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+The Project Gutenberg EBook of Plutarch's Morals, by Plutarch
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Plutarch's Morals
+
+Author: Plutarch
+
+Translator: Arthur Richard Shilleto
+
+Release Date: November 27, 2007 [EBook #23639]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK PLUTARCH'S MORALS ***
+
+
+
+
+Produced by Paul Murray, Turgut Dincer and the Online
+Distributed Proofreading Team at http://www.pgdp.net
+
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+
+
+
+                _BOHN'S CLASSICAL LIBRARY_
+
+                     PLUTARCH'S MORALS
+
+
+                    GEORGE BELL & SONS,
+            LONDON: YORK STREET, COVENT GARDEN
+             NEW YORK: 66, FIFTH AVENUE, AND
+                BOMBAY: 53, ESILANADE ROAD
+               CAMBRIDGE: DEIGHTON, BELL & CO.
+
+
+                     PLUTARCH'S MORALS
+
+                       ETHICAL ESSAYS
+
+                         TRANSLATED
+
+                    WITH NOTES AND INDEX
+
+              BY ARTHUR RICHARD SHILLETO, M.A.
+
+      _Sometime Scholar of Trinity College, Cambridge,
+                  Translator of Pausanias._
+
+                       [Illustration]
+
+                           LONDON
+                     GEORGE BELL AND SONS
+                             1898
+
+     CHISWICK PRESS:--CHARLES WHITTINGHAM AND CO., TOOKS COURT,
+                          CHANCERY LANE.
+
+   +------------------------------------------------------------+
+   | Transcriber's note: The original book uses often colons    |
+   | instead of semicolons. Spelling of proper names is         |
+   | different in different pages and some words occur in       |
+   | hyphemated and unhyphenated forms. These have not been     |
+   | changed. A couple of commas and periods have been added or |
+   | removed to improve the reading and only obvious spelling   |
+   | errors have been corrected.                                |
+   +------------------------------------------------------------+
+
+
+
+
+PREFACE.
+
+
+Plutarch, who was born at Chæronea in Boeotia, probably about A.D. 50,
+and was a contemporary of Tacitus and Pliny, has written two works still
+extant, the well-known _Lives_, and the less-known _Moralia_. The
+_Lives_ have often been translated, and have always been a popular work.
+Great indeed was their power at the period of the French Revolution. The
+_Moralia_, on the other hand, consisting of various Essays on various
+subjects (only twenty-six of which are directly ethical, though they
+have given their name to the _Moralia_), are declared by Mr. Paley "to
+be practically almost unknown to most persons in Britain, even to those
+who call themselves scholars."[1] _Habent etiam sua fata libelli._
+
+In older days the _Moralia_ were more valued. Montaigne, who was a great
+lover of Plutarch, and who observes in one passage of his Essays that
+"Plutarch and Seneca were the only two books of solid learning he
+seriously settled himself to read," quotes as much from the _Moralia_ as
+from the _Lives_. And in the seventeenth century I cannot but think the
+_Moralia_ were largely read at our Universities, at least at the
+University of Cambridge. For, not to mention the wonderful way in which
+the famous Jeremy Taylor has taken the cream of "Conjugal Precepts" in
+his Sermon called "The Marriage Ring," or the large and copious use he
+has made in his "Holy Living" of three other Essays in this volume,
+namely, those "On Curiosity," "On Restraining Anger," and "On
+Contentedness of Mind," proving conclusively what a storehouse he found
+the _Moralia_, we have evidence that that most delightful poet, Robert
+Herrick, read the _Moralia_, too, when at Cambridge, so that one cannot
+but think it was a work read in the University course generally in those
+days. For in a letter to his uncle written from Cambridge, asking for
+books or money for books, he makes the following remark: "How kind
+Arcisilaus the philosopher was unto Apelles the painter, Plutark in his
+Morals will tell you."[2]
+
+In 1882 the Reverend C. W. King, Senior Fellow of Trinity College,
+Cambridge, translated the six "Theosophical Essays" of the _Moralia_,
+forming a volume in Bohn's Classical Library. The present volume
+consists of the twenty-six "Ethical Essays," which are, in my opinion,
+the cream of the _Moralia_, and constitute a highly interesting series
+of treatises on what might be called "The Ethics of the Hearth and
+Home." I have grouped these Essays in such a manner as to enable the
+reader to read together such as touch on the same or on kindred
+subjects.
+
+As is well known, the text of the _Moralia_ is very corrupt, and the
+reading very doubtful, in many places. In eight of the twenty-six Essays
+in this volume I have had the invaluable help of the text of Rudolf
+Hercher; help so invaluable that one cannot but sadly regret that only
+one volume of the _Moralia_ has yet appeared in the _Bibliotheca
+Teubneriana_. Wyttenbach's text and notes I have always used when
+available, and when not so have fallen back upon Reiske. Reiske is
+always ingenious, but too fond of correcting a text, and the criticism
+of him by Wyttenbach is perhaps substantially correct. "In nullo
+auctore habitabat; vagabatur per omnes: nec apud quemquam tamdiu
+divertebat, ut in paulo interiorem ejus consuetudinem se insinuaret." I
+have also had constantly before me the Didot Edition of the _Moralia_,
+edited by Frederic Dübner.
+
+Let any reader who wishes to know more about Plutarch, consult the
+article on Plutarch, in the Ninth Edition of the _Encyclopaedia
+Britannica_, by the well-known scholar F. A. Paley. He will also do well
+to read an Essay on Plutarch by R. W. Emerson, reprinted in Volume III.
+of the Bohn's Standard Library Edition of Emerson's Works, and Five
+Lectures on Plutarch by the late Archbishop Trench, published by Messrs.
+Macmillan and Co. in 1874. All these contain much of interest, and will
+repay perusal.
+
+In conclusion, I hope this little volume will be the means of making
+popular some of the best thoughts of one of the most interesting and
+thoughtful of the ancients, who often seems indeed almost a modern.
+
+
+  Cambridge,
+    _March_, 1888.
+
+
+    [1] See article _Plutarch_, in _Encyclopaedia
+    Britannica_, Ninth Edition.
+
+    [2] 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_.
+
+
+
+
+CONTENTS
+                                                             Page
+
+PREFACE.                                                      vii
+
+    I. ON EDUCATION                                             2
+   II. ON LOVE TO ONE'S OFFSPRING                              21
+  III. ON LOVE                                                 29
+   IV. CONJUGAL PRECEPTS                                       70
+    V. CONSOLATORY LETTER TO HIS WIFE                          85
+   VI. THAT VIRTUE MAY BE TAUGHT                               92
+  VII. ON VIRTUE AND VICE                                      95
+ VIII. ON MORAL VIRTUE                                         98
+   IX. HOW ONE MAY BE AWARE OF ONE'S PROGRESS IN VIRTUE       118
+    X. WHETHER VICE IS SUFFICIENT TO CAUSE UNHAPPINESS        138
+   XI. WHETHER THE DISORDERS OF MIND OR BODY ARE WORSE        142
+  XII. ON ABUNDANCE OF FRIENDS                                145
+ XIII. HOW ONE MAY DISCERN A FLATTERER FROM A FRIEND          153
+  XIV. HOW A MAN MAY BE BENEFITED BY HIS ENEMIES              201
+   XV. ON TALKATIVENESS                                       214
+  XVI. ON CURIOSITY                                           238
+ XVII. ON SHYNESS                                             252
+XVIII. ON RESTRAINING ANGER                                   267
+  XIX. ON CONTENTEDNESS OF MIND                               289
+   XX. ON ENVY AND HATRED                                     312
+  XXI. HOW ONE CAN PRAISE ONESELF WITHOUT EXCITING ENVY       315
+ XXII. ON THOSE WHO ARE PUNISHED BY THE DEITY LATE            331
+XXIII. AGAINST BORROWING MONEY                                365
+ XXIV. WHETHER "LIVE UNKNOWN" BE A WISE PRECEPT               373
+  XXV. ON EXILE                                               378
+ XXVI. ON FORTUNE                                             394
+
+INDEX                                                         401
+
+
+
+
+PLUTARCH'S MORALS.
+
+ON EDUCATION.
+
+
+§ I. Come let us consider what one might say on the education of free
+children, and by what training they would become good citizens.
+
+§ II. It is perhaps best to begin with birth: I would therefore warn
+those who desire to be fathers of notable sons, not to form connections
+with any kind of women, such as courtesans or mistresses: for those who
+either on the father or mother's side are ill-born have the disgrace of
+their origin all their life long irretrievably present with them, and
+offer a ready handle to abuse and vituperation. So that the poet was
+wise, who said, "Unless the foundation of a house be well laid, the
+descendants must of necessity be unfortunate."[3] Good birth indeed
+brings with it a store of assurance, which ought to be greatly valued by
+all who desire legitimate offspring. For the spirit of those who are a
+spurious and bastard breed is apt to be mean and abject: for as the poet
+truly says, "It makes a man even of noble spirit servile, when he is
+conscious of the ill fame of either his father or mother."[4] On the
+other hand the sons of illustrious parents are full of pride and
+arrogance. As an instance of this it is recorded of Diophantus,[5] the
+son of Themistocles, that he often used to say to various people "that
+he could do what he pleased with the Athenian people, for what he wished
+his mother wished, and what she wished Themistocles wished, and what
+Themistocles wished all the Athenians wished." All praise also ought we
+to bestow on the Lacedæmonians for their loftiness of soul in fining
+their king Archidamus for venturing to marry a small woman, for they
+charged him with intending to furnish them not with kings but kinglets.
+
+§ III. Next must we mention, what was not overlooked even by those who
+handled this subject before us, that those who approach their wives for
+procreation must do so either without having drunk any wine or at least
+very little. For those children, that their parents begot in drink, are
+wont to be fond of wine and apt to turn out drunkards. And so Diogenes,
+seeing a youth out of his mind and crazy, said, "Young man, your father
+was drunk when he begot you." Let this hint serve as to procreation: now
+let us discuss education.
+
+§ IV. To speak generally, what we are wont to say about the arts and
+sciences is also true of moral excellence, for to its perfect
+development three things must meet together, natural ability, theory,
+and practice. By theory I mean training, and by practice working at
+one's craft. Now the foundation must be laid in training, and practice
+gives facility, but perfection is attained only by the junction of all
+three. For if any one of these elements be wanting, excellence must be
+so far deficient. For natural ability without training is blind: and
+training without natural ability is defective, and practice without both
+natural ability and training is imperfect. For just as in farming the
+first requisite is good soil, next a good farmer, next good seed, so
+also here: the soil corresponds to natural ability, the training to the
+farmer, the seed to precepts and instruction. I should therefore
+maintain stoutly that these three elements were found combined in the
+souls of such universally famous men as Pythagoras, and Socrates, and
+Plato, and of all who have won undying fame. Happy at any rate and dear
+to the gods is he to whom any deity has vouchsafed all these elements!
+But if anyone thinks that those who have not good natural ability cannot
+to some extent make up for the deficiencies of nature by right training
+and practice, let such a one know that he is very wide of the mark, if
+not out of it altogether. For good natural parts are impaired by sloth;
+while inferior ability is mended by training: and while simple things
+escape the eyes of the careless, difficult things are reached by
+painstaking. The wonderful efficacy and power of long and continuous
+labour you may see indeed every day in the world around you.[6] Thus
+water continually dropping wears away rocks: and iron and steel are
+moulded by the hands of the artificer: and chariot wheels bent by some
+strain can never recover their original symmetry: and the crooked staves
+of actors can never be made straight. But by toil what is contrary to
+nature becomes stronger than even nature itself. And are these the only
+things that teach the power of diligence? Not so: ten thousand things
+teach the same truth. A soil naturally good becomes by neglect barren,
+and the better its original condition, the worse its ultimate state if
+uncared for. On the other hand a soil exceedingly rough and sterile by
+being farmed well produces excellent crops. And what trees do not by
+neglect become gnarled and unfruitful, whereas by pruning they become
+fruitful and productive? And what constitution so good but it is marred
+and impaired by sloth, luxury, and too full habit? And what weak
+constitution has not derived benefit from exercise and athletics? And
+what horses broken in young are not docile to their riders? while if
+they are not broken in till late they become hard-mouthed and
+unmanageable. And why should we be surprised at similar cases, seeing
+that we find many of the savagest animals docile and tame by training?
+Rightly answered the Thessalian, who was asked who the mildest
+Thessalians were, "Those who have done with fighting."[7] But why pursue
+the line of argument further? For the Greek name for moral virtue is
+only habit: and if anyone defines moral virtues as habitual virtues, he
+will not be beside the mark. But I will employ only one more
+illustration, and dwell no longer on this topic. Lycurgus, the
+Lacedæmonian legislator, took two puppies of the same parents, and
+brought them up in an entirely different way: the one he pampered and
+cosseted up, while he taught the other to hunt and be a retriever. Then
+on one occasion, when the Lacedæmonians were convened in assembly, he
+said, "Mighty, O Lacedæmonians, is the influence on moral excellence of
+habit, and education, and training, and modes of life, as I will prove
+to you at once." So saying he produced the two puppies, and set before
+them a platter and a hare: the one darted on the hare, while the other
+made for the platter. And when the Lacedæmonians could not guess what
+his meaning was, or with what intent he had produced the puppies, he
+said, "These puppies are of the same parents, but by virtue of a
+different bringing up the one is pampered, and the other a good hound."
+Let so much suffice for habit and modes of life.
+
+§ V. The next point to discuss will be nutrition. In my opinion mothers
+ought to nurse and suckle their own children. For they will bring them
+up with more sympathy and care, if they love them so intimately and, as
+the proverb puts it, "from their first growing their nails."[8] Whereas
+the affection of wet or dry nurses is spurious and counterfeit, being
+merely for pay. And nature itself teaches that mothers ought themselves
+to suckle and rear those they have given birth to. And for that purpose
+she has supplied every female parent with milk. And providence has
+wisely provided women with two breasts, so that if they should bear
+twins, they would have a breast for each. And besides this, as is
+natural enough, they would feel more affection and love for their
+children by suckling them. For this supplying them with food is as it
+were a tightener of love, for even the brute creation, if taken away
+from their young, pine away, as we constantly see. Mothers must
+therefore, as I said, certainly try to suckle their own children: but if
+they are unable to do so either through physical weakness (for this
+contingency sometimes occurs), or in haste to have other children, they
+must select wet and dry nurses with the greatest care, and not introduce
+into their houses any kind of women. First and foremost they must be
+Greeks in their habits. For just as it is necessary immediately after
+birth to shapen the limbs of children, so that they may grow straight
+and not crooked, so from the beginning must their habits be carefully
+attended to. For infancy is supple and easily moulded, and what
+children learn sinks deeply into their souls while they are young and
+tender, whereas everything hard is softened only with great difficulty.
+For just as seals are impressed on soft wax, so instruction leaves its
+permanent mark on the minds of those still young. And divine Plato seems
+to me to give excellent advice to nurses not to tell their children any
+kind of fables, that their souls may not in the very dawn of existence
+be full of folly or corruption.[9] Phocylides the poet also seems to
+give admirable advice when he says, "We must teach good habits while the
+pupil is still a boy."
+
+§VI. Attention also must be given to this point, that the lads that are
+to wait upon and be with young people must be first and foremost of good
+morals, and able to speak Greek distinctly and idiomatically, that they
+may not by contact with foreigners of loose morals contract any of their
+viciousness. For as those who are fond of quoting proverbs say not
+amiss, "If you live with a lame man, you will learn to halt."[10]
+
+§VII. Next, when our boys are old enough to be put into the hands of
+tutors,[11] great care must be taken that we do not hand them over to
+slaves, or foreigners, or flighty persons. For what happens nowadays in
+many cases is highly ridiculous: good slaves are made farmers, or
+sailors, or merchants, or stewards, or money-lenders; but if they find a
+winebibbing, greedy, and utterly useless slave, to him parents commit
+the charge of their sons, whereas the good tutor ought to be such a one
+as was Phoenix, the tutor of Achilles. The point also which I am now
+going to speak about is of the utmost importance. The schoolmasters we
+ought to select for our boys should be of blameless life, of pure
+character, and of great experience. For a good training is the source
+and root of gentlemanly behaviour. And just as farmers prop up their
+trees, so good schoolmasters prop up the young by good advice and
+suggestions, that they may become upright. How one must despise,
+therefore, some fathers, who, whether from ignorance or inexperience,
+before putting the intended teachers to the test, commit their sons to
+the charge of untried and untested men. If they act so through
+inexperience it is not so ridiculous; but it is to the remotest degree
+absurd when, though perfectly aware of both the inexperience and
+worthlessness of some schoolmasters, they yet entrust their sons to
+them; some overcome by flattery, others to gratify friends who solicit
+their favours; acting just as if anybody ill in body, passing over the
+experienced physician, should, to gratify his friend, call him in, and
+so throw away his life; or as if to gratify one's friend one should
+reject the best pilot and choose him instead. Zeus and all the gods! can
+anyone bearing the sacred name of father put obliging a petitioner
+before obtaining the best education for his sons? Were they not then
+wise words that the time-honoured Socrates used to utter, and say that
+he would proclaim, if he could, climbing up to the highest part of the
+city, "Men, what can you be thinking of, who move heaven and earth to
+make money, while you bestow next to no attention on the sons you are
+going to leave that money to?"[12] I would add to this that such fathers
+act very similarly to a person who should be very careful about his shoe
+but care nothing about his foot. Many persons also are so niggardly
+about their children, and indifferent to their interests, that for the
+sake of a paltry saving, they prefer worthless teachers for their
+children, practising a vile economy at the expense of their children's
+ignorance. _Apropos_ of this, Aristippus on one occasion rebuked an
+empty-headed parent neatly and wittily. For being asked how much money a
+parent ought to pay for his son's education, he answered, "A thousand
+drachmæ." And he replying, "Hercules, what a price! I could buy a slave
+for as much;" Aristippus answered, "You shall have two slaves then, your
+son and the slave you buy."[13] And is it not altogether strange that
+you accustom your son to take his food in his right hand, and chide him
+if he offers his left, whereas you care very little about his hearing
+good and sound discourses? I will tell you what happens to such
+admirable fathers, when they have educated and brought up their sons so
+badly: when the sons grow to man's estate, they disregard a sober and
+well-ordered life, and rush headlong into disorderly and low vices; then
+at the last the parents are sorry they have neglected their education,
+bemoaning bitterly when it is too late their sons' debasement. For some
+of them keep flatterers and parasites in their retinue--an accursed set
+of wretches, the defilers and pest of youth; others keep mistresses and
+common prostitutes, wanton and costly; others waste their money in
+eating; others come to grief through dice and revelling; some even go in
+for bolder profligacy, being whoremongers and defilers of the marriage
+bed,[14] who would madly pursue their darling vice if it cost them their
+lives. Had they associated with some philosopher, they would not have
+lowered themselves by such practices, but would have remembered the
+precept of Diogenes, whose advice sounds rather low, but is really of
+excellent moral intent,[15] "Go into a brothel, my lad, that you may see
+the little difference between vice and virtue."
+
+§ VIII. I say, then, to speak comprehensively (and I might be justly
+considered in so saying to speak as an oracle, not to be delivering a
+mere precept), that a good education and sound bringing-up is of the
+first and middle and last importance; and I declare it to be most
+instrumental and conducive to virtue and happiness. For all other human
+blessings compared to this are petty and insignificant. For noble birth
+is a great honour, but it is an advantage from our forefathers. And
+wealth is valuable, but it is the acquisition of fortune, who has often
+taken it away from those who had it, and brought it to those who little
+expected it; and much wealth is a sort of mark for villanous slaves and
+informers to shoot at to fill their own purses; and, what is a most
+important point, even the greatest villains have money sometimes. And
+glory is noble, but insecure. And beauty is highly desirable, but
+shortlived. And health is highly valuable, but soon impaired. And
+strength is desirable, but illness or age soon made sad inroads into it.
+And generally speaking, if anyone prides himself on his bodily strength,
+let him know that he is deficient in judgment. For how much inferior is
+the strength of a man to that of animals, as elephants, bulls, and
+lions! But education is of all our advantages the only one immortal and
+divine. And two of the most powerful agencies in man's nature are mind
+and reason. And mind governs reason, and reason obeys mind; and mind is
+irremovable by fortune, cannot be taken away by informers, cannot be
+destroyed by disease, cannot have inroads made into it by old age. For
+the mind alone flourishes in age; and while time takes away everything
+else, it adds wisdom to old age. Even war, that sweeps away everything
+else like a winter torrent, cannot take away education. And Stilpo, the
+Megarian, seems to me to have made a memorable answer when Demetrius
+enslaved Megara and rased it to the ground. On his asking whether Stilpo
+had lost anything, he replied, "Certainly not, for war can make no havoc
+of virtue." Corresponding and consonant to this is the answer of
+Socrates, who when asked, I think by Gorgias,[16] if he had any
+conception as to the happiness of the King of Persia, replied, "I do not
+know his position in regard to virtue and education: for happiness lies
+in these, and not in adventitious advantages."
+
+§ IX. And as I advise parents to think nothing more important than the
+education of their children, so I maintain that it must be a sound and
+healthy education, and that our sons must be kept as far as possible
+from vulgar twaddle. For what pleases the vulgar displeases the wise. I
+am borne out by the lines of Euripides, "Unskilled am I in the oratory
+that pleases the mob; but amongst the few that are my equals I am
+reckoned rather wise. For those who are little thought of by the wise,
+seem to hit the taste of the vulgar."[17] And I have myself noticed
+that those who practise to speak acceptably and to the gratification of
+the masses promiscuously, for the most part become also profligate and
+lovers of pleasure in their lives. Naturally enough. For if in giving
+pleasure to others they neglect the noble, they would be hardly likely
+to put the lofty and sound above a life of luxury and pleasure, and to
+prefer moderation to delights. Yet what better advice could we give our
+sons than to follow this? or to what could we better exhort them to
+accustom themselves? For perfection is only attained by neither speaking
+nor acting at random--as the proverb says, _Perfection is only attained
+by practice_.[18] Whereas extempore oratory is easy and facile, mere
+windbag, having neither beginning nor end. And besides their other
+shortcomings extempore speakers fall into great disproportion and
+repetition, whereas a well considered speech preserves its due
+proportions. It is recorded by tradition that Pericles, when called on
+by the people for a speech, frequently refused on the plea that he was
+unprepared. Similarly Demosthenes, his state-rival, when the Athenians
+called upon him for his advice, refused to give it, saying, "I am not
+prepared." But this you will say, perhaps, is mere tradition without
+authority. But in his speech against Midias he plainly sets forth the
+utility of preparation, for he says, "I do not deny, men of Athens, that
+I have prepared this speech to the best of my ability: for I should have
+been a poor creature if, after suffering so much at his hands, and even
+still suffering, I had neglected how to plead my case."[19] Not that I
+would altogether reject extempore oratory, or its use in critical cases,
+but it should be used only as one would take medicine.[20] Up, indeed,
+to man's estate I would have no extempore speaking, but when anyone's
+powers of speech are rooted and grounded, then, as emergencies call for
+it, I would allow his words to flow freely. For as those who have been
+for a long time in fetters stumble if unloosed, not being able to walk
+from being long used to their fetters, so those who for a long time have
+used compression in their words, if they are suddenly called upon to
+speak off-hand, retain the same character of expression. But to let mere
+lads speak extempore is to give rise to the acme of foolish talk. A
+wretched painter once showed Apelles, they say, a picture, and said, "I
+have just done it." Apelles replied, "Without your telling me, I should
+know it was painted quickly; I only wonder you haven't painted more such
+in the time." As then (for I now return from my digression), I advise to
+avoid stilted and bombastic language, so again do I urge to avoid a
+finical and petty style of speech; for tall talk is unpopular, and petty
+language makes no impression. And as the body ought to be not only sound
+but in good condition, so speech ought to be not only not feeble but
+vigorous. For a safe mediocrity is indeed praised, but a bold
+venturesomeness is also admired. I am also of the same opinion with
+regard to the disposition of the soul, which ought to be neither
+audacious nor timid and easily dejected: for the one ends in impudence
+and the other in servility; but to keep in all things the mean between
+extremes is artistic and proper. And, while I am still on this topic, I
+wish to give my opinion, that I regard a monotonous speech first as no
+small proof of want of taste, next as likely to generate disdain, and
+certain not to please long. For to harp on one string is always tiresome
+and brings satiety; whereas variety is pleasant always whether to the
+ear or eye.
+
+§ X. Next our freeborn lad ought to go in for a course of what is called
+general knowledge, but a smattering of this will be sufficient, a taste
+as it were (for perfect knowledge of all subjects would be impossible);
+but he must seriously cultivate philosophy. I borrow an illustration to
+show my meaning: it is well to sail round many cities, but advantageous
+to live in the best. It was a witty remark of the philosopher Bion,[21]
+that, as those suitors who could not seduce Penelope took up with her
+maids as a _pis aller_, so those who cannot attain philosophy wear
+themselves out in useless pursuits. Philosophy, therefore, ought to be
+regarded as the most important branch of study. For as regards the cure
+of the body, men have found two branches, medicine and exercise: the
+former of which gives health, and the latter good condition of body; but
+philosophy is the only cure for the maladies and disorders of the soul.
+For with her as ruler and guide we can know what is honourable, what is
+disgraceful; what is just, what unjust; generally speaking, what is to
+be sought after, what to be avoided; how we ought to behave to the gods,
+to parents, to elders, to the laws, to foreigners, to rulers, to
+friends, to women, to children, to slaves: viz., that we ought to
+worship the gods, honour parents, reverence elders, obey the laws,
+submit ourselves to rulers, love our friends, be chaste in our relations
+with women, kind to our children, and not to treat our slaves badly;
+and, what is of the greatest importance, to be neither over elated in
+prosperity nor over depressed in adversity,[22] nor to be dissolute in
+pleasures, nor fierce and brutish in anger. These I regard as the
+principal blessings that philosophy teaches. For to enjoy prosperity
+nobly shows a man; and to enjoy it without exciting envy shows a
+moderate man; and to conquer the passions by reason argues a wise man;
+and it is not everybody who can keep his temper in control. And those
+who can unite political ability with philosophy I regard as perfect men,
+for I take them to attain two of the greatest blessings, serving the
+state in a public capacity, and living the calm and tranquil life of
+philosophy. For, as there are three kinds of life, the practical, the
+contemplative, and the life of enjoyment, and of these three the one
+devoted to enjoyment is a paltry and animal life, and the practical
+without philosophy an unlovely and harsh life, and the contemplative
+without the practical a useless life, so we must endeavour with all our
+power to combine public life with philosophy as far as circumstances
+will permit. Such was the life led by Pericles, by Archytas of Tarentum,
+by Dion of Syracuse, by Epaminondas the Theban, one of whom was a
+disciple of Plato (viz., Dion). And as to education, I do not know that
+I need dwell any more on it. But in addition to what I have said, it is
+useful, if not necessary, not to neglect to procure old books, and to
+make a collection of them, as is usual in agriculture. For the use of
+books is an instrument in education, and it is profitable in learning to
+go to the fountain head.
+
+§ XI. Exercise also ought not to be neglected, but we ought to send our
+boys to the master of the gymnasium to train them duly, partly with a
+view to carrying the body well, partly with a view to strength. For good
+habit of body in boys is the foundation of a good old age. For as in
+fine weather we ought to lay up for winter, so in youth one ought to
+form good habits and live soberly so as to have a reserve stock of
+strength for old age. Yet ought we to husband the exertions of the body,
+so as not to be wearied out by them and rendered unfit for study. For,
+as Plato says,[23] excessive sleep and fatigue are enemies to learning.
+But why dwell on this? For I am in a hurry to pass to the most important
+point. Our lads must be trained for warlike encounters, making
+themselves efficient in hurling the javelin and darts, and in the chase.
+For the possessions of those who are defeated in battle belong to the
+conquerors as booty of war; and war is not the place for delicately
+brought up bodies: it is the spare warrior that makes the best
+combatant, who as an athlete cuts his way through the ranks of the
+enemies. Supposing anyone objects: "How so? As you undertook to give
+advice on the education of freeborn children, do you now neglect the
+poor and plebeian ones, and give instructions only suitable to the
+rich?" It is easy enough to meet such critics. I should prefer to make
+my teaching general and suitable to all; but if any, through their
+poverty, shall be unable to follow up my precepts, let them blame
+fortune, and not the author of these hints. We must try with all our
+might to procure the best education for the poor as well as the rich,
+but if that is impossible, then we must put up with the practicable. I
+inserted those matters into my discourse here, that I might hereafter
+confine myself to all that appertains to the right education of the
+young.
+
+§ XII. And this I say that we ought to try to draw our boys to good
+pursuits by entreaties and exhortation, but certainly not by blows or
+abusive language. For that seems to be more fitting for slaves than the
+freeborn. For slaves try to shirk and avoid their work, partly because
+of the pain of blows, partly on account of being reviled. But praise or
+censure are far more useful than abuse to the freeborn, praise pricking
+them on to virtue, censure deterring them from vice. But one must
+censure and praise alternately: when they are too saucy we must censure
+them and make them ashamed of themselves, and again encourage them by
+praise, and imitate those nurses who, when their children sob, give them
+the breast to comfort them. But we must not puff them up and make them
+conceited with excessive praise, for that will make them vain and give
+themselves airs.
+
+§ XIII. And I have ere now seen some fathers, whose excessive love for
+their children has turned into hatred. My meaning I will endeavour to
+make clearer by illustration. While they are in too great a hurry to
+make their sons take the lead in everything, they lay too much work upon
+them, so that they faint under their tasks, and, being overburdened, are
+disinclined for learning. For just as plants grow with moderate rain,
+but are done for by too much rain, so the mind enlarges by a proper
+amount of work, but by too much is unhinged. We must therefore give our
+boys remission from continuous labour, bearing in mind that all our life
+is divided into labour and rest; thus we find not only wakefulness but
+sleep, not only war but peace, not only foul weather but fine also, not
+only working days but also festivals. And, to speak concisely, rest is
+the sauce of labour. And we can see this not only in the case of
+animate, but even inanimate things, for we make bows and lyres slack
+that we may be able to stretch them. And generally the body is preserved
+by repletion and evacuation, and the soul by rest and work. We ought
+also to censure some fathers who, after entrusting their sons to tutors
+and preceptors, neither see nor hear how the teaching is done. This is a
+great mistake. For they ought after a few days to test the progress of
+their sons, and not to base their hopes on the behaviour of a hireling;
+and the preceptors will take all the more pains with the boys, if they
+have from time to time to give an account of their progress. Hence the
+propriety of that remark of the groom, that nothing fats the horse so
+much as the king's eye.[24] And especial attention, in my opinion, must
+be paid to cultivating and exercising the memory of boys, for memory is,
+as it were, the storehouse of learning; and that was why they fabled
+Mnemosyne to be the mother of the Muses, hinting and insinuating that
+nothing so generates and contributes to the growth of learning as
+memory. And therefore the memory must be cultivated, whether boys have a
+good one by nature, or a bad one. For we shall so add to natural good
+parts, and make up somewhat for natural deficiencies, so that the
+deficient will be better than others, and the clever will outstrip
+themselves. For good is that remark of Hesiod, "If to a little you keep
+adding a little, and do so frequently, it will soon be a lot."[25] And
+let not fathers forget, that thus cultivating the memory is not only
+good for education, but is also a great aid in the business of life. For
+the remembrance of past actions gives a good model how to deal wisely in
+future ones.
+
+§ XIV. We must also keep our sons from filthy language. For, as
+Democritus says, Language is the shadow of action. They must also be
+taught to be affable and courteous. For as want of affability is justly
+hateful, so boys will not be disagreeable to those they associate with,
+if they yield occasionally in disputes. For it is not only excellent to
+know how to conquer, but also to know how to be defeated, when victory
+would be injurious, for there is such a thing as a Cadmean victory.[26]
+I can cite wise Euripides as a witness of the truth of what I say, who
+says, "When two are talking, and one of them is in a passion, he is the
+wiser who first gives way."[27]
+
+I will next state something quite as important, indeed, if anything,
+even more important. That is, that life must be spent without luxury,
+the tongue must be under control, so must the temper and the hands. All
+this is of extreme importance, as I will show by examples. To begin with
+the last case, some who have put their hands to unjust gains, have lost
+all the fruits of their former life, as the Lacedæmonian Gylippus,[28]
+who was exiled from Sparta for embezzling the public money. To be able
+to govern the temper also argues a wise man. For Socrates, when a very
+impudent and disgusting young fellow kicked him on one occasion, seeing
+all the rest of his class vexed and impatient, even to the point of
+wanting to prosecute the young man, said, "What! If a young ass kicked
+me would you have me kick it back?" Not that the young fellow committed
+this outrage on Socrates with impunity, for as all reviled him and
+nicknamed him the kicker, he hung himself. And when Aristophanes brought
+his "_Clouds_" on the stage, and bespattered Socrates with his gibes and
+flouts, and one of the spectators said, "Aren't you vexed, Socrates, at
+his exhibiting you on the stage in this comic light?" he answered, "Not
+I, by Zeus, for I look upon the theatre as only a large supper
+party."[29] Very similar to this was the behaviour of Archytas of
+Tarentum and Plato. The former, on his return from war, where he had
+been general, finding his land neglected, called his bailiff, and said
+to him, "You would have caught it, had I not been very angry." And
+Plato, very angry with a gluttonous and shameless slave, called his
+sister's son Speusippus, and said, "Go and beat him, for I am too
+angry." But someone will say, these examples are difficult and hard to
+follow. I know it. But we must try, as far as possible, following these
+examples, to avoid ungovernable and mad rage. For we cannot in other
+respects equal those distinguished men in their ability and virtue,
+nevertheless we must, like initiating priests of the gods and
+torchbearers of wisdom, attempt as far as possible to imitate and nibble
+at their practice. Then, again, if anyone thinks it a small and
+unimportant matter to govern the tongue, another point I promised to
+touch on, he is very far from the reality. For silence at the proper
+season is wisdom, and better than any speech. And that is, I think, the
+reason why the ancients instituted the mysteries that we, learning
+therein to be silent, might transfer our secrecy to the gods to human
+affairs. And no one ever yet repented of his silence, while multitudes
+have repented of their speaking. And what has not been said is easy to
+say, while what has been once said can never be recalled. I have heard
+of myriads who have fallen into the greatest misfortunes through
+inability to govern their tongues. Passing over the rest, I will mention
+one or two cases in point. When Ptolemy Philadelphus married his sister
+Arsinoe, Sotades said, "You are contracting an unholy marriage."[30] For
+this speech he long lingered in prison, and paid the righteous penalty
+for his unseasonable babbling, and had to weep a long time for making
+others laugh. Theocritus the Sophist similarly cracked his jokes, and
+had to pay even a greater penalty. For when Alexander ordered the Greeks
+to furnish him with purple robes to wear at the sacrifices on his
+triumphal return from war against the barbarians, and his subjects
+contributed so much per head, Theocritus said, "Before I doubted, but
+now I am sure, that this is the _purple death_ Homer speaks of."[31] By
+this speech he made Alexander his enemy. The same Theocritus put
+Antigonus, the King of the Macedonians, a one-eyed man, into a
+thundering rage by alluding to his misfortune. For the King sent his
+chief cook, Eutropio, an important person at his court, to go and fetch
+Theocritus before him to confer with him, and when he had frequently
+requested him to come without avail, Theocritus at last said, "I know
+well you wish to serve me up raw to the Cyclops;" flouting the King as
+one-eyed and the cook with his profession. Eutropio replied, "You shall
+lose your head, and pay the penalty for this babbling and mad
+insolence;" and reported his words to the King, who sent and had his
+head taken off. Our boys must also be taught to speak the truth as a
+most sacred duty; for to lie is servile, and most hateful in all men,
+hardly to be pardoned even in poor slaves.
+
+§ XV. Thus much have I said about the good conduct and self-control of
+boys without any doubt or hesitation: but as to what I am now going to
+say I am doubtful and undecided, and like a person weighed in the scales
+against exactly his weight, and feel great hesitation as to whether I
+should recommend or dissuade the practice. But I must speak out. The
+question is this--whether we ought to let the lovers of our boys
+associate and be with them, or on the contrary, debar them from their
+company and scare them off. For when I look at fathers self-opinionated
+sour and austere, who think their sons having lovers a disgrace not to
+be borne, I am rather afraid of recommending the practice. But when, on
+the other hand, I think of Socrates, Xenophon, Æschines, Cebes, and all
+the company of those men who have approved of male loves, and who have
+introduced their minions to learning, to high positions in the State,
+and to good morals, I change my opinion, and am moved to emulate those
+men. And Euripides seems to favour these views in the passage, "But
+there is among mortals another love, that of the righteous temperate and
+pure soul."[32] Nor must we omit the remark of Plato, which seems to mix
+seriousness with mirth, that "those who have distinguished themselves
+ought to be permitted to kiss any handsome boy they like."[33] Those
+then that seek only carnal enjoyment must be kept off, but those that
+love the soul must be encouraged. And while the loves common at Thebes
+and Elis, and the so-called rape at Crete, must be avoided, the loves of
+Athens and Lacedæmon should be emulated.
+
+§ XVI. As to this matter, therefore, let every parent follow his
+inclination. And now, as I have spoken about the good and decent
+behaviour of boys, I shall change my subject and speak a little about
+youths. For I have often censured the introducers of bad habits, who
+have set over boys tutors and preceptors, but have given to youths full
+liberty, when they ought, on the contrary, to have watched and guarded
+them more than boys. For who does not know that the offences of boys are
+petty and easily cured, and proceed from the carelessness of tutors or
+want of obedience to preceptors; but the faults of young men are often
+grave and serious, as gluttony, and robbing their fathers, and dice, and
+revellings, and drinking-bouts, and deflowering of maidens, and seducing
+of married women. Such outbreaks ought to be carefully checked and
+curbed. For that prime of life is prodigal in pleasure, and frisky, and
+needs a bridle, so that those parents who do not strongly check that
+period, are foolishly, if unawares, giving their youths license for
+vice.[34] Sensible parents, therefore, ought during all that period to
+guard and watch and restrain their youths, by precepts, by threats, by
+entreaties, by advice, by promises, by citing examples,[35] on the one
+hand, of those who have come to ruin by being too fond of pleasure, on
+the other hand, of those who by their self-control have attained to
+praise and good report. For these are, as it were, the two elements of
+virtue, hope of honour, and fear of punishment; the former inciting to
+good practices, the latter deterring from bad.
+
+§ XVII. We ought, at all hazards, to keep our boys also from association
+with bad men, for they will catch some of their villany. This was the
+meaning of Pythagoras' enigmatical precepts, which I shall quote and
+explain, as they give no slight momentum towards the acquisition of
+virtue: as, _Do not touch black tails_: that is, do not associate with
+bad men.[36] _Do not go beyond the balance_: that is, we must pay the
+greatest attention to justice and not go beyond it. _Do not sit on a
+measure_: that is, do not be lazy, but earn tomorrow's bread as well as
+to-day's. _Do not give everyone your right hand_: that is, do not be too
+ready to strike up a friendship. _Do not wear a tight ring_: that is,
+let your life be free, do not bind yourself by a chain. _Do not poke the
+fire with a sword_: that is, do not provoke an angry person, but yield
+to such. _Do not eat the heart_: do not wear away the heart by anxiety.
+_Abstain from beans_: that is, do not meddle in state affairs, for the
+voting for offices was formerly taken by beans. _Do not put your food in
+the chamber-pot_: that is, do not throw your pearls before swine, for
+words are the food of the mind, and the villany of men twist them to a
+corrupt meaning. _When you have come to the end of a journey do not look
+back_: that is, when people are going to die and see that their end is
+near, they ought to take it easily and not be dejected. But I will
+return from my digression. We must keep our boys, as I said, from
+association with all bad men, but especially from flatterers. For, as I
+have often said to parents, and still say, and will constantly affirm,
+there is no race more pestilential, nor more sure to ruin youths
+swiftly, than the race of flatterers, who destroy both parents and sons
+root and branch, making the old age of the one and the youth of the
+others miserable, holding out pleasure as a sure bait. The sons of the
+rich are by their fathers urged to be sober, but by them to be drunk; by
+their fathers to be chaste, by them to wax wanton; by their fathers to
+save, by them to spend; by their fathers to be industrious, by them to
+be lazy. For they say, "'Our life's but a span;'[37] we can only live
+once; why should you heed your father's threats? he's an old twaddler,
+he has one foot in the grave; we shall soon hoist him up and carry him
+off to burial." Some even pimp for them and supply them with prostitutes
+or even married women, and cut huge slices off the father's savings for
+old age, if they don't run off with them altogether. An accursed tribe,
+feigning friendship, knowing nothing of real freedom, flatterers of the
+rich, despisers of the poor, drawn to young men by a sort of natural
+logic,[38] showing their teeth and grinning all over when their patrons
+laugh,[39] misbegotten brats of fortune and bastard elements in life,
+living according to the nod of the rich, free in their circumstances,
+but slaves by inclination, when they are not insulted thinking
+themselves insulted, because they are parasites to no purpose. So, if
+any father cares for the good bringing-up of his sons, he must banish
+from his house this abominable race. He must also be on his guard
+against the viciousness of his sons' schoolfellows, for they are quite
+sufficient to corrupt the best morals.
+
+§ XVIII. What I have said hitherto is _apropos_ to my subject: I will
+now speak a word to the men. Parents must not be over harsh and rough in
+their natures, but must often forgive their sons' offences, remembering
+that they themselves were once young. And just as doctors by infusing a
+sweet flavour into their bitter potions find delight a passage to
+benefit, so fathers must temper the severity of their censure by
+mildness; and sometimes relax and slacken the reins of their sons'
+desires, and again tighten them; and must be especially easy in respect
+to their faults, or if they are angry must soon cool down. For it is
+better for a father to be hot-tempered than sullen, for to continue
+hostile and irreconcilable looks like hating one's son. And it is good
+to seem not to notice some faults, but to extend to them the weak sight
+and deafness of old age, so as seeing not to see, and hearing not to
+hear, their doings. We tolerate the faults of our friends; why should we
+not that of our sons? often even our slaves' drunken debauches we do not
+expose. Have you been rather near? spend more freely. Have you been
+vexed? let the matter pass. Has your son deceived you by the help of a
+slave? do not be angry. Did he take a yoke of oxen from the field, did
+he come home smelling of yesterday's debauch? wink at it. Is he scented
+like a perfume shop? say nothing. Thus frisky youth gets broken in.[40]
+
+§ XIX. Those of our sons who are given to pleasure and pay little heed
+to rebuke, we must endeavour to marry, for marriage is the surest
+restraint upon youth. And we must marry our sons to wives not much
+richer or better born, for the proverb is a sound one, "Marry in your
+own walk of life."[41] For those who marry wives superior to themselves
+in rank are not so much the husbands of their wives as unawares slaves
+to their dowries.[42]
+
+§ XX. I shall add a few remarks, and then bring my subject to a close.
+Before all things fathers must, by a good behaviour, set a good example
+to their sons, that, looking at their lives as a mirror, they may turn
+away from bad deeds and words. For those fathers who censure their
+sons' faults while they themselves commit the same, are really their own
+accusers, if they know it not, under their sons' name; and those who
+live a depraved life have no right to censure their slaves, far less
+their sons. And besides this they will become counsellors and teachers
+of their sons in wrongdoing; for where old men are shameless youths will
+of a certainty have no modesty. We must therefore take all pains to
+teach our sons self-control, emulating the conduct of Eurydice, who,
+though an Illyrian and more than a barbarian, to teach her sons educated
+herself though late in life, and her love to them is well depicted in
+the inscription which she offered to the Muses: "Eurydice of Hierapolis
+made this offering to the Muses, having conceived a vast love for
+knowledge. For when a mother with sons full-grown she learnt letters,
+the preservers of knowledge."
+
+To carry out all these precepts would be perhaps a visionary scheme; but
+to attain to many, though it would need a happy disposition and much
+care, is a thing possible to human nature.[43]
+
+    [3] Euripides, "Here. Fur." 1261, 1262.
+
+    [4] Euripides, "Hippol." 424, 425.
+
+    [5] Cleophantus is the name given to this lad by other
+    writers.
+
+    [6] Compare Sophocles, "Oedipus Tyrannus," 112, 113.
+
+    [7] The Thessalians were very pugnacious. Cf. Isocrates,
+    "Oratio de Pace," p. 316. [Greek: ohi men (Thettaloi)
+    sphisin autois haei polemousin].
+
+    [8] A proverbial expression among the ancients for
+    earliest childhood. See Erasmus, "Adagia."
+
+    [9] Plato, "Republic," ii. p. 429, E.
+
+    [10] See Erasmus, "Adagia."
+
+    [11] It is difficult to know how to render the word
+    [Greek: paidagôgos] 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.
+
+    [12] Plato, "Clitophon," p. 255, D.
+
+    [13] Compare Diogenes Laertius, ii. 72.
+
+    [14] Reading [Greek: koitophthorountes], the excellent
+    emendation of Wyttenbach.
+
+    [15] 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."
+
+    [16] He was asked by Polus, see Plato, "Gorgias," p.
+    290, F.
+
+    [17] "Hippolytus," 986-989.
+
+    [18] Cf. Plato, "Cratylus," p. 257, E. [Greek: ô pai
+    Hipponikou Hermogenes, palaia paroimia, oti chalepa ta
+    kala estin opê echei mathein]. So Horace, "Sat." i. ix.
+    59, 60, "Nil sine magno Vita labore dedit mortalibus."
+
+    [19] "Midias," p. 411, C.
+
+    [20] _i.e._, occasionally and sparingly.
+
+    [21] Diogenes Laertius assigns the remark to Aristippus,
+    while Stobæus fathers it on Aristo.
+
+    [22] A favourite thought with the ancients. Compare
+    Isocrates, "Admonitio ad Demonicum," p. 18; and
+    Aristotle, "Nic. Eth.," iv. 3.
+
+    [23] "Republic," vii. p. 489, E.
+
+    [24] A famous Proverb. It is "the master's eye"
+    generally, as in Xenophon, "Oeconom." xii. 20; and
+    Aristotle, "Oeconom." i. 6.
+
+    [25] "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."
+
+    [26] See Pausanias, ix. 9. Also Erasmus, "Adagia."
+
+    [27] A fragment from the "Protesilaus" of Euripides. Our
+    "It takes two to make a quarrel."
+
+    [28] See Plutarch's Lysander.
+
+    [29] Or _symposium_, where all sorts of liberties were
+    taken.
+
+    [30] I have softened his phrase. His actual words were
+    very coarse, and would naturally be resented by Ptolemy.
+    See Athenæus, 621, A.
+
+    [31] See "Iliad," v. 83; xvi. 334; xx, 477.
+
+    [32] A fragment from the "Dictys" of Euripides.
+
+    [33] "Republ." v. 463, F. sq.
+
+    [34] Cf. Shakespeare's "Winter Tale," Act iii. sc. iii.
+    59-63.
+
+    [35] As Horace's father did. See "Satires," Book i. Sat.
+    iv. 105-129.
+
+    [36] What we call _black sheep_.
+
+    [37] From Simonides. Cf. Seneca, "Epist." xlix. "Punctum
+    est quod vivimus, et adhuc puncto minus."
+
+    [38] Reading with Wyttenbach, [Greek: hôs ek logikês
+    technês.]
+
+    [39] Like _Carker_ in Dombey.
+
+    [40] Compare the character of Micio in the "Adelphi" of
+    Terence.
+
+    [41] This saying is assigned by Diogenes Laertius to
+    Pittacus.
+
+    [42] Compare Plautus, "Asinaria," i. l. 74. "Argentum
+    accepi: dote imperum vendidi." Compare also our author,
+    "Whether Vice is sufficient to cause Unhappiness," § i.
+
+    [43] 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.
+
+
+
+
+ON LOVE TO ONE'S OFFSPRING.
+
+
+§ I. Appeals to foreign law-courts were first devised among the Greeks
+through mistrust of one another's justice, for they looked on justice as
+a necessity not indigenous among them. Is it not on much the same
+principle that the philosophers, in regard to some of their questions,
+owing to their variety of opinion, have appealed to the brute creation
+as to a strange state, and submitted the decision to their instincts and
+habits as not to be talked over and impartial? Or is it a general
+charge against human infirmity that, having different opinions on the
+most necessary and important things, we seek in horses and dogs and
+birds how to marry and beget and rear children, as though we had no
+means of making our own nature known, and appeal to the habits and
+instincts of the brute creation, and call them in to bear witness
+against the many deviations from nature in our lives, which from the
+first are confused and disorderly. For among the brutes nature remains
+ever the same, pure and simple, but in men, owing to reason and habit,
+like oil in the hands of the perfumers, being mixed up with many added
+opinions, it becomes various and loses its original simplicity. And let
+us not wonder that the brutes follow nature more closely than human
+beings, for in that respect even they are outstripped by inanimate
+things, which, being dowered neither with imagination nor any appetite
+or inclination contrary to nature, ever continue in the one path which
+nature has prescribed for them, as if they were tied and bound. But in
+brutes the gentleness of mood inspired by reason, the subtlety, the love
+of freedom, are not qualities found in excess, but they have
+unreasonable appetites and desires, and act in a roundabout way within
+certain limits, riding, as it were, at the anchor of nature, and only
+going straight under bit and bridle. But in man reason, which is
+absolute master, inventing different modes and fashions of life, has
+left no plain or evident trace of nature.[44]
+
+§ II. Consider in their marriages how much the animals follow nature.
+For they do not wait for any legislation about bachelor or late-married,
+like the citizens of Lycurgus and Solon, nor do they fear penalties for
+childlessness, nor are they anxious for the _jus trium liberorum_,[45]
+like many of the Romans, who only marry and have children for the
+privileges it bestows, not to have heirs, but to be qualified for
+succeeding themselves to inheritances. Then, again, the male animal
+does not go with the female at all times; for its aim is not pleasure
+but procreation: so in the season of spring, the most appropriate time
+for such pairings,[46] the female being submissive and tender attracts
+the male by her beautiful condition of body, coming as she does from the
+dew and fresh pastures, and when pregnant modestly retires and takes
+thought for the birth and safety of her offspring. We cannot adequately
+describe all this, but every animal exhibits for its young affection and
+forethought and endurance and unselfishness. We call the bee wise, and
+celebrate its "making the yellow honey,"[47] flattering it for its
+tickling sweetness; but we neglect the wisdom and ingenuity of other
+creatures, both as regards the birth and bringing up of their young. For
+example, the kingfisher after conception weaves its nest with the thorns
+of the marine needle, making it round and oblong in shape like a
+fisherman's basket, and after deftly and closely weaving it together,
+subjects it to the action of the sea waves, that its surface may be
+rendered waterproof by this plash and cement, and it is hard for even
+iron or stone to break it. And what is more wonderful still, so
+symmetrically is the entrance of the nest adjusted to the kingfisher's
+shape and size, that no beast either greater or smaller can enter it,
+they even say that it does not admit the sea, or even the very smallest
+things. And cats, when they breed, very often let their kittens go out
+and feed, and take them back into their entrails again.[48] And the
+bear, a most savage and ugly beast, gives birth to its young without
+shape or joints, and with its tongue as with an instrument moulds its
+features, so that it seems to give form as well as life to its progeny.
+And the lion in Homer, "whom the hunters meet in the wood with its
+whelps, exulting in its strength, which so frowns that it hides its
+eyes,"[49] does it not intend to bargain with the hunters for its
+whelps? For universally the love of animals for their offspring makes
+timid ones bold, and lazy ones energetic, and greedy ones unselfish.
+And so the bird in Homer, feeding its young "with its beak, with
+whatever it has captured, even though it goes ill with itself,"[50]
+nourishes its young at the cost of its own hunger, and when the food is
+near its maw abstains from it, and holds it tightly in its mouth, that
+it may not gulp it down unawares. "And so a bitch bestriding her tender
+pups, barks at a strange man, and yearns for the fray,"[51] making her
+fear for them a sort of second anger. And partridges when they are
+pursued with their young let them fly on, and, contriving their safety,
+themselves fly so near the sportsmen as to be almost caught, and then
+wheel round, and again fly back and make the sportsmen hope to catch
+them, till at last, having thus provided for the safety of their young,
+they lead the sportsmen on a long way. As to hens, we see every day how
+they watch over their chicks, dropping their wings over some, and
+letting others climb on their backs, or anywhere about them, and
+clucking for joy all the time: and though they fly from dogs and dragons
+when only afraid for themselves, if they are afraid for their chicks
+they stand their ground and fight valiantly. Are we to suppose then that
+nature has only implanted these instincts in fowls and dogs and bears,
+anxious only about their offspring, to put us mortals out of countenance
+and to give us a bad name? considering these examples for us to follow,
+while disgrace justly attaches to our inhumanity, for mankind only is
+accused of having no disinterested affection, and of not knowing how to
+love except in regard to advantage. For that line is greatly admired in
+the theatres, "Man loves man only for reward," and is the view of
+Epicurus, who thinks that the father so loves his son, the mother her
+child, children their parents. Whereas, if the brutes could understand
+conversation, and if anyone were to introduce horses and cows and dogs
+and birds into a common theatre,[52] and were to change the sentiment
+into "neither do dogs love their pups, nor horses their foals, nor birds
+their young, out of interest, but gratuitously and by nature," it would
+be recognized by the affections of all of them to be a true sentiment.
+Why it would be disgraceful, great God, that birth and travail and
+procreation should be gratis and mere nature among the beasts, while
+among mankind they should be merely mercenary transactions!
+
+§ III. But such a statement is not true or worthy of credit. For as
+nature, in wild growths, such as wild vines, wild figs, or wild olives,
+makes the fruit imperfect and inferior to the fruit of cultivated trees,
+so has she given to the brutes an imperfect affection for their kind,
+one neither marked by justice nor going beyond commodity: whereas to
+man, a logical and social animal, she has taught justice and law, and
+honour to the gods, and building of cities, and philanthropy, and has
+contributed the noble and goodly and fruitful seeds of all these in love
+to one's offspring, thereby following the very first elements that are
+found in the construction of the body. For nature is everywhere perfect
+and artistic and complete, and, to borrow the expression of
+Erasistratus, has nothing tawdry about her: but one cannot adequately
+describe all the processes appertaining to birth, nor would it be
+perhaps decent to pry too closely into such hidden matters, and to
+particularize too minutely all their wondrous ingenuity. But her
+contrivance and dispensation of milk alone is sufficient to prove
+nature's wonderful care and forethought. For all the superfluous blood
+in women, that owing to their languor and thinness of spirit floats
+about on the surface and oppresses them, has a safety-valve provided by
+nature in the menses, which relieve and cleanse the rest of the body,
+and fit the womb for conception in due season. But after conception
+nature stops the menses, and arrests the flow of the blood, using it as
+aliment for the babe in the womb, until the time arrives for its birth,
+and it requires a different kind of food. At this stage the blood is
+most ingeniously changed into a supply of milk, not diffused all over
+the body, but externally in the breasts, so that the babe can with its
+mouth imbibe the gentle and soothing nutriment.[53] But all these
+various processes of nature, all this economy, all this forethought,
+would be useless, had not nature also implanted in mothers love to their
+offspring and anxiety for their welfare.
+
+  "For of all things, that on the earth do breathe
+   Or creep, man is by far the wretchedest."[54]
+
+And the poet's words are especially applicable to a newborn babe. For
+there is nothing so imperfect, so helpless, so naked, so shapeless, so
+foul as a newborn babe: to whom almost alone nature has given an impure
+outlet to the light of day: being kneaded with blood, and full of
+defilement, and like one killed rather than born: which no one would
+touch, or lift up, or kiss, or embrace, but from natural affection. And
+that is why all the animals have their udders under the belly, women
+alone have their breasts high on their bodies, that they can lift up
+their babes to kiss, to dandle, and to fondle: seeing that their bearing
+and rearing children comes not from necessity but love.
+
+§ IV. Refer the question to the ancient inhabitants of the earth, to the
+first mothers and fathers. There was no law ordering them to have
+families, no expectation of advantage or return to be got out of them. I
+should rather say that mothers would be likely to be hostile and bear
+malice to their babes, owing to the great danger and pains of travail.
+And women say the lines, "When the sharp pangs of travail seize on the
+pregnant woman, then come to her aid the Ilithyiæ, who help women in
+hard childbirth, those daughters of Hera, goddesses of travail,"[55]
+were not written by Homer, but by some Homerid who had been a mother, or
+was even then in the throes of travail, and who vividly felt the sharp
+pain in her womb. But the love to one's offspring implanted by nature,
+moves and influences the mother even then: in the very height of her
+throes, she neglects not nor flees from her babe, but turns to it and
+smiles at it, and takes it up and caresses it, though she derives no
+pleasure or utility from it, but with pain and sorrow receives it,
+"warming it and fostering it in swaddling clothes, with unintermittent
+assiduity both night and day."[56] What hope of gain or advantage had
+they in those days? nay, or even now? for the hopes of parents are
+uncertain, and have to be long waited for. He who plants a vine in the
+spring equinox, gleans its vintage in the autumnal equinox; he who sows
+corn when the Pleiads set, reaps it when they rise; cattle and horses
+and birds have produce at once fit for use; whereas man's bringing up is
+toilsome, his growth slow; and as excellence flowers late, most fathers
+die before their sons attain to fame. Neocles lived not to see
+Themistocles' victory at Salamis, nor Miltiades Cimon's at the
+Eurymedon, nor did Xanthippus hear Pericles haranguing, nor did Aristo
+hear Plato philosophizing, nor did their fathers know of the triumphs of
+Euripides and Sophocles. They heard them faltering in speech and lisping
+in syllables, the poor parents saw their errors in revelling and
+drinking and love-affairs, so that of all Evenus'[57] lines, that one
+alone is most remembered and quoted, "to a father a son is always a
+cause of fear or pain." Nevertheless, parents do not cease to bring up
+sons, even when they can least need them. For it is ridiculous to
+suppose that the rich, when they have sons, sacrifice and rejoice that
+they will have people to take care of them and to bury them; unless
+indeed they bring up sons from want of heirs; as if one could not find
+or fall in with anyone who would be willing to have another's property!
+Why, the sand on the sea shore, and the dust, and the wings of birds of
+varied note, are less numerous than the number of would-be heirs. For
+had Danaus, the father of fifty daughters, been childless, he would have
+had more heirs, and of a different spirit. For sons have no gratitude,
+nor regard, nor veneration for inheritance; but take it as a debt;
+whereas the voices of strangers which you hear round the childless man,
+are like those lines in the play, "O People, first bathe, after one
+decision in the courts, then eat, drink, gobble, take the
+three-obol-piece."[58] And what Euripides has said, "Money finds friends
+for men, and has the greatest power among mankind," is not merely a
+general truth, but is especially true in the case of the childless. For
+those the rich entertain to dinner, those great men pay court to, to
+those alone orators give their services gratis. "A mighty personage is a
+rich man, whose heir is unknown." It has at any rate made many much
+loved and honoured, whom the possession of one child would have made
+unloved and insignificant. Whence we see that there is no power or
+advantage to be got from children, but that the love of them, alike in
+mankind as among the animals, proceeds entirely from nature.
+
+§ V. What if this natural affection, like many other virtues, is
+obscured by badness, as a wilderness chokes a garden? Are we to say that
+man does not love himself by nature, because many cut their throats or
+throw themselves down precipices? Did not Oedipus put out his eyes? And
+did not Hegesias by his speeches make, many of his hearers to commit
+suicide?[59] "Fatality has many different aspects."[60] But all these
+are diseases and maladies of the soul driving a man contrary to nature
+out of his wits: as men themselves testify even against themselves. For
+if a sow destroys one of its litter, or a bitch one of its pups, men are
+dejected and troubled, and think it an evil omen, and sacrifice to the
+gods to avert any bad results, on the score that it is natural to all to
+love and cherish their offspring, unnatural to destroy it. For just as
+in mines the gold is conspicuous even though mixed up with earth, so
+nature manifests plainly love to offspring even in instances of faulty
+habits and affections. For when the poor do not rear their children, it
+is from fear that if reared to man's estate they would be more than
+ought to be the case servile, and have little culture, and be debarred
+of all advantages: so, thinking poverty the worst of all evils, they
+cannot bear to give it their children, any more than they would some bad
+disease.[61]
+
+    [44] 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.
+
+    [45] 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.
+
+    [46] Compare Lucretius, i. 10-20.
+
+    [47] A quotation from Simonides.
+
+    [48] We are not bound to swallow all the ancients tell
+    us. Credat Judæus Apella!
+
+    [49] "Iliad," xvii. 134-136.
+
+    [50] "Iliad," ix. 324. Quoted again in "How one may be
+    aware of one's Progress in Virtue," § 8.
+
+    [51] "Odyssey," xx. 14, 15.
+
+    [52] A theatre, that is, in which animals and birds and
+    human beings should meet in common.
+
+    [53] 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._
+
+    [54] Homer, "Iliad," xvii. 446, 447.
+
+    [55] Ibid. xi. 269-271.
+
+    [56] A fragment from Euripides, according to Xylander.
+
+    [57] Evenus of Paros was an Elegiac Poet.
+
+    [58] Aristophanes, "Equites," 50, 51.
+
+    [59] See Cicero "Tuscul." i. 34.
+
+    [60] Euripides, "Alcestis," 1159; "Helena," 1688;
+    "Andromache," 1284; "Bacchæ," 1388.
+
+    [61] 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.
+
+
+
+
+ON LOVE.
+
+FLAVIANUS AND AUTOBULUS, THE OPENERS OF THE DIALOGUE,
+ARE BROTHERS. THE OTHER SPEAKERS ARE THEIR FATHER,
+DAPHNÆUS, PROTOGENES, PISIAS, AND OTHERS.
+
+
+I. _Flavianus._--You say that it was on Mount Helicon, Autobulus, that
+those conversations took place about Love, which you are now about to
+narrate to us at our request, as you either wrote them down, or at least
+remember them from frequently asking our father about them.
+
+_Autobulus._--It was on Mount Helicon among the Muses, Flavianus, when
+the people of Thespiæ were celebrating their Festival to the God of
+Love, which they celebrate very magnificently and splendidly every five
+years to that God, as also to the Muses.
+
+_Flavianus._--Do you know what all of us who have come to this audience
+intend to ask of you?
+
+_Autobulus._--No, but I shall know if you tell me.
+
+_Flavianus._--Remove from your discourse for this once the poet's
+meadows and shades, and talk about ivy and yews, and all other
+commonplaces of that kind that writers love to introduce, with more zeal
+than discretion, in imitation of Plato's Ilissus and the famous willow
+and the gentle slope of grass.[62]
+
+_Autobulus._--My dear Flavianus, my narrative needs not any such
+exordium. The occasion that caused the conversation simply demands a
+chorus for the action and a stage, nothing else is wanting to the drama,
+let us only pray to the Mother of the Muses to be propitious, and give
+me memory for my narrative.
+
+§ II. Long ago our father, before we were born, having lately married
+our mother, had gone to sacrifice to the God of Love, in consequence of
+a dispute and variance that broke out among their parents, and took our
+mother to the Festival, for she also had her part in the vow and
+sacrifice. Some of their intimate friends journeyed with them from the
+town where they lived, and when they got to Thespiæ they found there
+Daphnæus the son of Archidamus, a lover of Lysandra the daughter of
+Simo, and of all her suitors the one who stood highest in her favour,
+and Soclarus the son of Aristio, who had come from Tithorea. And there
+were there also Protogenes of Tarsus, and Zeuxippus from Sparta,
+strangers, and my father said most of the most notable Boeotians were
+there also. For two or three days they went about the town in one
+another's company, as it was likely they would do, quietly carrying on
+philosophical discussions in the wrestling-schools and theatres: after
+that, to avoid a wearisome contest of harpers, decided beforehand by
+canvassing and cabal, most broke up their camp as if they had been in a
+hostile country, and removed to Mount Helicon, and bivouacked there with
+the Muses. In the morning they were visited by Anthemion and Pisias,
+both men of good repute, and very great friends of Baccho, who was
+surnamed the Handsome, and also rivals of one another somewhat through
+their affection for him. Now you must know that there was at Thespiæ a
+lady called Ismenodora, famous for her wealth and good family, and of
+uncommon good repute for her virtuous life: for she had been a widow
+some time without a breath of slander lighting upon her, though she was
+young and good-looking. As Baccho was the son of a friend and crony of
+hers, she had tried to bring about a marriage between him and a maiden
+who was her own relation, but by frequently being in his company and
+talking to him she had got rather smitten with him herself. And hearing
+much in his favour, and often talking about him, and seeing that many
+noble young men were in love with him, she fell violently in love with
+him, and, being resolved to do nothing unbecoming to her fair fame,
+determined to marry and live openly with him. And the matter seeming in
+itself rather odd, Baccho's mother looked rather askance at the proposed
+matrimonial alliance as being too high and splendid for her son, while
+some of his companions who used to go out hunting with him, frightening
+him and flouting him with Ismenodora's being rather too old for him,
+really did more to break off the match than those who seriously opposed
+it. And Baccho, being only a youth, somehow felt a little ashamed at the
+idea of marrying a widow, but, neglecting the opinions of everybody
+else, he submitted the decision as to the expediency of the marriage to
+Pisias and Anthemion, the latter being his cousin, though older than
+him, and the former the gravest[63] of his lovers. Pisias objected to
+the marriage, and upbraided Anthemion with throwing the youth away on
+Ismenodora. Anthemion replied that it was not well in Pisias, being a
+good fellow in other respects, to imitate depraved lovers by shutting
+out his friend from house and marriage and wealth, merely that he might
+enjoy the sight of him as long as possible naked and in all his virgin
+bloom at the wrestling-schools.
+
+§ III. To avoid getting estranged by provoking one another on the
+question, they came and chose our father and his companions as umpires
+on the matter. And of the other friends, as if by concerted arrangement,
+Daphnæus espoused the view of Anthemion, and Protogenes the view of
+Pisias. And Protogenes inveighing somewhat too freely against
+Ismenodora, Daphnæus took him up and said, "Hercules, what are we not to
+expect, if Protogenes is going to be hostile to love? he whose whole
+life, whether in work or at play, has been devoted to love, in
+forgetfulness of letters, in forgetfulness of his country, not like
+Laius, away from his country only five days, his was only a torpid and
+land love: whereas your love 'unfolding its swift wings,' flew over the
+sea from Cilicia to Athens, merely to gaze at and saunter about with
+handsome boys. For that was the original reason, doubtless, of
+Protogenes' journey abroad."
+
+§ IV. And some laughter ensuing, Protogenes replied, "Do I really seem
+to you now to be hostile to love, and not to be fighting for love
+against ungovernable lust, which with most disgraceful acts and emotions
+assumes the most honourable of titles?" Whereupon Daphnæus, "Do you call
+the marriage and union of man and woman most disgraceful, than which no
+holier tie exists nor ever did?" Protogenes replied, "Why, as all this
+is necessary for the human race to continue, our legislators do not act
+amiss in crying up marriage and eulogizing it to the masses, but of
+genuine love there is not a particle in the woman's side of a house;[64]
+and I also say that you who are sweet on women and girls only love them
+as flies love milk, and bees the honey-comb, and butchers and cooks
+calves and birds, fattening them up in darkness.[65] But as nature leads
+one to eat and drink moderately and sufficiently, and excess in this is
+called gluttony and gormandizing, so the mutual desires between men and
+women are natural; but that headlong, violent, and uncontrollable
+passion for the sex is not rightly called love. For love, when it seizes
+a noble and young soul, ends in virtue through friendship; but these
+violent passions for women, at the best, aim only at carnal enjoyment
+and reaping the harvest of a beauteous prime, as Aristippus showed in
+his answer to one who told him Lais loved him not, 'No more,' he said,
+'do meat and wine love me, but I gladly enjoy both.'[66] For the end of
+passion is pleasure and fruition: but love, when it has once lost the
+promise of friendship, will not remain and continue to cherish merely
+for beauty that which gives it pain, where it gives no return of
+friendship and virtue. You remember the husband in the play saying to
+his wife, 'Do you hate me? I can bear that hatred very easily, since of
+my dishonour I make money.' Not a whit more really in love than this
+husband is the one, who, not for gain but merely for the sexual
+appetite, puts up with a peevish and unsympathetic wife, as Philippides,
+the comic poet, ridiculed the orator, Stratocles, 'You scarce can kiss
+her if she turns her back on you.' If, however, we ought to give the
+name of love to this passion, then is it an effeminate and bastard love,
+and like at Cynosarges,[67] taking us to the woman's side of the house:
+or rather as they say there is a genuine mountain eagle, which Homer
+called 'black, and a bird of prey,' and there are other kinds of
+spurious eagles, which catch fish and lazy birds in marshes, and often
+in want of food emit an hungry wail: so the genuine love is the love of
+boys, a love not 'flashing with desire,' as Anacreon said the love of
+maidens was, nor 'redolent of ointment and sprightly,' but you will see
+it plain and without airs in the schools of the philosophers, or perhaps
+in the gymnasiums and wrestling-schools, keenly and nobly pursuing
+youths, and urging on to virtue those who are well worthy of attention:
+but that soft and stay-at-home love, spending all its time in women's
+bosoms and beds, always pursuing effeminate delights, and enervated by
+unmanly, unfriendly, and unimpassioned pleasures, we ought to condemn as
+Solon condemned it: for he forbade slaves to love boys or to anoint them
+with oil, while he allowed them to associate with women. For friendship
+is noble and refined, whereas pleasure is vulgar and illiberal.
+Therefore, for a slave to love boys is neither liberal or refined: for
+it is merely the love of copulation, as the love of women."
+
+§ V. Protogenes was intending to go on at greater length, when Daphnæus
+stopped him and said, "You do well, by Zeus, to mention Solon, and we
+too may use him as the test of an amorous man. Does he not define such a
+one in the lines, 'As long as you love boys in the glorious flower of
+their youth for their kisses and embraces.' And add to Solon the lines
+of Æschylus, 'You did not disdain the honour of the thighs, O thankless
+one after all my frequent kisses.'[68] For some laugh at them if they
+bid lovers, like sacrificing priests and seers, to inspect thighs and
+loins; but I think this a mighty argument in behalf of the love of
+women. For if the unnatural commerce with males does not take away or
+mar the amorous propensity, much more likely is it that the natural love
+of women will end in friendship after the favour. For, Protogenes, the
+yielding of the female to the male was called by the ancients the
+favour. Thus Pindar says Hephæstus was the son of Hera 'without any
+favours':[69] and Sappho, addressing a girl not yet ripe for marriage,
+says to her, 'You seemed to me a little girl, too young for the favour.'
+And someone asks Hercules, 'Did you obtain the girl's favour by force or
+by persuasion?' But the love of males for males, whether rape or
+voluntary--pathicks effeminately submitting, to use Plato's words, 'to
+be treated bestially'--is altogether a foul and unlovely favour. And so
+I think Solon wrote the lines quoted above 'in his hot youth,' as Plato
+puts it; but when he became older wrote these other lines, 'Now I
+delight in Cyprus-born Aphrodite, and in Dionysus, and in the Muses: all
+these give joys to men': as if, after the heat and tempest of his boyish
+loves, he had got into a quiet haven of marriage and philosophy. But
+indeed, Protogenes, if we look at the real facts of the case, the love
+for boys and women is really one and the same passion: but if you wish
+in a disputatious spirit to make any distinction, you will find that
+this boy-love goes beyond all bounds, and, like some late-born and
+ill-begotten bastard brat, seeks to expel its legitimate brother the
+older love, the love of women. For indeed, friend, it is only yesterday
+or the day before, since the strippings and exposures of the youths in
+the gymnasiums, that this boy-love crept in, and gently insinuated
+itself and got a footing, and at last in a little time got fully-fledged
+in the wrestling-schools, and has now got fairly unbearable, and insults
+and tramples on conjugal love, that love that gives immortality to our
+mortal race, when our nature has been extinguished by death, kindling it
+again by new births. And this boy-love denies that pleasure is its aim:
+for it is ashamed and afraid to confess the truth: but it needs some
+specious excuse for the liberties it takes with handsome boys in their
+prime: the pretext is friendship and virtue. So your boy-lover wallows
+in the dust, bathes in cold water, raises his eyebrows, gives himself
+out for a philosopher, and lives chaste abroad because of the law: but
+in the stillness of night
+
+  'Sweet is the ripe fruit when the guard's withdrawn.'[70]
+
+But if, as Protogenes says, there is no carnal intercourse in these
+boy-familiarities, how is it Love, if Aphrodite is not present, whom it
+is the destiny of Love to cherish and pay court to, and to partake of
+just as much honour and power as she assigns to him? But if there is any
+Love without Aphrodite, as there is drunkenness without wine in drinks
+made from figs and barley, the disturbing it will be fruitless and
+without effect, and surfeiting and disgusting."
+
+§ VI. At the conclusion of this speech, it was clear that Pisias was
+vexed and indignant with Daphnæus; and after a moment's silence he
+began: "O Hercules! what levity and audacity for men to state that they
+are tied to women as dogs to bitches, and to banish the god of Love from
+the gymnasiums and public walks, and light of day and open intercourse,
+and to restrict him to brothels[71] and philtres and incantations of
+wanton women: for to chaste women, I am sure, it belongs not either to
+love or be loved." At this point our father told me he interposed, and
+took Protogenes by the hand, and said to him:
+
+  "'This word of yours rouses the Argive host,'
+
+and of a verity Pisias makes us to side with Daphnæus by his extravagant
+language, charging marriage with being a loveless intercourse, and one
+that has no participation in divine friendship, although we can see that
+it is an intercourse, if erotic persuasion and favour fail, that cannot
+be restrained by shame and fear as by bit and bridle." Thereupon Pisias
+said, "I care little about his arguments; but I see that Daphnæus is in
+the same condition as brass: for, just as it is not worked upon so much
+by the agency of fire as by the molten and liquid brass fused with it,
+so is he not so much captivated by the beauty of Lysandra as by his
+association with one who is the victim of the gentle passion; and it is
+plain that, if he doesn't take refuge with us, he will soon melt away
+in the flame altogether. But I see, what Anthemion would very much like,
+that I am offending the Court, so I stop." "You amuse us," said
+Anthemion: "but you ought from the first to have spoken to the point."
+
+§ VII. "I say then," continued Pisias, "and give it out boldly, as far
+as I am concerned, let every woman have a lover; but we ought to guard
+against giving the wealth of Ismenodora to Baccho, lest, if we involve
+him in so much grandeur and magnificence, we unwittingly lose him in it,
+as tin is lost in brass. For if the lad were to marry quite a plain and
+insignificant woman, it would be great odds whether he would keep the
+upper hand, as wine mixed with water; and Ismenodora seems already
+marked out for sway and command; for otherwise she would not have
+rejected such illustrious and wealthy suitors to woo a lad hardly yet
+arrived at man's estate, and almost requiring a tutor still. And
+therefore men of sense prune the excessive wealth of their wives, as if
+it had wings that required clipping; for this same wealth implants in
+them luxury, caprice, and vanity, by which they are often elated and fly
+away altogether: but if they remain, it would be better to be bound by
+golden fetters, as in Ethiopia, than to a woman's wealth."
+
+§ VIII. Here Protogenes put in, "You say nothing about the risk we run
+of unseasonably and ridiculously reversing the well-known advice of
+Hesiod:
+
+  'If seasonable marriage you would make,
+   Let about thirty be the bridegroom's age,
+   The bride be in the fifth year of her womanhood:'[72]
+
+if we thus marry a lad hardly old enough for marriage to a woman so many
+years older, than himself, as dates and figs are forced. You will say
+she loves him passionately: who prevents her, then, from serenading at
+his doors, singing her amorous ditty, putting garlands on his statues,
+and wrestling and boxing with her rivals in his affections? For all
+these are what people in love do. And let her lower her eyebrows, and
+give up the airs of a coquette, and assume the appearance of those that
+are deeply smitten. But if she is modest and chaste, let her decorously
+stay at home and await there her lovers and sweethearts; for any
+sensible man would be disgusted and flee from a woman who took the
+initiative in love, far less would he be likely to marry her after such
+a barefaced wooing."
+
+§ IX. When Protogenes had done speaking, my father said, "Do you see,
+Anthemion, that they force us to intervene again, who have no objection
+to dance in the retinue of conjugal Love?" "I do," said Anthemion, "but
+pray defend Love at some length, as you are on his side, and moreover
+come to the rescue of wealth,[73] with which Pisias seeks to scare us."
+Thereupon my father began, "What on earth will not be brought as a
+charge against a woman, if we are to reject Ismenodora because she is in
+love and has money? Granted she loves sway and is rich? What then, if
+she is young and handsome? And what if she plumes herself somewhat on
+the lustre of her race? Have not chaste women often something of the
+morose and peevish in their character almost past bearing? Do they not
+sometimes get called waspish and shrewish by virtue of their very
+chastity? Would it be best then to marry off the street some Thracian
+Abrotonus, or some Milesian Bacchis, and seal the bargain by the present
+of a handful of nuts? But we have known even such turn out intolerable
+tyrants, Syrian flute-girls and ballet-dancers, as Aristonica, and
+Oenanthe with her tambourine, and Agathoclea, who have lorded it over
+kings' diadems.[74] Why Syrian Semiramis was only the servant and
+concubine of one of king Ninus's slaves, till Ninus the great king
+seeing and falling in love with her, she got such power over him that
+she thought so cheap of him, that she asked to be allowed one day to sit
+on the royal throne, with the royal diadem on her head, and to transact
+state affairs. And Ninus having granted her permission, and having
+ordered all his subjects to obey her as himself, she first gave several
+very moderate orders to make trial of the guards; but when she saw that
+they obeyed her without the slightest hesitation, she ordered them to
+seize Ninus and put him in fetters, and at last put him to death; and
+all her commands being obeyed, she ruled over Asia for a long time with
+great lustre. And was not Belestiche a foreign woman off the streets,
+although at Alexandria she has shrines and temples, with an inscription
+as Aphrodite Belestiche, which she owes to the king's love? And she who
+has in this very town[75] a temple and rites in common with Eros, and at
+Delphi stands in gold among kings and queens, by what dowry got she her
+lovers? But just as the lovers of Semiramis, Belestiche, and Phryne,
+became their prey unconsciously through their weakness and effeminacy,
+so on the other hand poor and obscure men, having contracted alliances
+with rich women of rank, have not been thereby spoilt nor merged their
+personality, but have lived with their wives on a footing of kindness,
+yet still kept their position as heads of the house. But he that abases
+his wife and makes her small, like one who tightens the ring on a finger
+too small for it fearing it will come off,[76] is like those who cut
+their mares' tails off and then take them to a river or pond to drink,
+when they say that sorrowfully discerning their loss of beauty these
+mares lose their self-respect and allow themselves to be covered by
+asses.[77] To select a wife for wealth rather than for her excellence or
+family is dishonourable and illiberal; but it is silly to reject wealth
+when it is accompanied by excellence and family. Antigonus indeed wrote
+to his officer who had garrisoned Munychia[78] to make not only the
+collar strong but the dog lean, that he might undermine the strength of
+the Athenians; but it becomes not the husband of a rich or handsome
+woman to make his wife poor or ugly, but by his self-control and good
+sense, and by not too extravagantly showing his admiration for her, to
+exhibit himself as her equal not her slave, and (to borrow an
+illustration from the scales) to add just so much weight to his
+character as shall over-balance her, yet only just. Moreover, both
+Ismenodora and Baccho are of a suitable age for marriage and procreation
+of children; Ismenodora, I hear, is still in her prime, and" (here my
+father smiled slily at Pisias) "she is certainly not a bit older than
+her rivals, and has no grey hairs, as some of those who consort with
+Baccho have. And if their union is seasonable, who knows but that she
+may be a better partner for him than any young woman? For young couples
+do not blend and mix well together, and it takes a long time and is not
+an easy process for them to divest themselves of their pride and spirit,
+and at first there's a good deal of dirty weather and they don't pull
+well together, and this is oftenest the case when there's love on both
+sides, and, just as a storm wrecks the ship if no pilot is on board, so
+their marriage is trouble and confusion, neither party knowing how
+either to rule or to give way properly. And if the baby is under the
+nurse, and the boy under the master, and the lad under the master of the
+gymnasium, and the youth under his lover, and the full-grown man under
+the law and magistrate, and no one is his own master and exempt from
+obedience to someone, what wonder would it be if a sensible woman rather
+older than her husband would direct well the life of a young man, being
+useful to him by reason of her superior wisdom, and acceptable to him
+for her sweetness and gentleness? And to sum up the whole matter," said
+he, "we Boeotians ought to revere Hercules, and so find no fault in any
+inequality of age in marriages, seeing that he gave his own wife Megara
+in marriage to Iolaus, though he was only sixteen and she
+three-and-thirty."[79]
+
+§ X. As the conversation was going on, our father said that a friend of
+Pisias came galloping up from the town to report an act of marvellous
+audacity. Ismenodora, it appears, thinking Baccho had no personal
+dislike to the match, but only stood in awe of his friends who tried to
+dissuade him from it, determined that she would not let the young fellow
+slip through her fingers. Accordingly, she sent for the most active and
+intimate[80] of her male friends, and for some of her female cronies,
+and instructed them as to what part they should play, and waited for the
+hour when Baccho was accustomed regularly to pass by her house on his
+way to the wrestling-school. And as he passed by on this occasion with
+two or three of his companions, anointed for the exercise, Ismenodora
+met him at the door and just touched his cloak, and her friends rushed
+out all together and prettily seized the pretty fellow as he was in his
+cloak and jersey,[81] and hurried him into the house and at once locked
+the doors. And the women inside at once divested him of his cloak and
+put on him a bridal robe; and the servants ran about the town and put
+olive wreaths and laurel garlands at the doors of Baccho's house as well
+as Ismenodora's, and a flute-girl went up and down the street playing
+and singing the wedding-song. And some of the inhabitants of Thespiæ and
+the strangers laughed, others were indignant and tried to make the
+superintendents of the gymnasium move in the matter, for they have great
+power in Thespiæ over the youths, and pay great attention to their
+actions. And now there was no more talk about the sports, but everyone
+left the theatre for the neighbourhood of Ismenodora's house, and there
+stood in groups talking and disputing about what had happened.
+
+§ XI. Now when Pisias' friend had come up like an _aide-de-camp_ in war,
+"bloody with spurring, fiery red with haste," to report this news that
+Ismenodora had seized Baccho, my father said that Zeuxippus smiled, and
+being a great lover of Euripides repeated the line,
+
+  "Lady, though rich, thou hast thy sex's feelings."
+
+But Pisias jumped up and cried out, "Ye gods, what will be the end of
+license like this which will overthrow our town? Already we are fast
+tending to lawlessness through our independence. And yet it is perhaps
+ridiculous to be indignant about law and justice, when nature itself is
+trampled upon by being thus subjected to women? Saw even Lemnos ever the
+like of this?[82] Let us go," he continued, "let us go and hand over to
+the women the gymnasium and council-hall, if the townsmen have lost all
+their nerve." Pisias then left the company, and Protogenes went with
+him, partly sympathizing with his indignation, but still endeavouring to
+cool him. And Anthemion said, "'Twas a bold deed and certainly does
+savour somewhat of Lemnos--I own it now we are alone--this Ismenodora
+must be most violently in love." Hereupon Soclarus said, with a sly
+smile, "You don't think then that this rape and detention was an excuse
+and stratagem on the part of a wily young man to escape from the
+clutches of his lovers, and fly of his own volition to the arms of a
+rich and handsome widow?" "Pray don't say so, Soclarus," said Anthemion,
+"pray don't entertain any such suspicions of Baccho, for even if he were
+not by nature most simple and naïve, he would not have concealed the
+matter from me to whom he divulges all his secrets, especially as he
+knows that I have always been very anxious he should marry Ismenodora.
+But as Heraclitus says truly, It is more difficult to control love than
+anger; for whatever love has a fancy to, it will buy even at the cost of
+life, money, and reputation. Who lives a more quiet life in our town
+than Ismenodora? When did ever any ugly rumour attach itself to her?
+When did ever any breath of suspicion sully her house? Some divine
+inspiration, beyond human calculation, seems now to have possessed her."
+
+§ XII. Then Pemptides laughed and said, "Of course you know that there
+is a certain disease of the body called the sacred disease.[83] It is no
+wonder, therefore, if some call the greatest and most insane passion of
+the soul sacred and divine. However, as in Egypt I once saw two
+neighbours disputing when a serpent passed by them on the road, both
+calling it a good omen, but each claiming the blessing as his alone; so
+seeing lately that some of you drag Love to the men's apartments, while
+others confine it to the women's side of the house, while all of you
+regard it as a divine and superlative blessing, I do not wonder, since
+it is a passion that has such power and honour, that those who ought to
+banish it from every quarter and clip its wings do themselves add to its
+influence and power. And hitherto I held my peace, for I saw that the
+discussion turned rather on private than public interests, but now that
+we have got rid of Pisias, I would gladly hear from you to what they had
+an eye who first called Love a god."
+
+§ XIII. Just as Pemptides had left off, and our father was about to
+answer his question, another messenger came from the town, sent by
+Ismenodora to summon Anthemion, for the tumult had increased, and there
+was a difference of opinion between the superintendents of the
+gymnasium, one thinking they ought to demand the liberation of Baccho,
+the other thinking they ought not to interfere. Anthemion got up at once
+and went off. And our father, addressing Pemptides especially, said,
+"You seem to me, my dear Pemptides, to be handling a great and bold
+matter, or rather to be discussing things that ought not to be
+discussed, in asking for a reason in each case for our opinion about the
+gods. Our ancient and hereditary faith is sufficient, a better argument
+than which we cannot either utter or find,
+
+  'Not e'en if wisdom in our brains resides;'[84]
+
+but if this common foundation and basis of all piety be disturbed, and
+its stability and time-honoured ideas be unsettled, it becomes
+undermined and is suspected by everybody. You have heard, of course,
+what hot water Euripides got into, when he wrote at the beginning of his
+'Melanippe,'
+
+  'Zeus, whosoe'er he is, I do not know
+   Except by hearsay,'[85]
+
+but if he changed the opening line, he had confidence, it seems, that
+his play would go down with the public uncommonly well,[86] so he
+altered it into
+
+  'Zeus the divine, as he is truly called.'[87]
+
+And what difference is there between calling in question the received
+opinion about Zeus or Athene, and that about Love? For it is not now for
+the first time that Love asks for an altar and sacrifices, nor is he a
+strange god introduced by foreign superstition, as some Attis or Adonis,
+furtively smuggled in by hermaphrodites and women, and secretly
+receiving honours not his own, to avoid an indictment among the gods for
+coming among them under false pretences. And when, my friend, you hear
+the words of Empedocles,
+
+  'Friendship is there too, of same length and breadth,
+   But with the mind's eye only can you see it,
+   Till with the sight your very soul is thralled,'
+
+you must suppose that they refer to Love. For this god is invisible, but
+to be extolled by us as one of the very oldest gods. And if you demand
+proofs about every one of the gods, laying a profane hand on every
+temple, and bringing a learned doubt to every altar, you will scrutinize
+and pry into everything. But we need not go far to find Love's pedigree.
+
+  'See you how great a goddess Aphrodite is?
+   She 'tis that gave us and engendered Love,
+   Whereof come all that on the earth do live.'[88]
+
+And so Empedocles calls Aphrodite _Life-giving_,[89] and Sophocles calls
+her _Fruitful_, both very appropriate epithets. And though the wonderful
+act of generation belongs to Aphrodite only, and Love is only present in
+it as a subordinate, yet if he be absent the whole affair becomes
+undesirable, and low, and tame. For a loveless coition brings only
+satiety, as the satisfaction of hunger and thirst, and has nothing noble
+resulting from it, whereas by Love Aphrodite removes the cloying element
+in pleasure, and produces harmonious friendship. And so Parmenides
+declares Love to be the oldest of the creations of Aphrodite, writing in
+his Cosmogony,
+
+  'Of all the gods first Love she did contrive.'
+
+But Hesiod, more naturally in my opinion, makes Love the most ancient of
+all, so that all things derive their existence from him.[90] If we then
+deprive Love of his ancient honours, those of Aphrodite will be lost
+also. For we cannot argue that, while some revile Love, all spare
+Aphrodite, for on the same stage we hear of Love,
+
+  'Love is an idle thing and for the idle:'[91]
+
+and again of Aphrodite,
+
+  'Cypris, my boys, is not her only name,
+   For many names has she. She is a hell,
+   A power remorseless, nay a raging madness.'[92]
+
+Just as in the case of the other gods there is hardly one that has not
+been reviled, or escaped the scurrility of ignorance. Look, for example,
+at Ares, who may be considered as it were the counterpart of Love, what
+honours he has received from men, and again what abuse, as
+
+  'Ares is blind, ye women, has no eyes,
+   And with his pig's snout roots up all good things.'[93]
+
+And Homer calls him 'blood-stained' and 'fickle.'[94] And Chrysippus
+brings a grievous charge against him, in defining his name to mean
+destroyer,[95] thereby giving a handle to those who think that Ares is
+only the fighting, wrangling, and quarrelsome instinct among mankind.
+Others again will tell us that Aphrodite is simply desire, and Hermes
+eloquence, and the Muses the arts and sciences, and Athene wisdom. You
+see what an abyss of impiety opens up before us, if we describe each of
+the gods, as only a passion, a power, or a virtue!"
+
+§ XIV. "I see it," said Pemptides, "and it is impious either to make the
+gods passions, or to do just the contrary, and make the passions gods."
+"What then?" said my father, "do you consider Ares a god, or only a
+human passion?" And Pemptides, answering that he looked on Ares as god
+of the passionate and manly element in mankind, "What," cried my father,
+"shall the passionate and warlike and antagonistic instincts in man have
+a god, but the affectionate and social and clubable have none? Shall
+Ares, under his names of Enyalius and Stratius, preside over arms and
+war and sieges and sacks of cities, and shall there be no god to witness
+and preside over, to direct and guide, conjugal affection, that
+friendship of closest union and communion? Why even those who hunt
+gazelles and hares and deer have a silvan deity who harks and halloos
+them on, for to Aristæus[96] they pay their vows when in pitfalls and
+snares they trap wolves and bears,
+
+  'For Aristæus first set traps for animals.'
+
+And Hercules invoked another god, when he was about to shoot at the
+bird, as the line of Æschylus shows,
+
+  'Hunter Apollo, make my bolt go straight!'[97]
+
+And shall no god or good genius assist and prosper the man who hunts in
+the best chase of all, the chase of friendship? For I cannot for my
+part, my dear Daphnæus, consider man a less beautiful or important plant
+than the oak, or sacred olive, or the vine which Homer glorifies,[98]
+seeing that man too has his growth and glorious prime alike of soul and
+body."
+
+§ XV. Then said Daphnæus, "In the name of the gods, who thinks
+differently?" "All those certainly must," answered my father, "who think
+that the gods care only about ploughing and planting and sowing. Have
+they not Nymphs attending upon them, called Dryads, 'whose age is coeval
+with the trees they live in: and Dionysus the mirth-giving does he not
+increase the yield of the trees, the sacred splendour of Autumn,' as
+Pindar says?[99] And if they care about all this, is there no god or
+genius who is interested in the nurture and growth of boys and youths in
+all their glorious flower? is there no one that cares that the growing
+man may be upright and virtuous, and that the nobility of his nature may
+not be warped and corrupted, either through want of a guardian or by the
+depravity of those he associates with? Is it not monstrous and thankless
+to say so, seeing that we enjoy the divine bounty, which is dealt out to
+us richly, and never abandons us in our straits? And yet some of these
+same straits have more necessity than beauty. For example, our birth, in
+spite of the unpleasant circumstances attending it, is witnessed by the
+divine Ilithyia and Artemis: and it would be better not to be born at
+all than to become bad through want of a good guardian and guide.
+Moreover in sickness the god who is over that province does not desert
+us, nor even in death: for even then there is a conductor and guide for
+the departed, to lay them to sleep, and convey their souls to
+Hades,[100] as the poet says,
+
+  'Night bore me not to be lord of the lyre,
+   Nor to be seer, or healer of diseases,
+   But to conduct the souls of the departed.'
+
+And yet these duties involve much unpleasantness, whereas we cannot
+mention a holier work, nor any struggle or contest more fitting for a
+god to attend and play the umpire in, than the guidance of the young and
+beautiful in the prosecution of their love-affairs. For there is here
+nothing of an unpleasant nature, no compulsion of any kind, but
+persuasion and grace, truly making toil sweet and labour delightful,
+lead the way to virtue and friendship, and do not arrive at that desired
+goal without the deity, for they have as their leader and lord no other
+god than Love, the companion of the Muses and Graces and Aphrodite. For
+Love 'sowing in the heart of man the sweet harvest of desire,' to borrow
+the language of Melanippides, mixes the sweetest and most beautiful
+things together. But perhaps you are of a different opinion, Zeuxippus."
+
+§ XVI. "Not I, by Zeus," replied Zeuxippus. "To have a different opinion
+would be ridiculous." "Then," continued my father, "is it not also
+ridiculous, if there are four kinds of friendship, for so the ancients
+distinguished, the natural first, the second that to one's kindred, the
+third that to one's companions, the fourth the friendship of love, and
+each of the first three have a god as patron, either a god of
+friendship, or a god of hospitality, or a god of the family, or a god of
+the race,[101] whereas the friendship of love only, as something
+altogether unholy, is left without any patron god, and that, too, when
+it needs most of all attentive direction?" "It is," said Zeuxippus,
+"highly ridiculous." My father continued, "The language of Plato is very
+suggestive here, to make a slight digression. One kind of madness (he
+says) is conveyed to the soul from the body through certain bad
+temperaments or mixtures, or through the prevalence of some noxious
+spirit, and is harsh, difficult to cure, and baneful. Another kind of
+madness is not uninspired or from within, but an afflatus from without,
+a deviation from sober reason, originated and set in motion by some
+higher power, the ordinary characteristic of which is called enthusiasm.
+For, as one full of breath is called [Greek: empnoos], and as one full
+of sense is called [Greek: emphrôn], so the name enthusiasm is given to
+the commotion of the soul caused by some Divine agency.[102] Thus there
+is the prophetic enthusiasm which proceeds from Apollo, and the Bacchic
+enthusiasm which comes from Dionysus, to which Sophocles alludes where
+he says, 'Dance with the Corybantes;' for the rites of Cybele and Pan
+have great affinities to the orgies of Bacchus. And the third madness
+proceeds from the Muses, and possesses an impressionable and pure soul,
+and stirs up the poetry and music in a man. As to the martial and
+warlike madness, it is well known from what god it proceeds, namely,
+Ares, 'kindling tearful war, that puts an end to the dance and the song,
+and exciting civic strife.'[103] There remains, Daphnæus, one more kind
+of madness in man, neither obscure nor tranquil, as to which I should
+like to ask Pemptides here,
+
+  'What god it is that shakes the fruitful thyrsus?'
+
+I refer to that love-fury for modest boys and chaste women, which is
+far the keenest and fiercest passion of all. For have you not observed
+how the soldier, when he lays aside his arms, ceases from his warlike
+fury, as the poet says,
+
+                        'Then from him
+  Right gladly did his squires remove the armour,'[104]
+
+and sits down a peaceful spectator of others?[105] The Bacchic and
+Corybantic dances one can also modulate and quell, by changing the metre
+from the trochaic and the measure from the Phrygian. Similarly, too, the
+Pythian priestess, when she descends from her tripod, possesses her soul
+in peace. Whereas the love-fury, when once it has really seized on a man
+and inflamed him, can be laid by no Muse, no charm or incantation, no
+change of place; but present they burn, absent they desire, by day they
+follow their loves about, by night they serenade them, sober call for
+them, and drunken sing about them. And he who said that poetic fancies,
+owing to their vividness, were dreams of people awake, would have more
+truly spoken so of the fancies of lovers, who, as if their loves were
+present, converse with them, greet them, chide them. For sight seems to
+paint all other fancies on a wet ground, so soon do they fade and recede
+from the memory, but the images of lovers, painted by the fancy as it
+were on encaustic tiles, leave impressions on the memory, that move, and
+live, and speak, and are permanent for all time. The Roman Cato, indeed,
+said that the soul of the lover resided in the soul of the loved one,
+and I should extend the remark to the appearance, the character, the
+life, and the actions, conducted by which he travels a long journey in a
+short time, as the Cynics say they have found a short cut and, as it
+were, forced march to virtue, for there is also a short cut to
+friendship and love when the god is propitious. To sum up, the
+enthusiasm of lovers is not a thing uninspired, and the god that guides
+and governs it is none other than the god whose festival we are now
+keeping, and to whom we are now sacrificing. Nevertheless, as we judge
+of a god mainly from his power and usefulness (as among human advantages
+we reckon and call these two the most divine, dominion and virtue), it
+is high time to consider, before we proceed any further, whether Love
+yields to any of the gods in power. Certainly, as Sophocles says,
+'Wonderful is the power which the Cyprian Queen exerts so as always to
+win the victory:'[106] great also is the might of Ares; and in some sort
+we see the power of all the other gods divided among these two; for
+Aphrodite has most intimate connection with the beautiful, and Ares is
+in our souls from the first to combat against the sordid, to borrow the
+idea of Plato. Let us consider, then, to begin with, that the venereal
+delight can be purchased for six obols, and that no one ever yet put
+himself into any trouble or danger about it, unless he was in love. And
+not to mention here such famous courtesans as Phryne or Lais,
+Gnathænium, 'kindling her lamp at evening time,' on the look-out for
+lovers and inviting them, is often passed by; 'yet, if some sudden whiff
+arise' of mighty love and desire, it makes this very delight seem equal
+to the fabled wealth of Tantalus and his domains. So feeble and cloying
+is the venereal indulgence, if Love inspires it not. And you will see
+this more plainly still from the following consideration. Many have
+allowed others to share in their venereal enjoyments, prostituting not
+only their mistresses but their wives, like that Roman Galba, who used
+to ask Mæcenas to dinner, and when he saw from his nods and winks that
+he had a mind to do with his wife, turned his head gently aside as if
+asleep; but when one of his slaves came up to the table and stole some
+wine, his eyes were wide open enough, and he said, 'Villain, don't you
+know that I am asleep only for Mæcenas?'[107] But this is not perhaps so
+strange, considering Galba was a buffoon. But at Argos Nicostratus and
+Phayllus were great political rivals: so when King Philip visited that
+city, Phayllus thought if he prostituted his wife, who was very
+handsome, to the King, he would get from him some important office or
+place. And Nicostratus getting wind of this, and walking about the doors
+of Phayllus' house with some of his servants on the _qui vive_,
+Phayllus made his wife put on men's boots, and a military cloak, and a
+Macedonian broad-brimmed hat, and so smuggled her into the King, without
+being detected, as one of the King's young men. But, of all the
+multitude of lovers, did you ever hear of one that prostituted his
+boy-love even for the honours of Zeus? I think not. Why, though no one
+will generally either speak or act against tyrants, many will who find
+them their rivals and are jealous about their handsome minions. You must
+have heard how Aristogiton of Athens, and Antileon of Metapontum, and
+Melanippus of Agrigentum, rose not against tyrants, although they saw
+how badly they managed affairs, and what drunken tricks they played,
+yet, when they attempted the chastity of their boy-loves, they
+retaliated on them, jeoparding their lives, as if they were defending
+the inviolability of temples and sanctuaries. It is also recorded that
+Alexander wrote to Theodoras, the brother of Proteas, 'Send me your
+singing-girl, unless you love her yourself, and I will give you ten
+talents;' and when Antipatridas, one of his companions, came to revel
+with him, bringing with him a female harper, he fancied the girl not a
+little, and asked Antipatridas if he cared very much about her. And when
+he replied that he did immensely, Alexander said, 'Plague take you,' but
+nevertheless abstained from touching the girl.
+
+§ XVII. "Consider also how Love excels in warlike feats, and is by no
+means idle, as Euripides called him,[108] nor a carpet-knight, nor
+'sleeping on a maiden's soft cheeks.'[109] For a man inspired by Love
+needs not Ares to help him when he goes out as a warrior against the
+enemy, but at the bidding of his own god is 'ready' for his friend 'to
+go through fire and water and whirlwinds.' And in Sophocles' play,[110]
+when the sons of Niobe are being shot at and dying, one of them calls
+out for no helper or assister but his lover. And you know of course how
+it was that Cleomachus the Pharsalian fell in battle?" "We certainly
+don't," said Pemptides and those near him, "but we should very much like
+to." "Well," said my father, "the tale's worth hearing. When the war
+between the Eretrians and Chalcidians was at its height, Cleomachus had
+come to aid the latter with a Thessalian force; and the Chalcidian
+infantry seemed strong enough, but they had great difficulty in
+repelling the enemy's cavalry. So they begged that high-souled hero
+Cleomachus to charge the Eretrian cavalry first. And he asked his
+boy-love, who was by, if he would be a spectator of the fight, and he
+saying he would, and affectionately kissing him and putting his helmet
+on his head, Cleomachus with a proud joy put himself at the head of the
+bravest of the Thessalians, and charged the enemy's cavalry with such
+impetuosity that he threw them into disorder and routed them; and the
+Eretrian infantry also fleeing in consequence, the Chalcidians won a
+splendid victory. However, Cleomachus got killed, and they show his tomb
+in the market-place at Chalcis, over which a huge pillar stands to this
+day, and whereas before that the people of Chalcis had censured
+boy-loves, from that time forward they preferred that kind of love to
+the normal love. Aristotle gives a slightly different account, namely,
+that this Cleomachus came not from Thessaly, but from Chalcis in Thrace,
+to the help of the Chalcidians in Euboea; and that that was the origin
+of the song in vogue among the Chalcidians,
+
+  'Ye boys, who come of noble sires and beauteous are in face,
+   Grudge not to give to valiant men the joy of your embrace:
+   For Love that does the limbs relax combined with bravery
+   In the Chalcidian cities has fame that ne'er shall die.'
+
+But according to the account of the poet Dionysius, in his
+'Causes,'[111] the name of the lover was Anton, and that of the boy-love
+was Philistus. And among you Thebans, Pemptides, is it not usual for the
+lover to give his boy-love a complete suit of armour when he is enrolled
+among the men? And did not the erotic Pammenes change the disposition of
+the heavy-armed infantry, censuring Homer as knowing nothing about love,
+because he drew up the Achæans in order of battle in tribes and clans,
+and did not put lover and love together, that so
+
+  'Spear should be next to spear, helmet to helmet,'[112]
+
+seeing that Love is the only invincible general.[113] For men in battle
+will leave in the lurch clansmen and friends, aye, and parents and sons,
+but what warrior ever broke through or charged through lover and love,
+seeing that even when there is no necessity lovers frequently display
+their bravery and contempt of life. As Thero the Thessalian, who put his
+left hand on a wall, and drew his sword, and chopped off his thumb, and
+challenged his rival to do the same. And another in battle falling on
+his face, as his enemy was about to give him the _coup-de-grace_, begged
+him to wait a little till he could turn round, that his love should not
+see him with a wound in his back. And not only are the most warlike
+nations most amorous, as the Boeotians the Lacedæmonians and the
+Cretans, but also of the old heroes, who were more amorous than
+Meleager, Achilles, Aristomenes, Cimon, and Epaminondas. Why,
+Epaminondas had as his boy-loves Asopichus and Cephisodorus, the latter
+of whom fell with him at Mantinea, and is buried near him. As to ...,
+who was most formidable and a source of terror to the enemy, Eucnamus of
+Amphissa, who first stood up against him and smote him, received hero
+honours from the Phocians for his exploit. And as to all the loves of
+Hercules, it would take up too much time to enumerate them, but those
+who think that Iolaus was one of them do up to this day worship and
+honour him, and make their loves swear fidelity at his tomb. Hercules is
+also said, having understood the art of healing, to have preserved the
+life of Alcestis, when she was given up by the doctors, to gratify
+Admetus, who passionately loved his wife, and was Hercules' minion. They
+say also in legend that Apollo was enamoured of Admetus,
+
+  'And was his hired slave for one long year.'
+
+It was a happy thought our remembering Alcestis, for though women have
+not much of Ares in them, yet when possessed by Love they are bold even
+to the death, beyond what one would expect from their nature. For if we
+may credit legendary lore, the stories about Alcestis, and Protesilaus,
+and Eurydice the wife of Orpheus, show that the only one of the gods
+that Hades pays attention to is Love; although to everybody else, as
+Sophocles says, "he knows of no forbearance or favour, or anything but
+strict justice;" yet before lovers his genius stands rebuked, and they
+alone find him neither implacable nor relentless. Wherefore although, my
+friend, it is an excellent thing to be initiated in the Eleusinian
+mysteries, yet I see that the votaries and initiated of Love have a
+better time of it in Hades than they have, * *[114] though in regard to
+legendary lore I stand in the position of one who neither altogether
+believes nor altogether disbelieves. For legendary lore speaks well, and
+by a certain wonderful good fortune lights upon the truth, in saying
+that lovers have a return from Hades to the light of day, but it knows
+not by what way or how, having as it were got benighted on the road
+which Plato first discovered by philosophy. There are, indeed, some
+slender and obscure particles of truth scattered about in the mythology
+of the Egyptians, but they require a clever man to hunt them out, a man
+capable of getting great results from small data. Wherefore let that
+matter pass. And now next to the mighty power of Love let us consider
+its good will and favour to mankind, I do not mean as to whether it
+bestows many gifts on its votaries--that is palpable to all--but whether
+they derive any further advantage from it. For Euripides, though very
+amorous, admired a very small matter, when he wrote the line--
+
+  'Love teaches letters to a man unlearn'd.'[115]
+
+For it makes one previously sluggish quick and intelligent, and, as has
+been said before, it makes the coward brave, as people harden wood in
+the fire and make it strong from being weak. And every lover becomes
+liberal and genuine and generous, even if he was mean before, his
+littleness and miserliness melting away like iron in the fire, so that
+they rejoice to give to their loves more than they do to receive
+themselves from others. You know of course that Anytus, the son of
+Anthemion, was in love with Alcibiades, and was on one occasion
+sumptuously entertaining several of his friends, when Alcibiades broke
+in and took from the table half the cups and went away again; and when
+some of the guests were indignant and said, 'The stripling has used you
+most insolently and contemptuously,' Anytus replied, 'Nay, rather, he
+has dealt kindly with me, for when he might have taken all he has left
+me half.'"
+
+§ XVIII. Zeuxippus was pleased with this story, and said, "O Hercules,
+you have been within an ace of making me forget my hereditary hatred to
+Anytus for his behaviour to Socrates and philosophy,[116] since he was
+so mild and noble to his love." "Be it so," said my father, "Love also
+makes peevish and gloomy persons kind and agreeable to those they live
+with; for as 'when the fire blazes the house looks brighter,'[117] so
+man, it seems, becomes more cheerful through the heat of love. But most
+people are affected rather curiously; if they see by night a light in a
+house, they look on it with admiration and wonder; but if they see a
+little, mean, and ignoble soul suddenly filled with noble-mindedness,
+freedom, dignity, grace, and liberality, they do not feel constrained to
+say with Telemachus, 'Surely, some god is there within.'[118] And is it
+not wonderful, Daphnæus," continued my father,[119] "in the name of the
+Graces, that the lover who cares about hardly anything, either his
+companions and friends, or even the laws and magistrates and kings, who
+fears nothing, admires nothing, courts nothing, but can even endure to
+gaze on 'the forked lightning,'[120] yet directly he looks on his love
+'he crouches like a cock with drooping feathers,' and his boldness is
+broken and his pride is cowed. And among the Muses it would not be
+amiss to mention Sappho; for as the Romans say Cacus the son of
+Hephæstus vomited out of his mouth fire and flames, so she really speaks
+words that burn like fire, and in her songs shows the warmth of her
+heart, as Philoxenus puts it, 'by euphonious songs assuaging the pains
+of love.' And if you have not in your love for Lysandra forgot all your
+old love-songs, do repeat to us, Daphnæus, the lines in which beautiful
+Sappho says that 'when her love appeared her voice failed and her body
+burned, and she was seized with paleness and trembling and vertigo.'"
+And when Daphnæus had repeated the lines, my father resumed, "In the
+name of Zeus, is not this plainly a divine seizure? Is not this a
+wonderful commotion of soul? Why, the Pythian priestess on the tripod is
+not moved so much as this! Who of those inspired by Cybele are made
+beside themselves to this extent by the flute and the kettledrum?
+Moreover, while many see the same body and the same beauty, only the
+lover is taken by it. Why is this the case? We get no light on it from
+Menander's words, 'Love is opportunity; and he that is smitten is the
+only one wounded.' But the god is the cause of it, striking one and
+letting another go scot-free. But I will not pass over now, 'since it
+has come into my mouth,' as Æschylus says, what perhaps would have been
+better spoken before, for it is a very important point. Perhaps, my
+friend, of all other things which we do not perceive through the senses,
+some got believed through legend, some through the law, some through
+reason; whereas we owe our conception of the gods altogether to the
+poets and legislators and philosophers: all alike teaching the existence
+of gods, but greatly differing as to their number and order, nature and
+power. For the gods of the philosophers 'know nothing of disease or old
+age or pain, and have not to cross the resounding Acheron;' nor do the
+philosophers accept as gods Strifes, or Prayers, which are found in
+poetry;[121] nor will they admit Terror and Fear as gods or as the sons
+of Ares. And on many points also they are at variance with the
+legislators, as Xenophanes bade the Egyptians, if they regarded Osiris
+as mortal, not to honour him as a god; but if they thought him a god not
+to mourn for him. And, again, the poets and legislators will not listen
+to, nor can they understand, the philosophers who make gods of ideas and
+numbers and units and spirits. And their views generally are very
+different. As there were formerly three parties at Athens, the Parali,
+the Epacrii, and the Pediei, all at variance with one another, yet all
+agreed to vote for Solon, and chose him with one accord as their
+mediator and ruler and lawgiver, as he seemed indisputably to hold the
+first place in merit; so the three parties that entertain different
+views about the gods are all unanimous on one point, for poets
+legislators and philosophers all alike register Love as one of the gods,
+'loudly singing his praises with one voice,' as Alcæus says the people
+of Mitylene chose Pittacus as their monarch. But our king and ruler and
+governor, Love, is brought down crowned from Helicon to the Academy by
+Hesiod and Plato and Solon, and in royal apparel rides in a chariot
+drawn by friendship and intimacy (not such as Euripides speaks of in the
+line, 'he has been bound in fetters not of brass,'[122] shamefully
+throwing round him cold and heavy necessity), and soars aloft to the
+most beautiful and divine things, about which others have spoken better
+than I can."
+
+§ XIX. When my father had spoken thus much, Soclarus began, "Do you see
+that a second time you have committed the same fault, not cancelling
+your debts as you ought to do--for I must speak my mind--but evading
+them on purpose, and not delivering to us your promised ideas on a
+sacred subject? For as some little time back you only just touched on
+Plato and the Egyptians as if unwilling to enter on the subject more
+fully, so now you are doing again. However, as to what has been
+'eloquently told'[123] by Plato, or rather by the Muses through Plato's
+mouth, do not tell us that, my good friend, even if we ask for it; but
+as to your hint that the Egyptian legend about Love corresponded with
+Plato's views, you need not discuss it fully and minutely, we shall be
+satisfied if we hear a little of such mighty matters." And as the rest
+of the company made the same request, my father said, "The Egyptians,
+(like the Greeks) recognize two Loves, the Pandemian and the Celestial,
+to which they add the Sun, they also highly venerate Aphrodite. We also
+see much similarity between Love and the Sun, for neither is a fire, as
+some think, but a sweet and productive radiance and warmth, the Sun
+bringing to the body nourishment and light and growth, and Love doing
+the same to the soul. And as the heat of the Sun is more powerful when
+it emerges from clouds and after mist, so Love is sweeter and hotter
+after a jealous tiff with the loved one,[124] and moreover, as some
+think the Sun is kindled and extinguished, so also do people conceive of
+Love as mortal and uncertain. Moreover, just as without training the
+body cannot easily bear the heat of the Sun, so neither can the
+untrained soul easily bear the yoke of Love, but both are equally out of
+tune and suffer, for which they blame the deity and not their own
+weakness. But in this respect they seem to differ, in that the Sun
+exhibits to the eye things beautiful and ugly alike, whereas Love throws
+its light only on beautiful things, and persuades lovers to concentrate
+their attention on these, and to neglect all other things. As to those
+that call Aphrodite the Moon, they, too, find some points in common
+between them; for the Moon is divine and heavenly and a sort of
+halfway-house between mortal and immortal, but inactive in itself and
+dark without the presence of the Sun, as is the case with Aphrodite in
+the absence of Love. So we may say that Aphrodite resembles the Moon,
+and Love the Sun, more than any other deities, yet are not Love and the
+Sun altogether the same, for just as body and soul are not the same, but
+something different, so is it with the Sun and Love, the former can be
+seen, the latter only felt. And if it should not seem too harsh a
+saying, one might argue that the Sun acts entirely opposite to Love, for
+it turns the mind away from the world of fancy to the world of reality,
+beguiling us by its grace and splendid appearance, and persuading us to
+seek for truth and everything else in and round it and nowhere else. For
+as Euripides says,
+
+  'Too passionately do we love the Sun,
+   Because it always shines upon the earth,
+   From inexperience of another life,'[125]
+
+or rather from forgetfulness of those things which Love brings to our
+remembrance. For as when we are woke by a great and bright light,
+everything that the soul has seen in dreams is vanished and fled, so the
+Sun is wont to banish the remembrance of past changes and chances, and
+to bewitch the intelligence, pleasure and admiration causing this
+forgetfulness. And though reality is really there, yet the soul cleaves
+to dreams and is dazzled by what is most beautiful and divine. 'For
+round the soul are poured sweet yet deceiving dreams,' so that the soul
+thinks everything here good and valuable, unless it obtain divine and
+chaste Love as its physician and preserver. For Love brings the soul
+through the body to truth and the region of truth, where pure and
+guileless beauty is to be found, kindly befriending its votaries like an
+initiator at the mysteries. And it associates with the soul only through
+the body. And as geometricians, in the case of boys who cannot yet be
+initiated into the perception of incorporeal and impassive substance,
+convey their ideas through the medium of spheres, cubes, and
+dodecahedrons, so celestial Love has contrived beautiful mirrors of
+beautiful things, and exhibits them to us glittering in the shapes
+colours and appearances of youths in all their flower, and calmly stirs
+the memory which is inflamed first by these. Consequently some, through
+the stupidity of their friends and intimates, who have endeavoured by
+force and against reason to extinguish the flame, have got no advantage
+from it, but filled themselves with smoke and confusion, or have rushed
+into secret and lawless pleasures and ingloriously wasted their prime.
+But as many as by sober reason and modesty have abated the extravagance
+of the passion, and left in the soul only a bright glow--not exciting a
+tornado of passion, but a wonderful and productive diffusion, as in a
+growing plant, opening the pores of complaisance and friendliness--these
+in no long time cease to regard the personal charms of those they love,
+and study their inward characters, and gaze at one another with
+unveiled eyes, and associate with one another in words and actions, if
+they find in their minds any fragment or image of the beautiful; and if
+not they bid them farewell and turn to others, like bees that only go to
+those flowers from which they can get honey. But wherever they find any
+trace or emanation or pleasing resemblance of the divine, in an ecstasy
+of pleasure and delight they indulge their memory, and revive to
+whatever is truly lovely and felicitous and admired by everybody."
+
+§ XX. "The poets indeed seem for the most part to have written and sung
+about Love in a playful and merry manner, but have sometimes spoken
+seriously about him, whether out of their own mind, or the god helping
+them to truth. Among these are the lines about his birth,
+'Well-sandalled Iris bare the most powerful of the gods to golden-haired
+Zephyr.'[126] But perhaps the learned have persuaded you that these
+lines are only a fanciful illustration of the variety and beauty of
+love." "Certainly," said Daphnæus, "what else could they mean?" "Hear
+me," said my father, "for the heavenly phenomenon compels us so to
+speak. The rainbow[127] is, I suppose, a reflection caused by the sun's
+rays falling on a moist cloud, making us think the appearance is in the
+cloud. Similarly erotic fancy in the case of noble souls causes a
+reflection of the memory, from things which here appear and are called
+beautiful, to what is really divine and lovely and felicitous and
+wonderful. But most lovers pursuing and groping after the semblance of
+beauty in boys and women, as in mirrors,[128] can derive nothing more
+certain than pleasure mixed with pain. And this seems the love-delirium
+of Ixion, who instead of the joy he desired embraced only a cloud, as
+children who desire to take the rainbow into their hands, clutching at
+whatever they see. But different is the behaviour of the noble and
+chaste lover: for he reflects on the divine beauty that can only be
+felt, while he uses the beauty of the visible body only as an organ of
+the memory, though he embraces it and loves it, and associating with it
+is still more inflamed in mind. And so neither in the body do they sit
+ever gazing at and desiring this light, nor after death do they return
+to this world again, and skulk and loiter about the doors and
+bedchambers of newly-married people, disagreeable ghosts of
+pleasure-loving and sensual men and women, who do not rightly deserve
+the name of lovers. For the true lover, when he has got into the other
+world and associated with beauties as much as is lawful, has wings and
+is initiated and passes his time above in the presence of his Deity,
+dancing and waiting upon him, until he goes back to the meadows of the
+Moon and Aphrodite, and sleeping there commences a new existence. But
+this is a subject too high for the present occasion. However, it is with
+Love as with the other gods, to borrow the words of Euripides, 'he
+rejoices in being honoured by mankind,'[129] and _vice versa_, for he is
+most propitious to those that receive him properly, but visits his
+displeasure on those that affront him. For neither does Zeus as god of
+Hospitality punish and avenge any outrages on strangers or suppliants,
+nor as god of the family fulfil the curses of parents, as quickly as
+Love hearkens to lovers unfairly treated, being the chastiser of boorish
+and haughty persons. Why need I mention the story of Euxynthetus and
+Leucomantis, the latter of whom is called The Peeping Girl to this day
+in Cyprus? But perhaps you have not heard of the punishment of the
+Cretan Gorgo, a somewhat similar case to that of Leucomantis, except
+that she was turned into stone as she peeped out of window to see her
+lover carried out to burial. For this Gorgo had a lover called Asander,
+a proper young man and of a good family, but reduced in fortune, though
+he thought himself worthy to mate with anybody. So he wooed Gorgo, being
+a relation of hers, and though he had many rivals, as she was much run
+after for her wealth belike, yet he had won the esteem of all the
+guardians and relations of the young girl.[130] * * * *
+
+§ XXI. * * * Now the origins and causes of Love are not peculiar to
+either sex, but common to both. For those attractions that make men
+amorous may as well proceed from women as from boys.[131] And as to
+those beautiful and holy reminiscences and invitations to the divine and
+genuine and Olympian beauty, by which the soul soars aloft, what hinders
+but that they may come either from boys or lads, maidens or grown women,
+whenever a chaste and orderly nature and beauteous prime are associated
+together (just as a neat shoe exhibits the shapeliness of the foot, to
+borrow the illustration of Aristo), whenever connoisseurs of beauty
+descry in beautiful forms and pure bodies clear traces of an upright and
+unenervated soul.[132] For if[133] the man of pleasure, who was asked
+whether "he was most given to the love of women or boys," and answered,
+"I care not which so beauty be but there," is considered to have given
+an appropriate answer as to his erotic desires, shall the noble lover of
+beauty neglect beauty and nobility of nature, and make love only with an
+eye to the sexual parts? Why, the lover of horses will take just as much
+pleasure in the good points of Podargus, as in those of Æthe,
+Agamemnon's mare,[134] and the sportsman rejoices not only in dogs, but
+also rears Cretan and Spartan bitches,[135] and shall the lover of the
+beautiful and of humanity be unfair and deal unequally with either sex,
+and think that the difference between the loves of boys and women is
+only their different dress? And yet they say that beauty is a flower of
+virtue; and it is ridiculous to assert that the female sex never
+blossoms nor make a goodly show of virtue, for as Æschylus truly says,
+
+  'I never can mistake the burning eye
+   Of the young woman that has once known man.'[136]
+
+Shall the indications then of a forward wanton and corrupt character be
+found in the faces of women, and shall there be no gleam of chastity and
+modesty in their appearance? Nay, there are many such, and shall they
+not move and provoke love? To doubt it would be neither sensible nor in
+accordance with the facts, for generally speaking, as has been pointed
+out, all these attractions are the same in both sexes.... But, Daphnæus,
+let us combat those views which Zeuxippus lately advanced, making Love
+to be only irregular desire carrying the soul away to licentiousness,
+not that this was so much his own view as what he had often heard from
+morose men who knew nothing of love: some of whom marry unfortunate
+women for their dowries, and force on them economy and illiberal saving,
+and quarrel with them every day of their lives: while others, more
+desirous of children than wives, when they have made those women they
+come across mothers, bid farewell to marriage, or regard it not at all,
+and neither care to love nor be loved. Now the fact that the word for
+conjugal love differs only by one letter from the word for endurance,
+the one being [Greek: stergein] the other [Greek: stegein], seems to
+emphasize the conjugal kindness mixed by time and intimacy with
+necessity. But that marriage which Love has inspired will in the first
+place, as in Plato's Republic, know nothing of _Meum_ and _Tuum_, for
+the proverb, 'whatever belongs to a friend is common property,'[137] is
+especially true of married persons who, though disunited in body, are
+perforce one in soul, neither wishing to be two, nor thinking themselves
+so. In the second place there will be mutual respect, which is a vital
+necessity in marriage. For as to that external respect which has in it
+more of compulsion than choice, being forced by the law and shame and
+fear,
+
+  "Those needful bits and curbs to headstrong weeds,"[138]
+
+that will always exist in wedlock. But in Love there is such
+self-control and decorum and constancy, that if the god but once enter
+the soul of a licentious man, he makes him give up all his amours,
+abates his pride, and breaks down his haughtiness and dissoluteness,
+putting in their place modesty and silence and tranquillity and decorum,
+and makes him constant to one. You have heard of course of the famous
+courtesan Lais,[139] how she set all Greece on fire with her charms, or
+rather was contended for by two seas,[140] and how, when she fell in
+love with Hippolochus the Thessalian, 'she left Acro-Corinthus washed by
+the green sea,'[141] and deserted all her other lovers, that great army,
+and went off to Thessaly and lived faithful to Hippolochus. But the
+women there, envious and jealous of her for her surpassing beauty,
+dragged her into the temple of Aphrodite, and there stoned her to death,
+for which reason probably it is called to this day the temple of
+Aphrodite the Murderess.[142] We have also heard of servant girls who
+have refused the embraces of their masters, and of private individuals
+who have scorned an amour with queens, when Love has had dominion in
+their hearts. For as in Rome, when a dictator is proclaimed, all other
+magistrates lay down their offices, so those over whom Love is lord are
+free henceforward from all other lords and masters, and pass the rest of
+their lives dedicate to the god and slaves in his temple. For a noble
+woman united by Love to her lawful husband would prefer the embraces of
+bears and dragons to those of any other man."
+
+§ XXII. "Although there are plenty of examples of this virtue of
+constancy, yet to you, that are the festive votaries of the god,[143] it
+will not be amiss to relate the story of the Galatian Camma. She was a
+woman of most remarkable beauty, and the wife of the tetrarch Sinatus,
+whom Sinorix, one of the most influential men in Galatia, and
+desperately in love with Camma, murdered, as he could neither get her by
+force or persuasion in the lifetime of her husband. And Camma found a
+refuge and comfort in her grief in discharging the functions of
+hereditary priestess to Artemis, and most of her time she spent in her
+temple, and, though many kings and potentates wooed her, she refused
+them all. But when Sinorix boldly proposed marriage to her, she declined
+not his offer, nor blamed him for what he had done, as though she
+thought he had only murdered Sinatus out of excessive love for her, and
+not in sheer villany. He came, therefore, with confidence, and asked her
+hand, and she met him and greeted him and led him to the altar of the
+goddess, and pledged him in a cup of poisoned mead, drinking half of it
+herself and giving him the rest. And when she saw that he had drunk it
+up, she shouted aloud for joy, and calling upon the name of her dead
+husband, said, 'Till this day, dearest husband, I have lived, deprived
+of you, a life of sorrow: but now take me to yourself with joy, for I
+have avenged you on the worst of men, as glad to share death with him as
+life with you.' Then Sinorix was removed out of the temple on a litter,
+and soon after gave up the ghost, and Camma lived the rest of that day
+and following night, and is said to have died with a good courage and
+even with gaiety."[144]
+
+§ XXIII. "As many similar examples might be adduced, both among
+ourselves and foreigners, who can feel any patience with those that
+reproach Aphrodite with hindering friendship when she associates herself
+with Love as a partner? Whereas any reflecting person would call the
+love of boys wanton and gross lasciviousness, and say with the poet:
+
+  'This is an outrage, not an act of love.'
+
+All willing pathics, therefore, we consider the vilest of mankind, and
+credit them with neither fidelity, nor modesty, nor friendship, for as
+Sophocles says:
+
+  'Those who shall lose such friends may well be glad,
+   And those who have such pray that they may lose them,'[145]
+
+But as for those who, not being by nature vicious, have been seduced or
+forced, they are apt all their life to despise and hate their seducers,
+and when an opportunity has presented itself to take fierce vengeance.
+As Crateus, who murdered Archelaus, and Pytholaus, who murdered
+Alexander of Pheræ. And Periander, the tyrant of the Ambraciotes,
+having asked a most insulting question of his minion, was murdered by
+him, so exasperated was he. But with women and wives all this is the
+beginning of friendship, and as it were an initiation into the sacred
+mysteries. And pleasure plays a very small part in this, but the esteem
+and favour and mutual love and constancy that result from it, proves
+that the Delphians did not talk nonsense in giving the name of Arma[146]
+to Aphrodite, nor Homer in giving the name of friendship[147] to sexual
+love, and testifies to the fact that Solon was a most experienced
+legislator in conjugal matters, seeing that he ordered husbands not less
+than thrice a month to associate with their wives, not for pleasure, but
+as states at certain intervals renew their treaties with one another, so
+he wished that by such friendliness marriage should, as it were, be
+renewed after any intervening tiffs and differences. But you will tell
+me there is much folly and even madness in the love of women. Is there
+not more extravagance in the love of boys?
+
+  'Seeing my many rivals I grow faint.
+   The lad is beardless, smooth and soft and handsome,
+   O that I might in his embraces die,
+   And have the fact recorded on my tomb.'
+
+Such extravagant language as this is madness not love. And it is absurd
+to detract from woman's various excellence. Look at their self-restraint
+and intelligence, their fidelity and uprightness, and that bravery
+courage and magnanimity so conspicuous in many! And to say that they
+have a natural aptitude for all other virtues, but are deficient as
+regards friendship alone, is monstrous. For they are fond of their
+children and husbands, and generally speaking the natural affection in
+them is not only, like a fruitful soil, capable of friendship, but is
+also accompanied by persuasion and other graces. And as poetry gives to
+words a kind of relish by melody and metre and rhythm, making
+instruction thereby more interesting, but what is injurious more
+insidious, so nature, investing woman with beautiful appearance and
+attractive voice and bewitching figure, does much for a licentious woman
+in making her wiles more formidable, but makes a modest one more apt
+thereby to win the goodwill and friendship of her husband. And as Plato
+advised Xenocrates, a great and noble man in all other respects, but too
+austere in his temperament, to sacrifice to the Graces, so one might
+recommend a good and modest woman to sacrifice to Love, that her husband
+might be a mild and agreeable partner, and not run after any other
+woman, so as to be compelled to say like the fellow in the comedy, 'What
+a wretch I am to ill-treat such a woman!' For to love in marriage is far
+better than to be loved, for it prevents many, nay all, of those
+offences which spoil and mar marriage.
+
+§ XXIV. As to the passionate affection in the early days of
+marriage,[148] my dear Zeuxippus, do not fear that it will leave any
+sore or irritation, though it is not wonderful that there should be some
+friction at the commencement of union with a virtuous woman, just as at
+the grafting of trees, as there is also pain at the beginning of
+conception, for there can be no complete union without some suffering.
+Learning puts boys out somewhat when they first go to school, as
+philosophy does young men at a later day, but the ill effects are not
+lasting, either in their cases or in the case of lovers. As in the
+fusion of two liquors, love does indeed at first cause a simmering and
+commotion, but eventually cools down and settles and becomes tranquil.
+For the union of lovers is indeed a complete union, whereas the union of
+those that live together without love resembles only the friction and
+concussion of Epicurus' atoms in collision and recoil, forming no such
+union as Love makes, when he presides over the conjugal state. For
+nothing else produces so much pleasure, or such lasting advantages, or
+such beautiful remarkable and desirable friendship,
+
+  'As when husband and wife live in one house,
+   Two souls beating as one.'[149]
+
+And the law gives its countenance, and nature shows that even the gods
+themselves require love for the production of everything. Thus the poets
+tell us that 'the earth loves a shower, and heaven loves the earth,' and
+the natural philosophers tell us that the sun is in love with the moon,
+and that they are husband and wife, and that the earth is the mother of
+man and beast and the producer of all plants. Would not the world itself
+then of necessity come to an end, if the great god Love and the desires
+implanted by the god should leave matter, and matter should cease to
+yearn for and pursue its lead? But not to seem to wander too far away
+and altogether to trifle, you know that many censure boy-loves for their
+instability, and jeeringly say that that intimacy like an egg is
+destroyed by a hair,[150] for that boy-lovers like Nomads, spending the
+summer in a blooming and flowery country, at once decamp then as from an
+enemy's territory. And still more vulgarly Bion the Sophist called the
+sprouting beards of beautiful boys Harmodiuses and Aristogitons,[151]
+inasmuch as lovers were delivered by them from a pleasant tyranny. But
+this charge cannot justly be brought against genuine lovers, and it was
+prettily said by Euripides, as he embraced and kissed handsome Agatho
+whose beard was just sprouting, that the Autumn of beautiful youths was
+lovely as well as the Spring. And I maintain that the love of beautiful
+and chaste wives flourishes not only in old age amid grey hairs and
+wrinkles, but even in the grave and monument. And while there are few
+such long unions in the case of boy-loves, one might enumerate ten
+thousand such instances of the love of women, who have kept their
+fidelity to the end of their lives. One such case I will relate, which
+happened in my time in the reign of the Emperor Vespasian.
+
+§ XXV. Julius, who stirred up a revolt in Galatia, among several other
+confederates had one Sabinus, a young man of good family, and for wealth
+and renown the most conspicuous of all the men in those parts. But
+having attempted what was too much for them they were foiled, and
+expecting to pay the penalty, some committed suicide, others fled and
+were captured. Now Sabinus himself could easily have got out of the way
+and made his escape to the barbarians, but he had married a most
+excellent wife, whose name in that part of the world was Empone, but in
+Greek would be Herois, and he could neither leave her behind nor take
+her with him. As he had in the country some underground caves, known
+only to two of his freedmen, where he used to stow away things, he
+dismissed all the rest of his slaves, as if he intended to poison
+himself, and taking with him these two trusty freedmen he descended with
+them into those underground caves, and sent one of them, Martialis, to
+tell his wife that he had poisoned himself, and that his body was burnt
+in the flames of his country-house, for he wanted his wife's genuine
+sorrow to lend credit to the report of his death. And so it happened.
+For she, throwing herself on to the ground, groaned and wailed for three
+days and nights, and took no food. And Sabinus, being informed of this,
+and fearing that she would die of grief, told Martialis to inform her
+secretly that he was alive and well and in hiding, and to beg her not to
+relax her show of grief, but to keep up the farce. And she did so with
+the genius of a professional actress, but yearning to see her husband
+she visited him by night, and returned without being noticed, and for
+six or seven months she lived with him this underground life. And she
+disguised him by changing his dress, and cutting off his beard, and
+re-arranging his hair, so that he should not be known, and took him to
+Rome, having some hopes of obtaining his pardon. But being unsuccessful
+in this she returned to her own country, and spent most of her time with
+her husband underground, but from time to time visited the town, and
+showed herself to some ladies who were her friends and relations. But
+what is most astonishing of all is that, though she bathed with them,
+she concealed her pregnancy from them. For the dye which women use to
+make their hair a golden auburn, has a tendency to produce corpulence
+and flesh and a full habit, and she rubbed this abundantly over all
+parts of her body, and so concealed her pregnancy. And she bare the
+pangs of travail by herself, as a lioness bears her whelps, having hid
+herself in the cave with her husband, and there she gave birth to two
+boys, one of whom died in Egypt, the other, whose name was Sabinus, was
+among us only the other day at Delphi. Vespasian eventually put her to
+death, but paid the penalty for it, his whole progeny in a short time
+being wiped off the face of the earth.[152] For during the whole of his
+reign he did no more savage act, nor could gods or demons have turned
+away their eyes from a crueller sight. And yet her courage and bold
+language abated the pity of the spectators, though it exasperated
+Vespasian, for, despairing of her safety, she bade them go and tell the
+Emperor, 'that it was sweeter to live in darkness and underground than
+to wear his crown.'"[153]
+
+§ XXVI. Here my father said that the conversation about Love which took
+place at Thespiæ ended. And at this moment Diogenes, one of Pisias'
+companions, was noticed coming up at a faster pace than walking. And
+while he was yet a little way off, Soclarus hailed him with, "You don't
+announce war, Diogenes," and he replied, "Hush! it is a marriage; come
+with me quickly, for the sacrifice only waits for you." All were
+delighted, and Zeuxippus asked if Pisias was still against the marriage.
+"As he was first to oppose it," said Diogenes, "so he was first to yield
+the victory to Ismenodora, and he has now put on a crown and robed
+himself in white, so as to take his place at the head of the procession
+to the god through the market-place." "Come," said my father, "in
+Heaven's name, let us go and laugh at him, and worship the god; for it
+is clear that the god has taken delight in what has happened, and been
+propitious."
+
+    [62] 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.
+
+    [63] 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.
+
+    [64] 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.
+
+    [65] That is, from interested and selfish motives.
+
+    [66] On Lais and Aristippus see Cicero, "Ad. Fam.," ix.
+    26.
+
+    [67] 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.
+
+    [68] Fragment of Æschylus. See Athenæus, xiii. p. 602,
+    E, which explains the otherwise obscure allusion.
+
+    [69] 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.
+
+    [70] [Greek: opôra] 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."
+
+    [71] I omit [Greek: kai kopidas] as a gloss or
+    explanation of the old reading [Greek: makeleia] instead
+    of [Greek: matruleia]. Nothing can be made of [Greek:
+    kai kopidas] in the context.
+
+    [72] "Works and Days," 606-608.
+
+    [73] 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."
+
+    [74] "De Oenantha et Agathoclea, v. Polyb. excerpt, l.
+    xv."--_Reiske._
+
+    [75] Thespiæ. The allusion is to Phryne. See Pausanias,
+    ix. 27; x. 15.
+
+    [76] Reading with Wyttenbach, [Greek: hôsper daktylion
+    ischnou, hô mê perirrhuê dediôs.]
+
+    [77] Perhaps _cur_ = coward, was originally _cur-tail_.
+
+    [78] One of the three ports at Athens. See Pausanias, i.
+    1.
+
+    [79] 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.
+
+    [80] I read [Greek: synoarizontas]. The general reading
+    [Greek: synerôntas] will hardly do here. Wyttenbach
+    suggests [Greek: synearizontas].
+
+    [81] What the [Greek: dibolia] was is not quite clear. I
+    have supposed a jersey.
+
+    [82] 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.
+
+    [83] Probably the epilepsy. See Herodotus, iii. 33.
+
+    [84] Euripides, "Bacchae," 203.
+
+    [85] Euripides, Fragment of the "Melanippe."
+
+    [86] I take Wyttenbach's suggestion as to the reading
+    here.
+
+    [87] This line is taken bodily by Aristophanes in his
+    "Frogs," 1244.
+
+    [88] 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.
+
+    [89] Compare Lucretius, i. 1-5.
+
+    [90] Hesiod, "Theogony," 116-120.
+
+    [91] Euripides, "Danae," Frag. Compare Ovid, "Cedit amor
+    rebus: res age, tutus eris."
+
+    [92] Sophocles, Fragm. 678, Dindorf. Compare a remark of
+    Sophocles, recorded by Cicero, "De Senectute," ch. xiv.
+
+    [93] Sophocles, Fragm. 720. Reading [Greek: kala] with
+    Reiske.
+
+    [94] Iliad, v. 831.
+
+    [95] Connecting [Greek: Arês] with [Greek: anairein].
+
+    [96] The _Saint Hubert_ of the Middle Ages.
+
+    [97] Æschylus, Frag. 1911. Dindorf.
+
+    [98] Odyssey, v. 69.
+
+    [99] Fragm. 146, 125.
+
+    [100] Hermes is alluded to.
+
+    [101] 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.
+
+    [102] Enthusiasm is the being [Greek: entheos], or
+    inspired by some god.
+
+    [103] From Æschylus, "Supplices," 681, 682.
+
+    [104] "Iliad," vii. 121, 122.
+
+    [105] Like the character described in Lucretius, ii.
+    1-6.
+
+    [106] Sophocles, "Trachiniae," 497. The Cyprian Queen
+    is, of course, Aphrodite.
+
+    [107] Hence the famous Proverb, "Non omnibus dormio."
+    See Cic. "Ad. Fam." vii. 24.
+
+    [108] Above, in § xiii.
+
+    [109] 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_."
+
+    [110] The "Niobe," which exists only in a few fragments.
+
+    [111] This was the name of Dionysius' Poem. He was a
+    Corinthian poet.
+
+    [112] "Iliad," xiii. 131.
+
+    [113] Reading according to the conjecture of Wyttenbach,
+    [Greek: hôs ton Erôta uonon aêttêton onta tôn
+    stratêgôn].
+
+    [114] Something has probably dropped out here, as Dübner
+    suspects.
+
+    [115] Fragment from the "Stheneboea" of Euripides.
+
+    [116] 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.
+
+    [117] Homeric Epigrammata, xiii. 5. Quoted also in "On
+    Virtue and Vice," § 1.
+
+    [118] Odyssey, xix. 40.
+
+    [119] I adopt the suggestion of Wyttenbach, [Greek:
+    eipen, ô Daphnaie].
+
+    [120] Pinder, "Pyth." i. 8.
+
+    [121] See for example Homer, Iliad, xi. 3, 73; ix. 502.
+
+    [122] Euripides, "Pirithous," Fragm. 591. Dindorf.
+
+    [123] An allusion to Homer, "Odyssey," xii. 453.
+
+    [124] So Terence, "Andria," 555. "Amantium iræ amoris
+    integratiost."
+
+    [125] Euripides, "Hippolytus," 194-196.
+
+    [126] The lines are from Alcæus. Thus Love was the child
+    of the Rainbow and the West Wind. A pretty conceit.
+
+    [127] Greek _iris_.
+
+    [128] 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.
+
+    [129] See Euripides, "Hippolytus," 7, 8.
+
+    [130] 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."
+
+    [131] Like Reiske we condense here a little.
+
+    [132] Reading with Reiske [Greek: orthês kai
+    athruptou.]
+
+    [133] I read [Greek: ei gar].
+
+    [134] See "Iliad," xxiii. 295. Podargus was an entire
+    horse.
+
+    [135] See Ovid, "Metamorph." iii. 206-208.
+
+    [136] Æschylus, "Toxotides," Fragm. 224.
+
+    [137] A very favourite proverb among the ancients. See
+    Plat. "Phaedr." fin. Martial, ii. 43.
+
+    [138] Soph. Fragm. 712.
+
+    [139] 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."
+
+    [140] The Ægean and Ionian. Cf. Horace, "Odes," i. 7, 2.
+
+    [141] On Acro-Corinthus, see Pausanias, ii. 4. The words
+    in inverted commas are from Euripides, Fragm. 921.
+
+    [142] On Lais generally, and her end, see Athenæus,
+    xiii. 54, 55.
+
+    [143] See § I. The Festival of Love was being kept at
+    this very time.
+
+    [144] This story is also told by Plutarch, "De Mulierum
+    Virtutibus," § xx.
+
+    [145] Sophocles, Fragm. 741. Quoted again in "On
+    Abundance of Friends," § iii.
+
+    [146] A Delphic word for love. Can it be connected with
+    [Greek: arma]?
+
+    [147] Very frequent in Homer, _e.g._, "Iliad," ii. 232;
+    vi, 165; xiii. 636: xiv. 353, etc.
+
+    [148] See Lucretius, iv. 1105-1114. I tone down the
+    original here a little.
+
+    [149] Homer, "Odyssey," vi. 183, 184. Cf. Eurip.
+    "Medea," 14, 15.
+
+    [150] This means when the moustache and beard and
+    whiskers begin to grow.
+
+    [151] 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_.
+
+    [152] "Scriptus igitur hic libellus est post caedem
+    Domitiani."--_Reiske._
+
+    [153] 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.
+
+
+
+
+CONJUGAL PRECEPTS.
+
+PLUTARCH SENDS GREETING TO POLLIANUS AND EURYDICE.
+
+
+After the customary marriage rites, by which, the Priestess of Demeter
+has united you together, I think that to make an appropriate discourse,
+and one that will chime in with the occasion, will be useful to you and
+agreeable to the law. For in music one of the tunes played on the flute
+is called Hippothorus,[154] which is a tune that excites fierce desire
+in stallions to cover mares; and though in philosophy there are many
+goodly subjects, yet is there none more worthy of attention than that of
+marriage, on which subject philosophy spreads a charm over those who are
+to pass life together, and makes them gentle and mild to one another. I
+send therefore as a gift to both of you a summary of what you have often
+heard, as you are both well versed in philosophy, arranging my matter in
+a series of short observations that it may be the more easily
+remembered, and I pray that the Muses will assist and co-operate with
+Aphrodite, so that no lyre or lute could be more harmonious or in tune
+than your married life, as the result of philosophy and concord. And
+thus the ancients set up near Aphrodite statues of Hermes, to show that
+conversation was one of the great charms of marriage, and also statues
+of Peitho[155] and the Graces, to teach married people to gain their way
+with one another by persuasion, and not by wrangling or contention.
+
+§ I. Solon bade the bride eat a quince the first night of marriage,
+intimating thereby, it seems, that the bridegroom, was to expect his
+first pleasure from the bride's mouth and conversation.
+
+§ II. In Boeotia they dress up the bride with a chaplet of asparagus,
+for as the asparagus gives most excellent fruit from a thorny stalk, so
+the bride, by not being too reluctant and coy in the first approaches,
+will make the married state more agreeable and pleasant. But those
+husbands who cannot put up with the early peevishness of their brides,
+are not a whit wiser than those persons who pluck unripe grapes and
+leave the ripe grapes for others.[156] On the other hand, many brides,
+being at first disgusted with their husbands, are like those that stand
+the bee's sting but neglect the honey.
+
+§ III. Married people should especially at the outset beware of the
+first quarrel and collision, observing that vessels when first
+fabricated are easily broken up into their component parts, but in
+process of time, getting compact and firmly welded together, are proof
+against either fire or steel.
+
+§ IV. As fire gets kindled easily in chaff or in a wick or in the fur of
+hares, but is easily extinguished again, if it find no material to keep
+it in and feed it, so we must not consider that the love of
+newly-married people, that blazes out so fiercely in consequence of the
+attractions of youth and beauty, will be durable and lasting, unless it
+be fixed in the character, and occupy the mind, and make a living
+impression.[157]
+
+§ V. As catching fish by drugged bait is easy, but makes the fish poor
+to eat and insipid, so those wives that lay traps for their husbands by
+philtres and charms, and become their masters by pleasure, have stupid
+senseless and spoiled husbands to live with. For those that were
+bewitched by Circe did her no good, nor could she make any use of them
+when they were turned into swine and asses, but she was greatly in love
+with the prudent Odysseus who dwelt with her sensibly.
+
+§ VI. Those women who would rather lord it over fools than obey sensible
+men, resemble those people who would rather lead the blind on a road,
+and not people who have eyesight and know how to follow.
+
+§ VII. Women disbelieve that Pasiphäe, a king's wife, was enamoured of
+a bull, although they see some of their sex despising grave and sober
+men, and preferring to associate with men who are the slaves of
+intemperance and pleasure, and like dogs and he-goats.
+
+§ VIII. Men who through weakness or effeminacy cannot vault upon their
+horses' backs, teach them to kneel and so receive their riders.
+Similarly, some men that marry noble or rich wives, instead of making
+themselves better humble their wives, thinking to rule them easier by
+lowering them. But one ought to govern with an eye to the merit of a
+woman, as much as to the size of a horse.
+
+§ IX. We see that the moon when it is far from the sun is bright and
+glorious, but pales and hides its light when it is near. A modest wife
+on the contrary ought to be seen chiefly with her husband, and to stay
+at home and in retirement in his absence.
+
+§ X. It is not a true observation of Herodotus, that a woman puts off
+her modesty with her shift.[158] On the contrary, the modest woman puts
+on her modesty instead, and great modesty is a sign of great conjugal
+love.
+
+§ XI. As where two voices are in unison the loudest prevails; so in a
+well-managed household everything is done by mutual consent, but the
+husband's supremacy is exhibited, and his wishes are consulted.
+
+§ XII. The Sun beat the North Wind.[159] For when it blew a strong and
+terrible blast, and tried to make the man remove his cloak, he only drew
+it round him more closely, but when the Sun came out with its warm rays,
+at first warmed and afterwards scorched, he stripped himself of coat as
+well as cloak. Most woman act similarly: if their husbands try to
+curtail by force their luxury and extravagance, they are vexed and fight
+for their rights, but if they are convinced by reason, they quietly drop
+their expensive habits, and keep within bounds.
+
+§ XIII. Cato turned out of the Senate a man who kissed his own wife in
+the presence of his daughter. This was perhaps too strong a step, but if
+it is unseemly, as indeed it is, for husband and wife in the presence of
+others to fondle and kiss and embrace one another, is it not far more
+unseemly in the presence of others to quarrel and jangle? Just as
+conjugal caresses and endearments ought to be private, so ought
+admonition and scolding and plain speaking.
+
+§ XIV. Just as there is little use in a mirror adorned with gold or
+precious stones, unless it conveys a true likeness, so there is no
+advantage in a rich wife, unless she conforms her life and habits to her
+husband's position. For if when a man is joyful the mirror makes him
+look sad, and when he is put out and sad it makes him look gay and
+smiling from ear to ear, the mirror is plainly faulty. So the wife is
+faulty and devoid of tact, who frowns when her husband is in the vein
+for mirth and jollity, and who jokes and laughs when he is serious: the
+former conduct is disagreeable, the latter contemptuous.[160] And, just
+as geometricians say lines and surfaces do not move of themselves, but
+only in connection with bodies, so the wife ought to have no private
+emotions of her own, but share in her husband's gravity or mirth,
+anxiety or gaiety.
+
+§ XV. As those husbands who do not like to see their wives eating and
+drinking in their company only teach them to take their food on the sly,
+so those husbands who are not gay and jolly with their wives, and never
+joke or smile with them, only teach them to seek their pleasures out of
+their company.
+
+§ XVI. The kings of Persia have their wedded wives at their side at
+banquets and entertainments; but when they have a mind for a drunken
+debauch they send them away,[161] and call for singing-girls and
+concubines, rightly so doing, for so they do not mix up their wives with
+licentiousness and drunkenness. Similarly, if a private individual,
+lustful and dissolute, goes astray with a courtesan or maid-servant, the
+wife should not be vexed or impatient, but consider that it is out of
+respect to her that he bestows upon another all his wanton depravity.
+
+§ XVII. As kings make[162] if fond of music many musicians, if lovers of
+learning many men of letters, and many athletes if fond of gymnastics,
+so the man who has an eye for female charms teaches his wife to dress
+well, the man of pleasure teaches his meretricious tricks and
+wantonness, while the true gentleman makes his virtuous and decorous.
+
+§ XVIII. A Lacedæmonian maiden, when someone asked her if she had yet
+had dealings with a man, replied, "No, but he has with me." This
+methinks is the line of conduct a matron should pursue, neither to
+decline the embraces of a husband when he takes the initiative, nor to
+provoke them herself, for the one is forward and savours of the
+courtesan, the other is haughty and unnatural.
+
+§ XIX. The wife ought not to have her own private friends, but cultivate
+only those of the husband. Now the gods are our first and greatest
+friends, so the wife ought only to worship and recognize her husband's
+gods, and the door ought to be shut on all superfluous worship and
+strange superstitions, for none of the gods are pleased with stealthy
+and secret sacrifices on the part of a wife.
+
+§ XX. Plato says that is a happy and fortunate state, where the words
+_Meum_ and _Tuum_ are least heard,[163] because the citizens regard the
+common interest in all matters of importance. Far more essential is it
+in marriage that the words should have no place. For, as the doctors
+say, that blows on the left shoulders are also felt on the right,[164]
+so is it good[165] for husband and wife to mutually sympathize with one
+another, that, just as the strength of ropes comes from the twining and
+interlacing of fibres together, so the marriage knot may be confirmed
+and strengthened by the interchange of mutual affection and kindness.
+Nature itself teaches this by the birth of children, which are so much a
+joint result, that neither husband nor wife can discriminate or discern
+which part of the child is theirs. So, too, it is well for married
+persons to have one purse, and to throw all their property into one
+common stock, that here also there may be no _Meum_ and _Tuum_. And just
+as we call the mixture of water and wine by the name of wine, even
+though the water should preponderate,[166] so we say that the house and
+property belongs to the man, even though the wife contribute most of the
+money.
+
+§ XXI. Helen was fond of wealth, Paris of pleasure, whereas Odysseus was
+prudent, Penelope chaste. So the marriage of the last two was happy and
+enviable, while that of the former two brought an Iliad of woe on Greeks
+and barbarians alike.
+
+§ XXII. The Roman who was taken to task by his friends for repudiating a
+chaste wealthy and handsome wife, showed them his shoe and said,
+"Although this is new and handsome, none of you know where it pinches
+me."[167] A wife ought not therefore to put her trust in her dowry, or
+family, or beauty, but in matters that more vitally concern her husband,
+namely, in her disposition and companionableness and complaisance with
+him, not to make every-day life vexatious or annoying, but harmonious and
+cheerful and agreeable. For as doctors are more afraid of fevers that
+are generated from uncertain causes, and from a complication of
+ailments, than of those that have a clear and adequate cause, so the
+small and continual and daily matters of offence between husband and
+wife, that the world knows nothing about, set the household most at
+variance, and do it the greatest injury.
+
+§ XXIII. King Philip was desperately enamoured of a Thessalian
+woman,[168] who was accused of bewitching him; his wife Olympias
+therefore wished to get this woman into her power. But when she came
+before her, and was evidently very handsome, and talked to her in a
+noble and sensible manner, Olympias said, "Farewell to calumny! Your
+charms lie in yourself."[169] So invincible are the charms of a lawful
+wife to win her husband's affection by her virtuous character, bringing
+to him in herself dowry, and family, and philtres, and even Aphrodite's
+cestus.[170]
+
+§ XXIV. Olympias, on another occasion, when a young courtier had married
+a wife who was very handsome, but whose reputation was not very good,
+remarked, "This fellow has no sense, or he would not have married with
+his eyes." We ought neither to marry with our eyes, nor with our
+fingers, as some do, who reckon up on their fingers what dowry the wife
+will bring, not what sort of partner she will make.
+
+§ XXV. It was advice of Socrates, that when young men looked at
+themselves in the mirror, those who were not handsome should become so
+through virtue, and those who were so should not by vice deform their
+beauty. Good also is it for the matron, when she has the mirror in her
+hands, if not handsome to say to herself, "What should I be, if I were
+not virtuous?" and if handsome to say to herself, "How good it were to
+add virtue to beauty!" for it is a feather in the cap of a woman not
+handsome to be loved for herself and not for good looks.
+
+§ XXVI. Dionysius, the tyrant of Sicily, sent some costly dresses and
+necklaces to the daughters of Lysander, but he would not receive them,
+and said, "These presents will bring my daughters more shame than
+adornment." And Sophocles said still earlier than Lysander, "Your
+madness of mind will not appear handsome, wretch, but most unhandsome."
+For, as Crates says, "that is adornment which adorns," and that adorns a
+woman that makes her more comely; and it is not gold or diamonds or
+scarlet robes that make her so, but her dignity, her correct conduct,
+and her modesty.
+
+§ XXVII. Those who sacrifice to Hera as goddess of marriage,[171] do
+not burn the gall with the other parts of the victim, but when they have
+drawn it throw it away beside the altar: the lawgiver thus hinting that
+gall and rage have no place in marriage. For the austerity of a matron
+should be, like that of wine, wholesome and pleasant, not bitter as
+aloes, or like a drug.
+
+§ XXVIII. Plato advised Xenocrates, a man rather austere but in all
+other respects a fine fellow, to sacrifice to the Graces. I think also
+that a chaste wife needs the graces with her husband that, as Metrodorus
+said, "she may live agreeably with him, and not be bad-tempered because
+she is chaste." For neither should the frugal wife neglect neatness, nor
+the virtuous one neglect to make herself attractive, for peevishness
+makes a wife's good conduct disagreeable, as untidiness makes one
+disgusted with simplicity.
+
+§ XXIX. The wife who is afraid to laugh and jest with her husband, lest
+she should appear bold and wanton, resembles one that will not anoint
+herself with oil lest she should be thought to use cosmetics, and will
+not wash her face lest she should be thought to paint. We see also in
+the case of those poets and orators, that avoid a popular illiberal and
+affected style, that they artificially endeavour to move and sway their
+audience by the facts, and by a skilful arrangement of them, and by
+their gestures. Consequently a matron will do well to avoid and
+repudiate over-preciseness meretriciousness and pomposity, and to use
+tact in her dealings with her husband in every-day life, accustoming him
+to a combination of pleasure and decorum. But if a wife be by nature
+austere and apathetic, and no lover of pleasure, the husband must make
+the best of it, for, as Phocion said, when Antipater enjoined on him an
+action neither honourable nor becoming, "You cannot have me as a friend
+and flatterer both," so he must say to himself about his strict and
+austere wife, "I cannot have in the same woman wife and mistress."
+
+§ XXX. It was a custom among the Egyptian ladies not to wear shoes, that
+they might stay at home all day and not go abroad. But most of our women
+will only stay at home if you strip them of their golden shoes, and
+bracelets, and shoe-buckles, and purple robes, and pearls.
+
+§ XXXI. Theano, as she was putting on her shawl, displayed her arm, and
+somebody observing, "What a handsome arm!" she replied, "But not
+common." So ought not even the speech, any more than the arm, of a
+chaste woman, to be common, for speech must be considered as it were the
+exposing of the mind, especially in the presence of strangers. For in
+words are seen the state of mind and character and disposition of the
+speaker.
+
+§ XXXII. Phidias made a statue of Aphrodite at Elis, with one foot on a
+tortoise,[172] as a symbol that women should stay at home and be silent.
+For the wife ought only to speak either to her husband, or by her
+husband, not being vexed if, like a flute-player, she speaks more
+decorously by another mouth-piece.
+
+§ XXXIII. When rich men and kings honour philosophers, they really pay
+homage to themselves as well; but when philosophers pay court to the
+rich, they lower themselves without advancing their patrons. The same is
+the case with women. If they submit themselves to their husbands they
+receive praise, but if they desire to rule, they get less credit even
+than the husbands who submit to their rule. But the husband ought to
+rule his wife, not as a master does a chattel, but as the soul governs
+the body, by sympathy and goodwill. As he ought to govern the body by
+not being a slave to its pleasures and desires, so he ought to rule his
+wife by cheerfulness and complaisance.
+
+§ XXXIV. The philosophers tell us that some bodies are composed of
+distinct parts, as a fleet or army; others of connected parts, as a
+house or ship; others united and growing together, as every animal is.
+The marriage of lovers is like this last class, that of those who marry
+for dowry or children is like the second class, and that of those who
+only sleep together is like the first class, who may be said to live in
+the same house, but in no other sense to live together. But, just as
+doctors tell us that liquids are the only things that thoroughly mix, so
+in married people there must be a complete union of bodies, wealth,
+friends, and relations. And thus the Roman legislator forbade married
+people to exchange presents with one another, not that they should not
+go shares with one another, but that they should consider everything as
+common property.
+
+§ XXXV. At Leptis, a town in Libya, it is the custom for the bride the
+day after marriage to send to her mother-in-law's house for a pipkin,
+who does not lend her one, but says she has not got one, that from the
+first the daughter-in-law may know her mother-in-law's stepmotherly
+mind,[173] that if afterwards she should be harsher still, she should be
+prepared for it and not take it ill. Knowing this the wife ought to
+guard against any cause of offence, for the bridegroom's mother is
+jealous of his affection to his wife. But there is one cure for this
+condition of mind, to conciliate privately the husband's affection, and
+not to divert or diminish his love for his mother.
+
+§ XXXVI. Mothers seem to love their sons best as able to help them, and
+fathers their daughters as needing their help; perhaps also it is in
+compliment to one another, that each prefers the other sex in their
+children, and openly favours it. This, however, is a matter perhaps of
+little importance. But it looks very nice in the wife to show greater
+respect to her husband's parents than to her own, and if anything
+unpleasant has happened to confide it to them rather than to her own
+people. For trust begets trust,[174] and love love.
+
+§ XXXVII. The generals of the Greeks in Cyrus's army ordered their men
+to receive the enemy silently if they came up shouting, but if they came
+up silently to rush out to meet them with a shout. So sensible wives, in
+their husband's tantrums, are quiet when they storm, but if they are
+silent and sullen talk them round and appease them.
+
+§ XXXVIII. Rightly does Euripides[175] censure those who introduce the
+lyre at wine-parties, for music ought to be called in to assuage anger
+and grief, rather than to enervate the voluptuous still more than
+before. Think, therefore, those in error who sleep together for
+pleasure, but when they have any little difference with one another
+sleep apart, and do not then more than at any other time invoke
+Aphrodite, who is the best physician in such cases, as the poet, I ween,
+teaches us, where he introduces Hera, saying:
+
+  "Their long-continued strife I now will end,
+   For to the bed of love I will them send."[176]
+
+§ XXXIX. Everywhere and at all times should husband and wife avoid
+giving one another cause of offence, but most especially when they are
+in bed together. The woman who was in labour and had a bad time said to
+those that urged her to go to bed, "How shall the bed cure me, which was
+the very cause of this trouble?"[177] And those differences and quarrels
+which the bed generates will not easily be put an end to at any other
+time or place.
+
+§ XL. Hermione seems to speak the truth where she says:
+
+  "The visits of bad women ruined me."[178]
+
+But this case does not happen naturally, but only when dissension and
+jealousy has made wives open not only their doors but their ears to such
+women. But that is the very time when a sensible wife will shut her ears
+more than at any other time, and be especially on her guard against
+whisperers, that fire may not be added to fire,[179] and remember the
+remark of Philip, who, when his friends tried to excite him against the
+Greeks, on the ground that they were treated well and yet reviled him,
+answered, "What will they do then, if I treat them ill?" Whenever, then,
+calumniating women come and say to a wife, "How badly your husband
+treats you, though a chaste and loving wife!" let her answer, "How would
+he act then, if I were to begin to hate him and injure him?"
+
+§ XLI. The master who saw his runaway slave a long time after he had
+run away, and chased him, and came up with him just as he had got to the
+mill, said to him, "In what more appropriate place could I have wished
+to find you?"[180] So let the wife, who is jealous of her husband, and
+on the point of writing a bill of divorce in her anger, say to herself,
+"In what state would my rival be better pleased to see me in than this,
+vexed and at variance with my husband, and on the point of abandoning
+his house and bed?"
+
+§ XLII. The Athenians have three sacred seedtimes: the first at Scirus,
+as a remembrance of the original sowing of corn, the second at Rharia,
+the third under Pelis, which is called Buzygium.[181] But a more sacred
+seedtime than all these is the procreation of children, and therefore
+Sophocles did well to call Aphrodite "fruitful Cytherea." Wherefore it
+behoves both husband and wife to be most careful over this business, and
+to abstain from lawless and unholy breaches of the marriage vow, and
+from sowing in quarters where they desire no produce, or where, if any
+produce should come, they would be ashamed of it and desire to conceal
+it.[182]
+
+§ XLIII. When Gorgias the Rhetorician recited his speech at Olympia
+recommending harmony to the Greeks, Melanthius cried out, "He recommend
+harmony to us! Why, he can't persuade his wife and maid to live in
+harmony, though there are only three of them in the house!" Gorgias
+belike had an intrigue with the maid, and his wife was jealous. He then
+must have his own house in good order who undertakes to order the
+affairs of his friends and the public, for any ill-doings on the part of
+husbands to their wives is far more likely to come out and be known to
+the public than the ill-doings of wives to their husbands.
+
+§ XLIV. They say the cat is driven mad by the smell of perfumes. If it
+happens that wives are equally affected by perfumes, it is monstrous
+that their husbands should not abstain from using perfumes, rather than
+for so small a pleasure to incommode so grievously their wives. And
+since they suffer quite as much when their husbands go with other women,
+it is unjust for a small pleasure to pain and grieve wives, and not to
+abstain from connection with other women, when even bee-keepers will do
+as much, because bees are supposed to dislike and sting those that have
+had dealings with women.
+
+§ XLV. Those that approach elephants do not dress in white, nor those
+that approach bulls in red, for these colours render those animals
+savage; and tigers they say at the beating of drums go quite wild, and
+tear themselves in their rage. Similarly, as some men cannot bear to see
+scarlet and purple dresses, and others are put out by cymbals and
+drums,[183] what harm would it do wives to abstain from these things,
+and not to vex or provoke husbands, but to live with them quietly and
+meekly?
+
+§ XLVI. A woman said to Philip, who against her will was pulling her
+about, "Let me go, all women are alike when the lamp is put out."[184] A
+good remark to adulterers and debauchees. But the married woman ought to
+show when the light is put out that she is not like all other women, for
+then, when her body is not visible, she ought to exhibit her chastity
+and modesty as well as her personal affection to her husband.
+
+§ XLVII. Plato[185] recommended old men to act with decorum especially
+before young men, that they too might show respect to them; for where
+the old behave shamelessly, no modesty or reverence will be exhibited by
+the young. The husband ought to remember this, and show no one more
+respect than his wife, knowing that the bridal chamber will be to her
+either a school of virtue or of vice. And he who enjoys pleasures that
+he forbids his wife, is like a man that orders his wife to go on
+fighting against an enemy to whom he has himself surrendered.
+
+§ XLVIII. As to love of show, Eurydice, read and try to remember what
+was written by Timoxena to Aristylla: and do you, Pollianus, not suppose
+that your wife will abstain from extravagance and expense, if she sees
+that you do not despise such vanities in others, but delight in gilt
+cups, and pictures in houses, and trappings for mules, and ornaments for
+horses. For it is not possible to banish extravagance from the women's
+side of the house if it is always to be seen in the men's apartments.
+Moreover, Pollianus, as you are already old enough for the study of
+philosophy, adorn your character by its teaching, whether it consists of
+demonstration or constructive reasoning, by associating and conversing
+with those that can profit you. And for your wife gather honey from
+every quarter, as the bees do, and whatever knowledge you have yourself
+acquired impart to her, and converse with her, making the best arguments
+well known and familiar to her. For now
+
+  "Father thou art to her, and mother dear,
+   And brother too."[186]
+
+And no less decorous is it to hear the wife say, "Husband, you are my
+teacher and philosopher and guide in the most beautiful and divine
+subjects." For such teaching in the first place detaches women from
+absurdities: for the woman who has learnt geometry will be ashamed to
+dance, nor will she believe in incantations and spells, if she has been
+charmed by the discourses of Plato and Xenophon; and if anyone should
+undertake to draw the moon down from the sky, she will laugh at the
+ignorance and stupidity of women that credit such nonsense, well
+understanding geometry, and having heard how Aglaonice, the daughter of
+the Thessalian Hegetor, having a thorough knowledge of the eclipses of
+the moon, and being aware beforehand of the exact time when the moon
+would be in eclipse, cheated the women, and persuaded them that she
+herself had drawn it down from the sky. For no woman was ever yet
+credited with having had a child without intercourse with a man, for
+those shapeless embryos and gobbets of flesh that take form from
+corruption are called moles. We must guard against such false
+conceptions as these arising in the minds of women, for if they are not
+well informed by good precepts, and share in the teaching that men get,
+they generate among themselves many foolish and absurd ideas and states
+of mind. But do you, Eurydice, study to make yourself acquainted with
+the sayings of wise and good women, and ever have on your tongue those
+sentiments which as a girl you learnt with us, that so you may make your
+husband's heart glad, and be admired by all other women, being in
+yourself so wonderfully and splendidly adorned. For one cannot take or
+put on, except at great expense, the jewels of this or that rich woman,
+or the silk dresses of this or that foreign woman, but the virtues that
+adorned Theano,[187] and Cleobuline, and Gorgo the wife of Leonidas, and
+Timoclea the sister of Theagenes, and the ancient Claudia,[188] and
+Cornelia the sister of Scipio,[189] and all other such noble and famous
+women, these one may array oneself in without money and without price,
+and so adorned lead a happy and famous life. For if Sappho plumed
+herself so much on the beauty of her lyrical poetry as to write to a
+certain rich woman, "You shall lie down in your tomb, nor shall there be
+any remembrance of you, for you have no part in the roses of Pieria,"
+how shall you not have a greater right to plume yourself on having a
+part not in the roses but in the fruits which the Muses bring, and which
+they freely bestow on those that admire learning and philosophy?[190]
+
+    [154] This tune is again alluded to by Plutarch in
+    "Quæstion. Convival.", p. 704, F. See also Clemens
+    Alexandrinus, "Pædagog." ii. p. 164, [Greek: A tais de
+    hippois mignumenais oion hymenaios epauleitai nomos
+    aulôdias hippothoron touton keklêkasin oi Mousikoi.]
+
+    [155] Peitho means Persuasion, and is represented as one
+    of the Graces by Hermes anax. See Pausanias, ix. 35.
+
+    [156] Compare the Proverb [Greek: Eikelos omphakizetai],
+    and Tibullus, iii. 5, 19: "Quid fraudare juvat vitem
+    crescentibus uvis?"
+
+    [157] Cf. Shakspere, "Romeo and Juliet," A. ii. Sc. vi.
+    9-15.
+
+    [158] Herodotus, i. 8.
+
+    [159] An allusion to the well-known Fable of Æsop, No.
+    82 in Halm's edition.
+
+    [160] 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._
+
+    [161] Does this throw light on Esther, i. 10-12?
+
+    [162] By their patronage.
+
+    [163] "Republic," v. p. 462, C.
+
+    [164] By the power of sympathy. This is especially true
+    of eyes. Wyttenbach compares the Epigram in the
+    Anthology, i. 46. 9. [Greek: Kai gar dexion omma
+    kakoumenon ommati laiô Pollaki tous idious antididôsi
+    ponous.]
+
+    [165] Reading [Greek: kalon] with Hercher.
+
+    [166] The ancients hardly ever drank wine neat. Hence
+    the allusion. The symposiarch, or arbiter bibendi,
+    settled the proportions to be used.
+
+    [167] Compare the French proverb, "Le beau soulier
+    blesse souvent le pied."
+
+    [168] 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.
+
+    [169] Wyttenbach well compares the lines of Menander:--
+
+    [Greek: enest alêthes philtron eugnômôn tropos, toutô
+    katakratein andros eiôthen gunê.]
+
+    [170] An allusion to Homer, "Iliad," xiv. 214-217.
+
+    [171] Called by the Romans "pronuba Juno." See Verg.
+    "Æneid," iv. 166; Ovid, "Heroides," vi. 43.
+
+    [172] See Pausanias, vi. 25. The statue was made of
+    ivory and gold.
+
+    [173] 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,
+    [Greek: allote mêtruiê pelei hêmerê, allote mêtêr].
+
+    [174] Wyttenbach compares Seneca's "Fidelem si putaveris
+    facies." "Ep." iii. p. 6.
+
+    [175] Euripides, "Medea," 190-198.
+
+    [176] Homer, "Iliad," xiv. 205, 209.
+
+    [177] See Mulier Parturiens, Phaedrus' "Fables," i. 18.
+
+    [178] Euripides, "Andromache," 930.
+
+    [179] Proverb. Cf. Horace, "Oleum adde camino," ii.
+    "Sat." iii. 321.
+
+    [180] See Æsop's Fables, No. 121. Halme. [Greek:
+    Drapetês] 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.
+
+    [181] That is, _Yoking oxen for the plough_.
+
+    [182] 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.
+
+    [183] The reference is to the rites of Cybele. See
+    Lucretius, ii. 618.
+
+    [184] See Erasmus, "Adagia." The French proverb is "La
+    nuit tous les chats sont gris."
+
+    [185] "Laws," p. 729, C.
+
+    [186] From the words of Andromache to Hector, "Iliad,"
+    vi. 429, 430.
+
+    [187] Theano was the wife of Pythagoras.
+
+    [188] See Livy, xxix. 14. Propertius, v. 11. 51, 52.
+    Ovid, "Fasti," iv. 305 sq.
+
+    [189] And mother of the Gracchi.
+
+    [190] 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.
+
+
+
+
+CONSOLATORY LETTER TO HIS WIFE.
+
+
+§ I. Plutarch to his wife sends greeting. The messenger that you sent to
+me to announce the death of our little girl seems to have missed his way
+_en route_ for Athens; but when I got to Tanagra I heard the news from
+my niece. I suppose the funeral has already taken place, and I hope
+everything went off so as to give you least sorrow both now and
+hereafter. But if you left undone anything you wished to do, waiting for
+my opinion, and thinking your grief would then be lighter, be it without
+ceremoniousness or superstition, both which things are indeed foreign to
+your character.
+
+§ II. Only, my dear wife, let us both be patient at this calamity. I
+know and can see very clearly how great it is, but should I find your
+grief too excessive, it would trouble me even more than the event
+itself. And yet I have not a heart hard as heart of oak or flintstone,
+as you yourself know very well, who have shared with me in the bringing
+up of so many children, as they have all been educated at home by
+ourselves. And this one I know was more especially beloved by you, as
+she was the first daughter after four sons, when you longed for a
+daughter, and so I gave her your name.[191] And as you are very fond of
+children your grief must have a peculiar bitterness when you call to
+mind her pure and simple gaiety, which was without a tincture of passion
+or querulousness. For she had from nature a wonderful contentedness of
+mind and meekness, and her affectionateness and winning ways not only
+pleased one but also afforded a means of observing her kindliness of
+heart, for she used to bid her nurse[192] give the teat not only to
+other children but even to her favourite playthings, and so invited them
+as it were to her table in kindliness of heart, and gave them a share of
+her good things, and provided the best entertainment for those that
+pleased her.
+
+§ III. But I see no reason, my dear wife, why these and similar traits
+in her character, that gave us delight in her lifetime, should now,
+when recalled to the memory, grieve and trouble us. Though, on the other
+hand, I fear that if we cease to grieve we may also cease to remember
+her, like Clymene, who says in the Play[193]--
+
+  "I hate the supple bow of cornel-wood,
+   And would put down athletics,"
+
+because she ever avoided and trembled at anything that reminded her of
+her son, for it brought grief with it, and it is natural to avoid
+everything that gives us pain. But as she gave us the greatest pleasure
+in embracing her and even in seeing and hearing her, so ought her memory
+living and dwelling with us to give us more, aye, many times more, joy
+than grief, since those arguments that we have often used to others
+ought to be profitable to us in the present conjuncture, nor should we
+sit down and rail against fortune, opposing to those joys many more
+griefs.
+
+§ IV. Those who were present at the funeral tell me with evident
+surprise that you put on no mourning, and that you bedizened up neither
+yourself nor your maids with the trappings of woe, and that there was no
+ostentatious expenditure of money at the funeral, but that everything
+was done orderly and silently in the presence of our relations. I am not
+myself surprised that you, who never made a display either at the
+theatre or on any other public occasion, and thought extravagance
+useless even in the case of pleasure, should have been frugal in your
+grief. For not only ought the chaste woman to remain uncorrupt in
+Bacchanalian revels,[194] but she ought to consider her self-control not
+a whit less necessary in the surges of sorrow and emotion of grief,
+contending not (as most people think) against natural affection, but
+against the extravagant wishes of the soul. For we are indulgent to
+natural affection in the regret, and honour, and memory that it pays to
+the dead: but the insatiable desire for a passionate display of
+funeral grief, coming to the climax in coronachs and beatings of the
+breast, is not less unseemly than intemperance in pleasure and is
+unreasonably[195] forgiven only because pain and grief instead of
+delight are elements in the unseemly exhibition. For what is more
+unreasonable than to curtail excessive laughter or any other
+demonstration of joy, and to allow a free vent to copious lamentation
+and wailing that come from the same source? And how unreasonable is it,
+as some husbands do, to quarrel with their wives about perfume and
+purple robes, while they allow them to shear their heads in mourning,
+and to dress in black, and to sit in idle grief, and to lie down in
+weariness! And what is worst of all, how unreasonable is it for husbands
+to interfere if their wives chastise the domestics and maids
+immoderately or without sufficient cause, yet allow them to ill-treat
+themselves cruelly in cases and conjunctures that require repose and
+kindness!
+
+§ V. But between us, my dear wife, there never was any occasion for such
+a contest, nor do I think there ever will be. For as to your economy in
+dress and simple way of living, there is no philosopher with whom you
+are acquainted whom you did not amaze, nor is there any citizen who has
+not observed[196] how plainly you dressed at sacred rites, and
+sacrifices, and theatres. You have also already on similar painful
+occasions exhibited great fortitude, as when you lost your eldest son,
+and again when our handsome Chæron died. For when I was informed of his
+death, I well remember some guests from the sea were coming home with me
+to my house as well as some others, but when they saw the great quiet
+and tranquillity of the household, they thought, as they afterwards told
+some other people, that no such disaster had really happened, but that
+the news was untrue. So well had you ordered everything in the house, at
+a time when there would have been great excuse for disorder. And yet you
+had suckled that son, though your breast had had to be lanced owing to a
+contusion. This was noble conduct and showed your great natural
+affection.
+
+§ VI. But most mothers we see, when their children are brought to them
+clean and tidy, take them into their hands as playthings, and when they
+die burst out into idle and unthankful grief, not so much out of
+affection--for affection is thoughtful and noble--but a great yearning
+for vain glory[197] mixed with a little natural affection makes their
+grief fierce and vehement and hard to appease. And this does not seem to
+have escaped Æsop's notice, for he says that when Zeus assigned their
+honours to various gods, Grief also claimed his. And Zeus granted his
+wish, with this limitation that only those who chose and wished need pay
+him honour.[198] It is thus with grief at the outset, everyone welcomes
+it at first, but after it has got by process of time settled, and become
+an inmate of the house, it is with difficulty dislodged again, however
+much people may wish to dislodge it. Wherefore we ought to keep it out
+of doors, and not let it approach the garrison by wearing mourning or
+shearing the hair, or by any similar outward sign of sorrow. For these
+things occurring daily and being importunate make the mind little, and
+narrow, and unsocial, and harsh, and timid, so that, being besieged and
+taken in hand by grief, it can no longer laugh, and shuns daylight, and
+avoids society. This evil will be followed by neglect of the body, and
+dislike to anointing and the bath and the other usual modes of life:
+whereas the very opposite ought to be the case, for the mind ill at ease
+especially requires that the body should be in a sound and healthy
+condition. For much of grief is blunted and relaxed when the body is
+permeated by calm, like the sea in fine weather. But if the body get
+into a dry and parched condition from a low diet, and gives no proper
+nutriment to the soul, but only feeds it with sorrow and grief, as it
+were with bitter and injurious exhalations, it cannot easily recover its
+tone however people may wish it should. Such is the state of the soul
+that has been so ill-treated.
+
+§ VII. Moreover, I should not hesitate to assert[199] that the most
+formidable peril in connection with this is "the visits of bad
+women,"[200] and their chatter, and joint lamentation, all which things
+fan the fire of sorrow and aggravate it, and suffer it not to be
+extinguished either by others or by itself. I am not ignorant what a
+time of it you had lately, when you went to the aid of Theon's sister,
+and fought against the women who came on a visit of condolence and
+rushed up with lamentation and wailing, adding fuel as it were to her
+fire of grief in their simplicity. For when people see their friends'
+houses on fire they put it out as quickly and energetically as they can,
+but when their souls are on fire they themselves bring fuel. And if
+anybody has anything the matter with his eyes they will not let him put
+his hands to them, however much he wish, nor do they themselves touch
+the inflamed part; but a person in grief sits down and gives himself up
+to every chance comer, like a river [that all make use of], to stir up
+and aggravate the sore, so that from a little tickling and discomfort it
+grows into a great and terrible disease. However, as to all this I know
+you will be on your guard.
+
+§ VIII. Try also often to carry yourself back in memory to that time
+when, this little girl not having been then born, we had nothing to
+charge Fortune with, and to compare that time and this together, as if
+our circumstances had gone back to what they were then. Otherwise, my
+dear wife, we shall seem discontented at the birth of our little
+daughter, if we consider our position before her birth as more perfect.
+But we ought not to erase from our memory the two years of her life, but
+to consider them as a time of pleasure giving us gratification and
+enjoyment, and not to deem the shortness of the blessing as a great
+evil, nor to be unthankful for what was given us, because Fortune did
+not give us a longer tenure as we wished. For ever to be careful what we
+say about the gods, and to be cheerful and not rail against Fortune,
+brings a sweet and goodly profit; and he who in such conjunctures as
+ours mostly tries to remember his blessings, and turns and diverts his
+mind from the dark and disturbing things in life to the bright and
+radiant, either altogether extinguishes his grief or makes it small and
+dim from a comparison with his comforts. For as perfume gives pleasure
+to the nose, and is a remedy against disagreeable smells, so the
+remembrance of past happiness in present trouble gives all the relief
+they require to those who do not shut out of their memory the blessings
+of the past, or always and everywhere rail against Fortune. And this
+certainly ought not to be our case, that we should slander all our past
+life because, like a book, it has one erasure in it, when all the other
+pages have been bright and clean.
+
+§ IX. You have often heard that happiness consists in right calculations
+resulting in a healthy state of mind, and that the changes which Fortune
+brings about need not upset it, and introduce confusion into our life.
+But if we too must, like most people, be governed by external events,
+and make an inventory of the dealings of Fortune, and constitute other
+people the judges of our felicity, do not now regard the tears and
+lamentations of those who visit you, which by a faulty custom are
+lavished on everybody, but consider rather how happy you are still
+esteemed by them for your family, your house, and life. For it would be
+monstrous, if others would gladly prefer your destiny to theirs, even
+taking into account our present sorrow, that you should rail against and
+be impatient at our present lot, and in consequence of our bitter grief
+not reflect how much comfort is still left to us. But like those who
+quote imperfect verses of Homer[201] and neglect the finest passages of
+his writings, to enumerate and complain of the trials of life, while you
+pay no attention to its blessings, is to resemble those stingy misers,
+who heap up riches and make no use of them when they have them, but
+lament and are impatient if they are lost. And if you grieve over her
+dying unmarried and childless, you can comfort yourself with the thought
+that you have had both those advantages. For they should not be reckoned
+as great blessings in the case of those who do not enjoy them, and small
+blessings in the case of those who do. And that she has gone to a place
+where she is out of pain ought not to pain us, for what evil can we
+mourn for on her account if her pains are over? For even the loss of
+important things does not grieve us when we have no need of them. But it
+was only little things that your Timoxena was deprived of, little things
+only she knew, and in little things only did she rejoice; and how can
+one be said to be deprived of things of which one had no conception, nor
+experience, nor even desire for?
+
+§ X. As to what you hear from some people, who get many to credit their
+notion, that the dead suffer no evil or pain, I know that you are
+prevented from believing that by the tradition of our fathers and by the
+mystic symbols of the mysteries of Dionysus, for we are both initiated.
+Consider then that the soul, being incorruptible, is in the same
+condition after death as birds that have been caught. For if it has been
+a long time in the body, and during this mortal life has become tame by
+many affairs and long habit, it swoops down again and a second time
+enters the body, and does not cease to be involved in the changes and
+chances of this life that result from birth. For do not suppose that old
+age is abused and ill-spoken of only for its wrinkles and white hair and
+weakness of body, but this is the worst feature about it, that it makes
+the soul feeble in its remembrance of things in the other world, and
+strong in its attachment to things in this world, and bends and presses
+it, if it retain the form which it had in the body from its experience.
+But that soul, which does indeed enter the body, but remains only a
+short time in it, being liberated from it by the higher powers, rears as
+it were at a damp and soft turning post in the race of life, and hastens
+on to its destined goal. For just as if anyone put out a fire, and light
+it again at once, it is soon rekindled, and burns up again quickly, but
+if it has been out a long time, to light it again will be a far more
+difficult and irksome task, so the soul that has sojourned only a short
+time in this dark and mortal life, quickly recovers the light and blaze
+of its former bright life, whereas for those who have not had the good
+fortune very early, to use the language of the poet, "to pass the gates
+of Hades,"[202] nothing remains but a great passion for the things of
+this life, and a softening of the soul through contact with the body,
+and a melting away of it as if by the agency of drugs.[203]
+
+§ XI. And the truth of this is rendered more apparent in our hereditary
+and time-honoured customs and laws. For when infants die no libations
+are poured out for them, nor are any other rites performed for them,
+such as are always performed for adults. For they have no share in the
+earth or in things of the earth, nor do parents haunt their tombs or
+monuments, or sit by their bodies when they are laid out. For the laws
+do not allow us to mourn for such, seeing that it is an impious thing to
+do so in the case of persons who have departed into a better and more
+divine place and sphere. I know that doubts are entertained about this,
+but since to doubt is harder for them than to believe, let us do
+externally as the laws enjoin, and internally let us be more holy and
+pure and chaste.[204]
+
+    [191] Timoxena, as we see later on, § ix.
+
+    [192] Adopting Reiske's reading, [Greek: maston
+    keleuousa, proekaleito kathaper].
+
+    [193] Euripides' "Phaethon," which exists only in
+    fragments. Clymene was the daughter of Oceanus, and
+    mother of Phaethon.
+
+    [194] An allusion to Euripides, "Bacchæ," 317, 318.
+
+    [195] Reading with Reiske [Greek: oudeni logô de], or
+    [Greek: alogôs de]. Some such reading seems necessary to
+    comport with the [Greek: ti gar alogôteron] two lines
+    later.
+
+    [196] Reading [Greek: pareiches] with Xylander.
+
+    [197] A great craving for sympathy would be the modern
+    way of putting it.
+
+    [198] See the Fable of Æsop, entitled [Greek: Penthous
+    geras], No. 355. Halme. See also Plutarch's "Consolation
+    to Apollonius," § xix., where the Fable is told at some
+    length.
+
+    [199] Reading with Reiske [Greek: ouk an eipein
+    phobêtheiên].
+
+    [200] An allusion to Euripides, "Andromache," 930. See
+    Plutarch's "Conjugal Precepts," § xl.
+
+    [201] 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.
+
+    [202] Homer, "Iliad," v. 646; xxiii. 71.
+
+    [203] This section is dreadfully corrupt. I have
+    adopted, it will be seen, the suggestions of Wyttenbach.
+
+    [204] This Consolatory Letter ends rather abruptly. It
+    is probable that there was more of it.
+
+
+
+
+THAT VIRTUE MAY BE TAUGHT.
+
+
+§ I. As to virtue we deliberate and dispute whether good sense, and
+justice, and rectitude can be taught: and then we are not surprised
+that, while the works of orators, and pilots, and musicians, and
+house-builders, and farmers, are innumerable, good men are only a name
+and expression, like Centaurs and Giants and Cyclopes, and that it is
+impossible to find any virtuous action without alloy of base motives, or
+any character free from vice: but if nature produces spontaneously
+anything good, it is marred by much that is alien to it, as fruit choked
+by weeds. Men learn to play on the harp, and to dance, and to read, and
+to farm, and to ride on horseback: they learn how to put on their shoes
+and clothes generally: people teach how to pour out wine, how to cook;
+and all these things cannot be properly performed, without being
+learned. The art of good living alone, though all those things I have
+mentioned only exist on its account, is untaught, unmethodical,
+inartistic, and supposed to come by the light of nature!
+
+§ II. O sirs, by asserting that virtue is not a thing to be taught, why
+are we making it unreal? For if teaching produces it, the deprivation of
+teaching prevents it. And yet, as Plato says, a discord and false note
+on the lyre makes not brother go to war with brother, nor sets friends
+at variance, nor makes states hostile to one another, so as to do and
+suffer at one another's hands the most dreadful things:[205] nor can
+anyone say that there was ever a dissension in any city as to the
+pronunciation of Telchines: nor in a private house any difference
+between man and wife as to woof and warp. And yet no one without
+learning would undertake to ply the loom, or write a book, or play on
+the lyre, though he would thereby do no great harm, but he fears making
+himself ridiculous, for as Heraclitus says, "It is better to hide one's
+ignorance," yet everyone thinks himself competent to manage a house and
+wife and the state and hold any magisterial office. On one occasion,
+when a boy was eating rather greedily, Diogenes gave the lad's tutor a
+blow with his fist, ascribing the fault not to the boy, who had not
+learnt how to eat properly, but to the tutor who had not taught him. And
+can one not properly handle a dish or a cup, unless one has learnt from
+a boy, as Aristophanes bids us, "not to giggle, nor eat too fast, nor
+cross our legs,"[206] and yet be perfectly fit to manage a family and
+city, and wife, and live well, and hold office, when one has not learnt
+how one should behave in the conduct of life? When Aristippus was asked
+by someone, "Are you everywhere then?" he smiled and said, "If I am
+everywhere, I lose my passage money."[207] Why should not you also say,
+"If men are not better for learning, the money paid to tutors is also
+lost?" For just as nurses mould with their hands the child's body, so
+tutors, receiving it immediately it is weaned, mould its soul, teaching
+it by habit the first vestiges of virtue. And the Lacedæmonian, who was
+asked, what good he did as a tutor, replied, "I make what is good
+pleasant to boys." Moreover tutors teach boys to walk in the streets
+with their heads down,[208] to touch salt fish with one finger only,
+other fish bread and meat with two, to scratch themselves in such a way,
+and in such a way to put on their cloak.[209]
+
+§ III. What then? He that says that the doctor's skill is wanted in the
+case of a slight skin-eruption or whitlow, but is not needed in the case
+of pleurisy, fever, or lunacy, in what respect does he differ from the
+man that says that schools and teaching and precepts are only for small
+and boyish duties, while great and important matters are to be left to
+mere routine and accident? For, as the man is ridiculous who says we
+ought to learn to row but not to steer, so he who allows all other arts
+to be learnt, but not virtue, seems to act altogether contrary to the
+Scythians. For they, as Herodotus tells us,[210] blind their slaves that
+they may remain with them, but such an one puts the eye of reason into
+slavish and servile arts, and takes it away from virtue. And the general
+Iphicrates well answered Callias, the son of Chabrias, who asked him,
+"What are you? an archer? a targeteer? cavalry, or infantry?" "None of
+these," said he, "but the commander of them all." Ridiculous therefore
+is he who says that the use of the bow and other arms and the sling and
+riding are to be taught, but that strategy and how to command an army
+comes by the light of nature. Still more ridiculous is he who asserts
+that good sense alone need not be taught, without which all other arts
+are useless and profitless, seeing that she is the mistress and orderer
+and arranger of all of them, and puts each of them to their proper use.
+For example, what grace would there be in a banquet, though the servants
+had been well-trained, and had learnt how to dress and cook the meat
+and pour out the wine,[211] unless there was good order and method
+among the waiters?[212]
+
+    [205] Plato, "Clitophon," p. 407, C.
+
+    [206] Aristophanes, "Clouds," 983.
+
+    [207] Does Juvenal allude to this, viii. 97?
+
+    [208] So as to look modest and be "Ingenui vultus pueri,
+    ingenuique pudoris."
+
+    [209] Reading with Salmasius, [Greek: anabalein].
+
+    [210] Herodotus, iv. 2. The historian, however, assigns
+    other reasons for blinding them.
+
+    [211] A line from "Odyssey," xv. 323.
+
+    [212] "Malim [Greek: daitumonas]." Wyttenbach, who
+    remarks generally on this short treatise, "Non integra
+    videtur esse nec continua disputatio, sed disputationis,
+    Plutarcheæ tamen, excerptum compendium."
+
+
+
+
+ON VIRTUE AND VICE.
+
+
+§ I. Clothes seem to warm a man, not by throwing out heat themselves
+(for in itself every garment is cold, whence in great heat or in fevers
+people frequently change and shift them), but the heat which a man
+throws out from his own body is retained and wrapped in by a dress
+fitting close to the body, which does not admit of the heat being
+dissipated when once it has got firm hold. A somewhat similar case is
+the idea that deceives the mass of mankind, that if they could live in
+big houses, and get together a quantity of slaves and money, they would
+have a happy life. But a happy and cheerful life is not from without, on
+the contrary, a man adds the pleasure and gratification to the things
+that surround him, his temperament being as it were the source of his
+feelings.[213]
+
+  "But when the fire blazes the house is brighter to look at."[214]
+
+So, too, wealth is pleasanter, and fame and power more splendid, when a
+man has joy in his heart, seeing that men can bear easily and quietly
+poverty and exile and old age if their character is a contented and mild
+one.
+
+§ II. For as perfumes make threadbare coats and rags to smell sweet,
+while the body of Anchises sent forth a fetid discharge, "distilling
+from his back on to his linen robe," so every kind of life with virtue
+is painless and pleasurable, whereas vice if infused into it makes
+splendour and wealth and magnificence painful, and sickening, and
+unwelcome to its possessors.
+
+  "He is deemed happy in the market-place,
+   But when he gets him home, thrice miserable,
+   His wife rules all, quarrels, and domineers."[215]
+
+And yet there would be no great difficulty in getting rid of a bad wife,
+if one was a man and not a slave. But a man cannot by writing a bill of
+divorce to his vice get rid of all trouble at once, and enjoy
+tranquillity by living apart: for it is ever present in his vitals, and
+sticks to him night and day, "and burns without a torch, and consigns
+him to gloomy old age,"[216] being a disagreeable fellow-traveller owing
+to its arrogance, and a costly companion at table owing to its
+daintiness, and an unpleasant bed-fellow, disturbing and marring sleep
+by anxiety and care and envy. For during such a one's sleep the body
+indeed gets rest, but the mind has terrors, and dreams, and
+perturbations, owing to superstition,
+
+  "For when my trouble catches me asleep,
+   I am undone by the most fearful dreams,"
+
+as one says. For thus envy, and fear, and anger, and lust affect one.
+During the daytime, indeed, vice looks abroad and imitates the behaviour
+of others, is shy and conceals its evil desires, and does not altogether
+give way to its propensities, but often even resists and fights stoutly
+against them; but in sleep it escapes the observation of people and the
+law, and, being as far as possible removed from fear or modesty, gives
+every passion play, and excites its depravity and licentiousness, for,
+to borrow Plato's expression,[217] "it attempts incest with its mother,
+and procures for itself unlawful meats, and abstains from no action
+whatever," and enjoys lawlessness as far as is practicable in visions
+and phantasies, that end in no complete pleasure or satisfaction, but
+can only stir up and inflame the passions and morbid emotions.
+
+§ III. Where then is the pleasure of vice, if there is nowhere in it
+freedom from anxiety and pain, or independence, or tranquillity, or
+rest?[218] A healthy and sound constitution does indeed augment the
+pleasures of the body, but for the soul there can be no lasting joy or
+gratification, unless cheerfulness and fearlessness and courage supply a
+calm serenity free from storms; for otherwise, even if hope or delight
+smile on the soul, it is soon confused and disturbed by care lifting up
+its head again, so that it is but the calm of a sunken rock.
+
+§ IV. Pile up gold, heap up silver, build covered walks, fill your house
+with slaves and the town with debtors, unless you lay to rest the
+passions of the soul, and put a curb on your insatiable desires, and rid
+yourself of fear and anxiety, you are but pouring out wine for a man in
+a fever, and giving honey to a man who is bilious, and laying out a
+sumptuous banquet for people who are suffering from dysentery, and can
+neither retain their food nor get any benefit from it, but are made even
+worse by it. Have you never observed how sick persons turn against and
+spit out and refuse the daintiest and most costly viands, though people
+offer them and almost force them down their throats, but on another
+occasion, when their condition is different, their respiration good,
+their blood in a healthy state, and their natural warmth restored, they
+get up, and enjoy and make a good meal of simple bread and cheese and
+cress? Such, also, is the effect of reason on the mind. You will be
+contented, if you have learned what is good and honourable. You will
+live daintily and be a king in poverty, and enjoy a quiet and private
+life as much as the public life of general or statesman. By the aid of
+philosophy you will live not unpleasantly, for you will learn to extract
+pleasure from all places and things: wealth will make you happy,
+because it will enable you to benefit many; and poverty, as you will not
+then have many anxieties; and glory, for it will make you honoured; and
+obscurity, for you will then be safe from envy.
+
+    [213] 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."
+
+    [214] Homeric Epigrammata, xiii. 5.
+
+    [215] Wyttenbach thinks these lines are by Menander.
+    Plutarch quotes them again "On Contentedness of Mind," §
+    xi.
+
+    [216] Hesiod, "Works and Days," 705.
+
+    [217] Plato, "Republic," ix. p. 571, D. Quoted again,
+    "How one may be aware of one's Progress in Virtue," §
+    xii.
+
+    [218] And so Dr. Young truly says,--
+
+      "A man of pleasure is a man of pains."
+
+                            _Night Thoughts._
+
+
+
+
+ON MORAL VIRTUE.
+
+
+§ I. I propose to discuss what is called and appears to be moral virtue
+(which differs mainly from contemplative virtue in that it has emotion
+for its matter, and reason for its form), what its nature is, and how it
+subsists, and whether that part of the soul which takes it in is
+furnished with reason of its own, or participates in something foreign,
+and if the latter, whether as things that are mixed with something
+better than themselves, or rather as that which is subject to
+superintendence and command, and may be said to share in the power of
+that which commands. For I think it is clear that virtue can exist and
+continue altogether free from matter and mixture. My best course will be
+to run briefly over the views of others, not so much to display my
+research as because, when their ideas have been set forth, mine will
+become more clear and be on a firmer basis.
+
+§ II. Menedemus of Eretria took away the number and differences of
+virtues, on the ground that virtue was one though it had many names; for
+that just as mortal is synonymous with man, so temperance and bravery
+and justice were the same thing. And Aristo of Chios also made virtue
+one in substance, and called it soundness of mind: its diversities and
+varieties only existing in certain relations, as if one called our sight
+when it took in white objects white-sight, and when it took in black
+objects black-sight, and so on. For virtue, when it considers what it
+ought to do and what it ought not to do, is called prudence; and when it
+curbs passion, and sets a fit and proper limit to pleasure, it is called
+self-control; and when it is associated with our dealings and covenants
+with one another, it is called justice; just as a knife is one article,
+though at different times it cuts different things in half: and so, too,
+fire acts on different matter though it has but one property. And Zeno
+of Cittium seems to incline somewhat to the same view, as he defines
+prudence in distribution as justice, in choice as self-control, in
+endurance as fortitude: and those who defend these views maintain that
+by the term prudence Zeno means knowledge. But Chrysippus, thinking each
+particular virtue should be arranged under its particular quality,
+unwittingly stirred up, to use Plato's language, "a whole swarm of
+virtues,"[219] unusual and unknown. For as from brave we get bravery,
+and from mild mildness, and from just justice, so from acceptable he got
+acceptableness, and from good goodness, and from great greatness, and
+from the honourable honourableness, and he made virtues of many other
+such clevernesses, affabilities, and versatilities, and filled
+philosophy, which did not at all require it, with many strange names.
+
+§ III. Now all these agree in supposing virtue to be a disposition and
+faculty of the governing part of the soul set in motion by reason, or
+rather to be reason itself conformable and firm and immutable. They
+think further that the emotional and unreasoning part of the soul is not
+by any natural difference distinct from the reasoning part, but that
+that same part of the soul, which they call intellect and the leading
+principle of action, being altogether diverted and changed by the
+passions, and by the alterations which habit or disposition have brought
+about, becomes either vice or virtue, without having in itself any
+unreasoning element, but that it is called unreasoning when, by the
+strong and overpowering force of appetite, it launches out into excesses
+contrary to the direction of reason. For passion, according to them, is
+only vicious and intemperate reason, getting its strength and power from
+bad and faulty judgement. But all of those philosophers seem to have
+been ignorant that we are all in reality two-fold and composite, though
+they did not recognize it, and only saw the more evident mixture of soul
+and body. And yet that there is in the soul itself something composite
+and two-fold and dissimilar (the unreasoning part of it, as if another
+body, being by necessity and nature mixed up with and united to reason),
+seems not to have escaped the notice even of Pythagoras, as we infer
+from his zeal for music, which he introduced to calm and soothe the
+soul, as knowing that it was not altogether amenable to precept and
+instruction, or redeemable from vice only by reason, but that it needed
+some other persuasion and moulding and softening influence to co-operate
+with reason, unless it were to be altogether intractable and refractory
+to philosophy. And Plato saw very plainly and confidently and decidedly
+that the soul of this universe is not simple or uncomposite or uniform,
+but is made up of forces that work uniformly and differently, in the one
+case it is ever marshalled in the same order and moves about in one
+fixed orbit, in the other case it is divided into motions and orbits
+contrary to each other and changing about, and thus generates
+differences in things. So, too, the soul of man, being a part or portion
+of the soul of the universe, and compounded upon similar principles and
+proportions, is not simple or entirely uniform, but has one part
+intelligent and reasoning, which is intended by nature to rule and
+dominate in man, and another part unreasoning, and subject to passion
+and caprice, and disorderly, and in need of direction. And this last
+again is divided into two parts, one of which, being most closely
+connected with the body, is called desire, and the other, sometimes
+taking part with the body, sometimes with reason, lending its influence
+against the body, is called anger. And the difference between reason and
+sense on the one hand, and anger and desire on the other, is shown by
+their antipathy to one another, so that they are often at variance with
+one another as to what is best.[220] These were at first[221] the views
+of Aristotle, as is clear from his writings, though afterwards he joined
+anger to desire, as if anger were nothing but a desire and passion for
+revenge. However, he always considered the emotional and unreasoning
+part of the soul as distinct from the reasoning, not that it is
+altogether unreasoning as the perceptive, or nutritive, or vegetative
+portions of the soul, for these are always deaf and disobedient to
+reason, and in a certain sense are off-shoots from the flesh, and
+altogether attached to the body; but the emotional, though it is
+destitute of any reason of its own, yet is naturally inclined to listen
+to reason and sense, and turn and submit and mould itself accordingly,
+unless it be entirely corrupted by brute pleasure and a life of
+indulgence.
+
+§ IV. As for those who wonder that what is unreasoning should obey
+reason, they do not seem to me to recognize the power of reason, how
+great it is, and how far-reaching its dominion is--a power not gained by
+harsh and repelling methods, but by attractive ones, as mild persuasion
+which always accomplishes more than compulsion or violence. For even the
+spirit and nerves and bones, and other parts of the body, though devoid
+of reason, yet at any instigation of reason, when she shakes as it were
+the reins, are all on the alert and compliant and obedient, the feet to
+run, and the hands to throw or lift, at her bidding. Right excellently
+has the poet set forth in the following lines the sympathy and
+accordance between the unreasoning and reason:--
+
+  "Thus were her beauteous cheeks diffused with tears,
+   Weeping her husband really present then.
+   But though Odysseus pitied her in heart,
+   His eyes like horn or steel impassive stood
+   Within their lids, and craft his tears repressed."[222]
+
+So completely under the control of judgement did he keep his spirit and
+blood and tears. The same is shown by the subsidence of our passions,
+which are laid to rest in the presence of handsome women or boys, whom
+reason and the law forbid us to touch; a case which most frequently
+happens to lovers, when they hear that they have unwittingly fallen in
+love with a sister or daughter. For at once passion is laid at the voice
+of reason, and the body exhibits its members as subservient to decorum.
+And frequently in the case of dainty food, people very much attracted by
+it, if they find out at the time or learn afterwards that they have
+eaten what is unclean or unlawful, not only suffer distress and grief
+in their imagination, but even their very body is upset by the notion,
+and violent retchings and vomitings follow.[223] I fear I should seem to
+be introducing merely novel and enticing arguments, if I were to
+enumerate stringed instruments and lyres, and harps and flutes, and
+other harmonious musical instruments, which, although inanimate, yet
+speak to man's passions, rejoicing with him, and mourning with him, and
+chiming in with him, and rioting with him,--in a word, falling in with
+the vein and emotions and characters of those that play on them. And
+they say that Zeno on one occasion, going into the theatre when
+Amoebeus[224] was playing on the harp, said to the pupils, "Let us go
+and learn what music can be produced by guts and nerves and wood and
+bones, when they preserve proportion and time and order." But passing
+these things over, I would gladly learn from them, if, when they see
+dogs and horses and birds domesticated, and by habit and training
+uttering sounds that can be understood, and making obedient movements
+and gestures, and acting quietly and usefully to us, and when they
+notice that Achilles in Homer cheers on horses as well as men to the
+fight,[225] they still wonder and doubt, whether the passionate and
+emotional and painful and pleasurable elements in us are by nature
+obedient to the voice of reason, and influenced and affected by it,
+seeing that those elements are not apart from us or detached from us, or
+formed from outside, or hammered into us by force, but are innate in us,
+and ever associate with us, and are nourished within us, and abound in
+us through habit. Accordingly moral character is well called by the
+Greeks [Greek: êthos], for it is, to speak generally, a quality of the
+unreasoning element in man, and is called [Greek: êthos] because the
+unreasoning element moulded by reason receives this quality and
+difference by habit, which is called [Greek: ethos].[226] Not that
+reason wishes to expel passion altogether (that is neither possible,
+nor advisable), but only to keep it within bounds and order, and to
+engender the moral virtues, which are not apathetic, but hold the due
+proportion and mean in regard to passion. And this she does by reducing
+the power of passion to a good habit. For there are said to be three
+things existing in the soul, power, passion, and habit. Power is the
+principle or matter of passion, as power to be angry, ashamed, or
+confident: and passion is the actual setting in motion of that power,
+being itself anger, confidence, or shame; and habit is the strong
+formation of power in the unreasoning element engendered by use, being
+vice if the passions are badly tutored by reason, virtue if they are
+well tutored.
+
+§ V. But since they do not regard every virtue as a mean, nor call it
+moral, we must discuss this difference by approaching the matter more
+from first principles. Some things in the world exist absolutely, as the
+earth, the sky, the stars, and the sea; others have relation to us, as
+good and evil, as what is desirable or to be avoided, as pleasant and
+painful: and since reason has an eye to both of these classes, when it
+considers the former it is scientific and contemplative, when it
+considers the latter it is deliberative and practical. And prudence is
+the virtue in the latter case, as knowledge in the former. And there is
+this difference between prudence and knowledge, prudence consists in
+applying the contemplative to the practical and emotional so as to make
+reason paramount. On which account it often needs the help of fortune;
+whereas knowledge needs neither the help of fortune nor deliberation to
+gain its ends: for it considers only things which are always the same.
+And as the geometrician does not deliberate about the triangle, as to
+whether its interior angles are together equal to two right angles, for
+he knows it as a fact--and deliberation only takes place in the case of
+things which differ at different times, not in the case of things which
+are certain and unchangeable--so the contemplative mind having its scope
+in first principles, and things that are fixed, and that ever have one
+nature which does not admit of change, has no need for deliberation. But
+prudence, which has to enter into matters full of obscurity and
+confusion, frequently has to take its chance, and to deliberate about
+things which are uncertain, and, in carrying the deliberation into
+practice, has to co-operate with the unreasoning element, which comes to
+its help, and is involved in its decisions, for they need an impetus.
+Now this impetus is given to passion by the moral character, an impetus
+requiring reason to regulate it, that it may render moderate and not
+excessive help, and at the seasonable time. For the emotional and
+unreasoning elements are subject to motions sometimes too quick and
+vehement, at other times too remiss and slow. And so everything we do
+may be a success from one point of view, but a failure from many points
+of view; as to hit the mark one thing only is requisite, but one may
+miss it in various ways, as one may shoot beyond or too short. This then
+is the function of practical reason following nature, to prevent our
+passions going either too far or too short. For where from weakness and
+want of strength, or from fear and hesitation, the impetus gives in and
+abandons what is good, there reason is by to stir it up and rekindle it;
+and where on the other hand it goes ahead too fast and in disorder,
+there it represses and checks its zeal. And thus setting bounds to the
+emotional motions, it engenders in the unreasoning part of the soul
+moral virtues, which are the mean between excess and deficiency. Not
+that we can say that all virtue exists in the mean, but knowledge and
+prudence being in no need of the unreasoning element, and being situated
+in the pure and unemotional part of the soul, is a complete perfection
+and power of reason, whereby we get the most divine and happy fruit of
+understanding. But that virtue which is necessary because of the body,
+and needs the help of the passions as an instrument towards the
+practical, not destroying or doing away with but ordering and regulating
+the unreasoning part of the soul, is perfection as regards its power and
+quality, but in quantity it is a mean correcting both excess and
+deficiency.
+
+§ VI. But since the word mean has a variety of meanings--for there is
+one kind of mean compounded of two simple extremes, as grey is the mean
+between white and black; and there is another kind of mean, where that
+which contains and is contained is the mean between the containing and
+contained, as eight is the mean between twelve and four; and there is a
+third kind of mean which has part in neither extreme, as the indifferent
+is the mean between good and bad,--virtue cannot be a mean in any of
+these ways. For neither is it a mixture of vices, nor containing that
+which is defective is it contained by that which is excessive, nor is it
+again altogether free from, emotional storms of passion, wherein are
+excess and deficiency. But it is, and is commonly so called, a mean like
+that in music and harmony. For as in music there is a middle note
+between the highest and lowest in the scale, which being perfectly in
+tune avoids the sharpness of the one and the flatness of the other; so
+virtue, being a motion and power in the unreasoning part of the soul,
+takes away the remissness and strain, and generally speaking the excess
+and defect of the appetite, by reducing each of the passions to a state
+of mean and rectitude. For example, they tell us that bravery is the
+mean between cowardice and foolhardiness, whereof the former is a
+defect, the latter an excess of anger: and that liberality is the mean
+between stinginess and prodigality: and that meekness is the mean
+between insensibility and savageness: and so of temperance and justice,
+that the latter, being concerned with contracts, is to assign neither
+too much nor too little to litigants, and that the former ever reduces
+the passions to the proper mean between apathy (or insensibility) and
+gross intemperance. This last illustration serves excellently to show us
+the radical difference between the unreasoning and reasoning parts of
+the soul, and to prove to us that passion and reason are wide as the
+poles asunder. For the difference would not be discernible between
+temperance and continence, nor between intemperance and incontinence, in
+pleasure and desires, if the appetite and judgement were in the same
+portion of the soul. Now temperance is a state, wherein reason holds the
+reins, and manages the passions as a quiet and well-broken-in animal,
+finding them obedient and submissive to the reins and masters over their
+desires.[227] Continence on the other hand is not driven by reason
+without some trouble, not being docile but jibbing and kicking, like an
+animal compelled by bit and bridle and whip and backing, being in itself
+full of struggles and commotion. Plato explains this by his simile of
+the chariot-horses of the soul, the worse one of which ever kicking
+against the other and disturbing the charioteer, he is obliged ever to
+hold them in with all his might, and to tighten the reins, lest, to
+borrow the language of Simonides, "he should drop from his hands the
+purple reins." And so they do not consider continence to be an absolute
+virtue, but something less than a virtue; for no mean arises from the
+concord of the worse with the better, nor is the excess of the passion
+curtailed, nor does the appetite obey or act in unison with reason, but
+it both gives and suffers trouble, and is constrained by force, and is
+as it were an enemy in a town given up to faction.
+
+  "The town is full of incense, and at once
+   Resounds with triumph-songs and bitter wailing."[228]
+
+Such is the state of soul of the continent person owing to his
+conflicting condition. On the same grounds they consider incontinence to
+be something less than vice, but intemperance to be a complete vice. For
+it, having both its appetite and reason depraved, is by the one
+carried away to desire disgraceful things,[229] by the other, through
+bad judgement consenting to desire, loses even the perception of
+wrongdoing. But incontinence keeps its judgement sound through reason,
+but is carried away against its judgement by passion which is too strong
+for reason, whence it differs from intemperance. For in the one case
+reason is mastered by passion, in the other it does not even make a
+fight against it, in the one case it opposes its desires even when it
+follows them, in the other it is their advocate and even leader, in the
+one case it gladly participates in what is wrong, in the other
+sorrowfully, in the one case it willingly rushes into what is
+disgraceful, in the other it abandons the honourable unwillingly. And as
+there is a difference in their deeds, so no less manifest is the
+difference in their language. For these are the expressions of the
+intemperate. "What grace or pleasure in life is there without golden
+Aphrodite? May I die, when I care no longer for these things!" And
+another says, "To eat, to drink, to enjoy the gifts of Aphrodite is
+everything, for all other things I look upon as supplementary," as if
+from the bottom of his soul he gave himself up to pleasures, and was
+completely subverted by them. And not less so he who said, "Let me be
+ruined, it is best for me," had his judgement diseased through his
+passion. But the sayings of incontinence are quite different, as
+
+  "My nature forces me against my judgement,"[230]
+
+and
+
+  "Alas! it is poor mortals' plague and bane,
+   To know the good, yet not the good pursue."[231]
+
+And again--
+
+  "My anger draws me on, has no control,
+  'Tis but a sandy hook against a tempest."
+
+Here he compares not badly to a sandy hook, a sorry kind of anchor, the
+soul that is unsettled and has no steady reason, but surrenders judgment
+through flabbiness and feebleness. And not unlike this image are the
+lines,
+
+  "As some ship moored and fastened to the shore,
+   If the wind blows, the cables cannot hold it."
+
+By cables he means the judgement which resists what is disgraceful,
+though sometimes it gives way under a tremendous storm of passion. For
+indeed it is with full sail that the intemperate man is borne on to
+pleasure by his desires, and surrenders himself to them, and even plays
+the part of pilot to the vessel; whereas the incontinent man is dragged
+sidelong into the disgraceful, and is its victim, as it were, while he
+desires eagerly to resist and overcome his passion, as Timon bantered
+Anaxarchus: "The recklessness and frantic energy of Anaxarchus to rush
+anywhere seemed like a dog's courage, but he being aware of it was
+miserable, so people said, but his voluptuous nature ever plunged him
+into excesses again, nature which even most sophists are afraid of."
+For neither is the wise man continent but temperate, nor the fool
+incontinent but intemperate; for the one delights in what is good, and
+the other is not vexed at what is bad. Incontinence, therefore, is a
+mark of a sophistical soul, endued with reason which cannot abide by
+what it knows to be right.
+
+§ VII. Such, then, are the differences between incontinence and
+intemperance, and continence and temperance have their counterpart and
+analogous differences; for remorse and trouble and annoyance are
+companions of continence, whereas in the soul of the temperate person
+there is everywhere such equability and calm and soundness, by which the
+unreasoning is adjusted and harmonized to reason, being adorned with
+obedience and wonderful mildness, that looking at it you would say with
+the poet, "At once the wind was laid, and a wondrous calm ensued, for
+the god allayed the fury of the waves,"[232] reason having extinguished
+the vehement and furious and frantic motions of the desires, and making
+those which nature necessarily requires sympathetic and obedient and
+friendly and co-operative in carrying purposes out in action, so that
+they do not outrun or come short of reason, or behave disorderly and
+disobediently, but that every appetite is tractable, "as sucking foal
+runs by the side of its dam."[233] And this confirms the saying of
+Xenocrates about true philosophers, that they alone do willingly what
+all others do unwillingly at the compulsion of the law, as dogs are
+turned away from their pleasures by a blow, or cats by a noise, looking
+at nothing but their danger. It is clear then that there is in the soul
+a perception of such a generic and specific difference in relation to
+the desires, as of something fighting against and opposing them. But
+some say that there is no radical distinction difference or variance
+between reason and passion, but that there is a shifting of one and the
+same reason from one to the other, which escapes our notice owing to the
+sharpness and quickness of the change, so that we do not see at a glance
+that desire and repentance, anger and fear, giving way to what is
+disgraceful through passion, and recovery from the same, are the same
+natural property of the soul. For desire and fear and anger and the like
+they consider only depraved opinions and judgements, not in one portion
+of the soul only but in all its leading principles, inclinations and
+yieldings, and assents and impulses, and generally speaking in its
+energies soon changed, like the sallies of children, whose fury and
+excessive violence is unstable by reason of their weakness. But these
+views are, in the first place, contrary to evidence and observation; for
+no one observes in himself a change from passion to judgement, and from
+judgement back to passion; nor does anyone cease from loving when he
+reflects that it would be well to break the affair off and strive with
+all his might against it; nor again, does he put on one side reflection
+and judgement, when he gives way and is overcome by desire. Moreover,
+when he resists passion by reason, he does not escape passion
+altogether; nor again, when he is mastered by passion does he fail to
+discern his fault through reason: so that neither by passion does he
+abolish reason, nor does he by reason get rid of passion, but is tossed
+about to and fro alternately between passion and reason. And those who
+suppose that the leading principle in the soul is at one time desire,
+and at another time reason in opposition to desire, are not unlike
+people who would make the hunter and the animal he hunts one and the
+same person, but alternately changing from hunter to animal, from animal
+to hunter. As their eyesight is plainly deficient, so these are faulty
+in regard to their perceptions, seeing that they must perceive in
+themselves not a change of one and the same thing, but a difference and
+struggle between two opposing elements. "What then," say they, "does not
+the deliberative element in a man often hold different views, and is it
+not swayed to different opinions as to expediency, and yet it is one and
+the same thing?" Certainly, I reply; but the case is not similar. For
+the rational part of the soul does not fight against itself, but though
+it has only one faculty, it makes use of different reasonings; or rather
+the reasoning is one, but employs itself in different subjects as on
+different matter. And so there is neither pain in reasonings without
+passion, nor are men compelled, as it were, to choose something contrary
+to their judgement, unless indeed some passion, as in a balance,
+secretly predominates in the scale. For this often happens, reason not
+opposing reason, but ambition, or contention, or favour, or jealousy, or
+fear opposing reason, that we do but think there is a difference between
+two reasons, as in the line, "They were ashamed to refuse, and feared to
+accept,"[234] or, "To die in battle is dreadful but glorious; but not to
+die, though cowardly, is more pleasant." Moreover, in judgements about
+contracts passions come in and cause the greatest delay; and in the
+councils of kings those who speak to ingratiate themselves do not favour
+either of the two cases, but give themselves up to passion without
+regard to what is expedient; and so those that rule in aristocracies do
+not allow orators to be pathetic in their pleadings. For reasoning
+without passion has a direct tendency to justice, while if passion is
+infused, a contest and difference is excited between pleasure and pain
+on the one hand, and judgement and justice on the other. For otherwise
+how is it that in philosophical speculations people are with little pain
+frequently induced by others to change their opinions, and even
+Aristotle himself and Democritus and Chrysippus have rejected without
+trouble or pain, and even with pleasure, some of the opinions which they
+formerly advocated? For no passion stands in the way in the theoretic
+and scientific part of the soul, and the unreasoning element is quiet
+and gives no trouble therein. And so reason gladly inclines to the
+truth, when it is evident, and abandons error; for in it, and not in
+passion, lies a willingness to listen to conviction and to change one's
+opinions on conviction. But the deliberations and judgements and
+arbitrations of most people as to matters of fact being mixed up with
+passion, give reason no easy or pleasant access, as she is held fast and
+incommoded by the unreasonable, which assails her through pleasure, or
+fear, or pain, or desire. And the decision in these cases lies with
+sense which has dealings with both passion and reason, for if one gets
+the better of the other the other is not destroyed, but only dragged
+along by force in spite of its resistance. For he who is dissatisfied
+with himself for falling in love calls in reason to his aid to overcome
+his passion, for both reason and passion are in his soul, and he
+perceives they are contrary one to the other, and violently represses
+the inflammatory one of the two. On the other hand, in deliberations and
+speculations without passion (such as the contemplative part of the soul
+is most conversant with), if they are evenly balanced no decision takes
+place, but the matter is left in doubt, which is a sort of stationary
+position of the mind in conflicting arguments. But should there be any
+inclination to one of the two sides, the most powerful opinion carries
+the day, yet without giving pain or creating hostility. And, generally
+speaking, when reason seems opposed to reason, there is no perception of
+two distinct things, but only of one under different phases, whereas
+when the unreasoning has a controversy with reason, since there can be
+no victory or defeat without pain, forthwith they tear the soul in
+two,[235] and make the difference between them apparent.
+
+§ VIII. And not only from their contest, but quite as much from their
+agreement, can we see that the source of the passions is something quite
+distinct from that of reason. For since[236] one may love either a good
+and excellent child or a bad and vicious one, and be unreasonably angry
+with one's children or parents, yet in behalf of them show a just anger
+against enemies or tyrants; as in the one case there is the perception
+of a difference and struggle between passion and reason, so in the other
+there is a perception of persuasion and agreement inclining, as it were,
+the scale, and giving their help. Moreover a good man marrying a wife
+according to the laws is minded to associate and live with her justly
+and soberly, but as time goes on, his intercourse with her having
+engendered a strong passion for her, he perceives that his love and
+affection are increased by reason. Just so, again, young fellows falling
+in with kindly teachers at first submit themselves to them out of
+necessity and emulation for learning, but end by loving them, and
+instead of being their pupils and scholars become and get the title of
+their lovers. The same is the case in cities in respect to good
+magistrates, and neighbours, and connections by marriage; for beginning
+at first to associate with one another from necessity and propriety,
+they afterwards go on to love almost insensibly, reason drawing over and
+persuading the emotional element. And he who said--
+
+  "There are two kinds of shame, the one not bad,
+   The other a sad burden to a family,"[237]
+
+is it not clear that he felt this emotion in himself often contrary to
+reason and detrimental by hesitation and delay to opportunities and
+actions?
+
+§ IX. In a certain sense yielding to the force of these arguments, they
+call shame modesty, pleasure joy, and timidity caution; nor would anyone
+blame them for this euphemism, if they only gave those specious names to
+the emotions that are consistent with reason, while they gave other
+kinds of names to those emotions that resist and do violence to reason.
+But whenever, though convicted by their tears and tremblings and changes
+of colour, they avoid the terms pain and fear, and speak of bitings and
+states of excitement, and gloss over the passions by calling them
+inclinations, they seem to contrive evasions and flights from facts by
+names sophistical, and not philosophical. And yet again they seem to use
+words rightly when they call those joys and wishes and cautions not
+apathies but good conditions of the mind. For it is a happy disposition
+of the soul when reason does not annihilate passion, but orders and
+arranges it in the case of temperate persons. But what is the condition
+of worthless and incontinent persons, who, when they judge they ought to
+love their father and mother better than some boy or girl they are
+enamoured of, yet cannot, and yet at once love their mistress or
+flatterer, when they judge they ought to hate them? For if passion and
+judgement were the same thing, love and hate would immediately follow
+the judging it right to love and hate, whereas the contrary happens,
+passion following some judgements, but declining to follow others.
+Wherefore they acknowledge, the facts compelling them to do so, that
+every judgement is not passion, but only that judgement that is
+provocative of violent and excessive impulse: admitting that judgement
+and passion in us are something different, as what moves is different
+from what is moved. Even Chrysippus himself, by his defining in many
+places endurance and continence to be habits that follow the lead of
+reason, proves that he is compelled by the facts to admit, that that
+element in us which follows absolutely is something different from that
+which follows when persuaded, but resists when not persuaded.
+
+§ X. Now as to those who make all sins and offences equal, it is not now
+the occasion to discuss if in other respects they deviate from truth:
+but as regards the passions[238] they seem to go clean contrary to
+reason and evidence. For according to them every passion is a sin, and
+everyone who grieves, or fears, or desires, commits sin. But in good
+truth it is evident that there are great differences between passions,
+according as one is more or less affected by them. For who would say
+that the craven fear of Dolon[239] was not something very different from
+the fear of Ajax, "who retreated with his face to the enemy and at a
+foot's pace, drawing back slowly knee after knee"?[240] Or who would say
+that the grief of Plato at the death of Socrates was identical with the
+grief of Alexander at the death of Clitus, when he attempted to lay
+violent hands on himself? For grief is beyond measure intensified by
+falling out against expectation: and the calamity that comes unlooked
+for is more painful than that we may reasonably fear: as if when
+expecting to see one's friend basking in prosperity and admiration, one
+should hear that he had been put to the torture, as Parmenio heard about
+Philotas. And who would say that the anger of Magas against Philemon was
+equal to that of Nicocreon against Anaxarchus? Both Magas and Nicocreon
+had been insulted, but whereas Nicocreon brayed Anaxarchus to death with
+iron pestles and made mincemeat of him, Magas contented himself with
+bidding the executioner lay his naked sword on Philemon's neck, and then
+let him go.[241] And so Plato called anger the nerves of the mind,
+since it can be both intensified by bitterness, and slackened by
+mildness. To evade these and similar arguments, they deny that intensity
+and excess of passion are according to judgement, wherein is the
+propensity to fault, but maintain that they are bites and contractions
+and diffusings capable of increase or diminution through the unreasoning
+element. And yet it is evident that there are differences as regards
+judgements; for some judge poverty to be no evil, while others judge it
+to be a great evil, and others again the very greatest evil, insomuch
+that they even throw themselves headlong down rocks and into the sea on
+account of it. Again as to death, some think it an evil only in
+depriving us of good things, whereas others think it so in regard to
+eternal punishments and awful torments in the world below. Health again
+is valued by some as natural and advantageous, while to others it seems
+the greatest blessing of life, in comparison with which they reckon
+little either of wealth or children or "royal power that makes one equal
+to the gods," and at last come to think even virtue useless and
+unprofitable, if health be absent. Thus it is clear that even with
+regard to judgements themselves some err more, some less. But I shall
+bring no further proof of this now, but this one may assume therefrom,
+that they themselves concede that the unreasoning element is something
+different from judgement, in that they allow that by it passion becomes
+greater and more violent, and while they quarrel about the name and word
+they give up the thing itself to those who maintain that the emotional
+and unreasoning part of the soul is distinct from the reasoning and
+judging element. And in his treatise on Anomaly,[242] Chrysippus, after
+telling us that anger is blind, and frequently does not let one see what
+is obvious, frequently also obscures what we do get a sight of, goes on
+to say, "The encroachment of the passions blots out reason, and makes
+things look different to what they should look, violently forcing people
+on unreasonable acts." And he quotes as witness Menander, who says,
+"Alas! poor me, wherever were my brains in my body at the time when I
+chose that line of conduct, and not this?" And Chrysippus proceeds,
+"Though every living creature endowed with reason is naturally inclined
+to use reason and to be governed by it on every occasion, yet often do
+we reject it, being borne away by a more violent impulse;" thus
+admitting what results from the difference between passion and reason.
+For otherwise it is ridiculous, as Plato says, to argue that a man is
+sometimes better than himself, sometimes worse, sometimes master of
+himself, sometimes not master of himself.
+
+§ XI. For how is it possible that the same person can be both better and
+worse than himself, both master of himself and not master, unless
+everyone is in some way twofold, having in himself both a better and
+worse self? For so he that makes the baser element subject to the better
+has self-control and is a superior man, whereas he who allows the nobler
+element of the soul to follow and be subservient to the incorrigible and
+unreasoning element, is inferior to what he might be, and is called
+incontinent, and is in an unnatural condition. For by nature it
+appertains to reason, which is divine, to rule and govern the
+unreasoning element, which has its origin from the body, which it also
+naturally resembles and participates in its passions, being placed in it
+and mixed up with it, as is proved by the impulses to bodily delights,
+which are always fierce or languid according to the changes of the body.
+And so it is that young men are keen and vehement in their desires,
+being red hot and raging from their fulness of blood and animal heat,
+whereas with old men the liver, which is the seat of desire, is dried up
+and weak and feeble, and reason has more power with them than passion
+which decays with the body. This principle also no doubt characterizes
+the nature of animals as regards the sexual appetite. For it is not of
+course from any fitness or unfitness of opinions, that some animals are
+so bold and resolute in the presence of danger, while others are
+helpless and full of fear and trembling; but this difference of emotion
+is produced by the workings of the blood and spirit and body, the
+emotional part growing out of the flesh, as from a root, and carrying
+along with it its quality and temperament. And that the body of man
+sympathizes with and is affected by the emotional impulses is proved by
+pallors, and blushings, and tremblings, and palpitations of the heart,
+as on the other hand by an all-pervading joy in the hope and expectation
+of pleasures. But whenever the mind is by itself and unmoved by passion,
+the body is in repose and at rest, having no participation or share in
+the working of the intellect, unless it involve the emotional, or the
+unreasoning element call it in. So that it is clear that there are two
+distinct parts of the soul differing from one another in their
+faculties.
+
+§ XII. And generally speaking of all existing things, as they themselves
+admit and is clear, some are governed by nature, some by habit, some by
+an unreasoning soul, some by a soul that has reason and intelligence.
+Man too participates in all this, and is subject to all those
+differences here mentioned, for he is affected by habit, and nourished
+by nature, and uses reason and intelligence. He has also a share of the
+unreasoning element, and has the principle of passion innate in him, not
+as a mere episode in his life but as a necessity, which ought not
+therefore to be entirely rooted out, but requires care and attention.
+For the function of reason is no Thracian or Lycurgean one to root up
+and destroy all the good elements in passion indiscriminately with the
+bad, but, as some genial and mild god, to prune what is wild, and to
+correct disproportion, and after that to train and cultivate the useful
+part. For as those who are afraid to get drunk do not pour on the ground
+their wine, _but mix it with water_, so those who are afraid of the
+disturbing element in passion do not eradicate passion altogether but
+temper it. Similarly with oxen and horses people try to restrain their
+mad bounds and restiveness, not their movements and powers of work, and
+so reason makes use of the passions when they have become tame and
+docile, not by cutting out the sinews or altogether mutilating the
+serviceable part of the soul. For as Pindar says, "The horse to the
+chariot, and the ox to the plough, while he that meditates destruction
+for the boar must find a staunch hound."[243] But much more useful than
+these are the whole tribe of passions when they wait on reason and run
+parallel to virtue. Thus moderate anger is useful to courage, and hatred
+of evil to uprightness, and righteous indignation against those who are
+fortunate beyond their deserts, when they are inflamed in their souls
+with folly and insolence and need a check. And no one if they wished
+could pluck away or sever[244] natural affection from friendship, or
+pity from philanthropy, or sympathy both in joy and grief from genuine
+goodwill. And if those err who wish to banish love because of erotic
+madness, neither are they right who blame all desire because of love of
+money, but they act like people who refuse to run because they might
+stumble, or to throw because they might throw wide of the mark, or
+object to sing altogether because they might make a false note. For as
+in sounds music does not create melody by the banishment of sharps and
+flats, and as in bodies the art of the physician procures health not by
+the doing away of cold and heat but by their being blended in due
+proportions and quantities, so is victory won in the soul by the powers
+and motions of the passions being reduced by reason to moderation and
+due proportion. For excessive grief or fear or joy in the soul (I speak
+not of mere joy grief or fear), resembles a body swollen or inflamed.
+And Homer when he says excellently,
+
+  "The brave man's colour never changes, nor
+   Is he much frightened,"[245]
+
+does not take away all fear but only excessive fear, that bravery may
+not become recklessness, nor confidence foolhardiness. So also in regard
+to pleasure we must do away with excessive desire, and in regard to
+vengeance with excessive hatred of evil. For so in the former case one
+will not be apathetic but temperate, and in the latter one will not be
+savage or cruel but just. But if the passions were entirely removed,
+supposing that to be possible, reason would become in many duller and
+blunter, like the pilot in the absence of a storm. And no doubt it is
+from having noticed this that legislators try to excite in states
+ambition and emulation among their townsmen, and stir up and increase
+their courage and pugnacity against enemies by the sound of trumpets
+and flutes. For it is not only in poems, as Plato says, that he that is
+inspired by the Muses, and as it were possessed by them, will laugh to
+shame the plodding artist, but also in fighting battles passion and
+enthusiasm will be irresistible and invincible, such as Homer makes the
+gods inspire men with, as in the line,
+
+  "Thus speaking he infused great might in Hector,
+   The shepherd of the people."[246]
+
+and,
+
+  "He is not mad like this without the god,"[247]
+
+as if the god had added passion to reason as an incitement and spur. And
+you may see those very persons, whose opinions I am combating,
+frequently urging on the young by praises, and frequently checking them
+by rebukes, though pleasure follows the one, pain the other. For rebukes
+and censure produce repentance and shame, the one bringing grief, the
+other fear, and these they mostly make use of for purposes of
+correction. And so Diogenes, when Plato was being praised, said, "What
+has he to vaunt of, who has been a philosopher so long, and yet never
+gave pain to anyone?" For one could not say, to use the words of
+Xenocrates, that the mathematics are such handles to philosophy as are
+the emotions of young men, such as shame, desire, repentance, pleasure,
+pain, ambition, whereon reason and the law laying a suitable grip
+succeed in putting the young man on the right road. So that it was no
+bad remark of the Lacedæmonian tutor, that he would make the boy
+entrusted to his charge pleased with what was good and displeased with
+what was bad,[248] for a higher or nobler aim cannot be proposed in the
+education fit for a freeborn lad.
+
+    [219] See "Meno," p. 72, A.
+
+    [220] Omitting [Greek: hetera], which Reiske justly
+    suspects.
+
+    [221] Reading [Greek: prôton] with Wyttenbach.
+
+    [222] Homer, "Odyssey," xix. 208-212.
+
+    [223] 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.
+
+    [224] As to Amoebeus, see Athenæus, p. 623. D.
+
+    [225] "Iliad," xvi. 167.
+
+    [226] Generally speaking [Greek: ethos] is the habit,
+    [Greek: êthos] the moral character generated by habit.
+    The former is Aristotle's [Greek: energeia], the latter
+    his [Greek: hexis].
+
+    [227] I have adopted, it will be seen, the suggestion of
+    Wyttenbach, "[Greek: tô logismô] mutandum videtur in
+    [Greek: ton chalinon]."
+
+    [228] Sophocles, "Oedipus Tyrannus," 4, 5. Quoted by our
+    author again "On Abundance of Friends," § vi.
+
+    [229] Reading with "Reiske," [Greek: exagetai pros to
+    epithymein ta aischra].
+
+    [230] In the "Chrysippus" of Euripides, Fragm.
+
+    [231] Compare Romans viii. 19.
+
+    [232] "Odyssey," xii. 168, 169.
+
+    [233] This line is from Simonides, and is quoted again
+    in "How one may be aware of one's Progress in Virtue," §
+    xiv.
+
+    [234] "Iliad," vii. 93.
+
+    [235] Reading with Reiske, [Greek: eis duo].
+
+    [236] Reading [Greek: etei] with Reiske and Wyttenbach.
+
+    [237] Euripides, "Hippolytus" 385, 386.
+
+    [238] Reading with Reiske [Greek: pathesi] for [Greek:
+    pleiosi].
+
+    [239] See "Iliad," x. 374, sq.
+
+    [240] "Iliad," xi. 547.
+
+    [241] "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._
+
+    [242] "Celebres fuere quondam Chrysippi sex libri
+    [Greek: peri tês kata tas lêzeis anômalias], 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._
+
+    [243] Compare "On Contentedness of Mind," § xiii.
+
+    [244] Reading with _Reiske_, [Greek: aporrêzeien].
+
+    [245] "Iliad," xiii. 284, 285.
+
+    [246] "Iliad," xv. 262.
+
+    [247] "Iliad," v. 185.
+
+    [248] Compare "That Virtue may be Taught," § ii.
+
+
+
+
+HOW ONE MAY BE AWARE OF ONE'S
+PROGRESS IN VIRTUE.
+
+
+§ I. What amount of argument, Sossius Senecio, will make a man know that
+he is improving in respect to virtue, if his advances in it do not
+bring about some diminution in folly, but vice, weighing equally with
+all his good intentions, "acts like the lead that makes the net go
+down?"[249] For neither in music nor grammatical knowledge could anyone
+recognize any improvement, if he remained as unskilful in them as
+before, and had not lost some of his old ignorance. Nor in the case of
+anyone ill would medical treatment, if it brought no relief or ease, by
+the disease somewhat yielding and abating, give any perception of
+improvement of health, till the opposite condition was completely
+brought about by the body recovering its full strength. But just as in
+these cases there is no improvement unless, by the abatement of what
+weighs them down till they rise in the opposite scale, they recognize a
+change, so in the case of those who profess philosophy no improvement or
+sign of improvement can be supposed, unless the soul lay aside and purge
+itself of some of its imperfection, and if it continue altogether bad
+until it become absolutely good and perfect. For indeed a wise man
+cannot in a moment of time change from absolute badness to perfect
+goodness, and suddenly abandon for ever all that vice, of which he could
+not during a long period of time divest himself of any portion. And yet
+you know, of course, that those who maintain these views frequently give
+themselves much trouble and bewilderment about the difficulty, that a
+wise man does not perceive that he has become wise, but is ignorant and
+doubtful that in a long period of time by little and little, by removing
+some things and adding others, there will be a secret and quiet
+improvement, and as it were passage to virtue. But if the change were so
+great and sudden that the worst man in the morning could become the best
+man at night, or should the change so happen that he went to bed vicious
+and woke up in the morning wise, and, having dismissed from his mind all
+yesterday's follies and errors, should say,
+
+  "False dreams, away, you had no meaning then!"[250]
+
+who on earth could be ignorant of so great a change happening to
+himself, of virtue blazing forth so completely all at once? I myself am
+of opinion that anyone, like Caeneus,[251] who, according, to his
+prayer, got changed from a woman into a man, would sooner be ignorant of
+the transformation, than that a man should become at once, from a
+cowardly and senseless person with no powers of self-control, brave and
+sensible and perfect master of himself, and should in a moment change
+from a brutish life to a divine without being aware of it.
+
+§ II. That was an excellent observation, Measure the stone by the
+mason's rule, not the rule by the stone.[252] But the Stoics, not
+applying dogmas to facts but facts to their own preconceived opinions,
+and forcing things to agree that do not by nature, have filled
+philosophy with many difficulties, the greatest of which is that all men
+but the perfect man are equally vicious, which has produced the enigma
+called progress, one little short of extreme folly, since it makes those
+who have not at once under its guidance given up all passions and
+disorders equally unfortunate as those who have not got rid of a single
+vile propensity. However they are their own confuters, for while they
+lay down in the schools that Aristides was as unjust as Phalaris, and
+Brasidas as great a craven as Dolon, and Plato actually as senseless as
+Meletus, in life and its affairs they turn away from and avoid one class
+as implacable, while they make use of the others and trust them in most
+important matters as most worthy people.
+
+§ III. But we who see that in every kind of evil, but especially in a
+disordered and unsettled state of mind, there are degrees of more and
+less (so that the progress made differs in different cases, badness
+abating, as a shadow flees away, under the influence of reason, which
+calmly illuminates and cleanses the soul), cannot consider it
+unreasonable to think that the change will be perceived, as people who
+come up out of some ravine can take note of the progress they make
+upwards. Look at the case from the following point of view first. Just
+as mariners sailing with full sail over the gaping[253] ocean measure
+the course they have made by the time they have taken and the force of
+the wind, and compute their progress accordingly, so anyone can compute
+his progress in philosophy by his continuous and unceasing course, by
+his not making many halts on the road, and then again advancing by leaps
+and bounds, but by his quiet and even and steady march forward guided by
+reason. For the words of the poet, "If to a little you keep adding a
+little, and do so frequently, _it will soon be a lot_,"[254] are not
+only true of the increase of money, but are universally applicable, and
+especially to increase in virtue, since reason invokes to her aid the
+enormous force of habit. On the other hand the inconsistencies and
+dulnesses of some philosophers not only check advance, as it were, on
+the road, but even break up the journey altogether, since vice always
+attacks at its leisure and forces back whatever yields to it.[255] The
+mathematicians tell us that planets, after completing their course,
+become stationary; but in philosophy there is no such intermission or
+stationary position from the cessation of progress, for its nature is
+ever to be moving and, as it were, to be weighed in the scales,
+sometimes being overweighted by the good preponderating, sometimes by
+the bad. If, therefore, imitating the oracle given to the Amphictyones
+by the god, "to fight against the people of Cirrha every day and every
+night,"[256] you are conscious that night and day you ever maintain a
+fierce fight against vice, not often relaxing your vigilance, or long
+off your guard, or receiving as heralds to treat of peace[257] the
+pleasures, or idleness, or stress of business, you may reasonably go
+forward to the future courageously and confidently.
+
+§ IV. Moreover, if there be any intermissions in philosophy, and yet
+your later studies are firmer and more continuous than your former ones,
+it is no bad indication that your sloth has been expelled by labour and
+exercise; for the contrary is a bad sign, when after a short time your
+lapses from zeal become many and continuous, as if your zeal were dying
+away. For as in the growth of a reed, which shoots up from the ground
+finely and beautifully to an even and continuous height, though at first
+from its great intervals it is hindered and baffled in its growth, and
+afterwards through its weakness is discouraged by any breath of air, and
+though strengthened by many and frequent joints, yet a violent wind
+gives it commotion and trembling, so those who at first make great
+launches out into philosophy, and afterwards find that they are
+continually hindered and baffled, and cannot perceive that they make any
+progress, finally get tired of it and cry off. "But he who is as it were
+winged,"[258] is by his simplicity borne along to his end, and by his
+zeal and energy cuts through impediments to his progress, as merely
+obstacles on the road. As it is a sign of the growth of violent love,
+not so much to rejoice in the presence of the loved one, for everyone
+does that, as to be distressed and grieved at his absence,[259] so many
+feel a liking for philosophy and seem to take a wonderful interest in
+the study, but if they are diverted by other matters and business their
+passion evaporates and they take it very easily. "But whoever is
+strongly smitten with love for his darling"[260] will show his mildness
+and agreeableness in the presence of and joint pursuit of wisdom with
+the loved one, but if he is drawn away from him and is not in his
+company you will see him in a stew and ill at ease and peevish whether
+at work or leisure, and unreasonably forgetful of his friends, and
+wholly impelled by his passion for philosophy. For we ought not to
+rejoice at discourses only when we hear them, as people like perfumes
+only when they smell them, and not to seek or care about them in their
+absence, but in the same condition as people who are hungry and thirsty
+are in if torn away from food and drink, we ought to follow after true
+proficiency in philosophy, whether marriage, or wealth, or friendship,
+or military service, strike in and produce a separation. For just as
+more is to be got from philosophy, so much the more does what we fail
+to obtain trouble us.
+
+§ V. Either precisely the same as this or very similar is Hesiod's[261]
+very ancient definition of progress in virtue, namely, that the road is
+no longer very steep or arduous, but easy and smooth and level, its
+roughness being toned down by exercise, and casting the bright light of
+philosophy on doubt and error and regrets, such as trouble those who
+give themselves to philosophy at the outset, like people who leave a
+land they know, and do not yet descry the land they are sailing to. For
+by abandoning the common and familiar, before they know and apprehend
+what is better, they frequently flounder about in the middle and are
+fain to return. As they say the Roman Sextius, giving up for philosophy
+all his honours and offices in Rome, being afterwards discontented with
+philosophy from the difficulties he met with in it at first, very nearly
+threw himself out of window. Similarly they relate of Diogenes of
+Sinope,[262] when he began to be a philosopher, that the Athenians were
+celebrating a festival, and there were public banquets and shows and
+mutual festivities, and drinking and revelling all night, and he, coiled
+up in a corner of the market-place intending to sleep, fell into a train
+of thought likely seriously to turn him from his purpose and shake his
+resolution, for he reflected that he had adopted without any necessity a
+toilsome and unusual kind of life, and by his own fault sat there
+debarred of all the good things. At that moment, however, they say a
+mouse stole up and began to munch some of the crumbs of his barley-cake,
+and he plucked up his courage and said to himself, in a railing and
+chiding fashion, "What say you, Diogenes? Do your leavings give this
+mouse a sumptuous meal, while you, the gentleman, wail and lament
+because you are not getting drunk yonder and reclining on soft and
+luxurious couches?" Whenever such depressions of mind are not frequent,
+and the mind when they take place quickly recovers from them, after
+having put them to flight as it were, and when such annoyance and
+distraction is easily got rid of, then one may consider one's progress
+in virtue as a certainty.
+
+§ VI. And since not only the things that in themselves shake and turn
+them in the opposite direction are more powerful in the case of weak
+philosophers, but also the serious advice of friends, and the playful
+and jeering objections of adversaries bend and soften people, and have
+ere now shaken some out of philosophy altogether, it will be no slight
+indication of one's progress in virtue if one takes all this very
+calmly, and is neither disturbed nor aggravated by people who tell us
+and mention to us that some of our former comrades are flourishing in
+kings' courts, or have married wives with dowries, or are attended by a
+crowd of friends when they come down to the forum to solicit some office
+or advocateship. He that is not moved or affected by all this is already
+plainly one upon whom philosophy has got a right hold; for it is
+impossible that we should cease to be envious of what most people
+admire, unless the admiration of virtue was strongly implanted in us.
+For over-confidence may be generated in some by anger and folly, but to
+despise what men admire is not possible without a true and steady
+elevation of mind. And so people in such a condition of mind, comparing
+it with that of others, pride themselves on it, and say with Solon, "We
+would not change virtue for wealth, for while virtue abides, wealth
+changes hands, and now one man, now another, has it."[263] And Diogenes
+compared his shifting about from Corinth to Athens, and again from
+Thebes to Corinth, to the different residences of the King of Persia, as
+his spring residence at Susa, his winter residence at Babylon, and his
+summer residence in Media. And Agesilaus said of the great king, "How is
+he better than me, if he is not more upright?" And Aristotle, writing to
+Antipater about Alexander, said, "that he ought not to think highly of
+himself because he had many subjects, for anyone who had right notions
+about the gods was entitled to think quite as highly of himself." And
+Zeno, observing that Theophrastus was admired for the number of his
+pupils,[264] said, "His choir is, I admit, larger than mine, but mine
+is more harmonious."
+
+§ VII. Whenever then, by thus comparing the advantages of virtue with
+external things, you get rid of envies and jealousies and those things
+which fret and depress the minds of many who are novices in philosophy,
+this also is a great indication of your progress in virtue. Another and
+no slight indication is a change in the style of your discourses. For
+generally speaking all novices in philosophy adopt most such as tend to
+their own glorification; some, like birds, in their levity and ambition
+soaring to the height and brightness of physical things; others like
+young puppies, as Plato[265] says, rejoicing in tearing and biting,
+betake themselves to strifes and questions and sophisms; but most
+plunging themselves into dialectics immediately store themselves for
+sophistry; and some collect sentences[266] and histories and go about
+(as Anacharsis said he saw the Greeks used money for no other purpose
+but to count it up), merely piling up and comparing them, but making no
+practical use of them. Applicable here is that saying of Antiphanes,
+which someone applied to Plato's pupils. Antiphanes said playfully that
+in a certain city words were frozen directly they were spoken, owing to
+the great cold, and were thawed again in the summer, so that one could
+then hear what had been said in the winter. So he said of the words
+which were spoken by Plato to young men, that most of them only
+understood them late in life when they were become old men. And this is
+the condition people are in in respect to all philosophy, until the
+judgement gets into a sound and healthy state, and begins to adapt
+itself to those things which can produce character and greatness of
+mind, and to seek discourses whose footsteps turn inwards rather than
+outwards, to borrow the language of Æsop.[267] For as Sophocles said he
+had first toned down the pompous style of Æschylus, then his harsh and
+over-artificial method, and had in the third place changed his manner
+of diction, a most important point and one that is most intimately
+connected with the character, so those who go in for philosophy, when
+they have passed from flattering and artificial discourses to such as
+deal with character and emotion, are beginning to make genuine and
+modest progress in virtue.
+
+§ VIII. Furthermore, take care, in reading the writings of philosophers
+or hearing their speeches, that you do not attend to words more than
+things, nor get attracted more by what is difficult and curious than by
+what is serviceable and solid and useful. And also, in studying poems or
+history, let nothing escape you of what is said to the point, which is
+likely either to correct the character or to calm the passions. For as
+Simonides says the bee hovers among the flowers "making the yellow
+honey,"[268] while others value and pluck flowers only for their beauty
+and fragrance, so of all that read poems for pleasure and amusement he
+alone that finds and gathers what is valuable seems capable of knowledge
+from his acquaintance with and friendship for what is noble and
+good.[269] For those who study Plato and Xenophon only for their style,
+and cull out only what is pure and Attic, and as it were the dew and the
+bloom, do they not resemble people who love drugs for their smell and
+colour, but care not for them as anodynes or purges, and are not aware
+of those properties? Whereas those who have more proficiency can derive
+benefit not from discourses only, but from sights and actions, and cull
+what is good and useful, as is recorded of Æschylus and other similar
+kind of men. As to Æschylus, when he was watching a contest in boxing at
+the Isthmus, and the whole theatre cried out upon one of the boxers
+being beaten, he nudged with his elbow Ion of Chios, and said, "Do you
+observe the power of training? The beaten man holds his peace, while the
+spectators cry out." And Brasidas having caught hold of a mouse among
+some figs, being bitten by it let it go, and said to himself, "Hercules,
+there is no creature so small or weak that it will not fight for its
+life!" And Diogenes, seeing a lad drinking water out of the palm of his
+hand, threw away the cup which he kept in his wallet. So much does
+attention and assiduous practice make people perceptive and receptive of
+what contributes to virtue from any source. And this is the case still
+more with those who mix discourses with actions, who not only, to use
+the language of Thucydides,[270] "exercise themselves in the presence of
+danger," but also in regard to pleasures and strifes, and judgements,
+and advocateships, and magistrateships make a display of their opinions,
+or rather form their opinions by their practice. For we can no more
+think those philosophers who are ever learning and busy and
+investigating what they have got from philosophy, and then straightway
+publish it in the market-place or in the haunt of young men, or at a
+royal supper-party, any more than we give the name of physicians to
+those who sell drugs and mixtures. Nay rather such a sophist differs
+very little at all from the bird described in Homer,[271] offering his
+scholars like it whatever he has got, and as it feeds its callow young
+from its own mouth, "though it goes ill with itself," so he gets no
+advantage or food from what he has got for himself.
+
+§ IX. We must therefore see to it that our discourse be serviceable to
+ourselves, and that it may not appear to others to be vain-glorious or
+ambitious, and we must show that we are as willing to listen as to
+teach, and especially must we lay aside all disputatiousness and love of
+strife in controversy, and cease bandying fierce words with one another
+as if we were contending with one another at boxing, and leave off
+rejoicing more in smiting and knocking down one another than in learning
+and teaching. For in such cases moderation and mildness, and to commence
+arguing without quarrelsomeness and to finish without getting into a
+rage, and neither to be insolent if you come off best in the argument,
+nor dejected if you come off worst, is a sufficient sign of progress in
+virtue. Aristippus was an excellent example of this, when overcome in
+argument by the sophistry of a man, who had plenty of assurance, but
+was generally speaking mad or half-witted. Observing that he was in
+great joy and very puffed up at his victory, he said, "I who have been
+vanquished in the argument shall have a better night's rest than my
+victor." We can also test ourselves in regard to public speaking, if we
+are not timid and do not shrink from speaking when a large audience has
+unexpectedly been got together, nor dejected when we have only a small
+one to harangue to, and if we do not, when we have to speak to the
+people or before some magistrate, miss the opportunity through want of
+proper preparation; for these things are recorded both of Demosthenes
+and Alcibiades. As for Alcibiades, though he possessed a most excellent
+understanding, yet from want of confidence in speaking he often broke
+down, and in trying to recall a word or thought that slipped his memory
+had to stop short.[272] And Homer did not deny that his first line was
+unmetrical,[273] though he had sufficient confidence to follow it up by
+so many other lines, so great was his genius. Much more then ought those
+who aim at virtue and what is noble to lose no opportunity of public
+speaking, paying very little attention to either uproar or applause at
+their speeches.
+
+§ X. And not only ought each to see to his discourses but also to his
+actions whether he regards utility more than show, and truth more than
+display. For if a genuine love for youth or maiden seeks no witnesses,
+but is content to enjoy its delights privately, far more does it become
+the philosopher and lover of the beautiful, who is conversant with
+virtue through his actions, to pride himself on his silence, and not to
+need people to praise or listen to him. As that man who called his maid
+in the house, and cried out to her, "See, Dionysia, I am angry no
+longer,"[274] so he that does anything agreeable and polite, and then
+goes and spreads it about the town, plainly shows that he looks for
+public applause and has a strong propensity to vain-glory, and as yet
+has no acquaintance with virtue as a reality but only as a dream,
+restlessly roving about amid phantoms and shadows, and making a display
+of whatever he does as painters display a picture. It is therefore a
+sign of progress in virtue not merely to have given to a friend or done
+a good turn to an acquaintance without mentioning it to other people,
+but also to have given an honest vote among many unjust ones, and to
+have withstood the dishonourable request of some rich man or of some man
+in office, and to have been above taking bribes, and, by Zeus, to have
+been thirsty all night and not to have drunk, or, like Agesilaus,[275]
+to have resisted, though strongly tempted, the kiss of a handsome youth
+or maiden, and to have kept the fact to oneself and been silent about
+it. For one's being satisfied with one's own good opinion[276] and not
+despising it, but rejoicing in it and acquiescing in it as competent to
+see and decide on what is honourable, proves that reason is rooted and
+grounded within one, and that, to borrow the language of Democritus, one
+is accustomed to draw one's delights from oneself. And just as farmers
+behold with greater pleasure those ears of corn which bend and bow down
+to the ground, while they look upon those that from their lightness
+stand straight upright as empty pretenders, so also among those young
+men who wish to be philosophers those that are most empty and without
+any solidity show the greatest amount of assurance in their appearance
+and walk, and a face full of haughtiness and contempt that looks down on
+everybody, but when they begin to grow full and get some fruit from
+study they lay aside their proud and vain[277] bearing. And just as in
+vessels that contain water the air is excluded, so with men that are
+full of solid merit their pride abates, and their estimate of themselves
+becomes a lower one, and they cease to plume themselves on a long beard
+and threadbare cloak,[278] and transfer their training to the mind, and
+are most severe and austere to themselves, while they are milder in
+their intercourse with everybody else; and they do not as before
+eagerly snatch at the name and reputation of philosopher, nor do they
+write themselves down as such, but even if he were addressed by that
+title by anyone else, an ingenuous young man would say, smiling and
+blushing, "I am not a god: why do you liken me to the immortals?"[279]
+For as Æschylus says,
+
+  "I never can mistake the burning eye
+   Of the young woman that has once known man,"[280]
+
+so to the young man who has tasted of true progress in philosophy the
+following lines of Sappho are applicable, "My tongue cleaves to the roof
+of my month, and a fire courses all over my lean body," and his eye will
+be gentle and mild, and you would desire to hear him speak. For as those
+who are initiated come together at first with confusion and noise and
+jostle one another, but when the mysteries are being performed and
+exhibited, they give their attention with awe and silence, so also at
+the commencement of philosophy you will see round its doors much
+confusion and assurance and prating, some rudely and violently jostling
+their way to reputation, but he who once enters in, and sees the great
+light, as when shrines are open to view, assumes another air and is
+silent and awe-struck, and in humility and decorum follows reason as if
+she were a god. And the playful remark of Menedemus seems to suit these
+very well. He said that the majority of those who went to school at
+Athens became first wise, and then philosophers, after that orators, and
+as time went on became ordinary kind of people, the more they had to do
+with learning, so much the more laying aside their pride and high
+estimate of themselves.
+
+§ XI. Of people that need the help of the physician some, if their tooth
+ache or even finger smart, run at once to the doctor, others if they are
+feverish send for one and implore his assistance at their own home,
+others who are melancholy or crazy or delirious will not sometimes even
+see the doctor if he comes to their house, but drive him away, or avoid
+him, ignorant through their grievous disease that they are diseased at
+all. Similarly of those who have done what is wrong some are
+incorrigible, being hostile and indignant and furious at those who
+reprove and admonish them, while others are meeker and bear and allow
+reproof. Now, when one has done what is wrong, to offer oneself for
+reproof, to expose the case and reveal one's wrongdoing, and not to
+rejoice if it lies hid, or be satisfied if it is not known, but to make
+confession of it and ask for interference and admonishment, is no small
+indication of progress in virtue. And so Diogenes said that one who
+wished to do what was right ought to seek either a good friend or
+red-hot enemy, that either by rebuke or mild entreaty he might flee from
+vice. But as long as anyone, making a display of dirt or stains on his
+clothes, or a torn shoe, prides himself to outsiders on his freedom from
+arrogance, and, by Zeus, thinks himself doing something very smart if he
+jeers at himself as a dwarf or hunchback, but wraps up and conceals as
+if they were ulcers the inner vileness of his soul and the deformities
+of his life, as his envy, his malignity, his littleness, his love of
+pleasure, and will not let anyone touch or look at them from fear of
+disgrace, such a one has made little progress in virtue, yea rather
+none. But he that joins issue with his vices, and shows that he himself
+is even more pained and grieved about them than anyone else, or, what is
+next best, is able and willing to listen patiently to the reproof of
+another and to correct his life accordingly, he seems truly to be
+disgusted at his depravity and resolute to divest himself of it. We
+ought certainly to be ashamed of and shun every appearance of vice, but
+he who is more put about by his vice itself than by the bad reputation
+that ensues upon it, will not mind either hearing it spoken against or
+even speaking against it himself if it make him a better man. That was a
+witty remark of Diogenes to a young man, who when seen in a tavern
+retired into the kitchen: "The more," said he, "you retire, the more are
+you in the tavern."[281] Even so the more a vicious man denies his vice,
+the more does it insinuate itself and master him: as those people
+really poor who pretend to be rich get still more poor from their false
+display. But he who is really making progress in virtue imitates
+Hippocrates, who confessed publicly and put into black and white that he
+had made a mistake about the sutures of the skull,[282] for he will
+think it monstrous, if that great man declared his mistake, that others
+might not fall into the same error, and yet he himself for his own
+deliverance from vice cannot bear to be shown he is in the wrong, and to
+confess his stupidity and ignorance. Moreover the sayings of Bion and
+Pyrrho will test not so much one's progress as a greater and more
+perfect habit of virtue. Bion maintained that his friends might think
+they had made progress, when they could listen as patiently to abuse as
+to such language as the following, "Stranger, you look not like a bad or
+foolish person,"[283] "Health and joy go with you, may the gods give you
+happiness!"[284] While as to Pyrrho they say, when he was at sea and in
+peril from a storm, that he pointed out a little pig that was quietly
+enjoying some grain that had been scattered about, and said to his
+companions that the man who did not wish to be disturbed by the changes
+and chances of life should attain a similar composedness of mind through
+reason and philosophy.
+
+§ XII. Look also at the opinion of Zeno, who thought that everybody
+might gauge his progress in virtue by his dreams, if he saw himself in
+his dreams pleasing himself with nothing disgraceful, and neither doing
+nor wishing to do anything dreadful or unjust, but that, as in the clear
+depths of a calm and tranquil sea, his fancy and passions were plainly
+shown to be under the control of reason. And this had not escaped the
+notice of Plato,[285] it seems, who had earlier expressed in form and
+outline the part that fancy and unreason played in sleep in the soul
+that was by nature tyrannical, "for it attempts incest," he says, "with
+its mother, and procures for itself unlawful meats, and gives itself up
+to the most abandoned desires, such as in daytime the law through shame
+and fear debars people from." As then beasts of burden that have been
+well-trained do not, even if their driver let go the reins, attempt to
+turn aside and leave the proper road, but go forward orderly as usual,
+pursuing their way without stumbling, so those whose unreason has become
+obedient and mild and tempered by reason, will not easily wish, either
+in dreams or in illnesses, to deal insolently or lawlessly through their
+desires, but will keep to their usual habits, which acquire their power
+and force by attention. For if the body can by training make itself and
+its members so subject to control, that the eyes in sorrow can refrain
+from tears, and the heart from palpitating in fear, and the passions can
+be calm in the presence of beautiful youths and maidens, is it not far
+more likely that the training of the passions and emotions of the soul
+will allay, tame down, and mould their propensities even in dreams? A
+story is told about the philosopher Stilpo,[286] that he thought he saw
+in a dream Poseidon angry with him because he had not sacrificed an ox
+to him, as was usual among the Megarians:[287] and that he, not a bit
+frightened, said, "What are you talking about, Poseidon? Do you come
+here as a peevish boy, because I have not with borrowed money filled the
+town with the smell of sacrifice, and have only sacrificed to you out of
+what I had at home on a modest scale?" Then he thought that Poseidon
+smiled at him, and held out his right hand, and said that for his sake
+he would give the Megarians a large shoal of anchovies. Those, then,
+that have such pleasant, clear, and painless dreams, and no frightful,
+or harsh, or malignant, or untoward apparition, may be said to have
+reflections of their progress in virtue; whereas agitation and panics
+and ignoble flights, and boyish delights, and lamentations in the case
+of sad and strange dreams, are like the waves that break on the coast,
+the soul not having yet got its proper composure, but being still in
+course of being moulded by opinions and laws, from which it escapes in
+dreams as far as possible, so that it is once again set free and open
+to the passions. Do you investigate all these points too, as to whether
+they are signs of progress in virtue, or of some habit which has already
+a settled constancy and strength through reason.
+
+§ XIII. Now since entire freedom from the passions is a great and divine
+thing, and progress in virtue seems, as we say, to consist in a certain
+remissness and mildness of the passions, we must observe the passions
+both in themselves and in reference to one another to gauge the
+difference: in themselves as to whether desire, and fear, and rage are
+less strong in us now than formerly, through our quickly extinguishing
+their violence and heat by reason; and in reference to one another as to
+whether we are animated now by modesty more than by fear, and by
+emulation more than by envy, and by love of glory rather than by love of
+riches, and generally speaking whether--to use the language of
+musicians--it is in the Dorian more than in the Lydian measures that we
+err either by excess or deficiency,[288] whether we are plainer in our
+manner of living or more luxurious, whether we are slower in action or
+quicker, whether we admire men and their discourses more than we should
+or despise them. For as it is a good sign in diseases if they turn aside
+from vital parts of the body, so in the case of people who are making
+progress in virtue, when vice seems to shift to milder passions, it is a
+sign it will soon die out. When Phrynis added to the seven chords two
+chords more, the Ephors asked him which he preferred to let them cut
+off, the upper or lower ones;[289] so we must cut off both above and
+below, if we mean to attain, to the mean and to due proportion: for
+progress in virtue first diminishes the excess and sharpness of the
+passions,
+
+  "That sharpness for which madmen are so vehement,"
+
+as Sophocles says.
+
+§ XIV. I have already said that it is a very great indication of
+progress in virtue to transfer our judgement to action, and not to let
+our words remain merely words, but to make deeds of them. A
+manifestation of this is in the first place emulation as regards what we
+praise, and a zeal to do what we admire, and an unwillingness either to
+do or allow what we censure. To illustrate my meaning by an example, it
+is probable that all Athenians praised the daring and bravery of
+Miltiades; but Themistocles alone said that the trophy of Miltiades
+would not let him sleep, but woke him up of a night, and not only
+praised and admired him, but manifestly emulated and imitated his
+glorious actions. Small, therefore, can we think the progress we have
+made, as long as our admiration for those who have done noble things is
+barren, and does not of itself incite us to imitate them. For as there
+is no strong love without jealousy, so there is no ardent and energetic
+praise of virtue, which does not prick and goad one on, and make one not
+envious but emulous of what is noble, and desirous to do something
+similar. For not only at the discourses of a philosopher ought we, as
+Alcibiades said,[290] to be moved in heart and shed tears, but the true
+proficient in virtue, comparing his own deeds and actions with those of
+the good and perfect man, and grieved at the same time at the knowledge
+of his own deficiency, yet rejoicing in hope and desire, and full of
+impulses that will not let him rest, is, as Simonides says,
+
+  "Like sucking foal running by side of dam,"[291]
+
+being desirous all but to coalesce with the good man. For it is a
+special sign of true progress in virtue to love and admire the
+disposition of those whose deeds we emulate, and to resemble them with a
+goodwill that ever assigns due honour and praise to them. But whoever
+is steeped in contentiousness and envy against his betters, let him know
+that he may be pricked on by a jealous desire for glory or power, but
+that he neither honours nor admires virtue.
+
+§ XV. Whenever, then, we begin so much to love good men that we deem
+happy, "not only," as Plato[292] says, "the temperate man himself, but
+also the man who hears the words that flow from his wise lips," and
+even admire and are pleased with his figure and walk and look and smile,
+and desire to adapt ourselves to his model and to stick closely to him,
+then may we think that we are making genuine progress. Still more will
+this be the case, if we admire the good not only in prosperity, but like
+lovers who admire even the lispings and paleness of those in their
+flower,[293] as the tears and dejection of Panthea in her grief and
+affliction won the affections of Araspes,[294] so we fear neither the
+exile of Aristides, nor the prison of Anaxagoras, nor the poverty of
+Socrates, nor the condemnation of Phocion, but think virtue worthy our
+love even under such trials, and join her, ever chanting that line of
+Euripides,
+
+  "Unto the noble everything is good."[295]
+
+For the enthusiasm that can go so far as not to be discouraged at the
+sure prospect of trouble, but admires and emulates what is good even so,
+could never be turned away from what is noble by anybody. Such men ever,
+whether they have some business to transact, or have taken upon them
+some office, or are in some critical conjuncture, put before their eyes
+the example of noble men, and consider what Plato would have done on the
+occasion, what Epaminondas would have said, how Lycurgus or Agesilaus
+would have dealt; that so, adjusting and re-modelling themselves, as it
+were, at their mirrors, they may correct any ignoble expression, and
+repress any ignoble passion. For as those that have learnt the names of
+the Idæan Dactyli[296] make use of them to banish their fear by quietly
+repeating them over, so the bearing in mind and remembering good men,
+which soon suggests itself forcibly to those who have made some progress
+in virtue in all their emotions and difficulties, keeps them upright and
+not liable to fall. Let this also then be a sign to you of progress in
+virtue.
+
+§ XVI. In addition to this, not to be too much disturbed, nor to blush,
+nor to try and conceal oneself, or make any change in one's dress, on
+the sudden appearance of a man of distinction and virtue, but to feel
+confident and go and meet such a one, is the confirmation of a good
+conscience. It is reported that Alexander, seeing a messenger running up
+to him full of joy and holding out his right hand, said, "My good
+friend, what are you going to tell me? Has Homer come to life again?"
+For he thought that his own exploits required nothing but posthumous
+fame.[297] And a young man improving in character instinctively loves
+nothing better than to take pride and pleasure in the company of good
+and noble men, and to display his house, his table, his wife, his
+amusements, his serious pursuits, his spoken or written discourses;
+insomuch that he is grieved when he remembers that his father or
+guardian died without seeing him in that condition in life, and would
+pray for nothing from the gods so much, as that they could come to life
+again, and be spectators of his life and actions; as, on the contrary,
+those that have neglected their affairs, and come to ruin, cannot look
+upon their relatives even in dreams without fear and trembling.
+
+§ XVII. Add, if you please, to what I have already said, as no small
+indication of progress in virtue, the thinking no wrong-doing small, but
+being on your guard and heed against all. For as people who despair of
+ever being rich make no account of small expenses, thinking they will
+never make much by adding little to little,[298] but when hope is nearer
+fruition, then with wealth increases the love of it,[299] so in things
+that have respect to virtue, not he that generally assents to such
+sayings as "Why trouble about hereafter?" "If things are bad now, they
+will some day be better,"[300] but the man who pays heed to everything,
+and is vexed and concerned if vice gets pardon, when it lapses into even
+the most trifling wrongdoing, plainly shows that he has already
+attained to some degree of purity, and deigns not to contract defilement
+from anything whatever. For the idea that we have nothing of any
+importance to bring disgrace upon, makes people inclined to what is
+little and careless.[301] To those who are building a stone wall or
+coping it matters not if they lay on any chance wood or common stone, or
+some tombstone that has fallen down, as bad workmen do, heaping and
+piling up pell-mell every kind of material; but those who have made some
+progress in virtue, whose life "has been wrought on a golden base,"[302]
+like the foundation of some holy or royal building, undertake nothing
+carelessly, but lay and adjust everything by the line and level of
+reason, thinking the remark of Polycletus superlatively good, that that
+work is most excellent, where the model stands the test of the
+nail.[303]
+
+    [249] See Erasmus, Adagia, "Eadem pensari trutina."
+
+    [250] Euripides, "Iphigenia in Tauris," 569.
+
+    [251] See Ovid, "Metamorphoses," xii. 189, sq.
+
+    [252] See Erasmus, "Adagia," p. 1103.
+
+    [253] Compare Shakspere, "Tempest," A. i. Sc. i. 63,
+    "And gape at widest to glut him."
+
+    [254] Hesiod, "Works and Days," 361, 362. Quoted again
+    by our author, "On Education," § 13.
+
+    [255] "In via ad virtutem qui non progreditur, is non
+    stat et manet, sed regreditur."--_Wyttenbach._
+
+    [256] Adopting the reading of Hercher. See Pausanias, x.
+    37, where the oracle is somewhat different.
+
+    [257] For the town which parleys surrenders.
+
+    [258] From Homer, "Iliad," xix. 386.
+
+    [259] Compare Aristotle, _Rhetoric_, i. 11. [Greek: kai
+    archê de tou erôtos gignetai autê pasin, otan mê monon
+    parontos chairôsin, alla kai apontos memnêmenoi erôsin.]
+
+    [260] The line is a Fragment of Sophocles.
+
+    [261] See Hesiod, "Works and Days," 289-292.
+
+    [262] The well-known Cynic philosopher.
+
+    [263] Bergk. fr. 15. Compare Homer, "Iliad," vi. 339.
+    [Greek: nikê d' epameibetai andras].
+
+    [264] We are told by Diogenes Läertius, v. 37, that
+    Theophrastus had 2000 hearers sometimes at once.
+
+    [265] "Republic," vii. p. 539, B.
+
+    [266] 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.
+
+    [267] A reference to Æsop's Fable, [Greek: Leôn kai
+    Halôpêz]. Cf. Horace, "Epistles," i. i. 73-75.
+
+    [268] This passage is alluded to also in "On Love to
+    one's Offspring." § ii.
+
+    [269] Madvig's text.
+
+    [270] Thucydides, i. 18.
+
+    [271] Homer, "Iliad," ix. 323, 324. Quoted also in "On
+    Love to One's Offspring," § ii.
+
+    [272] The remark about Demosthenes has somehow slipped
+    out, as Wyttenbach has suggested.
+
+    [273] Does this refer to [Greek: Pêlêiadeô] before
+    [Greek: Hachilêos] in "Iliad," i. 1?
+
+    [274] An allusion to some passage in a Play that has not
+    come down to us.
+
+    [275] Compare our Author, _De Audiendis Poetis_, § xi.
+    [Greek: hôsper ho Agêsilaos ouk hypemeinen hypo tou
+    kalou philêthênai prosiontos].
+
+    [276] Reading with Madvig and Hercher, [Greek: to gar
+    auton], sq.
+
+    [277] Literally _cork-like_, so vain, empty. So Horace,
+    "levior cortice," "Odes," iii. 9, 22.
+
+    [278] Marks of a philosopher among the ancients. Compare
+    our Author, "How one may discern a flatterer from a
+    friend," § vii.
+
+    [279] "Odyssey," xvi. 187.
+
+    [280] Æschylus, "Toxotides," Fragm. 224. Quoted again by
+    our author, "On Love," § xxi.
+
+    [281] "Turpe habitum fuisse in caupona conspici, et hoc
+    exemplo apparet, et alia sunt indicia. Isocrates Orat.
+    Areopagitica laudans antiquorum Atheniensium mores, p.
+    257: [Greek: en kapêleiô de phagein ê piein oudeis han
+    oiketês epieikês etolmêse]: quem locum citans Athenæus
+    alia etiam adfert xiii. p. 566, F."--_Wyttenbach._
+
+    [282] 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."
+
+    [283] Homer, "Odyssey," vi. 187.
+
+    [284] Homer, "Odyssey," xxiv. 402.
+
+    [285] Plato, "Republic," ix. p. 571, D.
+
+    [286] A somewhat similar story about Stilpo is told in
+    Athenæus, x. p. 423, D.
+
+    [287] So Haupt and Herscher very ingeniously for [Greek:
+    hiereusin].
+
+    [288] Adopting the suggestion of Wyttenbach as to the
+    reading. The Dorian measure was grave and severe, the
+    Lydian soft and effeminate.
+
+    [289] See our author, "Apophthegmata Laconica," p. 220
+    C.
+
+    [290] Plato, "Symposium," p. 25, E.
+
+    [291] This line is quoted again by our author, "On Moral
+    Virtue," § vii.
+
+    [292] Plato, "Laws," iv. p. 711, E.
+
+    [293] See those splendid lines of Lucretius, iv.
+    1155-1169.
+
+    [294] "Res valde celebrata ex Institutione Cyri
+    Xenophontea, v. 1, 2; vi. 1, 17."--_Wyttenbach._
+
+    [295] This line is very like a Fragment in the "Danae"
+    of Euripides. Dind. (328).
+
+    [296] On these see Pausanias, v. 7.
+
+    [297] 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."
+
+    [298] Contrary to Hesiod's saw, "Works and Days," 361,
+    362.
+
+    [299] So Juvenal, xiv. 138-140.
+
+    [300] Like Horace's "Non si male nunc, et olim Sic
+    erit." "Odes," ii. x. 16, 17.
+
+    [301] _Noblesse oblige_ in fact.
+
+    [302] Pindar, Frag. 206.
+
+    [303] 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.
+
+
+
+
+WHETHER VICE IS SUFFICIENT TO CAUSE
+UNHAPPINESS.[304]
+
+
+§ I. ... He who gets a dowry with his wife sells himself for it, as
+Euripides says,[305] but his gains are few and uncertain; but he who
+does not go all on fire through many a funeral pile, but through a regal
+pyre, full of panting and fear and sweat got from travelling over the
+sea as a merchant, has the wealth of Tantalus, but cannot enjoy it owing
+to his want of leisure. For that Sicyonian horse-breeder was wise, who
+gave Agamemnon as a present a swift mare, "that he should not follow him
+to wind-swept Ilium, but delight himself at home,"[306] in the quiet
+enjoyment of his abundant riches and painless leisure. But nowadays
+courtiers, and people who think they have a turn for affairs, thrust
+themselves forward of their own accord uninvited into courts and
+toilsome escorts and bivouacs, that they may get a horse, or brooch, or
+some such piece of good luck. "But his wife is left behind in Phylace,
+and tears her cheeks in her sorrow, and his house is only half complete
+without him,"[307] while he is dragged about, and wanders about, and
+wastes his time in idle hopes, and has to put up with much insult. And
+even if he gets any of those things he desires, giddy and dizzy at
+Fortune's rope-dance, he seeks retirement, and deems those happy who
+live obscure and in security, while they again look up admiringly at him
+who soars so high above their heads.[308]
+
+§ II. Vice has universally an ill effect on everybody, being in itself a
+sufficient producer of infelicity, needing no instruments nor ministers.
+For tyrants, anxious to make those whom they punish wretched, keep
+executioners and torturers, and contrive branding-irons and other
+instruments of torture to inspire fear[309] in the brute soul, whereas
+vice attacks the soul without any such apparatus, and crushes and
+dejects it, and fills a man with sorrow, and lamentation, and
+melancholy, and remorse. Here is a proof of what I say. Many are silent
+under mutilation, and endure scourging or torture at the hand of despots
+or tyrants without uttering a word, whenever their soul, abating the
+pain by reason, forcibly as it were checks and represses them: but you
+can never quiet anger or smother grief, or persuade a timid person not
+to run away, or one suffering from remorse not to cry out, nor tear his
+hair, nor smite his thigh. Thus vice is stronger than fire and sword.
+
+§ III. You know of course that cities, when they desire to publicly
+contract for the building of temples or colossuses, listen to the
+estimates of the contractors who compete for the job, and bring their
+plans and charges, and finally select the contractor who will do the
+work at least expense, and best, and quickest. Let us suppose then that
+we publicly contract to make the life of man miserable, and take the
+estimates of Fortune and Vice for this object. Fortune shall come
+forward, provided with all sorts of instruments and costly apparatus to
+make life miserable and wretched. She shall come with robberies and
+wars, and the blood-guiltiness of tyrants, and storms at sea, and
+lightning drawn down from the sky, she shall compound hemlock, she shall
+bring swords, she shall levy an army of informers, she shall cause
+fevers to break out, she shall rattle fetters and build prisons. It is
+true that most of these things are owing to Vice rather than Fortune,
+but let us suppose them all to come from Fortune. And let Vice stand by
+naked, without any external things against man, and let her ask Fortune
+how she will make man unhappy and dejected. Fortune, dost thou threaten
+poverty? Metrocles laughs at thee, who sleeps during winter among the
+sheep, in summer in the vestibules of temples, and challenges the king
+of the Persians,[310] who winters at Babylon, and summers in Media, to
+vie with him in happiness. Dost thou bring slavery, and bondage, and
+sale? Diogenes despises thee, who cried out, as he was being sold by
+some robbers, "Who will buy a master?" Dost thou mix a cup of poison?
+Didst not thou offer such a one to Socrates? And cheerfully, and mildly,
+without fear, without changing colour or countenance, he calmly drank it
+up: and when he was dead, all who survived deemed him happy, as sure to
+have a divine lot in Hades. And as to thy fire, did not Decius, the
+general of the Romans, anticipate it for himself, having piled up a
+funeral pyre between the two armies, and sacrificed himself to Cronos,
+dedicating himself for the supremacy of his country? And the chaste and
+loving wives of the Indians strive and contend with one another for the
+fire, and she that wins the day and gets burnt with the body of her
+husband, is pronounced happy by the rest, and her praises sung. And of
+the wise men in that part of the world no one is esteemed or pronounced
+happy, who does not in his lifetime, in good health and in full
+possession of all his faculties, separate soul from body by fire, and
+emerge pure from flesh, having purged away his mortal part. Or wilt thou
+reduce a man from a splendid property, and house, and table, and
+sumptuous living, to a threadbare coat and wallet, and begging of daily
+bread? Such was the beginning of happiness to Diogenes, of freedom and
+glory to Crates. Or wilt thou nail a man on a cross, or impale him on a
+stake? What cares Theodorus whether he rots above ground or below? Such
+was the happy mode of burial amongst the Scythians,[311] and among the
+Hyrcanians dogs, among the Bactrians birds, devour according to the laws
+the dead bodies of those who have made a happy end.
+
+§ IV. Who then are made unhappy by these things? Those who have no
+manliness or reason, the enervated and untrained, who retain the
+opinions they had as children. Fortune therefore does not produce
+perfect infelicity, unless Vice co-operate. For as a thread saws through
+a bone that has been soaked in ashes and vinegar, and as people bend and
+fashion ivory only when it has been made soft and supple by beer, and
+cannot under any other circumstances, so Fortune, lighting upon what is
+in itself faulty and soft through Vice, hollows it out and wounds it.
+And as the Parthian juice, though hurtful to no one else nor injurious
+to those who touch it or carry it about, yet if it be communicated to a
+wounded man straightway kills him through his previous susceptibility to
+receive its essence, so he who will be upset in soul by Fortune must
+have some secret internal ulcer or sore to make external things so
+piteous and lamentable.
+
+§ V. Does then Vice need Fortune to bring about infelicity? By no means.
+She lashes not up the rough and stormy sea, she girds not lonely
+mountain passes with robbers lying in wait by the way, she makes not
+clouds of hail to burst on the fruitful plains, she suborns not Meletus
+or Anytus or Callixenus as accusers, she takes not away wealth, excludes
+not people from the prætorship to make them wretched; but she scares the
+rich, the well-to-do, and great heirs; by land and sea she insinuates
+herself and sticks to people, infusing lust, inflaming with anger,
+afflicting them with superstitious fears, tearing them in pieces with
+envy.
+
+    [304] The beginning of this short Treatise is lost. Nor
+    is the first paragraph at all clear. We have to guess
+    somewhat at the meaning.
+
+    [305] In a fragment of the "Phaethon." Compare also "On
+    Education," § 19.
+
+    [306] "Iliad," xxiii. 297, 298.
+
+    [307] "Iliad," ii. 700, 701.
+
+    [308] 'Tis ever so. Compare Horace, "Sat." i. i. 1-14.
+
+    [309] Adopting Reiske's reading.
+
+    [310] Proverbial for extreme good fortune. Cf. Horace,
+    "Odes," iii. ix. 4, "Persarum vigui rege beatior."
+
+    [311] See Herodotus, iv. 72.
+
+
+
+
+WHETHER THE DISORDERS OF MIND OR
+BODY ARE WORSE.
+
+
+§ I. Homer, looking at the mortality of all living creatures, and
+comparing them with one another in their lives and habits, gave vent to
+his thoughts in the words,
+
+  "Of all the things that on the earth do breathe,
+   Or creep, man is by far the wretchedest;"[312]
+
+assigning to man an unhappy pre-eminence in extreme misfortune. But let
+us, assuming that man is, as thus publicly declared, supreme in
+infelicity and the most wretched of all living creatures, compare him
+with himself, in the estimate of his misery dividing body and soul, not
+idly but in a very necessary way, that we may learn whether our life is
+more wretched owing to Fortune or through our own fault. For disease is
+engendered in the body by nature, but vice and depravity in the soul is
+first its own doing, then its settled condition. And it is no slight aid
+to tranquillity of mind if what is bad be capable of cure, and lighter
+and less violent.
+
+§ II. The fox in Æsop[313] disputing with the leopard as to their
+respective claims to variety, the latter showed its body and appearance
+all bright and spotted, while the tawny skin of the former was dirty and
+not pleasant to look at. Then the fox said, "Look inside me, sir judge,
+and you will see that I am more full of variety than my opponent,"
+referring to his trickiness and versatility in shifts. Let us similarly
+say to ourselves, Many diseases and disorders, good sir, thy body
+naturally produces of itself, many also it receives from without; but if
+thou lookest at thyself within thou wilt find, to borrow the language of
+Democritus, a varied and susceptible storehouse and treasury of what is
+bad, not flowing in from without, but having as it were innate and
+native springs, which vice, being exceedingly rich and abundant in
+passion, produces. And if diseases are detected in the body by the pulse
+and by pallors and flushes,[314] and are indicated by heats and sudden
+pains, while the diseases of the mind, bad as they are, escape the
+notice of most people, the latter are worse because they deprive the
+sufferer of the perception of them. For reason if it be sound perceives
+the diseases of the body, but he that is diseased in his mind cannot
+judge of his sufferings, for he suffers in the very seat of judgement.
+We ought to account therefore the first and greatest of the diseases of
+the mind that ignorance,[315] whereby vice is incurable for most people,
+dwelling with them and living and dying with them. For the beginning of
+getting rid of disease is the perception of it, which leads the sufferer
+to the necessary relief, but he who through not believing he is ill
+knows not what he requires refuses the remedy even when it is close at
+hand. For amongst the diseases of the body those are the worst which are
+accompanied by stupor, as lethargies, headaches, epilepsies, apoplexies,
+and those fevers which raise inflammation to the pitch of madness, and
+disturb the brain as in the case of a musical instrument,
+
+  "And move the mind's strings hitherto untouched."[316]
+
+§ III. And so doctors wish a man not to be ill, or if he is ill to be
+ignorant of it, as is the case with all diseases of the soul. For
+neither those who are out of their minds, nor the licentious, nor the
+unjust think themselves faulty--some even think themselves perfect. For
+no one ever yet called a fever health, or consumption a good condition
+of body, or gout swift-footedness, or paleness a good colour; but many
+call anger manliness, and love friendship, and envy competition, and
+cowardice prudence. Then again those that are ill in body send for
+doctors, for they are conscious of what they need to counteract their
+ailments; but those who are ill in mind avoid philosophers, for they
+think themselves excellent in the very matters in which they come short.
+And it is on this account that we maintain that ophthalmia is a lesser
+evil than madness, and gout than frenzy. For the person ill in body is
+aware of it and calls loudly for the doctor, and when he comes allows
+him to anoint his eye, to open a vein, or to plaster up his head; but
+you hear mad Agave in her frenzy not knowing her dearest ones, but
+crying out, "We bring from the mountain to the halls a young stag
+recently torn limb from limb, a fortunate capture."[317] Again he who is
+ill in body straightway gives up and goes to bed and remains there
+quietly till he is well, and if he toss and tumble about a little when
+the fit is on him, any of the people who are by saying to him,
+
+                                    "Gently,
+  Stay in the bed, poor wretch, and take your ease,"[318]
+
+restrain him and check him. But those who suffer from a diseased brain
+are then most active and least at rest, for impulses bring about action,
+and the passions are vehement impulses. And so they do not let the mind
+rest, but when the man most requires quiet and silence and retirement,
+then is he dragged into the open air, and becomes the victim of anger,
+contentiousness, lust, and grief, and is compelled to do and say many
+lawless things unsuitable to the occasion.
+
+§ IV. As therefore the storm which prevents one's putting into harbour
+is more dangerous than the storm which will not let one sail, so those
+storms of the soul are more formidable which do not allow a man to take
+in sail, or to calm his reason when it is disturbed, but without a pilot
+and without ballast, in perplexity and uncertainty through contrary and
+confusing courses, he rushes headlong and falls into woeful shipwreck,
+and shatters his life. So that from these points of view it is worse to
+be diseased in mind than body, for the latter only suffer, but the
+former do ill as well as suffer ill. But why need I speak of our various
+passions? The very times bring them to our mind. Do you see yon great
+and promiscuous crowd jostling against one another and surging round the
+rostrum and forum? They have not assembled here to sacrifice to their
+country's gods, nor to share in one another's rites; they are not
+bringing to Ascræan Zeus the firstfruits of Lydian produce,[319] nor are
+they celebrating in honour of Dionysus the Bacchic orgies on festival
+nights with common revellings; but a mighty plague stirring up Asia in
+annual cycles drives them here for litigation and suits at law at stated
+times: and the mass of business, like the confluence of mighty rivers,
+has inundated one forum, and festers and teems with ruiners and ruined.
+What fevers, what agues, do not these things cause? What obstructions,
+what irruptions of blood into the air-vessels, what distemperature of
+heat, what overflow of humours, do not result? If you examine every suit
+at law, as if it were a person, as to where it originated, where it came
+from, you will find that one was produced by obstinate temper, another
+by frantic love of strife, a third by some sordid desire.[320]
+
+    [312] Homer, "Iliad," xvii. 446, 447.
+
+    [313] See the Fable [Greek: Alôpêx kai Pardalis]. No.
+    42, Ed. Halme.
+
+    [314] Reading with Wyttenbach, [Greek: ôchriasesi kai
+    erythêmasi].
+
+    [315] Forte [Greek: agnoian]."--_Wyttenbach._ The
+    ordinary reading is [Greek: anoian]. "E coelo descendit
+    [Greek: gnôthi seauton]," says Juvenal truly, xi. 27.
+
+    [316] 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."
+
+    [317] 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.
+
+    [318] Euripides, "Orestes," 258.
+
+    [319] "_Aurum_ puta. Pactolus enim aurum fert. Videtur
+    dictio e Pindaro desumta esse."--_Reiske._
+
+    [320] "Libellus hic fine carere videtur. Quare autem
+    opusculum hoc Plutarcho indignum atque suppositum visum
+    Xylandro fuerit, non intelligo."--_Reiske._
+
+
+
+
+ON ABUNDANCE OF FRIENDS.
+
+
+§ I. Menon the Thessalian, who thought he was a perfect adept in
+discourse, and, to borrow the language of Empedocles, "had attained the
+heights of wisdom," was asked by Socrates, what virtue was, and upon his
+answering quickly and glibly, that virtue was a different thing in boy
+and old man, and in man and woman, and in magistrate and private person,
+and in master and servant, "Capital," said Socrates, "you were asked
+about one virtue, but you have raised up a whole swarm of them,"[321]
+conjecturing not amiss that the man named many because he knew not one.
+Might not someone jeer at us in the same way, as being afraid, when we
+have not yet one firm friendship, that we shall without knowing it fall
+upon an abundance of friends? It is very much the same as if a man
+maimed and blind should be afraid of becoming hundred-handed like
+Briareus or all eyes like Argus. And yet we wonderfully praise the young
+man in Menander, who said that he thought anyone wonderfully good, if he
+had even the shadow of a friend.[322]
+
+§ II. But among many other things what stands chiefly in the way of
+getting a friend is the desire for many friends, like a licentious woman
+who, through giving her favours indiscriminately, cannot retain her old
+lovers, who are neglected and drop off;[323] or rather like the
+foster-child of Hypsipyle, "sitting in the meadow and plucking flower
+after flower, snatching at each prize with gladsome heart, insatiable in
+its childish delight,"[324] so in the case of each of us, owing to our
+love of novelty and fickleness, the recent flower ever attracts, and
+makes us inconstant, frequently laying the foundations of many
+friendships and intimacies that come to nothing, neglecting in love of
+what we eagerly pursue what we have already possession of. To begin
+therefore with the domestic hearth,[325] as the saying is, with the
+traditions of life that time has handed down to us about constant
+friends, let us take the witness and counsel of antiquity, according to
+which friendships go in pairs, as in the cases of Theseus and Pirithous,
+Achilles and Patroclus, Orestes and Pylades, Phintias and Damon,
+Epaminondas and Pelopidas. For friendship is a creature that goes in
+pairs, and is not gregarious, or crow-like,[326] and to think a friend
+a second self, and to call him companion as it were second one,[327]
+shows that friendship is a dual relation. For we can get neither many
+slaves nor many friends at small expense. What then is the
+purchase-money of friendship? Benevolence and complaisance conjoined
+with virtue, and yet nature has nothing more rare than these. And so to
+love or be loved very much cannot find place with many persons; for as
+rivers that have many channels and cuttings have a weak and thin stream,
+so excessive love in the soul if divided out among many is weakened.
+Thus love for their young is most strongly implanted in those that bear
+only one, as Homer calls a beloved son "the only one, the child of old
+age,"[328] that is, when the parents neither have nor are likely to have
+another child.
+
+§ III. Not that we insist on only one friend, but among the rest there
+should be one eminently so, like a child of old age, who according to
+that well-known proverb has eaten a bushel of salt with one,[329] not as
+nowadays many so-called friends contract friendship from drinking
+together once, or playing at ball together, or playing together with
+dice, or passing the night together at some inn, or meeting at the
+wrestling-school or in the market. And in the houses of rich and leading
+men people congratulate them on their many friends, when they see the
+large and bustling crowd of visitors and handshakers and retainers: and
+yet they see more flies in their kitchens, and as the flies only come
+for the dainties, so they only dance attendance for what they can get.
+And since true friendship has three main requirements, virtue, as a
+thing good; and familiarity, as a thing pleasant; and use, as a thing
+serviceable; for we ought to choose a friend with judgement, and rejoice
+in his company, and make use of him in need; and all these things are
+prejudicial to abundance of friends, especially judgement, which is the
+most important point; we must first consider, if it is impossible in a
+short time to test dancers who are to form a chorus, or rowers who are
+to pull together, or slaves who are to act as stewards of estates, or
+as tutors of one's sons, far more difficult is it to meet with many
+friends who will take off their coats to aid you in every fortune, each
+of whom "offers his services to you in prosperity, and does not object
+to share your adversity." For neither does a ship encounter so many
+storms at sea, nor do they fortify places with walls, or harbours with
+defences and earthworks, in the expectation of so many and great
+dangers, as friendship tested well and soundly promises defence and
+refuge from. But if friends slip in without being tested, like money
+proved to be bad,
+
+  "Those who shall lose such friends may well be glad,
+   And those who have such pray that they may lose them."[330]
+
+Yet is it difficult and by no means easy to avoid and bring to a close
+an unpleasant friendship: as in the case of food which is injurious and
+harmful, we cannot retain it on the stomach without damage and hurt, nor
+can we expel it as it was taken into the mouth, but only in a putrid
+mixed up and changed form, so a bad friend is troublesome both to others
+and himself if retained, and if he be got rid of forcibly it is with
+hostility and hatred, and like the voiding of bile.
+
+§ IV. We ought not, therefore, lightly to welcome or strike up an
+intimate friendship with any chance comers, or love those who attach
+themselves to us, but attach ourselves to those who are worthy of our
+friendship. For what is easily got is not always desirable: and we pass
+over and trample upon heather and brambles that stick to us[331] on our
+road to the olive and vine: so also is it good not always to make a
+friend of the person who is expert in twining himself around us, but
+after testing them to attach ourselves to those who are worthy of our
+affection and likely to be serviceable to us.
+
+§ V. As therefore Zeuxis, when some people accused him of painting
+slowly, replied, "I admit that I do, but then I paint to last," so ought
+we to test for a long time the friendship and intimacy that we take up
+and mean to keep. Is it not easy then to put to the test many friends,
+and to associate with many friends at the same time, or is this
+impossible? For intimacy is the full enjoyment of friendship, and most
+pleasant is companying with and spending the day with a friend. "Never
+again shall we alive, apart from dear friends, sit and take counsel
+alone together."[332] And Menelaus said about Odysseus, "Nor did
+anything ever divide or separate us, who loved and delighted in one
+another, till death's black cloud overshadowed us."[333] The contrary
+effect seems to be produced by abundance of friends. For the friendship
+of a pair of friends draws them together and puts them together and
+holds them together, and is heightened by intercourse and kindliness,
+"as when the juice of the fig curdles and binds the white milk,"[334] as
+Empedocles says, such unity and complete union will such a friendship
+produce. Whereas having many friends puts people apart and severs and
+disunites them, by transferring and shifting the tie of friendship too
+frequently, and does not admit of a mixture and welding of goodwill by
+the diffusing and compacting of intimacy. And this causes at once an
+inequality and difficulty in respect of acts of kindness, for the uses
+of friendship become inoperative by being dispersed over too wide an
+area. "One man is acted upon by his character, another by his
+reflection."[335] For neither do our natures and impulses always incline
+in the same directions, nor are our fortunes in life identical, for
+opportunities of action are, like the winds, favourable to some,
+unfavourable to others.
+
+§ VI. Moreover, if all our friends want to do the same things at the
+same time, it will be difficult to satisfy them all, whether they desire
+to deliberate, or to act in state affairs, or wish for office, or are
+going to entertain guests. If again at the same time they chance to be
+engaged in different occupations and interests and ask you all together,
+one who is going on a voyage that you will sail with him, another who is
+going to law that you will be his advocate, another who is going to try
+a case that you will try it with him, another who is selling or buying
+that you will go into partnership with him, another who is going to
+marry that you will join him in the sacrifice, another who is going to
+bury a relation that you will be one of the mourners,
+
+  "The town is full of incense, and at once
+   Resounds with triumph-songs and bitter wailing,"[336]
+
+that is the fruit of many friends; to oblige all is impossible, to
+oblige none is absurd, and to help one and offend many is grievous.
+
+  "No lover ever yet fancied neglect."[337]
+
+And yet people bear patiently and without anger the carelessness and
+neglect of friends, if they get from them such excuses as "I forgot," "I
+did it unwittingly." But he who says, "I did not assist you in your
+lawsuit, for I was assisting another friend," or "I did not visit you
+when you had your fever, for I was helping so-and-so who was
+entertaining his friends," excusing himself for his inattention to one
+by his attention to another, so far from making the offence less, even
+adds jealousy to his neglect. But most people in friendship regard only,
+it seems, what can be got out of it, overlooking what will be asked in
+return, and not remembering that he, who has had many of his own
+requests granted, must oblige others in turn by granting their requests.
+And as Briareus with his hundred hands had to feed fifty stomachs, and
+was therefore no better provided than we are, who with two hands have to
+supply the necessities of only one belly, so in having many friends[338]
+one has to do many services for them, one has to share in their anxiety,
+and to toil and moil with them. For we must not listen to Euripides when
+he says, "mortals ought to join in moderate friendships for one another,
+and not love with all their heart, that the spell may be soon broken,
+and the friendship may either be ended or become closer at will,"[339]
+that so it may be adjusted to our requirements, like the sail of a ship
+that we can either slacken or haul tight. But let us transfer,
+Euripides, these lines of yours to enmities, and bid people make their
+animosities moderate, and not hate with all their heart, that their
+hatred, and wrath, and querulousness, and suspicions, may be easily
+broken. Recommend rather for our consideration that saying of
+Pythagoras, "Do not give many your right hand,"[340] that is, do not
+make many friends, do not go in for a common and vulgar friendship,
+which is sure to cause anyone much trouble; for its sharing in others'
+anxieties and griefs and labours and dangers is quite intolerable to
+free and noble natures. And that was a true saying of the wise
+Chilo[341] to one who told him he had no enemy, "Neither," said he, "do
+you seem to me to have a friend." For enmities inevitably accompany and
+are involved in friendships.
+
+§ VII. It is impossible I say not to share with a friend in his injuries
+and disgraces and enmities, for enemies at once suspect and hate the
+friend of their enemies, and even friends are often envious and jealous
+and carp at him. As then the oracle given to Timesias about his colony
+foretold him, "that his swarm of bees would soon be followed by a swarm
+of wasps," so those that seek a swarm of friends have sometimes lighted
+unawares on a wasp's-nest of enemies. And the remembrance of wrongs done
+by an enemy and the kindness of a friend do not weigh in the same
+balance. See how Alexander treated the friends and intimates of Philotas
+and Parmenio, how Dionysius treated those of Dion, Nero those of
+Plautus, Tiberius those of Sejanus, torturing and putting them to death.
+For as neither the gold nor rich robes of Creon's daughter[342] availed
+her or her sire, but the flame that burst out suddenly involved him in
+the same fate as herself, as he ran up to embrace her and rescue her, so
+some friends, though they have had no enjoyment out of their friends'
+prosperity, are involved in their misfortunes. And this is especially
+the case with philosophers and kind people, as Theseus, when his friend
+Pirithous was punished and imprisoned, "was also bound in fetters not
+of brass."[343] And Thucydides tells us that during the plague at Athens
+those that most displayed their virtue perished with their friends that
+were ill, for they neglected their own lives in going to visit
+them.[344]
+
+§ VIII. We ought not therefore to be too lavish with our virtue, binding
+it together and implicating it in various people's fortunes, but we
+ought to preserve our friendship for those who are worthy of it, and are
+capable of reciprocating it. For this is indeed the greatest argument
+against many friends that friendship is originated by similarity. For
+seeing that even the brutes can hardly be forced to mix with those that
+are unlike themselves, but crouch down, and show their dislike, and run
+away, while they mix freely with those that are akin to them and have a
+similar nature, and gently and gladly make friends with one another
+then, how is it possible that there should be friendship between people
+differing in characters and temperaments and ideas of life? For harmony
+on the harp or lyre is attained by notes in unison and not in unison,
+sharp and flat somehow or other producing concord, but in the harmony of
+friendship there must be no unlike, or uneven, or unequal element, but
+from all alike must come agreement in opinions and wishes and feeling,
+as if one soul were put into several bodies.
+
+§ IX. What man then is so industrious, so changeable, and so versatile,
+as to be able to make himself like and adapt himself to many different
+persons, and not to laugh at the advice of Theognis, "Imitate the
+ingenuity of the polypus, that takes the colour of whatever stone it
+sticks to."[345] And yet the changes in the polypus do not go deep but
+are only on the surface, which, from its thickness or thinness takes the
+impression of everything that approaches it, whereas friends endeavour
+to be like one another in character, and feeling, and language, and
+pursuits, and disposition. It requires a not very fortunate or very good
+Proteus,[346] able by jugglery to assume various forms, to be
+frequently at the same time a student with the learned, and ready to
+try a fall with wrestlers, or to go a hunting with people fond of the
+chase, or to get drunk with tipplers, or to go a canvassing with
+politicians, having no fixed character of his own.[347] And as the
+natural philosophers say of unformed and colourless matter when
+subjected to external change, that it is now fire, now water, now air,
+now solid earth, so the soul suitable for many friendships must be
+impressionable, and versatile, and pliant, and changeable. But
+friendship requires a steady constant and unchangeable character, a
+person that is uniform in his intimacy. And so a constant friend is a
+thing rare and hard to find.
+
+    [321] Plato, "Men." p. 71 E.
+
+    [322] Quoted more fully by our author, "De Fraterno
+    Amore," § iii.
+
+    [323] "Eadem comparatione utitur Lucianus in Toxari T.
+    ii. p. 351: [Greek: hostis an polyphilos hê homoios
+    hêmin dokei tais koinais tautais kai moicheuomenais
+    gynaixi; kai oiometh' ouketh' homoiôs ischyran tên
+    philian autou einai pros pollas eunoias
+    diairetheisan]."--_Wyttenbach._
+
+    [324] From the "Hypsipyle" of Euripides.
+
+    [325] A well-known proverb for beginning at the
+    beginning. Aristophanes, "Vespæ." 846; Plato,
+    "Euthryphro," 3 A; Strabo, 9.
+
+    [326] An allusion to the well-known proverb, [Greek:
+    koloios poti koloion]. See Erasmus, "Adagia," p. 1644.
+
+    [327] The paronomasia is on [Greek: hetairos, heteros].
+
+    [328] "Iliad," ix. 482; "Odyssey," xvi. 19.
+
+    [329] Cf. Cicero, "De Amicitia," xix.
+
+    [330] Sophocles, Fragm. 741. Quoted again by our author,
+    "On Love," § xxiii.
+
+    [331] 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."
+
+    [332] "Iliad," xxiii. 77, 78.
+
+    [333] "Odyssey," iv. 178-180.
+
+    [334] "Iliad," v. 902, altered somewhat.
+
+    [335] Bergk. p. 1344^3.
+
+    [336] Sophocles, "Oedipus Tyrannus," 4, 5. Quoted again
+    "On Moral Virtue," § vi.
+
+    [337] A line from Menander. Quoted again "De Fraterno
+    Amore," § xx.
+
+    [338] Reading with Halm and Hercher [Greek: en tôi
+    pollois philois chrêsthai.]
+
+    [339] Euripides, "Hippolytus," 253-257, where Dindorf
+    and Hercher agree in the reading.
+
+    [340] Compare "On Education," § xvii.
+
+    [341] Chilo was one of the Seven Wise Men. See
+    Pausanias, iii. 16; X. 24.
+
+    [342] For the circumstances see Euripides, "Medea," 1136
+    sq.
+
+    [343] 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.
+
+    [344] Thucydides, ii. 51.
+
+    [345] Bergk. p. 500^3.
+
+    [346] 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?"
+
+    [347] 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.
+
+
+
+
+HOW ONE MAY DISCERN A FLATTERER FROM
+A FRIEND.
+
+
+§ I. Plato says,[348] Antiochus Philopappus, that all men pardon the man
+who acknowledges that he is excessively fond of himself, but that there
+is among many other defects this very grave one in self-love, that by it
+a man becomes incapable of being a just and impartial judge about
+himself, for love is blind in regard to the loved object, unless a
+person has learnt and accustomed himself to honour and pursue what is
+noble rather than his own selfish interests. This gives a great field
+for the flatterer in friendship, who finds a wonderful base of
+operations in our self-love, which makes each person his own first and
+greatest flatterer, and easily admits a flatterer from without, who will
+be, so he thinks and hopes, both a witness and confirmer of his good
+opinion of himself. For he that lies open to the reproach of being fond
+of flatterers is very fond of himself, and owing to his goodwill to
+himself wishes to possess all good qualities, and thinks he actually
+does; the wish is not ridiculous, but the thought is misleading and
+requires a good deal of caution. And if truth is a divine thing, and,
+according to Plato,[349] the beginning of all good things both to the
+gods and men, the flatterer is likely to be an enemy to the gods, and
+especially to Apollo, for he always sets himself against that famous
+saying, "Know thyself,"[350] implanting in everybody's mind self-deceit
+and ignorance of his own good or bad qualities, thus making his good
+points defective and imperfect, and his bad points altogether
+incorrigible.
+
+§ II. If however, as is the case with most other bad things, the
+flatterer attacked only or chiefly ignoble or worthless persons, the
+evil would not be so mischievous or so difficult to guard against. But
+since, as wood-worms breed most in soft and sweet wood, those whose
+characters are honourable and good and equitable encourage and support
+the flatterer most,--and moreover, as Simonides says, "rearing of horses
+does not go with the oil-flask,[351] but with fruitful fields," so we
+see that flattery does not join itself to the poor, the obscure, or
+those without means, but is the snare and bane of great houses and
+estates, and often overturns kingdoms and principalities,--it is a
+matter of no small importance, needing much foresight, to examine the
+question, that so flattery may be easily detected, and neither injure
+nor discredit friendship. For just as lice leave dying persons, and
+abandon bodies when the blood on which they feed is drying up, so one
+never yet saw flatterers dancing attendance on dry and cold poverty, but
+they fasten on wealth and position and there get fat, but speedily
+decamp if reverses come. But we ought not to wait to experience that,
+which would be unprofitable, or rather injurious and dangerous. For not
+to find friends at a time when you want them is hard, as also not to be
+able to exchange an inconstant and bad friend for a constant and good
+one. For a friend should be like money tried before being required, not
+found faulty in our need. For we ought not to have our wits about us
+only when the mischief is done, but we ought to try and prevent the
+flatterer doing any harm to us: for otherwise we shall be in the same
+plight as people who test deadly poisons by first tasting them, and kill
+or nearly kill themselves in the experiment. We do not praise such, nor
+again all those who, looking at their friend simply from the point of
+view of decorum and utility, think that they can detect all agreeable
+and pleasant companions as flatterers in the very act. For a friend
+ought not to be disagreeable or unpleasant, nor ought friendship to be a
+thing high and mighty with sourness and austerity, but even its decorous
+deportment ought to be attractive and winning,[352] for by it
+
+  "The Graces and Desire have pitched their tents,"[353]
+
+and not only to a person in misfortune "is it sweet to look into the
+eyes of a friendly person," as Euripides[354] says, but no less does it
+bring pleasure and charm in good fortune, than when it relieves the
+sorrows and difficulties of adversity. And as Evenus said "fire was the
+best sauce,"[355] so the deity, mixing up friendship with life, has made
+everything bright and sweet and acceptable by its presence and the
+enjoyment it brings. How else indeed could the flatterer insinuate
+himself by the pleasure he gives, unless he knew that friendship
+admitted the pleasurable element? It would be impossible to say. But
+just as spurious and mock gold only imitates the brightness and glitter
+of real gold, so the flatterer seems to imitate the pleasantness and
+agreeableness of the real friend, and to exhibit himself ever merry and
+bright, contradicting and opposing nothing. We must not however on that
+account suspect all who praise as simple flatterers. For friendship
+requires praise as much as censure on the proper occasion. Indeed
+peevishness and querulousness are altogether alien to friendship and
+social life: but when goodwill bestows praise ungrudgingly and readily
+upon good actions, people endure also easily and without pain admonition
+and plainspeaking, believing and continuing to love the person who took
+such pleasure in praising, as if now he only blamed out of necessity.
+
+§ III. It is difficult then, someone may say, to distinguish between the
+flatterer and the friend, if they differ neither in the pleasure they
+give nor in the praise they bestow; for as to services and attentions
+you may often see friendship outstripped by flattery. Certainly it is
+so, I should reply, if we are trying to find the genuine flatterer who
+handles his craft with cleverness and art, but not if, like most people,
+we consider those persons flatterers who are called their own
+oil-flask-carriers and table-men, men who begin to talk, as one said,
+the moment their hands have been washed for dinner,[356] whose
+servility, ribaldry, and want of all decency, is apparent at the first
+dish and glass. It did not of course require very much discrimination to
+detect Melanthius the parasite of Alexander of Pheræ of flattery, who,
+to those who asked how Alexander was murdered, answered, "Through his
+side into my belly": or those who formed a circle round a wealthy table,
+"whom neither fire, nor sword, nor steel, would keep from running to a
+feast":[357] or those female flatterers in Cyprus, who after they
+crossed over into Syria were nicknamed "step-ladders,"[358] because they
+lay down and let the kings' wives use their bodies as steps to mount
+their carriages.
+
+§ IV. What kind of flatterer then must we be on our guard against? The
+one who neither seems to be nor acknowledges himself to be one: whom you
+will not always find in the vicinity of your kitchen, who is not to be
+caught watching the dial to see how near it is to dinner-time,[359] nor
+gets so drunk as to throw himself down anyhow, but one who is generally
+sober, and a busybody, and thinks he ought to have a hand in your
+affairs, and wishes to share in your secrets, and as to friendship plays
+rather a tragic than a satyric or comic part. For as Plato says, "it is
+the height of injustice to appear to be just when you are not really
+so,"[360] so we must deem the most dangerous kind of flattery not the
+open but the secret, not the playful but the serious. For it throws
+suspicion even upon a genuine friendship, which we may often confound
+with it, if we are not careful. When Gobryas pursued one of the Magi
+into a dark room, and was on the ground wrestling with him, and Darius
+came up and was doubtful how he could kill one without killing both,
+Gobryas bade him thrust his sword boldly through both of them;[361] but
+we, since we give no assent to that saying, "Let friend perish so the
+enemy perish with him,"[362] in our endeavour to distinguish the
+flatterer from the friend, seeing that their resemblances are so many,
+ought to take great care that we do not reject the good with the bad,
+nor in sparing what is beneficial fall in with what is injurious. For as
+wild grains mixed up with wheat, if very similar in size and appearance,
+are not easily kept apart, for if the sieve have small holes they don't
+pass through, and if large holes they pass with the corn, so flattery is
+not easily distinguished from friendship, being mixed up with it in
+feeling and emotion, habit and custom.
+
+§ V. Because however friendship is the most pleasant of all things, and
+nothing more glads the heart of man, therefore the flatterer attracts by
+the pleasure he gives, pleasure being in fact his field. And because
+favours and good services accompany friendship, as the proverb says "a
+friend is more necessary than fire or water,"[363] therefore the
+flatterer volunteers all sorts of services, and strives to show himself
+on all occasions zealous and obliging and ready. And since friendship is
+mainly produced by a similarity of tastes and habits, and to have the
+same likes and dislikes first brings people together and unites them
+through sympathy,[364] the flatterer observing this moulds himself like
+material and demeans himself accordingly, seeking completely to imitate
+and resemble those whom he desires to ingratiate himself with, being
+supple in change, and plausible in his imitations, so that one would
+say,
+
+  "Achilles' son, O no, it is himself."[365]
+
+But his cleverest trick is that, observing that freedom of speech, is
+both spoken of and reckoned as the peculiar and natural voice of
+friendship, while not speaking freely is considered unfriendly and
+disingenuous, he has not failed to imitate this trait of friendship
+also. But just as clever cooks infuse bitter sauces and sharp seasoning
+to prevent sweet things from cloying, so these flatterers do not use a
+genuine or serviceable freedom of speech, but merely a winking and
+tickling innuendo. He is therefore difficult to detect, like those
+creatures which naturally change their colour and take that of the
+material or place near them.[366] But since he deceives and conceals his
+true character by his imitations, it is our duty to unmask him and
+detect him by the differences between him and the true friend, and to
+show that he is, as Plato says, "tricked out in other people's colours
+and forms, from lack of any of his own."[367]
+
+§ VI. Let us examine the matter then from the beginning. I said that
+friendship originated in most cases from a similar disposition and
+nature, generally inclined to the same habits and morals, and rejoicing
+in the same pursuits, studies, and amusements, as the following lines
+testify: "To old man the voice of old man is sweetest, to boy that of
+boy, to woman is most acceptable that of woman, to the sick person that
+of sick person, while he that is overtaken by misfortune is a comforter
+to one in trouble." The flatterer knowing then that it is innate in us
+to delight in, and enjoy the company of, and to love, those who are like
+ourselves, attempts first to approach and get near a person in this
+direction, (as one tries to catch an animal in the pastures,) by the
+same pursuits and amusements and studies and modes of life quietly
+throwing out his bait, and disguising himself in false colours, till his
+victim give him an opportunity to catch him, and become tame and
+tractable at his touch. Then too he censures the things and modes of
+life and persons that he knows his victim dislikes, while he praises
+those he fancies immoderately, overdoing it indeed[368] with his show of
+surprise and excessive admiration, making him more and more convinced
+that his likes and dislikes are the fruits of judgement and not of
+caprice.
+
+§ VII. How then is the flatterer convicted, and by what differences is
+he detected, of being only a counterfeit, and not really like his
+victim? We must first then look at the even tenor and consistency of his
+principles, if he always delights in the same things, and always praises
+the same things, and directs and governs his life after one pattern, as
+becomes the noble lover of consistent friendship and familiarity. Such a
+person is a friend. But the flatterer having no fixed character of his
+own,[369] and not seeking to lead the life suitable for him, but shaping
+and modelling himself after another's pattern, is neither simple nor
+uniform, but complex and unstable, assuming different appearances, like
+water poured from vessel to vessel, ever in a state of flux and
+accommodating himself entirely to the fashion of those who entertain
+him. The ape indeed, as it seems, attempting to imitate man, is caught
+imitating his movements and dancing like him, but the flatterer himself
+attracts and decoys other men, imitating not all alike, for with one he
+sings and dances, with another he wrestles and gets covered with the
+dust of the palæstra, while he follows a third fond of hunting and the
+chase all but shouting out the words of Phædra,
+
+  "How I desire to halloo on the dogs,
+   Chasing the dappled deer,"[370]
+
+and yet he has really no interest in the chase, it is the hunter himself
+he sets the toils and snares for. And if the object of his pursuit is
+some young scholar and lover of learning, he is all for books then, his
+beard flows down to his feet,[371] he's quite a sight with his
+threadbare cloak, has all the indifference of the Stoic, and speaks of
+nothing but the rectangles and triangles of Plato. But if any rich and
+careless fellow fond of drink come in his way,
+
+  "Then wise Odysseus stript him of his rags,"[372]
+
+his threadbare cloak is thrown aside, his beard is shorn off like a
+fruitless crop, he goes in for wine-coolers and tankards, and laughs
+loudly in the streets, and jeers at philosophers. As they say happened
+at Syracuse, when Plato went there, and Dionysius was seized with a
+furious passion for philosophy, and so great was the concourse of
+geometricians that they raised up quite a cloud of dust in the palace,
+but when Plato fell out of favour, and Dionysius gave up philosophy, and
+went back again headlong to wine and women and trifles and debauchery,
+then all the court was metamorphosed, as if they all had drunk of
+Circe's cup, for ignorance and oblivion and silliness reigned rampant. I
+am borne out in what I say by the behaviour of great flatterers and
+demagogues,[373] the greatest of whom Alcibiades, a jeerer and
+horse-rearer at Athens, and living a gay and merry life, wore his hair
+closely shaven at Lacedæmon, and washed in cold water, and attired
+himself in a threadbare cloak; while in Thrace he fought[374] and drank;
+and at Tissaphernes' court lived delicately and luxuriously and in a
+pretentious style; and thus curried favour and was popular with
+everybody by imitating their habits and ways. Such was not the way
+however in which Epaminondas or Agesilaus acted, for though they
+associated with very many men and states and different modes of life,
+they maintained everywhere their usual demeanour, both in dress and diet
+and language and behaviour. So Plato[375] at Syracuse was exactly the
+same man as in the Academy, the same with Dionysius as with Dion.
+
+§ VIII. As to the changes of the flatterer, which resemble those of the
+polypus,[376] a man may most easily detect them by himself pretending to
+change about frequently, and by censuring the kind of life he used
+formerly to praise, and anon approving of the words actions and modes of
+life that he used to be displeased with. He will then see that the
+flatterer is never consistent or himself, never loving hating rejoicing
+grieving at his own initiative, but like a mirror, merely reflecting the
+image of other people's emotions and manners and feelings. Such a one
+will say, if you censure one of your friends to him, "You are slow in
+finding the fellow out, he never pleased me from the first." But if on
+the other hand you change your language and praise him, he will swear by
+Zeus that he rejoices at it, and is himself under obligations to the
+man, and believes in him. And if you talk of the necessity of changing
+your mode of life, of retiring from public life to a life of privacy and
+ease, he says, "We ought long ago to have got rid of uproar[377] and
+envy." But if you think of returning again to public life, he chimes in,
+"Your sentiments do you honour: retirement from business is pleasant,
+but inglorious and mean." One ought to say at once to such a one,
+"'Stranger, quite different now you look to what you did before.'[378] I
+do not need a friend to change his opinions with me and to assent to me
+in everything, my shadow will do that better, but I need one that will
+speak the truth and help me with his judgement." This is one way of
+detecting the flatterer.
+
+§ IX. We must also observe another difference in the resemblance between
+the friend and flatterer. The true friend does not imitate you in
+everything, nor is he too keen to praise, but praises only what is
+excellent, for as Sophocles says,
+
+  "He is not born to share in hate but love,"[379]
+
+yes, by Zeus, and he is born to share in doing what is right and in
+loving what is noble, and not to share in wrong-doing or misbehaviour,
+unless it be that, as a running of the eyes is catching, so through
+companionship and intimacy he may against his will contract by infection
+some vice or ill habit, as they say Plato's intimates imitated his
+stoop, Aristotle's his lisp, and king Alexander's his holding his head a
+little on one side, and rapidity of utterance in conversation,[380] for
+people mostly pick up unawares such traits of character. But the
+flatterer is exactly like the chameleon,[381] which takes every colour
+but white, and so he, though unable to imitate what is worth his while,
+leaves nothing that is bad unimitated. And just as poor painters unable
+to make a fine portrait from inefficiency in their craft, bring out the
+likeness by painting all the wrinkles, moles and scars, so the flatterer
+imitates his friend's intemperance, superstition, hot temper, sourness
+to domestics, suspicion of his friends and relations. For he is by
+nature inclined to what is worst, and thinks that imitation of what is
+bad is as far as possible removed from censure. For those are suspected
+who have noble aims in life, and seem to be vexed and disgusted at their
+friends' faults, for that injured and even ruined Dion with Dionysius,
+Samius with Philip, and Cleomenes with Ptolemy. But he that wishes to be
+and appear at the same time both agreeable and trustworthy pretends to
+rejoice more in what is bad, as being through excessive love for his
+friend not even offended at his vices, but as one with him in feeling
+and nature in all matters. And so they claim to share in involuntary and
+chance ailments, and pretend to have the same complaints, in flattery to
+those who suffer from any, as that their eyesight and sense of hearing
+are deficient, if their friends are somewhat blind or deaf, as the
+flatterers of Dionysius, who was rather short-sighted, jostled one
+another at a dinner party, and knocked the dishes off the table, _as if
+from defect of vision_.[382] And some to make their cases more similar
+wind themselves in closer, and dive even into family secrets for
+parallels. For seeing that their friends are unfortunate in marriage, or
+suspicious about the behaviour of their sons or relations, they do not
+spare themselves, but make quite a Jeremiad about their own sons, or
+wife, or kinsfolk, or relations, proclaiming loudly their own family
+secrets. For similarity in situation makes people more sympathetic, and
+their friends having received as it were hostages by their confessions,
+entrust them in return with their secrets, and having once made
+confidants of them, dare not take back their confidence.[383] I actually
+know of a man who turned his wife out of doors because his friend had
+put away his; but as he secretly visited her and sent messages to her,
+he was detected by his friend's wife noticing his conduct. So little did
+he know the nature of a flatterer that thought the following lines more
+applicable to a crab than a flatterer, "His whole body is belly, his eye
+is on everything, he is a creature creeping on his teeth," for such is a
+true picture of the parasite, "friends of the frying-pan, hunting for a
+dinner," to borrow the language of Eupolis.
+
+§ X. However let us put off all this to its proper place in the
+discourse. But let us not fail to notice the wiliness of the flatterer's
+imitation, in that, even if he imitates any good points in the person he
+flatters, he always takes care to give him the palm. Whereas among real
+friends there is no rivalry or jealousy of one another, but they are
+satisfied and contented alike whether they are equal or one of them is
+superior. But the flatterer, ever remembering that he is to play second
+fiddle,[384] makes his copy always fall a little short of the original,
+for he admits that he is everywhere outstripped and left behind, except
+in vice. For in that alone he claims pre-eminence, for if his friend is
+peevish, he says he is atrabilious; if his friend is superstitious, he
+says he is a fanatic; if his friend is in love, he says he is madly in
+love; if his friend laughs, he will say, "You laughed a little
+unseasonably, but I almost died of laughter." But in regard to any good
+points his action is quite the opposite. He says he can run quickly, but
+his friend flies; he says he can ride pretty well, but his friend is a
+Centaur on horseback. He says "I am not a bad poet, and don't write very
+bad lines",
+
+  "'But your sonorous verse is like Jove's thunder.'"
+
+Thus he shows at once that his friend's aims in life are good, and that
+his friend has reached a height he cannot soar to. Such then are the
+differences in the resemblances between the flatterer and the friend.
+
+§ XI. But since, as has been said before, to give pleasure is common to
+both, for the good man delights in his friends as much as the bad man in
+his flatterers, let us consider the difference between them here too.
+The difference lies in the different aim of each in giving pleasure.
+Look at it this way. There is no doubt a sweet smell in perfume. So
+there is also in medicine. But the difference is that while in perfume
+pleasure and nothing else is designed, in medicine either purging, or
+warming, or adding flesh to the system, is the primary object, and the
+sweet smell is only a secondary consideration. Again painters mix gay
+colours and dyes: there are also some drugs which are gay in appearance
+and not unpleasing in colour. What then is the difference between these?
+Manifestly we distinguish by the end each aims at. So too the social
+life of friends employs mirth to add a charm to some good and useful
+end,[385] and sometimes makes joking and a good table and wine, aye, and
+even chaff and banter, the seasoning to noble and serious matters, as
+in the line,
+
+  "Much they enjoyed talking to one another,"[386]
+
+and again,
+
+                        "Never did ought else
+  Disturb our love or joy in one another."[387]
+
+But the flatterer's whole aim and end is to cook up and season his joke
+or word or action, so as to produce pleasure. And to speak concisely,
+the flatterer's object is to please in everything he does, whereas the
+true friend always does what is right, and so often gives pleasure,
+often pain, not wishing the latter, but not shunning it either, if he
+deems it best. For as the physician, if it be expedient, infuses saffron
+or spikenard, aye, or uses some soothing fomentation or feeds his
+patient up liberally, and sometimes orders castor,
+
+  "Or poley,[388] that so strong and foully smells,"
+
+or pounds hellebore and compels him to drink it,--neither in the one
+case making unpleasantness, nor in the other pleasantness, his end and
+aim, but in both studying only the interest of his patient,--so the
+friend sometimes by praise and kindness, extolling him and gladdening
+his heart, leads him to what is noble, as Agamemnon,
+
+  "Teucer, dear head, thou son of Telamon,
+   Go on thus shooting, captain of thy men;"[389]
+
+or Diomede,
+
+  "How could I e'er forget divine Odysseus?"[390]
+
+But where on the other hand there is need of correction, then he rebukes
+with biting words and with the freedom worthy of a friend,
+
+  "Zeus-cherished Menelaus, art thou mad,
+   And in thy folly tak'st no heed of safety?"[391]
+
+Sometimes also he joins action to word, as Menedemus sobered the
+profligate and disorderly son of his friend Asclepiades, by shutting him
+out of his house, and not speaking to him. And Arcesilaus forbade Bato
+his school, when he wrote a line in one of his plays against Cleanthes,
+and only got reconciled with him after he repented and made his peace
+with Cleanthes. For we ought to give our friend pain if it will benefit
+him, but not to the extent of breaking off our friendship; but just as
+we make use of some biting medicine, that will save and preserve the
+life of the patient. And so the friend, like a musician, in bringing
+about an improvement to what is good and expedient, sometimes slackens
+the chords, sometimes tightens them, and is often pleasant, but always
+useful. But the flatterer, always harping on one note, and accustomed to
+play his accompaniment only with a view to please and to ingratiate
+himself, knows not how either to oppose in deed, or give pain in word,
+but complies only with every wish, ever chiming in with and echoing the
+sentiments of his patron. As then Xenophon says Agesilaus took pleasure
+in being praised by those who would also censure him,[392] so ought we
+to think that to please and gratify us is friendly in the person who can
+also give us pain and oppose us, but to feel suspicion at an intercourse
+which is merely for pleasure and gratification, and never pungent, aye
+and by Zeus to have ready that saying of the Lacedæmonian, who, on
+hearing king Charillus praised, said, "How can he be a good man, who is
+not severe even to the bad?"
+
+§ XII. They say the gadfly attacks bulls, and the tick dogs, in the ear:
+so the flatterer besieges with praise the ears of those who are fond of
+praise, and sticks there and is hard to dislodge. We ought therefore
+here to make a wide-awake and careful discrimination, whether the praise
+is bestowed on the action or the man. It is bestowed on the action, if
+people praise the absent rather than the present, if also those that
+have the same aims and aspirations praise not only us but all that are
+similarly disposed, and do not evidently say and do one thing at one
+time, and the direct contrary at another; and the greatest test is if we
+are conscious, in the matters for which we get the praise, that we have
+not regretted them, and are not ashamed at them, and would not rather
+have said and done differently. For our own inward judgement,
+testifying the contrary and not admitting the praise, is above passion,
+and impregnable and proof against the flatterer. But I know not how it
+is that most people in misfortune cannot bear exhortation, but are
+captivated more by condolence and sympathy, and when they have done
+something wrong and acted amiss, he that by censure and blame implants
+in them the stings of repentance is looked upon by them as hostile and
+an accuser, while they welcome and regard as friendly and well-disposed
+to them the person who bestows praise and panegyric on what they have
+done. Those then that readily praise and join in applauding some word or
+action on the part of someone whether in jest or earnest, only do
+temporary harm for the moment, but those who injure the character by
+their praise, aye, and by their flattery undermine the morals, act like
+those slaves who do not steal from the bin, but from the seed corn.[393]
+For they pervert the disposition, which is the seed of actions, and the
+character, which is the principle and fountain of life, by attaching to
+vice names that belong properly only to virtue. For as Thucydides
+says,[394] in times of faction and war "people change the accustomed
+meaning of words as applied to acts at their will and pleasure, for
+reckless daring is then considered bravery to one's comrades, and
+prudent delay specious cowardice, and sober-mindedness the cloak of the
+coward, and taking everything into account before action a real desire
+to do nothing." So too in the case of flattery we must observe and be on
+our guard against wastefulness being called liberality, and cowardliness
+prudence, and madness quick-wittedness, and meanness frugality, and the
+amorous man called social and affectionate, and the term manly applied
+to the passionate and vain man, and the term civil applied to the paltry
+and mean man. As I remember Plato[395] says the lover is a flatterer of
+the beloved one, and calls the snub nose graceful, and the aquiline nose
+royal, and swarthy people manly, and fair people the children of the
+gods, and the olive complexion is merely the lover's phrase to gloss
+over and palliate excessive pallor. And yet the ugly man persuaded he is
+handsome, or the short man persuaded he is tall, cannot long remain in
+the error, and receives only slight injury from it, and not irreparable
+mischief: but praise applied to vices as if they were virtues, so that
+one is not vexed but delighted with a vicious life, removes all shame
+from wrong-doing, and was the ruin of the Sicilians, by calling the
+savage cruelty of Dionysius and Phalaris detestation of wickedness and
+uprightness. It was the ruin of Egypt, by styling Ptolemy's effeminacy,
+and superstition, and howlings, and beating of drums, religion and
+service to the gods.[396] It was nearly the overthrow and destruction of
+the ancient manners of the Romans, palliating the luxury and
+intemperance and display of Antony as exhibitions of jollity and
+kindliness, when his power and fortune were at their zenith. What else
+invested Ptolemy[397] with his pipe and fiddle? What else brought
+Nero[398] on the tragic stage, and invested him with the mask and
+buskins? Was it not the praise of flatterers? And are not many kings
+called Apollos if they can just sing a song,[399] and Dionysuses if they
+get drunk, and Herculeses if they can wrestle, and do they not joy in
+such titles, and are they not dragged into every kind of disgrace by
+flattery?
+
+§ XIII. Wherefore we must be especially on our guard against the
+flatterer in regard to praise; as indeed he is very well aware himself,
+and clever to avoid suspicion. If he light upon some dandy, or rustic in
+a thick leather garment, he treats him with nothing but jeers and
+mocks,[400] as Struthias insulted Bias, ironically praising him for his
+stupidity, saying, "You have drunk more than king Alexander,"[401] and,
+"that he was ready to die of laughing at his tale about the
+Cyprian."[402] But when he sees people more refined very much on their
+guard, and observing both time and place, he does not praise them
+directly, but draws off a little and wheels round and approaches them
+noiselessly, as one tries to catch a wild animal. For sometimes he
+reports to a man the panegyric of other persons upon him, (as orators
+do, introducing some third person,) saying that he had a very pleasant
+conversation in the market with some strangers and men of worth, who
+mentioned how they admired his many good points. On another occasion he
+concocts and fabricates some false and trifling charges against him,
+pretending he has heard them from other people, and runs up with a
+serious face and inquires, where he said or did such and such a thing.
+And upon his denying he ever did, he pounces on him at once[403] and
+compliments his man with, "I thought it strange that you should have
+spoken ill of your friends, seeing that you don't even treat your
+enemies so: and that you should have tried to rob other people, seeing
+that you are so lavish with your own money."
+
+§ XIV. Other flatterers again, just as painters heighten the effect of
+their pictures by the combination of light and shade, so by censure
+abuse detraction and ridicule of the opposite virtues secretly praise
+and foment the actual vices of those they flatter. Thus they censure
+modesty as merely rustic behaviour in the company of profligates, and
+greedy people, and villains, and such as have got rich by evil and
+dishonourable courses; and contentment and uprightness they call having
+no spirit or energy in action; and when they associate with lazy and
+idle persons who avoid all public duties, they are not ashamed to call
+the life of a citizen wearisome meddling in other people's affairs, and
+the desire to hold office fruitless vain-glory. And some ere now to
+flatter an orator have depreciated a philosopher, and others won favour
+with wanton women by traducing those wives who are faithful to their
+husbands as constitutionally cold and countrybred. And by an acme of
+villainy flatterers do not always spare even themselves. For as
+wrestlers stoop that they may the easier give their adversaries a fall,
+so by censuring themselves they glide into praising others. "I am a
+cowardly slave," says such a one, "at sea, I shirk labour, I am madly in
+rage if a word is said against me; but this man fears nothing, has no
+vices, is a rare good fellow, patient and easy in all circumstances."
+But if a person has an excellent idea of his own good sense, and desires
+to be austere and self-opinionated, and in his moral rectitude is ever
+spouting that line of Homer,
+
+  "Tydides, neither praise nor blame me much,"[404]
+
+the artistic flatterer does not attack him as he attacked others, but
+employs against such a one a new device. For he comes to him about his
+own private affairs, as if desirous to have the advice of one wiser than
+himself; he has, he says, more intimate friends, but he is obliged to
+trouble him; "for whither shall we that are deficient in judgement go?
+whom shall we trust?" And having listened to his utterance he departs,
+saying he has received an oracle not an opinion. And if he notices that
+somebody lays claim to experience in oratory, he gives him some of his
+writings, and begs him to read and correct them. So, when king
+Mithridates took a fancy to play the surgeon, several of his friends
+offered themselves for operating upon, as for cutting or cauterizing,
+flattering in deed and not in word, for his being credited by them would
+seem to prove his skill.[405]
+
+  "For Providence has many different aspects."[406]
+
+But we can test this kind of negative praise, that needs more wary
+caution, by purposely giving strange advice and suggestions, and by
+adopting absurd corrections. For if he raises no objection but nods
+assent to everything, and approves of everything, and is always crying
+out, "Good! How admirable!" he is evidently
+
+  "Asking advice, but seeking something else,"
+
+wishing by praise to puff you up.
+
+§ XV. Moreover, as some have defined painting to be silent poetry,[407]
+so is there praise in silent flattery. For as hunters are more likely to
+catch the objects of their chase unawares, if they do not openly appear
+to be so engaged, but seem to be walking, or tending their sheep, or
+looking after the farm, so flatterers obtain most success in their
+praise, when they do not seem to be praising but to be doing something
+else. For he who gives up his place or seat to the great man when he
+comes in, and while making a speech to the people or senate breaks off
+even in the middle, if he observes any rich man wants to speak, and
+gives up to him alike speech and platform, shows by his silence even
+more than he would by any amount of vociferation that he thinks the
+other the better man, and superior to him in judgement. And consequently
+you may always see them occupying the best places at theatres and public
+assembly rooms, not that they think themselves worthy of them, but that
+they may flatter the rich by giving up their places to them; and at
+public meetings they begin speaking first, and then make way as for
+better men, and most readily take back their own view, if any
+influential or rich or famous person espouse the contrary view. And so
+one can see plainly that all such servility and drawing back on their
+part is a lowering their sails, not to experience or virtue or age, but
+to wealth and fame. Not so Apelles the famous painter, who, when
+Megabyzus sat with him, and wished to talk about lines and shades, said
+to him, "Do you see my lads yonder grinding colours, they admired just
+now your purple and gold, but now they are laughing at you for beginning
+to talk about what you don't understand."[408] And Solon, when Croesus
+asked him about happiness, replied that Tellus, an obscure Athenian, and
+Bito and Cleobis were happier than he was.[409] But flatterers proclaim
+kings and rich men and rulers not only happy and fortunate, but also
+pre-eminent for wisdom, and art, and every virtue.
+
+§ XVI. Now some cannot bear to hear the assertion of the Stoics[410]
+that the wise man is at once rich, and handsome, and noble, and a king;
+but flatterers declare that the rich man is at once orator and poet, and
+(if he likes) painter, and flute-player, and swift-footed, and strong,
+falling down if he wrestles with them, and if contending with him in
+running letting him win the race, as Crisso of Himera purposely allowed
+Alexander to outrun him, which vexed the king very much when he heard of
+it.[411] And Carneades said that the sons of rich men and kings learnt
+nothing really well and properly except how to ride, for their master
+praised and flattered them in their studies, and the person who taught
+them wrestling always let them throw him, whereas the horse, not knowing
+or caring whether his rider were a private person or ruler, rich or
+poor, soon threw him over his head if he could not ride well. Simple
+therefore and fatuous was that remark of Bion, "If you could by
+encomiums make your field to yield well and be fruitful, you could not
+be thought wrong in tilling it so rather than digging it and labouring
+in it: nor would it be strange in you to praise human beings if by so
+doing you could be useful and serviceable to them." For a field does not
+become worse by being praised, but those who praise a man falsely and
+against his deserts puff him up and ruin him.
+
+§ XVII. Enough has been said on this matter: let us now examine
+outspokenness. For just as Patroclus put on the armour of Achilles, and
+drove his horses to the battle, only durst not touch his spear from
+Mount Pelion, but let that alone, so ought the flatterer, tricked out
+and modelled in the distinctive marks and tokens of the friend, to leave
+untouched and uncopied only his outspokenness, as the special burden of
+friendship, "heavy, huge, strong."[412] But since flatterers, to avoid
+the blame they incur by their buffoonery, and drinking, and gibes, and
+jokes, sometimes work their ends by frowns and gravity, and intermix
+censure and reproof, let us not pass this over either without
+examination. And I think, as in Menander's Play the sham Hercules comes
+on the stage not with a club stout and strong, but with a light and
+hollow cane, so the outspokenness of the flatterer is to those who
+experience it mild and soft, and the very reverse of vigorous, and like
+those cushions for women's heads, which seem able to stand their ground,
+but in reality yield and give way under their pressure; so this sham
+outspokenness is puffed up and inflated with an empty and spurious and
+hollow bombast, that when it contracts and collapses draws in the person
+who relies on it. For true and friendly outspokenness attacks
+wrong-doers, bringing pain that is salutary and likely to make them more
+careful, like honey biting but cleansing ulcerated parts of the
+body,[413] but in other respects serviceable and sweet. But we will
+speak of this anon.[414] But the flatterer first exhibits himself as
+disagreeable and passionate and unforgiving in his dealings with others.
+For he is harsh to his servants, and a terrible fellow to attack and
+ferret out the faults of his kinsmen and friends, and to look up to and
+respect nobody who is a stranger, but to look down upon them, and is
+relentless and mischief-making in making people provoked with others,
+hunting after the reputation of hating vice, as one not likely knowingly
+to mince matters with the vicious, or ingratiate himself with them
+either in word or deed. Next he pretends to know nothing of real and
+great crimes, but he is a terrible fellow to inveigh against trifling
+and external shortcomings, and to fasten on them with intensity and
+vehemence, as if he sees any pot or pipkin out of its place, or anyone
+badly housed, or neglecting his beard or attire, or not adequately
+attending to a horse or dog. But contempt of parents, and neglect of
+children, and bad treatment of wife, and haughtiness to friends, and
+throwing away money, all this he cares nothing about, but is silent and
+does not dare to make any allusion to it: just as if the trainer in a
+gymnasium were to allow the athlete to get drunk and live in
+debauchery,[415] and yet be vexed at the condition of his oil-flask or
+strigil if out of order; or as if the schoolmaster scolded a boy about
+his tablet and pen, but paid no attention to a solecism or barbarism.
+The flatterer is like a man who should make no comment on the speech of
+a silly and ridiculous orator, but should find fault with his voice, and
+chide him for injuring his throat by drinking cold water; or like a
+person bidden to read some wretched composition, who should merely find
+fault with the thickness of the paper, and call the copyist a dirty and
+careless fellow. So too when Ptolemy seemed to desire to become learned,
+his flatterers used to spin out the time till midnight, disputing about
+some word or line or history, but not one of them all objected to his
+cruelty and outrages, his torturing and beating people to death.[416]
+Just as if, when a man has tumours and fistulas, one were to cut his
+hair and nails with a surgeon's knife, so flatterers use outspokenness
+only in cases where it gives no pain or distress.
+
+§ XVIII. Moreover some of them are cleverer still and make their
+outspokenness and censure a means of imparting pleasure. As Agis the
+Argive,[417] when Alexander bestowed great gifts on a buffoon, cried out
+in envy and displeasure, "What a piece of absurdity!" and on the king
+turning angrily to him and saying, "What are you talking about?" he
+replied, "I admit that I am vexed and put out, when I see that all you
+descendants of Zeus alike take delight in flatterers and jesters, for
+Hercules had his Cercopes, and Dionysus his Sileni, and with you too I
+see that such are held in good repute." And on one occasion, when the
+Emperor Tiberius entered the senate, one of his flatterers got up and
+said, that being free men they ought to be outspoken, and not suppress
+or conceal anything that might be important, and having by this exordium
+engaged everybody's attention, a dead silence prevailing, and even
+Tiberius being all attention, he said, "Listen, Cæsar, to what we all
+charge you with, although no one ventures to tell you openly of it; you
+neglect yourself, and are careless about your health, and wear yourself
+out with anxiety and labour on our behalf, taking no rest either by
+night or day." And on his stringing much more together in the same
+strain, they say the orator Cassius Severus said, "This outspokenness
+will ruin the man."
+
+§ XIX. These are indeed trifling matters: but the following are more
+important and do mischief to foolish people, when flatterers accuse them
+of the very contrary vices and passions to those to which they are
+really addicted; as Himerius the flatterer twitted a very rich, very
+mean, and very covetous Athenian with being a careless spendthrift, and
+likely one day to want bread as well as his children; or on the other
+hand if they rail at extravagant spendthrifts for meanness and
+sordidness, as Titus Petronius railed at Nero; or exhort rulers who make
+savage and cruel attacks on their subjects to lay aside their excessive
+clemency, and unseasonable and inexpedient mercy. Similar to these is
+the person who pretends to be on his guard against and afraid of a silly
+stupid fellow as if he were clever and cunning; and the one who, if any
+person fond of detraction, rejoicing in defamation and censure, should
+be induced on any occasion to praise some man of note, fastens on him
+and alleges against him that he has an itch for praising people. "You
+are always extolling people of no merit: for who is this fellow, or what
+has he said or done out of the common?" But it is in regard to the
+objects of their love that they mostly attack those they flatter, and
+additionally inflame them. For if they see people at variance with their
+brothers, or despising their parents, or treating their wives
+contemptuously, they neither take them to task nor scold them, but fan
+the flame of their anger still more. "You don't sufficiently appreciate
+yourself," they say, "you are yourself the cause of your being put upon
+in this way, through your constant submissiveness and humility." And if
+there is any tiff or fit of jealousy in regard to some courtesan or
+adulteress, the flatterer is at hand with remarkable outspokenness,
+adding fuel to flame,[418] and taking the lady's part, and accusing her
+lover of acting in a very unkind harsh and shameful manner to her,
+
+  "O ingrate, after all those frequent kisses!"[419]
+
+Thus Antony's friends, when he was passionately in love with the
+Egyptian woman,[420] persuaded him that he was loved by her, and twitted
+him with being cold and haughty to her. "She," they said, "has left her
+mighty kingdom and happy mode of life, and is wasting her beauty, taking
+the field with you like some camp-follower,
+
+  "The while your heart is proof 'gainst all her charms,"[421]
+
+as you neglect her love-lorn as she is." But he that is pleased at being
+reproached with his wrong-doing, and delights in those that censure him,
+as he never did in those that praised him, is unconscious that he is
+really perverted also by what seems to be rebuke. For such outspokenness
+is like the bites of wanton women,[422] that while seeming to hurt
+really tickle and excite pleasure. And just as if people mix pure wine,
+which is by itself an antidote against hemlock, with it and so offer it,
+they make the poison quite deadly, being rapidly carried to the heart by
+the warmth,[423] so ill-disposed men, knowing that outspokenness is a
+great antidote to flattery, make it a means of flattering. And so it was
+rather a bad answer Bias[424] made, to the person who inquired what was
+the most formidable animal, "Of wild animals the tyrant, and of tame the
+flatterer." For it would have been truer to observe that tame flatterers
+are those that are found round the baths and table, but the one that
+intrudes into the interior of the house and into the women's apartments
+with his curiosity and calumny and malignity, like the legs and arms of
+the polypus, is wild and savage and unmanageable.
+
+§ XX. Now one kind of caution against his snares is to know and ever
+remember that, whereas the soul contains true and noble and reasoning
+elements, as also unreasoning and false and emotional ones, the friend
+is always a counsellor and adviser to the better instincts of the soul,
+as the physician improves and maintains health, whereas the flatterer
+works upon the emotional and unreasoning ones, and tickles and
+titillates them and seduces them from reason, employing sensuality as
+his bait. As then there are some kinds of food which neither benefit the
+blood or spirit, nor brace up the nerves and marrow, but stir the
+passions, excite the lower nature, and make the flesh unsound and
+rotten, so the language of the flatterer adds nothing to soberness and
+reason, but encourages some love passion, or stirs up foolish rage, or
+incites to envy, or produces the empty and burdensome vanity of pride,
+or joins in bewailing woes, or ever by his calumnies and hints makes
+malignity and illiberality and suspicion sharp and timid and jealous,
+and cannot fail to be detected by those that closely observe him. For he
+is ever anchoring himself upon some passion, and fattening it, and, like
+a bubo, fastens himself on some unsound and inflamed parts of the soul.
+Are you angry? Have your revenge, says he. Do you desire anything? Get
+it. Are you afraid? Let us flee. Do you suspect? Entertain no doubts
+about it. But if he is difficult to detect in thus playing upon our
+passions, since they often overthrow reason by their intensity and
+strength, he will give a handle to find him out in smaller matters,
+being consistent in them too. For if anyone feels a little uneasy after
+a surfeit or excess in drink, and so is a little particular about his
+food and doubts the advisability of taking a bath, a friend will try and
+check him from excess, and bid him be careful and not indulge, whereas
+the flatterer will drag him to the bath, bid him serve up some fresh
+food, and not starve himself and so injure his constitution. And if he
+see him reluctant about a journey or voyage or some business or other,
+he will say that there is no hurry, that it's all one whether the
+business be put off, or somebody else despatched to look after it. And
+if you have promised to lend or give some money to a friend, but have
+repented of your offer, and yet feel ashamed not to keep your promise,
+the flatterer will throw his influence into the worse scale, he will
+confirm your desire to save your purse, he will destroy your reluctance,
+and will bid you be careful as having many expenses, and others to think
+about besides that person. And so, unless we are entirely ignorant of
+our desires, our shamelessness, and our timidity, the flatterer cannot
+easily escape our detection. For he is ever the advocate of those
+passions, and outspoken when we desire to repress them.[425] But so much
+for this matter.
+
+§ XXI. Now let us pass on to useful and kind services, for in them too
+the flatterer makes it very difficult and confusing to detect him from
+the friend, seeming to be zealous and ready on all occasions and never
+crying off. For, as Euripides says,[426] a friend's behaviour is, "like
+the utterance of truth, simple," and plain and inartificial, while that
+of the flatterer "is in itself unsound, and needs wise remedies," aye,
+by Zeus, and many such, and not ordinary ones. As for example in chance
+meetings the friend often neither speaks nor is spoken to, but merely
+looks and smiles, and then passes on, showing his inner affection and
+goodwill only by his countenance, which his friend also reciprocates,
+but the flatterer runs up, follows, holds out his hand at a distance,
+and if he is seen and addressed first, frequently protests with oaths,
+and calls witnesses to prove, that he did not see you. So in business
+friends neglect many unimportant points, are not too punctilious and
+officious, and do not thrust themselves upon every service, but the
+flatterer is persevering and unceasing and indefatigable in it, giving
+nobody else either room or place to help, but putting himself wholly at
+your disposal, and if you will not find him something to do for you, he
+is troubled, nay rather altogether dejected and lamenting loudly.[427]
+
+§ XXII. To all sensible people all this is an indication, not of true or
+sober friendship, but of a meretricious one, that embraces you more
+warmly than there is any occasion for. Nevertheless let us first look at
+the difference between the friend and flatterer in their promises. For
+it has been well said by those who have handled this subject before us,
+that the friend's promise is,
+
+  "If I can do it, and 'tis to be done,"
+
+but the flatterer's is,
+
+  "Speak out your mind, whate'er it is, to me."[428]
+
+And the comic dramatists put such fellows on the stage,
+
+  "Nicomachus, pit me against that soldier,
+   See if I beat him not into a jelly,
+   And make his face e'en softer than a sponge."[429]
+
+In the next place no friend participates in any matter, unless he has
+first been asked his advice, and put the matter to the test, and set it
+on a suitable and expedient basis. But the flatterer, if anyone allows
+him to examine a matter and give his opinion on it, not only wishes to
+gratify him by compliance, but also fearing to be looked upon with
+suspicion as unwilling and reluctant to engage in the business, gives in
+to and even urges on his friend's desire. For there is hardly any king
+or rich man who would say,
+
+  "O that a beggar I could find, or worse
+   Than beggar, if, with good intent to me,
+   He would lay bare his heart boldly and honestly;"[430]
+
+but, like the tragedians, they require a chorus of sympathizing friends,
+or the applause of a theatre. And so Merope gives the following advice
+in the tragedy,
+
+  "Choose you for friends those who will speak their mind,
+   For those bad men that only speak to please
+   See that you bolt and bar out of your house."[431]
+
+But they act just the contrary, for they turn away with horror from
+those who speak their mind, and hold different views as to what is
+expedient, while they welcome those bad and illiberal impostors (that
+only speak to please them) not only within their houses, but also to
+their affections and secrets. Now the simpler of these do not think
+right or claim to advise you in important matters, but only to assist in
+the carrying out of them: but the more cunning one stands by during the
+discussion, and knits his brows, and nods assent with his head, but says
+nothing, but if his friend express an opinion, he then says, "Hercules,
+you only just anticipated me, I was about to make that very remark." For
+as the mathematicians tell us that surfaces and lines neither bend nor
+extend nor move of themselves, being without body and only perceived by
+the mind, but only bend and extend and change their position with the
+bodies whose extremities they are: so you will catch the flatterer ever
+assenting with, and agreeing with, aye, and feeling with, and being
+angry with, another, so easy of detection in all these points of view is
+the difference between the friend and the flatterer. Moreover as regards
+the kind of good service. For the favour done by a friend, as the
+principal strength of an animal is within, is not for display or
+ostentation, but frequently as a doctor cures his patient imperceptibly,
+so a friend benefits by his intervention, or by paying off creditors, or
+by managing his friend's affairs, even though the person who receives
+the benefit may not be aware of it. Such was the behaviour of Arcesilaus
+on various occasions, and when Apelles[432] of Chios was ill, knowing
+his poverty, he took with him twenty drachmæ when he visited him, and
+sitting down beside him he said, "There is nothing here but those
+elements of Empedocles, 'fire and water and earth and balmy expanse of
+air,' but you don't lie very comfortably," and with that he moved his
+pillow, and privately put the money under it. And when his old
+housekeeper found it, and wonderingly told Apelles of it, he laughed and
+said, "This is some trick of Arcesilaus." And the saying is also true in
+philosophy that "children are like their parents."[433] For when
+Cephisocrates had to stand his trial on a bill of indictment, Lacydes
+(who was an intimate friend of Arcesilaus) stood by him with several
+other friends, and when the prosecutor asked for his ring, which was the
+principal evidence against him, Cephisocrates quietly dropped it on the
+ground, and Lacydes noticing this put his foot on it and so hid it. And
+after sentence was pronounced in his favour, Cephisocrates going up to
+thank the jury, one of them who had seen the artifice told him to thank
+Lacydes, and related to him all the matter, though Lacydes had not said
+a word about it to anybody. So also I think the gods do often perform
+benefits secretly, taking a natural delight in bestowing their favours
+and bounties.[434] But the good service of the flatterer has no justice,
+or genuineness, or simplicity, or liberality about it; but is
+accompanied with sweat, and running about, and noise, and knitting of
+the brow, creating an impression and appearance of toilsome and bustling
+service, like a painting over-curiously wrought in bold colours, and
+with bent folds wrinkles and angles, to make the closer resemblance to
+life. Moreover he tires one by relating what journeys and anxieties he
+has had over the matter, how many enemies he has made over it, the
+thousand bothers and annoyances he has gone through, so that you say,
+"The affair was not worth all this trouble." For being reminded of any
+favour done to one is always unpleasant and disagreeable and
+insufferable:[435] but the flatterer not only reminds us of his services
+afterwards, but even during the very moment of doing them upbraids us
+with them and is importunate. But the friend, if he is obliged to
+mention the matter, relates it modestly, and says not a word about
+himself. And so, when the Lacedæmonians sent corn to the people of
+Smyrna that needed it, and the people of Smyrna wondered at their
+kindness, the Lacedæmonians said, "It was no great matter, we only voted
+that we and our beasts of burden should go without our dinner one day,
+and sent what was so saved to you."[436] Not only is it handsome to do a
+favour in that way, but it is more pleasant to the receivers of it,
+because they think those who have done them the service have done it at
+no great loss to themselves.
+
+§ XXIII. But it is not so much by the importunity of the flatterer in
+regard to services, nor by his facility in making promises, that one can
+recognize his nature, as by the honourable or dishonourable kind of
+service, and by the regard to please or to be of real use. For the
+friend is not as Gorgias defined him, one who will ask his friend to
+help him in what is right, while he will himself do many services for
+his friend that are not right.
+
+  "For friend should share in good not in bad action."[437]
+
+He will therefore rather try and turn him away from what is not
+becoming, and if he cannot persuade him, good is that answer of Phocion
+to Antipater, "You cannot have me both as friend and flatterer,"[438]
+that is, as friend and no friend. For one must indeed assist one's
+friend but not do anything wrong for him, one must advise with him but
+not plot with him, one must bear witness for him but not join him in
+fraud, one must certainly share adversity with him but not crime. For
+since we should not wish even to know of our friends' dishonourable
+acts, much less should we desire to share their dishonour by acting with
+them. As then the Lacedæmonians, when conquered in battle by Antipater,
+on settling the terms of peace, begged that he would lay upon them what
+burdens he pleased, provided he enjoined nothing dishonourable, so the
+friend, if any necessity arise involving expense or danger or trouble,
+is the first to desire to be applied to and share in it with alacrity
+and without crying off, but if there be anything disgraceful in
+connection with it he begs to have nothing to do with it. The flatterer
+on the contrary cries off from toilsome and dangerous employments, and
+if you put him to the test by ringing him,[439] he returns a hollow and
+spurious sound, and finds some excuse; whereas use him in disgraceful
+and low and disreputable service, and trample upon him, he will think no
+treatment too bad or ignominious. Have you observed the ape? He cannot
+guard the house like the dog, nor bear burdens like the horse, nor
+plough like the ox, so he has to bear insult and ribaldry, and put up
+with being made sport of, exhibiting himself as an instrument to produce
+laughter. So too the flatterer, who can neither advocate your cause, nor
+give you useful counsel, nor share in your contention with anybody, but
+shirks all labour and toil, never makes any excuses in underhand
+transactions, is sure to lend a helping hand in any love affair, is
+energetic in setting free some harlot, and not careless in clearing off
+the account of a drinking score, nor remiss in making preparations for
+banquets, and obsequious to concubines, but if ordered to be uncivil to
+your relations, or to help in turning your wife out of doors, he is
+relentless and not to be put out of countenance. So that he is not hard
+to detect here too. For if ordered to do anything you please
+disreputable or dishonourable, he is ready to take any pains to oblige
+you.
+
+§ XXIV. One might detect again how greatly the flatterer differs from
+the friend by his behaviour to other friends. For the friend is best
+pleased with loving and being beloved by many, and also always tries to
+contrive for his friend that he too may be much loved and honoured, for
+he believes in the proverb "the goods of friends are common
+property,"[440] and thinks it ought to apply to nothing more than to
+friends; but the false and spurious and counterfeit friend, knowing how
+much he debases friendship, like debased and spurious coin, is not only
+by nature envious, but shows his envy even of those who are like
+himself, striving to outdo them in scurrility and gossip, while he
+quakes and trembles at any of his betters, not by Zeus "merely walking
+on foot by their Lydian chariot," but, to use the language of Simonides,
+"not even, having pure lead by comparison with their refined
+gold."[441] Whenever then, being light and counterfeit and false, he is
+put to the test at close quarters with a true and solid and cast-iron
+friendship, he cannot stand the test but is detected at once, and
+imitates the conduct of the painter that painted some wretched cocks,
+for he ordered his lad to scare away all live cocks as far from his
+picture as possible. So he too scares away real friends and will not let
+them come near if he can help it, but if he cannot prevent that, he
+openly fawns upon them, and courts them, and admires them as his
+betters, but privately runs them down and spreads calumnies about them.
+And when secret detraction has produced a sore feeling,[442] if he has
+not effected his end completely, he remembers and observes the teaching
+of Medius, who was the chief of Alexander's flatterers, and a leading
+sophist in conspiracy against the best men. He bade people confidently
+sow their calumny broadcast and bite with it, teaching them that even if
+the person injured should heal his sore, the scar of the calumny would
+remain. Consumed by these scars, or rather gangrenes and cancers,
+Alexander put to death Callisthenes, and Parmenio, and Philotas; while
+he himself submitted to be completely outwitted by such as Agnon, and
+Bagoas, and Agesias, and Demetrius, who worshipped him and tricked him
+up and feigned him to be a barbaric god. So great is the power of
+flattery, and nowhere greater, as it seems, than among the greatest
+people. For their thinking and wishing the best about themselves makes
+them credit the flatterer, and gives him courage.[443] For lofty heights
+are difficult of approach and hard to reach for those who endeavour to
+scale them, but the highmindedness and conceit of a person thrown off
+his balance by good fortune or good natural parts is easily reached by
+mean and petty people.
+
+§ XXV. And so we advised at the beginning of this discourse, and now
+advise again, to cut off self-love and too high an opinion of ourselves;
+for that flatters us first, and makes us more impressionable and
+prepared for external flatterers. But if we hearken to the god, and
+recognize the immense importance to everyone of that saying, "Know
+thyself,"[444] and at the same time carefully observe our nature and
+education and training, with its thousand shortcomings in respect to
+good, and the large proportion of vice and vanity mixed up with our
+words and deeds and feelings, we shall not make ourselves so easy a mark
+for flatterers. Alexander said that he disbelieved those who called him
+a god chiefly in regard to sleep and the sexual delight, for in both
+those things he was more ignoble and emotional than in other
+respects.[445] So we, if we observe the blots, blemishes, shortcomings,
+and imperfections of our private selves, shall perceive clearly that we
+do not need a friend who shall bestow upon us praise and panegyric, but
+one that will reprove us, and speak plainly to us, aye, by Zeus, and
+censure us if we have done amiss. For it is only a few out of many that
+venture to speak plainly to their friends rather than gratify them, and
+even among those few you will not easily find any who know how to do so
+properly, for they think they are outspoken when they abuse and scold.
+And yet, just as in the case of any other medicine, to employ freedom of
+speech unseasonably is only to give needless pain and trouble, and in a
+manner to do so as to produce vexation the very thing the flatterer does
+so as to produce pleasure. For it does people harm not only to praise
+them unseasonably but also to blame them unseasonably, and especially
+exposes them to the successful attack of flatterers, for, like water,
+they abandon the rugged hills for the soft grassy valleys. And so
+outspokenness ought to be tempered with kindness, and reason ought to be
+called in to correct its excessive tartness, (as we tone down the too
+powerful glare of a lamp), that people may not, by being troubled and
+grieved at continual blame and rebuke, fly for refuge to the shade of
+the flatterer, and turn aside to him to free themselves from annoyance.
+For we ought, Philopappus, to banish all vice by virtue, not by the
+opposite vice, as some hold,[446] by exchanging modesty for impudence,
+and countrified ways for town ribaldry, and by removing their character
+as far as possible from cowardice and effeminacy, even if that should
+make people get very near to audacity and foolhardiness. And some even
+make superstition a plea for atheism, and stupidity a plea for knavery,
+perverting their nature, like a stick bent double, from inability to set
+it straight. But the basest disowning of flattery is to be disagreeable
+without any purpose in view, and it shows an altogether inelegant and
+clumsy unfitness for social intercourse to shun by unpleasing moroseness
+the suspicion of being mean and servile in friendship; like the freedman
+in the comedy who thought railing only enjoying freedom of speech.
+Seeing then, that it is equally disgraceful to become a flatterer
+through trying only to please, as in avoiding flattery to destroy all
+friendship and intimacy by excessive freedom of speech, we must avoid
+both these extremes, and, as in any other case, make our freedom of
+speech agreeable by its moderation. So the subject itself seems next to
+demand that I should conclude it by discussing that point.
+
+§ XXVI. As then we see that much trouble arises from excessive freedom
+of speech, let us first of all detach from it any element of self-love,
+being carefully on our guard that we may not appear to upbraid on
+account of any private hurt or injury. For people do not regard a speech
+on the speaker's own behalf as arising from goodwill, but from anger,
+and reproach rather than admonition. For freedom in speech is friendly
+and has weight, but reproach is selfish and little. And so people
+respect and admire those that speak their mind freely, but accuse back
+and despise those that reproach them: as Agamemnon would not stand the
+moderate freedom of speech of Achilles, but submitted to and endured
+the bitter attack and speech of Odysseus,
+
+  "Pernicious chief, would that thou didst command
+   Some sorry host, and not such men as these!"[447]
+
+for he was restrained by the carefulness and sobriety of his speech, and
+also Odysseus had no private motive of anger but only spoke out on
+behalf of Greece,[448] whereas Achilles seemed rather vexed on his own
+account. And Achilles himself, though not sweet-tempered or mild of
+mood, but "a terrible man, and one that would perchance blame an
+innocent person,"[449] yet silently listened to Patroclus bringing
+against him many such charges as the following,
+
+  "Pitiless one, thy sire never was
+   Knight Peleus, nor thy mother gentle Thetis,
+   But the blue sea and steep and rocky crags
+   Thy parents were, so flinty is thy heart."[450]
+
+For as Hyperides the orator bade the Athenians consider not only whether
+he spoke bitterly, but whether he spoke so from interested motives,[451]
+so the rebuke of a friend void of all private feeling is solemn and
+grave and what one dare not lightly face. And if anyone shows plainly in
+his freedom of speech, that he altogether passes over and dismisses any
+offences his friend has done to himself, and only blames him for other
+shortcomings, and does not spare him but gives him pain for the
+interests of others, the tone of his outspokenness is invincible, and
+the sweetness of his manner even intensifies the bitterness and
+austerity of his rebuke. And so it has well been said, that in anger and
+differences with our friends we ought more especially to act with a view
+to their interest or honour. And no less friendly is it, when it appears
+that we have been passed over and neglected, to boldly put in a word for
+others that are neglected too, and to remind people of them, as Plato,
+when he was out of favour with Dionysius, begged for an audience, and
+Dionysius granted it, thinking that Plato had some personal grievance
+and was going to enter into it, but Plato opened the conversation as
+follows, "If, Dionysius, you knew that some enemy had sailed to Sicily
+with a view to do you some harm, but found no opportunity, would you
+allow him to sail back again, and go off scot-free?" "Certainly not,
+Plato," replied Dionysius, "for we must not only hate and punish the
+deeds of our enemies, but also their intentions." "If then," said Plato,
+"anyone has come here for your benefit, and wishes to do you good, and
+you do not find him an opportunity, is it right to let him go away with
+neglect and without thanks?" And on Dionysius asking, who he meant, he
+replied, "I mean Æschines, a man of as good a character as any of
+Socrates' pupils whatever, and able to improve by his conversation any
+with whom he might associate: and he is neglected, though he has made a
+long voyage here to discuss philosophy with you." This speech so
+affected Dionysius, that he at once threw his arms round Plato and
+embraced him, admiring his benevolence and loftiness of mind, and
+treated Æschines well and handsomely.
+
+§ XXVII. In the next place, let us clear away as it were and remove all
+insolence, and jeering, and mocking, and ribaldry, which are the evil
+seasonings of freedom of speech. For as, when the surgeon performs an
+operation, a certain neatness and delicacy of touch ought to accompany
+his use of the knife, but all pantomimic and venturesome and fashionable
+suppleness and over-finicalness ought to be far away from his hand, so
+freedom of speech admits of dexterity and politeness, provided that a
+pleasant way of putting it does not destroy the power of the rebuke, for
+impudence and coarseness and insolence, if added to freedom of speech,
+entirely mar and ruin the effect. And so the harper plausibly and
+elegantly silenced Philip, who ventured to dispute with him about proper
+playing on the harp, by answering him, "God forbid that you should be so
+unfortunate, O king, as to understand harping better than me." But that
+was not a right answer of Epicharmus, when Hiero a few days after
+putting to death some of his friends invited him to supper, "You did not
+invite me," he said, "the other day, when you sacrificed your friends."
+Bad also was that answer of Antiphon, who, when Dionysius asked him
+"which was the best kind of bronze," answered, "That of which the
+Athenians made statues of Harmodius and Aristogiton." For this
+unpleasant and bitter kind of language profits not those that use it,
+nor does scurrility and puerile jesting please, but such kind of
+speeches are indications of an incontinent tongue inspired by hate, and
+full of malignity and insolence, and those who use such language do but
+ruin themselves, recklessly dancing on the verge of a well.[452] For
+Antiphon was put to death by Dionysius, and Timagenes lost the
+friendship of Augustus, not by using on any occasion too free a tongue,
+but at supper-parties and walks always declining to talk seriously,
+"only saying what he knew would make the Argives laugh,"[453] and thus
+virtually charging friendship with being only a cloak for abuse. For
+even the comic poets have introduced on the stage many grave sentiments
+well adapted to public life, but joking and ribaldry being mixed with
+them, like insipid sauces with food, destroy their effect and make them
+lose their nourishing power, so that the comic poets only get a
+reputation for malignity and coarseness, and the audience get no benefit
+from what is said. We may on other occasions jest and laugh with our
+friends, but let our outspokenness be coupled with seriousness and
+gravity, and if it be on important matters, let our speech be
+trustworthy and moving from its pathos, and animation, and tone of
+voice. And on all occasions to let an opportunity slip by is very
+injurious, but especially does it destroy the usefulness of freedom of
+speech. It is plain therefore that we must abstain from freedom of
+speech when men are in their cups. For he disturbs the harmony of a
+social gathering[454] who, in the midst of mirth and jollity, introduces
+a topic that shall knit the brows and contract the face, and shall act
+as a damper to the Lysian[455] god, who, as Pindar says, "looses the
+rope of all our cares and anxieties." There is also great danger in such
+ill-timed freedom of speech. For wine makes people easily slip into
+rage, and oftentimes freedom of speech in liquor makes enemies. And
+generally speaking it is not noble or brave but cowardly to conceal your
+ideas when people are sober and to give free vent to them at table,
+snarling like cowardly dogs. We need say no more therefore on this head.
+
+§ XXVIII. But since many people do not think fit or even dare to find
+fault with their friends when in prosperity, but think that condition
+altogether out of the reach and range of rebuke, but inveigh against
+them if they have made a slip or stumble, and trample upon them if they
+are in dejection and in their power, and, like a stream swollen above
+its banks, pour upon them then the torrent of all their eloquence,[456]
+and enjoy and are glad at their reverse of fortune, owing to their
+former contempt of them when they were poor themselves, it is not amiss
+to discuss this somewhat, and to answer those words of Euripides,
+
+  "What need of friends, when things go well with us?"[457]
+
+for those in prosperity stand in especial need of friends who shall be
+outspoken to them, and abate their excessive pride. For there are few
+who are sensible in prosperity, most need to borrow wisdom from others,
+and such considerations as shall keep them lowly when puffed up and
+giving themselves airs owing to their good fortune. But when the deity
+has abased them and stripped them of their conceit, there is something
+in their very circumstances to reprove them and bring about a change of
+mind. And so there is no need then of a friendly outspokenness, nor of
+weighty or caustic words, but truly in such reverses "it is sweet to
+look into the eyes of a friendly person,"[458] consoling and cheering
+one up: as Xenophon[459] tells us that the sight of Clearchus in battle
+and dangers, and his calm benevolent face, inspired courage in his men
+when in peril. But he who uses to a man in adversity too great freedom
+and severity of speech, like a man applying too pungent a remedy to an
+inflamed and angry eye, neither cures him nor abates his pain, but adds
+anger to his grief, and exasperates his mental distress. For example
+anyone well is not at all angry or fierce with a friend, who blames him
+for his excesses with women and wine, his laziness and taking no
+exercise, his frequent baths, and his unseasonable surfeiting: but to a
+person ill all this is unsufferable, and even worse than his illness to
+hear, "All this has happened to you through your intemperance, and
+luxury, your dainty food, and love for women." The patient answers, "How
+unseasonable is all this, good sir! I am making my will, the doctors are
+preparing me a dose of castor and scammony, and you are scolding me and
+plying me with philosophy." And thus the affairs of the unfortunate do
+not admit of outspokenness and a string of Polonius-like saws, but they
+require kindness and help. For when children fall down their nurses do
+not run up to them and scold, but pick them up, and clean them, and tidy
+their dress, and afterwards find fault and correct them. The story is
+told of Demetrius of Phalerum, when an exile from his native country,
+and living a humble and obscure life at Thebes, that he was not pleased
+to see Crates approaching, for he expected to receive from him cynical
+outspokenness and harsh language. But as Crates talked kindly to him,
+and discussed his exile, and pointed out that there was no evil in it,
+or anything that ought to put him about, for he had only got rid of the
+uncertainties and dangers of public life, and at the same time bade him
+trust in himself and his condition of mind, Demetrius cheered up and
+became happier, and said to his friends, "Out upon all my former
+business and employments, that left me no leisure to know such a man as
+this!"
+
+  "For friendly speech is good to one in grief,
+   While bitter language only suits the fool."[460]
+
+This is the way with generous friends. But the ignoble and low
+flatterers of those in prosperity, as Demosthenes says fractures and
+sprains always give us pain again when the body is not well,[461] adhere
+to them in reverses, as if they were pleased at and enjoyed them. But
+indeed if there be any need of reminding a man of the blunders he
+committed through unadvisedly following his own counsel, it is enough to
+say, "This was not to my mind, indeed I often tried to dissuade you from
+it."[462]
+
+§ XXIX. In what cases then ought a friend to be vehement, and when ought
+he to use emphatic freedom of language? When circumstances call upon him
+to check some headlong pleasure or rage or insolence, or to curtail
+avarice, or to correct some foolish negligence. Thus Solon spoke out to
+Croesus, who was corrupted and enervated by insecure good fortune,
+bidding him look to the end.[463] Thus Socrates restrained Alcibiades,
+and wrung from him genuine tears by his reproof, and changed his
+heart.[464] Such also was the plain dealing of Cyrus with Cyaxares, and
+of Plato with Dion, for when Dion was most famous and attracted to
+himself the notice of all men, by the splendour and greatness of his
+exploits, Plato warned him to fear and be on his guard against "pleasing
+only himself, for so he would lose all his friends."[465] Speusippus
+also wrote to him not to plume himself on being a great person only with
+lads and women, but to see to it that by adorning Sicily with piety and
+justice and good laws he might make the Academy glorious. On the other
+hand Euctus and Eulæus, companions of Perseus, in the days of his
+prosperity ingratiated themselves with him, and assented to him in all
+things, and danced attendance upon him, like all the other courtiers,
+but when he fled after his defeat by the Romans at Pydna, they attacked
+him and censured him bitterly, reminding him and upbraiding him in
+regard to everything he had done amiss or neglected to do, till he was
+so greatly exasperated both from grief and rage that he whipped out his
+sword and killed both of them.
+
+§ XXX. Let so much suffice for general occasions of freedom of speech.
+There are also particular occasions, which our friends themselves
+furnish, that one who really cares for his friends will not neglect, but
+make use of. In some cases a question, or narrative, or the censure or
+praise of similar things in other people, gives as it were the cue for
+freedom of speech. Thus it is related that Demaratus came to Macedonia
+from Corinth at the time when Philip was at variance with his wife and
+son, and when the king asked if the Greeks were at harmony with one
+another, Demaratus, being his well-wisher and friend, answered, "It is
+certainly very rich of you, Philip, inquiring as to concord between the
+Athenians and Peloponnesians, when you don't observe that your own house
+is full of strife and variance."[466] Good also was the answer of
+Diogenes, who, when Philip was marching to fight against the Greeks,
+stole into his camp, and was arrested and brought before him, and the
+king not recognizing him asked if he was a spy, "Certainly," replied he,
+"Philip, I have come to spy out your inconsiderate folly, which makes
+you, under no compulsion, come here and hazard your kingdom and life on
+a moment's[467] cast of the die." This was perhaps rather too strong a
+remark.
+
+§ XXXI. Another suitable time for reproof is when people have been
+abused by others for their faults, and have consequently become humble,
+and abated their pride. The man of tact will ingeniously seize the
+occasion, checking and baffling those that used the abuse, but privately
+speaking seriously to his friend, and reminding him, that he ought to be
+more careful if for no other reason than to take off the edge of his
+enemies' satire. He will say, "How can they open their mouths against
+you, or what can they urge, if you give up and abandon what you get this
+bad name about?" Thus pain comes only from abuse, but profit from
+reproof. And some correct their friends more daintily by blaming
+others; censuring others for what they know are their friends' faults.
+Thus my master Ammonius in afternoon school, noticing that some of his
+pupils had not dined sufficiently simply, bade one of his freedmen
+scourge his own son, charging him with being unable to get through his
+dinner without vinegar,[468] but in acting thus he had an eye to us, so
+that this indirect rebuke touched the guilty persons.
+
+§ XXXII. We must also beware of speaking too freely to a friend in the
+company of many people, remembering the well-known remark of Plato. For
+when Socrates reproved one of his friends too vehemently in a discussion
+at table, Plato said, "Would it not have been better to have said this
+privately?" Whereupon Socrates replied, "And you too, sir, would it not
+have become you to make this remark also privately?" And Pythagoras
+having rebuked one of his pupils somewhat harshly before many people,
+they say the young fellow went off and hung himself, and from that
+moment Pythagoras never again rebuked anyone in another's presence. For,
+as in the case of some foul disease, so also in the case of wrong-doing
+we ought to make the detection and exposure private, and not
+ostentatiously public by bringing witnesses and spectators. For it is
+not the part of a friend but a sophist to seek glory by the ill-fame of
+another, and to show off in company, like the doctors that perform
+wonderful cures in the theatres as an advertisement.[469] And
+independently of the insult, which ought not to be an element in any
+cure, we must remember that vice is contentious and obstinate. For it is
+not merely "love," as Euripides says, that "if checked becomes more
+vehement," but an unsparing rebuke before many people makes every
+infirmity and vice more impudent. As then Plato[470] urges old men who
+want to teach the young reverence to act reverently to them first
+themselves, so among friends a gentle rebuke is gently taken, and a
+cautious and careful approach and mild censure of the wrong-doer
+undermines and destroys vice, and makes its own modesty catching. So
+that line is most excellent, "holding his head near, that the others
+might not hear."[471] And most especially indecorous is it to expose a
+husband in the hearing of his wife, or a father before his children, or
+a lover in the presence of the loved one, or a master before his
+scholars. For people are beside themselves with pain and rage if
+reproached before those with whom they desire to be held in good repute.
+And I think it was not so much wine that exasperated Alexander with
+Clitus, as his seeming to put him down in the presence of many people.
+And Aristomenes, the tutor of Ptolemy,[472] because he went up to the
+king and woke him as he was asleep in an audience of some ambassadors,
+gave a handle to the king's flatterers who professed to be indignant on
+his behalf, and said, "If after your immense state-labours and many
+vigils you have been overpowered by sleep, he ought to have rebuked you
+privately, and not put his hands upon you before so many people." And
+Ptolemy sent for a cup of poison and ordered the poor man to drink it
+up. And Aristophanes said Cleon blamed him for "railing against the
+state when strangers were present,"[473] and so irritating the
+Athenians. We ought therefore to be very much on our guard in relation
+to this point too as well as others, if we wish not to make a display
+and catch the public ear, but to use our freedom of speech for
+beneficial purposes and to cure vice. Moreover, what Thucydides has
+represented the Corinthians saying of themselves, that "they had a right
+to blame their neighbours,"[474] is not a bad precept for those to
+remember who intend to use freedom of speech. Lysander, it seems, on one
+occasion said to a Megarian, who was speaking somewhat boldly on behalf
+of Greece among the allies, "Your words require a state to back
+them":[475] similarly every man's freedom of speech requires character
+behind it, and especially true is this in regard to those who censure
+and correct others. Thus Plato said that his life was a tacit rebuke to
+Speusippus: and doubtless Xenocrates by his mere presence in the
+schools, and by his earnest look at Polemo, made a changed man of him.
+Whereas a man of levity and bad character, if he ventures to rebuke
+anybody, is likely to hear the line,
+
+  "He doctors others, all diseased himself."[476]
+
+§ XXXIII. Yet since circumstances frequently call on people who are bad
+themselves in association with other such to reprove them, the most
+convenient mode of reproof will be that which contrives to include the
+reprover in the same indictment as the reproved, as in the case of the
+line,
+
+  "Tydides, how on earth have we forgot
+   Our old impetuous courage?"[477]
+
+and,
+
+  "Now are we all not worth one single Hector."[478]
+
+In this mild way did Socrates rebuke young men, as not himself without
+ignorance, but one that needed in common with them to prosecute virtue,
+and seek truth. For they gain goodwill and influence, who seem to have
+the same faults as their friends, and desire to correct themselves as
+well as them. But he who is high and mighty in setting down another, as
+if he were himself perfect and without any imperfections, unless he be
+of a very advanced age, or has an acknowledged reputation for virtue and
+worth, does no good, but is only regarded as a tiresome bore. And so it
+was wisely done of Phoenix to relate his own mishaps, how he had meant
+killing his father, but quickly repented at the thought "that he would
+be called by the Achæans parricide,"[479] that he might not seem to be
+rebuking Achilles, as one that had himself never suffered from excess of
+rage. For kindness of this sort has great influence, and people yield
+more to those who seem to be sympathetic and not supercilious. And since
+we ought not to expose an inflamed eye to a strong light, and a soul a
+prey to the passions cannot bear unmixed reproof and rebuke, one of the
+most useful remedies will be found to be a slight mixture of praise, as
+in the following lines,
+
+  "Ye will not sure give up your valiant courage,
+   The best men in the host! I should not care
+   If any coward left the fight, not I;
+   But you to do so cuts me to the heart."[480]
+
+And,
+
+  "Where is thy bow, where thy wing'd arrows, Pandarus,
+   Where thy great fame, which no one here can match?"[481]
+
+Such language again plainly cheers very much those that are down as,
+
+  "Where now is Oedipus, and his famous riddles?"[482]
+
+and,
+
+  "Does much-enduring Hercules say this?"[483]
+
+For not only does it soften the harsh imperiousness of censure, but
+also, by reminding a man of former noble deeds, implants a desire to
+emulate his former self in the person who is ashamed of what is low, and
+makes himself his own exemplar for better things. But if we make a
+comparison between him and other men, as his contemporaries, his
+fellow-citizens, or his relations, then the contentious spirit inherent
+in vice is vexed and exasperated, and is often apt to chime in angrily,
+"Why don't you go off to my betters then, and leave off bothering me?"
+We must therefore be on our guard against praising others, when we are
+rebuking a man, unless indeed it be their parents, as Agamemnon says in
+Homer,
+
+  "Little like Tydeus is his father's son!"[484]
+
+or as Odysseus in the play called "The Scyrians,"[485]
+
+  "Dost thou card wool, and thus the lustre smirch
+   Of thy illustrious sire, thy noble race?"
+
+§ XXXIV. But it is by no means fitting when rebuked to rebuke back, and
+when spoken to plainly to answer back, for that soon kindles a flame and
+causes dissension; and generally speaking such altercation will not look
+so much like a retort as an inability to bear freedom of speech. It is
+better therefore to listen patiently to a friend's rebuke, for if he
+should afterwards do wrong himself and so need rebuke, he has set you
+the example of freedom of speech. For being reminded without any malice,
+that he himself has not been accustomed to spare his friends when they
+have done wrong, but to convince them and show them their fault, he will
+be the more inclined to yield and give himself up to correction, as it
+will seem a return of goodwill and kindness rather than scolding or
+rage.
+
+§ XXXV. Moreover, as Thucydides says "he is well advised who [only]
+incurs envy in the most important matters,"[486] so the friend ought
+only to take upon himself the unpleasant duty of reproof in grave and
+momentous cases. For if he is always in a fret and a fume, and rates his
+acquaintances more like a tutor than a friend, his rebuke will be blunt
+and ineffective in cases of the highest importance, and he will resemble
+a doctor who dispenses some sharp and bitter, but important and costly,
+drug in trifling cases of common occurrence, where it was not at all
+needed, and so will lose all the advantages that might come from a
+judicious use of freedom of speech. He will therefore be very much on
+his guard against continual fault-finding, and if his friend is always
+pettifogging about minute matters, and is needlessly querulous, it will
+give him a handle against him in more important shortcomings. Philotimus
+the doctor, when a patient who had abscesses on his liver showed him his
+sore finger, said to him, "My friend, it is not the whitlow that
+matters."[487] So an opportunity sometimes offers itself to a friend to
+say to a man, who is always finding fault on small and trivial points,
+"Why are we always discussing mere child's play, tippling,[488] and
+trifles? Let such a one, my dear sir, send away his mistress, or give up
+playing at dice, he will then be in my opinion in all respects an
+excellent fellow." For he who receives pardon on small matters is
+content that his friend should rebuke him on matters of more moment: but
+the man who is ever on the scold, everywhere sour and glum, knowing and
+prying into everything, is scarcely tolerable to his children or
+brothers, and insufferable to his slaves.
+
+§ XXXVI. But since "neither," to use the words of Euripides, "do all
+troubles proceed only from old age,"[489] nor from the stupidity of our
+friends, we ought to observe not only the shortcomings but also the good
+points of our friends, aye, by Zeus, and to be ready to praise them
+first, and only censure them afterwards. For as iron receives its
+consistency and temper by first being submitted to fire and so made soft
+and then dipped into cold water, so when friends have been first warmed
+and melted with praises we can afterwards use gentle remonstrance, which
+has a similar effect to that of dipping in the case of the metal. For an
+opportunity will offer itself to say, "Are those actions worthy to be
+compared with these? Do you see what fruits virtue yields? These are the
+things we your friends ask of you, these become you, for these you are
+designed by nature; but all that other kind of conduct we must reject
+with abhorrence, 'cast it away on a mountain, or throw it into the
+roaring sea.'"[490] For as a clever doctor would prefer to cure the
+illness of his patient by sleep and diet rather than by castor or
+scammony, so a kind friend and good father or teacher delight to use
+praise rather than blame to correct the character. For nothing makes
+rebuke less painful or more beneficial than to refrain from anger, and
+to inveigh against wrong-doing mildly and kindly. And so we ought not
+sharply to drive home the guilt of those who deny it, or prevent their
+making their defence, but even contrive to furnish them with specious
+excuses, and if they seem reluctant to give a bad motive for their
+action we ought ourselves to find for them a better, as Hector did for
+his brother Paris,
+
+  "Unhappy man, thy anger was not good,"[491]
+
+suggesting that his absconding from the battle was not running away or
+cowardice, but only anger. And Nestor says to Agamemnon,
+
+  "You only yielded to your lofty passion."[492]
+
+For it has, I think, a better moral tendency to say "You forgot," or
+"You did it inadvertently," than to say "You acted unfairly," or "You
+behaved shamefully:" as also "Don't contend with your brother," than
+"Don't envy your brother;" and "Avoid the woman who is your ruin," than
+"Stop ruining the woman." Such is the language employed in rebuke that
+desires to reform and not to wound; that rebuke which looks merely at
+the effect to be produced acts on another principle. For when it is
+necessary to stop people on the verge of wrong-doing, or to check some
+violent and irregular impulse, or if we wish to rouse and infuse vigour
+in those who prosecute virtue only feebly and languidly, we may then
+assign strange and unbecoming motives for their behaviour. As Odysseus
+in Sophocles' play,[493] striving to rouse Achilles, says he is not
+angry about his supper,[494] but "that he is afraid now that he looks
+upon the walls of Troy," and when Achilles was vexed at this, and talked
+of sailing home again, he said,
+
+  "I know what 'tis you shun: 'tis not ill fame:
+   But Hector's near, it is not safe to beard him."
+
+Thus by frightening the high-spirited and courageous man by the
+imputation of cowardice, and the sober and orderly man by that of
+licentiousness, and the liberal and munificent man by that of meanness
+and avarice, people urge them on to what is good, and deter them from
+what is bad, showing moderation in cases past remedy, and exhibiting in
+their freedom of speech more sorrow and sympathy than fault-finding; but
+in the prevention of wrong-doing and in earnest fighting against the
+passions they are vehement and inexorable and assiduous: for that is the
+time for downright plainness and truth. Besides we see that enemies
+censure one another for what they have done amiss, as Diogenes
+said,[495] he who wished to lead a good life ought to have good friends
+or red-hot enemies, for the former told you what was right, and the
+latter blamed you if you did what was wrong. But it is better to be on
+our guard against wrong actions, through listening to the persuasion of
+those that advise us well, than to repent, after we have done wrong, in
+consequence of the reproaches of our enemies. And so we ought to employ
+tact in our freedom of speech, as it is the greatest and most powerful
+remedy in friendship, and always needs a well-chosen occasion, and
+moderation in applying it.
+
+§ XXXVII. Since then, as I have said before, freedom of speech is often
+painful to the person who is to receive benefit from it, we must imitate
+the surgeons, who, when they have performed an operation, do not leave
+the suffering part to pain and smart, but bathe and foment it; so those
+who do their rebuking daintily run[496] off after paining and smarting,
+and by different dealing and kind words soothe and mollify them, as
+statuaries smooth and polish images which have been broken or chipped.
+But he that is broken and wounded by rebuke, if he is left sullen and
+swelling with rage and off his equilibrium, is henceforth hard to win
+back or talk over. And so people who reprove ought to be especially
+careful on this point, and not to leave them too soon, nor break off
+their conversation and intercourse with their acquaintances at the
+exasperating and painful stage.
+
+    [348] Plato, "Laws," v. p. 731 D, E.
+
+    [349] "Laws," v. p. 730 C.
+
+    [350] Inscribed in the vestibule of the temple of Apollo
+    at Delphi. See Pausanias, x. 24.
+
+    [351] Used here apparently proverbially for poverty or
+    low position in life.
+
+    [352] 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."
+
+    [353] Hesiod, "Theogony," 64.
+
+    [354] Euripides, "Ion," 732.
+
+    [355] Our author assigns this saying to Prodicus, "De
+    Sanitate Præcepta," § viii. But to Evenus, "Quæst.
+    Conviv." Lib. vii. Prooemium, and "Platonicæ
+    Quæstiones," x. § iii.
+
+    [356] As was usual. See Homer, "Odyssey," i. 146. Cf.
+    Plautus, "Persa," v. iii. 16: "Hoc age, accumbe: hunc
+    diem suavem meum natalem agitemus amoenum: date aquam
+    manibus: apponite mensam."
+
+    [357] From a play of Eupolis called "The Flatterers."
+    Cf. Terence, "Eunuchus," 489-491.
+
+    [358] See Athenæus, 256 D. Compare also Valerius Maximus,
+    ix. 1.
+
+    [359] "Videatur Casaubonus ad Athenæum, vi. p. 243
+    A."--_Wyttenbach._
+
+    [360] "Republic," p. 361 A.
+
+    [361] See Herodotus, iii. 78.
+
+    [362] See Erasmus, "Adagia," p. 1883.
+
+    [363] "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._
+
+    [364] Compare Sallust, "De Catilinæ Conjuratione," cap.
+    xx.: "Nam idem velle atque idem nolle, ea demum firma
+    amicitia est."
+
+    [365] "Proverbiale, quo utitur Plutarchus in Alcibiade,
+    p. 203 D. Iambus Tragici esse videtur, ad Neoptolemum
+    dictus."--_Wyttenbach._
+
+    [366] As the polypus, or chameleon.
+
+    [367] Plato, "Phædrus," p. 239 D.
+
+    [368] Wyttenbach compares Juvenal, iii. 100-108.
+
+    [369] See my note "On Abundance of Friends," § ix.
+    Wyttenbach well points out the felicity of the
+    expression here, "siquidem parasitus est [Greek: aoikos
+    kai anestios]."
+
+    [370] Euripides, "Hippolytus," 219, 218. Cf. Ovid,
+    "Heroides," iv. 41, 42.
+
+    [371] Compare "How one may be aware of one's progress in
+    virtue," § x. Cf. also Horace, "Satires," ii. iii. 35;
+    Quintilian, xi. 1.
+
+    [372] "Odyssey," xxii. 1.
+
+    [373] The demagogue is a kind of flatterer. See
+    Aristotle, "Pol." iv. 4.
+
+    [374] Cf. Aristophanes, "Acharnians," 153, [Greek: hoper
+    machimôtaton thrakôn ethnos].
+
+    [375] Plato was somewhat of a traveller, he three times
+    visited Syracuse, and also travelled in Egypt.
+
+    [376] As to the polypus, see "On Abundance of Friends,"
+    § ix.
+
+    [377] As "Fumum et opes _strepitumque_ Romæ."--Horace,
+    "Odes," iii. 29. 12.
+
+    [378] Homer, "Odyssey," xvi. 181.
+
+    [379] Sophocles, "Antigone," 523.
+
+    [380] 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.
+
+    [381] "De Chamæleonte Aristoteles 'Hist. Animal.' i. 11;
+    'Part. Animal.' iv. 11; Theophrastus Eclog. ap. Photium
+    edit. Aristot. Sylburg. T. viii. p. 329: [Greek:
+    metaballei de ho chamaileôn eis panta ta chrômata; plên
+    ten eis to leukon kai to eruthron ou dechetai metabolên.]
+    Similiter Plinius 'Hist. Nat.' viii. 51."--_Wyttenbach._
+
+    [382] See Athenæus, 249 F; 435 E.
+
+    [383] Cf. Juv. iii. 113; "Scire volunt secreta domus,
+    atque inde timeri."
+
+    [384] Cf. Menander apud Stob. p. 437: [Greek: Ta deuter
+    aiei tên gynaika dei legein, Tên d' êgemonian tôn olôn
+    ton andr' echein].
+
+    [385] As Lord Stowell used to say that "dinners
+    lubricated business."
+
+    [386] Homer, "Iliad," xi. 643.
+
+    [387] Homer, "Odyssey," iv. 178, 179.
+
+    [388] Perhaps the poley-germander. See Pliny, "Nat.
+    Hist," xxi. 84. The line is from Nicander Theriac. 64.
+
+    [389] "Iliad," viii. 281, 282.
+
+    [390] "Iliad," x. 243.
+
+    [391] "Iliad," vii. 109, 110.
+
+    [392] Xenophon, "Agesilaus," xi. 5. p. 673 C.
+
+    [393] 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.
+
+    [394] Thucydides, iii. 82.
+
+    [395] Plato, "Republic," v. p. 474 E. Compare also
+    Lucretius, iv. 1160-1170; Horace, "Satires," i. 3. 38
+    sq.
+
+    [396] 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.
+
+    [397] This was Ptolemy Auletes, as the former was
+    Ptolemy Philopator.
+
+    [398] See Suetonius, "Nero," ch. 21.
+
+    [399] "Plerumque _minuta voce
+    cantillare_."--_Wyttenbach._ What Milton would have
+    called "a lean and flashy song."
+
+    [400] Naso suspendit adunco, as Horace, "Sat." i. 6. 5.
+
+    [401] See Athenæus, p. 434 C.
+
+    [402] As Gnatho in Terence, "Eunuch." 496-498.
+
+    [403] Reading [Greek: Helôn], as Courier, Hercher.
+
+    [404] "Iliad," x. 249. They are words of Odysseus.
+
+    [405] This was carrying flattery rather far.
+    "Mithridatis medicinæ scientia multis memorata
+    veterum."--_Wyttenbach._
+
+    [406] Euripides, "Alcestis," 1159.
+
+    [407] Our author gives this definition to Simonides, "De
+    Gloria Atheniensium," § iii.
+
+    [408] So our author again, "On Contentedness of Mind," §
+    xii.
+
+    [409] See Herodotus, i. 30, 33; Juvenal, x. 274, 275;
+    and Pausanias, ii. 20.
+
+    [410] "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._
+
+    [411] See also "On Contentedness of Mind," § xii.
+
+    [412] Homer, "Iliad," xvi. 141. See the context also
+    from 130 sq.
+
+    [413] Our author has used this illustration again in
+    "Phocion," p. 742 B.
+
+    [414] Namely in § xxvii. where [Greek: parrhêsia] is
+    discussed.
+
+    [415] Contrary to the severe training he ought to
+    undergo, well expressed by Horace, "De Arte Poetica,"
+    412-414.
+
+    [416] Reading with Hercher [Greek: apotympanizontos kai
+    streblountos]. This was Ptolemy Physcon.
+
+    [417] "Unus ex Alexandri adulatoribus: memoratus Curtio
+    viii. 5, 6."--_Wyttenbach._
+
+    [418] A common proverb among the ancients. See "Conjugal
+    Precepts," § xl.; Erasmus, "Adagia," pp. 1222, 1838.
+
+    [419] A line out of Æschylus' "Myrmidons." Quoted again
+    by our author, "Of Love," § V.
+
+    [420] Cleopatra.
+
+    [421] 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."
+
+    [422] See Lucretius, iv. 1079-1085.
+
+    [423] So Pliny, "Hist. Nat." xxv. 95: "Remedio est
+    (cicutæ), priusquam perveniat ad vitalia, vini natura
+    excalfactoria: sed in vino pota irremediabilis
+    existimatur."
+
+    [424] Assigned to Pittacus by our author, "Septem
+    Sapientum Convivium," § ii.
+
+    [425] So Wyttenbach, who reads [Greek: enstaseis], and
+    translates, "et libertate loquendi in nobis
+    reprehendendis utitur, quando nos cupiditatibus
+    morbisque animi nostri non indulgere, sed resistere,
+    volumus."
+
+    [426] "Phoenissæ," 469-472.
+
+    [427] Like Juvenal's "Græculus esuriens in cælum,
+    jusseris, ibit."--Juvenal, iii, 78.
+
+    [428] 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.
+
+    [429] Probably lines from "The Flatterer" of Menander.
+
+    [430] From the "Ino" of Euripides.
+
+    [431] From the "Erechtheus" of Euripides.
+
+    [432] We know from Athenæus, p. 420 D, that Apelles and
+    Arcesilaus were friends.
+
+    [433] An allusion to Hesiod, "Works and Days," 235. Cf.
+    Horace, "Odes," iv. 5. 23.
+
+    [434] See the beautiful story of Baucis and Philemon,
+    Ovid, "Metamorphoses," viii. 626-724: "Cura pii dis
+    sunt, et qui coluere coluntur."
+
+    [435] 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."
+
+    [436] A similar story about the Samians and
+    Lacedæmonians is told by Aristotle, "Oeconom." ii. 9.
+
+    [437] A line from Euripides, "Iphigenia in Aulis," 407.
+
+    [438] Also in "Conjugal Precepts," § xxix.
+
+    [439] See Persius, iii. 21, 22, with Jahn's Note.
+
+    [440] See "On Love," § xxi.
+
+    [441] "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.
+
+    [442] 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."
+
+    [443] 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."
+
+    [444] Compare § i.
+
+    [445] Compare our Author, "Quaestiones Convivalium,"
+    viii. p. 717 F.
+
+    [446] So Horace, "Satires," i. 2, 24: "Dum vitant stulti
+    vitia in contraria currunt."
+
+    [447] Homer, "Iliad," xiv. 84, 85.
+
+    [448] 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."
+
+    [449] "Iliad," xi. 654.
+
+    [450] "Iliad," xvi. 33-35.
+
+    [451] Cf. Plutarch, "Phocion," p. 746 D.
+
+    [452] A proverb of persons on the brink of destruction.
+    Wells among the ancients were uncovered.
+
+    [453] "Iliad," ii. 215, of Thersites. As to Theagenes,
+    see Seneca, "De Ira," ii. 23.
+
+    [454] Literally, "brings a cloud over fair weather."
+
+    [455] 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 [Greek: luô], and so refer to
+    Dionysus as the god that looses or frees us from care.
+    See Horace, "Epodes," ix. 37, 38.
+
+    [456] Compare Juvenal, iii. 73, 74: "Sermo Promptus et
+    Isæo torrentior."
+
+    [457] "Orestes," 667.
+
+    [458] Euripides, "Ion," 732.
+
+    [459] "Anabasis," ii. 6, 11.
+
+    [460] Perhaps by Euripides.
+
+    [461] "Olynth." ii. p. 8 C; "Pro Corona," 341 C.
+
+    [462] Homer, "Iliad," ix. 108, 109. They are the words
+    of Nestor to Agamemnon.
+
+    [463] See Herodotus, i. 30-32.
+
+    [464] See Plato's "Symposium," p. 215 E.
+
+    [465] See Plato, "Epist." iv. p. 321 B.
+
+    [466] See our author, "Apophthegmata," p. 179 C.
+
+    [467] Compare Horace, "Satires," i. 1. 7, 8: "Quid enim,
+    concurritur: horæ Momento cita mors venit aut victoria
+    læta."
+
+    [468] And so being dainty. See Athenæus, ii. ch. 76.
+
+    [469] 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."
+
+    [470] "Laws," p. 729 C.
+
+    [471] Homer, "Odyssey," i. 157; iv. 70; xvii. 592.
+
+    [472] Ptolemy V., Epiphanes. The circumstances are
+    related by Polybius, xv. 29; xvii. 35.
+
+    [473] See "Acharnians," 501, 502.
+
+    [474] Thucydides, i. 70: [Greek: kai hama, eiper tines
+    kai alloi, nomizomen axioi einai tois pelas psogon
+    epenenkein].
+
+    [475] See our Author, "Apophthegmata," p. 190 E.
+
+    [476] A line of Euripides, quoted again in "How a Man
+    may be benefited by his Enemies," § iv.
+
+    [477] Homer, "Iliad," xi. 313.
+
+    [478] Do. viii. 234, 235.
+
+    [479] Do. ix. 461.
+
+    [480] "Iliad," xiii. 116-119.
+
+    [481] Do. v. 171, 172.
+
+    [482] Euripides, "Phoenissæ," 1688.
+
+    [483] Euripides, "Hercules Furens," 1250.
+
+    [484] "Iliad," v. 800. Athene is the speaker.
+
+    [485] 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.
+
+    [486] Thucydides, ii. 64. Quoted again in "On Shyness,"
+    § xviii.
+
+    [487] See also "De Audiendo," § x.
+
+    [488] [Greek: potous] comes in rather curiously here.
+    Can any other word lurk under it?
+
+    [489] "Phoenissæ," 528, 529.
+
+    [490] Homer, "Iliad," vi. 347.
+
+    [491] Do. vi. 326.
+
+    [492] Homer, "Iliad," ix. 109, 110.
+
+    [493] In Dindorf's "Poetæ Scenici Græci," Fragment 152.
+
+    [494] As it is not quite clear why Achilles should have
+    been angry about his supper, [Greek: dia to deipnon],
+    apropos of the context, Wyttenbach ingeniously suggests,
+    as this lost play of Sophocles was called [Greek: Syn
+    deipnon], that Plutarch may have written [Greek: en tô
+    Deipnô].
+
+    [495] Compare "How One may be aware of one's Progress in
+    Virtue," § xi.
+
+    [496] "Ductum e proverbiali dictione [Greek: balonta
+    ekpheugein], emisso telo aufugere."--_Wyttenbach._
+
+
+
+
+HOW A MAN MAY BE BENEFITED BY
+HIS ENEMIES.
+
+
+§ I. I am well aware, Cornelius Pulcher, that you prefer the mildest
+manners in public life, by which you can be at once most useful to the
+community, and most agreeable in private life to those who have any
+dealings with you. But since it is difficult to find any region without
+wild beasts, though it is related of Crete;[497] and hitherto there has
+been no state that has not suffered from envy, rivalry, and strife, the
+most fruitful seeds of hostility; (for, even if nothing else does, our
+friendships involve us in enmities, as Chilo[498] the wise man
+perceived, who asked the man who told him he had no enemy, whether he
+had a friend either), it seems to me that a public man ought not only to
+examine the whole question of enemies in its various ramifications, but
+also to listen to the serious remark of Xenophon,[499] that a sensible
+man will receive profit even from his enemies. The ideas therefore that
+lately occurred to me to deliver, I have now put together nearly in the
+identical words and send them to you, with the exception of some matter
+also in "Political Precepts,"[500] a treatise which I have often noticed
+in your hands.
+
+§ II. People in old times were well satisfied if they were not injured
+by strange and wild beasts, and that was the only motive of their fights
+with them, but those of later days have by now learnt to make use of
+them, for they feed on their flesh, and clothe themselves with their
+wool, and make medical use of their gall and beestings, and turn their
+hides into shields, so that we might reasonably fear, if beasts failed
+man, that his life would become brutish, and wild, and void of
+resources. Similarly since all others are satisfied with not being
+injured by their enemies, but the sensible will also (as Xenophon says)
+get profit out of them, we must not be incredulous, but seek a method
+and plan how to obtain this advantage, seeing that life without an enemy
+is impossible. The husbandman cannot cultivate every tree, nor can the
+hunter tame every kind of animal, so both seek means to derive profit
+according to their several necessities, the one from his barren trees,
+the other from his wild animals. Sea-water also is undrinkable and
+brackish, but it feeds fish, and is a sort of vehicle to convey and
+transport travellers anywhere. The Satyr, when he saw fire for the first
+time, wished to kiss it and embrace it, but Prometheus warned him,
+
+  "Goat, thou wilt surely mourn thy loss of beard."[501]
+
+For fire burns whoever touches it, but it also gives light and warmth,
+and is an instrument of art to all those who know how to use it.[502]
+Consider also in the case of the enemy, if he is in other respects
+injurious and intractable, he somehow or other gives us a handle to make
+use of him by, and so is serviceable. And many things are unpleasant and
+detestable and antagonistic to those to whom they happen, but you must
+have noticed that some use even illnesses as a period of rest for the
+body, and others by excessive toil have strengthened and trained their
+bodily vigour, and some have made exile and the loss of money a passage
+to leisure and philosophy, as did Diogenes and Crates. And Zeno, when he
+heard of the wreck of the ship which contained all his property, said,
+"Thou hast done well, Fortune, to confine me to my threadbare
+cloak."[503]
+
+For as those animals that have the strongest and healthiest stomachs eat
+and digest serpents and scorpions, and some even feed on stones and
+shells, which they convert into nourishment by the strength and heat of
+their stomachs, while fastidious people out of health almost vomit if
+offered bread and wine, so foolish people spoil even their friendships,
+while the wise know how to turn to account even their enmities.
+
+§ III. In the first place then it seems to me that what is most
+injurious in enmity may become most useful to those that pay attention
+to it? To what do I refer? Why, to the way in which your enemy ever wide
+awake pries into all your affairs, and analyzes your whole life, trying
+to get a handle against you somewhere, able not only to look through a
+tree, like Lynceus,[504] or through stones and shells, but through your
+friend and domestic and every intimate acquaintance, as far as possible
+detecting your doings, and digging and ferreting into your designs. For
+our friends are ill and often die without our knowing anything about it
+through our delay and carelessness, but we almost pry into even the
+dreams of our enemies; and our enemy knows even more than we do
+ourselves of our diseases and debts and differences with our wives.[505]
+But they pay most attention to our faults and hunt them out: and as
+vultures follow the scent of putrid carcases, and cannot perceive sound
+and wholesome ones, so the diseases and vices and crimes of life attract
+the enemy, and on these those that hate us pounce, these they attack and
+tear to pieces. Is not this an advantage to us? Certainly it is. For it
+teaches us to live warily and be on our guard, and neither to do or say
+anything carelessly or without circumspection, but ever to be vigilant
+by careful mode of living that we give no handle to an enemy. For the
+cautiousness that thus represses the passions and follows reason
+implants a care and determination to live well and without reproach. For
+as those states that have been sobered by wars with their neighbours and
+continual campaigns love the blessings of order and peace, so those
+people who are compelled to lead a sober life owing to their enemies,
+and to be on their guard against carelessness and negligence, and to do
+everything with an eye to utility, imperceptibly glide into a faultless
+mode of life, and tone down their character, even without requiring much
+assistance from precepts. For those who always remember the line,
+
+  "Ah! how would Priam and his sons rejoice,"[506]
+
+are by it diverted from and learn to shun all such things as their
+enemies would rejoice and laugh at. Again we see actors[507] and singers
+on the stage oftentimes slack and remiss, and not taking sufficient
+pains about their performances in the theatres when they have it all to
+themselves; but when there is a competition and contest with others,
+they not only wake up but tune their instruments, and adjust their
+chords, and play on the flute with more care. Similarly whoever knows
+that his enemy is antagonistic to his life and character, pays more
+attention to himself, and watches his behaviour more carefully, and
+regulates his life. For it is peculiar to vice to be more afraid of
+enemies than friends in regard to our faults. And so Nasica, when some
+expressed their opinion that the Roman Republic was now secure, since
+Carthage was rased to the ground and Achaia reduced to slavery, said,
+"Nay rather we are now in a critical position, since we have none left
+to fear or respect."
+
+§ IV. Consider also that very philosophical and witty answer of Diogenes
+to the man who asked, "How shall I avenge myself on my enemy?" "By
+becoming a good and honest man."[508] Some people are terribly put about
+if they see their enemies' horses in a good condition, or hear their
+dogs praised; if they see their farm well-tilled, their garden
+well-kept, they groan aloud. What a state think you then they would be
+in, if you were to exhibit yourself as a just man, sensible and good, in
+words excellent, in deeds pure, in manner of life decorous, "reaping
+fruit from the deep soil of the soul, where good counsels grow."[509]
+Pindar says[510] "those that are conquered are reduced to complete
+silence:" but not absolutely, not all men, only those that see they are
+outdone by their enemies in industry, in goodness, in magnanimity, in
+humanity, in kindnesses; these, as Demosthenes says, "stop the tongue,
+block up the mouth, choke people, and make them silent."[511]
+
+  "Be better than the bad: 'tis in your power."[512]
+
+If you wish to vex the man who hates you, do not abuse him by calling
+him a pathick, or effeminate, or intemperate, or a low fellow, or
+illiberal; but be yourself a man, and temperate, and truthful, and kind
+and just in all your dealings with those you come across. But if you are
+tempted to use abuse, mind that you yourself are very far from what you
+abuse him for, dive down into your own soul, look for any rottenness in
+yourself, lest someone suggest to you the line of the tragedian,
+
+  "You doctor others, all diseased yourself."[513]
+
+If you say your enemy is uneducated, increase your own love of learning
+and industry; if you call him coward, stir up the more your own spirit
+and manliness; and if you say he is wanton and licentious, erase from
+your own soul any secret trace of the love of pleasure. For nothing is
+more disgraceful or more unpleasant than slander that recoils on the
+person who sets it in motion; for as the reflection of light seems most
+to injure weak eyes, so does censure when it recoils on the censurer,
+and is borne out by the facts. For as the north-east wind attracts
+clouds, so does a bad life draw upon itself rebukes.
+
+§ V. Whenever Plato was in company with people who behaved in an
+unseemly manner, he used to say to himself, "Am I such a person as
+this?"[514] So he that censures another man's life, if he straightway
+examines and mends his own, directing and turning it into the contrary
+direction, will get some advantage from his censure, which will be
+otherwise idle and unprofitable. Most people laugh if a bald-pate or
+hump-back jeer and mock at others who are so too: it is quite as
+ridiculous to jeer and mock if one lies open to retort oneself, as Leo
+of Byzantium showed in his answer to the hump-back who jeered at him for
+weakness of eyes, "You twit me with an infirmity natural to man, while
+you yourself carry your Nemesis on your back."[515] And so do not abuse
+another as an adulterer, if you yourself are mad after boys: nor as a
+spendthrift, if you yourself are niggardly. Alcmæon said to Adrastus,
+"You are near kinsman to a woman that slew her husband." What was his
+reply? He retaliated on him with the appropriate retort, "But you killed
+with your own hand the mother that bore you."[516] And Domitius said to
+Crassus, "Did you not weep for the lamprey that was bred in your
+fishpond, and died?" To which Crassus replied, "Did you weep, when you
+buried your three wives?" He therefore that intends to abuse others must
+not be witty and noisy and impudent, but a man that does not lie open to
+counter-abuse and retort, for the god seems to have enjoined upon no one
+the precept "Know thyself" so much as on the person who is censorious,
+to prevent people saying just what they please, and hearing what don't
+please them. For such a one is wont, as Sophocles[517] says, "idly
+letting his tongue flow, to hear against his will, what he willingly
+says ill of others."
+
+§ VI. This use and advantage then there is in abusing one's enemy, and
+no less arises from being abused and ill-spoken of oneself by one's
+enemies. And so Antisthenes[518] said well that those who wish to lead a
+good life ought to have genuine friends or red-hot enemies; for the
+former deterred you from what was wrong by reproof, the latter by abuse.
+But since friendship has nowadays become very mealy-mouthed in freedom
+of speech, voluble in flattery and silent in rebuke, we can only hear
+the truth from our enemies. For as Telephus[519] having no surgeon of
+his own, submitted his wound to be cured by his enemy's spear, so those
+who cannot procure friendly rebuke must content themselves with the
+censure of an enemy that hates them, reprehending and castigating their
+vices, and regard not the animus of the person, but only his matter. For
+as he who intended to kill the Thessalian Prometheus[520] only stabbed a
+tumour, and so lanced it that the man's life was saved, and he was rid
+of the tumour by its bursting, so oftentimes abuse, suddenly thrust on a
+man in anger or hatred, has cured some disease in his soul which he was
+ignorant of or neglected. But most people when they are abused do not
+consider whether the abuse really belongs to them properly, but look
+round to see what abuse they can heap on the abuser, and, as wrestlers
+get smothered with the dust of the arena, do not wipe off the abuse
+hurled at themselves, but bespatter others, and at last get on both
+sides grimy and discoloured. But if anyone gets a bad name from an
+enemy, he ought to clear himself of the imputation even more than he
+would remove any stain on his clothes that was pointed out to him; and
+if it be wholly untrue, yet he ought to investigate what originated the
+charge, and to be on his guard and be afraid lest he had unawares done
+something very near akin to what was imputed to him. As Lacydes, the
+king of the Argives, by the way he wore his hair and by his mincing walk
+got charged with effeminacy: and Pompey's scratching his head with one
+finger was construed in the same way, though both these men were very
+far from effeminacy or wantonness. And Crassus was accused of an
+intrigue with one of the Vestal Virgins, because he wished to purchase
+from her a pleasant estate, and therefore frequently visited her and
+waited upon her. And Postumia, from her readiness to laugh and talk
+somewhat freely with men, got accused and even had to stand her trial
+for incest,[521] but was, however, acquitted of that charge: but Spurius
+Minucius the Pontif ex Maximus, when he pronounced her innocent, urged
+her not to be freer in her words than she was in her life. And though
+Themistocles[522] was guiltless of treason, his intimacy with Pausanias,
+and the letters and messages that frequently passed between them, laid
+him under suspicion.
+
+§ VII. Whenever therefore any false charge is made against us, we ought
+not merely to despise and neglect it as false, but to see what word or
+action, either in jest or earnest, has made the charge seem probable,
+and this we must for the future be earnestly on our guard against and
+shun. For if others falling into unforeseen trouble and difficulties
+teach us what is expedient, as Merope says,
+
+  "Fortune has made me wise, though she has ta'en
+   My dearest ones as wages,"[523]
+
+why should we not take an enemy, and pay him no wages, to teach us, and
+give us profit and instruction, in matters which had escaped our notice?
+For an enemy has keener perception than a friend, for, as Plato[524]
+says, "the lover is blind as respects the loved one," and hatred is both
+curious and talkative. Hiero was twitted by one of his enemies for his
+foul breath, so he went home and said to his wife, "How is this? You
+never told me of it." But she being chaste and innocent replied, "I
+thought all men's breath was like that."[525] Thus perceptible and
+material things, and things that are plain to everybody, are sooner
+learnt from enemies than from friends and intimates.
+
+§ VIII. Moreover to keep the tongue well under control, no small factor
+in moral excellence, and to make it always obedient and submissive to
+reason, is not possible, unless by practice and attention and
+painstaking a man has subdued his worst passions, as for example anger.
+For such expressions as "a word uttered involuntarily," and "escaping
+the barrier of the teeth,"[526] and "words darting forth spontaneously,"
+well illustrate what happens in the case of ill-disciplined souls, ever
+wavering and in an unsettled condition through infirmity of temper,
+through unbridled fancy, or through faulty education. But, according to
+divine Plato,[527] though a word seems a very trivial matter, the
+heaviest penalty follows upon it both from gods and men. But silence can
+never be called to account, is not only not thirsty, to borrow the
+language of Hippocrates, but when abused is dignified and Socratic, or
+rather Herculean, if indeed it was Hercules who said,
+
+  "Sharp words he heeded not so much as flies."[528]
+
+Not more dignified and noble than this is it to keep silent when an
+enemy reviles you, "as one swims by a smooth and mocking cliff," but in
+practice it is better. If you accustom yourself to bear silently the
+abuse of an enemy, you will very easily bear the attack of a scolding
+wife, and will remain undisturbed when you hear the sharp language of a
+friend or brother, and will be calm and placid when you are beaten or
+have something thrown at your head by your father or mother. For
+Socrates put up with Xanthippe, a passionate and forward woman, which
+made him a more easy companion with others, as being accustomed to
+submit to her caprices; and it is far better to train and accustom the
+temper to bear quietly the insults and rages and jeers and taunts of
+enemies and estranged persons, and not to be distressed at it.
+
+§ IX. Thus then must we exhibit in our enmities meekness and
+forbearance, and in our friendships still more simplicity and
+magnanimity and kindness. For it is not so graceful to do a friend a
+service, as disgraceful to refuse to do so at his request; and not to
+revenge oneself on an enemy when opportunity offers is generous. But the
+man who sympathizes with his enemy in affliction, and assists him in
+distress, and readily holds out a helping hand to his children and
+family and their fortunes when in a low condition, whoever does not
+admire such a man for his humanity, and praise his benevolence,
+
+  "He has a black heart made of adamant
+   Or iron or bronze."[529]
+
+When Cæsar ordered the statues of Pompey that had been thrown down to be
+put up again,[530] Cicero said, "You have set up again Pompey's statues,
+and in so doing have erected statues to yourself." We ought not
+therefore to be niggardly in our praise and honour of an enemy that
+deserves a good name. For he who praises another receives on that
+account greater praise himself, and is the more credited on another
+occasion when he finds fault, as not having any personal ill-feeling
+against the man, but only disapproving of his act; and what is most
+noble and advantageous, the man who is accustomed to praise his enemies,
+and not to be vexed or malignant at their prosperity, is as far as
+possible from envying the good fortune of his friends, and the success
+of his intimates. And yet what practice will be more beneficial to our
+minds, or bring about a happier disposition, than that which banishes
+from us all jealousy and envy? For as in war many necessary things,
+otherwise bad, are customary and have as it were the sanction of law, so
+that they cannot be abolished in spite of the injury they do, so enmity
+drags along in its train hatred, and envy, and jealousy, and malignity,
+and revenge, and stamps them on the character. Moreover knavery, and
+deceit, and villainy, that seem neither bad nor unfair if employed
+against an enemy, if they once get planted in the mind are difficult to
+dislodge; and eventually from force of habit get used also against
+friends, unless they are forewarned and forearmed through their previous
+acquaintance with the tricks of enemies. If then Pythagoras,[531]
+accustoming his disciples to abstain from all cruelty and inhumanity to
+the brute creation, did right to discountenance bird-fowling, and to buy
+up draughts of fishes and bid them be thrown into the water again, and
+to forbid killing any but wild animals, much more noble is it, in
+dissensions and differences with human beings, to be a generous, just
+and true enemy, and to check and tame all bad and low and knavish
+propensities, that in all intercourse with friends a man may keep the
+peace and abstain from doing an injury. Scaurus was an enemy and accuser
+of Domitius, but when one of Domitius' slaves came to him to reveal some
+important matters which were unknown to Scaurus, he would not hear him,
+but seized him and sent him back to his master. And when Cato was
+prosecuting Murena for canvassing, and was getting together his
+evidence, he was accompanied as was usual by people who watched what he
+was doing,[532] and would often ask him if he intended that day to get
+together his witnesses and open the case, and if he said "No," they
+believed him and went their way. All this is the greatest proof of the
+credit which was reposed in Cato, but it is better and more important,
+that we should accustom ourselves to deal justly even with our enemies,
+and then there will be no fear that we should ever act unjustly and
+treacherously to our friends and intimates.
+
+§ X. But since, as Simonides says, "all larks must have their
+crests,"[533] and every man's nature contains in it pugnacity and
+jealousy and envy, which last is, as Pindar says, "the companion of
+empty-headed men," one might get considerable advantage by purging
+oneself of those passions against enemies, and by diverting them, like
+sewers, as far as possible from companions and friends.[534] And this it
+seems the statesmanlike Onomademus had remarked, for being on the
+victorious side in a disturbance at Chios, he urged his party not to
+expel all of the different faction, but to leave some, "in order," he
+said, "that we may not begin to quarrel with our friends, when we have
+got entirely rid of our enemies." So too our expending these passions
+entirely on our enemies will give less trouble to our friends. For it
+ought not to be, as Hesiod[535] says, that "potter envies potter, and
+singer envies singer, and neighbour neighbour," and cousin cousin, and
+brother brother, "if hastening to get rich" and enjoying prosperity. But
+if there is no other way to get rid of strife and envy and quarrels,
+accustom yourself to be vexed at your enemies' good fortune, and sharpen
+and accentuate on them your acerbity. For as judicious gardeners think
+they produce finer roses and violets by planting alongside of them
+garlic and onions, that any bitter or strong elements may be transferred
+to them, so your enemy's getting and attracting your envy and malignity
+will render you kinder and more agreeable to your prosperous friends.
+And so let us be rivals of our enemies for glory or office or righteous
+gain, not only being vexed if they get ahead of us, but also carefully
+observing all the steps by which they get ahead, and trying to outdo
+them in industry, and hard work, and soberness, and prudence; as
+Themistocles said Miltiades' victory at Marathon would not let him
+sleep.[536] For he who thinks his enemy gets before him in offices, or
+advocacies, or state affairs, or in favour with his friends or great
+men, if from action and emulation he sinks into envy and despondency,
+makes his life become idle and inoperative. But he who is not blinded by
+hate,[537] but a discerning spectator of life and character and words
+and deeds, will perceive that most of what he envies comes to those who
+have them from diligence and prudence and good actions, and exerting
+himself in the same direction he will increase his love of what is
+honourable and noble, and will eradicate his vanity and sloth.
+
+§ XI. But if our enemies seem to us to have got either by flattery, or
+fraud, or bribery, or venal services, ill-got and discreditable power at
+court or in state, it ought not to trouble us but rather inspire
+pleasure in us, when we compare our own liberty and purity and
+independence of life. For, as Plato[538] says, "all the gold above or
+below the earth is not of equal value with virtue." And we ought ever to
+remember the precept of Solon, "We will not exchange our virtue for
+others' wealth."[539] Nor will we give up our virtue for the applause of
+banqueting theatres, nor for honours and chief seats among eunuchs and
+harlots, nor to be monarchs' satraps; for nothing is to be desired or
+noble that comes from what is bad. But since, as Plato[540] says, "the
+lover is blind as respects the loved one," and we notice more what our
+enemies do amiss, we ought not to let either our joy at their faults or
+our grief at their success be idle, but in either case we ought to
+reflect, how we may become better than them by avoiding their errors,
+and by imitating their virtues not come short of them.
+
+    [497] So Pliny, viii. 83: "In Creta Insula non vulpes
+    ursive, atque omnino millum maleficum animal præter
+    phalangium."
+
+    [498] See the same remark of Chilo, "On Abundance of
+    Friends," § vi.
+
+    [499] "Oeconom." i. 15.
+
+    [500] A treatise of Plutarch still extant.
+
+    [501] A line from a lost Satyric Play of Æschylus,
+    called "Prometheus Purphoros."
+
+    [502] So fire is called [Greek: pantechnon] in Æschylus,
+    "Prometheus Desmotes," 7.
+
+    [503] Compare Seneca, "De Animi Tranquillitate," cap.
+    xiii.: "Zeno noster cum omnia sua audiret submersa,
+    Jubet, inquit, me fortuna expeditius philosophari."
+
+    [504] See Horace, "Epistles," i. I. 28; Pausanias, iv.
+    2.
+
+    [505] See Plautus, "Trinummus," 205-211.
+
+    [506] Homer, "Iliad," i. 255.
+
+    [507] Literally "the artists of Dionysus." We know what
+    they were from our author's "Quæstiones Romanæ," § 107:
+    [Greek: dia ti tous peri ton Dionuson technitas
+    histriônas Rhômaioi kalousin];
+
+    [508] Compare "De Audiendis Poetis," § iv.
+
+    [509] Æschylus, "Septem contra Thebas," 593, 594.
+
+    [510] Pindar, "Fragm." 253.
+
+    [511] Demosthenes, "De Falsa Legatione," p. 406.
+
+    [512] Euripides, "Orestes," 251.
+
+    [513] A line from Euripides. Quoted also "De Adulatore
+    et Amico," § xxxii.
+
+    [514] Compare "De Audiendo," §vi. See also Horace,
+    "Satires," i, 4. 136, 137.
+
+    [515] The story is somewhat differently told, "Quæst.
+    Conviv.," Lib. ii. § ix.
+
+    [516] From a lost play of Euripides.
+
+    [517] In some lost play. Compare Hesiod, "Works and
+    Days," 719-721; Terence, "Andria," 920.
+
+    [518] 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.
+
+    [519] 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.
+
+    [520] "Jason Pheræus cognomine Prometheus dictus est.
+    Vide Ciceronem, 'Nat. Deor.' iii. 29; Plinium, vii. 51;
+    Valerium Maximum, i. 8, Extem. 6."--_Wytttenbach._
+
+    [521] She was a Vestal Virgin. See Livy, iv. 44.
+
+    [522] See Thucydides, i. 135, 136.
+
+    [523] From a lost play of Euripides. Compare the
+    proverb, [Greek: pathêmata mathêmata].
+
+    [524] "Laws," v. p. 731 E.
+
+    [525] Told again "Reg. et Imperator. Apophthegm.," p.
+    175 B.
+
+    [526] A favourite image of Homer, employed "Iliad," iv.
+    350; xiv. 83; "Odyssey," i. 64; xxiii. 70.
+
+    [527] "Laws," xi. p. 935 A. Quoted again "On
+    Talkativeness," § vii.
+
+    [528] See Pausanias, v. 14.
+
+    [529] From a Fragment of Pindar.
+
+    [530] See Suetonius, "Divus Julius," 75: "Sed et statuas
+    L. Sullæ atque Pompeii a plebe disjectas reposuit."
+
+    [531] Compare our author, "Quaestiones Convivalium,"
+    viii. p. 729 E.
+
+    [532] No doubt in the interest of the defendant. See our
+    author, "Cato Minor," p. 769 B.
+
+    [533] A Greek proverb, see Erasmus, "Adagia," p. 921.
+
+    [534] So Cicero, "Nat. Deor." ii. 56: "In ædibus
+    architecti avertunt ab oculis naribusque dominorum ea
+    quæ profluentia necessario tætri essent aliquid
+    habitura."
+
+    [535] "Works and Days," 23-26. Our "Two of a trade
+    seldom agree."
+
+    [536] Compare "How One may be aware of one's Progress in
+    Virtue," § xiv.
+
+    [537] For as the English proverb says, "Hatred is blind
+    as well as love."
+
+    [538] "Laws," v. p. 728 A.
+
+    [539] Quoted more fully "How One may be aware of one's
+    Progress in Virtue," § vi.
+
+    [540] "Laws," v. p. 731 E. See also above, § vii.
+
+
+
+
+ON TALKATIVENESS.[541]
+
+
+§ I. Philosophy finds talkativeness a disease very difficult and hard to
+cure. For its remedy, conversation, requires hearers: but talkative
+people hear nobody, for they are ever prating. And the first evil this
+inability to keep silence produces is an inability to listen. It is a
+self-chosen deafness of people who, I take it, blame nature for giving
+us one tongue and two ears. If then the following advice of Euripides to
+a foolish hearer was good,
+
+  "I cannot fill one that can nought retain,
+   Pumping up wise words for an unwise man;"
+
+one might more justly say to a talkative man, or rather about a
+talkative man,
+
+  "I cannot fill one that will nothing take,
+   Pumping up wise words for an unwise man;"
+
+or rather deluging with words one that talks to those who don't listen,
+and listens not to those who talk. Even if he does listen for a short
+time, talkativeness hurries off what is said like the retiring sea, and
+anon brings it up again multiplied with the approaching tide. The
+portico at Olympia that returns many echoes to one utterance is called
+seven-voiced,[542] and if the slightest utterance catches the ear of
+talkativeness, it at once echoes it all round,
+
+  "Moving the mind's chords all unmoved before."[543]
+
+For their ears can certainly have no passages leading to the brain but
+only to the tongue. And so while other people retain what they hear,
+talkative people lose it altogether, and, being empty-headed, they
+resemble empty vessels, and go about making much noise.[544]
+
+§ II. If however it seems that no attempt at cure has been left untried,
+let us say to the talkative person,
+
+  "Be silent, boy; silence has great advantages;"
+
+two of the first and foremost of which are hearing and being heard,
+neither of which can happen to talkative people, for however they desire
+either so unhappy are they that they must desist from it. For in all
+other diseases of the soul, as love of money, love of glory, or love of
+pleasure, people at any rate attain the desired object: but it is the
+cruel fate of talkative people to desire hearers but not to get them,
+for everyone flees from them with headlong speed; and if people are
+sitting or walking about in any public place,[545] and see one coming
+they quickly pass the word to one another to shift quarters. And as when
+there is dead silence in any assembly they say Hermes has joined the
+company, so when any prater joins some drinking party or social
+gathering of friends, all are silent, not wishing to give him a chance
+to break in, and if he uninvited begin to open his mouth, they all,
+"like before a storm at sea, when Boreas is blowing a gale round some
+headland," foreseeing tossing about and nausea, disperse. And so it is
+their destiny to find neither willing table-companions, nor messmates
+when they are travelling by land or by sea, but only such as cannot help
+themselves; for such a fellow is always at you, plucking hold of your
+clothes or chin, or giving you a dig in the ribs with his elbow. "Most
+valuable are the feet in such a conjuncture," according to Archilochus,
+nay according to the wise Aristotle himself. For he being bothered with
+a talkative fellow, and wearied out with his absurd tales, and his
+frequent question, "Is not this wonderful, Aristotle?" "Not at all,"
+said he, "but it is wonderful that anyone with a pair of legs stops here
+to listen to you." And to another such fellow, who said after a long
+rigmarole, "Did I weary you, philosopher, by my chatter?" "Not you, by
+Zeus," said he, "for I paid no attention to you." For even if talkative
+people force you to listen,[546] the mind can give them only its outward
+ears to deluge, while it unfolds and pursues some other thoughts within;
+so they find neither hearers to attend to them, nor credit them. They
+say those that are prone to Venus are commonly barren: so the prating of
+talkative people is ineffectual and fruitless.
+
+§ III. And yet nature has fenced and barricaded in us nothing so much as
+the tongue, having put the teeth before it as a barrier, so that if,
+when reason holds tight her "glossy reins,"[547] it hearken not, nor
+keep within bounds, we may check its intemperance, biting it till the
+blood comes. For Euripides tells us that, not from unbolted houses or
+store-rooms, but "from unbridled mouths the end is misfortune."[548] But
+those persons who think that houses without doors and open purses are no
+good to their possessors, and yet keep their mouths open and unshut, and
+allow their speech to flow continually like the waves of the
+Euxine,[549] seem to regard speech as of less value than anything. And
+so they never get believed, though credit is the aim of every speech;
+for to inspire belief in one's hearers is the proper end of speech, but
+praters are disbelieved even when they tell the truth. For as corn
+stowed away in a granary is found to be larger in quantity but inferior
+in quality, so the speech of a talkative man is increased by a large
+addition of falsehood, which destroys his credit.
+
+§ IV. Then again every man of modesty and propriety would avoid
+drunkenness, for anger is next door neighbour to madness as some
+think,[550] but drunkenness lives in the same house: or rather
+drunkenness is madness, more short-lived indeed, but more potent also
+through volition, for it is self-chosen. Nor is drunkenness censured for
+anything so much as its intemperate and endless talk.
+
+  "Wine makes a prudent man begin to sing,
+   And gently laugh, and even makes him dance."[551]
+
+And yet there is no harm in all this, in singing and laughing and
+dancing. But the poet adds--
+
+  "And it compels to say what's best unsaid."[552]
+
+This is indeed dreadful and dangerous. And perhaps the poet in this
+passage has solved that problem of the philosophers, and stated the
+difference between being under the influence of wine and being drunk,
+mirth being the condition of the former, foolish talk of the latter. For
+as the proverb tells us, "What is in the heart of the sober is on the
+tongue of the drunken."[553] And so Bias, being silent at a drinking
+bout, and jeered at by some young man in the company as stupid, replied,
+"What fool could hold his tongue in liquor?" And at Athens a certain
+person gave an entertainment to the king's ambassadors, and at their
+desire contrived to get the philosophers there too, and as they were all
+talking together and comparing ideas, and Zeno alone was silent, the
+strangers greeted him and pledged him, and said, "What are we to tell
+the king about you, Zeno?" And he replied, "Nothing, but that there is
+an old man at Athens that can hold his tongue at a drinking bout." So
+profound and mysterious and sober is silence, while drunkenness is
+talkative: for it is void of sense and understanding, and so is
+loquacious. And so the philosophers define drunkenness to be silly talk
+in wine. Drinking therefore is not censured, if silence go with it, but
+foolish prating turns being under the influence of wine into
+drunkenness. And the drunken man prates only in his cups; but the
+talkative man prates everywhere, in the market-place, in the theatre,
+out walking, by night and by day. If he is your doctor, he is more
+trouble to you than your disease: if he is on board ship with you, he
+disgusts you more than sea-sickness; if he praises you, he is more
+fulsome than blame. It is more pleasure associating with bad men who
+have tact than with good men who prate. Nestor indeed in Sophocles'
+Play, trying by his words to soothe exasperated Ajax, said to him
+mildly,
+
+  "I blame you not, for though your words are bad,
+   Your acts are good:"
+
+but we cannot feel so to the talkative man, for his want of tact in
+words destroys and undoes all the grace of his actions.
+
+§ V. Lysias wrote a defence for some accused person, and gave it him,
+and he read it several times, and came to Lysias in great dejection and
+said, "When I first perused this defence, it seemed to me wonderful, but
+when I read it a second and third time, it seemed altogether dull and
+ineffective. Then Lysias laughed, and said, "What then? Are you going to
+read it more than once to the jury?" And yet do but consider the
+persuasiveness and grace of Lysias' style;[554] for he "I say was a
+great favourite with the dark-haired Muses."[555] And of the things
+which have been said of Homer the truest is that he alone of all poets
+has survived the fastidiousness of mankind, as being ever new and still
+at his acme as regards giving pleasure, and yet saying and proclaiming
+about himself, "I hate to spin out a plain tale over and over
+again,"[556] he avoids and fears that satiety which lies in ambush for
+every narrative, and takes the hearer from one subject to another, and
+relieves by novelty the possibility of being surfeited. But the
+talkative worry one's ears to death with their tautologies, as people
+scribble the same things over and over again on palimpsests.[557]
+
+§ VI. Let us remind them then first of this, that just as in the case of
+wine, which was intended for pleasure and mirth, those who compel people
+to drink it neat and in large quantities bring some into a disgusting
+condition of drunkenness, so with speech, which is the pleasantest
+social tie amongst mankind, those who make a bad and ill-advised use of
+it render it unpleasing and unfit for company, paining those whom they
+think to gratify, and become a laughing-stock to those who they think
+admire them, and objectionable to those who they think love them. As
+then he cannot be a favourite of the goddess who with Aphrodite's
+charmed girdle[558] repels and drives away those who associate with him,
+so he who with his speech bores and disgusts one is without either taste
+or refinement.
+
+§ VII. Of all other passions and disorders some are dangerous, some
+hateful, some ridiculous, but in talkativeness all these elements are
+combined. For praters are jeered at for their commonplaces, and hated
+when they bring bad news, and run into danger when they reveal secrets.
+And so Anacharsis, when he was feasted by Solon and lay down to sleep,
+and was observed with his left hand on his private parts, and his right
+hand on his mouth, for he thought his tongue needed the stronger
+restraint, was right in his opinion. For it would be difficult to find
+as many men who have been ruined by venereal excesses as cities and
+leading states that have been undone by the utterance of a secret. When
+Sulla was besieging Athens, and had no time to waste there, "for he had
+other fish to fry,"[559] as Mithridates was ravaging Asia, and the party
+of Marius was again in power at Rome, some old men in a barber's shop
+happened to observe to one another that the Heptachalcon was not well
+guarded, and that their city ran a great risk of being captured at that
+point, and some spies who overheard this conversation reported it to
+Sulla. And he at once marched up his forces, and about midnight entered
+the city with his army, and all but rased it to the ground, and filled
+it with slaughter and dead bodies, insomuch that the Ceramicus ran with
+blood: and he was thus savage against the Athenians for their words
+rather than their deeds, for they had spoken ill of him and his wife
+Metella, jumping on to the walls and calling out in a jeering way,
+
+  "Sulla is a mulberry bestrewn with barley meal,"
+
+and much similar banter. Thus they drew down upon themselves for words,
+which, as Plato[560] says, are a very small matter, a very heavy
+punishment.[561] The prating of one man also prevented Rome from
+becoming free by the removal of Nero. For it was only the night before
+the tyrant was to be murdered, and all preparations had been made, when
+he that was to do the deed going to the theatre, and seeing someone in
+chains near the doors who was about to be taken before Nero, and was
+bewailing his sad fortune, went up close to him and whispered, "Pray
+only, good sir, that to-day may pass by, to-morrow you will owe me many
+thanks." He guessing the meaning of the riddle, and thinking, I take it,
+"he is a fool who gives up what is in his hand for a remote
+contingency,"[562] preferred certain to honourable safety. For he
+informed Nero of what the man had said, and he was immediately arrested,
+and torture, and fire, and scourging were applied to him, who denied now
+in his necessity what before he had divulged without necessity.
+
+§ VIII. Zeno the philosopher,[563] that he might not against his will
+divulge any secrets when put to the torture, bit off his tongue, and
+spit it at the tyrant. Famous also was the reward which Leæna had for
+her taciturnity.[564] She was the mistress of Harmodius and Aristogiton,
+and, although a woman, participated in their hopes of success in the
+conspiracy against the tyrants: for she had revelled in the glorious cup
+of love, and had been initiated in their secrets through the god. When
+then they had failed in their attempt and been put to death, and she was
+examined and bidden to reveal the names of the other conspirators, she
+refused to do so, and held out to the end, showing that those famous men
+in loving such a one as her had done nothing unworthy of them. And the
+Athenians erected to her memory a bronze lioness without a tongue, and
+placed it near the entrance to the Acropolis, signifying her dauntless
+courage by the nobleness of that animal, and by its being without a
+tongue her silence and fidelity. For no spoken word has done as much
+good as many unspoken ones. For at some future day we can give utterance
+if we like to what has been not said, but a word once spoken cannot be
+recalled, but flies about and runs all round the world. And this is the
+reason, I take it, why men teach us to speak, but the gods teach us to
+be silent, silence being enjoined on us in the mysteries and in all
+religious rites. Thus Homer has described the most eloquent Odysseus,
+and Telemachus, and Penelope, and the nurse, as all remarkable for their
+taciturnity. You remember the nurse saying,
+
+  "I'll keep it close as heart of oak or steel."[565]
+
+And Odysseus sitting by Penelope,
+
+  "Though in his heart he pitied her sad grief,
+   His eyes like horn or steel impassive stood
+   Within their lids, and craft his tears repressed."[566]
+
+So great control had he over all his body, and so much were all his
+members under the sway and rule of reason, that he commanded his eyes
+not to weep, his tongue not to speak, and his heart not to tremble or
+quake.[567]
+
+  "So calm and passive did his heart remain,"[568]
+
+reason penetrating even to the irrational instincts, and making spirit
+and blood obedient and docile to it. Such also were most of his
+companions, for though they were dashed to the ground and dragged along
+by the Cyclops, they said not a word about Odysseus, nor did they show
+the stake of wood that had been put into the fire and prepared to put
+out Polyphemus' eye, but they would rather have been eaten alive than
+divulge secrets, such wonderful self-control and fidelity had they.[569]
+And so it was not amiss of Pittacus, when the king of Egypt sent him a
+victim, and bade him take from it the best and worst piece of it, to
+pull out the tongue and send that to the king, as being the instrument
+of the greatest blessings and withal the greatest mischiefs.
+
+§ IX. So Ino in Euripides, speaking plainly about herself, says she
+knows "how to be silent when she should, and to speak when speech is
+safe."[570] For those who have enjoyed a truly noble and royal education
+learn first to be silent and then to speak. So the famous king
+Antigonus, when his son asked him, "When are we going to shift our
+quarters?" answered, "Are you afraid that you only will not hear the
+trumpet?" Was he afraid then to entrust a secret to him, to whom he
+intended one day to leave his kingdom? Nay rather, it was to teach him
+to be close and guarded on such matters. Metellus[571] also, the
+well-known veteran, when questioned somewhat similarly about an
+expedition, said, "If I thought my coat knew the secret, I would strip
+it off and throw it into the fire." And Eumenes, when he heard that
+Craterus was marching against him, told none of his friends, but
+pretended that it was Neoptolemus; for his soldiers despised
+Neoptolemus, but they admired the glory and loved the virtue of
+Craterus; and no one but Eumenes knew the truth, and they engaged and
+were victorious, and unwittingly killed Craterus, and only recognized
+his dead body. So great a part did silence play in the battle,
+concealing the name of the enemy's general: so that Eumenes' friends
+marvelled more than found fault at his not having told them the truth.
+And if anyone should receive blame in such a case, it is better to be
+censured when one has done well by keeping one's counsel, rather than to
+have to accuse others through having come to grief by trusting them.
+
+§ X. But, generally speaking, who has the right to blame the person who
+has not kept his secret? For if it was not to be known, it was not well
+to tell another person of it at all, and if you divulged your secret
+yourself and expected another person to keep it, you had more faith in
+another than in yourself. And so should he be such another as yourself
+you are deservedly undone, and should he be a better man than yourself,
+your safety is more than you could have reckoned on, as it involved
+finding a man more to be trusted than yourself. But you will say, He is
+my friend. Yes, but he has another friend, whom he reposes confidence in
+as much as you do in your friend, and that other friend has one of his
+own, and so on, so that the secret spreads in many quarters from
+inability to keep it close in one. For as the unit never deviates from
+its orbit, but (as its name signifies) always remains one, but the
+number two contains within it the seeds of infinity, for when it departs
+from itself it becomes plurality at once by doubling, so speech confined
+in one person's breast is truly secret, but if it be communicated to
+another it soon gets noised abroad. And so Homer calls words "winged,"
+for as he that lets a bird go from his hands cannot easily get it back
+again, so he that lets a word go from his mouth cannot catch or stop it,
+but it is borne along "whirling on swift wings," and dispersed from one
+person to another. When a ship scuds before the gale the mariners can
+stop it, or at least check its course with cables and anchors, but when
+the spoken word once sails out of harbour, so to speak, there is no
+roadstead or anchorage for it, but borne along with much noise and echo
+it dashes its utterer on the rocks, and brings him into imminent danger
+of shipwreck,
+
+  "As one might set on fire Ida's woods
+   With a small torch, so what one tells one person
+   Is soon the property of all the citizens."[572]
+
+§ XI. The Roman Senate had been discussing for several days a secret
+matter, and there was much doubt and suspicion about it. And one of the
+senator's wives, discreet in other matters but a very woman in
+curiosity, pressed her husband close, and entreated him to tell her what
+the secret was; she vowed and swore she would not divulge it, and did
+not refrain from shedding tears at her not being trusted. And he,
+nothing loth to convince her of her folly, said, "Your importunity,
+wife, has prevailed, listen to a dreadful and portentous matter. It has
+been told us by the priests that a lark has been seen flying in the air
+with a golden helmet and spear: it is this portent that we are
+considering and discussing with the augurs, as to whether it be a good
+or bad omen. But say nothing about it." Having said these words he went
+into the Forum. But his wife seized on the very first of her maids that
+entered the room, and smote her breast, and tore her hair, and said,
+"Alas! for my husband and country! What will become of us?" wishing and
+teaching her maid to say, "Whatever's up?" So when she inquired she told
+her all about it, adding that refrain common to all praters, "Tell no
+one a word about it." The maid however had scarce left her mistress when
+she told one of her fellow-servants who was doing little or nothing, and
+she told her lover who happened to call at that moment. So the news
+spread to the Forum so quickly that it got the start of its original
+author, and one of his friends meeting him said, "Have you only just
+left your house?" "Only just," he replied. "Didn't you hear the news?"
+said his friend. "What news?" said he. "Why, that a lark has been seen
+flying in the air with a golden helmet and spear, and the Senate are met
+to discuss the portent." And he smiled and said to himself, "You are
+quick, wife, for the tale to get before me to the Forum!" Then meeting
+some of the Senators he disabused them of their panic. But to punish his
+wife, he said when he got home, "You have undone me, wife: for the
+secret has got abroad from my house, so that I must be an exile from my
+country for your inability to keep a secret." And on her trying to deny
+it, and saying, "Were there not three hundred Senators that heard of it
+as well as you? Might not one of them have divulged it?" he replied,
+"Stuff o' your three hundred! It was at your importunity that I invented
+the story, to put you to the test!" This fellow tested his wife warily
+and cunningly, as one pours water, and not wine or oil, into a leaky
+vessel. And Fabius,[573] the friend of Augustus, hearing the Emperor in
+his old age mourning over the extinction of his family, how two of his
+daughter Julia's sons were dead, and how Posthumus Agrippa, the only
+remaining one, was in exile through false accusation,[574] and how he
+was compelled to put his wife's son[575] into the succession to the
+Empire, though he pitied Agrippa and had half a mind to recall him from
+banishment, repeated the Emperor's words to his wife, and she to
+Livia.[576] And Livia bitterly upbraided Augustus, if he meant recalling
+his grandson, for not having done so long ago, instead of bringing her
+into hatred and hostility with the heir to the Empire. When Fabius came
+in the morning as usual into the Emperor's presence, and said, "Hail,
+Cæsar!" the Emperor replied, "Farewell,[577] Fabius." And he
+understanding the meaning of this straightway went home, and sent for
+his wife, and said, "The Emperor knows that I have not kept his secret,
+so I shall kill myself." And his wife replied, "You have deserved your
+fate, since having been married to me so long you did not remember and
+guard against my incontinence of speech, but suffer me to kill myself
+first." So saying she took his sword, and slew herself first.
+
+§ XII. That was a good answer therefore that the comic poet Philippides
+made to king Lysimachus, who greeted him kindly, and said to him,[578]
+"What shall I give you of all my possessions?" "Whatever you like, O
+king, except your secrets." And talkativeness has another plague
+attached to it, even curiosity: for praters wish to hear much that they
+may have much to say, and most of all do they gad about to investigate
+and pry into secrets and hidden things, providing as it were an
+antiquated stock of rubbish[579] for their twaddle, in fine like
+children who cannot[580] hold ice in their hands, and yet are unwilling
+to let it go,[581] or rather taking secrets to their bosoms and
+embracing them as if they were so many serpents, that they cannot
+control, but are sure to be gnawed to death by. They say that garfish
+and vipers burst in giving life to their young, so secrets by coming out
+ruin and destroy those who cannot keep them. Seleucus Callinicus having
+lost his army and all his forces in a battle against the Galati, threw
+off his diadem, and fled on a swift horse with an escort of three or
+four of his men a long day's journey by bypaths and out-of-the-way
+tracks, till faint and famishing for want of food he drew rein at a
+small farmhouse, where by chance he found the master at home, and asked
+for some bread and water. And he supplied him liberally and courteously
+not only with what he asked for but with whatever else was on the farm,
+and recognized the king, and being very joyful at this opportunity of
+ministering to the king's necessities, he could not contain himself, nor
+dissemble like the king who wished to be incognito, but he accompanied
+him to the road, and on parting from him, said, "Farewell, king
+Seleucus." And he stretching out his right hand, and drawing the man to
+him as if he was going to kiss him, gave a sign to one of his escort to
+draw his sword and cut the man's head off;
+
+  "And at his word the head roll'd in the dust."[582]
+
+Whereas if he had been silent then, and kept his counsel for a time, as
+the king afterwards became prosperous and great, he would have received,
+I take it, greater favour for his silence than for his hospitality. And
+yet he had I admit some excuse for his want of reticence, namely hope
+and joy.
+
+§ XIII. But most talkative people have no excuse for ruining themselves.
+As for example in a barber's shop one day there was some conversation
+about the tyranny of Dionysius, that it was as hard as adamant and
+invincible, and the barber laughed and said, "Fancy your saying this to
+me, who have my razor at his throat most days!" And Dionysius hearing
+this had him crucified. Barbers indeed are generally a talkative race,
+for people fond of prating flock to them and sit in their shops, so that
+they pick up the habit from their customers. It was a witty answer
+therefore of king Archelaus,[583] when a talkative barber put the towel
+round his neck, and asked him, "How shall I shave you, O king?"
+"Silently," said the monarch. It was a barber that first spread the news
+of the great reverse of the Athenians in Sicily, having heard of it at
+the Piræus from a slave that had escaped from the island. He at once
+left his shop, and ran into the city at full speed, "that no one else
+should reap the fame, and he come in the second,"[584] of carrying the
+news into the town. And an uproar arising, as was only to be expected,
+the people assembled in the ecclesia, and began to investigate the
+origin of the rumour. So the barber was dragged up and questioned, but
+knew not the person's name who had told him, so was obliged to refer its
+origin to an anonymous and unknown person. Then anger filled the
+theatre, and the multitude cried out, "Torture the cursed fellow, put
+him to the rack: he has fabricated and concocted this news: who else
+heard it? who credits it?" The wheel was brought, the poor fellow
+stretched on it. Meantime those came up who had brought the news, who
+had escaped from the carnage in Sicily. Then all the multitude dispersed
+to weep over their private sorrows, and abandoned the poor barber, who
+remained fastened to the wheel. And when released late in the evening he
+actually asked the executioner, if they had heard how Nicias the General
+was slain. So invincible and incorrigible a vice does habit make
+talkativeness to be.
+
+§ XIV. And yet, as those that drink bitter and strong-smelling physic
+are disgusted even with the cups they drink it out of, so those that
+bring evil tidings are disliked and hated by their hearers. Wittily
+therefore has Sophocles described the conversation between Creon and the
+guard.
+
+  "_G._ Is't in your ears or in your mind you're grieved?
+   _C._ Why do you thus define the seat of grief?
+   _G._ The doer pains your mind, but I your ears."[585]
+
+However those that tell the tale grieve us as well as those that did the
+deed: and yet there is no means of checking or controlling the running
+tongue. At Lacedæmon the temple of Athene Chalcioecus[586] was broken
+into, and an empty flagon was observed lying on the ground inside, and a
+great concourse of people came up and discussed the matter. And one of
+the company said, "If you will allow me, I will tell you what I think
+about this flagon. I cannot help being of opinion that these
+sacrilegious wretches drank hemlock, and brought wine with them, before
+commencing their nefarious and dangerous work: that so, if they should
+fail to be detected, they might depart in safety, drinking the wine neat
+as an antidote to the hemlock: whereas should they be caught in the act,
+before they were put to the torture they would die of the poison easily
+and painlessly." When he had uttered these words, the idea seemed so
+ingenious and farfetched that it looked as if it could not emanate from
+fancy, but only from knowledge of the real facts. So the crowd
+surrounded this man, and asked him one after the other, "Who are you?
+Who knows you? How come you to know all this?" And at last he was
+convicted in this way, and confessed that he was one of those that had
+committed the sacrilege. And were not the murderers of Ibycus similarly
+captured? They were sitting in the theatre, and some cranes flew over
+their heads, and they laughed and whispered to one another, "Behold the
+avengers of Ibycus." And this being overheard by some who sat near, as
+Ibycus had now been some time missing and inquired after, they laid hold
+of this remark, and reported it to the magistrates. And so they were
+convicted and dragged off to punishment, being brought to justice not by
+the cranes but by their own inability to hold their tongues, being
+compelled by some Fury or Vengeance as it were to divulge the
+murder.[587] For as in the body there is an attraction to sore and
+suffering parts from neighbouring parts, so the tongue of talkative
+persons, ever suffering from inflammation and a throbbing pulse,
+attracts and draws to it secret and hidden things. And so the tongue
+ought to be fenced in, and have reason ever before it, as a bulwark, to
+prevent its tripping: that we may not seem to be more silly than geese,
+of whom it is said that, when they fly from Cilicia over Mt. Taurus
+which swarms with eagles, they carry in their mouths a large stone,
+which they employ as a gag or bridle for their scream, and so they cross
+over by night unobserved.
+
+§ XV. Now if anyone were to ask who is the worst and most abandoned man,
+no one would pass over the traitor, or mention anyone else. It was as
+the reward of treason that Euthycrates roofed his house with Macedonian
+wood, as Demosthenes tells us; and that Philocrates got a large sum of
+money, and spent it on women and fish; and it was for betraying Eretria
+that Euphorbus and Philagrus got an estate from king Philip. But the
+talkative man is an unhired and officious traitor, not of horses[588] or
+walls, but of secrets which he divulges in the law courts, in factions,
+in party-strife, no one thanking him for his pains; but should anyone
+listen to him he thinks he is the obliged party. So that what was said
+to a man who rashly and indiscriminately squandered away all his means
+and bestowed them on others,
+
+  "It is not kindness in you but disease,
+   This itch for giving,"[589]
+
+is appropriate also to the prater, "You don't communicate to us all this
+out of friendship or goodwill, but it is a disease in you, this itch for
+talking and prating."
+
+§ XVI. But all this must not be looked upon merely as an indictment
+against talkativeness, but an attempt to cure it: for we overcome the
+passions by judgement and practice, but judgement is the first step. For
+no one is wont to shun, and eradicate from his soul, what he does not
+dislike. And we dislike the passions only when we discern by reason the
+harm and shame that results to us by indulging them. As we see every day
+in the case of talkative people: if they wish to be loved, they are
+hated; if they desire to please, they bore; when they think they are
+admired, they are really laughed at; they spend, and get no gain from so
+doing; they injure their friends, benefit their enemies, and ruin
+themselves. So that the first cure and remedy of this disorder will be
+to reckon up the shame and trouble that results from it.
+
+§ XVII. In the next place we must consider the opposite virtue to
+talkativeness, always listening to and having on our lips the encomiums
+passed upon reserve, and remembering the decorum sanctity and mysterious
+power of silence, and ever bearing in mind that terse and brief
+speakers, who put the maximum of matter into the minimum of words, are
+more admired and esteemed and thought wiser[590] than unbridled
+windbags. And so Plato[591] praises, and compares to clever javelin-men,
+such as speak tersely, compressedly, and concisely. And Lycurgus by
+using his citizens from boyhood to silence taught them to perfection
+their brevity and terseness. For as the Celtiberians make steel of iron
+only after digging down deep in the soil, and carefully separating the
+iron ore, so Laconian oratory has no rind,[592] but by the removal of
+all superfluous matter goes home straight to the point like steel. For
+its sententiousness,[593] and pointed suppleness in repartee, comes from
+the habit of silence. And we ought to quote such pointed sayings
+especially to talkative people, such neatness and vigour have they, as,
+for example, what the Lacedæmonians said to Philip, "[Remember]
+Dionysius at Corinth."[594] And again, when Philip wrote to them, "If I
+invade Laconia, I will drive you all out of house and home," they only
+wrote back, "If." And when king Demetrius was indignant and cried out,
+"The Lacedæmonians have only sent me one ambassador," the ambassador was
+not frightened but said, "Yes, one to one man." Certainly among the
+ancients men of few words were admired. So the Amphictyones did not
+write extracts from the Iliad or Odyssey, or the Pæans of Pindar, in the
+temple of Pythian Apollo at Delphi, but "Know thyself," "Not too much of
+anything,"[595] and "Be a surety, trouble is near;"[596] so much did
+they admire compactness and simplicity of speech, combining brevity with
+shrewdness of mind. And is not the god himself short and concise in his
+oracles? Is he not called Loxias,[597] because he prefers ambiguity to
+longwindedness? And are not those who express their meaning by signs
+without words wonderfully praised and admired? As Heraclitus, when some
+of the citizens asked him to give them his opinion about concord, got on
+the platform, and took a cup of cold water, and put some barley-meal in
+it, and stirred it up with penny-royal, thus showing them that it is
+being content with anything, and not needing costly dainties, that keeps
+cities in peace and concord. Scilurus, the king of the Scythians, left
+eighty sons, and on his death-bed asked for a bundle of sticks, and bade
+his sons break it when it was tied together, and when they could not, he
+took the sticks one by one and easily broke them all up: thus showing
+them that their harmony and concord would make them strong and hard to
+overthrow, while dissension would make them feeble and insecure.
+
+§ XVIII. If then anyone were continually to recollect and repeat these
+or similar terse sayings, he would probably cease to be pleased with
+idle talk. As for myself, when I consider of what importance it is to
+attend to reason, and to keep to one's purpose, I confess I am quite put
+out of countenance by the example of the slave of Pupius Piso the
+orator. He, not wishing to be annoyed by their prating, ordered his
+slaves merely to answer his questions, and not say a word more. On one
+occasion wishing to pay honour to Clodius who was then in power, he
+ordered him to be invited to his house, and provided for him no doubt a
+sumptuous entertainment. At the time fixed all the guests were present
+except Clodius, for whom they waited, and the host frequently sent the
+slave who used to invite guests to see if he was coming, but when
+evening came, and he was now quite despaired of, he said to his slave,
+"Did you not invite him?" "Certainly," said the slave. "Why then has he
+not come?" said the master. "Because he declined," said the slave. "Why
+then did you not tell me of it at once?" said the master. "Because you
+never asked me," said the slave. This was a Roman slave. But an Athenian
+slave "while digging will tell his master on what terms peace was made."
+So great is the force of habit in all matters. And of it we will now
+speak.
+
+§ XIX. For it is not by applying bit or bridle that we can restrain the
+talkative person, we must master the disease by habit. In the first
+place then, when you are in company and questions are going round,
+accustom yourself not to speak till all the rest have declined giving an
+answer. For as Sophocles says, "counsel is not like a race;" no more are
+question and answer. For in a race the victory belongs to him who gets
+in first, but in company, if anyone has given a satisfactory answer, it
+is sufficient by assenting and agreeing to his view to get the
+reputation of being a pleasant fellow; and if no satisfactory answer is
+given, then to enlighten ignorance and supply the necessary information
+is well-timed and does not excite envy. But let us be especially on our
+guard that, if anyone else is asked a question, we do not ourselves
+anticipate and intercept him in giving an answer. It is indeed perhaps
+nowhere good form, if another is asked a favour, to push him aside and
+undertake to grant it ourselves; for we shall seem so to upbraid two
+people at once, the one who was asked as not able to grant the favour,
+and the other as not knowing how to ask in the right quarter. But
+especially insulting is such forwardness and impetuosity in answering
+questions. For he that anticipates by his own answer the person that was
+asked the question seems to say, "What is the good of asking him? What
+does he know about it? In my presence nobody else ought to be asked
+about these matters." And yet we often put questions to people, not so
+much because we want an answer, as to elicit from them conversation and
+friendly feeling, and from a wish to fit them for company, as Socrates
+drew out Theætetus and Charmides. For it is all one to run up and kiss
+one who wishes to be kissed by another, or to divert to oneself the
+attention that he was bestowing on another, as to intercept another
+person's answers, and to transfer people's ears, and force their
+attention, and fix them on oneself; when, even if he that was asked
+declines to give an answer, it will be well to hold oneself in reserve,
+and only to meet the question modestly when one's turn comes, so framing
+one's answer as to seem to oblige the person who asked the question, and
+as if one had been appealed to for an answer by the other. For if people
+are asked questions and cannot give a satisfactory answer they are with
+justice excused; but he who without being asked undertakes to answer a
+question, and anticipates another, is disagreeable even if he succeeds,
+while, if his answer is unsatisfactory, he is ridiculed by all the
+company, and his failure is a source of the liveliest satisfaction to
+them.
+
+§ XX. The next thing to practise oneself to in answering the questions
+put to one,--a point to which the talkative person ought to pay the
+greatest attention,--is not through inadvertence to give serious answers
+to people who only challenge you to talk in fun and sport. For some
+people concoct questions not for real information, but simply for
+amusement and to pass the time away, and propound them to talkative
+people, just to have them on. Against this we must be on our guard, and
+not rush into conversation too hastily, or as if we were obliged for the
+chance, but we must consider the character of the inquirer and his
+purpose. When it seems that he really desires information, we should
+accustom ourselves to pause, and interpose some interval between the
+question and answer; during which time the questioner can add anything
+if he chooses, and the other can reflect on his answer, and not be in
+too great a hurry about it, nor bury it in obscurity, nor, as is
+frequently the case in too great haste, answer some other question than
+that which was asked. The Pythian Priestess indeed was accustomed to
+utter some of her oracles at the very moment before the question was
+put: for the god whom she serves "understands the dumb, and hears the
+mute."[598] But he that wishes to give an appropriate answer must
+carefully consider both the question and the mind of the questioner,
+lest it be as the proverb expresses it,
+
+  "I asked for shovels, they denied me pails."[599]
+
+Besides we ought to check this greediness and hunger for words, that it
+may not seem as if we had a flood on our tongue which was dammed up, but
+which we were only too glad to discharge[600] on a question being put.
+Socrates indeed so repressed his thirst, that he would not allow himself
+to drink after exercise in the gymnasium, till he had first drawn from
+the well one bucket of water and poured it on to the ground, that he
+might accustom his irrational part to wait upon reason.
+
+§ XXI. There are moreover three kinds of answers to questions, the
+necessary, the polite, and the superfluous. For instance, if anyone
+asked, "Is Socrates at home?" one, as if backward and disinclined to
+answer, might say, "Not at home;" or, if he wished to speak with Laconic
+brevity, might cut off "at home," and simply say "No;" as, when Philip
+wrote to the Lacedæmonians to ask if they would receive him in their
+city, they sent him back merely a large "No." But another would answer
+more politely, "He is not at home, but with the bankers," and if he
+wished to add a little more, "he expects to see some strangers there."
+But the superfluous prater, if he has read Antimachus of Colophon,[601]
+says, "He is not at home, but with the bankers, waiting for some Ionian
+strangers, about whom he has had a letter from Alcibiades who is in the
+neighbourhood of Miletus, staying with Tissaphernes the satrap of the
+great king, who used long ago to favour the Lacedæmonian party, but now
+attaches himself to the Athenians for Alcibiades' sake, for Alcibiades
+desires to return to his country, and so has succeeded in changing the
+views of Tissaphernes." And then he will go over the whole of the Eighth
+Book of Thucydides, and deluge the man, till before he is aware Miletus
+is captured, and Alcibiades is in exile the second time. In such a case
+most of all ought we to curtail talkativeness, by following the track of
+a question closely, and tracing out our answer according to the need of
+the questioner with the same accuracy as we describe a circle. When
+Carneades was disputing in the gymnasium before the days of his great
+fame, the superintendent of the gymnasium sent to him a message to bid
+him modulate his voice (for it was of the loudest), and when he asked
+him to fix a standard, the superintendent replied not amiss, "The
+standard of the person talking with you." So the meaning of the
+questioner ought to be the standard for the answer.
+
+§ XXII. Moreover as Socrates urged his disciples to abstain from such
+food as tempted them to eat when they were not hungry, and from such
+drinks as tempted them to drink when they were not thirsty, so the
+talkative person ought to be afraid most of such subjects of
+conversation as he most delights in and repeats _ad nauseam_, and to try
+and resist their influence. For example, soldiers are fond of
+descriptions about war, and thus Homer introduces Nestor frequently
+narrating his prowess and glorious deeds. And generally speaking those
+who have been successful in the law courts, or beyond their hopes been
+favourites of kings and princes, are possessed, as it were by some
+disease, with the itch for frequently recalling and narrating, how they
+got on and were advanced, what struggles they underwent, how they argued
+on some famous occasion, how they won the day either as plaintiffs or
+defendants, what panegyrics were showered upon them. For joy is much
+more inclined to prate than the well-known sleeplessness represented in
+comedies, frequently rousing itself, and finding something fresh to
+relate. And so at any excuse they slip into such narratives. For not
+only,
+
+  "Where anyone does itch, there goes his hand,"[602]
+
+but also delight has a voice of its own, and leads about the tongue in
+its train, ever wishing to fortify it with memory. Thus lovers spend
+most of their time in conversations that revive the memory of their
+loves; and if they cannot talk to human beings about them, they talk
+about them to inanimate objects, as, "O dearest bed," and,
+
+  "O happy lamp, Bacchis deems you a god,
+   And if she thinks so, then you are indeed
+   The greatest of the gods."
+
+The talkative person therefore is merely as regards words a white
+line,[603] but he that is especially inclined to certain subjects should
+be especially on his guard against talking about them, and should avoid
+such topics, since from the pleasure they give him they may entice him
+to be very prolix and tedious. The same is the case with people in
+regard to such subjects as they think they are more experienced in and
+acquainted with than others. For such a one, being self-appreciative and
+fond of fame, "spends most of the day in that particular branch of study
+in which he chances to be proficient."[604] Thus he that is fond of
+reading will give his time to research; the grammarian his to syntax;
+and the traveller, who has wandered over many countries, his to
+geography. We must therefore be on our guard against our favourite
+topics, for they are an enticement to talkativeness, as its wonted
+haunts are to an animal. Admirable therefore was the behaviour of Cyrus
+in challenging his companions, not to those contests in which he was
+superior to them, but to those in which he was inferior, partly that he
+might not give them pain through his superiority, partly for his own
+benefit by learning from them. But the talkative person acts just
+contrary, for if any subject is introduced from which he might learn
+something he did not know, this he rejects and refuses, not being able
+to earn a good deal by a short silence,[605] but he rambles round the
+subject and babbles out stale and commonplace rhapsodies. As one amongst
+us, who by chance had read two or three of the books of Ephorus,[606]
+bored everybody, and dispersed every social party, by always narrating
+the particulars of the battle of Leuctra and its consequences, so that
+he got nicknamed Epaminondas.
+
+§ XXIII. Nevertheless this is one of the least of the evils of
+talkativeness, and we ought even to try and divert it into such channels
+as these, for prating is less of a nuisance when it is on some literary
+subject. We ought also to try and get some persons to write on some
+topic, and so discuss it by themselves. For Antipater the Stoic
+philosopher,[607] not being able or willing it seems to dispute with
+Carneades, who inveighed vehemently against the Stoic philosophy,
+writing and filling many books of controversy against him, got the
+nickname of _Noisy-with-the-pen_; and perhaps the exercise and
+excitement of writing, keeping him very much apart from the community,
+might make the talkative man by degrees better company to those he
+associated with; as dogs, bestowing their rage on sticks and stones, are
+less savage to men. It will also be very advantageous for such to mix
+with people better and older than themselves, for they will accustom
+themselves to be silent by standing in awe of their reputation. And
+withal it will be well, when we are going to say something, and the
+words are on our lips, to reflect and consider, "What is this word that
+is so eager for utterance? To what is this tongue marching? What good
+will come of speaking now, or what harm of silence?" For we ought not to
+drop words as we should a burden that pressed upon us, for the word
+remains still after it has been spoken just the same; but men speak
+either on their own behalf if they want something, or to benefit those
+that hear them, or, to gratify one another, they season everyday life
+with speech, as one seasons food with salt. But if words are neither
+useful to the speaker, nor necessary for the hearer, nor contain any
+pleasure or charm, why are they spoken? For words may be idle and
+useless as well as deeds. And besides all this we must ever remember as
+most important the dictum of Simonides, that he had often repented he
+had spoken, but never that he had been silent: while as to the power and
+strength of practice consider how men by much toil and painstaking will
+get rid even of a cough or hiccough. And silence is not only never
+thirsty, as Hippocrates says, but also never brings pain or sorrow.
+
+    [541] Or _Garrulity_, _Chattering_, _Prating_. It is
+    Talkativeness in a bad sense.
+
+    [542] Or _Heptaphonos_. See Pausanias, v. 21.
+
+    [543] Some unknown poet's words. I suppose they mean
+    driving one mad, making one "Like sweet bells jangled,
+    out of tune and harsh."
+
+    [544] So our English proverb, "Empty vessels make the
+    greatest sound."
+
+    [545] 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.
+
+    [546] Reading [Greek: akouein], which seems far the best
+    reading.
+
+    [547] Homer, "Iliad," v. 226; "Odyssey," vi. 81.
+
+    [548] "Bacchæ," 385-387.
+
+    [549] See Ovid, "Tristia," iv. 4, 55-58.
+
+    [550] For example, Horace, "Epistles," i. 2, 62: "Ira
+    furor brevis est" I read [Greek: homotoichos] with Mez.
+
+    [551] Homer, "Odyssey," xiv. 463-465.
+
+    [552] Ibid. 466.
+
+    [553] Compare the German proverb, "Thought when sober,
+    said when drunk"--"Nuchtern gedacht, voll gesagt."
+
+    [554] 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.
+
+    [555] Somewhat like Pindar, "Pyth." i. 1. 1, 2.
+
+    [556] "Odyssey," xii. 452, 453.
+
+    [557] See Cicero, "Ad Fam." vii. 18; Catullus, xxii. 5,
+    6.
+
+    [558] See "Iliad," xiv. 214-217.
+
+    [559] "Allusio ad Homericum [Greek: epei ponos allos
+    epeigei.]"--_Xylander._
+
+    [560] "Laws," xi. p. 935 A.
+
+    [561] So true are the words of Æschylus, [Greek: glôssê
+    mataia zêmia prostribetai].--"Prom." 329.
+
+    [562] Our "A bird in the hand is worth two in the bush."
+
+    [563] "Non Citticus, sed Eleates. v. Cic. Tuscul. ii.
+    22, et Nat. Deor. 3, 33."--_Reiske._
+
+    [564] See Pausanias, i. 23. Leæna means "lioness." On
+    the conspiracy see Thucydides, vi. 54-59.
+
+    [565] Homer, "Odyssey," xix. 494. Plutarch quotes from
+    memory. The nurse's name was Euryclea.
+
+    [566] Odyssey," xix. 210-212. Quoted again "On Moral
+    Virtue," § iv.
+
+    [567] Literally _bark_. See "Odyssey," xx. 13, 16.
+
+    [568] "Odyssey," xx. 23.
+
+    [569] See "Odyssey," ix. [Greek: Kyklôpeia].
+
+    [570] Euripides, "Ino." Fragment, 416.
+
+    [571] "Significat Q. Cæcilium Metellum, de quo Liv. xl.
+    45, 46."--_Reiske._
+
+    [572] Euripides, "Ino." Fragm. 415. Compare St. James,
+    iii. 5, 6.
+
+    [573] Fabius Maximus. So Tacitus, "Annals," i. 5, who
+    relates this story somewhat differently.
+
+    [574] See Tacitus, "Annals," i. 3. As to his fate, see
+    "Annals," i. 6.
+
+    [575] Tiberius Nero, who actually did succeed Augustus.
+
+    [576] The Emperor's wife.
+
+    [577] So it is in § xii. But perhaps here it means, "I
+    wish you had more sense, Fabius!"
+
+    [578] Adopting the reading of Reiske.
+
+    [579] Reading [Greek: phorutou] or [Greek: phorytôn], as
+    Wyttenbach.
+
+    [580] Reading [Greek: katechein dynantai] with Reiske.
+
+    [581] See Sophocles, Fragm. 162.
+
+    [582] Homer, "Iliad," x. 457.
+
+    [583] Compare "Moralia," p. 177 A; Horace, "Satires," i.
+    7. 3: "Omnibus et lippis notum et tonsoribus."
+
+    [584] Homer, "Iliad," xxii. 207.
+
+    [585] Sophocles, "Antigone," 317-319.
+
+    [586] See Pausanias, iii. 17; iv. 15; x. 5.
+
+    [587] Compare the idea of the people of Melita, Acts
+    xxviii. 4.
+
+    [588] An Allusion to Dolon in Homer, "Iliad," x., 374,
+    sq. according to Xylander.
+
+    [589] Quoted again by our author in his "Publicola," p.
+    105 B., and assigned to Epicharmus.
+
+    [590] So Shakspere has taught us, "Brevity is the soul
+    of wit."--_Hamlet_, Act ii Sc. 2.
+
+    [591] "In Protagora."--_Xylander._
+
+    [592] That is, is all kernel. See passim our author's
+    "Apophthegmata Laconica."
+
+    [593] Or, _apophthegmatic nature_.
+
+    [594] 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."
+
+    [595] See Pausanias, x. 24.
+
+    [596] See Plato, "Charmides," 165 A.
+
+    [597] A title applied to Apollo first by Herodotus, i.
+    91, from his ambiguous ([Greek: loxa]) oracles.
+
+    [598] Part of the words of an oracle of the Pythian
+    Priestess, slightly changed. The whole oracle may be
+    seen in Herodotus, i. 47.
+
+    [599] Proverb of cross purposes.
+
+    [600] Reading [Greek: exerasthai] with Dübner.
+
+    [601] 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.
+
+    [602] The mediæval proverb, _Ubi dolor ibi digitus_.
+
+    [603] 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.
+
+    [604] Euripides, Fragm. 202. Quoted also by Plato,
+    "Gorgias," 484 E.
+
+    [605] Reading with Reiske, [Greek: misthon autô dounai
+    tô mikron siôpêsai mê dynamenos].
+
+    [606] A celebrated Greek historian, and pupil of
+    Isocrates. See Cicero, "De Oratore," ii. 13.
+
+    [607] Of Tarsus. See Cicero, "De Officiis," iii. 12.
+
+
+
+
+ON CURIOSITY.[608]
+
+
+§ I. If a house is dark, or has little air, is in an exposed position,
+or unhealthy, the best thing will probably be to leave it; but if one is
+attached to it from long residence in it, one can improve it and make it
+more light and airy and healthy by altering the position of the windows
+and stairs, and by throwing open new doors and shutting up old ones. So
+some towns have been altered for the better, as my native place,[609]
+which did lie to the west and received the rays of the setting sun from
+Parnassus, was they say turned to the east by Chæron. And Empedocles the
+naturalist is supposed to have driven away the pestilence from that
+district, by having closed up a mountain gorge that was prejudicial to
+health by admitting the south wind to the plains. Similarly, as there
+are certain diseases of the soul that are injurious and harmful and
+bring storm and darkness to it, the best thing will be to eject them and
+lay them low by giving them open sky, pure air and light, or, if that
+cannot be, to change and improve them some way or other. One such mental
+disease, that immediately suggests itself to one, is curiosity, the
+desire to know other people's troubles, a disease that seems neither
+free from envy nor malignity.
+
+  "Malignant wretch, why art so keen to mark
+   Thy neighbour's fault, and seest not thine own?"[610]
+
+Shift your view, and turn your curiosity so as to look inwards: if you
+delight to study the history of evils, you have copious material at
+home, "as much as there is water in the Alizon, or leaves on the oak,"
+such a quantity of faults will you find in your own life, and passions
+in your soul, and shortcomings in your duty. For as Xenophon says[611]
+good managers have one place for the vessels they use in sacrificing,
+and another for those they use at meals, one place for their farm
+instruments, and another for their weapons of war, so your faults arise
+from different causes, some from envy, some from jealousy, some from
+cowardice, some from meanness. Review these, consider these; bar up the
+curiosity that pries into your neighbours' windows and passages, and
+open it on the men's apartments, and women's apartments, and servant's
+attics, in your own house. There this inquisitiveness and curiosity will
+find full vent, in inquiries that will not be useless or malicious, but
+advantageous and serviceable, each one saying to himself,
+
+  "What have I done amiss? What have I done?
+   What that I ought to have done left undone?"
+
+§ II. And now, as they say of Lamia that she is blind when she sleeps at
+home, for she puts her eyes on her dressing-table, but when she goes out
+she puts her eyes on again, and has good sight, so each of us turns,
+like an eye, our malicious curiosity out of doors and on others, while
+we are frequently blind and ignorant about our own faults and vices, not
+applying to them our eyes and light. So that the curious man is more use
+to his enemies than to himself, for he finds fault with and exposes
+their shortcomings, and shows them what they ought to avoid and correct,
+while he neglects most of his affairs at home, owing to his excitement
+about things abroad. Odysseus indeed would not converse with his mother
+till he had learnt from the seer Tiresias what he went to Hades to
+learn; and after receiving that information, then he turned to her, and
+asked questions about the other women, who Tyro was, and who the fair
+Chloris, and why Epicaste[612] had died, "having fastened a noose with a
+long drop to the lofty beam."[613] But we, while very remiss and
+ignorant and careless about ourselves, know all about the pedigrees of
+other people, that our neighbour's grandfather was a Syrian, and his
+grandmother a Thracian woman, and that such a one owes three talents,
+and has not paid the interest. We even inquire into such trifling
+matters as where somebody's wife has been, and what those two are
+talking in the corner about. But Socrates used to busy himself in
+examining the secret of Pythagoras' persuasive oratory, and Aristippus,
+meeting Ischomachus at the Olympian games, asked him how Socrates
+conversed so as to have so much influence over the young men, and having
+received from him a few scraps and samples of his style, was so
+enthusiastic about it that he wasted away, and became quite pale and
+lean, thirsty and parched, till he sailed to Athens and drew from the
+fountain-head, and knew the wonderful man himself and his speeches and
+philosophy, the object of which was that men should recognize their
+faults and so get rid of them.
+
+§ III. But some men cannot bear to look upon their own life, so unlovely
+a spectacle is it, nor to throw and flash on themselves, like a lantern,
+the reflection of reason; but their soul being burdened with all manner
+of vices, and dreading and shuddering at its own interior, sallies forth
+and wanders abroad, feeding and fattening its malignity there. For as a
+hen, when its food stands near its coop,[614] will frequently slip off
+into a corner and scratch up,
+
+  "Where I ween some poor little grain appears on the dunghill,"
+
+so curious people neglecting conversation or inquiry about common
+matters, such as no one would try and prevent or be indignant at their
+prying into, pick out the secret and hidden troubles of every family.
+And yet that was a witty answer of the Egyptian, to the person who asked
+him, "What he was carrying wrapped up;" "It was wrapped up on purpose
+that you should not know." And you too, Sir, I would say to a curious
+person, why do you pry into what is hidden? If it were not something bad
+it would not be hidden. Indeed it is not usual to go into a strange
+house without knocking at the door, and nowadays there are porters, but
+in old times there were knockers on doors to let the people inside know
+when anyone called, that a stranger might not find the mistress or
+daughter of the house _en déshabille_, or one of the slaves being
+corrected, or the maids bawling out. But the curious person intrudes on
+all such occasions as these, although he would be unwilling to be a
+spectator, even if invited, of a well-ordered family: but the things for
+which bars and bolts and doors are required, these he reveals and
+divulges openly to others. Those are the most troublesome winds, as
+Aristo says, that blow up our clothes: but the curious person not only
+strips off the garments and clothes of his neighbours, but breaks
+through their walls, opens their doors, and like the wanton wind, that
+insinuates itself into maidenly reserve, he pries into and calumniates
+dances and routs and revels.
+
+§ IV. And as Cleon is satirized in the play[615] as having "his hands
+among the Ætolians, but his soul in Peculation-town," so the soul of the
+curious man is at once in the mansions of the rich, and the cottages of
+the poor, and the courts of kings, and the bridal chambers of the newly
+married; he pries into everything, the affairs of foreigners, the
+affairs of princes, and sometimes not without danger. For just as if one
+were to taste aconite to investigate its properties, and kill oneself
+before one had discovered them, so those that pry into the troubles of
+great people ruin themselves before they get the knowledge they desire;
+even as those become blind who, neglecting the wide and general
+diffusion all over the earth of the sun's rays, impudently attempt to
+gaze at its orb and penetrate to its light. And so that was a wise
+answer of Philippides the Comic Poet, when King Lysimachus asked him on
+one occasion, "What would you like to have of mine?" "Anything, O king,
+but your secrets." For the pleasantest and finest things to be got from
+kings are public, as banquets, and riches, and festivities, and favours:
+but come not near any secret of theirs, pry not into it. There is no
+concealment of the joy of a prosperous monarch, or of his laugh when he
+is in a playful mood, or of any tokens of his goodwill and favour; but
+dreadful is what he conceals, his gloominess, his sternness, his
+reserve, his store of latent wrath, his meditation on stern revenge, his
+jealousy of his wife, or suspicion of his son, or doubt about the
+fidelity of a friend. Flee from this cloud that is so black and
+threatening, for when its hidden fury bursts forth, you will not fail to
+hear its thunder and see its lightning.
+
+§ V. How shall you flee from it? Why, by dissipating and distracting
+your curiosity, by turning your soul to better and pleasanter objects:
+examine the phenomena of sky, and earth, and air, and sea. Are you by
+nature fond of gazing at little or great things? If at great, turn your
+attention to the sun, consider its rising and setting: view the changes
+of the moon, like the changes of our mortal life, see how it waxes and
+wanes,
+
+  "How at the first it peers out small and dim
+   Till it unfolds its full and glorious Orb,
+   And when its zenith it has once attained,
+   Again it wanes, grows small, and disappears."[616]
+
+These are indeed Nature's secrets, but they bring no trouble on those
+that study them. But if you decline the study of great things, inspect
+with curiosity smaller matters, see how some plants flourish, are green
+and gay, and exhibit their beauty, all the year round, while others are
+sometimes gay like them, at other times, like some unthrift, run through
+their resources entirely, and are left bare and naked. Consider again
+their various shapes, how some produce oblong fruits, others angular,
+others smooth and round. But perhaps you will not care to pry into all
+this, since you will find nothing bad. If you must then ever bestow your
+time and attention on what is bad, as the serpent lives but in deadly
+matter, go to history, and turn your eye on the sum total of human
+misery. For there you will find "the falls of men, and murders of their
+lives,"[617] rapes of women, attacks of slaves, treachery of friends,
+mixing of poisons, envyings, jealousies, "shipwrecks of families," and
+dethroning of princes. Sate and cloy yourself on these, you will by so
+doing vex and enrage none of your associates.
+
+§ VI. But it seems curiosity does not rejoice in stale evils, but only
+in fresh and recent ones, gladly viewing the spectacle of tragedies of
+yesterday, but backward in taking part in comic and festive scenes. And
+so the curious person is a languid and listless hearer to the narrator
+of a marriage, or sacrifice, or solemn procession, he says he has heard
+most of all that before, bids the narrator cut it short and come to the
+point; but if his visitor tell him of the violation of some girl, or the
+adultery of some married woman, or the disputes and intended litigation
+of brothers, he doesn't go to sleep then, nor pretend want of leisure,
+
+  "But he pricks up his ears, and asks for more."
+
+And indeed those lines,
+
+  "Alas! how quicker far to mortals' ears
+   Do ill news travel than the news of good!"
+
+are truly said of curious people. For as cupping-glasses take away the
+worst blood, so the ears of curious people attract only the worst
+reports; or rather, as cities have certain ominous and gloomy gates,
+through which they conduct only condemned criminals, or convey filth and
+night soil, for nothing pure or holy has either ingress into or egress
+from them, so into the ears of curious people goes nothing good or
+elegant, but tales of murders travel and lodge there, wafting a whiff of
+unholy and obscene narrations.
+
+  "And ever in my house is heard alone
+   The sound of wailing;"
+
+this is to the curious their one Muse and Siren, this the sweetest note
+they can hear. For curiosity desires to know what is hidden and secret;
+but no one conceals his good fortune, nay sometimes people even pretend
+to have such advantages as they do not really possess. So the curious
+man, eager to hear a history of what is bad, is possessed by the passion
+of malignity, which is brother to envy and jealousy. For envy is pain at
+another's blessings, and malignity is joy at another's misfortunes: and
+both proceed from the same savage and brutish vice, ill-nature.
+
+§ VII. But so unpleasant is it to everybody to have his private ills
+brought to light, that many have died rather than acquaint the doctors
+with their secret ailments. For suppose Herophilus, or Erasistratus, or
+even Æsculapius himself during his sojourn on earth, had gone with their
+drugs and surgical instruments from house to house, to inquire what man
+had a fistula in ano, or what woman had a cancer in her womb;--and yet
+their curiosity would have been professional[618]--who would not have
+driven them away from their house, for not waiting till they were sent
+for, and for coming without being asked to spy out their neighbours'
+ailments? But curious people pry into these and even worse matters, not
+from a desire to heal them, but only to expose them to others, which
+makes them deservedly hated. For we are not vexed and mortified with
+custom-house officers when they levy toll on goods _bona fide_ imported,
+but only when they seek for contraband articles, and rip up bags and
+packages: and yet the law allows them to do even this, and sometimes it
+is injurious to them not to do so. But curious people abandon and
+neglect their own affairs, and are busy about their neighbours'
+concerns. Seldom do they go into the country, for they do not care for
+its quiet and stillness and solitude, but if once in a way they do go
+there, they look more at their neighbours' vines than their own, and
+inquire how many cows of their neighbour have died, or how much of his
+wine has turned sour, and when they are satisfied on these points they
+soon return to town again. But the genuine countryman does not willingly
+listen to any rumour that chances to come from the town, for he quotes
+the following lines,
+
+  "Even with spade in hand he'll tell the terms
+   On which peace was concluded: all these things
+   The cursèd fellow walks about and pries into."
+
+§ VIII. But curious people shun the country as stale and dull and too
+quiet, and push into warehouses and markets and harbours, asking, "Any
+news? Were you not in the market in the forenoon?" and sometimes
+receiving for answer, "What then? Do you think things in the town change
+every three hours?" Notwithstanding if anyone brings any news, he'll get
+off his horse, and embrace him, and kiss him, and stand to listen. If
+however the person who meets him says he has no news, he will say
+somewhat peevishly, "No news, Sir? Have you not been in the market? Did
+you not pass by the officers' quarters? Did you exchange no words with
+those that have just arrived from Italy?" To stop such people the
+Locrian authorities had an excellent rule; they fined everyone coming
+from abroad who asked what the news was. For as cooks pray for plenty of
+meat, and fishmongers for shoals of fish, so curious people pray for
+shoals of trouble, and plenty of business, and innovations and changes,
+that they may have something to hunt after and tittle-tattle about. Well
+also was it in _Charondas_, the legislator of the people of Thurii,[619]
+to forbid any of the citizens but adulterers and curious persons to be
+ridiculed on the stage. Adultery itself indeed seems to be only the
+fruit of curiosity about another man's pleasures, and an inquiring and
+prying into things kept close and hidden from the world; while curiosity
+is a tampering with and seduction of and revealing the nakedness of
+secrets.[620]
+
+§ IX. As it is likely that much learning will produce wordiness, and so
+Pythagoras enjoined five years' silence on his scholars, calling it a
+truce from words,[621] so defamation of character is sure to go with
+curiosity. For what people are glad to hear they are glad to talk about,
+and what they eagerly pick up from others they joyfully retail to
+others. And so, amongst the other mischiefs of curiosity, the disease
+runs counter to their desires; for all people fight shy of them, and
+conceal their affairs from them, and neither care to do or say anything
+in their presence, but defer consultations, and put off investigations,
+till such people are out of the way; and if, when some secret is just
+about to be uttered, or some important business is just about to be
+arranged, some curious man happen to pop in, they are mum at once and
+reserved, as one puts away fish if the cat is about; and so frequently
+things seen and talked about by all the rest of the world are unknown
+only to them. For the same reason the curious person never gets the
+confidence of anybody. For we would rather entrust our letters and
+papers and seals to slaves and strangers than to curious friends and
+intimates. The famous Bellerophon,[622] though he carried letters
+against his life, opened them not, but abstained from reading the letter
+to the king, as he had refused to sell his honour to Proetus' wife, so
+great was his continence.[623] For curiosity and adultery both come from
+incontinence, and to the latter is added monstrous folly and insanity.
+For to pass by so many common and public women, and to intrude oneself
+on some married woman,[624] who is sure to be more costly, and possibly
+less pretty to boot, is the acme of madness. Yet such is the conduct of
+curious people. They neglect many gay sights, fail to hear much that
+would be well worth hearing, lose much fine sport and pastime, to break
+open private letters, to put their ears to their neighbour's walls, and
+to whisper to their slaves and women-servants, practices always low, and
+frequently dangerous.
+
+§ X. It will be exceedingly useful, therefore, to deter the curious from
+these propensities, for them to remember their past experience.
+Simonides used to say that he occasionally opened two chests for rewards
+and thanks that he had by him, and found the one full for rewards, but
+the one for thanks always empty.[625] So if anyone were to open
+occasionally the stores that curiosity had amassed, and observe what a
+cargo there was of useless and idle and unlovely things, perhaps the
+sight of all this poor stuff would inspire him with disgust. Suppose
+someone, in studying the writings of the ancients, were to pick out only
+their worst passages, and compile them into a volume, as Homer's
+imperfect lines, and the solecisms of the tragedians, and Archilochus'
+indecent and bitter railings against women, by which he so exposed
+himself, would he not be worthy of the curse of the tragedian,
+
+  "Perish, compiler of thy neighbours' ills?"
+
+And independently of such a curse, the piling up of other people's
+misdoings is indecent and useless, and like the town which Philip
+founded and filled with the vilest and most dissolute wretches, and
+called _Rogue Town_. Curious persons, indeed, making a collection of the
+faults and errors and solecisms, not of lines or poems but of people's
+lives, render their memory a most inelegant and unlovely register of
+dark deeds. Just as there are in Rome some people who care nothing for
+pictures and statues, or even handsome boys or women exposed for sale,
+but haunt the monster-market, and make eager inquiries about people who
+have no calves, or three eyes, or arms like weasels, or heads like
+ostriches, and look about for some
+
+  "Unnatural monster like the Minotaur,"[626]
+
+and for a time are greatly captivated with them, but if anyone
+continually gazes at such sights, they will soon give him satiety and
+disgust; so let those who curiously inquire into the errors and faults
+of life, and disgraces of families, and disorders in other people's
+houses, first remember what little favour or advantage such prying has
+brought them on previous occasions.
+
+§ XI. Habit will be of the utmost importance in stopping this
+propensity, if we begin early to practise self-control in respect to it,
+for as the disease increases by habit and degrees, so will its cure, as
+we shall see when we discuss the necessary discipline. In the first
+place, let us begin with the most trifling and unimportant matters. What
+hardship will it be when we walk abroad not to read the epitaphs on
+graves, or what detriment shall we suffer by not glancing at the
+inscriptions on walls in the public walks? Let us reflect that there is
+nothing useful or pleasant for us in these notices, which only record
+that so-and-so remembered so-and-so out of gratitude, and, "Here lies
+the best of friends," and much poor stuff of that kind;[627] which
+indeed do not seem to do much harm, except indirectly, to those that
+read them, by engendering the practice of curiosity about things
+immaterial. And as huntsmen do not allow the hounds to follow any scent
+and run where they please, but check and restrain them in leashes,
+keeping their sense of smell pure and fresh for the object of their
+chase, that they may the keener dart on their tracks, "following up the
+traces of the unfortunate beasts by their scent," so we must check and
+repress the sallies and excursions of the curious man to every object of
+interest, whether of sight or hearing, and confine him to what is
+useful. For as eagles and lions on the prowl keep their claws sheathed
+that they may not lose their edge and sharpness, so, when we remember
+that curiosity for learning has also its edge and keenness, let us not
+entirely expend or blunt it on inferior objects.
+
+§ XII. Next let us accustom ourselves when we pass a strange house not
+to look inside at the door, or curiously inspect the interior, as if we
+were going to pilfer something, remembering always that saying of
+Xenocrates, that it is all one whether one puts one's feet or eyes in
+another person's house. For such prying is neither honourable, nor
+comely, nor even agreeable.
+
+  "Stranger, thou'lt see within untoward sights."
+
+For such is generally the condition inside houses, utensils kicking
+about, maids lolling about, no work going on, nothing to please the eye;
+and moreover such side glances, and stray shots as it were, distort the
+soul, and are unhandsome, and the practice is a pernicious one. When
+Diogenes saw Dioxippus, a victor at Olympia, driving up in his chariot
+and unable to take his eyes off a handsome woman who was watching the
+procession, but still turning round and casting sheep's eyes at her, he
+said, "See you yon athlete straining his neck to look at a girl?" And
+similarly you may see curious people twisting and straining their necks
+at every spectacle alike, from the habit and practice of turning their
+eyes in all directions. And I think the senses ought not to rove about,
+like an ill-trained maid, when sent on an errand by the soul, but to do
+their business, and then return quickly with the answer, and afterwards
+to keep within the bounds of reason, and obey her behests. But it is
+like those lines of Sophocles,
+
+  "Then did the Ænianian's horses bolt,
+   Unmanageable quite;"[628]
+
+for so the senses not having, as we said, right training and practice,
+often run away, and drag reason along with them, and plunge her into
+unlawful excesses. And so, though that story about Democritus is false,
+that he purposely destroyed his eyesight by the reflection from
+burning-glasses (as people sometimes shut up windows that look into the
+street), that they might not disturb him by frequently calling off his
+attention to external things, but allow him to confine himself to purely
+intellectual matters, yet it is very true in every case that those who
+use the mind most are least acted upon by the senses. And so the
+philosophers erected their places for study as far as possible from
+towns, and called Night the time propitious to thought,[629] thinking
+quiet and withdrawal from worldly distractions a great help towards
+meditating upon and solving the problems of life.
+
+§ XIII. Moreover, when men are abusing and reviling one another in the
+market-place, it is not very difficult or tiresome not to go near them;
+or if a tumultuous concourse of people crowd together, to remain seated;
+or to get up and go away, if you are not master of yourself. For you
+will gain no advantage by mixing yourself up with curious people: but
+you will derive the greatest benefit from putting a force upon your
+inclinations, and bridling your curiosity, and accustoming it to obey
+reason. Afterwards it will be well to extend the practice still further,
+and not to go to the theatre when some fine piece is performing, and if
+your friends invite you to see some dancer or actor to decline, and, if
+there is some shouting in the stadium and hippodrome, not even to turn
+your head to look what is up. For as Socrates advised people to abstain
+from food that made them eat when they were not hungry, and from drinks
+that made them drink when they were not thirsty, so ought we also to
+shun and flee from those objects of interest, whether to eye or ear,
+that master us and attract us when we stand in no need of them. Thus
+Cyrus would not look at Panthea, but when Araspes told him that her
+beauty was well worth inspection, he replied, "For that very reason must
+I the more abstain from seeing her, for if at your persuasion I were to
+pay her a visit, perhaps she would persuade me to visit her again when I
+could ill spare the time, so that I might neglect important business to
+sit with her and gaze on her charms."[630] Similarly Alexander would not
+see the wife of Darius, who was reputed to be very beautiful, but
+visited her mother who was old, and would not venture to look upon the
+young and handsome queen. We on the contrary peep into women's litters,
+and hang about their windows, and think we do no harm, though we thus
+make our curiosity a loop-hole[631] for all manner of vice.
+
+§ XIV. Moreover, as it is of great help to fair dealing sometimes not to
+seize some honest gain, that you may accustom yourself as far as
+possible to flee from unjust gains, and as it makes greatly for virtue
+to abstain sometimes from your own wife, that you may not ever be
+tempted by another woman, so, applying the habit to curiosity, try not
+to see and hear at times all that goes on in your own house even, and if
+anyone wishes to tell you anything about it give him the go-by, and
+decline to hear him. For it was nothing but his curiosity that involved
+Oedipus in his extreme calamities: for it was to try and find out his
+extraction that he left Corinth and met Laius, and killed him, and got
+his kingdom, and married his own mother, and when he then seemed at the
+acme of felicity, he must needs make further inquiries about himself;
+and though his wife tried to prevent him, he none the less compelled the
+old man that had been an eye-witness of the deed to tell him all the
+circumstances of it, and though he long suspected how the story would
+end, yet when the old man cried out,
+
+  "Alas! the dreadful tale I must then tell,"
+
+so inflamed was he with curiosity and trembling with impatience, that he
+replied,
+
+  "I too must hear, for hear it now I will."[632]
+
+So bitter-sweet and uncontrollable is the itch of curiosity, like a
+sore, shedding its blood when lanced. But he that is free from this
+disease, and calm by nature, being ignorant of many unpleasant things,
+may say,
+
+  "Holy oblivion of all human ills,
+   What wisdom dost thou bring!"[633]
+
+§ XV. We ought therefore also to accustom ourselves, when we receive a
+letter, not to be in a tremendous hurry about breaking the seal, as most
+people are, even tearing it open with their teeth if their hands are
+slow; nor to rise from our seat and run up to meet him, if a messenger
+comes; and if a friend says, "I have some news to tell you," we ought to
+say, "I had rather you had something useful or advantageous to tell me."
+When I was on one occasion lecturing at Rome, one of my audience was the
+well-known Rusticus, whom the Emperor Domitian afterwards had put to
+death through envy of his glory, and a soldier came in in the middle and
+brought him a letter from the Emperor, and silence ensuing, and I
+stopping that he might have time to read his letter, he would not, and
+did not open it till I had finished my lecture, and the audience had
+dispersed; so that everybody marvelled at his self-control. But whenever
+anyone who has power feeds his curiosity till it is strong and vehement,
+he can no longer easily control it, when it hurries him on to illicit
+acts, from force of habit; and such people open their friends' letters,
+thrust themselves in at private meetings, become spectators of rites
+they ought not to witness, enter holy grounds they ought not to, and pry
+into the lives and conversations of kings.
+
+§ XVI. Indeed tyrants themselves, who must know all things, are made
+unpopular by no class more than by their spies[634] and talebearers.
+Darius in his youth, when he mistrusted his own powers, and suspected
+and feared everybody, was the first who employed spies; and the
+Dionysiuses introduced them at Syracuse: but in a revolution they were
+the first that the Syracusans took and tortured to death. Indeed
+informers are of the same tribe and family as curious people. However
+informers only investigate wicked acts or plots, but curious people pry
+into and publish abroad the involuntary misfortunes of their neighbours.
+And it is said that impious people first got their name from curiosity,
+for it seems there was a mighty famine at Athens, and those people that
+had wheat not producing it, but grinding it stealthily by night in their
+houses, some of their neighbours went about and noticed the noise of the
+mills grinding, and so they got their name.[635] This also is the origin
+of the well-known Greek word for informer, (Sycophant, _quasi_
+Fig-informer), for when the people were forbidden to export figs, those
+who informed against those who did were called Fig-informers. It is well
+worth the while of curious people to give their attention to this, that
+they may be ashamed of having any similarity or connection in habit with
+a class of people so universally hated and disliked as informers.
+
+    [608] Jeremy Taylor has largely borrowed from this
+    Treatise in his "Holy Living," chap. ii. § v. Of
+    Modesty.
+
+    [609] Chæronea in Boeotia.
+
+    [610] Lines from some comic poet, no doubt.
+
+    [611] "Oeconomicus," cap. viii.
+
+    [612] The mother of Oedipus, better known as "Jocasta."
+
+    [613] Homer, "Odyssey," xi. 278. Epicaste hung herself.
+
+    [614] "[Greek: oikiskô] corrigit Valekenarius ad Herodot.
+    p. 557."--_Wyttenbach._
+
+    [615] Aristophanes, "Equites," 79.
+
+    [616] 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.
+
+    [617] Æschylus, "Supplices," 937.
+
+    [618] All three being eminent doctors.
+
+    [619] "Intelligo Charondam."--_Xylander._
+
+    [620] 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.
+
+    [621] Compare Lucian's [Greek: echeglôttia], after
+    [Greek: echecheiria] (_armistice_), _Lexiph_. 9.
+
+    [622] See the story in Homer, "Iliad," vi. 155 sq.
+
+    [623] Or self-control.
+
+    [624] Literally, some woman _shut up_, or _enclosed_.
+
+    [625] See also our author's "On those who are punished
+    by the Deity late," § xi.
+
+    [626] See Euripides, Fragm., 389. Also Plutarch's
+    "Theseus," cap. xv.
+
+    [627] Plutarch rather reminds one, in his evident
+    contempt for _Epitaphs_, of the cynic who asked, "Where
+    are all the bad people buried?" Where indeed?
+
+    [628] Sophocles, "Electra," 724, 725.
+
+    [629] _euphronê_, a stock phrase for night, is here
+    defined.
+
+    [630] "Historia exstat initio libri quinti
+    Cyropædiæ."--_Reiske._
+
+    [631] Literally, "slippery and prone to." For the
+    metaphor of "slippery" compare Horace, "Odes," i. 19-8,
+    "Et vultus nimium lubricus adspici."
+
+    [632] This and the line above are in Sophocles, "Oedipus
+    Tyrannus," 1169, 1170.
+
+    [633] Euripides, "Orestes," 213.
+
+    [634] Literally, _ears_.
+
+    [635] The paronomasia is as follows. The word for
+    impious people is supposed to mean _listeners to mills
+    grinding_.
+
+
+
+
+ON SHYNESS.[636]
+
+
+§ I. Some of the things that grow on the earth are in their nature wild
+and barren and injurious to the growth of seeds and plants, yet those
+who till the ground consider them indications not of a bad soil but of a
+rich and fat one;[637] so also there are passions of the soul that are
+not good, yet are as it were offshoots of a good disposition, and one
+likely to improve with good advice. Among these I class shyness, no bad
+sign in itself, though it affords occasion to vice. For the modest
+oftentimes plunge into the same excesses as the shameless, but then they
+are pained and grieved at them, and not pleased like the others. For the
+shameless person is quite apathetic at what is disgraceful, while the
+modest person is easily affected even at the very appearance of it.
+Shyness is in fact an excess of modesty. And thus it is called
+shamefacedness, because the face exhibits the changes of the mind. For
+as dejection is defined to be the grief that makes people look on the
+ground, so shamefacedness is that shyness that cannot look people in the
+face. And so the orator said the shameless person had not pupils[638] in
+his eyes but harlots. The bashful person on the other hand shows his
+delicacy and effeminacy of soul in his countenance, and palliates his
+weakness, which exposes him to defeat at the hands of the impudent, by
+the name of modesty. Cato used to say he was better pleased with those
+lads that blushed than with those that turned pale, rightly teaching us
+to fear censure more than labour,[639] and suspicion than danger.
+However we must avoid too much timidity and fear of censure, since many
+have played the coward, and abandoned noble ventures, more from fear of
+a bad name than of the dangers to be undergone, not being able to bear a
+bad reputation.
+
+§ II. As we must not disregard their weakness, so neither again must we
+praise that rigid and stubborn insensibility, "that recklessness and
+frantic energy to rush anywhere, that seemed like a dog's courage in
+Anaxarchus."[640] But we must contrive a harmonious blending of the two,
+that shall remove the shamelessness of pertinacity, and the weakness of
+excessive modesty; seeing its cure is difficult, and the correction of
+such excesses not without danger. For as the husbandman, in rooting up
+some wild and useless weed, at once plunges his spade vigorously into
+the ground, and digs it up by the root, or burns it with fire, but if he
+has to do with a vine that needs pruning, or some apple-tree, or olive,
+he puts his hand to it very carefully, being afraid of injuring any
+sound part; so the philosopher, eradicating from the soul of the young
+man that ignoble and untractable weed, envy, or unseasonable avarice, or
+amputating the excessive love of pleasure, may bandage and draw blood,
+make deep incision, and leave scars: but if he has to apply reason as a
+corrective to a tender and delicate part of the soul, such as shyness
+and bashfulness, he is careful that he may not inadvertently root up
+modesty as well. For nurses who are often rubbing the dirt off their
+infants sometimes tear their flesh and put them to torture. We ought not
+therefore, by rubbing off the shyness of youths too much, to make them
+too careless and contemptuous; but as those that pull down houses close
+to temples prop up the adjacent parts, so in trying to get rid of
+shyness we must not eradicate with it the virtues akin to it, as modesty
+and meekness and mildness, by which it insinuates itself and becomes
+part of a man's character, flattering the bashful man that he has a
+nature courteous and civil and affable, and not hard as flint or
+self-willed. And so the Stoics from the outset verbally distinguished
+shame and shyness from modesty, that they might not by identity of name
+give the vice opportunity to inflict harm. But let it be granted to us
+to use the words indiscriminately, following indeed the example of
+Homer. For he said,
+
+  "Modesty does both harm and good to men;"[641]
+
+and he did well to mention the harm it does first. For it becomes
+advantageous only through reason's curtailing its excess, and reducing
+it to moderate proportions.
+
+§ III. In the first place, then, the person who is afflicted with
+shyness ought to be persuaded that he suffers from an injurious disease,
+and that nothing injurious can be good: nor must he be wheedled and
+tickled with the praise of being called a nice and jolly fellow rather
+than being styled lofty and dignified and just; nor, like Pegasus in
+Euripides, "who stooped and crouched lower than he wished"[642] to take
+up his rider Bellerophon, must he humble himself and grant whatever
+favours are asked him, fearing to be called hard and ungentle. They say
+that the Egyptian Bocchoris, who was by nature very severe, had an asp
+sent him by Isis, which coiled round his head, and shaded him from
+above, that he might judge righteously. Bashfulness on the contrary,
+like a dead weight on languid and effeminate persons, not daring to
+refuse or contradict anybody, makes jurors deliver unjust verdicts, and
+shuts the mouth of counsellors, and makes people say and do many things
+against their wish; and so the most headstrong person is always master
+and lord of such, through his own impudence prevailing against their
+modesty. So bashfulness, like soft and sloping ground, being unable to
+repel or avert any attack, lies open to the most shameful acts and
+passions. It is a bad guardian of youth, as Brutus said he didn't think
+that person had spent his youth well who had not learnt how to say No.
+It is a bad duenna of the bridal bed and of women's apartments, as the
+penitent adultress in Sophocles said to her seducer,
+
+  "You did persuade, and coax me into sin."[643]
+
+Thus shyness, being first seduced by vice,[644] leaves its citadel
+unbarred, unfortified, and open to attack. By gifts people ensnare the
+worse natures, but by persuasion and playing upon their bashfulness
+people often seduce even good women. I pass over the injury done to
+worldly affairs by bashfulness causing people to lend to those whose
+credit is doubtful, and to go security against their wish, for though
+they commend that saying, "Be a surety, trouble is at hand,"[645] they
+cannot apply it when business is on hand.
+
+§ IV. It would not be easy to enumerate how many this vice has ruined.
+When Creon said to Medea,
+
+  "Lady, 'tis better now to earn your hate,
+   Than through my softness afterwards to groan,"[646]
+
+he uttered a pregnant maxim for others; for he himself was overcome by
+his bashfulness, and granted her one day more, and so was the undoing of
+his family. And some, when they suspected murder or poison, have failed
+through it to take precautions for their safety. Thus perished Dion, not
+ignorant that Callippus was plotting against him, but ashamed to be on
+his guard against a friend and host. So Antipater, the son of Cassander,
+having invited Demetrius to supper, and being invited back by him for
+the next day, was ashamed to doubt another as he had been trusted
+himself, and went, and got his throat cut after supper. And Polysperchon
+promised Cassander for a hundred talents to murder Hercules, the son of
+Alexander by Barsine, and invited him to supper, and, as the stripling
+suspected and feared the invitation, and pleaded as an excuse that he
+was not very well, Polysperchon called on him, and addressed him as
+follows, "Imitate, my lad, your father's good-nature and kindness to his
+friends, unless indeed you fear us as plotting against you." The young
+man was ashamed to refuse any longer, so he went with him, and some of
+those at the supper-party strangled him. And so that line of
+Hesiod,[647]
+
+  "Invite your friend to supper, not your enemy,"
+
+is not ridiculous, as some say, or stupid advice, but wise. Show no
+bashfulness in regard to an enemy, and do not suppose him trustworthy,
+though he may seem so.[648] For if you invite you will be invited back,
+and if you entertain others you will be entertained back to your hurt,
+if you let the temper as it were of your caution be weakened by shame.
+
+§ V. As then this disease is the cause of much mischief, we must try and
+exterminate it by assiduous effort, beginning first, as people are wont
+to do in other matters, with small and easy things. For example, if
+anyone pledge you to drink with him at a dinner when you have had
+enough, do not be bashful, or do violence to nature, but put the cup
+down without drinking. Again, if somebody else challenge you to play at
+dice with him in your cups, be not bashful or afraid of ridicule, but
+imitate Xenophanes, who, when Lasus of Hermione called him coward
+because he would not play at dice with him, admitted that he was a great
+coward and had no courage for what was ignoble. Again, if you meet with
+some prating fellow who attacks you and sticks to you, do not be
+bashful, but get rid of him, and hasten on and pursue your undertaking.
+For such flights and repulses, keeping you in practice in trying to
+overcome your bashfulness in small matters, will prepare you for greater
+occasions. And here it is well to record a remark of Demosthenes. When
+the Athenians were going to help Harpalus, and to war against Alexander,
+all of a sudden Philoxenus, who was Alexander's admiral, was sighted in
+the offing. And the populace being greatly alarmed, and speechless for
+fear, Demosthenes said, "What will they do when they see the sun, if
+they cannot lift their eyes to face a lamp?" And what will you do in
+important matters, if the king desires anything, or the people importune
+you, if you cannot decline to drink when your friend asks you, or evade
+the onset of some prating fellow, but allow the trifler to waste all
+your time, from not having nerve to say, "I will see you some other
+time, I have no leisure now."[649]
+
+§ VI. Moreover, the use and practice of restraining one's bashfulness in
+small and unimportant matters is advantageous also in regard to praise.
+For example, if a friend's harper sings badly at a drinking party, or an
+actor hired at great cost murders[650] Menander, and most of the party
+clap and applaud, I find it by no means hard, or bad manners, to listen
+silently, and not to be so illiberal as to praise contrary to one's
+convictions. For if in such matters you are not master of yourself, what
+will you do if your friend reads a poor poem, or parades a speech
+stupidly and ridiculously written?[651] You will praise it of course,
+and join the flatterers in loud applause. But how then will you find
+fault with your friend if he makes mistakes in business? How will you be
+able to correct him, if he acts improperly in reference to some office,
+or marriage, or the state? For I cannot indeed assent to the remark of
+Pericles to his friend, who asked him to bear false witness in his
+favour even to the extent of perjury, "I am your friend as far as the
+altar." He went too far. But he that has long accustomed himself never
+to go against his convictions in praising a speaker, or clapping a
+singer, or laughing at a dull buffoon, will never go to this length, nor
+say to some impudent fellow in such matters, "Swear on my behalf, bear
+false witness, pronounce an unjust verdict."
+
+§ VII. So also we ought to refuse people that want to borrow money of
+us, from being accustomed to say No in small and easily refused matters.
+Thus Archelaus, king of the Macedonians, being asked at supper for a
+gold cup by a man who thought _Receive_ the finest word in the language,
+bade a boy give it to Euripides,[652] and gazing intently on the man
+said to him, "You are fit to ask, and not to receive, and he is fit to
+receive without asking." Thus did he make judgement and not bashfulness
+the arbiter of his gifts and favours. Yet we oftentimes pass over our
+friends who are both deserving and in need, and give to others who
+continually and impudently importune us, not from the wish to give but
+from the inability to say No. So the older Antigonus, being frequently
+annoyed by Bion, said, "Give a talent to Bion and necessity." Yet he was
+of all the kings most clever and ingenious at getting rid of such
+importunity. For on one occasion, when a Cynic asked him for a drachma,
+he replied, "That would be too little for a king to give;"[653] and when
+the Cynic rejoined, "Give me then a talent," he met him with, "That
+would be too much for a Cynic to receive."[654] Diogenes indeed used to
+go round begging to the statues in the Ceramicus, and when people
+expressed their astonishment said he was practising how to bear
+refusals. And we must practise ourselves in small matters, and exercise
+ourselves in little things, with a view to refusing people who importune
+us, or would receive from us when inconvenient, that we may be able to
+avoid great miscarriages. For no one, as Demosthenes says,[655] if he
+expends his resources on unnecessary things, will have means for
+necessary ones. And our disgrace is greatly increased, if we are
+deficient in what is noble, and abound in what is trivial.
+
+§ VIII. But bashfulness is not only a bad and inconsiderate manager of
+money, but also in more important matters makes us reject expediency and
+reason. For when we are ill we do not call in the experienced doctor,
+because we stand in awe of the family one; and instead of the best
+teachers for our boys we select those that importune us;[656] and in our
+suits at law we frequently refuse the aid of some skilled advocate, to
+oblige the son of some friend or relative, and give him a chance to make
+a forensic display; and lastly, you will find many so-called
+philosophers Epicureans or Stoics, not from deliberate choice or
+conviction, but simply from bashfulness, to have the same views as their
+friends and acquaintances. Since this is the case, let us accustom
+ourselves betimes in small and everyday matters to employ no barber or
+fuller merely from bashfulness, nor to put up at a sorry inn, when a
+better is at hand, merely because the innkeeper has on several occasions
+been extra civil to us, but for the benefit of the habit to select the
+best even in a small matter; as the Pythagoreans were careful never to
+put their left leg across the right, nor to take an even number instead
+of an odd, all other matters being indifferent. We must accustom
+ourselves also, at a sacrifice or marriage or any entertainment of that
+kind, not to invite the person who greets us and runs up to meet us, but
+the friend who is serviceable to us. For he that has thus practised and
+trained himself will be difficult to catch tripping, nay even
+unassailable, in greater matters.
+
+§ IX. Let so much suffice for practice. And of useful considerations the
+first is that which teaches and reminds us, that all passions and
+maladies of the soul are accompanied by the very things which we think
+we avoid through them. Thus infamy comes through too great love of fame,
+and pain comes from love of pleasure, and plenty of work to the idle,
+and to the contentious defeats and losses of lawsuits. And so too it is
+the fate of bashfulness, in fleeing from the smoke of ill-repute, to
+throw itself into the fire of it.[657] For the bashful, not venturing to
+say No to those that press them hard, afterwards feel shame at just
+rebuke, and, through standing in awe of slight blame, frequently in the
+end incur open disgrace. For if a friend asks some money of them, and
+through bashfulness they cannot refuse, a little time after they are
+disgraced by the facts becoming known;[658] or if they have promised to
+help friends in a lawsuit, they turn round and hide their diminished
+heads, and run away from fear of the other side. Many also, who have
+accepted on behalf of a daughter or sister an unprofitable offer of
+marriage at the bidding of bashfulness, have afterwards been compelled
+to break their word, and break off the match.
+
+§ X. He that said all the dwellers in Asia were slaves to one man
+because they could not say the one syllable No, spoke in jest and not in
+earnest; but bashful persons, even if they say nothing, can by raising
+or dropping their eyebrows decline many disagreeable and unpleasant acts
+of compliance. For Euripides says, "Silence is an answer to wise
+men,"[659] but we stand more in need of it to inconsiderate persons, for
+we can talk over the sensible. And indeed it is well to have at hand and
+frequently on our lips the sayings[660] of good and famous men to quote
+to those who importune us, as that of Phocion to Antipater, "You cannot
+have me both as a friend and flatterer;" or his remark to the Athenians,
+when they applauded him and bade him contribute to the expenses of a
+festival, "I am ashamed to contribute anything to you, till I have paid
+yonder person my debts to him," pointing out his creditor Callicles.
+For, as Thucydides says, "It is not disgraceful to admit one's poverty,
+but it is very much so not to try to mend it."[661] But he who through
+stupidity or softness is too bashful to say to anyone that importunes
+him,
+
+  "Stranger, no silver white is in my caves,"
+
+but goes bail for him as it were through his promises,
+
+  "Is bound by fetters not of brass but shame."[662]
+
+But Persæus,[663] when he lent a sum of money to one of his friends, had
+the fact duly attested by a banker in the market-place, remembering
+belike that line in Hesiod,[664]
+
+  "E'en to a brother, smiling, bring you witness."
+
+And he wondering and saying, "Why all these legal forms, Persæus?" he
+replied, "Ay, verily, that my money may be paid back in a friendly way,
+and that I may not have to use legal forms to get it back." For many, at
+first too bashful to see to security, have afterwards had to go to law,
+and lost their friend.[665]
+
+§ XI. Plato again, giving Helicon of Cyzicus a letter for Dionysius,
+praised the bearer as a man of goodness and moderation, but added at the
+end of the letter, "I write you this about a man, an animal by nature
+apt to change." But Xenocrates, though a man of austere character, was
+prevailed upon through his bashfulness to recommend to Polysperchon by
+letter, one who was no good man as the event showed; for when the
+Macedonian welcomed him, and inquired if he wanted any money, he asked
+for a talent, and Polysperchon gave it him, but wrote to Xenocrates
+advising him for the future to be more careful in the choice of people
+he recommended. But Xenocrates knew not the fellow's true character; we
+on the other hand very often when we know that such and such men are
+bad, yet give them testimonials and money, doing ourselves injury, and
+not getting any pleasure for it, as people do get in the company of
+whores and flatterers, but being vexed and disgusted at the importunity
+that has upset and forced our reason. For the line
+
+   "I know that what I'm going to do is bad,"[666]
+
+is especially applicable to people that importune us, when one is going
+to perjure oneself, or deliver an unjust verdict, or vote for a measure
+that is inexpedient, or borrow money for someone who will never pay it
+back.
+
+§ XII. And so repentance follows more closely upon bashfulness than upon
+any emotion, and that not afterwards, but in the very act. For we are
+vexed with ourselves when we give, and ashamed when we perjure
+ourselves, and get ill-fame from our advocacies, and are put to the
+blush, when we cannot fulfil our promises. For frequently, from
+inability to say No, we promise impossibilities to persevering
+applicants, as introductions at court, and audiences with princes, from
+reluctance or want of nerve to say, "The king does not know us, others
+have his regard far more." But Lysander, when he was out of favour with
+Agesilaus, though he was thought to have very great influence with him
+owing to his great reputation, was not ashamed to dismiss suitors, and
+bid them go and pay their court to others who had more influence with
+the king. For not to be able to do everything carries no disgrace with
+it, but to undertake and try and force your way to what you are unable
+to do, or unqualified by nature for, is in addition to the disgrace
+incurred a task full of trouble.
+
+§ XIII. To take another element into consideration, all seemly and
+modest requests we ought readily to comply with, not bashfully but
+heartily, whereas in injurious or unreasonable requests we ought ever to
+remember the conduct of Zeno, who, meeting a young man he knew walking
+very quietly near a wall, and learning from him that he was trying to
+get out of the way of a friend who wanted him to perjure himself on his
+behalf, said to him, "O stupid fellow, what do you tell me? Is he not
+afraid or ashamed to press you to what is not right? And dare not you
+stand up boldly against him for what is right?" For he that said
+"villainy is no bad weapon against villainy"[667] taught people the bad
+practice of standing on one's defence against vice by imitating it; but
+to get rid of those who shamelessly and unblushingly importune us by
+their own effrontery, and not to gratify the immodest in their
+disgraceful desires through false modesty, is the right and proper
+conduct of sensible people.
+
+§ XIV. Moreover it is no great task to resist disreputable and low and
+worthless fellows who importune you, but some send such off with a laugh
+or a jest, as Theocritus did, who, when two fellows in the public baths,
+one a stranger, the other a well-known thief, wanted to borrow his
+scraper,[668] put them both off with a playful answer, "You, sir, I
+don't know, and you I know too well." And Lysimache,[669] the priestess
+of Athene Polias at Athens, when some muleteers that bore the sacred
+vessels asked her to give them a drink, answered, "I hesitate to do so
+from fear that you would make a practice of it." And when a certain
+young man, the son of a distinguished officer, but himself effeminate
+and far from bold, asked Antigonus for promotion, he replied, "With me,
+young man, honours are given for personal prowess, not for the prowess
+of ancestors."
+
+§ XV. But if the person that importunes us be famous or a man of power,
+for such persons are very hard to move by entreaty or to get rid of when
+they come to sue for your vote and interest, it will not perhaps be easy
+or even necessary to behave as Cato, when quite a young man, did to
+Catulus. Catulus was in the highest repute at Rome, and at that time
+held the office of censor, and went to Cato, who then held the office of
+quæstor, and tried to beg off someone whom he had fined, and was urgent
+and even violent in his petitions, till Cato at last lost all patience,
+and said, "To have you, the censor, removed by my officers against your
+will, Catulus, would not be a seemly thing for you." So Catulus felt
+ashamed, and went off in a rage. But see whether the answers of
+Agesilaus and Themistocles are not more modest and in better form.
+Agesilaus, when he was asked by his father to pronounce sentence
+contrary to the law, said, "Father, I was taught by you even from my
+earliest years to obey the laws, so now I shall obey you and do nothing
+contrary to law." And Themistocles, when Simonides asked him to do
+something unjust, replied, "Neither would you be a good poet if your
+lines violated the laws of metre, nor should I be a good magistrate if I
+gave decisions contrary to law."
+
+§ XVI. And yet it is not on account of want of metrical harmony in
+respect to the lyre, to borrow the words of Plato, that cities quarrel
+with cities and friends with friends, and do and suffer the worst woes,
+but on account of deviations[670] from law and justice. And yet some,
+who themselves pay great attention to melody and letters and measures,
+do not think it wrong for others to neglect what is right in
+magistracies and judicial sentences and business generally. One must
+therefore deal with them in the following manner. Does an orator ask a
+favour of you when you are acting as juryman, or a demagogue when you
+are sitting in council? Say you will grant his request if he first utter
+a solecism, or introduce a barbarism into his speech; he will refuse
+because of the shame that would attach itself to him; at any rate we see
+some that will not in a speech let two vowels come together. If again
+some illustrious and distinguished person importune you to something
+bad, bid him come into the market-place dancing or making wry faces, and
+if he refuse you will have an opportunity to speak, and ask him which is
+more disgraceful, to utter a solecism and make wry faces, or to violate
+the law and one's oath, and contrary to justice to do more for a bad
+than for a good man. Nicostratus the Argive, when Archidamus offered him
+a large sum of money and any Lacedæmonian bride he chose if he would
+deliver up Cromnum, said Archidamus could not be a descendant of
+Hercules, for he travelled about and killed evil-doers, whereas
+Archidamus tried to make evil-doers of the good. In like manner, if a
+man of good repute tries to force and importune us to something bad, let
+us tell him that he is acting in an ignoble way, and not as his birth
+and virtue would warrant.
+
+§ XVII. But in the case of people of no repute you must see whether you
+can persuade the miser by your importunity to lend you money without a
+bond, or the proud man to yield you the better place, or the ambitious
+man to surrender some office to you when he might take it himself. For
+truly it would seem monstrous that, while such remain firm and
+inflexible and unmoveable in their vicious propensities, we who wish to
+be, and profess to be, men of honour and justice should be so little
+masters of ourselves as to abandon and betray virtue. For indeed, if
+those who importune us do it for glory and power, it is absurd that we
+should adorn and aggrandize others only to get infamy and a bad name
+ourselves; like unfair umpires in the public games, or like people
+voting only to ingratiate themselves, and so bestowing improperly
+offices and prizes[671] and glory on others, while they rob themselves
+of respect and fair fame. And if we see that the person who importunes
+us only does so for money, does it not occur to one that it is monstrous
+to be prodigal of one's own fame and reputation merely to make somebody
+else's purse heavier? Why the idea must occur to most people, they sin
+with their eyes open; like people who are urged hard to toss off big
+bumpers, and grunt and groan and make wry faces, but at last do as they
+are told.
+
+§ XVIII. Such weakness of mind is like a temperament of body equally
+susceptible to heat and cold; for if such people are praised by those
+that importune them they are overcome and yield at once, whereas they
+are mortally afraid of the blame and suspicions of those whose desires
+they do not comply with. But we ought to be stout and resolute in either
+case, neither yielding to bullying nor cajolery. Thucydides indeed tells
+us, since envy necessarily follows ability, that "he is well advised who
+incurs envy in matters of the highest importance."[672] But we, thinking
+it difficult to escape envy, and seeing that it is altogether impossible
+not to incur blame or give offence to those we live with, shall be well
+advised if we prefer the hatred of the perverse to that of those who
+might justly find fault with us for having iniquitously served their
+turn. And indeed we ought to be on our guard against praise from those
+who importune us, which is sure to be altogether insincere, and not to
+resemble swine, readily allowing anyone that presses to make use of us
+from our pleasure at itching and tickling, and submitting ourselves to
+their will. For those that give their ears to flatterers differ not a
+whit from such as let themselves be tripped up at wrestling, only their
+overthrow and fall is more disgraceful; some forbearing hostility and
+reproof in the case of bad men, that they may be called merciful and
+humane and compassionate; and others on the contrary persuaded to take
+up unnecessary and dangerous animosities and charges by those who praise
+them as the only men, the only people that never flatter, and go so far
+as to entitle them their mouthpieces and voices. Accordingly Bio[673]
+compared such people to jars, that you could easily take by the ears and
+turn about at your will. Thus it is recorded that the sophist Alexinus
+in one of his lectures said a good many bad things about Stilpo the
+Megarian, but when one of those that were present said, "Why, he was
+speaking in your praise only the other day," he replied, "I don't doubt
+it; for he is the best and noblest of men." Menedemus on the contrary,
+having heard that Alexinus[674] frequently praised him, replied, "But I
+always censure him, for that man is bad who either praises a bad man or
+is blamed by a good." So inflexible and proof was he against such
+flattery, and master of that advice which Hercules in Antisthenes[675]
+gave, when he ordered his sons to be grateful to no one that praised
+them; which meant nothing else than that they should not be
+dumbfoundered at it, nor flatter again those who praised them. Very apt,
+I take it, was the remark of Pindar to one who told him that he praised
+him everywhere and to all persons, "I am greatly obliged to you, and
+will make your account true by my actions."
+
+§ XIX. A useful precept in reference to all passions is especially
+valuable in the case of the bashful. When they have been overcome by
+this infirmity, and against their judgement have erred and been
+confounded, let them fix it in their memories, and, remembering the pain
+and grief it gave them, let them recall it to their mind and be on their
+guard for a very long time. For as travellers that have stumbled against
+a stone, or pilots that have been wrecked off a headland, if they
+remember these occurrences, not only dread and are on their guard
+continually on those spots, but also on all similar ones; so those that
+frequently remember the disgrace and injury that bashfulness brought
+them, and its sorrow and anguish, will in similar cases be on their
+guard against their weakness, and will not readily allow themselves to
+be subjugated by it again.
+
+    [636] Or _bashfulness_, _shamefacedness_, what the
+    French call _mauvaise honte_.
+
+    [637] Shakespeare puts all this into one line: "Most
+    subject is the fattest soil to weeds."--_2 Henry IV._,
+    A. iv. Sc. iv.
+
+    [638] Or _girls_. [Greek: korê] means both a girl, and
+    the pupil of the eye.
+
+    [639] So Wyttenbach.
+
+    [640] These lines are quoted again "On Moral Virtue," §
+    vi.
+
+    [641] "Iliad," xxiv. 44, 45.
+
+    [642] Euripides, "Bellerophon," Fragm., 313.
+
+    [643] Soph., Fragm., 736.
+
+    [644] Surely it is necessary to read [Greek:
+    prodiaphthareisa tô akolastô].
+
+    [645] See Plato, "Charmides," 165 A.
+
+    [646] Euripides, "Medea," 290, 291.
+
+    [647] "Works and Days," 342.
+
+    [648] Reading with Wyttenbach, [Greek: mêd hypolabe
+    pisteuein, dokounta].
+
+    [649] See Horace's very amusing "Satire," i. ix., on
+    such tiresome fellows.
+
+    [650] [Greek: epitribô] is used in the same sense by
+    Demosthenes, p. 288.
+
+    [651] On such social pests see Juvenal, i. 1-14.
+
+    [652] 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.
+
+    [653] For a drachma was only worth 6 obols, or 9¾_d._ of
+    our money, nearly = Roman denarius.
+
+    [654] A talent was 6,000 drachmæ, or 36,000 obols, about
+    £243 15_s._ of our money.
+
+    [655] "Olynth." iii. p. 33, § 19.
+
+    [656] Compare "On Education," § vii.
+
+    [657] Our "Out of the frying-pan into the fire." Cf.
+    "Incidit in Scyllam cupiens vitare Charybdim."
+
+    [658] By their having to borrow themselves.
+
+    [659] Fragm. 947.
+
+    [660] Or apophthegms, of which Plutarch and Lord Verulam
+    have both left us collections.
+
+    [661] Thucydides, ii. 40. Pericles is the speaker.
+
+    [662] A slightly-changed line from Euripides'
+    "Pirithous," Fragm. 591. Quoted correctly "On Abundance
+    of Friends," § vii.
+
+    [663] "Zenonis discipulus."--_Reiske._
+
+    [664] "Works and Days," 371.
+
+    [665] Cf. Shakspere, "Hamlet," i. iii. 76.
+
+    [666] Euripides, "Medea," 1078.
+
+    [667] Our "Set a thief to catch a thief."
+
+    [668] Or strigil. See Otto Jahn's note on Persius, v.
+    126.
+
+    [669] "Forsitan illa quam nominat Pausanias, i.
+    27."--_Reiske._
+
+    [670] Literally "want of tune in." We cannot well keep
+    up the metaphor. Compare with this passage, "That virtue
+    may be taught," § ii.
+
+    [671] Literally "crowns."
+
+    [672] Thucydides, ii. 64. Pericles is the speaker.
+    Quoted again in "How one may discern a flatterer from a
+    friend," § XXXV.
+
+    [673] "Est Bio Borysthenita, de quo vide Diog.
+    Laërt."--_Reiske._
+
+    [674] "De Alexino Eleo vide Diog. Laërt., ii. 109.
+    Nostri p. 1063, 3."--_Reiske._
+
+    [675] Antisthenes wrote a book called "Hercules." See
+    Diogenes Laertius, vi. 16.
+
+
+
+
+ON RESTRAINING ANGER.
+
+A DIALOGUE BETWEEN SYLLA AND FUNDANUS.
+
+
+§ I. _Sylla._ Those painters, Fundanus, seem to me to do well who,
+before giving the finishing touches to their paintings, lay them by for
+a time and then revise them; because by taking their eyes off them for a
+time they gain by frequent inspection a new insight, and are more apt to
+detect minute differences, that continuous familiarity would have
+hidden. Now since a human being cannot so separate himself from himself
+for a time, and make a break in his continuity, and then approach
+himself again--and that is perhaps the chief reason why a man is a worse
+judge of himself than of others--the next best thing will be for a man
+to inspect his friends after an interval, and likewise offer himself to
+their scrutiny, not to see whether he has aged quickly, or whether his
+bodily condition is better or worse, but to examine his moral character,
+and see whether time has added any good quality, or removed any bad one.
+On my return then to Rome after an absence of two years, and having been
+with you now five months, I am not at all surprised that there has been
+a great increase and growth in those good points which you formerly had
+owing to your admirable nature; but when I see how gentle and obedient
+to reason your former excessive impetuosity and hot temper has become,
+it cannot but occur to me to quote the line,
+
+  "Ye gods, how much more mild is he become!"[676]
+
+And this mildness has not wrought in you sloth or weakness, but like
+cultivation of the soil it has produced a smoothness and depth fit for
+action, instead of the former impetuosity and vehemence. And so it is
+clear that your propensity to anger has not been effaced by any
+declining vigour or through some chance, but has been cured by good
+precepts. And indeed, for I will tell you the truth, when our friend
+Eros[677] reported this change in you to me, I suspected that owing to
+goodwill he bare witness not of the actual state of the case, but of
+what was becoming to all good and virtuous men, although, as you know,
+he can never be persuaded to depart from his real opinion to ingratiate
+himself with anyone. But now he is acquitted of false witness, and do
+you, as your journey gives you leisure, narrate to me the mode of cure
+you employed to make your temper so under control, so natural, gentle
+and obedient to reason.
+
+_Fundanus._ Most friendly Sylla, take care that you do not in your
+goodwill and affection to me rest under any misconception of my real
+condition. For it is possible that Eros, not being able always himself
+to keep his temper in its place in the obedience that Homer speaks
+of,[678] but sometimes carried away by his hatred of what is bad, may
+think me grown milder than I really am, as in changes of the scale in
+music the lowest notes become the highest.
+
+_Sylla._ Neither of these is the case, Fundanus, but oblige me by doing
+as I ask.
+
+§ II. _Fundanus._ One of the excellent precepts then of Musonius that I
+remember, Sylla, is this, that those who wish to be well should diet
+themselves all their life long. For I do not think we must employ reason
+as a cure, as we do hellebore, by purging it out with the disease, but
+we must retain it in the soul, to restrain and govern the judgement. For
+the power of reason is not like physic, but wholesome food, which
+co-operates with good health in producing a good habit of body in those
+by whom it is taken. But admonition and reproof, when passion is at its
+height and swelling, does little or no good, but resembles very closely
+those strong-smelling substances, that are able to set on their legs
+again those that have fallen in epileptic fits, but cannot rid them of
+their disease. For although all other passions, even at the moment of
+their acme, do in some sort listen to reason and admit it into the soul,
+yet anger does not, for, as Melanthius says,
+
+  "Fell things it does when it the mind unsettles,"
+
+for it absolutely turns reason out of doors, and bolts it out, and, like
+those persons who burn themselves and houses together, it makes all the
+interior full of confusion and smoke and noise, so that what would be
+advantageous can neither be seen nor heard. And so an empty ship in a
+storm at open sea would sooner admit on board a pilot from without, than
+a man in a tempest of rage and anger would listen to another's advice,
+unless his own reason was first prepared to hearken. But as those who
+expect a siege get together and store up supplies, when they despair of
+relief from without, so ought we by all means to scour the country far
+and wide to derive aids against anger from philosophy, and store them up
+in the soul: for, when the time of need comes, we shall find it no easy
+task to import them. For either the soul doesn't hear what is said
+without because of the uproar, if it have not within its own reason
+(like a boatswain as it were) to receive at once and understand every
+exhortation; or if it does hear, it despises what is uttered mildly and
+gently, while it is exasperated by harsh censure. For anger being
+haughty and self-willed and hard to be worked upon by another, like a
+fortified tyranny, must have someone born and bred within it[679] to
+overthrow it.
+
+§ III. Now long-continued anger, and frequent giving way to it, produces
+an evil disposition of soul, which people call irascibility, and which
+ends in passionateness, bitterness, and peevishness, whenever the mind
+becomes sore and vexed at trifles and querulous at everyday occurrences,
+like iron thin and beaten out too fine. But when the judgement checks
+and suppresses at once the rising anger, it not only cures the soul for
+the moment, but restores its tone and balance for the future. It has
+happened to myself indeed twice or thrice, when I strongly fought
+against anger, that I was in the same plight as the Thebans, who after
+they had once defeated the Lacedæmonians, whom they had hitherto thought
+invincible, never lost a battle against them again. I then felt
+confident that reason can win the victory. I saw also that anger is not
+only appeased by the sprinkling of cold water, as Aristotle attested,
+but is also extinguished by the action of fear; aye, and, as Homer tells
+us, anger has been cured and has melted away in the case of many by some
+sudden joy. So that I came to the conclusion that this passion is not
+incurable for those who wish to be cured. For it does not arise from
+great and important causes, but banter and joking, a laugh or a nod, and
+similar trifles make many angry, as Helen by addressing her niece,
+
+  "Electra, maiden now for no short time,"[680]
+
+provoked her to reply,
+
+  "Your wisdom blossoms late, since formerly
+   You left your house in shame;"[681]
+
+and Callisthenes incensed Alexander, by saying, when a huge cup was
+brought to him, "I will not drink to Alexander till I shall require the
+help of Æsculapius."
+
+§ IV. As then it is easy to put out a flame kindled in the hair of hares
+and in wicks and rubbish, but if it once gets hold of things solid and
+thick, it quickly destroys and consumes them, "raging amidst the lofty
+work of the carpenters," as Æschylus[682] says; so he that observes
+anger in its rise, and sees it gradually smoking and bursting forth into
+fire from some chatter or rubbishy scurrility, need have no great
+trouble with it, but can frequently smother it merely by silence and
+contempt. For as a person puts out a fire by bringing no fuel to it, so
+with respect to anger, he that does not in the beginning fan it, and
+stir up its rage in himself, keeps it off and destroys it. And so,
+though Hieronymus has given us many useful sayings and precepts, I am
+not pleased with his remark that there is no perception of anger in its
+birth, but only in its actual developement, so quick is it. For none of
+the passions when stirred up and set in motion has so palpable a birth
+and growth as anger. As indeed Homer skilfully shows us, where he
+represents Achilles as seized at once with grief, when word was brought
+him _of Patroclus' death_, in the line,
+
+  "Thus spake he, and grief's dark cloud covered him;"[683]
+
+whereas he represents him as waxing angry with Agamemnon slowly, and as
+inflamed by his many words, which if either of them[684] had abstained
+from, their quarrel would not have attained such growth and magnitude.
+And so Socrates, as often as he perceived any anger rising in him
+against any of his friends, "setting himself like some ocean promontory
+to break the violence of the waves," would lower his voice, and put on a
+smiling countenance, and give his eye a gentler expression, by inclining
+in the other direction and running counter to his passion, thus keeping
+himself from fall and defeat.
+
+§ V. For the first way, my friend, to overcome anger, like the putting
+down of some tyrant, is not to obey or listen to it when it bids you
+speak loud, and look fierce, and beat yourself, but to remain quiet, and
+not to make the passion more intense, as one would a disease, by tossing
+about and crying out. In love affairs indeed, such things as revellings,
+and serenadings, and crowning the loved one's door with garlands, may
+indeed bring, some pleasant and elegant relief.
+
+  "I went, but asked not who or whose she was,
+   I merely kissed her door-post. If that be
+   A crime, I do plead guilty to the same."[685]
+
+In the case of mourners also giving up to weeping and wailing takes away
+with the tears much of the grief. But anger on the contrary is much more
+fanned by what angry persons do and say. It is best therefore to be
+calm, or to flee and hide ourselves and go to a haven of quiet, when we
+feel the fit of temper coming upon us as an epileptic fit, that we fall
+not, or rather fall not on others, for it is our friends that we fall
+upon most and most frequently. For we do not love all, nor envy all, nor
+fear all men; but nothing is untouched or unassailed by anger; for we
+are angry with friends and enemies, parents and children, aye, and with
+the gods, and beasts, and even things inanimate, as was Thamyris,
+
+  "Breaking his gold-bound horn, breaking the music
+   Of well-compacted lyre;"[686]
+
+and Pandarus, who called down a curse upon himself, if he did not burn
+his bow "after breaking it with his hands."[687] And Xerxes inflicted
+stripes and blows on the sea, and sent letters to Mount Athos, "Divine
+Athos, whose top reaches heaven, put not in the way of my works stones
+large and difficult to deal with, or else I will hew thee down, and
+throw thee into the sea." For anger has many formidable aspects, and
+many ridiculous ones, so that of all the passions it is the most hated
+and despised. It will be well to consider both aspects.
+
+§ VI. To begin then, whether my process was wrong or right I know not,
+but I began my cure of anger by noticing its effects in others, as the
+Lacedæmonians study the nature of drunkenness in the Helots. And in the
+first place, as Hippocrates tells us that disease is most dangerous in
+which the face of the patient is most unlike himself, so observing that
+people beside themselves with anger change their face, colour, walk, and
+voice, I formed an impression as it were of that aspect of passion, and
+was very disgusted with myself if ever I should appear so frightful and
+like one out of his mind to my friends and wife and daughters, not only
+wild and unlike oneself in appearance, but also with a voice savage and
+harsh, as I had noticed in some[688] of my acquaintance, who could
+neither preserve for anger their ordinary behaviour, or demeanour, or
+grace of language, or persuasiveness and gentleness in conversation.
+Caius Gracchus, indeed, the orator, whose character was harsh and style
+of oratory impassioned, had a pitch-pipe made for him, such as musicians
+use to heighten or lower their voices by degrees, and this, when he was
+making a speech, a slave stood behind him and held, and used to give him
+a mild and gentle note on it, whereby he lowered his key, and removed
+from his voice the harsh and passionate element, charming and laying the
+heat of the orator,
+
+  "As shepherds' wax-joined reed sounds musically
+   With sleep provoking strain."[689]
+
+For myself if I had some elegant and sprightly companion, I should not
+be vexed at his showing me a looking-glass in my fits of anger, as they
+offer one to some after a bath to little useful end. For to behold
+oneself unnaturally distorted in countenance will condemn anger in no
+small degree. The poets playfully tell us that Athene when playing on
+the pipe was rebuked thus by a Satyr,
+
+  "That look no way becomes you, take your armour,
+   Lay down your pipes, and do compose your cheeks,"
+
+and though she paid no attention to him, yet afterwards when she saw her
+face in a river, she felt vexed and threw her pipes away, although art
+had made melody a compensation for her unsightliness. And Marsyas, it
+seems, by a sort of mouthpiece forcibly repressed the violence of his
+breath, and tricked up and hid the contortion of his face,
+
+  "Around his shaggy temples put bright gold,
+   And o'er his open mouth thongs tied behind."
+
+Now anger, that puffs up and distends the face so as to look ugly,
+utters a voice still more harsh and unpleasant,
+
+  "Moving the mind's chords undisturbed before."
+
+They say that the sea is cleansed when agitated by the winds it throws
+up tangle and seaweed; but the intemperate and bitter and vain words,
+which the mind throws up when the soul is agitated, defile the speakers
+of them first of all and fill them with infamy, as always having those
+thoughts within their bosom and being defiled with them, but only giving
+vent to them in anger. And so for a word which is, as Plato styles it,
+"a very small matter," they incur a most heavy punishment, for they get
+reputed to be enemies, and evil speakers, and malignant in disposition.
+
+§ VII. Seeing and observing all this, it occurs to me to take it as a
+matter of fact, and record it for my own general use, that if it is good
+to keep the tongue soft and smooth in a fever, it is better to keep it
+so in anger. For if the tongue of people in a fever be unnatural, it is
+a bad sign, but not the cause of their malady; but the tongue of angry
+people, being rough and foul, and breaking out into unseemly speeches,
+produces insults that work irremediable mischief, and argue deep-rooted
+malevolence within. For wine drunk neat does not exhibit the soul in so
+ungovernable and hateful a condition as temper does: for the outbreaks
+of the one smack of laughter and fun, while those of the other are
+compounded with gall: and at a drinking-bout he that is silent is
+burdensome to the company and tiresome, whereas in anger nothing is more
+highly thought of than silence, as Sappho advises,
+
+  "When anger's busy in the brain
+   Thy idly-barking tongue restrain."
+
+§ VIII. And not only does the consideration of all this naturally arise
+from observing ourselves in the moments of anger, but we cannot help
+seeing also the other properties of rage, how ignoble it is, how
+unmanly, how devoid of dignity and greatness of mind! And yet to most
+people its noise seems vigour, its threatening confidence, and its
+obstinacy force of character; some even not wisely entitle its
+savageness magnanimity, and its implacability firmness, and its morosity
+hatred of what is bad. For their actions and motions and whole demeanour
+argue great littleness and meanness, not only when they are fierce with
+little boys, and peevish with women, and think it right to treat dogs
+and horses and mules with harshness, as Otesiphon the pancratiast
+thought fit to kick back a mule that had kicked him, but even in the
+butcheries that tyrants commit their littleness of soul is apparent in
+their savageness, and their suffering in their action, so that they are
+like the bites of serpents, that, when they are burnt and smart with
+pain, violently thrust their venom on those that have hurt them. For as
+a swelling is produced in the flesh by a heavy blow, so in softest souls
+the inclination to hurt others gets its greater strength from greater
+weakness. Thus women are more prone to anger than men, and people ill
+than people well, and old men than men in their prime, and the
+unfortunate than the prosperous; the miser is most prone to anger with
+his steward, the glutton with his cook, the jealous man with his wife,
+the vain man when he is spoken ill of; and worst of all are those "men
+who are too eager in states for office, or to head a faction, a manifest
+sorrow," to borrow Pindar's words. So from the very great pain and
+suffering of the soul there arises mainly from weakness anger, which is
+not like the nerves of the soul, as some one defined it, but like its
+strainings and convulsions when it is excessively vehement in its thirst
+for revenge.
+
+§ IX. Such bad examples as these were not pleasant to look at but
+necessary, but I shall now proceed to describe people who have been mild
+and easy in dealing with anger, conduct gratifying either to see or hear
+about, being utterly disgusted[690] with people who use such language
+as,
+
+  "You have a man wronged: shall a man stand this?"
+
+and,
+
+  "Put your heel upon his neck, and dash his head against
+    the ground,"
+
+and other provoking expressions such as these, by which some not well
+have transferred anger from the woman's side of the house to the man's.
+For manliness in all other respects seems to resemble justice, and to
+differ from it only in respect to gentleness, with which it has more
+affinities. For it sometimes happens to worse men to govern better ones,
+but to erect a trophy in the soul against anger (which Heraclitus says
+it is difficult to contend against, for whatever it wishes is bought at
+the price of the soul), is a proof of power so great and victorious as
+to be able to apply the judgement as if it were nerves and sinews to the
+passions. So I always try to collect and peruse the remarks on this
+subject not only of the philosophers, who foolish[691] people say had no
+gall in their composition, but still more of kings and tyrants. Such was
+the remark of Antigonus to his soldiers, when they were abusing him near
+his tent as if he were not listening, so he put his staff out, and said,
+"What's to do? can you not go rather farther off to run me down?" And
+when Arcadio the Achæan, who was always railing against Philip, and
+advising people to flee
+
+  "Unto a country where they knew not Philip,"
+
+visited Macedonia afterwards on some chance or other, the king's friends
+thought he ought to be punished and the matter not looked over; but
+Philip treated him kindly, and sent him presents and gifts, and
+afterwards bade inquiry to be made as to what sort of account of him
+Arcadio now gave to the Greeks; and when all testified that the fellow
+had become a wonderful praiser of the king, Philip said, "You see I knew
+how to cure him better than all of you." And at the Olympian games when
+there was defamation of Philip, and some of his suite said to him, that
+the Greeks ought to smart for it, because they railed against him when
+they were treated well by him, he replied, "What will they do then if
+they are treated badly by me?" Excellent also was the behaviour of
+Pisistratus to Thrasybulus, and of Porsena to Mucius, and of Magas to
+Philemon. As to Magas, after he had been publicly jeered at by Philemon
+in one of his comedies at the theatre in the following words,
+
+  "Magas, the king hath written thee a letter,
+   Unhappy Magas, since thou can'st not read,"
+
+after having taken Philemon, who had been cast on shore by a storm at
+Parætonium, he commanded one of his soldiers only to touch his neck with
+the naked sword and then to go away quietly, and dismissed him, after
+sending him a ball and some dice as if he were a silly boy. And Ptolemy
+on one occasion, flouting a grammarian for his ignorance, asked him who
+was the father of Peleus, and he answered, "I will tell you, if you tell
+me first who was the father of Lagus." This was a jeer at the obscure
+birth of the king, and all his courtiers were indignant at it as an
+unpardonable liberty; but Ptolemy said, "If it is not kingly to take a
+flout, neither is it kingly to give one." And Alexander was more savage
+than usual in his behaviour to Callisthenes and Clitus. So Porus, when
+he was taken captive, begged Alexander to use him as a king. And on his
+inquiring, "What, nothing more?" he replied "No. For everything is
+included in being used as a king." So they call the king of the gods
+Milichius,[692] while they call Ares Maimactes;[693] and punishment and
+torture they assign to the Erinnyes and to demons, not to the gods or
+Olympus.
+
+§ X. As then a certain person passed the following remark on Philip when
+he had razed Olynthus to the ground, "He certainly could not build such
+another city," so we may say to anger, "You can root up, and destroy,
+and throw down, but to raise up and save and spare and tolerate is the
+work of mildness and moderation, the work of a Camillus, a Metellus, an
+Aristides, a Socrates; but to sting and bite is to resemble the ant and
+horse-fly. For, indeed, when I consider revenge, I find its angry method
+to be for the most part ineffectual, since it spends itself in biting
+the lips and gnashing the teeth, and in vain attacks, and in railings
+coupled with foolish threats, and eventually resembles children running
+races, who from feebleness ridiculously tumble down before they reach
+the goal they are hastening to. So that speech of the Rhodian to a
+lictor of the Roman prætor who was shouting and talking insolently was
+not inapt, "It is no matter to me what you say, but what your master
+thinks."[694] And Sophocles, when he had introduced Neoptolemus and
+Eurypylus as armed for the battle, gives them this high
+commendation,[695]
+
+  "They rushed into the midst of armed warriors,"
+
+Some barbarians indeed poison their steel, but bravery has no need of
+gall, being dipped in reason, but rage and fury are not invincible but
+rotten. And so the Lacedæmonians by their pipes turn away the anger of
+their warriors, and sacrifice to the Muses before commencing battle,
+that reason may abide with them, and when they have routed a foe do not
+follow up the victory,[696] but relax their rage, which like small
+daggers they can easily take back. But anger kills myriads before it is
+glutted with revenge, as happened in the case of Cyrus and Pelopidas the
+Theban. But Agathocles bore mildly the revilings of those he was
+besieging, and when one of them cried out, "Potter, how are you going to
+get money to pay your mercenaries?" he replied laughingly, "Out of your
+town if I take it." And when some of those on the wall threw his
+ugliness into the teeth of Antigonus, he said to them, "I thought I was
+rather a handsome fellow." But after he had taken the town, he sold for
+slaves those that had flouted him, protesting that, if they insulted him
+again, he would bring the matter before their masters. I have noticed
+also that hunters and orators are very unsuccessful when they give way
+to anger.[697] And Aristotle tells us that the friends of Satyrus
+stopped up his ears with wax when he was to plead a cause, that he might
+not make any confusion in the case through rage at the abuse of his
+enemies. And does it not frequently happen with ourselves that a slave
+who has offended escapes punishment, because they abscond in fear of our
+threats and harsh words? What nurses then say to children, "Give up
+crying, and you shall have it," may usefully be applied to anger, thus,
+"Do not be in a hurry, or bawl out, or be vehement, and you will sooner
+and better get what you want." For a father, seeing his boy trying to
+cut or cleave something with a knife, takes the knife from him and does
+it himself: and similarly a person, taking revenge out of the hand of
+passion, does himself safely and usefully and without harm punish the
+person who deserves punishment, and not himself instead, as anger often
+does.
+
+§ XI. Now though all the passions need such discipline as by exercise
+shall tame and subdue their unreasoning and disobedient elements, yet
+there is none which we ought to keep under by such discipline so much as
+the exhibition of anger to our servants. For neither envy, nor fear, nor
+rivalry come into play between them and us; but our frequent displays of
+anger to them, creating many offences and faults, make us to slip as if
+on slippery ground owing to our autocracy with our servants, which no
+one resists or prevents. For it is impossible to check irresponsible
+power so as never to break out under the influence of passion, unless
+one wields power with much meekness, and refuses to listen to the
+frequent complaints of one's wife and friends charging one with being
+too easy and lax with one's servants. And by nothing have I been more
+exasperated against them, as if they were being ruined for want of
+correction. At last, though late, I got to see that in the first place
+it is better to make them worse by forbearance, than by bitterness and
+anger to distort oneself for the correction of others. In the next place
+I observed that many for the very reason that they were not corrected
+were frequently ashamed to be bad, and made pardon rather than
+punishment the commencement of their reformation, aye, and made better
+slaves to some merely at their nod silently and cheerfully than to
+others with all their beatings and brandings, and so I came to the
+conclusion that reason gets better obeyed than temper, for it is not as
+the poet said,
+
+  "Where there is fear, there too is self-respect,"
+
+but it is just the other way about, for self-respect begets that kind of
+fear that corrects the behaviour. But perpetual and pitiless beating
+produces not so much repentance for wrong-doing as contrivances to
+continue in it without detection. In the third place, ever remembering
+and reflecting within myself that, just as he that teaches us the use of
+the bow does not forbid us to shoot but only to miss the mark, so it
+will not prevent punishment altogether to teach people to do it in
+season, and with moderation, utility, and decorum, I strive to remove
+anger most especially by not forbidding those who are to be corrected to
+speak in their defence, but by listening to them. For the interval of
+time gives a pause to passion, and a delay that mitigates it, and so
+judgement finds out both the fit manner and adequate amount of
+punishment. Moreover he that is punished has nothing to allege against
+his correction, if he is punished not in anger but only after his guilt
+is brought home to him. And the greatest disgrace will not be incurred,
+which is when the servant seems to speak more justly than the master. As
+then Phocion, after the death of Alexander, to stop the Athenians from
+revolting and believing the news too soon, said to them, "Men of Athens,
+if he is dead to-day, he will certainly also be dead to-morrow and the
+next day," so I think the man who is in a hurry to punish anyone in his
+rage ought to consider with himself, "If this person has wronged you
+to-day, he will also have wronged you to-morrow and the next day; and
+there will be no harm done if he shall be punished somewhat late;
+whereas if he shall be punished at once, he will always seem to you to
+have been innocent, as has often happened before now." For which of us
+is so savage as to chastise and scourge a slave because five or ten days
+before he over-roasted the meat, or upset the table, or was somewhat
+tardy on some errand? And yet these are the very things for which we put
+ourselves out and are harsh and implacable, immediately after they have
+happened and are recent. For as bodies seem greater in a mist, so do
+little matters in a rage. We ought therefore to consider such arguments
+as these at once, and if, when there is no trace of passion left, the
+matter appear bad to calm and clear reason, then it ought to be taken in
+hand, and the punishment ought not to be neglected or abandoned, as we
+leave food when we have lost our appetites. For nothing causes people to
+punish so much when their anger is fierce, as that when it is appeased
+they do not punish at all, but forget the matter entirely, and resemble
+lazy rowers, who lie in harbour when the sea is calm, and then sail out
+to their peril when the wind gets up. So we, condemning reason for
+slackness and mildness in punishing, are in a hurry to punish, borne
+along by passion as by a dangerous gale. He that is hungry takes his
+food as nature dictates, but he that punishes should have no hunger or
+thirst for it, nor require anger as a sauce to stimulate him to it, but
+should punish when he is as far as possible from having any desire for
+it, and has to compel his reason to it. For we ought not, as Aristotle
+tells us slaves in his time were scourged in Etruria to the music of the
+flute, to go headlong into punishing with a desire and zest for it, and
+to delight in punishing, and then afterwards to be sorry at it--for the
+first is savage, and the last womanish--but we should without either
+sorrow or pleasure chastise at the dictates of reason, giving anger no
+opportunity to interfere.
+
+§ XII. But this perhaps will not appear a cure of anger so much as a
+putting away and avoiding such faults as men commit in anger. And yet,
+though the swelling of the spleen is only a symptom of fever, the fever
+is assuaged by its abating, as Hieronymus tells us. Now when I
+contemplated the origin of anger itself, I observed that, though
+different persons fell into it for different reasons, yet in nearly all
+of them was the idea of their being despised and neglected to be found.
+So we ought to help those who try to get rid of anger, by removing as
+far as possible from them any action savouring of contempt or contumely,
+and by looking upon their anger as folly or necessity, or emotion, or
+mischance, as Sophocles says,
+
+  "In those that are unfortunate, O king,
+   No mind stays firm, but all their balance lose."[698]
+
+And so Agamemnon, ascribing to Ate his carrying off Briseis, yet says to
+Achilles,
+
+  "I wish to please you in return, and give
+   Completest satisfaction."[699]
+
+For suing is not the action of one who shews his contempt, and when he
+that has done an injury is humble he removes all idea of slighting one.
+But the angry person must not expect this, but rather take to himself
+the answer of Diogenes, who, when it was said to him, "These people
+laugh at you," replied, "But I am not one to be laughed at," and not
+think himself despised, but rather despise the person who gave the
+offence, as acting from weakness, or error, or rashness, or
+heedlessness, or illiberality, or old age, or youth. Nor must we
+entertain such notions with regard to our servants and friends. For they
+do not despise us as void of ability or energy, but owing to our
+evenness and good-nature, some because we are mild, and others presuming
+on our affection for them. But as it is we not only fly into rages with
+wife and slaves and friends, as if we were slighted by them, but we also
+frequently, from forming the same idea of being slighted, fall foul of
+innkeepers and sailors and muleteers, and are vexed at dogs that bark
+and asses that are in our way: like the man who was going to beat an
+ass-driver, but when he cried out he was an Athenian, he said to the
+ass, "You are not an Athenian anyway," and beat it with many stripes.
+
+§ XIII. Moreover those continuous and frequent fits of anger that gather
+together in the soul by degrees, like a swarm of bees or wasps, are
+generated within us by selfishness and peevishness, luxury and softness.
+And so nothing causes us to be mild to our servants and wife and friends
+so much as easiness and simplicity, and the learning to be content with
+what we have, and not to require a quantity of superfluities.
+
+  "He who likes not his meat if over-roast
+   Or over-boiled, or under-roast or under-boiled,
+   And never praises it however dressed,"
+
+but will not drink unless he have snow to cool his drink, nor eat bread
+purchased in the market, nor touch food served on cheap or earthenware
+plates, nor sleep upon any but a feather bed that rises and falls like
+the sea stirred up from its depths, and with rods and blows hastens his
+servants at table, so that they run about and cry out and sweat as if
+they were bringing poultices to sores, he is slave to a weak querulous
+and discontented mode of life, and, like one who has a continual cough
+or various ailments, whether he is aware of it or not, he is in an
+ulcerous and catarrh-like condition as regards his proneness to anger.
+We must therefore train the body to contentment by plain living, that it
+may be easily satisfied: for they that require little do not miss much;
+and it is no great hardship to begin with our food, and take it silently
+whatever it is, and not by being choleric and peevish to thrust upon
+ourselves and friends the worst sauce to meat, anger.
+
+  "No more unpleasant supper could there be"[700]
+
+than that wherein the servants are beaten, and the wife scolded, because
+something is burnt or smoked or not salt enough, or because the bread is
+too cold. Arcesilaus was once entertaining some friends and strangers,
+and when dinner was served, there was no bread, through the servants
+having neglected to buy any. In such a case as this which of us would
+not have broken the walls with vociferation? But he only smiled and
+said, "How unfit a sage is to give an entertainment!" And when Socrates
+once took Euthydemus home with him from the wrestling-school, Xanthippe
+was in a towering rage, and scolded, and at last upset the table, and
+Euthydemus rose and went away full of sorrow. But Socrates said to him,
+"Did not a hen at your house the other day fly in and act in the very
+same way? And we did not put ourselves out about it." We ought to
+receive our friends with gaiety and smiles and welcome, not knitting our
+brows, or inspiring fear and trembling in the attendants. We ought also
+to accustom ourselves to the use of any kind of ware at table, and not
+to stint ourselves to one kind rather than another, as some pick out a
+particular tankard or horn, as they say Marius did, out of many, and
+will not drink out of anything else; and some act in the same way with
+regard to oil-flasks and scrapers,[701] being content with only one out
+of all, and so, if such an article is broken or lost, they are very much
+put out about it, and punish with severity. He then that is prone to
+anger should not use rare and dainty things, such as choice cups and
+seals and precious stones: for if they are lost they put a man beside
+himself much more than the loss of ordinary and easily got things would
+do. And so when Nero had got an eight-cornered tent constructed, a
+wonderful object both for its beauty and costliness, Seneca said to him,
+"You have now shown yourself to be poor, for if you should lose this,
+you will not be able to procure such another." And indeed it did so
+happen that the tent was lost by shipwreck, but Nero bore its loss
+patiently, remembering what Seneca had said. Now this easiness about
+things generally makes a man also easy and gentle to his servants, and
+if to them, then it is clear he will be so to his friends also, and to
+all that serve under him in any capacity. So we observe that
+newly-purchased slaves do not inquire about the master who has bought
+them, whether he is superstitious or envious, but only whether he is a
+bad-tempered man: and generally speaking we see that neither can men put
+up with chaste wives, nor wives with loving husbands, nor friends with
+one another, if they be ill-tempered to boot. So neither marriage nor
+friendship is bearable with anger, though without anger even drunkenness
+is a small matter. For the wand of Dionysus punishes sufficiently the
+drunken man, but if anger be added it turns wine from being the
+dispeller of care and inspirer of the dance into a savage and fury. And
+simple madness can be cured by Anticyra,[702] but madness mixed with
+anger is the producer of tragedies and dreadful narratives.
+
+§ XIV. So we ought to give anger no vent, either in jest, for that draws
+hatred to friendliness; or in discussion, for that turns love of
+learning into strife; or on the judgement-seat, for that adds insolence
+to power; or in teaching, for that produces dejection and hatred of
+learning: or in prosperity, for that increases envy; or in adversity,
+for that deprives people of compassion, when they are peevish and run
+counter to those who condole with them, like Priam,
+
+  "A murrain on you, worthless wretches all,
+   Have you no griefs at home, that here you come
+   To sympathize with me?"[703]
+
+Good temper on the other hand is useful in some circumstances, adorns
+and sweetens others, and gets the better of all peevishness and anger by
+its gentleness. Thus Euclides,[704] when his brother said to him in a
+dispute between them, "May I perish, if I don't have my revenge on you!"
+replied, "May I perish, if I don't persuade you!" and so at once turned
+and changed him. And Polemo, when a man reviled him who was fond of
+precious stones and quite crazy for costly seal-rings, made no answer,
+but bestowed all his attention on one of his seal-rings, and eyed it
+closely; and he being delighted said, "Do not look at it so, Polemo, but
+in the light of the sun, and it will appear to you more beautiful." And
+Aristippus, when there was anger between him and Æschines, and somebody
+said, "O Aristippus, where is now your friendship?" replied, "It is
+asleep, but I will wake it up," and went to Æschines, and said to him,
+"Do I seem to you so utterly unfortunate and incurable as to be unworthy
+of any consideration?" And Æschines replied, "It is not at all wonderful
+that you, being naturally superior to me in all things, should have been
+first to detect in this matter too what was needful."
+
+  "For not a woman only, but young child
+   Tickling the bristly boar with tender hand,
+   Will lay him prostrate sooner than an athlete."
+
+But we that tame wild beasts and make them gentle, and carry in our arms
+young wolves and lions' whelps, inconsistently repel our children and
+friends and acquaintances in our rage, and let loose our temper like
+some wild beast on our servants and fellow-citizens, speciously trying
+to disguise it not rightly under the name of hatred of evil, but it is,
+I suppose, as with the other passions and diseases of the soul, we
+cannot get rid of any of them by calling one prudence, and another
+liberality, and another piety.
+
+§ XV. And yet, as Zeno said the seed was a mixture and compound drawn
+from all the faculties of the soul, so anger seems a universal seed from
+all the passions. For it is drawn from pain and pleasure and
+haughtiness, and from envy it gets its property of malignity--and it is
+even worse than envy,[705] for it does not mind its own suffering if it
+can only implicate another in misery--and the most unlovely kind of
+desire is innate in it, namely the appetite for injuring another. So
+when we go to the houses of spendthrifts we hear a flute-playing girl
+early in the morning, and see "the dregs of wine," as one said, and
+fragments of garlands, and the servants at the doors reeking of
+yesterday's debauch; but for tokens of savage and peevish masters these
+you will see by the faces, and marks, and manacles of their servants:
+for in the house of an angry man
+
+  "The only music ever heard is wailing,"
+
+stewards being beaten within, and maids tortured, so that the spectators
+even in their jollity and pleasure pity these victims of passion.
+
+§ XVI. Moreover those to whom it happens through their genuine hatred of
+what is bad to be frequently overtaken by anger, can abate its excess
+and acerbity by giving up their excessive confidence in their intimates.
+For nothing swells the anger more, than when a good man is detected of
+villainy, or one who we thought loved us falls out and jangles with us.
+As for my own disposition, you know of course how mightily it inclines
+to goodwill and belief in mankind. As then people walking on empty
+space,[706] the more confidently I believe in anybody's affection, the
+more sorrow and distress do I feel if my estimate is a mistaken one. And
+indeed I could never divest myself of my ardour and zeal in affection,
+but as to trusting people I could perhaps use Plato's caution as a curb.
+For he said he so praised Helicon the mathematician, because he was by
+nature a changeable animal, but that he was afraid of those that were
+well educated in the city, lest, being human beings and the seed of
+human beings, they should reveal by some trait or other the weakness of
+human nature. But Sophocles' line,
+
+  "Trace out most human acts, you'll find them base,"
+
+seems to trample on human nature and lower its merits too much. Still
+such a peevish and condemnatory verdict as this has a tendency to make
+people milder in their rage, for it is the sudden and unexpected that
+makes people go distracted. And we ought, as Panætius somewhere said, to
+imitate Anaxagoras, and as he said at the death of his son, "I knew that
+I had begotten a mortal," so ought every one of us to use the following
+kind of language in those contretemps that stir up our anger, "I knew
+that the slave I bought was not a philosopher," "I knew that the friend
+I had was not perfect," "I knew that my wife was but a woman." And if
+anyone would also constantly put to himself that question of Plato, "Am
+I myself all I should be?" and look at home instead of abroad, and curb
+his propensity to censoriousness, he would not be so keen to detect evil
+in others, for he would see that he stood in need of much allowance
+himself. But now each of us, when angry and punishing, quote the words
+of Aristides and Cato, "Do not steal, Do not tell lies," and "Why are
+you lazy?" And, what is most disgraceful of all, we blame angry people
+when we are angry ourselves, and chastise in temper faults that were
+committed in temper, unlike the doctors who
+
+  "With bitter physic purge the bitter bile,"
+
+for we rather increase and aggravate the disease. Whenever then I busy
+myself with such considerations as these, I try also to curtail my
+curiosity. For to scrutinize and pry into everything too minutely, and
+to overhaul every business of a servant, or action of a friend, or
+pastime of a son, or whisper of a wife, produces frequent, indeed daily,
+fits of anger, caused entirely by peevishness and harshness of
+character. Euripides says that the Deity
+
+  "In great things intervenes, but small things leaves
+   To fortune;"[707]
+
+but I am of opinion that a prudent man should commit nothing to fortune,
+nor neglect anything, but should put some things in his wife's hands to
+manage, others in the hands of his servants, others in the hands of his
+friends, (as a governor has his stewards, and financiers, and
+controllers), while he himself superintends the most important and
+weighty matters. For as small writing strains the eyes, so small matters
+even more strain and bother people, and stir up their anger, which
+carries this evil habit to greater matters. Above all I thought that
+saying of Empedocles, "Fast from evil,"[708] a great and divine one, and
+I approved of those promises and vows as not ungraceful or
+unphilosophical, to abstain for a year from wine and Venus, honouring
+the deity by continence, or for a stated time to give up lying, taking
+great heed to ourselves to be truthful always whether in play or
+earnest. With these I compared my own vow, as no less pleasing to the
+gods and holy, first to abstain from anger for a few days, like spending
+days without drunkenness or even without wine at all, offering as it
+were wineless offerings of honey.[709] Then I tried for a month or two,
+and so in time made some progress in forbearance by earnest resolve, and
+by keeping myself courteous and without anger and using fair language,
+purifying myself from evil words and absurd actions, and from passion
+which for a little unlovely pleasure pays us with great mental
+disturbance and the bitterest repentance. In consequence of all this my
+experience, and the assistance of the deity, has made me form the view,
+that courtesy and gentleness and kindliness are not so agreeable, and
+pleasant, and delightful, to any of those we live with as to ourselves,
+that have those qualities.[710]
+
+    [676] Homer, "Iliad," xxii. 373.
+
+    [677] Alluded to again "On the tranquillity of the
+    mind," § i.
+
+    [678] The allusion is to Homer's "Odyssey," xx. 23.
+
+    [679] Reading [Greek: ex heautou] with Reiske.
+
+    [680] Euripides, "Orestes," 72.
+
+    [681] Euripides, "Orestes," 99.
+
+    [682] Fragment 361.
+
+    [683] Homer, "Iliad," xvii. 591.
+
+    [684] The reading of the MSS. is [Greek: autôn].
+
+    [685] Lines of Callimachus. [Greek: phliên] is the
+    admirable emendation of Salmasius.
+
+    [686] Sophocles, "Thamyras," Fragm. 232.
+
+    [687] "Iliad," v. 214-216.
+
+    [688] Reading [Greek: eniois], as Wyttenbach suggests.
+
+    [689] Aeschylus, "Prometheus," 574, 575.
+
+    [690] It will be seen I adopt the reading and
+    punctuation of Xylander.
+
+    [691] This is the reading of Reiske and Dübner.
+
+    [692] That is _mild_. Zeus is so called, Pausanias, i.
+    37; ii. 9, 20.
+
+    [693] That is, _fierce_, _furious_. It will be seen I
+    adopt the suggestion of Reiske.
+
+    [694] Literally "is silent about." It is like the saying
+    about Von Moltke that he can be silent in six or seven
+    languages.
+
+    [695] Adopting Reiske's reading.
+
+    [696] Compare Pausanias, iv. 8.
+
+    [697] Dübner puts this sentence in brackets.
+
+    [698] Sophocles, "Antigone," 563, 564.
+
+    [699] Homer, "Iliad," xix. 138.
+
+    [700] Homer, "Odyssey," xx. 392.
+
+    [701] Or strigils.
+
+    [702] Anticyra was famous for its hellebore, which was
+    prescribed in cases of madness. See Horace, "Satires,"
+    ii. 3. 82, 83.
+
+    [703] Homer, "Iliad," xxiv. 239, 240.
+
+    [704] A philosopher of Megara, and disciple of Socrates.
+    Compare our author, "De Fraterno Amore," § xviii.
+
+    [705] So Reiske. Dübner reads [Greek: phobou]. The MSS.
+    have [Greek: phonou], which Wyttenbach retains, but is
+    evidently not quite satisfied with the text. Can [Greek:
+    phthonou]--[Greek: heteron] be an account of [Greek:
+    epichairekakia]?
+
+    [706] Up in the clouds. Cf. [Greek: aerobateô].
+
+    [707] Horace, remembering these lines no doubt, says "De
+    Arte Poetica," 191, 192,
+
+    "Nec deus intersit nisi dignus vindice nodus Inciderit."
+
+    [708] 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.
+
+    [709] See Æschylus, "Eumenides," 107. Sophocles,
+    "Oedipus Colonæus," 481. See also our author's "De
+    Sanitate Præcepta," § xix.
+
+    [710] 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."
+
+
+
+
+ON CONTENTEDNESS OF MIND.[711]
+
+PLUTARCH SENDS GREETING TO PACCIUS.
+
+
+§ I. It was late when I received your letter, asking me to write to you
+something on contentedness of mind, and on those things in the Timæus
+that require an accurate explanation. And it so fell out that at that
+very time our friend Eros was obliged to set sail at once for Rome,
+having received a letter from the excellent Fundanus, urging haste
+according to his wont. And not having as much time as I could have
+wished to meet your request, and yet not thinking for one moment of
+letting my messenger go to you entirely empty-handed, I copied out the
+notes that I had chanced to make on contentedness of mind. For I thought
+that you did not desire this discourse merely to be treated to a subject
+handled in fine style, but for the real business of life. And I
+congratulate you that, though you have friendships with princes, and
+have as much forensic reputation as anybody, yet you are not in the same
+plight as the tragic Merops, nor have you like him by the felicitations
+of the multitude been induced to forget the sufferings of humanity; but
+you remember, what you have often heard, that a patrician's slipper[712]
+is no cure for the gout, nor a costly ring for a whitlow, nor a diadem
+for the headache. For how can riches, or fame, or power at court help us
+to ease of mind or a calm life, unless we enjoy them when present, but
+are not for ever pining after them when absent? And what else causes
+this but the long exercise and practice of reason, which, when the
+unreasoning and emotional part of the soul breaks out of bounds, curbs
+it quickly, and does not allow it to be carried away headlong from its
+actual position? And as Xenophon[713] advised that we should remember
+and honour the gods most especially in prosperity, that so, when we
+should be in any strait, we might confidently call upon them as already
+our well-wishers and friends; so sensible men would do well before
+trouble comes to meditate on remedies how to bear it, that they may be
+the more efficacious from being ready for use long before. For as savage
+dogs are excited at every sound, and are only soothed by a familiar
+voice, so also it is not easy to quiet the wild passions of the soul,
+unless familiar and well-known arguments be at hand to check its
+excitement.
+
+§ II. He then that said, that the man that wished to have an easy mind
+ought to have little to do either public or private, first of all makes
+ease of mind a very costly article for us, if it is to be bought at the
+price of doing nothing, as if he should advise every sick person,
+
+  "Lie still, poor wretch, in bed."[714]
+
+And indeed stupor is a bad remedy for the body against despair,[715] nor
+is he any better physician of the soul who removes its trouble and
+anxiety by recommending a lazy and soft life and a leaving our friends
+and relations and country in the lurch. In the next place, it is false
+that those that have little to do are easy in mind. For then women would
+be easier in mind than men, since they mostly stay at home in
+inactivity, and even now-a-days it is as Hesiod says,[716]
+
+  "The North Wind comes not near a soft-skinned maiden;"
+
+yet griefs and troubles and unrest, proceeding from jealousy or
+superstition or ambition or vanity, inundate the women's part of the
+house with unceasing flow. And Laertes, though he lived for twenty years
+a solitary life in the country,
+
+  "With an old woman to attend on him,
+   Who duly set on board his meat and drink,"[717]
+
+and fled from his country and house and kingdom, yet had sorrow and
+dejection[718] as a perpetual companion with leisure. And some have been
+often thrown into sad unrest merely from inaction, as the following,
+
+  "But fleet Achilles, Zeus-sprung, son of Peleus,
+   Sat by the swiftly-sailing ships and fumed,
+   Nor ever did frequent th' ennobling council,
+   Nor ever join the war, but pined in heart,
+   Though in his tent abiding, for the fray."[719]
+
+And full of emotion and distress at this state of things he himself
+says,
+
+  "A useless burden to the earth I sit
+   Beside the ships."[720]
+
+So even Epicurus thinks that those who are desirous of honour and glory
+should not rust in inglorious ease, but use their natural talents in
+public life for the benefit of the community at large, seeing that they
+are by nature so constituted that they would be more likely to be
+troubled and afflicted at inaction, if they did not get what they
+desired. But he is absurd in that he does not urge men of ability to
+take part in public life, but only the restless. But we ought not to
+estimate ease or unrest of mind by our many or few actions, but by their
+fairness or foulness. For the omission of fair actions troubles and
+distresses us, as I have said before, quite as much as the actual doing
+of foul actions.
+
+§ III. As for those who think that one kind of life is especially free
+from trouble, as some think that of farmers, others that of bachelors,
+others that of kings, Menander sufficiently exposes their error in the
+following lines:
+
+  "Phania, I thought those rich who need not borrow,
+   Nor groan at nights, nor cry out 'Woe is me,'
+   Kicked up and down in this untoward world,
+   But sweet and gentle sleep they may enjoy."
+
+He then goes on to remark that he saw the rich suffering the same as the
+poor,
+
+  "Trouble and life are truly near akin.
+   With the luxurious or the glorious life
+   Trouble consorts, and in the life of poverty
+   Lasts with it to the end."
+
+But just as people on the sea, timid and prone to sea-sickness, think
+they will suffer from it less on board a merchantman than on a boat, and
+for the same reason shift their quarters to a trireme, but do not attain
+anything by these changes, for they take with them their timidity and
+qualmishness, so changes of life do not remove the sorrows and troubles
+of the soul; which proceed from want of experience and reflection, and
+from inability or ignorance rightly to enjoy the present. These afflict
+the rich as well as the poor; these trouble the married as well as the
+unmarried; these make people shun the forum, but find no happiness in
+retirement; these make people eagerly desire introductions at court,
+though when got they straightway care no more about them.
+
+  "The sick are peevish in their straits and needs."[721]
+
+For the wife bothers them, and they grumble at the doctor, and they find
+the bed uneasy, and, as Ion says,
+
+  "The friend that visits them tires their patience,
+   And yet they do not like him to depart."
+
+But afterwards, when the illness is over, and a sounder condition
+supervenes, health returns and makes all things pleasant and acceptable.
+He that yesterday loathed eggs and cakes of finest meal and purest bread
+will to-day eat eagerly and with appetite coarsest bread with a few
+olives and cress.
+
+§ IV. Such contentedness and change of view in regard to every kind of
+life does the infusion of reason bring about. When Alexander heard from
+Anaxarchus of the infinite number of worlds, he wept, and when his
+friends asked him what was the matter, he replied, "Is it not a matter
+for tears that, when the number of worlds is infinite, I have not
+conquered one?" But Crates, who had only a wallet and threadbare cloak,
+passed all his life jesting and laughing as if at a festival. Agamemnon
+was troubled with his rule over so many subjects,
+
+  "You look on Agamemnon, Atreus' son,
+   Whom Zeus has plunged for ever in a mass
+   Of never-ending cares."[722]
+
+But Diogenes when he was being sold sat down and kept jeering at the
+auctioneer, and would not stand up when he bade him, but said joking and
+laughing, "Would you tell a fish you were selling to stand up?" And
+Socrates in prison played the philosopher and discoursed with his
+friends. But Phäethon,[723] when he got up to heaven, wept because
+nobody gave to him his father's horses and chariot. As therefore the
+shoe is shaped by the foot, and not the foot by the shoe, so does the
+disposition make the life similar to itself. For it is not, as one said,
+custom that makes the best life seem sweet to those that choose it, but
+it is sense that makes that very life at once the best and sweetest. Let
+us cleanse therefore the fountain of contentedness, which is within us,
+that so external things may turn out for our good, through our putting
+the best face on them.
+
+  "Events will take their course, it is no good
+   Our being angry at them, he is happiest
+   Who wisely turns them to the best account."[724]
+
+§ V. Plato compared human life to a game at dice, wherein we ought to
+throw according to our requirements, and, having thrown, to make the
+best use of whatever turns up. It is not in our power indeed to
+determine what the throw will be, but it is our part, if we are wise, to
+accept in a right spirit whatever fortune sends, and so to contrive
+matters that what we wish should do us most good, and what we do not
+wish should do us least harm. For those who live at random and without
+judgement, like those sickly people who can stand neither heat nor cold,
+are unduly elated by prosperity, and cast down by adversity; and in
+either case suffer from unrest, but 'tis their own fault, and perhaps
+they suffer most in what are called good circumstances. Theodorus, who
+was surnamed the Atheist, used to say that he held out arguments with
+his right hand, but his hearers received them with their left; so
+awkward people frequently take in a clumsy manner the favours of
+fortune; but men of sense, as bees extract honey from thyme which is the
+strongest and driest of herbs,[725] so from the least auspicious
+circumstances frequently derive advantage and profit.
+
+§ VI. We ought then to cultivate such a habit as this, like the man who
+threw a stone at his dog, and missed it, but hit his step-mother, and
+cried out, "Not so bad." Thus we may often turn the edge of fortune when
+things turn not out as we wish. Diogenes was driven into exile; "not so
+bad;" for his exile made him turn philosopher. And Zeno of Cittium,[726]
+when he heard that the only merchantman he had was wrecked, cargo and
+all, said, "Fortune, you treat me handsomely, since you reduce me to my
+threadbare cloak and piazza."[727] What prevents our imitating such men
+as these? Have you failed to get some office? You will be able to live
+in the country henceforth, and manage your own affairs. Did you court
+the friendship of some great man, and meet with a rebuff? You will live
+free from danger and cares. Have you again had matters to deal with that
+required labour and thought? "Warm water will not so much make the limbs
+soft by soaking," to quote Pindar,[728] as glory and honour and power
+make "labour sweet, and toil to be no toil."[729] Or has any bad luck or
+contumely fallen on you in consequence of some calumny or from envy? The
+breeze is favourable that will waft you to the Muses and the Academy, as
+it did Plato when his friendship with Dionysius came to an end. It does
+indeed greatly conduce to contentedness of mind to see how famous men
+have borne the same troubles with an unruffled mind. For example, does
+childlessness trouble you? Consider those kings of the Romans, none of
+whom left his kingdom to a son. Are you distressed at the pinch of
+poverty? Who of the Boeotians would you rather prefer to be than
+Epaminondas, or of the Romans than Fabricius? Has your wife been
+seduced? Have you never read that inscription at Delphi,
+
+  "Agis the king of land and sea erected me;"
+
+and have you not heard that his wife Timæa was seduced by Alcibiades,
+and in her whispers to her handmaidens called the child that was born
+Alcibiades? Yet this did not prevent Agis from being the most famous and
+greatest of the Greeks. Neither again did the licentiousness of his
+daughter prevent Stilpo from leading the merriest life of all the
+philosophers that were his contemporaries. And when Metrocles reproached
+him with her life, he said, "Is it my fault or hers?" And when Metrocles
+answered, "Her fault, but your misfortune," he rejoined, "How say you?
+Are not faults also slips?" "Certainly," said he. "And are not slips
+mischances in those matters wherein we slip?" Metrocles assented. "And
+are not mischances misfortunes in those matters wherein we mischance?"
+By this gentle and philosophical argument he demonstrated the Cynic's
+reproach to be an idle bark.
+
+§ VII. But most people are troubled and exasperated not only at the bad
+in their friends and intimates, but also in their enemies. For railing
+and anger and envy and malignity and jealousy and ill-will are the bane
+of those that suffer from those infirmities, and trouble and exasperate
+the foolish: as for example the quarrels of neighbours, and peevishness
+of acquaintances, and the want of ability in those that manage state
+affairs. By these things you yourself seem to me to be put out not a
+little, as the doctors in Sophocles, who
+
+  "With bitter physic purge the bitter bile,"[730]
+
+so vexed and bitter are you at people's weaknesses and infirmities,
+which is not reasonable in you. Even your own private affairs are not
+always managed by simple and good and suitable instruments, so to speak,
+but very frequently by sharp and crooked ones. Do not think it then
+either your business, or an easy matter either, to set all these things
+to rights. But if you take people as they are, as the surgeon uses his
+bandages and instruments for drawing teeth, and with cheerfulness and
+serenity welcome all that happens, as you would look upon barking dogs
+as only following their nature, you will be happier in the disposition
+you will then have than you will be distressed at other people's
+disagreeableness and shortcomings. For you will forget to make a
+collection of disagreeable things,[731] which now inundate, as some
+hollow and low-lying ground, your littleness of mind and weakness, which
+fills itself with other people's bad points. For seeing that some of the
+philosophers censure compassion to the unfortunate (on the ground that
+it is good to help our neighbours, and not to give way to sentimental
+sympathy in connection with them), and, what is of more importance, do
+not allow those that are conscious of their errors and bad moral
+disposition to be dejected and grieved at them, but bid them cure their
+defects without grief at once, is it not altogether unreasonable, look
+you, to allow ourselves to be peevish and vexed, because all those who
+have dealings with us and come near us are not good and clever? Let us
+see to it, dear Paccius, that we do not, whether we are aware of it or
+not, play a part, really looking[732] not at the universal defects of
+those that approach us, but at our own interests through our
+selfishness, and not through our hatred of evil. For excessive
+excitement about things, and an undue appetite and desire for them, or
+on the other hand aversion and dislike to them, engender suspiciousness
+and peevishness against persons, who were, we think, the cause of our
+being deprived of some things, and of being troubled with others. But he
+that is accustomed to adapt himself to things easily and calmly is most
+cheerful and gentle in his dealings with people.
+
+§ VIII. Wherefore let us resume our argument. As in a fever everything
+seems bitter and unpleasant to the taste, but when we see others not
+loathing but fancying the very same eatables and drinkables, we no
+longer find the fault to be in them but in ourselves and our disease, so
+we shall cease to blame and be discontented with the state of affairs,
+if we see others cheerfully and without grief enduring the same. It also
+makes for contentedness, when things happen against our wish, not to
+overlook our many advantages and comforts, but by looking at both good
+and bad to feel that the good preponderate. When our eyes are dazzled
+with things too bright we turn them away, and ease them by looking at
+flowers or grass, while we keep the eyes of our mind strained on
+disagreeable things, and force them to dwell on bitter ideas, well-nigh
+tearing them away by force from the consideration of pleasanter things.
+And yet one might apply here, not unaptly, what was said to the man of
+curiosity,[733]
+
+  "Malignant wretch, why art so keen to mark
+   Thy neighbour's fault, and seest not thine own?"
+
+Why on earth, my good sir, do you confine your view to your troubles,
+making them so vivid and acute, while you do not let your mind dwell at
+all on your present comforts? But as cupping-glasses draw the worst
+blood from the flesh, so you force upon your attention the worst things
+in your lot: acting not a whit more wisely than that Chian, who, selling
+much choice wine to others, asked for some sour wine for his own supper;
+and one of his slaves being asked by another, what he had left his
+master doing, replied, "Asking for bad when good was by." For most
+people overlook the advantages and pleasures of their individual lives,
+and run to their difficulties and grievances. Aristippus, however, was
+not such a one, for he cleverly knew as in a scale to make the better
+preponderate over the worse. So having lost a good farm, he asked one of
+those who made a great show of condolence and sympathy, "Have you not
+only one little piece of ground, while I have three fields left?" And
+when he admitted that it was so, he went on to say, "Ought I not then to
+condole with you rather than you with me?" For it is the act of a madman
+to distress oneself over what is lost, and not to rejoice at what is
+left; but like little children, if one of their many playthings be taken
+away by anyone, throw the rest away and weep and cry out, so we, if we
+are assailed by fortune in some one point, wail and mourn and make all
+other things seem unprofitable in our eyes.
+
+§ IX. Suppose someone should say, What blessings have we? I would reply,
+What have we not? One has reputation, another a house, another a wife,
+another a good friend. When Antipater of Tarsus was reckoning up on his
+death-bed his various pieces of good fortune, he did not even pass over
+his favourable voyage from Cilicia to Athens. So we should not overlook,
+but take account of everyday blessings, and rejoice that we live, and
+are well, and see the sun, and that no war or sedition plagues our
+country, but that the earth is open to cultivation, the sea secure to
+mariners, and that we can speak or be silent, lead a busy or an idle
+life, as we choose. We shall get more contentedness from the presence of
+all these blessings, if we fancy them as absent, and remember from time
+to time how people ill yearn for health, and people in war for peace,
+and strangers and unknown in a great city for reputation and friends,
+and how painful it is to be deprived of all these when one has once had
+them. For then each of these blessings will not appear to us only great
+and valuable when it is lost, and of no value while we have it. For not
+having it cannot add value to anything. Nor ought we to amass things we
+regard as valuable, and always be on the tremble and afraid of losing
+them as valuable things, and yet, when we have them, ignore them and
+think little of them; but we ought to use them for our pleasure and
+enjoyment, that we may bear their loss, if that should happen, with more
+equanimity. But most people, as Arcesilaus said, think it right to
+inspect minutely and in every detail, perusing them alike with the eyes
+of the body and mind, other people's poems and paintings and statues,
+while they neglect to study their own lives, which have often many not
+unpleasing subjects for contemplation, looking abroad and ever admiring
+other people's reputations and fortunes, as adulterers admire other
+men's wives, and think cheap of their own.
+
+§ X. And yet it makes much for contentedness of mind to look for the
+most part at home and to our own condition, or if not, to look at the
+case of people worse off than ourselves, and not, as most people do, to
+compare ourselves with those who are better off. For example, those who
+are in chains think those happy who are freed from their chains, and
+they again freemen, and freemen citizens, and they again the rich, and
+the rich satraps, and satraps kings, and kings the gods, content with
+hardly anything short of hurling thunderbolts and lightning. And so they
+ever want something above them, and are never thankful for what they
+have.
+
+  "I care not for the wealth of golden Gyges,"
+
+and,
+
+  "I never had or envy or desire
+   To be a god, or love for mighty empire,
+   Far distant from my eyes are all such things."
+
+But this, you will say, was the language of a Thasian. But you will find
+others, Chians or Galatians or Bithynians, not content with the share of
+glory or power they have among their fellow-citizens, but weeping
+because they do not wear senators' shoes; or, if they have them, that
+they cannot be prætors at Rome; or, if they get that office, that they
+are not consuls; or, if they are consuls, that they are only proclaimed
+second and not first. What is all this but seeking out excuses for being
+unthankful to fortune, only to torment and punish oneself? But he that
+has a mind in sound condition, does not sit down in sorrow and dejection
+if he is less renowned or rich than some of the countless myriads of
+mankind that the sun looks upon, "who feed on the produce of the wide
+world,"[734] but goes on his way rejoicing at his fortune and life, as
+far fairer and happier than that of myriads of others. In the Olympian
+games it is not possible to be the victor by choosing one's competitors.
+But in the race of life circumstances allow us to plume ourselves on
+surpassing many, and to be objects of envy rather than to have to envy
+others, unless we pit ourselves against a Briareus or a Hercules.
+Whenever then you admire anyone carried by in his litter as a greater
+man than yourself, lower your eyes and look at those that bear the
+litter. And when you think the famous Xerxes happy for his passage over
+the Hellespont, as a native of those parts[735] did, look too at those
+who dug through Mount Athos under the lash, and at those whose ears and
+noses were cut off because the bridge was broken by the waves, consider
+their state of mind also, for they think your life and fortunes happy.
+Socrates, when he heard one of his friends saying, "How dear this city
+is! Chian wine costs one mina,[736] a purple robe three, and half a pint
+of honey five drachmæ," took him to the meal market, and showed him half
+a peck of meal for an obol, then took him to the olive market, and
+showed him a peck of olives for two coppers, and lastly showed him that
+a sleeveless vest[737] was only ten drachmæ. At each place Socrates'
+friend exclaimed, "How cheap this city is!" So also we, when we hear
+anyone saying that our affairs are bad and in a woful plight, because we
+are not consuls or governors, may reply, "Our affairs are in an
+admirable condition, and our life an enviable one, seeing that we do not
+beg, nor carry burdens, nor live by flattery."
+
+§ XI. But since through our folly we are accustomed to live more with an
+eye to others than ourselves, and since nature is so jealous and envious
+that it rejoices not so much in its own blessings as it is pained by
+those of others, do not look only at the much-cried-up splendour of
+those whom you envy and admire, but open and draw, as it were, the gaudy
+curtain of their pomp and show, and peep within, you will see that they
+have much to trouble them, and many things to annoy them. The well-known
+Pittacus,[738] whose fame was so great for fortitude and wisdom and
+uprightness, was once entertaining some guests, and his wife came in in
+a rage and upset the table, and as the guests were dismayed he said,
+Every one of you has some trouble, and he who has mine only is not so
+bad off.
+
+  "Happy is he accounted at the forum,
+   But when he opens the door of his own house
+   Thrice miserable; for his wife rules all,
+   Still lords it over him, and is ever quarrelling.
+   Many griefs has he that I wot not of."
+
+Many such cases are there, unknown to the public, for family pride casts
+a veil over them, to be found in wealth and glory and even in royalty.
+
+  "O happy son of Atreus, child of destiny,
+   Blessed thy lot;"[739]
+
+congratulation like this comes from an external view, from a halo of
+arms and horses and the pomp of war, but the inward voice of emotion
+testifies against all this vain glory;
+
+  "A heavy fate is laid on me by Zeus
+   The son of Cronos."[740]
+
+And,
+
+  "Old man, I think your lot one to be envied,
+   As that of any man who free from danger
+   Passes his life unknown and in obscurity."[741]
+
+By such reflections as these one may wean oneself from that discontent
+with one's fortune, which makes one's own condition look low and mean
+from too much admiring one's neighbour's.
+
+§ XII. Another thing, which is a great hindrance to peace of mind, is
+not to proportion our desires to our means, but to carry too much sail,
+as it were, in our hopes of great things and then, if unsuccessful, to
+blame destiny and fortune, and not our own folly. For he is not
+unfortunate who wishes to shoot with a plough, or hunt the hare with an
+ox; nor has he an evil genius opposed to him, who does not catch deer
+with fishing nets, but merely is the dupe of his own stupidity and folly
+in attempting impossibilities. Self-love is mainly to blame, making
+people fond of being first and aspiring in all matters, and insatiably
+desirous to engage in everything. For people not only wish at one and
+the same time to be rich, and learned, and strong, and boon-companions,
+and agreeable, and friends of kings, and governors of cities, but they
+are also discontented if they have not dogs and horses and quails and
+cocks of the first quality. Dionysius the elder was not content with
+being the most powerful monarch of his times, but because he could not
+beat Philoxenus the poet in singing, or surpass Plato in dialectics, was
+so angry and exasperated that he put the one to work in his stone
+quarries, and sent the other to Ægina and sold him there. Alexander was
+of a different spirit, for when Crisso the famous runner ran a race with
+him, and seemed to let the king outrun him on purpose, he was greatly
+displeased. Good also was the spirit of Achilles in Homer, who, when he
+said,
+
+  "None of the Achæan warriors is a match
+   For me in war,"
+
+added,
+
+                   "Yet in the council hall
+  Others there are who better are than me."[742]
+
+And when Megabyzus the Persian visited the studio of Apelles, and began
+to chatter about art, Apelles stopped him and said, "While you kept
+silence you seemed to be somebody from your gold and purple, but now
+these lads that are grinding colours are laughing at your nonsense." But
+some who think the Stoics only talk idly, in styling their wise man not
+only prudent and just and brave but also orator and general and poet and
+rich man and king, yet claim for themselves all those titles, and are
+indignant if they do not get them. And yet even among the gods different
+functions are assigned to different personages; thus one is called the
+god of war, another the god of oracles, another the god of gain, and
+Aphrodite, as she has nothing to do with warlike affairs, is despatched
+by Zeus to marriages and bridals.
+
+§ XIII. And indeed there are some pursuits which cannot exist together,
+but are by their very nature opposed. For example oratory and the study
+of the mathematics require ease and leisure; whereas political ability
+and the friendship of kings cannot be attained without mixing in affairs
+and in public life. Moreover wine and indulgence in meat make the body
+indeed strong and vigorous, but blunt the intellect; and though
+unremitting attention to making and saving money will heap up wealth,
+yet despising and contemning riches is a great help to philosophy. So
+that all things are not within any one's power, and we must obey that
+saying inscribed in the temple of Apollo at Delphi, _Know thyself_,[743]
+and adapt ourselves to our natural bent, and not drag and force nature
+to some other kind of life or pursuit. "The horse to the chariot, and
+the ox to the plough, and swiftly alongside the ship scuds the dolphin,
+while he that meditates destruction for the boar must find a staunch
+hound."[744] But he that chafes and is grieved that he is not at one and
+the same time "a lion reared on the mountains, exulting in his
+strength,"[745] and a little Maltese lap-dog[746] reared in the lap of a
+rich widow, is out of his senses. And not a whit wiser is he who wishes
+to be an Empedocles, or Plato, or Democritus, and write about the world
+and the real nature of things, and at the same time to be married like
+Euphorion to a rich wife, or to revel and drink with Alexander like
+Medius; and is grieved and vexed if he is not also admired for his
+wealth like Ismenias, and for his virtue like Epaminondas. But runners
+are not discontented because they do not carry off the crowns of
+wrestlers, but rejoice and delight in their own crowns. "You are a
+citizen of Sparta: see you make the most of her." So too said Solon:
+
+  "We will not change our virtue for their wealth,
+   For virtue never dies, but wealth has wings,
+   And flies about from one man to another."
+
+And Strato the natural philosopher, when he heard that Menedemus had
+many more pupils than he had, said, "Is it wonderful at all that more
+wish to wash than to be anointed?" And Aristotle, writing to Antipater,
+said, "Not only has Alexander a right to plume himself on his rule over
+many subjects, but no less legitimate is satisfaction at entertaining
+right opinions about the gods." For those that think so highly of their
+own walk in life will not be so envious about their neighbours'. We do
+not expect a vine to bear figs, nor an olive grapes, yet now-a-days,
+with regard to ourselves, if we have not at one and the same time the
+privilege of being accounted rich and learned, generals and
+philosophers, flatterers and outspoken, stingy and extravagant, we
+slander ourselves and are dissatisfied, and despise ourselves as living
+a maimed and imperfect life. Furthermore, we see that nature teaches us
+the same lesson.[747] For as she provides different kinds of beasts with
+different kinds of food, and has not made all carnivorous, or
+seed-pickers, or root-diggers, so she has given to mankind various means
+of getting a livelihood, "one by keeping sheep, another by ploughing,
+another by fowling,"[748] and another by catching the fish of the sea.
+We ought each therefore to select the calling appropriate for ourselves
+and labour energetically in it, and leave other people to theirs, and
+not demonstrate Hesiod as coming short of the real state of things when
+he said,
+
+  "Potter is wroth with potter, smith with smith."[749]
+
+For not only do people envy those of the same trade and manner of life,
+but the rich envy the learned, and the famous the rich, and advocates
+sophists, aye, and freemen and patricians admire and think happy
+comedians starring it at the theatres, and dancers, and the attendants
+at kings' courts, and by all this envy give themselves no small trouble
+and annoyance.
+
+§XIV. But that every man has in himself the magazines of content or
+discontent, and that the jars containing blessings and evils are not on
+the threshold of Zeus,[750] but lie stored in the mind, is plain from
+the differences of men's passions. For the foolish overlook and neglect
+present blessings, through their thoughts being ever intent on the
+future; but the wise make the past clearly present to them through
+memory. For the present giving only a moment of time to the touch, and
+then evading our grasp, does not seem to the foolish to be ours or to
+belong to us at all. And like that person[751] painted as rope-making in
+Hades and permitting an ass feeding by to eat up the rope as fast as he
+makes it, so the stupid and thankless forgetfulness of most people comes
+upon them and takes possession of them, and obliterates from their mind
+every past action, whether success, or pleasant leisure, or society, or
+enjoyment, and breaks the unity of life which arises from the past being
+blended with the present; for detaching to-day from both yesterday and
+to-morrow, it soon makes every event as if it had never happened from
+lack of memory. For as those in the schools, who deny the growth of our
+bodies by reason of the continual flux of substance, make each of us in
+theory different from himself and another man, so those who do not keep
+or recall to their memory former things, but let them drift, actually
+empty themselves daily, and hang upon the morrow, as if what happened a
+year ago, or even yesterday and the day before yesterday, had nothing to
+do with them, and had hardly occurred at all.
+
+§ XV. This is one great hindrance to contentedness of mind, and another
+still greater is whenever, like flies that slide down smooth places in
+mirrors, but stick fast in rough places or where there are cracks, men
+let pleasant and agreeable things glide from their memory, and pin
+themselves down to the remembrance of unpleasant things; or rather, as
+at Olynthus they say beetles, when they get into a certain place called
+Destruction-to-beetles, cannot get out, but fly round and round till
+they die, so men will glide into the remembrance of their woes, and will
+not give themselves a respite from sorrow. But, as we use our brightest
+colours in a picture, so in the mind we ought to look at the cheerful
+and bright side of things, and hide and keep down the gloomy, for we
+cannot altogether obliterate or get rid of it. For, as the strings of
+the bow and lyre are alternately tightened and relaxed, so is it with
+the order of the world; in human affairs there is nothing pure and
+without alloy. But as in music there are high and low notes, and in
+grammar vowels and mutes, but neither the musician nor grammarian
+decline to use either kinds, but know how to blend and employ them both
+for their purpose, so in human affairs which are balanced one against
+another,--for, as Euripides says,
+
+  "There is no good without ill in the world,
+   But everything is mixed in due proportion,"--
+
+we ought not to be disheartened or despondent; but as musicians drown
+their worst music with the best, so should we take good and bad
+together, and make our chequered life one of convenience and harmony.
+For it is not, as Menander says,
+
+  "Directly any man is born, a genius
+   Befriends him, a good guide to him for life,"
+
+but it is rather, as Empedocles states, two fates or genii take hold of
+each of us when we are born and govern us. "There were Chthonia and
+far-seeing Heliope, and cruel Deris, and grave Harmonia, and Callisto,
+and Æschra, and Thoosa, and Denæa, and charming Nemertes, and Asaphea
+with the black fruit."
+
+§ XVI. And as[752] at our birth we received the mingled seeds of each of
+these passions, which is the cause of much irregularity, the sensible
+person hopes for better things, but expects worse, and makes the most of
+either, remembering that wise maxim, _Not too much of anything._ For not
+only will he who is least solicitous about to-morrow best enjoy it when
+it comes, as Epicurus says, but also wealth, and renown, and power and
+rule, gladden most of all the hearts of those who are least afraid of
+the contrary. For the immoderate desire for each, implanting a most
+immoderate fear of losing them, makes the enjoyment of them weak and
+wavering, like a flame under the influence of a wind. But he whom reason
+enables to say to fortune without fear or trembling,
+
+  "If you bring any good I gladly welcome it,
+   But if you fail me little does it trouble me,"
+
+he can enjoy the present with most zest through his confidence, and
+absence of fear of the loss of what he has, which would be unbearable.
+For we may not only admire but also imitate the behaviour of Anaxagoras,
+which made him cry out at the death of his son, "I knew I had begot a
+mortal," and apply it to every contingency. For example, "I know that
+wealth is ephemeral and insecure; I know that those who gave power can
+take it away again; I know that my wife is good, but still a woman; and
+that my friend, since a human being, is by nature a changeable animal,
+to use Plato's expression." For such a prepared frame of mind, if
+anything happens unwished for but not unexpected, not admitting of such
+phrases as "I shouldn't have dreamed of it," or "I expected quite a
+different lot," or "I didn't look for this," abates the violent[753]
+beatings and palpitations of the heart, and quickly causes wild unrest
+to subside. Carneades indeed reminds us that in great matters the
+unexpected makes the sum total of grief and dejection. Certainly the
+kingdom of Macedonia was many times smaller than the Roman Empire, but
+when Perseus lost Macedonia, he not only himself bewailed his wretched
+fate, but seemed to all men the most unfortunate and unlucky of mankind;
+yet Æmilius who conquered him, though he had to give up to another the
+command both by land and sea, yet was crowned, and offered sacrifice,
+and was justly esteemed happy. For he knew that he had taken a command
+which he would have to give up, but Perseus lost his kingdom without
+expecting it. Well also has the poet[754] shown the power of anything
+that happens unexpectedly. For Odysseus wept bitterly at the death of
+his dog, but was not so moved when he sat by his wife who wept, for in
+the latter case he had come fully determined to keep his emotion under
+the control of reason, whereas in the former it was against his
+expectation, and therefore fell upon him as a sudden blow.
+
+§ XVII. And since generally speaking some things which happen against
+our will pain and trouble us by their very nature, while in the case of
+most we accustom ourselves and learn to be disgusted with them from
+fancy, it is not unprofitable to counteract this to have ever ready that
+line of Menander,
+
+  "You suffer no dread thing but in your fancy."
+
+For what, if they touch you neither in soul nor body, are such things to
+you as the low birth of your father, or the adultery of your wife, or
+the loss of some prize or precedence, since even by their absence a man
+is not prevented from being in excellent condition both of body and
+soul. And with respect to the things that seem to pain us by their very
+nature, as sickness, and anxieties, and the deaths of friends and
+children, we should remember, that line of Euripides,
+
+  "Alas! and why alas? we only suffer
+   What mortals must expect."
+
+For no argument has so much weight with emotion when it is borne down
+with grief, as that which reminds it of the common and natural necessity
+to which man is exposed owing to the body, the only handle which he
+gives to fortune, for in his most important and influential part[755] he
+is secure against external things. When Demetrius captured Megara, he
+asked Stilpo if any of his things had been plundered, and Stilpo
+answered, "I saw nobody carrying off anything of mine."[756] And so when
+fortune has plundered us and stripped us of everything else, we have
+that within ourselves
+
+  "Which the Achæans ne'er could rob us of."[757]
+
+So that we ought not altogether to abase and lower nature, as if she had
+no strength or stability against fortune; but on the contrary, knowing
+that the rotten and perishable part of man, wherein alone he lies open
+to fortune, is small, while we ourselves are masters of the better part,
+wherein are situated our greatest blessings, as good opinions and
+teaching and virtuous precepts, all which things cannot be abstracted
+from us or perish, we ought to look on the future with invincible
+courage, and say to fortune, as Socrates is supposed to have said to his
+accusers Anytus and Melitus before the jury, "Anytus and Melitus can
+kill me, but they cannot hurt me." For fortune can afflict us with
+disease, take away our money, calumniate us to the people or king, but
+cannot make a good and brave and high-souled man bad and cowardly and
+low and ignoble and envious, nor take away that disposition of mind,
+whose constant presence is of more use for the conduct of life than the
+presence of a pilot at sea. For the pilot cannot make calm the wild wave
+or wind, nor can he find a haven at his need wherever he wishes, nor can
+he await his fate with confidence and without trembling, but as long as
+he has not despaired, but uses his skill, he scuds before the gale,
+"lowering his big sail, till his lower mast is only just above the sea
+dark as Erebus," and sits at the helm trembling and quaking. But the
+disposition of a wise man gives calm even to the body, mostly cutting
+off the causes of diseases by temperance and plain living and moderate
+exercise; but if some beginning of trouble arise from without, as we
+avoid a sunken rock, so he passes by it with furled sail, as Asclepiades
+puts it; but if some unexpected and tremendous gale come upon him and
+prove too much for him, the harbour is at hand, and he can swim away
+from the body, as from a leaky boat.
+
+§ XVIII. For it is the fear of death, and not the desire of life, that
+makes the foolish person to hang to the body, clinging to it, as
+Odysseus did to the fig-tree from fear of Charybdis that lay below,
+
+  "Where the wind neither let him stay, or sail,"
+
+so that he was displeased at this, and afraid of that. But he who
+understands somehow or other the nature of the soul, and reflects that
+the change it will undergo at death will be either to something better
+or at least not worse, he has in his fearlessness of death no small help
+to ease of mind in life. For to one who can enjoy life when virtue and
+what is congenial to him have the upper hand, and that can fearlessly
+depart from life, when uncongenial and unnatural things are in the
+ascendant, with the words on his lips,
+
+  "The deity shall free me, when I will,"[758]
+
+what can we imagine could befall such a man as this that would vex him
+and wear him and harass him? For he who said, "I have anticipated you, O
+fortune, and cut off all your loopholes to get at me," did not trust to
+bolts or keys or walls, but to determination and reason, which are
+within the power of all persons that choose. And we ought not to despair
+or disbelieve any of these sayings, but admiring them and emulating them
+and being enthusiastic about them, we ought to try and test ourselves in
+smaller matters with a view to greater, not avoiding or rejecting that
+self-examination, nor sheltering ourselves under the remark, "Perhaps
+nothing will be more difficult." For inertia[759] and softness are
+generated by that self-indulgence which ever occupies itself only with
+the easiest tasks, and flees from the disagreeable to what is most
+pleasant. But the soul that accustoms itself to face steadily sickness
+and grief and exile, and calls in reason to its help in each case, will
+find in what appears so sore and dreadful much that is false, empty, and
+rotten, as reason will show in each case.
+
+§ XIX. And yet many shudder at that line of Menander,
+
+  "No one can say, I shall not suffer this or that,"
+
+being ignorant how much it helps us to freedom from grief to practise to
+be able to look fortune in the face with our eyes open, and not to
+entertain fine and soft fancies, like one reared in the shade on many
+hopes that always yield and never resist. We can, however, answer
+Menander's line,
+
+  "No one can say, I shall not suffer this or that,"
+
+for a man can say, "I will not do this or that, I will not lie, I will
+not play the rogue, I will not cheat, I will not scheme." For this is in
+our power, and is no small but great help to ease of mind. As on the
+contrary
+
+  "The consciousness of having done ill deeds,"[760]
+
+like a sore in the flesh, leaves in the mind a regret which ever wounds
+it and pricks it. For reason banishes all other griefs, but itself
+creates regret when the soul is vexed with shame and self-tormented. For
+as those who shudder in ague-fits or burn in fevers feel more trouble
+and distress than those who externally suffer the same from cold or
+heat, so the grief is lighter which comes externally from chance, but
+that lament,
+
+  "None is to blame for this but I myself,"
+
+coming from within on one's own misdeeds, intensifies one's bitterness
+by the shame felt. And so neither costly house, nor quantity of gold,
+nor pride of race, nor weighty office, nor grace of language, nor
+eloquence, impart so much calm and serenity to life, as a soul pure from
+evil acts and desires, having an imperturbable and undefiled character
+as the source of its life; whence good actions flow, producing an
+enthusiastic and cheerful energy accompanied by loftiness of thought,
+and a memory sweeter and more lasting than that hope which Pindar says
+is the support of old age. Censers do not, as Carneades said, after they
+are emptied, long retain their sweet smell; but in the mind of the wise
+man good actions always leave a fresh and fragrant memory, by which joy
+is watered and flourishes, and despises those who wail over life and
+abuse it as a region of ills, or as a place of exile for souls in this
+world.
+
+§ XX. I am very taken with Diogenes' remark to a stranger at Lacedæmon,
+who was dressing with much display for a feast, "Does not a good man
+consider every day a feast?" And a very great feast too, if we live
+soberly. For the world is a most holy and divine temple, into which man
+is introduced at his birth, not to behold motionless images made by
+hands, but those things (to use the language of Plato) which the divine
+mind has exhibited as the visible representations of invisible things,
+having innate in them the principle of life and motion, as the sun moon
+and stars, and rivers ever flowing with fresh water, and the earth
+affording maintenance to plants and animals. Seeing then that life is
+the most complete initiation into all these things, it ought to be full
+of ease of mind and joy; not as most people wait for the festivals of
+Cronos[761] and Dionysus and the Panathenæa and other similar days, that
+they may joy and refresh themselves with bought laughter, paying actors
+and dancers for the same. On such occasions indeed we sit silently and
+decorously, for no one wails when he is initiated, or groans when he
+beholds the Pythian games, or when he is drinking at the festival of
+Cronos:[761] but men shame the festivals which the deity supplies us
+with and initiates us in, passing most of their time in lamentation and
+heaviness of heart and distressing anxiety. And though men delight in
+the pleasing notes of musical instruments, and in the songs of birds,
+and behold with joy the animals playing and frisking, and on the
+contrary are distressed when they roar and howl and look savage; yet in
+regard to their own life, when they see it without smiles and dejected,
+and ever oppressed and afflicted by the most wretched sorrows and toils
+and unending cares, they do not think of trying to procure alleviation
+and ease. How is this? Nay, they will not even listen to others'
+exhortation, which would enable them to acquiesce in the present without
+repining, and to remember the past with thankfulness, and to meet the
+future hopefully and cheerfully without fear or suspicion.
+
+    [711] 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."
+
+    [712] Reading with Salmasius [Greek: kaltios patrikios].
+
+    [713] "Locus Xenophontis est Cyropæd.," l. i. p.
+    52.--_Reiske._
+
+    [714] Euripides, "Orestes," 258.
+
+    [715] So Wyttenbach, Dübner. Vulgo [Greek:
+    anaisthêsias--aponia.]
+
+    [716] "Works and Days," 519.
+
+    [717] "Odyssey," i. 191, 192.
+
+    [718] I read [Greek: katêpheian].
+
+    [719] "Iliad," i. 488-492.
+
+    [720] "Iliad," xviii. 104.
+
+    [721] Euripides, "Orestes," 232.
+
+    [722] Homer, "Iliad," x. 88, 89.
+
+    [723] The story of Phäethon is a very well-known one,
+    and is recorded very fully by Ovid in the
+    "Metamorphoses," Book ii.
+
+    [724] Euripides, "Bellerophon." Fragm. 298.
+
+    [725] Supplying [Greek: phytôn] with Reiske.
+
+    [726] In Cyprus. Zeno was the founder of the Stoics.
+
+    [727] Zeno and his successors taught in the Piazza at
+    Athens called the Painted Piazza. See Pausanias, i. 15.
+
+    [728] Pindar, Nem. iv. 6.
+
+    [729] Euripides, "Bacchæ," 66.
+
+    [730] Quoted again by our author "On Restraining Anger,"
+    § xvi.
+
+    [731] As will be seen, I follow Wyttenbach's guidance in
+    this very corrupt passage, which is a true crux.
+
+    [732] Reading [Greek: dedorkotes].
+
+    [733] See "On Curiosity," § i.
+
+    [734] Simonides.
+
+    [735] See Herodotus, vii. 56.
+
+    [736] A mina was 100 drachmæ (_i.e._ £4. 1_s._ 3_d._),
+    and 600 obols.
+
+    [737] A slave's ordinary dress.
+
+    [738] One of the Seven Wise Men.
+
+    [739] Homer, "Iliad," iii. 182.
+
+    [740] Homer, "Iliad," ii. 111.
+
+    [741] Words of Agamemnon to the House Porter. Euripides,
+    "Iphigenia in Aulis," 17-19.
+
+    [742] "Iliad," xviii. 105, 106.
+
+    [743] See Pausanias, x. 24.
+
+    [744] Pindar, Fragm., 258. Quoted "On Moral Virtue," §
+    xii.
+
+    [745] Homer, "Iliad," xvii. 61; "Odyssey," vi. 130.
+
+    [746] A famous breed of dogs from the island Melita,
+    near Dalmatia. See Pliny, "Hist. Nat.," iii. 26, extr. §
+    30; xxx. 5, extr. § 14.
+
+    [747] That _Non omnia possumus omnes_.
+
+    [748] Pindar, "Isthm.," i. 65-70.
+
+    [749] Hesiod, "Works and Days," 25. Our "two of a trade
+    seldom agree."
+
+    [750] An allusion to "Iliad," xxiv. 527-533.
+
+    [751] Ocnus. See Pausanias, x. 29.
+
+    [752] So Wyttenbach, who reads [Greek: Hôs de toutôn].
+
+    [753] Reading [Greek: oia] with Reiske.
+
+    [754] Homer to wit.
+
+    [755] The soul.
+
+    [756] The reading here is rather doubtful. That I have
+    adopted is Reiske's and Wyttenbach's.
+
+    [757] "Iliad," v. 484.
+
+    [758] Euripides, "Bacchæ," 498. Compare Horace,
+    "Epistles," i. xvi. 78, 79.
+
+    [759] Reading with Dübner [Greek: argian]. Reiske has
+    [Greek: atonian].
+
+    [760] Euripides, "Orestes," 396.
+
+    [761] The _Saturnalia_ (as the Romans called this feast)
+    was well known as a festival of merriment and license.
+
+
+
+
+ON ENVY AND HATRED.
+
+
+§ I. Outwardly there seems no difference between hatred and envy, but
+they seem identical. For generally speaking, as vice has many hooks, and
+is swayed hither and thither by the passions that hang on it, there are
+many points of contact and entanglement between them, for as in the case
+of illnesses there is a sympathy between the various passions. Thus the
+prosperous man is equally a source of pain to hate and envy. And so we
+think benevolence the opposite of both these passions, being as it is a
+wish for our neighbour's good, and we think hate and envy identical, for
+the desire of both is the very opposite of benevolence. But since their
+similarities are not so great as their dissimilarities, let us
+investigate and trace out these two passions from their origin.
+
+§ II. Hatred then is generated by the fancy that the person hated is
+either bad generally or bad to oneself. For those who think they are
+wronged naturally hate those who they think wrong them, and dislike and
+are on their guard against those who are injurious or bad to
+others;[762] but people envy merely those they think prosperous. So envy
+seems illimitable, being, like ophthalmia, troubled at everything
+bright, whereas hatred is limited, since it settles only on what seems
+hostile.
+
+§ III. In the second place people feel hatred even against the brutes;
+for some hate cats and beetles and toads and serpents. Thus Germanicus
+could not bear the crowing or sight of a cock, and the Persian magicians
+kill their mice, not only hating them themselves but thinking them
+hateful to their god, and the Arabians and Ethiopians abominate them as
+much. Whereas we envy only human beings.
+
+§ IV. Indeed among the brutes it is not likely that there should be any
+envy, for they have no conception of prosperity or adversity, nor have
+they any idea of reputation or want of reputation, which are the things
+that mainly excite envy; but they hate one another, and are hostile to
+one another, and fight with one another to the death, as eagles and
+dragons, crows and owls, titmice and finches, insomuch that they say
+that even the blood of these creatures will not mix, and if you try to
+mix it it will immediately separate again. It is likely also that there
+is strong hatred between the cock and the lion, and the pig and the
+elephant, owing to fear. For what people fear they naturally hate. We
+see also from this that envy differs from hatred, for the animals are
+capable of the one, but not of the other.
+
+§ V. Moreover envy against anyone is never just, for no one wrongs
+another by his prosperity, though that is what he is envied for; but
+many are hated with justice, for we even think others[763] worthy of
+hatred, if they do not flee from such, and are not disgusted and vexed
+at them. A great indication of this is that some people admit they hate
+many, but declare they envy nobody. Indeed hatred of evil is reckoned
+among praiseworthy things; and when some were praising Charillus, the
+nephew of Lycurgus and king of Sparta, for his mildness and gentleness,
+his colleague said, "How can Charillus be good, who is not even harsh to
+the bad?" And so the poet described the bodily defects of Thersites at
+much length, whereas he expressed his vile moral character most shortly
+and by one remark, "He was most hateful both to Achilles and
+Odysseus."[764] For to be hated by the most excellent is the height of
+worthlessness. But people deny that they are envious, and, if they are
+charged with being so, they put forward ten thousand pleas, saying they
+are angry with the man or fear him or hate him, suggesting any other
+passion than envy, and concealing it as the only disorder of the soul
+which is abominable.
+
+§ VI. Of necessity then these two passions cannot, like plants, be fed
+and nourished and grow on the same roots; for they are by nature
+different.[765] For we hate people more as they grow worse, but they are
+envied only the more the more they advance in virtue. And so
+Themistocles, when quite a lad, said he had done nothing remarkable, for
+he was not yet envied. For as insects attack most ripe corn and roses in
+their bloom, so envy fastens most on the good and on those who are
+growing in virtue and good repute for moral character. Again extreme
+badness intensifies hatred. So hated indeed and loathed were the
+accusers of Socrates, as guilty of extreme vileness, by their
+fellow-citizens, that they would neither supply them with fire, nor
+answer their questions, nor touch the water they had bathed in, but
+ordered the servants to pour it away as polluted, till they could bear
+this hatred no longer and hung themselves. But splendid and exceptional
+success often extinguishes envy. For it is not likely that anyone envied
+Alexander or Cyrus, after their conquests made them lords of the world.
+But as the sun, when it is high over our heads and sends down its rays,
+makes next to no shadow, so at those successes that attain such a height
+as to be over its head envy is humbled, and retires completely dazzled.
+So Alexander had none to envy him, but many to hate him, by whom he was
+plotted against till he died. So too misfortunes stop envy, but they do
+not remove hatred. For people hate their enemies even when they lie
+prostrate at their feet, but no one envies the unfortunate. But the
+remark of one of the sophists of our day is true, that the envious are
+very prone to pity; so here too there is a great difference between
+these two passions, for hatred abandons neither the fortunate nor
+unfortunate, whereas envy is mitigated in the extreme of either fortune.
+
+§ VII. Let as look at the same again from opposite points of view. Men
+put an end to their enmity and hatred, either if persuaded they have not
+been wronged, or if they come round to the view that those they hated
+are good men and not bad, or thirdly if they receive a kindness. For, as
+Thucydides says, the last favour conferred, even though a smaller one,
+if it be seasonable, outweighs a greater offence.[766] Yet the
+persuasion that they have not been wronged does not put an end to envy,
+for people envy although absolutely persuaded that they have not been
+wronged; and the two other cases actually increase envy; for people look
+with an evil eye even more on those they think good, as having virtue,
+which is the greatest blessing; and if they are treated kindly by the
+prosperous it grieves them, for they envy both their will and power to
+do kindnesses, the former proceeding from their goodness, the latter
+from their prosperity, but both being blessings. Thus envy is a passion
+altogether different from hatred, seeing that what abates the one pains
+and exasperates the other.
+
+§ VIII. Let us now look at the intent of each of these passions. The
+intent of the person who hates is to do as much harm as he can, so they
+define hatred to be a disposition and intent on the watch for an
+opportunity to do harm. But this is altogether foreign to envy.[767] For
+those who envy their relations and friends would not wish them to come
+to ruin, or fall into calamity, but are only annoyed at their
+prosperity; and would hinder, if they could, their glory and renown, but
+they would not bring upon them irremediable misfortunes: they are
+content to remove, as in the case of a lofty house, what stands in their
+light.
+
+    [762] [Greek: allôs] MSS. Wyttenbach [Greek: allôn].
+    Malo [Greek: allois].
+
+    [763] So Wyttenbach.
+
+    [764] Homer, "Iliad," ii. 220.
+
+    [765] So Wyttenbach. The reading in this passage is very
+    doubtful.
+
+    [766] Thucydides, i. 42.
+
+    [767] Reading [Greek: apestin holôs. Oi gar
+    phthonountes]. What can be made of [Greek: pollous]
+    here?
+
+
+
+
+HOW ONE CAN PRAISE ONESELF WITHOUT
+EXCITING ENVY.
+
+
+§ I. To speak to other people about one's own importance or ability,
+Herculanus, is universally declared to be tiresome and illiberal, but in
+fact not many even of those who censure it avoid its unpleasantness.
+Thus Euripides, though he says,
+
+  "If words had to be bought by human beings,
+   No one would wish to trumpet his own praises.
+   But since one can get words _sans_ any payment
+   From lofty ether, everyone delights
+   In speaking truth or falsehood of himself,
+   For he can do it with impunity;"
+
+yet uses much tiresome boasting, intermixing with the passion and action
+of his plays irrelevant matter about himself. Similarly Pindar says,
+that "to boast unseasonably is to play an accompaniment to
+madness,"[768] yet he does not cease to talk big about his own merit,
+which indeed is well worthy of encomium, who would deny it? But those
+who are crowned in the games leave it to others to celebrate their
+victories, to avoid the unpleasantness of singing their own praises. So
+we are with justice disgusted at Timotheus[769] for trumpeting his own
+glory inelegantly and contrary to custom in the inscription for his
+victory over Phrynis, "A proud day for you, Timotheus, was it when the
+herald cried out, 'The Milesian Timotheus is victorious over the son of
+Carbo and his Ionic notes.'" As Xenophon says, "Praise from others is
+the pleasantest thing a man can hear,"[770] but to others a man's
+self-praise is most nauseous. For first we think those impudent who
+praise themselves, since modesty would be becoming even if they were
+praised by others; secondly, we think them unjust in giving themselves
+what they ought to receive from others; thirdly, if we are silent we
+seem to be vexed and to envy them, and if we are afraid of this
+imputation, we are obliged to heap praise upon them contrary to our real
+opinion, and to bear them out, undertaking a task more befitting gross
+flattery than honour.
+
+§ II. And yet, in spite of all this, there are occasions when a
+statesman may venture to speak in his own praise, not to cry up his own
+glory and merit, but when the time and matter demand that he should
+speak the truth about himself, as he would about another; especially
+when it is mentioned that another has done good and excellent
+things,[771] there is no need for him to suppress the fact that he has
+done as well. For such self-praise bears excellent fruit, since much
+more and better praise springs from it as from seed. For the statesman
+does not ask for reputation as a reward or consolation, nor is he merely
+pleased at its attending upon his actions, but he values it because
+credit and character give him opportunities to do good on a larger
+scale. For it is both easy and pleasant to benefit those who believe in
+us and are friendly to us, but it is not easy to act virtuously against
+suspicion and calumny, and to force one's benefits on those that reject
+them. Let us now consider, if there are any other reasons warranting
+self-praise in a statesman, what they are, that, while we avoid vain
+glory and disgusting other people, we may not omit any useful kind of
+self-praise.
+
+§ III. That is vain glory then when men seem to praise themselves that
+they may call forth the laudation of others; and it is especially
+despised because it seems to proceed from ambition and an unseasonable
+opinion of oneself. For as those who cannot obtain food are forced to
+feed on their own flesh against nature, and that is the end of famine,
+so those that hunger after praise, if they get no one else to praise
+them, disgrace themselves by their anxiety to feed their own vanity. But
+when, not merely content with praising themselves, they vie with the
+praise of others, and pit their own deeds and actions against theirs,
+with the intent of outshining them, they add envy and malignity to their
+vanity. The proverb teaches us that to put our foot into another's dance
+is meddlesome and ridiculous; we ought equally to be on our guard
+against intruding our own panegyric into others' praises out of envy and
+spite, nor should we allow others either to praise us then, but we
+should make way for those that are being honoured, if they are worthy of
+honour, and even if they seem to us undeserving of honour and worthless,
+we ought not to strip them of their praise by self-laudation, but by
+direct argument and proof that they are not worthy of all these
+encomiums. It is plain then that we ought to avoid all such conduct as
+this.
+
+§ IV. But self-praise cannot be blamed, if it is an answer to some
+charge or calumny, as those words of Pericles, "And yet you are angry
+with such a man as me, a man I take it inferior to no one either in
+knowledge of what should be done, or in ability to point out the same,
+and a lover of my country to boot, and superior to bribes."[772] For not
+only did he avoid all swagger and vainglory and ambition in talking thus
+loftily about himself, but he also exhibited the spirit and greatness of
+his virtue, which could abase and crush envy because it could not be
+abased itself. For people will hardly condemn such men, for they are
+elevated and cheered and inspired by noble self-laudation such as this,
+if it have a true basis, as all history testifies. Thus the Thebans,
+when their generals were charged with not returning home, and laying
+down their office of Boeotarchs when their time had expired, but instead
+of that making inroads into Laconia, and helping Messene, hardly
+acquitted Pelopidas, who was submissive and suppliant, but for
+Epaminondas,[773] who gloried in what he had done, and at last said that
+he was ready to die, if they would confess that he had ravaged Laconia,
+and restored Messene, and made Arcadia one state, against the will of
+the Thebans, they would not pass sentence upon him, but admired his
+heroism, and with rejoicing and smiles set him free. So too we must not
+altogether find fault with Sthenelus in Homer saying,
+
+  "We boast ourselves far better than our fathers,"[774]
+
+when we remember the words of Agamemnon,
+
+  "How now? thou son of brave horse-taming Tydeus,
+   Why dost thou crouch for fear, and watch far off
+   The lines of battle? How unlike thy father!"[775]
+
+For it was not because he was defamed himself, but he stood up for his
+friend[776] that was abused, the occasion giving him a reasonable excuse
+for self-commendation. So too the Romans were far from pleased at
+Cicero's frequently passing encomiums upon himself in the affair of
+Catiline, yet when Scipio said they ought not to try him (Scipio), since
+he had given them the power to try anybody, they put on garlands, and
+accompanied him to the Capitol, and sacrificed with him. For Cicero was
+not compelled to praise himself, but only did so for glory, whereas the
+danger in which Scipio stood removed envy from him.
+
+§ V. And not only on one's trial and in danger, but also in misfortune,
+is tall talk and boasting more suitable than in prosperity. For in
+prosperity people seem to clutch as it were at glory and enjoy it, and
+so gratify their ambition; but in adversity, being far from ambition
+owing to circumstances, such self-commendation seems to be a bearing up
+and fortifying the spirit against fortune, and an avoidance altogether
+of that desire for pity and condolence, and that humility, which we
+often find in adversity. As then we esteem those persons vain and
+without sense who in walking hold themselves very erect and with a stiff
+neck, yet in boxing or fighting we commend such as hold themselves up
+and alert, so the man struggling with adversity, who stands up straight
+against his fate, "in fighting posture like some boxer,"[777] and
+instead of being humble and abject becomes through his boasting lofty
+and dignified, seems to be not offensive and impudent, but great and
+invincible. This is why, I suppose, Homer has represented Patroclus
+modest and without reproach in prosperity, yet at the moment of death
+saying grandiloquently,
+
+  "Had twenty warriors fought me such as thou,
+   All had succumbed to my victorious spear."[778]
+
+And Phocion, though in other respects he was gentle, yet after his
+sentence exhibited his greatness of soul to many others, and notably to
+one of those that were to die with him, who was weeping and wailing, to
+whom he said, "What! are you not content to die with Phocion?"
+
+§ VI. Not less, but still more, lawful is it for a public man who is
+wronged to speak on his own behalf to those who treat him with
+ingratitude. Thus Achilles generally conceded glory to the gods, and
+modestly used such language as,
+
+                        "If ever Zeus
+  Shall grant to me to sack Troy's well-built town;"[779]
+
+but when insulted and outraged contrary to his deserts, he utters in his
+rage boastful words,
+
+  "Alighting from my ships twelve towns I sacked,"[780]
+
+and,
+
+  "For they will never dare to face my helmet
+   When it gleams near."[781]
+
+For frank outspokenness, when it is part of one's defence, admits of
+boasting. It was in this spirit no doubt that Themistocles, who neither
+in word nor deed had given any offence, when he saw the Athenians were
+tired of him and treating him with neglect, did not abstain from saying,
+"My good sirs, why do you tire of receiving benefits so frequently at
+the same hands?" and[782] "When the storm is on you fly to me for
+shelter as to a tree, but when fine weather comes again, then you pass
+by and strip me of my leaves."
+
+§ VII. They then that are wronged generally mention what they have done
+well to those who are ungrateful. And the person who is blamed for what
+he has done well is altogether to be pardoned, and not censured, if he
+passes encomiums on his own actions: for he is in the position of one
+not scolding but making his defence. This it was that made Demosthenes'
+freedom of speech splendid, and prevented people being wearied out by
+the praise which in all his speech _On the Crown_ he lavished on
+himself, pluming himself on those embassies and decrees in connection
+with the war with which fault had been found.
+
+§ VIII. Not very unlike this is the grace of antithesis, when a person
+shows that the opposite of what he is charged with is base and low. Thus
+Lycurgus when he was charged at Athens with having bribed an informer to
+silence, replied, "What kind of a citizen do you think me, who, having
+had so long time the fingering of your public money, am detected in
+giving rather than taking unjustly?" And Cicero, when Metellus told him
+that he had destroyed more as a witness than he had got acquitted as an
+advocate, answered, "Who denies that my honesty is greater than my
+eloquence?" Compare such sayings of Demosthenes as, "Who would not have
+been justified in killing me, had I tried in word only to impair the
+ancient glory of our city?"[783] And, "What think you these wretches
+would have said, if the states had departed, when I was curiously
+discussing these points?"[784] And indeed the whole of that speech _On
+the Crown_ most ingeniously introduces his own praises in his
+antitheses, and answers to the charges brought against him.
+
+§ IX. However it is worth while to notice in his speech that he most
+artistically inserts praise of his audience in the remarks about
+himself, and so makes his speech less egotistical and less likely to
+raise envy. Thus he shows how the Athenians behaved to the Euboeans and
+to the Thebans, and what benefits they conferred on the people of
+Byzantium and on the Chersonese, claiming for himself only a subordinate
+part in the matter. Thus he cunningly insinuates into the audience with
+his own praises what they will gladly hear, for they rejoice at the
+enumeration of their successes,[785] and their joy is succeeded by
+admiration and esteem for the person to whom the success was due. So
+also Epaminondas, when Meneclidas once jeered at him as thinking more of
+himself than Agamemnon ever did, replied, "It is your fault then, men of
+Thebes, by whose help alone I put down the power of the Lacedæmonians in
+one day."
+
+§ X. But since most people very much dislike and object to a man's
+praising himself, but if he praises some one else are on the contrary
+often glad and readily bear him out, some are in the habit of praising
+in season those that have the same pursuits business and characters as
+themselves, and so conciliate and move the audience in their own favour;
+for the audience know at the moment such a one is speaking that, though
+he is speaking about another, yet his own similar virtue is worthy of
+their praise.[786] For as one who throws in another's teeth things of
+which he is guilty himself must know that he upbraids himself most, so
+the good in paying honour to the good remind those who know their
+character of themselves, so that their hearers cry out at once, "Are not
+you such a one yourself?" Thus Alexander honouring Hercules, and
+Androcottus again honouring Alexander, got themselves honoured on the
+same grounds. Dionysius on the contrary pulling Gelon to pieces, and
+calling him the Gelos[787] of Sicily, was not aware that through his
+envy he was weakening the importance and dignity of his own authority.
+
+§ XI. These things then a public man must generally know and observe.
+But those that are compelled to praise themselves do so less offensively
+if they do not ascribe all the honour to themselves, but, being aware
+that their glory will be tiresome to others, set it down partly to
+fortune, partly to the deity. So Achilles said well,
+
+  "Since the gods granted us to kill this hero."[788]
+
+Well also did Timoleon, who erected a temple at Syracuse to the goddess
+of Fortune after his success, and dedicated his house to the Good
+Genius. Excellently again did Pytho of Ænos, (when he came to Athens
+after killing Cotys, and when the demagogues vied with one another in
+praising him to the people, and he observed that some were jealous and
+displeased,) in coming forward and saying, "Men of Athens, this is the
+doing of one of the gods, I only put my hands to the work." Sulla also
+forestalled envy by ever praising fortune, and eventually he proclaimed
+himself as under the protection of Aphrodite.[789] For men would rather
+ascribe their defeat to fortune than the enemy's valour, for in the
+former case they consider it an accident, whereas in the latter case
+they would have to blame themselves and set it down to their own
+shortcomings. So they say the legislation of Zaleucus pleased the
+Locrians not least, because he said that Athene visited him from time to
+time, and suggested to him and taught him his laws, and that none of
+those he promulgated were his own idea and plan.
+
+§ XII. Perhaps this kind of remedy by talking people over must be
+contrived for those who are altogether crabbed or envious; but for
+people of moderation it is not amiss to qualify excessive praise. Thus
+if anyone should praise you as learned, or rich, or influential, it
+would be well to bid him not talk about you in that strain, but say that
+you were good and harmless and useful. For the person that acts so does
+not introduce his own praise but transfers it, nor does he seem to
+rejoice in people passing encomiums upon him, but rather to be vexed at
+their praising him inappropriately and on wrong grounds, and he seems to
+hide bad traits by better ones, not wishing to be praised, but showing
+how he ought to be praised. Such seems the intent of such words as the
+following, "I have not fortified the city with stones or bricks, but if
+you wish to see how I have fortified it, you will find arms and horses
+and allies."[790] Still more in point are the last words of Pericles.
+For as he was dying, and his friends very naturally were weeping and
+wailing, and reminded him of his military services and his power, and
+the trophies and victories and towns he had won for Athens, and was
+leaving as a legacy, he raised himself up a little and blamed them as
+praising him for things common to many, and some of them the results of
+fortune rather than merit, while they had passed over the best and
+greatest of his deeds and one peculiarly his own, that he had never been
+the cause of any Athenian's wearing mourning. This gives the orator an
+example, if he be a good man, when praised for his eloquence, to
+transfer the praise to his life and character, and the general who is
+admired for his skill and good fortune in war to speak with confidence
+about his gentleness and uprightness. And again, if any very extravagant
+praise is uttered, such as many people use in flattery which provokes
+envy, one can reply,
+
+  "I am no god; why do you liken me
+   To the immortals?"[791]
+
+If you really know me, praise my integrity, or my sobriety, or my
+kindheartedness, or my philanthropy. For even envy is not reluctant to
+give moderate praise to one that deprecates excessive praise, and true
+panegyric is not lost by people refusing to accept idle and false
+praise. So those kings who would not be called gods or the sons of gods,
+but only fond of their brothers or mother, or benefactors,[792] or dear
+to the gods, did not excite the envy of those that honoured them by
+those titles, that were noble but still such as men might claim. Again,
+people dislike those writers or speakers who entitle themselves wise,
+but they welcome those who content themselves with saying that they are
+lovers of philosophy, and have made some progress, or use some such
+moderate language about themselves as that, which does not excite envy.
+But rhetorical sophists, who expect to hear "Divine, wonderful, grand,"
+at their declamations, are not even welcomed with "Pretty fair, so so."
+
+§ XIII. Moreover, as people anxious not to injure those who have weak
+eyes, draw a shade over too much light, so some people make their praise
+of themselves less glaring and absolute, by pointing out some of their
+small defects, or miscarriages, or errors, and so remove all risk of
+making people offended or envious. Thus Epeus, who boasts very much of
+his skill in boxing, and says very confidently,
+
+  "I can your body crush, and break your bones,"[793]
+
+yet says,
+
+  "Is't not enough that I'm in fight deficient?"[794]
+
+But Epeus is perhaps a ridiculous instance, excusing his bragging as an
+athlete by his confession of timidity and want of manliness. But
+agreeable and graceful is that man who mentions his own forgetfulness,
+or ignorance, or ambition, or eager desire for knowledge and
+conversation. Thus Odysseus of the Sirens,
+
+  "My heart to listen to them did incline,
+   I bade my comrades by a nod to unloose me."[795]
+
+And again of the Cyclops,
+
+  "I did not hearken (it had been far better),
+   I wished to see the Cyclops, and to taste
+   His hospitality."[796]
+
+And generally speaking the admixture with praise of such faults as are
+not altogether base and ignoble stops envy. Thus many have blunted the
+point of envy by admitting and introducing, when they have been praised,
+their past poverty and straits, aye, and their low origin. So Agathocles
+pledging his young men in golden cups beautifully chased, ordered some
+earthenware pots to be brought in, and said, "See the fruits of
+perseverance, labour, and bravery! Once I produced pots like these, but
+now golden cups." For Agathocles it seems was so low-born and poor that
+he was brought up in a potter's shop, though afterwards he was king of
+almost all Sicily.
+
+§ XIV. These are external remedies against self-praise. There are other
+internal ones as it were, such as Cato applied, when he said "he was
+envied, because he had to neglect his own affairs, and lie awake every
+night for the interests of his country." Compare also the following
+lines,
+
+  "How should I boast? who could with ease have been
+   Enrolled among the many in the army,
+   And had a fortune equal to the wisest;"[797]
+
+and,
+
+  "I shrink from squandering past labours' grace,
+   Nor do I now reject all present toil."[797]
+
+For as it is with house and farm, so also is it with glory and
+reputation, people for the most part envy those who have got them easily
+or for nothing, not those who have bought them at the cost of much toil
+and danger.
+
+§ XV. Since then we can praise ourselves not only without causing pain
+or envy but even usefully and advantageously, let us consider, that we
+may not seem to have only that end in view but some other also, if we
+might praise ourselves to excite in our hearers emulation and ambition.
+For Nestor, by reciting his battles and acts of prowess, stirred up
+Patroclus and nine others to single combat with Hector. For the
+exhortation that adds deed to word and example and proper emulation is
+animating and moving and stimulating, and with its impulse and
+resolution inspires hope that the things we aim at are attainable and
+not impossible. That is why in the choruses at Lacedæmon the old men
+sing,
+
+  "We once were young and vigorous and strong,"
+
+and then the boys,
+
+  "We shall be stronger far than now we are,"
+
+and then the youths,
+
+  "We now are strong, look at us if you like."
+
+In this wise and statesmanlike manner did the legislator exhibit to the
+young men the nearest and dearest examples of what they should do in the
+persons of those who had done so.
+
+§ XVI. Moreover it is not amiss sometimes, to awe and repress and take
+down and tame the impudent and bold, to boast and talk a little big
+about oneself. As Nestor did, to mention him again,
+
+  "For I have mixed ere now with better men
+   Than both of you, and ne'er did they despise me."[798]
+
+So also Aristotle told Alexander that not only had they that were rulers
+over many subjects a right to think highly of themselves, but also those
+that had right views about the gods. Useful too against our enemies and
+foes is the following line,
+
+  "Ill-starred are they whose sons encounter me."[799]
+
+Compare also the remark of Agesilaus about the king of the Persians, who
+was called great, "How is he greater than me, if he is not also more
+upright?" And that also of Epaminondas to the Lacedæmonians who were
+inveighing against the Thebans, "Anyhow we have made you talk at greater
+length than usual." But these kind of remarks are fitting for enemies
+and foes; but our boasting is also good on occasion for friends and
+fellow-citizens, not only to abate their pride and make them more
+humble, but also when they are in fear and dejection to raise them up
+again and give them confidence. Thus Cyrus talked big in perils and on
+battle-fields, though at other times he was no boaster. And the second
+Antigonus, though he was on all other occasions modest and far from
+vanity, yet in the sea-fight off Cos, when one of his friends said to
+him, "See you not how many more ships the enemy have got than we have?"
+answered, "How many do you make me equal to then?" This Homer also seems
+to have noticed. For he has represented Odysseus, when his comrades were
+dreadfully afraid of the noise and whirlpool of Charybdis, reminding
+them of his former cleverness and valour;
+
+  "We are in no worse plight than when the Cyclops
+   By force detained us in his hollow cave;
+   But even then, thanks to my valour, judgement,
+   And sense, we did escape."[800]
+
+For such is not the self-praise of a demagogue or sophist, or of one
+that asks for clapping or applause, but of one who makes his valour and
+experience a pledge of confidence to his friends. For in critical
+conjunctures the reputation and credit of one who has experience and
+capacity in command plays a great part in insuring safety.
+
+§ XVII. As I have said before, to pit oneself against another's praise
+and reputation is by no means fitting for a public man: however, in
+important matters, where mistaken praise is injurious and detrimental,
+it is not amiss to confute it, or rather to divert the hearer to what is
+better by showing him the difference between true and false merit.
+Anyone would be glad, I suppose, when vice was abused and censured, to
+see most people voluntarily keep aloof from it; but if vice should be
+well thought of, and honour and reputation come to the person who
+promoted its pleasures or desires, no nature is so well constituted or
+strong that it would not be mastered by it. So the public man must
+oppose the praise not of men but of bad actions, for such praise is
+corrupting, and causes people to imitate and emulate what is base as if
+it were noble. But it is best refuted by putting it side by side with
+the truth: as Theodorus the tragic actor is reported to have said once
+to Satyrus the comic actor, "It is not so wonderful to make an audience
+laugh as to make them weep and cry." But what if some philosopher had
+answered him, "To make an audience weep and cry is not so noble a thing
+as to make them forget their sorrows." This kind of self-laudation
+benefits the hearer, and changes his opinion. Compare the remark of Zeno
+in reference to the number of Theophrastus' scholars, "His is a larger
+body, but mine are better taught." And Phocion, when Leosthenes was
+still in prosperity, being asked by the orators what benefit he had
+conferred on the city, replied, "Only this, that during my period of
+office there has been no funeral oration, but all the dead have been
+buried in their fathers' sepulchres." Wittily also did Crates parody the
+lines,
+
+  "Eating and wantonness and love's delights
+   Are all I value,"
+
+with
+
+  "Learning and those grand things the Muses teach one
+   Are all I value."
+
+Such self-praise is good and useful and teaches people to admire and
+love what is valuable and expedient instead of what is vain and
+superfluous. Let so much suffice on the question proposed.
+
+§ XVIII. It remains to me now to point out, what our subject next
+demands and calls for, how everyone may avoid unseasonable self-praise.
+For there is a wonderful incentive to talking about oneself in
+self-love, which is frequently strongly implanted in those who seem to
+have only moderate aspirations for fame. For as it is one of the rules
+to preserve good health to avoid altogether places where sickness is, or
+to exercise the greatest precaution if one must go there, so talking
+about oneself has its slippery times and places that draw it on on any
+pretext. For first, when others are praised, as I said before, ambition
+makes people talk about themselves, and a certain desire and impulse for
+fame which is hard to check bites and tickles that ambition, especially
+if the other person is praised for the same things or less important
+things than the hearer thinks he is a proficient in. For as hungry
+people have their appetite more inflamed and sharpened by seeing others
+eat, so the praise of one's neighbours makes those who eagerly desire
+fame to blaze out into jealousy.
+
+§ XIX. In the second place the narration of things done successfully and
+to people's mind entices many unawares to boasting and bragging in their
+joy; for falling into conversation about their victories, or success in
+state affairs, or their words or deeds commended by great men, they
+cannot keep themselves within bounds. With this kind of self-laudation
+you may see that soldiers and sailors are most taken. To be in this
+state of mind also frequently happens to those who have returned from
+important posts and responsible duties, for in their mention of
+illustrious men and men of royal rank they insert the encomiums they
+have passed on themselves, and do not so much think they are praising
+themselves as merely repeating the praises of others about themselves.
+Others think their hearers do not detect them at all of self-praise,
+when they recount the greeting and welcome and kindness they have
+received from kings and emperors, but only imagine them to be
+enumerating the courtesy and kindliness of those great personages. So we
+must be very much on our guard in praising others to free ourselves from
+all suspicion of self-love and self-recommendation, and not to seem to
+be really praising ourselves "under pretext of Patroclus."[801]
+
+§ XX. Moreover that kind of conversation that mainly consists of
+censuring and running down others is dangerous as giving opportunity for
+self-laudation to those who pine for fame. A fault into which old men
+especially fall, when they are led to scold others and censure their bad
+ways and faulty actions, and so extol themselves as being remarkably the
+opposite. In old men we must allow all this, especially if to age they
+add reputation and merit, for such fault-finding is not without use, and
+inspires those who are rebuked with both emulation and love of
+honour.[802] But all other persons must especially avoid and fear that
+roundabout kind of self-praise. For since generally speaking censuring
+one's neighbours is disagreeable and barely tolerable and requires great
+wariness, he that mixes up his own praise with blame of another, and
+hunts for fame by defaming another, is altogether tiresome and inspires
+disgust, for he seems to wish to get credit through trying to prove
+others unworthy of credit.
+
+§ XXI. Furthermore, as those that are naturally prone and inclined to
+laughter must be especially on their guard against tickling and
+touching, such as excites that propensity by contact with the smoothest
+parts of the body, so those that have a great passion for reputation
+ought to be especially advised to abstain from praising themselves when
+they are praised by others. For a person ought to blush when praised,
+and not to be past blushing from impudence, and ought to check those who
+extol him too highly, and not to rebuke them for praising him too
+little; though very many people do so, themselves prompting and
+reminding their praisers of others of their own acts and virtues, till
+by their own praise they spoil the effect of the praise that others give
+them. For some tickle and puff themselves up by self-praise, while
+others, malignantly holding out the small bait of eulogy, provoke others
+to talk about themselves, while others again ask questions and put
+inquiries, as was done to the soldier in Menander, merely to poke fun at
+him;
+
+  "'How did you get this wound?' 'Sir, by a javelin.'
+   'How in the name of Heaven?' 'I was on
+    A scaling ladder fastened to a wall.'
+    I show my wound to them in serious earnest,
+    But they for their part only mock at me."
+
+§ XXII. As regards all these points then we must be on our guard as much
+as possible not to launch out into praise of ourselves, or yield to it
+in consequence of questions put to us to draw us. And the best caution
+and security against this is to pay attention to others who praise
+themselves, and to consider how disagreeable and objectionable the
+practice is to everybody, and that no other conversation is so offensive
+and tiring. For though we cannot say that we suffer any other evil at
+the hands of those who praise themselves, yet being naturally bored by
+the practice, and avoiding it, we are anxious to get rid of them and
+breathe again; insomuch that even the flatterer and parasite and needy
+person in his distress finds the rich man or satrap or king praising
+himself hard to bear and wellnigh intolerable; and they say that having
+to listen to all this is paying a very large shot to their
+entertainment, like the fellow in Menander;
+
+  "To hear their foolish[803] saws, and soldier talk,
+   Such as this cursed braggart bellows forth,
+   Kills me; I get lean even at their feasts."
+
+For as we may use this language not only about soldiers or men who have
+newly become rich,[804] who spin us a long yarn of their great and grand
+doings, being puffed up with pride and talking big about themselves; if
+we remember that the censure of others always follows our self-praise,
+and that the end of this vain-glory is a bad repute, and that, as
+Demosthenes says,[805] the result will be that we shall only tire our
+hearers, and not be thought what we profess ourselves to be, we shall
+cease talking about ourselves, unless by so doing we can bestow great
+benefit on ourselves or our hearers.
+
+    [768] Pindar, "Olymp." ix. 57, 58.
+
+    [769] Mentioned by Pausanias, iii. 12; viii. 50.
+
+    [770] "Memorabilia," ii. l. 31.
+
+    [771] Reading as Wyttenbach suggests, [Greek: malista de
+    hotan legêtai ta allô pepragmena] _sq._
+
+    [772] Thucydides, ii. 60.
+
+    [773] See Pausanias, ix. 14, 15.
+
+    [774] Homer, "Iliad," iv. 405.
+
+    [775] Homer, "Iliad," iv. 370, 371.
+
+    [776] Diomede.
+
+    [777] Sophocles, "Trachiniæ," 442.
+
+    [778] 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.
+
+    [779] Homer, "Iliad," i. 128, 129.
+
+    [780] "Iliad," ix. 328.
+
+    [781] "Iliad," xvi. 70, 71. [782] So Wyttenbach.
+
+    [783] Demosthenes, "De Corona," p. 260.
+
+    [784] "De Corona," p. 307.
+
+    [785] After Wyttenbach.
+
+    [786] After Wyttenbach.
+
+    [787] That is, laughing-stock. A play on the word Gelon.
+
+    [788] Homer, "Iliad," xxii. 379. He speaks of Hector.
+
+    [789] Others take it "as fortune's favourite."
+
+    [790] Words of Demosthenes, "De Corona," p. 325.
+    Plutarch condenses them.
+
+    [791] Homer, "Odyssey," xvi. 187.
+
+    [792] Titles of the Ptolemies, Philadelphus Philometor,
+    Euergetes.
+
+    [793] Homer, "Iliad," xxiii. 673.
+
+    [794] Ibid. 670.
+
+    [795] Homer, "Odyssey," xii. 192-194.
+
+    [796] Ibid. ix. 228, 229.
+
+    [797] Fragments from the "Philoctetes" of Euripides.
+
+    [798] Homer, "Iliad," i. 260, 261.
+
+    [799] Homer, "Iliad," vi. 127.
+
+    [800] Homer, "Odyssey," xii. 209-212.
+
+    [801] An allusion to Homer, "Iliad," xix. 302.
+
+    [802] Adopting the reading of Dübner.
+
+    [803] Adopting the reading of Salmasius.
+
+    [804] _Nouveaux riches, novi homines_.
+
+    [805] Demosthenes, "De Corona," p. 270.
+
+
+
+
+ON THOSE WHO ARE PUNISHED BY THE
+DEITY LATE.
+
+_A discussion between Patrocleas, Plutarch, Timon, and
+Olympicus._
+
+
+§ I. When Epicurus had made these remarks, Quintus, and before any of us
+who were at the end of the porch[806] could reply, he went off abruptly.
+And we, marvelling somewhat at his rudeness, stood still silently but
+looked at one another, and then turned and pursued our walk as before.
+And Patrocleas was the first to speak. "Are we," said he, "to leave the
+question unanswered, or are we to reply to his argument in his absence
+as if he were present?" Then said Timon, "Because he went off the moment
+he had thrown his missile at us, it would not be good surely to leave it
+sticking in us; for we are told that Brasidas plucked the javelin that
+had been thrown at him out of his body, and with it killed the hurler of
+it; but there is of course no need for us to avenge ourselves so on
+those that have launched on us an absurd or false argument, it will be
+enough to dislodge the notion before it gets fixed in us." Then said I,
+"Which of his words has moved you most? For the fellow seemed to rampage
+about, in his anger and abusive language, with a long disconnected and
+rambling rhapsody drawn from all sources, and at the same time inveighed
+against Providence."
+
+§ II. Then said Patrocleas, "The slowness and delay of the deity in
+punishing the wicked used to seem[807] to me a very dreadful thing, but
+now in consequence of his speech I come as it were new and fresh to the
+notion. Yet long ago I was vexed when I heard that line of Euripides,
+
+  "He does delay, such is the Deity
+   In nature."[808]
+
+For indeed it is not fitting that the deity should be slow in anything,
+and least of all in the punishment of the wicked, seeing that they are
+not slow or sluggish in doing evil, but are hurried by their passions
+into crime at headlong speed. Moreover, as Thucydides[809] says, when
+punishment follows as closely as possible upon wrong-doing, it blocks up
+the road at once for those who would follow up their villainy if it were
+successful. For no debt so much as that of justice paid behind time
+damps the hopes and dejects the mind of the wronged person, and
+aggravates the audacity and daring of the wrong-doer; whereas the
+punishment that follows crime immediately not only checks future
+outbreaks but is also the greatest possible comfort to the injured. And
+so I am often troubled when I consider that remark of Bias, who told, it
+seems, a bad man that he was not afraid that he would escape punishment,
+but that he would not live to see it. For how did the Messenians who
+were killed long before derive any benefit from the punishment of
+Aristocrates? For he had been guilty of treason at the battle of _The
+Great Trench_, but had reigned over the Arcadians for more than twenty
+years without being found out, but afterwards was detected and paid the
+penalty, but they were no longer alive.[810] Or what consolation was
+brought to the people of Orchomenus, who lost their sons and friends and
+relatives in consequence of the treason of Lyciscus, by the disease
+which settled upon him long afterwards and spread all over his body? For
+he used to go and dip and soak his feet in the river, and uttered
+imprecations and prayed that they might rot off if he was guilty of
+treason or crime. Nor was it permitted to the children's children of
+those that were slain to see at Athens the tearing out of their graves
+the bodies of those atrocious criminals that had killed them, and the
+carrying them beyond their borders. And so it seems strange in Euripides
+using the following argument to deter people from vice:
+
+  "Fear not, for vengeance will not strike at once
+   Your heart, or that of any guilty wretch,
+   But silently and with slow foot it moves,[811]
+   And when their time's come will the wicked reach."
+
+This is no doubt the very reason why the wicked incite and cheer
+themselves on to commit lawless acts, for crime shows them a fruit
+visible and ripe at once, but a punishment late, and long subsequent to
+the enjoyment."
+
+§ III. When Patrocleas had said thus much, Olympicus interfered, "There
+is another consideration, Patrocleas, the great absurdity involved in
+these delays and long-suffering of the deity. For the slowness of
+punishment takes away belief in providence, and the wicked, observing
+that no evil follows each crime except long afterwards, attribute it
+when it comes to mischance, and look upon it in the light more of
+accident than punishment, and so receive no benefit from it, being
+grieved indeed when the misfortune comes, but feeling no remorse for
+what they have done amiss. For, as in the case of a horse, the whipping
+or spurring that immediately follows upon a stumble or some other fault
+is a corrective and brings him to his duty, but pulling and backing him
+with the bit and shouting at him long afterwards seems to come from some
+other motive than a desire to teach him, for he is put to pain without
+being shown his fault; so the vice which each time it stumbles or
+offends is at once punished and checked by correction is most
+likely[812] to come to itself and be humble and stand in awe of the
+deity, as one that beholds men's acts and passions and does not punish
+behind time; whereas that justice that, according to Euripides, "steals
+on silently and with slow foot," and falls upon the wicked some time or
+other, seems to resemble more chance than providence by reason, of its
+uncertainty, delay, and irregularity. So that I do not see what benefit
+there is in those mills of the gods that are said to grind late,[813]
+since they obscure the punishment, and obliterate the fear, of
+evil-doing."
+
+§ IV. When Olympicus had done speaking, and I was musing with myself on
+the matter, Timon said, "Am I to put the finishing touch of difficulty
+on our subject, or am I to let him first contend earnestly against these
+views?" Then said I, "Why should we bring up the third wave[814] and
+drown the argument, if he is not able to refute or evade the charges
+already brought? To begin then with the domestic hearth, as the saying
+is,[815] let us imitate that cautious manner of speaking about the deity
+in vogue among the Academic philosophers, and decline to speak about
+these things as if we thoroughly understood them. For it is worse in us
+mortals than for people ignorant of music to discuss music, or for
+people ignorant of military matters to discuss the art of war, to
+examine too closely into the nature of the gods and demons, like people
+with no knowledge of art trying to get at the intention of artists from
+opinion and fancy and probabilities. For if[816] it is no easy matter
+for anyone not a professional to conjecture why the surgeon performed an
+operation later rather than sooner, or why he ordered his patient to
+take a bath to-day rather than yesterday, how is it easy or safe for a
+mortal to say anything else about the deity than that he knows best the
+time to cure vice, and applies to each his punishment as the doctor
+administers a drug, and that a punishment not of the same magnitude, or
+applied at the same time, in all cases. For that the cure of the soul,
+which is called justice, is the greatest of all arts is testified by
+Pindar as well as by ten thousand others, for he calls God, the ruler
+and lord of all things, the greatest artificer as the creator of
+justice, whose function it is to determine when, and how, and how far,
+each bad man is to be punished. And Plato says that Minos, the son of
+Zeus, was his father's pupil in this art, not thinking it possible that
+any one could succeed in justice, or understand how to succeed in it,
+without he had learned or somehow got that science. For the laws which
+men make are not always merely reasonable, nor is their meaning always
+apparent, but some injunctions seem quite ridiculous, for example, the
+Ephors at Lacedæmon make proclamation, directly they take office, that
+no one is to let his moustache grow, but that all are to obey the laws,
+that they be not grievous to them. And the Romans lay a light rod on the
+bodies of those they make freemen, and when they make their wills, they
+nominate some as their heirs, while to others they sell the property,
+which, seems strange. But strangest of all is that ordinance of Solon,
+that the citizen who, when his city is in faction, will not side with
+either party is to lose his civic rights. And generally one might
+mention many absurdities in laws, if one did not know the mind of the
+legislator, or understand the reason for each particular piece of
+legislation. How is it wonderful then, if human affairs are so difficult
+to comprehend, that it is no easy task to say in connection with the
+gods, why they punish some offenders early, and others late?
+
+§ V. This is not a pretext for evading the subject, but merely a request
+for lenient judgement, that our discourse, looking as it were for a
+haven and place of refuge, may rise to the difficulty with greater
+confidence basing itself on probability. Consider then first that,
+according to Plato, god, making himself openly a pattern of all things
+good, concedes human virtue, which is in some sort a resemblance to
+himself, to those who are able to follow him. For all nature, being in
+disorder, got the principle of change and became order[817] by a
+resemblance to and participation in the nature and virtue of the deity.
+The same Plato also tells us that nature put eyesight into us, in order
+that the soul by beholding and admiring the heavenly bodies might
+accustom itself to welcome and love harmony and order, and might hate
+disorderly and roving propensities, and avoid aimless reliance on
+chance, as the parent of all vice and error. For man can enjoy no
+greater blessing from god than to attain to virtue by the earnest
+imitation of the noblest qualities of the divine nature. And so he
+punishes the wicked leisurely and long after, not being afraid of error
+or after repentance through punishing too hastily, but to take away from
+us that eager and brutish thirst for revenge, and to teach us that we
+are not to retaliate on those that have offended us in anger, and when
+the soul is most inflamed and distorted with passion and almost beside
+itself for rage, like people satisfying fierce thirst or hunger, but to
+imitate the mildness and long-suffering of the deity, and to avenge
+ourselves in an orderly and decent manner, only when we have taken
+counsel with time long enough to give us the least possible likelihood
+of after repentance. For it is a smaller evil, as Socrates said, to
+drink dirty water when excessively thirsty, than, when one's mind is
+disturbed and full of rage and fury, before it is settled and becomes
+pure, to glut our revenge on the person of a relation and kinsman. For
+it is not the punishment that follows as closely as possible upon
+wrong-doing, as Thucydides said,[818] but that which is more remote,
+that observes decorum. For as Melanthius says of anger,
+
+  "Fell things it does when it the mind unsettles,"[819]
+
+so also reason acts with justice and moderation, when it banishes rage
+and passion. So also people are made milder by the example of other men,
+as when they hear that Plato, when he held his stick over his slave to
+correct him, waited some time, as he himself has told us, to compose his
+anger; and that Archytas, having learned of some wrong or disorderly
+action on the part of some of his farm labourers, knowing that at the
+time he was in a very great rage and highly incensed at them, did
+nothing to them, but merely departed, saying, "You may thank your stars
+that I am in a rage with you." If then the remembrance of the words and
+recorded acts of men abates the fierceness and intensity of our rage,
+much more likely is it that we (observing that the deity, though without
+either fear or repentance in any case, yet puts off his punishments and
+defers them for some time) shall be reserved in our views about such
+matters, and shall think that mildness and long-suffering which the god
+exhibits a divine part of virtue, reforming a few by speedy punishment,
+but benefiting and correcting many by a tardy one.
+
+§ VI. Let us consider in the second place that punishments inflicted by
+men for offences regard only retaliation, and, when the offender is
+punished, stop and go no further; so that they seem to follow offences
+yelping at them like a dog, and closely pursuing at their heels as it
+were. But it is likely that the deity would look at the state of any
+guilty soul that he intended to punish, if haply it might turn and
+repent, and would give[820] time for reformation to all whose vice was
+not absolute and incurable. For knowing how great a share of virtue
+souls come into the world with, deriving it from him, and how strong and
+lasting is their nobility of nature, and how it breaks out into vice
+against its natural disposition through the corruption of bad habits and
+companions, and afterwards in some cases reforms itself, and recovers
+its proper position, he does not inflict punishment on all persons
+alike; but the incorrigible he at once removes from life and cuts off,
+since it is altogether injurious to others, but most of all to a man's
+own self, to live in perpetual vice, whereas to those who seem to have
+fallen into wrong-doing, rather from ignorance of what was good than
+from deliberate choice of what was bad, he gives time to repent. But if
+they persist in vice he punishes them too, for he has no fear that they
+will escape him. Consider also how many changes take place in the life
+and character of men, so that the Greeks give the names [Greek: tropos]
+and [Greek: êthos] to the character, the first word meaning _change_,
+and the latter the immense force and power of _habit_. I think also that
+the ancients called Cecrops half man and half dragon[821] not because,
+as some say, he became from a good king wild and dragon-like, but
+contrariwise because he was originally perverse and terrible, and
+afterwards became a mild and humane king. And if this is uncertain, at
+any rate we know that Gelon and Hiero, both Sicilians, and Pisistratus
+the son of Hippocrates, though they got their supreme power by bad
+means, yet used it for virtuous ends, and though they mounted the throne
+in an irregular way, yet became good and useful princes. For by good
+legislation and by encouraging agriculture they made the citizens
+earnest and industrious instead of scoffers and chatterers. As for
+Gelon, after fighting valiantly and defeating the Carthaginians in a
+great battle, he would not conclude with them the peace they asked for
+until they inserted an article promising to cease sacrificing their sons
+to Cronos. And Lydiades was tyrant in Megalopolis, yet in the very
+height of his power changing his ideas and being disgusted with
+injustice, he restored their old constitution to the citizens,[822] and
+fell gloriously, fighting against the enemy in behalf of his country.
+And if any one had slain prematurely Miltiades the tyrant of the
+Chersonese, or had prosecuted and got a conviction against Cimon for
+incest with his sister, or had deprived Athens of Themistocles for his
+wantonness and revellings and outrages in the market, as in later days
+Athens lost Alcibiades, by an indictment, should we not have had to go
+without the glory of Marathon, and Eurymedon, and beautiful Artemisium,
+"where the Athenian youth laid the bright base of liberty?"[823] For
+great natures produce nothing little, nor can their energy and activity
+rust owing to their keen intellect, but they toss to and fro as at sea
+till they come to a settled and durable character. As then one
+inexperienced in farming, seeing a spot full of thick bushes and rank
+growth, full of wild beasts and streams and mud, would not think much of
+it, while to one who has learnt how to discriminate and discern between
+different kind of soils all these are various tokens of the richness and
+goodness of the land, so great natures break out into many strange
+excesses, which exasperate us at first beyond bearing, so that we think
+it right to cut off such offenders and stop their career at once,
+whereas a better judge, seeing the good and noble even in these, waits
+for age and the season which nature appoints for gathering fruit to
+bring sense and virtue.
+
+§ VII. So much for this point. Do you not think also that some of the
+Greeks did well to adopt that Egyptian law which orders a pregnant woman
+condemned to death not to suffer the penalty till after she has given
+birth?" "Certainly," said all the company. I continued, "Put the case
+not of a woman pregnant, but of a man who can in process of time bring
+to light and reveal some secret act or plan, point out some unknown
+evil, or devise some scheme of safety, or invent something useful and
+necessary, would it not be better to defer his execution, and wait the
+result of his meditation? That is my opinion, at least." "So we all
+think," said Patrocleas. "Quite right," said I. "For do but consider,
+had Dionysius had vengeance taken on him at the beginning of his
+tyranny, none of the Greeks would have dwelt in Sicily, which was laid
+waste by the Carthaginians. Nor would the Greeks have dwelt in
+Apollonia, or Anactorium, or the peninsula of the Leucadians, had not
+Periander's chastisement been postponed for a long time. I think also
+that Cassander's punishment was deferred that Thebes might be repeopled.
+And of the mercenaries that plundered this very temple most crossed over
+into Sicily with Timoleon, and after they had conquered the
+Carthaginians and put down their authority, perished miserably,
+miserable wretches that they were. For no doubt the deity makes use of
+some wicked men, as executioners, to punish others, and so I think he
+crushes as it were most tyrants. For as the gall of the hyena and rennet
+of the seal, both nasty beasts in all other respects, are useful in
+certain diseases, so when some need sharp correction, the deity casts
+upon them the implacable fury of some tyrant, or the savage ferocity of
+some prince, and does not remove the bane and trouble till their fault
+be got rid of and purged. Such a potion was Phalaris to the
+Agrigentines, and Marius to the Romans. And to the people of Sicyon the
+god distinctly foretold that their city needed a scourge, when they took
+away from the Cleonæans (as if he was a Sicyonian) the lad Teletias, who
+was crowned in the Pythian games, and tore him to pieces. As for the
+Sicyonians, Orthagoras became their tyrant, and subsequently Myro and
+Clisthenes, and these three checked their wanton outbreaks; but the
+Cleonæans, not getting such a cure, went to ruin. You have of course
+heard Homer's lines,
+
+  "'From a bad father sprang a son far better,
+    Excelling in all virtue;'[824]
+
+"and yet that son of Copreus never performed any brilliant or notable
+action: but the descendants of Sisyphus and Autolycus and Phlegyas
+nourished in the glory and virtues of great kings. Pericles also sprang
+of a family under a curse,[825] and Pompey the Great at Rome was the son
+of Pompeius Strabo, whose dead body the Roman people cast out and
+trampled upon, so great was their hatred of him. How is it strange then,
+since the farmer does not cut down the thorn till he has taken his
+asparagus, nor do the Libyans burn the twigs till they have gathered the
+ledanum, that god does not exterminate the wicked and rugged root of an
+illustrious and royal race till it has produced its fit fruit? For it
+would have been better for the Phocians to have lost ten thousand of the
+oxen and horses of Iphitus, and for more gold and silver to have gone
+from Delphi, than that Odysseus and Æsculapius should not have been
+born, nor those others who from bad and wicked men became good and
+useful."
+
+§ VIII. "And do you not all think that it is better that punishment
+should take place at the fitting time and in the fitting manner rather
+than quickly and on the spur of the moment? Consider the case of
+Callippus, who with the very dagger with which he slew Dion, pretending
+to be his friend, was afterwards slain by his own friends. And when
+Mitius the Argive was killed in a tumult, a brazen statue in the
+market-place fell on his murderer and killed him during the public
+games. And of course, Patrocleas, you know all about Bessus the Pæonian,
+and about Aristo the Oetæan leader of mercenaries." "Not I, by Zeus,"
+said Patrocleas, "but I should like to hear." "Aristo," I continued, "at
+the permission of the tyrants removed the necklace of Eriphyle[826]
+which was hung up in this temple, and took it to his wife as a present;
+but his son being angry with his mother for some reason or other, set
+the house on fire, and burnt all that were in it. As for Bessus, it
+seems he had killed his father, though his crime was long undiscovered.
+But at last going to sup with some strangers, he knocked down a nest of
+swallows, pricking it with his lance, and killed all the young swallows.
+And when the company said, as it was likely they would, 'Whatever makes
+you act in such a strange manner?' 'Have they not,' he replied, 'been
+long bearing false witness against me, crying out that I had killed my
+father?' And the company, astonished at his answer, laid the matter
+before the king, and the affair was inquired into, and Bessus punished."
+
+§ IX. "These cases," I continued, "we cite supposing, as has been laid
+down, that there is a deferring of punishment to the wicked; and, for
+the rest, I think we ought to listen to Hesiod, who tells us--not like
+Plato, who asserts that punishment is a condition that follows
+crime--that it is contemporaneous with it, and grows with it from the
+same source and root. For Hesiod says,
+
+  "Evil advice is worst to the adviser;"[827]
+
+and,
+
+  "He who plots mischief 'gainst another brings
+   It first on his own pate."[828]
+
+The cantharis is said to have in itself the antidote to its own sting,
+but wickedness, creating its own pain and torment, pays the penalty of
+its misdeeds not afterwards but at the time of its ill-doing. And as
+every malefactor about to pay the penalty of his crime in his person
+bears his cross, so vice fabricates for itself each of its own torments,
+being the terrible author of its own misery in life, wherein in addition
+to shame it has frequent fears and fierce passions and endless remorse
+and anxiety. But some are just like children, who, seeing malefactors in
+the theatres in golden tunics and purple robes with crowns on and
+dancing, admire them and marvel at them, thinking them happy, till they
+see them goaded and lashed and issuing fire from their gaudy but cheap
+garments.[829] For most wicked people, though they have great households
+and conspicuous offices and great power, are yet being secretly punished
+before they are seen to be murdered or hurled down rocks, which is
+rather the climax and end of their punishment than the punishment
+itself. For as Plato tells us that Herodicus the Selymbrian having
+fallen into consumption, an incurable disease, was the first of mankind
+to mix exercise with the art of healing, and so prolonged his own life
+and that of others suffering from the same disease, so those wicked
+persons who seem to avoid immediate punishment, receive a longer and not
+slower punishment, not later but extending over a wider period; for they
+are not punished in their old age, but rather grow old in perpetual
+punishment. I speak of course of long time as a human being, for to the
+gods all the period of man's life is as nothing, and so to them 'now and
+not thirty years ago' means no more than with us torturing or hanging a
+malefactor in the evening instead of the morning would mean; especially
+as man is shut up in life as in a prison from which there is no egress
+or escape, and though doubtless during his life he has much feasting and
+business and gifts and favours and amusement, yet, just like people
+playing at dice or draughts in a prison, the rope is all the time
+hanging over his head."[830]
+
+§ X. "And indeed what prevents our asserting that people in prison under
+sentence of death are not punished till their heads are cut off, or that
+the person who has taken hemlock, and walks about till he feels it is
+getting into his legs, suffers not at all till he is deprived of
+sensation by the freezing and curdling of his blood, if we consider the
+last moment of punishment all the punishment, and ignore all the
+intermediate sufferings and fears and anxiety and remorse, the destiny
+of every guilty wretch? That would be arguing that the fish that has
+swallowed the hook is not caught, till we see it boiled by the cook or
+sliced at table. For every wrong-doer is liable to punishment, and soon
+swallows the pleasantness of his wrong-doing like a bait, while his
+conscience still vexes and troubles him,
+
+  "As through the sea the impetuous tunny darts."
+
+For the recklessness and audacity of vice is strong and rampant till the
+crime is committed, but afterwards, when the passion subsides like a
+storm, it becomes timid and dejected and a prey to fears and
+superstitions. So that Stesichorus in his account of Clytæmnestra's
+dream may have represented the facts and real state of the case, where
+he says, "A dragon seemed to appear to her with its lofty head smeared
+all over with blood, and out of it seemed to come king Orestes the
+grandson of Plisthenes." For visions in dreams, and apparitions during
+the day, and oracles, and lightning, and whatever is thought to come
+from the deity, bring tempests of apprehension to the guilty. So they
+say that one time Apollodorus in a dream saw himself flayed by the
+Scythians, and then boiled, and that his heart out of the caldron spoke
+to him in a low voice and said, "I am the cause of this;" and at another
+time he dreamed that he saw his daughters running round him in a circle
+all on fire and in flames. And Hipparchus the son of Pisistratus, a
+little before his death, dreamt that Aphrodite threw some blood on his
+face out of a certain phial. And the friends of Ptolemy Ceraunus dreamed
+that he was summoned for trial by Seleucus, and that the judges were
+vultures and wolves, who tore his flesh and distributed it wholesale
+among his enemies. And Pausanias at Byzantium, having sent for Cleonice
+a free-born maiden, intending to outrage her and pass the night with
+her, being seized with some alarm or suspicion killed her, and
+frequently saw her in his dreams saying to him, "Come near for
+judgement, lust is most assuredly a grievous bane to men," and as this
+apparition did not cease, he sailed, it seems, to Heraclea to the place
+where the souls of the dead could be summoned, and by propitiations and
+sacrifices called up the soul of the maiden, and she appeared to him and
+told him that this trouble would end when he got to Lacedæmon, and
+directly he got there he died."[831]
+
+§ XI. "And so, if nothing happens to the soul after death, but that
+event is the end of all enjoyment or punishment, one would be rather
+inclined to say that the deity was lax and indulgent in quickly
+punishing the wicked and depriving them of life. For even if we were to
+say that the wicked had no other trouble in a long life, yet, when their
+wrong-doing was proved to bring them no profit or enjoyment, no good or
+adequate return for their many and great anxieties, the consciousness of
+that would be quite enough to throw[832] their mind off its balance. So
+they record of Lysimachus that he was so overcome by thirst that he
+surrendered himself and his forces to the Getæ for some drink, but after
+he had drunk and bethought him that he was now a captive, he said,
+"Alas! How guilty am I for so brief a gratification to lose so great a
+kingdom!" And yet it is very difficult to resist a necessity of nature.
+But when a man, either for the love of money, or for political place or
+power, or carried away by some amorous propensity, does some lawless and
+dreadful deed, and, after his eager desire is satisfied, sees in process
+of time that only the base and terrible elements of his crime remain,
+while nothing useful, or necessary, or advantageous has flowed from it,
+is it not likely that the idea would often present itself to him that,
+moved by vain-glory, or for some illiberal and unlovely pleasure, he had
+violated the greatest and noblest rights of mankind, and had filled his
+life with shame and trouble? For as Simonides used to say playfully that
+he always found his money-chest full but his gratitude-chest empty,[833]
+so the wicked contemplating their own vice soon find out that their
+gratification is joyless and hopeless,[834] and ever attended by fears
+and griefs and gloomy memories, and suspicions about the future, and
+distrust about the present. Thus we hear Ino, repenting for what she had
+done, saying on the stage,
+
+  "Dear women, would that I could now inhabit
+   For the first time the house of Athamas,
+   Guiltless of any of my awful deeds!"[835]
+
+It is likely that the soul of every wicked person will meditate in this
+way, and consider how it can escape the memory of its ill-deeds, and lay
+its conscience to sleep, and become pure, and live another life over
+again from the beginning. For there is no confidence, or reality, or
+continuance, or security, in what wickedness proposes to itself, unless
+by Zeus we shall say that evil-doers are wise, but wherever the greedy
+love of wealth or pleasure or violent envy dwells with hatred and
+malignity, there will you also see and find stationed superstition, and
+remissness for labour, and cowardice in respect to death, and sudden
+caprice in the passions, and vain-glory and boasting. Those that censure
+them frighten them, and they even fear those that praise them as wronged
+by their deceit, and as most hostile to the bad because they readily
+praise those they think good. For as in the case of ill-tempered steel
+the hardness of vice is rotten, and its strength easily shattered. So
+that in course of time, understanding their real selves, they are vexed
+and disgusted with their past life and abhor it. For if a bad man who
+restores property entrusted to his care, or becomes surety for a friend,
+or contributes very generously and liberally to his country out of love
+of glory or honour, at once repents and is sorry for what he has done
+from the fickleness and changeableness of his mind; and if men applauded
+in the theatres directly afterwards groan, their love of glory subsiding
+into love of money; shall we suppose that those who sacrificed men to
+tyrannies and conspiracies as Apollodorus did, or that those who robbed
+their friends of money as Glaucus the son of Epicydes did,[836] never
+repented, or loathed themselves, or regretted their past misdeeds? For
+my part, if it is lawful to say so, I do not think evil-doers need any
+god or man to punish them, for the marring and troubling of all their
+life by vice is in itself adequate punishment."
+
+§ XII. "But consider now whether I have not spoken too long." Then Timon
+said, "Perhaps you have, considering what remains and the time it will
+take. For now I am going to start the last question, as if it were a
+combatant in reserve, since the other two questions have been debated
+sufficiently. For as to the charge and bold accusation that Euripides
+brings against the gods, for visiting the sins of the parents upon the
+children, consider that even those of us who are silent agree with
+Euripides. For if the guilty were punished themselves there would be no
+further need to punish the innocent, for it is not fair to punish even
+the guilty twice for the same offence, whereas if the gods through
+easiness remit the punishment of the wicked, and exact it later on from
+the innocent, they do not well to compensate for their tardiness by
+injustice. Such conduct resembles the story told of Æsop's coming to
+this very spot,[837] with money from Croesus, to offer a splendid
+sacrifice to the god, and to give four minæ to each of the Delphians.
+And some quarrel or difference belike ensuing between him and the
+Delphians here, he offered the sacrifice, but sent the money back to
+Sardis, as though the Delphians were not worthy to receive that benefit,
+so they fabricated against him a charge of sacrilege, and put him to
+death by throwing him headlong down yonder rock called Hyampia. And in
+consequence the god is said to have been wroth with them, and to have
+brought dearth on their land, and all kinds of strange diseases, so that
+they went round at the public festivals of the Greeks, and invited by
+proclamation whoever wished to take satisfaction of them for Æsop's
+death. And three generations afterwards came Idmon[838] a Samian, no
+relation of Æsop's, but a descendant of those who had purchased Æsop as
+a slave at Samos, and by giving him satisfaction the Delphians got rid
+of their trouble. And it was in consequence of this, they say, that the
+punishment of those guilty of sacrilege was transferred from Hyampia to
+Nauplia.[839] And even great lovers of Alexander, as we are, do not
+praise his destroying the city of the Branchidæ and putting everybody in
+it to death because their great-grandfathers betrayed the temple at
+Miletus.[840] And Agathocles, the tyrant of Syracuse, laughing and
+jeering at the Corcyræans for asking him why he wasted their island,
+replied, "Because, by Zeus, your forefathers welcomed Odysseus." And
+when the people of Ithaca likewise complained of his soldiers carrying
+off their sheep, he said, "Your king came to us, and actually put out
+the shepherd's eye to boot."[841] And is it not stranger still in Apollo
+punishing the present inhabitants of Pheneus, by damming up the channel
+dug to carry off their water,[842] and so flooding the whole of their
+district, because a thousand years ago, they say, Hercules carried off
+to Pheneus the oracular tripod? and in telling the Sybarites that the
+only end of their troubles would be propitiating by their ruin on three
+occasions the wrath of Leucadian Hera? And indeed it is no long time
+since the Locrians have ceased sending maidens[843] to Troy,
+
+  "Who without upper garments and barefooted,
+   Like slave-girls, in the early morning swept
+   Around Athene's altar all unveiled,
+   Till old age came upon them with its burdens,"
+
+all because Ajax violated Cassandra. Where is the reason or justice in
+all this? Nor do we praise the Thracians who to this day, in honour of
+Orpheus, mark their wives;[844] nor the barbarians on the banks of the
+Eridanus who, they say, wear mourning for Phäethon. And I think it would
+be still more ridiculous if the people living at the time Phäethon
+perished had neglected him, and those who lived five or ten generations
+after his tragic death had begun the practice of wearing mourning and
+grieving for him. And yet this would be only folly, there would be
+nothing dreadful or fatal about it, but what should make the anger of
+the gods subside at once and then afterwards, like some rivers, burst
+out against others till they completely ruin them?
+
+§ XIII. Directly he left off, fearing that if he began again he would
+introduce more and greater absurdities, I asked him, "Well, do you
+believe all this to be true?" And he replied, "If not all, but only
+some, of it is true, do you not think that the subject presents the same
+difficulty?" "Perhaps," said I, "it is as with those in a raging fever,
+whether they have few or many clothes on the bed they are equally hot or
+nearly so, yet to ease them we shall do well to remove some of the
+clothes; but let us waive this point, if you don't like the line of
+argument, though a good deal of what you have said seems myth and fable,
+and let us recall to our minds the recent festival in honour of Apollo
+called Theoxenia,[845] and the noble share in it which the heralds
+expressly reserve for the descendants of Pindar, and how grand and
+pleasant it seemed to you." "Who could help being pleased," said he,
+"with such a delightful honour, so Greek and breathing the simple spirit
+of antiquity, had he not, to use Pindar's own phrase, 'a black heart
+forged when the flame was cold?'" "I pass over then," said I, "the
+similar proclamation at Sparta, 'After the Lesbian singer,' in honour
+and memory of old Terpander, for it is a similar case. But you
+yourselves certainly lay claim to be better than other Boeotians as
+descended from Opheltes,[846] and than other Phocians because of your
+ancestor Daiphantus,[847] and you were the first to give me help and
+assistance in preserving for the Lycormæ and Satilæi their hereditary
+privilege of wearing crowns as descendants of Hercules, when I contended
+that we ought to confirm the honours and favours of the descendants of
+Hercules more especially because, though he was such a benefactor to the
+Greeks, he had had himself no adequate favour or return." "You remind
+me," he said, "of a noble effort, and one well worthy of a philosopher."
+"Dismiss then," said I, "my dear fellow, your vehement accusation
+against the gods, and do not be so vexed that some of a bad or evil
+stock are punished by them, or else do not joy in and approve of the
+honour paid to descent from a good stock. For it is unreasonable, if we
+continue to show favour to a virtuous stock, to think punishment wrong
+in the case of a criminal stock, or that it should not correspond with
+the adequate reward of merit. And he that is glad to see the descendants
+of Cimon honoured at Athens, but is displeased and indignant that the
+descendants of Lachares or Aristo are in exile, is too soft and easy, or
+rather too fault-finding and peevish with the gods, accusing them if the
+descendants of a bad and wicked man are fortunate, and accusing them
+also if the progeny of the bad are wiped off the face of the earth; thus
+finding fault with the deity alike, whether the descendants of the good
+or bad father are unfortunate."
+
+§ XIV. "Let these remarks," I continued, "be your bulwarks as it were
+against those excessively bitter and railing accusations. And taking up
+again as it were the initial clue to our subject, which as it is about
+the deity is dark and full of mazes and labyrinths, let us warily and
+calmly follow the track to what is probable and plausible, for certainty
+and truth are things very difficult to find even in every-day life. For
+example, why are the children of those that have died of consumption or
+dropsy bidden to sit with their feet in water till the dead body is
+burnt? For that is thought to prevent the disease transferring itself to
+them. Again, when a she-goat takes a bit of eringo into her mouth, why
+do the whole herd stand still, till the goatherd comes up and takes it
+out of her mouth? There are other properties that have connection and
+communication, and that transfer themselves from one thing to another
+with incredible[848] quickness and over immense distances. But we marvel
+more at intervals of time than place. And yet is it more wonderful that
+Athens should have been smitten with a plague[849] that started in
+Arabia, and of which Pericles died and Thucydides fell sick, than that,
+when the Delphians and Sybarites became wicked, vengeance should have
+fallen on their descendants.[850] For properties have relations and
+connections between ends and beginnings, and although the reason of them
+may not be known by us, they silently perform their errand."
+
+§ XV. "Moreover the public punishments of cities by the gods admits of a
+just defence. For a city is one continuous entity, a sort of creature
+that never changes from age, or becomes different by time, but is ever
+sympathetic with and conformable to itself, and is answerable for
+whatever it does or has done for the public weal, as long as the
+community by its union and federal bonds preserves its unity. For he
+that would make several, or rather any quantity of, cities out of one by
+process of time would be like a person who made one human being several,
+by regarding him now as an old man, now as a young man, now as a
+stripling. Or rather this kind of reasoning resembles the arguments of
+Epicharmus, from whom the sophists borrowed the piled-up method of
+reasoning,[851] for example, he incurred the debt long ago, so he does
+not owe it now, being a different person, or, he was invited to dinner
+yesterday, but he comes uninvited to-day, for he is another person. And
+yet age produces greater changes in any individual than it does commonly
+in cities. For any one would recognize Athens again if he had not seen
+it for thirty years, for the present habits and feelings of the people
+there, their business, amusements, likes and dislikes, are just what
+they were long ago; whereas a man's friend or acquaintance meeting him
+after some time would hardly recognize his appearance, for the change of
+character easily introduced by every thought and deed, feeling and
+custom, produce a wonderful strangeness and novelty in the same person.
+And yet a man is reckoned to be the same person from birth to death, and
+similarly we think it right for a city always remaining the same to be
+liable to reproach for the ill deeds of its former inhabitants, on the
+same principle as it enjoys its ancient glory and power; or shall we,
+without being aware of it, throw everything into Heraclitus' river, into
+which he says a person cannot step twice,[852] since nature is ever
+changing and altering everything?"
+
+§ XVI. "If then a city is one continuous entity, so of course is a race
+that starts from one beginning, that can trace back intimate union and
+similarity of faculties, for that which is begot is not, like some
+production of art, unlike the begetter, for it proceeds from him, and is
+not merely produced by him, so that it appropriately receives his share,
+whether that be honour or punishment. And if I should not seem to be
+trifling, I should say that the bronze statue of Cassander melted down
+by the Athenians, and the body of Dionysius thrown out of their
+territory by the Syracusans after his death, were treated more unjustly
+than punishing their posterity would have been. For there was none of
+the nature of Cassander in the statue, and the soul of Dionysius had
+left his dead body before this outrage, whereas Nysæus and
+Apollocrates,[853] Antipater and Philip,[854] and similarly other sons
+of wicked parents had innate in them a good deal of their fathers, and
+that no listless or inactive element, but one by which they lived and
+were nourished, and by which their ideas were controlled. Nor is it at
+all strange or absurd that some should have their fathers'
+characteristics. And to speak generally, as in surgery whatever is
+useful is also just, and that person would be ridiculous who should say
+it was unjust to cauterize the thumb when the hip-joints were in pain,
+and to lance the stomach when the liver was inflamed, or when oxen were
+tender in their hoofs to anoint the tips of their horns, so he that
+looks for any other justice in punishment than curing vice, and is
+dissatisfied if surgery is employed to one part to benefit another, as
+surgeons open a vein to relieve ophthalmia, can see nothing beyond the
+evidence of the senses, and does not remember that even a schoolmaster
+by correcting one lad admonishes others, and that by decimation a
+general makes his whole army obey. And so not only by one part to
+another comes benefit, but also to the soul through the soul, even more
+often than to the body through the body, come certain dispositions, and
+vices or improvement of character. For just as it is likely in the case
+of the body that the same feelings and changes will take place, so the
+soul, being worked upon by fancies, naturally becomes better or worse
+according as it has more confidence or fear."
+
+§ XVII. While I was thus speaking, Olympicus interposed, and said, "You
+seem in your argument to assume the important assumption of the
+permanence of the soul." I replied, "You too concede it, or rather did
+concede it. For that the deity deals with everyone according to his
+merit has been the assumption of our argument from the beginning." Then
+said he, "Do you think that it follows, because the gods notice our
+actions and deal with us accordingly, that souls are either altogether
+imperishable, or for some time survive dissolution?" Then said I, "Not
+exactly so, my good sir, but is the deity so little and so attached to
+trifles, if we have nothing divine in ourselves, nothing resembling him,
+nothing lasting or sure, but that we all do fade as a leaf, as
+Homer[855] says, and die after a brief life, as to take the
+trouble--like women that tend and cultivate their gardens of Adonis[856]
+in pots--to create souls to flourish in a delicate body having no
+stability only for a day, and then to be annihilated at once[857] by any
+occasion? And if you please, leaving the other gods out of the question,
+consider the case of our god here.[858] Does it seem likely to you that,
+if he knew that the souls of the dead perish immediately, and glide out
+of their bodies like mist or smoke, he would enjoin many propitiatory
+offerings for the departed and honours for the dead, merely cheating and
+beguiling those that believed in him? For my own part, I shall never
+abandon my belief in the permanence of the soul, unless some second
+Hercules[859] shall come and take away the tripod of the Pythian
+Priestess, and abolish and destroy the oracle. For as long as many such
+oracles are still given, as was said to be given to Corax of Naxos
+formerly, it is impious to declare that the soul dies." Then said
+Patrocleas, "What oracle do you refer to? Who was this Corax? To me both
+the occurrence and name are quite strange." "That cannot be," said I,
+"but I am to blame for using the surname instead of the name. For he
+that killed Archilochus in battle was called Calondes, it seems, but his
+surname was Corax. He was first rejected by the Pythian Priestess, as
+having slain a man sacred to the Muses, but after using many entreaties
+and prayers, and urging pleas in defence of his act, he was ordered to
+go to the dwelling of Tettix, and appease the soul of Archilochus. Now
+this place was Tænarum, for there they say Tettix the Cretan had gone
+with a fleet and founded a city, and dwelt near the place where departed
+souls were conjured up. Similarly also, when the Spartans were bidden by
+the oracle to appease the soul of Pausanias, the necromancers were
+summoned from Italy, and, after they had offered sacrifice, they got the
+ghost out of the temple."
+
+§ XVIII. "It is one and the same argument," I continued, "that confirms
+the providence of the deity and the permanence of the soul of man, so
+that you cannot leave one if you take away the other. And if the soul
+survives after death, it makes the probability stronger that rewards or
+punishments will be assigned to it. For during life the soul struggles,
+like an athlete, and when the struggle is over, then it gets its
+deserts. But what rewards or punishments the soul gets when by itself in
+the unseen world for the deeds done in the body has nothing to do with
+us that are alive, and is perhaps not credited by us, and certainly
+unknown to us; whereas those punishments that come on descendants and on
+the race are evident to all that are alive, and deter and keep back many
+from wickedness. For there is no more disgraceful or bitter punishment
+than to see our children in misfortune through our faults, and if the
+soul of an impious or lawless man could see after death, not his statues
+or honours taken from him, but his children or friends or race in great
+adversity owing to him, and paying the penalty for his misdeeds, no one
+would ever persuade him, could he come to life again, to be unjust and
+licentious, even for the honours of Zeus. I could tell you a story on
+this head, which I recently heard, but I hesitate to do so, lest you
+should regard it only as a myth; I confine myself therefore to
+probability." "Pray don't," said Olympicus, "let us have your story."
+And as the others made the same request, I said, "Permit me first to
+finish my discourse according to probability, and then, if you like, I
+will set my myth a going, if it is a myth."
+
+§ XIX. Bion says the deity in punishing the children of the wicked for
+their fathers' crimes is more ridiculous than a doctor administering a
+potion to a son or grandson for a father's or grandfather's disease. But
+the cases, though in some respects similar and like, are in others
+dissimilar. For to cure one person of a disease does not cure another,
+nor is one any better, when suffering from ophthalmia or fever, by
+seeing another anointed or poulticed. But the punishments of evil-doers
+are exhibited to everybody for this reason, that it is the function of
+justice, when it is carried out as reason dictates, to check some by the
+punishment of others. So that Bion did not see in what respect his
+comparison touched our subject. For sometimes, when a man falls into a
+grievous but not incurable malady, which afterwards by intemperance and
+negligence ruins his constitution and kills him, is not his son, who is
+not supposed to be suffering from the same malady but only to have a
+predisposition for it, enjoined to a careful manner of living by his
+medical man, or friend, or intelligent trainer in gymnastics, or honest
+guardian, and recommended to abstain from fish and pastry, wine and
+women, and to take medicine frequently, and to go in for training in the
+gymnasiums, and so to dissipate and get rid of the small seeds of what
+might be a serious malady, if he allowed it to come to a head? Do we not
+indeed give advice of this kind to the children of diseased fathers or
+mothers, bidding them take care and be cautious and not to neglect
+themselves, but at once to arrest the first germ, of the malady, nipping
+it in the bud while removable, and before it has got a firm footing in
+the constitution?" "Certainly we do," said all the company. "We are not
+then," I continued, "acting in a strange or ridiculous but in a
+necessary and useful way, in arranging their exercise and food and
+physic for the sons of epileptic or atrabilious or gouty people, not
+when they are ill, but to prevent their becoming so. For the offspring
+of a poor constitution does not require punishment, but it does require
+medical treatment and care, and if any one stigmatizes this, because it
+curtails pleasure and involves some self-denial and pain, as a
+punishment inflicted by cowardice and timidity, we care not for his
+opinion. Can it be right to tend and care for the body that has an
+hereditary predisposition to some malady, and are we to neglect the
+growth and spread in the young character of hereditary taint of vice,
+and to dally with it, and wait till it be plainly mixed up with the
+feelings, and, to use the language of Pindar, "produce malignant fruit
+in the heart?"
+
+§ XX. Or is the deity in this respect no wiser than Hesiod, who exhorts
+and advises, "not to beget children on our return from a sad funeral,
+but after a banquet with the gods,"[860] as though not vice or virtue
+only, but sorrow or joy and all other propensities, came from
+generation, to which the poet bids us come gay and agreeable and
+sprightly. But it is not Hesiod's function, or the work of human wisdom,
+but it belongs to the deity, to discern and accurately distinguish
+similarities and differences of character, before they become obvious by
+resulting in crime through the influence of the passions. For the young
+of bears and wolves and apes manifest from their birth the nature innate
+in them in all its naked simplicity; whereas mankind, under the
+influence of customs and opinions and laws, frequently conceal their bad
+qualities and imitate what is good, so as altogether to obliterate and
+escape from the innate taint of vice, or to be undetected for a long
+time, throwing the veil of craft round their real nature, so that we are
+scarce conscious of their villainy till we feel the blow or smart of
+some unjust action, so that we are in fact only aware that there is such
+a thing as injustice when men act unjustly, or as vice when men act
+viciously, or as cowardice when men run away, just as if one were to
+suppose that scorpions had a sting only when they stung us, or that
+vipers were venomous only when they bit us, which would be a very silly
+idea. For every bad man is not bad only when he breaks out into crime,
+but he has the seeds of vice in his nature, and is only vicious in act
+when he has opportunity and means, as opportunity makes the thief
+steal,[861] and the tyrant violate the laws. But the deity is not
+ignorant of the nature and disposition of every man, inasmuch as by his
+very nature he can read the soul better than the body, and does not wait
+to punish violence in the act, or shamelessness in the tongue, or
+lasciviousness in the members. For he does not retaliate upon the
+wrong-doer as having been ill-treated by him, nor is he angry with the
+robber as having been plundered by him, nor does he hate the adulterer
+as having himself suffered from his licentiousness, but it is to cure
+him that he often punishes the adulterous or avaricious or unjust man in
+embryo, before he has had time to work out all his villainy, as we try
+to stop epileptic fits before they come on.
+
+§ XXI. Just now we were dissatisfied that the wicked were punished late
+and tardily, whereas at present we find fault with the deity for
+correcting the character and disposition of same before they commit
+crime, from our ignoring that the future deed may be worse and more
+dreadful than the past, and the hidden intention than the overt act; for
+we are not able fully to understand the reasons why it is better to
+leave some alone in their ill deeds, and to arrest others in the
+intention; just as no doubt medicine is not appropriate in the case of
+some patients, which would be beneficial to others not ill, but yet
+perhaps in a more dangerous condition still. And so the gods do not
+visit all the offences of parents on their children, but if a good man
+is the son of a bad one, as the son of a sickly parent is sometimes of a
+good constitution, he is exempt from the punishment of his race, as not
+being a participator in its viciousness. But if a young man imitates his
+vicious race it is only right that he should inherit the punishment of
+their ill deeds, as he would their debts. For Antigonus was not punished
+for Demetrius, nor, of the old heroes,[862] Phyleus for Augeas, or
+Nestor for Neleus, for though their sires were bad they were good, but
+those whose nature liked and approved the vices of their ancestors,
+these justice punished, taking vengeance on their similarity in
+viciousness. For as the warts and moles and freckles of parents often
+skip a generation, and reappear in the grandsons and granddaughters, and
+as a Greek woman, that had a black baby and so was accused of adultery,
+found out that she was the great granddaughter of an Ethiopian,[863] and
+as the son of Pytho the Nisibian who recently died, and who was said to
+trace his descent to the Sparti,[864] had the birthmark on his body of
+the print of a spear the token of his race, which though long dormant
+had come up again as out of the deep, so frequently earlier generations
+conceal and suppress the mental idiosyncrasies and passions of their
+race, which afterwards nature causes to break out in other members of
+the family, and so displays the family bent either to vice or virtue."
+
+§ XXII. When I had said thus much I was silent, but Olympicus smiled and
+said, "We do not praise you, lest we should seem to forget your promised
+story, as though what you had advanced was adequate proof enough, but we
+will give our opinion when we have heard it." Then I began as follows.
+"Thespesius of Soli, an intimate friend of that Protogenes[865] who
+lived in this city with us for some time, had been very profligate
+during the early part of his life, and had quickly run through his
+property, and for some time owing to his straits had given himself up to
+bad practices, when repenting of his old ways, and following the pursuit
+of riches, he resembled those profligate husbands that pay no attention
+to their wives while they live with them, but get rid of them, and then,
+after they have married other men, do all they can wickedly to seduce
+them. Abstaining then from nothing dishonourable that could bring either
+enjoyment or gain, in no long time he got together no great amount of
+property, but a very great reputation for villainy. But what most
+damaged his character was the answer he received from the oracle of
+Amphilochus.[866] For he sent it seems a messenger to consult the god
+whether he would live the rest of his life better, and the answer was he
+would do better after his death. And indeed this happened in a sense not
+long after. For he fell headlong down from a great height, and though he
+had received no wound nor even a blow, the fall did for him, but three
+days after (just as he was about to be buried) he recovered. He soon
+picked up his strength again, and went home, and so changed his manner
+of life that people would hardly credit it. For the Cilicians say that
+they know nobody who was in those days more fairdealing in business, or
+more devout to the deity, or more disagreeable to his enemies, or more
+faithful to his friends; insomuch that all who had any dealings with him
+desired to hear the reason of this change, not thinking that so great a
+reformation of character could have proceeded from chance, and their
+idea was correct, as his narrative to Protogenes and others of his great
+friends showed. For he told them that, when his soul left the body, the
+change he first underwent was as if he were a pilot thrown violently
+into the sea out of a ship. Then raising himself up a little, he thought
+he recovered the power of breathing again altogether, and looked round
+him in every direction, as if one eye of the soul was open. But he saw
+none of the things he had ever seen before, but stars enormous in size
+and at immense distance from one another, sending forth a wonderful and
+intense brightness of colour, so that the soul was borne along and moved
+about everywhere quickly and easily, like a ship is fair weather. But
+omitting most of the sights he saw, he said that the souls of the dead
+mounted into the air, which yielded to them and formed fiery bubbles,
+and then, when each bubble quietly broke, they assumed human forms,
+light in weight but with different kinds of motion, for some leapt about
+with wonderful agility and darted straight upwards, while others like
+spindles flitted round all together in a circle, some in an upward
+direction, some in a downward, with mixed and confused motion, hardly
+stopping at all, or only after a very long time. As to most of these he
+was ignorant who they were, but he saw two or three that he knew, and
+tried to approach them and talk with them, but they would not listen to
+him, and did not seem to be in their right minds, but out of their
+senses and distraught, avoiding every sight and touch, and at first
+turned round and round alone, but afterwards meeting many other souls
+whirling round and in the same condition as themselves, they moved about
+promiscuously with no particular object in view, and uttered
+inarticulate sounds, like yells, mixed with wailing and terror. Other
+souls in the upper part of the air seemed joyful, and frequently
+approached one another in a friendly way, and avoided those troubled
+souls, and seemed to mark their displeasure by keeping themselves to
+themselves, and their joy and delight by extension and expansion. At
+last he said he saw the soul of a relation, that he thought he knew but
+was not quite sure, as he died when he was a boy, which came up to him
+and said to him, "Welcome, Thespesius." And he wondering, and saying
+that his name was not Thespesius but Aridæus, the soul replied, "That
+was your old name, but henceforth it will be Thespesius. For assuredly
+you are not dead, but by the will of the gods are come here with your
+intellect, for the rest of your soul you have left in the body like an
+anchor; and as a proof of what I say both now and hereafter notice that
+the souls of the dead have no shadow and do not move their eyelids."
+Thespesius, on hearing these words, pulled himself somewhat more
+together again, and began to use his reason, and looking more closely he
+noticed that an indistinct and shadow-like line was suspended over him,
+while the others shone all round and were transparent, but were not all
+alike; for some were like the full-moon at its brightest, throwing out
+one smooth even and continuous colour, others had spots or light marks
+here and there, while others were quite variegated and strange to the
+sight, with black spots like snakes, while others again had dim
+scratches.
+
+Then the kinsman of Thespesius (for there is nothing to prevent our
+calling the souls by the name of the persons), pointed out everything,
+and told him that Adrastea, the daughter of Necessity and Zeus, was
+placed in the highest position to punish all crimes, and no criminal was
+either so great or so small as to be able to escape her either by fraud
+or violence. But, as there were three kinds of punishment, each had its
+own officer and administering functionary. "For speedy Vengeance
+undertakes the punishment of those that are to be corrected at once in
+the body and through their bodies, and she mildly passes by many
+offences that only need expiation; but if the cure of vice demands
+further pains, then the deity hands over such criminals after death to
+Justice, and those whom Justice rejects as altogether incurable, Erinnys
+(the third and fiercest of Adrastea's officers), pursues as they are
+fleeing and wandering about in various directions, and with pitiless
+severity utterly undoes them all, and thrusts them down to a place not
+to be seen or spoken about. And, of all these punishments, that which is
+administered in this life by Vengeance is most like those in use among
+the barbarians. For as among the Persians they pluck off and scourge the
+garments and tiaras of those that are to be punished, while the
+offenders weep and beg them to cease, so most punishments by fine or
+bodily chastisement have no sharp touch, nor do they reach vice itself,
+but are only for show and sentiment. And whoever goes from this world to
+that incorrigible and impure, Justice takes him aside, naked as he is in
+soul, and unable to veil or hide or conceal his villainy, but descried
+all round and in all points by everybody, and shows him first to his
+good parents, if such they were, to let them see what a wretch he is and
+how unworthy of his ancestors; but if they were wicked too, seeing them
+punished and himself being seen by them, he is chastised for a long time
+till he is purged of each of his bad propensities by sufferings and
+pains, which as much exceed in magnitude and intensity all sufferings in
+the flesh, as what is real is more vivid than a dream. But the scars and
+marks of the stripes for each bad propensity are more visible in some
+than in others. Observe also, he continued, the different and various
+colours of the souls. That dark dirty-brown colour is the pigment of
+illiberality and covetousness, and the blood-red the sign of cruelty and
+savageness, and where the blue is there sensuality and love of pleasure
+are not easily eradicated, and that violet and livid colour marks malice
+and envy, like the dark liquid ejected by the cuttle fish. For as during
+life vice produces these colours by the soul being acted upon by
+passions and reacting upon the body, so here it is the end of
+purification and correction when they are toned down, and the soul
+becomes altogether bright and one colour. But as long as these colours
+remain, there are relapses of the passions accompanied by palpitation
+and throbbing of the heart, in some faint and soon suppressed, in others
+more violent and lasting. And some of these souls by being again and
+again corrected recover their proper disposition and condition, while
+others again by their violent ignorance and excessive love of
+pleasure[867] are carried into the bodies of animals; for one by
+weakness of reasoning power, and slowness of contemplation, is impelled
+by the practical element in him to generation, while another, lacking an
+instrument to satisfy his licentiousness, desires to gratify his
+passions immediately, and to get that gratification through the medium
+of the body; for here there is no real fruition, but only an imperfect
+shadow and dream of incomplete pleasure."
+
+After he had said this, Thespesius' kinsman hurried him at great speed
+through immense space, as it seemed to him, though he travelled as
+easily and straight as if he were carried on the wings of the sun's
+rays. At last he got to an extensive and bottomless abyss, where his
+strength left him, as he found was the case with the other souls there:
+for keeping together and making swoops, like birds, they flitted all
+round the abyss, but did not venture to pass over it. To internal view
+it resembled the caverns of Bacchus, being beautiful throughout[868]
+with trees and green foliage and flowers of all kinds, and it breathed a
+soft and gentle air, laden with scents marvellously pleasant, and
+producing the effect that wine does on those who are topers; for the
+souls were elevated by its fragrance, and gay and blithe with one
+another: and the whole spot was full of mirth and laughter, and such
+songs as emanate from gaiety and enjoyment. And Thespesius' kinsman told
+him that this was the way Dionysus went up to heaven by, and by which he
+afterwards took up Semele, and it was called the place of Oblivion. But
+he would not let Thespesius stay there, much as he wished, but forcibly
+dragged him away, instructing and telling him that the intellect was
+melted and moistened by pleasure, and that the irrational and corporeal
+element being watered and made flesh stirs up the memory of the body,
+from which comes a yearning and strong desire for generation, so called
+from being an inclination to the earth,[869] when the soul is weighed
+down with moisture.
+
+Next Thespesius travelled as far in another direction, and seemed to see
+a great crater into which several rivers emptied themselves, one whiter
+than the foam of the sea or snow, another like the purple of the
+rainbow, and others of various hues whose brightness was apparent at
+some distance, but when he got nearer the air became thinner and the
+colours grew dim, and the crater lost all its gay colours but white. And
+he saw three genii sitting together in a triangular position, mixing the
+rivers together in certain proportions. Then the guide of Thespesius'
+soul told him, that Orpheus got as far as here, when he came in quest of
+the soul of his wife,[870] and from not exactly remembering what he had
+seen spread a false report among mankind, that the oracle at Delphi was
+common to Apollo and Night, though Apollo had no communion with Night:
+but this, pursued the guide, is an oracle common to Night and the Moon,
+that utters forth its oracular knowledge in no particular part of the
+world, nor has it any particular seat, but wanders about everywhere in
+men's dreams and visions. Hence, as you see, dreams receive and
+disseminate a mixture[871] of simple truth with deceit and error. But
+the oracle of Apollo you do not know, nor can you see it, for the
+earthiness of the soul does not suffer it to soar upwards, but keeps it
+down in dependence on the body. And taking him nearer his guide tried to
+show him the light from the tripod, which, as he said, shone as far as
+Parnassus through the bosom of Themis, but though he desired to see it
+he could not for its brightness, but as he passed by he heard the shrill
+voice of a woman speaking in verse several things, among others, he
+thought, telling the time of his death. That, said the genius, was the
+voice of the Sibyl, who sang about the future as she was being borne
+about in the Orb of the moon. Though desirous then to hear more, he was
+conveyed into another direction by the violent motion of the moon, as if
+he had been in the eddies of a whirlpool, so that he heard very little
+more, only a prophecy about Mt. Vesuvius and that Dicæarchia[872] would
+be destroyed by fire, and a short piece about the Emperor then
+reigning,[873] that "though he was good he would lose his empire through
+sickness."
+
+After this Thespesius and his guide turned to see those that were
+undergoing punishment. And at first they saw only distressing and
+pitiable sights, but after that, Thespesius, little expecting it, found
+himself among his friends and acquaintances and kinsfolk who were being
+punished, and undergoing dreadful sufferings and hideous and bitter
+tortures, and who wept and wailed to him. And at last he descried his
+father coming up out of a certain gulf covered with marks and scars,
+stretching out his hands, and not allowed to keep silence, but compelled
+by those that presided over his torture to confess that he had been an
+accursed wretch and poisoned some strangers that had gold, and during
+his lifetime had escaped the detection of everybody; but had been found
+out here, and his guilt brought home to him, for which he had already
+suffered much, and was being dragged on to suffer more. So great was his
+consternation and fear that he did not dare to intercede or beg for his
+father's release, but wishing to turn and flee he could no longer see
+his gentle and kind guide, but he was thrust forward by some persons
+horrible to look at, as if some dire necessity compelled him to go
+through with the business, and saw that the shades of those that had
+been notorious criminals and punished in their life-time were not so
+severely tortured here or like the others, but had an incomplete[874]
+though toilsome punishment for their irrational passions.[875] Whereas
+those who under the mask and show of virtue had lived all their lives in
+undetected vice were forced by their torturers with labour and pain to
+turn their souls inside out, unnaturally wriggling and writhing about,
+like the sea-scolopendras who, when they have swallowed the hook, turn
+themselves inside out; but some of them their torturers flayed and
+crimped so as to show their various inward vices which were only skinned
+over, which were deep in their soul the principal part of man. And he
+said he saw other souls, like snakes two or three or even more twined
+together, devouring one another in malignity and malevolence for what
+they had suffered or done in life. He said also that there were several
+lakes running parallel, one of boiling gold, another most cold of lead,
+another hard of iron, and several demons were standing by, like smiths,
+who lowered down and drew up by turns with instruments the souls of
+those whose criminality lay in insatiable cupidity. For when they were
+red-hot and transparent through their bath in the lake of gold, the
+demons thrust them into the lake of lead and dipped them in that; and
+when they got congealed in it and hard as hail, they dipped them into
+the lake of iron, and there they became wonderfully black, and broken
+and crushed by the hardness of the iron, and changed their appearance,
+and after that they were dipped again in the lake of gold, after
+suffering, he said, dreadful agony in all these changes of torment. But
+he said those souls suffered most piteously of all that, when they
+seemed to have escaped justice, were arrested again, and these were
+those whose crimes had been visited on their children or descendants.
+For whenever one of these latter happened to come up, he fell into a
+rage and cried out, and showed the marks of what he had suffered, and
+upbraided and pursued the soul of the parent, that wished to fly and
+hide himself but could not. For quickly did the ministers of torture
+pursue them, and hurry them back again to Justice,[876] wailing all the
+while on account of their fore-knowledge of what their punishment would
+be. And to some of them he said many of their posterity clung at once,
+and just like bees or bats stuck to them, and squeaked and gibbered[877]
+in their rage at the memory of what they had suffered owing to them.
+Last of all he saw the souls of those that were to come into the world a
+second time, forcibly moulded and transformed into various kinds of
+animals by artificers appointed for the very purpose with instruments
+and blows, who broke off all the limbs of some, and only wrenched off
+some of others, and polished others down or annihilated them altogether,
+to fit them for other habits and modes of life. Among them he saw the
+soul of Nero tortured in other ways, and pierced with red-hot nails. And
+the artificers having taken it in hand and converted it into the
+semblance of a Pindaric viper, which gets its way to life by gnawing
+through its mother's womb, a great light, he said, suddenly shone, and a
+voice came out of the light, ordering them to change it into something
+milder, so they devised of it the animal that croaks about lakes and
+marshes, for he had been punished sufficiently for his crimes, and now
+deserved some favour at the hands of the gods, for he had freed Greece,
+the noblest nation of his subjects and the best-beloved of the
+gods.[878] So much did Thespesius behold, but as he intended to return a
+horrible dread came upon him. For a woman, marvellous in appearance and
+size, took hold of him and said to him, "Come here that you may the
+better remember everything you have seen." And she was about to strike
+him with a red-hot iron pin, such as the encaustic painters use,[879]
+when another woman prevented her; and he was suddenly sucked up, as
+through[880] a pipe, by a strong and violent wind, and lit upon his own
+body, and woke up and found that he was close to his tomb.
+
+    [806] In the temple at Delphi, the scene of the
+    discussion, as we see later on, §§ vii. xii.
+
+    [807] Reading [Greek: edokei] with Reiske.
+
+    [808] Euripides, "Orestes," 420. Cf. "Ion," 1615.
+
+    [809] Thucydides, iii. 38.
+
+    [810] See the circumstances in Pausanias, iv. 17 and 22.
+
+    [811] Compare Petronius, "Satyricon," 44: "Dii pedes
+    lanatos habent." Compare also "Tibullus," i. 9. 4: "Sera
+    tamen tacitis Poena venit pedibus."
+
+    [812] Reading [Greek: maliota] (for [Greek: molis]) with
+    Wyttenbach.
+
+    [813] An allusion to the proverb [Greek: Opse Theôu
+    aleousi myloi, aleousi de lepta]. See Erasmus, "Adagia,"
+    p. 1864.
+
+    [814] Cf. Plato, "Republic," 472 A.
+
+    [815] See Note, "On Abundance of Friends," § ii.
+
+    [816] Reading [Greek: ei gar].
+
+    [817] Or _a world_.
+
+    [818] See above, § ii.
+
+    [819] Quoted also in "On restraining Anger," § ii.
+
+    [820] It seems necessary to read either [Greek:
+    porizein] with Mez, or [Greek: horizein] with
+    Wyttenbach.
+
+    [821] Compare Aristophanes, "Vespæ," 438.
+
+    [822] See Pausanias, viii. 27.
+
+    [823] Pindar.
+
+    [824] Homer, "Iliad," xv. 641, 642.
+
+    [825] See Thucydides, i. 127.
+
+    [826] See Pausanias, v. 17; viii. 24; ix. 41; x. 29.
+
+    [827] Hesiod, "Works and Days," 266.
+
+    [828] Ibid. 265. Compare Pausanias, ii. 9; Ovid, A. A.
+    i. 655, 656.
+
+    [829] "Significat martyres Christianos, in tunica
+    molesta fumantes."--_Reiske._
+
+    [830] Like the sword of Damocles. See Horace, "Odes,"
+    iii. 1. 17, 21.
+
+    [831] See also Pausanias, iii. 17.
+
+    [832] Surely [Greek: an anatrepoi] must be read.
+
+    [833] Compare "On Curiosity," § x.
+
+    [834] The reading is very doubtful. I adopt [Greek:
+    hêdonês men euthus kenên charin, elpidos erêmon
+    euriskousi.]
+
+    [835] Euripides, "Ino."
+
+    [836] See Herodotus, vi. 86; Juvenal, xiii, 199-207.
+
+    [837] The company are in the temple at Delphi, be it
+    remembered.
+
+    [838] Called Iadmon in Herodotus, ii. 134, where this
+    story is also told.
+
+    [839] Wyttenbach suggests Daulis.
+
+    [840] To Xerxes.
+
+    [841] 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.
+
+    [842] See Pausanias, viii. 14.
+
+    [843] Two were to be sent for 1,000 continuous years. So
+    the Oracle.
+
+    [844] See Pausanias ix. 30; Herodotus, v. 6.
+
+    [845] See Pausanias, vii. 27; Athenæus, 372 A.
+
+    [846] A former king of Thebes. See Pausanias, ix. 5.
+
+    [847] Called Daiphantes, Pausanias, x. 1.
+
+    [848] Reading [Greek: apistois] with Xylander.
+
+    [849] The famous plague. See Thucydides, ii. 47-54.
+
+    [850] The allusion is to the circumstances mentioned in
+    § xii.
+
+    [851] "Videtur idem cum _sorita_ esse."--_Reiske._
+
+    [852] Compare our author, "De EI a pud Delphos," §
+    xviii. See also Seneca, "Epist.," lviii. p. 483; and
+    Plato, "Cratylus," 402 A.
+
+    [853] Sons of Dionysius.
+
+    [854] Sons of Cassander.
+
+    [855] "Iliad" vi. 146-149.
+
+    [856] Compare Plato, "Phædrus," 276 B. These gardens of
+    Adonis were what we might call flowerpot gardens. See
+    Erasmus, "Adagia."
+
+    [857] [Greek: euthys] seems the best reading, [Greek:
+    aei] is flat.
+
+    [858] Apollo.
+
+    [859] See § xii.
+
+    [860] Hesiod, "Works and Days," 735, 736.
+
+    [861] Compare the French Proverb, "L'occasion fait le
+    larron." And Juvenal's "Nemo repente fuit turpissimus."
+
+    [862] So Reiske very ingeniously.
+
+    [863] A rather far-fetched pedigree.
+
+    [864] See Pansanias, viii. 11; ix. 5, 10. See also Ovid,
+    "Metamorphoses," Book iii. 100-130.
+
+    [865] Compare "On Love," § ii.
+
+    [866] At Mallus, in Cilicia. See Pausanias, i. 34.
+
+    [867] Reading [Greek: philêdonias ischys] with Reiske.
+
+    [868] Reading [Greek: diapepoikilmenon on] with
+    Wyttenbach.
+
+    [869] A paronomasia on [Greek: genesis] as if [Greek:
+    epi gên neusis]. We cannot English it.
+
+    [870] Eurydice.
+
+    [871] "[Greek: mignymenon], Turn, et Bong.," _Reiske._
+    Surely the right reading.
+
+    [872] Latin Puteoli.
+
+    [873] Vespasian. See Suetonius, "Vespasian," ch. 24, as
+    to the particulars of his death.
+
+    [874] The reading is very doubtful. I have followed
+    Wyttenbach in reading [Greek: tribomenên tribên atelê].
+
+    [875] Such as that of the Danaides. So Wyttenbach.
+
+    [876] Adopting the arrangement of Wyttenbach.
+
+    [877] Compare Homer, "Odyssey," xxiv. 5-10.
+
+    [878] See Pausanias, vii. 17, for a sneaking kindness
+    for Nero.
+
+    [879] See Athenæus, 687 B.
+
+    [880] Reading [Greek: dia] with Reiske.
+
+
+
+
+AGAINST BORROWING MONEY.
+
+
+§ I. Plato in his Laws[881] does not permit neighbours to use one
+another's water, unless they have first dug for themselves as far as the
+clay, and reached ground that is unsuitable for a well. For clay, having
+a rich and compact nature, absorbs the water it receives, and does not
+let it pass through. But he allows people that cannot make a well of
+their own to use their neighbour's water, for the law ought to relieve
+necessity. Ought there not also to be a law about money, that people
+should not borrow of others, nor go to other people's sources of income,
+until they have first examined their own resources at home, and
+collected, as by drops, what is necessary for their use? But nowadays
+from luxury and effeminacy and lavish expenditure people do not use
+their own resources, though they have them, but borrow from others at
+great interest without necessity. And what proves this very clearly is
+the fact that people do not lend money to the needy, but only to those
+who, wanting an immediate supply, bring a witness and adequate security
+for their credit, so that they can be in no actual necessity of
+borrowing.[882]
+
+§ II. Why pay court to the banker or trader? Borrow from your own table.
+You have cups, silver dishes, pots and pans. Use them in your need.
+Beautiful Aulis or Tenedos will furnish you with earthenware instead,
+purer than silver, for they will not smell strongly and unpleasantly of
+interest, a kind of rust that daily soils your sumptuousness, nor will
+they remind you of the calends and the new moon, which, though the most
+holy of days, the money-lenders make ill-omened and hateful. For those
+who instead of selling them put their goods out at pawn cannot be saved
+even by Zeus the Protector of Property: they are ashamed to sell, they
+are not ashamed to pay interest on their goods when out at pawn. And yet
+the famous Pericles made the ornament of Athene, which weighed forty
+talents of fine gold, removable at will, for "so," he said, "we can use
+the gold in war, and at some other time restore as costly a one." So
+should we too in our necessities, as in a siege, not receive a garrison
+imposed on us by a hostile money-lender, nor allow our goods to go into
+slavery; but stripping our table, our bed, our carriages, and our diet,
+of superfluities, we should keep ourselves free, intending to restore
+all those things again, if we have good luck.
+
+§ III. So the Roman matrons offered their gold and ornaments as
+first-fruits to Pythian Apollo, out of which a golden cup was made and
+sent to Delphi;[883] and the Carthaginian matrons had their heads shorn,
+and with the hair cut off made cords for the machines and engines to be
+used in defence of their country.[884] But we being ashamed of
+independence enslave ourselves to covenants and conditions, when we
+ought to restrict and confine ourselves to what is useful, and dock or
+sell useless superfluities, to build a temple of liberty for ourselves,
+our wives, and children. The famous Artemis at Ephesus gives asylum and
+security from their creditors to debtors, when they take refuge in her
+temple; but the asylum and sanctuary of frugality is everywhere open to
+the sober-minded, affording them joyful and honourable and ample space
+for much ease. For as the Pythian Priestess told the Athenians at the
+time of the Median war that the god had given them wooden walls,[885]
+and they left the region and city, their goods and houses, and took
+refuge in their ships for liberty, so the god gives us a wooden table,
+and earthenware plate, and coarse garments, if we wish to live free.
+Care not for fine horses or chariots with handsome harness, adorned with
+gold[886] and silver, which swift interest will catch up and outrun, but
+mounted on any chance donkey or nag flee from the hostile and tyrannical
+money-lender, not demanding like the Mede land and water,[887] but
+interfering with your liberty, and lowering your status. If you pay him
+not, he duns you; if you offer the money, he won't have it; if you are
+selling anything, he cheapens the price; if you don't want to sell, he
+forces you; if you sue him, he comes to terms with you; if you swear, he
+hectors; if you go to his house, he shuts the door in your face; whereas
+if you stay at home, he billets himself on you, and is ever rapping at
+your door.
+
+§ IV. How did Solon benefit the Athenians by ordaining that debtors
+should no longer have to pay in person? For they are slaves to all
+money-lenders,[888] and not to them only, what would there be so
+monstrous in that? but to their slaves, who are insolent and savage
+barbarians, such as Plato represents the fiery torturers and
+executioners in Hades who preside over the punishment of the impious.
+For they make the forum a hell for wretched debtors, and like vultures
+devour and rend them limb from limb, "piercing into their bowels,"[889]
+and stand over others and prevent their tasting their own grapes or
+crops, as if they were so many Tantaluses. And as Darius sent Datis and
+Artaphernes to Athens with manacles and chains in their hands for their
+captives, so they bring into Greece boxes full of bonds and agreements,
+like fetters, and visit the towns and scour the country round, sowing
+not like Triptolemus harmless corn, but planting the toilsome and
+prolific and never-ending roots of debts, which grow and spread all
+round, and ruin and choke cities. They say that hares at once give birth
+and suckle and conceive again, but the debts of these knaves and
+barbarians give birth before they conceive; for at the very moment of
+giving they ask back, and take up what they laid down, and lend what
+they take for lending.
+
+§ V. It is a saying among the Messenians, that "there is a Pylos before
+Pylos, and another Pylos too." So it may be said with respect to these
+money-lenders, "there is interest before interest, and other interest
+too." Then of course they laugh at those natural philosophers who say
+that nothing can come of nothing, for they get interest on what neither
+is nor was; and they think it disgraceful to farm out the taxes, though
+the law allows it, while they themselves against the law exact tribute
+for what they lend, or rather, if one is to say the truth, defraud as
+they lend, for he who receives less than he signs his name for is
+defrauded. The Persians indeed think lying a secondary crime, but debt a
+principal one, for lying frequently follows upon debt, but money-lenders
+tell more lies, for they make fraudulent entries in their account-books,
+writing down that they have given so-and-so so much, when they have
+really given less. And the only excuse for their lying is covetousness,
+not necessity, not utter poverty, but insatiable greediness, the outcome
+of which is without enjoyment and useless to themselves, and fatal to
+their victims. For neither do they farm the fields which they rob their
+debtors of, nor do they inhabit their houses when they have thrust them
+out, nor use their tables or apparel, but first one is ruined, and then
+a second is hunted down, for whom the first one serves as a decoy. For
+the bane spreads and grows like a fire, to the destruction and ruin of
+all who fall into their clutches, for it consumes one after another; and
+the money-lender, who fans and feeds this flame to ensnare many, gets no
+more advantage from it but that some time after he can take his
+account-book and read how many he has sold up, how many turned out of
+house and home, and track the sources of his wealth, which is ever
+growing into a larger pile.
+
+§ VI. And do not think I say this as an enemy proclaiming war against
+the money-lenders,
+
+  "For never did they lift my cows or horses,"[890]
+
+but merely to prove to those who too readily borrow money what disgrace
+and servitude it brings with it, and what extreme folly and weakness it
+is. Have you anything? do not borrow, for you are not in a necessitous
+condition. Have you nothing? do not borrow, for you will never be able
+to pay back. Let us consider either case separately. Cato said to a
+certain old man who was a wicked fellow, "My good sir, why do you add
+the shame that comes from wickedness to old age, that has so many
+troubles of its own?" So too do you, since poverty has so many troubles
+of its own, not add the terrible distress that comes from borrowing
+money and from debt; and do not take away from poverty its only
+advantage over wealth, its freedom from corroding care. For the proverb
+that says, "I cannot carry a goat, put an ox on my shoulder," has a
+ridiculous ring. Unable to bear poverty, are you going to put on your
+back a money-lender, a weight hard to carry even for a rich man? How
+then, will you say, am I to maintain myself? Do you ask this, having two
+hands, two legs, and a tongue, in short, being a man, to love and be
+loved, to give and receive benefits? Can you not be a schoolmaster or
+tutor, or porter, or sailor, or make coasting voyages? Any of these ways
+of getting a livelihood is less disgraceful and difficult than to always
+have to hear, "Pay me that thou owest."
+
+§ VII. The well-known Rutilius went up to Musonius at Rome, and said to
+him, "Musonius, Zeus Soter, whom you imitate and emulate, does not
+borrow money." And Musonius smilingly answered, "Neither does he lend."
+For you must know Rutilius, himself a lender, was bantering Musonius for
+being a borrower. What Stoic inflatedness was all this! What need was
+there to bring in Zeus Soter? For all nature teaches the same lesson.
+Swallows do not borrow money, nor do ants, although nature has given
+them no hands, or reason, or profession. But men have intellect in
+excess, and so ingenious are they that they keep near them horses, and
+dogs, and partridges, and jackdaws. Why then do you despair, who are as
+impressible as a jackdaw, have as much voice as a partridge, and are as
+noble as a dog, of getting some person to befriend you, by looking after
+him, winning his affections, guarding him, fighting his battles? Do you
+not see how many opportunities there are both on land and sea? As Crates
+says,
+
+  "Miccylus and his wife, to ward off famine
+   In these bad times, I saw both carding wool."
+
+And King Antigonus asked Cleanthes, when he saw him at Athens after a
+long interval, "Do you still grind, Cleanthes?" And he replied, "I do, O
+king, but for my living, yet so as not to desert philosophy." Such was
+the admirable spirit of the man who, coming from the mill and
+kneading-trough, wrote with the hand that had baked and ground about the
+gods, and the moon, and stars, and the sun. But those kinds of labour
+are in our view servile! And so that we may appear free we borrow money,
+and flatter and dance attendance on slaves, and give them dinners and
+presents, and pay taxes as it were to them, not on account of our
+poverty (for no one lends money to a poor man), but from our love of
+lavish expenditure. For if we were content with things necessary for
+subsistence, the race of money-lenders would be as extinct as Centaurs
+and Gorgons are; it is luxury that has created them as much as
+goldsmiths, and silversmiths, and perfumers, and dyers in bright
+colours. For we do not owe money for bread and wine, but for estates,
+and slaves, and mules, and dining-rooms, and tables, and for our lavish
+public entertainments, in our unprofitable and thankless ambition. And
+he that is once involved in debt remains in it all his time, like a
+horse bitted and bridled that takes one rider after another, and there
+is no escape to green pastures and meadows, but they wander about like
+those demons who were driven out of heaven by the gods who are thus
+described by Empedocles:--
+
+  "Into the sea the force of heaven thrusts them,
+   The sea rejects them back upon the land;
+   To the sun's rays th' unresting earth remits them;
+   The sun anon whirls them to heaven again."
+
+So one after another usurer or trader gets hold of the poor wretch,
+hailing either from Corinth, or Patræ, or Athens, till he gets set on to
+by them all, and torn to bits, and cut into mince-meat as it were for
+his interest. For as a person who is fallen into the mire must either
+get up out of it or remain in it, and if he turns about in it, and
+wallows in it, and bedabbles his body all over in it, he contracts only
+the greater defilement, so by borrowing from one person to pay another
+and changing their money-lenders they contract and incur fresh interest,
+and get into greater liabilities, and closely resemble sufferers from
+cholera, whose case does not admit of cure because they evacuate
+everything they are ordered to take, and so ever add to the disease. So
+these will not get cleansed from the disease of debt, but at regular
+times in the year pay their interest with pain and agony, and then
+immediately another creditor presents his little account, so again their
+heads swim and ache, when they ought to have got rid of their debts
+altogether, and regained their freedom.
+
+§ VIII. I now turn my attention to those who are rich and luxurious, and
+use language like the following, "Am I then to go without slaves and
+hearth and home?" As if any dropsical person, whose body was greatly
+swollen and who was very weak, should say to his doctor, "Am I then to
+become lean and empty?" And why not, to get well? And do you too go
+without a slave, not to be a slave yourself; and without chattels, not
+to be another man's chattel. Listen to a story about two vultures; one
+was vomiting and saying it would bring its inside up, and the other who
+was by said, "What harm if you do? For it won't be your inside you bring
+up, but that dead body we devoured lately." And so any debtor does not
+sell his own estate, or his own house, but his creditor's, for he has
+made him by law master of them. Nay, but by Zeus, says one, my father
+left me this field. Yes, and your father also left you liberty and a
+status in the community, which you ought to value more than you do. And
+your father begot you with hand and foot, but should either of them
+mortify, you pay the surgeon to cut it off. Thus Calypso clad and
+"dressed" Odysseus "in raiment smelling sweet,"[891] like the body of an
+immortal, as a gift and token of her affection for him; but when his
+vessel was upset and he himself immersed, and owing to this wet and
+heavy raiment could hardly keep himself on the top of the waves, he
+threw it off and stripped himself, and covered his naked breast with
+Ino's veil,[892] and "swam for it gazing on the distant shore,"[893] and
+so saved his life, and lacked neither food nor raiment. What then? have
+not poor debtors storms, when the money-lender stands over them and
+says, _Pay_?
+
+  "Thus spoke Poseidon, and the clouds did gather,
+   And lashed the sea to fury, and at once
+   Eurus and Notus and the stormy Zephyr
+   Blew all together."[894]
+
+Thus interest rolls on interest as wave upon wave, and he that is
+involved in debt struggles against the load that bears him down, but
+cannot swim away and escape, but sinks to the bottom, and carries with
+him to ruin his friends that have gone security for him. But Crates the
+Theban, though he had neither duns nor debts, and was only disgusted at
+the distracting cares of housekeeping, gave up a property worth eight
+talents, and assumed the philosopher's threadbare cloak and wallet, and
+took refuge in philosophy and poverty. And Anaxagoras left his
+sheep-farm. But why need I mention these? since the lyric poet
+Philoxenus, obtaining by lot in a Sicilian colony much substance and a
+house abounding in every kind of comfort, but finding that luxury and
+pleasure and absence of refinement was the fashion there, said, "By the
+gods these comforts shall not undo me, I will give them up," and he left
+his lot to others, and sailed home again. But debtors have to put up
+with being dunned, subjected to tribute, suffering slavery, passing
+debased coin, and like Phineus, feeding certain winged Harpies, who
+carry off and lay violent hands on their food, not at the proper season,
+for they get possession of their debtors' corn before it is sown, and
+they traffic for oil before the olives are ripe; and the money-lender
+says, "I have wine at such and such a price," and takes a bond for it,
+when the grapes are yet on the vine waiting for Arcturus to ripen them.
+
+    [881] Page 844, A. B. C.
+
+    [882] Reading with Wyttenbach [Greek: didousi] and
+    [Greek: echousi].
+
+    [883] See Livy, v. 25.
+
+    [884] See Appian, lv. 26.
+
+    [885] See Herodotus, vii. 141-143; viii. 51.
+
+    [886] Reading with Reiske [Greek: katachrusa].
+
+    [887] The technical term for submission to an enemy. See
+    Pausanias, iii. 12; x. 20. Herodotus, v. 17, 18; vii.
+    133.
+
+    [888] Reading with Reiske [Greek: daneistais]. Perhaps
+    [Greek: aphanistais] originally came after [Greek:
+    agriois], and got somehow displaced.
+
+    [889] See Homer, "Odyssey," xi. 578, 579, and context.
+
+    [890] Homer, "Iliad," i. 154.
+
+    [891] "Odyssey," v. 264.
+
+    [892] "Odyssey," v. 333-375.
+
+    [893] "Odyssey," v. 439.
+
+    [894] "Odyssey," v. 291-295.
+
+
+
+
+WHETHER "LIVE UNKNOWN" BE A WISE
+PRECEPT.
+
+
+§ I. He who uttered this precept[895] certainly did not wish to live
+unknown, for he uttered it to let all the world know he was a superior
+thinker, and to get to himself unjust glory by exhorting others to shun
+glory.
+
+  "I hate the wise man for himself not wise."[896]
+
+They say that Philoxenus the son of Eryxis and Gnatho the Sicilian,
+being exceedingly greedy where good fare was going, would blow their
+nose in the dishes, to disgust all others at the table, that they alone
+might take their fill of the choicest dishes. So those that are
+insatiable pursuers of glory calumniate glory to others who are their
+rivals, that they may get it without antagonists. In this they resemble
+rowers, who face the stern of the vessel but propel it ahead, that by
+the recoil from the stroke of their oars they may reach port, so those
+that give vent to precepts like this pursue glory with their face turned
+in the opposite direction. For otherwise what need was there to utter a
+precept like this, or to write and hand it down to posterity, if he
+wished to live unknown to his own generation, who did not wish to live
+unknown to posterity?
+
+§ II. Look at the matter in the following way.[897] Has not that "live
+unknown" a villainous ring, as though one had broken open graves? Is
+your life so disgraceful that we must all be ignorant of it? For my part
+I should say, Even if your life be bad do not live unknown, but be
+known, reform, repent; if you have virtue, be not utterly useless in
+life; if you are vicious, do not continue unreformed. Point out then and
+define to whom you recommend this precept. If to an ignorant or wicked
+or senseless person, you resemble one who should say to a person in a
+fever or delirium, "Be unknown. Don't let the doctor know your
+condition. Go and throw yourself into some dark place, that you and your
+ailments may be unknown." So you say to a vicious man, "Go off with your
+vice, and hide your deadly and irremediable disease from your friends,
+fearful to show your superstitious fears, palpitations as it were, to
+those who could admonish you and cure you." Our remote ancestors paid
+public attention to the sick, and if any one had either had or cured a
+similar complaint, he communicated his experience to the patient, and so
+they say medical art became great by these contributions from
+experience. We ought also in the same way to expose to everyone diseased
+lives and the passions of the soul, and to handle them, and to examine
+the condition of each,[898] and say, Are you a passionate man? Be on
+your guard against anger. Are you of a jealous turn? Look to it. Are you
+in love? I myself was in love once, but I had to repent. But nowadays
+people deny and conceal and cloak their vices, and so fix them deeper in
+themselves.
+
+§ III. Moreover if you advise men of worth to live unknown and in
+obscurity, you say to Epaminondas, Do not be a general; and to Lycurgus,
+Do not be a legislator; and to Thrasybulus, Do not be a tyrannicide; and
+to Pythagoras, Do not teach; and to Socrates, Do not discourse; and
+first and foremost you bid yourself, Epicurus, to refrain from writing
+letters to your friends in Asia, and from enrolling Egyptian strangers
+among your disciples, and from dancing attendance on the youths of
+Lampsacus, and sending books to all quarters to display your wisdom to
+all men and all women, and leaving directions in your will about your
+funeral. What is the meaning of those common tables of yours? what that
+crowd of friends and handsome youths? Why those many thousand lines
+written and composed so laboriously on Metrodorus, and Aristobulus, and
+Chæredemus, that they may not be unknown even in death, if[899] you
+ordain for virtue oblivion, for art inactivity, for philosophy silence,
+and for success that it should be speedily forgotten?
+
+§ IV. But if you exclude all knowledge about life, like putting the
+lights out at a supper party, that you may go from pleasure to pleasure
+undetected,[900] then "live unknown." Certainly if I am going to pass my
+life with the harlot Hedeia, or my days with Leontium, and spurn at
+virtue, and put my _summum bonum_ in sensual gratifications, these are
+ends that require darkness and night, on these oblivion and ignorance
+are rightly cast. But if any one in nature sings the praises of the
+deity and justice and providence, and in morals upholds the law and
+society and the constitution, and in the constitution what is honourable
+and not expedient, why should he "live unknown"? Is it that he should
+instruct nobody, inspire in nobody an emulation for virtue, and be to
+nobody a pattern in good?[901] Had Themistocles been unknown at Athens,
+Greece would not have repelled Xerxes; had Camillus been unknown at
+Rome, Rome would not have remained a state; had Plato been unknown to
+Dion, Sicily would not have won its freedom. And as light, I take it,
+makes us not only visible but useful to one another, so knowledge gives
+not only glory but impetus to virtue. Epaminondas in obscurity up to his
+fortieth year was no use to the Thebans, but when his merits became
+known and he was put into power, he saved his state from ruin, and
+liberated Greece from slavery, making his abilities efficacious in
+emergency through his reputation like the bright shining of a light. For
+Sophocles' words,
+
+  "Brightly shines brass in use, but when unused
+   It groweth dull in time, and mars the house,"[902]
+
+are also appropriate to the character of a man, which gets rusty and
+senile by not mixing in affairs but living in obscurity. For mute
+inglorious ease, and a sedentary life devoted to leisure, not only
+injure the body but also the soul: and as hidden waters overshadowed and
+stagnant get foul because they have no outlet, so the innate powers of
+unruffled lives, that neither imbibe nor pass on anything, even if they
+had any useful element in them once, seem to be effete and wasted.
+
+§ V. Have you never noticed how when night comes on a tired languor
+seizes the body, and inactive torpor overpowers the soul, and reason
+shrinks within itself like a fire going out, and feeling quite worn out
+is gently agitated by disordered fancies, only just indicating that the
+man is alive? But when the sun rises and scares away deceitful dreams,
+and brings on as it were the everyday world[903] and with its light
+rouses and stimulates the thoughts and actions of everybody, then, as
+Democritus says, "men form new ideas for the day," and betake themselves
+to their various pursuits with mutual impetuosity, as if drawn by a
+strong impulse.
+
+§ VI. And I think that life itself, and the way we come into the world,
+is so ordained by the deity that we should know one another. For
+everyone comes into this great universe obscure and unknown casually and
+by degrees, but when he mixes with his fellows and grows to maturity he
+shines forth, and becomes well-known instead of obscure, and conspicuous
+instead of unknown. For knowledge is not the road to being, as some say,
+but being to knowledge, for being does not create but only exhibits
+things, as death is not the reducing of existence to non-existence, but
+rather the result of dissolution is obscurity. So people considering the
+Sun as Apollo according to hereditary and ancient institutions, call him
+Delius[904] and Pythius; whereas the lord of the world of darkness,
+whether god or demon, they call Hades[905] (for when we die we go into
+an unseen and invisible place), and the lord of dark night and idle
+sleep. And I think our ancestors called man himself by a word meaning
+light,[906] because by their relationship to light all have implanted in
+them a strong and vehement desire to know and to be known. And some
+philosophers think that the soul itself is light in its essence,
+inferring so on other grounds and because it can least endure ignorance
+about facts, and hates[907] everything obscure, and is disturbed at
+everything dark, which inspires fear and suspicion in it, whereas light
+is so dear and welcome to it that it thinks nothing otherwise delightful
+bearable without it, as indeed light makes every pleasure pastime and
+enjoyment gay and cheerful, like the application of some sweet and
+general flavour. But the man who thrusts himself into obscurity, and
+wraps himself up in darkness and buries himself alive, is like one who
+is dissatisfied with his birth, and renounces his being.
+
+§ VII. And yet _Pindar_ tells us[908] that the abode of the blest is a
+glorious existence, where the sun shines bright through the entire night
+in meadows red with roses, an extensive plain full of shady trees ever
+in bloom never in fruit, watered by gentle purling streams, and there
+the blest ones pass their time away in thinking and talking about the
+past and present in social converse....[909] But the third road is of
+those who have lived unholy and lawless lives, that thrusts their souls
+to Erebus and the bottomless pit, where sluggish streams of murky night
+belch forth endless darkness, which receive those that are to be
+punished and conceal them in forgetfulness and oblivion. For vultures do
+not always prey on the liver of wicked persons lying on the ground,[910]
+for it is destroyed by fire or has rolled away; nor does the carrying of
+heavy burdens press upon and tire out the bodies of those that undergo
+punishment,
+
+  "For their strength has no longer flesh and bones,"[911]
+
+nor have the dead any vestige of body that can receive the infliction of
+punishment that can make impression; but in reality the only punishment
+of those who have lived ill is infamy and obscurity and utter
+annihilation, which hurries them off to the dark river of oblivion,[912]
+and plunges them into the abyss of a fathomless sea, involving them in
+uselessness and idleness, ignorance and obscurity.
+
+    [895] Probably Epicurus, as we infer from the very
+    personal § iii.
+
+    [896] Euripides, Fragm. 930.
+
+    [897] Reading with Wyttenbach, [Greek: Alla touto men
+    tautê].
+
+    [898] Reading [Greek: ekastou] for [Greek: ekaston].
+    Reiske proposed [Greek: ekastôn].
+
+    [899] Reading [Greek: ei] (for [Greek: hina]) with
+    Xylander and Wyttenbach.
+
+    [900] Reading with Wyttenbach.
+
+    [901] Adopting the suggestion of Wyttenbach, "Forte
+    [Greek: kalou], at Amiot."
+
+    [902] Frag. 742.
+
+    [903] "Dormiens quisque in peculiarem abest mumdum,
+    expergefactus in communem redit."--_Xylander._ Compare
+    Herrick's Poem, "_Dreames._"
+
+    [904] Bright.
+
+    [905] Invisible.
+
+    [906] [Greek: phôs].
+
+    [907] Reading with Wyttenbach [Greek: echthairei].
+
+    [908] Reading [Greek: phêsin] for [Greek: physin].
+
+    [909] Hiatus hic valde deflendus.
+
+    [910] As was fabled about Tityus, "Odyssey," xi.
+    576-579.
+
+    [911] "Odyssey," xi. 219.
+
+    [912] So Reiske, [Greek: potamin tês lêthês].
+
+
+
+
+ON EXILE.
+
+
+§ I. They say those discourses, like friends, are best and surest that
+come to our refuge and aid in adversity, and are useful. For many who
+come forward do more harm than good in the remarks they make to the
+unfortunate, as people unable to swim trying to rescue the drowning get
+entangled with them and sink to the bottom together. Now the discourse
+that ought to come from friends and people disposed to be helpful should
+be consolation, and not mere assent with a man's sad feelings. For we do
+not in adverse circumstances need people to weep and wail with us like
+choruses in a tragedy, but people to speak plainly to us and instruct
+us, that grief and dejection of mind are in all cases useless and idle
+and senseless; and that where the circumstances themselves, when
+examined by the light of reason, enable a man to say to himself that his
+trouble is greater in fancy than in reality, it is quite ridiculous not
+to inquire of the body what it has suffered, nor of the mind if it is
+any the worse for what has happened, but to employ external sympathizers
+to teach us what our grief is.
+
+§ II. Therefore let us examine alone by ourselves the weight of our
+misfortunes, as if they were burdens. For the body is weighed down by
+the burden of what presses on it, but the soul often adds to the real
+load a burden of its own. A stone is naturally hard, and ice naturally
+cold, but they do not receive these properties and impressions from
+without; whereas with regard to exile and loss of reputation or honours,
+as also with regard to their opposites, as crowns and office and
+position, it is not their own intrinsic nature but our opinion of them
+that is the gauge of their real joy or sorrow, so that each person makes
+them for himself light or heavy, easy to bear or hard to bear. When
+Polynices was asked
+
+  "What is't to be an exile? Is it grievous?"
+
+he replied to the question,
+
+  "Most grievous, and in deed worse than in word."[913]
+
+Compare with this the language of Alcman, as the poet has represented
+him in the following lines. "Sardis, my father's ancient home, had I had
+the fortune to be reared in thee, I should have been dressed in gold as
+a priest of Cybele,[914] and beaten the fine drums; but as it is my name
+is Alcman, and I am a citizen of Sparta, and I have learned to write
+Greek poetry, which makes me greater than the tyrants Dascyles or
+Gyges." Thus the very same thing one man's opinion makes good, like
+current coin, and another's bad and injurious.
+
+§ III. But let it be granted that exile is, as many say and sing, a
+grievous thing. So some food is bitter, and sharp, and biting to the
+taste, yet by an admixture with it of sweet and agreeable food we take
+away its unpleasantness. There are also some colours unpleasant to look
+at, that quite confuse and dazzle us by their intensity and excessive
+force. If then we can relieve this by a mixture of shadow, or by
+diverting the eye to green or some agreeable colour, so too can we deal
+with misfortunes, mixing up with them the advantages and pleasant things
+we still enjoy, as wealth, or friends, or leisure, and no deficiency in
+what is necessary for our subsistence. For I do not think that there are
+many natives of Sardis who would not choose your fortune even with
+exile, and be content to live as you do in a strange land, rather than,
+like snails who have no other home than their shells, enjoy no other
+blessing but staying at home in ease.
+
+§ IV. As then he in the comedy that was exhorting an unfortunate friend
+to take courage and bear up against fortune, when he asked him "how,"
+answered "as a philosopher," so may we also play the philosopher's part
+and bear up against fortune manfully. How do we do when it rains, or
+when the North Wind doth blow? We go to the fire, or the baths, or the
+house, or put on another coat: we don't sit down in the rain and cry. So
+too can you more than most revive and cheer yourself for the chill of
+adversity, not standing in need of outward aid, but sensibly using your
+actual advantages. The surgeon's cupping-glasses extract the worst
+humours from the body to relieve and preserve the rest of it, whereas
+the melancholy and querulous by ever dwelling on their worst
+circumstances, and thinking only of them, and being engrossed by their
+troubles, make even useful things useless to them, at the very time when
+the need is most urgent. For as to those two jars, my friend, that
+Homer[915] says are stored in Heaven, one full of good fortunes, one of
+bad, it is not Zeus that presides as the dispenser of them, giving to
+some a gentle and even portion, and to others unmixed streams of evils,
+but ourselves. For the sensible make their life pleasanter and more
+endurable by mitigating their sorrows with the consideration of their
+blessings, while most people, like sieves, let the worst things stick to
+them while the best pass through.
+
+§ V. And so, if we fall into any real trouble or evil, we ought to get
+cheerfulness and ease of mind from the consideration of the actual
+blessings that are still left to us, mitigating outward trouble by
+private happiness. And as to those things which are not really evil in
+their nature, but only so from imagination and empty fancy, we must act
+as we do with children who are afraid of masks: by bringing them near,
+and putting them in their hands, and turning them about, we accustom
+them never to heed them at all: and so we by bringing reason to bear on
+it may discover the rottenness and emptiness and exaggeration of our
+fancy. As a case in point let us take your present exile from what you
+deem your country. For in nature no country, or house, or field, or
+smithy, as Aristo said, or surgery, is peculiarly ours, but all such
+things exist or rather take their name in connection with the person who
+dwells in them or possesses them. For man, as Plato says, is not an
+earthly and immovable but heavenly plant, the head making the body erect
+as from a root, and turned up to heaven.[916] And so Hercules said well,
+
+  "Argive or Theban am I, I vaunt not
+   To be of one town only, every tower
+   That does to Greece belong, that is my country."
+
+But better still said Socrates, that he was not an Athenian or Greek,
+but a citizen of the world (as a man might say he was a Rhodian or
+Corinthian), for he did not confine himself to Sunium, or Tænarum, or
+the Ceraunian mountains.
+
+  "See you the boundless reach of sky above,
+   And how it holds the earth in its soft arms?"
+
+These are the boundaries of our country, nor is there either exile or
+stranger or foreigner in these, where there is the same fire, water and
+air, the same rulers controllers and presidents, the sun the moon and
+the morning star, the same laws to all, under one appointment and
+ordinance the summer and winter solstices, the equinoxes, Pleias and
+Arcturus, the seasons of sowing and planting; where there is one king
+and ruler, God, who has under his jurisdiction the beginning and middle
+and end of everything, and travels round and does everything in a
+regular way in accordance with nature; and in his wake to punish all
+transgressions of the divine law follows Justice, whom all men naturally
+invoke in dealing with one another as fellow citizens.
+
+§ VI. As to your not dwelling at Sardis, that is nothing. Neither do all
+the Athenians dwell at Colyttus, nor all the Corinthians at Craneum, nor
+all the Lacedæmonians at Pitane. Do you consider all those Athenians
+strangers and exiles who removed from Melita to Diomea, where they call
+the month Metageitnion,[917] and keep the festival Metageitnia to
+commemorate their migration, and gladly and gaily accept and are content
+with their neighbourhood with other people? Surely you would not. What
+part of the inhabited world or of the whole earth is very far distant
+from another part, seeing that mathematicians teach us that the whole
+earth is a mere point compared to heaven? But we, like ants or bees, if
+we get banished from one ant-hill or hive are in sore distress and feel
+lost, not knowing or having learnt to make and consider all things our
+own, as indeed they are. And yet we laugh at the stupidity of one who
+asserts that the moon shines brighter at Athens than at Corinth, though
+in a sort we are in the same case ourselves, when in a strange land we
+look on the earth, the sea, the air, the sky, as if we doubted whether
+or not they were different from those we had been accustomed to. For
+nature makes us free and unrestrained, but we bind and confine immure
+and force ourselves into small and scanty space. Then too we laugh at
+the Persian kings, who, if the story be true, drink only of the water of
+the Choaspes, thus making the rest of the world waterless as far as they
+are concerned, but when we migrate to other places, we desire the water
+of the Cephisus, or we yearn for the Eurotas, or Taygetus, or Parnassus,
+and so make the whole world for ourselves houseless and homeless.
+
+§ VII. Some Egyptians, who migrated to Ethiopia because of the anger and
+wrath of their king, to those who begged them to return to their wives
+and children very immodestly exposed their persons, saying that they
+would never be in want of wives or children while so provided. It is far
+more becoming and less low to say that whoever has the good fortune to
+be provided with the few necessaries of life is nowhere a stranger,
+nowhere without home and hearth, only he must have besides these
+prudence and sense, as an anchor and helm, that he may be able to moor
+himself in any harbour. For a person indeed who has lost his wealth it
+is not easy quickly to get another fortune, but every city is at once
+his country to the man who knows how to make it such, and has the roots
+by which he can live and thrive and get acclimatized in every place, as
+was the case with Themistocles and Demetrius of Phalerum. The latter
+after his banishment became a great friend of Ptolemy at Alexandria, and
+not only passed his days in abundance, but also sent gifts to the
+Athenians. And Themistocles, who was publicly entertained at the king's
+expense, is stated to have said to his wife and children, "We should
+have been ruined, if we had not been ruined." And so Diogenes the Cynic
+to the person who said to him, "The people of Sinope have condemned you
+to banishment from Pontus," replied, "And I have condemned them to stay
+in Pontus, 'by the high cliffs of the inhospitable sea.'"[918] And
+Stratonicus asked his host at Seriphus, for what offence exile was the
+appointed punishment, and being told that they punished rogues by exile,
+said, "Why then are not you a rogue, to escape from this hole of a
+place?" For the comic poet says they get their crop of figs down there
+with slings, and that the island is very barely supplied with the
+necessaries of life.
+
+§ VIII. For if you look at the real facts and shun idle fancy, he that
+has one city is a stranger and foreigner in all others. For it does not
+seem to such a one fair and just to leave his own city and dwell in
+another. "It has been your lot to be a citizen of Sparta, see that you
+adorn your native city," whether it be inglorious, or unhealthy, or
+disturbed with factions, or has its affairs in disorder. But the person
+whom fortune has deprived of his own city, she allows to make his home
+in any he fancies. That was an excellent precept of Pythagoras, "Choose
+the best kind of life, custom will make it easy." So too it is wise and
+profitable to say here, "Choose the best and pleasantest city, time will
+make it your country, and a country that will not always distract you
+and trouble you and give you various orders such as, 'Contribute so much
+money, Go on an embassy to Rome, Entertain the prefect, Perform public
+duties.'" If a person in his senses and not altogether silly were to
+think of these things, he would prefer to live in exile in some island,
+like Gryarus or Cinarus,
+
+  "Savage, and fruitless, ill repaying tillage,"
+
+and that not in dejection and wailing, or using the language of those
+women in Simonides,
+
+  "I am shut in by the dark roaring sea
+   That foams all round,"
+
+but he will rather be of the mind of Philip, who when he was thrown in
+wrestling, and turned round, and noticed the mark his body made in the
+dust, said, "O Hercules, what a little part of the earth I have by
+nature, though I desire all the world!"
+
+§ IX. I think also you have seen Naxos, or at any rate Hyria, which is
+close here. But the former was the home of Ephialtes and Otus, and the
+latter was the dwelling-place of Orion. And Alcmæon, when fleeing from
+the Furies, so the poets tell us, dwelt in a place recently formed by
+the silting of the Achelous;[919] but I think he chose that little spot
+to dwell in ease and quiet, merely to avoid political disturbances and
+factions, and those furies informers. And the Emperor Tiberius lived the
+last seven years of his life in the island of Capreæ, and the sacred
+governing power of the world enclosed in his breast during all that time
+never changed its abode. But the incessant and constant cares of empire,
+coming from all sides, made not that island repose of his pure and
+complete. But he who can disembark on a small island, and get rid of
+great troubles, is a miserable man, if he cannot often say and sing to
+himself those lines of Pindar, "To love the slender cypress, and to
+leave the Cretan pastures lying near Ida. I have but little land, where
+I grow strong, and have nothing to do with sorrow or faction,"[920] or
+the ordinances of princes, or public duties in political emergencies, or
+state functions hard to get off.
+
+§ X. For if that seems a good saying of Callimachus, "Do not measure
+wisdom by a Persian rope," much less should we measure happiness by
+ropes and parasangs, and if we inhabit an island containing 200 furlongs
+only, and not (like Sicily) four days' sail round, ought we to wail and
+lament as if we were very unfortunate? For how does plenty of room bring
+about an easy life? Have you not heard Tantalus saying in the play,[921]
+
+  "I sow a field that takes twelve days to travel round,
+   The Berecyntian region,"
+
+but shortly after he says,
+
+  "My fortunes, that were once as high as heaven,
+   Now to the ground are fallen, and do say to me,
+  'Learn not to make too much of earthly things.'"
+
+And Nausithous leaving the spacious Hyperia because of the proximity of
+the Cyclopes, and migrating to an island "far from all enterprising
+men,"[922] and living an unsocial life,
+
+  "Apart from men beside the stormy sea,"[923]
+
+yet contrived to make the life of his citizens very pleasant. And the
+Cyclades were first inhabited by the sons of Minos, and afterwards by
+the sons of Codrus and Neleus, though foolish people now think they are
+punished if they are exiled to them. And yet what island used as a place
+of exile is not of larger extent than Scillus, where Xenophon after his
+military service saw a comfortable old age?[924] And the Academy, a
+small place bought for only 3,000 drachmæ,[925] was the domicile of
+Plato and Xenocrates and Polemo, who taught and lived there all their
+lives, except one day every year, when Xenocrates went to Athens to
+grace the festival of Dionysus, so they said, and to see the new plays
+exhibited. And Theocritus of Chios twitted Aristotle with loving to live
+at the courts of Philip and Alexander, and preferring to dwell at the
+mouth of the Borborus to dwelling in the Academy. For there is a river
+near Pella that the Macedonians call Borborus. As to islands Homer seems
+to sing their praise, and recommend them to us as if on purpose, as
+
+  "She came to Lemnos, town of sacred Thoas;"[926]
+
+and,
+
+  "What Lesbos has, the seat of the immortals;"[927]
+
+and,
+
+  "He captured lofty Scyros, citadel
+   Of Enyeus;"[928]
+
+and,
+
+  "And those who from Dulichium came, and from
+   The sacred islands called th' Echinades,
+   That lie across the sea opposite Elis;"[929]
+
+and of the illustrious men that dwelt in islands he mentions Æolus the
+favourite of the gods, and Odysseus most wise, and Ajax most brave, and
+Alcinous most kind to strangers.
+
+§ XI. When Zeno learned that the only ship he had left was with all its
+freight lost at sea, he said, "Fortune, you deal kindly with me,
+confining me to my threadbare cloak and the life of a philosopher." And
+a man not altogether silly, or madly in love with crowds, might, I
+think, not blame fortune for confining him in an island, but might even
+praise her for relieving him from weariness and anxiety, and wanderings
+in foreign countries, and perils by sea, and the uproar of the forum,
+and for giving him truly a secure, quiet, undistracted and private life,
+putting him as it were inside a circle in which everything necessary for
+him was contained. For what island has not a house, a promenade, a bath,
+and fish and hares for those who love fishing and field-sports? And the
+greatest blessing, quiet, which others frequently pant for, you can
+freely enjoy.[930] And whereas in the world,[930] when men are playing
+at dice or otherwise enjoying the privacy of their homes, informers and
+busybodies hunt them up and pursue them from their houses and gardens in
+the suburbs, and drag them by force to the forum and court, in an island
+no one comes to bother one or dun one or to borrow money, or to beg one
+to be surety for him or canvass for him: only one's best friends and
+intimates come to visit one out of good will and affection, and the rest
+of one's life is a sort of holy retirement to whoever wishes or has
+learnt to live the life of leisure. But he who thinks those happy who
+are always scouring the country, and pass most of their lives in inns
+and ferryboats, is like a person who thinks the planets happier than
+fixed stars. And yet every planet keeps its order, rolling in one
+sphere, as in an island. For, as Heraclitus says, the sun will never
+deviate from its bounds, for if it did, the Furies, who are the
+ministers of Justice, would find it out.
+
+§ XII. Let us use such and similar language, my friend, and harp upon
+it, to those who are banished to an island, and are debarred all access
+with others
+
+  "By the sea waves, which many keep apart."[931]
+
+But you who are not tied down to one spot, but only forbidden to live in
+one, have by that prohibition liberty to go to all others. Moreover to
+the considerations, I am not in office, or a member of the senate, or an
+umpire in the games, you may oppose these, I do not belong to any
+faction, I have no large sums to spend, I have not to dance attendance
+at the doors of the prefect, it is no odds to me who has got by lot the
+province, whether he is hot-tempered or an objectionable person. But
+just as Archilochus overlooked the fruitful fields and vineyards of
+Thasos, and abused that island as rocky and uneven, and said of it,
+
+  "It stands like donkey's chine crowned with wild forest,"
+
+so we, fixing our eyes only on one aspect of exile, its inglorious
+state, overlook its freedom from cares, its leisure, its liberty. And
+yet people thought the kings of Persia happy, because they passed their
+winter in Babylon, their summer in Media, and the pleasant season of
+spring at Susa. So can the exile be present at the Eleusinian mysteries,
+at the festival of Dionysus at Athens, at the Nemean games at Argos, at
+the Pythian games at Delphi, and can pass on and be a spectator of the
+Isthmian and Corinthian games, if he is fond of sight-seeing; and if
+not, he has leisure, can walk about, read, sleep without being
+disturbed, and can say like Diogenes, "Aristotle has to dine when Philip
+thinks fit, Diogenes can dine at any time he himself chooses," having no
+business, or magistrate, or prefect, to put him out of his general
+habits of living.
+
+§ XIII. And so it is that you will find few of the wisest and most
+intelligent men buried in their own countries, but most (even without
+any compulsion) have themselves weighed anchor, and transferred their
+course, and removed, some to Athens, some from it. For who ever bestowed
+such encomium upon his country as Euripides did in the following lines?
+
+  "First we are not a race brought in from other parts,
+   But are indigenous, when all other cities
+   Are, draughts-men like, transferred from place to place,
+   And are imported from elsewhere. And, lady,
+   If it is not beside the mark to boast,
+   We have above us a well-tempered sky,
+   A climate not too hot, nor yet too cold.
+   And all the finest things in Greece or Asia
+   We do procure as an attraction here."[932]
+
+And yet the author of these lines went to Macedonia, and lived all the
+latter part of his life at the court of Archelaus. And of course you
+have heard the following epitaph;
+
+  "Here lies Euphorion's son, Athenian Æschylus,
+   To whom death came in corn-producing Gela."
+
+For he, like Simonides before him, went to Sicily. And many have changed
+the commencing words of Herodotus, "This is the setting forth of the
+history of Herodotus of Halicarnassus" into "Herodotus of Thurii." For
+he migrated to Thurii, and participated in that colony. As to the divine
+and sacred spirit of the Muses, the poet of the Trojan war, Homer, did
+not many cities claim him as theirs, because he did not cry up one city
+only? And Hospitable Zeus has many great honours.
+
+§ XIV. And if anyone shall say that these pursued glory and honour, go
+to the philosophers, and their schools and lectures, consider those at
+the Lyceum, the Academy, the Porch, the Palladium, the Odeum. If you
+admire and prefer the Peripatetic school, Aristotle was a native of
+Stagira, Theophrastus of Eresus, Strato of Lampsacus, Glyco of Troas,
+Aristo of Ceos, Critolaus of Phaselis. If you prefer the Stoic school,
+Zeno was a native of Cittium, Cleanthes of Assus, Chrysippus of Soli,
+Diogenes of Babylon, Antipater of Tarsus; and the Athenian Archidemus
+migrated to the country of the Parthians, and left at Babylon a
+succession of the Stoic school. Who exiled these men? Nobody; it was
+their own pursuit of quiet, of which no one who is famous or powerful
+can get much at home, that made them teach us this by their practice,
+while they taught us other things by their precepts. And even nowadays
+most excellent and renowned persons live in strange lands, not in
+consequence of being expelled or banished, but at their own option, to
+avoid business and distracting cares, and the want of leisure which
+their own country would bring them. For it seems to me that the Muses
+aided our old writers to complete their finest and most esteemed works
+by calling in exile as a fellow-worker. Thus Thucydides the Athenian
+wrote the history of the war between the Peloponnesians and the
+Athenians in Thrace near the forest of Scapte, Xenophon wrote at Scillus
+in Elis, Philistus in Epirus, Timæus of Tauromenium at Athens, Androtion
+of Athens at Megara, and Bacchylides the poet[933] in Peloponnesus. All
+these and many more, though exiled from their country, did not despair
+or give themselves up to dejection, but so happy was their disposition
+that they considered exile a resource given them by fortune, whereby
+they obtained universal fame after their deaths, whereas no memorial is
+left of those who were factious against them and banished them.
+
+§ XV. He therefore is ridiculous who thinks that any ignominy attaches
+itself to exile. What say you? Was Diogenes without glory, whom
+Alexander saw basking in the sun, and stopped to ask if he wanted
+anything, and when he answered, "Nothing, but that you would get a
+little out of my light," Alexander, astonished at his spirit, said to
+his friends, "If I were not Alexander, I would be Diogenes." Was
+Camillus without glory when banished from Rome, of which he is now
+accounted the second founder? And indeed Themistocles did not lose by
+his exile the glory he had obtained among the Greeks, but he added to it
+among the barbarians, and there is no one so without honour, so ignoble,
+who would prefer to be Leobates who indicted him rather than
+Themistocles the exile, or Clodius who banished Cicero rather than the
+banished one, or Aristophon the accuser rather than Timotheus who got
+driven by him from his country.
+
+§ XVI. But since a good many are moved by the lines of Euripides, who
+seems to bring a strong indictment against exile, let us see what it is
+he says in each question and answer about it.
+
+  _Jocasta._ What is't to be an exile? Is it grievous?
+
+  _Polynices._ Most grievous, and in deed worse than in word.
+
+  _Jocasta._ What is its aspect? What is hard for exiles?
+
+  _Polynices._ This is the greatest, that they have no freedom.
+
+  _Jocasta._ This is a slave's life not to speak one's thoughts!
+
+  _Polynices._ Then one must put up with one's masters' follies.[934]
+
+But this is not a right or true estimate.[935] For first of all, not to
+say out all one thinks is not the action of a slave but of a sensible
+man, in times and matters that require reticence and silence, as
+Euripides himself has said elsewhere better,
+
+  "Be silent where 'tis meet, speak where 'tis safe."
+
+Then as for the follies of one's masters, one has to put up with them
+just as much in one's own country as in exile. Indeed, more frequently
+have the former reason to fear that the powerful in cities will act
+unjustly to them either through calumny or violence. But his greatest
+and absurdest error is that he takes away from exiles freedom of speech.
+It is wonderful, if Theodorus had no freedom of speech, that when
+Lysimachus the king said to him, "Did not your country cast you out
+because of your character?" replied, "Yes, as Semele cast out Dionysus,
+when unable to bear him any longer." And when he showed him Telesphorus
+in a cage,[936] with his eyes scooped out, and his nose and ears and
+tongue cut off, and said to him, "This is how I treat those that act ill
+to me." * *[937] And had not Diogenes freedom of speech, who, when he
+visited Philip's camp just as he was on the eve of offering battle to
+the Greeks, and was taken before the king as a spy, told him he had come
+to see his insatiable folly, who was going shortly to stake his
+dominions and life on a mere die. And did not Hannibal the Carthaginian
+use freedom of speech to Antiochus, though he was an exile, and
+Antiochus a king? For as a favourable occasion presented itself he urged
+the king to attack the enemy, and when after sacrifice he reported that
+the entrails forbade it, Hannibal chided him and said, "You listen
+rather to what flesh tells you than to the instruction of a man of
+experience." Nor does exile deprive geometricians or grammarians of
+their freedom of speech, or prevent their discussing what they know and
+have learnt. Why should it then good and worthy men? It is meanness
+everywhere that stops a man's speech, ties and gags his tongue, and
+forces him to be silent. But what are the next lines of Euripides?
+
+  _Jocasta._ Hopes feed the hearts of exiles, so they say.
+
+  _Polynices._ Hopes have a flattering smile, but still delay.[938]
+
+But this is an accusation against folly rather than exile. For it is not
+those who have learnt and know how to enjoy the present, but those who
+ever hang on the future, and hope after what they have not, that float
+as it were on hope as on a raft, though they never get beyond the
+walls.[939]
+
+  _Jocasta._ But did your father's friends do nothing for you?
+
+  _Polynices._ Be fortunate! Friends are no use in trouble.
+
+  _Jocasta._ Did not your good birth better your condition?
+
+  _Polynices._ 'Tis bad to want. Birth brought no bread to me.[940]
+
+But it was ungrateful in Polynices thus to rail against exile as
+discrediting his good birth and robbing him of friends, for it was on
+account of his good birth that he was deemed worthy of a royal bride
+though an exile, and he came to fight supported by a band of friends and
+allies, a great force, as he himself admits a little later,
+
+      "Many of the princes of the Danai
+  And from Mycenæ are with me, bestowing
+  A sad but necessary kindness on me."[941]
+
+
+Nor was there any more justice in the lament of his
+mother:--
+
+  "I never lit for you the nuptial torch
+   In marriage customary, nor did Ismenus
+   Furnish you with the usual solemn bath."[942]
+
+She ought to have been pleased and content to hear that her son dwelt in
+such a palace _as that at Argos_, and in lamenting that the nuptial
+torch was not lit, and that he had not had the usual bath in the river
+Ismenus, as though there was no water or fire at Argos for wedded
+people, she lays on exile the evils really caused by pride and
+stupidity.
+
+§ XVII. But exile, you will say, is a matter of reproach. It may be
+among fools, who also jeer at the beggar, the bald man, the dwarf, aye,
+and even the stranger and resident alien. But those who are not carried
+away in that manner admire good men, whether they are poor, or strangers
+or exiles. Do we not see that all men adore the temple of Theseus as
+well as the Parthenon and Eleusinium? And yet Theseus was an exile from
+Athens, though it was owing to him that Athens is now inhabited, and he
+was banished from a city which he did not merely dwell in, but had
+himself built. And what glory is left to Eleusis, if we are ashamed of
+Eumolpus, who migrated from Thrace, and taught the Greeks (as he still
+teaches them) the mysteries? And who was the father of Codrus that
+reigned at Athens? Was it not Melanthus, an exile from Messene? And do
+you not praise the answer of Antisthenes to the person who told him that
+his mother was a Phrygian, "So also is the mother of the gods." If you
+are twitted then with exile, why do you not answer, "The father of the
+glorious victor Hercules was an exile." And Cadmus, the grandfather of
+Dionysus, when he was sent from home to find Europa, and never came
+back, "though a Phoenician born he changed his country,"[943] and
+migrated to Thebes, and became[944] the grandfather of "Dionysus, who
+rejoices in the cry of Evoe, the exciter of women, who delights in
+frantic honours." As for what Æschylus obscurely hints at in the line,
+
+  "Apollo the chaste god, exile from heaven,"
+
+let me keep a religious silence, as Herodotus[945] says. And Empedocles
+commences his system of philosophy as follows, "It is an ordinance of
+necessity, an ancient decree of the gods, when anyone stains his hands
+with crime and murder, the long-lived demons get hold of him, so that he
+wanders away from the gods for thirty thousand years. Such is my
+condition now, that of an exile and wanderer from the gods." In these
+words he not only speaks of himself, but points out that all of us men
+similarly are strangers and foreigners and exiles in this world. For he
+says, "O men, it is not blood or a compounded spirit that made the being
+or beginning of the soul, but it is your earth-born and mortal body that
+is made up of these." He calls speciously by the mildest of names the
+birth of the soul that has come from elsewhere a living in a strange
+country. But the truth is the soul is an exile and wanderer, being
+driven about by the divine decrees and laws, and then, as in some
+sea-girt island, gets joined to the body like an oyster to its shell, as
+Plato says, because it cannot call to mind or remember from what honour
+and greatness of happiness it migrated, not from Sardis to Athens, nor
+from Corinth to Lemnos or Scyros, but exchanging heaven and the moon for
+earth and life upon earth, if it shifts from place to place for ever so
+short a time it is put out and feels strange, and fades away like a
+dying plant. But although one soil is more suitable to a plant than
+another, and it thrives and grows better on such a soil, yet no
+situation can rob a man of his happiness or virtue or sense. It was in
+prison that Anaxagoras wrote his squaring of the circle, and that
+Socrates, even after drinking the hemlock, talked philosophically, and
+begged his friends to be philosophers, and was esteemed happy by them.
+On the other hand, Phaëthon and Tantalus, though they got up to heaven,
+fell into the greatest misfortunes through their folly, as the poets
+tell us.
+
+    [913] Euripides, "Phoenissæ," 388, 389.
+
+    [914] Reading [Greek: bakelas]. _Gallus_ in Latin.
+
+    [915] "Iliad," xxiv. 527-533.
+
+    [916] Plato, "Timæus," p. 90 A. Compare Ovid,
+    "Metamorphoses," i. 84-86.
+
+    [917] Derived from [Greek: meta, geitôn], because then
+    people flitted and changed their neighbours.
+
+    [918] Euripides, "Iphigenia in Tauris," 253.
+
+    [919] See also Pausanias, viii. 24.
+
+    [920] Pindar, Fragm. 126.
+
+    [921] Æschylus, "Niobe," Fragm. 146.
+
+    [922] "Odyssey," vi. 8. I read [Greek: andrôn] as
+    Wyttenbach.
+
+    [923] "Odyssey," vi. 204.
+
+    [924] See Pausanias, v. 6.
+
+    [925] In our money about £121 17_s._ 6_d._
+
+    [926] "Iliad," xiv. 230.
+
+    [927] "Iliad," xxiv. 544.
+
+    [928] "Iliad," ix. 668.
+
+    [929] "Iliad," ii. 625, 626.
+
+    [930] So Reiske.
+
+    [931] "Iliad," xxi. 59.
+
+    [932] Euripides, Fragm. 950.
+
+    [933] Reiske suggests [Greek: Bakchylidês ho Keios]. A
+    very probable suggestion.
+
+    [934] Euripides, "Phoenissæ," 388-393.
+
+    [935] Omitting [Greek: prhôtôs], which probably got in
+    from [Greek: prôton] following, and for which Reiske
+    conjectured [Greek: horas hôs].
+
+    [936] Such as Cardinal Balue was shut up by Louis XI in
+    for fourteen years.
+
+    [937] The answer of Theodorus is wanting.
+
+    [938] Euripides, "Phoenissæ," 396, 397.
+
+    [939] That is, they never get any further.
+
+    [940] Euripides, "Phoenissæ," 402-405.
+
+    [941] Euripides, "Phoenissæ," 430-432.
+
+    [942] Ibid. 344-346.
+
+    [943] Reading [Greek: chthonos]. "Sic mutandum censet
+    Valckenarius."--_Wyttenbach._
+
+    [944] Through his daughter Semele.
+
+    [945] Herodotus, ii. 171.
+
+
+
+
+ON FORTUNE.
+
+
+§ I. "Fortune, not wisdom, rules the affairs of mortals."[946] And does
+not justice, and fairness, and sobriety, and decorum rule the affairs of
+mortals? Was it of fortune or owing to fortune that Aristides persevered
+in his poverty, when he might have been lord of much wealth? And that
+Scipio after taking Carthage neither saw nor received any of the spoil?
+Was it of fortune or owing to fortune that Philocrates spent on harlots
+and fish the money he had received from Philip? And that Lasthenes and
+Euthycrates lost Olynthus, measuring happiness by their belly and lusts?
+Was it of fortune that Alexander the son of Philip not only himself
+abstained from the captive women, but punished others that outraged
+them? Was it under the influence of an evil genius and fortune that
+Alexander,[947] the son of Priam, intrigued with the wife of his host
+and ran away with her, and filled two continents with war and evils? For
+if all these things are due to fortune, what hinders our saying that
+cats and goats and apes are under the influence of fortune in respect of
+greediness, and lust, and ribaldry?
+
+§ II. And if there are such things as sobriety and justice and
+fortitude, with what reason can we deny the existence of prudence, and
+if prudence exists, how can we deny the existence of wisdom? For
+sobriety is a kind of prudence, as people say, and justice also needs
+the presence of prudence. Nay more, we call the wisdom and prudence that
+makes people good in regard to pleasure self-control and sobriety, and
+in dangers and hardships endurance and fortitude, and in dealings
+between man and man and in public life equity and justice. And so, if we
+are to ascribe to fortune the acts of wisdom, let us ascribe justice and
+sobriety to fortune also, aye, and let us put down to fortune stealing,
+and picking pockets, and lewdness, and let us bid farewell to argument,
+and throw ourselves entirely on fortune, as if we were, like dust or
+refuse, borne along and hurried away by a violent wind. For if there be
+no wisdom, it is not likely that there is any deliberation or
+investigation of matters, or search for expediency, but Sophocles only
+talked nonsense when he said,
+
+  "Whate'er is sought is found, what is neglected
+   Escapes our notice;"[948]
+
+and again in dividing human affairs,
+
+  "What can be taught I learn, what can be found out
+   Duly investigate, and of the gods
+   I ask for what is to be got by prayer."[949]
+
+For what can be found out or learnt by men, if everything is due to
+fortune? And what deliberative assembly of a state is not annulled, what
+council of a king is not abrogated, if all things are subject to
+fortune? whom we abuse as blind because we ourselves are blind in our
+dealings with her. Indeed, how can it be otherwise, seeing that we
+repudiate wisdom, which is like plucking out our eyes, and take a blind
+guide of our lives?
+
+§ III. Supposing any of us were to assert that seeing is a matter of
+fortune, not of eyesight, nor of the eyes that give light, as Plato
+says, and that hearing is a matter of fortune, and not the imbibing of a
+current of air through the ear and brain, it would be well for us then
+to be on our guard against the evidence of our senses. But indeed nature
+has given us sight and hearing and taste and smell, and all other parts
+of the body and their functions, as ministers of wisdom and prudence.
+For "it is the mind that sees, and the mind that hears, everything else
+is deaf and blind." And just as, if there were no sun, we should have
+perpetual night for all the stars, as Heraclitus says, so man for all
+his senses, if he had no mind or reason, would be little better than the
+beasts. But as it is, it is not by fortune or chance that we are
+superior to them and masters of them, but Prometheus, that is reason, is
+the cause of this,
+
+  "Presenting us with bulls, horses, and asses,
+   To ease us of our toil, and serve instead,"
+
+as Æschylus says.[950] For as to fortune and natural condition, most of
+the beasts are better off than we are. For some are armed with horns and
+tusks and stings, and as for the hedgehog, as Empedocles says, it has
+its back all rough with sharp bristles, and some are shod and protected
+by scales and fur and talons and hoofs worn smooth by use, whereas man
+alone, as Plato says, is left by nature naked, unarmed, unshod, and
+uncovered. But by one gift, that of reason and painstaking and
+forethought, nature compensates for all these deficiencies. "Small
+indeed is the strength of man, but by the versatility of his intellect
+he can tame the inhabitants of the sea, earth, and air."[951] Nothing is
+more agile and swift than horses, yet they run for man; the dog is a
+courageous and high-spirited creature, yet it guards man; fish is most
+pleasant to the taste, the pig the fattest of all animals, yet both are
+food and delicacies for man. What is huger or more formidable in
+appearance than the elephant? Yet it is man's plaything, and a spectacle
+at public shows, and learns to dance and kneel. And all these things are
+not idly introduced, but to the end that they may teach us to what
+heights reason raises man, and what things it sets him above, and how it
+makes him master of everything.
+
+  "For we are not good boxers, nor good wrestlers,
+   Nor yet swift runners,"[952]
+
+for in all these points we are less fortunate than the beasts. But by
+our experience and memory and wisdom and cunning, as Anaxagoras says, we
+make use of them, and get their honey and milk, and catch them, and
+drive and lead them about at our will. And there is nothing of fortune
+in this, it is all the result of wisdom and forethought.
+
+§ IV. Moreover the labours of carpenters and coppersmiths and
+house-builders and statue-makers are affairs of mortals, and we see that
+no success in such trades is got by fortune or chance. For that fortune
+plays a very small part in the life of a wise man, whether coppersmith
+or house-builder, and that the greatest works are wrought by art alone,
+is shown by the poet in the following lines:--
+
+  "All handicraftsmen go into the street,
+   Ye that with fan-shaped baskets worship Ergane,
+   Zeus' fierce-eyed daughter;"[953]
+
+for Ergane[954] and Athene, and not Fortune, do the trades regard as
+their patrons. They do indeed say that Nealces,[955] on one occasion
+painting a horse, was quite satisfied with his painting in all other
+respects, but that some foam on the bridle from the horse's breath did
+not please him, so that he frequently tried to rub it out; at last in
+his anger he threw his sponge (just as it was, full of colours) at the
+picture, and this very wonderfully produced exactly the effect he
+desired. This is the only fortunate accident in art that history
+records. Artificers everywhere use rules and weights and measures, that
+none of their work may be done at random and anyhow. And indeed the arts
+may be considered as wisdom on a small scale, or rather as emanations
+from and fragments of wisdom scattered about among the necessities of
+life; as the fire of Prometheus is riddled to have been divided and
+scattered about in all quarters of the world. For thus small particles
+and fragments of wisdom, breaking up as it were and getting divided into
+pieces, have formed into order.
+
+§ V. It is strange then that the arts do not require fortune to attain
+to their ends, and yet that the most important and complete of all the
+arts, the sum total of man's glory and merit, should be so completely
+powerless. Why, there is a kind of wisdom even in the tightening or
+slackening of chords, which people call music, and in the dressing of
+food, which we call the art of cooking, and in cleaning clothes, which
+we call the art of the fuller, and we teach boys how to put on their
+shoes and clothes generally, and to take their meat in the right hand
+and their bread in the left, since none of these things come by fortune,
+but require attention and care. And are we to suppose that the most
+important things which make so much for happiness do not call for
+wisdom, and have nothing to do with reason and forethought? Why, no one
+ever yet wetted earth with water and then left it, thinking it would
+become bricks by fortune and spontaneously, or procured wool and
+leather, and sat down and prayed Fortune that it might become clothes
+and shoes; nor does anyone getting together much gold and silver and a
+quantity of slaves, and living in a spacious hall with many doors, and
+making a display of costly couches and tables, believe that these things
+will constitute his happiness, and give him a painless happy life secure
+from changes, unless he be wise also. A certain person asked the general
+Iphicrates in a scolding way who he was, as he seemed neither a
+heavy-armed soldier, nor a bowman, nor a targeteer, and he replied, "I
+am the person who rule and make use of all these."
+
+§ VI. So wisdom is neither gold, nor silver, nor fame, nor wealth, nor
+health, nor strength, nor beauty. What is it then? It is what can use
+all these well, and that by means of which each of these things becomes
+pleasant and esteemed and useful, and without which they are useless;
+and unprofitable and injurious, and a burden and disgrace to their
+possessor. So Hesiod's Prometheus gives very good advice to Epimetheus,
+"not to receive gifts from Olympian Zeus but to send them back,"[956]
+meaning external things and things of fortune. For as if he urged one
+who knew nothing of music not to play on the pipe, or one who knew
+nothing of letters not to read, or one who was not used to horses not to
+ride, so he advised him not to take office if he were foolish, nor to
+grow rich if he were illiberal, nor to marry if likely to be ruled by
+his wife. For success beyond their merit is to foolish persons a cause
+of folly, as Demosthenes said,[957] and good fortune beyond their merit
+is to those who are not sensible a cause of misfortune.[958]
+
+    [946] A line from Chæremon.
+
+    [947] Better known as Paris.
+
+    [948] "Oedipus Tyrannus," 110, 111. Wyttenbach compares
+    Terence, "Heauton Timorumenos," 675. "Nil tam
+    difficilest, quin quærende investigari possiet."
+
+    [949] Soph., Frag. 723.
+
+    [950] Æschylus, Fragm. 180. Reading [Greek: antidoula]
+    with Reiske and the MSS.
+
+    [951] Euripides, "Æolus," Fragm. 27.
+
+    [952] Homer, "Odyssey," viii. 246, 247.
+
+    [953] Soph., Frag. 724.
+
+    [954] "The Worker." Generally a title of Athene, as
+    Pausanias, i. 24; iii. 17; v. 14; vi. 26; viii. 32; ix.
+    26. Gataker thinks [Greek: kai tên] should be expunged.
+    Hercher omits [Greek: kai tên 'Athênan] altogether.
+
+    [955] So Hercher after Madvig. See Pliny, "Hist. Nat.,"
+    XXXV. 36, 20.
+
+    [956] Hesiod, "Works and Days," 86, 87.
+
+    [957] "Olynth.," i. 23.
+
+    [958] 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."
+
+
+
+INDEX.
+
+
+Abrotonus, 37.
+
+Absence, the test of affection, 122.
+
+Academy, the, 385.
+
+Achilles, 5, 52, 102, 172, 187, 196, 200, 271, 290, 291, 301, 319.
+
+Acropolis, statue of Leæna in the, 221.
+
+Admetus, 52.
+
+Adonis, 43, 352.
+
+Adultery, the fruit of curiosity, 245.
+  Love of change, 298.
+
+Æschines, 17, 188, 285.
+
+Æschylus, quoted or referred to, 33, 45, 47, 55, 61, 125,
+  126, 130, 176, 203, 205, 242, 271, 273, 385, 388, 393, 396.
+
+Æsculapius, 244, 270.
+
+Æsop, fables of alluded to, 72, 81, 88, 125, 142.
+
+Agamemnon, 292, 300, 301.
+
+Agathoclea, 37.
+
+Agathocles, 278, 324, 325, 347.
+
+Agave, 144.
+
+Agesilaus, 129, 136, 161, 166, 262, 264, 326.
+
+Agis, 294.
+
+Aglaonice, her knowledge of eclipses, 83.
+
+Ajax, 113, 347.
+
+Alcæus, 56, 59.
+
+Alcestis, 53.
+
+Alcibiades, 54, 128, 135, 160, 192, 294, 338.
+
+Alcman, 379.
+
+Alexander, the Great, 16, 50, 113, 124, 137, 151, 162, 172, 174,
+  184, 185, 195, 250, 270, 277, 280, 292, 301, 303, 314, 321, 389,
+  390, 394.
+
+Alexinus, 266.
+
+Ammonius, Plutarch's master, 194.
+
+Amoebeus, 102.
+
+Amphictyones, 121, 230.
+
+Anacharsis, 125, 219.
+
+Anacreon, 33.
+
+Anaxagoras, 136, 306, 373, 394, 397.
+
+Anaxarchus, 107, 113, 253, 292.
+
+Anger, how to restrain, 267-288.
+
+Animals, appeal to, 21-25.
+  Use of, 202.
+
+Answers, three different kinds of, 234.
+
+Anticyra, 284.
+
+Antigonus, 16, 38, 222, 258, 263, 276, 278, 326, 370.
+
+Antileon, 50.
+
+Antimachus, poet, 234.
+
+Antipater, 77, 124, 182, 237, 260, 297.
+
+Antipatridas, 50.
+
+Antiphanes, 125.
+
+Antiphon, 189.
+
+Antisthenes, 266.
+
+Antony, 176.
+
+Anytus, 54, 141.
+
+Apelles, 10, 171, 302.
+
+Aphrodite, 34, 43, 44, 49, 76, 78, 80, 219.
+
+Apollo, 154, 347, 377.
+
+Araspes, 136.
+
+Arcadio, 276.
+
+Arcesilaus, 180, 283.
+
+Archelaus, 258, 388.
+
+Archidamus, king, 2, 264.
+
+Archilochus, 215, 247, 387.
+
+Archytas, of Tarentum, 11, 15, 336.
+
+Ares, 44, 45, 47, 49.
+
+Argus, 146.
+
+Aristæus (the _Saint Hubert_ of the Middle Ages), 45.
+
+Aristides, 120, 136.
+
+Aristippus, 6, 32, 93, 127, 128, 240, 285, 297.
+
+Aristo, 98, 241.
+
+Aristocrates, 322.
+
+Aristogiton, 50, 67, 189, 220.
+
+Aristomenes, the hero, 52.
+
+Aristomenes, tutor of Ptolemy Epiphanes, 195.
+
+Aristonica, 37.
+
+Aristophanes, 15, 27, 43, 93, 195, 241.
+
+Aristotle, 100, 101, 110, 124, 162, 215, 270, 278, 281, 303, 326,
+  386.
+
+Arisinoe, sister and wife of Ptolemy Philadelphus, 16.
+
+Artemis, 367.
+
+Asopichus, 52.
+
+Ass-driver, story of Athenian, 282.
+
+Athene, ornament of, 366.
+  Athene and the Satyr, 273.
+  Athene Chalcioecus, 228.
+  Called Ergane, 397.
+
+Athenians, oracle given to the, 367.
+
+Attis, 43.
+
+Augustus, 189, 224, 225.
+
+Aulis, famous for earthenware, 366.
+
+
+Bacchis, 37.
+
+Barbers, a talkative race, 226, 227.
+
+Baxter, Richard, and Plutarch, Preface, viii, note.
+
+Belestiche, 38.
+
+Bellerophon, 246, 255.
+
+Bessus, story about, 341.
+
+Bias, 176, 217, 332.
+
+Bion, 10, 67, 132, 172, 258, 354.
+
+Bocchoris, 255.
+
+Books, value of, 12.
+
+Boys, not to be overworked, 13.
+  To be taught to speak the truth, 16.
+  Love of, 17, 31, 33-35, 50, 51, 52, 54, 61, 64, 65, 67.
+
+Brasidas, 120, 126, 331.
+
+Briareus, 146, 150, 299.
+
+Brides, custom of in Boeotia, 70, 71.
+  Custom of at Leptis in Libya, 79.
+
+
+Caeneus, his change of sex, 120.
+
+Cæsar, Julius, 210.
+
+Callimachus, 272, 385.
+
+Callisthenes, 270.
+
+Callixenus, 141.
+
+Camma, story about, 63, 64.
+
+Carneades, 172, 235, 237, 306, 310.
+
+Cassander, 256, 339, 351.
+
+Cassandra, 347.
+
+Cato, 48, 72, 211, 212, 263, 325, 369.
+
+Cebes, 17.
+
+Cephisocrates, 181.
+
+Cephisodorus, 52.
+
+Ceramicus, at Athens, 219, 259.
+
+Cestus of Aphrodite, 76, 219.
+
+Chæron, son of Plutarch, 87.
+
+Chæron, and Chæronea, 238.
+
+Chæronea, Plutarch's native place, 238.
+
+Chalcis, people of, 51.
+
+Chameleon, 158, 162.
+
+Character, moral, 102.
+
+Childless, paid court to, 28.
+
+Chilo, 151, 202.
+
+Chrysippus, 44, 99, 110, 113, 114, 115.
+
+Cicero, 210, 318, 320, 390.
+
+Cimon, father of Miltiades, 27, 52.
+
+Claudia, 84.
+
+Cleanthes, 370.
+
+Clearchus, 191.
+
+Cleomachus, 51.
+
+Cleonice, 343, 344.
+
+Clitus, 113, 195, 277.
+
+Clodius, 231, 232.
+
+Clytæmnestra, dream of, 343.
+
+Conjugal constancy, 81.
+  Conjugal precepts, 70-84.
+
+Contentedness of mind, on, 289-311.
+
+Contracts, 139.
+
+Corax, 352.
+
+Cornelia, sister of Scipio, 84.
+
+Correction of servants, 279-281.
+
+Crassus, 207, 208.
+
+Crates, 76, 141, 191, 203, 292, 328, 370, 372.
+
+Creon, his daughter, 151.
+
+Crete, 202.
+
+Crisso, 172.
+
+Croesus, 171, 192.
+
+Ctesiphon, 275.
+
+Curiosity, 238-252.
+
+Cybele, 47, 55, 82, 379.
+
+Cyclades, 385.
+
+Cynic, story about, 258.
+
+Cynosarges, 32, note.
+
+Cyrus, 79, 236, 250, 314, 326.
+
+
+Danaus, 27.
+
+Darius, 157, 250.
+
+Deity, on those who are punished late by the, 331-365.
+
+Demaratus, 193.
+
+Demetrius, 8, 191, 230.
+
+Democritus, 14, 110, 129, 142, 249, 377.
+
+Demosthenes, 9, 128, 192, 205, 257, 259, 320, 321, 323, 331, 399.
+
+Diogenes, 2, 7, 93, 118, 123, 124, 127, 131, 140, 141, 193, 201, 203,
+  205, 248, 258, 259, 282, 292, 294, 301, 311, 383, 388, 389, 390,
+  391.
+
+Dion, 11, 151, 161, 162, 192, 256.
+
+Dionysius, the tyrant of Sicily, 76, 151, 160, 161, 162, 163, 168, 187,
+  188, 189, 226, 230, 261, 294, 321, 339.
+
+Dionysius, a Corinthian poet, 51.
+
+Dionysus (the Latin _Bacchus_), 45, 47, 91, 145, 393.
+
+Dioxippus, 248.
+
+Disease, the sacred, 41, note.
+
+Disorders, of mind or body, which worse? 142, 145.
+
+Dolon, 113, 120.
+
+Domitian, 251.
+
+Domitius, 207, 211.
+
+Dorian measure, 134.
+
+Drink, 2, 216, 217, 284.
+
+Dryads, 45.
+
+
+Earthenware, 366.
+
+Education, 1-21.
+
+Egyptian, answer of an, 240.
+
+Emerson, on Plutarch, _see_ Title-page, and Preface, p. ix.
+
+Empedocles, 43, 145, 149, 180, 288, 305, 371, 393, 396.
+
+Empone, her devotion to her husband, 67-69.
+
+Enemies, how a man may be benefited by his, 201-213.
+
+Enthusiasm, 47.
+
+Envy, 212, 213, 243, 304.
+  On envy and hatred, 312-315.
+  How one can praise oneself without exciting envy, 315-331.
+
+Epaminondas, 11, 52, 136, 161, 294, 318, 321, 326, 376.
+
+Ephesus, 367.
+
+Ephorus, 236.
+
+Epicharmus, 188, 189, 350.
+
+Epicureans, argued against, 21-28, 373-378.
+
+Epicurus, 24, 291, 306, 373, 375.
+
+Epitaphs, 247, 248.
+
+Erasistratus, 25, 244.
+
+Ergane, name of Athene, 397.
+
+Eumenes, 222.
+
+Euphemism, 112, 143, 144, 167.
+
+Euphorion, 303.
+
+Eupolis, 163.
+
+Euripides, quoted or referred to, 1, 8, 9, 14, 17, 27, 28, 40, 42, 43,
+  44, 50, 53, 56, 58, 60, 67, 79, 80, 86, 89, 107, 112, 119, 136, 138,
+  144, 146, 150, 151, 152, 155, 160, 170, 178, 179, 182, 190, 191, 194,
+  196, 197, 199, 205, 206, 207, 209, 214, 216, 222, 223, 236, 247, 251,
+  255, 256, 260, 261, 262, 270, 287, 290, 292, 293, 301, 305, 307, 309,
+  310, 315, 325, 332, 333, 334, 345, 346, 373, 379, 383, 388, 390, 391,
+  392, 397.
+
+Eurydice of Hierapolis, 21.
+
+Eurydice, wife of Orpheus, 53.
+
+Euthydemus, 283.
+
+Eutropio, cook to King Antigonus, 16.
+
+Evenus, sayings of, 27, 155.
+
+Exercise, value of, 12.
+
+Exile, 378-394.
+
+
+Fabius Maximus, 224, 225.
+
+Fabricius, 294.
+
+Family, defects and idiosyncrasies of, 356, 357.
+
+Fancy, power of, 307.
+
+Fathers, not to be too strict, 20.
+  To set a good example to their sons, 20, 21.
+  The _jus trium liberorum_, 22.
+  Saying of Evenus about fathers, 27.
+
+Favour, _the_, 33, 34.
+  Reminding of favours unpleasant, 181.
+
+Feast, every day a, 311.
+
+Fickleness, 146.
+
+Flatterers, 19.
+  Saying of Phocion about, 77, 182.
+  How to be discerned from friends, 153-201.
+
+Flute-girls at marriages, 40.
+
+Fortune, not to be railed at, 89-91.
+  Fortune's rope-dance, 139.
+  Fortune and vice, 140, 141.
+  On Fortune, 394-399.
+
+Freedom of speech, 185-201.
+
+Friends, on abundance of, 145-153.
+  Friendship going in pairs, 146, 147.
+  Originated by similarity, 152, 158, 159.
+  How friends are to be distinguished from flatterers, 153-201.
+
+
+Galba, story about, 49.
+
+Geese, ingenuity of, 229.
+
+Germanicus, idiosyncrasy of, 312.
+
+Glaucus, son of Epicydes, 353.
+
+Gobryas, 157.
+
+Gods considered as forces, 44, 302.
+  Perform their benefits secretly, 181.
+
+Gorgias, 81.
+
+Gorgo, wife of Leonidas, 84.
+
+Gracchus, 273.
+
+Great, the, especially open to flatterers, 184, 185.
+
+Grief, immoderate at death to be avoided, 86, 87, 88.
+  Unexpected grief worst, 113, 306.
+
+Gylippus, 15.
+
+
+Habit, force of, 3, 4, 337.
+
+Hannibal, remark of, 391.
+
+Happiness, the mind the seat of, 95.
+
+Hares, 368.
+
+Harmodius, 67, 189, 220.
+
+Hatred, and envy, 312-315.
+
+Hegesias, 28.
+
+Helicon, Mount, 29, 30.
+
+Helots, 272.
+
+Hemlock, how affected by wine, 228.
+
+Heraclea, 343.
+
+Heraclitus, 41, 93, 231, 276, 350, 387, 396.
+
+Hercules, 39, 52, 299, 321, 347, 348, 352.
+
+Heredity, 1, 2, 351, 355.
+
+Hermes, his functions, 46.
+  Proverbial saying about, 215.
+
+Herodotus, 72, 94, 141, 157, 171, 192, 299, 367, 388, 393.
+
+Herophilus, 244.
+
+Herrick, and Plutarch, _see_ Preface, viii, 288, note.
+
+Hesiod, quoted or alluded to, 14, 36, 44, 96, 121, 123, 155, 180, 212,
+  256, 261, 290, 304, 341, 355, 398, 399.
+
+Hiero, 209, 338.
+
+Hieronymus, 271, 281.
+
+Hipparchus, dream of, 343.
+
+Hippocrates, 132, 237, 238.
+
+Hippothorus, a tune, 70.
+
+Homer, alluded to or quoted, 16, 23, 24, 26, 33, 44, 45, 48, 52, 54, 55,
+  56, 61, 65, 66, 71, 75, 76, 80, 83, 91, 95, 101, 102, 108, 110, 113,
+  117, 118, 122, 127, 128, 130, 132, 138, 139, 142, 147, 149, 160, 161,
+  165, 170, 172, 176, 179, 187, 192, 195, 196, 197, 199, 200, 204, 209,
+  216, 217, 218, 219, 221, 222, 223, 226, 227, 235, 239, 246, 247, 254,
+  268, 270, 271, 272, 281, 283, 284, 290, 291, 292, 300, 301, 302, 304,
+  307, 308, 309, 313, 318, 319, 322, 323, 324, 326, 327, 329, 340, 341,
+  347, 352, 368, 369, 372, 378, 385, 386, 387, 397, 398.
+
+Hyperides, 187.
+
+Hypsipyle, her foster-child, 146.
+
+
+Ibycus, story about, 228.
+
+Idæan Dactyli, 136.
+
+Ignorance of self, 143.
+
+Imagination, power of, 101, 102.
+
+Indian wives, 140.
+  Indian sages, 140, 141.
+
+Infants, death of, 92.
+
+Iolaus, nephew of Hercules, 39, 52.
+
+Iphicrates, answer of, 94, 398.
+
+
+Knowledge of self, 154, 185, 207, 302.
+
+
+Labour, its power, 3.
+
+Lacydes, friend of Arcesilaus, 181.
+
+Lacydes, king of the Argives, 208.
+
+Lais, famous courtesan, 32, 49, 63.
+
+Law, martial, 211.
+
+Leæna, her heroism, 220, 221.
+
+Lemnos, the women of, 41.
+
+Leo of Byzantium, saying of, 206.
+
+Life, the three kinds of, 11.
+  Like a game at dice, 293.
+  Chequered, 305.
+  "Live unknown," whether a wise precept, 373-378.
+
+Litigation, evil effects of, 145.
+
+Livia, wife of Augustus, 225.
+
+Liver, the seat of desire, 115.
+
+Locrians, custom of the, 347.
+
+Locris, authorities of, 245.
+
+Love, to one's offspring, 21-28.
+  On love generally, 29-69.
+  God of Love, his festival at Thespiæ, 29, 63.
+  Pandemian and Celestial love, 57.
+  No strong love without jealousy, 135.
+  Lovers admire even the defects of their loves, 136, 167, 168, 209,
+    213.
+  Love blind, 153.
+
+Loxias, name of Apollo, meaning of, 231.
+
+Lyciscus, 332, 333.
+
+Lycurgus, 3, 136, 230, 320.
+
+Lydiades, 238.
+
+Lydian measure, 134.
+  Lydian produce, 145.
+
+Lynceus, 203.
+
+Lysander, 76, 262.
+
+Lysias, 218.
+
+Lysimache, 263.
+
+Lysimachus, king, 225, 241, 344, 390, 391.
+
+
+Mæcenas, 49.
+
+Magas, 113, 276, 277.
+
+Man, his wretchedness, 26, 142.
+  Different views of men, 114.
+  Man's various idiosyncrasies and fortunes, 149.
+
+Marriage, 20, 31-39, 63-69.
+  Hesiod on the proper age for marriage, 36.
+  No _Meum_ and _Tuum_ to exist in marriage, 62, 74, 75.
+  Mutual respect a vital necessity in marriage, 62.
+  Conjugal Precepts, 70-84.
+
+Marsyas, 273.
+
+Means, various kinds of, 104, 105.
+
+Measures, Dorian and Lydian, 134.
+
+Median war, 367.
+
+Medius, 184, 303.
+
+Megabyzus, 171, 302.
+
+Megara, wife of Hercules, 39.
+
+Megarians, their sacrifice to Poseidon, 133.
+
+Melanippus, 50.
+
+Melanthius, 81, 336.
+
+Meleager, 52.
+
+Meletus, 120, 141.
+
+Memory, the storehouse of learning, 14.
+
+Menander, 55, 96, 114, 115, 146, 150, 164, 173, 179, 257, 291, 305, 307,
+  310, 330.
+
+Menedemus, 98, 130, 165, 303.
+
+Metageitnion, 382.
+
+Metella, wife of Sulla, 219.
+
+Metellus, 222, 277, 320.
+
+Metrocles, 140, 295.
+
+Metrodorus, saying of, 77.
+
+Mice, dislike to, 312.
+
+Miltiades, the son of Cimon, 27, 135, 338.
+
+Mirrors of the ancients, 59, note.
+  Comparison of wives to mirrors, 73.
+  Proper use of the mirror, 76.
+  Comparison of the flatterer to a mirror, 161.
+
+Mithridates, 170, 219.
+
+Money, against borrowing, 365-373.
+
+Montaigne, and Plutarch, Preface, vii.
+
+Mothers, to be carefully selected, 1.
+  To suckle their children, 4.
+
+Munychia, 38.
+
+Music, power of, 102.
+
+Musonius, 370.
+
+
+Nasica, saying of, 205.
+
+Nations, most warlike also most amorous, 52.
+
+Natures, great, 338.
+
+Nealces, story about, 397.
+
+Neglect, not liked, 150.
+
+Neocles, father of Themistocles, 27.
+
+Nero, 151, 168, 175, 220, 284, 365.
+
+Nicostratus, 49, 264.
+
+Night, Greek word for, 249.
+
+Ninus and Semiramis, 37, 38.
+
+Niobe, 50.
+
+No, saying, 255, 260, 262.
+
+
+Ocnus, 304.
+
+Odysseus, self-restraint of, 101, 221, 307.
+
+Oedipus, 28, 197, 250, 251.
+
+Oenanthe, 37.
+
+Old age querulous, 329.
+
+Olympia, remarkable portico at, 214.
+
+Olympias, wife of King Philip, 75, 76.
+
+Olynthus, 305.
+
+Onomademus, wise advice of, 212.
+
+Oratory, extempore and prepared, 9, 10, 128.
+  Laconic oratory, 230.
+
+Orpheus, 53.
+
+
+Paley, F. A., on the Moralia, Preface, vii.
+
+Pan, 47.
+
+Panthea, 136.
+
+Parmenides, his Cosmogony, 44.
+
+Parmenio, 151.
+
+Parthian juice, 141.
+
+Passions, difference in, 113, 114.
+
+Patroclus, 172, 187, 319, 325.
+
+Pausanias and Cleonice, 343, 344.
+
+Pederasty, _see_ Boys, love of.
+
+Perfection, not in mortals, 287.
+
+Pericles, son of Xanthippus, 9, 11, 27, 258, 317, 323, 340, 349, 366.
+
+Perseus, 192, 193, 307.
+
+Persia, kings of, 73, 124, 140, 382, 387.
+
+Phäethon, 293, 347, 394.
+
+Phalaris, 120, 168, 339.
+
+Phayllus and his wife, 49, 50.
+
+Phidias, 78.
+
+Philip, King, 49, 50, 75, 80, 82, 188, 193, 230, 247, 276, 277, 384.
+
+Philippides, comic poet, 32, 225, 241.
+
+Philosophy, its importance, 11, 97, 98.
+  Philosophers' dress, 129, 141, 160, 203.
+  Birthplace of various philosophers, 389.
+
+Philotas, 151.
+
+Philotimus, 198.
+
+Philoxenus, 373.
+
+Phocion, 77, 136, 182, 260, 280, 319, 327, 328.
+
+Phocylides, 5.
+
+Phoenix, tutor of Achilles, 5, 196.
+
+Phryne, 38, 49.
+
+Phrynis, 134.
+
+Pindar, 33, 34, 45, 54, 116, 138, 183, 190, 205, 210, 212, 267, 275,
+  294, 302, 303, 310, 315, 316, 335, 339, 348, 355, 377, 384.
+
+Pirithous, 151.
+
+Piso, Pupius, story about, 231, 232.
+
+Pittacus, 222, 300.
+
+Plato, 2, 5, 7, 8, 12, 15, 17, 27, 29, 34, 47, 49, 62, 66, 74, 77, 82,
+  83, 93, 96, 99, 100, 106, 113, 114, 115, 118, 120, 125, 132, 135, 136,
+  153, 154, 157, 158, 160, 161, 162, 167, 187, 188, 192, 194, 196, 206,
+  209, 213, 220, 230, 255, 261, 264, 274, 286, 287, 293, 294, 306, 311,
+  334, 335, 336, 341, 342, 365, 385, 393, 395, 396.
+
+Plutarch's wife, _see_ Timoxena.
+
+Polemo, 196, 285, 385.
+
+Polycletus, 138.
+
+Polypus, the, 152, 158, 161.
+
+Polysperchon, 256, 261.
+
+Pompey, the Great, 208, 210, 340.
+  His father Pompeius Strabo, 340.
+
+Portico, remarkable, 214.
+
+Porus, 277.
+
+Poseidon, 133.
+
+Postumia, 208.
+
+Praise of self, 315-331.
+
+Proteus, 152.
+
+Proverbs, 4, 5, 9, 14, 18, 19, 20, 49, 62, 75, 80, 82, 121, 146, 147,
+  154, 157, 175, 183, 189, 212, 215, 217, 235, 260, 263, 306, 317,
+  333, 334, 341, 355, 369.
+
+Ptolemy Auletes, 168.
+
+Ptolemy Epiphanes, 195.
+
+Ptolemy Philadelphus, 16.
+
+Ptolemy Philopator, 168.
+
+Ptolemy Physcon, 174.
+
+Punishment, on those that receive late punishment from the Deity,
+  331-365.
+
+Puppies, differently trained, 3, 4.
+
+Pydna, 192.
+
+Pyrrho, saying of, 132.
+
+Pythagoras, 2, 18, 19, 100, 151, 194, 211, 240, 245, 383.
+
+Pythian Priestess, 233, 367.
+
+
+Reason, power of, 101, 133, 221, 289.
+
+Remorse, 344, 345.
+
+Repartee, 206, 207.
+
+Respites, 339.
+
+Rusticus, 251.
+
+Rutilius, 370.
+
+
+Sabinus, story about, 67-69.
+
+Sappho, 34, 55, 84, 130, 274.
+
+Saturnalia, 311, note.
+
+Satyr, story about the, 202, 203.
+
+Scaurus, 211.
+
+Scilurus, and the bundle of sticks, 231.
+
+Scipio, 318.
+
+Sejanus, 151.
+
+Seleucus Callinicus, 226.
+
+Self, love of, 153, 154, 301.
+  Ignorance of, 143.
+  Knowledge of, 154, 185, 207, 302.
+
+Semiramis, 37, 38.
+
+Senator, story about Roman, 223, 224.
+
+Seneca, 284.
+
+Sextius, 123.
+
+Shyness, 252-267.
+
+Silence, benefit of, 220-222, 230-232, 237.
+
+Simonides, 23, 106, 108, 126, 135, 154, 183, 184, 212, 237, 246, 299,
+  344, 384.
+
+Sinatus, 63, 64.
+
+Sinorix, 63, 64.
+
+Socrates, 2, 8, 15, 17, 54, 76, 136, 140, 145, 188, 192, 194, 196, 210,
+  232, 234, 235, 240, 250, 271, 277, 283, 292, 293, 299, 300, 308, 314,
+  336, 394.
+
+Solon, 33, 34, 56, 124, 171, 192, 213, 303, 335, 367.
+  His legislation for husbands, 65.
+  His direction to brides, 70.
+
+Sophocles, quoted or referred to, 3, 43, 44, 47, 49, 50, 53, 62, 64, 76,
+  106, 122, 125, 134, 148, 150, 162, 197, 200, 207, 218, 227, 232, 242,
+  249, 251, 255, 272, 278, 281, 286, 295, 319, 376, 395, 397.
+
+Sotades, 16.
+
+Speusippus, nephew of Plato, 15, 192, 196.
+
+Step-ladders, 156.
+
+Step-mothers, 79, note.
+
+Stilpo, 8, 133, 266, 295, 308.
+
+Stoics, 172, 254, 302.
+
+Stratocles, 32.
+
+Suicide, always possible, 309.
+
+Sulla, 219, 322.
+
+Sycophant, origin of word, 252.
+
+
+Talkativeness, 214-238.
+
+Tantalus, 49, 138, 385, 394.
+
+Tavern-frequenting, 131, note.
+
+Taylor, Jeremy, and Plutarch, Preface, vii, viii, 84, note, 238, note,
+  245, note, 288, note.
+
+Telephus, 207.
+
+Tenedos, famous for earthenware, 366.
+
+Theano, wife of Pythagoras, 78, 84.
+
+Thebans, and Lacedæmonians, 270.
+
+Themistocles, and his son, 1, 2.
+  His father Neocles, 27.
+  Themistocles and Miltiades, 135, 213, 338.
+  Suspicion about, 208.
+  Sayings of, 264, 314, 320.
+
+Theocritus, the Sophist, 16, 263.
+
+Theodorus, 141, 293, 327, 390, 391.
+
+Theognis, his advice, 152.
+
+Theophrastus, 124, 327.
+
+Thero, the Thessalian, 52.
+
+Theseus, 151, 392.
+
+Thespesius, of Soli, curious story about, 357-365.
+
+Thessalians very pugnacious, 3, note.
+
+Thessaly famous for enchantments, 75, note, 83.
+
+Thucydides, 127, 152, 167, 195, 198, 208, 261, 265, 314, 317, 332, 336,
+  349, 389.
+
+Tiberius, 151, 174, 175, 225, 384.
+
+Timæa, 294.
+
+Timesias, oracle given to, 151.
+
+Timoleon, 322.
+
+Timon, 107.
+
+Timotheus, 316.
+
+Timoxena, wife of Plutarch, consolatory letter to, 85-92.
+
+Timoxena, daughter of Plutarch, 85-92.
+
+Tongue, government of the, 15, 16, 209, 210, 214-238, 274.
+  Barricaded by nature, 216.
+
+Training, power of, 5-7.
+
+Triptolemus, 368.
+
+Truth, a divine thing, 154.
+
+Tutors, choice of, 5-7;
+  Habits they teach boys, 94.
+
+
+Versatility, 152, 153.
+
+Vespasian, 67, 69.
+
+Vice, not got rid of as easily as a wife, 96.
+  Uneasiness of, 96, 97, 139.
+  Whether it is sufficient to cause unhappiness, 138-142.
+  Vice in embryo, 355, 356.
+
+Virtue, its two elements, 18.
+  Can be taught, 92-95.
+  On virtue and vice, 95-98.
+  On moral virtue, 98-118.
+  On progress in virtue, 118-138.
+
+
+Washing hands usual before dinner, 156.
+
+Wealth, has wings, 124, 303.
+
+Wives, to be carefully selected, 1.
+  Rich wives, 20, 138.
+  Indian wives, 140.
+
+Words, winged, 223.
+
+Wyttenbach, his criticism on Reiske, Preface, viii, ix.
+
+
+Xanthippe, wife of Socrates, 210, 283.
+
+Xanthippus, father of Pericles, 27.
+
+Xenocrates, 66, 77, 118, 196, 248, 261, 385.
+
+Xenophanes, 55, 108, 257.
+
+Xenophon, 17, 83, 166, 191, 202, 239, 250, note, 289, 316, 335, 389.
+
+Xerxes, 272, 299.
+
+
+Youth, a ticklish period of life, 17, 18.
+
+
+Zaleucus, 322.
+
+Zeno, founder of the Stoics, 99, 102, 124, 132, 203, 217, 220, 262, 263,
+  285, 294, 327, 386.
+
+Zeuxis, his remark on painting, 148.
+
+
+CHISWICK PRESS:--C. WHITTINGHAM AND CO., TOOKS COURT,
+CHANCERY LANE.
+
+
+
+
+
+
+End of the Project Gutenberg EBook of Plutarch's Morals, by Plutarch
+
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+
+The Project Gutenberg EBook of Plutarch's Morals, by Plutarch
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Plutarch's Morals
+
+Author: Plutarch
+
+Translator: Arthur Richard Shilleto
+
+Release Date: November 27, 2007 [EBook #23639]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK PLUTARCH'S MORALS ***
+
+
+
+
+Produced by Paul Murray, Turgut Dincer and the Online
+Distributed Proofreading Team at http://www.pgdp.net
+
+
+
+
+
+
+</pre>
+
+<h3><i>BOHN'S CLASSICAL LIBRARY</i></h3>
+
+<h2>PLUTARCH'S MORALS</h2>
+
+<h4>GEORGE BELL &amp; SONS,<br />
+LONDON: YORK STREET, COVENT GARDEN<br />
+NEW YORK: 66, FIFTH AVENUE, AND<br />
+BOMBAY: 53, ESILANADE ROAD<br />
+CAMBRIDGE: DEIGHTON, BELL &amp; CO.</h4>
+
+<h1>PLUTARCH'S MORALS</h1>
+
+<h3>ETHICAL ESSAYS</h3>
+
+<h5>TRANSLATED</h5>
+
+<h4>WITH NOTES AND INDEX</h4>
+
+<h3>BY ARTHUR RICHARD SHILLETO, M.A.</h3>
+
+<h5><i>Sometime Scholar of Trinity College, Cambridge,<br />
+Translator of Pausanias.</i></h5>
+
+<div class="figcenter" style="width: 100px;"><img src="images/printers.png"
+width="100" height="94" alt="Printers mark" /></div>
+
+<h5>LONDON<br />
+GEORGE BELL AND SONS<br />
+1898</h5>
+
+<h5>CHISWICK PRESS:&mdash;CHARLES WHITTINGHAM AND CO., TOOKS
+COURT,<br />
+CHANCERY LANE.</h5>
+
+<div class="tnote">
+<p><b>Transcriber's note:</b> The original book uses often colons
+instead of semicolons. Spelling of proper names is
+different in different pages and some words occur in
+hyphenated and unhyphenated forms. These have not been
+changed. A couple of commas and periods have been added or
+removed to improve the reading and only obvious spelling
+errors have been corrected.</p>
+</div>
+
+
+<hr style="width: 35%;" />
+<p><span class='pagenum'><a name="Page_vii" id=
+"Page_vii">vii</a></span></p>
+
+<h3>PREFACE.</h3>
+
+<p>Plutarch, who was born at Ch&aelig;ronea in B&oelig;otia,
+probably about A.D. 50, and was a contemporary of Tacitus and
+Pliny, has written two works still extant, the well-known
+<i>Lives</i>, and the less-known <i>Moralia</i>. The <i>Lives</i>
+have often been translated, and have always been a popular work.
+Great indeed was their power at the period of the French
+Revolution. The <i>Moralia</i>, on the other hand, consisting of
+various Essays on various subjects (only twenty-six of which are
+directly ethical, though they have given their name to the
+<i>Moralia</i>), are declared by Mr. Paley "to be practically
+almost unknown to most persons in Britain, even to those who call
+themselves scholars."<a name="FNanchor_1_1" id=
+"FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">1</a>
+<i>Habent etiam sua fata libelli.</i></p>
+
+<p>In older days the <i>Moralia</i> were more valued. Montaigne,
+who was a great lover of Plutarch, and who observes in one passage
+of his Essays that "Plutarch and Seneca were the only two books of
+solid learning he seriously settled himself to read," quotes as
+much from the <i>Moralia</i> as from the <i>Lives</i>. And in the
+seventeenth century I cannot but think the <i>Moralia</i> were
+largely read at our Universities, at least at the University of
+Cambridge. For, not to mention the wonderful way in which the
+famous Jeremy Taylor has taken the cream of "Conjugal Precepts" in
+his Sermon called "The Marriage Ring," or the large and copious use
+<span class='pagenum'><a name="Page_viii" id=
+"Page_viii">viii</a></span>he has made in his "Holy Living" of
+three other Essays in this volume, namely, those "On Curiosity,"
+"On Restraining Anger," and "On Contentedness of Mind," proving
+conclusively what a storehouse he found the <i>Moralia</i>, we have
+evidence that that most delightful poet, Robert Herrick, read the
+<i>Moralia</i>, too, when at Cambridge, so that one cannot but
+think it was a work read in the University course generally in
+those days. For in a letter to his uncle written from Cambridge,
+asking for books or money for books, he makes the following remark:
+"How kind Arcisilaus the philosopher was unto Apelles the painter,
+Plutark in his Morals will tell you."<a name="FNanchor_2_2" id=
+"FNanchor_2_2"></a><a href="#Footnote_2_2" class=
+"fnanchor">2</a></p>
+
+<p>In 1882 the Reverend C. W. King, Senior Fellow of Trinity
+College, Cambridge, translated the six "Theosophical Essays" of the
+<i>Moralia</i>, forming a volume in Bohn's Classical Library. The
+present volume consists of the twenty-six "Ethical Essays," which
+are, in my opinion, the cream of the <i>Moralia</i>, and constitute
+a highly interesting series of treatises on what might be called
+"The Ethics of the Hearth and Home." I have grouped these Essays in
+such a manner as to enable the reader to read together such as
+touch on the same or on kindred subjects.</p>
+
+<p>As is well known, the text of the <i>Moralia</i> is very
+corrupt, and the reading very doubtful, in many places. In eight of
+the twenty-six Essays in this volume I have had the invaluable help
+of the text of Rudolf Hercher; help so invaluable that one cannot
+but sadly regret that only one volume of the <i>Moralia</i> has yet
+appeared in the <i>Bibliotheca Teubneriana</i>. Wyttenbach's text
+and notes I have always used when available, and when not so have
+fallen back upon Reiske. Reiske is always ingenious, but too fond
+of correcting a text, and the criticism of him by Wyttenbach <span
+class='pagenum'><a name="Page_ix" id="Page_ix">ix</a></span>is
+perhaps substantially correct. "In nullo auctore habitabat;
+vagabatur per omnes: nec apud quemquam tamdiu divertebat, ut in
+paulo interiorem ejus consuetudinem se insinuaret." I have also had
+constantly before me the Didot Edition of the <i>Moralia</i>,
+edited by Frederic D&uuml;bner.</p>
+
+<p>Let any reader who wishes to know more about Plutarch, consult
+the article on Plutarch, in the Ninth Edition of the
+<i>Encyclopaedia Britannica</i>, by the well-known scholar F. A.
+Paley. He will also do well to read an Essay on Plutarch by R. W.
+Emerson, reprinted in Volume III. of the Bohn's Standard Library
+Edition of Emerson's Works, and Five Lectures on Plutarch by the
+late Archbishop Trench, published by Messrs. Macmillan and Co. in
+1874. All these contain much of interest, and will repay
+perusal.</p>
+
+<p>In conclusion, I hope this little volume will be the means of
+making popular some of the best thoughts of one of the most
+interesting and thoughtful of the ancients, who often seems indeed
+almost a modern.</p>
+
+<p><span style="margin-left: 2em;"><small><span class=
+"smcap">Cambridge,</span></small></span><br />
+<span style="margin-left: 4em;"><small><i>March</i>,
+1888.</small></span></p>
+
+
+<div class="footnote">
+<p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href=
+"#FNanchor_1_1"><span class="label">1</span></a> See article
+<i>Plutarch</i>, in <i>Encyclopaedia Britannica</i>, Ninth
+Edition.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href=
+"#FNanchor_2_2"><span class="label">2</span></a> Grosart's
+<i>Herrick</i>, vol. i. p. liii. See in this volume, p. <a href=
+"#Page_180">180</a>, and also note to p. <a href=
+"#Page_288">288</a>. Richard Baxter again is always quoting the
+<i>Moralia</i>.</p>
+</div>
+
+<hr style="width: 35%;" />
+<h3>CONTENTS</h3>
+
+<table width="100%" summary="TOC">
+<tr>
+<td class="cell_right2">&nbsp;</td>
+<td class="cell_center">&nbsp;</td>
+<td class="cell_right">Page</td>
+</tr>
+
+<tr>
+<td class="cell_right2">I.</td>
+<td class="cell_center">
+<p class="two">ON EDUCATION.</p>
+</td>
+<td class="cell_right"><a href="#Page_1">1</a></td>
+</tr>
+
+<tr>
+<td class="cell_right2">II.</td>
+<td class="cell_center">
+<p class="two">ON LOVE TO ONE'S OFFSPRING.</p>
+</td>
+<td class="cell_right"><a href="#Page_21a">21</a></td>
+</tr>
+
+<tr>
+<td class="cell_right2">III.</td>
+<td class="cell_center">
+<p class="two">ON LOVE.</p>
+</td>
+<td class="cell_right"><a href="#Page_29">29</a></td>
+</tr>
+
+<tr>
+<td class="cell_right2">IV.</td>
+<td class="cell_center">
+<p class="two">CONJUGAL PRECEPTS.</p>
+</td>
+<td class="cell_right"><a href="#Page_70">70</a></td>
+</tr>
+
+<tr>
+<td class="cell_right2">V.</td>
+<td class="cell_center">
+<p class="two">CONSOLATORY LETTER TO HIS WIFE.</p>
+</td>
+<td class="cell_right"><a href="#Page_85">85</a></td>
+</tr>
+
+<tr>
+<td class="cell_right2">VI.</td>
+<td class="cell_center">
+<p class="two">THAT VIRTUE MAY BE TAUGHT.</p>
+</td>
+<td class="cell_right"><a href="#Page_92a">92</a></td>
+</tr>
+
+<tr>
+<td class="cell_right2">VII.</td>
+<td class="cell_center">
+<p class="two">ON VIRTUE AND VICE.</p>
+</td>
+<td class="cell_right"><a href="#Page_95a">95</a></td>
+</tr>
+
+<tr>
+<td class="cell_right2">VIII.</td>
+<td class="cell_center">
+<p class="two">ON MORAL VIRTUE.</p>
+</td>
+<td class="cell_right"><a href="#Page_98a">98</a></td>
+</tr>
+
+<tr>
+<td class="cell_right2">IX.</td>
+<td class="cell_center">
+<p class="two">HOW ONE MAY BE AWARE OF ONE'S PROGRESS IN
+VIRTUE.</p>
+</td>
+<td class="cell_right"><a href="#Page_118a">118</a></td>
+</tr>
+
+<tr>
+<td class="cell_right2">X.</td>
+<td class="cell_center">
+<p class="two">WHETHER VICE IS SUFFICIENT TO CAUSE UNHAPPINESS.</p>
+</td>
+<td class="cell_right"><a href="#Page_138a">138</a></td>
+</tr>
+
+<tr>
+<td class="cell_right2">XI.</td>
+<td class="cell_center">
+<p class="two">WHETHER THE DISORDERS OF MIND OR BODY ARE WORSE.</p>
+</td>
+<td class="cell_right"><a href="#Page_142a">142</a></td>
+</tr>
+
+<tr>
+<td class="cell_right2">XII.</td>
+<td class="cell_center">
+<p class="two">ON ABUNDANCE OF FRIENDS.</p>
+</td>
+<td class="cell_right"><a href="#Page_145a">145</a></td>
+</tr>
+
+<tr>
+<td class="cell_right2">XIII.</td>
+<td class="cell_center">
+<p class="two">HOW ONE MAY DISCERN A FLATTERER FROM A FRIEND.</p>
+</td>
+<td class="cell_right"><a href="#Page_153a">153</a></td>
+</tr>
+
+<tr>
+<td class="cell_right2">XIV.</td>
+<td class="cell_center">
+<p class="two">HOW A MAN MAY BE BENEFITED BY HIS ENEMIES.</p>
+</td>
+<td class="cell_right"><a href="#Page_201a">201</a></td>
+</tr>
+
+<tr>
+<td class="cell_right2">XV.</td>
+<td class="cell_center">
+<p class="two">ON TALKATIVENESS.</p>
+</td>
+<td class="cell_right"><a href="#Page_214">214</a></td>
+</tr>
+
+<tr>
+<td class="cell_right2">XVI.</td>
+<td class="cell_center">
+<p class="two">ON CURIOSITY.</p>
+</td>
+<td class="cell_right"><a href="#Page_238a">238</a> </td>
+</tr>
+
+<tr>
+<td class="cell_right2">XVII.</td>
+<td class="cell_center">
+<p class="two">ON SHYNESS.</p>
+</td>
+<td class="cell_right"><a href="#Page_252a">252</a> </td>
+</tr>
+
+<tr>
+<td class="cell_right2">XVIII.</td>
+<td class="cell_center">
+<p class="two">ON RESTRAINING ANGER.</p>
+</td>
+<td class="cell_right"><a href="#Page_267a">267</a></td>
+</tr>
+
+<tr>
+<td class="cell_right2">XIX.</td>
+<td class="cell_center">
+<p class="two">ON CONTENTEDNESS OF MIND.</p>
+</td>
+<td class="cell_right"><a href="#Page_289">289</a></td>
+</tr>
+
+<tr>
+<td class="cell_right2">XX.</td>
+<td class="cell_center">
+<p class="two">ON ENVY AND HATRED.</p>
+</td>
+<td class="cell_right"><a href="#Page_312">312</a></td>
+</tr>
+
+<tr>
+<td class="cell_right2">XXI.</td>
+<td class="cell_center">
+<p class="two">HOW ONE CAN PRAISE ONESELF WITHOUT EXCITING
+ENVY.</p>
+</td>
+<td class="cell_right"><a href="#Page_315a">315</a></td>
+</tr>
+
+<tr>
+<td class="cell_right2">XXII.</td>
+<td class="cell_center">
+<p class="two">ON THOSE WHO ARE PUNISHED BY THE DEITY LATE.</p>
+</td>
+<td class="cell_right"><a href="#Page_331a">331</a></td>
+</tr>
+
+<tr>
+<td class="cell_right2">XXIII.</td>
+<td class="cell_center">
+<p class="two">AGAINST BORROWING MONEY.</p>
+</td>
+<td class="cell_right"><a href="#Page_365a">365</a></td>
+</tr>
+
+<tr>
+<td class="cell_right2">XXIV.</td>
+<td class="cell_center">
+<p class="two">WHETHER "LIVE UNKNOWN" BE A WISE PRECEPT.</p>
+</td>
+<td class="cell_right"><a href="#Page_373a">373</a></td>
+</tr>
+
+<tr>
+<td class="cell_right2">XXV.</td>
+<td class="cell_center">
+<p class="two">ON EXILE.</p>
+</td>
+<td class="cell_right"><a href="#Page_378a">378</a></td>
+</tr>
+
+<tr>
+<td class="cell_right2">XXVI.</td>
+<td class="cell_center">
+<p class="two">ON FORTUNE.</p>
+</td>
+<td class="cell_right"><a href="#Page_394a">394</a></td>
+</tr>
+
+<tr>
+<td class="cell_right2">&nbsp;</td>
+<td class="cell_center">&nbsp;</td>
+<td class="cell_right">&nbsp;</td>
+</tr>
+
+<tr>
+<td class="cell_right2">INDEX</td>
+<td class="cell_center">&nbsp;</td>
+<td class="cell_right"><a href="#Page_401">401</a></td>
+</tr>
+</table>
+
+<hr style="width: 35%;" />
+<p><span class='pagenum'><a name="Page_1" id=
+"Page_1">1</a></span></p>
+
+<h3>PLUTARCH'S MORALS.</h3>
+
+<h4>ON EDUCATION.</h4>
+
+<p>&sect; <span class="smcap">i.</span> Come let us consider what
+one might say on the education of free children, and by what
+training they would become good citizens.</p>
+
+<p>&sect; <span class="smcap">ii.</span> It is perhaps best to
+begin with birth: I would therefore warn those who desire to be
+fathers of notable sons, not to form connections with any kind of
+women, such as courtesans or mistresses: for those who either on
+the father or mother's side are ill-born have the disgrace of their
+origin all their life long irretrievably present with them, and
+offer a ready handle to abuse and vituperation. So that the poet
+was wise, who said, "Unless the foundation of a house be well laid,
+the descendants must of necessity be unfortunate."<a name=
+"FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class=
+"fnanchor">3</a> Good birth indeed brings with it a store of
+assurance, which ought to be greatly valued by all who desire
+legitimate offspring. For the spirit of those who are a spurious
+and bastard breed is apt to be mean and abject: for as the poet
+truly says, "It makes a man even of noble spirit servile, when he
+is conscious of the ill fame of either his father or mother."<a
+name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4"
+class="fnanchor">4</a> On the other hand the sons of illustrious
+parents are full of pride and arrogance. As an instance of this it
+is recorded of Diophantus,<a name="FNanchor_5_5" id=
+"FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">5</a>
+the son of Themistocles, that he often used to say to various
+people "that he could do what he pleased with the Athenian people,
+for what he wished his mother wished, and what she wished
+Themistocles wished, and what Themistocles <span class='pagenum'><a
+name="Page_2" id="Page_2">2</a></span>wished all the Athenians
+wished." All praise also ought we to bestow on the
+Laced&aelig;monians for their loftiness of soul in fining their
+king Archidamus for venturing to marry a small woman, for they
+charged him with intending to furnish them not with kings but
+kinglets.</p>
+
+<p>&sect; <span class="smcap">iii.</span> Next must we mention,
+what was not overlooked even by those who handled this subject
+before us, that those who approach their wives for procreation must
+do so either without having drunk any wine or at least very little.
+For those children, that their parents begot in drink, are wont to
+be fond of wine and apt to turn out drunkards. And so Diogenes,
+seeing a youth out of his mind and crazy, said, "Young man, your
+father was drunk when he begot you." Let this hint serve as to
+procreation: now let us discuss education.</p>
+
+<p>&sect; <span class="smcap">iv.</span> To speak generally, what
+we are wont to say about the arts and sciences is also true of
+moral excellence, for to its perfect development three things must
+meet together, natural ability, theory, and practice. By theory I
+mean training, and by practice working at one's craft. Now the
+foundation must be laid in training, and practice gives facility,
+but perfection is attained only by the junction of all three. For
+if any one of these elements be wanting, excellence must be so far
+deficient. For natural ability without training is blind: and
+training without natural ability is defective, and practice without
+both natural ability and training is imperfect. For just as in
+farming the first requisite is good soil, next a good farmer, next
+good seed, so also here: the soil corresponds to natural ability,
+the training to the farmer, the seed to precepts and instruction. I
+should therefore maintain stoutly that these three elements were
+found combined in the souls of such universally famous men as
+Pythagoras, and Socrates, and Plato, and of all who have won
+undying fame. Happy at any rate and dear to the gods is he to whom
+any deity has vouchsafed all these elements! But if anyone thinks
+that those who have not good natural ability cannot to some extent
+make up for the deficiencies of nature by right training and
+practice, let such a one know that he is very wide of the mark, if
+not out of it altogether. For good natural parts are impaired by
+sloth; while inferior ability is<span class='pagenum'><a name=
+"Page_3" id="Page_3">3</a></span> mended by training: and while
+simple things escape the eyes of the careless, difficult things are
+reached by painstaking. The wonderful efficacy and power of long
+and continuous labour you may see indeed every day in the world
+around you.<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href=
+"#Footnote_6_6" class="fnanchor">6</a> Thus water continually
+dropping wears away rocks: and iron and steel are moulded by the
+hands of the artificer: and chariot wheels bent by some strain can
+never recover their original symmetry: and the crooked staves of
+actors can never be made straight. But by toil what is contrary to
+nature becomes stronger than even nature itself. And are these the
+only things that teach the power of diligence? Not so: ten thousand
+things teach the same truth. A soil naturally good becomes by
+neglect barren, and the better its original condition, the worse
+its ultimate state if uncared for. On the other hand a soil
+exceedingly rough and sterile by being farmed well produces
+excellent crops. And what trees do not by neglect become gnarled
+and unfruitful, whereas by pruning they become fruitful and
+productive? And what constitution so good but it is marred and
+impaired by sloth, luxury, and too full habit? And what weak
+constitution has not derived benefit from exercise and athletics?
+And what horses broken in young are not docile to their riders?
+while if they are not broken in till late they become hard-mouthed
+and unmanageable. And why should we be surprised at similar cases,
+seeing that we find many of the savagest animals docile and tame by
+training? Rightly answered the Thessalian, who was asked who the
+mildest Thessalians were, "Those who have done with fighting."<a
+name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7"
+class="fnanchor">7</a> But why pursue the line of argument further?
+For the Greek name for moral virtue is only habit: and if anyone
+defines moral virtues as habitual virtues, he will not be beside
+the mark. But I will employ only one more illustration, and dwell
+no longer on this topic. Lycurgus, the Laced&aelig;monian
+legislator, took two puppies of the same parents, and brought them
+up in an entirely different way: the one he pampered and cosseted
+up, while he taught the other to hunt and be a retriever. Then on
+one occasion, when the <span class='pagenum'><a name="Page_4" id=
+"Page_4">4</a></span>Laced&aelig;monians were convened in assembly,
+he said, "Mighty, O Laced&aelig;monians, is the influence on moral
+excellence of habit, and education, and training, and modes of
+life, as I will prove to you at once." So saying he produced the
+two puppies, and set before them a platter and a hare: the one
+darted on the hare, while the other made for the platter. And when
+the Laced&aelig;monians could not guess what his meaning was, or
+with what intent he had produced the puppies, he said, "These
+puppies are of the same parents, but by virtue of a different
+bringing up the one is pampered, and the other a good hound." Let
+so much suffice for habit and modes of life.</p>
+
+<p>&sect; <span class="smcap">v.</span> The next point to discuss
+will be nutrition. In my opinion mothers ought to nurse and suckle
+their own children. For they will bring them up with more sympathy
+and care, if they love them so intimately and, as the proverb puts
+it, "from their first growing their nails."<a name="FNanchor_8_8"
+id="FNanchor_8_8"></a><a href="#Footnote_8_8" class=
+"fnanchor">8</a> Whereas the affection of wet or dry nurses is
+spurious and counterfeit, being merely for pay. And nature itself
+teaches that mothers ought themselves to suckle and rear those they
+have given birth to. And for that purpose she has supplied every
+female parent with milk. And providence has wisely provided women
+with two breasts, so that if they should bear twins, they would
+have a breast for each. And besides this, as is natural enough,
+they would feel more affection and love for their children by
+suckling them. For this supplying them with food is as it were a
+tightener of love, for even the brute creation, if taken away from
+their young, pine away, as we constantly see. Mothers must
+therefore, as I said, certainly try to suckle their own children:
+but if they are unable to do so either through physical weakness
+(for this contingency sometimes occurs), or in haste to have other
+children, they must select wet and dry nurses with the greatest
+care, and not introduce into their houses any kind of women. First
+and foremost they must be Greeks in their habits. For just as it is
+necessary immediately after birth to shapen the limbs of children,
+so that they may grow straight and not crooked, so from the
+beginning must their habits be carefully <span class='pagenum'><a
+name="Page_5" id="Page_5">5</a></span>attended to. For infancy is
+supple and easily moulded, and what children learn sinks deeply
+into their souls while they are young and tender, whereas
+everything hard is softened only with great difficulty. For just as
+seals are impressed on soft wax, so instruction leaves its
+permanent mark on the minds of those still young. And divine Plato
+seems to me to give excellent advice to nurses not to tell their
+children any kind of fables, that their souls may not in the very
+dawn of existence be full of folly or corruption.<a name=
+"FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class=
+"fnanchor">9</a> Phocylides the poet also seems to give admirable
+advice when he says, "We must teach good habits while the pupil is
+still a boy."</p>
+
+<p>&sect; <span class="smcap">vi.</span> Attention also must he
+given to this point, that the lads that are to wait upon and be
+with young people must be first and foremost of good morals, and
+able to speak Greek distinctly and idiomatically, that they may not
+by contact with foreigners of loose morals contract any of their
+viciousness. For as those who are fond of quoting proverbs say not
+amiss, "If you live with a lame man, you will learn to halt."<a
+name="FNanchor_10_10" id="FNanchor_10_10"></a><a href=
+"#Footnote_10_10" class="fnanchor">10</a></p>
+
+<p>&sect; <span class="smcap">vii.</span> Next, when our boys are
+old enough to be put into the hands of tutors,<a name=
+"FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11"
+class="fnanchor">11</a> great care must be taken that we do not
+hand them over to slaves, or foreigners, or flighty persons. For
+what happens nowadays in many cases is highly ridiculous: good
+slaves are made farmers, or sailors, or merchants, or stewards, or
+money-lenders; but if they find a winebibbing, greedy, and utterly
+useless slave, to him parents commit the charge of their sons,
+whereas the good tutor ought to be such a one as was Ph&oelig;nix,
+the tutor of Achilles. The point also which I am now going to speak
+about is of the utmost importance. The schoolmasters we ought to
+select for our boys should be of blameless life, of pure character,
+and of great experience. For a good training is the source and root
+of gentlemanly behaviour. And just as farmers prop up their trees,
+so good schoolmasters prop up the young by good advice and
+suggestions, <span class='pagenum'><a name="Page_6" id=
+"Page_6">6</a></span>that they may become upright. How one must
+despise, therefore, some fathers, who, whether from ignorance or
+inexperience, before putting the intended teachers to the test,
+commit their sons to the charge of untried and untested men. If
+they act so through inexperience it is not so ridiculous; but it is
+to the remotest degree absurd when, though perfectly aware of both
+the inexperience and worthlessness of some schoolmasters, they yet
+entrust their sons to them; some overcome by flattery, others to
+gratify friends who solicit their favours; acting just as if
+anybody ill in body, passing over the experienced physician,
+should, to gratify his friend, call him in, and so throw away his
+life; or as if to gratify one's friend one should reject the best
+pilot and choose him instead. Zeus and all the gods! can anyone
+bearing the sacred name of father put obliging a petitioner before
+obtaining the best education for his sons? Were they not then wise
+words that the time-honoured Socrates used to utter, and say that
+he would proclaim, if he could, climbing up to the highest part of
+the city, "Men, what can you be thinking of, who move heaven and
+earth to make money, while you bestow next to no attention on the
+sons you are going to leave that money to?"<a name="FNanchor_12_12"
+id="FNanchor_12_12"></a><a href="#Footnote_12_12" class=
+"fnanchor">12</a> I would add to this that such fathers act very
+similarly to a person who should be very careful about his shoe but
+care nothing about his foot. Many persons also are so niggardly
+about their children, and indifferent to their interests, that for
+the sake of a paltry saving, they prefer worthless teachers for
+their children, practising a vile economy at the expense of their
+children's ignorance. <i>Apropos</i> of this, Aristippus on one
+occasion rebuked an empty-headed parent neatly and wittily. For
+being asked how much money a parent ought to pay for his son's
+education, he answered, "A thousand drachm&aelig;." And he
+replying, "Hercules, what a price! I could buy a slave for as
+much;" Aristippus answered, "You shall have two slaves then, your
+son and the slave you buy."<a name="FNanchor_13_13" id=
+"FNanchor_13_13"></a><a href="#Footnote_13_13" class=
+"fnanchor">13</a> And is it not altogether strange that you
+accustom your son to take his food in his right hand, and chide him
+if he <span class='pagenum'><a name="Page_7" id=
+"Page_7">7</a></span>offers his left, whereas you care very little
+about his hearing good and sound discourses? I will tell you what
+happens to such admirable fathers, when they have educated and
+brought up their sons so badly: when the sons grow to man's estate,
+they disregard a sober and well-ordered life, and rush headlong
+into disorderly and low vices; then at the last the parents are
+sorry they have neglected their education, bemoaning bitterly when
+it is too late their sons' debasement. For some of them keep
+flatterers and parasites in their retinue&mdash;an accursed set of
+wretches, the defilers and pest of youth; others keep mistresses
+and common prostitutes, wanton and costly; others waste their money
+in eating; others come to grief through dice and revelling; some
+even go in for bolder profligacy, being whoremongers and defilers
+of the marriage bed,<a name="FNanchor_14_14" id=
+"FNanchor_14_14"></a><a href="#Footnote_14_14" class=
+"fnanchor">14</a> who would madly pursue their darling vice if it
+cost them their lives. Had they associated with some philosopher,
+they would not have lowered themselves by such practices, but would
+have remembered the precept of Diogenes, whose advice sounds rather
+low, but is really of excellent moral intent,<a name=
+"FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15"
+class="fnanchor">15</a> "Go into a brothel, my lad, that you may
+see the little difference between vice and virtue."</p>
+
+<p>&sect; <span class="smcap">viii.</span> I say, then, to speak
+comprehensively (and I might be justly considered in so saying to
+speak as an oracle, not to be delivering a mere precept), that a
+good education and sound bringing-up is of the first and middle and
+last importance; and I declare it to be most instrumental and
+conducive to virtue and happiness. For all other human blessings
+compared to this are petty and insignificant. For noble birth is a
+great honour, but it is an advantage from our forefathers. And
+wealth is valuable, but it is the acquisition of fortune, who has
+often taken it away from those who had it, and brought it to those
+who little expected it; and much wealth is a sort of mark for
+villanous slaves and informers to shoot at to fill their own <span
+class='pagenum'><a name="Page_8" id="Page_8">8</a></span>purses;
+and, what is a most important point, even the greatest villains
+have money sometimes. And glory is noble, but insecure. And beauty
+is highly desirable, but shortlived. And health is highly valuable,
+but soon impaired. And strength is desirable, but illness or age
+soon made sad inroads into it. And generally speaking, if anyone
+prides himself on his bodily strength, let him know that he is
+deficient in judgment. For how much inferior is the strength of a
+man to that of animals, as elephants, bulls, and lions! But
+education is of all our advantages the only one immortal and
+divine. And two of the most powerful agencies in man's nature are
+mind and reason. And mind governs reason, and reason obeys mind;
+and mind is irremovable by fortune, cannot be taken away by
+informers, cannot be destroyed by disease, cannot have inroads made
+into it by old age. For the mind alone flourishes in age; and while
+time takes away everything else, it adds wisdom to old age. Even
+war, that sweeps away everything else like a winter torrent, cannot
+take away education. And Stilpo, the Megarian, seems to me to have
+made a memorable answer when Demetrius enslaved Megara and rased it
+to the ground. On his asking whether Stilpo had lost anything, he
+replied, "Certainly not, for war can make no havoc of virtue."
+Corresponding and consonant to this is the answer of Socrates, who
+when asked, I think by Gorgias,<a name="FNanchor_16_16" id=
+"FNanchor_16_16"></a><a href="#Footnote_16_16" class=
+"fnanchor">16</a> if he had any conception as to the happiness of
+the King of Persia, replied, "I do not know his position in regard
+to virtue and education: for happiness lies in these, and not in
+adventitious advantages."</p>
+
+<p>&sect; <span class="smcap">ix.</span> And as I advise parents to
+think nothing more important than the education of their children,
+so I maintain that it must be a sound and healthy education, and
+that our sons must be kept as far as possible from vulgar twaddle.
+For what pleases the vulgar displeases the wise. I am borne out by
+the lines of Euripides, "Unskilled am I in the oratory that pleases
+the mob; but amongst the few that are my equals I am reckoned
+rather wise. For those who are little thought of by the wise, seem
+to hit the taste <span class='pagenum'><a name="Page_9" id=
+"Page_9">9</a></span>of the vulgar."<a name="FNanchor_17_17" id=
+"FNanchor_17_17"></a><a href="#Footnote_17_17" class=
+"fnanchor">17</a> And I have myself noticed that those who practise
+to speak acceptably and to the gratification of the masses
+promiscuously, for the most part become also profligate and lovers
+of pleasure in their lives. Naturally enough. For if in giving
+pleasure to others they neglect the noble, they would be hardly
+likely to put the lofty and sound above a life of luxury and
+pleasure, and to prefer moderation to delights. Yet what better
+advice could we give our sons than to follow this? or to what could
+we better exhort them to accustom themselves? For perfection is
+only attained by neither speaking nor acting at random&mdash;as the
+proverb says, <i>Perfection is only attained by practice</i>.<a
+name="FNanchor_18_18" id="FNanchor_18_18"></a><a href=
+"#Footnote_18_18" class="fnanchor">18</a> Whereas extempore oratory
+is easy and facile, mere windbag, having neither beginning nor end.
+And besides their other shortcomings extempore speakers fall into
+great disproportion and repetition, whereas a well considered
+speech preserves its due proportions. It is recorded by tradition
+that Pericles, when called on by the people for a speech,
+frequently refused on the plea that he was unprepared. Similarly
+Demosthenes, his state-rival, when the Athenians called upon him
+for his advice, refused to give it, saying, "I am not prepared."
+But this you will say, perhaps, is mere tradition without
+authority. But in his speech against Midias he plainly sets forth
+the utility of preparation, for he says, "I do not deny, men of
+Athens, that I have prepared this speech to the best of my ability:
+for I should have been a poor creature if, after suffering so much
+at his hands, and even still suffering, I had neglected how to
+plead my case."<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a
+href="#Footnote_19_19" class="fnanchor">19</a> Not that I would
+altogether reject extempore oratory, or its use in critical cases,
+but it should be used only as one would take medicine.<a name=
+"FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20"
+class="fnanchor">20</a> Up, indeed, to man's estate I would have no
+extempore speaking, but when anyone's powers of speech are rooted
+and grounded, then, as emergencies call for it, I would allow his
+words to flow freely. For as those who have been for a long time in
+fetters stumble if unloosed, not being able <span class=
+'pagenum'><a name="Page_10" id="Page_10">10</a></span>to walk from
+being long used to their fetters, so those who for a long time have
+used compression in their words, if they are suddenly called upon
+to speak off-hand, retain the same character of expression. But to
+let mere lads speak extempore is to give rise to the acme of
+foolish talk. A wretched painter once showed Apelles, they say, a
+picture, and said, "I have just done it." Apelles replied, "Without
+your telling me, I should know it was painted quickly; I only
+wonder you haven't painted more such in the time." As then (for I
+now return from my digression), I advise to avoid stilted and
+bombastic language, so again do I urge to avoid a finical and petty
+style of speech; for tall talk is unpopular, and petty language
+makes no impression. And as the body ought to be not only sound but
+in good condition, so speech ought to be not only not feeble but
+vigorous. For a safe mediocrity is indeed praised, but a bold
+venturesomeness is also admired. I am also of the same opinion with
+regard to the disposition of the soul, which ought to be neither
+audacious nor timid and easily dejected: for the one ends in
+impudence and the other in servility; but to keep in all things the
+mean between extremes is artistic and proper. And, while I am still
+on this topic, I wish to give my opinion, that I regard a
+monotonous speech first as no small proof of want of taste, next as
+likely to generate disdain, and certain not to please long. For to
+harp on one string is always tiresome and brings satiety; whereas
+variety is pleasant always whether to the ear or eye.</p>
+
+<p>&sect; <span class="smcap">x.</span> Next our freeborn lad ought
+to go in for a course of what is called general knowledge, but a
+smattering of this will be sufficient, a taste as it were (for
+perfect knowledge of all subjects would be impossible); but he must
+seriously cultivate philosophy. I borrow an illustration to show my
+meaning: it is well to sail round many cities, but advantageous to
+live in the best. It was a witty remark of the philosopher Bion,<a
+name="FNanchor_21_21" id="FNanchor_21_21"></a><a href=
+"#Footnote_21_21" class="fnanchor">21</a> that, as those suitors
+who could not seduce Penelope took up with her maids as a <i>pis
+aller</i>, so those who cannot attain philosophy wear themselves
+out in useless pursuits. Philosophy, therefore, ought <span class=
+'pagenum'><a name="Page_11" id="Page_11">11</a></span>to be
+regarded as the most important branch of study. For as regards the
+cure of the body, men have found two branches, medicine and
+exercise: the former of which gives health, and the latter good
+condition of body; but philosophy is the only cure for the maladies
+and disorders of the soul. For with her as ruler and guide we can
+know what is honourable, what is disgraceful; what is just, what
+unjust; generally speaking, what is to be sought after, what to be
+avoided; how we ought to behave to the gods, to parents, to elders,
+to the laws, to foreigners, to rulers, to friends, to women, to
+children, to slaves: viz., that we ought to worship the gods,
+honour parents, reverence elders, obey the laws, submit ourselves
+to rulers, love our friends, be chaste in our relations with women,
+kind to our children, and not to treat our slaves badly; and, what
+is of the greatest importance, to be neither over elated in
+prosperity nor over depressed in adversity,<a name="FNanchor_22_22"
+id="FNanchor_22_22"></a><a href="#Footnote_22_22" class=
+"fnanchor">22</a> nor to be dissolute in pleasures, nor fierce and
+brutish in anger. These I regard as the principal blessings that
+philosophy teaches. For to enjoy prosperity nobly shows a man; and
+to enjoy it without exciting envy shows a moderate man; and to
+conquer the passions by reason argues a wise man; and it is not
+everybody who can keep his temper in control. And those who can
+unite political ability with philosophy I regard as perfect men,
+for I take them to attain two of the greatest blessings, serving
+the state in a public capacity, and living the calm and tranquil
+life of philosophy. For, as there are three kinds of life, the
+practical, the contemplative, and the life of enjoyment, and of
+these three the one devoted to enjoyment is a paltry and animal
+life, and the practical without philosophy an unlovely and harsh
+life, and the contemplative without the practical a useless life,
+so we must endeavour with all our power to combine public life with
+philosophy as far as circumstances will permit. Such was the life
+led by Pericles, by Archytas of Tarentum, by Dion of Syracuse, by
+Epaminondas the Theban, one of whom was a disciple of Plato (viz.,
+Dion). And as to education, I do not know that I need dwell any
+more on it. <span class='pagenum'><a name="Page_12" id=
+"Page_12">12</a></span>But in addition to what I have said, it is
+useful, if not necessary, not to neglect to procure old books, and
+to make a collection of them, as is usual in agriculture. For the
+use of books is an instrument in education, and it is profitable in
+learning to go to the fountain head.</p>
+
+<p>&sect; <span class="smcap">xi.</span> Exercise also ought not to
+be neglected, but we ought to send our boys to the master of the
+gymnasium to train them duly, partly with a view to carrying the
+body well, partly with a view to strength. For good habit of body
+in boys is the foundation of a good old age. For as in fine weather
+we ought to lay up for winter, so in youth one ought to form good
+habits and live soberly so as to have a reserve stock of strength
+for old age. Yet ought we to husband the exertions of the body, so
+as not to be wearied out by them and rendered unfit for study. For,
+as Plato says,<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a
+href="#Footnote_23_23" class="fnanchor">23</a> excessive sleep and
+fatigue are enemies to learning. But why dwell on this? For I am in
+a hurry to pass to the most important point. Our lads must be
+trained for warlike encounters, making themselves efficient in
+hurling the javelin and darts, and in the chase. For the
+possessions of those who are defeated in battle belong to the
+conquerors as booty of war; and war is not the place for delicately
+brought up bodies: it is the spare warrior that makes the best
+combatant, who as an athlete cuts his way through the ranks of the
+enemies. Supposing anyone objects: "How so? As you undertook to
+give advice on the education of freeborn children, do you now
+neglect the poor and plebeian ones, and give instructions only
+suitable to the rich?" It is easy enough to meet such critics. I
+should prefer to make my teaching general and suitable to all; but
+if any, through their poverty, shall be unable to follow up my
+precepts, let them blame fortune, and not the author of these
+hints. We must try with all our might to procure the best education
+for the poor as well as the rich, but if that is impossible, then
+we must put up with the practicable. I inserted those matters into
+my discourse here, that I might hereafter confine myself to all
+that appertains to the right education of the young.</p>
+
+<p>&sect; <span class="smcap">xii.</span> And this I say that we
+ought to try to draw our boys to good pursuits by entreaties and
+exhortation, but <span class='pagenum'><a name="Page_13" id=
+"Page_13">13</a></span>certainly not by blows or abusive language.
+For that seems to be more fitting for slaves than the freeborn. For
+slaves try to shirk and avoid their work, partly because of the
+pain of blows, partly on account of being reviled. But praise or
+censure are far more useful than abuse to the freeborn, praise
+pricking them on to virtue, censure deterring them from vice. But
+one must censure and praise alternately: when they are too saucy we
+must censure them and make them ashamed of themselves, and again
+encourage them by praise, and imitate those nurses who, when their
+children sob, give them the breast to comfort them. But we must not
+puff them up and make them conceited with excessive praise, for
+that will make them vain and give themselves airs.</p>
+
+<p>&sect; <span class="smcap">xiii.</span> And I have ere now seen
+some fathers, whose excessive love for their children has turned
+into hatred. My meaning I will endeavour to make clearer by
+illustration. While they are in too great a hurry to make their
+sons take the lead in everything, they lay too much work upon them,
+so that they faint under their tasks, and, being overburdened, are
+disinclined for learning. For just as plants grow with moderate
+rain, but are done for by too much rain, so the mind enlarges by a
+proper amount of work, but by too much is unhinged. We must
+therefore give our boys remission from continuous labour, bearing
+in mind that all our life is divided into labour and rest; thus we
+find not only wakefulness but sleep, not only war but peace, not
+only foul weather but fine also, not only working days but also
+festivals. And, to speak concisely, rest is the sauce of labour.
+And we can see this not only in the case of animate, but even
+inanimate things, for we make bows and lyres slack that we may be
+able to stretch them. And generally the body is preserved by
+repletion and evacuation, and the soul by rest and work. We ought
+also to censure some fathers who, after entrusting their sons to
+tutors and preceptors, neither see nor hear how the teaching is
+done. This is a great mistake. For they ought after a few days to
+test the progress of their sons, and not to base their hopes on the
+behaviour of a hireling; and the preceptors will take all the more
+pains with the boys, if they have from time to time to give an
+account of their progress. <span class='pagenum'><a name="Page_14"
+id="Page_14">14</a></span> Hence the propriety of that remark of
+the groom, that nothing fats the horse so much as the king's eye.<a
+name="FNanchor_24_24" id="FNanchor_24_24"></a><a href=
+"#Footnote_24_24" class="fnanchor">24</a> And especial attention,
+in my opinion, must be paid to cultivating and exercising the
+memory of boys, for memory is, as it were, the storehouse of
+learning; and that was why they fabled Mnemosyne to be the mother
+of the Muses, hinting and insinuating that nothing so generates and
+contributes to the growth of learning as memory. And therefore the
+memory must be cultivated, whether boys have a good one by nature,
+or a bad one. For we shall so add to natural good parts, and make
+up somewhat for natural deficiencies, so that the deficient will be
+better than others, and the clever will outstrip themselves. For
+good is that remark of Hesiod, "If to a little you keep adding a
+little, and do so frequently, it will soon be a lot."<a name=
+"FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25"
+class="fnanchor">25</a> And let not fathers forget, that thus
+cultivating the memory is not only good for education, but is also
+a great aid in the business of life. For the remembrance of past
+actions gives a good model how to deal wisely in future ones.</p>
+
+<p>&sect; <span class="smcap">xiv.</span> We must also keep our
+sons from filthy language. For, as Democritus says, Language is the
+shadow of action. They must also be taught to be affable and
+courteous. For as want of affability is justly hateful, so boys
+will not be disagreeable to those they associate with, if they
+yield occasionally in disputes. For it is not only excellent to
+know how to conquer, but also to know how to be defeated, when
+victory would be injurious, for there is such a thing as a Cadmean
+victory.<a name="FNanchor_26_26" id="FNanchor_26_26"></a><a href=
+"#Footnote_26_26" class="fnanchor">26</a> I can cite wise Euripides
+as a witness of the truth of what I say, who says, "When two are
+talking, and one of them is in a passion, he is the wiser who first
+gives way."<a name="FNanchor_27_27" id="FNanchor_27_27"></a><a
+href="#Footnote_27_27" class="fnanchor">27</a></p>
+
+<p>I will next state something quite as important, indeed, if
+anything, even more important. That is, that life must be spent
+without luxury, the tongue must be <span class='pagenum'><a name=
+"Page_15" id="Page_15">15</a></span>under control, so must the
+temper and the hands. All this is of extreme importance, as I will
+show by examples. To begin with the last case, some who have put
+their hands to unjust gains, have lost all the fruits of their
+former life, as the Laced&aelig;monian Gylippus,<a name=
+"FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Footnote_28_28"
+class="fnanchor">28</a> who was exiled from Sparta for embezzling
+the public money. To be able to govern the temper also argues a
+wise man. For Socrates, when a very impudent and disgusting young
+fellow kicked him on one occasion, seeing all the rest of his class
+vexed and impatient, even to the point of wanting to prosecute the
+young man, said, "What! If a young ass kicked me would you have me
+kick it back?" Not that the young fellow committed this outrage on
+Socrates with impunity, for as all reviled him and nicknamed him
+the kicker, he hung himself. And when Aristophanes brought his
+"<i>Clouds</i>" on the stage, and bespattered Socrates with his
+gibes and flouts, and one of the spectators said, "Aren't you
+vexed, Socrates, at his exhibiting you on the stage in this comic
+light?" he answered, "Not I, by Zeus, for I look upon the theatre
+as only a large supper party."<a name="FNanchor_29_29" id=
+"FNanchor_29_29"></a><a href="#Footnote_29_29" class=
+"fnanchor">29</a> Very similar to this was the behaviour of
+Archytas of Tarentum and Plato. The former, on his return from war,
+where he had been general, finding his land neglected, called his
+bailiff, and said to him, "You would have caught it, had I not been
+very angry." And Plato, very angry with a gluttonous and shameless
+slave, called his sister's son Speusippus, and said, "Go and beat
+him, for I am too angry." But someone will say, these examples are
+difficult and hard to follow. I know it. But we must try, as far as
+possible, following these examples, to avoid ungovernable and mad
+rage. For we cannot in other respects equal those distinguished men
+in their ability and virtue, nevertheless we must, like initiating
+priests of the gods and torchbearers of wisdom, attempt as far as
+possible to imitate and nibble at their practice. Then, again, if
+anyone thinks it a small and unimportant matter to govern the
+tongue, another point I promised to touch on, he is very far from
+the reality. For silence at the proper season is wisdom, and better
+than any speech. And that is, I <span class='pagenum'><a name=
+"Page_16" id="Page_16">16</a></span>think, the reason why the
+ancients instituted the mysteries that we, learning therein to be
+silent, might transfer our secrecy to the gods to human affairs.
+And no one ever yet repented of his silence, while multitudes have
+repented of their speaking. And what has not been said is easy to
+say, while what has been once said can never be recalled. I have
+heard of myriads who have fallen into the greatest misfortunes
+through inability to govern their tongues. Passing over the rest, I
+will mention one or two cases in point. When Ptolemy Philadelphus
+married his sister Arsinoe, Sotades said, "You are contracting an
+unholy marriage."<a name="FNanchor_30_30" id=
+"FNanchor_30_30"></a><a href="#Footnote_30_30" class=
+"fnanchor">30</a> For this speech he long lingered in prison, and
+paid the righteous penalty for his unseasonable babbling, and had
+to weep a long time for making others laugh. Theocritus the Sophist
+similarly cracked his jokes, and had to pay even a greater penalty.
+For when Alexander ordered the Greeks to furnish him with purple
+robes to wear at the sacrifices on his triumphal return from war
+against the barbarians, and his subjects contributed so much per
+head, Theocritus said, "Before I doubted, but now I am sure, that
+this is the <i>purple death</i> Homer speaks of."<a name=
+"FNanchor_31_31" id="FNanchor_31_31"></a><a href="#Footnote_31_31"
+class="fnanchor">31</a> By this speech he made Alexander his enemy.
+The same Theocritus put Antigonus, the King of the Macedonians, a
+one-eyed man, into a thundering rage by alluding to his misfortune.
+For the King sent his chief cook, Eutropio, an important person at
+his court, to go and fetch Theocritus before him to confer with
+him, and when he had frequently requested him to come without
+avail, Theocritus at last said, "I know well you wish to serve me
+up raw to the Cyclops;" flouting the King as one-eyed and the cook
+with his profession. Eutropio replied, "You shall lose your head,
+and pay the penalty for this babbling and mad insolence;" and
+reported his words to the King, who sent and had his head taken
+off. Our boys must also be taught to speak the truth as a most
+sacred duty; for to lie is servile, and most hateful in all men,
+hardly to be pardoned even in poor slaves.</p>
+
+<p>&sect; <span class="smcap">xv.</span> Thus much have I said
+about the good conduct <span class='pagenum'><a name="Page_17" id=
+"Page_17">17</a></span>and self-control of boys without any doubt
+or hesitation: but as to what I am now going to say I am doubtful
+and undecided, and like a person weighed in the scales against
+exactly his weight, and feel great hesitation as to whether I
+should recommend or dissuade the practice. But I must speak out.
+The question is this&mdash;whether we ought to let the lovers of
+our boys associate and be with them, or on the contrary, debar them
+from their company and scare them off. For when I look at fathers
+self-opinionated sour and austere, who think their sons having
+lovers a disgrace not to be borne, I am rather afraid of
+recommending the practice. But when, on the other hand, I think of
+Socrates, Xenophon, &AElig;schines, Cebes, and all the company of
+those men who have approved of male loves, and who have introduced
+their minions to learning, to high positions in the State, and to
+good morals, I change my opinion, and am moved to emulate those
+men. And Euripides seems to favour these views in the passage, "But
+there is among mortals another love, that of the righteous
+temperate and pure soul."<a name="FNanchor_32_32" id=
+"FNanchor_32_32"></a><a href="#Footnote_32_32" class=
+"fnanchor">32</a> Nor must we omit the remark of Plato, which seems
+to mix seriousness with mirth, that "those who have distinguished
+themselves ought to be permitted to kiss any handsome boy they
+like."<a name="FNanchor_33_33" id="FNanchor_33_33"></a><a href=
+"#Footnote_33_33" class="fnanchor">33</a> Those then that seek only
+carnal enjoyment must be kept off, but those that love the soul
+must be encouraged. And while the loves common at Thebes and Elis,
+and the so-called rape at Crete, must be avoided, the loves of
+Athens and Laced&aelig;mon should be emulated.</p>
+
+<p>&sect; <span class="smcap">xvi.</span> As to this matter,
+therefore, let every parent follow his inclination. And now, as I
+have spoken about the good and decent behaviour of boys, I shall
+change my subject and speak a little about youths. For I have often
+censured the introducers of bad habits, who have set over boys
+tutors and preceptors, but have given to youths full liberty, when
+they ought, on the contrary, to have watched and guarded them more
+than boys. For who does not know that the offences of boys are
+petty and easily cured, and proceed from the carelessness of tutors
+or want of <span class='pagenum'><a name="Page_18" id=
+"Page_18">18</a></span>obedience to preceptors; but the faults of
+young men are often grave and serious, as gluttony, and robbing
+their fathers, and dice, and revellings, and drinking-bouts, and
+deflowering of maidens, and seducing of married women. Such
+outbreaks ought to be carefully checked and curbed. For that prime
+of life is prodigal in pleasure, and frisky, and needs a bridle, so
+that those parents who do not strongly check that period, are
+foolishly, if unawares, giving their youths license for vice.<a
+name="FNanchor_34_34" id="FNanchor_34_34"></a><a href=
+"#Footnote_34_34" class="fnanchor">34</a> Sensible parents,
+therefore, ought during all that period to guard and watch and
+restrain their youths, by precepts, by threats, by entreaties, by
+advice, by promises, by citing examples,<a name="FNanchor_35_35"
+id="FNanchor_35_35"></a><a href="#Footnote_35_35" class=
+"fnanchor">35</a> on the one hand, of those who have come to ruin
+by being too fond of pleasure, on the other hand, of those who by
+their self-control have attained to praise and good report. For
+these are, as it were, the two elements of virtue, hope of honour,
+and fear of punishment; the former inciting to good practices, the
+latter deterring from bad.</p>
+
+<p>&sect; <span class="smcap">xvii.</span> We ought, at all
+hazards, to keep our boys also from association with bad men, for
+they will catch some of their villany. This was the meaning of
+Pythagoras' enigmatical precepts, which I shall quote and explain,
+as they give no slight momentum towards the acquisition of virtue:
+as, <i>Do not touch black tails</i>: that is, do not associate with
+bad men.<a name="FNanchor_36_36" id="FNanchor_36_36"></a><a href=
+"#Footnote_36_36" class="fnanchor">36</a> <i>Do not go beyond the
+balance</i>: that is, we must pay the greatest attention to justice
+and not go beyond it. <i>Do not sit on a measure</i>: that is, do
+not be lazy, but earn tomorrow's bread as well as to-day's. <i>Do
+not give everyone your right hand</i>: that is, do not be too ready
+to strike up a friendship. <i>Do not wear a tight ring</i>: that
+is, let your life be free, do not bind yourself by a chain. <i>Do
+not poke the fire with a sword</i>: that is, do not provoke an
+angry person, but yield to such. <i>Do not eat the heart</i>: do
+not wear away the heart by anxiety. <i>Abstain from beans</i>: that
+is, do not meddle in state affairs, for the voting for offices was
+formerly taken by beans. <i>Do not put your food in the
+chamber-pot</i>: that is, do not throw your pearls before swine,
+for words are the food of the mind, and the villany of men <span
+class='pagenum'><a name="Page_19" id="Page_19">19</a></span>twist
+them to a corrupt meaning. <i>When you have come to the end of a
+journey do not look back</i>: that is, when people are going to die
+and see that their end is near, they ought to take it easily and
+not be dejected. But I will return from my digression. We must keep
+our boys, as I said, from association with all bad men, but
+especially from flatterers. For, as I have often said to parents,
+and still say, and will constantly affirm, there is no race more
+pestilential, nor more sure to ruin youths swiftly, than the race
+of flatterers, who destroy both parents and sons root and branch,
+making the old age of the one and the youth of the others
+miserable, holding out pleasure as a sure bait. The sons of the
+rich are by their fathers urged to be sober, but by them to be
+drunk; by their fathers to be chaste, by them to wax wanton; by
+their fathers to save, by them to spend; by their fathers to be
+industrious, by them to be lazy. For they say, "'Our life's but a
+span;'<a name="FNanchor_37_37" id="FNanchor_37_37"></a><a href=
+"#Footnote_37_37" class="fnanchor">37</a> we can only live once;
+why should you heed your father's threats? he's an old twaddler, he
+has one foot in the grave; we shall soon hoist him up and carry him
+off to burial." Some even pimp for them and supply them with
+prostitutes or even married women, and cut huge slices off the
+father's savings for old age, if they don't run off with them
+altogether. An accursed tribe, feigning friendship, knowing nothing
+of real freedom, flatterers of the rich, despisers of the poor,
+drawn to young men by a sort of natural logic,<a name=
+"FNanchor_38_38" id="FNanchor_38_38"></a><a href="#Footnote_38_38"
+class="fnanchor">38</a> showing their teeth and grinning all over
+when their patrons laugh,<a name="FNanchor_39_39" id=
+"FNanchor_39_39"></a><a href="#Footnote_39_39" class=
+"fnanchor">39</a> misbegotten brats of fortune and bastard elements
+in life, living according to the nod of the rich, free in their
+circumstances, but slaves by inclination, when they are not
+insulted thinking themselves insulted, because they are parasites
+to no purpose. So, if any father cares for the good bringing-up of
+his sons, he must banish from his house this abominable race. He
+must also be on his guard against the viciousness of his sons'
+schoolfellows, for they are quite sufficient to corrupt the best
+morals.</p>
+
+<p>&sect; <span class="smcap">xviii.</span> What I have said
+hitherto is <i>apropos</i> to my <span class='pagenum'><a name=
+"Page_20" id="Page_20">20</a></span>subject: I will now speak a
+word to the men. Parents must not be over harsh and rough in their
+natures, but must often forgive their sons' offences, remembering
+that they themselves were once young. And just as doctors by
+infusing a sweet flavour into their bitter potions find delight a
+passage to benefit, so fathers must temper the severity of their
+censure by mildness; and sometimes relax and slacken the reins of
+their sons' desires, and again tighten them; and must be especially
+easy in respect to their faults, or if they are angry must soon
+cool down. For it is better for a father to be hot-tempered than
+sullen, for to continue hostile and irreconcilable looks like
+hating one's son. And it is good to seem not to notice some faults,
+but to extend to them the weak sight and deafness of old age, so as
+seeing not to see, and hearing not to hear, their doings. We
+tolerate the faults of our friends; why should we not that of our
+sons? often even our slaves' drunken debauches we do not expose.
+Have you been rather near? spend more freely. Have you been vexed?
+let the matter pass. Has your son deceived you by the help of a
+slave? do not be angry. Did he take a yoke of oxen from the field,
+did he come home smelling of yesterday's debauch? wink at it. Is he
+scented like a perfume shop? say nothing. Thus frisky youth gets
+broken in.<a name="FNanchor_40_40" id="FNanchor_40_40"></a><a href=
+"#Footnote_40_40" class="fnanchor">40</a></p>
+
+<p><a name="Page_20a" id="Page_20a" />&sect; <span class=
+"smcap">xix.</span> Those of our sons who are given to pleasure and
+pay little heed to rebuke, we must endeavour to marry, for marriage
+is the surest restraint upon youth. And we must marry our sons to
+wives not much richer or better born, for the proverb is a sound
+one, "Marry in your own walk of life."<a name="FNanchor_41_41" id=
+"FNanchor_41_41"></a><a href="#Footnote_41_41" class=
+"fnanchor">41</a> For those who marry wives superior to themselves
+in rank are not so much the husbands of their wives as unawares
+slaves to their dowries.<a name="FNanchor_42_42" id=
+"FNanchor_42_42"></a><a href="#Footnote_42_42" class=
+"fnanchor">42</a></p>
+
+<p>&sect; <span class="smcap">xx.</span> I shall add a few remarks,
+and then bring my subject to a close. Before all things fathers
+must, by a good behaviour, set a good example to their sons, that,
+looking at their lives as a mirror, they may turn away from <span
+class='pagenum'><a name="Page_21" id="Page_21">21</a></span>bad
+deeds and words. For those fathers who censure their sons' faults
+while they themselves commit the same, are really their own
+accusers, if they know it not, under their sons' name; and those
+who live a depraved life have no right to censure their slaves, far
+less their sons. And besides this they will become counsellors and
+teachers of their sons in wrongdoing; for where old men are
+shameless youths will of a certainty have no modesty. We must
+therefore take all pains to teach our sons self-control, emulating
+the conduct of Eurydice, who, though an Illyrian and more than a
+barbarian, to teach her sons educated herself though late in life,
+and her love to them is well depicted in the inscription which she
+offered to the Muses: "Eurydice of Hierapolis made this offering to
+the Muses, having conceived a vast love for knowledge. For when a
+mother with sons full-grown she learnt letters, the preservers of
+knowledge."</p>
+
+<p>To carry out all these precepts would be perhaps a visionary
+scheme; but to attain to many, though it would need a happy
+disposition and much care, is a thing possible to human nature.<a
+name="FNanchor_43_43" id="FNanchor_43_43"></a><a href=
+"#Footnote_43_43" class="fnanchor">43</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href=
+"#FNanchor_3_3"><span class="label">3</span></a> Euripides, "Here.
+Fur." 1261, 1262.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href=
+"#FNanchor_4_4"><span class="label">4</span></a> Euripides,
+"Hippol." 424, 425.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href=
+"#FNanchor_5_5"><span class="label">5</span></a> Cleophantus is the
+name given to this lad by other writers.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href=
+"#FNanchor_6_6"><span class="label">6</span></a> Compare Sophocles,
+"&OElig;dipus Tyrannus," 112, 113.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href=
+"#FNanchor_7_7"><span class="label">7</span></a> The Thessalians
+were very pugnacious. Cf. Isocrates, "Oratio de Pace," p. 316.
+&omicron;&#7985; &mu;&#8050;&nu;
+(&theta;&epsilon;&tau;&tau;&alpha;&lambda;&omicron;&#8054;)
+&sigma;&phi;&#8055;&sigma;&iota;&nu;
+&alpha;&#8059;&sigma;&#8150;&sigmaf;
+&#7936;&tau;&omicron;&#8150;&sigmaf; &#7936;&epsilon;&#8054;
+&pi;&omicron;&lambda;&epsilon;&mu;&omicron;&#8166;&sigma;&iota;&nu;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href=
+"#FNanchor_8_8"><span class="label">8</span></a> A proverbial
+expression among the ancients for earliest childhood. See Erasmus,
+"Adagia."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href=
+"#FNanchor_9_9"><span class="label">9</span></a> Plato, "Republic,"
+ii. p. 429, E.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href=
+"#FNanchor_10_10"><span class="label">10</span></a> See Erasmus,
+"Adagia."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href=
+"#FNanchor_11_11"><span class="label">11</span></a> It is difficult
+to know how to render the word
+&pi;&alpha;&iota;&delta;&alpha;&gamma;&omega;&gamma;&#8056;&sigmaf;
+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.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href=
+"#FNanchor_12_12"><span class="label">12</span></a> Plato,
+"Clitophon," p. 255, D.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href=
+"#FNanchor_13_13"><span class="label">13</span></a> Compare
+Diogenes Laertius, ii. 72.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href=
+"#FNanchor_14_14"><span class="label">14</span></a> Reading
+&kappa;&omicron;&iota;&tau;&omicron;&phi;&theta;&omicron;&rho;&omicron;&#8166;&nu;&tau;&epsilon;&sigmaf;,
+the excellent emendation of Wyttenbach.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href=
+"#FNanchor_15_15"><span class="label">15</span></a> 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."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href=
+"#FNanchor_16_16"><span class="label">16</span></a> He was asked by
+Polus, see Plato, "Gorgias," p. 290, F.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href=
+"#FNanchor_17_17"><span class="label">17</span></a> "Hippolytus,"
+986-989.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href=
+"#FNanchor_18_18"><span class="label">18</span></a> Cf. Plato,
+"Cratylus," p. 257, E. &#8038; &pi;&alpha;&#8150;
+&#8154;&pi;&pi;&omicron;&nu;&#8055;&kappa;&omicron;&upsilon;
+&#8136;&rho;&mu;&#8057;&gamma;&epsilon;&nu;&epsilon;&sigmaf;,
+&pi;&alpha;&lambda;&alpha;&iota;&#8048;
+&pi;&alpha;&rho;&omicron;&iota;&mu;&#7984;&alpha;,
+&#8003;&tau;&iota; &chi;&alpha;&lambda;&epsilon;&pi;&#8048;
+&tau;&#8048; &kappa;&alpha;&lambda;&#7936; &#7952;&sigma;&iota;&nu;
+&#8003;&pi;&eta; &#7956;&chi;&epsilon;&iota;
+&mu;&alpha;&theta;&epsilon;&#8150;&nu;. So Horace, "Sat." i. ix.
+59, 60, "Nil sine magno Vita labore dedit mortalibus."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_19_19" id="Footnote_19_19"></a><a href=
+"#FNanchor_19_19"><span class="label">19</span></a> "Midias," p.
+411, C.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href=
+"#FNanchor_20_20"><span class="label">20</span></a> <i>i.e.</i>,
+occasionally and sparingly.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href=
+"#FNanchor_21_21"><span class="label">21</span></a> Diogenes
+Laertius assigns the remark to Aristippus, while Stob&aelig;us
+fathers it on Aristo.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href=
+"#FNanchor_22_22"><span class="label">22</span></a> A favourite
+thought with the ancients. Compare Isocrates, "Admonitio ad
+Demonicum," p. 18; and Aristotle, "Nic. Eth.," iv. 3.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href=
+"#FNanchor_23_23"><span class="label">23</span></a> "Republic,"
+vii. p. 489, E.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href=
+"#FNanchor_24_24"><span class="label">24</span></a> A famous
+Proverb. It is "the master's eye" generally, as in Xenophon,
+"&OElig;conom." xii. 20; and Aristotle, "&OElig;conom." i. 6.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href=
+"#FNanchor_25_25"><span class="label">25</span></a> "Works and
+Days," 361, 362. The lines were favourite ones with our author. He
+quotes them again, &sect; 3, of "How one may be aware of one's
+Progress in Virtue."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href=
+"#FNanchor_26_26"><span class="label">26</span></a> See Pausanias,
+ix. 9. Also Erasmus, "Adagia."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_27_27" id="Footnote_27_27"></a><a href=
+"#FNanchor_27_27"><span class="label">27</span></a> A fragment from
+the "Protesilaus" of Euripides. Our "It takes two to make a
+quarrel."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_28_28" id="Footnote_28_28"></a><a href=
+"#FNanchor_28_28"><span class="label">28</span></a> See Plutarch's
+Lysander.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_29_29" id="Footnote_29_29"></a><a href=
+"#FNanchor_29_29"><span class="label">29</span></a> Or
+<i>symposium</i>, where all sorts of liberties were taken.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href=
+"#FNanchor_30_30"><span class="label">30</span></a> I have softened
+his phrase. His actual words were very coarse, and would naturally
+be resented by Ptolemy. See Athen&aelig;us, 621, A.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_31_31" id="Footnote_31_31"></a><a href=
+"#FNanchor_31_31"><span class="label">31</span></a> See "Iliad," v.
+83; xvi. 334; xx, 477.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_32_32" id="Footnote_32_32"></a><a href=
+"#FNanchor_32_32"><span class="label">32</span></a> A fragment from
+the "Dictys" of Euripides.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_33_33" id="Footnote_33_33"></a><a href=
+"#FNanchor_33_33"><span class="label">33</span></a> "Republ." v.
+463, F. sq.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_34_34" id="Footnote_34_34"></a><a href=
+"#FNanchor_34_34"><span class="label">34</span></a> Cf.
+Shakespeare's "Winter Tale," Act iii. sc. iii. 59-63.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_35_35" id="Footnote_35_35"></a><a href=
+"#FNanchor_35_35"><span class="label">35</span></a> As Horace's
+father did. See "Satires," Book i. Sat. iv. 105-129.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_36_36" id="Footnote_36_36"></a><a href=
+"#FNanchor_36_36"><span class="label">36</span></a> What we call
+<i>black sheep</i>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_37_37" id="Footnote_37_37"></a><a href=
+"#FNanchor_37_37"><span class="label">37</span></a> From Simonides.
+Cf. Seneca, "Epist." xlix. "Punctum est quod vivimus, et adhuc
+puncto minus."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_38_38" id="Footnote_38_38"></a><a href=
+"#FNanchor_38_38"><span class="label">38</span></a> Reading with
+Wyttenbach, &#8033;&sigmaf; &#7952;&kappa;
+&lambda;&omicron;&gamma;&iota;&kappa;&#8134;&sigmaf;
+&tau;&#8051;&chi;&nu;&eta;&sigmaf;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_39_39" id="Footnote_39_39"></a><a href=
+"#FNanchor_39_39"><span class="label">39</span></a> Like
+<i>Carker</i> in Dombey.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_40_40" id="Footnote_40_40"></a><a href=
+"#FNanchor_40_40"><span class="label">40</span></a> Compare the
+character of Micio in the "Adelphi" of Terence.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_41_41" id="Footnote_41_41"></a><a href=
+"#FNanchor_41_41"><span class="label">41</span></a> This saying is
+assigned by Diogenes Laertius to Pittacus.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_42_42" id="Footnote_42_42"></a><a href=
+"#FNanchor_42_42"><span class="label">42</span></a> Compare
+Plautus, "Asinaria," i. l. 74. "Argentum accepi: dote imperum
+vendidi." Compare also our author, "Whether Vice is sufficient to
+cause Unhappiness," <a href="#Page_138a">&sect; i.</a></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_43_43" id="Footnote_43_43"></a><a href=
+"#FNanchor_43_43"><span class="label">43</span></a> Wyttenbach
+thinks this treatise is not Plutarch's. He bases his conclusion
+partly on external, partly on internal, grounds. It is not quoted
+by Stob&aelig;us, 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.</p>
+</div>
+
+<hr style="width: 35%;" />
+<h3><a name="Page_21a" id="Page_21a">ON LOVE TO ONE'S
+OFFSPRING.</a></h3>
+
+<p>&sect; <span class="smcap">i.</span> Appeals to foreign
+law-courts were first devised among the Greeks through mistrust of
+one another's justice, for they looked on justice as a necessity
+not indigenous among them. Is it not on much the same principle
+that the philosophers, in regard to some of their questions, owing
+to their variety of opinion, have appealed to the brute creation as
+to a strange state, and submitted the decision to their instincts
+and habits as not to be talked over <span class='pagenum'><a name=
+"Page_22" id="Page_22">22</a></span>and impartial? Or is it a
+general charge against human infirmity that, having different
+opinions on the most necessary and important things, we seek in
+horses and dogs and birds how to marry and beget and rear children,
+as though we had no means of making our own nature known, and
+appeal to the habits and instincts of the brute creation, and call
+them in to bear witness against the many deviations from nature in
+our lives, which from the first are confused and disorderly. For
+among the brutes nature remains ever the same, pure and simple, but
+in men, owing to reason and habit, like oil in the hands of the
+perfumers, being mixed up with many added opinions, it becomes
+various and loses its original simplicity. And let us not wonder
+that the brutes follow nature more closely than human beings, for
+in that respect even they are outstripped by inanimate things,
+which, being dowered neither with imagination nor any appetite or
+inclination contrary to nature, ever continue in the one path which
+nature has prescribed for them, as if they were tied and bound. But
+in brutes the gentleness of mood inspired by reason, the subtlety,
+the love of freedom, are not qualities found in excess, but they
+have unreasonable appetites and desires, and act in a roundabout
+way within certain limits, riding, as it were, at the anchor of
+nature, and only going straight under bit and bridle. But in man
+reason, which is absolute master, inventing different modes and
+fashions of life, has left no plain or evident trace of nature.<a
+name="FNanchor_44_44" id="FNanchor_44_44"></a><a href=
+"#Footnote_44_44" class="fnanchor">44</a></p>
+
+<p><a name="Page_22a" id="Page_22a" />&sect; <span class=
+"smcap">ii.</span> Consider in their marriages how much the animals
+follow nature. For they do not wait for any legislation about
+bachelor or late-married, like the citizens of Lycurgus and Solon,
+nor do they fear penalties for childlessness, nor are they anxious
+for the <i>jus trium liberorum</i>,<a name="FNanchor_45_45" id=
+"FNanchor_45_45"></a><a href="#Footnote_45_45" class=
+"fnanchor">45</a> like many of the Romans, who only marry and have
+children for the privileges it bestows, not to have heirs, but to
+be qualified for succeeding themselves to inheritances. Then,
+again, <span class='pagenum'><a name="Page_23" id=
+"Page_23">23</a></span>the male animal does not go with the female
+at all times; for its aim is not pleasure but procreation: so in
+the season of spring, the most appropriate time for such
+pairings,<a name="FNanchor_46_46" id="FNanchor_46_46"></a><a href=
+"#Footnote_46_46" class="fnanchor">46</a> the female being
+submissive and tender attracts the male by her beautiful condition
+of body, coming as she does from the dew and fresh pastures, and
+when pregnant modestly retires and takes thought for the birth and
+safety of her offspring. We cannot adequately describe all this,
+but every animal exhibits for its young affection and forethought
+and endurance and unselfishness. We call the bee wise, and
+celebrate its "making the yellow honey,"<a name="FNanchor_47_47"
+id="FNanchor_47_47"></a><a href="#Footnote_47_47" class=
+"fnanchor">47</a> flattering it for its tickling sweetness; but we
+neglect the wisdom and ingenuity of other creatures, both as
+regards the birth and bringing up of their young. For example, the
+kingfisher after conception weaves its nest with the thorns of the
+marine needle, making it round and oblong in shape like a
+fisherman's basket, and after deftly and closely weaving it
+together, subjects it to the action of the sea waves, that its
+surface may be rendered waterproof by this plash and cement, and it
+is hard for even iron or stone to break it. And what is more
+wonderful still, so symmetrically is the entrance of the nest
+adjusted to the kingfisher's shape and size, that no beast either
+greater or smaller can enter it, they even say that it does not
+admit the sea, or even the very smallest things. And cats, when
+they breed, very often let their kittens go out and feed, and take
+them back into their entrails again.<a name="FNanchor_48_48" id=
+"FNanchor_48_48"></a><a href="#Footnote_48_48" class=
+"fnanchor">48</a> And the bear, a most savage and ugly beast, gives
+birth to its young without shape or joints, and with its tongue as
+with an instrument moulds its features, so that it seems to give
+form as well as life to its progeny. And the lion in Homer, "whom
+the hunters meet in the wood with its whelps, exulting in its
+strength, which so frowns that it hides its eyes,"<a name=
+"FNanchor_49_49" id="FNanchor_49_49"></a><a href="#Footnote_49_49"
+class="fnanchor">49</a> does it not intend to bargain with the
+hunters for its whelps? For universally the love of animals for
+their offspring makes timid ones bold, and lazy ones energetic, and
+greedy ones <span class='pagenum'><a name="Page_24" id=
+"Page_24">24</a></span>unselfish. And so the bird in Homer, feeding
+its young "with its beak, with whatever it has captured, even
+though it goes ill with itself,"<a name="FNanchor_50_50" id=
+"FNanchor_50_50"></a><a href="#Footnote_50_50" class=
+"fnanchor">50</a> nourishes its young at the cost of its own
+hunger, and when the food is near its maw abstains from it, and
+holds it tightly in its mouth, that it may not gulp it down
+unawares. "And so a bitch bestriding her tender pups, barks at a
+strange man, and yearns for the fray,"<a name="FNanchor_51_51" id=
+"FNanchor_51_51"></a><a href="#Footnote_51_51" class=
+"fnanchor">51</a> making her fear for them a sort of second anger.
+And partridges when they are pursued with their young let them fly
+on, and, contriving their safety, themselves fly so near the
+sportsmen as to be almost caught, and then wheel round, and again
+fly back and make the sportsmen hope to catch them, till at last,
+having thus provided for the safety of their young, they lead the
+sportsmen on a long way. As to hens, we see every day how they
+watch over their chicks, dropping their wings over some, and
+letting others climb on their backs, or anywhere about them, and
+clucking for joy all the time: and though they fly from dogs and
+dragons when only afraid for themselves, if they are afraid for
+their chicks they stand their ground and fight valiantly. Are we to
+suppose then that nature has only implanted these instincts in
+fowls and dogs and bears, anxious only about their offspring, to
+put us mortals out of countenance and to give us a bad name?
+considering these examples for us to follow, while disgrace justly
+attaches to our inhumanity, for mankind only is accused of having
+no disinterested affection, and of not knowing how to love except
+in regard to advantage. For that line is greatly admired in the
+theatres, "Man loves man only for reward," and is the view of
+Epicurus, who thinks that the father so loves his son, the mother
+her child, children their parents. Whereas, if the brutes could
+understand conversation, and if anyone were to introduce horses and
+cows and dogs and birds into a common theatre,<a name=
+"FNanchor_52_52" id="FNanchor_52_52"></a><a href="#Footnote_52_52"
+class="fnanchor">52</a> and were to change the sentiment into
+"neither do dogs love their pups, nor horses their foals, nor birds
+their young, out <span class='pagenum'><a name="Page_25" id=
+"Page_25">25</a></span>of interest, but gratuitously and by
+nature," it would be recognized by the affections of all of them to
+be a true sentiment. Why it would be disgraceful, great God, that
+birth and travail and procreation should be gratis and mere nature
+among the beasts, while among mankind they should be merely
+mercenary transactions!</p>
+
+<p>&sect; <span class="smcap">iii.</span> But such a statement is
+not true or worthy of credit. For as nature, in wild growths, such
+as wild vines, wild figs, or wild olives, makes the fruit imperfect
+and inferior to the fruit of cultivated trees, so has she given to
+the brutes an imperfect affection for their kind, one neither
+marked by justice nor going beyond commodity: whereas to man, a
+logical and social animal, she has taught justice and law, and
+honour to the gods, and building of cities, and philanthropy, and
+has contributed the noble and goodly and fruitful seeds of all
+these in love to one's offspring, thereby following the very first
+elements that are found in the construction of the body. For nature
+is everywhere perfect and artistic and complete, and, to borrow the
+expression of Erasistratus, has nothing tawdry about her: but one
+cannot adequately describe all the processes appertaining to birth,
+nor would it be perhaps decent to pry too closely into such hidden
+matters, and to particularize too minutely all their wondrous
+ingenuity. But her contrivance and dispensation of milk alone is
+sufficient to prove nature's wonderful care and forethought. For
+all the superfluous blood in women, that owing to their languor and
+thinness of spirit floats about on the surface and oppresses them,
+has a safety-valve provided by nature in the menses, which relieve
+and cleanse the rest of the body, and fit the womb for conception
+in due season. But after conception nature stops the menses, and
+arrests the flow of the blood, using it as aliment for the babe in
+the womb, until the time arrives for its birth, and it requires a
+different kind of food. At this stage the blood is most ingeniously
+changed into a supply of milk, not diffused all over the body, but
+externally in the breasts, so that the babe can with its mouth
+imbibe the gentle and soothing nutriment.<a name="FNanchor_53_53"
+id="FNanchor_53_53"></a><a href="#Footnote_53_53" class=
+"fnanchor">53</a> But all these various <span class='pagenum'><a
+name="Page_26" id="Page_26">26</a></span>processes of nature, all
+this economy, all this forethought, would be useless, had not
+nature also implanted in mothers love to their offspring and
+anxiety for their welfare.</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"For of all things, that on
+the earth do breathe</span> <span class="i0">Or creep, man is by
+far the wretchedest."<a name="FNanchor_54_54" id=
+"FNanchor_54_54"></a><a href="#Footnote_54_54" class=
+"fnanchor">54</a></span></div>
+</div>
+
+<p>And the poet's words are especially applicable to a newborn
+babe. For there is nothing so imperfect, so helpless, so naked, so
+shapeless, so foul as a newborn babe: to whom almost alone nature
+has given an impure outlet to the light of day: being kneaded with
+blood, and full of defilement, and like one killed rather than
+born: which no one would touch, or lift up, or kiss, or embrace,
+but from natural affection. And that is why all the animals have
+their udders under the belly, women alone have their breasts high
+on their bodies, that they can lift up their babes to kiss, to
+dandle, and to fondle: seeing that their bearing and rearing
+children comes not from necessity but love.</p>
+
+<p>&sect; <span class="smcap">iv.</span> Refer the question to the
+ancient inhabitants of the earth, to the first mothers and fathers.
+There was no law ordering them to have families, no expectation of
+advantage or return to be got out of them. I should rather say that
+mothers would be likely to be hostile and bear malice to their
+babes, owing to the great danger and pains of travail. And women
+say the lines, "When the sharp pangs of travail seize on the
+pregnant woman, then come to her aid the Ilithyi&aelig;, who help
+women in hard childbirth, those daughters of Hera, goddesses of
+travail,"<a name="FNanchor_55_55" id="FNanchor_55_55"></a><a href=
+"#Footnote_55_55" class="fnanchor">55</a> were not written by
+Homer, but by some Homerid who had been a mother, or was even then
+in the throes of travail, and who vividly felt the sharp pain in
+her womb. But the love to one's offspring implanted by nature,
+moves and influences the mother even then: in the very height of
+her throes, she neglects not nor flees from her babe, but turns to
+it and smiles at it, and takes it up and caresses it, though she
+derives no pleasure or utility from it, but with pain and sorrow
+receives it, "warming it and fostering it <span class='pagenum'><a
+name="Page_27" id="Page_27">27</a></span>in swaddling clothes, with
+unintermittent assiduity both night and day."<a name=
+"FNanchor_56_56" id="FNanchor_56_56"></a><a href="#Footnote_56_56"
+class="fnanchor">56</a> What hope of gain or advantage had they in
+those days? nay, or even now? for the hopes of parents are
+uncertain, and have to be long waited for. He who plants a vine in
+the spring equinox, gleans its vintage in the autumnal equinox; he
+who sows corn when the Pleiads set, reaps it when they rise; cattle
+and horses and birds have produce at once fit for use; whereas
+man's bringing up is toilsome, his growth slow; and as excellence
+flowers late, most fathers die before their sons attain to fame.
+Neocles lived not to see Themistocles' victory at Salamis, nor
+Miltiades Cimon's at the Eurymedon, nor did Xanthippus hear
+Pericles haranguing, nor did Aristo hear Plato philosophizing, nor
+did their fathers know of the triumphs of Euripides and Sophocles.
+They heard them faltering in speech and lisping in syllables, the
+poor parents saw their errors in revelling and drinking and
+love-affairs, so that of all Evenus'<a name="FNanchor_57_57" id=
+"FNanchor_57_57"></a><a href="#Footnote_57_57" class=
+"fnanchor">57</a> lines, that one alone is most remembered and
+quoted, "to a father a son is always a cause of fear or pain."
+Nevertheless, parents do not cease to bring up sons, even when they
+can least need them. For it is ridiculous to suppose that the rich,
+when they have sons, sacrifice and rejoice that they will have
+people to take care of them and to bury them; unless indeed they
+bring up sons from want of heirs; as if one could not find or fall
+in with anyone who would be willing to have another's property!
+Why, the sand on the sea shore, and the dust, and the wings of
+birds of varied note, are less numerous than the number of would-be
+heirs. For had Danaus, the father of fifty daughters, been
+childless, he would have had more heirs, and of a different spirit.
+For sons have no gratitude, nor regard, nor veneration for
+inheritance; but take it as a debt; whereas the voices of strangers
+which you hear round the childless man, are like those lines in the
+play, "O People, first bathe, after one decision in the courts,
+then eat, drink, gobble, take the three-obol-piece."<a name=
+"FNanchor_58_58" id="FNanchor_58_58"></a><a href="#Footnote_58_58"
+class="fnanchor">58</a> And what Euripides has said, "Money finds
+friends for men, and has the greatest <span class='pagenum'><a
+name="Page_28" id="Page_28">28</a></span>power among mankind," is
+not merely a general truth, but is especially true in the case of
+the childless. For those the rich entertain to dinner, those great
+men pay court to, to those alone orators give their services
+gratis. "A mighty personage is a rich man, whose heir is unknown."
+It has at any rate made many much loved and honoured, whom the
+possession of one child would have made unloved and insignificant.
+Whence we see that there is no power or advantage to be got from
+children, but that the love of them, alike in mankind as among the
+animals, proceeds entirely from nature.</p>
+
+<p>&sect; <span class="smcap">v.</span> What if this natural
+affection, like many other virtues, is obscured by badness, as a
+wilderness chokes a garden? Are we to say that man does not love
+himself by nature, because many cut their throats or throw
+themselves down precipices? Did not &OElig;dipus put out his eyes?
+And did not Hegesias by his speeches make, many of his hearers to
+commit suicide?<a name="FNanchor_59_59" id="FNanchor_59_59"></a><a
+href="#Footnote_59_59" class="fnanchor">59</a> "Fatality has many
+different aspects."<a name="FNanchor_60_60" id=
+"FNanchor_60_60"></a><a href="#Footnote_60_60" class=
+"fnanchor">60</a> But all these are diseases and maladies of the
+soul driving a man contrary to nature out of his wits: as men
+themselves testify even against themselves. For if a sow destroys
+one of its litter, or a bitch one of its pups, men are dejected and
+troubled, and think it an evil omen, and sacrifice to the gods to
+avert any bad results, on the score that it is natural to all to
+love and cherish their offspring, unnatural to destroy it. For just
+as in mines the gold is conspicuous even though mixed up with
+earth, so nature manifests plainly love to offspring even in
+instances of faulty habits and affections. For when the poor do not
+rear their children, it is from fear that if reared to man's estate
+they would be more than ought to be the case servile, and have
+little culture, and be debarred of all advantages: so, thinking
+poverty the worst of all evils, they cannot bear to give it their
+children, any more than they would some bad disease.<a name=
+"FNanchor_61_61" id="FNanchor_61_61"></a><a href="#Footnote_61_61"
+class="fnanchor">61</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_44_44" id="Footnote_44_44"></a><a href=
+"#FNanchor_44_44"><span class="label">44</span></a> 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.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_45_45" id="Footnote_45_45"></a><a href=
+"#FNanchor_45_45"><span class="label">45</span></a> The <i>jus
+trium liberorum</i> assigned certain privileges to the father of
+three children, under the Roman Emperors. Frequent allusions are
+made to this law by the ancient writers.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_46_46" id="Footnote_46_46"></a><a href=
+"#FNanchor_46_46"><span class="label">46</span></a> Compare
+Lucretius, i. 10-20.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_47_47" id="Footnote_47_47"></a><a href=
+"#FNanchor_47_47"><span class="label">47</span></a> A quotation
+from Simonides.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_48_48" id="Footnote_48_48"></a><a href=
+"#FNanchor_48_48"><span class="label">48</span></a> We are not
+bound to swallow all the ancients tell us. Credat Jud&aelig;us
+Apella!</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_49_49" id="Footnote_49_49"></a><a href=
+"#FNanchor_49_49"><span class="label">49</span></a> "Iliad," xvii.
+134-136.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_50_50" id="Footnote_50_50"></a><a href=
+"#FNanchor_50_50"><span class="label">50</span></a> "Iliad," ix.
+324. Quoted again in "How one may be aware of one's Progress in
+Virtue," &sect; 8.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_51_51" id="Footnote_51_51"></a><a href=
+"#FNanchor_51_51"><span class="label">51</span></a> "Odyssey," xx.
+14, 15.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_52_52" id="Footnote_52_52"></a><a href=
+"#FNanchor_52_52"><span class="label">52</span></a> A theatre, that
+is, in which animals and birds and human beings should meet in
+common.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_53_53" id="Footnote_53_53"></a><a href=
+"#FNanchor_53_53"><span class="label">53</span></a> 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.
+<i>Verbum sat sapienti.</i></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_54_54" id="Footnote_54_54"></a><a href=
+"#FNanchor_54_54"><span class="label">54</span></a> Homer, "Iliad,"
+xvii. 446, 447.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_55_55" id="Footnote_55_55"></a><a href=
+"#FNanchor_55_55"><span class="label">55</span></a> Ibid. xi.
+269-271.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_56_56" id="Footnote_56_56"></a><a href=
+"#FNanchor_56_56"><span class="label">56</span></a> A fragment from
+Euripides, according to Xylander.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_57_57" id="Footnote_57_57"></a><a href=
+"#FNanchor_57_57"><span class="label">57</span></a> Evenus of Paros
+was an Elegiac Poet.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_58_58" id="Footnote_58_58"></a><a href=
+"#FNanchor_58_58"><span class="label">58</span></a> Aristophanes,
+"Equites," 50, 51.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_59_59" id="Footnote_59_59"></a><a href=
+"#FNanchor_59_59"><span class="label">59</span></a> See Cicero
+"Tuscul." i. 34.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_60_60" id="Footnote_60_60"></a><a href=
+"#FNanchor_60_60"><span class="label">60</span></a> Euripides,
+"Alcestis," 1159; "Helena," 1688; "Andromache," 1284;
+"Bacch&aelig;," 1388.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_61_61" id="Footnote_61_61"></a><a href=
+"#FNanchor_61_61"><span class="label">61</span></a> 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.</p>
+</div>
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_29" id=
+"Page_29">29</a></span></p>
+
+<h3>ON LOVE.</h3>
+
+<p class="two">FLAVIANUS AND AUTOBULUS, THE OPENERS OF THE
+DIALOGUE, ARE BROTHERS. THE OTHER SPEAKERS ARE THEIR FATHER,
+DAPHN&AElig;US, PROTOGENES, PISIAS, AND OTHERS.</p>
+
+<p><a name="Page_29a" id="Page_29a" />&sect; <span class=
+"smcap">i.</span> <i>Flavianus.</i>&mdash;You say that it was on
+Mount Helicon, Autobulus, that those conversations took place about
+Love, which you are now about to narrate to us at our request, as
+you either wrote them down, or at least remember them from
+frequently asking our father about them.</p>
+
+<p><i>Autobulus.</i>&mdash;It was on Mount Helicon among the Muses,
+Flavianus, when the people of Thespi&aelig; were celebrating their
+Festival to the God of Love, which they celebrate very
+magnificently and splendidly every five years to that God, as also
+to the Muses.</p>
+
+<p><i>Flavianus.</i>&mdash;Do you know what all of us who have come
+to this audience intend to ask of you?</p>
+
+<p><i>Autobulus.</i>&mdash;No, but I shall know if you tell me.</p>
+
+<p><i>Flavianus.</i>&mdash;Remove from your discourse for this once
+the poet's meadows and shades, and talk about ivy and yews, and all
+other commonplaces of that kind that writers love to introduce,
+with more zeal than discretion, in imitation of Plato's Ilissus and
+the famous willow and the gentle slope of grass.<a name=
+"FNanchor_62_62" id="FNanchor_62_62"></a><a href="#Footnote_62_62"
+class="fnanchor">62</a></p>
+
+<p><i>Autobulus.</i>&mdash;My dear Flavianus, my narrative needs
+not any such exordium. The occasion that caused the conversation
+simply demands a chorus for the action and a stage, nothing else is
+wanting to the drama, let us only pray to the Mother of the Muses
+to be propitious, and give me memory for my narrative.</p>
+
+<p>&sect; <span class="smcap">ii.</span> Long ago our father,
+before we were born, having lately married our mother, had gone to
+sacrifice to the God of Love, in consequence of a dispute and
+variance that broke out among their parents, and took our mother to
+the Festival, for she also had her part in the vow and sacrifice.
+Some of their intimate friends journeyed with them from the town
+where they lived, and when they got to Thespi&aelig; <span class=
+'pagenum'><a name="Page_30" id="Page_30">30</a></span>they found
+there Daphn&aelig;us the son of Archidamus, a lover of Lysandra the
+daughter of Simo, and of all her suitors the one who stood highest
+in her favour, and Soclarus the son of Aristio, who had come from
+Tithorea. And there were there also Protogenes of Tarsus, and
+Zeuxippus from Sparta, strangers, and my father said most of the
+most notable B&oelig;otians were there also. For two or three days
+they went about the town in one another's company, as it was likely
+they would do, quietly carrying on philosophical discussions in the
+wrestling-schools and theatres: after that, to avoid a wearisome
+contest of harpers, decided beforehand by canvassing and cabal,
+most broke up their camp as if they had been in a hostile country,
+and removed to Mount Helicon, and bivouacked there with the Muses.
+In the morning they were visited by Anthemion and Pisias, both men
+of good repute, and very great friends of Baccho, who was surnamed
+the Handsome, and also rivals of one another somewhat through their
+affection for him. Now you must know that there was at
+Thespi&aelig; a lady called Ismenodora, famous for her wealth and
+good family, and of uncommon good repute for her virtuous life: for
+she had been a widow some time without a breath of slander lighting
+upon her, though she was young and good-looking. As Baccho was the
+son of a friend and crony of hers, she had tried to bring about a
+marriage between him and a maiden who was her own relation, but by
+frequently being in his company and talking to him she had got
+rather smitten with him herself. And hearing much in his favour,
+and often talking about him, and seeing that many noble young men
+were in love with him, she fell violently in love with him, and,
+being resolved to do nothing unbecoming to her fair fame,
+determined to marry and live openly with him. And the matter
+seeming in itself rather odd, Baccho's mother looked rather askance
+at the proposed matrimonial alliance as being too high and splendid
+for her son, while some of his companions who used to go out
+hunting with him, frightening him and flouting him with
+Ismenodora's being rather too old for him, really did more to break
+off the match than those who seriously opposed it. And Baccho,
+being only a youth, somehow felt a little ashamed at the idea
+of<span class='pagenum'><a name="Page_31" id=
+"Page_31">31</a></span> marrying a widow, but, neglecting the
+opinions of everybody else, he submitted the decision as to the
+expediency of the marriage to Pisias and Anthemion, the latter
+being his cousin, though older than him, and the former the
+gravest<a name="FNanchor_63_63" id="FNanchor_63_63"></a><a href=
+"#Footnote_63_63" class="fnanchor">63</a> of his lovers. Pisias
+objected to the marriage, and upbraided Anthemion with throwing the
+youth away on Ismenodora. Anthemion replied that it was not well in
+Pisias, being a good fellow in other respects, to imitate depraved
+lovers by shutting out his friend from house and marriage and
+wealth, merely that he might enjoy the sight of him as long as
+possible naked and in all his virgin bloom at the
+wrestling-schools.</p>
+
+<p>&sect; <span class="smcap">iii.</span> To avoid getting
+estranged by provoking one another on the question, they came and
+chose our father and his companions as umpires on the matter. And
+of the other friends, as if by concerted arrangement,
+Daphn&aelig;us espoused the view of Anthemion, and Protogenes the
+view of Pisias. And Protogenes inveighing somewhat too freely
+against Ismenodora, Daphn&aelig;us took him up and said, "Hercules,
+what are we not to expect, if Protogenes is going to be hostile to
+love? he whose whole life, whether in work or at play, has been
+devoted to love, in forgetfulness of letters, in forgetfulness of
+his country, not like Laius, away from his country only five days,
+his was only a torpid and land love: whereas your love 'unfolding
+its swift wings,' flew over the sea from Cilicia to Athens, merely
+to gaze at and saunter about with handsome boys. For that was the
+original reason, doubtless, of Protogenes' journey abroad."</p>
+
+<p>&sect; <span class="smcap">iv.</span> And some laughter ensuing,
+Protogenes replied, "Do I really seem to you now to be hostile to
+love, and not to be fighting for love against ungovernable lust,
+which with most disgraceful acts and emotions assumes the most
+honourable of titles?" Whereupon Daphn&aelig;us, "Do you call the
+marriage and union of man and woman most disgraceful, than which no
+holier tie exists nor ever <span class='pagenum'><a name="Page_32"
+id="Page_32">32</a></span>did?" Protogenes replied, "Why, as all
+this is necessary for the human race to continue, our legislators
+do not act amiss in crying up marriage and eulogizing it to the
+masses, but of genuine love there is not a particle in the woman's
+side of a house;<a name="FNanchor_64_64" id="FNanchor_64_64"></a><a
+href="#Footnote_64_64" class="fnanchor">64</a> and I also say that
+you who are sweet on women and girls only love them as flies love
+milk, and bees the honey-comb, and butchers and cooks calves and
+birds, fattening them up in darkness.<a name="FNanchor_65_65" id=
+"FNanchor_65_65"></a><a href="#Footnote_65_65" class=
+"fnanchor">65</a> But as nature leads one to eat and drink
+moderately and sufficiently, and excess in this is called gluttony
+and gormandizing, so the mutual desires between men and women are
+natural; but that headlong, violent, and uncontrollable passion for
+the sex is not rightly called love. For love, when it seizes a
+noble and young soul, ends in virtue through friendship; but these
+violent passions for women, at the best, aim only at carnal
+enjoyment and reaping the harvest of a beauteous prime, as
+Aristippus showed in his answer to one who told him Lais loved him
+not, 'No more,' he said, 'do meat and wine love me, but I gladly
+enjoy both.'<a name="FNanchor_66_66" id="FNanchor_66_66"></a><a
+href="#Footnote_66_66" class="fnanchor">66</a> For the end of
+passion is pleasure and fruition: but love, when it has once lost
+the promise of friendship, will not remain and continue to cherish
+merely for beauty that which gives it pain, where it gives no
+return of friendship and virtue. You remember the husband in the
+play saying to his wife, 'Do you hate me? I can bear that hatred
+very easily, since of my dishonour I make money.' Not a whit more
+really in love than this husband is the one, who, not for gain but
+merely for the sexual appetite, puts up with a peevish and
+unsympathetic wife, as Philippides, the comic poet, ridiculed the
+orator, Stratocles, 'You scarce can kiss her if she turns her back
+on you.' If, however, we ought to give the name of love to this
+passion, then is it an effeminate and bastard love, and like at
+Cynosarges,<a name="FNanchor_67_67" id="FNanchor_67_67"></a><a
+href="#Footnote_67_67" class="fnanchor">67</a> taking us to the
+woman's side of the house: or rather as <span class='pagenum'><a
+name="Page_33" id="Page_33">33</a></span>they say there is a
+genuine mountain eagle, which Homer called 'black, and a bird of
+prey,' and there are other kinds of spurious eagles, which catch
+fish and lazy birds in marshes, and often in want of food emit an
+hungry wail: so the genuine love is the love of boys, a love not
+'flashing with desire,' as Anacreon said the love of maidens was,
+nor 'redolent of ointment and sprightly,' but you will see it plain
+and without airs in the schools of the philosophers, or perhaps in
+the gymnasiums and wrestling-schools, keenly and nobly pursuing
+youths, and urging on to virtue those who are well worthy of
+attention: but that soft and stay-at-home love, spending all its
+time in women's bosoms and beds, always pursuing effeminate
+delights, and enervated by unmanly, unfriendly, and unimpassioned
+pleasures, we ought to condemn as Solon condemned it: for he
+forbade slaves to love boys or to anoint them with oil, while he
+allowed them to associate with women. For friendship is noble and
+refined, whereas pleasure is vulgar and illiberal. Therefore, for a
+slave to love boys is neither liberal or refined: for it is merely
+the love of copulation, as the love of women."</p>
+
+<p>&sect; <span class="smcap">v.</span> Protogenes was intending to
+go on at greater length, when Daphn&aelig;us stopped him and said,
+"You do well, by Zeus, to mention Solon, and we too may use him as
+the test of an amorous man. Does he not define such a one in the
+lines, 'As long as you love boys in the glorious flower of their
+youth for their kisses and embraces.' And add to Solon the lines of
+&AElig;schylus, 'You did not disdain the honour of the thighs, O
+thankless one after all my frequent kisses.'<a name=
+"FNanchor_68_68" id="FNanchor_68_68"></a><a href="#Footnote_68_68"
+class="fnanchor">68</a> For some laugh at them if they bid lovers,
+like sacrificing priests and seers, to inspect thighs and loins;
+but I think this a mighty argument in behalf of the love of women.
+For if the unnatural commerce with males does not take away or mar
+the amorous propensity, much more likely is it that the natural
+love of women will end in friendship after the favour. For,
+Protogenes, the yielding of the female to the male was called by
+the ancients the favour. Thus Pindar says Heph&aelig;stus was the
+son of Hera <span class='pagenum'><a name="Page_34" id=
+"Page_34">34</a></span>'without any favours':<a name=
+"FNanchor_69_69" id="FNanchor_69_69"></a><a href="#Footnote_69_69"
+class="fnanchor">69</a> and Sappho, addressing a girl not yet ripe
+for marriage, says to her, 'You seemed to me a little girl, too
+young for the favour.' And someone asks Hercules, 'Did you obtain
+the girl's favour by force or by persuasion?' But the love of males
+for males, whether rape or voluntary&mdash;pathicks effeminately
+submitting, to use Plato's words, 'to be treated
+bestially'&mdash;is altogether a foul and unlovely favour. And so I
+think Solon wrote the lines quoted above 'in his hot youth,' as
+Plato puts it; but when he became older wrote these other lines,
+'Now I delight in Cyprus-born Aphrodite, and in Dionysus, and in
+the Muses: all these give joys to men': as if, after the heat and
+tempest of his boyish loves, he had got into a quiet haven of
+marriage and philosophy. But indeed, Protogenes, if we look at the
+real facts of the case, the love for boys and women is really one
+and the same passion: but if you wish in a disputatious spirit to
+make any distinction, you will find that this boy-love goes beyond
+all bounds, and, like some late-born and ill-begotten bastard brat,
+seeks to expel its legitimate brother the older love, the love of
+women. For indeed, friend, it is only yesterday or the day before,
+since the strippings and exposures of the youths in the gymnasiums,
+that this boy-love crept in, and gently insinuated itself and got a
+footing, and at last in a little time got fully-fledged in the
+wrestling-schools, and has now got fairly unbearable, and insults
+and tramples on conjugal love, that love that gives immortality to
+our mortal race, when our nature has been extinguished by death,
+kindling it again by new births. And this boy-love denies that
+pleasure is its aim: for it is ashamed and afraid to confess the
+truth: but it needs some specious excuse for the liberties it takes
+with handsome boys in their prime: the pretext is friendship and
+virtue. So your boy-lover wallows in the dust, bathes in cold
+water, raises his eyebrows, gives himself out for a philosopher,
+and lives chaste abroad because of the law: but in the stillness of
+night</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">'Sweet is the ripe fruit when
+the guard's withdrawn.'<a name="FNanchor_70_70" id=
+"FNanchor_70_70"></a><a href="#Footnote_70_70" class=
+"fnanchor">70</a></span></div>
+</div>
+
+<p><span class='pagenum'><a name="Page_35" id=
+"Page_35">35</a></span> But if, as Protogenes says, there is no
+carnal intercourse in these boy-familiarities, how is it Love, if
+Aphrodite is not present, whom it is the destiny of Love to cherish
+and pay court to, and to partake of just as much honour and power
+as she assigns to him? But if there is any Love without Aphrodite,
+as there is drunkenness without wine in drinks made from figs and
+barley, the disturbing it will be fruitless and without effect, and
+surfeiting and disgusting."</p>
+
+<p>&sect; <span class="smcap">vi.</span> At the conclusion of this
+speech, it was clear that Pisias was vexed and indignant with
+Daphn&aelig;us; and after a moment's silence he began: "O Hercules!
+what levity and audacity for men to state that they are tied to
+women as dogs to bitches, and to banish the god of Love from the
+gymnasiums and public walks, and light of day and open intercourse,
+and to restrict him to brothels<a name="FNanchor_71_71" id=
+"FNanchor_71_71"></a><a href="#Footnote_71_71" class=
+"fnanchor">71</a> and philtres and incantations of wanton women:
+for to chaste women, I am sure, it belongs not either to love or be
+loved." At this point our father told me he interposed, and took
+Protogenes by the hand, and said to him:</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"'This word of yours rouses
+the Argive host,'</span></div>
+</div>
+
+<p>and of a verity Pisias makes us to side with Daphn&aelig;us by
+his extravagant language, charging marriage with being a loveless
+intercourse, and one that has no participation in divine
+friendship, although we can see that it is an intercourse, if
+erotic persuasion and favour fail, that cannot be restrained by
+shame and fear as by bit and bridle." Thereupon Pisias said, "I
+care little about his arguments; but I see that Daphn&aelig;us is
+in the same condition as brass: for, just as it is not worked upon
+so much by the agency of fire as by the molten and liquid brass
+fused with it, so is he not so much captivated by the beauty of
+Lysandra as by his association with one who is the victim of the
+gentle passion; and it is plain that, if he doesn't take refuge
+with <span class='pagenum'><a name="Page_36" id=
+"Page_36">36</a></span>us, he will soon melt away in the flame
+altogether. But I see, what Anthemion would very much like, that I
+am offending the Court, so I stop." "You amuse us," said Anthemion:
+"but you ought from the first to have spoken to the point."</p>
+
+<p>&sect; <span class="smcap">vii.</span> "I say then," continued
+Pisias, "and give it out boldly, as far as I am concerned, let
+every woman have a lover; but we ought to guard against giving the
+wealth of Ismenodora to Baccho, lest, if we involve him in so much
+grandeur and magnificence, we unwittingly lose him in it, as tin is
+lost in brass. For if the lad were to marry quite a plain and
+insignificant woman, it would be great odds whether he would keep
+the upper hand, as wine mixed with water; and Ismenodora seems
+already marked out for sway and command; for otherwise she would
+not have rejected such illustrious and wealthy suitors to woo a lad
+hardly yet arrived at man's estate, and almost requiring a tutor
+still. And therefore men of sense prune the excessive wealth of
+their wives, as if it had wings that required clipping; for this
+same wealth implants in them luxury, caprice, and vanity, by which
+they are often elated and fly away altogether: but if they remain,
+it would be better to be bound by golden fetters, as in Ethiopia,
+than to a woman's wealth."</p>
+
+<p>&sect; <span class="smcap">viii.</span> Here Protogenes put in,
+"You say nothing about the risk we run of unseasonably and
+ridiculously reversing the well-known advice of Hesiod:</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">'If seasonable marriage you
+would make,</span> <span class="i0">Let about thirty be the
+bridegroom's age,</span> <span class="i0">The bride be in the fifth
+year of her womanhood:'<a name="FNanchor_72_72" id=
+"FNanchor_72_72"></a><a href="#Footnote_72_72" class=
+"fnanchor">72</a></span></div>
+</div>
+
+<p>if we thus marry a lad hardly old enough for marriage to a woman
+so many years older, than himself, as dates and figs are forced.
+You will say she loves him passionately: who prevents her, then,
+from serenading at his doors, singing her amorous ditty, putting
+garlands on his statues, and wrestling and boxing with her rivals
+in his affections? For all these are what people in love do. And
+let her lower her eyebrows, and give up the airs of a coquette, and
+<span class='pagenum'><a name="Page_37" id=
+"Page_37">37</a></span>assume the appearance of those that are
+deeply smitten. But if she is modest and chaste, let her decorously
+stay at home and await there her lovers and sweethearts; for any
+sensible man would be disgusted and flee from a woman who took the
+initiative in love, far less would he be likely to marry her after
+such a barefaced wooing."</p>
+
+<p>&sect; <span class="smcap">ix.</span> When Protogenes had done
+speaking, my father said, "Do you see, Anthemion, that they force
+us to intervene again, who have no objection to dance in the
+retinue of conjugal Love?" "I do," said Anthernion, "but pray
+defend Love at some length, as you are on his side, and moreover
+come to the rescue of wealth,<a name="FNanchor_73_73" id=
+"FNanchor_73_73"></a><a href="#Footnote_73_73" class=
+"fnanchor">73</a> with which Pisias seeks to scare us." Thereupon
+my father began, "What on earth will not be brought as a charge
+against a woman, if we are to reject Ismenodora because she is in
+love and has money? Granted she loves sway and is rich? What then,
+if she is young and handsome? And what if she plumes herself
+somewhat on the lustre of her race? Have not chaste women often
+something of the morose and peevish in their character almost past
+bearing? Do they not sometimes get called waspish and shrewish by
+virtue of their very chastity? Would it be best then to marry off
+the street some Thracian Abrotonus, or some Milesian Bacchis, and
+seal the bargain by the present of a handful of nuts? But we have
+known even such turn out intolerable tyrants, Syrian flute-girls
+and ballet-dancers, as Aristonica, and &OElig;nanthe with her
+tambourine, and Agathoclea, who have lorded it over kings'
+diadems.<a name="FNanchor_74_74" id="FNanchor_74_74"></a><a href=
+"#Footnote_74_74" class="fnanchor">74</a> Why Syrian Semiramis was
+only the servant and concubine of one of king Ninus's slaves, till
+Ninus the great king seeing and falling in love with her, she got
+such power over him that she thought so cheap of him, that she
+asked to be allowed one day to sit on the royal throne, with the
+royal diadem on her head, and to transact state affairs. And <span
+class='pagenum'><a name="Page_38" id="Page_38">38</a></span>Ninus
+having granted her permission, and having ordered all his subjects
+to obey her as himself, she first gave several very moderate orders
+to make trial of the guards; but when she saw that they obeyed her
+without the slightest hesitation, she ordered them to seize Ninus
+and put him in fetters, and at last put him to death; and all her
+commands being obeyed, she ruled over Asia for a long time with
+great lustre. And was not Belestiche a foreign woman off the
+streets, although at Alexandria she has shrines and temples, with
+an inscription as Aphrodite Belestiche, which she owes to the
+king's love? And she who has in this very town<a name=
+"FNanchor_75_75" id="FNanchor_75_75"></a><a href="#Footnote_75_75"
+class="fnanchor">75</a> a temple and rites in common with Eros, and
+at Delphi stands in gold among kings and queens, by what dowry got
+she her lovers? But just as the lovers of Semiramis, Belestiche,
+and Phryne, became their prey unconsciously through their weakness
+and effeminacy, so on the other hand poor and obscure men, having
+contracted alliances with rich women of rank, have not been thereby
+spoilt nor merged their personality, but have lived with their
+wives on a footing of kindness, yet still kept their position as
+heads of the house. But he that abases his wife and makes her
+small, like one who tightens the ring on a finger too small for it
+fearing it will come off,<a name="FNanchor_76_76" id=
+"FNanchor_76_76"></a><a href="#Footnote_76_76" class=
+"fnanchor">76</a> is like those who cut their mares' tails off and
+then take them to a river or pond to drink, when they say that
+sorrowfully discerning their loss of beauty these mares lose their
+self-respect and allow themselves to be covered by asses.<a name=
+"FNanchor_77_77" id="FNanchor_77_77"></a><a href="#Footnote_77_77"
+class="fnanchor">77</a> To select a wife for wealth rather than for
+her excellence or family is dishonourable and illiberal; but it is
+silly to reject wealth when it is accompanied by excellence and
+family. Antigonus indeed wrote to his officer who had garrisoned
+Munychia<a name="FNanchor_78_78" id="FNanchor_78_78"></a><a href=
+"#Footnote_78_78" class="fnanchor">78</a> to make not only the
+collar strong but the dog lean, that he might undermine the
+strength of the Athenians; but it becomes not the husband of a rich
+or handsome woman to make his wife poor or ugly, but by his
+self-control<span class='pagenum'><a name="Page_39" id=
+"Page_39">39</a></span> and good sense, and by not too
+extravagantly showing his admiration for her, to exhibit himself as
+her equal not her slave, and (to borrow an illustration from the
+scales) to add just so much weight to his character as shall
+over-balance her, yet only just. Moreover, both Ismenodora and
+Baccho are of a suitable age for marriage and procreation of
+children; Ismenodora, I hear, is still in her prime, and" (here my
+father smiled slily at Pisias) "she is certainly not a bit older
+than her rivals, and has no grey hairs, as some of those who
+consort with Baccho have. And if their union is seasonable, who
+knows but that she may be a better partner for him than any young
+woman? For young couples do not blend and mix well together, and it
+takes a long time and is not an easy process for them to divest
+themselves of their pride and spirit, and at first there's a good
+deal of dirty weather and they don't pull well together, and this
+is oftenest the case when there's love on both sides, and, just as
+a storm wrecks the ship if no pilot is on board, so their marriage
+is trouble and confusion, neither party knowing how either to rule
+or to give way properly. And if the baby is under the nurse, and
+the boy under the master, and the lad under the master of the
+gymnasium, and the youth under his lover, and the full-grown man
+under the law and magistrate, and no one is his own master and
+exempt from obedience to someone, what wonder would it be if a
+sensible woman rather older than her husband would direct well the
+life of a young man, being useful to him by reason of her superior
+wisdom, and acceptable to him for her sweetness and gentleness? And
+to sum up the whole matter," said he, "we B&oelig;otians ought to
+revere Hercules, and so find no fault in any inequality of age in
+marriages, seeing that he gave his own wife Megara in marriage to
+Iolaus, though he was only sixteen and she three-and-thirty."<a
+name="FNanchor_79_79" id="FNanchor_79_79"></a><a href=
+"#Footnote_79_79" class="fnanchor">79</a></p>
+
+<p>&sect; <span class="smcap">x.</span> As the conversation was
+going on, our father said that a friend of Pisias came galloping up
+from the town to report an act of marvellous audacity. Ismenodora,
+it appears, thinking Baccho had no personal dislike to the <span
+class='pagenum'><a name="Page_40" id="Page_40">40</a></span>match,
+but only stood in awe of his friends who tried to dissuade him from
+it, determined that she would not let the young fellow slip through
+her fingers. Accordingly, she sent for the most active and
+intimate<a name="FNanchor_80_80" id="FNanchor_80_80"></a><a href=
+"#Footnote_80_80" class="fnanchor">80</a> of her male friends, and
+for some of her female cronies, and instructed them as to what part
+they should play, and waited for the hour when Baccho was
+accustomed regularly to pass by her house on his way to the
+wrestling-school. And as he passed by on this occasion with two or
+three of his companions, anointed for the exercise, Ismenodora met
+him at the door and just touched his cloak, and her friends rushed
+out all together and prettily seized the pretty fellow as he was in
+his cloak and jersey,<a name="FNanchor_81_81" id=
+"FNanchor_81_81"></a><a href="#Footnote_81_81" class=
+"fnanchor">81</a> and hurried him into the house and at once locked
+the doors. And the women inside at once divested him of his cloak
+and put on him a bridal robe; and the servants ran about the town
+and put olive wreaths and laurel garlands at the doors of Baccho's
+house as well as Ismenodora's, and a flute-girl went up and down
+the street playing and singing the wedding-song. And some of the
+inhabitants of Thespi&aelig; and the strangers laughed, others were
+indignant and tried to make the superintendents of the gymnasium
+move in the matter, for they have great power in Thespi&aelig; over
+the youths, and pay great attention to their actions. And now there
+was no more talk about the sports, but everyone left the theatre
+for the neighbourhood of Ismenodora's house, and there stood in
+groups talking and disputing about what had happened.</p>
+
+<p>&sect; <span class="smcap">xi.</span> Now when Pisias' friend
+had come up like an <i>aide-de-camp</i> in war, "bloody with
+spurring, fiery red with haste," to report this news that
+Ismenodora had seized Baccho, my father said that Zeuxippus smiled,
+and being a great lover of Euripides repeated the line,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Lady, though rich, thou hast
+thy sex's feelings."</span></div>
+</div>
+
+<p>But Pisias jumped up and cried out, "Ye gods, what will be the
+end of license like this which will overthrow our town? Already we
+are fast tending to lawlessness through our independence. And yet
+it is perhaps ridicu<span class='pagenum'><a name="Page_41" id=
+"Page_41">41</a></span>lous to be indignant about law and justice,
+when nature itself is trampled upon by being thus subjected to
+women? Saw even Lemnos ever the like of this?<a name=
+"FNanchor_82_82" id="FNanchor_82_82"></a><a href="#Footnote_82_82"
+class="fnanchor">82</a> Let us go," he continued, "let us go and
+hand over to the women the gymnasium and council-hall, if the
+townsmen have lost all their nerve." Pisias then left the company,
+and Protogenes went with him, partly sympathizing with his
+indignation, but still endeavouring to cool him. And Anthemion
+said, "'Twas a bold deed and certainly does savour somewhat of
+Lemnos&mdash;I own it now we are alone&mdash;this Ismenodora must
+be most violently in love." Hereupon Soclarus said, with a sly
+smile, "You don't think then that this rape and detention was an
+excuse and stratagem on the part of a wily young man to escape from
+the clutches of his lovers, and fly of his own volition to the arms
+of a rich and handsome widow?" "Pray don't say so, Soclarus," said
+Anthemion, "pray don't entertain any such suspicions of Baccho, for
+even if he were not by nature most simple and na&iuml;ve, he would
+not have concealed the matter from me to whom he divulges all his
+secrets, especially as he knows that I have always been very
+anxious he should marry Ismenodora. But as Heraclitus says truly,
+It is more difficult to control love than anger; for whatever love
+has a fancy to, it will buy even at the cost of life, money, and
+reputation. Who lives a more quiet life in our town than
+Ismenodora? When did ever any ugly rumour attach itself to her?
+When did ever any breath of suspicion sully her house? Some divine
+inspiration, beyond human calculation, seems now to have possessed
+her."</p>
+
+<p>&sect; <span class="smcap">xii.</span> Then Pemptides laughed
+and said, "Of course you know that there is a certain disease of
+the body called the sacred disease.<a name="FNanchor_83_83" id=
+"FNanchor_83_83"></a><a href="#Footnote_83_83" class=
+"fnanchor">83</a> It is no wonder, therefore, if some call the
+greatest and most insane passion of the soul sacred and divine.
+However, as in Egypt I once saw two neighbours <span class=
+'pagenum'><a name="Page_42" id="Page_42">42</a></span>disputing
+when a serpent passed by them on the road, both calling it a good
+omen, but each claiming the blessing as his alone; so seeing lately
+that some of you drag Love to the men's apartments, while others
+confine it to the women's side of the house, while all of you
+regard it as a divine and superlative blessing, I do not wonder,
+since it is a passion that has such power and honour, that those
+who ought to banish it from every quarter and clip its wings do
+themselves add to its influence and power. And hitherto I held my
+peace, for I saw that the discussion turned rather on private than
+public interests, but now that we have got rid of Pisias, I would
+gladly hear from you to what they had an eye who first called Love
+a god."</p>
+
+<p>&sect; <span class="smcap">xiii.</span> Just as Pemptides had
+left off, and our father was about to answer his question, another
+messenger came from the town, sent by Ismenodora to summon
+Anthemion, for the tumult had increased, and there was a difference
+of opinion between the superintendents of the gymnasium, one
+thinking they ought to demand the liberation of Baccho, the other
+thinking they ought not to interfere. Anthemion got up at once and
+went off. And our father, addressing Pemptides especially, said,
+"You seem to me, my dear Pemptides, to be handling a great and bold
+matter, or rather to be discussing things that ought not to be
+discussed, in asking for a reason in each case for our opinion
+about the gods. Our ancient and hereditary faith is sufficient, a
+better argument than which we cannot either utter or find,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">'Not e'en if wisdom in our
+brains resides;'<a name="FNanchor_84_84" id="FNanchor_84_84"></a><a
+href="#Footnote_84_84" class="fnanchor">84</a></span></div>
+</div>
+
+<p>but if this common foundation and basis of all piety be
+disturbed, and its stability and time-honoured ideas be unsettled,
+it becomes undermined and is suspected by everybody. You have
+heard, of course, what hot water Euripides got into, when he wrote
+at the beginning of his 'Melanippe,'</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">'Zeus, whosoe'er he is, I do
+not know</span> <span class="i0">Except by hearsay,'<a name=
+"FNanchor_85_85" id="FNanchor_85_85"></a><a href="#Footnote_85_85"
+class="fnanchor">85</a></span></div>
+</div>
+
+<p>but if he changed the opening line, he had confidence, <span
+class='pagenum'><a name="Page_43" id="Page_43">43</a></span>it
+seems, that his play would go down with the public uncommonly
+well,<a name="FNanchor_86_86" id="FNanchor_86_86"></a><a href=
+"#Footnote_86_86" class="fnanchor">86</a> so he altered it into</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">'Zeus the divine, as he is
+truly called.'<a name="FNanchor_87_87" id="FNanchor_87_87"></a><a
+href="#Footnote_87_87" class="fnanchor">87</a></span></div>
+</div>
+
+<p>And what difference is there between calling in question the
+received opinion about Zeus or Athene, and that about Love? For it
+is not now for the first time that Love asks for an altar and
+sacrifices, nor is he a strange god introduced by foreign
+superstition, as some Attis or Adonis, furtively smuggled in by
+hermaphrodites and women, and secretly receiving honours not his
+own, to avoid an indictment among the gods for coming among them
+under false pretences. And when, my friend, you hear the words of
+Empedocles,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">'Friendship is there too, of
+same length and breadth,</span> <span class="i0">But with the
+mind's eye only can you see it,</span> <span class="i0">Till with
+the sight your very soul is thralled,'</span></div>
+</div>
+
+<p>you must suppose that they refer to Love. For this god is
+invisible, but to be extolled by us as one of the very oldest gods.
+And if you demand proofs about every one of the gods, laying a
+profane hand on every temple, and bringing a learned doubt to every
+altar, you will scrutinize and pry into everything. But we need not
+go far to find Love's pedigree.</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">'See you how great a goddess
+Aphrodite is?</span> <span class="i0">She 'tis that gave us and
+engendered Love,</span> <span class="i0">Whereof come all that on
+the earth do live.'<a name="FNanchor_88_88" id=
+"FNanchor_88_88"></a><a href="#Footnote_88_88" class=
+"fnanchor">88</a></span></div>
+</div>
+
+<p>And so Empedocles calls Aphrodite <i>Life-giving</i>,<a name=
+"FNanchor_89_89" id="FNanchor_89_89"></a><a href="#Footnote_89_89"
+class="fnanchor">89</a> and Sophocles calls her <i>Fruitful</i>,
+both very appropriate epithets. And though the wonderful act of
+generation belongs to Aphrodite only, and Love is only present in
+it as a subordinate, yet if he be absent the whole affair becomes
+undesirable, and low, and tame. For a loveless coition brings only
+satiety, as the satisfaction of hunger and thirst, and has nothing
+noble resulting from it, whereas by Love Aphrodite removes the
+cloying element in pleasure, and <span class='pagenum'><a name=
+"Page_44" id="Page_44">44</a></span>produces harmonious friendship.
+And so Parmenides declares Love to be the oldest of the creations
+of Aphrodite, writing in his Cosmogony,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">'Of all the gods first Love
+she did contrive.'</span></div>
+</div>
+
+<p>But Hesiod, more naturally in my opinion, makes Love the most
+ancient of all, so that all things derive their existence from
+him.<a name="FNanchor_90_90" id="FNanchor_90_90"></a><a href=
+"#Footnote_90_90" class="fnanchor">90</a> If we then deprive Love
+of his ancient honours, those of Aphrodite will be lost also. For
+we cannot argue that, while some revile Love, all spare Aphrodite,
+for on the same stage we hear of Love,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">'Love is an idle thing and for
+the idle:'<a name="FNanchor_91_91" id="FNanchor_91_91"></a><a href=
+"#Footnote_91_91" class="fnanchor">91</a></span></div>
+</div>
+
+<p>and again of Aphrodite,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">'Cypris, my boys, is not her
+only name,</span> <span class="i0">For many names has she. She is a
+hell,</span> <span class="i0">A power remorseless, nay a raging
+madness.'<a name="FNanchor_92_92" id="FNanchor_92_92"></a><a href=
+"#Footnote_92_92" class="fnanchor">92</a></span></div>
+</div>
+
+<p>Just as in the case of the other gods there is hardly one that
+has not been reviled, or escaped the scurrility of ignorance. Look,
+for example, at Ares, who may be considered as it were the
+counterpart of Love, what honours he has received from men, and
+again what abuse, as</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">'Ares is blind, ye women, has
+no eyes,</span> <span class="i0">And with his pig's snout roots up
+all good things.'<a name="FNanchor_93_93" id=
+"FNanchor_93_93"></a><a href="#Footnote_93_93" class=
+"fnanchor">93</a></span></div>
+</div>
+
+<p>And Homer calls him 'blood-stained' and 'fickle.'<a name=
+"FNanchor_94_94" id="FNanchor_94_94"></a><a href="#Footnote_94_94"
+class="fnanchor">94</a> And Chrysippus brings a grievous charge
+against him, in defining his name to mean destroyer,<a name=
+"FNanchor_95_95" id="FNanchor_95_95"></a><a href="#Footnote_95_95"
+class="fnanchor">95</a> thereby giving a handle to those who think
+that Ares is only the fighting, wrangling, and quarrelsome instinct
+among mankind. Others again will tell us that Aphrodite is simply
+desire, and Hermes eloquence, and the Muses the arts and sciences,
+and Athene wisdom. You see what an abyss of impiety opens up before
+us, if we describe each of the gods, as only a passion, a power, or
+a virtue!"</p>
+
+<p>&sect; <span class="smcap">xiv.</span> "I see it," said
+Pemptides, "and it is impious either to make the gods passions, or
+to do just the con<span class='pagenum'><a name="Page_45" id=
+"Page_45">45</a></span>trary, and make the passions gods." "What
+then?" said my father, "do you consider Ares a god, or only a human
+passion?" And Pemptides, answering that he looked on Ares as god of
+the passionate and manly element in mankind, "What," cried my
+father, "shall the passionate and warlike and antagonistic
+instincts in man have a god, but the affectionate and social and
+clubable have none? Shall Ares, under his names of Enyalius and
+Stratius, preside over arms and war and sieges and sacks of cities,
+and shall there be no god to witness and preside over, to direct
+and guide, conjugal affection, that friendship of closest union and
+communion? Why even those who hunt gazelles and hares and deer have
+a silvan deity who harks and halloos them on, for to
+Arist&aelig;us<a name="FNanchor_96_96" id="FNanchor_96_96"></a><a
+href="#Footnote_96_96" class="fnanchor">96</a> they pay their vows
+when in pitfalls and snares they trap wolves and bears,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">'For Arist&aelig;us first set
+traps for animals.'</span></div>
+</div>
+
+<p>And Hercules invoked another god, when he was about to shoot at
+the bird, as the line of &AElig;schylus shows,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">'Hunter Apollo, make my bolt
+go straight!'<a name="FNanchor_97_97" id="FNanchor_97_97"></a><a
+href="#Footnote_97_97" class="fnanchor">97</a></span></div>
+</div>
+
+<p>And shall no god or good genius assist and prosper the man who
+hunts in the best chase of all, the chase of friendship? For I
+cannot for my part, my dear Daphn&aelig;us, consider man a less
+beautiful or important plant than the oak, or sacred olive, or the
+vine which Homer glorifies,<a name="FNanchor_98_98" id=
+"FNanchor_98_98"></a><a href="#Footnote_98_98" class=
+"fnanchor">98</a> seeing that man too has his growth and glorious
+prime alike of soul and body."</p>
+
+<p>&sect; <span class="smcap">xv.</span> Then said Daphn&aelig;us,
+"In the name of the gods, who thinks differently?" "All those
+certainly must," answered my father, "who think that the gods care
+only about ploughing and planting and sowing. Have they not Nymphs
+attending upon them, called Dryads, 'whose age is coeval with the
+trees they live in: and Dionysus the mirth-giving does he not
+increase the yield of the trees, the sacred splendour of Autumn,'
+as Pindar says?<a name="FNanchor_99_99" id="FNanchor_99_99"></a><a
+href="#Footnote_99_99" class="fnanchor">99</a> And if they care
+about all this, is there no god or genius who is interested in the
+nurture and growth of boys and youths in all their glorious flower?
+is there no one that cares that <span class='pagenum'><a name=
+"Page_46" id="Page_46">46</a></span>the growing man may be upright
+and virtuous, and that the nobility of his nature may not be warped
+and corrupted, either through want of a guardian or by the
+depravity of those he associates with? Is it not monstrous and
+thankless to say so, seeing that we enjoy the divine bounty, which
+is dealt out to us richly, and never abandons us in our straits?
+And yet some of these same straits have more necessity than beauty.
+For example, our birth, in spite of the unpleasant circumstances
+attending it, is witnessed by the divine Ilithyia and Artemis: and
+it would be better not to be born at all than to become bad through
+want of a good guardian and guide. Moreover in sickness the god who
+is over that province does not desert us, nor even in death: for
+even then there is a conductor and guide for the departed, to lay
+them to sleep, and convey their souls to Hades,<a name=
+"FNanchor_100_100" id="FNanchor_100_100"></a><a href=
+"#Footnote_100_100" class="fnanchor">100</a> as the poet says,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">'Night bore me not to be lord
+of the lyre,</span> <span class="i0">Nor to be seer, or healer of
+diseases,</span> <span class="i0">But to conduct the souls of the
+departed.'</span></div>
+</div>
+
+<p>And yet these duties involve much unpleasantness, whereas we
+cannot mention a holier work, nor any struggle or contest more
+fitting for a god to attend and play the umpire in, than the
+guidance of the young and beautiful in the prosecution of their
+love-affairs. For there is here nothing of an unpleasant nature, no
+compulsion of any kind, but persuasion and grace, truly making toil
+sweet and labour delightful, lead the way to virtue and friendship,
+and do not arrive at that desired goal without the deity, for they
+have as their leader and lord no other god than Love, the companion
+of the Muses and Graces and Aphrodite. For Love 'sowing in the
+heart of man the sweet harvest of desire,' to borrow the language
+of Melanippides, mixes the sweetest and most beautiful things
+together. But perhaps you are of a different opinion,
+Zeuxippus."</p>
+
+<p>&sect; <span class="smcap">xvi.</span> "Not I, by Zeus," replied
+Zeuxippus. "To have a different opinion would be ridiculous."
+"Then," continued my father, "is it not also ridiculous, if there
+are four kinds of friendship, for so the ancients distinguished,
+the natural first, the second that to one's kindred, the third
+<span class='pagenum'><a name="Page_47" id=
+"Page_47">47</a></span>that to one's companions, the fourth the
+friendship of love, and each of the first three have a god as
+patron, either a god of friendship, or a god of hospitality, or a
+god of the family, or a god of the race,<a name="FNanchor_101_101"
+id="FNanchor_101_101"></a><a href="#Footnote_101_101" class=
+"fnanchor">101</a> whereas the friendship of love only, as
+something altogether unholy, is left without any patron god, and
+that, too, when it needs most of all attentive direction?" "It is,"
+said Zeuxippus, "highly ridiculous." My father continued, "The
+language of Plato is very suggestive here, to make a slight
+digression. One kind of madness (he says) is conveyed to the soul
+from the body through certain bad temperaments or mixtures, or
+through the prevalence of some noxious spirit, and is harsh,
+difficult to cure, and baneful. Another kind of madness is not
+uninspired or from within, but an afflatus from without, a
+deviation from sober reason, originated and set in motion by some
+higher power, the ordinary characteristic of which is called
+enthusiasm. For, as one full of breath is called
+&#7956;&mu;&tau;&nu;&omicron;&omicron;&sigmaf;, and as one full of
+sense is called &#7956;&mu;&phi;&rho;&omega;&nu;, so the name
+enthusiasm is given to the commotion of the soul caused by some
+Divine agency.<a name="FNanchor_102_102" id=
+"FNanchor_102_102"></a><a href="#Footnote_102_102" class=
+"fnanchor">102</a> Thus there is the prophetic enthusiasm which
+proceeds from Apollo, and the Bacchic enthusiasm which comes from
+Dionysus, to which Sophocles alludes where he says, 'Dance with the
+Corybantes;' for the rites of Cybele and Pan have great affinities
+to the orgies of Bacchus. And the third madness proceeds from the
+Muses, and possesses an impressionable and pure soul, and stirs up
+the poetry and music in a man. As to the martial and warlike
+madness, it is well known from what god it proceeds, namely, Ares,
+'kindling tearful war, that puts an end to the dance and the song,
+and exciting civic strife.'<a name="FNanchor_103_103" id=
+"FNanchor_103_103"></a><a href="#Footnote_103_103" class=
+"fnanchor">103</a> There remains, Daphn&aelig;us, one more kind of
+madness in man, neither obscure nor tranquil, as to which I should
+like to ask Pemptides here,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">'What god it is that shakes
+the fruitful thyrsus?'</span></div>
+</div>
+
+<p>I refer to that love-fury for modest boys and chaste women,
+<span class='pagenum'><a name="Page_48" id=
+"Page_48">48</a></span>which is far the keenest and fiercest
+passion of all. For have you not observed how the soldier, when he
+lays aside his arms, ceases from his warlike fury, as the poet
+says,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i11">'Then from him</span> <span
+class="i0">Right gladly did his squires remove the armour,'<a name=
+"FNanchor_104_104" id="FNanchor_104_104"></a><a href=
+"#Footnote_104_104" class="fnanchor">104</a></span></div>
+</div>
+
+<p>and sits down a peaceful spectator of others?<a name=
+"FNanchor_105_105" id="FNanchor_105_105"></a><a href=
+"#Footnote_105_105" class="fnanchor">105</a> The Bacchic and
+Corybantic dances one can also modulate and quell, by changing the
+metre from the trochaic and the measure from the Phrygian.
+Similarly, too, the Pythian priestess, when she descends from her
+tripod, possesses her soul in peace. Whereas the love-fury, when
+once it has really seized on a man and inflamed him, can be laid by
+no Muse, no charm or incantation, no change of place; but present
+they burn, absent they desire, by day they follow their loves
+about, by night they serenade them, sober call for them, and
+drunken sing about them. And he who said that poetic fancies, owing
+to their vividness, were dreams of people awake, would have more
+truly spoken so of the fancies of lovers, who, as if their loves
+were present, converse with them, greet them, chide them. For sight
+seems to paint all other fancies on a wet ground, so soon do they
+fade and recede from the memory, but the images of lovers, painted
+by the fancy as it were on encaustic tiles, leave impressions on
+the memory, that move, and live, and speak, and are permanent for
+all time. The Roman Cato, indeed, said that the soul of the lover
+resided in the soul of the loved one, and I should extend the
+remark to the appearance, the character, the life, and the actions,
+conducted by which he travels a long journey in a short time, as
+the Cynics say they have found a short cut and, as it were, forced
+march to virtue, for there is also a short cut to friendship and
+love when the god is propitious. To sum up, the enthusiasm of
+lovers is not a thing uninspired, and the god that guides and
+governs it is none other than the god whose festival we are now
+keeping, and to whom we are now sacrificing. Nevertheless, as we
+judge of a god mainly from his power and usefulness (as among human
+advantages we reckon and call these two the most divine, <span
+class='pagenum'><a name="Page_49" id=
+"Page_49">49</a></span>dominion and virtue), it is high time to
+consider, before we proceed any further, whether Love yields to any
+of the gods in power. Certainly, as Sophocles says, 'Wonderful is
+the power which the Cyprian Queen exerts so as always to win the
+victory:'<a name="FNanchor_106_106" id="FNanchor_106_106"></a><a
+href="#Footnote_106_106" class="fnanchor">106</a> great also is the
+might of Ares; and in some sort we see the power of all the other
+gods divided among these two; for Aphrodite has most intimate
+connection with the beautiful, and Ares is in our souls from the
+first to combat against the sordid, to borrow the idea of Plato.
+Let us consider, then, to begin with, that the venereal delight can
+be purchased for six obols, and that no one ever yet put himself
+into any trouble or danger about it, unless he was in love. And not
+to mention here such famous courtesans as Phryne or Lais,
+Gnath&aelig;nium, 'kindling her lamp at evening time,' on the
+look-out for lovers and inviting them, is often passed by; 'yet, if
+some sudden whiff arise' of mighty love and desire, it makes this
+very delight seem equal to the fabled wealth of Tantalus and his
+domains. So feeble and cloying is the venereal indulgence, if Love
+inspires it not. And you will see this more plainly still from the
+following consideration. Many have allowed others to share in their
+venereal enjoyments, prostituting not only their mistresses but
+their wives, like that Roman Galba, who used to ask M&aelig;cenas
+to dinner, and when he saw from his nods and winks that he had a
+mind to do with his wife, turned his head gently aside as if
+asleep; but when one of his slaves came up to the table and stole
+some wine, his eyes were wide open enough, and he said, 'Villain,
+don't you know that I am asleep only for M&aelig;cenas?'<a name=
+"FNanchor_107_107" id="FNanchor_107_107"></a><a href=
+"#Footnote_107_107" class="fnanchor">107</a> But this is not
+perhaps so strange, considering Galba was a buffoon. But at Argos
+Nicostratus and Phayllus were great political rivals: so when King
+Philip visited that city, Phayllus thought if he prostituted his
+wife, who was very handsome, to the King, he would get from him
+some important office or place. And Nicostratus getting wind of
+this, and walking about the doors of Phayllus' house with some of
+his servants on the <i>qui vive</i>, <span class='pagenum'><a name=
+"Page_50" id="Page_50">50</a></span>Phayllus made his wife put on
+men's boots, and a military cloak, and a Macedonian broad-brimmed
+hat, and so smuggled her into the King, without being detected, as
+one of the King's young men. But, of all the multitude of lovers,
+did you ever hear of one that prostituted his boy-love even for the
+honours of Zeus? I think not. Why, though no one will generally
+either speak or act against tyrants, many will who find them their
+rivals and are jealous about their handsome minions. You must have
+heard how Aristogiton of Athens, and Antileon of Metapontum, and
+Melanippus of Agrigentum, rose not against tyrants, although they
+saw how badly they managed affairs, and what drunken tricks they
+played, yet, when they attempted the chastity of their boy-loves,
+they retaliated on them, jeoparding their lives, as if they were
+defending the inviolability of temples and sanctuaries. It is also
+recorded that Alexander wrote to Theodoras, the brother of Proteas,
+'Send me your singing-girl, unless you love her yourself, and I
+will give you ten talents;' and when Antipatridas, one of his
+companions, came to revel with him, bringing with him a female
+harper, he fancied the girl not a little, and asked Antipatridas if
+he cared very much about her. And when he replied that he did
+immensely, Alexander said, 'Plague take you,' but nevertheless
+abstained from touching the girl.</p>
+
+<p>&sect; <span class="smcap">xvii.</span> "Consider also how Love
+excels in warlike feats, and is by no means idle, as Euripides
+called him,<a name="FNanchor_108_108" id="FNanchor_108_108"></a><a
+href="#Footnote_108_108" class="fnanchor">108</a> nor a
+carpet-knight, nor 'sleeping on a maiden's soft cheeks.'<a name=
+"FNanchor_109_109" id="FNanchor_109_109"></a><a href=
+"#Footnote_109_109" class="fnanchor">109</a> For a man inspired by
+Love needs not Ares to help him when he goes out as a warrior
+against the enemy, but at the bidding of his own god is 'ready' for
+his friend 'to go through fire and water and whirlwinds.' And in
+Sophocles' play,<a name="FNanchor_110_110" id=
+"FNanchor_110_110"></a><a href="#Footnote_110_110" class=
+"fnanchor">110</a> when the sons of Niobe are being shot at and
+dying, one of them calls out for no helper or assister but his
+lover. And you know of course how it was that Cleomachus the
+Pharsalian fell in battle?" "We cer<span class='pagenum'><a name=
+"Page_51" id="Page_51">51</a></span>tainly don't," said Pemptides
+and those near him, "but we should very much like to." "Well," said
+my father, "the tale's worth hearing. When the war between the
+Eretrians and Chalcidians was at its height, Cleomachus had come to
+aid the latter with a Thessalian force; and the Chalcidian infantry
+seemed strong enough, but they had great difficulty in repelling
+the enemy's cavalry. So they begged that high-souled hero
+Cleomachus to charge the Eretrian cavalry first. And he asked his
+boy-love, who was by, if he would be a spectator of the fight, and
+he saying he would, and affectionately kissing him and putting his
+helmet on his head, Cleomachus with a proud joy put himself at the
+head of the bravest of the Thessalians, and charged the enemy's
+cavalry with such impetuosity that he threw them into disorder and
+routed them; and the Eretrian infantry also fleeing in consequence,
+the Chalcidians won a splendid victory. However, Cleomachus got
+killed, and they show his tomb in the market-place at Chalcis, over
+which a huge pillar stands to this day, and whereas before that the
+people of Chalcis had censured boy-loves, from that time forward
+they preferred that kind of love to the normal love. Aristotle
+gives a slightly different account, namely, that this Cleomachus
+came not from Thessaly, but from Chalcis in Thrace, to the help of
+the Chalcidians in Eub&oelig;a; and that that was the origin of the
+song in vogue among the Chalcidians,</p>
+
+<div class="poem2">
+<div class="stanza"><span class="i0">'Ye boys, who come of noble
+sires and beauteous are in face,</span> <span class="i0">Grudge not
+to give to valiant men the joy of your embrace:</span> <span class=
+"i0">For Love that does the limbs relax combined with
+bravery</span> <span class="i0">In the Chalcidian cities has fame
+that ne'er shall die.'</span></div>
+</div>
+
+<p>But according to the account of the poet Dionysius, in his
+'Causes,'<a name="FNanchor_111_111" id="FNanchor_111_111"></a><a
+href="#Footnote_111_111" class="fnanchor">111</a> the name of the
+lover was Anton, and that of the boy-love was Philistus. And among
+you Thebans, Pemptides, is it not usual for the lover to give his
+boy-love a complete suit of armour when he is enrolled among the
+men? And did not the erotic Pammenes change the disposition of the
+heavy-armed infantry, censuring Homer as knowing nothing about
+love, because he drew up the Ach&aelig;ans in <span class=
+'pagenum'><a name="Page_52" id="Page_52">52</a></span>order of
+battle in tribes and clans, and did not put lover and love
+together, that so</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">'Spear should be next to
+spear, helmet to helmet,'<a name="FNanchor_112_112" id=
+"FNanchor_112_112"></a><a href="#Footnote_112_112" class=
+"fnanchor">112</a></span></div>
+</div>
+
+<p>seeing that Love is the only invincible general.<a name=
+"FNanchor_113_113" id="FNanchor_113_113"></a><a href=
+"#Footnote_113_113" class="fnanchor">113</a> For men in battle will
+leave in the lurch clansmen and friends, aye, and parents and sons,
+but what warrior ever broke through or charged through lover and
+love, seeing that even when there is no necessity lovers frequently
+display their bravery and contempt of life. As Thero the
+Thessalian, who put his left hand on a wall, and drew his sword,
+and chopped off his thumb, and challenged his rival to do the same.
+And another in battle falling on his face, as his enemy was about
+to give him the <i>coup-de-grace</i>, begged him to wait a little
+till he could turn round, that his love should not see him with a
+wound in his back. And not only are the most warlike nations most
+amorous, as the B&oelig;otians the Laced&aelig;monians and the
+Cretans, but also of the old heroes, who were more amorous than
+Meleager, Achilles, Aristomenes, Cimon, and Epaminondas. Why,
+Epaminondas had as his boy-loves Asopichus and Cephisodorus, the
+latter of whom fell with him at Mantinea, and is buried near him.
+As to ..., who was most formidable and a source of terror to the
+enemy, Eucnamus of Amphissa, who first stood up against him and
+smote him, received hero honours from the Phocians for his exploit.
+And as to all the loves of Hercules, it would take up too much time
+to enumerate them, but those who think that Iolaus was one of them
+do up to this day worship and honour him, and make their loves
+swear fidelity at his tomb. Hercules is also said, having
+understood the art of healing, to have preserved the life of
+Alcestis, when she was given up by the doctors, to gratify Admetus,
+who passionately loved his wife, and was Hercules' minion. They say
+also in legend that Apollo was enamoured of Admetus,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">'And was his hired slave for
+one long year.'</span></div>
+</div>
+
+<p>It was a happy thought our remembering Alcestis, for <span
+class='pagenum'><a name="Page_53" id="Page_53">53</a></span>though
+women have not much of Ares in them, yet when possessed by Love
+they are bold even to the death, beyond what one would expect from
+their nature. For if we may credit legendary lore, the stories
+about Alcestis, and Protesilaus, and Eurydice the wife of Orpheus,
+show that the only one of the gods that Hades pays attention to is
+Love; although to everybody else, as Sophocles says, "he knows of
+no forbearance or favour, or anything but strict justice; "yet
+before lovers his genius stands rebuked, and they alone find him
+neither implacable nor relentless. Wherefore although, my friend,
+it is an excellent thing to be initiated in the Eleusinian
+mysteries, yet I see that the votaries and initiated of Love have a
+better time of it in Hades than they have, * *<a name=
+"FNanchor_114_114" id="FNanchor_114_114"></a><a href=
+"#Footnote_114_114" class="fnanchor">114</a> though in regard to
+legendary lore I stand in the position of one who neither
+altogether believes nor altogether disbelieves. For legendary lore
+speaks well, and by a certain wonderful good fortune lights upon
+the truth, in saying that lovers have a return from Hades to the
+light of day, but it knows not by what way or how, having as it
+were got benighted on the road which Plato first discovered by
+philosophy. There are, indeed, some slender and obscure particles
+of truth scattered about in the mythology of the Egyptians, but
+they require a clever man to hunt them out, a man capable of
+getting great results from small data. Wherefore let that matter
+pass. And now next to the mighty power of Love let us consider its
+good will and favour to mankind, I do not mean as to whether it
+bestows many gifts on its votaries&mdash;that is palpable to
+all&mdash;but whether they derive any further advantage from it.
+For Euripides, though very amorous, admired a very small matter,
+when he wrote the line&mdash;</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">'Love teaches letters to a man
+unlearn'd.'<a name="FNanchor_115_115" id="FNanchor_115_115"></a><a
+href="#Footnote_115_115" class="fnanchor">115</a></span></div>
+</div>
+
+<p>For it makes one previously sluggish quick and intelligent, and,
+as has been said before, it makes the coward brave, as people
+harden wood in the fire and make it strong from being weak. And
+every lover becomes liberal and genuine <span class='pagenum'><a
+name="Page_54" id="Page_54">54</a></span>and generous, even if he
+was mean before, his littleness and miserliness melting away like
+iron in the fire, so that they rejoice to give to their loves more
+than they do to receive themselves from others. You know of course
+that Anytus, the son of Anthemion, was in love with Alcibiades, and
+was on one occasion sumptuously entertaining several of his
+friends, when Alcibiades broke in and took from the table half the
+cups and went away again; and when some of the guests were
+indignant and said, 'The stripling has used you most insolently and
+contemptuously,' Anytus replied, 'Nay, rather, he has dealt kindly
+with me, for when he might have taken all he has left me
+half.'"</p>
+
+<p>&sect; <span class="smcap">xviii.</span> Zeuxippus was pleased
+with this story, and said, "O Hercules, you have been within an ace
+of making me forget my hereditary hatred to Anytus for his
+behaviour to Socrates and philosophy,<a name="FNanchor_116_116" id=
+"FNanchor_116_116"></a><a href="#Footnote_116_116" class=
+"fnanchor">116</a> since he was so mild and noble to his love." "Be
+it so," said my father, "Love also makes peevish and gloomy persons
+kind and agreeable to those they live with; for as 'when the fire
+blazes the house looks brighter,'<a name="FNanchor_117_117" id=
+"FNanchor_117_117"></a><a href="#Footnote_117_117" class=
+"fnanchor">117</a> so man, it seems, becomes more cheerful through
+the heat of love. But most people are affected rather curiously; if
+they see by night a light in a house, they look on it with
+admiration and wonder; but if they see a little, mean, and ignoble
+soul suddenly filled with noble-mindedness, freedom, dignity,
+grace, and liberality, they do not feel constrained to say with
+Telemachus, 'Surely, some god is there within.'<a name=
+"FNanchor_118_118" id="FNanchor_118_118"></a><a href=
+"#Footnote_118_118" class="fnanchor">118</a> And is it not
+wonderful, Daphn&aelig;us," continued my father,<a name=
+"FNanchor_119_119" id="FNanchor_119_119"></a><a href=
+"#Footnote_119_119" class="fnanchor">119</a> "in the name of the
+Graces, that the lover who cares about hardly anything, either his
+companions and friends, or even the laws and magistrates and kings,
+who fears nothing, admires nothing, courts nothing, but can even
+endure to gaze on 'the forked lightning,'<a name="FNanchor_120_120"
+id="FNanchor_120_120"></a><a href="#Footnote_120_120" class=
+"fnanchor">120</a> yet directly he looks on his love 'he crouches
+like a cock with drooping feathers,' and his boldness is <span
+class='pagenum'><a name="Page_55" id="Page_55">55</a></span>broken
+and his pride is cowed. And among the Muses it would not be amiss
+to mention Sappho; for as the Romans say Cacus the son of
+Heph&aelig;stus vomited out of his mouth fire and flames, so she
+really speaks words that burn like fire, and in her songs shows the
+warmth of her heart, as Philoxenus puts it, 'by euphonious songs
+assuaging the pains of love.' And if you have not in your love for
+Lysandra forgot all your old love-songs, do repeat to us,
+Daphn&aelig;us, the lines in which beautiful Sappho says that 'when
+her love appeared her voice failed and her body burned, and she was
+seized with paleness and trembling and vertigo.'" And when
+Daphn&aelig;us had repeated the lines, my father resumed, "In the
+name of Zeus, is not this plainly a divine seizure? Is not this a
+wonderful commotion of soul? Why, the Pythian priestess on the
+tripod is not moved so much as this! Who of those inspired by
+Cybele are made beside themselves to this extent by the flute and
+the kettledrum? Moreover, while many see the same body and the same
+beauty, only the lover is taken by it. Why is this the case? We get
+no light on it from Menander's words, 'Love is opportunity; and he
+that is smitten is the only one wounded.' But the god is the cause
+of it, striking one and letting another go scot-free. But I will
+not pass over now, 'since it has come into my mouth,' as
+&AElig;schylus says, what perhaps would have been better spoken
+before, for it is a very important point. Perhaps, my friend, of
+all other things which we do not perceive through the senses, some
+got believed through legend, some through the law, some through
+reason; whereas we owe our conception of the gods altogether to the
+poets and legislators and philosophers: all alike teaching the
+existence of gods, but greatly differing as to their number and
+order, nature and power. For the gods of the philosophers 'know
+nothing of disease or old age or pain, and have not to cross the
+resounding Acheron;' nor do the philosophers accept as gods
+Strifes, or Prayers, which are found in poetry;<a name=
+"FNanchor_121_121" id="FNanchor_121_121"></a><a href=
+"#Footnote_121_121" class="fnanchor">121</a> nor will they admit
+Terror and Fear as gods or as the sons of Ares. And on many points
+also they are at variance with the legislators, as Xenophanes bade
+the <span class='pagenum'><a name="Page_56" id=
+"Page_56">56</a></span>Egyptians, if they regarded Osiris as
+mortal, not to honour him as a god; but if they thought him a god
+not to mourn for him. And, again, the poets and legislators will
+not listen to, nor can they understand, the philosophers who make
+gods of ideas and numbers and units and spirits. And their views
+generally are very different. As there were formerly three parties
+at Athens, the Parali, the Epacrii, and the Pediei, all at variance
+with one another, yet all agreed to vote for Solon, and chose him
+with one accord as their mediator and ruler and lawgiver, as he
+seemed indisputably to hold the first place in merit; so the three
+parties that entertain different views about the gods are all
+unanimous on one point, for poets legislators and philosophers all
+alike register Love as one of the gods, 'loudly singing his praises
+with one voice,' as Alc&aelig;us says the people of Mitylene chose
+Pittacus as their monarch. But our king and ruler and governor,
+Love, is brought down crowned from Helicon to the Academy by Hesiod
+and Plato and Solon, and in royal apparel rides in a chariot drawn
+by friendship and intimacy (not such as Euripides speaks of in the
+line, 'he has been bound in fetters not of brass,'<a name=
+"FNanchor_122_122" id="FNanchor_122_122"></a><a href=
+"#Footnote_122_122" class="fnanchor">122</a> shamefully throwing
+round him cold and heavy necessity), and soars aloft to the most
+beautiful and divine things, about which others have spoken better
+than I can."</p>
+
+<p>&sect; <span class="smcap">xix.</span> When my father had spoken
+thus much, Soclarus began, "Do you see that a second time you have
+committed the same fault, not cancelling your debts as you ought to
+do&mdash;for I must speak my mind&mdash;but evading them on
+purpose, and not delivering to us your promised ideas on a sacred
+subject? For as some little time back you only just touched on
+Plato and the Egyptians as if unwilling to enter on the subject
+more fully, so now you are doing again. However, as to what has
+been 'eloquently told'<a name="FNanchor_123_123" id=
+"FNanchor_123_123"></a><a href="#Footnote_123_123" class=
+"fnanchor">123</a> by Plato, or rather by the Muses through Plato's
+mouth, do not tell us that, my good friend, even if we ask for it;
+but as to your hint that the Egyptian legend about Love
+corresponded with Plato's views, you need not discuss it fully and
+minutely, we shall be satisfied if we hear a little of <span class=
+'pagenum'><a name="Page_57" id="Page_57">57</a></span>such mighty
+matters." And as the rest of the company made the same request, my
+father said, "The Egyptians, (like the Greeks) recognize two Loves,
+the Pandemian and the Celestial, to which they add the Sun, they
+also highly venerate Aphrodite. We also see much similarity between
+Love and the Sun, for neither is a fire, as some think, but a sweet
+and productive radiance and warmth, the Sun bringing to the body
+nourishment and light and growth, and Love doing the same to the
+soul. And as the heat of the Sun is more powerful when it emerges
+from clouds and after mist, so Love is sweeter and hotter after a
+jealous tiff with the loved one,<a name="FNanchor_124_124" id=
+"FNanchor_124_124"></a><a href="#Footnote_124_124" class=
+"fnanchor">124</a> and moreover, as some think the Sun is kindled
+and extinguished, so also do people conceive of Love as mortal and
+uncertain. Moreover, just as without training the body cannot
+easily bear the heat of the Sun, so neither can the untrained soul
+easily bear the yoke of Love, but both are equally out of tune and
+suffer, for which they blame the deity and not their own weakness.
+But in this respect they seem to differ, in that the Sun exhibits
+to the eye things beautiful and ugly alike, whereas Love throws its
+light only on beautiful things, and persuades lovers to concentrate
+their attention on these, and to neglect all other things. As to
+those that call Aphrodite the Moon, they, too, find some points in
+common between them; for the Moon is divine and heavenly and a sort
+of halfway-house between mortal and immortal, but inactive in
+itself and dark without the presence of the Sun, as is the case
+with Aphrodite in the absence of Love. So we may say that Aphrodite
+resembles the Moon, and Love the Sun, more than any other deities,
+yet are not Love and the Sun altogether the same, for just as body
+and soul are not the same, but something different, so is it with
+the Sun and Love, the former can be seen, the latter only felt. And
+if it should not seem too harsh a saying, one might argue that the
+Sun acts entirely opposite to Love, for it turns the mind away from
+the world of fancy to the world of reality, beguiling us by its
+grace and splendid appearance, and persuading us to seek for truth
+and everything else in and round it and nowhere else. For as
+Euripides says,</p>
+
+<p><span class='pagenum'><a name="Page_58" id=
+"Page_58">58</a></span></p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">'Too passionately do we love
+the Sun,</span> <span class="i0">Because it always shines upon the
+earth,</span> <span class="i0">From inexperience of another
+life,'<a name="FNanchor_125_125" id="FNanchor_125_125"></a><a href=
+"#Footnote_125_125" class="fnanchor">125</a></span></div>
+</div>
+
+<p>or rather from forgetfulness of those things which Love brings
+to our remembrance. For as when we are woke by a great and bright
+light, everything that the soul has seen in dreams is vanished and
+fled, so the Sun is wont to banish the remembrance of past changes
+and chances, and to bewitch the intelligence, pleasure and
+admiration causing this forgetfulness. And though reality is really
+there, yet the soul cleaves to dreams and is dazzled by what is
+most beautiful and divine. 'For round the soul are poured sweet yet
+deceiving dreams,' so that the soul thinks everything here good and
+valuable, unless it obtain divine and chaste Love as its physician
+and preserver. For Love brings the soul through the body to truth
+and the region of truth, where pure and guileless beauty is to be
+found, kindly befriending its votaries like an initiator at the
+mysteries. And it associates with the soul only through the body.
+And as geometricians, in the case of boys who cannot yet be
+initiated into the perception of incorporeal and impassive
+substance, convey their ideas through the medium of spheres, cubes,
+and dodecahedrons, so celestial Love has contrived beautiful
+mirrors of beautiful things, and exhibits them to us glittering in
+the shapes colours and appearances of youths in all their flower,
+and calmly stirs the memory which is inflamed first by these.
+Consequently some, through the stupidity of their friends and
+intimates, who have endeavoured by force and against reason to
+extinguish the flame, have got no advantage from it, but filled
+themselves with smoke and confusion, or have rushed into secret and
+lawless pleasures and ingloriously wasted their prime. But as many
+as by sober reason and modesty have abated the extravagance of the
+passion, and left in the soul only a bright glow&mdash;not exciting
+a tornado of passion, but a wonderful and productive diffusion, as
+in a growing plant, opening the pores of complaisance and
+friendliness&mdash;these in no long time cease to regard the
+personal charms of those they love, and study their inward <span
+class='pagenum'><a name="Page_59" id=
+"Page_59">59</a></span>characters, and gaze at one another with
+unveiled eyes, and associate with one another in words and actions,
+if they find in their minds any fragment or image of the beautiful;
+and if not they bid them farewell and turn to others, like bees
+that only go to those flowers from which they can get honey. But
+wherever they find any trace or emanation or pleasing resemblance
+of the divine, in an ecstasy of pleasure and delight they indulge
+their memory, and revive to whatever is truly lovely and felicitous
+and admired by everybody."</p>
+
+<p>&sect; <span class="smcap">xx.</span> "The poets indeed seem for
+the most part to have written and sung about Love in a playful and
+merry manner, but have sometimes spoken seriously about him,
+whether out of their own mind, or the god helping them to truth.
+Among these are the lines about his birth, 'Well-sandalled Iris
+bare the most powerful of the gods to golden-haired Zephyr.'<a
+name="FNanchor_126_126" id="FNanchor_126_126"></a><a href=
+"#Footnote_126_126" class="fnanchor">126</a> But perhaps the
+learned have persuaded you that these lines are only a fanciful
+illustration of the variety and beauty of love." "Certainly," said
+Daphn&aelig;us, "what else could they mean?" "Hear me," said my
+father, "for the heavenly phenomenon compels us so to speak. The
+rainbow<a name="FNanchor_127_127" id="FNanchor_127_127"></a><a
+href="#Footnote_127_127" class="fnanchor">127</a> is, I suppose, a
+reflection caused by the sun's rays falling on a moist cloud,
+making us think the appearance is in the cloud. Similarly erotic
+fancy in the case of noble souls causes a reflection of the memory,
+from things which here appear and are called beautiful, to what is
+really divine and lovely and felicitous and wonderful. But most
+lovers pursuing and groping after the semblance of beauty in boys
+and women, as in mirrors,<a name="FNanchor_128_128" id=
+"FNanchor_128_128"></a><a href="#Footnote_128_128" class=
+"fnanchor">128</a> can derive nothing more certain than pleasure
+mixed with pain. And this seems the love-delirium of Ixion, who
+instead of the joy he desired embraced only a cloud, as children
+who desire to take the rainbow into their hands, clutching at
+whatever they see. But different is the be<span class='pagenum'><a
+name="Page_60" id="Page_60">60</a></span>haviour of the noble and
+chaste lover: for he reflects on the divine beauty that can only be
+felt, while he uses the beauty of the visible body only as an organ
+of the memory, though he embraces it and loves it, and associating
+with it is still more inflamed in mind. And so neither in the body
+do they sit ever gazing at and desiring this light, nor after death
+do they return to this world again, and skulk and loiter about the
+doors and bedchambers of newly-married people, disagreeable ghosts
+of pleasure-loving and sensual men and women, who do not rightly
+deserve the name of lovers. For the true lover, when he has got
+into the other world and associated with beauties as much as is
+lawful, has wings and is initiated and passes his time above in the
+presence of his Deity, dancing and waiting upon him, until he goes
+back to the meadows of the Moon and Aphrodite, and sleeping there
+commences a new existence. But this is a subject too high for the
+present occasion. However, it is with Love as with the other gods,
+to borrow the words of Euripides, 'he rejoices in being honoured by
+mankind,'<a name="FNanchor_129_129" id="FNanchor_129_129"></a><a
+href="#Footnote_129_129" class="fnanchor">129</a> and <i>vice
+versa</i>, for he is most propitious to those that receive him
+properly, but visits his displeasure on those that affront him. For
+neither does Zeus as god of Hospitality punish and avenge any
+outrages on strangers or suppliants, nor as god of the family
+fulfil the curses of parents, as quickly as Love hearkens to lovers
+unfairly treated, being the chastiser of boorish and haughty
+persons. Why need I mention the story of Euxynthetus and
+Leucomantis, the latter of whom is called The Peeping Girl to this
+day in Cyprus? But perhaps you have not heard of the punishment of
+the Cretan Gorgo, a somewhat similar case to that of Leucomantis,
+except that she was turned into stone as she peeped out of window
+to see her lover carried out to burial. For this Gorgo had a lover
+called Asander, a proper young man and of a good family, but
+reduced in fortune, though he thought himself worthy to mate with
+anybody. So he wooed Gorgo, being a relation of hers, and though he
+had many rivals, as she was much run after for her wealth belike,
+yet he had won the esteem of all the guardians and relations of the
+young girl.<a name="FNanchor_130_130" id="FNanchor_130_130"></a><a
+href="#Footnote_130_130" class="fnanchor">130</a> * * * *</p>
+
+<p><span class='pagenum'><a name="Page_61" id=
+"Page_61">61</a></span></p>
+
+<p>&sect; <span class="smcap">xxi.</span> * * * Now the origins and
+causes of Love are not peculiar to either sex, but common to both.
+For those attractions that make men amorous may as well proceed
+from women as from boys.<a name="FNanchor_131_131" id=
+"FNanchor_131_131"></a><a href="#Footnote_131_131" class=
+"fnanchor">131</a> And as to those beautiful and holy reminiscences
+and invitations to the divine and genuine and Olympian beauty, by
+which the soul soars aloft, what hinders but that they may come
+either from boys or lads, maidens or grown women, whenever a chaste
+and orderly nature and beauteous prime are associated together
+(just as a neat shoe exhibits the shapeliness of the foot, to
+borrow the illustration of Aristo), whenever connoisseurs of beauty
+descry in beautiful forms and pure bodies clear traces of an
+upright and unenervated soul.<a name="FNanchor_132_132" id=
+"FNanchor_132_132"></a><a href="#Footnote_132_132" class=
+"fnanchor">132</a> For if<a name="FNanchor_133_133" id=
+"FNanchor_133_133"></a><a href="#Footnote_133_133" class=
+"fnanchor">133</a> the man of pleasure, who was asked whether "he
+was most given to the love of women or boys," and answered, "I care
+not which so beauty be but there," is considered to have given an
+appropriate answer as to his erotic desires, shall the noble lover
+of beauty neglect beauty and nobility of nature, and make love only
+with an eye to the sexual parts? Why, the lover of horses will take
+just as much pleasure in the good points of Podargus, as in those
+of &AElig;the, Agamemnon's mare,<a name="FNanchor_134_134" id=
+"FNanchor_134_134"></a><a href="#Footnote_134_134" class=
+"fnanchor">134</a> and the sportsman rejoices not only in dogs, but
+also rears Cretan and Spartan bitches,<a name="FNanchor_135_135"
+id="FNanchor_135_135"></a><a href="#Footnote_135_135" class=
+"fnanchor">135</a> and shall the lover of the beautiful and of
+humanity be unfair and deal unequally with either sex, and think
+that the difference between the loves of boys and women is only
+their different dress? And yet they say that beauty is a flower of
+virtue; and it is ridiculous to assert that the female sex never
+blossoms nor make a goodly show of virtue, for as &AElig;schylus
+truly says,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">'I never can mistake the
+burning eye</span> <span class="i0">Of the young woman that has
+once known man.'<a name="FNanchor_136_136" id=
+"FNanchor_136_136"></a><a href="#Footnote_136_136" class=
+"fnanchor">136</a></span></div>
+</div>
+
+<p>Shall the indications then of a forward wanton and corrupt <span
+class='pagenum'><a name="Page_62" id=
+"Page_62">62</a></span>character be found in the faces of women,
+and shall there be no gleam of chastity and modesty in their
+appearance? Nay, there are many such, and shall they not move and
+provoke love? To doubt it would be neither sensible nor in
+accordance with the facts, for generally speaking, as has been
+pointed out, all these attractions are the same in both sexes....
+But, Daphn&aelig;us, let us combat those views which Zeuxippus
+lately advanced, making Love to be only irregular desire carrying
+the soul away to licentiousness, not that this was so much his own
+view as what he had often heard from morose men who knew nothing of
+love: some of whom marry unfortunate women for their dowries, and
+force on them economy and illiberal saving, and quarrel with them
+every day of their lives: while others, more desirous of children
+than wives, when they have made those women they come across
+mothers, bid farewell to marriage, or regard it not at all, and
+neither care to love nor be loved. Now the fact that the word for
+conjugal love differs only by one letter from the word for
+endurance, the one being
+&sigma;&tau;&#8051;&rho;&gamma;&epsilon;&iota;&nu; the other
+&sigma;&tau;&#8051;&gamma;&epsilon;&iota;&nu;, seems to emphasize
+the conjugal kindness mixed by time and intimacy with necessity.
+But that marriage which Love has inspired will in the first place,
+as in Plato's Republic, know nothing of <i>Meum</i> and
+<i>Tuum</i>, for the proverb, 'whatever belongs to a friend is
+common property,'<a name="FNanchor_137_137" id=
+"FNanchor_137_137"></a><a href="#Footnote_137_137" class=
+"fnanchor">137</a> is especially true of married persons who,
+though disunited in body, are perforce one in soul, neither wishing
+to be two, nor thinking themselves so. In the second place there
+will be mutual respect, which is a vital necessity in marriage. For
+as to that external respect which has in it more of compulsion than
+choice, being forced by the law and shame and fear,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Those needful bits and curbs
+to headstrong weeds,"<a name="FNanchor_138_138" id=
+"FNanchor_138_138"></a><a href="#Footnote_138_138" class=
+"fnanchor">138</a></span></div>
+</div>
+
+<p>that will always exist in wedlock. But in Love there is such
+self-control and decorum and constancy, that if the god but once
+enter the soul of a licentious man, he makes him give up all his
+amours, abates his pride, and breaks down his haughtiness and
+dissoluteness, putting in their place modesty and silence and
+tranquillity and decorum, <span class='pagenum'><a name="Page_63"
+id="Page_63">63</a></span>and makes him constant to one. You have
+heard of course of the famous courtesan Lais,<a name=
+"FNanchor_139_139" id="FNanchor_139_139"></a><a href=
+"#Footnote_139_139" class="fnanchor">139</a> how she set all Greece
+on fire with her charms, or rather was contended for by two seas,<a
+name="FNanchor_140_140" id="FNanchor_140_140"></a><a href=
+"#Footnote_140_140" class="fnanchor">140</a> and how, when she fell
+in love with Hippolochus the Thessalian, 'she left Acro-Corinthus
+washed by the green sea,'<a name="FNanchor_141_141" id=
+"FNanchor_141_141"></a><a href="#Footnote_141_141" class=
+"fnanchor">141</a> and deserted all her other lovers, that great
+army, and went off to Thessaly and lived faithful to Hippolochus.
+But the women there, envious and jealous of her for her surpassing
+beauty, dragged her into the temple of Aphrodite, and there stoned
+her to death, for which reason probably it is called to this day
+the temple of Aphrodite the Murderess.<a name="FNanchor_142_142"
+id="FNanchor_142_142"></a><a href="#Footnote_142_142" class=
+"fnanchor">142</a> We have also heard of servant girls who have
+refused the embraces of their masters, and of private individuals
+who have scorned an amour with queens, when Love has had dominion
+in their hearts. For as in Rome, when a dictator is proclaimed, all
+other magistrates lay down their offices, so those over whom Love
+is lord are free henceforward from all other lords and masters, and
+pass the rest of their lives dedicate to the god and slaves in his
+temple. For a noble woman united by Love to her lawful husband
+would prefer the embraces of bears and dragons to those of any
+other man."</p>
+
+<p>&sect; <span class="smcap">xxii.</span> "Although there are
+plenty of examples of this virtue of constancy, yet to you, that
+are the festive votaries of the god,<a name="FNanchor_143_143" id=
+"FNanchor_143_143"></a><a href="#Footnote_143_143" class=
+"fnanchor">143</a> it will not be amiss to relate the story of the
+Galatian Camma. She was a woman of most remarkable beauty, and the
+wife of the tetrarch Sinatus, whom Sinorix, one of the most
+influential men in Galatia, and desperately in love with Camma,
+murdered, as he could neither get her by force or persuasion in the
+lifetime of her husband. And Camma found a refuge and comfort in
+her grief in discharging the functions of hereditary priestess to
+Artemis, and most of her time she spent in her temple, <span class=
+'pagenum'><a name="Page_64" id="Page_64">64</a></span>and, though
+many kings and potentates wooed her, she refused them all. But when
+Sinorix boldly proposed marriage to her, she declined not his
+offer, nor blamed him for what he had done, as though she thought
+he had only murdered Sinatus out of excessive love for her, and not
+in sheer villany. He came, therefore, with confidence, and asked
+her hand, and she met him and greeted him and led him to the altar
+of the goddess, and pledged him in a cup of poisoned mead, drinking
+half of it herself and giving him the rest. And when she saw that
+he had drunk it up, she shouted aloud for joy, and calling upon the
+name of her dead husband, said, 'Till this day, dearest husband, I
+have lived, deprived of you, a life of sorrow: but now take me to
+yourself with joy, for I have avenged you on the worst of men, as
+glad to share death with him as life with you.' Then Sinorix was
+removed out of the temple on a litter, and soon after gave up the
+ghost, and Camma lived the rest of that day and following night,
+and is said to have died with a good courage and even with
+gaiety."<a name="FNanchor_144_144" id="FNanchor_144_144"></a><a
+href="#Footnote_144_144" class="fnanchor">144</a></p>
+
+<p>&sect; <span class="smcap">xxiii.</span> "As many similar
+examples might be adduced, both among ourselves and foreigners, who
+can feel any patience with those that reproach Aphrodite with
+hindering friendship when she associates herself with Love as a
+partner? Whereas any reflecting person would call the love of boys
+wanton and gross lasciviousness, and say with the poet:</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">'This is an outrage, not an
+act of love.'</span></div>
+</div>
+
+<p>All willing pathics, therefore, we consider the vilest of
+mankind, and credit them with neither fidelity, nor modesty, nor
+friendship, for as Sophocles says:</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">'Those who shall lose such
+friends may well be glad,</span> <span class="i0">And those who
+have such pray that they may lose them,'<a name="FNanchor_145_145"
+id="FNanchor_145_145"></a><a href="#Footnote_145_145" class=
+"fnanchor">145</a></span></div>
+</div>
+
+<p>But as for those who, not being by nature vicious, have been
+seduced or forced, they are apt all their life to despise and hate
+their seducers, and when an opportunity has presented itself to
+take fierce vengeance. As Crateus, who murdered Archelaus, and
+Pytholaus, who murdered <span class='pagenum'><a name="Page_65" id=
+"Page_65">65</a></span>Alexander of Pher&aelig;. And Periander, the
+tyrant of the Ambraciotes, having asked a most insulting question
+of his minion, was murdered by him, so exasperated was he. But with
+women and wives all this is the beginning of friendship, and as it
+were an initiation into the sacred mysteries. And pleasure plays a
+very small part in this, but the esteem and favour and mutual love
+and constancy that result from it, proves that the Delphians did
+not talk nonsense in giving the name of Arma<a name=
+"FNanchor_146_146" id="FNanchor_146_146"></a><a href=
+"#Footnote_146_146" class="fnanchor">146</a> to Aphrodite, nor
+Homer in giving the name of friendship<a name="FNanchor_147_147"
+id="FNanchor_147_147"></a><a href="#Footnote_147_147" class=
+"fnanchor">147</a> to sexual love, and testifies to the fact that
+Solon was a most experienced legislator in conjugal matters, seeing
+that he ordered husbands not less than thrice a month to associate
+with their wives, not for pleasure, but as states at certain
+intervals renew their treaties with one another, so he wished that
+by such friendliness marriage should, as it were, be renewed after
+any intervening tiffs and differences. But you will tell me there
+is much folly and even madness in the love of women. Is there not
+more extravagance in the love of boys?</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">'Seeing my many rivals I grow
+faint.</span> <span class="i0">The lad is beardless, smooth and
+soft and handsome,</span> <span class="i0">O that I might in his
+embraces die,</span> <span class="i0">And have the fact recorded on
+my tomb.'</span></div>
+</div>
+
+<p>Such extravagant language as this is madness not love. And it is
+absurd to detract from woman's various excellence. Look at their
+self-restraint and intelligence, their fidelity and uprightness,
+and that bravery courage and magnanimity so conspicuous in many!
+And to say that they have a natural aptitude for all other virtues,
+but are deficient as regards friendship alone, is monstrous. For
+they are fond of their children and husbands, and generally
+speaking the natural affection in them is not only, like a fruitful
+soil, capable of friendship, but is also accompanied by persuasion
+and other graces. And as poetry gives to words a kind of relish by
+melody and metre and rhythm, making instruction thereby more
+interesting, but what is injurious more insidious, so nature, <span
+class='pagenum'><a name="Page_66" id=
+"Page_66">66</a></span>investing woman with beautiful appearance
+and attractive voice and bewitching figure, does much for a
+licentious woman in making her wiles more formidable, but makes a
+modest one more apt thereby to win the goodwill and friendship of
+her husband. And as Plato advised Xenocrates, a great and noble man
+in all other respects, but too austere in his temperament, to
+sacrifice to the Graces, so one might recommend a good and modest
+woman to sacrifice to Love, that her husband might be a mild and
+agreeable partner, and not run after any other woman, so as to be
+compelled to say like the fellow in the comedy, 'What a wretch I am
+to ill-treat such a woman!' For to love in marriage is far better
+than to be loved, for it prevents many, nay all, of those offences
+which spoil and mar marriage.</p>
+
+<p>&sect; <span class="smcap">xxiv.</span> As to the passionate
+affection in the early days of marriage,<a name="FNanchor_148_148"
+id="FNanchor_148_148"></a><a href="#Footnote_148_148" class=
+"fnanchor">148</a> my dear Zeuxippus, do not fear that it will
+leave any sore or irritation, though it is not wonderful that there
+should be some friction at the commencement of union with a
+virtuous woman, just as at the grafting of trees, as there is also
+pain at the beginning of conception, for there can be no complete
+union without some suffering. Learning puts boys out somewhat when
+they first go to school, as philosophy does young men at a later
+day, but the ill effects are not lasting, either in their cases or
+in the case of lovers. As in the fusion of two liquors, love does
+indeed at first cause a simmering and commotion, but eventually
+cools down and settles and becomes tranquil. For the union of
+lovers is indeed a complete union, whereas the union of those that
+live together without love resembles only the friction and
+concussion of Epicurus' atoms in collision and recoil, forming no
+such union as Love makes, when he presides over the conjugal state.
+For nothing else produces so much pleasure, or such lasting
+advantages, or such beautiful remarkable and desirable
+friendship,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">'As when husband and wife live
+in one house,</span> <span class="i0">Two souls beating as one.'<a
+name="FNanchor_149_149" id="FNanchor_149_149"></a><a href=
+"#Footnote_149_149" class="fnanchor">149</a></span></div>
+</div>
+
+<p>And the law gives its countenance, and nature shows that <span
+class='pagenum'><a name="Page_67" id="Page_67">67</a></span>even
+the gods themselves require love for the production of everything.
+Thus the poets tell us that 'the earth loves a shower, and heaven
+loves the earth,' and the natural philosophers tell us that the sun
+is in love with the moon, and that they are husband and wife, and
+that the earth is the mother of man and beast and the producer of
+all plants. Would not the world itself then of necessity come to an
+end, if the great god Love and the desires implanted by the god
+should leave matter, and matter should cease to yearn for and
+pursue its lead? But not to seem to wander too far away and
+altogether to trifle, you know that many censure boy-loves for
+their instability, and jeeringly say that that intimacy like an egg
+is destroyed by a hair,<a name="FNanchor_150_150" id=
+"FNanchor_150_150"></a><a href="#Footnote_150_150" class=
+"fnanchor">150</a> for that boy-lovers like Nomads, spending the
+summer in a blooming and flowery country, at once decamp then as
+from an enemy's territory. And still more vulgarly Bion the Sophist
+called the sprouting beards of beautiful boys Harmodiuses and
+Aristogitons,<a name="FNanchor_151_151" id=
+"FNanchor_151_151"></a><a href="#Footnote_151_151" class=
+"fnanchor">151</a> inasmuch as lovers were delivered by them from a
+pleasant tyranny. But this charge cannot justly be brought against
+genuine lovers, and it was prettily said by Euripides, as he
+embraced and kissed handsome Agatho whose beard was just sprouting,
+that the Autumn of beautiful youths was lovely as well as the
+Spring. And I maintain that the love of beautiful and chaste wives
+flourishes not only in old age amid grey hairs and wrinkles, but
+even in the grave and monument. And while there are few such long
+unions in the case of boy-loves, one might enumerate ten thousand
+such instances of the love of women, who have kept their fidelity
+to the end of their lives. One such case I will relate, which
+happened in my time in the reign of the Emperor Vespasian.</p>
+
+<p>&sect; <span class="smcap">xxv.</span> Julius, who stirred up a
+revolt in Galatia, among several other confederates had one
+Sabinus, a young man of good family, and for wealth and renown the
+most conspicuous of all the men in those parts. But having
+attempted <span class='pagenum'><a name="Page_68" id=
+"Page_68">68</a></span>what was too much for them they were foiled,
+and expecting to pay the penalty, some committed suicide, others
+fled and were captured. Now Sabinus himself could easily have got
+out of the way and made his escape to the barbarians, but he had
+married a most excellent wife, whose name in that part of the world
+was Empone, but in Greek would be Herois, and he could neither
+leave her behind nor take her with him. As he had in the country
+some underground caves, known only to two of his freedmen, where he
+used to stow away things, he dismissed all the rest of his slaves,
+as if he intended to poison himself, and taking with him these two
+trusty freedmen he descended with them into those underground
+caves, and sent one of them, Martialis, to tell his wife that he
+had poisoned himself, and that his body was burnt in the flames of
+his country-house, for he wanted his wife's genuine sorrow to lend
+credit to the report of his death. And so it happened. For she,
+throwing herself on to the ground, groaned and wailed for three
+days and nights, and took no food. And Sabinus, being informed of
+this, and fearing that she would die of grief, told Martialis to
+inform her secretly that he was alive and well and in hiding, and
+to beg her not to relax her show of grief, but to keep up the
+farce. And she did so with the genius of a professional actress,
+but yearning to see her husband she visited him by night, and
+returned without being noticed, and for six or seven months she
+lived with him this underground life. And she disguised him by
+changing his dress, and cutting off his beard, and re-arranging his
+hair, so that he should not be known, and took him to Rome, having
+some hopes of obtaining his pardon. But being unsuccessful in this
+she returned to her own country, and spent most of her time with
+her husband underground, but from time to time visited the town,
+and showed herself to some ladies who were her friends and
+relations. But what is most astonishing of all is that, though she
+bathed with them, she concealed her pregnancy from them. For the
+dye which women use to make their hair a golden auburn, has a
+tendency to produce corpulence and flesh and a full habit, and she
+rubbed this abundantly over all parts of her body, and so concealed
+her pregnancy. And she bare the pangs of travail by herself, as a
+lioness bears her whelps, having hid herself in the cave with
+her<span class='pagenum'><a name="Page_69" id=
+"Page_69">69</a></span> husband, and there she gave birth to two
+boys, one of whom died in Egypt, the other, whose name was Sabinus,
+was among us only the other day at Delphi. Vespasian eventually put
+her to death, but paid the penalty for it, his whole progeny in a
+short time being wiped off the face of the earth.<a name=
+"FNanchor_152_152" id="FNanchor_152_152"></a><a href=
+"#Footnote_152_152" class="fnanchor">152</a> For during the whole
+of his reign he did no more savage act, nor could gods or demons
+have turned away their eyes from a crueller sight. And yet her
+courage and bold language abated the pity of the spectators, though
+it exasperated Vespasian, for, despairing of her safety, she bade
+them go and tell the Emperor, 'that it was sweeter to live in
+darkness and underground than to wear his crown.'"<a name=
+"FNanchor_153_153" id="FNanchor_153_153"></a><a href=
+"#Footnote_153_153" class="fnanchor">153</a></p>
+
+<p>&sect; <span class="smcap">xxvi.</span> Here my father said that
+the conversation about Love which took place at Thespi&aelig;
+ended. And at this moment Diogenes, one of Pisias' companions, was
+noticed coming up at a faster pace than walking. And while he was
+yet a little way off, Soclarus hailed him with, "You don't announce
+war, Diogenes," and he replied, "Hush! it is a marriage; come with
+me quickly, for the sacrifice only waits for you." All were
+delighted, and Zeuxippus asked if Pisias was still against the
+marriage. "As he was first to oppose it," said Diogenes, "so he was
+first to yield the victory to Ismenodora, and he has now put on a
+crown and robed himself in white, so as to take his place at the
+head of the procession to the god through the market-place."
+"Come," said my father, "in Heaven's name, let us go and laugh at
+him, and worship the god; for it is clear that the god has taken
+delight in what has happened, and been propitious."</p>
+
+<div class="footnote">
+<p><a name="Footnote_62_62" id="Footnote_62_62"></a><a href=
+"#FNanchor_62_62"><span class="label">62</span></a> The allusion is
+to Plato's "Ph&aelig;drus," p. 230, B. Much, indeed, of the
+subject-matter here is, we shall find, somewhat similar to that of
+the Ph&aelig;drus.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_63_63" id="Footnote_63_63"></a><a href=
+"#FNanchor_63_63"><span class="label">63</span></a> It is difficult
+to know what the best English word here is. From the sly thrust in
+&sect; ix. Pisias was evidently grey. I have therefore selected the
+word <i>gravest</i>. But <i>the most austere</i>, <i>the most
+sensible</i>, <i>the most solid</i>, <i>the most sedate</i>, all
+might express the Greek word also. Let the reader take which he
+likes best.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_64_64" id="Footnote_64_64"></a><a href=
+"#FNanchor_64_64"><span class="label">64</span></a> 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.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_65_65" id="Footnote_65_65"></a><a href=
+"#FNanchor_65_65"><span class="label">65</span></a> That is, from
+interested and selfish motives.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_66_66" id="Footnote_66_66"></a><a href=
+"#FNanchor_66_66"><span class="label">66</span></a> On Lais and
+Aristippus see Cicero, "Ad. Fam.," ix. 26.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_67_67" id="Footnote_67_67"></a><a href=
+"#FNanchor_67_67"><span class="label">67</span></a> 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.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_68_68" id="Footnote_68_68"></a><a href=
+"#FNanchor_68_68"><span class="label">68</span></a> Fragment of
+&AElig;schylus. See Athen&aelig;us, xiii. p. 602, E, which explains
+the otherwise obscure allusion.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_69_69" id="Footnote_69_69"></a><a href=
+"#FNanchor_69_69"><span class="label">69</span></a> 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.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_70_70" id="Footnote_70_70"></a><a href=
+"#FNanchor_70_70"><span class="label">70</span></a>
+&#8000;&pi;&#8061;&rho;&alpha; is so used also in &AElig;sch.
+"Suppl.," 998, 1015. See also "Athen&aelig;us," 608, F.
+Daphn&aelig;us implies these very nice gentlemen, like the same
+class described by Juvenal, "Curios simulant et Bacchanalia
+vivunt."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_71_71" id="Footnote_71_71"></a><a href=
+"#FNanchor_71_71"><span class="label">71</span></a> I omit
+&kappa;&alpha;&#8054;
+&kappa;&omicron;&pi;&#8055;&delta;&alpha;&sigmaf; as a gloss or
+explanation of the old reading
+&mu;&alpha;&kappa;&epsilon;&lambda;&epsilon;&#8150;&alpha; instead
+of &mu;&alpha;&tau;&rho;&upsilon;&lambda;&epsilon;&#8150;&alpha;.
+Nothing can be made of &kappa;&alpha;&#8054;
+&kappa;&omicron;&pi;&#8055;&delta;&alpha;&sigmaf; in the
+context.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_72_72" id="Footnote_72_72"></a><a href=
+"#FNanchor_72_72"><span class="label">72</span></a> "Works and
+Days," 606-608.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_73_73" id="Footnote_73_73"></a><a href=
+"#FNanchor_73_73"><span class="label">73</span></a> 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 D&uuml;bner. 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."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_74_74" id="Footnote_74_74"></a><a href=
+"#FNanchor_74_74"><span class="label">74</span></a> "De
+&OElig;nantha et Agathoclea, v. Polyb. excerpt, l.
+xv."&mdash;<i>Reiske</i>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_75_75" id="Footnote_75_75"></a><a href=
+"#FNanchor_75_75"><span class="label">75</span></a> Thespi&aelig;.
+The allusion is to Phryne. See Pausanias, ix. 27; x. 15.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_76_76" id="Footnote_76_76"></a><a href=
+"#FNanchor_76_76"><span class="label">76</span></a> Reading with
+Wyttenbach, &#8037;&sigma;&pi;&epsilon;&rho;
+&delta;&alpha;&kappa;&tau;&#8059;&lambda;&iota;&omicron;&nu;
+&#7984;&sigma;&chi;&nu;&omicron;&#8166; &#8033; &mu;&#8052;
+&pi;&epsilon;&rho;&iota;&#8164;&#8165;&upsilon;&#8135;
+&delta;&epsilon;&delta;&iota;&#8061;&sigmaf;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_77_77" id="Footnote_77_77"></a><a href=
+"#FNanchor_77_77"><span class="label">77</span></a> Perhaps
+<i>cur</i> = coward, was originally <i>cur-tail</i>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_78_78" id="Footnote_78_78"></a><a href=
+"#FNanchor_78_78"><span class="label">78</span></a> One of the
+three ports at Athens. See Pausanias, i. 1.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_79_79" id="Footnote_79_79"></a><a href=
+"#FNanchor_79_79"><span class="label">79</span></a> 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.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_80_80" id="Footnote_80_80"></a><a href=
+"#FNanchor_80_80"><span class="label">80</span></a> I read
+&sigma;&upsilon;&nu;&omicron;&alpha;&rho;&#8055;&zeta;&omicron;&nu;&tau;&alpha;&sigmaf;.
+The general reading
+&sigma;&upsilon;&nu;&epsilon;&rho;&#8182;&nu;&tau;&alpha;&sigmaf;
+will hardly do here. Wyttenbach suggests
+&sigma;&upsilon;&nu;&epsilon;&alpha;&rho;&#8055;&zeta;&omicron;&nu;&tau;&alpha;&sigmaf;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_81_81" id="Footnote_81_81"></a><a href=
+"#FNanchor_81_81"><span class="label">81</span></a> What the
+&delta;&iota;&beta;&omicron;&lambda;&#7984;&alpha; was is not quite
+clear. I have supposed a jersey.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_82_82" id="Footnote_82_82"></a><a href=
+"#FNanchor_82_82"><span class="label">82</span></a> 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."&mdash;<i>Heroides</i>, 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.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_83_83" id="Footnote_83_83"></a><a href=
+"#FNanchor_83_83"><span class="label">83</span></a> Probably the
+epilepsy. See Herodotus, iii. 33.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_84_84" id="Footnote_84_84"></a><a href=
+"#FNanchor_84_84"><span class="label">84</span></a> Euripides,
+"Bacchae," 203.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_85_85" id="Footnote_85_85"></a><a href=
+"#FNanchor_85_85"><span class="label">85</span></a> Euripides,
+Fragment of the "Melanippe."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_86_86" id="Footnote_86_86"></a><a href=
+"#FNanchor_86_86"><span class="label">86</span></a> I take
+Wyttenbach's suggestion as to the reading here.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_87_87" id="Footnote_87_87"></a><a href=
+"#FNanchor_87_87"><span class="label">87</span></a> This line is
+taken bodily by Aristophanes in his "Frogs," 1244.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_88_88" id="Footnote_88_88"></a><a href=
+"#FNanchor_88_88"><span class="label">88</span></a> The first line
+is the first line of a passage from Euripides, consisting of
+thirteen lines, containing similar sentiments to this. See
+Athen&aelig;us, xiii. p. 599, F. The last two lines are from
+Euripides, "Hippolytus," 449, 450.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_89_89" id="Footnote_89_89"></a><a href=
+"#FNanchor_89_89"><span class="label">89</span></a> Compare
+Lucretius, i. 1-5.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_90_90" id="Footnote_90_90"></a><a href=
+"#FNanchor_90_90"><span class="label">90</span></a> Hesiod,
+"Theogony," 116-120.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_91_91" id="Footnote_91_91"></a><a href=
+"#FNanchor_91_91"><span class="label">91</span></a> Euripides,
+"Danae," Frag. Compare Ovid, "Cedit amor rebus: res age, tutus
+eris."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_92_92" id="Footnote_92_92"></a><a href=
+"#FNanchor_92_92"><span class="label">92</span></a> Sophocles,
+Fragm. 678, Dindorf. Compare a remark of Sophocles, recorded by
+Cicero, "De Senectute," ch. xiv.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_93_93" id="Footnote_93_93"></a><a href=
+"#FNanchor_93_93"><span class="label">93</span></a> Sophocles,
+Fragm. 720. Reading &kappa;&alpha;&lambda;&#8048; with Reiske.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_94_94" id="Footnote_94_94"></a><a href=
+"#FNanchor_94_94"><span class="label">94</span></a> "Iliad," v.
+831.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_95_95" id="Footnote_95_95"></a><a href=
+"#FNanchor_95_95"><span class="label">95</span></a> Connecting
+&#7948;&rho;&#8131;&sigmaf; with
+&#7936;&nu;&alpha;&iota;&rho;&epsilon;&#8150;&nu;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_96_96" id="Footnote_96_96"></a><a href=
+"#FNanchor_96_96"><span class="label">96</span></a> The <i>Saint
+Hubert</i> of the Middle Ages.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_97_97" id="Footnote_97_97"></a><a href=
+"#FNanchor_97_97"><span class="label">97</span></a> &AElig;schylus,
+Frag. 1911. Dindorf.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_98_98" id="Footnote_98_98"></a><a href=
+"#FNanchor_98_98"><span class="label">98</span></a> Odyssey, v.
+69.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_99_99" id="Footnote_99_99"></a><a href=
+"#FNanchor_99_99"><span class="label">99</span></a> Fragm. 146,
+125.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_100_100" id="Footnote_100_100"></a><a href=
+"#FNanchor_100_100"><span class="label">100</span></a> Hermes is
+alluded to.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_101_101" id="Footnote_101_101"></a><a href=
+"#FNanchor_101_101"><span class="label">101</span></a> All these
+four were titles of <i>Zeus</i>. They are very difficult to put
+into English so as to convey any distinctive and definite idea to
+an English reader.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_102_102" id="Footnote_102_102"></a><a href=
+"#FNanchor_102_102"><span class="label">102</span></a> Enthusiasm
+is the being &#7956;&nu;&theta;&epsilon;&omicron;&sigmaf;, or
+inspired by some god.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_103_103" id="Footnote_103_103"></a><a href=
+"#FNanchor_103_103"><span class="label">103</span></a> From
+&AElig;schylus, "Supplices," 681, 682.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_104_104" id="Footnote_104_104"></a><a href=
+"#FNanchor_104_104"><span class="label">104</span></a> "Iliad,"
+vii. 121, 122.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_105_105" id="Footnote_105_105"></a><a href=
+"#FNanchor_105_105"><span class="label">105</span></a> Like the
+character described in Lucretius, ii. 1-6.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_106_106" id="Footnote_106_106"></a><a href=
+"#FNanchor_106_106"><span class="label">106</span></a> Sophocles,
+"Trachiniae," 497. The Cyprian Queen is, of course, Aphrodite.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_107_107" id="Footnote_107_107"></a><a href=
+"#FNanchor_107_107"><span class="label">107</span></a> Hence the
+famous Proverb, "Non omnibus dormio." See Cic. "Ad. Fam." vii.
+24.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_108_108" id="Footnote_108_108"></a><a href=
+"#FNanchor_108_108"><span class="label">108</span></a> Above, in
+&sect; xiii.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_109_109" id="Footnote_109_109"></a><a href=
+"#FNanchor_109_109"><span class="label">109</span></a> See
+Sophocles, "Antigone," 783, 784. And compare Horace, "Odes," Book
+iv. Ode xiii. 6-8, "Ille virentis et Doct&aelig; psallere
+Chi&aelig; <i>Pulchris excubat in genis</i>."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_110_110" id="Footnote_110_110"></a><a href=
+"#FNanchor_110_110"><span class="label">110</span></a> The "Niobe,"
+which exists only in a few fragments.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_111_111" id="Footnote_111_111"></a><a href=
+"#FNanchor_111_111"><span class="label">111</span></a> This was the
+name of Dionysius' Poem. He was a Corinthian poet.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_112_112" id="Footnote_112_112"></a><a href=
+"#FNanchor_112_112"><span class="label">112</span></a> "Iliad,"
+xiii. 131.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_113_113" id="Footnote_113_113"></a><a href=
+"#FNanchor_113_113"><span class="label">113</span></a> Reading
+according to the conjecture of Wyttenbach, &#8033;&sigmaf;
+&tau;&#8056;&nu; &#7964;&rho;&omega;&tau;&alpha;
+&upsilon;&#8001;&nu;&omicron;&nu;
+&#7936;&#8053;&tau;&tau;&eta;&tau;&omicron;&nu;
+&#8004;&nu;&tau;&alpha; &tau;&#8182;&nu;
+&sigma;&tau;&rho;&alpha;&tau;&eta;&gamma;&#8182;&nu;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_114_114" id="Footnote_114_114"></a><a href=
+"#FNanchor_114_114"><span class="label">114</span></a> Something
+has probably dropped out here, as D&uuml;bner suspects.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_115_115" id="Footnote_115_115"></a><a href=
+"#FNanchor_115_115"><span class="label">115</span></a> Fragment
+from the "Stheneb&oelig;a" of Euripides.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_116_116" id="Footnote_116_116"></a><a href=
+"#FNanchor_116_116"><span class="label">116</span></a> 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.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_117_117" id="Footnote_117_117"></a><a href=
+"#FNanchor_117_117"><span class="label">117</span></a> Homeric
+Epigrammata, xiii. 5. Quoted also in "On Virtue and Vice," <a href=
+"#Page_95a">&sect; I.</a></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_118_118" id="Footnote_118_118"></a><a href=
+"#FNanchor_118_118"><span class="label">118</span></a> Odyssey,
+xix. 40.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_119_119" id="Footnote_119_119"></a><a href=
+"#FNanchor_119_119"><span class="label">119</span></a> I adopt the
+suggestion of Wyttenbach, &epsilon;&#7990;&pi;&epsilon;&nu; &#8182;
+&Delta;&alpha;&phi;&nu;&alpha;&#8150;&epsilon;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_120_120" id="Footnote_120_120"></a><a href=
+"#FNanchor_120_120"><span class="label">120</span></a> Pinder,
+"Pyth." i. 8.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_121_121" id="Footnote_121_121"></a><a href=
+"#FNanchor_121_121"><span class="label">121</span></a> See for
+example Homer, "Iliad," xi. 3, 73; ix. 502.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_122_122" id="Footnote_122_122"></a><a href=
+"#FNanchor_122_122"><span class="label">122</span></a> Euripides,
+"Pirithous," Fragm. 591. Dindorf.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_123_123" id="Footnote_123_123"></a><a href=
+"#FNanchor_123_123"><span class="label">123</span></a> An allusion
+to Homer, "Odyssey," xii. 453.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_124_124" id="Footnote_124_124"></a><a href=
+"#FNanchor_124_124"><span class="label">124</span></a> So Terence,
+"Andria," 555. "Amantium ir&aelig; amoris integratiost."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_125_125" id="Footnote_125_125"></a><a href=
+"#FNanchor_125_125"><span class="label">125</span></a> Euripides,
+"Hippolytus," 194-196.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_126_126" id="Footnote_126_126"></a><a href=
+"#FNanchor_126_126"><span class="label">126</span></a> The lines
+are from Alc&aelig;us. Thus Love was the child of the Rainbow and
+the West Wind. A pretty conceit.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_127_127" id="Footnote_127_127"></a><a href=
+"#FNanchor_127_127"><span class="label">127</span></a> Greek
+<i>iris</i>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_128_128" id="Footnote_128_128"></a><a href=
+"#FNanchor_128_128"><span class="label">128</span></a> 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.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_129_129" id="Footnote_129_129"></a><a href=
+"#FNanchor_129_129"><span class="label">129</span></a> See
+Euripides, "Hippolytus," 7, 8.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_130_130" id="Footnote_130_130"></a><a href=
+"#FNanchor_130_130"><span class="label">130</span></a> 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."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_131_131" id="Footnote_131_131"></a><a href=
+"#FNanchor_131_131"><span class="label">131</span></a> Like Reiske
+we condense here a little.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_132_132" id="Footnote_132_132"></a><a href=
+"#FNanchor_132_132"><span class="label">132</span></a> Reading with
+Reiske &#8000;&rho;&theta;&#8134;&sigmaf; &kappa;&alpha;&iota;
+&#7936;&theta;&rho;&#8059;&pi;&tau;&omicron;&upsilon;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_133_133" id="Footnote_133_133"></a><a href=
+"#FNanchor_133_133"><span class="label">133</span></a> I read
+&epsilon;&#7984; &gamma;&#7937;&rho;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_134_134" id="Footnote_134_134"></a><a href=
+"#FNanchor_134_134"><span class="label">134</span></a> See "Iliad,"
+xxiii. 295. Podargus was an entire horse.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_135_135" id="Footnote_135_135"></a><a href=
+"#FNanchor_135_135"><span class="label">135</span></a> See Ovid,
+"Metamorph." iii. 206-208.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_136_136" id="Footnote_136_136"></a><a href=
+"#FNanchor_136_136"><span class="label">136</span></a>
+&AElig;schylus, "Toxotides," Fragm. 224.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_137_137" id="Footnote_137_137"></a><a href=
+"#FNanchor_137_137"><span class="label">137</span></a> A very
+favourite proverb among the ancients. See Plat. "Phaedr." fin.
+Martial, ii. 43.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_138_138" id="Footnote_138_138"></a><a href=
+"#FNanchor_138_138"><span class="label">138</span></a> Soph. Fragm.
+712.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_139_139" id="Footnote_139_139"></a><a href=
+"#FNanchor_139_139"><span class="label">139</span></a> 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."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_140_140" id="Footnote_140_140"></a><a href=
+"#FNanchor_140_140"><span class="label">140</span></a> The
+&AElig;gean and Ionian. Cf. Horace, "Odes," i. 7, 2.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_141_141" id="Footnote_141_141"></a><a href=
+"#FNanchor_141_141"><span class="label">141</span></a> On
+Acro-Corinthus, see Pausanias, ii. 4. The words in inverted commas
+are from Euripides, Fragm. 921.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_142_142" id="Footnote_142_142"></a><a href=
+"#FNanchor_142_142"><span class="label">142</span></a> On Lais
+generally, and her end, see Athen&aelig;us, xiii. 54, 55.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_143_143" id="Footnote_143_143"></a><a href=
+"#FNanchor_143_143"><span class="label">143</span></a> See <a href=
+"#Page_29a">&sect; <span class="smcap">I</span>.</a> The Festival
+of Love was being kept at this very time.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_144_144" id="Footnote_144_144"></a><a href=
+"#FNanchor_144_144"><span class="label">144</span></a> This story
+is also told by Plutarch, "De Mulierum Virtutibus," &sect; xx.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_145_145" id="Footnote_145_145"></a><a href=
+"#FNanchor_145_145"><span class="label">145</span></a> Sophocles,
+Fragm. 741. Quoted again in "On Abundance of Friends," &sect;
+iii.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_146_146" id="Footnote_146_146"></a><a href=
+"#FNanchor_146_146"><span class="label">146</span></a> A Delphic
+word for love. Can it be connected with
+&#7941;&rho;&mu;&alpha;?</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_147_147" id="Footnote_147_147"></a><a href=
+"#FNanchor_147_147"><span class="label">147</span></a> Very
+frequent in Homer, <i>e.g.</i>, "Iliad," ii. 232; vi, 165; xiii.
+636: xiv. 353, etc.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_148_148" id="Footnote_148_148"></a><a href=
+"#FNanchor_148_148"><span class="label">148</span></a> See
+Lucretius, iv. 1105-1114. I tone down the original here a
+little.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_149_149" id="Footnote_149_149"></a><a href=
+"#FNanchor_149_149"><span class="label">149</span></a> Homer,
+"Odyssey," vi. 183, 184. Cf. Eurip. "Medea," 14, 15.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_150_150" id="Footnote_150_150"></a><a href=
+"#FNanchor_150_150"><span class="label">150</span></a> This means
+when the moustache and beard and whiskers begin to grow.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_151_151" id="Footnote_151_151"></a><a href=
+"#FNanchor_151_151"><span class="label">151</span></a> 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 <i>tyrant-killers</i>,
+<i>tyrannicides</i>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_152_152" id="Footnote_152_152"></a><a href=
+"#FNanchor_152_152"><span class="label">152</span></a> "Scriptus
+igitur hic libellus est post caedem
+Domitiani."&mdash;<i>Reiske.</i></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_153_153" id="Footnote_153_153"></a><a href=
+"#FNanchor_153_153"><span class="label">153</span></a> 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, pecuni&aelig;
+cupiditas."&mdash;Suetonius, "Divus Vespasianus," 15, 16.</p>
+</div>
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_70" id=
+"Page_70">70</a></span></p>
+
+<h3>CONJUGAL PRECEPTS.</h3>
+
+<h4>PLUTARCH SENDS GREETING TO POLLIANUS AND EURYDICE.</h4>
+
+<p>After the customary marriage rites, by which, the Priestess of
+Demeter has united you together, I think that to make an
+appropriate discourse, and one that will chime in with the
+occasion, will be useful to you and agreeable to the law. For in
+music one of the tunes played on the flute is called Hippothorus,<a
+name="FNanchor_154_154" id="FNanchor_154_154"></a><a href=
+"#Footnote_154_154" class="fnanchor">154</a> which is a tune that
+excites fierce desire in stallions to cover mares; and though in
+philosophy there are many goodly subjects, yet is there none more
+worthy of attention than that of marriage, on which subject
+philosophy spreads a charm over those who are to pass life
+together, and makes them gentle and mild to one another. I send
+therefore as a gift to both of you a summary of what you have often
+heard, as you are both well versed in philosophy, arranging my
+matter in a series of short observations that it may be the more
+easily remembered, and I pray that the Muses will assist and
+co-operate with Aphrodite, so that no lyre or lute could be more
+harmonious or in tune than your married life, as the result of
+philosophy and concord. And thus the ancients set up near Aphrodite
+statues of Hermes, to show that conversation was one of the great
+charms of marriage, and also statues of Peitho<a name=
+"FNanchor_155_155" id="FNanchor_155_155"></a><a href=
+"#Footnote_155_155" class="fnanchor">155</a> and the Graces, to
+teach married people to gain their way with one another by
+persuasion, and not by wrangling or contention.</p>
+
+<p>&sect; <span class="smcap">i.</span> Solon bade the bride eat a
+quince the first night of marriage, intimating thereby, it seems,
+that the bridegroom, was to expect his first pleasure from the
+bride's mouth and conversation.</p>
+
+<p>&sect; <span class="smcap">ii.</span> In B&oelig;otia they dress
+up the bride with a chaplet <span class='pagenum'><a name="Page_71"
+id="Page_71">71</a></span>of asparagus, for as the asparagus gives
+most excellent fruit from a thorny stalk, so the bride, by not
+being too reluctant and coy in the first approaches, will make the
+married state more agreeable and pleasant. But those husbands who
+cannot put up with the early peevishness of their brides, are not a
+whit wiser than those persons who pluck unripe grapes and leave the
+ripe grapes for others.<a name="FNanchor_156_156" id=
+"FNanchor_156_156"></a><a href="#Footnote_156_156" class=
+"fnanchor">156</a> On the other hand, many brides, being at first
+disgusted with their husbands, are like those that stand the bee's
+sting but neglect the honey.</p>
+
+<p>&sect; <span class="smcap">iii.</span> Married people should
+especially at the outset beware of the first quarrel and collision,
+observing that vessels when first fabricated are easily broken up
+into their component parts, but in process of time, getting compact
+and firmly welded together, are proof against either fire or
+steel.</p>
+
+<p>&sect; <span class="smcap">iv.</span> As fire gets kindled
+easily in chaff or in a wick or in the fur of hares, but is easily
+extinguished again, if it find no material to keep it in and feed
+it, so we must not consider that the love of newly-married people,
+that blazes out so fiercely in consequence of the attractions of
+youth and beauty, will be durable and lasting, unless it be fixed
+in the character, and occupy the mind, and make a living
+impression.<a name="FNanchor_157_157" id="FNanchor_157_157"></a><a
+href="#Footnote_157_157" class="fnanchor">157</a></p>
+
+<p>&sect; <span class="smcap">v.</span> As catching fish by drugged
+bait is easy, but makes the fish poor to eat and insipid, so those
+wives that lay traps for their husbands by philtres and charms, and
+become their masters by pleasure, have stupid senseless and spoiled
+husbands to live with. For those that were bewitched by Circe did
+her no good, nor could she make any use of them when they were
+turned into swine and asses, but she was greatly in love with the
+prudent Odysseus who dwelt with her sensibly.</p>
+
+<p>&sect; <span class="smcap">vi.</span> Those women who would
+rather lord it over fools than obey sensible men, resemble those
+people who would rather lead the blind on a road, and not people
+who have eyesight and know how to follow.</p>
+
+<p>&sect; <span class="smcap">vii.</span> Women disbelieve that
+Pasiph&auml;e, a king's wife, <span class='pagenum'><a name=
+"Page_72" id="Page_72">72</a></span>was enamoured of a bull,
+although they see some of their sex despising grave and sober men,
+and preferring to associate with men who are the slaves of
+intemperance and pleasure, and like dogs and he-goats.</p>
+
+<p>&sect; <span class="smcap">viii.</span> Men who through weakness
+or effeminacy cannot vault upon their horses' backs, teach them to
+kneel and so receive their riders. Similarly, some men that marry
+noble or rich wives, instead of making themselves better humble
+their wives, thinking to rule them easier by lowering them. But one
+ought to govern with an eye to the merit of a woman, as much as to
+the size of a horse.</p>
+
+<p>&sect; <span class="smcap">ix.</span> We see that the moon when
+it is far from the sun is bright and glorious, but pales and hides
+its light when it is near. A modest wife on the contrary ought to
+be seen chiefly with her husband, and to stay at home and in
+retirement in his absence.</p>
+
+<p>&sect; <span class="smcap">x.</span> It is not a true
+observation of Herodotus, that a woman puts off her modesty with
+her shift.<a name="FNanchor_158_158" id="FNanchor_158_158"></a><a
+href="#Footnote_158_158" class="fnanchor">158</a> On the contrary,
+the modest woman puts on her modesty instead, and great modesty is
+a sign of great conjugal love.</p>
+
+<p>&sect; <span class="smcap">xi.</span> As where two voices are in
+unison the loudest prevails; so in a well-managed household
+everything is done by mutual consent, but the husband's supremacy
+is exhibited, and his wishes are consulted.</p>
+
+<p>&sect; <span class="smcap">xii.</span> The Sun beat the North
+Wind.<a name="FNanchor_159_159" id="FNanchor_159_159"></a><a href=
+"#Footnote_159_159" class="fnanchor">159</a> For when it blew a
+strong and terrible blast, and tried to make the man remove his
+cloak, he only drew it round him more closely, but when the Sun
+came out with its warm rays, at first warmed and afterwards
+scorched, he stripped himself of coat as well as cloak. Most woman
+act similarly: if their husbands try to curtail by force their
+luxury and extravagance, they are vexed and fight for their rights,
+but if they are convinced by reason, they quietly drop their
+expensive habits, and keep within bounds.</p>
+
+<p>&sect; <span class="smcap">xiii.</span> Cato turned out of the
+Senate a man who kissed his own wife in the presence of his
+daughter. This was perhaps too strong a step, but if it is
+unseemly, as indeed it is, for husband and wife in the presence of
+others to fondle <span class='pagenum'><a name="Page_73" id=
+"Page_73">73</a></span>and kiss and embrace one another, is it not
+far more unseemly in the presence of others to quarrel and jangle?
+Just as conjugal caresses and endearments ought to be private, so
+ought admonition and scolding and plain speaking.</p>
+
+<p>&sect; <span class="smcap">xiv.</span> Just as there is little
+use in a mirror adorned with gold or precious stones, unless it
+conveys a true likeness, so there is no advantage in a rich wife,
+unless she conforms her life and habits to her husband's position.
+For if when a man is joyful the mirror makes him look sad, and when
+he is put out and sad it makes him look gay and smiling from ear to
+ear, the mirror is plainly faulty. So the wife is faulty and devoid
+of tact, who frowns when her husband is in the vein for mirth and
+jollity, and who jokes and laughs when he is serious: the former
+conduct is disagreeable, the latter contemptuous.<a name=
+"FNanchor_160_160" id="FNanchor_160_160"></a><a href=
+"#Footnote_160_160" class="fnanchor">160</a> And, just as
+geometricians say lines and surfaces do not move of themselves, but
+only in connection with bodies, so the wife ought to have no
+private emotions of her own, but share in her husband's gravity or
+mirth, anxiety or gaiety.</p>
+
+<p>&sect; <span class="smcap">xv.</span> As those husbands who do
+not like to see their wives eating and drinking in their company
+only teach them to take their food on the sly, so those husbands
+who are not gay and jolly with their wives, and never joke or smile
+with them, only teach them to seek their pleasures out of their
+company.</p>
+
+<p>&sect; <span class="smcap">xvi.</span> The kings of Persia have
+their wedded wives at their side at banquets and entertainments;
+but when they have a mind for a drunken debauch they send them
+away,<a name="FNanchor_161_161" id="FNanchor_161_161"></a><a href=
+"#Footnote_161_161" class="fnanchor">161</a> and call for
+singing-girls and concubines, rightly so doing, for so they do not
+mix up their wives with licentiousness and drunkenness. Similarly,
+if a private individual, lustful and dissolute, goes astray with a
+courtesan or maid-servant, the wife should not be vexed or
+impatient, but consider that it is out of respect to her that he
+bestows upon another all his wanton depravity.</p>
+
+<p><span class='pagenum'><a name="Page_74" id=
+"Page_74">74</a></span>&sect; <span class="smcap">xvii.</span> As
+kings make<a name="FNanchor_162_162" id="FNanchor_162_162"></a><a
+href="#Footnote_162_162" class="fnanchor">162</a> if fond of music
+many musicians, if lovers of learning many men of letters, and many
+athletes if fond of gymnastics, so the man who has an eye for
+female charms teaches his wife to dress well, the man of pleasure
+teaches his meretricious tricks and wantonness, while the true
+gentleman makes his virtuous and decorous.</p>
+
+<p>&sect; <span class="smcap">xviii.</span> A Laced&aelig;monian
+maiden, when someone asked her if she had yet had dealings with a
+man, replied, "No, but he has with me." This methinks is the line
+of conduct a matron should pursue, neither to decline the embraces
+of a husband when he takes the initiative, nor to provoke them
+herself, for the one is forward and savours of the courtesan, the
+other is haughty and unnatural.</p>
+
+<p>&sect; <span class="smcap">xix.</span> The wife ought not to
+have her own private friends, but cultivate only those of the
+husband. Now the gods are our first and greatest friends, so the
+wife ought only to worship and recognize her husband's gods, and
+the door ought to be shut on all superfluous worship and strange
+superstitions, for none of the gods are pleased with stealthy and
+secret sacrifices on the part of a wife.</p>
+
+<p>&sect; <span class="smcap">xx.</span> Plato says that is a happy
+and fortunate state, where the words <i>Meum</i> and <i>Tuum</i>
+are least heard,<a name="FNanchor_163_163" id=
+"FNanchor_163_163"></a><a href="#Footnote_163_163" class=
+"fnanchor">163</a> because the citizens regard the common interest
+in all matters of importance. Far more essential is it in marriage
+that the words should have no place. For, as the doctors say, that
+blows on the left shoulders are also felt on the right,<a name=
+"FNanchor_164_164" id="FNanchor_164_164"></a><a href=
+"#Footnote_164_164" class="fnanchor">164</a> so is it good<a name=
+"FNanchor_165_165" id="FNanchor_165_165"></a><a href=
+"#Footnote_165_165" class="fnanchor">165</a> for husband and wife
+to mutually sympathize with one another, that, just as the strength
+of ropes comes from the twining and interlacing of fibres together,
+so the marriage knot may be confirmed and strengthened by the
+interchange of mutual affection and kindness. Nature itself teaches
+this by the birth of children, which are so much a joint result,
+that neither husband nor wife can dis<span class='pagenum'><a name=
+"Page_75" id="Page_75">75</a></span>criminate or discern which part
+of the child is theirs. So, too, it is well for married persons to
+have one purse, and to throw all their property into one common
+stock, that here also there may be no <i>Meum</i> and <i>Tuum</i>.
+And just as we call the mixture of water and wine by the name of
+wine, even though the water should preponderate,<a name=
+"FNanchor_166_166" id="FNanchor_166_166"></a><a href=
+"#Footnote_166_166" class="fnanchor">166</a> so we say that the
+house and property belongs to the man, even though the wife
+contribute most of the money.</p>
+
+<p>&sect; <span class="smcap">xxi.</span> Helen was fond of wealth,
+Paris of pleasure, whereas Odysseus was prudent, Penelope chaste.
+So the marriage of the last two was happy and enviable, while that
+of the former two brought an Iliad of woe on Greeks and barbarians
+alike.</p>
+
+<p>&sect; <span class="smcap">xxii.</span> The Roman who was taken
+to task by his friends for repudiating a chaste wealthy and
+handsome wife, showed them his shoe and said, "Although this is new
+and handsome, none of you know where it pinches me."<a name=
+"FNanchor_167_167" id="FNanchor_167_167"></a><a href=
+"#Footnote_167_167" class="fnanchor">167</a> A wife ought not
+therefore to put her trust in her dowry, or family, or beauty, but
+in matters that more vitally concern her husband, namely, in her
+disposition and companionableness and complaisance with him, not to
+make every-day life vexatious or annoying, but harmonious and
+cheerful and agreeable. For as doctors are more afraid of fevers
+that are generated from uncertain causes, and from a complication
+of ailments, than of those that have a clear and adequate cause, so
+the small and continual and daily matters of offence between
+husband and wife, that the world knows nothing about, set the
+household most at variance, and do it the greatest injury.</p>
+
+<p>&sect; <span class="smcap">xxiii.</span> King Philip was
+desperately enamoured of a Thessalian woman,<a name=
+"FNanchor_168_168" id="FNanchor_168_168"></a><a href=
+"#Footnote_168_168" class="fnanchor">168</a> who was accused of
+bewitching him; his wife Olympias therefore wished to get this
+woman into her power. But when she came before her, and was <span
+class='pagenum'><a name="Page_76" id=
+"Page_76">76</a></span>evidently very handsome, and talked to her
+in a noble and sensible manner, Olympias said, "Farewell to
+calumny! Your charms lie in yourself."<a name="FNanchor_169_169"
+id="FNanchor_169_169"></a><a href="#Footnote_169_169" class=
+"fnanchor">169</a> So invincible are the charms of a lawful wife to
+win her husband's affection by her virtuous character, bringing to
+him in herself dowry, and family, and philtres, and even
+Aphrodite's cestus.<a name="FNanchor_170_170" id=
+"FNanchor_170_170"></a><a href="#Footnote_170_170" class=
+"fnanchor">170</a></p>
+
+<p><a name="Page_76a" id="Page_76a"></a>&sect; <span class=
+"smcap">xxiv.</span> Olympias, on another occasion, when a young
+courtier had married a wife who was very handsome, but whose
+reputation was not very good, remarked, "This fellow has no sense,
+or he would not have married with his eyes." We ought neither to
+marry with our eyes, nor with our fingers, as some do, who reckon
+up on their fingers what dowry the wife will bring, not what sort
+of partner she will make.</p>
+
+<p>&sect; <span class="smcap">xxv.</span> It was advice of
+Socrates, that when young men looked at themselves in the mirror,
+those who were not handsome should become so through virtue, and
+those who were so should not by vice deform their beauty. Good also
+is it for the matron, when she has the mirror in her hands, if not
+handsome to say to herself, "What should I be, if I were not
+virtuous?" and if handsome to say to herself, "How good it were to
+add virtue to beauty!" for it is a feather in the cap of a woman
+not handsome to be loved for herself and not for good looks.</p>
+
+<p>&sect; <span class="smcap">xxvi.</span> Dionysius, the tyrant of
+Sicily, sent some costly dresses and necklaces to the daughters of
+Lysander, but he would not receive them, and said, "These presents
+will bring my daughters more shame than adornment." And Sophocles
+said still earlier than Lysander, "Your madness of mind will not
+appear handsome, wretch, but most unhandsome." For, as Crates says,
+"that is adornment which adorns," and that adorns a woman that
+makes her more comely; and it is not gold or diamonds or scarlet
+robes that make her so, but her dignity, her correct conduct, and
+her modesty.</p>
+
+<p>&sect; <span class="smcap">xxvii.</span> Those who sacrifice to
+Hera as goddess of <span class='pagenum'><a name="Page_77" id=
+"Page_77">77</a></span>marriage,<a name="FNanchor_171_171" id=
+"FNanchor_171_171"></a><a href="#Footnote_171_171" class=
+"fnanchor">171</a> do not burn the gall with the other parts of the
+victim, but when they have drawn it throw it away beside the altar:
+the lawgiver thus hinting that gall and rage have no place in
+marriage. For the austerity of a matron should be, like that of
+wine, wholesome and pleasant, not bitter as aloes, or like a
+drug.</p>
+
+<p>&sect; <span class="smcap">xxviii.</span> Plato advised
+Xenocrates, a man rather austere but in all other respects a fine
+fellow, to sacrifice to the Graces. I think also that a chaste wife
+needs the graces with her husband that, as Metrodorus said, "she
+may live agreeably with him, and not be bad-tempered because she is
+chaste." For neither should the frugal wife neglect neatness, nor
+the virtuous one neglect to make herself attractive, for
+peevishness makes a wife's good conduct disagreeable, as untidiness
+makes one disgusted with simplicity.</p>
+
+<p>&sect; <span class="smcap">xxix.</span> The wife who is afraid
+to laugh and jest with her husband, lest she should appear bold and
+wanton, resembles one that will not anoint herself with oil lest
+she should be thought to use cosmetics, and will not wash her face
+lest she should be thought to paint. We see also in the case of
+those poets and orators, that avoid a popular illiberal and
+affected style, that they artificially endeavour to move and sway
+their audience by the facts, and by a skilful arrangement of them,
+and by their gestures. Consequently a matron will do well to avoid
+and repudiate over-preciseness meretriciousness and pomposity, and
+to use tact in her dealings with her husband in every-day life,
+accustoming him to a combination of pleasure and decorum. But if a
+wife be by nature austere and apathetic, and no lover of pleasure,
+the husband must make the best of it, for, as Phocion said, when
+Antipater enjoined on him an action neither honourable nor
+becoming, "You cannot have me as a friend and flatterer both," so
+he must say to himself about his strict and austere wife, "I cannot
+have in the same woman wife and mistress."</p>
+
+<p>&sect; <span class="smcap">xxx.</span> It was a custom among the
+Egyptian ladies not to wear shoes, that they might stay at home all
+day and not go abroad. But most of our women will only stay at
+<span class='pagenum'><a name="Page_78" id=
+"Page_78">78</a></span>home if you strip them of their golden
+shoes, and bracelets, and shoe-buckles, and purple robes, and
+pearls.</p>
+
+<p>&sect; <span class="smcap">xxxi.</span> Theano, as she was
+putting on her shawl, displayed her arm, and somebody observing,
+"What a handsome arm!" she replied, "But not common." So ought not
+even the speech, any more than the arm, of a chaste woman, to be
+common, for speech must be considered as it were the exposing of
+the mind, especially in the presence of strangers. For in words are
+seen the state of mind and character and disposition of the
+speaker.</p>
+
+<p>&sect; <span class="smcap">xxxii.</span> Phidias made a statue
+of Aphrodite at Elis, with one foot on a tortoise,<a name=
+"FNanchor_172_172" id="FNanchor_172_172"></a><a href=
+"#Footnote_172_172" class="fnanchor">172</a> as a symbol that women
+should stay at home and be silent. For the wife ought only to speak
+either to her husband, or by her husband, not being vexed if, like
+a flute-player, she speaks more decorously by another
+mouth-piece.</p>
+
+<p>&sect; <span class="smcap">xxxiii.</span> When rich men and
+kings honour philosophers, they really pay homage to themselves as
+well; but when philosophers pay court to the rich, they lower
+themselves without advancing their patrons. The same is the case
+with women. If they submit themselves to their husbands they
+receive praise, but if they desire to rule, they get less credit
+even than the husbands who submit to their rule. But the husband
+ought to rule his wife, not as a master does a chattel, but as the
+soul governs the body, by sympathy and goodwill. As he ought to
+govern the body by not being a slave to its pleasures and desires,
+so he ought to rule his wife by cheerfulness and complaisance.</p>
+
+<p>&sect; <span class="smcap">xxxiv.</span> The philosophers tell
+us that some bodies are composed of distinct parts, as a fleet or
+army; others of connected parts, as a house or ship; others united
+and growing together, as every animal is. The marriage of lovers is
+like this last class, that of those who marry for dowry or children
+is like the second class, and that of those who only sleep together
+is like the first class, who may be said to live in the same house,
+but in no other sense to live together. But, just as doctors tell
+us that liquids are the only things that thoroughly mix, so in
+married people there must be a complete union of bodies, wealth,
+friends, <span class='pagenum'><a name="Page_79" id=
+"Page_79">79</a></span>and relations. And thus the Roman legislator
+forbade married people to exchange presents with one another, not
+that they should not go shares with one another, but that they
+should consider everything as common property.</p>
+
+<p>&sect; <span class="smcap">xxxv.</span> At Leptis, a town in
+Libya, it is the custom for the bride the day after marriage to
+send to her mother-in-law's house for a pipkin, who does not lend
+her one, but says she has not got one, that from the first the
+daughter-in-law may know her mother-in-law's stepmotherly mind,<a
+name="FNanchor_173_173" id="FNanchor_173_173"></a><a href=
+"#Footnote_173_173" class="fnanchor">173</a> that if afterwards she
+should be harsher still, she should be prepared for it and not take
+it ill. Knowing this the wife ought to guard against any cause of
+offence, for the bridegroom's mother is jealous of his affection to
+his wife. But there is one cure for this condition of mind, to
+conciliate privately the husband's affection, and not to divert or
+diminish his love for his mother.</p>
+
+<p>&sect; <span class="smcap">xxxvi.</span> Mothers seem to love
+their sons best as able to help them, and fathers their daughters
+as needing their help; perhaps also it is in compliment to one
+another, that each prefers the other sex in their children, and
+openly favours it. This, however, is a matter perhaps of little
+importance. But it looks very nice in the wife to show greater
+respect to her husband's parents than to her own, and if anything
+unpleasant has happened to confide it to them rather than to her
+own people. For trust begets trust,<a name="FNanchor_174_174" id=
+"FNanchor_174_174"></a><a href="#Footnote_174_174" class=
+"fnanchor">174</a> and love love.</p>
+
+<p>&sect; <span class="smcap">xxxvii.</span> The generals of the
+Greeks in Cyrus's army ordered their men to receive the enemy
+silently if they came up shouting, but if they came up silently to
+rush out to meet them with a shout. So sensible wives, in their
+husband's tantrums, are quiet when they storm, but if they are
+silent and sullen talk them round and appease them.</p>
+
+<p>&sect; <span class="smcap">xxxviii.</span> Rightly does
+Euripides<a name="FNanchor_175_175" id="FNanchor_175_175"></a><a
+href="#Footnote_175_175" class="fnanchor">175</a> censure those who
+introduce the lyre at wine-parties, for music ought to be <span
+class='pagenum'><a name="Page_80" id="Page_80">80</a></span>called
+in to assuage anger and grief, rather than to enervate the
+voluptuous still more than before. Think, therefore, those in error
+who sleep together for pleasure, but when they have any little
+difference with one another sleep apart, and do not then more than
+at any other time invoke Aphrodite, who is the best physician in
+such cases, as the poet, I ween, teaches us, where he introduces
+Hera, saying:</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Their long-continued strife I
+now will end,</span> <span class="i0">For to the bed of love I will
+them send."<a name="FNanchor_176_176" id="FNanchor_176_176"></a><a
+href="#Footnote_176_176" class="fnanchor">176</a></span></div>
+</div>
+
+<p>&sect; <span class="smcap">xxxix.</span> Everywhere and at all
+times should husband and wife avoid giving one another cause of
+offence, but most especially when they are in bed together. The
+woman who was in labour and had a bad time said to those that urged
+her to go to bed, "How shall the bed cure me, which was the very
+cause of this trouble?"<a name="FNanchor_177_177" id=
+"FNanchor_177_177"></a><a href="#Footnote_177_177" class=
+"fnanchor">177</a> And those differences and quarrels which the bed
+generates will not easily be put an end to at any other time or
+place.</p>
+
+<p><a name="Page_80a" id="Page_80a" />&sect; <span class=
+"smcap">xl.</span> Hermione seems to speak the truth where she
+says:</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"The visits of bad women
+ruined me."<a name="FNanchor_178_178" id="FNanchor_178_178"></a><a
+href="#Footnote_178_178" class="fnanchor">178</a></span></div>
+</div>
+
+<p>But this case does not happen naturally, but only when
+dissension and jealousy has made wives open not only their doors
+but their ears to such women. But that is the very time when a
+sensible wife will shut her ears more than at any other time, and
+be especially on her guard against whisperers, that fire may not be
+added to fire,<a name="FNanchor_179_179" id=
+"FNanchor_179_179"></a><a href="#Footnote_179_179" class=
+"fnanchor">179</a> and remember the remark of Philip, who, when his
+friends tried to excite him against the Greeks, on the ground that
+they were treated well and yet reviled him, answered, "What will
+they do then, if I treat them ill?" Whenever, then, calumniating
+women come and say to a wife, "How badly your husband treats you,
+though a chaste and loving wife!" let her answer, "How would he act
+then, if I were to begin to hate him and injure him?"</p>
+
+<p>&sect; <span class="smcap">xli.</span> The master who saw his
+runaway slave a long <span class='pagenum'><a name="Page_81" id=
+"Page_81">81</a></span>time after he had run away, and chased him,
+and came up with him just as he had got to the mill, said to him,
+"In what more appropriate place could I have wished to find you?"<a
+name="FNanchor_180_180" id="FNanchor_180_180"></a><a href=
+"#Footnote_180_180" class="fnanchor">180</a> So let the wife, who
+is jealous of her husband, and on the point of writing a bill of
+divorce in her anger, say to herself, "In what state would my rival
+be better pleased to see me in than this, vexed and at variance
+with my husband, and on the point of abandoning his house and
+bed?"</p>
+
+<p>&sect; <span class="smcap">xlii.</span> The Athenians have three
+sacred seedtimes: the first at Scirus, as a remembrance of the
+original sowing of corn, the second at Rharia, the third under
+Pelis, which is called Buzygium.<a name="FNanchor_181_181" id=
+"FNanchor_181_181"></a><a href="#Footnote_181_181" class=
+"fnanchor">181</a> But a more sacred seedtime than all these is the
+procreation of children, and therefore Sophocles did well to call
+Aphrodite "fruitful Cytherea." Wherefore it behoves both husband
+and wife to be most careful over this business, and to abstain from
+lawless and unholy breaches of the marriage vow, and from sowing in
+quarters where they desire no produce, or where, if any produce
+should come, they would be ashamed of it and desire to conceal
+it.<a name="FNanchor_182_182" id="FNanchor_182_182"></a><a href=
+"#Footnote_182_182" class="fnanchor">182</a></p>
+
+<p>&sect; <span class="smcap">xliii.</span> When Gorgias the
+Rhetorician recited his speech at Olympia recommending harmony to
+the Greeks, Melanthius cried out, "He recommend harmony to us! Why,
+he can't persuade his wife and maid to live in harmony, though
+there are only three of them in the house!" Gorgias belike had an
+intrigue with the maid, and his wife was jealous. He then must have
+his own house in good order who undertakes to order the affairs of
+his friends and the public, for any ill-doings on the part of
+husbands to their wives is far more likely to come out and be known
+to the public than the ill-doings of wives to their husbands.</p>
+
+<p>&sect; <span class="smcap">xliv.</span> They say the cat is
+driven mad by the smell of perfumes. If it happens that wives are
+equally affected <span class='pagenum'><a name="Page_82" id=
+"Page_82">82</a></span>by perfumes, it is monstrous that their
+husbands should not abstain from using perfumes, rather than for so
+small a pleasure to incommode so grievously their wives. And since
+they suffer quite as much when their husbands go with other women,
+it is unjust for a small pleasure to pain and grieve wives, and not
+to abstain from connection with other women, when even bee-keepers
+will do as much, because bees are supposed to dislike and sting
+those that have had dealings with women.</p>
+
+<p>&sect; <span class="smcap">xlv.</span> Those that approach
+elephants do not dress in white, nor those that approach bulls in
+red, for these colours render those animals savage; and tigers they
+say at the beating of drums go quite wild, and tear themselves in
+their rage. Similarly, as some men cannot bear to see scarlet and
+purple dresses, and others are put out by cymbals and drums,<a
+name="FNanchor_183_183" id="FNanchor_183_183"></a><a href=
+"#Footnote_183_183" class="fnanchor">183</a> what harm would it do
+wives to abstain from these things, and not to vex or provoke
+husbands, but to live with them quietly and meekly?</p>
+
+<p>&sect; <span class="smcap">xlvi.</span> A woman said to Philip,
+who against her will was pulling her about, "Let me go, all women
+are alike when the lamp is put out."<a name="FNanchor_184_184" id=
+"FNanchor_184_184"></a><a href="#Footnote_184_184" class=
+"fnanchor">184</a> A good remark to adulterers and debauchees. But
+the married woman ought to show when the light is put out that she
+is not like all other women, for then, when her body is not
+visible, she ought to exhibit her chastity and modesty as well as
+her personal affection to her husband.</p>
+
+<p>&sect; <span class="smcap">xlvii.</span> Plato<a name=
+"FNanchor_185_185" id="FNanchor_185_185"></a><a href=
+"#Footnote_185_185" class="fnanchor">185</a> recommended old men to
+act with decorum especially before young men, that they too might
+show respect to them; for where the old behave shamelessly, no
+modesty or reverence will be exhibited by the young. The husband
+ought to remember this, and show no one more respect than his wife,
+knowing that the bridal chamber will be to her either a school of
+virtue or of vice. And he who enjoys pleasures that he forbids his
+wife, is like a man that orders his wife to go on fighting against
+an enemy to whom he has himself surrendered.</p>
+
+<p>&sect; <span class="smcap">xlviii.</span> As to love of show,
+Eurydice, read and try to <span class='pagenum'><a name="Page_83"
+id="Page_83">83</a></span>remember what was written by Timoxena to
+Aristylla: and do you, Pollianus, not suppose that your wife will
+abstain from extravagance and expense, if she sees that you do not
+despise such vanities in others, but delight in gilt cups, and
+pictures in houses, and trappings for mules, and ornaments for
+horses. For it is not possible to banish extravagance from the
+women's side of the house if it is always to be seen in the men's
+apartments. Moreover, Pollianus, as you are already old enough for
+the study of philosophy, adorn your character by its teaching,
+whether it consists of demonstration or constructive reasoning, by
+associating and conversing with those that can profit you. And for
+your wife gather honey from every quarter, as the bees do, and
+whatever knowledge you have yourself acquired impart to her, and
+converse with her, making the best arguments well known and
+familiar to her. For now</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Father thou art to her, and
+mother dear,</span> <span class="i0">And brother too."<a name=
+"FNanchor_186_186" id="FNanchor_186_186"></a><a href=
+"#Footnote_186_186" class="fnanchor">186</a></span></div>
+</div>
+
+<p>And no less decorous is it to hear the wife say, "Husband, you
+are my teacher and philosopher and guide in the most beautiful and
+divine subjects." For such teaching in the first place detaches
+women from absurdities: for the woman who has learnt geometry will
+be ashamed to dance, nor will she believe in incantations and
+spells, if she has been charmed by the discourses of Plato and
+Xenophon; and if anyone should undertake to draw the moon down from
+the sky, she will laugh at the ignorance and stupidity of women
+that credit such nonsense, well understanding geometry, and having
+heard how Aglaonice, the daughter of the Thessalian Hegetor, having
+a thorough knowledge of the eclipses of the moon, and being aware
+beforehand of the exact time when the moon would be in eclipse,
+cheated the women, and persuaded them that she herself had drawn it
+down from the sky. For no woman was ever yet credited with having
+had a child without intercourse with a man, for those shapeless
+embryos and gobbets of flesh that take form from corruption are
+called moles. We must guard against such false conceptions as these
+arising in the minds <span class='pagenum'><a name="Page_84" id=
+"Page_84">84</a></span>of women, for if they are not well informed
+by good precepts, and share in the teaching that men get, they
+generate among themselves many foolish and absurd ideas and states
+of mind. But do you, Eurydice, study to make yourself acquainted
+with the sayings of wise and good women, and ever have on your
+tongue those sentiments which as a girl you learnt with us, that so
+you may make your husband's heart glad, and be admired by all other
+women, being in yourself so wonderfully and splendidly adorned. For
+one cannot take or put on, except at great expense, the jewels of
+this or that rich woman, or the silk dresses of this or that
+foreign woman, but the virtues that adorned Theano,<a name=
+"FNanchor_187_187" id="FNanchor_187_187"></a><a href=
+"#Footnote_187_187" class="fnanchor">187</a> and Cleobuline, and
+Gorgo the wife of Leonidas, and Timoclea the sister of Theagenes,
+and the ancient Claudia,<a name="FNanchor_188_188" id=
+"FNanchor_188_188"></a><a href="#Footnote_188_188" class=
+"fnanchor">188</a> and Cornelia the sister of Scipio,<a name=
+"FNanchor_189_189" id="FNanchor_189_189"></a><a href=
+"#Footnote_189_189" class="fnanchor">189</a> and all other such
+noble and famous women, these one may array oneself in without
+money and without price, and so adorned lead a happy and famous
+life. For if Sappho plumed herself so much on the beauty of her
+lyrical poetry as to write to a certain rich woman, "You shall lie
+down in your tomb, nor shall there be any remembrance of you, for
+you have no part in the roses of Pieria," how shall you not have a
+greater right to plume yourself on having a part not in the roses
+but in the fruits which the Muses bring, and which they freely
+bestow on those that admire learning and philosophy?<a name=
+"FNanchor_190_190" id="FNanchor_190_190"></a><a href=
+"#Footnote_190_190" class="fnanchor">190</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_154_154" id="Footnote_154_154"></a><a href=
+"#FNanchor_154_154"><span class="label">154</span></a> This tune is
+again alluded to by Plutarch in "Qu&aelig;stion. Convival"., p. 704,
+F. See also Clemens Alexandrinus, "P&aelig;dagog." ii. p. 164,
+&Alpha; &tau;&alpha;&#8144;&sigmaf; &delta;&#8050;
+&#7989;&pi;&pi;&omicron;&iota;&sigmaf;
+&mu;&iota;&gamma;&nu;&upsilon;&mu;&#8051;&nu;&alpha;&iota;&sigmaf;
+&omicron;&#7991;&omicron;&nu;
+&#8017;&mu;&#8051;&nu;&alpha;&iota;&omicron;&sigmaf;
+&#7952;&pi;&alpha;&upsilon;&lambda;&epsilon;&#8150;&tau;&alpha;&iota;
+&nu;&#8057;&mu;&omicron;&sigmaf;
+&alpha;&#8016;&lambda;&omega;&delta;&iota;&alpha;&sigmaf;
+&#7985;&pi;&pi;&#8057;&theta;&omicron;&rho;&omicron;&nu;
+&tau;&omicron;&#8166;&tau;&omicron;&nu;
+&kappa;&epsilon;&kappa;&lambda;&eta;&kappa;&alpha;&sigma;&iota;&nu;
+&omicron;&#7985;
+&Mu;&omicron;&upsilon;&sigma;&iota;&kappa;&omicron;&#8055;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_155_155" id="Footnote_155_155"></a><a href=
+"#FNanchor_155_155"><span class="label">155</span></a> Peitho means
+Persuasion, and is represented as one of the Graces by Hermes anax.
+See Pausanias, ix. 35.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_156_156" id="Footnote_156_156"></a><a href=
+"#FNanchor_156_156"><span class="label">156</span></a> Compare the
+Proverb &Epsilon;&iota;&kappa;&epsilon;&lambda;&#8056;&sigmaf;
+&#8000;&mu;&phi;&alpha;&kappa;&#8055;&zeta;&epsilon;&tau;&alpha;&iota;,
+and Tibullus, iii. 5, 19: "Quid fraudare juvat vitem crescentibus
+uvis?"</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_157_157" id="Footnote_157_157"></a><a href=
+"#FNanchor_157_157"><span class="label">157</span></a> Cf.
+Shakspere, "Romeo and Juliet," A. ii. Sc. vi. 9-15.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_158_158" id="Footnote_158_158"></a><a href=
+"#FNanchor_158_158"><span class="label">158</span></a> Herodotus,
+i. 8.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_159_159" id="Footnote_159_159"></a><a href=
+"#FNanchor_159_159"><span class="label">159</span></a> An allusion
+to the well-known Fable of &AElig;sop, No. 82 in Halm's
+edition.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_160_160" id="Footnote_160_160"></a><a href=
+"#FNanchor_160_160"><span class="label">160</span></a> This
+comparison of the mirror is beautifully used by Keble in his
+"Christian Year:"</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Without a hope on earth to
+find</span> <span class="i0">A mirror in an answering mind."</span>
+<span class="i9"><i>Wednesday before Easter</i>.</span>
+</div>
+</div>
+</div>
+<div class="footnote">
+<p><a name="Footnote_161_161" id="Footnote_161_161"></a><a href=
+"#FNanchor_161_161"><span class="label">161</span></a> Does this
+throw light on Esther, i. 10-12?</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_162_162" id="Footnote_162_162"></a><a href=
+"#FNanchor_162_162"><span class="label">162</span></a> By their
+patronage.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_163_163" id="Footnote_163_163"></a><a href=
+"#FNanchor_163_163"><span class="label">163</span></a> "Republic,"
+v. p. 462, C.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_164_164" id="Footnote_164_164"></a><a href=
+"#FNanchor_164_164"><span class="label">164</span></a> By the power
+of sympathy. This is especially true of eyes. Wyttenbach compares
+the Epigram in the Anthology, i. 46. 9. &Kappa;&alpha;&#8054;
+&gamma;&#8048;&rho; &delta;&#8051;&xi;&iota;&omicron;&nu;
+&#8004;&mu;&mu;&alpha;
+&kappa;&alpha;&kappa;&omicron;&#8059;&mu;&epsilon;&nu;&omicron;&nu;
+&#8004;&mu;&mu;&alpha;&tau;&iota; &lambda;&alpha;&#8055;&#8179;
+&Pi;&omicron;&lambda;&lambda;&#8049;&kappa;&iota;
+&tau;&omicron;&#8166;&sigmaf;
+&#7984;&delta;&#8055;&omicron;&upsilon;&sigmaf;
+&#7936;&nu;&tau;&iota;&delta;&#8055;&delta;&omega;&sigma;&iota;
+&pi;&#8057;&nu;&omicron;&upsilon;&sigmaf;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_165_165" id="Footnote_165_165"></a><a href=
+"#FNanchor_165_165"><span class="label">165</span></a> Reading
+&kappa;&alpha;&lambda;&omicron;&nu; with Hercher.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_166_166" id="Footnote_166_166"></a><a href=
+"#FNanchor_166_166"><span class="label">166</span></a> The ancients
+hardly ever drank wine neat. Hence the allusion. The symposiarch,
+or arbiter bibendi, settled the proportions to be used.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_167_167" id="Footnote_167_167"></a><a href=
+"#FNanchor_167_167"><span class="label">167</span></a> Compare the
+French proverb, "Le beau soulier blesse souvent le pied."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_168_168" id="Footnote_168_168"></a><a href=
+"#FNanchor_168_168"><span class="label">168</span></a> 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.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_169_169" id="Footnote_169_169"></a><a href=
+"#FNanchor_169_169"><span class="label">169</span></a> Wyttenbach
+well compares the lines of Menander:&mdash;</p>
+
+<div class="poem">
+<div class="stanza"><span class=
+"i0">&#7956;&nu;&epsilon;&sigma;&tau;&#8125;&#7936;&lambda;&eta;&theta;&#8050;&sigmaf;
+&phi;&#8055;&lambda;&tau;&rho;&omicron;&nu;
+&epsilon;&#8016;&gamma;&nu;&#8061;&mu;&omega;&nu;
+&tau;&rho;&#8057;&pi;&#8057;&sigmaf;,</span> <span class=
+"i0">&tau;&omicron;&#8059;&tau;&#8179;
+&kappa;&alpha;&tau;&alpha;&kappa;&rho;&alpha;&tau;&epsilon;&#8150;&nu;
+&#7936;&nu;&delta;&rho;&#8056;&sigmaf;
+&epsilon;&#7988;&omega;&theta;&epsilon;&nu;
+&gamma;&upsilon;&nu;&#8053;.</span></div>
+</div>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_170_170" id="Footnote_170_170"></a><a href=
+"#FNanchor_170_170"><span class="label">170</span></a> An allusion
+to Homer, "Iliad," xiv. 214-217.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_171_171" id="Footnote_171_171"></a><a href=
+"#FNanchor_171_171"><span class="label">171</span></a> Called by
+the Romans "pronuba Juno." See Verg. "&AElig;neid," iv. 166; Ovid,
+"Heroides," vi. 43.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_172_172" id="Footnote_172_172"></a><a href=
+"#FNanchor_172_172"><span class="label">172</span></a> See
+Pausanias, vi. 25. The statue was made of ivory and gold.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_173_173" id="Footnote_173_173"></a><a href=
+"#FNanchor_173_173"><span class="label">173</span></a> 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, &#7940;&lambda;&lambda;&omicron;&tau;&epsilon;
+&mu;&eta;&tau;&rho;&upsilon;&iota;&#8052;
+&pi;&#7952;&lambda;&epsilon;&iota; &#7969;&mu;&#7952;&rho;&eta;,
+&#7940;&lambda;&lambda;&omicron;&tau;&epsilon;
+&mu;&#8053;&tau;&eta;&rho;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_174_174" id="Footnote_174_174"></a><a href=
+"#FNanchor_174_174"><span class="label">174</span></a> Wyttenbach
+compares Seneca's "Fidelem si putaveris facies." "Ep." iii. p.
+6.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_175_175" id="Footnote_175_175"></a><a href=
+"#FNanchor_175_175"><span class="label">175</span></a> Euripides,
+"Medea," 190-198.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_176_176" id="Footnote_176_176"></a><a href=
+"#FNanchor_176_176"><span class="label">176</span></a> Homer,
+"Iliad," xiv. 205, 209.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_177_177" id="Footnote_177_177"></a><a href=
+"#FNanchor_177_177"><span class="label">177</span></a> See Mulier
+Parturiens, Phaedrus' "Fables," i. 18.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_178_178" id="Footnote_178_178"></a><a href=
+"#FNanchor_178_178"><span class="label">178</span></a> Euripides,
+"Andromache," 930.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_179_179" id="Footnote_179_179"></a><a href=
+"#FNanchor_179_179"><span class="label">179</span></a> Proverb. Cf.
+Horace, "Oleum adde camino," ii. "Sat." iii. 321.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_180_180" id="Footnote_180_180"></a><a href=
+"#FNanchor_180_180"><span class="label">180</span></a> See
+&AElig;sop's Fables, No. 121. Halme.
+&Delta;&rho;&alpha;&pi;&#8051;&tau;&eta;&sigmaf; 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.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_181_181" id="Footnote_181_181"></a><a href=
+"#FNanchor_181_181"><span class="label">181</span></a> That is,
+<i>Yoking oxen for the plough</i>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_182_182" id="Footnote_182_182"></a><a href=
+"#FNanchor_182_182"><span class="label">182</span></a> Procreation
+of children was among the ancients frequently called
+<i>Ploughing</i> and <i>Sowing</i>. Hence the allusions in this
+paragraph. So, too, Shakspere, "Measure for Measure," Act i. Sc.
+iv. 41-44.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_183_183" id="Footnote_183_183"></a><a href=
+"#FNanchor_183_183"><span class="label">183</span></a> The
+reference is to the rites of Cybele. See Lucretius, ii. 618.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_184_184" id="Footnote_184_184"></a><a href=
+"#FNanchor_184_184"><span class="label">184</span></a> See Erasmus,
+"Adagia." The French proverb is "La nuit tous les chats sont
+gris."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_185_185" id="Footnote_185_185"></a><a href=
+"#FNanchor_185_185"><span class="label">185</span></a> "Laws," p.
+729, C.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_186_186" id="Footnote_186_186"></a><a href=
+"#FNanchor_186_186"><span class="label">186</span></a> From the
+words of Andromache to Hector, "Iliad," vi. 429, 430.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_187_187" id="Footnote_187_187"></a><a href=
+"#FNanchor_187_187"><span class="label">187</span></a> Theano was
+the wife of Pythagoras.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_188_188" id="Footnote_188_188"></a><a href=
+"#FNanchor_188_188"><span class="label">188</span></a> See Livy,
+xxix. 14. Propertius, v. 11. 51, 52. Ovid, "Fasti," iv. 305 sq.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_189_189" id="Footnote_189_189"></a><a href=
+"#FNanchor_189_189"><span class="label">189</span></a> And mother
+of the Gracchi.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_190_190" id="Footnote_190_190"></a><a href=
+"#FNanchor_190_190"><span class="label">190</span></a> 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.</p>
+</div>
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_85" id=
+"Page_85">85</a></span></p>
+
+<h3>CONSOLATORY LETTER TO HIS WIFE.</h3>
+
+<p>&sect; <span class="smcap">i.</span> Plutarch to his wife sends
+greeting. The messenger that you sent to me to announce the death
+of our little girl seems to have missed his way <i>en route</i> for
+Athens; but when I got to Tanagra I heard the news from my niece. I
+suppose the funeral has already taken place, and I hope everything
+went off so as to give you least sorrow both now and hereafter. But
+if you left undone anything you wished to do, waiting for my
+opinion, and thinking your grief would then be lighter, be it
+without ceremoniousness or superstition, both which things are
+indeed foreign to your character.</p>
+
+<p>&sect; <span class="smcap">ii.</span> Only, my dear wife, let us
+both be patient at this calamity. I know and can see very clearly
+how great it is, but should I find your grief too excessive, it
+would trouble me even more than the event itself. And yet I have
+not a heart hard as heart of oak or flintstone, as you yourself
+know very well, who have shared with me in the bringing up of so
+many children, as they have all been educated at home by ourselves.
+And this one I know was more especially beloved by you, as she was
+the first daughter after four sons, when you longed for a daughter,
+and so I gave her your name.<a name="FNanchor_191_191" id=
+"FNanchor_191_191"></a><a href="#Footnote_191_191" class=
+"fnanchor">191</a> And as you are very fond of children your grief
+must have a peculiar bitterness when you call to mind her pure and
+simple gaiety, which was without a tincture of passion or
+querulousness. For she had from nature a wonderful contentedness of
+mind and meekness, and her affectionateness and winning ways not
+only pleased one but also afforded a means of observing her
+kindliness of heart, for she used to bid her nurse<a name=
+"FNanchor_192_192" id="FNanchor_192_192"></a><a href=
+"#Footnote_192_192" class="fnanchor">192</a> give the teat not only
+to other children but even to her favourite playthings, and so
+invited them as it were to her table in kindliness of heart, and
+gave them a share of her good things, and provided the best
+entertainment for those that pleased her.</p>
+
+<p>&sect; <span class="smcap">iii.</span> But I see no reason, my
+dear wife, why these and similar traits in her character, that gave
+us delight in her lifetime,<span class='pagenum'><a name="Page_86"
+id="Page_86">86</a></span> should now, when recalled to the
+memory, grieve and trouble us. Though, on the other hand, I fear
+that if we cease to grieve we may also cease to remember her, like
+Clymene, who says in the Play<a name="FNanchor_193_193" id=
+"FNanchor_193_193"></a><a href="#Footnote_193_193" class=
+"fnanchor">193</a>&mdash;</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"I hate the supple bow of
+cornel-wood,</span> <span class="i0">And would put down
+athletics,"</span></div>
+</div>
+
+<p>because she ever avoided and trembled at anything that reminded
+her of her son, for it brought grief with it, and it is natural to
+avoid everything that gives us pain. But as she gave us the
+greatest pleasure in embracing her and even in seeing and hearing
+her, so ought her memory living and dwelling with us to give us
+more, aye, many times more, joy than grief, since those arguments
+that we have often used to others ought to be profitable to us in
+the present conjuncture, nor should we sit down and rail against
+fortune, opposing to those joys many more griefs.</p>
+
+<p>&sect; <span class="smcap">iv.</span> Those who were present at
+the funeral tell me with evident surprise that you put on no
+mourning, and that you bedizened up neither yourself nor your maids
+with the trappings of woe, and that there was no ostentatious
+expenditure of money at the funeral, but that everything was done
+orderly and silently in the presence of our relations. I am not
+myself surprised that you, who never made a display either at the
+theatre or on any other public occasion, and thought extravagance
+useless even in the case of pleasure, should have been frugal in
+your grief. For not only ought the chaste woman to remain uncorrupt
+in Bacchanalian revels,<a name="FNanchor_194_194" id=
+"FNanchor_194_194"></a><a href="#Footnote_194_194" class=
+"fnanchor">194</a> but she ought to consider her self-control not a
+whit less necessary in the surges of sorrow and emotion of grief,
+contending not (as most people think) against natural affection,
+but against the extravagant wishes of the soul. For we are
+indulgent to natural affection in the regret, and honour, and
+memory that it pays to the dead: but the insatiable desire for a
+passionate display of funeral grief, coming to the climax in
+coronachs and beatings of the breast, is not less unseemly than
+intemperance in <span class='pagenum'><a name="Page_87" id=
+"Page_87">87</a></span>pleasure and is unreasonably<a name=
+"FNanchor_195_195" id="FNanchor_195_195"></a><a href=
+"#Footnote_195_195" class="fnanchor">195</a> forgiven only because
+pain and grief instead of delight are elements in the unseemly
+exhibition. For what is more unreasonable than to curtail excessive
+laughter or any other demonstration of joy, and to allow a free
+vent to copious lamentation and wailing that come from the same
+source? And how unreasonable is it, as some husbands do, to quarrel
+with their wives about perfume and purple robes, while they allow
+them to shear their heads in mourning, and to dress in black, and
+to sit in idle grief, and to lie down in weariness! And what is
+worst of all, how unreasonable is it for husbands to interfere if
+their wives chastise the domestics and maids immoderately or
+without sufficient cause, yet allow them to ill-treat themselves
+cruelly in cases and conjunctures that require repose and
+kindness!</p>
+
+<p>&sect; <span class="smcap">v.</span> But between us, my dear
+wife, there never was any occasion for such a contest, nor do I
+think there ever will be. For as to your economy in dress and
+simple way of living, there is no philosopher with whom you are
+acquainted whom you did not amaze, nor is there any citizen who has
+not observed<a name="FNanchor_196_196" id="FNanchor_196_196"></a><a
+href="#Footnote_196_196" class="fnanchor">196</a> how plainly you
+dressed at sacred rites, and sacrifices, and theatres. You have
+also already on similar painful occasions exhibited great
+fortitude, as when you lost your eldest son, and again when our
+handsome Ch&aelig;ron died. For when I was informed of his death, I
+well remember some guests from the sea were coming home with me to
+my house as well as some others, but when they saw the great quiet
+and tranquillity of the household, they thought, as they afterwards
+told some other people, that no such disaster had really happened,
+but that the news was untrue. So well had you ordered everything in
+the house, at a time when there would have been great excuse for
+disorder. And yet you had suckled that son, though your breast had
+had to be lanced owing to a contusion. This was noble conduct and
+showed your great natural affection.</p>
+
+<p>&sect; <span class="smcap">vi.</span> But most mothers we see,
+when their children are <span class='pagenum'><a name="Page_88" id=
+"Page_88">88</a></span>brought to them clean and tidy, take them
+into their hands as playthings, and when they die burst out into
+idle and unthankful grief, not so much out of affection&mdash;for
+affection is thoughtful and noble&mdash;but a great yearning for
+vain glory<a name="FNanchor_197_197" id="FNanchor_197_197"></a><a
+href="#Footnote_197_197" class="fnanchor">197</a> mixed with a
+little natural affection makes their grief fierce and vehement and
+hard to appease. And this does not seem to have escaped
+&AElig;sop's notice, for he says that when Zeus assigned their
+honours to various gods, Grief also claimed his. And Zeus granted
+his wish, with this limitation that only those who chose and wished
+need pay him honour.<a name="FNanchor_198_198" id=
+"FNanchor_198_198"></a><a href="#Footnote_198_198" class=
+"fnanchor">198</a> It is thus with grief at the outset, everyone
+welcomes it at first, but after it has got by process of time
+settled, and become an inmate of the house, it is with difficulty
+dislodged again, however much people may wish to dislodge it.
+Wherefore we ought to keep it out of doors, and not let it approach
+the garrison by wearing mourning or shearing the hair, or by any
+similar outward sign of sorrow. For these things occurring daily
+and being importunate make the mind little, and narrow, and
+unsocial, and harsh, and timid, so that, being besieged and taken
+in hand by grief, it can no longer laugh, and shuns daylight, and
+avoids society. This evil will be followed by neglect of the body,
+and dislike to anointing and the bath and the other usual modes of
+life: whereas the very opposite ought to be the case, for the mind
+ill at ease especially requires that the body should be in a sound
+and healthy condition. For much of grief is blunted and relaxed
+when the body is permeated by calm, like the sea in fine weather.
+But if the body get into a dry and parched condition from a low
+diet, and gives no proper nutriment to the soul, but only feeds it
+with sorrow and grief, as it were with bitter and injurious
+exhalations, it cannot easily recover its tone however people may
+wish it should. Such is the state of the soul that has been so
+ill-treated.</p>
+
+<p>&sect; <span class="smcap">vii.</span> Moreover, I should not
+hesitate to assert<a name="FNanchor_199_199" id=
+"FNanchor_199_199"></a><a href="#Footnote_199_199" class=
+"fnanchor">199</a> that the <span class='pagenum'><a name="Page_89"
+id="Page_89">89</a></span>most formidable peril in connection with
+this is "the visits of bad women,"<a name="FNanchor_200_200" id=
+"FNanchor_200_200"></a><a href="#Footnote_200_200" class=
+"fnanchor">200</a> and their chatter, and joint lamentation, all
+which things fan the fire of sorrow and aggravate it, and suffer it
+not to be extinguished either by others or by itself. I am not
+ignorant what a time of it you had lately, when you went to the aid
+of Theon's sister, and fought against the women who came on a visit
+of condolence and rushed up with lamentation and wailing, adding
+fuel as it were to her fire of grief in their simplicity. For when
+people see their friends' houses on fire they put it out as quickly
+and energetically as they can, but when their souls are on fire
+they themselves bring fuel. And if anybody has anything the matter
+with his eyes they will not let him put his hands to them, however
+much he wish, nor do they themselves touch the inflamed part; but a
+person in grief sits down and gives himself up to every chance
+comer, like a river [that all make use of], to stir up and
+aggravate the sore, so that from a little tickling and discomfort
+it grows into a great and terrible disease. However, as to all this
+I know you will be on your guard.</p>
+
+<p>&sect; <span class="smcap">viii.</span> Try also often to carry
+yourself back in memory to that time when, this little girl not
+having been then born, we had nothing to charge Fortune with, and
+to compare that time and this together, as if our circumstances had
+gone back to what they were then. Otherwise, my dear wife, we shall
+seem discontented at the birth of our little daughter, if we
+consider our position before her birth as more perfect. But we
+ought not to erase from our memory the two years of her life, but
+to consider them as a time of pleasure giving us gratification and
+enjoyment, and not to deem the shortness of the blessing as a great
+evil, nor to be unthankful for what was given us, because Fortune
+did not give us a longer tenure as we wished. For ever to be
+careful what we say about the gods, and to be cheerful and not rail
+against Fortune, brings a sweet and goodly profit; and he who in
+such conjunctures as ours mostly tries to remember his blessings,
+and turns and diverts his mind from the dark and disturbing things
+in life to the <span class='pagenum'><a name="Page_90" id=
+"Page_90">90</a></span>bright and radiant, either altogether
+extinguishes his grief or makes it small and dim from a comparison
+with his comforts. For as perfume gives pleasure to the nose, and
+is a remedy against disagreeable smells, so the remembrance of past
+happiness in present trouble gives all the relief they require to
+those who do not shut out of their memory the blessings of the
+past, or always and everywhere rail against Fortune. And this
+certainly ought not to be our case, that we should slander all our
+past life because, like a book, it has one erasure in it, when all
+the other pages have been bright and clean.</p>
+
+<p>&sect; <span class="smcap">ix.</span> You have often heard that
+happiness consists in right calculations resulting in a healthy
+state of mind, and that the changes which Fortune brings about need
+not upset it, and introduce confusion into our life. But if we too
+must, like most people, be governed by external events, and make an
+inventory of the dealings of Fortune, and constitute other people
+the judges of our felicity, do not now regard the tears and
+lamentations of those who visit you, which by a faulty custom are
+lavished on everybody, but consider rather how happy you are still
+esteemed by them for your family, your house, and life. For it
+would be monstrous, if others would gladly prefer your destiny to
+theirs, even taking into account our present sorrow, that you
+should rail against and be impatient at our present lot, and in
+consequence of our bitter grief not reflect how much comfort is
+still left to us. But like those who quote imperfect verses of
+Homer<a name="FNanchor_201_201" id="FNanchor_201_201"></a><a href=
+"#Footnote_201_201" class="fnanchor">201</a> and neglect the finest
+passages of his writings, to enumerate and complain of the trials
+of life, while you pay no attention to its blessings, is to
+resemble those stingy misers, who heap up riches and make no use of
+them when they have them, but lament and are impatient if they are
+lost. And if you grieve over her dying unmarried and childless, you
+can comfort yourself with the thought that you have had both those
+advantages. For they should not be reckoned as great blessings in
+the case of those who do not enjoy them, and small blessings in the
+case of those who do. And that she has gone to a <span class=
+'pagenum'><a name="Page_91" id="Page_91">91</a></span>place where
+she is out of pain ought not to pain us, for what evil can we mourn
+for on her account if her pains are over? For even the loss of
+important things does not grieve us when we have no need of them.
+But it was only little things that your Timoxena was deprived of,
+little things only she knew, and in little things only did she
+rejoice; and how can one be said to be deprived of things of which
+one had no conception, nor experience, nor even desire for?</p>
+
+<p>&sect; <span class="smcap">x.</span> As to what you hear from
+some people, who get many to credit their notion, that the dead
+suffer no evil or pain, I know that you are prevented from
+believing that by the tradition of our fathers and by the mystic
+symbols of the mysteries of Dionysus, for we are both initiated.
+Consider then that the soul, being incorruptible, is in the same
+condition after death as birds that have been caught. For if it has
+been a long time in the body, and during this mortal life has
+become tame by many affairs and long habit, it swoops down again
+and a second time enters the body, and does not cease to be
+involved in the changes and chances of this life that result from
+birth. For do not suppose that old age is abused and ill-spoken of
+only for its wrinkles and white hair and weakness of body, but this
+is the worst feature about it, that it makes the soul feeble in its
+remembrance of things in the other world, and strong in its
+attachment to things in this world, and bends and presses it, if it
+retain the form which it had in the body from its experience. But
+that soul, which does indeed enter the body, but remains only a
+short time in it, being liberated from it by the higher powers,
+rears as it were at a damp and soft turning post in the race of
+life, and hastens on to its destined goal. For just as if anyone
+put out a fire, and light it again at once, it is soon rekindled,
+and burns up again quickly, but if it has been out a long time, to
+light it again will be a far more difficult and irksome task, so
+the soul that has sojourned only a short time in this dark and
+mortal life, quickly recovers the light and blaze of its former
+bright life, whereas for those who have not had the good fortune
+very early, to use the language of the poet, "to pass the gates of
+Hades,"<a name="FNanchor_202_202" id="FNanchor_202_202"></a><a
+href="#Footnote_202_202" class="fnanchor">202</a> nothing remains
+but a great <span class='pagenum'><a name="Page_92" id=
+"Page_92">92</a></span>passion for the things of this life, and a
+softening of the soul through contact with the body, and a melting
+away of it as if by the agency of drugs.<a name="FNanchor_203_203"
+id="FNanchor_203_203"></a><a href="#Footnote_203_203" class=
+"fnanchor">203</a></p>
+
+<p>&sect; <span class="smcap">xi.</span> And the truth of this is
+rendered more apparent in our hereditary and time-honoured customs
+and laws. For when infants die no libations are poured out for
+them, nor are any other rites performed for them, such as are
+always performed for adults. For they have no share in the earth or
+in things of the earth, nor do parents haunt their tombs or
+monuments, or sit by their bodies when they are laid out. For the
+laws do not allow us to mourn for such, seeing that it is an
+impious thing to do so in the case of persons who have departed
+into a better and more divine place and sphere. I know that doubts
+are entertained about this, but since to doubt is harder for them
+than to believe, let us do externally as the laws enjoin, and
+internally let us be more holy and pure and chaste.<a name=
+"FNanchor_204_204" id="FNanchor_204_204"></a><a href=
+"#Footnote_204_204" class="fnanchor">204</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_191_191" id="Footnote_191_191"></a><a href=
+"#FNanchor_191_191"><span class="label">191</span></a> Timoxena, as
+we see later on, &sect; ix.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_192_192" id="Footnote_192_192"></a><a href=
+"#FNanchor_192_192"><span class="label">192</span></a> Adopting
+Reiske's reading, &mu;&alpha;&sigma;&tau;&#8056;&nu;
+&kappa;&epsilon;&lambda;&epsilon;&#8059;&omicron;&upsilon;&sigma;&alpha;,
+&pi;&rho;&omicron;&epsilon;&kappa;&alpha;&lambda;&epsilon;&#8150;&tau;&omicron;
+&kappa;&alpha;&theta;&#8049;&pi;&epsilon;&rho;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_193_193" id="Footnote_193_193"></a><a href=
+"#FNanchor_193_193"><span class="label">193</span></a> Euripides'
+"Phaethon," which exists only in fragments. Clymene was the
+daughter of Oceanus, and mother of Phaethon.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_194_194" id="Footnote_194_194"></a><a href=
+"#FNanchor_194_194"><span class="label">194</span></a> An allusion
+to Euripides, "Bacch&aelig;," 317, 318.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_195_195" id="Footnote_195_195"></a><a href=
+"#FNanchor_195_195"><span class="label">195</span></a> Reading with
+Reiske &omicron;&#8016;&delta;&#8051;&nu;&iota;
+&lambda;&#8057;&gamma;&#8179; &delta;&#8050;, or
+&#7936;&lambda;&#8057;&gamma;&omega;&sigmaf; &delta;&#8050;. Some
+such reading seems necessary to comport with the &tau;&#8055;
+&gamma;&#8048;&rho;
+&#7936;&lambda;&omicron;&gamma;&#8061;&tau;&epsilon;&rho;&omicron;&nu;
+two lines later.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_196_196" id="Footnote_196_196"></a><a href=
+"#FNanchor_196_196"><span class="label">196</span></a> Reading
+&pi;&alpha;&rho;&epsilon;&#8150;&chi;&epsilon;&sigmaf; with
+Xylander.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_197_197" id="Footnote_197_197"></a><a href=
+"#FNanchor_197_197"><span class="label">197</span></a> A great
+craving for sympathy would be the modern way of putting it.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_198_198" id="Footnote_198_198"></a><a href=
+"#FNanchor_198_198"><span class="label">198</span></a> See the
+Fable of &AElig;sop, entitled
+&Pi;&#8051;&nu;&theta;&omicron;&upsilon;&sigmaf;
+&gamma;&epsilon;&rho;&alpha;&sigmaf;, No. 355. Halme. See also
+Plutarch's "Consolation to Apollonius," &sect; xix., where the
+Fable is told at some length.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_199_199" id="Footnote_199_199"></a><a href=
+"#FNanchor_199_199"><span class="label">199</span></a> Reading with
+Reiske &omicron;&#8016;&kappa; &#7938;&nu;
+&epsilon;&#7984;&pi;&epsilon;&#8150;&nu;
+&phi;&omicron;&beta;&eta;&theta;&epsilon;&#8055;&eta;&nu;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_200_200" id="Footnote_200_200"></a><a href=
+"#FNanchor_200_200"><span class="label">200</span></a> An allusion
+to Euripides, "Andromache," 930. See Plutarch's "Conjugal
+Precepts," <a href="#Page_80a">&sect; xl.</a></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_201_201" id="Footnote_201_201"></a><a href=
+"#FNanchor_201_201"><span class="label">201</span></a> The whole
+subject is discussed in full by Athen&aelig;us, p. 632, F. F. A
+false quantity we see was a bugbear even before the days of
+Universities.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_202_202" id="Footnote_202_202"></a><a href=
+"#FNanchor_202_202"><span class="label">202</span></a> Homer,
+"Iliad," v. 646; xxiii. 71.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_203_203" id="Footnote_203_203"></a><a href=
+"#FNanchor_203_203"><span class="label">203</span></a> This section
+is dreadfully corrupt. I have adopted, it will be seen, the
+suggestions of Wyttenbach.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_204_204" id="Footnote_204_204"></a><a href=
+"#FNanchor_204_204"><span class="label">204</span></a> This
+Consolatory Letter ends rather abruptly. It is probable that there
+was more of it.</p>
+</div>
+
+<hr style="width: 65%;" />
+<h3><a name="Page_92a" id="Page_92a">THAT VIRTUE MAY BE
+TAUGHT.</a></h3>
+
+<p>&sect; <span class="smcap">i.</span> As to virtue we deliberate
+and dispute whether good sense, and justice, and rectitude can be
+taught: and then we are not surprised that, while the works of
+orators, and pilots, and musicians, and house-builders, and
+farmers, are innumerable, good men are only a name and expression,
+like Centaurs and Giants and Cyclopes, and that it is impossible to
+find any virtuous action without alloy of base motives, or any
+character free from vice: but if nature produces spontaneously
+anything good, it is marred by much that is alien to it, as fruit
+choked by weeds. Men learn to play on the harp, and to dance, and
+to read, and to farm, and to ride on horseback: they learn how to
+put on their shoes and clothes generally: people teach how <span
+class='pagenum'><a name="Page_93" id="Page_93">93</a></span>to pour
+out wine, how to cook; and all these things cannot be properly
+performed, without being learned. The art of good living alone,
+though all those things I have mentioned only exist on its account,
+is untaught, unmethodical, inartistic, and supposed to come by the
+light of nature!</p>
+
+<p>&sect; <span class="smcap">ii.</span> O sirs, by asserting that
+virtue is not a thing to be taught, why are we making it unreal?
+For if teaching produces it, the deprivation of teaching prevents
+it. And yet, as Plato says, a discord and false note on the lyre
+makes not brother go to war with brother, nor sets friends at
+variance, nor makes states hostile to one another, so as to do and
+suffer at one another's hands the most dreadful things:<a name=
+"FNanchor_205_205" id="FNanchor_205_205"></a><a href=
+"#Footnote_205_205" class="fnanchor">205</a> nor can anyone say
+that there was ever a dissension in any city as to the
+pronunciation of Telchines: nor in a private house any difference
+between man and wife as to woof and warp. And yet no one without
+learning would undertake to ply the loom, or write a book, or play
+on the lyre, though he would thereby do no great harm, but he fears
+making himself ridiculous, for as Heraclitus says, "It is better to
+hide one's ignorance," yet everyone thinks himself competent to
+manage a house and wife and the state and hold any magisterial
+office. On one occasion, when a boy was eating rather greedily,
+Diogenes gave the lad's tutor a blow with his fist, ascribing the
+fault not to the boy, who had not learnt how to eat properly, but
+to the tutor who had not taught him. And can one not properly
+handle a dish or a cup, unless one has learnt from a boy, as
+Aristophanes bids us, "not to giggle, nor eat too fast, nor cross
+our legs,"<a name="FNanchor_206_206" id="FNanchor_206_206"></a><a
+href="#Footnote_206_206" class="fnanchor">206</a> and yet be
+perfectly fit to manage a family and city, and wife, and live well,
+and hold office, when one has not learnt how one should behave in
+the conduct of life? When Aristippus was asked by someone, "Are you
+everywhere then?" he smiled and said, "If I am everywhere, I lose
+my passage money."<a name="FNanchor_207_207" id=
+"FNanchor_207_207"></a><a href="#Footnote_207_207" class=
+"fnanchor">207</a> Why should not you also say, "If men are not
+better for learning, the money paid to tutors is also lost?" For
+just as nurses mould with their hands <span class='pagenum'><a
+name="Page_94" id="Page_94">94</a></span>the child's body, so
+tutors, receiving it immediately it is weaned, mould its soul,
+teaching it by habit the first vestiges of virtue. And the
+Laced&aelig;monian, who was asked, what good he did as a tutor,
+replied, "I make what is good pleasant to boys." Moreover tutors
+teach boys to walk in the streets with their heads down,<a name=
+"FNanchor_208_208" id="FNanchor_208_208"></a><a href=
+"#Footnote_208_208" class="fnanchor">208</a> to touch salt fish
+with one finger only, other fish bread and meat with two, to
+scratch themselves in such a way, and in such a way to put on their
+cloak.<a name="FNanchor_209_209" id="FNanchor_209_209"></a><a href=
+"#Footnote_209_209" class="fnanchor">209</a></p>
+
+<p>&sect; <span class="smcap">iii.</span> What then? He that says
+that the doctor's skill is wanted in the case of a slight
+skin-eruption or whitlow, but is not needed in the case of
+pleurisy, fever, or lunacy, in what respect does he differ from the
+man that says that schools and teaching and precepts are only for
+small and boyish duties, while great and important matters are to
+be left to mere routine and accident? For, as the man is ridiculous
+who says we ought to learn to row but not to steer, so he who
+allows all other arts to be learnt, but not virtue, seems to act
+altogether contrary to the Scythians. For they, as Herodotus tells
+us,<a name="FNanchor_210_210" id="FNanchor_210_210"></a><a href=
+"#Footnote_210_210" class="fnanchor">210</a> blind their slaves
+that they may remain with them, but such an one puts the eye of
+reason into slavish and servile arts, and takes it away from
+virtue. And the general Iphicrates well answered Callias, the son
+of Chabrias, who asked him, "What are you? an archer? a targeteer?
+cavalry, or infantry?" "None of these," said he, "but the commander
+of them all." Ridiculous therefore is he who says that the use of
+the bow and other arms and the sling and riding are to be taught,
+but that strategy and how to command an army comes by the light of
+nature. Still more ridiculous is he who asserts that good sense
+alone need not be taught, without which all other arts are useless
+and profitless, seeing that she is the mistress and orderer and
+arranger of all of them, and puts each of them to their proper use.
+For example, what grace would there be in a banquet, though the
+servants had been well-trained, and had learnt how to dress and
+cook <span class='pagenum'><a name="Page_95" id=
+"Page_95">95</a></span>the meat and pour out the wine,<a name=
+"FNanchor_211_211" id="FNanchor_211_211"></a><a href=
+"#Footnote_211_211" class="fnanchor">211</a> unless there was good
+order and method among the waiters?<a name="FNanchor_212_212" id=
+"FNanchor_212_212"></a><a href="#Footnote_212_212" class=
+"fnanchor">212</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_205_205" id="Footnote_205_205"></a><a href=
+"#FNanchor_205_205"><span class="label">205</span></a> Plato,
+"Clitophon," p. 407, C.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_206_206" id="Footnote_206_206"></a><a href=
+"#FNanchor_206_206"><span class="label">206</span></a>
+Aristophanes, "Clouds," 983.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_207_207" id="Footnote_207_207"></a><a href=
+"#FNanchor_207_207"><span class="label">207</span></a> Does Juvenal
+allude to this, viii. 97?</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_208_208" id="Footnote_208_208"></a><a href=
+"#FNanchor_208_208"><span class="label">208</span></a> So as to
+look modest and be "Ingenui vultus pueri, ingenuique pudoris."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_209_209" id="Footnote_209_209"></a><a href=
+"#FNanchor_209_209"><span class="label">209</span></a> Reading with
+Salmasius,
+&#7936;&nu;&alpha;&beta;&alpha;&lambda;&epsilon;&#8144;&nu;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_210_210" id="Footnote_210_210"></a><a href=
+"#FNanchor_210_210"><span class="label">210</span></a> Herodotus,
+iv. 2. The historian, however, assigns other reasons for blinding
+them.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_211_211" id="Footnote_211_211"></a><a href=
+"#FNanchor_211_211"><span class="label">211</span></a> A line from
+"Odyssey," xv. 323.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_212_212" id="Footnote_212_212"></a><a href=
+"#FNanchor_212_212"><span class="label">212</span></a> "Malim
+&delta;&alpha;&iota;&tau;&upsilon;&mu;&#8057;&nu;&alpha;&sigmaf;."
+Wyttenbach, who remarks generally on this short treatise, "Non
+integra videtur esse nec continua disputatio, sed disputationis,
+Plutarche&aelig; tamen, excerptum compendium."</p>
+</div>
+
+<hr style="width: 65%;" />
+<h3><a name="Page_95a" id="Page_95a" />ON VIRTUE AND VICE.</h3>
+
+<p>&sect; <span class="smcap">i.</span> Clothes seem to warm a man,
+not by throwing out heat themselves (for in itself every garment is
+cold, whence in great heat or in fevers people frequently change
+and shift them), but the heat which a man throws out from his own
+body is retained and wrapped in by a dress fitting close to the
+body, which does not admit of the heat being dissipated when once
+it has got firm hold. A somewhat similar case is the idea that
+deceives the mass of mankind, that if they could live in big
+houses, and get together a quantity of slaves and money, they would
+have a happy life. But a happy and cheerful life is not from
+without, on the contrary, a man adds the pleasure and gratification
+to the things that surround him, his temperament being as it were
+the source of his feelings.<a name="FNanchor_213_213" id=
+"FNanchor_213_213"></a><a href="#Footnote_213_213" class=
+"fnanchor">213</a></p>
+
+<div class="poem2">
+<div class="stanza"><span class="i0">"But when the fire blazes the
+house is brighter to look at."<a name="FNanchor_214_214" id=
+"FNanchor_214_214"></a><a href="#Footnote_214_214" class=
+"fnanchor">214</a></span></div>
+</div>
+
+<p>So, too, wealth is pleasanter, and fame and power more splendid,
+when a man has joy in his heart, seeing that men can bear easily
+and quietly poverty and exile and old age if their character is a
+contented and mild one.</p>
+
+<p>&sect; <span class="smcap">ii.</span> For as perfumes make
+threadbare coats and rags to smell sweet, while the body of
+Anchises sent forth a fetid <span class='pagenum'><a name="Page_96"
+id="Page_96">96</a></span> discharge, "distilling from his back on
+to his linen robe," so every kind of life with virtue is painless
+and pleasurable, whereas vice if infused into it makes splendour
+and wealth and magnificence painful, and sickening, and unwelcome
+to its possessors.</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"He is deemed happy in the
+market-place,</span> <span class="i0">But when he gets him home,
+thrice miserable,</span> <span class="i0">His wife rules all,
+quarrels, and domineers."<a name="FNanchor_215_215" id=
+"FNanchor_215_215"></a><a href="#Footnote_215_215" class=
+"fnanchor">215</a></span></div>
+</div>
+
+<p>And yet there would be no great difficulty in getting rid of a
+bad wife, if one was a man and not a slave. But a man cannot by
+writing a bill of divorce to his vice get rid of all trouble at
+once, and enjoy tranquillity by living apart: for it is ever
+present in his vitals, and sticks to him night and day, "and burns
+without a torch, and consigns him to gloomy old age,"<a name=
+"FNanchor_216_216" id="FNanchor_216_216"></a><a href=
+"#Footnote_216_216" class="fnanchor">216</a> being a disagreeable
+fellow-traveller owing to its arrogance, and a costly companion at
+table owing to its daintiness, and an unpleasant bed-fellow,
+disturbing and marring sleep by anxiety and care and envy. For
+during such a one's sleep the body indeed gets rest, but the mind
+has terrors, and dreams, and perturbations, owing to
+superstition,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"For when my trouble catches
+me asleep,</span> <span class="i0">I am undone by the most fearful
+dreams,"</span></div>
+</div>
+
+<p>as one says. For thus envy, and fear, and anger, and lust affect
+one. During the daytime, indeed, vice looks abroad and imitates the
+behaviour of others, is shy and conceals its evil desires, and does
+not altogether give way to its propensities, but often even resists
+and fights stoutly against them; but in sleep it escapes the
+observation of people and the law, and, being as far as possible
+removed from fear or modesty, gives every passion play, and excites
+its depravity and licentiousness, for, to borrow Plato's
+expression,<a name="FNanchor_217_217" id="FNanchor_217_217"></a><a
+href="#Footnote_217_217" class="fnanchor">217</a> "it attempts
+incest with its mother, and procures for itself unlawful meats, and
+abstains from no action what<span class='pagenum'><a name="Page_97"
+id="Page_97">97</a></span>ever," and enjoys lawlessness as far as
+is practicable in visions and phantasies, that end in no complete
+pleasure or satisfaction, but can only stir up and inflame the
+passions and morbid emotions.</p>
+
+<p>&sect; <span class="smcap">iii.</span> Where then is the
+pleasure of vice, if there is nowhere in it freedom from anxiety
+and pain, or independence, or tranquillity, or rest?<a name=
+"FNanchor_218_218" id="FNanchor_218_218"></a><a href=
+"#Footnote_218_218" class="fnanchor">218</a> A healthy and sound
+constitution does indeed augment the pleasures of the body, but for
+the soul there can be no lasting joy or gratification, unless
+cheerfulness and fearlessness and courage supply a calm serenity
+free from storms; for otherwise, even if hope or delight smile on
+the soul, it is soon confused and disturbed by care lifting up its
+head again, so that it is but the calm of a sunken rock.</p>
+
+<p>&sect; <span class="smcap">iv.</span> Pile up gold, heap up
+silver, build covered walks, fill your house with slaves and the
+town with debtors, unless you lay to rest the passions of the soul,
+and put a curb on your insatiable desires, and rid yourself of fear
+and anxiety, you are but pouring out wine for a man in a fever, and
+giving honey to a man who is bilious, and laying out a sumptuous
+banquet for people who are suffering from dysentery, and can
+neither retain their food nor get any benefit from it, but are made
+even worse by it. Have you never observed how sick persons turn
+against and spit out and refuse the daintiest and most costly
+viands, though people offer them and almost force them down their
+throats, but on another occasion, when their condition is
+different, their respiration good, their blood in a healthy state,
+and their natural warmth restored, they get up, and enjoy and make
+a good meal of simple bread and cheese and cress? Such, also, is
+the effect of reason on the mind. You will be contented, if you
+have learned what is good and honourable. You will live daintily
+and be a king in poverty, and enjoy a quiet and private life as
+much as the public life of general or statesman. By the aid of
+philosophy you will live not unpleasantly, for you will learn to
+extract pleasure from all places <span class='pagenum'><a name=
+"Page_98" id="Page_98">98</a></span>and things: wealth will make
+you happy, because it will enable you to benefit many; and poverty,
+as you will not then have many anxieties; and glory, for it will
+make you honoured; and obscurity, for you will then be safe from
+envy.</p>
+
+<div class="footnote">
+<p><a name="Footnote_213_213" id="Footnote_213_213"></a><a href=
+"#FNanchor_213_213"><span class="label">213</span></a> Happiness
+comes from within, not from without. The true seat of happiness is
+the mind. Compare Milton, "Paradise Lost," Book i. 254,
+255:&mdash;</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"The mind is its own place,
+and in itself</span> <span class="i0">Can make a Heaven of Hell, a
+Hell of Heaven."</span></div>
+</div>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_214_214" id="Footnote_214_214"></a><a href=
+"#FNanchor_214_214"><span class="label">214</span></a> Homeric
+Epigrammata, xiii. 5.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_215_215" id="Footnote_215_215"></a><a href=
+"#FNanchor_215_215"><span class="label">215</span></a> Wyttenbach
+thinks these lines are by Menander. Plutarch quotes them again "On
+Contentedness of Mind," <a href="#Page_300a">&sect; xi.</a></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_216_216" id="Footnote_216_216"></a><a href=
+"#FNanchor_216_216"><span class="label">216</span></a> Hesiod,
+"Works and Days," 705.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_217_217" id="Footnote_217_217"></a><a href=
+"#FNanchor_217_217"><span class="label">217</span></a> Plato,
+"Republic," ix. p. 571, D. Quoted again, "How one may be aware of
+one's Progress in Virtue," &sect; xii.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_218_218" id="Footnote_218_218"></a><a href=
+"#FNanchor_218_218"><span class="label">218</span></a> And so Dr.
+Young truly says,&mdash;</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"A man of pleasure is a man of
+pains."</span> <span class="i0"><i>Night Thoughts.</i></span></div>
+</div>
+</div>
+
+<hr style="width: 65%;" />
+<h3><a name="Page_98a" id="Page_98a">ON MORAL VIRTUE.</a></h3>
+
+<p>&sect; <span class="smcap">i.</span> I propose to discuss what
+is called and appears to be moral virtue (which differs mainly from
+contemplative virtue in that it has emotion for its matter, and
+reason for its form), what its nature is, and how it subsists, and
+whether that part of the soul which takes it in is furnished with
+reason of its own, or participates in something foreign, and if the
+latter, whether as things that are mixed with something better than
+themselves, or rather as that which is subject to superintendence
+and command, and may be said to share in the power of that which
+commands. For I think it is clear that virtue can exist and
+continue altogether free from matter and mixture. My best course
+will be to run briefly over the views of others, not so much to
+display my research as because, when their ideas have been set
+forth, mine will become more clear and be on a firmer basis.</p>
+
+<p>&sect; <span class="smcap">ii.</span> Menedemus of Eretria took
+away the number and differences of virtues, on the ground that
+virtue was one though it had many names; for that just as mortal is
+synonymous with man, so temperance and bravery and justice were the
+same thing. And Aristo of Chios also made virtue one in substance,
+and called it soundness of mind: its diversities and varieties only
+existing in certain relations, as if one called our sight when it
+took in white objects white-sight, and when it took in black
+objects black-sight, and so on. For virtue, when it considers what
+it ought to do and what it ought not to do, is called prudence; and
+when it curbs passion, and sets a fit and proper limit to pleasure,
+it is called self-control; and when it is associated with our
+dealings and covenants with one another, it is called justice; just
+as a knife is one article,<span class='pagenum'><a name="Page_99"
+id="Page_99">99</a></span> though at different times it cuts
+different things in half: and so, too, fire acts on different
+matter though it has but one property. And Zeno of Cittium seems to
+incline somewhat to the same view, as he defines prudence in
+distribution as justice, in choice as self-control, in endurance as
+fortitude: and those who defend these views maintain that by the
+term prudence Zeno means knowledge. But Chrysippus, thinking each
+particular virtue should be arranged under its particular quality,
+unwittingly stirred up, to use Plato's language, "a whole swarm of
+virtues,"<a name="FNanchor_219_219" id="FNanchor_219_219"></a><a
+href="#Footnote_219_219" class="fnanchor">219</a> unusual and
+unknown. For as from brave we get bravery, and from mild mildness,
+and from just justice, so from acceptable he got acceptableness,
+and from good goodness, and from great greatness, and from the
+honourable honourableness, and he made virtues of many other such
+clevernesses, affabilities, and versatilities, and filled
+philosophy, which did not at all require it, with many strange
+names.</p>
+
+<p>&sect; <span class="smcap">iii.</span> Now all these agree in
+supposing virtue to be a disposition and faculty of the governing
+part of the soul set in motion by reason, or rather to be reason
+itself conformable and firm and immutable. They think further that
+the emotional and unreasoning part of the soul is not by any
+natural difference distinct from the reasoning part, but that that
+same part of the soul, which they call intellect and the leading
+principle of action, being altogether diverted and changed by the
+passions, and by the alterations which habit or disposition have
+brought about, becomes either vice or virtue, without having in
+itself any unreasoning element, but that it is called unreasoning
+when, by the strong and overpowering force of appetite, it launches
+out into excesses contrary to the direction of reason. For passion,
+according to them, is only vicious and intemperate reason, getting
+its strength and power from bad and faulty judgement. But all of
+those philosophers seem to have been ignorant that we are all in
+reality two-fold and composite, though they did not recognize it,
+and only saw the more evident mixture of soul and body. And yet
+that there is in the soul itself something composite and two-fold
+and <span class='pagenum'><a name="Page_100" id=
+"Page_100">100</a></span>dissimilar (the unreasoning part of it, as
+if another body, being by necessity and nature mixed up with and
+united to reason), seems not to have escaped the notice even of
+Pythagoras, as we infer from his zeal for music, which he
+introduced to calm and soothe the soul, as knowing that it was not
+altogether amenable to precept and instruction, or redeemable from
+vice only by reason, but that it needed some other persuasion and
+moulding and softening influence to co-operate with reason, unless
+it were to be altogether intractable and refractory to philosophy.
+And Plato saw very plainly and confidently and decidedly that the
+soul of this universe is not simple or uncomposite or uniform, but
+is made up of forces that work uniformly and differently, in the
+one case it is ever marshalled in the same order and moves about in
+one fixed orbit, in the other case it is divided into motions and
+orbits contrary to each other and changing about, and thus
+generates differences in things. So, too, the soul of man, being a
+part or portion of the soul of the universe, and compounded upon
+similar principles and proportions, is not simple or entirely
+uniform, but has one part intelligent and reasoning, which is
+intended by nature to rule and dominate in man, and another part
+unreasoning, and subject to passion and caprice, and disorderly,
+and in need of direction. And this last again is divided into two
+parts, one of which, being most closely connected with the body, is
+called desire, and the other, sometimes taking part with the body,
+sometimes with reason, lending its influence against the body, is
+called anger. And the difference between reason and sense on the
+one hand, and anger and desire on the other, is shown by their
+antipathy to one another, so that they are often at variance with
+one another as to what is best.<a name="FNanchor_220_220" id=
+"FNanchor_220_220"></a><a href="#Footnote_220_220" class=
+"fnanchor">220</a> These were at first<a name="FNanchor_221_221"
+id="FNanchor_221_221"></a><a href="#Footnote_221_221" class=
+"fnanchor">221</a> the views of Aristotle, as is clear from his
+writings, though afterwards he joined anger to desire, as if anger
+were nothing but a desire and passion for revenge. However, he
+always considered the emotional and unreasoning part of the soul as
+distinct from the reasoning, not that it is altogether unreasoning
+as the perceptive, or nutritive, or <span class='pagenum'><a name=
+"Page_101" id="Page_101">101</a></span>vegetative portions of the
+soul, for these are always deaf and disobedient to reason, and in a
+certain sense are off-shoots from the flesh, and altogether
+attached to the body; but the emotional, though it is destitute of
+any reason of its own, yet is naturally inclined to listen to
+reason and sense, and turn and submit and mould itself accordingly,
+unless it be entirely corrupted by brute pleasure and a life of
+indulgence.</p>
+
+<p>&sect; <span class="smcap">iv.</span> As for those who wonder
+that what is unreasoning should obey reason, they do not seem to me
+to recognize the power of reason, how great it is, and how
+far-reaching its dominion is&mdash;a power not gained by harsh and
+repelling methods, but by attractive ones, as mild persuasion which
+always accomplishes more than compulsion or violence. For even the
+spirit and nerves and bones, and other parts of the body, though
+devoid of reason, yet at any instigation of reason, when she shakes
+as it were the reins, are all on the alert and compliant and
+obedient, the feet to run, and the hands to throw or lift, at her
+bidding. Right excellently has the poet set forth in the following
+lines the sympathy and accordance between the unreasoning and
+reason:&mdash;</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Thus were her beauteous
+cheeks diffused with tears,</span> <span class="i0">Weeping her
+husband really present then.</span> <span class="i0">But though
+Odysseus pitied her in heart,</span> <span class="i0">His eyes like
+horn or steel impassive stood</span> <span class="i0">Within their
+lids, and craft his tears repressed."<a name="FNanchor_222_222" id=
+"FNanchor_222_222"></a><a href="#Footnote_222_222" class=
+"fnanchor">222</a></span></div>
+</div>
+
+<p>So completely under the control of judgement did he keep his
+spirit and blood and tears. The same is shown by the subsidence of
+our passions, which are laid to rest in the presence of handsome
+women or boys, whom reason and the law forbid us to touch; a case
+which most frequently happens to lovers, when they hear that they
+have unwittingly fallen in love with a sister or daughter. For at
+once passion is laid at the voice of reason, and the body exhibits
+its members as subservient to decorum. And frequently in the case
+of dainty food, people very much attracted by it, if they find out
+at the time or learn afterwards that they have eaten what is
+unclean or unlawful, <span class='pagenum'><a name="Page_102" id=
+"Page_102">102</a></span>not only suffer distress and grief in
+their imagination, but even their very body is upset by the notion,
+and violent retchings and vomitings follow.<a name=
+"FNanchor_223_223" id="FNanchor_223_223"></a><a href=
+"#Footnote_223_223" class="fnanchor">223</a> I fear I should seem
+to be introducing merely novel and enticing arguments, if I were to
+enumerate stringed instruments and lyres, and harps and flutes, and
+other harmonious musical instruments, which, although inanimate,
+yet speak to man's passions, rejoicing with him, and mourning with
+him, and chiming in with him, and rioting with him,&mdash;in a
+word, falling in with the vein and emotions and characters of those
+that play on them. And they say that Zeno on one occasion, going
+into the theatre when Am&oelig;beus<a name="FNanchor_224_224" id=
+"FNanchor_224_224"></a><a href="#Footnote_224_224" class=
+"fnanchor">224</a> was playing on the harp, said to the pupils,
+"Let us go and learn what music can be produced by guts and nerves
+and wood and bones, when they preserve proportion and time and
+order." But passing these things over, I would gladly learn from
+them, if, when they see dogs and horses and birds domesticated, and
+by habit and training uttering sounds that can be understood, and
+making obedient movements and gestures, and acting quietly and
+usefully to us, and when they notice that Achilles in Homer cheers
+on horses as well as men to the fight,<a name="FNanchor_225_225"
+id="FNanchor_225_225"></a><a href="#Footnote_225_225" class=
+"fnanchor">225</a> they still wonder and doubt, whether the
+passionate and emotional and painful and pleasurable elements in us
+are by nature obedient to the voice of reason, and influenced and
+affected by it, seeing that those elements are not apart from us or
+detached from us, or formed from outside, or hammered into us by
+force, but are innate in us, and ever associate with us, and are
+nourished within us, and abound in us through habit. Accordingly
+moral character is well called by the Greeks
+&#7975;&theta;&omicron;&sigmaf;, for it is, to speak generally, a
+quality of the unreasoning element in man, and is called
+&#7975;&theta;&omicron;&sigmaf; because the unreasoning element
+moulded by reason receives this quality and difference by habit,
+which is called &#7956;&theta;&omicron;&sigmaf;.<a name=
+"FNanchor_226_226" id="FNanchor_226_226"></a><a href=
+"#Footnote_226_226" class="fnanchor">226</a> Not that reason wishes
+to expel passion altogether (that is neither <span class=
+'pagenum'><a name="Page_103" id="Page_103">103</a></span>possible,
+nor advisable), but only to keep it within bounds and order, and to
+engender the moral virtues, which are not apathetic, but hold the
+due proportion and mean in regard to passion. And this she does by
+reducing the power of passion to a good habit. For there are said
+to be three things existing in the soul, power, passion, and habit.
+Power is the principle or matter of passion, as power to be angry,
+ashamed, or confident: and passion is the actual setting in motion
+of that power, being itself anger, confidence, or shame; and habit
+is the strong formation of power in the unreasoning element
+engendered by use, being vice if the passions are badly tutored by
+reason, virtue if they are well tutored.</p>
+
+<p>&sect; <span class="smcap">v.</span> But since they do not
+regard every virtue as a mean, nor call it moral, we must discuss
+this difference by approaching the matter more from first
+principles. Some things in the world exist absolutely, as the
+earth, the sky, the stars, and the sea; others have relation to us,
+as good and evil, as what is desirable or to be avoided, as
+pleasant and painful: and since reason has an eye to both of these
+classes, when it considers the former it is scientific and
+contemplative, when it considers the latter it is deliberative and
+practical. And prudence is the virtue in the latter case, as
+knowledge in the former. And there is this difference between
+prudence and knowledge, prudence consists in applying the
+contemplative to the practical and emotional so as to make reason
+paramount. On which account it often needs the help of fortune;
+whereas knowledge needs neither the help of fortune nor
+deliberation to gain its ends: for it considers only things which
+are always the same. And as the geometrician does not deliberate
+about the triangle, as to whether its interior angles are together
+equal to two right angles, for he knows it as a fact&mdash;and
+deliberation only takes place in the case of things which differ at
+different times, not in the case of things which are certain and
+unchangeable&mdash;so the contemplative mind having its scope in
+first principles, and things that are fixed, and that ever have one
+nature which does not admit of change, has no need for
+deliberation. But prudence, which has to enter into matters full of
+obscurity and confusion, frequently has to take its chance,
+and<span class='pagenum'><a name="Page_104" id=
+"Page_104">104</a></span> to deliberate about things which are
+uncertain, and, in carrying the deliberation into practice, has to
+co-operate with the unreasoning element, which comes to its help,
+and is involved in its decisions, for they need an impetus. Now
+this impetus is given to passion by the moral character, an impetus
+requiring reason to regulate it, that it may render moderate and
+not excessive help, and at the seasonable time. For the emotional
+and unreasoning elements are subject to motions sometimes too quick
+and vehement, at other times too remiss and slow. And so everything
+we do may be a success from one point of view, but a failure from
+many points of view; as to hit the mark one thing only is
+requisite, but one may miss it in various ways, as one may shoot
+beyond or too short. This then is the function of practical reason
+following nature, to prevent our passions going either too far or
+too short. For where from weakness and want of strength, or from
+fear and hesitation, the impetus gives in and abandons what is
+good, there reason is by to stir it up and rekindle it; and where
+on the other hand it goes ahead too fast and in disorder, there it
+represses and checks its zeal. And thus setting bounds to the
+emotional motions, it engenders in the unreasoning part of the soul
+moral virtues, which are the mean between excess and deficiency.
+Not that we can say that all virtue exists in the mean, but
+knowledge and prudence being in no need of the unreasoning element,
+and being situated in the pure and unemotional part of the soul, is
+a complete perfection and power of reason, whereby we get the most
+divine and happy fruit of understanding. But that virtue which is
+necessary because of the body, and needs the help of the passions
+as an instrument towards the practical, not destroying or doing
+away with but ordering and regulating the unreasoning part of the
+soul, is perfection as regards its power and quality, but in
+quantity it is a mean correcting both excess and deficiency.</p>
+
+<p>&sect; <span class="smcap">vi.</span> But since the word mean
+has a variety of meanings&mdash;for there is one kind of mean
+compounded of two simple extremes, as grey is the mean between
+white and black; and there is another kind of mean, where that
+which contains and is contained is the mean between the containing
+and contained, as eight is the mean between twelve and<span class=
+'pagenum'><a name="Page_105" id="Page_105">105</a></span> four; and
+there is a third kind of mean which has part in neither extreme, as
+the indifferent is the mean between good and bad,&mdash;virtue
+cannot be a mean in any of these ways. For neither is it a mixture
+of vices, nor containing that which is defective is it contained by
+that which is excessive, nor is it again altogether free from,
+emotional storms of passion, wherein are excess and deficiency. But
+it is, and is commonly so called, a mean like that in music and
+harmony. For as in music there is a middle note between the highest
+and lowest in the scale, which being perfectly in tune avoids the
+sharpness of the one and the flatness of the other; so virtue,
+being a motion and power in the unreasoning part of the soul, takes
+away the remissness and strain, and generally speaking the excess
+and defect of the appetite, by reducing each of the passions to a
+state of mean and rectitude. For example, they tell us that bravery
+is the mean between cowardice and foolhardiness, whereof the former
+is a defect, the latter an excess of anger: and that liberality is
+the mean between stinginess and prodigality: and that meekness is
+the mean between insensibility and savageness: and so of temperance
+and justice, that the latter, being concerned with contracts, is to
+assign neither too much nor too little to litigants, and that the
+former ever reduces the passions to the proper mean between apathy
+(or insensibility) and gross intemperance. This last illustration
+serves excellently to show us the radical difference between the
+unreasoning and reasoning parts of the soul, and to prove to us
+that passion and reason are wide as the poles asunder. For the
+difference would not be discernible between temperance and
+continence, nor between intemperance and incontinence, in pleasure
+and desires, if the appetite and judgement were in the same portion
+of the soul. Now temperance is a state, wherein reason holds the
+reins, and manages the passions as a quiet and well-broken-in
+animal, finding them obedient and submissive to the reins and
+masters over their desires.<a name="FNanchor_227_227" id=
+"FNanchor_227_227"></a><a href="#Footnote_227_227" class=
+"fnanchor">227</a> Continence on the other hand is not driven by
+reason without some trouble, not being docile but jibbing and <span
+class='pagenum'><a name="Page_106" id=
+"Page_106">106</a></span>kicking, like an animal compelled by bit
+and bridle and whip and backing, being in itself full of struggles
+and commotion. Plato explains this by his simile of the
+chariot-horses of the soul, the worse one of which ever kicking
+against the other and disturbing the charioteer, he is obliged ever
+to hold them in with all his might, and to tighten the reins, lest,
+to borrow the language of Simonides, "he should drop from his hands
+the purple reins." And so they do not consider continence to be an
+absolute virtue, but something less than a virtue; for no mean
+arises from the concord of the worse with the better, nor is the
+excess of the passion curtailed, nor does the appetite obey or act
+in unison with reason, but it both gives and suffers trouble, and
+is constrained by force, and is as it were an enemy in a town given
+up to faction.</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"The town is full of incense,
+and at once</span> <span class="i0">Resounds with triumph-songs and
+bitter wailing."<a name="FNanchor_228_228" id=
+"FNanchor_228_228"></a><a href="#Footnote_228_228" class=
+"fnanchor">228</a></span></div>
+</div>
+
+<p>Such is the state of soul of the continent person owing to his
+conflicting condition. On the same grounds they consider
+incontinence to be something less than vice, but intemperance to be
+a complete vice. For it, having both its appetite and reason
+depraved, is by the one carried away to desire disgraceful
+things,<a name="FNanchor_229_229" id="FNanchor_229_229"></a><a
+href="#Footnote_229_229" class="fnanchor">229</a> by the other,
+through bad judgement consenting to desire, loses even the
+perception of wrongdoing. But incontinence keeps its judgement
+sound through reason, but is carried away against its judgement by
+passion which is too strong for reason, whence it differs from
+intemperance. For in the one case reason is mastered by passion, in
+the other it does not even make a fight against it, in the one case
+it opposes its desires even when it follows them, in the other it
+is their advocate and even leader, in the one case it gladly
+participates in what is wrong, in the other sorrowfully, in the one
+case it willingly rushes into what is disgraceful, in the other it
+abandons the honourable unwillingly. And as there is a difference
+in their deeds, so no less manifest is the difference <span class=
+'pagenum'><a name="Page_107" id="Page_107">107</a></span>in their
+language. For these are the expressions of the intemperate. "What
+grace or pleasure in life is there without golden Aphrodite? May I
+die, when I care no longer for these things!" And another says, "To
+eat, to drink, to enjoy the gifts of Aphrodite is everything, for
+all other things I look upon as supplementary," as if from the
+bottom of his soul he gave himself up to pleasures, and was
+completely subverted by them. And not less so he who said, "Let me
+be ruined, it is best for me," had his judgement diseased through
+his passion. But the sayings of incontinence are quite different,
+as</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"My nature forces me against
+my judgement,"<a name="FNanchor_230_230" id=
+"FNanchor_230_230"></a><a href="#Footnote_230_230" class=
+"fnanchor">230</a></span></div>
+</div>
+
+<p>and</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Alas! it is poor mortals'
+plague and bane,</span> <span class="i0">To know the good, yet not
+the good pursue."<a name="FNanchor_231_231" id=
+"FNanchor_231_231"></a><a href="#Footnote_231_231" class=
+"fnanchor">231</a></span></div>
+</div>
+
+<p>And again&mdash;</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"My anger draws me on, has no
+control,</span> <span class="i0">'Tis but a sandy hook against a
+tempest."</span></div>
+</div>
+
+<p>Here he compares not badly to a sandy hook, a sorry kind of
+anchor, the soul that is unsettled and has no steady reason, but
+surrenders judgment through flabbiness and feebleness. And not
+unlike this image are the lines,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"As some ship moored and
+fastened to the shore,</span> <span class="i0">If the wind blows,
+the cables cannot hold it."</span></div>
+</div>
+
+<p>By cables he means the judgement which resists what is
+disgraceful, though sometimes it gives way under a tremendous storm
+of passion. For indeed it is with full sail that the intemperate
+man is borne on to pleasure by his desires, and surrenders himself
+to them, and even plays the part of pilot to the vessel; whereas
+the incontinent man is dragged sidelong into the disgraceful, and
+is its victim, as it were, while he desires eagerly to resist and
+overcome his passion, as Timon bantered Anaxarchus: "The
+recklessness and frantic energy of Anaxarchus to rush anywhere
+seemed like a dog's courage, but he being aware of it was
+miserable, so people said, but his voluptuous nature ever plunged
+him into excesses again, nature which even <span class='pagenum'><a
+name="Page_108" id="Page_108">108</a></span>most sophists are
+afraid of." For neither is the wise man continent but temperate,
+nor the fool incontinent but intemperate; for the one delights in
+what is good, and the other is not vexed at what is bad.
+Incontinence, therefore, is a mark of a sophistical soul, endued
+with reason which cannot abide by what it knows to be right.</p>
+
+<p>&sect; <span class="smcap">vii.</span> Such, then, are the
+differences between incontinence and intemperance, and continence
+and temperance have their counterpart and analogous differences;
+for remorse and trouble and annoyance are companions of continence,
+whereas in the soul of the temperate person there is everywhere
+such equability and calm and soundness, by which the unreasoning is
+adjusted and harmonized to reason, being adorned with obedience and
+wonderful mildness, that looking at it you would say with the poet,
+"At once the wind was laid, and a wondrous calm ensued, for the god
+allayed the fury of the waves,"<a name="FNanchor_232_232" id=
+"FNanchor_232_232"></a><a href="#Footnote_232_232" class=
+"fnanchor">232</a> reason having extinguished the vehement and
+furious and frantic motions of the desires, and making those which
+nature necessarily requires sympathetic and obedient and friendly
+and co-operative in carrying purposes out in action, so that they
+do not outrun or come short of reason, or behave disorderly and
+disobediently, but that every appetite is tractable, "as sucking
+foal runs by the side of its dam."<a name="FNanchor_233_233" id=
+"FNanchor_233_233"></a><a href="#Footnote_233_233" class=
+"fnanchor">233</a> And this confirms the saying of Xenocrates about
+true philosophers, that they alone do willingly what all others do
+unwillingly at the compulsion of the law, as dogs are turned away
+from their pleasures by a blow, or cats by a noise, looking at
+nothing but their danger. It is clear then that there is in the
+soul a perception of such a generic and specific difference in
+relation to the desires, as of something fighting against and
+opposing them. But some say that there is no radical distinction
+difference or variance between reason and passion, but that there
+is a shifting of one and the same reason from one to the other,
+which escapes our notice owing to the sharpness and quickness of
+the change, so that we do not see at a glance that desire and
+repentance, anger and fear, giving way to what is disgraceful <span
+class='pagenum'><a name="Page_109" id=
+"Page_109">109</a></span>through passion, and recovery from the
+same, are the same natural property of the soul. For desire and
+fear and anger and the like they consider only depraved opinions
+and judgements, not in one portion of the soul only but in all its
+leading principles, inclinations and yieldings, and assents and
+impulses, and generally speaking in its energies soon changed, like
+the sallies of children, whose fury and excessive violence is
+unstable by reason of their weakness. But these views are, in the
+first place, contrary to evidence and observation; for no one
+observes in himself a change from passion to judgement, and from
+judgement back to passion; nor does anyone cease from loving when
+he reflects that it would be well to break the affair off and
+strive with all his might against it; nor again, does he put on one
+side reflection and judgement, when he gives way and is overcome by
+desire. Moreover, when he resists passion by reason, he does not
+escape passion altogether; nor again, when he is mastered by
+passion does he fail to discern his fault through reason: so that
+neither by passion does he abolish reason, nor does he by reason
+get rid of passion, but is tossed about to and fro alternately
+between passion and reason. And those who suppose that the leading
+principle in the soul is at one time desire, and at another time
+reason in opposition to desire, are not unlike people who would
+make the hunter and the animal he hunts one and the same person,
+but alternately changing from hunter to animal, from animal to
+hunter. As their eyesight is plainly deficient, so these are faulty
+in regard to their perceptions, seeing that they must perceive in
+themselves not a change of one and the same thing, but a difference
+and struggle between two opposing elements. "What then," say they,
+"does not the deliberative element in a man often hold different
+views, and is it not swayed to different opinions as to expediency,
+and yet it is one and the same thing?" Certainly, I reply; but the
+case is not similar. For the rational part of the soul does not
+fight against itself, but though it has only one faculty, it makes
+use of different reasonings; or rather the reasoning is one, but
+employs itself in different subjects as on different matter. And so
+there is neither pain in reasonings without passion, nor are men
+compelled, as it were, to choose something contrary to<span class=
+'pagenum'><a name="Page_110" id="Page_110">110</a></span> their
+judgement, unless indeed some passion, as in a balance, secretly
+predominates in the scale. For this often happens, reason not
+opposing reason, but ambition, or contention, or favour, or
+jealousy, or fear opposing reason, that we do but think there is a
+difference between two reasons, as in the line, "They were ashamed
+to refuse, and feared to accept,"<a name="FNanchor_234_234" id=
+"FNanchor_234_234"></a><a href="#Footnote_234_234" class=
+"fnanchor">234</a> or, "To die in battle is dreadful but glorious;
+but not to die, though cowardly, is more pleasant." Moreover, in
+judgements about contracts passions come in and cause the greatest
+delay; and in the councils of kings those who speak to ingratiate
+themselves do not favour either of the two cases, but give
+themselves up to passion without regard to what is expedient; and
+so those that rule in aristocracies do not allow orators to be
+pathetic in their pleadings. For reasoning without passion has a
+direct tendency to justice, while if passion is infused, a contest
+and difference is excited between pleasure and pain on the one
+hand, and judgement and justice on the other. For otherwise how is
+it that in philosophical speculations people are with little pain
+frequently induced by others to change their opinions, and even
+Aristotle himself and Democritus and Chrysippus have rejected
+without trouble or pain, and even with pleasure, some of the
+opinions which they formerly advocated? For no passion stands in
+the way in the theoretic and scientific part of the soul, and the
+unreasoning element is quiet and gives no trouble therein. And so
+reason gladly inclines to the truth, when it is evident, and
+abandons error; for in it, and not in passion, lies a willingness
+to listen to conviction and to change one's opinions on conviction.
+But the deliberations and judgements and arbitrations of most
+people as to matters of fact being mixed up with passion, give
+reason no easy or pleasant access, as she is held fast and
+incommoded by the unreasonable, which assails her through pleasure,
+or fear, or pain, or desire. And the decision in these cases lies
+with sense which has dealings with both passion and reason, for if
+one gets the better of the other the other is not destroyed, but
+only dragged along by force in spite of its resistance. For he who
+is dissatisfied with himself for <span class='pagenum'><a name=
+"Page_111" id="Page_111">111</a></span>falling in love calls in
+reason to his aid to overcome his passion, for both reason and
+passion are in his soul, and he perceives they are contrary one to
+the other, and violently represses the inflammatory one of the two.
+On the other hand, in deliberations and speculations without
+passion (such as the contemplative part of the soul is most
+conversant with), if they are evenly balanced no decision takes
+place, but the matter is left in doubt, which is a sort of
+stationary position of the mind in conflicting arguments. But
+should there be any inclination to one of the two sides, the most
+powerful opinion carries the day, yet without giving pain or
+creating hostility. And, generally speaking, when reason seems
+opposed to reason, there is no perception of two distinct things,
+but only of one under different phases, whereas when the
+unreasoning has a controversy with reason, since there can be no
+victory or defeat without pain, forthwith they tear the soul in
+two,<a name="FNanchor_235_235" id="FNanchor_235_235"></a><a href=
+"#Footnote_235_235" class="fnanchor">235</a> and make the
+difference between them apparent.</p>
+
+<p>&sect; <span class="smcap">viii.</span> And not only from their
+contest, but quite as much from their agreement, can we see that
+the source of the passions is something quite distinct from that of
+reason. For since<a name="FNanchor_236_236" id=
+"FNanchor_236_236"></a><a href="#Footnote_236_236" class=
+"fnanchor">236</a> one may love either a good and excellent child
+or a bad and vicious one, and be unreasonably angry with one's
+children or parents, yet in behalf of them show a just anger
+against enemies or tyrants; as in the one case there is the
+perception of a difference and struggle between passion and reason,
+so in the other there is a perception of persuasion and agreement
+inclining, as it were, the scale, and giving their help. Moreover a
+good man marrying a wife according to the laws is minded to
+associate and live with her justly and soberly, but as time goes
+on, his intercourse with her having engendered a strong passion for
+her, he perceives that his love and affection are increased by
+reason. Just so, again, young fellows falling in with kindly
+teachers at first submit themselves to them out of necessity and
+emulation for learning, but end by loving them, and instead of
+being their pupils and scholars become and get the title of their
+lovers. The same is the case in cities in respect to good <span
+class='pagenum'><a name="Page_112" id=
+"Page_112">112</a></span>magistrates, and neighbours, and
+connections by marriage; for beginning at first to associate with
+one another from necessity and propriety, they afterwards go on to
+love almost insensibly, reason drawing over and persuading the
+emotional element. And he who said&mdash;</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"There are two kinds of shame,
+the one not bad,</span> <span class="i0">The other a sad burden to
+a family,"<a name="FNanchor_237_237" id="FNanchor_237_237"></a><a
+href="#Footnote_237_237" class="fnanchor">237</a></span></div>
+</div>
+
+<p>is it not clear that he felt this emotion in himself often
+contrary to reason and detrimental by hesitation and delay to
+opportunities and actions?</p>
+
+<p>&sect; <span class="smcap">ix.</span> In a certain sense
+yielding to the force of these arguments, they call shame modesty,
+pleasure joy, and timidity caution; nor would anyone blame them for
+this euphemism, if they only gave those specious names to the
+emotions that are consistent with reason, while they gave other
+kinds of names to those emotions that resist and do violence to
+reason. But whenever, though convicted by their tears and
+tremblings and changes of colour, they avoid the terms pain and
+fear, and speak of bitings and states of excitement, and gloss over
+the passions by calling them inclinations, they seem to contrive
+evasions and flights from facts by names sophistical, and not
+philosophical. And yet again they seem to use words rightly when
+they call those joys and wishes and cautions not apathies but good
+conditions of the mind. For it is a happy disposition of the soul
+when reason does not annihilate passion, but orders and arranges it
+in the case of temperate persons. But what is the condition of
+worthless and incontinent persons, who, when they judge they ought
+to love their father and mother better than some boy or girl they
+are enamoured of, yet cannot, and yet at once love their mistress
+or flatterer, when they judge they ought to hate them? For if
+passion and judgement were the same thing, love and hate would
+immediately follow the judging it right to love and hate, whereas
+the contrary happens, passion following some judgements, but
+declining to follow others. Wherefore they acknowledge, the facts
+compelling them to do so, that every judgement is not passion, but
+only that judgement that is provocative of violent and excessive
+impulse: ad<span class='pagenum'><a name="Page_113" id=
+"Page_113">113</a></span>mitting that judgement and passion in us
+are something different, as what moves is different from what is
+moved. Even Chrysippus himself, by his defining in many places
+endurance and continence to be habits that follow the lead of
+reason, proves that he is compelled by the facts to admit, that
+that element in us which follows absolutely is something different
+from that which follows when persuaded, but resists when not
+persuaded.</p>
+
+<p>&sect; <span class="smcap">x.</span> Now as to those who make
+all sins and offences equal, it is not now the occasion to discuss
+if in other respects they deviate from truth: but as regards the
+passions<a name="FNanchor_238_238" id="FNanchor_238_238"></a><a
+href="#Footnote_238_238" class="fnanchor">238</a> they seem to go
+clean contrary to reason and evidence. For according to them every
+passion is a sin, and everyone who grieves, or fears, or desires,
+commits sin. But in good truth it is evident that there are great
+differences between passions, according as one is more or less
+affected by them. For who would say that the craven fear of Dolon<a
+name="FNanchor_239_239" id="FNanchor_239_239"></a><a href=
+"#Footnote_239_239" class="fnanchor">239</a> was not something very
+different from the fear of Ajax, "who retreated with his face to
+the enemy and at a foot's pace, drawing back slowly knee after
+knee"?<a name="FNanchor_240_240" id="FNanchor_240_240"></a><a href=
+"#Footnote_240_240" class="fnanchor">240</a> Or who would say that
+the grief of Plato at the death of Socrates was identical with the
+grief of Alexander at the death of Clitus, when he attempted to lay
+violent hands on himself? For grief is beyond measure intensified
+by falling out against expectation: and the calamity that comes
+unlooked for is more painful than that we may reasonably fear: as
+if when expecting to see one's friend basking in prosperity and
+admiration, one should hear that he had been put to the torture, as
+Parmenio heard about Philotas. And who would say that the anger of
+Magas against Philemon was equal to that of Nicocreon against
+Anaxarchus? Both Magas and Nicocreon had been insulted, but whereas
+Nicocreon brayed Anaxarchus to death with iron pestles and made
+mincemeat of him, Magas contented himself with bidding the
+executioner lay his naked sword on Philemon's neck, and then let
+him go.<a name="FNanchor_241_241" id="FNanchor_241_241"></a><a
+href="#Footnote_241_241" class="fnanchor">241</a> And so Plato
+called anger the <span class='pagenum'><a name="Page_114" id=
+"Page_114">114</a></span>nerves of the mind, since it can be both
+intensified by bitterness, and slackened by mildness. To evade
+these and similar arguments, they deny that intensity and excess of
+passion are according to judgement, wherein is the propensity to
+fault, but maintain that they are bites and contractions and
+diffusings capable of increase or diminution through the
+unreasoning element. And yet it is evident that there are
+differences as regards judgements; for some judge poverty to be no
+evil, while others judge it to be a great evil, and others again
+the very greatest evil, insomuch that they even throw themselves
+headlong down rocks and into the sea on account of it. Again as to
+death, some think it an evil only in depriving us of good things,
+whereas others think it so in regard to eternal punishments and
+awful torments in the world below. Health again is valued by some
+as natural and advantageous, while to others it seems the greatest
+blessing of life, in comparison with which they reckon little
+either of wealth or children or "royal power that makes one equal
+to the gods," and at last come to think even virtue useless and
+unprofitable, if health be absent. Thus it is clear that even with
+regard to judgements themselves some err more, some less. But I
+shall bring no further proof of this now, but this one may assume
+therefrom, that they themselves concede that the unreasoning
+element is something different from judgement, in that they allow
+that by it passion becomes greater and more violent, and while they
+quarrel about the name and word they give up the thing itself to
+those who maintain that the emotional and unreasoning part of the
+soul is distinct from the reasoning and judging element. And in his
+treatise on Anomaly,<a name="FNanchor_242_242" id=
+"FNanchor_242_242"></a><a href="#Footnote_242_242" class=
+"fnanchor">242</a> Chrysippus, after telling us that anger is
+blind, and frequently does not let one see what is obvious,
+frequently also obscures what we do get a sight of, goes on to say,
+"The encroachment of the passions blots out reason, and makes
+things look different to what they should look, violently forcing
+people on unreasonable acts." And he quotes as witness Menander,
+who says, "Alas! <span class='pagenum'><a name="Page_115" id=
+"Page_115">115</a></span>poor me, wherever were my brains in my
+body at the time when I chose that line of conduct, and not this?"
+And Chrysippus proceeds, "Though every living creature endowed with
+reason is naturally inclined to use reason and to be governed by it
+on every occasion, yet often do we reject it, being borne away by a
+more violent impulse;" thus admitting what results from the
+difference between passion and reason. For otherwise it is
+ridiculous, as Plato says, to argue that a man is sometimes better
+than himself, sometimes worse, sometimes master of himself,
+sometimes not master of himself.</p>
+
+<p>&sect; <span class="smcap">xi.</span> For how is it possible
+that the same person can be both better and worse than himself,
+both master of himself and not master, unless everyone is in some
+way twofold, having in himself both a better and worse self? For so
+he that makes the baser element subject to the better has
+self-control and is a superior man, whereas he who allows the
+nobler element of the soul to follow and be subservient to the
+incorrigible and unreasoning element, is inferior to what he might
+be, and is called incontinent, and is in an unnatural condition.
+For by nature it appertains to reason, which is divine, to rule and
+govern the unreasoning element, which has its origin from the body,
+which it also naturally resembles and participates in its passions,
+being placed in it and mixed up with it, as is proved by the
+impulses to bodily delights, which are always fierce or languid
+according to the changes of the body. And so it is that young men
+are keen and vehement in their desires, being red hot and raging
+from their fulness of blood and animal heat, whereas with old men
+the liver, which is the seat of desire, is dried up and weak and
+feeble, and reason has more power with them than passion which
+decays with the body. This principle also no doubt characterizes
+the nature of animals as regards the sexual appetite. For it is not
+of course from any fitness or unfitness of opinions, that some
+animals are so bold and resolute in the presence of danger, while
+others are helpless and full of fear and trembling; but this
+difference of emotion is produced by the workings of the blood and
+spirit and body, the emotional part growing out of the flesh, as
+from a root, and carrying along with it its quality and
+temperament. And that the body of man<span class='pagenum'><a name=
+"Page_116" id="Page_116">116</a></span> sympathizes with and is
+affected by the emotional impulses is proved by pallors, and
+blushings, and tremblings, and palpitations of the heart, as on the
+other hand by an all-pervading joy in the hope and expectation of
+pleasures. But whenever the mind is by itself and unmoved by
+passion, the body is in repose and at rest, having no participation
+or share in the working of the intellect, unless it involve the
+emotional, or the unreasoning element call it in. So that it is
+clear that there are two distinct parts of the soul differing from
+one another in their faculties.</p>
+
+<p>&sect; <span class="smcap">xii.</span> And generally speaking of
+all existing things, as they themselves admit and is clear, some
+are governed by nature, some by habit, some by an unreasoning soul,
+some by a soul that has reason and intelligence. Man too
+participates in all this, and is subject to all those differences
+here mentioned, for he is affected by habit, and nourished by
+nature, and uses reason and intelligence. He has also a share of
+the unreasoning element, and has the principle of passion innate in
+him, not as a mere episode in his life but as a necessity, which
+ought not therefore to be entirely rooted out, but requires care
+and attention. For the function of reason is no Thracian or
+Lycurgean one to root up and destroy all the good elements in
+passion indiscriminately with the bad, but, as some genial and mild
+god, to prune what is wild, and to correct disproportion, and after
+that to train and cultivate the useful part. For as those who are
+afraid to get drunk do not pour on the ground their wine, <i>but
+mix it with water</i>, so those who are afraid of the disturbing
+element in passion do not eradicate passion altogether but temper
+it. Similarly with oxen and horses people try to restrain their mad
+bounds and restiveness, not their movements and powers of work, and
+so reason makes use of the passions when they have become tame and
+docile, not by cutting out the sinews or altogether mutilating the
+serviceable part of the soul. For as Pindar says, "The horse to the
+chariot, and the ox to the plough, while he that meditates
+destruction for the boar must find a staunch hound."<a name=
+"FNanchor_243_243" id="FNanchor_243_243"></a><a href=
+"#Footnote_243_243" class="fnanchor">243</a> But much more useful
+than these are the whole tribe of passions when they wait on reason
+and <span class='pagenum'><a name="Page_117" id=
+"Page_117">117</a></span>run parallel to virtue. Thus moderate
+anger is useful to courage, and hatred of evil to uprightness, and
+righteous indignation against those who are fortunate beyond their
+deserts, when they are inflamed in their souls with folly and
+insolence and need a check. And no one if they wished could pluck
+away or sever<a name="FNanchor_244_244" id=
+"FNanchor_244_244"></a><a href="#Footnote_244_244" class=
+"fnanchor">244</a> natural affection from friendship, or pity from
+philanthropy, or sympathy both in joy and grief from genuine
+goodwill. And if those err who wish to banish love because of
+erotic madness, neither are they right who blame all desire because
+of love of money, but they act like people who refuse to run
+because they might stumble, or to throw because they might throw
+wide of the mark, or object to sing altogether because they might
+make a false note. For as in sounds music does not create melody by
+the banishment of sharps and flats, and as in bodies the art of the
+physician procures health not by the doing away of cold and heat
+but by their being blended in due proportions and quantities, so is
+victory won in the soul by the powers and motions of the passions
+being reduced by reason to moderation and due proportion. For
+excessive grief or fear or joy in the soul (I speak not of mere joy
+grief or fear), resembles a body swollen or inflamed. And Homer
+when he says excellently,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"The brave man's colour never
+changes, nor</span> <span class="i0">Is he much frightened,"<a
+name="FNanchor_245_245" id="FNanchor_245_245"></a><a href=
+"#Footnote_245_245" class="fnanchor">245</a></span></div>
+</div>
+
+<p>does not take away all fear but only excessive fear, that
+bravery may not become recklessness, nor confidence foolhardiness.
+So also in regard to pleasure we must do away with excessive
+desire, and in regard to vengeance with excessive hatred of evil.
+For so in the former case one will not be apathetic but temperate,
+and in the latter one will not be savage or cruel but just. But if
+the passions were entirely removed, supposing that to be possible,
+reason would become in many duller and blunter, like the pilot in
+the absence of a storm. And no doubt it is from having noticed this
+that legislators try to excite in states ambition and emulation
+among their townsmen, and stir up and increase their courage and
+pugnacity against enemies <span class='pagenum'><a name="Page_118"
+id="Page_118">118</a></span>by the sound of trumpets and flutes.
+For it is not only in poems, as Plato says, that he that is
+inspired by the Muses, and as it were possessed by them, will laugh
+to shame the plodding artist, but also in fighting battles passion
+and enthusiasm will be irresistible and invincible, such as Homer
+makes the gods inspire men with, as in the line,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Thus speaking he infused
+great might in Hector,</span> <span class="i0">The shepherd of the
+people."<a name="FNanchor_246_246" id="FNanchor_246_246"></a><a
+href="#Footnote_246_246" class="fnanchor">246</a></span></div>
+</div>
+
+<p>and,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"He is not mad like this
+without the god,"<a name="FNanchor_247_247" id=
+"FNanchor_247_247"></a><a href="#Footnote_247_247" class=
+"fnanchor">247</a></span></div>
+</div>
+
+<p>as if the god had added passion to reason as an incitement and
+spur. And you may see those very persons, whose opinions I am
+combating, frequently urging on the young by praises, and
+frequently checking them by rebukes, though pleasure follows the
+one, pain the other. For rebukes and censure produce repentance and
+shame, the one bringing grief, the other fear, and these they
+mostly make use of for purposes of correction. And so Diogenes,
+when Plato was being praised, said, "What has he to vaunt of, who
+has been a philosopher so long, and yet never gave pain to anyone?"
+For one could not say, to use the words of Xenocrates, that the
+mathematics are such handles to philosophy as are the emotions of
+young men, such as shame, desire, repentance, pleasure, pain,
+ambition, whereon reason and the law laying a suitable grip succeed
+in putting the young man on the right road. So that it was no bad
+remark of the Laced&aelig;monian tutor, that he would make the boy
+entrusted to his charge pleased with what was good and displeased
+with what was bad,<a name="FNanchor_248_248" id=
+"FNanchor_248_248"></a><a href="#Footnote_248_248" class=
+"fnanchor">248</a> for a higher or nobler aim cannot be proposed in
+the education fit for a freeborn lad.</p>
+
+<div class="footnote">
+<p><a name="Footnote_219_219" id="Footnote_219_219"></a><a href=
+"#FNanchor_219_219"><span class="label">219</span></a> See "Meno,"
+p. 72, A.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_220_220" id="Footnote_220_220"></a><a href=
+"#FNanchor_220_220"><span class="label">220</span></a> Omitting
+&#7957;&tau;&epsilon;&rho;&alpha;, which Reiske justly
+suspects.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_221_221" id="Footnote_221_221"></a><a href=
+"#FNanchor_221_221"><span class="label">221</span></a> Reading
+&pi;&rho;&#8182;&tau;&omicron;&nu; with Wyttenbach.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_222_222" id="Footnote_222_222"></a><a href=
+"#FNanchor_222_222"><span class="label">222</span></a> Homer,
+"Odyssey," xix. 208-212.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_223_223" id="Footnote_223_223"></a><a href=
+"#FNanchor_223_223"><span class="label">223</span></a> 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.&mdash;Book X. chapter
+xii.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_224_224" id="Footnote_224_224"></a><a href=
+"#FNanchor_224_224"><span class="label">224</span></a> As to
+Am&oelig;beus, see Athen&aelig;us, p. 623. D.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_225_225" id="Footnote_225_225"></a><a href=
+"#FNanchor_225_225"><span class="label">225</span></a> "Iliad,"
+xvi. 167.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_226_226" id="Footnote_226_226"></a><a href=
+"#FNanchor_226_226"><span class="label">226</span></a> Generally
+speaking &#7956;&theta;&omicron;&sigmaf; is the habit,
+&#7974;&theta;&omicron;&sigmaf; the moral character generated by
+habit. The former is Aristotle's
+&#7952;&nu;&#8051;&rho;&gamma;&epsilon;&iota;&alpha;, the latter
+his &#7957;&xi;&iota;&sigmaf;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_227_227" id="Footnote_227_227"></a><a href=
+"#FNanchor_227_227"><span class="label">227</span></a> I have
+adopted, it will be seen, the suggestion of Wyttenbach,
+"&tau;&#8183; &lambda;&omicron;&gamma;&iota;&sigma;&mu;&#8183;
+mutandum videtur in &tau;&#8056;&nu;
+&chi;&alpha;&lambda;&iota;&nu;&#8057;&nu;."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_228_228" id="Footnote_228_228"></a><a href=
+"#FNanchor_228_228"><span class="label">228</span></a> Sophocles,
+"&OElig;dipus Tyrannus," 4, 5. Quoted by our author again "On
+Abundance of Friends," &sect; vi.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_229_229" id="Footnote_229_229"></a><a href=
+"#FNanchor_229_229"><span class="label">229</span></a> Reading with
+"Reiske," &#7952;&xi;&#8049;&gamma;&epsilon;&tau;&alpha;&iota;
+&pi;&rho;&#8056;&sigmaf; &tau;&#8056;
+&#7952;&pi;&iota;&theta;&upsilon;&mu;&epsilon;&#8150;&nu;
+&tau;&#8048; &alpha;&#7984;&sigma;&chi;&rho;&#8049;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_230_230" id="Footnote_230_230"></a><a href=
+"#FNanchor_230_230"><span class="label">230</span></a> In the
+"Chrysippus" of Euripides, Fragm.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_231_231" id="Footnote_231_231"></a><a href=
+"#FNanchor_231_231"><span class="label">231</span></a> Compare
+Romans viii. 19.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_232_232" id="Footnote_232_232"></a><a href=
+"#FNanchor_232_232"><span class="label">232</span></a> "Odyssey,"
+xii. 168, 169.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_233_233" id="Footnote_233_233"></a><a href=
+"#FNanchor_233_233"><span class="label">233</span></a> This line is
+from Simonides, and is quoted again in "How one may be aware of
+one's Progress in Virtue," &sect; xiv.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_234_234" id="Footnote_234_234"></a><a href=
+"#FNanchor_234_234"><span class="label">234</span></a> "Iliad,"
+vii. 93.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_235_235" id="Footnote_235_235"></a><a href=
+"#FNanchor_235_235"><span class="label">235</span></a> Reading with
+Reiske, &epsilon;&#7984;&sigmaf; &delta;&#8059;&omicron;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_236_236" id="Footnote_236_236"></a><a href=
+"#FNanchor_236_236"><span class="label">236</span></a> Reading
+&#7952;&tau;&epsilon;&#8054; with Reiske and Wyttenbach.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_237_237" id="Footnote_237_237"></a><a href=
+"#FNanchor_237_237"><span class="label">237</span></a> Euripides,
+"Hippolytus" 385, 386.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_238_238" id="Footnote_238_238"></a><a href=
+"#FNanchor_238_238"><span class="label">238</span></a> Reading with
+Reiske &pi;&#8049;&theta;&epsilon;&sigma;&iota; for
+&pi;&lambda;&epsilon;&#8055;&omicron;&sigma;&iota;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_239_239" id="Footnote_239_239"></a><a href=
+"#FNanchor_239_239"><span class="label">239</span></a> See "Iliad,"
+x. 374, sq.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_240_240" id="Footnote_240_240"></a><a href=
+"#FNanchor_240_240"><span class="label">240</span></a> "Iliad," xi.
+547.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_241_241" id="Footnote_241_241"></a><a href=
+"#FNanchor_241_241"><span class="label">241</span></a> "De
+Anaxarchi supplicio nota res. v. Menage ad Diog. L&auml;ert. 9, 59.
+De Magae, reguli Cyrenarum, adversus Philemonem lenitate v. De
+Cohibenda Ira, &sect; ix."&mdash;<i>Reiske.</i></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_242_242" id="Footnote_242_242"></a><a href=
+"#FNanchor_242_242"><span class="label">242</span></a> "Celebres
+fuere quondam Chrysippi sex libri &pi;&epsilon;&rho;&#8054;
+&tau;&#8134;&sigmaf; &kappa;&alpha;&tau;&#8048;
+&tau;&#8048;&sigmaf; &lambda;&#8053;&xi;&epsilon;&iota;&sigmaf;
+&#7936;&nu;&omega;&mu;&alpha;&lambda;&#8055;&alpha;&sigmaf;, in quibus
+auctore Varrone, <i>propositum habuit ostendere, similes res
+dissimilibus verbis et similibus dissimiles esse notatas
+vocabulis</i>. v. Menage ad Diog. L&auml;ert. 7,
+192."&mdash;<i>Reiske</i>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_243_243" id="Footnote_243_243"></a><a href=
+"#FNanchor_243_243"><span class="label">243</span></a> Compare "On
+Contentedness of Mind," <a href="#Page_302a">&sect; xiii.</a></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_244_244" id="Footnote_244_244"></a><a href=
+"#FNanchor_244_244"><span class="label">244</span></a> Reading with
+<i>Reiske</i>,
+&#7936;&pi;&omicron;&#8164;&#8165;&#8053;&xi;&epsilon;&iota;&epsilon;&nu;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_245_245" id="Footnote_245_245"></a><a href=
+"#FNanchor_245_245"><span class="label">245</span></a> "Iliad,"
+xiii. 284, 285.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_246_246" id="Footnote_246_246"></a><a href=
+"#FNanchor_246_246"><span class="label">246</span></a> "Iliad," xv.
+262.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_247_247" id="Footnote_247_247"></a><a href=
+"#FNanchor_247_247"><span class="label">247</span></a> "Iliad," v.
+185.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_248_248" id="Footnote_248_248"></a><a href=
+"#FNanchor_248_248"><span class="label">248</span></a> Compare
+"That Virtue may be Taught," &sect; ii.</p>
+</div>
+
+<hr style="width: 65%;" />
+<h3><a name="Page_118a" id="Page_118a">HOW ONE MAY BE AWARE OF
+ONE'S PROGRESS IN VIRTUE.</a></h3>
+
+<p>&sect; <span class="smcap">i.</span> What amount of argument,
+Sossius Senecio, will make a man know that he is improving in
+respect to virtue, <span class='pagenum'><a name="Page_119" id=
+"Page_119">119</a></span>if his advances in it do not bring about
+some diminution in folly, but vice, weighing equally with all his
+good intentions, "acts like the lead that makes the net go down?"<a
+name="FNanchor_249_249" id="FNanchor_249_249"></a><a href=
+"#Footnote_249_249" class="fnanchor">249</a> For neither in music
+nor grammatical knowledge could anyone recognize any improvement,
+if he remained as unskilful in them as before, and had not lost
+some of his old ignorance. Nor in the case of anyone ill would
+medical treatment, if it brought no relief or ease, by the disease
+somewhat yielding and abating, give any perception of improvement
+of health, till the opposite condition was completely brought about
+by the body recovering its full strength. But just as in these
+cases there is no improvement unless, by the abatement of what
+weighs them down till they rise in the opposite scale, they
+recognize a change, so in the case of those who profess philosophy
+no improvement or sign of improvement can be supposed, unless the
+soul lay aside and purge itself of some of its imperfection, and if
+it continue altogether bad until it become absolutely good and
+perfect. For indeed a wise man cannot in a moment of time change
+from absolute badness to perfect goodness, and suddenly abandon for
+ever all that vice, of which he could not during a long period of
+time divest himself of any portion. And yet you know, of course,
+that those who maintain these views frequently give themselves much
+trouble and bewilderment about the difficulty, that a wise man does
+not perceive that he has become wise, but is ignorant and doubtful
+that in a long period of time by little and little, by removing
+some things and adding others, there will be a secret and quiet
+improvement, and as it were passage to virtue. But if the change
+were so great and sudden that the worst man in the morning could
+become the best man at night, or should the change so happen that
+he went to bed vicious and woke up in the morning wise, and, having
+dismissed from his mind all yesterday's follies and errors, should
+say,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"False dreams, away, you had
+no meaning then!"<a name="FNanchor_250_250" id=
+"FNanchor_250_250"></a><a href="#Footnote_250_250" class=
+"fnanchor">250</a></span></div>
+</div>
+
+<p>who on earth could be ignorant of so great a change happening to
+himself, of virtue blazing forth so completely <span class=
+'pagenum'><a name="Page_120" id="Page_120">120</a></span>all at
+once? I myself am of opinion that anyone, like Caeneus,<a name=
+"FNanchor_251_251" id="FNanchor_251_251"></a><a href=
+"#Footnote_251_251" class="fnanchor">251</a> who, according, to his
+prayer, got changed from a woman into a man, would sooner be
+ignorant of the transformation, than that a man should become at
+once, from a cowardly and senseless person with no powers of
+self-control, brave and sensible and perfect master of himself, and
+should in a moment change from a brutish life to a divine without
+being aware of it.</p>
+
+<p>&sect; <span class="smcap">ii.</span> That was an excellent
+observation, Measure the stone by the mason's rule, not the rule by
+the stone.<a name="FNanchor_252_252" id="FNanchor_252_252"></a><a
+href="#Footnote_252_252" class="fnanchor">252</a> But the Stoics,
+not applying dogmas to facts but facts to their own preconceived
+opinions, and forcing things to agree that do not by nature, have
+filled philosophy with many difficulties, the greatest of which is
+that all men but the perfect man are equally vicious, which has
+produced the enigma called progress, one little short of extreme
+folly, since it makes those who have not at once under its guidance
+given up all passions and disorders equally unfortunate as those
+who have not got rid of a single vile propensity. However they are
+their own confuters, for while they lay down in the schools that
+Aristides was as unjust as Phalaris, and Brasidas as great a craven
+as Dolon, and Plato actually as senseless as Meletus, in life and
+its affairs they turn away from and avoid one class as implacable,
+while they make use of the others and trust them in most important
+matters as most worthy people.</p>
+
+<p>&sect; <span class="smcap">iii.</span> But we who see that in
+every kind of evil, but especially in a disordered and unsettled
+state of mind, there are degrees of more and less (so that the
+progress made differs in different cases, badness abating, as a
+shadow flees away, under the influence of reason, which calmly
+illuminates and cleanses the soul), cannot consider it unreasonable
+to think that the change will be perceived, as people who come up
+out of some ravine can take note of the progress they make upwards.
+Look at the case from the following point of view first. Just as
+mariners sailing with full sail over the gaping<a name=
+"FNanchor_253_253" id="FNanchor_253_253"></a><a href=
+"#Footnote_253_253" class="fnanchor">253</a> ocean measure the
+course <span class='pagenum'><a name="Page_121" id=
+"Page_121">121</a></span>they have made by the time they have taken
+and the force of the wind, and compute their progress accordingly,
+so anyone can compute his progress in philosophy by his continuous
+and unceasing course, by his not making many halts on the road, and
+then again advancing by leaps and bounds, but by his quiet and even
+and steady march forward guided by reason. For the words of the
+poet, "If to a little you keep adding a little, and do so
+frequently, <i>it will soon be a lot</i>,"<a name=
+"FNanchor_254_254" id="FNanchor_254_254"></a><a href=
+"#Footnote_254_254" class="fnanchor">254</a> are not only true of
+the increase of money, but are universally applicable, and
+especially to increase in virtue, since reason invokes to her aid
+the enormous force of habit. On the other hand the inconsistencies
+and dulnesses of some philosophers not only check advance, as it
+were, on the road, but even break up the journey altogether, since
+vice always attacks at its leisure and forces back whatever yields
+to it.<a name="FNanchor_255_255" id="FNanchor_255_255"></a><a href=
+"#Footnote_255_255" class="fnanchor">255</a> The mathematicians
+tell us that planets, after completing their course, become
+stationary; but in philosophy there is no such intermission or
+stationary position from the cessation of progress, for its nature
+is ever to be moving and, as it were, to be weighed in the scales,
+sometimes being overweighted by the good preponderating, sometimes
+by the bad. If, therefore, imitating the oracle given to the
+Amphictyones by the god, "to fight against the people of Cirrha
+every day and every night,"<a name="FNanchor_256_256" id=
+"FNanchor_256_256"></a><a href="#Footnote_256_256" class=
+"fnanchor">256</a> you are conscious that night and day you ever
+maintain a fierce fight against vice, not often relaxing your
+vigilance, or long off your guard, or receiving as heralds to treat
+of peace<a name="FNanchor_257_257" id="FNanchor_257_257"></a><a
+href="#Footnote_257_257" class="fnanchor">257</a> the pleasures, or
+idleness, or stress of business, you may reasonably go forward to
+the future courageously and confidently.</p>
+
+<p>&sect; <span class="smcap">iv.</span> Moreover, if there be any
+intermissions in philosophy, and yet your later studies are firmer
+and more continuous than your former ones, it is no bad indication
+that your sloth has been expelled by labour and exercise; for the
+contrary is a bad sign, when after a short time your lapses <span
+class='pagenum'><a name="Page_122" id="Page_122">122</a></span>from
+zeal become many and continuous, as if your zeal were dying away.
+For as in the growth of a reed, which shoots up from the ground
+finely and beautifully to an even and continuous height, though at
+first from its great intervals it is hindered and baffled in its
+growth, and afterwards through its weakness is discouraged by any
+breath of air, and though strengthened by many and frequent joints,
+yet a violent wind gives it commotion and trembling, so those who
+at first make great launches out into philosophy, and afterwards
+find that they are continually hindered and baffled, and cannot
+perceive that they make any progress, finally get tired of it and
+cry off. "But he who is as it were winged,"<a name=
+"FNanchor_258_258" id="FNanchor_258_258"></a><a href=
+"#Footnote_258_258" class="fnanchor">258</a> is by his simplicity
+borne along to his end, and by his zeal and energy cuts through
+impediments to his progress, as merely obstacles on the road. As it
+is a sign of the growth of violent love, not so much to rejoice in
+the presence of the loved one, for everyone does that, as to be
+distressed and grieved at his absence,<a name="FNanchor_259_259"
+id="FNanchor_259_259"></a><a href="#Footnote_259_259" class=
+"fnanchor">259</a> so many feel a liking for philosophy and seem to
+take a wonderful interest in the study, but if they are diverted by
+other matters and business their passion evaporates and they take
+it very easily. "But whoever is strongly smitten with love for his
+darling"<a name="FNanchor_260_260" id="FNanchor_260_260"></a><a
+href="#Footnote_260_260" class="fnanchor">260</a> will show his
+mildness and agreeableness in the presence of and joint pursuit of
+wisdom with the loved one, but if he is drawn away from him and is
+not in his company you will see him in a stew and ill at ease and
+peevish whether at work or leisure, and unreasonably forgetful of
+his friends, and wholly impelled by his passion for philosophy. For
+we ought not to rejoice at discourses only when we hear them, as
+people like perfumes only when they smell them, and not to seek or
+care about them in their absence, but in the same condition as
+people who are hungry and thirsty are in if torn away from food and
+drink, we ought to follow after true proficiency in philosophy,
+whether marriage, or wealth, or friendship, or military service,
+strike in and produce a separation. For just as more <span class=
+'pagenum'><a name="Page_123" id="Page_123">123</a></span>is to be
+got from philosophy, so much the more does what we fail to obtain
+trouble us.</p>
+
+<p>&sect; <span class="smcap">v.</span> Either precisely the same
+as this or very similar is Hesiod's<a name="FNanchor_261_261" id=
+"FNanchor_261_261"></a><a href="#Footnote_261_261" class=
+"fnanchor">261</a> very ancient definition of progress in virtue,
+namely, that the road is no longer very steep or arduous, but easy
+and smooth and level, its roughness being toned down by exercise,
+and casting the bright light of philosophy on doubt and error and
+regrets, such as trouble those who give themselves to philosophy at
+the outset, like people who leave a land they know, and do not yet
+descry the land they are sailing to. For by abandoning the common
+and familiar, before they know and apprehend what is better, they
+frequently flounder about in the middle and are fain to return. As
+they say the Roman Sextius, giving up for philosophy all his
+honours and offices in Rome, being afterwards discontented with
+philosophy from the difficulties he met with in it at first, very
+nearly threw himself out of window. Similarly they relate of
+Diogenes of Sinope,<a name="FNanchor_262_262" id=
+"FNanchor_262_262"></a><a href="#Footnote_262_262" class=
+"fnanchor">262</a> when he began to be a philosopher, that the
+Athenians were celebrating a festival, and there were public
+banquets and shows and mutual festivities, and drinking and
+revelling all night, and he, coiled up in a corner of the
+market-place intending to sleep, fell into a train of thought
+likely seriously to turn him from his purpose and shake his
+resolution, for he reflected that he had adopted without any
+necessity a toilsome and unusual kind of life, and by his own fault
+sat there debarred of all the good things. At that moment, however,
+they say a mouse stole up and began to munch some of the crumbs of
+his barley-cake, and he plucked up his courage and said to himself,
+in a railing and chiding fashion, "What say you, Diogenes? Do your
+leavings give this mouse a sumptuous meal, while you, the
+gentleman, wail and lament because you are not getting drunk yonder
+and reclining on soft and luxurious couches?" Whenever such
+depressions of mind are not frequent, and the mind when they take
+place quickly recovers from them, after having put them to flight
+as it were, and when such annoyance and distraction is easily <span
+class='pagenum'><a name="Page_124" id="Page_124">124</a></span>got
+rid of, then one may consider one's progress in virtue as a
+certainty.</p>
+
+<p>&sect; <span class="smcap">vi.</span> And since not only the
+things that in themselves shake and turn them in the opposite
+direction are more powerful in the case of weak philosophers, but
+also the serious advice of friends, and the playful and jeering
+objections of adversaries bend and soften people, and have ere now
+shaken some out of philosophy altogether, it will be no slight
+indication of one's progress in virtue if one takes all this very
+calmly, and is neither disturbed nor aggravated by people who tell
+us and mention to us that some of our former comrades are
+flourishing in kings' courts, or have married wives with dowries,
+or are attended by a crowd of friends when they come down to the
+forum to solicit some office or advocateship. He that is not moved
+or affected by all this is already plainly one upon whom philosophy
+has got a right hold; for it is impossible that we should cease to
+be envious of what most people admire, unless the admiration of
+virtue was strongly implanted in us. For over-confidence may be
+generated in some by anger and folly, but to despise what men
+admire is not possible without a true and steady elevation of mind.
+And so people in such a condition of mind, comparing it with that
+of others, pride themselves on it, and say with Solon, "We would
+not change virtue for wealth, for while virtue abides, wealth
+changes hands, and now one man, now another, has it."<a name=
+"FNanchor_263_263" id="FNanchor_263_263"></a><a href=
+"#Footnote_263_263" class="fnanchor">263</a> And Diogenes compared
+his shifting about from Corinth to Athens, and again from Thebes to
+Corinth, to the different residences of the King of Persia, as his
+spring residence at Susa, his winter residence at Babylon, and his
+summer residence in Media. And Agesilaus said of the great king,
+"How is he better than me, if he is not more upright?" And
+Aristotle, writing to Antipater about Alexander, said, "that he
+ought not to think highly of himself because he had many subjects,
+for anyone who had right notions about the gods was entitled to
+think quite as highly of himself." And Zeno, observing that
+Theophrastus was admired for the number of his pupils,<a name=
+"FNanchor_264_264" id="FNanchor_264_264"></a><a href=
+"#Footnote_264_264" class="fnanchor">264</a> said, <span class=
+'pagenum'><a name="Page_125" id="Page_125">125</a></span>"His choir
+is, I admit, larger than mine, but mine is more harmonious."</p>
+
+<p>&sect; <span class="smcap">vii.</span> Whenever then, by thus
+comparing the advantages of virtue with external things, you get
+rid of envies and jealousies and those things which fret and
+depress the minds of many who are novices in philosophy, this also
+is a great indication of your progress in virtue. Another and no
+slight indication is a change in the style of your discourses. For
+generally speaking all novices in philosophy adopt most such as
+tend to their own glorification; some, like birds, in their levity
+and ambition soaring to the height and brightness of physical
+things; others like young puppies, as Plato<a name=
+"FNanchor_265_265" id="FNanchor_265_265"></a><a href=
+"#Footnote_265_265" class="fnanchor">265</a> says, rejoicing in
+tearing and biting, betake themselves to strifes and questions and
+sophisms; but most plunging themselves into dialectics immediately
+store themselves for sophistry; and some collect sentences<a name=
+"FNanchor_266_266" id="FNanchor_266_266"></a><a href=
+"#Footnote_266_266" class="fnanchor">266</a> and histories and go
+about (as Anacharsis said he saw the Greeks used money for no other
+purpose but to count it up), merely piling up and comparing them,
+but making no practical use of them. Applicable here is that saying
+of Antiphanes, which someone applied to Plato's pupils. Antiphanes
+said playfully that in a certain city words were frozen directly
+they were spoken, owing to the great cold, and were thawed again in
+the summer, so that one could then hear what had been said in the
+winter. So he said of the words which were spoken by Plato to young
+men, that most of them only understood them late in life when they
+were become old men. And this is the condition people are in in
+respect to all philosophy, until the judgement gets into a sound
+and healthy state, and begins to adapt itself to those things which
+can produce character and greatness of mind, and to seek discourses
+whose footsteps turn inwards rather than outwards, to borrow the
+language of &AElig;sop.<a name="FNanchor_267_267" id=
+"FNanchor_267_267"></a><a href="#Footnote_267_267" class=
+"fnanchor">267</a> For as Sophocles said he had first toned down
+the pompous style of &AElig;schylus, then his harsh and
+over-artificial method, and had in the third <span class=
+'pagenum'><a name="Page_126" id="Page_126">126</a></span>place
+changed his manner of diction, a most important point and one that
+is most intimately connected with the character, so those who go in
+for philosophy, when they have passed from flattering and
+artificial discourses to such as deal with character and emotion,
+are beginning to make genuine and modest progress in virtue.</p>
+
+<p>&sect; <span class="smcap">viii.</span> Furthermore, take care,
+in reading the writings of philosophers or hearing their speeches,
+that you do not attend to words more than things, nor get attracted
+more by what is difficult and curious than by what is serviceable
+and solid and useful. And also, in studying poems or history, let
+nothing escape you of what is said to the point, which is likely
+either to correct the character or to calm the passions. For as
+Simonides says the bee hovers among the flowers "making the yellow
+honey,"<a name="FNanchor_268_268" id="FNanchor_268_268"></a><a
+href="#Footnote_268_268" class="fnanchor">268</a> while others
+value and pluck flowers only for their beauty and fragrance, so of
+all that read poems for pleasure and amusement he alone that finds
+and gathers what is valuable seems capable of knowledge from his
+acquaintance with and friendship for what is noble and good.<a
+name="FNanchor_269_269" id="FNanchor_269_269"></a><a href=
+"#Footnote_269_269" class="fnanchor">269</a> For those who study
+Plato and Xenophon only for their style, and cull out only what is
+pure and Attic, and as it were the dew and the bloom, do they not
+resemble people who love drugs for their smell and colour, but care
+not for them as anodynes or purges, and are not aware of those
+properties? Whereas those who have more proficiency can derive
+benefit not from discourses only, but from sights and actions, and
+cull what is good and useful, as is recorded of &AElig;schylus and
+other similar kind of men. As to &AElig;schylus, when he was
+watching a contest in boxing at the Isthmus, and the whole theatre
+cried out upon one of the boxers being beaten, he nudged with his
+elbow Ion of Chios, and said, "Do you observe the power of
+training? The beaten man holds his peace, while the spectators cry
+out." And Brasidas having caught hold of a mouse among some figs,
+being bitten by it let it go, and said to himself, "Hercules, there
+is no creature so small or weak that it will not fight for its
+life!" <span class='pagenum'><a name="Page_127" id=
+"Page_127">127</a></span>And Diogenes, seeing a lad drinking water
+out of the palm of his hand, threw away the cup which he kept in
+his wallet. So much does attention and assiduous practice make
+people perceptive and receptive of what contributes to virtue from
+any source. And this is the case still more with those who mix
+discourses with actions, who not only, to use the language of
+Thucydides,<a name="FNanchor_270_270" id="FNanchor_270_270"></a><a
+href="#Footnote_270_270" class="fnanchor">270</a> "exercise
+themselves in the presence of danger," but also in regard to
+pleasures and strifes, and judgements, and advocateships, and
+magistrateships make a display of their opinions, or rather form
+their opinions by their practice. For we can no more think those
+philosophers who are ever learning and busy and investigating what
+they have got from philosophy, and then straightway publish it in
+the market-place or in the haunt of young men, or at a royal
+supper-party, any more than we give the name of physicians to those
+who sell drugs and mixtures. Nay rather such a sophist differs very
+little at all from the bird described in Homer,<a name=
+"FNanchor_271_271" id="FNanchor_271_271"></a><a href=
+"#Footnote_271_271" class="fnanchor">271</a> offering his scholars
+like it whatever he has got, and as it feeds its callow young from
+its own mouth, "though it goes ill with itself," so he gets no
+advantage or food from what he has got for himself.</p>
+
+<p>&sect; <span class="smcap">ix.</span> We must therefore see to
+it that our discourse be serviceable to ourselves, and that it may
+not appear to others to be vain-glorious or ambitious, and we must
+show that we are as willing to listen as to teach, and especially
+must we lay aside all disputatiousness and love of strife in
+controversy, and cease bandying fierce words with one another as if
+we were contending with one another at boxing, and leave off
+rejoicing more in smiting and knocking down one another than in
+learning and teaching. For in such cases moderation and mildness,
+and to commence arguing without quarrelsomeness and to finish
+without getting into a rage, and neither to be insolent if you come
+off best in the argument, nor dejected if you come off worst, is a
+sufficient sign of progress in virtue. Aristippus was an excellent
+example of this, when overcome in argument by the <span class=
+'pagenum'><a name="Page_128" id="Page_128">128</a></span>sophistry
+of a man, who had plenty of assurance, but was generally speaking
+mad or half-witted. Observing that he was in great joy and very
+puffed up at his victory, he said, "I who have been vanquished in
+the argument shall have a better night's rest than my victor." We
+can also test ourselves in regard to public speaking, if we are not
+timid and do not shrink from speaking when a large audience has
+unexpectedly been got together, nor dejected when we have only a
+small one to harangue to, and if we do not, when we have to speak
+to the people or before some magistrate, miss the opportunity
+through want of proper preparation; for these things are recorded
+both of Demosthenes and Alcibiades. As for Alcibiades, though he
+possessed a most excellent understanding, yet from want of
+confidence in speaking he often broke down, and in trying to recall
+a word or thought that slipped his memory had to stop short.<a
+name="FNanchor_272_272" id="FNanchor_272_272"></a><a href=
+"#Footnote_272_272" class="fnanchor">272</a> And Homer did not deny
+that his first line was unmetrical,<a name="FNanchor_273_273" id=
+"FNanchor_273_273"></a><a href="#Footnote_273_273" class=
+"fnanchor">273</a> though he had sufficient confidence to follow it
+up by so many other lines, so great was his genius. Much more then
+ought those who aim at virtue and what is noble to lose no
+opportunity of public speaking, paying very little attention to
+either uproar or applause at their speeches.</p>
+
+<p><a name="Page_128a" id="Page_128a" />&sect; <span class="smcap">x.</span> And not only ought each to
+see to his discourses but also to his actions whether he regards
+utility more than show, and truth more than display. For if a
+genuine love for youth or maiden seeks no witnesses, but is content
+to enjoy its delights privately, far more does it become the
+philosopher and lover of the beautiful, who is conversant with
+virtue through his actions, to pride himself on his silence, and
+not to need people to praise or listen to him. As that man who
+called his maid in the house, and cried out to her, "See, Dionysia,
+I am angry no longer,"<a name="FNanchor_274_274" id=
+"FNanchor_274_274"></a><a href="#Footnote_274_274" class=
+"fnanchor">274</a> so he that does anything agreeable and polite,
+and then goes and spreads it about the town, plainly shows that he
+looks for public applause and has a strong propensity to
+vain-glory, and as yet has no acquaintance with virtue as a reality
+but only as a dream, restlessly roving about amid <span class=
+'pagenum'><a name="Page_129" id="Page_129">129</a></span>phantoms
+and shadows, and making a display of whatever he does as painters
+display a picture. It is therefore a sign of progress in virtue not
+merely to have given to a friend or done a good turn to an
+acquaintance without mentioning it to other people, but also to
+have given an honest vote among many unjust ones, and to have
+withstood the dishonourable request of some rich man or of some man
+in office, and to have been above taking bribes, and, by Zeus, to
+have been thirsty all night and not to have drunk, or, like
+Agesilaus,<a name="FNanchor_275_275" id="FNanchor_275_275"></a><a
+href="#Footnote_275_275" class="fnanchor">275</a> to have resisted,
+though strongly tempted, the kiss of a handsome youth or maiden,
+and to have kept the fact to oneself and been silent about it. For
+one's being satisfied with one's own good opinion<a name=
+"FNanchor_276_276" id="FNanchor_276_276"></a><a href=
+"#Footnote_276_276" class="fnanchor">276</a> and not despising it,
+but rejoicing in it and acquiescing in it as competent to see and
+decide on what is honourable, proves that reason is rooted and
+grounded within one, and that, to borrow the language of
+Democritus, one is accustomed to draw one's delights from oneself.
+And just as farmers behold with greater pleasure those ears of corn
+which bend and bow down to the ground, while they look upon those
+that from their lightness stand straight upright as empty
+pretenders, so also among those young men who wish to be
+philosophers those that are most empty and without any solidity
+show the greatest amount of assurance in their appearance and walk,
+and a face full of haughtiness and contempt that looks down on
+everybody, but when they begin to grow full and get some fruit from
+study they lay aside their proud and vain<a name="FNanchor_277_277"
+id="FNanchor_277_277"></a><a href="#Footnote_277_277" class=
+"fnanchor">277</a> bearing. And just as in vessels that contain
+water the air is excluded, so with men that are full of solid merit
+their pride abates, and their estimate of themselves becomes a
+lower one, and they cease to plume themselves on a long beard and
+threadbare cloak,<a name="FNanchor_278_278" id=
+"FNanchor_278_278"></a><a href="#Footnote_278_278" class=
+"fnanchor">278</a> and transfer their training to the mind, and are
+most severe and austere to themselves, while they are milder in
+their intercourse with everybody else; and they do not as before
+<span class='pagenum'><a name="Page_130" id=
+"Page_130">130</a></span>eagerly snatch at the name and reputation
+of philosopher, nor do they write themselves down as such, but even
+if he were addressed by that title by anyone else, an ingenuous
+young man would say, smiling and blushing, "I am not a god: why do
+you liken me to the immortals?"<a name="FNanchor_279_279" id=
+"FNanchor_279_279"></a><a href="#Footnote_279_279" class=
+"fnanchor">279</a> For as &AElig;schylus says,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"I never can mistake the
+burning eye</span> <span class="i0">Of the young woman that has
+once known man,"<a name="FNanchor_280_280" id=
+"FNanchor_280_280"></a><a href="#Footnote_280_280" class=
+"fnanchor">280</a></span></div>
+</div>
+
+<p>so to the young man who has tasted of true progress in
+philosophy the following lines of Sappho are applicable, "My tongue
+cleaves to the roof of my month, and a fire courses all over my
+lean body," and his eye will be gentle and mild, and you would
+desire to hear him speak. For as those who are initiated come
+together at first with confusion and noise and jostle one another,
+but when the mysteries are being performed and exhibited, they give
+their attention with awe and silence, so also at the commencement
+of philosophy you will see round its doors much confusion and
+assurance and prating, some rudely and violently jostling their way
+to reputation, but he who once enters in, and sees the great light,
+as when shrines are open to view, assumes another air and is silent
+and awe-struck, and in humility and decorum follows reason as if
+she were a god. And the playful remark of Menedemus seems to suit
+these very well. He said that the majority of those who went to
+school at Athens became first wise, and then philosophers, after
+that orators, and as time went on became ordinary kind of people,
+the more they had to do with learning, so much the more laying
+aside their pride and high estimate of themselves.</p>
+
+<p><a name="Page_130a" id=
+"Page_130a"></a>&sect; <span class="smcap">xi.</span> Of people that need the
+help of the physician some, if their tooth ache or even finger
+smart, run at once to the doctor, others if they are feverish send
+for one and implore his assistance at their own home, others who
+are melancholy or crazy or delirious will not sometimes even see
+the doctor if he comes to their house, but drive him away, or avoid
+him, ignorant through their grievous disease that they are diseased
+at all. Similarly of those who have done
+<span class='pagenum'><a name="Page_131" id="Page_131">131</a></span>
+what is wrong some are
+incorrigible, being hostile and indignant and furious at those who
+reprove and admonish them, while others are meeker and bear and
+allow reproof. Now, when one has done what is wrong, to offer
+oneself for reproof, to expose the case and reveal one's
+wrongdoing, and not to rejoice if it lies hid, or be satisfied if
+it is not known, but to make confession of it and ask for
+interference and admonishment, is no small indication of progress
+in virtue. And so Diogenes said that one who wished to do what was
+right ought to seek either a good friend or red-hot enemy, that
+either by rebuke or mild entreaty he might flee from vice. But as
+long as anyone, making a display of dirt or stains on his clothes,
+or a torn shoe, prides himself to outsiders on his freedom from
+arrogance, and, by Zeus, thinks himself doing something very smart
+if he jeers at himself as a dwarf or hunchback, but wraps up and
+conceals as if they were ulcers the inner vileness of his soul and
+the deformities of his life, as his envy, his malignity, his
+littleness, his love of pleasure, and will not let anyone touch or
+look at them from fear of disgrace, such a one has made little
+progress in virtue, yea rather none. But he that joins issue with
+his vices, and shows that he himself is even more pained and
+grieved about them than anyone else, or, what is next best, is able
+and willing to listen patiently to the reproof of another and to
+correct his life accordingly, he seems truly to be disgusted at his
+depravity and resolute to divest himself of it. We ought certainly
+to be ashamed of and shun every appearance of vice, but he who is
+more put about by his vice itself than by the bad reputation that
+ensues upon it, will not mind either hearing it spoken against or
+even speaking against it himself if it make him a better man. That
+was a witty remark of Diogenes to a young man, who when seen in a
+tavern retired into the kitchen: "The more," said he, "you retire,
+the more are you in the tavern."<a name="FNanchor_281_281" id=
+"FNanchor_281_281"></a><a href="#Footnote_281_281" class=
+"fnanchor">281</a> Even so the more a vicious man denies his vice,
+the more does it <span class='pagenum'><a name="Page_132" id=
+"Page_132">132</a></span>insinuate itself and master him: as those
+people really poor who pretend to be rich get still more poor from
+their false display. But he who is really making progress in virtue
+imitates Hippocrates, who confessed publicly and put into black and
+white that he had made a mistake about the sutures of the skull,<a
+name="FNanchor_282_282" id="FNanchor_282_282"></a><a href=
+"#Footnote_282_282" class="fnanchor">282</a> for he will think it
+monstrous, if that great man declared his mistake, that others
+might not fall into the same error, and yet he himself for his own
+deliverance from vice cannot bear to be shown he is in the wrong,
+and to confess his stupidity and ignorance. Moreover the sayings of
+Bion and Pyrrho will test not so much one's progress as a greater
+and more perfect habit of virtue. Bion maintained that his friends
+might think they had made progress, when they could listen as
+patiently to abuse as to such language as the following, "Stranger,
+you look not like a bad or foolish person,"<a name=
+"FNanchor_283_283" id="FNanchor_283_283"></a><a href=
+"#Footnote_283_283" class="fnanchor">283</a> "Health and joy go
+with you, may the gods give you happiness!"<a name=
+"FNanchor_284_284" id="FNanchor_284_284"></a><a href=
+"#Footnote_284_284" class="fnanchor">284</a> While as to Pyrrho
+they say, when he was at sea and in peril from a storm, that he
+pointed out a little pig that was quietly enjoying some grain that
+had been scattered about, and said to his companions that the man
+who did not wish to be disturbed by the changes and chances of life
+should attain a similar composedness of mind through reason and
+philosophy.</p>
+
+<p>&sect; <span class="smcap">xii.</span> Look also at the opinion
+of Zeno, who thought that everybody might gauge his progress in
+virtue by his dreams, if he saw himself in his dreams pleasing
+himself with nothing disgraceful, and neither doing nor wishing to
+do anything dreadful or unjust, but that, as in the clear depths of
+a calm and tranquil sea, his fancy and passions were plainly shown
+to be under the control of reason. And this had not escaped the
+notice of Plato,<a name="FNanchor_285_285" id=
+"FNanchor_285_285"></a><a href="#Footnote_285_285" class=
+"fnanchor">285</a> it seems, who had earlier expressed in form and
+outline the part that fancy and unreason played in sleep in the
+soul that was by nature tyrannical, "for it attempts incest," he
+says, "with its mother, and procures for itself unlawful meats, and
+gives <span class='pagenum'><a name="Page_133" id=
+"Page_133">133</a></span>itself up to the most abandoned desires,
+such as in daytime the law through shame and fear debars people
+from." As then beasts of burden that have been well-trained do not,
+even if their driver let go the reins, attempt to turn aside and
+leave the proper road, but go forward orderly as usual, pursuing
+their way without stumbling, so those whose unreason has become
+obedient and mild and tempered by reason, will not easily wish,
+either in dreams or in illnesses, to deal insolently or lawlessly
+through their desires, but will keep to their usual habits, which
+acquire their power and force by attention. For if the body can by
+training make itself and its members so subject to control, that
+the eyes in sorrow can refrain from tears, and the heart from
+palpitating in fear, and the passions can be calm in the presence
+of beautiful youths and maidens, is it not far more likely that the
+training of the passions and emotions of the soul will allay, tame
+down, and mould their propensities even in dreams? A story is told
+about the philosopher Stilpo,<a name="FNanchor_286_286" id=
+"FNanchor_286_286"></a><a href="#Footnote_286_286" class=
+"fnanchor">286</a> that he thought he saw in a dream Poseidon angry
+with him because he had not sacrificed an ox to him, as was usual
+among the Megarians:<a name="FNanchor_287_287" id=
+"FNanchor_287_287"></a><a href="#Footnote_287_287" class=
+"fnanchor">287</a> and that he, not a bit frightened, said, "What
+are you talking about, Poseidon? Do you come here as a peevish boy,
+because I have not with borrowed money filled the town with the
+smell of sacrifice, and have only sacrificed to you out of what I
+had at home on a modest scale?" Then he thought that Poseidon
+smiled at him, and held out his right hand, and said that for his
+sake he would give the Megarians a large shoal of anchovies. Those,
+then, that have such pleasant, clear, and painless dreams, and no
+frightful, or harsh, or malignant, or untoward apparition, may be
+said to have reflections of their progress in virtue; whereas
+agitation and panics and ignoble flights, and boyish delights, and
+lamentations in the case of sad and strange dreams, are like the
+waves that break on the coast, the soul not having yet got its
+proper composure, but being still in course of being moulded by
+opinions and laws, from which it escapes in dreams as far <span
+class='pagenum'><a name="Page_134" id="Page_134">134</a></span>as
+possible, so that it is once again set free and open to the
+passions. Do you investigate all these points too, as to whether
+they are signs of progress in virtue, or of some habit which has
+already a settled constancy and strength through reason.</p>
+
+<p>&sect; <span class="smcap">xiii.</span> Now since entire freedom
+from the passions is a great and divine thing, and progress in
+virtue seems, as we say, to consist in a certain remissness and
+mildness of the passions, we must observe the passions both in
+themselves and in reference to one another to gauge the difference:
+in themselves as to whether desire, and fear, and rage are less
+strong in us now than formerly, through our quickly extinguishing
+their violence and heat by reason; and in reference to one another
+as to whether we are animated now by modesty more than by fear, and
+by emulation more than by envy, and by love of glory rather than by
+love of riches, and generally speaking whether&mdash;to use the
+language of musicians&mdash;it is in the Dorian more than in the
+Lydian measures that we err either by excess or deficiency,<a name=
+"FNanchor_288_288" id="FNanchor_288_288"></a><a href=
+"#Footnote_288_288" class="fnanchor">288</a> whether we are plainer
+in our manner of living or more luxurious, whether we are slower in
+action or quicker, whether we admire men and their discourses more
+than we should or despise them. For as it is a good sign in
+diseases if they turn aside from vital parts of the body, so in the
+case of people who are making progress in virtue, when vice seems
+to shift to milder passions, it is a sign it will soon die out.
+When Phrynis added to the seven chords two chords more, the Ephors
+asked him which he preferred to let them cut off, the upper or
+lower ones;<a name="FNanchor_289_289" id="FNanchor_289_289"></a><a
+href="#Footnote_289_289" class="fnanchor">289</a> so we must cut
+off both above and below, if we mean to attain, to the mean and to
+due proportion: for progress in virtue first diminishes the excess
+and sharpness of the passions,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"That sharpness for which
+madmen are so vehement,"</span></div>
+</div>
+
+<p>as Sophocles says.</p>
+
+<p>&sect; <span class="smcap">xiv.</span> I have already said that
+it is a very great indication of progress in virtue to transfer our
+judgement to action, <span class='pagenum'><a name="Page_135" id=
+"Page_135">135</a></span>and not to let our words remain merely
+words, but to make deeds of them. A manifestation of this is in the
+first place emulation as regards what we praise, and a zeal to do
+what we admire, and an unwillingness either to do or allow what we
+censure. To illustrate my meaning by an example, it is probable
+that all Athenians praised the daring and bravery of Miltiades; but
+Themistocles alone said that the trophy of Miltiades would not let
+him sleep, but woke him up of a night, and not only praised and
+admired him, but manifestly emulated and imitated his glorious
+actions. Small, therefore, can we think the progress we have made,
+as long as our admiration for those who have done noble things is
+barren, and does not of itself incite us to imitate them. For as
+there is no strong love without jealousy, so there is no ardent and
+energetic praise of virtue, which does not prick and goad one on,
+and make one not envious but emulous of what is noble, and desirous
+to do something similar. For not only at the discourses of a
+philosopher ought we, as Alcibiades said,<a name="FNanchor_290_290"
+id="FNanchor_290_290"></a><a href="#Footnote_290_290" class=
+"fnanchor">290</a> to be moved in heart and shed tears, but the
+true proficient in virtue, comparing his own deeds and actions with
+those of the good and perfect man, and grieved at the same time at
+the knowledge of his own deficiency, yet rejoicing in hope and
+desire, and full of impulses that will not let him rest, is, as
+Simonides says,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Like sucking foal running by
+side of dam,"<a name="FNanchor_291_291" id=
+"FNanchor_291_291"></a><a href="#Footnote_291_291" class=
+"fnanchor">291</a></span></div>
+</div>
+
+<p>being desirous all but to coalesce with the good man. For it is
+a special sign of true progress in virtue to love and admire the
+disposition of those whose deeds we emulate, and to resemble them
+with a goodwill that ever assigns due honour and praise to them.
+But whoever is steeped in contentiousness and envy against his
+betters, let him know that he may be pricked on by a jealous desire
+for glory or power, but that he neither honours nor admires
+virtue.</p>
+
+<p>&sect; <span class="smcap">xv.</span> Whenever, then, we begin
+so much to love good men that we deem happy, "not only," as Plato<a
+name="FNanchor_292_292" id="FNanchor_292_292"></a><a href=
+"#Footnote_292_292" class="fnanchor">292</a> says, "the temperate
+man himself, but also the man who hears <span class='pagenum'><a
+name="Page_136" id="Page_136">136</a></span>the words that flow
+from his wise lips," and even admire and are pleased with his
+figure and walk and look and smile, and desire to adapt ourselves
+to his model and to stick closely to him, then may we think that we
+are making genuine progress. Still more will this be the case, if
+we admire the good not only in prosperity, but like lovers who
+admire even the lispings and paleness of those in their flower,<a
+name="FNanchor_293_293" id="FNanchor_293_293"></a><a href=
+"#Footnote_293_293" class="fnanchor">293</a> as the tears and
+dejection of Panthea in her grief and affliction won the affections
+of Araspes,<a name="FNanchor_294_294" id="FNanchor_294_294"></a><a
+href="#Footnote_294_294" class="fnanchor">294</a> so we fear
+neither the exile of Aristides, nor the prison of Anaxagoras, nor
+the poverty of Socrates, nor the condemnation of Phocion, but think
+virtue worthy our love even under such trials, and join her, ever
+chanting that line of Euripides,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Unto the noble everything is
+good."<a name="FNanchor_295_295" id="FNanchor_295_295"></a><a href=
+"#Footnote_295_295" class="fnanchor">295</a></span></div>
+</div>
+
+<p>For the enthusiasm that can go so far as not to be discouraged
+at the sure prospect of trouble, but admires and emulates what is
+good even so, could never be turned away from what is noble by
+anybody. Such men ever, whether they have some business to
+transact, or have taken upon them some office, or are in some
+critical conjuncture, put before their eyes the example of noble
+men, and consider what Plato would have done on the occasion, what
+Epaminondas would have said, how Lycurgus or Agesilaus would have
+dealt; that so, adjusting and re-modelling themselves, as it were,
+at their mirrors, they may correct any ignoble expression, and
+repress any ignoble passion. For as those that have learnt the
+names of the Id&aelig;an Dactyli<a name="FNanchor_296_296" id=
+"FNanchor_296_296"></a><a href="#Footnote_296_296" class=
+"fnanchor">296</a> make use of them to banish their fear by quietly
+repeating them over, so the bearing in mind and remembering good
+men, which soon suggests itself forcibly to those who have made
+some progress in virtue in all their emotions and difficulties,
+keeps them upright and not liable to fall. Let this also then be a
+sign to you of progress in virtue.</p>
+
+<p>&sect; <span class="smcap">xvi.</span> In addition to this, not
+to be too much disturbed, <span class='pagenum'><a name="Page_137"
+id="Page_137">137</a></span>nor to blush, nor to try and conceal
+oneself, or make any change in one's dress, on the sudden
+appearance of a man of distinction and virtue, but to feel
+confident and go and meet such a one, is the confirmation of a good
+conscience. It is reported that Alexander, seeing a messenger
+running up to him full of joy and holding out his right hand, said,
+"My good friend, what are you going to tell me? Has Homer come to
+life again?" For he thought that his own exploits required nothing
+but posthumous fame.<a name="FNanchor_297_297" id=
+"FNanchor_297_297"></a><a href="#Footnote_297_297" class=
+"fnanchor">297</a> And a young man improving in character
+instinctively loves nothing better than to take pride and pleasure
+in the company of good and noble men, and to display his house, his
+table, his wife, his amusements, his serious pursuits, his spoken
+or written discourses; insomuch that he is grieved when he
+remembers that his father or guardian died without seeing him in
+that condition in life, and would pray for nothing from the gods so
+much, as that they could come to life again, and be spectators of
+his life and actions; as, on the contrary, those that have
+neglected their affairs, and come to ruin, cannot look upon their
+relatives even in dreams without fear and trembling.</p>
+
+<p>&sect; <span class="smcap">xvii.</span> Add, if you please, to
+what I have already said, as no small indication of progress in
+virtue, the thinking no wrong-doing small, but being on your guard
+and heed against all. For as people who despair of ever being rich
+make no account of small expenses, thinking they will never make
+much by adding little to little,<a name="FNanchor_298_298" id=
+"FNanchor_298_298"></a><a href="#Footnote_298_298" class=
+"fnanchor">298</a> but when hope is nearer fruition, then with
+wealth increases the love of it,<a name="FNanchor_299_299" id=
+"FNanchor_299_299"></a><a href="#Footnote_299_299" class=
+"fnanchor">299</a> so in things that have respect to virtue, not he
+that generally assents to such sayings as "Why trouble about
+hereafter?" "If things are bad now, they will some day be
+better,"<a name="FNanchor_300_300" id="FNanchor_300_300"></a><a
+href="#Footnote_300_300" class="fnanchor">300</a> but the man who
+pays heed to everything, and is vexed and concerned if vice gets
+pardon, when it lapses into even the most trifling wrongdoing,
+plainly shows that he has <span class='pagenum'><a name="Page_138"
+id="Page_138">138</a></span>already attained to some degree of
+purity, and deigns not to contract defilement from anything
+whatever. For the idea that we have nothing of any importance to
+bring disgrace upon, makes people inclined to what is little and
+careless.<a name="FNanchor_301_301" id="FNanchor_301_301"></a><a
+href="#Footnote_301_301" class="fnanchor">301</a> To those who are
+building a stone wall or coping it matters not if they lay on any
+chance wood or common stone, or some tombstone that has fallen
+down, as bad workmen do, heaping and piling up pell-mell every kind
+of material; but those who have made some progress in virtue, whose
+life "has been wrought on a golden base,"<a name="FNanchor_302_302"
+id="FNanchor_302_302"></a><a href="#Footnote_302_302" class=
+"fnanchor">302</a> like the foundation of some holy or royal
+building, undertake nothing carelessly, but lay and adjust
+everything by the line and level of reason, thinking the remark of
+Polycletus superlatively good, that that work is most excellent,
+where the model stands the test of the nail.<a name=
+"FNanchor_303_303" id="FNanchor_303_303"></a><a href=
+"#Footnote_303_303" class="fnanchor">303</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_249_249" id="Footnote_249_249"></a><a href=
+"#FNanchor_249_249"><span class="label">249</span></a> See Erasmus,
+Adagia, "Eadem pensari trutina."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_250_250" id="Footnote_250_250"></a><a href=
+"#FNanchor_250_250"><span class="label">250</span></a> Euripides,
+"Iphigenia in Tauris," 569.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_251_251" id="Footnote_251_251"></a><a href=
+"#FNanchor_251_251"><span class="label">251</span></a> See Ovid,
+"Metamorphoses," xii. 189, sq.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_252_252" id="Footnote_252_252"></a><a href=
+"#FNanchor_252_252"><span class="label">252</span></a> See Erasmus,
+"Adagia," p. 1103.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_253_253" id="Footnote_253_253"></a><a href=
+"#FNanchor_253_253"><span class="label">253</span></a> Compare
+Shakspere, "Tempest," A. i. Sc. i. 63, "And gape at widest to glut
+him."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_254_254" id="Footnote_254_254"></a><a href=
+"#FNanchor_254_254"><span class="label">254</span></a> Hesiod,
+"Works and Days," 361, 362. Quoted again by our author, "On
+Education," &sect; 13.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_255_255" id="Footnote_255_255"></a><a href=
+"#FNanchor_255_255"><span class="label">255</span></a> "In via ad
+virtutem qui non progreditur, is non stat et manet, sed
+regreditur."&mdash;<i>Wyttenbach</i>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_256_256" id="Footnote_256_256"></a><a href=
+"#FNanchor_256_256"><span class="label">256</span></a> Adopting the
+reading of Hercher. See Pausanias, x. 37, where the oracle is
+somewhat different.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_257_257" id="Footnote_257_257"></a><a href=
+"#FNanchor_257_257"><span class="label">257</span></a> For the town
+which parleys surrenders.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_258_258" id="Footnote_258_258"></a><a href=
+"#FNanchor_258_258"><span class="label">258</span></a> From Homer,
+"Iliad," xix. 386.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_259_259" id="Footnote_259_259"></a><a href=
+"#FNanchor_259_259"><span class="label">259</span></a> Compare
+Aristotle, <i>Rhetoric</i>, i. 11. &kappa;&alpha;&iota;
+&#7936;&rho;&chi;&#8053; &delta;&#8050; &tau;&omicron;&#8166;
+&#7956;&rho;&omega;&tau;&omicron;&sigmaf;
+&gamma;&#8055;&gamma;&nu;&epsilon;&tau;&alpha;&iota;
+&alpha;&#8021;&tau;&eta; &pi;&#8118;&sigma;&iota;&nu;,
+&#8005;&tau;&alpha;&nu; &mu;&#8052; &mu;&#8057;&nu;&omicron;&nu;
+&pi;&alpha;&rho;&#8057;&nu;&tau;&omicron;&sigmaf;
+&chi;&alpha;&#8055;&rho;&omega;&sigma;&iota;&nu;,
+&#7936;&lambda;&lambda;&#8048; &kappa;&alpha;&iota;
+&#7936;&pi;&#8057;&nu;&tau;&omicron;&sigmaf;
+&mu;&epsilon;&mu;&nu;&eta;&mu;&#8051;&nu;&omicron;&iota;
+&#7956;&rho;&#8182;&sigma;&iota;&nu;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_260_260" id="Footnote_260_260"></a><a href=
+"#FNanchor_260_260"><span class="label">260</span></a> The line is
+a Fragment of Sophocles.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_261_261" id="Footnote_261_261"></a><a href=
+"#FNanchor_261_261"><span class="label">261</span></a> See Hesiod,
+"Works and Days," 289-292.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_262_262" id="Footnote_262_262"></a><a href=
+"#FNanchor_262_262"><span class="label">262</span></a> The
+well-known Cynic philosopher.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_263_263" id="Footnote_263_263"></a><a href=
+"#FNanchor_263_263"><span class="label">263</span></a> Bergk. fr.
+15. Compare Homer, "Iliad," vi. 339. &nu;&#8055;&kappa;&eta;
+&delta;&#8125;
+&#7952;&pi;&alpha;&mu;&epsilon;&#8055;&beta;&epsilon;&tau;&alpha;&iota;
+&#7940;&nu;&delta;&rho;&alpha;&sigmaf;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_264_264" id="Footnote_264_264"></a><a href=
+"#FNanchor_264_264"><span class="label">264</span></a> We are told
+by Diogenes L&auml;ertius, v. 37, that Theophrastus had 2000
+hearers sometimes at once.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_265_265" id="Footnote_265_265"></a><a href=
+"#FNanchor_265_265"><span class="label">265</span></a> "Republic,"
+vii. p. 539, B.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_266_266" id="Footnote_266_266"></a><a href=
+"#FNanchor_266_266"><span class="label">266</span></a> 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 Athen&aelig;us.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_267_267" id="Footnote_267_267"></a><a href=
+"#FNanchor_267_267"><span class="label">267</span></a> A reference
+to &AElig;sop's Fable, &Lambda;&#8051;&omega;&nu;
+&kappa;&alpha;&iota; &#7944;&lambda;&#8061;&pi;&eta;&xi;. Cf.
+Horace, "Epistles," i. i. 73-75.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_268_268" id="Footnote_268_268"></a><a href=
+"#FNanchor_268_268"><span class="label">268</span></a> This passage
+is alluded to also in "On Love to one's Offspring." <a href=
+"#Page_22a">&sect; ii.</a></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_269_269" id="Footnote_269_269"></a><a href=
+"#FNanchor_269_269"><span class="label">269</span></a> Madvig's
+text.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_270_270" id="Footnote_270_270"></a><a href=
+"#FNanchor_270_270"><span class="label">270</span></a> Thucydides,
+i. 18.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_271_271" id="Footnote_271_271"></a><a href=
+"#FNanchor_271_271"><span class="label">271</span></a> Homer,
+"Iliad," ix. 323, 324. Quoted also in "On Love to One's Offspring,"
+<a href="#Page_22a">&sect; ii.</a></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_272_272" id="Footnote_272_272"></a><a href=
+"#FNanchor_272_272"><span class="label">272</span></a> The remark
+about Demosthenes has somehow slipped out, as Wyttenbach has
+suggested.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_273_273" id="Footnote_273_273"></a><a href=
+"#FNanchor_273_273"><span class="label">273</span></a> Does this
+refer to
+&Pi;&eta;&lambda;&eta;&#8055;&alpha;&delta;&epsilon;&omega; before
+&#7944;&chi;&iota;&lambda;&#8134;&omicron;&sigmaf; in "Iliad," i.
+1?</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_274_274" id="Footnote_274_274"></a><a href=
+"#FNanchor_274_274"><span class="label">274</span></a> An allusion
+to some passage in a Play that has not come down to us.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_275_275" id="Footnote_275_275"></a><a href=
+"#FNanchor_275_275"><span class="label">275</span></a> Compare our
+Author, <i>De Audiendis Poetis</i>, &sect; xi.
+&#8037;&sigma;&pi;&epsilon;&rho; &#8001;
+&#7944;&gamma;&eta;&sigma;&#8055;&lambda;&alpha;&omicron;&sigma;
+&omicron;&#8016;&kappa;
+&#8017;&pi;&#8051;&mu;&epsilon;&iota;&nu;&epsilon;&nu;
+&#8017;&pi;&#8056; &tau;&omicron;&#8166;
+&kappa;&alpha;&lambda;&omicron;&#8166;
+&phi;&iota;&lambda;&eta;&theta;&#8134;&nu;&alpha;&iota;
+&pi;&rho;&omicron;&sigma;&iota;&#8057;&nu;&tau;&omicron;&sigmaf;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_276_276" id="Footnote_276_276"></a><a href=
+"#FNanchor_276_276"><span class="label">276</span></a> Reading with
+Madvig and Hercher, &tau;&#8056; &gamma;&#8048;&rho;
+&alpha;&#8058;&tau;&#8056;&nu;, sq.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_277_277" id="Footnote_277_277"></a><a href=
+"#FNanchor_277_277"><span class="label">277</span></a> Literally
+<i>cork-like</i>, so vain, empty. So Horace, "levior cortice,"
+"Odes," iii. 9, 22.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_278_278" id="Footnote_278_278"></a><a href=
+"#FNanchor_278_278"><span class="label">278</span></a> Marks of a
+philosopher among the ancients. Compare our Author, "How one may
+discern a flatterer from a friend," &sect; vii.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_279_279" id="Footnote_279_279"></a><a href=
+"#FNanchor_279_279"><span class="label">279</span></a> "Odyssey,"
+xvi. 187.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_280_280" id="Footnote_280_280"></a><a href=
+"#FNanchor_280_280"><span class="label">280</span></a>
+&AElig;schylus, "Toxotides," Fragm. 224. Quoted again by our
+author, "On Love," &sect; xxi.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_281_281" id="Footnote_281_281"></a><a href=
+"#FNanchor_281_281"><span class="label">281</span></a> "Turpe
+habitum fuisse in caupona conspici, et hoc exemplo apparet, et alia
+sunt indicia. Isocrates Orat. Areopagitica laudans antiquorum
+Atheniensium mores, p. 257: &#7952;&nu;
+&kappa;&alpha;&pi;&eta;&lambda;&epsilon;&#8055;&#8179;
+&delta;&#8050; &phi;&alpha;&gamma;&epsilon;&#8150;&nu; &#7970;
+&pi;&iota;&epsilon;&#8150;&nu;
+&omicron;&#8016;&delta;&epsilon;&#8054;&sigmaf; &#7939;&nu;
+&omicron;&#7984;&kappa;&#8051;&tau;&eta;&sigmaf;
+&#7952;&pi;&iota;&epsilon;&iota;&kappa;&#8052;&sigmaf;
+&#7952;&tau;&#8056;&lambda;&mu;&eta;&sigma;&epsilon;: quem locum
+citans Athen&aelig;us alia etiam adfert xiii. p. 566,
+F."&mdash;<i>Wyttenbach</i>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_282_282" id="Footnote_282_282"></a><a href=
+"#FNanchor_282_282"><span class="label">282</span></a> Wyttenbach
+compares Quintilian, "Institut. Orat." iii. 6, p. 255: "Nam et
+Hippocrates clarus arte medicin&aelig; videtur honestissime
+fecisse, qui quosdam errores suos, ne posteri errarent, confessus
+est."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_283_283" id="Footnote_283_283"></a><a href=
+"#FNanchor_283_283"><span class="label">283</span></a> Homer,
+"Odyssey," vi. 187.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_284_284" id="Footnote_284_284"></a><a href=
+"#FNanchor_284_284"><span class="label">284</span></a> Homer,
+"Odyssey," xxiv. 402.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_285_285" id="Footnote_285_285"></a><a href=
+"#FNanchor_285_285"><span class="label">285</span></a> Plato,
+"Republic," ix. p. 571, D.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_286_286" id="Footnote_286_286"></a><a href=
+"#FNanchor_286_286"><span class="label">286</span></a> A somewhat
+similar story about Stilpo is told in Athen&aelig;us, x. p. 423,
+D.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_287_287" id="Footnote_287_287"></a><a href=
+"#FNanchor_287_287"><span class="label">287</span></a> So Haupt and
+Herscher very ingeniously for
+&#7985;&epsilon;&rho;&epsilon;&#8166;&sigma;&iota;&nu;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_288_288" id="Footnote_288_288"></a><a href=
+"#FNanchor_288_288"><span class="label">288</span></a> Adopting the
+suggestion of Wyttenbach as to the reading. The Dorian measure was
+grave and severe, the Lydian soft and effeminate.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_289_289" id="Footnote_289_289"></a><a href=
+"#FNanchor_289_289"><span class="label">289</span></a> See our
+author, "Apophthegmata Laconica," p. 220 C.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_290_290" id="Footnote_290_290"></a><a href=
+"#FNanchor_290_290"><span class="label">290</span></a> Plato,
+"Symposium," p. 25, E.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_291_291" id="Footnote_291_291"></a><a href=
+"#FNanchor_291_291"><span class="label">291</span></a> This line is
+quoted again by our author, "On Moral Virtue," &sect; vii.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_292_292" id="Footnote_292_292"></a><a href=
+"#FNanchor_292_292"><span class="label">292</span></a> Plato,
+"Laws," iv. p. 711, E.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_293_293" id="Footnote_293_293"></a><a href=
+"#FNanchor_293_293"><span class="label">293</span></a> See those
+splendid lines of Lucretius, iv. 1155-1169.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_294_294" id="Footnote_294_294"></a><a href=
+"#FNanchor_294_294"><span class="label">294</span></a> "Res valde
+celebrata ex Institutione Cyri Xenophontea, v. 1, 2; vi. 1,
+17."&mdash;<i>Wyttenbach</i>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_295_295" id="Footnote_295_295"></a><a href=
+"#FNanchor_295_295"><span class="label">295</span></a> This line is
+very like a Fragment in the "Danae" of Euripides. Dind. (328).</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_296_296" id="Footnote_296_296"></a><a href=
+"#FNanchor_296_296"><span class="label">296</span></a> On these see
+Pausanias, v. 7.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_297_297" id="Footnote_297_297"></a><a href=
+"#FNanchor_297_297"><span class="label">297</span></a> Such as
+Homer could have brought. Compare Horace, "Odes," iv. ix. 25-28;
+and Cicero, "pro Archia," x. "Magnus ille Alexander&mdash;cum in
+Sigeo ad Achillis tumulum adstitisset, O fortunate, inquit,
+adolescens, qui tu&aelig; virtutis Homerum pr&aelig;conem
+inveneris."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_298_298" id="Footnote_298_298"></a><a href=
+"#FNanchor_298_298"><span class="label">298</span></a> Contrary to
+Hesiod's saw, "Works and Days," 361, 362.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_299_299" id="Footnote_299_299"></a><a href=
+"#FNanchor_299_299"><span class="label">299</span></a> So Juvenal,
+xiv. 138-140.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_300_300" id="Footnote_300_300"></a><a href=
+"#FNanchor_300_300"><span class="label">300</span></a> Like
+Horace's "Non si male nunc, et olim Sic erit." "Odes," ii. x. 16,
+17.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_301_301" id="Footnote_301_301"></a><a href=
+"#FNanchor_301_301"><span class="label">301</span></a> <i>Noblesse
+oblige</i> in fact.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_302_302" id="Footnote_302_302"></a><a href=
+"#FNanchor_302_302"><span class="label">302</span></a> Pindar,
+Frag. 206.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_303_303" id="Footnote_303_303"></a><a href=
+"#FNanchor_303_303"><span class="label">303</span></a> Like
+Horace's <i>factus ad unguem</i>, 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.</p>
+</div>
+
+<hr style="width: 65%;" />
+<h3><a name="Page_138a" id="Page_138a" />WHETHER VICE IS SUFFICIENT
+TO CAUSE UNHAPPINESS.<a name="FNanchor_304_304" id=
+"FNanchor_304_304"></a><a href="#Footnote_304_304" class=
+"fnanchor">304</a></h3>
+
+<p>&sect; <span class="smcap">i.</span> ... He who gets a dowry with his wife sells
+himself for it, as Euripides says,<a name="FNanchor_305_305" id=
+"FNanchor_305_305"></a><a href="#Footnote_305_305" class=
+"fnanchor">305</a> but his gains are few and uncertain; but he who
+does not go all on fire through many a funeral pile, but through a
+regal pyre, full of panting and fear and sweat got from travelling
+over the sea as a merchant, has the wealth of Tantalus, but cannot
+enjoy it owing to his want of leisure. For that Sicyonian
+horse-breeder was wise, who gave Agamemnon as a present a swift
+mare, "that he should not follow him to wind-swept Ilium, but
+delight himself at home,"<a name="FNanchor_306_306" id=
+"FNanchor_306_306"></a><a href="#Footnote_306_306" class=
+"fnanchor">306</a> in the quiet enjoyment of his abundant riches
+<span class='pagenum'><a name="Page_139" id=
+"Page_139">139</a></span>and painless leisure. But nowadays
+courtiers, and people who think they have a turn for affairs,
+thrust themselves forward of their own accord uninvited into courts
+and toilsome escorts and bivouacs, that they may get a horse, or
+brooch, or some such piece of good luck. "But his wife is left
+behind in Phylace, and tears her cheeks in her sorrow, and his
+house is only half complete without him,"<a name="FNanchor_307_307"
+id="FNanchor_307_307"></a><a href="#Footnote_307_307" class=
+"fnanchor">307</a> while he is dragged about, and wanders about,
+and wastes his time in idle hopes, and has to put up with much
+insult. And even if he gets any of those things he desires, giddy
+and dizzy at Fortune's rope-dance, he seeks retirement, and deems
+those happy who live obscure and in security, while they again look
+up admiringly at him who soars so high above their heads.<a name=
+"FNanchor_308_308" id="FNanchor_308_308"></a><a href=
+"#Footnote_308_308" class="fnanchor">308</a></p>
+
+<p>&sect; <span class="smcap">ii.</span> Vice has universally an
+ill effect on everybody, being in itself a sufficient producer of
+infelicity, needing no instruments nor ministers. For tyrants,
+anxious to make those whom they punish wretched, keep executioners
+and torturers, and contrive branding-irons and other instruments of
+torture to inspire fear<a name="FNanchor_309_309" id=
+"FNanchor_309_309"></a><a href="#Footnote_309_309" class=
+"fnanchor">309</a> in the brute soul, whereas vice attacks the soul
+without any such apparatus, and crushes and dejects it, and fills a
+man with sorrow, and lamentation, and melancholy, and remorse. Here
+is a proof of what I say. Many are silent under mutilation, and
+endure scourging or torture at the hand of despots or tyrants
+without uttering a word, whenever their soul, abating the pain by
+reason, forcibly as it were checks and represses them: but you can
+never quiet anger or smother grief, or persuade a timid person not
+to run away, or one suffering from remorse not to cry out, nor tear
+his hair, nor smite his thigh. Thus vice is stronger than fire and
+sword.</p>
+
+<p>&sect; <span class="smcap">iii.</span> You know of course that
+cities, when they desire to publicly contract for the building of
+temples or colossuses, listen to the estimates of the contractors
+who compete for the job, and bring their plans and charges, and
+finally select the contractor who will do the work at least <span
+class='pagenum'><a name="Page_140" id=
+"Page_140">140</a></span>expense, and best, and quickest. Let us
+suppose then that we publicly contract to make the life of man
+miserable, and take the estimates of Fortune and Vice for this
+object. Fortune shall come forward, provided with all sorts of
+instruments and costly apparatus to make life miserable and
+wretched. She shall come with robberies and wars, and the
+blood-guiltiness of tyrants, and storms at sea, and lightning drawn
+down from the sky, she shall compound hemlock, she shall bring
+swords, she shall levy an army of informers, she shall cause fevers
+to break out, she shall rattle fetters and build prisons. It is
+true that most of these things are owing to Vice rather than
+Fortune, but let us suppose them all to come from Fortune. And let
+Vice stand by naked, without any external things against man, and
+let her ask Fortune how she will make man unhappy and dejected.
+Fortune, dost thou threaten poverty? Metrocles laughs at thee, who
+sleeps during winter among the sheep, in summer in the vestibules
+of temples, and challenges the king of the Persians,<a name=
+"FNanchor_310_310" id="FNanchor_310_310"></a><a href=
+"#Footnote_310_310" class="fnanchor">310</a> who winters at
+Babylon, and summers in Media, to vie with him in happiness. Dost
+thou bring slavery, and bondage, and sale? Diogenes despises thee,
+who cried out, as he was being sold by some robbers, "Who will buy
+a master?" Dost thou mix a cup of poison? Didst not thou offer such
+a one to Socrates? And cheerfully, and mildly, without fear,
+without changing colour or countenance, he calmly drank it up: and
+when he was dead, all who survived deemed him happy, as sure to
+have a divine lot in Hades. And as to thy fire, did not Decius, the
+general of the Romans, anticipate it for himself, having piled up a
+funeral pyre between the two armies, and sacrificed himself to
+Cronos, dedicating himself for the supremacy of his country? And
+the chaste and loving wives of the Indians strive and contend with
+one another for the fire, and she that wins the day and gets burnt
+with the body of her husband, is pronounced happy by the rest, and
+her praises sung. And of the wise men in that part of the world no
+one is esteemed or pronounced happy, who does not in his <span
+class='pagenum'><a name="Page_141" id=
+"Page_141">141</a></span>lifetime, in good health and in full
+possession of all his faculties, separate soul from body by fire,
+and emerge pure from flesh, having purged away his mortal part. Or
+wilt thou reduce a man from a splendid property, and house, and
+table, and sumptuous living, to a threadbare coat and wallet, and
+begging of daily bread? Such was the beginning of happiness to
+Diogenes, of freedom and glory to Crates. Or wilt thou nail a man
+on a cross, or impale him on a stake? What cares Theodorus whether
+he rots above ground or below? Such was the happy mode of burial
+amongst the Scythians,<a name="FNanchor_311_311" id=
+"FNanchor_311_311"></a><a href="#Footnote_311_311" class=
+"fnanchor">311</a> and among the Hyrcanians dogs, among the
+Bactrians birds, devour according to the laws the dead bodies of
+those who have made a happy end.</p>
+
+<p>&sect; <span class="smcap">iv.</span> Who then are made unhappy
+by these things? Those who have no manliness or reason, the
+enervated and untrained, who retain the opinions they had as
+children. Fortune therefore does not produce perfect infelicity,
+unless Vice co-operate. For as a thread saws through a bone that
+has been soaked in ashes and vinegar, and as people bend and
+fashion ivory only when it has been made soft and supple by beer,
+and cannot under any other circumstances, so Fortune, lighting upon
+what is in itself faulty and soft through Vice, hollows it out and
+wounds it. And as the Parthian juice, though hurtful to no one else
+nor injurious to those who touch it or carry it about, yet if it be
+communicated to a wounded man straightway kills him through his
+previous susceptibility to receive its essence, so he who will be
+upset in soul by Fortune must have some secret internal ulcer or
+sore to make external things so piteous and lamentable.</p>
+
+<p>&sect; <span class="smcap">v.</span> Does then Vice need Fortune
+to bring about infelicity? By no means. She lashes not up the rough
+and stormy sea, she girds not lonely mountain passes with robbers
+lying in wait by the way, she makes not clouds of hail to burst on
+the fruitful plains, she suborns not Meletus or Anytus or
+Callixenus as accusers, she takes not away wealth, excludes not
+people from the pr&aelig;torship to make them wretched; but she
+scares the rich, the well-to-do, and great heirs; by land and sea
+she insinuates herself and <span class='pagenum'><a name="Page_142"
+id="Page_142">142</a></span>sticks to people, infusing lust,
+inflaming with anger, afflicting them with superstitious fears,
+tearing them in pieces with envy.</p>
+
+<div class="footnote">
+<p><a name="Footnote_304_304" id="Footnote_304_304"></a><a href=
+"#FNanchor_304_304"><span class="label">304</span></a> The
+beginning of this short Treatise is lost. Nor is the first
+paragraph at all clear. We have to guess somewhat at the
+meaning.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_305_305" id="Footnote_305_305"></a><a href=
+"#FNanchor_305_305"><span class="label">305</span></a> In a
+fragment of the "Phaethon." Compare also "On Education," <a href=
+"#Page_20a">&sect; 19.</a></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_306_306" id="Footnote_306_306"></a><a href=
+"#FNanchor_306_306"><span class="label">306</span></a> "Iliad,"
+xxiii. 297, 298.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_307_307" id="Footnote_307_307"></a><a href=
+"#FNanchor_307_307"><span class="label">307</span></a> "Iliad," ii.
+700, 701.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_308_308" id="Footnote_308_308"></a><a href=
+"#FNanchor_308_308"><span class="label">308</span></a> 'Tis ever
+so. Compare Horace, "Sat." i. i. 1-14.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_309_309" id="Footnote_309_309"></a><a href=
+"#FNanchor_309_309"><span class="label">309</span></a> Adopting
+Reiske's reading.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_310_310" id="Footnote_310_310"></a><a href=
+"#FNanchor_310_310"><span class="label">310</span></a> Proverbial
+for extreme good fortune. Cf. Horace, "Odes," iii. ix. 4, "Persarum
+vigui rege beatior."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_311_311" id="Footnote_311_311"></a><a href=
+"#FNanchor_311_311"><span class="label">311</span></a> See
+Herodotus, iv. 72.</p>
+</div>
+
+<hr style="width: 65%;" />
+<h3><a name="Page_142a" id="Page_142a" />WHETHER THE DISORDERS OF
+MIND OR BODY ARE WORSE.</h3>
+
+<p>&sect; <span class="smcap">i.</span> Homer, looking at the
+mortality of all living creatures, and comparing them with one
+another in their lives and habits, gave vent to his thoughts in the
+words,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Of all the things that on the
+earth do breathe,</span> <span class="i0">Or creep, man is by far
+the wretchedest;"<a name="FNanchor_312_312" id=
+"FNanchor_312_312"></a><a href="#Footnote_312_312" class=
+"fnanchor">312</a></span></div>
+</div>
+
+<p>assigning to man an unhappy pre-eminence in extreme misfortune.
+But let us, assuming that man is, as thus publicly declared,
+supreme in infelicity and the most wretched of all living
+creatures, compare him with himself, in the estimate of his misery
+dividing body and soul, not idly but in a very necessary way, that
+we may learn whether our life is more wretched owing to Fortune or
+through our own fault. For disease is engendered in the body by
+nature, but vice and depravity in the soul is first its own doing,
+then its settled condition. And it is no slight aid to tranquillity
+of mind if what is bad be capable of cure, and lighter and less
+violent.</p>
+
+<p>&sect; <span class="smcap">ii.</span> The fox in &AElig;sop<a
+name="FNanchor_313_313" id="FNanchor_313_313"></a><a href=
+"#Footnote_313_313" class="fnanchor">313</a> disputing with the
+leopard as to their respective claims to variety, the latter showed
+its body and appearance all bright and spotted, while the tawny
+skin of the former was dirty and not pleasant to look at. Then the
+fox said, "Look inside me, sir judge, and you will see that I am
+more full of variety than my opponent," referring to his trickiness
+and versatility in shifts. Let us similarly say to ourselves, Many
+diseases and disorders, good sir, thy body naturally produces of
+itself, many also it receives from without; but if thou lookest at
+thyself within thou wilt find, to borrow the language of
+Democritus, a <span class='pagenum'><a name="Page_143" id=
+"Page_143">143</a></span>varied and susceptible storehouse and
+treasury of what is bad, not flowing in from without, but having as
+it were innate and native springs, which vice, being exceedingly
+rich and abundant in passion, produces. And if diseases are
+detected in the body by the pulse and by pallors and flushes,<a
+name="FNanchor_314_314" id="FNanchor_314_314"></a><a href=
+"#Footnote_314_314" class="fnanchor">314</a> and are indicated by
+heats and sudden pains, while the diseases of the mind, bad as they
+are, escape the notice of most people, the latter are worse because
+they deprive the sufferer of the perception of them. For reason if
+it be sound perceives the diseases of the body, but he that is
+diseased in his mind cannot judge of his sufferings, for he suffers
+in the very seat of judgement. We ought to account therefore the
+first and greatest of the diseases of the mind that ignorance,<a
+name="FNanchor_315_315" id="FNanchor_315_315"></a><a href=
+"#Footnote_315_315" class="fnanchor">315</a> whereby vice is
+incurable for most people, dwelling with them and living and dying
+with them. For the beginning of getting rid of disease is the
+perception of it, which leads the sufferer to the necessary relief,
+but he who through not believing he is ill knows not what he
+requires refuses the remedy even when it is close at hand. For
+amongst the diseases of the body those are the worst which are
+accompanied by stupor, as lethargies, headaches, epilepsies,
+apoplexies, and those fevers which raise inflammation to the pitch
+of madness, and disturb the brain as in the case of a musical
+instrument,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"And move the mind's strings
+hitherto untouched."<a name="FNanchor_316_316" id=
+"FNanchor_316_316"></a><a href="#Footnote_316_316" class=
+"fnanchor">316</a></span></div>
+</div>
+
+<p>&sect; <span class="smcap">iii.</span> And so doctors wish a man
+not to be ill, or if he is ill to be ignorant of it, as is the case
+with all diseases of the soul. For neither those who are out of
+their minds, nor the licentious, nor the unjust think themselves
+faulty&mdash;some even think themselves perfect. For no one ever
+yet called a fever health, or consumption a good condition of body,
+or gout swift-footedness, or paleness a good colour; but many call
+anger manliness, and love friendship, and envy competition, <span
+class='pagenum'><a name="Page_144" id="Page_144">144</a></span>and
+cowardice prudence. Then again those that are ill in body send for
+doctors, for they are conscious of what they need to counteract
+their ailments; but those who are ill in mind avoid philosophers,
+for they think themselves excellent in the very matters in which
+they come short. And it is on this account that we maintain that
+ophthalmia is a lesser evil than madness, and gout than frenzy. For
+the person ill in body is aware of it and calls loudly for the
+doctor, and when he comes allows him to anoint his eye, to open a
+vein, or to plaster up his head; but you hear mad Agave in her
+frenzy not knowing her dearest ones, but crying out, "We bring from
+the mountain to the halls a young stag recently torn limb from
+limb, a fortunate capture."<a name="FNanchor_317_317" id=
+"FNanchor_317_317"></a><a href="#Footnote_317_317" class=
+"fnanchor">317</a> Again he who is ill in body straightway gives up
+and goes to bed and remains there quietly till he is well, and if
+he toss and tumble about a little when the fit is on him, any of
+the people who are by saying to him,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i15">"Gently,</span> <span class=
+"i0">Stay in the bed, poor wretch, and take your ease,"<a name=
+"FNanchor_318_318" id="FNanchor_318_318"></a><a href=
+"#Footnote_318_318" class="fnanchor">318</a></span></div>
+</div>
+
+<p>restrain him and check him. But those who suffer from a diseased
+brain are then most active and least at rest, for impulses bring
+about action, and the passions are vehement impulses. And so they
+do not let the mind rest, but when the man most requires quiet and
+silence and retirement, then is he dragged into the open air, and
+becomes the victim of anger, contentiousness, lust, and grief, and
+is compelled to do and say many lawless things unsuitable to the
+occasion.</p>
+
+<p>&sect; <span class="smcap">iv.</span> As therefore the storm
+which prevents one's putting into harbour is more dangerous than
+the storm which will not let one sail, so those storms of the soul
+are more formidable which do not allow a man to take in sail, or to
+calm his reason when it is disturbed, but without a pilot and
+without ballast, in perplexity and uncertainty through contrary and
+confusing courses, he rushes headlong and falls into woeful
+shipwreck, and shatters his life. So that <span class='pagenum'><a
+name="Page_145" id="Page_145">145</a></span>from these points of
+view it is worse to be diseased in mind than body, for the latter
+only suffer, but the former do ill as well as suffer ill. But why
+need I speak of our various passions? The very times bring them to
+our mind. Do you see yon great and promiscuous crowd jostling
+against one another and surging round the rostrum and forum? They
+have not assembled here to sacrifice to their country's gods, nor
+to share in one another's rites; they are not bringing to
+Ascr&aelig;an Zeus the firstfruits of Lydian produce,<a name=
+"FNanchor_319_319" id="FNanchor_319_319"></a><a href=
+"#Footnote_319_319" class="fnanchor">319</a> nor are they
+celebrating in honour of Dionysus the Bacchic orgies on festival
+nights with common revellings; but a mighty plague stirring up Asia
+in annual cycles drives them here for litigation and suits at law
+at stated times: and the mass of business, like the confluence of
+mighty rivers, has inundated one forum, and festers and teems with
+ruiners and ruined. What fevers, what agues, do not these things
+cause? What obstructions, what irruptions of blood into the
+air-vessels, what distemperature of heat, what overflow of humours,
+do not result? If you examine every suit at law, as if it were a
+person, as to where it originated, where it came from, you will
+find that one was produced by obstinate temper, another by frantic
+love of strife, a third by some sordid desire.<a name=
+"FNanchor_320_320" id="FNanchor_320_320"></a><a href=
+"#Footnote_320_320" class="fnanchor">320</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_312_312" id="Footnote_312_312"></a><a href=
+"#FNanchor_312_312"><span class="label">312</span></a> Homer,
+"Iliad," xvii. 446, 447.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_313_313" id="Footnote_313_313"></a><a href=
+"#FNanchor_313_313"><span class="label">313</span></a> See the
+Fable &#7944;&lambda;&#8061;&pi;&eta;&xi; &kappa;&alpha;&iota;
+&Pi;&#8048;&rho;&delta;&alpha;&lambda;&iota;&sigmaf;. No. 42, Ed.
+Halme.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_314_314" id="Footnote_314_314"></a><a href=
+"#FNanchor_314_314"><span class="label">314</span></a> Reading with
+Wyttenbach,
+&#8032;&chi;&rho;&iota;&#8049;&sigma;&epsilon;&sigma;&iota;
+&kappa;&alpha;&iota;
+&#7952;&rho;&upsilon;&theta;&#8053;&mu;&alpha;&sigma;&iota;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_315_315" id="Footnote_315_315"></a><a href=
+"#FNanchor_315_315"><span class="label">315</span></a> Forte
+&#7940;&gamma;&nu;&omicron;&iota;&alpha;&nu;."&mdash;<i>Wyttenbach</i>.
+The ordinary reading is
+&#7938;&nu;&omicron;&iota;&alpha;&nu;. "E c&oelig;lo
+descendit &gamma;&nu;&#8182;&theta;&iota;
+&sigma;&epsilon;&alpha;&upsilon;&tau;&#8057;&nu;," says Juvenal
+truly, xi. 27.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_316_316" id="Footnote_316_316"></a><a href=
+"#FNanchor_316_316"><span class="label">316</span></a> Compare the
+image in Shakspere, "Hamlet," A. iii. Sc. I. 165, 166.</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Now see that noble and most
+sovereign reason,</span> <span class="i0">Like sweet bells jangled,
+out of tune and harsh."</span></div>
+</div>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_317_317" id="Footnote_317_317"></a><a href=
+"#FNanchor_317_317"><span class="label">317</span></a> Euripides,
+"Bacch&aelig;," 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.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_318_318" id="Footnote_318_318"></a><a href=
+"#FNanchor_318_318"><span class="label">318</span></a> Euripides,
+"Orestes," 258.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_319_319" id="Footnote_319_319"></a><a href=
+"#FNanchor_319_319"><span class="label">319</span></a>
+"<i>Aurum</i> puta. Pactolus enim aurum fert. Videtur dictio e
+Pindaro desumta esse."&mdash;<i>Reiske</i>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_320_320" id="Footnote_320_320"></a><a href=
+"#FNanchor_320_320"><span class="label">320</span></a> "Libellus
+hic fine carere videtur. Quare autem opusculum hoc Plutarcho
+indignum atque suppositum visum Xylandro fuerit, non
+intelligo."&mdash;<i>Reiske</i>.</p>
+</div>
+
+<hr style="width: 65%;" />
+<h3><a name="Page_145a" id="Page_145a">ON ABUNDANCE OF
+FRIENDS.</a></h3>
+
+<p>&sect; <span class="smcap">i.</span> Menon the Thessalian, who
+thought he was a perfect adept in discourse, and, to borrow the
+language of Empedocles, "had attained the heights of wisdom," was
+asked by Socrates, what virtue was, and upon his answering quickly
+and glibly, that virtue was a different thing in boy and old man,
+and in man and woman, and in magistrate and private person, and in
+master and servant, "Capital," said Socrates, "you were asked about one virtue, but you
+<span class='pagenum'><a name="Page_146" id="Page_146">146</a></span>have raised up a whole swarm of them,"<a
+name="FNanchor_321_321" id="FNanchor_321_321"></a><a href=
+"#Footnote_321_321" class="fnanchor">321</a> conjecturing not amiss
+that the man named many because he knew not one. Might not someone
+jeer at us in the same way, as being afraid, when we have not yet
+one firm friendship, that we shall without knowing it fall upon an
+abundance of friends? It is very much the same as if a man maimed
+and blind should be afraid of becoming hundred-handed like Briareus
+or all eyes like Argus. And yet we wonderfully praise the young man
+in Menander, who said that he thought anyone wonderfully good, if
+he had even the shadow of a friend.<a name="FNanchor_322_322" id=
+"FNanchor_322_322"></a><a href="#Footnote_322_322" class=
+"fnanchor">322</a></p>
+
+<p><a name="Page_146a" id="Page_146a" />&sect; <span class=
+"smcap">ii.</span> But among many other things what stands chiefly
+in the way of getting a friend is the desire for many friends, like
+a licentious woman who, through giving her favours
+indiscriminately, cannot retain her old lovers, who are neglected
+and drop off;<a name="FNanchor_323_323" id=
+"FNanchor_323_323"></a><a href="#Footnote_323_323" class=
+"fnanchor">323</a> or rather like the foster-child of Hypsipyle,
+"sitting in the meadow and plucking flower after flower, snatching
+at each prize with gladsome heart, insatiable in its childish
+delight,"<a name="FNanchor_324_324" id="FNanchor_324_324"></a><a
+href="#Footnote_324_324" class="fnanchor">324</a> so in the case of
+each of us, owing to our love of novelty and fickleness, the recent
+flower ever attracts, and makes us inconstant, frequently laying
+the foundations of many friendships and intimacies that come to
+nothing, neglecting in love of what we eagerly pursue what we have
+already possession of. To begin therefore with the domestic
+hearth,<a name="FNanchor_325_325" id="FNanchor_325_325"></a><a
+href="#Footnote_325_325" class="fnanchor">325</a> as the saying is,
+with the traditions of life that time has handed down to us about
+constant friends, let us take the witness and counsel of antiquity,
+according to which friendships go in pairs, as in the cases of
+Theseus and Pirithous, Achilles and Patroclus, Orestes and Pylades,
+Phintias and Damon, Epaminondas and Pelopidas. For friendship is a
+creature that goes in pairs, and is not gregarious, or crow-like,<a
+name="FNanchor_326_326" id="FNanchor_326_326"></a><a href=
+"#Footnote_326_326" class="fnanchor">326</a> and to think a <span
+class='pagenum'><a name="Page_147" id=
+"Page_147">147</a></span>friend a second self, and to call him
+companion as it were second one,<a name="FNanchor_327_327" id=
+"FNanchor_327_327"></a><a href="#Footnote_327_327" class=
+"fnanchor">327</a> shows that friendship is a dual relation. For we
+can get neither many slaves nor many friends at small expense. What
+then is the purchase-money of friendship? Benevolence and
+complaisance conjoined with virtue, and yet nature has nothing more
+rare than these. And so to love or be loved very much cannot find
+place with many persons; for as rivers that have many channels and
+cuttings have a weak and thin stream, so excessive love in the soul
+if divided out among many is weakened. Thus love for their young is
+most strongly implanted in those that bear only one, as Homer calls
+a beloved son "the only one, the child of old age,"<a name=
+"FNanchor_328_328" id="FNanchor_328_328"></a><a href=
+"#Footnote_328_328" class="fnanchor">328</a> that is, when the
+parents neither have nor are likely to have another child.</p>
+
+<p>&sect; <span class="smcap">iii.</span> Not that we insist on
+only one friend, but among the rest there should be one eminently
+so, like a child of old age, who according to that well-known
+proverb has eaten a bushel of salt with one,<a name=
+"FNanchor_329_329" id="FNanchor_329_329"></a><a href=
+"#Footnote_329_329" class="fnanchor">329</a> not as nowadays many
+so-called friends contract friendship from drinking together once,
+or playing at ball together, or playing together with dice, or
+passing the night together at some inn, or meeting at the
+wrestling-school or in the market. And in the houses of rich and
+leading men people congratulate them on their many friends, when
+they see the large and bustling crowd of visitors and handshakers
+and retainers: and yet they see more flies in their kitchens, and
+as the flies only come for the dainties, so they only dance
+attendance for what they can get. And since true friendship has
+three main requirements, virtue, as a thing good; and familiarity,
+as a thing pleasant; and use, as a thing serviceable; for we ought
+to choose a friend with judgement, and rejoice in his company, and
+make use of him in need; and all these things are prejudicial to
+abundance of friends, especially judgement, which is the most
+important point; we must first consider, if it is impossible in a
+short time to test dancers who are to form a chorus, or rowers who
+are to pull together, or slaves who are to act as stewards of
+estates, <span class='pagenum'><a name="Page_148" id=
+"Page_148">148</a></span>or as tutors of one's sons, far more
+difficult is it to meet with many friends who will take off their
+coats to aid you in every fortune, each of whom "offers his
+services to you in prosperity, and does not object to share your
+adversity." For neither does a ship encounter so many storms at
+sea, nor do they fortify places with walls, or harbours with
+defences and earthworks, in the expectation of so many and great
+dangers, as friendship tested well and soundly promises defence and
+refuge from. But if friends slip in without being tested, like
+money proved to be bad,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Those who shall lose such
+friends may well be glad,</span> <span class="i0">And those who
+have such pray that they may lose them."<a name="FNanchor_330_330"
+id="FNanchor_330_330"></a><a href="#Footnote_330_330" class=
+"fnanchor">330</a></span></div>
+</div>
+
+<p>Yet is it difficult and by no means easy to avoid and bring to a
+close an unpleasant friendship: as in the case of food which is
+injurious and harmful, we cannot retain it on the stomach without
+damage and hurt, nor can we expel it as it was taken into the
+mouth, but only in a putrid mixed up and changed form, so a bad
+friend is troublesome both to others and himself if retained, and
+if he be got rid of forcibly it is with hostility and hatred, and
+like the voiding of bile.</p>
+
+<p>&sect; <span class="smcap">iv.</span> We ought not, therefore,
+lightly to welcome or strike up an intimate friendship with any
+chance comers, or love those who attach themselves to us, but
+attach ourselves to those who are worthy of our friendship. For
+what is easily got is not always desirable: and we pass over and
+trample upon heather and brambles that stick to us<a name=
+"FNanchor_331_331" id="FNanchor_331_331"></a><a href=
+"#Footnote_331_331" class="fnanchor">331</a> on our road to the
+olive and vine: so also is it good not always to make a friend of
+the person who is expert in twining himself around us, but after
+testing them to attach ourselves to those who are worthy of our
+affection and likely to be serviceable to us.</p>
+
+<p>&sect; <span class="smcap">v.</span> As therefore Zeuxis, when
+some people accused him of painting slowly, replied, "I admit that
+I do, but then I paint to last," so ought we to test for a long
+time the friendship and intimacy that we take up and mean to <span
+class='pagenum'><a name="Page_149" id=
+"Page_149">149</a></span>keep. Is it not easy then to put to the
+test many friends, and to associate with many friends at the same
+time, or is this impossible? For intimacy is the full enjoyment of
+friendship, and most pleasant is companying with and spending the
+day with a friend. "Never again shall we alive, apart from dear
+friends, sit and take counsel alone together."<a name=
+"FNanchor_332_332" id="FNanchor_332_332"></a><a href=
+"#Footnote_332_332" class="fnanchor">332</a> And Menelaus said
+about Odysseus, "Nor did anything ever divide or separate us, who
+loved and delighted in one another, till death's black cloud
+overshadowed us."<a name="FNanchor_333_333" id=
+"FNanchor_333_333"></a><a href="#Footnote_333_333" class=
+"fnanchor">333</a> The contrary effect seems to be produced by
+abundance of friends. For the friendship of a pair of friends draws
+them together and puts them together and holds them together, and
+is heightened by intercourse and kindliness, "as when the juice of
+the fig curdles and binds the white milk,"<a name=
+"FNanchor_334_334" id="FNanchor_334_334"></a><a href=
+"#Footnote_334_334" class="fnanchor">334</a> as Empedocles says,
+such unity and complete union will such a friendship produce.
+Whereas having many friends puts people apart and severs and
+disunites them, by transferring and shifting the tie of friendship
+too frequently, and does not admit of a mixture and welding of
+goodwill by the diffusing and compacting of intimacy. And this
+causes at once an inequality and difficulty in respect of acts of
+kindness, for the uses of friendship become inoperative by being
+dispersed over too wide an area. "One man is acted upon by his
+character, another by his reflection."<a name="FNanchor_335_335"
+id="FNanchor_335_335"></a><a href="#Footnote_335_335" class=
+"fnanchor">335</a> For neither do our natures and impulses always
+incline in the same directions, nor are our fortunes in life
+identical, for opportunities of action are, like the winds,
+favourable to some, unfavourable to others.</p>
+
+<p><a name="Page_149a" id="Page_149a"></a>&sect; <span class=
+"smcap">vi.</span> Moreover, if all our friends want to do the same
+things at the same time, it will be difficult to satisfy them all,
+whether they desire to deliberate, or to act in state affairs, or
+wish for office, or are going to entertain guests. If again at the
+same time they chance to be engaged in different occupations and
+interests and ask you all together, one who is going on a voyage
+that you will sail with him, another who is going to law that you
+will be his advocate, another who is going to try a case that you
+will try it with him, another who is selling or buying that you
+will go into <span class='pagenum'><a name="Page_150" id=
+"Page_150">150</a></span>partnership with him, another who is going
+to marry that you will join him in the sacrifice, another who is
+going to bury a relation that you will be one of the mourners,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"The town is full of incense,
+and at once</span> <span class="i0">Resounds with triumph-songs and
+bitter wailing,"<a name="FNanchor_336_336" id=
+"FNanchor_336_336"></a><a href="#Footnote_336_336" class=
+"fnanchor">336</a></span></div>
+</div>
+
+<p>that is the fruit of many friends; to oblige all is impossible,
+to oblige none is absurd, and to help one and offend many is
+grievous.</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"No lover ever yet fancied
+neglect."<a name="FNanchor_337_337" id="FNanchor_337_337"></a><a
+href="#Footnote_337_337" class="fnanchor">337</a></span></div>
+</div>
+
+<p>And yet people bear patiently and without anger the carelessness
+and neglect of friends, if they get from them such excuses as "I
+forgot," "I did it unwittingly." But he who says, "I did not assist
+you in your lawsuit, for I was assisting another friend," or "I did
+not visit you when you had your fever, for I was helping so-and-so
+who was entertaining his friends," excusing himself for his
+inattention to one by his attention to another, so far from making
+the offence less, even adds jealousy to his neglect. But most
+people in friendship regard only, it seems, what can be got out of
+it, overlooking what will be asked in return, and not remembering
+that he, who has had many of his own requests granted, must oblige
+others in turn by granting their requests. And as Briareus with his
+hundred hands had to feed fifty stomachs, and was therefore no
+better provided than we are, who with two hands have to supply the
+necessities of only one belly, so in having many friends<a name=
+"FNanchor_338_338" id="FNanchor_338_338"></a><a href=
+"#Footnote_338_338" class="fnanchor">338</a> one has to do many
+services for them, one has to share in their anxiety, and to toil
+and moil with them. For we must not listen to Euripides when he
+says, "mortals ought to join in moderate friendships for one
+another, and not love with all their heart, that the spell may be
+soon broken, and the friendship may either be ended or become
+closer at will,"<a name="FNanchor_339_339" id=
+"FNanchor_339_339"></a><a href="#Footnote_339_339" class=
+"fnanchor">339</a> that so it may be adjusted to our requirements,
+like the sail of a ship that we can either slacken or haul <span
+class='pagenum'><a name="Page_151" id=
+"Page_151">151</a></span>tight. But let us transfer, Euripides,
+these lines of yours to enmities, and bid people make their
+animosities moderate, and not hate with all their heart, that their
+hatred, and wrath, and querulousness, and suspicions, may be easily
+broken. Recommend rather for our consideration that saying of
+Pythagoras, "Do not give many your right hand,"<a name=
+"FNanchor_340_340" id="FNanchor_340_340"></a><a href=
+"#Footnote_340_340" class="fnanchor">340</a> that is, do not make
+many friends, do not go in for a common and vulgar friendship,
+which is sure to cause anyone much trouble; for its sharing in
+others' anxieties and griefs and labours and dangers is quite
+intolerable to free and noble natures. And that was a true saying
+of the wise Chilo<a name="FNanchor_341_341" id=
+"FNanchor_341_341"></a><a href="#Footnote_341_341" class=
+"fnanchor">341</a> to one who told him he had no enemy, "Neither,"
+said he, "do you seem to me to have a friend." For enmities
+inevitably accompany and are involved in friendships.</p>
+
+<p>&sect; <span class="smcap">vii.</span> It is impossible I say
+not to share with a friend in his injuries and disgraces and
+enmities, for enemies at once suspect and hate the friend of their
+enemies, and even friends are often envious and jealous and carp at
+him. As then the oracle given to Timesias about his colony foretold
+him, "that his swarm of bees would soon be followed by a swarm of
+wasps," so those that seek a swarm of friends have sometimes
+lighted unawares on a wasp's-nest of enemies. And the remembrance
+of wrongs done by an enemy and the kindness of a friend do not
+weigh in the same balance. See how Alexander treated the friends
+and intimates of Philotas and Parmenio, how Dionysius treated those
+of Dion, Nero those of Plautus, Tiberius those of Sejanus,
+torturing and putting them to death. For as neither the gold nor
+rich robes of Creon's daughter<a name="FNanchor_342_342" id=
+"FNanchor_342_342"></a><a href="#Footnote_342_342" class=
+"fnanchor">342</a> availed her or her sire, but the flame that
+burst out suddenly involved him in the same fate as herself, as he
+ran up to embrace her and rescue her, so some friends, though they
+have had no enjoyment out of their friends' prosperity, are
+involved in their misfortunes. And this is especially the case with
+philosophers and kind people, as Theseus, when his friend Pirithous
+was punished and im<span class='pagenum'><a name="Page_152" id=
+"Page_152">152</a></span>prisoned, "was also bound in fetters not
+of brass."<a name="FNanchor_343_343" id="FNanchor_343_343"></a><a
+href="#Footnote_343_343" class="fnanchor">343</a> And Thucydides
+tells us that during the plague at Athens those that most displayed
+their virtue perished with their friends that were ill, for they
+neglected their own lives in going to visit them.<a name=
+"FNanchor_344_344" id="FNanchor_344_344"></a><a href=
+"#Footnote_344_344" class="fnanchor">344</a></p>
+
+<p>&sect; <span class="smcap">viii.</span> We ought not therefore
+to be too lavish with our virtue, binding it together and
+implicating it in various people's fortunes, but we ought to
+preserve our friendship for those who are worthy of it, and are
+capable of reciprocating it. For this is indeed the greatest
+argument against many friends that friendship is originated by
+similarity. For seeing that even the brutes can hardly be forced to
+mix with those that are unlike themselves, but crouch down, and
+show their dislike, and run away, while they mix freely with those
+that are akin to them and have a similar nature, and gently and
+gladly make friends with one another then, how is it possible that
+there should be friendship between people differing in characters
+and temperaments and ideas of life? For harmony on the harp or lyre
+is attained by notes in unison and not in unison, sharp and flat
+somehow or other producing concord, but in the harmony of
+friendship there must be no unlike, or uneven, or unequal element,
+but from all alike must come agreement in opinions and wishes and
+feeling, as if one soul were put into several bodies.</p>
+
+<p><a name="Page_152a" id="Page_152a" />&sect; <span class=
+"smcap">ix.</span> What man then is so industrious, so changeable,
+and so versatile, as to be able to make himself like and adapt
+himself to many different persons, and not to laugh at the advice
+of Theognis, "Imitate the ingenuity of the polypus, that takes the
+colour of whatever stone it sticks to."<a name="FNanchor_345_345"
+id="FNanchor_345_345"></a><a href="#Footnote_345_345" class=
+"fnanchor">345</a> And yet the changes in the polypus do not go
+deep but are only on the surface, which, from its thickness or
+thinness takes the impression of everything that approaches it,
+whereas friends endeavour to be like one another in character, and
+feeling, and language, and pursuits, and disposition. It requires a
+not very fortunate or very good Proteus,<a name="FNanchor_346_346"
+id="FNanchor_346_346"></a><a href="#Footnote_346_346" class=
+"fnanchor">346</a> able by jugglery to assume various forms, to be
+<span class='pagenum'><a name="Page_153" id=
+"Page_153">153</a></span>frequently at the same time a student with
+the learned, and ready to try a fall with wrestlers, or to go a
+hunting with people fond of the chase, or to get drunk with
+tipplers, or to go a canvassing with politicians, having no fixed
+character of his own.<a name="FNanchor_347_347" id=
+"FNanchor_347_347"></a><a href="#Footnote_347_347" class=
+"fnanchor">347</a> And as the natural philosophers say of unformed
+and colourless matter when subjected to external change, that it is
+now fire, now water, now air, now solid earth, so the soul suitable
+for many friendships must be impressionable, and versatile, and
+pliant, and changeable. But friendship requires a steady constant
+and unchangeable character, a person that is uniform in his
+intimacy. And so a constant friend is a thing rare and hard to
+find.</p>
+
+<div class="footnote">
+<p><a name="Footnote_321_321" id="Footnote_321_321"></a><a href=
+"#FNanchor_321_321"><span class="label">321</span></a> Plato,
+"Men." p. 71 E.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_322_322" id="Footnote_322_322"></a><a href=
+"#FNanchor_322_322"><span class="label">322</span></a> Quoted more
+fully by our author, "De Fraterno Amore," &sect; iii.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_323_323" id="Footnote_323_323"></a><a href=
+"#FNanchor_323_323"><span class="label">323</span></a> "Eadem
+comparatione utitur Lucianus in Toxari T. ii. p. 351:
+&#8005;&sigma;&tau;&iota;&sigmaf; &#7938;&nu;
+&pi;&omicron;&lambda;&#8059;&phi;&iota;&lambda;&omicron;&sigmaf;
+&#8087; &#8005;&mu;&omicron;&iota;&omicron;&sigmaf;
+&#7969;&mu;&#8150;&nu; &delta;&omicron;&kappa;&epsilon;&#8150;
+&tau;&alpha;&#8150;&sigmaf;
+&#954;&#959;&#953;&#957;&#945;&#8150;&sigmaf;
+&tau;&alpha;&#8059;&tau;&alpha;&iota;&sigmaf; &kappa;&alpha;&#8054;
+&mu;&omicron;&iota;&chi;&epsilon;&upsilon;&omicron;&mu;&#8051;&nu;&alpha;&iota;&sigmaf;
+&gamma;&upsilon;&nu;&alpha;&iota;&xi;&#8055;&#903;
+&kappa;&alpha;&iota;
+&omicron;&#7984;&#8057;&mu;&epsilon;&theta;&#8125;
+&#959;&#8016;&#954;&#949;&#952;&#8125;
+&#8001;&mu;&omicron;&#8055;&omega;&sigmaf;
+&#7984;&sigma;&chi;&upsilon;&rho;&#8048;&nu; &tau;&#8052;&nu;
+&phi;&iota;&lambda;&#8055;&alpha;&nu;
+&alpha;&#8016;&tau;&omicron;&#8166;
+&epsilon;&#7991;&nu;&alpha;&iota; &pi;&rho;&#8056;&sigmaf;
+&pi;&omicron;&lambda;&lambda;&#8048;&sigmaf;
+&epsilon;&#8016;&nu;&omicron;&#8055;&alpha;&sigmaf;
+&delta;&iota;&alpha;&iota;&rho;&epsilon;&theta;&epsilon;&#8150;&sigma;&alpha;&nu;."&mdash;<i>
+Wyttenbach</i>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_324_324" id="Footnote_324_324"></a><a href=
+"#FNanchor_324_324"><span class="label">324</span></a> From the
+"Hypsipyle" of Euripides.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_325_325" id="Footnote_325_325"></a><a href=
+"#FNanchor_325_325"><span class="label">325</span></a> A well-known
+proverb for beginning at the beginning. Aristophanes,
+"Vesp&aelig;." 846; Plato, "Euthryphro," 3 A; Strabo, 9.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_326_326" id="Footnote_326_326"></a><a href=
+"#FNanchor_326_326"><span class="label">326</span></a> An allusion
+to the well-known proverb,
+&kappa;&omicron;&lambda;&omicron;&iota;&#8056;&sigmaf;
+&pi;&omicron;&tau;&iota;
+&kappa;&omicron;&lambda;&omicron;&iota;&#8057;&nu;. See Erasmus,
+"Adagia," p. 1644.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_327_327" id="Footnote_327_327"></a><a href=
+"#FNanchor_327_327"><span class="label">327</span></a> The
+paronomasia is on &#7953;&tau;&alpha;&#8150;&rho;&omicron;&sigmaf;,
+&#7957;&tau;&epsilon;&rho;&omicron;&sigmaf;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_328_328" id="Footnote_328_328"></a><a href=
+"#FNanchor_328_328"><span class="label">328</span></a> "Iliad," ix.
+482; "Odyssey," xvi. 19.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_329_329" id="Footnote_329_329"></a><a href=
+"#FNanchor_329_329"><span class="label">329</span></a> Cf. Cicero,
+"De Amicitia," xix.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_330_330" id="Footnote_330_330"></a><a href=
+"#FNanchor_330_330"><span class="label">330</span></a> Sophocles,
+Fragm. 741. Quoted again by our author, "On Love," &sect;
+xxiii.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_331_331" id="Footnote_331_331"></a><a href=
+"#FNanchor_331_331"><span class="label">331</span></a> 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."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_332_332" id="Footnote_332_332"></a><a href=
+"#FNanchor_332_332"><span class="label">332</span></a> "Iliad,"
+xxiii. 77, 78.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_333_333" id="Footnote_333_333"></a><a href=
+"#FNanchor_333_333"><span class="label">333</span></a> "Odyssey,"
+iv. 178-180.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_334_334" id="Footnote_334_334"></a><a href=
+"#FNanchor_334_334"><span class="label">334</span></a> "Iliad," v.
+902, altered somewhat.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_335_335" id="Footnote_335_335"></a><a href=
+"#FNanchor_335_335"><span class="label">335</span></a> Bergk. p.
+1344<sup>3</sup>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_336_336" id="Footnote_336_336"></a><a href=
+"#FNanchor_336_336"><span class="label">336</span></a> Sophocles,
+"&OElig;dipus Tyrannus," 4, 5. Quoted again "On Moral Virtue,"
+&sect; vi.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_337_337" id="Footnote_337_337"></a><a href=
+"#FNanchor_337_337"><span class="label">337</span></a> A line from
+Menander. Quoted again "De Fraterno Amore," &sect; xx.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_338_338" id="Footnote_338_338"></a><a href=
+"#FNanchor_338_338"><span class="label">338</span></a> Reading with
+Halm and Hercher &#7952;&nu; &tau;&#8183;
+&pi;&omicron;&lambda;&lambda;&omicron;&#8150;&sigmaf;
+&phi;&iota;&lambda;&omicron;&#8150;&sigmaf;
+&chi;&rho;&#8134;&sigma;&theta;&alpha;&iota;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_339_339" id="Footnote_339_339"></a><a href=
+"#FNanchor_339_339"><span class="label">339</span></a> Euripides,
+"Hippolytus," 253-257, where Dindorf and Hercher agree in the
+reading.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_340_340" id="Footnote_340_340"></a><a href=
+"#FNanchor_340_340"><span class="label">340</span></a> Compare "On
+Education," &sect; xvii.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_341_341" id="Footnote_341_341"></a><a href=
+"#FNanchor_341_341"><span class="label">341</span></a> Chilo was
+one of the Seven Wise Men. See Pausanias, iii. 16; X. 24.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_342_342" id="Footnote_342_342"></a><a href=
+"#FNanchor_342_342"><span class="label">342</span></a> For the
+circumstances see Euripides, "Medea," 1136 sq.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_343_343" id="Footnote_343_343"></a><a href=
+"#FNanchor_343_343"><span class="label">343</span></a> For the
+friendship of Theseus and Pirithous, see Pausanias, i. 17; x. 29.
+The line is from Euripides, "Pirithous," Fragm. 591. Cf. "On
+Shyness," &sect; x.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_344_344" id="Footnote_344_344"></a><a href=
+"#FNanchor_344_344"><span class="label">344</span></a> Thucydides,
+ii. 51.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_345_345" id="Footnote_345_345"></a><a href=
+"#FNanchor_345_345"><span class="label">345</span></a> Bergk. p.
+500<sup>3</sup>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_346_346" id="Footnote_346_346"></a><a href=
+"#FNanchor_346_346"><span class="label">346</span></a> 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?"</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_347_347" id="Footnote_347_347"></a><a href=
+"#FNanchor_347_347"><span class="label">347</span></a> Literally,
+"having no hearth of character," the hearth being an emblem of
+stability. Compare "How One may Discern a Flatterer from a Friend,"
+&sect; vii., where the same image is employed.</p>
+</div>
+
+<hr style="width: 65%;" />
+<h3><a name="Page_153a" id="Page_153a" />HOW ONE MAY DISCERN A
+FLATTERER FROM A FRIEND.</h3>
+
+<p>&sect; <span class="smcap">i.</span> Plato says,<a name=
+"FNanchor_348_348" id="FNanchor_348_348"></a><a href=
+"#Footnote_348_348" class="fnanchor">348</a> Antiochus Philopappus,
+that all men pardon the man who acknowledges that he is excessively
+fond of himself, but that there is among many other defects this
+very grave one in self-love, that by it a man becomes incapable of
+being a just and impartial judge about himself, for love is blind
+in regard to the loved object, unless a person has learnt and
+accustomed himself to honour and pursue what is noble rather than
+his own selfish interests. This gives a great field for the
+flatterer in friendship, who finds a wonderful base of operations
+in our self-love, which makes each person his own first and
+greatest flatterer, and easily admits a flatterer from without, who
+will be, so he thinks and hopes, both a witness and confirmer of
+his good opinion of himself. For he that lies open to the reproach
+of being fond of flatterers is very fond of himself, and owing to
+his <span class='pagenum'><a name="Page_154" id=
+"Page_154">154</a></span>goodwill to himself wishes to possess all
+good qualities, and thinks he actually does; the wish is not
+ridiculous, but the thought is misleading and requires a good deal
+of caution. And if truth is a divine thing, and, according to
+Plato,<a name="FNanchor_349_349" id="FNanchor_349_349"></a><a href=
+"#Footnote_349_349" class="fnanchor">349</a> the beginning of all
+good things both to the gods and men, the flatterer is likely to be
+an enemy to the gods, and especially to Apollo, for he always sets
+himself against that famous saying, "Know thyself,"<a name=
+"FNanchor_350_350" id="FNanchor_350_350"></a><a href=
+"#Footnote_350_350" class="fnanchor">350</a> implanting in
+everybody's mind self-deceit and ignorance of his own good or bad
+qualities, thus making his good points defective and imperfect, and
+his bad points altogether incorrigible.</p>
+
+<p>&sect; <span class="smcap">ii.</span> If however, as is the case
+with most other bad things, the flatterer attacked only or chiefly
+ignoble or worthless persons, the evil would not be so mischievous
+or so difficult to guard against. But since, as wood-worms breed
+most in soft and sweet wood, those whose characters are honourable
+and good and equitable encourage and support the flatterer
+most,&mdash;and moreover, as Simonides says, "rearing of horses
+does not go with the oil-flask,<a name="FNanchor_351_351" id=
+"FNanchor_351_351"></a><a href="#Footnote_351_351" class=
+"fnanchor">351</a> but with fruitful fields," so we see that
+flattery does not join itself to the poor, the obscure, or those
+without means, but is the snare and bane of great houses and
+estates, and often overturns kingdoms and principalities,&mdash;it
+is a matter of no small importance, needing much foresight, to
+examine the question, that so flattery may be easily detected, and
+neither injure nor discredit friendship. For just as lice leave
+dying persons, and abandon bodies when the blood on which they feed
+is drying up, so one never yet saw flatterers dancing attendance on
+dry and cold poverty, but they fasten on wealth and position and
+there get fat, but speedily decamp if reverses come. But we ought
+not to wait to experience that, which would be unprofitable, or
+rather injurious and dangerous. For not to find friends at a time
+when you want them is hard, as also not to be able to exchange an
+inconstant and bad friend for a constant and good one. For a friend
+should be like money tried before being re<span class='pagenum'><a
+name="Page_155" id="Page_155">155</a></span>quired, not found
+faulty in our need. For we ought not to have our wits about us only
+when the mischief is done, but we ought to try and prevent the
+flatterer doing any harm to us: for otherwise we shall be in the
+same plight as people who test deadly poisons by first tasting
+them, and kill or nearly kill themselves in the experiment. We do
+not praise such, nor again all those who, looking at their friend
+simply from the point of view of decorum and utility, think that
+they can detect all agreeable and pleasant companions as flatterers
+in the very act. For a friend ought not to be disagreeable or
+unpleasant, nor ought friendship to be a thing high and mighty with
+sourness and austerity, but even its decorous deportment ought to
+be attractive and winning,<a name="FNanchor_352_352" id=
+"FNanchor_352_352"></a><a href="#Footnote_352_352" class=
+"fnanchor">352</a> for by it</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"The Graces and Desire have
+pitched their tents,"<a name="FNanchor_353_353" id=
+"FNanchor_353_353"></a><a href="#Footnote_353_353" class=
+"fnanchor">353</a></span></div>
+</div>
+
+<p>and not only to a person in misfortune "is it sweet to look into
+the eyes of a friendly person," as Euripides<a name=
+"FNanchor_354_354" id="FNanchor_354_354"></a><a href=
+"#Footnote_354_354" class="fnanchor">354</a> says, but no less does
+it bring pleasure and charm in good fortune, than when it relieves
+the sorrows and difficulties of adversity. And as Evenus said "fire
+was the best sauce,"<a name="FNanchor_355_355" id=
+"FNanchor_355_355"></a><a href="#Footnote_355_355" class=
+"fnanchor">355</a> so the deity, mixing up friendship with life,
+has made everything bright and sweet and acceptable by its presence
+and the enjoyment it brings. How else indeed could the flatterer
+insinuate himself by the pleasure he gives, unless he knew that
+friendship admitted the pleasurable element? It would be impossible
+to say. But just as spurious and mock gold only imitates the
+brightness and glitter of real gold, so the flatterer seems to
+imitate the pleasantness and agreeableness of the real friend, and
+to exhibit himself ever merry and bright, contradicting and
+opposing nothing. We must not however on that account suspect all
+who <span class='pagenum'><a name="Page_156" id=
+"Page_156">156</a></span>praise as simple flatterers. For
+friendship requires praise as much as censure on the proper
+occasion. Indeed peevishness and querulousness are altogether alien
+to friendship and social life: but when goodwill bestows praise
+ungrudgingly and readily upon good actions, people endure also
+easily and without pain admonition and plainspeaking, believing and
+continuing to love the person who took such pleasure in praising,
+as if now he only blamed out of necessity.</p>
+
+<p>&sect; <span class="smcap">iii.</span> It is difficult then,
+someone may say, to distinguish between the flatterer and the
+friend, if they differ neither in the pleasure they give nor in the
+praise they bestow; for as to services and attentions you may often
+see friendship outstripped by flattery. Certainly it is so, I
+should reply, if we are trying to find the genuine flatterer who
+handles his craft with cleverness and art, but not if, like most
+people, we consider those persons flatterers who are called their
+own oil-flask-carriers and table-men, men who begin to talk, as one
+said, the moment their hands have been washed for dinner,<a name=
+"FNanchor_356_356" id="FNanchor_356_356"></a><a href=
+"#Footnote_356_356" class="fnanchor">356</a> whose servility,
+ribaldry, and want of all decency, is apparent at the first dish
+and glass. It did not of course require very much discrimination to
+detect Melanthius the parasite of Alexander of Pher&aelig; of
+flattery, who, to those who asked how Alexander was murdered,
+answered, "Through his side into my belly": or those who formed a
+circle round a wealthy table, "whom neither fire, nor sword, nor
+steel, would keep from running to a feast":<a name=
+"FNanchor_357_357" id="FNanchor_357_357"></a><a href=
+"#Footnote_357_357" class="fnanchor">357</a> or those female
+flatterers in Cyprus, who after they crossed over into Syria were
+nicknamed "step-ladders,"<a name="FNanchor_358_358" id=
+"FNanchor_358_358"></a><a href="#Footnote_358_358" class=
+"fnanchor">358</a> because they lay down and let the kings' wives
+use their bodies as steps to mount their carriages.</p>
+
+<p>&sect; <span class="smcap">iv.</span> What kind of flatterer
+then must we be on our guard against? The one who neither seems to
+be nor acknowledges himself to be one: whom you will not always
+find in the vicinity of your kitchen, who is not to be <span class=
+'pagenum'><a name="Page_157" id="Page_157">157</a></span>caught
+watching the dial to see how near it is to dinner-time,<a name=
+"FNanchor_359_359" id="FNanchor_359_359"></a><a href=
+"#Footnote_359_359" class="fnanchor">359</a> nor gets so drunk as
+to throw himself down anyhow, but one who is generally sober, and a
+busybody, and thinks he ought to have a hand in your affairs, and
+wishes to share in your secrets, and as to friendship plays rather
+a tragic than a satyric or comic part. For as Plato says, "it is
+the height of injustice to appear to be just when you are not
+really so,"<a name="FNanchor_360_360" id="FNanchor_360_360"></a><a
+href="#Footnote_360_360" class="fnanchor">360</a> so we must deem
+the most dangerous kind of flattery not the open but the secret,
+not the playful but the serious. For it throws suspicion even upon
+a genuine friendship, which we may often confound with it, if we
+are not careful. When Gobryas pursued one of the Magi into a dark
+room, and was on the ground wrestling with him, and Darius came up
+and was doubtful how he could kill one without killing both,
+Gobryas bade him thrust his sword boldly through both of them;<a
+name="FNanchor_361_361" id="FNanchor_361_361"></a><a href=
+"#Footnote_361_361" class="fnanchor">361</a> but we, since we give
+no assent to that saying, "Let friend perish so the enemy perish
+with him,"<a name="FNanchor_362_362" id="FNanchor_362_362"></a><a
+href="#Footnote_362_362" class="fnanchor">362</a> in our endeavour
+to distinguish the flatterer from the friend, seeing that their
+resemblances are so many, ought to take great care that we do not
+reject the good with the bad, nor in sparing what is beneficial
+fall in with what is injurious. For as wild grains mixed up with
+wheat, if very similar in size and appearance, are not easily kept
+apart, for if the sieve have small holes they don't pass through,
+and if large holes they pass with the corn, so flattery is not
+easily distinguished from friendship, being mixed up with it in
+feeling and emotion, habit and custom.</p>
+
+<p>&sect; <span class="smcap">v.</span> Because however friendship
+is the most pleasant of all things, and nothing more glads the
+heart of man, therefore the flatterer attracts by the pleasure he
+gives, pleasure being in fact his field. And because favours and
+good services accompany friendship, as the proverb says "a friend
+is more necessary than fire or water,"<a name="FNanchor_363_363"
+id="FNanchor_363_363"></a><a href="#Footnote_363_363" class=
+"fnanchor">363</a> therefore <span class='pagenum'><a name=
+"Page_158" id="Page_158">158</a></span>the flatterer volunteers all
+sorts of services, and strives to show himself on all occasions
+zealous and obliging and ready. And since friendship is mainly
+produced by a similarity of tastes and habits, and to have the same
+likes and dislikes first brings people together and unites them
+through sympathy,<a name="FNanchor_364_364" id=
+"FNanchor_364_364"></a><a href="#Footnote_364_364" class=
+"fnanchor">364</a> the flatterer observing this moulds himself like
+material and demeans himself accordingly, seeking completely to
+imitate and resemble those whom he desires to ingratiate himself
+with, being supple in change, and plausible in his imitations, so
+that one would say,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Achilles' son, O no, it is
+himself."<a name="FNanchor_365_365" id="FNanchor_365_365"></a><a
+href="#Footnote_365_365" class="fnanchor">365</a></span></div>
+</div>
+
+<p>But his cleverest trick is that, observing that freedom of
+speech, is both spoken of and reckoned as the peculiar and natural
+voice of friendship, while not speaking freely is considered
+unfriendly and disingenuous, he has not failed to imitate this
+trait of friendship also. But just as clever cooks infuse bitter
+sauces and sharp seasoning to prevent sweet things from cloying, so
+these flatterers do not use a genuine or serviceable freedom of
+speech, but merely a winking and tickling innuendo. He is therefore
+difficult to detect, like those creatures which naturally change
+their colour and take that of the material or place near them.<a
+name="FNanchor_366_366" id="FNanchor_366_366"></a><a href=
+"#Footnote_366_366" class="fnanchor">366</a> But since he deceives
+and conceals his true character by his imitations, it is our duty
+to unmask him and detect him by the differences between him and the
+true friend, and to show that he is, as Plato says, "tricked out in
+other people's colours and forms, from lack of any of his own."<a
+name="FNanchor_367_367" id="FNanchor_367_367"></a><a href=
+"#Footnote_367_367" class="fnanchor">367</a></p>
+
+<p>&sect; <span class="smcap">vi.</span> Let us examine the matter
+then from the beginning. I said that friendship originated in most
+cases from a similar disposition and nature, generally inclined to
+the same habits and morals, and rejoicing in the same pursuits,
+studies, and amusements, as the following lines testify: "To old
+man the voice of old man is sweetest, to boy that of boy, to woman
+is most acceptable that of woman, to the sick person that of sick
+person, while he that is overtaken <span class='pagenum'><a name=
+"Page_159" id="Page_159">159</a></span>by misfortune is a comforter
+to one in trouble." The flatterer knowing then that it is innate in
+us to delight in, and enjoy the company of, and to love, those who
+are like ourselves, attempts first to approach and get near a
+person in this direction, (as one tries to catch an animal in the
+pastures,) by the same pursuits and amusements and studies and
+modes of life quietly throwing out his bait, and disguising himself
+in false colours, till his victim give him an opportunity to catch
+him, and become tame and tractable at his touch. Then too he
+censures the things and modes of life and persons that he knows his
+victim dislikes, while he praises those he fancies immoderately,
+overdoing it indeed<a name="FNanchor_368_368" id=
+"FNanchor_368_368"></a><a href="#Footnote_368_368" class=
+"fnanchor">368</a> with his show of surprise and excessive
+admiration, making him more and more convinced that his likes and
+dislikes are the fruits of judgement and not of caprice.</p>
+
+<p>&sect; <span class="smcap">vii.</span> How then is the flatterer
+convicted, and by what differences is he detected, of being only a
+counterfeit, and not really like his victim? We must first then
+look at the even tenor and consistency of his principles, if he
+always delights in the same things, and always praises the same
+things, and directs and governs his life after one pattern, as
+becomes the noble lover of consistent friendship and familiarity.
+Such a person is a friend. But the flatterer having no fixed
+character of his own,<a name="FNanchor_369_369" id=
+"FNanchor_369_369"></a><a href="#Footnote_369_369" class=
+"fnanchor">369</a> and not seeking to lead the life suitable for
+him, but shaping and modelling himself after another's pattern, is
+neither simple nor uniform, but complex and unstable, assuming
+different appearances, like water poured from vessel to vessel,
+ever in a state of flux and accommodating himself entirely to the
+fashion of those who entertain him. The ape indeed, as it seems,
+attempting to imitate man, is caught imitating his movements and
+dancing like him, but the flatterer himself attracts and decoys
+other men, imitating not all alike, for with one he sings and
+dances, with another he wrestles and gets covered with the dust of
+the pal&aelig;stra, <span class='pagenum'><a name="Page_160" id=
+"Page_160">160</a></span>while he follows a third fond of hunting
+and the chase all but shouting out the words of Ph&aelig;dra,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"How I desire to halloo on the
+dogs,</span> <span class="i0">Chasing the dappled deer,"<a name=
+"FNanchor_370_370" id="FNanchor_370_370"></a><a href=
+"#Footnote_370_370" class="fnanchor">370</a></span></div>
+</div>
+
+<p>and yet he has really no interest in the chase, it is the hunter
+himself he sets the toils and snares for. And if the object of his
+pursuit is some young scholar and lover of learning, he is all for
+books then, his beard flows down to his feet,<a name=
+"FNanchor_371_371" id="FNanchor_371_371"></a><a href=
+"#Footnote_371_371" class="fnanchor">371</a> he's quite a sight
+with his threadbare cloak, has all the indifference of the Stoic,
+and speaks of nothing but the rectangles and triangles of Plato.
+But if any rich and careless fellow fond of drink come in his
+way,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Then wise Odysseus stript him
+of his rags,"<a name="FNanchor_372_372" id=
+"FNanchor_372_372"></a><a href="#Footnote_372_372" class=
+"fnanchor">372</a></span></div>
+</div>
+
+<p>his threadbare cloak is thrown aside, his beard is shorn off
+like a fruitless crop, he goes in for wine-coolers and tankards,
+and laughs loudly in the streets, and jeers at philosophers. As
+they say happened at Syracuse, when Plato went there, and Dionysius
+was seized with a furious passion for philosophy, and so great was
+the concourse of geometricians that they raised up quite a cloud of
+dust in the palace, but when Plato fell out of favour, and
+Dionysius gave up philosophy, and went back again headlong to wine
+and women and trifles and debauchery, then all the court was
+metamorphosed, as if they all had drunk of Circe's cup, for
+ignorance and oblivion and silliness reigned rampant. I am borne
+out in what I say by the behaviour of great flatterers and
+demagogues,<a name="FNanchor_373_373" id="FNanchor_373_373"></a><a
+href="#Footnote_373_373" class="fnanchor">373</a> the greatest of
+whom Alcibiades, a jeerer and horse-rearer at Athens, and living a
+gay and merry life, wore his hair closely shaven at
+Laced&aelig;mon, and washed in cold water, and attired himself in a
+threadbare cloak; while in Thrace he fought<a name=
+"FNanchor_374_374" id="FNanchor_374_374"></a><a href=
+"#Footnote_374_374" class="fnanchor">374</a> and drank; and at
+Tissaphernes' court lived delicately and luxuriously and in a
+pretentious style; and thus curried favour and was <span class=
+'pagenum'><a name="Page_161" id="Page_161">161</a></span>popular
+with everybody by imitating their habits and ways. Such was not the
+way however in which Epaminondas or Agesilaus acted, for though
+they associated with very many men and states and different modes
+of life, they maintained everywhere their usual demeanour, both in
+dress and diet and language and behaviour. So Plato<a name=
+"FNanchor_375_375" id="FNanchor_375_375"></a><a href=
+"#Footnote_375_375" class="fnanchor">375</a> at Syracuse was
+exactly the same man as in the Academy, the same with Dionysius as
+with Dion.</p>
+
+<p>&sect; <span class="smcap">viii.</span> As to the changes of the
+flatterer, which resemble those of the polypus,<a name=
+"FNanchor_376_376" id="FNanchor_376_376"></a><a href=
+"#Footnote_376_376" class="fnanchor">376</a> a man may most easily
+detect them by himself pretending to change about frequently, and
+by censuring the kind of life he used formerly to praise, and anon
+approving of the words actions and modes of life that he used to be
+displeased with. He will then see that the flatterer is never
+consistent or himself, never loving hating rejoicing grieving at
+his own initiative, but like a mirror, merely reflecting the image
+of other people's emotions and manners and feelings. Such a one
+will say, if you censure one of your friends to him, "You are slow
+in finding the fellow out, he never pleased me from the first." But
+if on the other hand you change your language and praise him, he
+will swear by Zeus that he rejoices at it, and is himself under
+obligations to the man, and believes in him. And if you talk of the
+necessity of changing your mode of life, of retiring from public
+life to a life of privacy and ease, he says, "We ought long ago to
+have got rid of uproar<a name="FNanchor_377_377" id=
+"FNanchor_377_377"></a><a href="#Footnote_377_377" class=
+"fnanchor">377</a> and envy." But if you think of returning again
+to public life, he chimes in, "Your sentiments do you honour:
+retirement from business is pleasant, but inglorious and mean." One
+ought to say at once to such a one, "'Stranger, quite different now
+you look to what you did before.'<a name="FNanchor_378_378" id=
+"FNanchor_378_378"></a><a href="#Footnote_378_378" class=
+"fnanchor">378</a> I do not need a friend to change his opinions
+with me and to assent to me in everything, my shadow will do that
+better, but I need one that will speak the truth and help me with
+his judgement." This is one way of detecting the flatterer.</p>
+
+<p><span class='pagenum'><a name="Page_162" id=
+"Page_162">162</a></span></p>
+
+<p>&sect; <span class="smcap">ix.</span> We must also observe
+another difference in the resemblance between the friend and
+flatterer. The true friend does not imitate you in everything, nor
+is he too keen to praise, but praises only what is excellent, for
+as Sophocles says,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"He is not born to share in
+hate but love,"<a name="FNanchor_379_379" id=
+"FNanchor_379_379"></a><a href="#Footnote_379_379" class=
+"fnanchor">379</a></span></div>
+</div>
+
+<p>yes, by Zeus, and he is born to share in doing what is right and
+in loving what is noble, and not to share in wrong-doing or
+misbehaviour, unless it be that, as a running of the eyes is
+catching, so through companionship and intimacy he may against his
+will contract by infection some vice or ill habit, as they say
+Plato's intimates imitated his stoop, Aristotle's his lisp, and
+king Alexander's his holding his head a little on one side, and
+rapidity of utterance in conversation,<a name="FNanchor_380_380"
+id="FNanchor_380_380"></a><a href="#Footnote_380_380" class=
+"fnanchor">380</a> for people mostly pick up unawares such traits
+of character. But the flatterer is exactly like the chameleon,<a
+name="FNanchor_381_381" id="FNanchor_381_381"></a><a href=
+"#Footnote_381_381" class="fnanchor">381</a> which takes every
+colour but white, and so he, though unable to imitate what is worth
+his while, leaves nothing that is bad unimitated. And just as poor
+painters unable to make a fine portrait from inefficiency in their
+craft, bring out the likeness by painting all the wrinkles, moles
+and scars, so the flatterer imitates his friend's intemperance,
+superstition, hot temper, sourness to domestics, suspicion of his
+friends and relations. For he is by nature inclined to what is
+worst, and thinks that imitation of what is bad is as far as
+possible removed from censure. For those are suspected who have
+noble aims in life, and seem to be vexed and disgusted at their
+friends' faults, for that injured and even ruined Dion with
+Dionysius, Samius with Philip, and Cleomenes with Ptolemy. But he
+that wishes to be and appear at the same time both agreeable and
+trustworthy pretends <span class='pagenum'><a name="Page_163" id=
+"Page_163">163</a></span>to rejoice more in what is bad, as being
+through excessive love for his friend not even offended at his
+vices, but as one with him in feeling and nature in all matters.
+And so they claim to share in involuntary and chance ailments, and
+pretend to have the same complaints, in flattery to those who
+suffer from any, as that their eyesight and sense of hearing are
+deficient, if their friends are somewhat blind or deaf, as the
+flatterers of Dionysius, who was rather short-sighted, jostled one
+another at a dinner party, and knocked the dishes off the table,
+<i>as if from defect of vision</i>.<a name="FNanchor_382_382" id=
+"FNanchor_382_382"></a><a href="#Footnote_382_382" class=
+"fnanchor">382</a> And some to make their cases more similar wind
+themselves in closer, and dive even into family secrets for
+parallels. For seeing that their friends are unfortunate in
+marriage, or suspicious about the behaviour of their sons or
+relations, they do not spare themselves, but make quite a Jeremiad
+about their own sons, or wife, or kinsfolk, or relations,
+proclaiming loudly their own family secrets. For similarity in
+situation makes people more sympathetic, and their friends having
+received as it were hostages by their confessions, entrust them in
+return with their secrets, and having once made confidants of them,
+dare not take back their confidence.<a name="FNanchor_383_383" id=
+"FNanchor_383_383"></a><a href="#Footnote_383_383" class=
+"fnanchor">383</a> I actually know of a man who turned his wife out
+of doors because his friend had put away his; but as he secretly
+visited her and sent messages to her, he was detected by his
+friend's wife noticing his conduct. So little did he know the
+nature of a flatterer that thought the following lines more
+applicable to a crab than a flatterer, "His whole body is belly,
+his eye is on everything, he is a creature creeping on his teeth,"
+for such is a true picture of the parasite, "friends of the
+frying-pan, hunting for a dinner," to borrow the language of
+Eupolis.</p>
+
+<p>&sect; <span class="smcap">x.</span> However let us put off all
+this to its proper place in the discourse. But let us not fail to
+notice the wiliness of the flatterer's imitation, in that, even if
+he imitates any good points in the person he flatters, he always
+takes care to give him the palm. Whereas among real friends there
+is no rivalry or jealousy of one another, but they are satisfied
+and contented alike whether they are equal or one of them <span
+class='pagenum'><a name="Page_164" id="Page_164">164</a></span>is
+superior. But the flatterer, ever remembering that he is to play
+second fiddle,<a name="FNanchor_384_384" id=
+"FNanchor_384_384"></a><a href="#Footnote_384_384" class=
+"fnanchor">384</a> makes his copy always fall a little short of the
+original, for he admits that he is everywhere outstripped and left
+behind, except in vice. For in that alone he claims pre-eminence,
+for if his friend is peevish, he says he is atrabilious; if his
+friend is superstitious, he says he is a fanatic; if his friend is
+in love, he says he is madly in love; if his friend laughs, he will
+say, "You laughed a little unseasonably, but I almost died of
+laughter." But in regard to any good points his action is quite the
+opposite. He says he can run quickly, but his friend flies; he says
+he can ride pretty well, but his friend is a Centaur on horseback.
+He says "I am not a bad poet, and don't write very bad lines,"</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"'But your sonorous verse is
+like Jove's thunder.'"</span></div>
+</div>
+
+<p>Thus he shows at once that his friend's aims in life are good,
+and that his friend has reached a height he cannot soar to. Such
+then are the differences in the resemblances between the flatterer
+and the friend.</p>
+
+<p>&sect; <span class="smcap">xi.</span> But since, as has been
+said before, to give pleasure is common to both, for the good man
+delights in his friends as much as the bad man in his flatterers,
+let us consider the difference between them here too. The
+difference lies in the different aim of each in giving pleasure.
+Look at it this way. There is no doubt a sweet smell in perfume. So
+there is also in medicine. But the difference is that while in
+perfume pleasure and nothing else is designed, in medicine either
+purging, or warming, or adding flesh to the system, is the primary
+object, and the sweet smell is only a secondary consideration.
+Again painters mix gay colours and dyes: there are also some drugs
+which are gay in appearance and not unpleasing in colour. What then
+is the difference between these? Manifestly we distinguish by the
+end each aims at. So too the social life of friends employs mirth
+to add a charm to some good and useful end,<a name=
+"FNanchor_385_385" id="FNanchor_385_385"></a><a href=
+"#Footnote_385_385" class="fnanchor">385</a> and sometimes makes
+joking and a good table and wine, aye, and even chaff and banter,
+the seasoning to <span class='pagenum'><a name="Page_165" id=
+"Page_165">165</a></span>noble and serious matters, as in the
+line,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Much they enjoyed talking to
+one another,"<a name="FNanchor_386_386" id=
+"FNanchor_386_386"></a><a href="#Footnote_386_386" class=
+"fnanchor">386</a></span></div>
+</div>
+
+<p>and again,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i9">"Never did ought else</span>
+<span class="i0">Disturb our love or joy in one another."<a name=
+"FNanchor_387_387" id="FNanchor_387_387"></a><a href=
+"#Footnote_387_387" class="fnanchor">387</a></span></div>
+</div>
+
+<p>But the flatterer's whole aim and end is to cook up and season
+his joke or word or action, so as to produce pleasure. And to speak
+concisely, the flatterer's object is to please in everything he
+does, whereas the true friend always does what is right, and so
+often gives pleasure, often pain, not wishing the latter, but not
+shunning it either, if he deems it best. For as the physician, if
+it be expedient, infuses saffron or spikenard, aye, or uses some
+soothing fomentation or feeds his patient up liberally, and
+sometimes orders castor,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Or poley,<a name=
+"FNanchor_388_388" id="FNanchor_388_388"></a><a href=
+"#Footnote_388_388" class="fnanchor">388</a> that so strong and
+foully smells,"</span></div>
+</div>
+
+<p>or pounds hellebore and compels him to drink it,&mdash;neither
+in the one case making unpleasantness, nor in the other
+pleasantness, his end and aim, but in both studying only the
+interest of his patient,&mdash;so the friend sometimes by praise
+and kindness, extolling him and gladdening his heart, leads him to
+what is noble, as Agamemnon,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Teucer, dear head, thou son
+of Telamon,</span> <span class="i0">Go on thus shooting, captain of
+thy men;"<a name="FNanchor_389_389" id="FNanchor_389_389"></a><a
+href="#Footnote_389_389" class="fnanchor">389</a></span></div>
+</div>
+
+<p>or Diomede,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"How could I e'er forget
+divine Odysseus?"<a name="FNanchor_390_390" id=
+"FNanchor_390_390"></a><a href="#Footnote_390_390" class=
+"fnanchor">390</a></span></div>
+</div>
+
+<p>But where on the other hand there is need of correction, then he
+rebukes with biting words and with the freedom worthy of a
+friend,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Zeus-cherished Menelaus, art
+thou mad,</span> <span class="i0">And in thy folly tak'st no heed
+of safety?"<a name="FNanchor_391_391" id="FNanchor_391_391"></a><a
+href="#Footnote_391_391" class="fnanchor">391</a></span></div>
+</div>
+
+<p>Sometimes also he joins action to word, as Menedemus sobered the
+profligate and disorderly son of his friend Asclepiades, by
+shutting him out of his house, and not speaking to him. And
+Arcesilaus forbade Bato his school, <span class='pagenum'><a name=
+"Page_166" id="Page_166">166</a></span>when he wrote a line in one
+of his plays against Cleanthes, and only got reconciled with him
+after he repented and made his peace with Cleanthes. For we ought
+to give our friend pain if it will benefit him, but not to the
+extent of breaking off our friendship; but just as we make use of
+some biting medicine, that will save and preserve the life of the
+patient. And so the friend, like a musician, in bringing about an
+improvement to what is good and expedient, sometimes slackens the
+chords, sometimes tightens them, and is often pleasant, but always
+useful. But the flatterer, always harping on one note, and
+accustomed to play his accompaniment only with a view to please and
+to ingratiate himself, knows not how either to oppose in deed, or
+give pain in word, but complies only with every wish, ever chiming
+in with and echoing the sentiments of his patron. As then Xenophon
+says Agesilaus took pleasure in being praised by those who would
+also censure him,<a name="FNanchor_392_392" id=
+"FNanchor_392_392"></a><a href="#Footnote_392_392" class=
+"fnanchor">392</a> so ought we to think that to please and gratify
+us is friendly in the person who can also give us pain and oppose
+us, but to feel suspicion at an intercourse which is merely for
+pleasure and gratification, and never pungent, aye and by Zeus to
+have ready that saying of the Laced&aelig;monian, who, on hearing
+king Charillus praised, said, "How can he be a good man, who is not
+severe even to the bad?"</p>
+
+<p>&sect; <span class="smcap">xii.</span> They say the gadfly
+attacks bulls, and the tick dogs, in the ear: so the flatterer
+besieges with praise the ears of those who are fond of praise, and
+sticks there and is hard to dislodge. We ought therefore here to
+make a wide-awake and careful discrimination, whether the praise is
+bestowed on the action or the man. It is bestowed on the action, if
+people praise the absent rather than the present, if also those
+that have the same aims and aspirations praise not only us but all
+that are similarly disposed, and do not evidently say and do one
+thing at one time, and the direct contrary at another; and the
+greatest test is if we are conscious, in the matters for which we
+get the praise, that we have not regretted them, and are not
+ashamed at them, and would not rather have said and done
+differently. For <span class='pagenum'><a name="Page_167" id=
+"Page_167">167</a></span>our own inward judgement, testifying the
+contrary and not admitting the praise, is above passion, and
+impregnable and proof against the flatterer. But I know not how it
+is that most people in misfortune cannot bear exhortation, but are
+captivated more by condolence and sympathy, and when they have done
+something wrong and acted amiss, he that by censure and blame
+implants in them the stings of repentance is looked upon by them as
+hostile and an accuser, while they welcome and regard as friendly
+and well-disposed to them the person who bestows praise and
+panegyric on what they have done. Those then that readily praise
+and join in applauding some word or action on the part of someone
+whether in jest or earnest, only do temporary harm for the moment,
+but those who injure the character by their praise, aye, and by
+their flattery undermine the morals, act like those slaves who do
+not steal from the bin, but from the seed corn.<a name=
+"FNanchor_393_393" id="FNanchor_393_393"></a><a href=
+"#Footnote_393_393" class="fnanchor">393</a> For they pervert the
+disposition, which is the seed of actions, and the character, which
+is the principle and fountain of life, by attaching to vice names
+that belong properly only to virtue. For as Thucydides says,<a
+name="FNanchor_394_394" id="FNanchor_394_394"></a><a href=
+"#Footnote_394_394" class="fnanchor">394</a> in times of faction
+and war "people change the accustomed meaning of words as applied
+to acts at their will and pleasure, for reckless daring is then
+considered bravery to one's comrades, and prudent delay specious
+cowardice, and sober-mindedness the cloak of the coward, and taking
+everything into account before action a real desire to do nothing."
+So too in the case of flattery we must observe and be on our guard
+against wastefulness being called liberality, and cowardliness
+prudence, and madness quick-wittedness, and meanness frugality, and
+the amorous man called social and affectionate, and the term manly
+applied to the passionate and vain man, and the term civil applied
+to the paltry and mean man. As I remember Plato<a name=
+"FNanchor_395_395" id="FNanchor_395_395"></a><a href=
+"#Footnote_395_395" class="fnanchor">395</a> says the lover is a
+flatterer <span class='pagenum'><a name="Page_168" id=
+"Page_168">168</a></span>of the beloved one, and calls the snub
+nose graceful, and the aquiline nose royal, and swarthy people
+manly, and fair people the children of the gods, and the olive
+complexion is merely the lover's phrase to gloss over and palliate
+excessive pallor. And yet the ugly man persuaded he is handsome, or
+the short man persuaded he is tall, cannot long remain in the
+error, and receives only slight injury from it, and not irreparable
+mischief: but praise applied to vices as if they were virtues, so
+that one is not vexed but delighted with a vicious life, removes
+all shame from wrong-doing, and was the ruin of the Sicilians, by
+calling the savage cruelty of Dionysius and Phalaris detestation of
+wickedness and uprightness. It was the ruin of Egypt, by styling
+Ptolemy's effeminacy, and superstition, and howlings, and beating
+of drums, religion and service to the gods.<a name=
+"FNanchor_396_396" id="FNanchor_396_396"></a><a href=
+"#Footnote_396_396" class="fnanchor">396</a> It was nearly the
+overthrow and destruction of the ancient manners of the Romans,
+palliating the luxury and intemperance and display of Antony as
+exhibitions of jollity and kindliness, when his power and fortune
+were at their zenith. What else invested Ptolemy<a name=
+"FNanchor_397_397" id="FNanchor_397_397"></a><a href=
+"#Footnote_397_397" class="fnanchor">397</a> with his pipe and
+fiddle? What else brought Nero<a name="FNanchor_398_398" id=
+"FNanchor_398_398"></a><a href="#Footnote_398_398" class=
+"fnanchor">398</a> on the tragic stage, and invested him with the
+mask and buskins? Was it not the praise of flatterers? And are not
+many kings called Apollos if they can just sing a song,<a name=
+"FNanchor_399_399" id="FNanchor_399_399"></a><a href=
+"#Footnote_399_399" class="fnanchor">399</a> and Dionysuses if they
+get drunk, and Herculeses if they can wrestle, and do they not joy
+in such titles, and are they not dragged into every kind of
+disgrace by flattery?</p>
+
+<p>&sect; <span class="smcap">xiii.</span> Wherefore we must be
+especially on our guard against the flatterer in regard to praise;
+as indeed he is very well aware himself, and clever to avoid
+suspicion. If he light upon some dandy, or rustic in a thick
+leather garment, he treats him with nothing but jeers and mocks,<a
+name="FNanchor_400_400" id="FNanchor_400_400"></a><a href=
+"#Footnote_400_400" class="fnanchor">400</a> as Struthias insulted
+Bias, ironically praising him for his stupidity, saying, "You have
+drunk more than king Alex<span class='pagenum'><a name="Page_169"
+id="Page_169">169</a></span>ander,"<a name="FNanchor_401_401" id=
+"FNanchor_401_401"></a><a href="#Footnote_401_401" class=
+"fnanchor">401</a> and, "that he was ready to die of laughing at
+his tale about the Cyprian."<a name="FNanchor_402_402" id=
+"FNanchor_402_402"></a><a href="#Footnote_402_402" class=
+"fnanchor">402</a> But when he sees people more refined very much
+on their guard, and observing both time and place, he does not
+praise them directly, but draws off a little and wheels round and
+approaches them noiselessly, as one tries to catch a wild animal.
+For sometimes he reports to a man the panegyric of other persons
+upon him, (as orators do, introducing some third person,) saying
+that he had a very pleasant conversation in the market with some
+strangers and men of worth, who mentioned how they admired his many
+good points. On another occasion he concocts and fabricates some
+false and trifling charges against him, pretending he has heard
+them from other people, and runs up with a serious face and
+inquires, where he said or did such and such a thing. And upon his
+denying he ever did, he pounces on him at once<a name=
+"FNanchor_403_403" id="FNanchor_403_403"></a><a href=
+"#Footnote_403_403" class="fnanchor">403</a> and compliments his
+man with, "I thought it strange that you should have spoken ill of
+your friends, seeing that you don't even treat your enemies so: and
+that you should have tried to rob other people, seeing that you are
+so lavish with your own money."</p>
+
+<p>&sect; <span class="smcap">xiv.</span> Other flatterers again,
+just as painters heighten the effect of their pictures by the
+combination of light and shade, so by censure abuse detraction and
+ridicule of the opposite virtues secretly praise and foment the
+actual vices of those they flatter. Thus they censure modesty as
+merely rustic behaviour in the company of profligates, and greedy
+people, and villains, and such as have got rich by evil and
+dishonourable courses; and contentment and uprightness they call
+having no spirit or energy in action; and when they associate with
+lazy and idle persons who avoid all public duties, they are not
+ashamed to call the life of a citizen wearisome meddling in other
+people's affairs, and the desire to hold office fruitless
+vain-glory. And some ere now to flatter an orator have depreciated
+a philosopher, and others won favour with wanton women by traducing
+those wives who are faithful to their husbands as constitutionally
+cold and countrybred. And by an acme of villainy flatterers <span
+class='pagenum'><a name="Page_170" id="Page_170">170</a></span>do
+not always spare even themselves. For as wrestlers stoop that they
+may the easier give their adversaries a fall, so by censuring
+themselves they glide into praising others. "I am a cowardly
+slave," says such a one, "at sea, I shirk labour, I am madly in
+rage if a word is said against me; but this man fears nothing, has
+no vices, is a rare good fellow, patient and easy in all
+circumstances." But if a person has an excellent idea of his own
+good sense, and desires to be austere and self-opinionated, and in
+his moral rectitude is ever spouting that line of Homer,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Tydides, neither praise nor
+blame me much,"<a name="FNanchor_404_404" id=
+"FNanchor_404_404"></a><a href="#Footnote_404_404" class=
+"fnanchor">404</a></span></div>
+</div>
+
+<p>the artistic flatterer does not attack him as he attacked
+others, but employs against such a one a new device. For he comes
+to him about his own private affairs, as if desirous to have the
+advice of one wiser than himself; he has, he says, more intimate
+friends, but he is obliged to trouble him; "for whither shall we
+that are deficient in judgement go? whom shall we trust?" And
+having listened to his utterance he departs, saying he has received
+an oracle not an opinion. And if he notices that somebody lays
+claim to experience in oratory, he gives him some of his writings,
+and begs him to read and correct them. So, when king Mithridates
+took a fancy to play the surgeon, several of his friends offered
+themselves for operating upon, as for cutting or cauterizing,
+flattering in deed and not in word, for his being credited by them
+would seem to prove his skill.<a name="FNanchor_405_405" id=
+"FNanchor_405_405"></a><a href="#Footnote_405_405" class=
+"fnanchor">405</a></p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"For Providence has many
+different aspects."<a name="FNanchor_406_406" id=
+"FNanchor_406_406"></a><a href="#Footnote_406_406" class=
+"fnanchor">406</a></span></div>
+</div>
+
+<p>But we can test this kind of negative praise, that needs more
+wary caution, by purposely giving strange advice and suggestions,
+and by adopting absurd corrections. For if he raises no objection
+but nods assent to everything, and approves of everything, and is
+always crying out, "Good! How admirable!" he is evidently</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Asking advice, but seeking
+something else,"</span></div>
+</div>
+
+<p>wishing by praise to puff you up.</p>
+
+<p><span class='pagenum'><a name="Page_171" id=
+"Page_171">171</a></span>&sect; <span class="smcap">xv.</span>
+Moreover, as some have defined painting to be silent poetry,<a
+name="FNanchor_407_407" id="FNanchor_407_407"></a><a href=
+"#Footnote_407_407" class="fnanchor">407</a> so is there praise in
+silent flattery. For as hunters are more likely to catch the
+objects of their chase unawares, if they do not openly appear to be
+so engaged, but seem to be walking, or tending their sheep, or
+looking after the farm, so flatterers obtain most success in their
+praise, when they do not seem to be praising but to be doing
+something else. For he who gives up his place or seat to the great
+man when he comes in, and while making a speech to the people or
+senate breaks off even in the middle, if he observes any rich man
+wants to speak, and gives up to him alike speech and platform,
+shows by his silence even more than he would by any amount of
+vociferation that he thinks the other the better man, and superior
+to him in judgement. And consequently you may always see them
+occupying the best places at theatres and public assembly rooms,
+not that they think themselves worthy of them, but that they may
+flatter the rich by giving up their places to them; and at public
+meetings they begin speaking first, and then make way as for better
+men, and most readily take back their own view, if any influential
+or rich or famous person espouse the contrary view. And so one can
+see plainly that all such servility and drawing back on their part
+is a lowering their sails, not to experience or virtue or age, but
+to wealth and fame. Not so Apelles the famous painter, who, when
+Megabyzus sat with him, and wished to talk about lines and shades,
+said to him, "Do you see my lads yonder grinding colours, they
+admired just now your purple and gold, but now they are laughing at
+you for beginning to talk about what you don't understand."<a name=
+"FNanchor_408_408" id="FNanchor_408_408"></a><a href=
+"#Footnote_408_408" class="fnanchor">408</a> And Solon, when
+Cr&oelig;sus asked him about happiness, replied that Tellus, an
+obscure Athenian, and Bito and Cleobis were happier than he was.<a
+name="FNanchor_409_409" id="FNanchor_409_409"></a><a href=
+"#Footnote_409_409" class="fnanchor">409</a> But flatterers
+proclaim kings and rich men and rulers not only happy and
+fortunate, but also pre-eminent for wisdom, and art, and every
+virtue.</p>
+
+<p><span class='pagenum'><a name="Page_172" id=
+"Page_172">172</a></span>&sect; <span class="smcap">xvi.</span> Now
+some cannot bear to hear the assertion of the Stoics<a name=
+"FNanchor_410_410" id="FNanchor_410_410"></a><a href=
+"#Footnote_410_410" class="fnanchor">410</a> that the wise man is
+at once rich, and handsome, and noble, and a king; but flatterers
+declare that the rich man is at once orator and poet, and (if he
+likes) painter, and flute-player, and swift-footed, and strong,
+falling down if he wrestles with them, and if contending with him
+in running letting him win the race, as Crisso of Himera purposely
+allowed Alexander to outrun him, which vexed the king very much
+when he heard of it.<a name="FNanchor_411_411" id=
+"FNanchor_411_411"></a><a href="#Footnote_411_411" class=
+"fnanchor">411</a> And Carneades said that the sons of rich men and
+kings learnt nothing really well and properly except how to ride,
+for their master praised and flattered them in their studies, and
+the person who taught them wrestling always let them throw him,
+whereas the horse, not knowing or caring whether his rider were a
+private person or ruler, rich or poor, soon threw him over his head
+if he could not ride well. Simple therefore and fatuous was that
+remark of Bion, "If you could by encomiums make your field to yield
+well and be fruitful, you could not be thought wrong in tilling it
+so rather than digging it and labouring in it: nor would it be
+strange in you to praise human beings if by so doing you could be
+useful and serviceable to them." For a field does not become worse
+by being praised, but those who praise a man falsely and against
+his deserts puff him up and ruin him.</p>
+
+<p>&sect; <span class="smcap">xvii.</span> Enough has been said on
+this matter: let us now examine outspokenness. For just as
+Patroclus put on the armour of Achilles, and drove his horses to
+the battle, only durst not touch his spear from Mount Pelion, but
+let that alone, so ought the flatterer, tricked out and modelled in
+the distinctive marks and tokens of the friend, to leave untouched
+and uncopied only his outspokenness, as the special burden of
+friendship, "heavy, huge, strong."<a name="FNanchor_412_412" id=
+"FNanchor_412_412"></a><a href="#Footnote_412_412" class=
+"fnanchor">412</a> But since flatterers, to avoid the blame they
+incur by their buffoonery, and drinking, and gibes, and jokes,
+sometimes work their ends by frowns and gravity, and intermix
+cen<span class='pagenum'><a name="Page_173" id=
+"Page_173">173</a></span>sure and reproof, let us not pass this
+over either without examination. And I think, as in Menander's Play
+the sham Hercules comes on the stage not with a club stout and
+strong, but with a light and hollow cane, so the outspokenness of
+the flatterer is to those who experience it mild and soft, and the
+very reverse of vigorous, and like those cushions for women's
+heads, which seem able to stand their ground, but in reality yield
+and give way under their pressure; so this sham outspokenness is
+puffed up and inflated with an empty and spurious and hollow
+bombast, that when it contracts and collapses draws in the person
+who relies on it. For true and friendly outspokenness attacks
+wrong-doers, bringing pain that is salutary and likely to make them
+more careful, like honey biting but cleansing ulcerated parts of
+the body,<a name="FNanchor_413_413" id="FNanchor_413_413"></a><a
+href="#Footnote_413_413" class="fnanchor">413</a> but in other
+respects serviceable and sweet. But we will speak of this anon.<a
+name="FNanchor_414_414" id="FNanchor_414_414"></a><a href=
+"#Footnote_414_414" class="fnanchor">414</a> But the flatterer
+first exhibits himself as disagreeable and passionate and
+unforgiving in his dealings with others. For he is harsh to his
+servants, and a terrible fellow to attack and ferret out the faults
+of his kinsmen and friends, and to look up to and respect nobody
+who is a stranger, but to look down upon them, and is relentless
+and mischief-making in making people provoked with others, hunting
+after the reputation of hating vice, as one not likely knowingly to
+mince matters with the vicious, or ingratiate himself with them
+either in word or deed. Next he pretends to know nothing of real
+and great crimes, but he is a terrible fellow to inveigh against
+trifling and external shortcomings, and to fasten on them with
+intensity and vehemence, as if he sees any pot or pipkin out of its
+place, or anyone badly housed, or neglecting his beard or attire,
+or not adequately attending to a horse or dog. But contempt of
+parents, and neglect of children, and bad treatment of wife, and
+haughtiness to friends, and throwing away money, all this he cares
+nothing about, but is silent and does not dare to make any allusion
+to it: just as if the trainer in a gymnasium were to allow the
+athlete to get drunk and live in debauchery,<a name=
+"FNanchor_415_415" id="FNanchor_415_415"></a><a href=
+"#Footnote_415_415" class="fnanchor">415</a> <span class=
+'pagenum'><a name="Page_174" id="Page_174">174</a></span>and yet be
+vexed at the condition of his oil-flask or strigil if out of order;
+or as if the schoolmaster scolded a boy about his tablet and pen,
+but paid no attention to a solecism or barbarism. The flatterer is
+like a man who should make no comment on the speech of a silly and
+ridiculous orator, but should find fault with his voice, and chide
+him for injuring his throat by drinking cold water; or like a
+person bidden to read some wretched composition, who should merely
+find fault with the thickness of the paper, and call the copyist a
+dirty and careless fellow. So too when Ptolemy seemed to desire to
+become learned, his flatterers used to spin out the time till
+midnight, disputing about some word or line or history, but not one
+of them all objected to his cruelty and outrages, his torturing and
+beating people to death.<a name="FNanchor_416_416" id=
+"FNanchor_416_416"></a><a href="#Footnote_416_416" class=
+"fnanchor">416</a> Just as if, when a man has tumours and fistulas,
+one were to cut his hair and nails with a surgeon's knife, so
+flatterers use outspokenness only in cases where it gives no pain
+or distress.</p>
+
+<p>&sect; <span class="smcap">xviii.</span> Moreover some of them
+are cleverer still and make their outspokenness and censure a means
+of imparting pleasure. As Agis the Argive,<a name=
+"FNanchor_417_417" id="FNanchor_417_417"></a><a href=
+"#Footnote_417_417" class="fnanchor">417</a> when Alexander
+bestowed great gifts on a buffoon, cried out in envy and
+displeasure, "What a piece of absurdity!" and on the king turning
+angrily to him and saying, "What are you talking about?" he
+replied, "I admit that I am vexed and put out, when I see that all
+you descendants of Zeus alike take delight in flatterers and
+jesters, for Hercules had his Cercopes, and Dionysus his Sileni,
+and with you too I see that such are held in good repute." And on
+one occasion, when the Emperor Tiberius entered the senate, one of
+his flatterers got up and said, that being free men they ought to
+be outspoken, and not suppress or conceal anything that might be
+important, and having by this exordium engaged everybody's
+attention, a dead silence prevailing, and even Tiberius being all
+attention, he said, "Listen, C&aelig;sar, to what we all charge you
+with, although no one ventures to tell you openly of it; you
+neglect yourself, and are careless <span class='pagenum'><a name=
+"Page_175" id="Page_175">175</a></span>about your health, and wear
+yourself out with anxiety and labour on our behalf, taking no rest
+either by night or day." And on his stringing much more together in
+the same strain, they say the orator Cassius Severus said, "This
+outspokenness will ruin the man."</p>
+
+<p>&sect; <span class="smcap">xix.</span> These are indeed trifling
+matters: but the following are more important and do mischief to
+foolish people, when flatterers accuse them of the very contrary
+vices and passions to those to which they are really addicted; as
+Himerius the flatterer twitted a very rich, very mean, and very
+covetous Athenian with being a careless spendthrift, and likely one
+day to want bread as well as his children; or on the other hand if
+they rail at extravagant spendthrifts for meanness and sordidness,
+as Titus Petronius railed at Nero; or exhort rulers who make savage
+and cruel attacks on their subjects to lay aside their excessive
+clemency, and unseasonable and inexpedient mercy. Similar to these
+is the person who pretends to be on his guard against and afraid of
+a silly stupid fellow as if he were clever and cunning; and the one
+who, if any person fond of detraction, rejoicing in defamation and
+censure, should be induced on any occasion to praise some man of
+note, fastens on him and alleges against him that he has an itch
+for praising people. "You are always extolling people of no merit:
+for who is this fellow, or what has he said or done out of the
+common?" But it is in regard to the objects of their love that they
+mostly attack those they flatter, and additionally inflame them.
+For if they see people at variance with their brothers, or
+despising their parents, or treating their wives contemptuously,
+they neither take them to task nor scold them, but fan the flame of
+their anger still more. "You don't sufficiently appreciate
+yourself," they say, "you are yourself the cause of your being put
+upon in this way, through your constant submissiveness and
+humility." And if there is any tiff or fit of jealousy in regard to
+some courtesan or adulteress, the flatterer is at hand with
+remarkable outspokenness, adding fuel to flame,<a name=
+"FNanchor_418_418" id="FNanchor_418_418"></a><a href=
+"#Footnote_418_418" class="fnanchor">418</a> and taking the lady's
+part, and accusing her lover of acting in a very unkind harsh and
+shameful manner to her,</p>
+
+<p><span class='pagenum'><a name="Page_176" id=
+"Page_176">176</a></span></p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"O ingrate, after all those
+frequent kisses!"<a name="FNanchor_419_419" id=
+"FNanchor_419_419"></a><a href="#Footnote_419_419" class=
+"fnanchor">419</a></span></div>
+</div>
+
+<p>Thus Antony's friends, when he was passionately in love with the
+Egyptian woman,<a name="FNanchor_420_420" id=
+"FNanchor_420_420"></a><a href="#Footnote_420_420" class=
+"fnanchor">420</a> persuaded him that he was loved by her, and
+twitted him with being cold and haughty to her. "She," they said,
+"has left her mighty kingdom and happy mode of life, and is wasting
+her beauty, taking the field with you like some camp-follower,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"The while your heart is proof
+'gainst all her charms,"<a name="FNanchor_421_421" id=
+"FNanchor_421_421"></a><a href="#Footnote_421_421" class=
+"fnanchor">421</a></span></div>
+</div>
+
+<p>as you neglect her love-lorn as she is." But he that is pleased
+at being reproached with his wrong-doing, and delights in those
+that censure him, as he never did in those that praised him, is
+unconscious that he is really perverted also by what seems to be
+rebuke. For such outspokenness is like the bites of wanton women,<a
+name="FNanchor_422_422" id="FNanchor_422_422"></a><a href=
+"#Footnote_422_422" class="fnanchor">422</a> that while seeming to
+hurt really tickle and excite pleasure. And just as if people mix
+pure wine, which is by itself an antidote against hemlock, with it
+and so offer it, they make the poison quite deadly, being rapidly
+carried to the heart by the warmth,<a name="FNanchor_423_423" id=
+"FNanchor_423_423"></a><a href="#Footnote_423_423" class=
+"fnanchor">423</a> so ill-disposed men, knowing that outspokenness
+is a great antidote to flattery, make it a means of flattering. And
+so it was rather a bad answer Bias<a name="FNanchor_424_424" id=
+"FNanchor_424_424"></a><a href="#Footnote_424_424" class=
+"fnanchor">424</a> made, to the person who inquired what was the
+most formidable animal, "Of wild animals the tyrant, and of tame
+the flatterer." For it would have been truer to observe that tame
+flatterers are those that are found round the baths and table, but
+the one that intrudes into the interior of the house and into the
+women's apartments with his curiosity and calumny and malignity,
+like the legs and arms of the polypus, is wild and savage and
+unmanageable.</p>
+
+<p>&sect; <span class="smcap">xx.</span> Now one kind of caution
+against his snares is to <span class='pagenum'><a name="Page_177"
+id="Page_177">177</a></span>know and ever remember that, whereas
+the soul contains true and noble and reasoning elements, as also
+unreasoning and false and emotional ones, the friend is always a
+counsellor and adviser to the better instincts of the soul, as the
+physician improves and maintains health, whereas the flatterer
+works upon the emotional and unreasoning ones, and tickles and
+titillates them and seduces them from reason, employing sensuality
+as his bait. As then there are some kinds of food which neither
+benefit the blood or spirit, nor brace up the nerves and marrow,
+but stir the passions, excite the lower nature, and make the flesh
+unsound and rotten, so the language of the flatterer adds nothing
+to soberness and reason, but encourages some love passion, or stirs
+up foolish rage, or incites to envy, or produces the empty and
+burdensome vanity of pride, or joins in bewailing woes, or ever by
+his calumnies and hints makes malignity and illiberality and
+suspicion sharp and timid and jealous, and cannot fail to be
+detected by those that closely observe him. For he is ever
+anchoring himself upon some passion, and fattening it, and, like a
+bubo, fastens himself on some unsound and inflamed parts of the
+soul. Are you angry? Have your revenge, says he. Do you desire
+anything? Get it. Are you afraid? Let us flee. Do you suspect?
+Entertain no doubts about it. But if he is difficult to detect in
+thus playing upon our passions, since they often overthrow reason
+by their intensity and strength, he will give a handle to find him
+out in smaller matters, being consistent in them too. For if anyone
+feels a little uneasy after a surfeit or excess in drink, and so is
+a little particular about his food and doubts the advisability of
+taking a bath, a friend will try and check him from excess, and bid
+him be careful and not indulge, whereas the flatterer will drag him
+to the bath, bid him serve up some fresh food, and not starve
+himself and so injure his constitution. And if he see him reluctant
+about a journey or voyage or some business or other, he will say
+that there is no hurry, that it's all one whether the business be
+put off, or somebody else despatched to look after it. And if you
+have promised to lend or give some money to a friend, but have
+repented of your offer, and yet feel ashamed not to keep your
+promise, the flatterer will throw<span class='pagenum'><a name=
+"Page_178" id="Page_178">178</a></span> his influence into the
+worse scale, he will confirm your desire to save your purse, he
+will destroy your reluctance, and will bid you be careful as having
+many expenses, and others to think about besides that person. And
+so, unless we are entirely ignorant of our desires, our
+shamelessness, and our timidity, the flatterer cannot easily escape
+our detection. For he is ever the advocate of those passions, and
+outspoken when we desire to repress them.<a name="FNanchor_425_425"
+id="FNanchor_425_425"></a><a href="#Footnote_425_425" class=
+"fnanchor">425</a> But so much for this matter.</p>
+
+<p>&sect; <span class="smcap">xxi.</span> Now let us pass on to
+useful and kind services, for in them too the flatterer makes it
+very difficult and confusing to detect him from the friend, seeming
+to be zealous and ready on all occasions and never crying off. For,
+as Euripides says,<a name="FNanchor_426_426" id=
+"FNanchor_426_426"></a><a href="#Footnote_426_426" class=
+"fnanchor">426</a> a friend's behaviour is, "like the utterance of
+truth, simple," and plain and inartificial, while that of the
+flatterer "is in itself unsound, and needs wise remedies," aye, by
+Zeus, and many such, and not ordinary ones. As for example in
+chance meetings the friend often neither speaks nor is spoken to,
+but merely looks and smiles, and then passes on, showing his inner
+affection and goodwill only by his countenance, which his friend
+also reciprocates, but the flatterer runs up, follows, holds out
+his hand at a distance, and if he is seen and addressed first,
+frequently protests with oaths, and calls witnesses to prove, that
+he did not see you. So in business friends neglect many unimportant
+points, are not too punctilious and officious, and do not thrust
+themselves upon every service, but the flatterer is persevering and
+unceasing and indefatigable in it, giving nobody else either room
+or place to help, but putting himself wholly at your disposal, and
+if you will not find him something to do for you, he is troubled,
+nay rather altogether dejected and lamenting loudly.<a name=
+"FNanchor_427_427" id="FNanchor_427_427"></a><a href=
+"#Footnote_427_427" class="fnanchor">427</a></p>
+
+<p>&sect; <span class="smcap">xxii.</span> To all sensible people
+all this is an indication, not of true or sober friendship, but of
+a meretricious one, <span class='pagenum'><a name="Page_179" id=
+"Page_179">179</a></span>that embraces you more warmly than there
+is any occasion for. Nevertheless let us first look at the
+difference between the friend and flatterer in their promises. For
+it has been well said by those who have handled this subject before
+us, that the friend's promise is,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"If I can do it, and 'tis to
+be done,"</span></div>
+</div>
+
+<p>but the flatterer's is,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Speak out your mind, whate'er
+it is, to me."<a name="FNanchor_428_428" id=
+"FNanchor_428_428"></a><a href="#Footnote_428_428" class=
+"fnanchor">428</a></span></div>
+</div>
+
+<p>And the comic dramatists put such fellows on the stage,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Nicomachus, pit me against
+that soldier,</span> <span class="i0">See if I beat him not into a
+jelly,</span> <span class="i0">And make his face e'en softer than a
+sponge."<a name="FNanchor_429_429" id="FNanchor_429_429"></a><a
+href="#Footnote_429_429" class="fnanchor">429</a></span></div>
+</div>
+
+<p>In the next place no friend participates in any matter, unless
+he has first been asked his advice, and put the matter to the test,
+and set it on a suitable and expedient basis. But the flatterer, if
+anyone allows him to examine a matter and give his opinion on it,
+not only wishes to gratify him by compliance, but also fearing to
+be looked upon with suspicion as unwilling and reluctant to engage
+in the business, gives in to and even urges on his friend's desire.
+For there is hardly any king or rich man who would say,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"O that a beggar I could find,
+or worse</span> <span class="i0">Than beggar, if, with good intent
+to me,</span> <span class="i0">He would lay bare his heart boldly
+and honestly;"<a name="FNanchor_430_430" id=
+"FNanchor_430_430"></a><a href="#Footnote_430_430" class=
+"fnanchor">430</a></span></div>
+</div>
+
+<p>but, like the tragedians, they require a chorus of sympathizing
+friends, or the applause of a theatre. And so Merope gives the
+following advice in the tragedy,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Choose you for friends those
+who will speak their mind,</span> <span class="i0">For those bad
+men that only speak to please</span> <span class="i0">See that you
+bolt and bar out of your house."<a name="FNanchor_431_431" id=
+"FNanchor_431_431"></a><a href="#Footnote_431_431" class=
+"fnanchor">431</a></span></div>
+</div>
+
+<p>But they act just the contrary, for they turn away with horror
+from those who speak their mind, and hold different <span class=
+'pagenum'><a name="Page_180" id="Page_180">180</a></span>views as
+to what is expedient, while they welcome those bad and illiberal
+impostors (that only speak to please them) not only within their
+houses, but also to their affections and secrets. Now the simpler
+of these do not think right or claim to advise you in important
+matters, but only to assist in the carrying out of them: but the
+more cunning one stands by during the discussion, and knits his
+brows, and nods assent with his head, but says nothing, but if his
+friend express an opinion, he then says, "Hercules, you only just
+anticipated me, I was about to make that very remark." For as the
+mathematicians tell us that surfaces and lines neither bend nor
+extend nor move of themselves, being without body and only
+perceived by the mind, but only bend and extend and change their
+position with the bodies whose extremities they are: so you will
+catch the flatterer ever assenting with, and agreeing with, aye,
+and feeling with, and being angry with, another, so easy of
+detection in all these points of view is the difference between the
+friend and the flatterer. Moreover as regards the kind of good
+service. For the favour done by a friend, as the principal strength
+of an animal is within, is not for display or ostentation, but
+frequently as a doctor cures his patient imperceptibly, so a friend
+benefits by his intervention, or by paying off creditors, or by
+managing his friend's affairs, even though the person who receives
+the benefit may not be aware of it. Such was the behaviour of
+Arcesilaus on various occasions, and when Apelles<a name=
+"FNanchor_432_432" id="FNanchor_432_432"></a><a href=
+"#Footnote_432_432" class="fnanchor">432</a> of Chios was ill,
+knowing his poverty, he took with him twenty drachm&aelig; when he
+visited him, and sitting down beside him he said, "There is nothing
+here but those elements of Empedocles, 'fire and water and earth
+and balmy expanse of air,' but you don't lie very comfortably," and
+with that he moved his pillow, and privately put the money under
+it. And when his old housekeeper found it, and wonderingly told
+Apelles of it, he laughed and said, "This is some trick of
+Arcesilaus." And the saying is also true in philosophy that
+"children are like their parents."<a name="FNanchor_433_433" id=
+"FNanchor_433_433"></a><a href="#Footnote_433_433" class=
+"fnanchor">433</a> For <span class='pagenum'><a name="Page_181" id=
+"Page_181">181</a></span>when Cephisocrates had to stand his trial
+on a bill of indictment, Lacydes (who was an intimate friend of
+Arcesilaus) stood by him with several other friends, and when the
+prosecutor asked for his ring, which was the principal evidence
+against him, Cephisocrates quietly dropped it on the ground, and
+Lacydes noticing this put his foot on it and so hid it. And after
+sentence was pronounced in his favour, Cephisocrates going up to
+thank the jury, one of them who had seen the artifice told him to
+thank Lacydes, and related to him all the matter, though Lacydes
+had not said a word about it to anybody. So also I think the gods
+do often perform benefits secretly, taking a natural delight in
+bestowing their favours and bounties.<a name="FNanchor_434_434" id=
+"FNanchor_434_434"></a><a href="#Footnote_434_434" class=
+"fnanchor">434</a> But the good service of the flatterer has no
+justice, or genuineness, or simplicity, or liberality about it; but
+is accompanied with sweat, and running about, and noise, and
+knitting of the brow, creating an impression and appearance of
+toilsome and bustling service, like a painting over-curiously
+wrought in bold colours, and with bent folds wrinkles and angles,
+to make the closer resemblance to life. Moreover he tires one by
+relating what journeys and anxieties he has had over the matter,
+how many enemies he has made over it, the thousand bothers and
+annoyances he has gone through, so that you say, "The affair was
+not worth all this trouble." For being reminded of any favour done
+to one is always unpleasant and disagreeable and insufferable:<a
+name="FNanchor_435_435" id="FNanchor_435_435"></a><a href=
+"#Footnote_435_435" class="fnanchor">435</a> but the flatterer not
+only reminds us of his services afterwards, but even during the
+very moment of doing them upbraids us with them and is importunate.
+But the friend, if he is obliged to mention the matter, relates it
+modestly, and says not a word about himself. And so, when the
+Laced&aelig;monians sent corn to the people of Smyrna that needed
+it, and the people of Smyrna wondered at their kindness, the
+Laced&aelig;monians said, "It was no great matter, we only voted
+that <span class='pagenum'><a name="Page_182" id=
+"Page_182">182</a></span>we and our beasts of burden should go
+without our dinner one day, and sent what was so saved to you."<a
+name="FNanchor_436_436" id="FNanchor_436_436"></a><a href=
+"#Footnote_436_436" class="fnanchor">436</a> Not only is it
+handsome to do a favour in that way, but it is more pleasant to the
+receivers of it, because they think those who have done them the
+service have done it at no great loss to themselves.</p>
+
+<p>&sect; <span class="smcap">xxiii.</span> But it is not so much
+by the importunity of the flatterer in regard to services, nor by
+his facility in making promises, that one can recognize his nature,
+as by the honourable or dishonourable kind of service, and by the
+regard to please or to be of real use. For the friend is not as
+Gorgias defined him, one who will ask his friend to help him in
+what is right, while he will himself do many services for his
+friend that are not right.</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"For friend should share in
+good not in bad action."<a name="FNanchor_437_437" id=
+"FNanchor_437_437"></a><a href="#Footnote_437_437" class=
+"fnanchor">437</a></span></div>
+</div>
+
+<p>He will therefore rather try and turn him away from what is not
+becoming, and if he cannot persuade him, good is that answer of
+Phocion to Antipater, "You cannot have me both as friend and
+flatterer,"<a name="FNanchor_438_438" id="FNanchor_438_438"></a><a
+href="#Footnote_438_438" class="fnanchor">438</a> that is, as
+friend and no friend. For one must indeed assist one's friend but
+not do anything wrong for him, one must advise with him but not
+plot with him, one must bear witness for him but not join him in
+fraud, one must certainly share adversity with him but not crime.
+For since we should not wish even to know of our friends'
+dishonourable acts, much less should we desire to share their
+dishonour by acting with them. As then the Laced&aelig;monians,
+when conquered in battle by Antipater, on settling the terms of
+peace, begged that he would lay upon them what burdens he pleased,
+provided he enjoined nothing dishonourable, so the friend, if any
+necessity arise involving expense or danger or trouble, is the
+first to desire to be applied to and share in it with alacrity and
+without crying off, but if there be anything disgraceful in
+connection with it he begs to have nothing to do with it. The
+flatterer on the contrary cries off from <span class='pagenum'><a
+name="Page_183" id="Page_183">183</a></span>toilsome and dangerous
+employments, and if you put him to the test by ringing him,<a name=
+"FNanchor_439_439" id="FNanchor_439_439"></a><a href=
+"#Footnote_439_439" class="fnanchor">439</a> he returns a hollow
+and spurious sound, and finds some excuse; whereas use him in
+disgraceful and low and disreputable service, and trample upon him,
+he will think no treatment too bad or ignominious. Have you
+observed the ape? He cannot guard the house like the dog, nor bear
+burdens like the horse, nor plough like the ox, so he has to bear
+insult and ribaldry, and put up with being made sport of,
+exhibiting himself as an instrument to produce laughter. So too the
+flatterer, who can neither advocate your cause, nor give you useful
+counsel, nor share in your contention with anybody, but shirks all
+labour and toil, never makes any excuses in underhand transactions,
+is sure to lend a helping hand in any love affair, is energetic in
+setting free some harlot, and not careless in clearing off the
+account of a drinking score, nor remiss in making preparations for
+banquets, and obsequious to concubines, but if ordered to be
+uncivil to your relations, or to help in turning your wife out of
+doors, he is relentless and not to be put out of countenance. So
+that he is not hard to detect here too. For if ordered to do
+anything you please disreputable or dishonourable, he is ready to
+take any pains to oblige you.</p>
+
+<p>&sect; <span class="smcap">xxiv.</span> One might detect again
+how greatly the flatterer differs from the friend by his behaviour
+to other friends. For the friend is best pleased with loving and
+being beloved by many, and also always tries to contrive for his
+friend that he too may be much loved and honoured, for he believes
+in the proverb "the goods of friends are common property,"<a name=
+"FNanchor_440_440" id="FNanchor_440_440"></a><a href=
+"#Footnote_440_440" class="fnanchor">440</a> and thinks it ought to
+apply to nothing more than to friends; but the false and spurious
+and counterfeit friend, knowing how much he debases friendship,
+like debased and spurious coin, is not only by nature envious, but
+shows his envy even of those who are like himself, striving to
+outdo them in scurrility and gossip, while he quakes and trembles
+at any of his betters, not by Zeus "merely walking on foot by their
+Lydian chariot," but, to use the language of Simonides, "not even,
+having pure lead by <span class='pagenum'><a name="Page_184" id=
+"Page_184">184</a></span> comparison with their refined gold."<a
+name="FNanchor_441_441" id="FNanchor_441_441"></a><a href=
+"#Footnote_441_441" class="fnanchor">441</a> Whenever then, being
+light and counterfeit and false, he is put to the test at close
+quarters with a true and solid and cast-iron friendship, he cannot
+stand the test but is detected at once, and imitates the conduct of
+the painter that painted some wretched cocks, for he ordered his
+lad to scare away all live cocks as far from his picture as
+possible. So he too scares away real friends and will not let them
+come near if he can help it, but if he cannot prevent that, he
+openly fawns upon them, and courts them, and admires them as his
+betters, but privately runs them down and spreads calumnies about
+them. And when secret detraction has produced a sore feeling,<a
+name="FNanchor_442_442" id="FNanchor_442_442"></a><a href=
+"#Footnote_442_442" class="fnanchor">442</a> if he has not effected
+his end completely, he remembers and observes the teaching of
+Medius, who was the chief of Alexander's flatterers, and a leading
+sophist in conspiracy against the best men. He bade people
+confidently sow their calumny broadcast and bite with it, teaching
+them that even if the person injured should heal his sore, the scar
+of the calumny would remain. Consumed by these scars, or rather
+gangrenes and cancers, Alexander put to death Callisthenes, and
+Parmenio, and Philotas; while he himself submitted to be completely
+outwitted by such as Agnon, and Bagoas, and Agesias, and Demetrius,
+who worshipped him and tricked him up and feigned him to be a
+barbaric god. So great is the power of flattery, and nowhere
+greater, as it seems, than among the greatest people. For their
+thinking and wishing the best about themselves makes them credit
+the flatterer, and gives him courage.<a name="FNanchor_443_443" id=
+"FNanchor_443_443"></a><a href="#Footnote_443_443" class=
+"fnanchor">443</a> For lofty heights are difficult of approach and
+hard to reach for those who <span class='pagenum'><a name=
+"Page_185" id="Page_185">185</a></span>endeavour to scale them, but
+the highmindedness and conceit of a person thrown off his balance
+by good fortune or good natural parts is easily reached by mean and
+petty people.</p>
+
+<p>&sect; <span class="smcap">xxv.</span> And so we advised at the
+beginning of this discourse, and now advise again, to cut off
+self-love and too high an opinion of ourselves; for that flatters
+us first, and makes us more impressionable and prepared for
+external flatterers. But if we hearken to the god, and recognize
+the immense importance to everyone of that saying, "Know
+thyself,"<a name="FNanchor_444_444" id="FNanchor_444_444"></a><a
+href="#Footnote_444_444" class="fnanchor">444</a> and at the same
+time carefully observe our nature and education and training, with
+its thousand shortcomings in respect to good, and the large
+proportion of vice and vanity mixed up with our words and deeds and
+feelings, we shall not make ourselves so easy a mark for
+flatterers. Alexander said that he disbelieved those who called him
+a god chiefly in regard to sleep and the sexual delight, for in
+both those things he was more ignoble and emotional than in other
+respects.<a name="FNanchor_445_445" id="FNanchor_445_445"></a><a
+href="#Footnote_445_445" class="fnanchor">445</a> So we, if we
+observe the blots, blemishes, shortcomings, and imperfections of
+our private selves, shall perceive clearly that we do not need a
+friend who shall bestow upon us praise and panegyric, but one that
+will reprove us, and speak plainly to us, aye, by Zeus, and censure
+us if we have done amiss. For it is only a few out of many that
+venture to speak plainly to their friends rather than gratify them,
+and even among those few you will not easily find any who know how
+to do so properly, for they think they are outspoken when they
+abuse and scold. And yet, just as in the case of any other
+medicine, to employ freedom of speech unseasonably is only to give
+needless pain and trouble, and in a manner to do so as to produce
+vexation the very thing the flatterer does so as to produce
+pleasure. For it does people harm not only to praise them
+unseasonably but also to blame them unseasonably, and especially
+exposes them to the successful attack of flatterers, for, like
+water, they abandon the rugged hills for the soft grassy valleys.
+And so outspokenness ought to be tempered with kindness, and reason
+ought to be called in <span class='pagenum'><a name="Page_186" id=
+"Page_186">186</a></span>to correct its excessive tartness, (as we
+tone down the too powerful glare of a lamp), that people may not,
+by being troubled and grieved at continual blame and rebuke, fly
+for refuge to the shade of the flatterer, and turn aside to him to
+free themselves from annoyance. For we ought, Philopappus, to
+banish all vice by virtue, not by the opposite vice, as some
+hold,<a name="FNanchor_446_446" id="FNanchor_446_446"></a><a href=
+"#Footnote_446_446" class="fnanchor">446</a> by exchanging modesty
+for impudence, and countrified ways for town ribaldry, and by
+removing their character as far as possible from cowardice and
+effeminacy, even if that should make people get very near to
+audacity and foolhardiness. And some even make superstition a plea
+for atheism, and stupidity a plea for knavery, perverting their
+nature, like a stick bent double, from inability to set it
+straight. But the basest disowning of flattery is to be
+disagreeable without any purpose in view, and it shows an
+altogether inelegant and clumsy unfitness for social intercourse to
+shun by unpleasing moroseness the suspicion of being mean and
+servile in friendship; like the freedman in the comedy who thought
+railing only enjoying freedom of speech. Seeing then, that it is
+equally disgraceful to become a flatterer through trying only to
+please, as in avoiding flattery to destroy all friendship and
+intimacy by excessive freedom of speech, we must avoid both these
+extremes, and, as in any other case, make our freedom of speech
+agreeable by its moderation. So the subject itself seems next to
+demand that I should conclude it by discussing that point.</p>
+
+<p>&sect; <span class="smcap">xxvi.</span> As then we see that much
+trouble arises from excessive freedom of speech, let us first of
+all detach from it any element of self-love, being carefully on our
+guard that we may not appear to upbraid on account of any private
+hurt or injury. For people do not regard a speech on the speaker's
+own behalf as arising from goodwill, but from anger, and reproach
+rather than admonition. For freedom in speech is friendly and has
+weight, but reproach is selfish and little. And so people respect
+and admire those that speak their mind freely, but accuse back and
+despise those that reproach them: as Agamemnon would not stand the
+moderate freedom of speech of Achilles, but <span class=
+'pagenum'><a name="Page_187" id="Page_187">187</a></span>submitted
+to and endured the bitter attack and speech of Odysseus,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Pernicious chief, would that
+thou didst command</span> <span class="i0">Some sorry host, and not
+such men as these!"<a name="FNanchor_447_447" id=
+"FNanchor_447_447"></a><a href="#Footnote_447_447" class=
+"fnanchor">447</a></span></div>
+</div>
+
+<p>for he was restrained by the carefulness and sobriety of his
+speech, and also Odysseus had no private motive of anger but only
+spoke out on behalf of Greece,<a name="FNanchor_448_448" id=
+"FNanchor_448_448"></a><a href="#Footnote_448_448" class=
+"fnanchor">448</a> whereas Achilles seemed rather vexed on his own
+account. And Achilles himself, though not sweet-tempered or mild of
+mood, but "a terrible man, and one that would perchance blame an
+innocent person,"<a name="FNanchor_449_449" id=
+"FNanchor_449_449"></a><a href="#Footnote_449_449" class=
+"fnanchor">449</a> yet silently listened to Patroclus bringing
+against him many such charges as the following,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Pitiless one, thy sire never
+was</span> <span class="i0">Knight Peleus, nor thy mother gentle
+Thetis,</span> <span class="i0">But the blue sea and steep and
+rocky crags</span> <span class="i0">Thy parents were, so flinty is
+thy heart."<a name="FNanchor_450_450" id="FNanchor_450_450"></a><a
+href="#Footnote_450_450" class="fnanchor">450</a></span></div>
+</div>
+
+<p>For as Hyperides the orator bade the Athenians consider not only
+whether he spoke bitterly, but whether he spoke so from interested
+motives,<a name="FNanchor_451_451" id="FNanchor_451_451"></a><a
+href="#Footnote_451_451" class="fnanchor">451</a> so the rebuke of
+a friend void of all private feeling is solemn and grave and what
+one dare not lightly face. And if anyone shows plainly in his
+freedom of speech, that he altogether passes over and dismisses any
+offences his friend has done to himself, and only blames him for
+other shortcomings, and does not spare him but gives him pain for
+the interests of others, the tone of his outspokenness is
+invincible, and the sweetness of his manner even intensifies the
+bitterness and austerity of his rebuke. And so it has well been
+said, that in anger and differences with our friends we ought more
+especially to act with a view to their interest or honour. And no
+less friendly is it, when it appears that we have been passed over
+and neglected, to boldly put in a word for others that are
+neglected too, and to remind people of them, as Plato, when he was
+out of favour with Dionysius, begged for an <span class=
+'pagenum'><a name="Page_188" id="Page_188">188</a></span>audience,
+and Dionysius granted it, thinking that Plato had some personal
+grievance and was going to enter into it, but Plato opened the
+conversation as follows, "If, Dionysius, you knew that some enemy
+had sailed to Sicily with a view to do you some harm, but found no
+opportunity, would you allow him to sail back again, and go off
+scot-free?" "Certainly not, Plato," replied Dionysius, "for we must
+not only hate and punish the deeds of our enemies, but also their
+intentions." "If then," said Plato, "anyone has come here for your
+benefit, and wishes to do you good, and you do not find him an
+opportunity, is it right to let him go away with neglect and
+without thanks?" And on Dionysius asking, who he meant, he replied,
+"I mean &AElig;schines, a man of as good a character as any of
+Socrates' pupils whatever, and able to improve by his conversation
+any with whom he might associate: and he is neglected, though he
+has made a long voyage here to discuss philosophy with you." This
+speech so affected Dionysius, that he at once threw his arms round
+Plato and embraced him, admiring his benevolence and loftiness of
+mind, and treated &AElig;schines well and handsomely.</p>
+
+<p>&sect; <span class="smcap">xxvii.</span> In the next place, let
+us clear away as it were and remove all insolence, and jeering, and
+mocking, and ribaldry, which are the evil seasonings of freedom of
+speech. For as, when the surgeon performs an operation, a certain
+neatness and delicacy of touch ought to accompany his use of the
+knife, but all pantomimic and venturesome and fashionable
+suppleness and over-finicalness ought to be far away from his hand,
+so freedom of speech admits of dexterity and politeness, provided
+that a pleasant way of putting it does not destroy the power of the
+rebuke, for impudence and coarseness and insolence, if added to
+freedom of speech, entirely mar and ruin the effect. And so the
+harper plausibly and elegantly silenced Philip, who ventured to
+dispute with him about proper playing on the harp, by answering
+him, "God forbid that you should be so unfortunate, O king, as to
+understand harping better than me." But that was not a right answer
+of Epicharmus, when Hiero a few days after putting to death some of
+his friends invited him to supper, "You did not invite me," he<span
+class='pagenum'><a name="Page_189" id="Page_189">189</a></span>
+said, "the other day, when you sacrificed your friends." Bad also
+was that answer of Antiphon, who, when Dionysius asked him "which
+was the best kind of bronze," answered, "That of which the
+Athenians made statues of Harmodius and Aristogiton." For this
+unpleasant and bitter kind of language profits not those that use
+it, nor does scurrility and puerile jesting please, but such kind
+of speeches are indications of an incontinent tongue inspired by
+hate, and full of malignity and insolence, and those who use such
+language do but ruin themselves, recklessly dancing on the verge of
+a well.<a name="FNanchor_452_452" id="FNanchor_452_452"></a><a
+href="#Footnote_452_452" class="fnanchor">452</a> For Antiphon was
+put to death by Dionysius, and Timagenes lost the friendship of
+Augustus, not by using on any occasion too free a tongue, but at
+supper-parties and walks always declining to talk seriously, "only
+saying what he knew would make the Argives laugh,"<a name=
+"FNanchor_453_453" id="FNanchor_453_453"></a><a href=
+"#Footnote_453_453" class="fnanchor">453</a> and thus virtually
+charging friendship with being only a cloak for abuse. For even the
+comic poets have introduced on the stage many grave sentiments well
+adapted to public life, but joking and ribaldry being mixed with
+them, like insipid sauces with food, destroy their effect and make
+them lose their nourishing power, so that the comic poets only get
+a reputation for malignity and coarseness, and the audience get no
+benefit from what is said. We may on other occasions jest and laugh
+with our friends, but let our outspokenness be coupled with
+seriousness and gravity, and if it be on important matters, let our
+speech be trustworthy and moving from its pathos, and animation,
+and tone of voice. And on all occasions to let an opportunity slip
+by is very injurious, but especially does it destroy the usefulness
+of freedom of speech. It is plain therefore that we must abstain
+from freedom of speech when men are in their cups. For he disturbs
+the harmony of a social gathering<a name="FNanchor_454_454" id=
+"FNanchor_454_454"></a><a href="#Footnote_454_454" class=
+"fnanchor">454</a> who, in the midst of mirth and jollity,
+introduces a topic that shall knit the brows and contract the face,
+and shall act as a damper to the Lysian<a name="FNanchor_455_455"
+id="FNanchor_455_455"></a><a href="#Footnote_455_455" class=
+"fnanchor">455</a> <span class='pagenum'><a name="Page_190" id=
+"Page_190">190</a></span>god, who, as Pindar says, "looses the rope
+of all our cares and anxieties." There is also great danger in such
+ill-timed freedom of speech. For wine makes people easily slip into
+rage, and oftentimes freedom of speech in liquor makes enemies. And
+generally speaking it is not noble or brave but cowardly to conceal
+your ideas when people are sober and to give free vent to them at
+table, snarling like cowardly dogs. We need say no more therefore
+on this head.</p>
+
+<p>&sect; <span class="smcap">xxviii.</span> But since many people
+do not think fit or even dare to find fault with their friends when
+in prosperity, but think that condition altogether out of the reach
+and range of rebuke, but inveigh against them if they have made a
+slip or stumble, and trample upon them if they are in dejection and
+in their power, and, like a stream swollen above its banks, pour
+upon them then the torrent of all their eloquence,<a name=
+"FNanchor_456_456" id="FNanchor_456_456"></a><a href=
+"#Footnote_456_456" class="fnanchor">456</a> and enjoy and are glad
+at their reverse of fortune, owing to their former contempt of them
+when they were poor themselves, it is not amiss to discuss this
+somewhat, and to answer those words of Euripides,</p>
+
+<div class="blockquot">"What need of friends, when things go well
+with us?"<a name="FNanchor_457_457" id="FNanchor_457_457"></a><a
+href="#Footnote_457_457" class="fnanchor">457</a></div>
+
+<p>for those in prosperity stand in especial need of friends who
+shall be outspoken to them, and abate their excessive pride. For
+there are few who are sensible in prosperity, most need to borrow
+wisdom from others, and such considerations as shall keep them
+lowly when puffed up and giving themselves airs owing to their good
+fortune. But when the deity has abased them and stripped them of
+their conceit, there is something in their very circumstances to
+reprove them and bring about a change of mind. And so there is no
+need then of a friendly outspokenness, nor of weighty or caustic
+words, but truly in such reverses "it is sweet to look into the
+eyes of a friendly person,"<a name="FNanchor_458_458" id=
+"FNanchor_458_458"></a><a href="#Footnote_458_458" class=
+"fnanchor">458</a> consoling <span class='pagenum'><a name=
+"Page_191" id="Page_191">191</a></span>and cheering one up: as
+Xenophon<a name="FNanchor_459_459" id="FNanchor_459_459"></a><a
+href="#Footnote_459_459" class="fnanchor">459</a> tells us that the
+sight of Clearchus in battle and dangers, and his calm benevolent
+face, inspired courage in his men when in peril. But he who uses to
+a man in adversity too great freedom and severity of speech, like a
+man applying too pungent a remedy to an inflamed and angry eye,
+neither cures him nor abates his pain, but adds anger to his grief,
+and exasperates his mental distress. For example anyone well is not
+at all angry or fierce with a friend, who blames him for his
+excesses with women and wine, his laziness and taking no exercise,
+his frequent baths, and his unseasonable surfeiting: but to a
+person ill all this is unsufferable, and even worse than his
+illness to hear, "All this has happened to you through your
+intemperance, and luxury, your dainty food, and love for women."
+The patient answers, "How unseasonable is all this, good sir! I am
+making my will, the doctors are preparing me a dose of castor and
+scammony, and you are scolding me and plying me with philosophy."
+And thus the affairs of the unfortunate do not admit of
+outspokenness and a string of Polonius-like saws, but they require
+kindness and help. For when children fall down their nurses do not
+run up to them and scold, but pick them up, and clean them, and
+tidy their dress, and afterwards find fault and correct them. The
+story is told of Demetrius of Phalerum, when an exile from his
+native country, and living a humble and obscure life at Thebes,
+that he was not pleased to see Crates approaching, for he expected
+to receive from him cynical outspokenness and harsh language. But
+as Crates talked kindly to him, and discussed his exile, and
+pointed out that there was no evil in it, or anything that ought to
+put him about, for he had only got rid of the uncertainties and
+dangers of public life, and at the same time bade him trust in
+himself and his condition of mind, Demetrius cheered up and became
+happier, and said to his friends, "Out upon all my former business
+and employments, that left me no leisure to know such a man as
+this!"</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"For friendly speech is good
+to one in grief,</span> <span class="i0">While bitter language only
+suits the fool."<a name="FNanchor_460_460" id=
+"FNanchor_460_460"></a><a href="#Footnote_460_460" class=
+"fnanchor">460</a></span></div>
+</div>
+
+<p><span class='pagenum'><a name="Page_192" id=
+"Page_192">192</a></span> This is the way with generous friends.
+But the ignoble and low flatterers of those in prosperity, as
+Demosthenes says fractures and sprains always give us pain again
+when the body is not well,<a name="FNanchor_461_461" id=
+"FNanchor_461_461"></a><a href="#Footnote_461_461" class=
+"fnanchor">461</a> adhere to them in reverses, as if they were
+pleased at and enjoyed them. But indeed if there be any need of
+reminding a man of the blunders he committed through unadvisedly
+following his own counsel, it is enough to say, "This was not to my
+mind, indeed I often tried to dissuade you from it."<a name=
+"FNanchor_462_462" id="FNanchor_462_462"></a><a href=
+"#Footnote_462_462" class="fnanchor">462</a></p>
+
+<p>&sect; <span class="smcap">xxix.</span> In what cases then ought
+a friend to be vehement, and when ought he to use emphatic freedom
+of language? When circumstances call upon him to check some
+headlong pleasure or rage or insolence, or to curtail avarice, or
+to correct some foolish negligence. Thus Solon spoke out to
+Cr&oelig;sus, who was corrupted and enervated by insecure good
+fortune, bidding him look to the end.<a name="FNanchor_463_463" id=
+"FNanchor_463_463"></a><a href="#Footnote_463_463" class=
+"fnanchor">463</a> Thus Socrates restrained Alcibiades, and wrung
+from him genuine tears by his reproof, and changed his heart.<a
+name="FNanchor_464_464" id="FNanchor_464_464"></a><a href=
+"#Footnote_464_464" class="fnanchor">464</a> Such also was the
+plain dealing of Cyrus with Cyaxares, and of Plato with Dion, for
+when Dion was most famous and attracted to himself the notice of
+all men, by the splendour and greatness of his exploits, Plato
+warned him to fear and be on his guard against "pleasing only
+himself, for so he would lose all his friends."<a name=
+"FNanchor_465_465" id="FNanchor_465_465"></a><a href=
+"#Footnote_465_465" class="fnanchor">465</a> Speusippus also wrote
+to him not to plume himself on being a great person only with lads
+and women, but to see to it that by adorning Sicily with piety and
+justice and good laws he might make the Academy glorious. On the
+other hand Euctus and Eul&aelig;us, companions of Perseus, in the
+days of his prosperity ingratiated themselves with him, and
+assented to him in all things, and danced attendance upon him, like
+all the other courtiers, but when he fled after his defeat by the
+Romans at Pydna, they attacked him and censured him bitterly,
+reminding him and upbraiding him in regard to everything he had
+done amiss or neglected to do, till he was so greatly <span class=
+'pagenum'><a name="Page_193" id=
+"Page_193">193</a></span>exasperated both from grief and rage that
+he whipped out his sword and killed both of them.</p>
+
+<p>&sect; <span class="smcap">xxx.</span> Let so much suffice for
+general occasions of freedom of speech. There are also particular
+occasions, which our friends themselves furnish, that one who
+really cares for his friends will not neglect, but make use of. In
+some cases a question, or narrative, or the censure or praise of
+similar things in other people, gives as it were the cue for
+freedom of speech. Thus it is related that Demaratus came to
+Macedonia from Corinth at the time when Philip was at variance with
+his wife and son, and when the king asked if the Greeks were at
+harmony with one another, Demaratus, being his well-wisher and
+friend, answered, "It is certainly very rich of you, Philip,
+inquiring as to concord between the Athenians and Peloponnesians,
+when you don't observe that your own house is full of strife and
+variance."<a name="FNanchor_466_466" id="FNanchor_466_466"></a><a
+href="#Footnote_466_466" class="fnanchor">466</a> Good also was the
+answer of Diogenes, who, when Philip was marching to fight against
+the Greeks, stole into his camp, and was arrested and brought
+before him, and the king not recognizing him asked if he was a spy,
+"Certainly," replied he, "Philip, I have come to spy out your
+inconsiderate folly, which makes you, under no compulsion, come
+here and hazard your kingdom and life on a moment's<a name=
+"FNanchor_467_467" id="FNanchor_467_467"></a><a href=
+"#Footnote_467_467" class="fnanchor">467</a> cast of the die." This
+was perhaps rather too strong a remark.</p>
+
+<p>&sect; <span class="smcap">xxxi.</span> Another suitable time
+for reproof is when people have been abused by others for their
+faults, and have consequently become humble, and abated their
+pride. The man of tact will ingeniously seize the occasion,
+checking and baffling those that used the abuse, but privately
+speaking seriously to his friend, and reminding him, that he ought
+to be more careful if for no other reason than to take off the edge
+of his enemies' satire. He will say, "How can they open their
+mouths against you, or what can they urge, if you give up and
+abandon what you get this bad name about?" Thus pain comes only
+from abuse, but profit from reproof. And some correct their friends
+more <span class='pagenum'><a name="Page_194" id=
+"Page_194">194</a></span>daintily by blaming others; censuring
+others for what they know are their friends' faults. Thus my master
+Ammonius in afternoon school, noticing that some of his pupils had
+not dined sufficiently simply, bade one of his freedmen scourge his
+own son, charging him with being unable to get through his dinner
+without vinegar,<a name="FNanchor_468_468" id=
+"FNanchor_468_468"></a><a href="#Footnote_468_468" class=
+"fnanchor">468</a> but in acting thus he had an eye to us, so that
+this indirect rebuke touched the guilty persons.</p>
+
+<p>&sect; <span class="smcap">xxxii.</span> We must also beware of
+speaking too freely to a friend in the company of many people,
+remembering the well-known remark of Plato. For when Socrates
+reproved one of his friends too vehemently in a discussion at
+table, Plato said, "Would it not have been better to have said this
+privately?" Whereupon Socrates replied, "And you too, sir, would it
+not have become you to make this remark also privately?" And
+Pythagoras having rebuked one of his pupils somewhat harshly before
+many people, they say the young fellow went off and hung himself,
+and from that moment Pythagoras never again rebuked anyone in
+another's presence. For, as in the case of some foul disease, so
+also in the case of wrong-doing we ought to make the detection and
+exposure private, and not ostentatiously public by bringing
+witnesses and spectators. For it is not the part of a friend but a
+sophist to seek glory by the ill-fame of another, and to show off
+in company, like the doctors that perform wonderful cures in the
+theatres as an advertisement.<a name="FNanchor_469_469" id=
+"FNanchor_469_469"></a><a href="#Footnote_469_469" class=
+"fnanchor">469</a> And independently of the insult, which ought not
+to be an element in any cure, we must remember that vice is
+contentious and obstinate. For it is not merely "love," as
+Euripides says, that "if checked becomes more vehement," but an
+unsparing rebuke before many people makes every infirmity and vice
+more impudent. As then Plato<a name="FNanchor_470_470" id=
+"FNanchor_470_470"></a><a href="#Footnote_470_470" class=
+"fnanchor">470</a> urges old men who want to teach the young
+reverence to act reverently to them first themselves, so among
+friends a gentle rebuke is gently taken, and <span class=
+'pagenum'><a name="Page_195" id="Page_195">195</a></span>a cautious
+and careful approach and mild censure of the wrong-doer undermines
+and destroys vice, and makes its own modesty catching. So that line
+is most excellent, "holding his head near, that the others might
+not hear."<a name="FNanchor_471_471" id="FNanchor_471_471"></a><a
+href="#Footnote_471_471" class="fnanchor">471</a> And most
+especially indecorous is it to expose a husband in the hearing of
+his wife, or a father before his children, or a lover in the
+presence of the loved one, or a master before his scholars. For
+people are beside themselves with pain and rage if reproached
+before those with whom they desire to be held in good repute. And I
+think it was not so much wine that exasperated Alexander with
+Clitus, as his seeming to put him down in the presence of many
+people. And Aristomenes, the tutor of Ptolemy,<a name=
+"FNanchor_472_472" id="FNanchor_472_472"></a><a href=
+"#Footnote_472_472" class="fnanchor">472</a> because he went up to
+the king and woke him as he was asleep in an audience of some
+ambassadors, gave a handle to the king's flatterers who professed
+to be indignant on his behalf, and said, "If after your immense
+state-labours and many vigils you have been overpowered by sleep,
+he ought to have rebuked you privately, and not put his hands upon
+you before so many people." And Ptolemy sent for a cup of poison
+and ordered the poor man to drink it up. And Aristophanes said
+Cleon blamed him for "railing against the state when strangers were
+present,"<a name="FNanchor_473_473" id="FNanchor_473_473"></a><a
+href="#Footnote_473_473" class="fnanchor">473</a> and so irritating
+the Athenians. We ought therefore to be very much on our guard in
+relation to this point too as well as others, if we wish not to
+make a display and catch the public ear, but to use our freedom of
+speech for beneficial purposes and to cure vice. Moreover, what
+Thucydides has represented the Corinthians saying of themselves,
+that "they had a right to blame their neighbours,"<a name=
+"FNanchor_474_474" id="FNanchor_474_474"></a><a href=
+"#Footnote_474_474" class="fnanchor">474</a> is not a bad precept
+for those to remember who intend to use freedom of speech.
+Lysander, it seems, on one occasion said to a Megarian, who was
+speaking somewhat boldly on behalf of Greece among the allies,
+"Your words require a state to back <span class='pagenum'><a name=
+"Page_196" id="Page_196">196</a></span>them":<a name=
+"FNanchor_475_475" id="FNanchor_475_475"></a><a href=
+"#Footnote_475_475" class="fnanchor">475</a> similarly every man's
+freedom of speech requires character behind it, and especially true
+is this in regard to those who censure and correct others. Thus
+Plato said that his life was a tacit rebuke to Speusippus: and
+doubtless Xenocrates by his mere presence in the schools, and by
+his earnest look at Polemo, made a changed man of him. Whereas a
+man of levity and bad character, if he ventures to rebuke anybody,
+is likely to hear the line,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"He doctors others, all
+diseased himself."<a name="FNanchor_476_476" id=
+"FNanchor_476_476"></a><a href="#Footnote_476_476" class=
+"fnanchor">476</a></span></div>
+</div>
+
+<p>&sect; <span class="smcap">xxxiii.</span> Yet since
+circumstances frequently call on people who are bad themselves in
+association with other such to reprove them, the most convenient
+mode of reproof will be that which contrives to include the
+reprover in the same indictment as the reproved, as in the case of
+the line,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Tydides, how on earth have we
+forgot</span> <span class="i0">Our old impetuous courage?"<a name=
+"FNanchor_477_477" id="FNanchor_477_477"></a><a href=
+"#Footnote_477_477" class="fnanchor">477</a></span></div>
+</div>
+
+<p>and,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Now are we all not worth one
+single Hector."<a name="FNanchor_478_478" id=
+"FNanchor_478_478"></a><a href="#Footnote_478_478" class=
+"fnanchor">478</a></span></div>
+</div>
+
+<p>In this mild way did Socrates rebuke young men, as not himself
+without ignorance, but one that needed in common with them to
+prosecute virtue, and seek truth. For they gain goodwill and
+influence, who seem to have the same faults as their friends, and
+desire to correct themselves as well as them. But he who is high
+and mighty in setting down another, as if he were himself perfect
+and without any imperfections, unless he be of a very advanced age,
+or has an acknowledged reputation for virtue and worth, does no
+good, but is only regarded as a tiresome bore. And so it was wisely
+done of Ph&oelig;nix to relate his own mishaps, how he had meant
+killing his father, but quickly repented at the thought "that he
+would be called by the Ach&aelig;ans parricide,"<a name=
+"FNanchor_479_479" id="FNanchor_479_479"></a><a href=
+"#Footnote_479_479" class="fnanchor">479</a> that he might not seem
+to be rebuking Achilles, as one that had himself never suffered
+from excess of rage. For kindness of this sort has great influence,
+<span class='pagenum'><a name="Page_197" id=
+"Page_197">197</a></span>and people yield more to those who seem to
+be sympathetic and not supercilious. And since we ought not to
+expose an inflamed eye to a strong light, and a soul a prey to the
+passions cannot bear unmixed reproof and rebuke, one of the most
+useful remedies will be found to be a slight mixture of praise, as
+in the following lines,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Ye will not sure give up your
+valiant courage,</span> <span class="i0">The best men in the host!
+I should not care</span> <span class="i0">If any coward left the
+fight, not I;</span> <span class="i0">But you to do so cuts me to
+the heart."<a name="FNanchor_480_480" id="FNanchor_480_480"></a><a
+href="#Footnote_480_480" class="fnanchor">480</a></span></div>
+</div>
+
+<p>And,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Where is thy bow, where thy
+wing'd arrows, Pandarus,</span> <span class="i0">Where thy great
+fame, which no one here can match?"<a name="FNanchor_481_481" id=
+"FNanchor_481_481"></a><a href="#Footnote_481_481" class=
+"fnanchor">481</a></span></div>
+</div>
+
+<p>Such language again plainly cheers very much those that are down
+as,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Where now is &OElig;dipus,
+and his famous riddles?"<a name="FNanchor_482_482" id=
+"FNanchor_482_482"></a><a href="#Footnote_482_482" class=
+"fnanchor">482</a></span></div>
+</div>
+
+<p>and,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Does much-enduring Hercules
+say this?"<a name="FNanchor_483_483" id="FNanchor_483_483"></a><a
+href="#Footnote_483_483" class="fnanchor">483</a></span></div>
+</div>
+
+<p>For not only does it soften the harsh imperiousness of censure,
+but also, by reminding a man of former noble deeds, implants a
+desire to emulate his former self in the person who is ashamed of
+what is low, and makes himself his own exemplar for better things.
+But if we make a comparison between him and other men, as his
+contemporaries, his fellow-citizens, or his relations, then the
+contentious spirit inherent in vice is vexed and exasperated, and
+is often apt to chime in angrily, "Why don't you go off to my
+betters then, and leave off bothering me?" We must therefore be on
+our guard against praising others, when we are rebuking a man,
+unless indeed it be their parents, as Agamemnon says in Homer,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Little like Tydeus is his
+father's son!"<a name="FNanchor_484_484" id=
+"FNanchor_484_484"></a><a href="#Footnote_484_484" class=
+"fnanchor">484</a></span></div>
+</div>
+
+<p>or as Odysseus in the play called "The Scyrians,"<a name=
+"FNanchor_485_485" id="FNanchor_485_485"></a><a href=
+"#Footnote_485_485" class="fnanchor">485</a></p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Dost thou card wool, and thus
+the lustre smirch</span> <span class="i0">Of thy illustrious sire,
+thy noble race?"</span></div>
+</div>
+
+<p><span class='pagenum'><a name="Page_198" id=
+"Page_198">198</a></span>&sect; <span class="smcap">xxxiv.</span>
+But it is by no means fitting when rebuked to rebuke back, and when
+spoken to plainly to answer back, for that soon kindles a flame and
+causes dissension; and generally speaking such altercation will not
+look so much like a retort as an inability to bear freedom of
+speech. It is better therefore to listen patiently to a friend's
+rebuke, for if he should afterwards do wrong himself and so need
+rebuke, he has set you the example of freedom of speech. For being
+reminded without any malice, that he himself has not been
+accustomed to spare his friends when they have done wrong, but to
+convince them and show them their fault, he will be the more
+inclined to yield and give himself up to correction, as it will
+seem a return of goodwill and kindness rather than scolding or
+rage.</p>
+
+<p>&sect; <span class="smcap">xxxv.</span> Moreover, as Thucydides
+says "he is well advised who [only] incurs envy in the most
+important matters,"<a name="FNanchor_486_486" id=
+"FNanchor_486_486"></a><a href="#Footnote_486_486" class=
+"fnanchor">486</a> so the friend ought only to take upon himself
+the unpleasant duty of reproof in grave and momentous cases. For if
+he is always in a fret and a fume, and rates his acquaintances more
+like a tutor than a friend, his rebuke will be blunt and
+ineffective in cases of the highest importance, and he will
+resemble a doctor who dispenses some sharp and bitter, but
+important and costly, drug in trifling cases of common occurrence,
+where it was not at all needed, and so will lose all the advantages
+that might come from a judicious use of freedom of speech. He will
+therefore be very much on his guard against continual
+fault-finding, and if his friend is always pettifogging about
+minute matters, and is needlessly querulous, it will give him a
+handle against him in more important shortcomings. Philotimus the
+doctor, when a patient who had abscesses on his liver showed him
+his sore finger, said to him, "My friend, it is not the whitlow
+that matters."<a name="FNanchor_487_487" id=
+"FNanchor_487_487"></a><a href="#Footnote_487_487" class=
+"fnanchor">487</a> So an opportunity sometimes offers itself to a
+friend to say to a man, who is always finding fault on small and
+trivial points, "Why are we always discussing mere child's play,
+tippling,<a name="FNanchor_488_488" id="FNanchor_488_488"></a><a
+href="#Footnote_488_488" class="fnanchor">488</a> <span class=
+'pagenum'><a name="Page_199" id="Page_199">199</a></span>and
+trifles? Let such a one, my dear sir, send away his mistress, or
+give up playing at dice, he will then be in my opinion in all
+respects an excellent fellow." For he who receives pardon on small
+matters is content that his friend should rebuke him on matters of
+more moment: but the man who is ever on the scold, everywhere sour
+and glum, knowing and prying into everything, is scarcely tolerable
+to his children or brothers, and insufferable to his slaves.</p>
+
+<p><a name="Page_199a" id="Page_199a" />&sect; <span class="smcap">xxxvi.</span> But since "neither," to
+use the words of Euripides, "do all troubles proceed only from old
+age,"<a name="FNanchor_489_489" id="FNanchor_489_489"></a><a href=
+"#Footnote_489_489" class="fnanchor">489</a> nor from the stupidity
+of our friends, we ought to observe not only the shortcomings but
+also the good points of our friends, aye, by Zeus, and to be ready
+to praise them first, and only censure them afterwards. For as iron
+receives its consistency and temper by first being submitted to
+fire and so made soft and then dipped into cold water, so when
+friends have been first warmed and melted with praises we can
+afterwards use gentle remonstrance, which has a similar effect to
+that of dipping in the case of the metal. For an opportunity will
+offer itself to say, "Are those actions worthy to be compared with
+these? Do you see what fruits virtue yields? These are the things
+we your friends ask of you, these become you, for these you are
+designed by nature; but all that other kind of conduct we must
+reject with abhorrence, 'cast it away on a mountain, or throw it
+into the roaring sea.'"<a name="FNanchor_490_490" id=
+"FNanchor_490_490"></a><a href="#Footnote_490_490" class=
+"fnanchor">490</a> For as a clever doctor would prefer to cure the
+illness of his patient by sleep and diet rather than by castor or
+scammony, so a kind friend and good father or teacher delight to
+use praise rather than blame to correct the character. For nothing
+makes rebuke less painful or more beneficial than to refrain from
+anger, and to inveigh against wrong-doing mildly and kindly. And so
+we ought not sharply to drive home the guilt of those who deny it,
+or prevent their making their defence, but even contrive to furnish
+them with specious excuses, and if they seem reluctant to give a
+bad motive for their action we ought ourselves to find for them a
+better, as Hector did for his brother Paris,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Unhappy man, thy anger was
+not good,"<a name="FNanchor_491_491" id="FNanchor_491_491"></a><a
+href="#Footnote_491_491" class="fnanchor">491</a></span></div>
+</div>
+
+<p><span class='pagenum'><a name="Page_200" id=
+"Page_200">200</a></span>suggesting that his absconding from the
+battle was not running away or cowardice, but only anger. And
+Nestor says to Agamemnon,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"You only yielded to your
+lofty passion."<a name="FNanchor_492_492" id=
+"FNanchor_492_492"></a><a href="#Footnote_492_492" class=
+"fnanchor">492</a></span></div>
+</div>
+
+<p>For it has, I think, a better moral tendency to say "You
+forgot," or "You did it inadvertently," than to say "You acted
+unfairly," or "You behaved shamefully:" as also "Don't contend with
+your brother," than "Don't envy your brother;" and "Avoid the woman
+who is your ruin," than "Stop ruining the woman." Such is the
+language employed in rebuke that desires to reform and not to
+wound; that rebuke which looks merely at the effect to be produced
+acts on another principle. For when it is necessary to stop people
+on the verge of wrong-doing, or to check some violent and irregular
+impulse, or if we wish to rouse and infuse vigour in those who
+prosecute virtue only feebly and languidly, we may then assign
+strange and unbecoming motives for their behaviour. As Odysseus in
+Sophocles' play,<a name="FNanchor_493_493" id=
+"FNanchor_493_493"></a><a href="#Footnote_493_493" class=
+"fnanchor">493</a> striving to rouse Achilles, says he is not angry
+about his supper,<a name="FNanchor_494_494" id=
+"FNanchor_494_494"></a><a href="#Footnote_494_494" class=
+"fnanchor">494</a> but "that he is afraid now that he looks upon
+the walls of Troy," and when Achilles was vexed at this, and talked
+of sailing home again, he said,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"I know what 'tis you shun:
+'tis not ill fame:</span> <span class="i0">But Hector's near, it is
+not safe to beard him."</span></div>
+</div>
+
+<p>Thus by frightening the high-spirited and courageous man by the
+imputation of cowardice, and the sober and orderly man by that of
+licentiousness, and the liberal and munificent man by that of
+meanness and avarice, people urge them on to what is good, and
+deter them from what is bad, showing moderation in cases past
+remedy, and exhibiting in their freedom of speech more sorrow and
+sympathy than fault-finding; but in the prevention of wrong-doing
+and in earnest fighting against the passions they are vehement and
+inexorable and assiduous: for that is the time <span class=
+'pagenum'><a name="Page_201" id="Page_201">201</a></span>for
+downright plainness and truth. Besides we see that enemies censure
+one another for what they have done amiss, as Diogenes said,<a
+name="FNanchor_495_495" id="FNanchor_495_495"></a><a href=
+"#Footnote_495_495" class="fnanchor">495</a> he who wished to lead
+a good life ought to have good friends or red-hot enemies, for the
+former told you what was right, and the latter blamed you if you
+did what was wrong. But it is better to be on our guard against
+wrong actions, through listening to the persuasion of those that
+advise us well, than to repent, after we have done wrong, in
+consequence of the reproaches of our enemies. And so we ought to
+employ tact in our freedom of speech, as it is the greatest and
+most powerful remedy in friendship, and always needs a well-chosen
+occasion, and moderation in applying it.</p>
+
+<p>&sect; <span class="smcap">xxxvii.</span> Since then, as I have
+said before, freedom of speech is often painful to the person who
+is to receive benefit from it, we must imitate the surgeons, who,
+when they have performed an operation, do not leave the suffering
+part to pain and smart, but bathe and foment it; so those who do
+their rebuking daintily run<a name="FNanchor_496_496" id=
+"FNanchor_496_496"></a><a href="#Footnote_496_496" class=
+"fnanchor">496</a> off after paining and smarting, and by different
+dealing and kind words soothe and mollify them, as statuaries
+smooth and polish images which have been broken or chipped. But he
+that is broken and wounded by rebuke, if he is left sullen and
+swelling with rage and off his equilibrium, is henceforth hard to
+win back or talk over. And so people who reprove ought to be
+especially careful on this point, and not to leave them too soon,
+nor break off their conversation and intercourse with their
+acquaintances at the exasperating and painful stage.</p>
+
+<div class="footnote">
+<p><a name="Footnote_348_348" id="Footnote_348_348"></a><a href=
+"#FNanchor_348_348"><span class="label">348</span></a> Plato,
+"Laws," v. p. 731 D, E.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_349_349" id="Footnote_349_349"></a><a href=
+"#FNanchor_349_349"><span class="label">349</span></a> "Laws," v.
+p. 730 C.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_350_350" id="Footnote_350_350"></a><a href=
+"#FNanchor_350_350"><span class="label">350</span></a> Inscribed in
+the vestibule of the temple of Apollo at Delphi. See Pausanias, x.
+24.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_351_351" id="Footnote_351_351"></a><a href=
+"#FNanchor_351_351"><span class="label">351</span></a> Used here
+apparently proverbially for poverty or low position in life.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_352_352" id="Footnote_352_352"></a><a href=
+"#FNanchor_352_352"><span class="label">352</span></a> Wyttenbach
+well compares Cicero, "De Amicitia," xviii.: "Accedat huc suavitas
+qu&aelig;dam oportet sermonum atque morum, haudquaquam mediocre
+condimentum amiciti&aelig;. 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."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_353_353" id="Footnote_353_353"></a><a href=
+"#FNanchor_353_353"><span class="label">353</span></a> Hesiod,
+"Theogony," 64.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_354_354" id="Footnote_354_354"></a><a href=
+"#FNanchor_354_354"><span class="label">354</span></a> Euripides,
+"Ion," 732.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_355_355" id="Footnote_355_355"></a><a href=
+"#FNanchor_355_355"><span class="label">355</span></a> Our author
+assigns this saying to Prodicus, "De Sanitate Pr&aelig;cepta,"
+&sect; viii. But to Evenus, "Qu&aelig;st. Conviv." Lib. vii.
+Pro&oelig;mium, and "Platonic&aelig; Qu&aelig;stiones," x. &sect;
+iii.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_356_356" id="Footnote_356_356"></a><a href=
+"#FNanchor_356_356"><span class="label">356</span></a> As was
+usual. See Homer, "Odyssey," i. 146. Cf. Plautus, "Persa," v. iii.
+16: "Hoc age, accumbe: hunc diem suavem meum natalem agitemus
+am&oelig;num: date aquam manibus: apponite mensam."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_357_357" id="Footnote_357_357"></a><a href=
+"#FNanchor_357_357"><span class="label">357</span></a> From a play
+of Eupolis called "The Flatterers." Cf. Terence, "Eunuchus,"
+489-491.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_358_358" id="Footnote_358_358"></a><a href=
+"#FNanchor_358_358"><span class="label">358</span></a> See
+Athen&aelig;us, 256 D. Compare also Valerius Maximus, ix. 1.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_359_359" id="Footnote_359_359"></a><a href=
+"#FNanchor_359_359"><span class="label">359</span></a> "Videatur
+Casaubonus ad Athen&aelig;um, vi. p. 243
+A."&mdash;<i>Wyttenbach.</i></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_360_360" id="Footnote_360_360"></a><a href=
+"#FNanchor_360_360"><span class="label">360</span></a> "Republic,"
+p. 361 A.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_361_361" id="Footnote_361_361"></a><a href=
+"#FNanchor_361_361"><span class="label">361</span></a> See
+Herodotus, iii. 78.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_362_362" id="Footnote_362_362"></a><a href=
+"#FNanchor_362_362"><span class="label">362</span></a> See Erasmus,
+"Adagia," p. 1883.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_363_363" id="Footnote_363_363"></a><a href=
+"#FNanchor_363_363"><span class="label">363</span></a> "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."&mdash;<i>Wyttenbach.</i></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_364_364" id="Footnote_364_364"></a><a href=
+"#FNanchor_364_364"><span class="label">364</span></a> Compare
+Sallust, "De Catilin&aelig; Conjuratione," cap. xx.: "Nam idem
+velle atque idem nolle, ea demum firma amicitia est."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_365_365" id="Footnote_365_365"></a><a href=
+"#FNanchor_365_365"><span class="label">365</span></a>
+"Proverbiale, quo utitur Plutarchus in Alcibiade, p. 203 D. Iambus
+Tragici esse videtur, ad Neoptolemum
+dictus."&mdash;<i>Wyttenbach.</i></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_366_366" id="Footnote_366_366"></a><a href=
+"#FNanchor_366_366"><span class="label">366</span></a> As the
+polypus, or chameleon.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_367_367" id="Footnote_367_367"></a><a href=
+"#FNanchor_367_367"><span class="label">367</span></a> Plato,
+"Ph&aelig;drus," p. 239 D.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_368_368" id="Footnote_368_368"></a><a href=
+"#FNanchor_368_368"><span class="label">368</span></a> Wyttenbach
+compares Juvenal, iii. 100-108.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_369_369" id="Footnote_369_369"></a><a href=
+"#FNanchor_369_369"><span class="label">369</span></a> See my note
+"On Abundance of Friends," <a href="#Page_152a">&sect; ix.</a>
+Wyttenbach well points out the felicity of the expression here,
+"siquidem parasitus est
+&#940;&omicron;&iota;&kappa;&omicron;&sigmaf; &kappa;&alpha;&#8054;
+&#7936;&nu;&#8051;&sigma;&tau;&iota;&omicron;&sigmaf;."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_370_370" id="Footnote_370_370"></a><a href=
+"#FNanchor_370_370"><span class="label">370</span></a> Euripides,
+"Hippolytus," 219, 218. Cf. Ovid, "Heroides," iv. 41, 42.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_371_371" id="Footnote_371_371"></a><a href=
+"#FNanchor_371_371"><span class="label">371</span></a> Compare "How
+one may be aware of one's progress in virtue," <a href="#Page_128a">&sect; x.</a> Cf. also
+Horace, "Satires," ii. iii. 35; Quintilian, xi. 1.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_372_372" id="Footnote_372_372"></a><a href=
+"#FNanchor_372_372"><span class="label">372</span></a> "Odyssey,"
+xxii. 1.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_373_373" id="Footnote_373_373"></a><a href=
+"#FNanchor_373_373"><span class="label">373</span></a> The
+demagogue is a kind of flatterer. See Aristotle, "Pol." iv. 4.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_374_374" id="Footnote_374_374"></a><a href=
+"#FNanchor_374_374"><span class="label">374</span></a> Cf.
+Aristophanes, "Acharnians," 153, &#8005;&pi;&epsilon;&rho;
+&mu;&alpha;&chi;&iota;&mu;&#8061;&tau;&alpha;&tau;&omicron;&nu;
+&theta;&rho;&#8115;&kappa;&#8182;&nu;
+&#7956;&theta;&nu;&omicron;&sigmaf;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_375_375" id="Footnote_375_375"></a><a href=
+"#FNanchor_375_375"><span class="label">375</span></a> Plato was
+somewhat of a traveller, he three times visited Syracuse, and also
+travelled in Egypt.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_376_376" id="Footnote_376_376"></a><a href=
+"#FNanchor_376_376"><span class="label">376</span></a> As to the
+polypus, see "On Abundance of Friends," <a href="#Page_152a">&sect; ix.</a></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_377_377" id="Footnote_377_377"></a><a href=
+"#FNanchor_377_377"><span class="label">377</span></a> As "Fumum et
+opes <i>strepitumque</i> Rom&aelig;."&mdash;Horace, "Odes," iii.
+29. 12.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_378_378" id="Footnote_378_378"></a><a href=
+"#FNanchor_378_378"><span class="label">378</span></a> Homer,
+"Odyssey," xvi. 181.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_379_379" id="Footnote_379_379"></a><a href=
+"#FNanchor_379_379"><span class="label">379</span></a> Sophocles,
+"Antigone," 523.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_380_380" id="Footnote_380_380"></a><a href=
+"#FNanchor_380_380"><span class="label">380</span></a> As to these
+traits in Plato and Aristotle, compare "De Audiendis Poetis,"
+&sect; 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," &sect; ii.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_381_381" id="Footnote_381_381"></a><a href=
+"#FNanchor_381_381"><span class="label">381</span></a> "De
+Cham&aelig;leonte Aristoteles 'Hist. Animal.' i. 11; 'Part.
+Animal.' iv. 11; Theophrastus Eclog. ap. Photium edit. Aristot.
+Sylburg. T. viii. p. 329:
+&mu;&epsilon;&tau;&alpha;&beta;&#8049;&lambda;&lambda;&epsilon;&iota;
+&delta;&#8050; &#8001;
+&chi;&alpha;&mu;&alpha;&iota;&lambda;&#8051;&omega;&nu;
+&epsilon;&#7984;&sigmaf; &pi;&#8049;&nu;&tau;&alpha; &tau;&#8048;
+&chi;&rho;&#8061;&mu;&alpha;&tau;&alpha;&#903;
+&pi;&lambda;&#8052;&nu; &tau;&#8052;&nu; &epsilon;&#7984;&sigmaf;
+&tau;&#8056; &lambda;&epsilon;&upsilon;&kappa;&#8056;&nu;
+&kappa;&alpha;&iota; &tau;&#8056;
+&#7952;&rho;&upsilon;&theta;&rho;&#8056;&nu; &omicron;&#8016;
+&delta;&#8051;&chi;&epsilon;&tau;&alpha;&iota;
+&mu;&epsilon;&tau;&alpha;&beta;&omicron;&lambda;&#8053;&nu;.
+Similiter Plinius 'Hist. Nat.' viii.
+51."&mdash;<i>Wyttenbach.</i></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_382_382" id="Footnote_382_382"></a><a href=
+"#FNanchor_382_382"><span class="label">382</span></a> See
+Athen&aelig;us, 249 F; 435 E.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_383_383" id="Footnote_383_383"></a><a href=
+"#FNanchor_383_383"><span class="label">383</span></a> Cf. Juv.
+iii. 113; "Scire volunt secreta domus, atque inde timeri."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_384_384" id="Footnote_384_384"></a><a href=
+"#FNanchor_384_384"><span class="label">384</span></a> Cf. Menander
+apud Stob. p. 437: &Tau;&#8048;
+&delta;&epsilon;&#8059;&tau;&epsilon;&rho;&#8125;
+&alpha;&#7984;&epsilon;&#8054; &tau;&#8052;&nu;
+&gamma;&upsilon;&nu;&alpha;&#8150;&kappa;&alpha;
+&delta;&epsilon;&#8054; &lambda;&#8051;&gamma;&epsilon;&iota;&nu;,
+&Tau;&#8052;&nu; &delta;&#8125;
+&#7969;&gamma;&epsilon;&mu;&omicron;&nu;&iota;&alpha;&nu;
+&tau;&#8182;&nu; &#8005;&lambda;&omega;&nu; &tau;&#8056;&nu;
+&#7940;&nu;&delta;&rho;&#8125; &#7956;&chi;&epsilon;&iota;&nu;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_385_385" id="Footnote_385_385"></a><a href=
+"#FNanchor_385_385"><span class="label">385</span></a> As Lord
+Stowell used to say that "dinners lubricated business."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_386_386" id="Footnote_386_386"></a><a href=
+"#FNanchor_386_386"><span class="label">386</span></a> Homer,
+"Iliad," xi. 643.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_387_387" id="Footnote_387_387"></a><a href=
+"#FNanchor_387_387"><span class="label">387</span></a> Homer,
+"Odyssey," iv. 178, 179.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_388_388" id="Footnote_388_388"></a><a href=
+"#FNanchor_388_388"><span class="label">388</span></a> Perhaps the
+poley-germander. See Pliny, "Nat. Hist," xxi. 84. The line is from
+Nicander Theriac. 64.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_389_389" id="Footnote_389_389"></a><a href=
+"#FNanchor_389_389"><span class="label">389</span></a> "Iliad,"
+viii. 281, 282.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_390_390" id="Footnote_390_390"></a><a href=
+"#FNanchor_390_390"><span class="label">390</span></a> "Iliad," x.
+243.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_391_391" id="Footnote_391_391"></a><a href=
+"#FNanchor_391_391"><span class="label">391</span></a> "Iliad,"
+vii. 109, 110.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_392_392" id="Footnote_392_392"></a><a href=
+"#FNanchor_392_392"><span class="label">392</span></a> Xenophon,
+"Agesilaus," xi. 5. p. 673 C.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_393_393" id="Footnote_393_393"></a><a href=
+"#FNanchor_393_393"><span class="label">393</span></a> 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. &sect; iv.: "Segetem ne defrudet," sc.
+villicus.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_394_394" id="Footnote_394_394"></a><a href=
+"#FNanchor_394_394"><span class="label">394</span></a> Thucydides,
+iii. 82.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_395_395" id="Footnote_395_395"></a><a href=
+"#FNanchor_395_395"><span class="label">395</span></a> Plato,
+"Republic," v. p. 474 E. Compare also Lucretius, iv. 1160-1170;
+Horace, "Satires," i. 3. 38 sq.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_396_396" id="Footnote_396_396"></a><a href=
+"#FNanchor_396_396"><span class="label">396</span></a> 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.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_397_397" id="Footnote_397_397"></a><a href=
+"#FNanchor_397_397"><span class="label">397</span></a> This was
+Ptolemy Auletes, as the former was Ptolemy Philopator.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_398_398" id="Footnote_398_398"></a><a href=
+"#FNanchor_398_398"><span class="label">398</span></a> See
+Suetonius, "Nero," ch. 21.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_399_399" id="Footnote_399_399"></a><a href=
+"#FNanchor_399_399"><span class="label">399</span></a> "Plerumque
+<i>minuta voce cantillare</i>."&mdash;<i>Wyttenbach</i>. What
+Milton would have called "a lean and flashy song."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_400_400" id="Footnote_400_400"></a><a href=
+"#FNanchor_400_400"><span class="label">400</span></a> Naso
+suspendit adunco, as Horace, "Sat." i. 6. 5.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_401_401" id="Footnote_401_401"></a><a href=
+"#FNanchor_401_401"><span class="label">401</span></a> See
+Athen&aelig;us, p. 434 C.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_402_402" id="Footnote_402_402"></a><a href=
+"#FNanchor_402_402"><span class="label">402</span></a> As Gnatho in
+Terence, "Eunuch." 496-498.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_403_403" id="Footnote_403_403"></a><a href=
+"#FNanchor_403_403"><span class="label">403</span></a> Reading
+&#7953;&lambda;&#8061;&nu;, as Courier, Hercher.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_404_404" id="Footnote_404_404"></a><a href=
+"#FNanchor_404_404"><span class="label">404</span></a> "Iliad," x.
+249. They are words of Odysseus.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_405_405" id="Footnote_405_405"></a><a href=
+"#FNanchor_405_405"><span class="label">405</span></a> This was
+carrying flattery rather far. "Mithridatis medicin&aelig; scientia
+multis memorata veterum."&mdash;<i>Wyttenbach.</i></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_406_406" id="Footnote_406_406"></a><a href=
+"#FNanchor_406_406"><span class="label">406</span></a> Euripides,
+"Alcestis," 1159.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_407_407" id="Footnote_407_407"></a><a href=
+"#FNanchor_407_407"><span class="label">407</span></a> Our author
+gives this definition to Simonides, "De Gloria Atheniensium,"
+&sect; iii.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_408_408" id="Footnote_408_408"></a><a href=
+"#FNanchor_408_408"><span class="label">408</span></a> So our
+author again, "On Contentedness of Mind," <a href=
+"#Page_301a">&sect; xii.</a></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_409_409" id="Footnote_409_409"></a><a href=
+"#FNanchor_409_409"><span class="label">409</span></a> See
+Herodotus, i. 30, 33; Juvenal, x. 274, 275; and Pausanias, ii.
+20.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_410_410" id="Footnote_410_410"></a><a href=
+"#FNanchor_410_410"><span class="label">410</span></a> "Nobile
+Sto&aelig; 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;
+Pr&aelig;cipue sanus, nisi quum pituita molesta
+est."&mdash;<i>Wyttenbach.</i></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_411_411" id="Footnote_411_411"></a><a href=
+"#FNanchor_411_411"><span class="label">411</span></a> See also "On
+Contentedness of Mind," <a href="#Page_301a">&sect; xii.</a></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_412_412" id="Footnote_412_412"></a><a href=
+"#FNanchor_412_412"><span class="label">412</span></a> Homer,
+"Iliad," xvi. 141. See the context also from 130 sq.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_413_413" id="Footnote_413_413"></a><a href=
+"#FNanchor_413_413"><span class="label">413</span></a> Our author
+has used this illustration again in "Phocion," p. 742 B.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_414_414" id="Footnote_414_414"></a><a href=
+"#FNanchor_414_414"><span class="label">414</span></a> Namely in
+&sect; xxvii. where &pi;&alpha;&#8164;&#8165;&#951;&sigma;&iota;&alpha; is
+discussed.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_415_415" id="Footnote_415_415"></a><a href=
+"#FNanchor_415_415"><span class="label">415</span></a> Contrary to
+the severe training he ought to undergo, well expressed by Horace,
+"De Arte Poetica," 412-414.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_416_416" id="Footnote_416_416"></a><a href=
+"#FNanchor_416_416"><span class="label">416</span></a> Reading with
+Hercher
+&#7936;&pi;&omicron;&tau;&upsilon;&mu;&pi;&alpha;&nu;&#8055;&zeta;&omicron;&nu;&tau;&omicron;&sigmaf;
+&kappa;&alpha;&iota;
+&sigma;&tau;&rho;&epsilon;&beta;&lambda;&omicron;&#8166;&nu;&tau;&omicron;&sigmaf;.
+This was Ptolemy Physcon.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_417_417" id="Footnote_417_417"></a><a href=
+"#FNanchor_417_417"><span class="label">417</span></a> "Unus ex
+Alexandri adulatoribus: memoratus Curtio viii. 5,
+6."&mdash;<i>Wyttenbach.</i></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_418_418" id="Footnote_418_418"></a><a href=
+"#FNanchor_418_418"><span class="label">418</span></a> A common
+proverb among the ancients. See "Conjugal Precepts," &sect; xl.;
+Erasmus, "Adagia," pp. 1222, 1838.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_419_419" id="Footnote_419_419"></a><a href=
+"#FNanchor_419_419"><span class="label">419</span></a> A line out
+of &AElig;schylus' "Myrmidons." Quoted again by our author, "Of
+Love," &sect; v.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_420_420" id="Footnote_420_420"></a><a href=
+"#FNanchor_420_420"><span class="label">420</span></a>
+Cleopatra.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_421_421" id="Footnote_421_421"></a><a href=
+"#FNanchor_421_421"><span class="label">421</span></a> 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."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_422_422" id="Footnote_422_422"></a><a href=
+"#FNanchor_422_422"><span class="label">422</span></a> See
+Lucretius, iv. 1079-1085.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_423_423" id="Footnote_423_423"></a><a href=
+"#FNanchor_423_423"><span class="label">423</span></a> So Pliny,
+"Hist. Nat." xxv. 95: "Remedio est (cicut&aelig;), priusquam
+perveniat ad vitalia, vini natura excalfactoria: sed in vino pota
+irremediabilis existimatur."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_424_424" id="Footnote_424_424"></a><a href=
+"#FNanchor_424_424"><span class="label">424</span></a> Assigned to
+Pittacus by our author, "Septem Sapientum Convivium," &sect;
+ii.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_425_425" id="Footnote_425_425"></a><a href=
+"#FNanchor_425_425"><span class="label">425</span></a> So
+Wyttenbach, who reads
+&#7952;&nu;&sigma;&tau;&#8049;&sigma;&epsilon;&iota;&sigmaf;, and
+translates, "et libertate loquendi in nobis reprehendendis utitur,
+quando nos cupiditatibus morbisque animi nostri non indulgere, sed
+resistere, volumus."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_426_426" id="Footnote_426_426"></a><a href=
+"#FNanchor_426_426"><span class="label">426</span></a>
+"Ph&oelig;niss&aelig;," 469-472.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_427_427" id="Footnote_427_427"></a><a href=
+"#FNanchor_427_427"><span class="label">427</span></a> Like
+Juvenal's "Gr&aelig;culus esuriens in c&aelig;lum, jusseris,
+ibit."&mdash;Juvenal, iii, 78.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_428_428" id="Footnote_428_428"></a><a href=
+"#FNanchor_428_428"><span class="label">428</span></a> 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.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_429_429" id="Footnote_429_429"></a><a href=
+"#FNanchor_429_429"><span class="label">429</span></a> Probably
+lines from "The Flatterer" of Menander.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_430_430" id="Footnote_430_430"></a><a href=
+"#FNanchor_430_430"><span class="label">430</span></a> From the
+"Ino" of Euripides.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_431_431" id="Footnote_431_431"></a><a href=
+"#FNanchor_431_431"><span class="label">431</span></a> From the
+"Erechtheus" of Euripides.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_432_432" id="Footnote_432_432"></a><a href=
+"#FNanchor_432_432"><span class="label">432</span></a> We know from
+Athen&aelig;us, p. 420 D, that Apelles and Arcesilaus were
+friends.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_433_433" id="Footnote_433_433"></a><a href=
+"#FNanchor_433_433"><span class="label">433</span></a> An allusion
+to Hesiod, "Works and Days," 235. Cf. Horace, "Odes," iv. 5.
+23.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_434_434" id="Footnote_434_434"></a><a href=
+"#FNanchor_434_434"><span class="label">434</span></a> See the
+beautiful story of Baucis and Philemon, Ovid, "Metamorphoses,"
+viii. 626-724: "Cura pii dis sunt, et qui coluere coluntur."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_435_435" id="Footnote_435_435"></a><a href=
+"#FNanchor_435_435"><span class="label">435</span></a> Compare
+Terence, "Andria," 43, 44. So too Seneca, "De Beneficiis," ii. 10:
+"H&aelig;c enim beneficii inter duos lex est: alter statim
+oblivisci debet dati, alter accepti nunquam. Lacerat animum et
+premit frequens meritorum commemoratio."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_436_436" id="Footnote_436_436"></a><a href=
+"#FNanchor_436_436"><span class="label">436</span></a> A similar
+story about the Samians and Laced&aelig;monians is told by
+Aristotle, "&OElig;conom." ii. 9.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_437_437" id="Footnote_437_437"></a><a href=
+"#FNanchor_437_437"><span class="label">437</span></a> A line from
+Euripides, "Iphigenia in Aulis," 407.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_438_438" id="Footnote_438_438"></a><a href=
+"#FNanchor_438_438"><span class="label">438</span></a> Also in
+"Conjugal Precepts," <a href="#Page_76a">&sect; xxix.</a></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_439_439" id="Footnote_439_439"></a><a href=
+"#FNanchor_439_439"><span class="label">439</span></a> See Persius,
+iii. 21, 22, with Jahn's Note.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_440_440" id="Footnote_440_440"></a><a href=
+"#FNanchor_440_440"><span class="label">440</span></a> See "On
+Love," <a href="#Page_61">&sect; xxi.</a></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_441_441" id="Footnote_441_441"></a><a href=
+"#FNanchor_441_441"><span class="label">441</span></a> "Auri
+plumbique oppositio fere proverbialis est. Petronius, 'Satyricon,'
+43. Plane fortun&aelig; filius: in manu illius plumbum aureum
+fiebat."&mdash;<i>Wyttenbach.</i> The passage about the Lydian
+chariot is said to be by Pindar in our author, "Nicias," p. 523
+D.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_442_442" id="Footnote_442_442"></a><a href=
+"#FNanchor_442_442"><span class="label">442</span></a> 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."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_443_443" id="Footnote_443_443"></a><a href=
+"#FNanchor_443_443"><span class="label">443</span></a> 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."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_444_444" id="Footnote_444_444"></a><a href=
+"#FNanchor_444_444"><span class="label">444</span></a> Compare
+&sect; i.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_445_445" id="Footnote_445_445"></a><a href=
+"#FNanchor_445_445"><span class="label">445</span></a> Compare our
+Author, "Quaestiones Convivalium," viii. p. 717 F.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_446_446" id="Footnote_446_446"></a><a href=
+"#FNanchor_446_446"><span class="label">446</span></a> So Horace,
+"Satires," i. 2, 24: "Dum vitant stulti vitia in contraria
+currunt."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_447_447" id="Footnote_447_447"></a><a href=
+"#FNanchor_447_447"><span class="label">447</span></a> Homer,
+"Iliad," xiv. 84, 85.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_448_448" id="Footnote_448_448"></a><a href=
+"#FNanchor_448_448"><span class="label">448</span></a> 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 reipublic&aelig; utilitatem
+referri."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_449_449" id="Footnote_449_449"></a><a href=
+"#FNanchor_449_449"><span class="label">449</span></a> "Iliad," xi.
+654.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_450_450" id="Footnote_450_450"></a><a href=
+"#FNanchor_450_450"><span class="label">450</span></a> "Iliad,"
+xvi. 33-35.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_451_451" id="Footnote_451_451"></a><a href=
+"#FNanchor_451_451"><span class="label">451</span></a> Cf.
+Plutarch, "Phocion," p. 746 D.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_452_452" id="Footnote_452_452"></a><a href=
+"#FNanchor_452_452"><span class="label">452</span></a> A proverb of
+persons on the brink of destruction. Wells among the ancients were
+uncovered.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_453_453" id="Footnote_453_453"></a><a href=
+"#FNanchor_453_453"><span class="label">453</span></a> "Iliad," ii.
+215, of Thersites. As to Theagenes, see Seneca, "De Ira," ii.
+23.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_454_454" id="Footnote_454_454"></a><a href=
+"#FNanchor_454_454"><span class="label">454</span></a> Literally,
+"brings a cloud over fair weather."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_455_455" id="Footnote_455_455"></a><a href=
+"#FNanchor_455_455"><span class="label">455</span></a> The MSS.
+have Lydian. Lysian Dionysus is also found in Pausanias, ix. 16.
+Ly&aelig;us is suggested by Wyttenbach, and read by Hercher. Lysius
+or Ly&aelig;us will both be connected with &lambda;&#8059;&omega;,
+and so refer to Dionysus as the god that looses or frees us from
+care. See Horace, "Epodes," ix. 37, 38.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_456_456" id="Footnote_456_456"></a><a href=
+"#FNanchor_456_456"><span class="label">456</span></a> Compare
+Juvenal, iii. 73, 74: "Sermo Promptus et Is&aelig;o
+torrentior."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_457_457" id="Footnote_457_457"></a><a href=
+"#FNanchor_457_457"><span class="label">457</span></a> "Orestes,"
+667.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_458_458" id="Footnote_458_458"></a><a href=
+"#FNanchor_458_458"><span class="label">458</span></a> Euripides,
+"Ion," 732.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_459_459" id="Footnote_459_459"></a><a href=
+"#FNanchor_459_459"><span class="label">459</span></a> "Anabasis,"
+ii. 6, 11.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_460_460" id="Footnote_460_460"></a><a href=
+"#FNanchor_460_460"><span class="label">460</span></a> Perhaps by
+Euripides.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_461_461" id="Footnote_461_461"></a><a href=
+"#FNanchor_461_461"><span class="label">461</span></a> "Olynth."
+ii. p. 8 C; "Pro Corona," 341 C.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_462_462" id="Footnote_462_462"></a><a href=
+"#FNanchor_462_462"><span class="label">462</span></a> Homer,
+"Iliad," ix. 108, 109. They are the words of Nestor to
+Agamemnon.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_463_463" id="Footnote_463_463"></a><a href=
+"#FNanchor_463_463"><span class="label">463</span></a> See
+Herodotus, i. 30-32.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_464_464" id="Footnote_464_464"></a><a href=
+"#FNanchor_464_464"><span class="label">464</span></a> See Plato's
+"Symposium," p. 215 E.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_465_465" id="Footnote_465_465"></a><a href=
+"#FNanchor_465_465"><span class="label">465</span></a> See Plato,
+"Epist." iv. p. 321 B.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_466_466" id="Footnote_466_466"></a><a href=
+"#FNanchor_466_466"><span class="label">466</span></a> See our
+author, "Apophthegmata," p. 179 C.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_467_467" id="Footnote_467_467"></a><a href=
+"#FNanchor_467_467"><span class="label">467</span></a> Compare
+Horace, "Satires," i. 1. 7, 8: "Quid enim, concurritur: hor&aelig;
+Momento cita mors venit aut victoria l&aelig;ta."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_468_468" id="Footnote_468_468"></a><a href=
+"#FNanchor_468_468"><span class="label">468</span></a> And so being
+dainty. See Athen&aelig;us, ii. ch. 76.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_469_469" id="Footnote_469_469"></a><a href=
+"#FNanchor_469_469"><span class="label">469</span></a> 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."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_470_470" id="Footnote_470_470"></a><a href=
+"#FNanchor_470_470"><span class="label">470</span></a> "Laws," p.
+729 C.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_471_471" id="Footnote_471_471"></a><a href=
+"#FNanchor_471_471"><span class="label">471</span></a> Homer,
+"Odyssey," i. 157; iv. 70; xvii. 592.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_472_472" id="Footnote_472_472"></a><a href=
+"#FNanchor_472_472"><span class="label">472</span></a> Ptolemy V.,
+Epiphanes. The circumstances are related by Polybius, xv. 29; xvii.
+35.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_473_473" id="Footnote_473_473"></a><a href=
+"#FNanchor_473_473"><span class="label">473</span></a> See
+"Acharnians," 501, 502.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_474_474" id="Footnote_474_474"></a><a href=
+"#FNanchor_474_474"><span class="label">474</span></a> Thucydides,
+i. 70: &kappa;&alpha;&#8054; &#7941;&mu;&alpha;,
+&epsilon;&#7988;&pi;&epsilon;&rho; &tau;&iota;&nu;&#8050;&sigmaf;
+&kappa;&alpha;&iota; &#7940;&lambda;&lambda;&omicron;&iota;,
+&nu;&omicron;&mu;&#8055;&zeta;&omicron;&mu;&epsilon;&nu;
+&#7940;&xi;&iota;&omicron;&iota; &epsilon;&#7991;&nu;&alpha;&iota;
+&tau;&omicron;&#8150;&sigmaf; &pi;&#8051;&lambda;&alpha;&sigmaf;
+&psi;&#8057;&gamma;&omicron;&nu;
+&#7952;&pi;&epsilon;&nu;&epsilon;&gamma;&kappa;&epsilon;&#8150;&nu;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_475_475" id="Footnote_475_475"></a><a href=
+"#FNanchor_475_475"><span class="label">475</span></a> See our
+Author, "Apophthegmata," p. 190 E.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_476_476" id="Footnote_476_476"></a><a href=
+"#FNanchor_476_476"><span class="label">476</span></a> A line of
+Euripides, quoted again in "How a Man may be benefited by his
+Enemies," &sect; iv.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_477_477" id="Footnote_477_477"></a><a href=
+"#FNanchor_477_477"><span class="label">477</span></a> Homer,
+"Iliad," xi. 313.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_478_478" id="Footnote_478_478"></a><a href=
+"#FNanchor_478_478"><span class="label">478</span></a> Do. viii.
+234, 235.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_479_479" id="Footnote_479_479"></a><a href=
+"#FNanchor_479_479"><span class="label">479</span></a> Do. ix.
+461.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_480_480" id="Footnote_480_480"></a><a href=
+"#FNanchor_480_480"><span class="label">480</span></a> "Iliad,"
+xiii. 116-119.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_481_481" id="Footnote_481_481"></a><a href=
+"#FNanchor_481_481"><span class="label">481</span></a> Do. v. 171,
+172.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_482_482" id="Footnote_482_482"></a><a href=
+"#FNanchor_482_482"><span class="label">482</span></a> Euripides,
+"Ph&oelig;niss&aelig;," 1688.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_483_483" id="Footnote_483_483"></a><a href=
+"#FNanchor_483_483"><span class="label">483</span></a> Euripides,
+"Hercules Furens," 1250.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_484_484" id="Footnote_484_484"></a><a href=
+"#FNanchor_484_484"><span class="label">484</span></a> "Iliad," v.
+800. Athene is the speaker.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_485_485" id="Footnote_485_485"></a><a href=
+"#FNanchor_485_485"><span class="label">485</span></a> 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.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_486_486" id="Footnote_486_486"></a><a href=
+"#FNanchor_486_486"><span class="label">486</span></a> Thucydides,
+ii. 64. Quoted again in "On Shyness," &sect; xviii.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_487_487" id="Footnote_487_487"></a><a href=
+"#FNanchor_487_487"><span class="label">487</span></a> See also "De
+Audiendo," &sect; x.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_488_488" id="Footnote_488_488"></a><a href=
+"#FNanchor_488_488"><span class="label">488</span></a>
+&pi;&#8057;&tau;&omicron;&upsilon;&sigmaf; comes in rather
+curiously here. Can any other word lurk under it?</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_489_489" id="Footnote_489_489"></a><a href=
+"#FNanchor_489_489"><span class="label">489</span></a>
+"Ph&oelig;niss&aelig;," 528, 529.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_490_490" id="Footnote_490_490"></a><a href=
+"#FNanchor_490_490"><span class="label">490</span></a> Homer,
+"Iliad," vi. 347.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_491_491" id="Footnote_491_491"></a><a href=
+"#FNanchor_491_491"><span class="label">491</span></a> Do. vi.
+326.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_492_492" id="Footnote_492_492"></a><a href=
+"#FNanchor_492_492"><span class="label">492</span></a> Homer,
+"Iliad," ix. 109, 110.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_493_493" id="Footnote_493_493"></a><a href=
+"#FNanchor_493_493"><span class="label">493</span></a> In Dindorf's
+"Poet&aelig; Scenici Gr&aelig;ci," Fragment 152.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_494_494" id="Footnote_494_494"></a><a href=
+"#FNanchor_494_494"><span class="label">494</span></a> As it is not
+quite clear why Achilles should have been angry about his supper,
+&delta;&iota;&#8048; &tau;&#8056;
+&delta;&epsilon;&iota;&pi;&nu;&#8056;&nu;, apropos of the context,
+Wyttenbach ingeniously suggests, as this lost play of Sophocles was
+called &Sigma;&upsilon;&nu;
+&delta;&epsilon;&#8150;&pi;&nu;&omicron;&nu;, that Plutarch may
+have written &#7952;&nu; &tau;&#8183;
+&Delta;&epsilon;&#8055;&pi;&nu;&#8179;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_495_495" id="Footnote_495_495"></a><a href=
+"#FNanchor_495_495"><span class="label">495</span></a> Compare "How
+One may be aware of one's Progress in Virtue," <a href="#Page_130a">&sect; xi.</a></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_496_496" id="Footnote_496_496"></a><a href=
+"#FNanchor_496_496"><span class="label">496</span></a> "Ductum e
+proverbiali dictione &beta;&alpha;&lambda;&#8057;&nu;&tau;&alpha;
+&#7952;&kappa;&phi;&epsilon;&#8059;&gamma;&epsilon;&iota;&nu;,
+emisso telo aufugere."&mdash;<i>Wyttenbach.</i></p>
+</div>
+
+<hr style="width: 65%;" />
+<h3><a name="Page_201a" id="Page_201a">HOW A MAN MAY BE BENEFITED
+BY HIS ENEMIES.</a></h3>
+
+<p>&sect; <span class="smcap">i.</span> I am well aware, Cornelius
+Pulcher, that you prefer the mildest manners in public life, by
+which you can be at once most useful to the community, and most
+agreeable in <span class='pagenum'><a name="Page_202" id=
+"Page_202">202</a></span>private life to those who have any
+dealings with you. But since it is difficult to find any region
+without wild beasts, though it is related of Crete;<a name=
+"FNanchor_497_497" id="FNanchor_497_497"></a><a href=
+"#Footnote_497_497" class="fnanchor">497</a> and hitherto there has
+been no state that has not suffered from envy, rivalry, and strife,
+the most fruitful seeds of hostility; (for, even if nothing else
+does, our friendships involve us in enmities, as Chilo<a name=
+"FNanchor_498_498" id="FNanchor_498_498"></a><a href=
+"#Footnote_498_498" class="fnanchor">498</a> the wise man
+perceived, who asked the man who told him he had no enemy, whether
+he had a friend either), it seems to me that a public man ought not
+only to examine the whole question of enemies in its various
+ramifications, but also to listen to the serious remark of
+Xenophon,<a name="FNanchor_499_499" id="FNanchor_499_499"></a><a
+href="#Footnote_499_499" class="fnanchor">499</a> that a sensible
+man will receive profit even from his enemies. The ideas therefore
+that lately occurred to me to deliver, I have now put together
+nearly in the identical words and send them to you, with the
+exception of some matter also in "Political Precepts,"<a name=
+"FNanchor_500_500" id="FNanchor_500_500"></a><a href=
+"#Footnote_500_500" class="fnanchor">500</a> a treatise which I
+have often noticed in your hands.</p>
+
+<p>&sect; <span class="smcap">ii.</span> People in old times were
+well satisfied if they were not injured by strange and wild beasts,
+and that was the only motive of their fights with them, but those
+of later days have by now learnt to make use of them, for they feed
+on their flesh, and clothe themselves with their wool, and make
+medical use of their gall and beestings, and turn their hides into
+shields, so that we might reasonably fear, if beasts failed man,
+that his life would become brutish, and wild, and void of
+resources. Similarly since all others are satisfied with not being
+injured by their enemies, but the sensible will also (as Xenophon
+says) get profit out of them, we must not be incredulous, but seek
+a method and plan how to obtain this advantage, seeing that life
+without an enemy is impossible. The husbandman cannot cultivate
+every tree, nor can the hunter tame every kind of animal, so both
+seek means to derive profit according to their several necessities,
+the one from his barren trees, the other from his wild animals.
+Sea-water also is undrinkable and brackish, but it feeds fish, and
+is a sort of vehicle to convey and transport travellers anywhere.
+The Satyr, when he <span class='pagenum'><a name="Page_203" id=
+"Page_203">203</a></span>saw fire for the first time, wished to
+kiss it and embrace it, but Prometheus warned him,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Goat, thou wilt surely mourn
+thy loss of beard."<a name="FNanchor_501_501" id=
+"FNanchor_501_501"></a><a href="#Footnote_501_501" class=
+"fnanchor">501</a></span></div>
+</div>
+
+<p>For fire burns whoever touches it, but it also gives light and
+warmth, and is an instrument of art to all those who know how to
+use it.<a name="FNanchor_502_502" id="FNanchor_502_502"></a><a
+href="#Footnote_502_502" class="fnanchor">502</a> Consider also in
+the case of the enemy, if he is in other respects injurious and
+intractable, he somehow or other gives us a handle to make use of
+him by, and so is serviceable. And many things are unpleasant and
+detestable and antagonistic to those to whom they happen, but you
+must have noticed that some use even illnesses as a period of rest
+for the body, and others by excessive toil have strengthened and
+trained their bodily vigour, and some have made exile and the loss
+of money a passage to leisure and philosophy, as did Diogenes and
+Crates. And Zeno, when he heard of the wreck of the ship which
+contained all his property, said, "Thou hast done well, Fortune, to
+confine me to my threadbare cloak."<a name="FNanchor_503_503" id=
+"FNanchor_503_503"></a><a href="#Footnote_503_503" class=
+"fnanchor">503</a></p>
+
+<p>For as those animals that have the strongest and healthiest
+stomachs eat and digest serpents and scorpions, and some even feed
+on stones and shells, which they convert into nourishment by the
+strength and heat of their stomachs, while fastidious people out of
+health almost vomit if offered bread and wine, so foolish people
+spoil even their friendships, while the wise know how to turn to
+account even their enmities.</p>
+
+<p>&sect; <span class="smcap">iii.</span> In the first place then
+it seems to me that what is most injurious in enmity may become
+most useful to those that pay attention to it? To what do I refer?
+Why, to the way in which your enemy ever wide awake pries into all
+your affairs, and analyzes your whole life, trying to get a handle
+against you somewhere, able not only to look through a tree, like
+Lynceus,<a name="FNanchor_504_504" id="FNanchor_504_504"></a><a
+href="#Footnote_504_504" class="fnanchor">504</a> or through stones
+and shells, <span class='pagenum'><a name="Page_204" id=
+"Page_204">204</a></span>but through your friend and domestic and
+every intimate acquaintance, as far as possible detecting your
+doings, and digging and ferreting into your designs. For our
+friends are ill and often die without our knowing anything about it
+through our delay and carelessness, but we almost pry into even the
+dreams of our enemies; and our enemy knows even more than we do
+ourselves of our diseases and debts and differences with our
+wives.<a name="FNanchor_505_505" id="FNanchor_505_505"></a><a href=
+"#Footnote_505_505" class="fnanchor">505</a> But they pay most
+attention to our faults and hunt them out: and as vultures follow
+the scent of putrid carcases, and cannot perceive sound and
+wholesome ones, so the diseases and vices and crimes of life
+attract the enemy, and on these those that hate us pounce, these
+they attack and tear to pieces. Is not this an advantage to us?
+Certainly it is. For it teaches us to live warily and be on our
+guard, and neither to do or say anything carelessly or without
+circumspection, but ever to be vigilant by careful mode of living
+that we give no handle to an enemy. For the cautiousness that thus
+represses the passions and follows reason implants a care and
+determination to live well and without reproach. For as those
+states that have been sobered by wars with their neighbours and
+continual campaigns love the blessings of order and peace, so those
+people who are compelled to lead a sober life owing to their
+enemies, and to be on their guard against carelessness and
+negligence, and to do everything with an eye to utility,
+imperceptibly glide into a faultless mode of life, and tone down
+their character, even without requiring much assistance from
+precepts. For those who always remember the line,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Ah! how would Priam and his
+sons rejoice,"<a name="FNanchor_506_506" id=
+"FNanchor_506_506"></a><a href="#Footnote_506_506" class=
+"fnanchor">506</a></span></div>
+</div>
+
+<p>are by it diverted from and learn to shun all such things as
+their enemies would rejoice and laugh at. Again we see actors<a
+name="FNanchor_507_507" id="FNanchor_507_507"></a><a href=
+"#Footnote_507_507" class="fnanchor">507</a> and singers on the
+stage oftentimes slack and remiss, and not taking sufficient pains
+about their performances in the theatres when they have it all to
+themselves; but when there is a competition and contest with <span
+class='pagenum'><a name="Page_205" id=
+"Page_205">205</a></span>others, they not only wake up but tune
+their instruments, and adjust their chords, and play on the flute
+with more care. Similarly whoever knows that his enemy is
+antagonistic to his life and character, pays more attention to
+himself, and watches his behaviour more carefully, and regulates
+his life. For it is peculiar to vice to be more afraid of enemies
+than friends in regard to our faults. And so Nasica, when some
+expressed their opinion that the Roman Republic was now secure,
+since Carthage was rased to the ground and Achaia reduced to
+slavery, said, "Nay rather we are now in a critical position, since
+we have none left to fear or respect."</p>
+
+<p>&sect; <span class="smcap">iv.</span> Consider also that very
+philosophical and witty answer of Diogenes to the man who asked,
+"How shall I avenge myself on my enemy?" "By becoming a good and
+honest man."<a name="FNanchor_508_508" id="FNanchor_508_508"></a><a
+href="#Footnote_508_508" class="fnanchor">508</a> Some people are
+terribly put about if they see their enemies' horses in a good
+condition, or hear their dogs praised; if they see their farm
+well-tilled, their garden well-kept, they groan aloud. What a state
+think you then they would be in, if you were to exhibit yourself as
+a just man, sensible and good, in words excellent, in deeds pure,
+in manner of life decorous, "reaping fruit from the deep soil of
+the soul, where good counsels grow."<a name="FNanchor_509_509" id=
+"FNanchor_509_509"></a><a href="#Footnote_509_509" class=
+"fnanchor">509</a> Pindar says<a name="FNanchor_510_510" id=
+"FNanchor_510_510"></a><a href="#Footnote_510_510" class=
+"fnanchor">510</a> "those that are conquered are reduced to
+complete silence:" but not absolutely, not all men, only those that
+see they are outdone by their enemies in industry, in goodness, in
+magnanimity, in humanity, in kindnesses; these, as Demosthenes
+says, "stop the tongue, block up the mouth, choke people, and make
+them silent."<a name="FNanchor_511_511" id=
+"FNanchor_511_511"></a><a href="#Footnote_511_511" class=
+"fnanchor">511</a></p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Be better than the bad: 'tis
+in your power."<a name="FNanchor_512_512" id=
+"FNanchor_512_512"></a><a href="#Footnote_512_512" class=
+"fnanchor">512</a></span></div>
+</div>
+
+<p>If you wish to vex the man who hates you, do not abuse him by
+calling him a pathick, or effeminate, or intemperate, or a low
+fellow, or illiberal; but be yourself a man, and temperate, and
+truthful, and kind and just in all your <span class='pagenum'><a
+name="Page_206" id="Page_206">206</a></span>dealings with those you
+come across. But if you are tempted to use abuse, mind that you
+yourself are very far from what you abuse him for, dive down into
+your own soul, look for any rottenness in yourself, lest someone
+suggest to you the line of the tragedian,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"You doctor others, all
+diseased yourself."<a name="FNanchor_513_513" id=
+"FNanchor_513_513"></a><a href="#Footnote_513_513" class=
+"fnanchor">513</a></span></div>
+</div>
+
+<p>If you say your enemy is uneducated, increase your own love of
+learning and industry; if you call him coward, stir up the more
+your own spirit and manliness; and if you say he is wanton and
+licentious, erase from your own soul any secret trace of the love
+of pleasure. For nothing is more disgraceful or more unpleasant
+than slander that recoils on the person who sets it in motion; for
+as the reflection of light seems most to injure weak eyes, so does
+censure when it recoils on the censurer, and is borne out by the
+facts. For as the north-east wind attracts clouds, so does a bad
+life draw upon itself rebukes.</p>
+
+<p>&sect; <span class="smcap">v.</span> Whenever Plato was in
+company with people who behaved in an unseemly manner, he used to
+say to himself, "Am I such a person as this?"<a name=
+"FNanchor_514_514" id="FNanchor_514_514"></a><a href=
+"#Footnote_514_514" class="fnanchor">514</a> So he that censures
+another man's life, if he straightway examines and mends his own,
+directing and turning it into the contrary direction, will get some
+advantage from his censure, which will be otherwise idle and
+unprofitable. Most people laugh if a bald-pate or hump-back jeer
+and mock at others who are so too: it is quite as ridiculous to
+jeer and mock if one lies open to retort oneself, as Leo of
+Byzantium showed in his answer to the hump-back who jeered at him
+for weakness of eyes, "You twit me with an infirmity natural to
+man, while you yourself carry your Nemesis on your back."<a name=
+"FNanchor_515_515" id="FNanchor_515_515"></a><a href=
+"#Footnote_515_515" class="fnanchor">515</a> And so do not abuse
+another as an adulterer, if you yourself are mad after boys: nor as
+a spendthrift, if you yourself are niggardly. Alcm&aelig;on said to
+Adrastus, "You are near kinsman to a woman that slew her husband."
+What <span class='pagenum'><a name="Page_207" id=
+"Page_207">207</a></span>was his reply? He retaliated on him with
+the appropriate retort, "But you killed with your own hand the
+mother that bare you."<a name="FNanchor_516_516" id=
+"FNanchor_516_516"></a><a href="#Footnote_516_516" class=
+"fnanchor">516</a> And Domitius said to Crassus, "Did you not weep
+for the lamprey that was bred in your fishpond, and died?" To which
+Crassus replied, "Did you weep, when you buried your three wives?"
+He therefore that intends to abuse others must not be witty and
+noisy and impudent, but a man that does not lie open to
+counter-abuse and retort, for the god seems to have enjoined upon
+no one the precept "Know thyself" so much as on the person who is
+censorious, to prevent people saying just what they please, and
+hearing what don't please them. For such a one is wont, as
+Sophocles<a name="FNanchor_517_517" id="FNanchor_517_517"></a><a
+href="#Footnote_517_517" class="fnanchor">517</a> says, "idly
+letting his tongue flow, to hear against his will, what he
+willingly says ill of others."</p>
+
+<p>&sect; <span class="smcap">vi.</span> This use and advantage
+then there is in abusing one's enemy, and no less arises from being
+abused and ill-spoken of oneself by one's enemies. And so
+Antisthenes<a name="FNanchor_518_518" id="FNanchor_518_518"></a><a
+href="#Footnote_518_518" class="fnanchor">518</a> said well that
+those who wish to lead a good life ought to have genuine friends or
+red-hot enemies; for the former deterred you from what was wrong by
+reproof, the latter by abuse. But since friendship has nowadays
+become very mealy-mouthed in freedom of speech, voluble in flattery
+and silent in rebuke, we can only hear the truth from our enemies.
+For as Telephus<a name="FNanchor_519_519" id=
+"FNanchor_519_519"></a><a href="#Footnote_519_519" class=
+"fnanchor">519</a> having no surgeon of his own, submitted his
+wound to be cured by his enemy's spear, so those who cannot procure
+friendly rebuke must content themselves with the censure of an
+enemy that hates them, reprehending and castigating their vices,
+and regard not the animus of the person, but only his matter. For
+as he who intended to kill the Thessalian Prometheus<a name=
+"FNanchor_520_520" id="FNanchor_520_520"></a><a href=
+"#Footnote_520_520" class="fnanchor">520</a> <span class=
+'pagenum'><a name="Page_208" id="Page_208">208</a></span>only
+stabbed a tumour, and so lanced it that the man's life was saved,
+and he was rid of the tumour by its bursting, so oftentimes abuse,
+suddenly thrust on a man in anger or hatred, has cured some disease
+in his soul which he was ignorant of or neglected. But most people
+when they are abused do not consider whether the abuse really
+belongs to them properly, but look round to see what abuse they can
+heap on the abuser, and, as wrestlers get smothered with the dust
+of the arena, do not wipe off the abuse hurled at themselves, but
+bespatter others, and at last get on both sides grimy and
+discoloured. But if anyone gets a bad name from an enemy, he ought
+to clear himself of the imputation even more than he would remove
+any stain on his clothes that was pointed out to him; and if it be
+wholly untrue, yet he ought to investigate what originated the
+charge, and to be on his guard and be afraid lest he had unawares
+done something very near akin to what was imputed to him. As
+Lacydes, the king of the Argives, by the way he wore his hair and
+by his mincing walk got charged with effeminacy: and Pompey's
+scratching his head with one finger was construed in the same way,
+though both these men were very far from effeminacy or wantonness.
+And Crassus was accused of an intrigue with one of the Vestal
+Virgins, because he wished to purchase from her a pleasant estate,
+and therefore frequently visited her and waited upon her. And
+Postumia, from her readiness to laugh and talk somewhat freely with
+men, got accused and even had to stand her trial for incest,<a
+name="FNanchor_521_521" id="FNanchor_521_521"></a><a href=
+"#Footnote_521_521" class="fnanchor">521</a> but was, however,
+acquitted of that charge: but Spurius Minucius the Pontif ex
+Maximus, when he pronounced her innocent, urged her not to be freer
+in her words than she was in her life. And though Themistocles<a
+name="FNanchor_522_522" id="FNanchor_522_522"></a><a href=
+"#Footnote_522_522" class="fnanchor">522</a> was guiltless of
+treason, his intimacy with Pausanias, and the letters and messages
+that frequently passed between them, laid him under suspicion.</p>
+
+<p><a name="Page_208a" id="Page_208a"></a>&sect; <span class=
+"smcap">vii.</span> Whenever therefore any false charge is made
+against us, we ought not merely to despise and neglect it as false,
+but to see what word or action, either in jest or earnest, has made
+the charge seem probable, and this we <span class='pagenum'><a
+name="Page_209" id="Page_209">209</a></span>must for the future be
+earnestly on our guard against and shun. For if others falling into
+unforeseen trouble and difficulties teach us what is expedient, as
+Merope says,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Fortune has made me wise,
+though she has ta'en</span> <span class="i0">My dearest ones as
+wages,"<a name="FNanchor_523_523" id="FNanchor_523_523"></a><a
+href="#Footnote_523_523" class="fnanchor">523</a></span></div>
+</div>
+
+<p>why should we not take an enemy, and pay him no wages, to teach
+us, and give us profit and instruction, in matters which had
+escaped our notice? For an enemy has keener perception than a
+friend, for, as Plato<a name="FNanchor_524_524" id=
+"FNanchor_524_524"></a><a href="#Footnote_524_524" class=
+"fnanchor">524</a> says, "the lover is blind as respects the loved
+one," and hatred is both curious and talkative. Hiero was twitted
+by one of his enemies for his foul breath, so he went home and said
+to his wife, "How is this? You never told me of it." But she being
+chaste and innocent replied, "I thought all men's breath was like
+that."<a name="FNanchor_525_525" id="FNanchor_525_525"></a><a href=
+"#Footnote_525_525" class="fnanchor">525</a> Thus perceptible and
+material things, and things that are plain to everybody, are sooner
+learnt from enemies than from friends and intimates.</p>
+
+<p>&sect; <span class="smcap">viii.</span> Moreover to keep the
+tongue well under control, no small factor in moral excellence, and
+to make it always obedient and submissive to reason, is not
+possible, unless by practice and attention and painstaking a man
+has subdued his worst passions, as for example anger. For such
+expressions as "a word uttered involuntarily," and "escaping the
+barrier of the teeth,"<a name="FNanchor_526_526" id=
+"FNanchor_526_526"></a><a href="#Footnote_526_526" class=
+"fnanchor">526</a> and "words darting forth spontaneously," well
+illustrate what happens in the case of ill-disciplined souls, ever
+wavering and in an unsettled condition through infirmity of temper,
+through unbridled fancy, or through faulty education. But,
+according to divine Plato,<a name="FNanchor_527_527" id=
+"FNanchor_527_527"></a><a href="#Footnote_527_527" class=
+"fnanchor">527</a> though a word seems a very trivial matter, the
+heaviest penalty follows upon it both from gods and men. But
+silence can never be called to account, is not only not thirsty, to
+borrow the language of Hippocrates, but when abused is dignified
+and Socratic, or rather Herculean, if indeed it was Hercules who
+said,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Sharp words he heeded not so
+much as flies."<a name="FNanchor_528_528" id=
+"FNanchor_528_528"></a><a href="#Footnote_528_528" class=
+"fnanchor">528</a></span></div>
+</div>
+
+<p><span class='pagenum'><a name="Page_210" id=
+"Page_210">210</a></span>Not more dignified and noble than this is
+it to keep silent when an enemy reviles you, "as one swims by a
+smooth and mocking cliff," but in practice it is better. If you
+accustom yourself to bear silently the abuse of an enemy, you will
+very easily bear the attack of a scolding wife, and will remain
+undisturbed when you hear the sharp language of a friend or
+brother, and will be calm and placid when you are beaten or have
+something thrown at your head by your father or mother. For
+Socrates put up with Xanthippe, a passionate and forward woman,
+which made him a more easy companion with others, as being
+accustomed to submit to her caprices; and it is far better to train
+and accustom the temper to bear quietly the insults and rages and
+jeers and taunts of enemies and estranged persons, and not to be
+distressed at it.</p>
+
+<p>&sect; <span class="smcap">ix.</span> Thus then must we exhibit
+in our enmities meekness and forbearance, and in our friendships
+still more simplicity and magnanimity and kindness. For it is not
+so graceful to do a friend a service, as disgraceful to refuse to
+do so at his request; and not to revenge oneself on an enemy when
+opportunity offers is generous. But the man who sympathizes with
+his enemy in affliction, and assists him in distress, and readily
+holds out a helping hand to his children and family and their
+fortunes when in a low condition, whoever does not admire such a
+man for his humanity, and praise his benevolence,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"He has a black heart made of
+adamant</span> <span class="i0">Or iron or bronze."<a name=
+"FNanchor_529_529" id="FNanchor_529_529"></a><a href=
+"#Footnote_529_529" class="fnanchor">529</a></span></div>
+</div>
+
+<p>When C&aelig;sar ordered the statues of Pompey that had been
+thrown down to be put up again,<a name="FNanchor_530_530" id=
+"FNanchor_530_530"></a><a href="#Footnote_530_530" class=
+"fnanchor">530</a> Cicero said, "You have set up again Pompey's
+statues, and in so doing have erected statues to yourself." We
+ought not therefore to be niggardly in our praise and honour of an
+enemy that deserves a good name. For he who praises another
+receives on that account greater praise himself, and is the more
+credited on another occasion when he finds fault, as not having any
+personal ill-feeling against the man, but only <span class=
+'pagenum'><a name="Page_211" id=
+"Page_211">211</a></span>disapproving of his act; and what is most
+noble and advantageous, the man who is accustomed to praise his
+enemies, and not to be vexed or malignant at their prosperity, is
+as far as possible from envying the good fortune of his friends,
+and the success of his intimates. And yet what practice will be
+more beneficial to our minds, or bring about a happier disposition,
+than that which banishes from us all jealousy and envy? For as in
+war many necessary things, otherwise bad, are customary and have as
+it were the sanction of law, so that they cannot be abolished in
+spite of the injury they do, so enmity drags along in its train
+hatred, and envy, and jealousy, and malignity, and revenge, and
+stamps them on the character. Moreover knavery, and deceit, and
+villainy, that seem neither bad nor unfair if employed against an
+enemy, if they once get planted in the mind are difficult to
+dislodge; and eventually from force of habit get used also against
+friends, unless they are forewarned and forearmed through their
+previous acquaintance with the tricks of enemies. If then
+Pythagoras,<a name="FNanchor_531_531" id="FNanchor_531_531"></a><a
+href="#Footnote_531_531" class="fnanchor">531</a> accustoming his
+disciples to abstain from all cruelty and inhumanity to the brute
+creation, did right to discountenance bird-fowling, and to buy up
+draughts of fishes and bid them be thrown into the water again, and
+to forbid killing any but wild animals, much more noble is it, in
+dissensions and differences with human beings, to be a generous,
+just and true enemy, and to check and tame all bad and low and
+knavish propensities, that in all intercourse with friends a man
+may keep the peace and abstain from doing an injury. Scaurus was an
+enemy and accuser of Domitius, but when one of Domitius' slaves
+came to him to reveal some important matters which were unknown to
+Scaurus, he would not hear him, but seized him and sent him back to
+his master. And when Cato was prosecuting Murena for canvassing,
+and was getting together his evidence, he was accompanied as was
+usual by people who watched what he was doing,<a name=
+"FNanchor_532_532" id="FNanchor_532_532"></a><a href=
+"#Footnote_532_532" class="fnanchor">532</a> and would often ask
+him if he intended that day to get together his witnesses and open
+the case, and if he said "No," they believed him and went <span
+class='pagenum'><a name="Page_212" id=
+"Page_212">212</a></span>their way. All this is the greatest proof
+of the credit which was reposed in Cato, but it is better and more
+important, that we should accustom ourselves to deal justly even
+with our enemies, and then there will be no fear that we should
+ever act unjustly and treacherously to our friends and
+intimates.</p>
+
+<p>&sect; <span class="smcap">x.</span> But since, as Simonides
+says, "all larks must have their crests,"<a name="FNanchor_533_533"
+id="FNanchor_533_533"></a><a href="#Footnote_533_533" class=
+"fnanchor">533</a> and every man's nature contains in it pugnacity
+and jealousy and envy, which last is, as Pindar says, "the
+companion of empty-headed men," one might get considerable
+advantage by purging oneself of those passions against enemies, and
+by diverting them, like sewers, as far as possible from companions
+and friends.<a name="FNanchor_534_534" id="FNanchor_534_534"></a><a
+href="#Footnote_534_534" class="fnanchor">534</a> And this it seems
+the statesmanlike Onomademus had remarked, for being on the
+victorious side in a disturbance at Chios, he urged his party not
+to expel all of the different faction, but to leave some, "in
+order," he said, "that we may not begin to quarrel with our
+friends, when we have got entirely rid of our enemies." So too our
+expending these passions entirely on our enemies will give less
+trouble to our friends. For it ought not to be, as Hesiod<a name=
+"FNanchor_535_535" id="FNanchor_535_535"></a><a href=
+"#Footnote_535_535" class="fnanchor">535</a> says, that "potter
+envies potter, and singer envies singer, and neighbour neighbour,"
+and cousin cousin, and brother brother, "if hastening to get rich"
+and enjoying prosperity. But if there is no other way to get rid of
+strife and envy and quarrels, accustom yourself to be vexed at your
+enemies' good fortune, and sharpen and accentuate on them your
+acerbity. For as judicious gardeners think they produce finer roses
+and violets by planting alongside of them garlic and onions, that
+any bitter or strong elements may be transferred to them, so your
+enemy's getting and attracting your envy and malignity will render
+you kinder and more agreeable to your prosperous friends. And so
+let us be rivals of our enemies for glory or office or righteous
+gain, not only being vexed if they get ahead of us, but also
+carefully observing all the steps by which they get ahead, and
+trying to outdo <span class='pagenum'><a name="Page_213" id=
+"Page_213">213</a></span>them in industry, and hard work, and
+soberness, and prudence; as Themistocles said Miltiades' victory at
+Marathon would not let him sleep.<a name="FNanchor_536_536" id=
+"FNanchor_536_536"></a><a href="#Footnote_536_536" class=
+"fnanchor">536</a> For he who thinks his enemy gets before him in
+offices, or advocacies, or state affairs, or in favour with his
+friends or great men, if from action and emulation he sinks into
+envy and despondency, makes his life become idle and inoperative.
+But he who is not blinded by hate,<a name="FNanchor_537_537" id=
+"FNanchor_537_537"></a><a href="#Footnote_537_537" class=
+"fnanchor">537</a> but a discerning spectator of life and character
+and words and deeds, will perceive that most of what he envies
+comes to those who have them from diligence and prudence and good
+actions, and exerting himself in the same direction he will
+increase his love of what is honourable and noble, and will
+eradicate his vanity and sloth.</p>
+
+<p>&sect; <span class="smcap">xi.</span> But if our enemies seem to
+us to have got either by flattery, or fraud, or bribery, or venal
+services, ill-got and discreditable power at court or in state, it
+ought not to trouble us but rather inspire pleasure in us, when we
+compare our own liberty and purity and independence of life. For,
+as Plato<a name="FNanchor_538_538" id="FNanchor_538_538"></a><a
+href="#Footnote_538_538" class="fnanchor">538</a> says, "all the
+gold above or below the earth is not of equal value with virtue."
+And we ought ever to remember the precept of Solon, "We will not
+exchange our virtue for others' wealth."<a name="FNanchor_539_539"
+id="FNanchor_539_539"></a><a href="#Footnote_539_539" class=
+"fnanchor">539</a> Nor will we give up our virtue for the applause
+of banqueting theatres, nor for honours and chief seats among
+eunuchs and harlots, nor to be monarchs' satraps; for nothing is to
+be desired or noble that comes from what is bad. But since, as
+Plato<a name="FNanchor_540_540" id="FNanchor_540_540"></a><a href=
+"#Footnote_540_540" class="fnanchor">540</a> says, "the lover is
+blind as respects the loved one," and we notice more what our
+enemies do amiss, we ought not to let either our joy at their
+faults or our grief at their success be idle, but in either case we
+ought to reflect, how we may become better than them by avoiding
+their errors, and by imitating their virtues not come short of
+them.</p>
+
+<div class="footnote">
+<p><a name="Footnote_497_497" id="Footnote_497_497"></a><a href=
+"#FNanchor_497_497"><span class="label">497</span></a> So Pliny,
+viii. 83: "In Creta Insula non vulpes ursive, atque omnino millum
+maleficum animal pr&aelig;ter phalangium."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_498_498" id="Footnote_498_498"></a><a href=
+"#FNanchor_498_498"><span class="label">498</span></a> See the same
+remark of Chilo, "On Abundance of Friends," <a href=
+"#Page_149a">&sect; vi.</a></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_499_499" id="Footnote_499_499"></a><a href=
+"#FNanchor_499_499"><span class="label">499</span></a>
+"&OElig;conom." i. 15.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_500_500" id="Footnote_500_500"></a><a href=
+"#FNanchor_500_500"><span class="label">500</span></a> A treatise
+of Plutarch still extant.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_501_501" id="Footnote_501_501"></a><a href=
+"#FNanchor_501_501"><span class="label">501</span></a> A line from
+a lost Satyric Play of &AElig;schylus, called "Prometheus
+Purphoros."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_502_502" id="Footnote_502_502"></a><a href=
+"#FNanchor_502_502"><span class="label">502</span></a> So fire is
+called &pi;&#8049;&nu;&tau;&epsilon;&chi;&nu;&omicron;&nu; in
+&AElig;schylus, "Prometheus Desmotes," 7.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_503_503" id="Footnote_503_503"></a><a href=
+"#FNanchor_503_503"><span class="label">503</span></a> Compare
+Seneca, "De Animi Tranquillitate," cap. xiii.: "Zeno noster cum
+omnia sua audiret submersa, Jubet, inquit, me fortuna expeditius
+philosophari."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_504_504" id="Footnote_504_504"></a><a href=
+"#FNanchor_504_504"><span class="label">504</span></a> See Horace,
+"Epistles," i. I. 28; Pausanias, iv. 2.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_505_505" id="Footnote_505_505"></a><a href=
+"#FNanchor_505_505"><span class="label">505</span></a> See Plautus,
+"Trinummus," 205-211.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_506_506" id="Footnote_506_506"></a><a href=
+"#FNanchor_506_506"><span class="label">506</span></a> Homer,
+"Iliad," i. 255.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_507_507" id="Footnote_507_507"></a><a href=
+"#FNanchor_507_507"><span class="label">507</span></a> Literally
+"the artists of Dionysus." We know what they were from our author's
+"Qu&aelig;stiones Roman&aelig;," &sect; 107: &delta;&iota;&#8048;
+&tau;&#8055; &tau;&omicron;&#8058;&sigmaf;
+&pi;&epsilon;&rho;&#8054; &tau;&#8056;&nu;
+&Delta;&iota;&#8057;&nu;&upsilon;&sigma;&omicron;&nu;
+&tau;&epsilon;&chi;&nu;&#8055;&tau;&alpha;&sigmaf;
+&#7985;&sigma;&tau;&rho;&#8055;&omega;&nu;&alpha;&sigmaf;
+&#8190;&Rho;&omega;&mu;&alpha;&#8150;&omicron;&iota;
+&kappa;&alpha;&lambda;&omicron;&#8166;&sigma;&iota;&nu;;</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_508_508" id="Footnote_508_508"></a><a href=
+"#FNanchor_508_508"><span class="label">508</span></a> Compare "De
+Audiendis Poetis," &sect; iv.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_509_509" id="Footnote_509_509"></a><a href=
+"#FNanchor_509_509"><span class="label">509</span></a>
+&AElig;schylus, "Septem contra Thebas," 593, 594.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_510_510" id="Footnote_510_510"></a><a href=
+"#FNanchor_510_510"><span class="label">510</span></a> Pindar,
+"Fragm." 253.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_511_511" id="Footnote_511_511"></a><a href=
+"#FNanchor_511_511"><span class="label">511</span></a> Demosthenes,
+"De Falsa Legatione," p. 406.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_512_512" id="Footnote_512_512"></a><a href=
+"#FNanchor_512_512"><span class="label">512</span></a> Euripides,
+"Orestes," 251.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_513_513" id="Footnote_513_513"></a><a href=
+"#FNanchor_513_513"><span class="label">513</span></a> A line from
+Euripides. Quoted also "De Adulatore et Amico," &sect; xxxii.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_514_514" id="Footnote_514_514"></a><a href=
+"#FNanchor_514_514"><span class="label">514</span></a> Compare "De
+Audiendo," &sect;vi. See also Horace, "Satires," i, 4. 136,
+137.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_515_515" id="Footnote_515_515"></a><a href=
+"#FNanchor_515_515"><span class="label">515</span></a> The story is
+somewhat differently told, "Qu&aelig;st. Conviv.," Lib. ii. &sect;
+ix.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_516_516" id="Footnote_516_516"></a><a href=
+"#FNanchor_516_516"><span class="label">516</span></a> From a lost
+play of Euripides.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_517_517" id="Footnote_517_517"></a><a href=
+"#FNanchor_517_517"><span class="label">517</span></a> In some lost
+play. Compare Hesiod, "Works and Days," 719-721; Terence, "Andria,"
+920.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_518_518" id="Footnote_518_518"></a><a href=
+"#FNanchor_518_518"><span class="label">518</span></a> The
+sentiment is assigned to Diogenes twice elsewhere by our author,
+namely, "How One may be aware of one's Progress in Virtue," <a href="#Page_130a">&sect;
+xi</a>., and "How One may discern a Flatterer from a Friend," <a href="#Page_199a">&sect;
+xxxvi</a>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_519_519" id="Footnote_519_519"></a><a href=
+"#FNanchor_519_519"><span class="label">519</span></a> 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.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_520_520" id="Footnote_520_520"></a><a href=
+"#FNanchor_520_520"><span class="label">520</span></a> "Jason
+Pher&aelig;us cognomine Prometheus dictus est. Vide Ciceronem,
+'Nat. Deor.' iii. 29; Plinium, vii. 51; Valerium Maximum, i. 8,
+Extem. 6."&mdash;<i>Wytttenbach</i>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_521_521" id="Footnote_521_521"></a><a href=
+"#FNanchor_521_521"><span class="label">521</span></a> She was a
+Vestal Virgin. See Livy, iv. 44.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_522_522" id="Footnote_522_522"></a><a href=
+"#FNanchor_522_522"><span class="label">522</span></a> See
+Thucydides, i. 135, 136.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_523_523" id="Footnote_523_523"></a><a href=
+"#FNanchor_523_523"><span class="label">523</span></a> From a lost
+play of Euripides. Compare the proverb,
+&pi;&alpha;&theta;&#8053;&mu;&alpha;&tau;&alpha;
+&mu;&alpha;&theta;&#8053;&mu;&alpha;&tau;&alpha;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_524_524" id="Footnote_524_524"></a><a href=
+"#FNanchor_524_524"><span class="label">524</span></a> "Laws," v.
+p. 731 E.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_525_525" id="Footnote_525_525"></a><a href=
+"#FNanchor_525_525"><span class="label">525</span></a> Told again
+"Reg. et Imperator. Apophthegm.," p. 175 B.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_526_526" id="Footnote_526_526"></a><a href=
+"#FNanchor_526_526"><span class="label">526</span></a> A favourite
+image of Homer, employed "Iliad," iv. 350; xiv. 83; "Odyssey," i.
+64; xxiii. 70.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_527_527" id="Footnote_527_527"></a><a href=
+"#FNanchor_527_527"><span class="label">527</span></a> "Laws," xi.
+p. 935 A. Quoted again "On Talkativeness," &sect; vii.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_528_528" id="Footnote_528_528"></a><a href=
+"#FNanchor_528_528"><span class="label">528</span></a> See
+Pausanias, v. 14.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_529_529" id="Footnote_529_529"></a><a href=
+"#FNanchor_529_529"><span class="label">529</span></a> From a
+Fragment of Pindar.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_530_530" id="Footnote_530_530"></a><a href=
+"#FNanchor_530_530"><span class="label">530</span></a> See
+Suetonius, "Divus Julius," 75: "Sed et statuas L. Sull&aelig; atque
+Pompeii a plebe disjectas reposuit."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_531_531" id="Footnote_531_531"></a><a href=
+"#FNanchor_531_531"><span class="label">531</span></a> Compare our
+author, "Quaestiones Convivalium," viii. p. 729 E.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_532_532" id="Footnote_532_532"></a><a href=
+"#FNanchor_532_532"><span class="label">532</span></a> No doubt in
+the interest of the defendant. See our author, "Cato Minor," p. 769
+B.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_533_533" id="Footnote_533_533"></a><a href=
+"#FNanchor_533_533"><span class="label">533</span></a> A Greek
+proverb, see Erasmus, "Adagia," p. 921.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_534_534" id="Footnote_534_534"></a><a href=
+"#FNanchor_534_534"><span class="label">534</span></a> So Cicero,
+"Nat. Deor." ii. 56: "In &aelig;dibus architecti avertunt ab oculis
+naribusque dominorum ea qu&aelig; profluentia necessario
+t&aelig;tri essent aliquid habitura."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_535_535" id="Footnote_535_535"></a><a href=
+"#FNanchor_535_535"><span class="label">535</span></a> "Works and
+Days," 23-26. Our "Two of a trade seldom agree."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_536_536" id="Footnote_536_536"></a><a href=
+"#FNanchor_536_536"><span class="label">536</span></a> Compare "How
+One may be aware of one's Progress in Virtue," &sect; xiv.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_537_537" id="Footnote_537_537"></a><a href=
+"#FNanchor_537_537"><span class="label">537</span></a> For as the
+English proverb says, "Hatred is blind as well as love."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_538_538" id="Footnote_538_538"></a><a href=
+"#FNanchor_538_538"><span class="label">538</span></a> "Laws," v.
+p. 728 A.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_539_539" id="Footnote_539_539"></a><a href=
+"#FNanchor_539_539"><span class="label">539</span></a> Quoted more
+fully "How One may be aware of one's Progress in Virtue," &sect;
+vi.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_540_540" id="Footnote_540_540"></a><a href=
+"#FNanchor_540_540"><span class="label">540</span></a> "Laws," v.
+p. 731 E. See also above, <a href="#Page_208a">&sect; vii.</a></p>
+</div>
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_214" id=
+"Page_214">214</a></span></p>
+
+<h3>ON TALKATIVENESS.<a name="FNanchor_541_541" id=
+"FNanchor_541_541"></a><a href="#Footnote_541_541" class=
+"fnanchor">541</a></h3>
+
+<p>&sect; <span class="smcap">i.</span> Philosophy finds
+talkativeness a disease very difficult and hard to cure. For its
+remedy, conversation, requires hearers: but talkative people hear
+nobody, for they are ever prating. And the first evil this
+inability to keep silence produces is an inability to listen. It is
+a self-chosen deafness of people who, I take it, blame nature for
+giving us one tongue and two ears. If then the following advice of
+Euripides to a foolish hearer was good,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"I cannot fill one that can
+nought retain,</span> <span class="i0">Pumping up wise words for an
+unwise man;"</span></div>
+</div>
+
+<p>one might more justly say to a talkative man, or rather about a
+talkative man,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"I cannot fill one that will
+nothing take,</span> <span class="i0">Pumping up wise words for an
+unwise man;"</span></div>
+</div>
+
+<p>or rather deluging with words one that talks to those who don't
+listen, and listens not to those who talk. Even if he does listen
+for a short time, talkativeness hurries off what is said like the
+retiring sea, and anon brings it up again multiplied with the
+approaching tide. The portico at Olympia that returns many echoes
+to one utterance is called seven-voiced,<a name="FNanchor_542_542"
+id="FNanchor_542_542"></a><a href="#Footnote_542_542" class=
+"fnanchor">542</a> and if the slightest utterance catches the ear
+of talkativeness, it at once echoes it all round,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Moving the mind's chords all
+unmoved before."<a name="FNanchor_543_543" id=
+"FNanchor_543_543"></a><a href="#Footnote_543_543" class=
+"fnanchor">543</a></span></div>
+</div>
+
+<p>For their ears can certainly have no passages leading to the
+brain but only to the tongue. And so while other people retain what
+they hear, talkative people lose it altogether, and, being
+empty-headed, they resemble empty vessels, and go about making much
+noise.<a name="FNanchor_544_544" id="FNanchor_544_544"></a><a href=
+"#Footnote_544_544" class="fnanchor">544</a></p>
+
+<p><span class='pagenum'><a name="Page_215" id=
+"Page_215">215</a></span>&sect; <span class="smcap">ii.</span> If
+however it seems that no attempt at cure has been left untried, let
+us say to the talkative person,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Be silent, boy; silence has
+great advantages;"</span></div>
+</div>
+
+<p>two of the first and foremost of which are hearing and being
+heard, neither of which can happen to talkative people, for however
+they desire either so unhappy are they that they must desist from
+it. For in all other diseases of the soul, as love of money, love
+of glory, or love of pleasure, people at any rate attain the
+desired object: but it is the cruel fate of talkative people to
+desire hearers but not to get them, for everyone flees from them
+with headlong speed; and if people are sitting or walking about in
+any public place,<a name="FNanchor_545_545" id=
+"FNanchor_545_545"></a><a href="#Footnote_545_545" class=
+"fnanchor">545</a> and see one coming they quickly pass the word to
+one another to shift quarters. And as when there is dead silence in
+any assembly they say Hermes has joined the company, so when any
+prater joins some drinking party or social gathering of friends,
+all are silent, not wishing to give him a chance to break in, and
+if he uninvited begin to open his mouth, they all, "like before a
+storm at sea, when Boreas is blowing a gale round some headland,"
+foreseeing tossing about and nausea, disperse. And so it is their
+destiny to find neither willing table-companions, nor messmates
+when they are travelling by land or by sea, but only such as cannot
+help themselves; for such a fellow is always at you, plucking hold
+of your clothes or chin, or giving you a dig in the ribs with his
+elbow. "Most valuable are the feet in such a conjuncture,"
+according to Archilochus, nay according to the wise Aristotle
+himself. For he being bothered with a talkative fellow, and wearied
+out with his absurd tales, and his frequent question, "Is not this
+wonderful, Aristotle?" "Not at all," said he, "but it is wonderful
+that anyone with a pair of legs stops here to listen to you." And
+to another such fellow, who said after a long rigmarole, "Did I
+weary you, philosopher, by my chatter?" "Not you, by Zeus," said
+he, "for I paid no attention to you." For <span class='pagenum'><a
+name="Page_216" id="Page_216">216</a></span>even if talkative
+people force you to listen,<a name="FNanchor_546_546" id=
+"FNanchor_546_546"></a><a href="#Footnote_546_546" class=
+"fnanchor">546</a> the mind can give them only its outward ears to
+deluge, while it unfolds and pursues some other thoughts within; so
+they find neither hearers to attend to them, nor credit them. They
+say those that are prone to Venus are commonly barren: so the
+prating of talkative people is ineffectual and fruitless.</p>
+
+<p>&sect; <span class="smcap">iii.</span> And yet nature has fenced
+and barricaded in us nothing so much as the tongue, having put the
+teeth before it as a barrier, so that if, when reason holds tight
+her "glossy reins,"<a name="FNanchor_547_547" id=
+"FNanchor_547_547"></a><a href="#Footnote_547_547" class=
+"fnanchor">547</a> it hearken not, nor keep within bounds, we may
+check its intemperance, biting it till the blood comes. For
+Euripides tells us that, not from unbolted houses or store-rooms,
+but "from unbridled mouths the end is misfortune."<a name=
+"FNanchor_548_548" id="FNanchor_548_548"></a><a href=
+"#Footnote_548_548" class="fnanchor">548</a> But those persons who
+think that houses without doors and open purses are no good to
+their possessors, and yet keep their mouths open and unshut, and
+allow their speech to flow continually like the waves of the
+Euxine,<a name="FNanchor_549_549" id="FNanchor_549_549"></a><a
+href="#Footnote_549_549" class="fnanchor">549</a> seem to regard
+speech as of less value than anything. And so they never get
+believed, though credit is the aim of every speech; for to inspire
+belief in one's hearers is the proper end of speech, but praters
+are disbelieved even when they tell the truth. For as corn stowed
+away in a granary is found to be larger in quantity but inferior in
+quality, so the speech of a talkative man is increased by a large
+addition of falsehood, which destroys his credit.</p>
+
+<p>&sect; <span class="smcap">iv.</span> Then again every man of
+modesty and propriety would avoid drunkenness, for anger is next
+door neighbour to madness as some think,<a name="FNanchor_550_550"
+id="FNanchor_550_550"></a><a href="#Footnote_550_550" class=
+"fnanchor">550</a> but drunkenness lives in the same house: or
+rather drunkenness is madness, more short-lived indeed, but more
+potent also through volition, for it is self-chosen. Nor is
+drunkenness censured for anything so much as its intemperate and
+endless talk.</p>
+
+<p><span class='pagenum'><a name="Page_217" id=
+"Page_217">217</a></span></p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Wine makes a prudent man
+begin to sing,</span> <span class="i0">And gently laugh, and even
+makes him dance."<a name="FNanchor_551_551" id=
+"FNanchor_551_551"></a><a href="#Footnote_551_551" class=
+"fnanchor">551</a></span></div>
+</div>
+
+<p>And yet there is no harm in all this, in singing and laughing
+and dancing. But the poet adds&mdash;</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"And it compels to say what's
+best unsaid."<a name="FNanchor_552_552" id=
+"FNanchor_552_552"></a><a href="#Footnote_552_552" class=
+"fnanchor">552</a></span></div>
+</div>
+
+<p>This is indeed dreadful and dangerous. And perhaps the poet in
+this passage has solved that problem of the philosophers, and
+stated the difference between being under the influence of wine and
+being drunk, mirth being the condition of the former, foolish talk
+of the latter. For as the proverb tells us, "What is in the heart
+of the sober is on the tongue of the drunken."<a name=
+"FNanchor_553_553" id="FNanchor_553_553"></a><a href=
+"#Footnote_553_553" class="fnanchor">553</a> And so Bias, being
+silent at a drinking bout, and jeered at by some young man in the
+company as stupid, replied, "What fool could hold his tongue in
+liquor?" And at Athens a certain person gave an entertainment to
+the king's ambassadors, and at their desire contrived to get the
+philosophers there too, and as they were all talking together and
+comparing ideas, and Zeno alone was silent, the strangers greeted
+him and pledged him, and said, "What are we to tell the king about
+you, Zeno?" And he replied, "Nothing, but that there is an old man
+at Athens that can hold his tongue at a drinking bout." So profound
+and mysterious and sober is silence, while drunkenness is
+talkative: for it is void of sense and understanding, and so is
+loquacious. And so the philosophers define drunkenness to be silly
+talk in wine. Drinking therefore is not censured, if silence go
+with it, but foolish prating turns being under the influence of
+wine into drunkenness. And the drunken man prates only in his cups;
+but the talkative man prates everywhere, in the market-place, in
+the theatre, out walking, by night and by day. If he is your
+doctor, he is more trouble to you than your disease: if he is on
+board ship with you, he disgusts you more than sea-sickness; if he
+praises you, he is more fulsome than blame. It is more pleasure
+associating with bad men who have tact than with good men who
+prate. <span class='pagenum'><a name="Page_218" id=
+"Page_218">218</a></span>Nestor indeed in Sophocles' Play, trying
+by his words to soothe exasperated Ajax, said to him mildly,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"I blame you not, for though
+your words are bad,</span> <span class="i0">Your acts are
+good:"</span></div>
+</div>
+
+<p>but we cannot feel so to the talkative man, for his want of tact
+in words destroys and undoes all the grace of his actions.</p>
+
+<p>&sect; <span class="smcap">v.</span> Lysias wrote a defence for
+some accused person, and gave it him, and he read it several times,
+and came to Lysias in great dejection and said, "When I first
+perused this defence, it seemed to me wonderful, but when I read it
+a second and third time, it seemed altogether dull and ineffective.
+Then Lysias laughed, and said, "What then? Are you going to read it
+more than once to the jury?" And yet do but consider the
+persuasiveness and grace of Lysias' style;<a name=
+"FNanchor_554_554" id="FNanchor_554_554"></a><a href=
+"#Footnote_554_554" class="fnanchor">554</a> for he "I say was a
+great favourite with the dark-haired Muses."<a name=
+"FNanchor_555_555" id="FNanchor_555_555"></a><a href=
+"#Footnote_555_555" class="fnanchor">555</a> And of the things
+which have been said of Homer the truest is that he alone of all
+poets has survived the fastidiousness of mankind, as being ever new
+and still at his acme as regards giving pleasure, and yet saying
+and proclaiming about himself, "I hate to spin out a plain tale
+over and over again,"<a name="FNanchor_556_556" id=
+"FNanchor_556_556"></a><a href="#Footnote_556_556" class=
+"fnanchor">556</a> he avoids and fears that satiety which lies in
+ambush for every narrative, and takes the hearer from one subject
+to another, and relieves by novelty the possibility of being
+surfeited. But the talkative worry one's ears to death with their
+tautologies, as people scribble the same things over and over again
+on palimpsests.<a name="FNanchor_557_557" id=
+"FNanchor_557_557"></a><a href="#Footnote_557_557" class=
+"fnanchor">557</a></p>
+
+<p>&sect; <span class="smcap">vi.</span> Let us remind them then
+first of this, that just as in the case of wine, which was intended
+for pleasure and mirth, those who compel people to drink it neat
+and in large quantities bring some into a disgusting condition of
+drunkenness, so with speech, which is the pleasantest social tie
+amongst <span class='pagenum'><a name="Page_219" id=
+"Page_219">219</a></span>mankind, those who make a bad and
+ill-advised use of it render it unpleasing and unfit for company,
+paining those whom they think to gratify, and become a
+laughing-stock to those who they think admire them, and
+objectionable to those who they think love them. As then he cannot
+be a favourite of the goddess who with Aphrodite's charmed girdle<a
+name="FNanchor_558_558" id="FNanchor_558_558"></a><a href=
+"#Footnote_558_558" class="fnanchor">558</a> repels and drives away
+those who associate with him, so he who with his speech bores and
+disgusts one is without either taste or refinement.</p>
+
+<p>&sect; <span class="smcap">vii.</span> Of all other passions and
+disorders some are dangerous, some hateful, some ridiculous, but in
+talkativeness all these elements are combined. For praters are
+jeered at for their commonplaces, and hated when they bring bad
+news, and run into danger when they reveal secrets. And so
+Anacharsis, when he was feasted by Solon and lay down to sleep, and
+was observed with his left hand on his private parts, and his right
+hand on his mouth, for he thought his tongue needed the stronger
+restraint, was right in his opinion. For it would be difficult to
+find as many men who have been ruined by venereal excesses as
+cities and leading states that have been undone by the utterance of
+a secret. When Sulla was besieging Athens, and had no time to waste
+there, "for he had other fish to fry,"<a name="FNanchor_559_559"
+id="FNanchor_559_559"></a><a href="#Footnote_559_559" class=
+"fnanchor">559</a> as Mithridates was ravaging Asia, and the party
+of Marius was again in power at Rome, some old men in a barber's
+shop happened to observe to one another that the Heptachalcon was
+not well guarded, and that their city ran a great risk of being
+captured at that point, and some spies who overheard this
+conversation reported it to Sulla. And he at once marched up his
+forces, and about midnight entered the city with his army, and all
+but rased it to the ground, and filled it with slaughter and dead
+bodies, insomuch that the Ceramicus ran with blood: and he was thus
+savage against the Athenians for their words rather than their
+deeds, for they had spoken ill of him and his wife Metella, jumping
+on to the walls and calling out in a jeering way,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Sulla is a mulberry bestrewn
+with barley meal,"</span></div>
+</div>
+
+<p><span class='pagenum'><a name="Page_220" id=
+"Page_220">220</a></span>and much similar banter. Thus they drew
+down upon themselves for words, which, as Plato<a name=
+"FNanchor_560_560" id="FNanchor_560_560"></a><a href=
+"#Footnote_560_560" class="fnanchor">560</a> says, are a very small
+matter, a very heavy punishment.<a name="FNanchor_561_561" id=
+"FNanchor_561_561"></a><a href="#Footnote_561_561" class=
+"fnanchor">561</a> The prating of one man also prevented Rome from
+becoming free by the removal of Nero. For it was only the night
+before the tyrant was to be murdered, and all preparations had been
+made, when he that was to do the deed going to the theatre, and
+seeing someone in chains near the doors who was about to be taken
+before Nero, and was bewailing his sad fortune, went up close to
+him and whispered, "Pray only, good sir, that to-day may pass by,
+to-morrow you will owe me many thanks." He guessing the meaning of
+the riddle, and thinking, I take it, "he is a fool who gives up
+what is in his hand for a remote contingency,"<a name=
+"FNanchor_562_562" id="FNanchor_562_562"></a><a href=
+"#Footnote_562_562" class="fnanchor">562</a> preferred certain to
+honourable safety. For he informed Nero of what the man had said,
+and he was immediately arrested, and torture, and fire, and
+scourging were applied to him, who denied now in his necessity what
+before he had divulged without necessity.</p>
+
+<p>&sect; <span class="smcap">viii.</span> Zeno the philosopher,<a
+name="FNanchor_563_563" id="FNanchor_563_563"></a><a href=
+"#Footnote_563_563" class="fnanchor">563</a> that he might not
+against his will divulge any secrets when put to the torture, bit
+off his tongue, and spit it at the tyrant. Famous also was the
+reward which Le&aelig;na had for her taciturnity.<a name=
+"FNanchor_564_564" id="FNanchor_564_564"></a><a href=
+"#Footnote_564_564" class="fnanchor">564</a> She was the mistress
+of Harmodius and Aristogiton, and, although a woman, participated
+in their hopes of success in the conspiracy against the tyrants:
+for she had revelled in the glorious cup of love, and had been
+initiated in their secrets through the god. When then they had
+failed in their attempt and been put to death, and she was examined
+and bidden to reveal the names of the other conspirators, she
+refused to do so, and held out to the end, showing that those
+famous men in loving such a one as her had done nothing unworthy of
+them. And the Athenians erected to her <span class='pagenum'><a
+name="Page_221" id="Page_221">221</a></span>memory a bronze lioness
+without a tongue, and placed it near the entrance to the Acropolis,
+signifying her dauntless courage by the nobleness of that animal,
+and by its being without a tongue her silence and fidelity. For no
+spoken word has done as much good as many unspoken ones. For at
+some future day we can give utterance if we like to what has been
+not said, but a word once spoken cannot be recalled, but flies
+about and runs all round the world. And this is the reason, I take
+it, why men teach us to speak, but the gods teach us to be silent,
+silence being enjoined on us in the mysteries and in all religious
+rites. Thus Homer has described the most eloquent Odysseus, and
+Telemachus, and Penelope, and the nurse, as all remarkable for
+their taciturnity. You remember the nurse saying,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"I'll keep it close as heart
+of oak or steel."<a name="FNanchor_565_565" id=
+"FNanchor_565_565"></a><a href="#Footnote_565_565" class=
+"fnanchor">565</a></span></div>
+</div>
+
+<p>And Odysseus sitting by Penelope,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Though in his heart he pitied
+her sad grief,</span> <span class="i0">His eyes like horn or steel
+impassive stood</span> <span class="i0">Within their lids, and
+craft his tears repressed."<a name="FNanchor_566_566" id=
+"FNanchor_566_566"></a><a href="#Footnote_566_566" class=
+"fnanchor">566</a></span></div>
+</div>
+
+<p>So great control had he over all his body, and so much were all
+his members under the sway and rule of reason, that he commanded
+his eyes not to weep, his tongue not to speak, and his heart not to
+tremble or quake.<a name="FNanchor_567_567" id=
+"FNanchor_567_567"></a><a href="#Footnote_567_567" class=
+"fnanchor">567</a></p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"So calm and passive did his
+heart remain,"<a name="FNanchor_568_568" id=
+"FNanchor_568_568"></a><a href="#Footnote_568_568" class=
+"fnanchor">568</a></span></div>
+</div>
+
+<p>reason penetrating even to the irrational instincts, and making
+spirit and blood obedient and docile to it. Such also were most of
+his companions, for though they were dashed to the ground and
+dragged along by the Cyclops, they said not a word about Odysseus,
+nor did they show the stake of wood that had been put into the fire
+and prepared to put out Polyphemus' eye, but they would rather have
+been eaten alive than divulge secrets, such wonderful <span class=
+'pagenum'><a name="Page_222" id=
+"Page_222">222</a></span>self-control and fidelity had they.<a
+name="FNanchor_569_569" id="FNanchor_569_569"></a><a href=
+"#Footnote_569_569" class="fnanchor">569</a> And so it was not
+amiss of Pittacus, when the king of Egypt sent him a victim, and
+bade him take from it the best and worst piece of it, to pull out
+the tongue and send that to the king, as being the instrument of
+the greatest blessings and withal the greatest mischiefs.</p>
+
+<p>&sect; <span class="smcap">ix.</span> So Ino in Euripides,
+speaking plainly about herself, says she knows "how to be silent
+when she should, and to speak when speech is safe."<a name=
+"FNanchor_570_570" id="FNanchor_570_570"></a><a href=
+"#Footnote_570_570" class="fnanchor">570</a> For those who have
+enjoyed a truly noble and royal education learn first to be silent
+and then to speak. So the famous king Antigonus, when his son asked
+him, "When are we going to shift our quarters?" answered, "Are you
+afraid that you only will not hear the trumpet?" Was he afraid then
+to entrust a secret to him, to whom he intended one day to leave
+his kingdom? Nay rather, it was to teach him to be close and
+guarded on such matters. Metellus<a name="FNanchor_571_571" id=
+"FNanchor_571_571"></a><a href="#Footnote_571_571" class=
+"fnanchor">571</a> also, the well-known veteran, when questioned
+somewhat similarly about an expedition, said, "If I thought my coat
+knew the secret, I would strip it off and throw it into the fire."
+And Eumenes, when he heard that Craterus was marching against him,
+told none of his friends, but pretended that it was Neoptolemus;
+for his soldiers despised Neoptolemus, but they admired the glory
+and loved the virtue of Craterus; and no one but Eumenes knew the
+truth, and they engaged and were victorious, and unwittingly killed
+Craterus, and only recognized his dead body. So great a part did
+silence play in the battle, concealing the name of the enemy's
+general: so that Eumenes' friends marvelled more than found fault
+at his not having told them the truth. And if anyone should receive
+blame in such a case, it is better to be censured when one has done
+well by keeping one's counsel, rather than to have to accuse others
+through having come to grief by trusting them.</p>
+
+<p>&sect; <span class="smcap">x.</span> But, generally speaking,
+who has the right to blame the person who has not kept his secret?
+For if it was not to be known, it was not well to tell another
+person of it at <span class='pagenum'><a name="Page_223" id=
+"Page_223">223</a></span>all, and if you divulged your secret
+yourself and expected another person to keep it, you had more faith
+in another than in yourself. And so should he be such another as
+yourself you are deservedly undone, and should he be a better man
+than yourself, your safety is more than you could have reckoned on,
+as it involved finding a man more to be trusted than yourself. But
+you will say, He is my friend. Yes, but he has another friend, whom
+he reposes confidence in as much as you do in your friend, and that
+other friend has one of his own, and so on, so that the secret
+spreads in many quarters from inability to keep it close in one.
+For as the unit never deviates from its orbit, but (as its name
+signifies) always remains one, but the number two contains within
+it the seeds of infinity, for when it departs from itself it
+becomes plurality at once by doubling, so speech confined in one
+person's breast is truly secret, but if it be communicated to
+another it soon gets noised abroad. And so Homer calls words
+"winged," for as he that lets a bird go from his hands cannot
+easily get it back again, so he that lets a word go from his mouth
+cannot catch or stop it, but it is borne along "whirling on swift
+wings," and dispersed from one person to another. When a ship scuds
+before the gale the mariners can stop it, or at least check its
+course with cables and anchors, but when the spoken word once sails
+out of harbour, so to speak, there is no roadstead or anchorage for
+it, but borne along with much noise and echo it dashes its utterer
+on the rocks, and brings him into imminent danger of shipwreck,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"As one might set on fire
+Ida's woods</span> <span class="i0">With a small torch, so what one
+tells one person</span> <span class="i0">Is soon the property of
+all the citizens."<a name="FNanchor_572_572" id=
+"FNanchor_572_572"></a><a href="#Footnote_572_572" class=
+"fnanchor">572</a></span></div>
+</div>
+
+<p>&sect; <span class="smcap">xi.</span> The Roman Senate had been
+discussing for several days a secret matter, and there was much
+doubt and suspicion about it. And one of the senator's wives,
+discreet in other matters but a very woman in curiosity, pressed
+her husband close, and entreated him to tell her what the secret
+was; she vowed and swore she would not divulge it, and did not
+refrain from shedding tears at her not being trusted. And he,
+nothing loth to convince her of her folly, <span class='pagenum'><a
+name="Page_224" id="Page_224">224</a></span>said, "Your
+importunity, wife, has prevailed, listen to a dreadful and
+portentous matter. It has been told us by the priests that a lark
+has been seen flying in the air with a golden helmet and spear: it
+is this portent that we are considering and discussing with the
+augurs, as to whether it be a good or bad omen. But say nothing
+about it." Having said these words he went into the Forum. But his
+wife seized on the very first of her maids that entered the room,
+and smote her breast, and tore her hair, and said, "Alas! for my
+husband and country! What will become of us?" wishing and teaching
+her maid to say, "Whatever's up?" So when she inquired she told her
+all about it, adding that refrain common to all praters, "Tell no
+one a word about it." The maid however had scarce left her mistress
+when she told one of her fellow-servants who was doing little or
+nothing, and she told her lover who happened to call at that
+moment. So the news spread to the Forum so quickly that it got the
+start of its original author, and one of his friends meeting him
+said, "Have you only just left your house?" "Only just," he
+replied. "Didn't you hear the news?" said his friend. "What news?"
+said he. "Why, that a lark has been seen flying in the air with a
+golden helmet and spear, and the Senate are met to discuss the
+portent." And he smiled and said to himself, "You are quick, wife,
+for the tale to get before me to the Forum!" Then meeting some of
+the Senators he disabused them of their panic. But to punish his
+wife, he said when he got home, "You have undone me, wife: for the
+secret has got abroad from my house, so that I must be an exile
+from my country for your inability to keep a secret." And on her
+trying to deny it, and saying, "Were there not three hundred
+Senators that heard of it as well as you? Might not one of them
+have divulged it?" he replied, "Stuff o' your three hundred! It was
+at your importunity that I invented the story, to put you to the
+test!" This fellow tested his wife warily and cunningly, as one
+pours water, and not wine or oil, into a leaky vessel. And
+Fabius,<a name="FNanchor_573_573" id="FNanchor_573_573"></a><a
+href="#Footnote_573_573" class="fnanchor">573</a> the friend of
+Augustus, hearing <span class='pagenum'><a name="Page_225" id=
+"Page_225">225</a></span>the Emperor in his old age mourning over
+the extinction of his family, how two of his daughter Julia's sons
+were dead, and how Posthumus Agrippa, the only remaining one, was
+in exile through false accusation,<a name="FNanchor_574_574" id=
+"FNanchor_574_574"></a><a href="#Footnote_574_574" class=
+"fnanchor">574</a> and how he was compelled to put his wife's son<a
+name="FNanchor_575_575" id="FNanchor_575_575"></a><a href=
+"#Footnote_575_575" class="fnanchor">575</a> into the succession to
+the Empire, though he pitied Agrippa and had half a mind to recall
+him from banishment, repeated the Emperor's words to his wife, and
+she to Livia.<a name="FNanchor_576_576" id=
+"FNanchor_576_576"></a><a href="#Footnote_576_576" class=
+"fnanchor">576</a> And Livia bitterly upbraided Augustus, if he
+meant recalling his grandson, for not having done so long ago,
+instead of bringing her into hatred and hostility with the heir to
+the Empire. When Fabius came in the morning as usual into the
+Emperor's presence, and said, "Hail, C&aelig;sar!" the Emperor
+replied, "Farewell,<a name="FNanchor_577_577" id=
+"FNanchor_577_577"></a><a href="#Footnote_577_577" class=
+"fnanchor">577</a> Fabius." And he understanding the meaning of
+this straightway went home, and sent for his wife, and said, "The
+Emperor knows that I have not kept his secret, so I shall kill
+myself." And his wife replied, "You have deserved your fate, since
+having been married to me so long you did not remember and guard
+against my incontinence of speech, but suffer me to kill myself
+first." So saying she took his sword, and slew herself first.</p>
+
+<p>&sect; <span class="smcap">xii.</span> That was a good answer
+therefore that the comic poet Philippides made to king Lysimachus,
+who greeted him kindly, and said to him,<a name="FNanchor_578_578"
+id="FNanchor_578_578"></a><a href="#Footnote_578_578" class=
+"fnanchor">578</a> "What shall I give you of all my possessions?"
+"Whatever you like, O king, except your secrets." And talkativeness
+has another plague attached to it, even curiosity: for praters wish
+to hear much that they may have much to say, and most of all do
+they gad about to investigate and pry into secrets and hidden
+things, providing as it were an antiquated stock of rubbish<a name=
+"FNanchor_579_579" id="FNanchor_579_579"></a><a href=
+"#Footnote_579_579" class="fnanchor">579</a> for their twaddle, in
+fine like children who cannot<a name="FNanchor_580_580" id=
+"FNanchor_580_580"></a><a href="#Footnote_580_580" class=
+"fnanchor">580</a> hold ice in their hands, and yet are unwilling
+to let it go,<a name="FNanchor_581_581" id=
+"FNanchor_581_581"></a><a href="#Footnote_581_581" class=
+"fnanchor">581</a> or rather taking secrets to their bosoms and
+embracing them as if <span class='pagenum'><a name="Page_226" id=
+"Page_226">226</a></span>they were so many serpents, that they
+cannot control, but are sure to be gnawed to death by. They say
+that garfish and vipers burst in giving life to their young, so
+secrets by coming out ruin and destroy those who cannot keep them.
+Seleucus Callinicus having lost his army and all his forces in a
+battle against the Galati, threw off his diadem, and fled on a
+swift horse with an escort of three or four of his men a long day's
+journey by bypaths and out-of-the-way tracks, till faint and
+famishing for want of food he drew rein at a small farmhouse, where
+by chance he found the master at home, and asked for some bread and
+water. And he supplied him liberally and courteously not only with
+what he asked for but with whatever else was on the farm, and
+recognized the king, and being very joyful at this opportunity of
+ministering to the king's necessities, he could not contain
+himself, nor dissemble like the king who wished to be incognito,
+but he accompanied him to the road, and on parting from him, said,
+"Farewell, king Seleucus." And he stretching out his right hand,
+and drawing the man to him as if he was going to kiss him, gave a
+sign to one of his escort to draw his sword and cut the man's head
+off;</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"And at his word the head
+roll'd in the dust."<a name="FNanchor_582_582" id=
+"FNanchor_582_582"></a><a href="#Footnote_582_582" class=
+"fnanchor">582</a></span></div>
+</div>
+
+<p>Whereas if he had been silent then, and kept his counsel for a
+time, as the king afterwards became prosperous and great, he would
+have received, I take it, greater favour for his silence than for
+his hospitality. And yet he had I admit some excuse for his want of
+reticence, namely hope and joy.</p>
+
+<p>&sect; <span class="smcap">xiii.</span> But most talkative
+people have no excuse for ruining themselves. As for example in a
+barber's shop one day there was some conversation about the tyranny
+of Dionysius, that it was as hard as adamant and invincible, and
+the barber laughed and said, "Fancy your saying this to me, who
+have my razor at his throat most days!" And Dionysius hearing this
+had him crucified. Barbers indeed are generally a talkative race,
+for people fond of prating flock to them and sit in their shops, so
+that they pick up the habit from their customers. It was a witty
+answer <span class='pagenum'><a name="Page_227" id=
+"Page_227">227</a></span> therefore of king Archelaus,<a name=
+"FNanchor_583_583" id="FNanchor_583_583"></a><a href=
+"#Footnote_583_583" class="fnanchor">583</a> when a talkative
+barber put the towel round his neck, and asked him, "How shall I
+shave you, O king?" "Silently," said the monarch. It was a barber
+that first spread the news of the great reverse of the Athenians in
+Sicily, having heard of it at the Pir&aelig;us from a slave that
+had escaped from the island. He at once left his shop, and ran into
+the city at full speed, "that no one else should reap the fame, and
+he come in the second,"<a name="FNanchor_584_584" id=
+"FNanchor_584_584"></a><a href="#Footnote_584_584" class=
+"fnanchor">584</a> of carrying the news into the town. And an
+uproar arising, as was only to be expected, the people assembled in
+the ecclesia, and began to investigate the origin of the rumour. So
+the barber was dragged up and questioned, but knew not the person's
+name who had told him, so was obliged to refer its origin to an
+anonymous and unknown person. Then anger filled the theatre, and
+the multitude cried out, "Torture the cursed fellow, put him to the
+rack: he has fabricated and concocted this news: who else heard it?
+who credits it?" The wheel was brought, the poor fellow stretched
+on it. Meantime those came up who had brought the news, who had
+escaped from the carnage in Sicily. Then all the multitude
+dispersed to weep over their private sorrows, and abandoned the
+poor barber, who remained fastened to the wheel. And when released
+late in the evening he actually asked the executioner, if they had
+heard how Nicias the General was slain. So invincible and
+incorrigible a vice does habit make talkativeness to be.</p>
+
+<p>&sect; <span class="smcap">xiv.</span> And yet, as those that
+drink bitter and strong-smelling physic are disgusted even with the
+cups they drink it out of, so those that bring evil tidings are
+disliked and hated by their hearers. Wittily therefore has
+Sophocles described the conversation between Creon and the
+guard.</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"<i>G.</i> Is't in your ears
+or in your mind you're grieved?</span> <span class="i0"><i>C.</i>
+Why do you thus define the seat of grief?</span> <span class=
+"i0"><i>G.</i> The doer pains your mind, but I your ears."<a name=
+"FNanchor_585_585" id="FNanchor_585_585"></a><a href=
+"#Footnote_585_585" class="fnanchor">585</a></span></div>
+</div>
+
+<p>However those that tell the tale grieve us as well as those
+<span class='pagenum'><a name="Page_228" id=
+"Page_228">228</a></span>that did the deed: and yet there is no
+means of checking or controlling the running tongue. At
+Laced&aelig;mon the temple of Athene Chalci&oelig;cus<a name=
+"FNanchor_586_586" id="FNanchor_586_586"></a><a href=
+"#Footnote_586_586" class="fnanchor">586</a> was broken into, and
+an empty flagon was observed lying on the ground inside, and a
+great concourse of people came up and discussed the matter. And one
+of the company said, "If you will allow me, I will tell you what I
+think about this flagon. I cannot help being of opinion that these
+sacrilegious wretches drank hemlock, and brought wine with them,
+before commencing their nefarious and dangerous work: that so, if
+they should fail to be detected, they might depart in safety,
+drinking the wine neat as an antidote to the hemlock: whereas
+should they be caught in the act, before they were put to the
+torture they would die of the poison easily and painlessly." When
+he had uttered these words, the idea seemed so ingenious and
+farfetched that it looked as if it could not emanate from fancy,
+but only from knowledge of the real facts. So the crowd surrounded
+this man, and asked him one after the other, "Who are you? Who
+knows you? How come you to know all this?" And at last he was
+convicted in this way, and confessed that he was one of those that
+had committed the sacrilege. And were not the murderers of Ibycus
+similarly captured? They were sitting in the theatre, and some
+cranes flew over their heads, and they laughed and whispered to one
+another, "Behold the avengers of Ibycus." And this being overheard
+by some who sat near, as Ibycus had now been some time missing and
+inquired after, they laid hold of this remark, and reported it to
+the magistrates. And so they were convicted and dragged off to
+punishment, being brought to justice not by the cranes but by their
+own inability to hold their tongues, being compelled by some Fury
+or Vengeance as it were to divulge the murder.<a name=
+"FNanchor_587_587" id="FNanchor_587_587"></a><a href=
+"#Footnote_587_587" class="fnanchor">587</a> For as in the body
+there is an attraction to sore and suffering parts from
+neighbouring parts, so the tongue of talkative persons, ever
+suffering from inflammation and a throbbing pulse, attracts and
+draws to it secret and hidden things. And so the tongue ought to be
+fenced in, and have reason ever before <span class='pagenum'><a
+name="Page_229" id="Page_229">229</a></span>it, as a bulwark, to
+prevent its tripping: that we may not seem to be more silly than
+geese, of whom it is said that, when they fly from Cilicia over Mt.
+Taurus which swarms with eagles, they carry in their mouths a large
+stone, which they employ as a gag or bridle for their scream, and
+so they cross over by night unobserved.</p>
+
+<p>&sect; <span class="smcap">xv.</span> Now if anyone were to ask
+who is the worst and most abandoned man, no one would pass over the
+traitor, or mention anyone else. It was as the reward of treason
+that Euthycrates roofed his house with Macedonian wood, as
+Demosthenes tells us; and that Philocrates got a large sum of
+money, and spent it on women and fish; and it was for betraying
+Eretria that Euphorbus and Philagrus got an estate from king
+Philip. But the talkative man is an unhired and officious traitor,
+not of horses<a name="FNanchor_588_588" id=
+"FNanchor_588_588"></a><a href="#Footnote_588_588" class=
+"fnanchor">588</a> or walls, but of secrets which he divulges in
+the law courts, in factions, in party-strife, no one thanking him
+for his pains; but should anyone listen to him he thinks he is the
+obliged party. So that what was said to a man who rashly and
+indiscriminately squandered away all his means and bestowed them on
+others,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"It is not kindness in you but
+disease,</span> <span class="i0">This itch for giving,"<a name=
+"FNanchor_589_589" id="FNanchor_589_589"></a><a href=
+"#Footnote_589_589" class="fnanchor">589</a></span></div>
+</div>
+
+<p>is appropriate also to the prater, "You don't communicate to us
+all this out of friendship or goodwill, but it is a disease in you,
+this itch for talking and prating."</p>
+
+<p>&sect; <span class="smcap">xvi.</span> But all this must not be
+looked upon merely as an indictment against talkativeness, but an
+attempt to cure it: for we overcome the passions by judgement and
+practice, but judgement is the first step. For no one is wont to
+shun, and eradicate from his soul, what he does not dislike. And we
+dislike the passions only when we discern by reason the harm and
+shame that results to us by indulging them. As we see every day in
+the case of talkative people: if they wish to be loved, they are
+hated; if they desire to please, they bore; when they think they
+are admired, they are really laughed at; they spend, and get no
+gain from so <span class='pagenum'><a name="Page_230" id=
+"Page_230">230</a></span> doing; they injure their friends, benefit
+their enemies, and ruin themselves. So that the first cure and
+remedy of this disorder will be to reckon up the shame and trouble
+that results from it.</p>
+
+<p>&sect; <span class="smcap">xvii.</span> In the next place we
+must consider the opposite virtue to talkativeness, always
+listening to and having on our lips the encomiums passed upon
+reserve, and remembering the decorum sanctity and mysterious power
+of silence, and ever bearing in mind that terse and brief speakers,
+who put the maximum of matter into the minimum of words, are more
+admired and esteemed and thought wiser<a name="FNanchor_590_590"
+id="FNanchor_590_590"></a><a href="#Footnote_590_590" class=
+"fnanchor">590</a> than unbridled windbags. And so Plato<a name=
+"FNanchor_591_591" id="FNanchor_591_591"></a><a href=
+"#Footnote_591_591" class="fnanchor">591</a> praises, and compares
+to clever javelin-men, such as speak tersely, compressedly, and
+concisely. And Lycurgus by using his citizens from boyhood to
+silence taught them to perfection their brevity and terseness. For
+as the Celtiberians make steel of iron only after digging down deep
+in the soil, and carefully separating the iron ore, so Laconian
+oratory has no rind,<a name="FNanchor_592_592" id=
+"FNanchor_592_592"></a><a href="#Footnote_592_592" class=
+"fnanchor">592</a> but by the removal of all superfluous matter
+goes home straight to the point like steel. For its
+sententiousness,<a name="FNanchor_593_593" id=
+"FNanchor_593_593"></a><a href="#Footnote_593_593" class=
+"fnanchor">593</a> and pointed suppleness in repartee, comes from
+the habit of silence. And we ought to quote such pointed sayings
+especially to talkative people, such neatness and vigour have they,
+as, for example, what the Laced&aelig;monians said to Philip,
+"[Remember] Dionysius at Corinth."<a name="FNanchor_594_594" id=
+"FNanchor_594_594"></a><a href="#Footnote_594_594" class=
+"fnanchor">594</a> And again, when Philip wrote to them, "If I
+invade Laconia, I will drive you all out of house and home," they
+only wrote back, "If." And when king Demetrius was indignant and
+cried out, "The Laced&aelig;monians have only sent me one
+ambassador," the ambassador was not frightened but said, "Yes, one
+to one man." Certainly among the ancients men of few words were
+admired. So the Amphictyones did not write extracts from the Iliad
+or Odyssey, or the P&aelig;ans of <span class='pagenum'><a name=
+"Page_231" id="Page_231">231</a></span>Pindar, in the temple of
+Pythian Apollo at Delphi, but "Know thyself," "Not too much of
+anything,"<a name="FNanchor_595_595" id="FNanchor_595_595"></a><a
+href="#Footnote_595_595" class="fnanchor">595</a> and "Be a surety,
+trouble is near;"<a name="FNanchor_596_596" id=
+"FNanchor_596_596"></a><a href="#Footnote_596_596" class=
+"fnanchor">596</a> so much did they admire compactness and
+simplicity of speech, combining brevity with shrewdness of mind.
+And is not the god himself short and concise in his oracles? Is he
+not called Loxias,<a name="FNanchor_597_597" id=
+"FNanchor_597_597"></a><a href="#Footnote_597_597" class=
+"fnanchor">597</a> because he prefers ambiguity to longwindedness?
+And are not those who express their meaning by signs without words
+wonderfully praised and admired? As Heraclitus, when some of the
+citizens asked him to give them his opinion about concord, got on
+the platform, and took a cup of cold water, and put some
+barley-meal in it, and stirred it up with penny-royal, thus showing
+them that it is being content with anything, and not needing costly
+dainties, that keeps cities in peace and concord. Scilurus, the
+king of the Scythians, left eighty sons, and on his death-bed asked
+for a bundle of sticks, and bade his sons break it when it was tied
+together, and when they could not, he took the sticks one by one
+and easily broke them all up: thus showing them that their harmony
+and concord would make them strong and hard to overthrow, while
+dissension would make them feeble and insecure.</p>
+
+<p>&sect; <span class="smcap">xviii.</span> If then anyone were
+continually to recollect and repeat these or similar terse sayings,
+he would probably cease to be pleased with idle talk. As for
+myself, when I consider of what importance it is to attend to
+reason, and to keep to one's purpose, I confess I am quite put out
+of countenance by the example of the slave of Pupius Piso the
+orator. He, not wishing to be annoyed by their prating, ordered his
+slaves merely to answer his questions, and not say a word more. On
+one occasion wishing to pay honour to Clodius who was then in
+power, he ordered him to be invited to his house, and provided for
+him no doubt a sumptuous entertainment. At the time fixed all the
+guests were present except Clodius, for whom they waited, and the
+host frequently sent the slave who used to invite guests to see if
+he was coming, but when evening came, and he was now quite
+despaired of, he said to his slave, "Did you <span class=
+'pagenum'><a name="Page_232" id="Page_232">232</a></span>not invite
+him?" "Certainly," said the slave. "Why then has he not come?" said
+the master. "Because he declined," said the slave. "Why then did
+you not tell me of it at once?" said the master. "Because you never
+asked me," said the slave. This was a Roman slave. But an Athenian
+slave "while digging will tell his master on what terms peace was
+made." So great is the force of habit in all matters. And of it we
+will now speak.</p>
+
+<p>&sect; <span class="smcap">xix.</span> For it is not by applying
+bit or bridle that we can restrain the talkative person, we must
+master the disease by habit. In the first place then, when you are
+in company and questions are going round, accustom yourself not to
+speak till all the rest have declined giving an answer. For as
+Sophocles says, "counsel is not like a race;" no more are question
+and answer. For in a race the victory belongs to him who gets in
+first, but in company, if anyone has given a satisfactory answer,
+it is sufficient by assenting and agreeing to his view to get the
+reputation of being a pleasant fellow; and if no satisfactory
+answer is given, then to enlighten ignorance and supply the
+necessary information is well-timed and does not excite envy. But
+let us be especially on our guard that, if anyone else is asked a
+question, we do not ourselves anticipate and intercept him in
+giving an answer. It is indeed perhaps nowhere good form, if
+another is asked a favour, to push him aside and undertake to grant
+it ourselves; for we shall seem so to upbraid two people at once,
+the one who was asked as not able to grant the favour, and the
+other as not knowing how to ask in the right quarter. But
+especially insulting is such forwardness and impetuosity in
+answering questions. For he that anticipates by his own answer the
+person that was asked the question seems to say, "What is the good
+of asking him? What does he know about it? In my presence nobody
+else ought to be asked about these matters." And yet we often put
+questions to people, not so much because we want an answer, as to
+elicit from them conversation and friendly feeling, and from a wish
+to fit them for company, as Socrates drew out The&aelig;tetus and
+Charmides. For it is all one to run up and kiss one who wishes to
+be kissed by another, or to divert to oneself the attention that he
+was bestowing on another, as to intercept another person's<span
+class='pagenum'><a name="Page_233" id="Page_233">233</a></span>
+answers, and to transfer people's ears, and force their attention,
+and fix them on oneself; when, even if he that was asked declines
+to give an answer, it will be well to hold oneself in reserve, and
+only to meet the question modestly when one's turn comes, so
+framing one's answer as to seem to oblige the person who asked the
+question, and as if one had been appealed to for an answer by the
+other. For if people are asked questions and cannot give a
+satisfactory answer they are with justice excused; but he who
+without being asked undertakes to answer a question, and
+anticipates another, is disagreeable even if he succeeds, while, if
+his answer is unsatisfactory, he is ridiculed by all the company,
+and his failure is a source of the liveliest satisfaction to
+them.</p>
+
+<p>&sect; <span class="smcap">xx.</span> The next thing to practise
+oneself to in answering the questions put to one,&mdash;a point to
+which the talkative person ought to pay the greatest
+attention,&mdash;is not through inadvertence to give serious
+answers to people who only challenge you to talk in fun and sport.
+For some people concoct questions not for real information, but
+simply for amusement and to pass the time away, and propound them
+to talkative people, just to have them on. Against this we must be
+on our guard, and not rush into conversation too hastily, or as if
+we were obliged for the chance, but we must consider the character
+of the inquirer and his purpose. When it seems that he really
+desires information, we should accustom ourselves to pause, and
+interpose some interval between the question and answer; during
+which time the questioner can add anything if he chooses, and the
+other can reflect on his answer, and not be in too great a hurry
+about it, nor bury it in obscurity, nor, as is frequently the case
+in too great haste, answer some other question than that which was
+asked. The Pythian Priestess indeed was accustomed to utter some of
+her oracles at the very moment before the question was put: for the
+god whom she serves "understands the dumb, and hears the mute."<a
+name="FNanchor_598_598" id="FNanchor_598_598"></a><a href=
+"#Footnote_598_598" class="fnanchor">598</a> But he that wishes to
+give an appropriate answer must carefully consider both the
+question and the mind of the questioner, lest it be as the proverb
+expresses it,</p>
+
+<p><span class='pagenum'><a name="Page_234" id=
+"Page_234">234</a></span></p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"I asked for shovels, they
+denied me pails."<a name="FNanchor_599_599" id=
+"FNanchor_599_599"></a><a href="#Footnote_599_599" class=
+"fnanchor">599</a></span></div>
+</div>
+
+<p>Besides we ought to check this greediness and hunger for words,
+that it may not seem as if we had a flood on our tongue which was
+dammed up, but which we were only too glad to discharge<a name=
+"FNanchor_600_600" id="FNanchor_600_600"></a><a href=
+"#Footnote_600_600" class="fnanchor">600</a> on a question being
+put. Socrates indeed so repressed his thirst, that he would not
+allow himself to drink after exercise in the gymnasium, till he had
+first drawn from the well one bucket of water and poured it on to
+the ground, that he might accustom his irrational part to wait upon
+reason.</p>
+
+<p>&sect; <span class="smcap">xxi.</span> There are moreover three
+kinds of answers to questions, the necessary, the polite, and the
+superfluous. For instance, if anyone asked, "Is Socrates at home?"
+one, as if backward and disinclined to answer, might say, "Not at
+home;" or, if he wished to speak with Laconic brevity, might cut
+off "at home," and simply say "No;" as, when Philip wrote to the
+Laced&aelig;monians to ask if they would receive him in their city,
+they sent him back merely a large "No." But another would answer
+more politely, "He is not at home, but with the bankers," and if he
+wished to add a little more, "he expects to see some strangers
+there." But the superfluous prater, if he has read Antimachus of
+Colophon,<a name="FNanchor_601_601" id="FNanchor_601_601"></a><a
+href="#Footnote_601_601" class="fnanchor">601</a> says, "He is not
+at home, but with the bankers, waiting for some Ionian strangers,
+about whom he has had a letter from Alcibiades who is in the
+neighbourhood of Miletus, staying with Tissaphernes the satrap of
+the great king, who used long ago to favour the Laced&aelig;monian
+party, but now attaches himself to the Athenians for Alcibiades'
+sake, for Alcibiades desires to return to his country, and so has
+succeeded in changing the views of Tissaphernes." And then he will
+go over the whole of the Eighth Book of Thucydides, and deluge the
+man, till before he is aware Miletus is captured, and Alcibiades is
+in exile the second time. In such a case most of all ought we to
+curtail talkativeness, by following <span class='pagenum'><a name=
+"Page_235" id="Page_235">235</a></span>the track of a question
+closely, and tracing out our answer according to the need of the
+questioner with the same accuracy as we describe a circle. When
+Carneades was disputing in the gymnasium before the days of his
+great fame, the superintendent of the gymnasium sent to him a
+message to bid him modulate his voice (for it was of the loudest),
+and when he asked him to fix a standard, the superintendent replied
+not amiss, "The standard of the person talking with you." So the
+meaning of the questioner ought to be the standard for the
+answer.</p>
+
+<p>&sect; <span class="smcap">xxii.</span> Moreover as Socrates
+urged his disciples to abstain from such food as tempted them to
+eat when they were not hungry, and from such drinks as tempted them
+to drink when they were not thirsty, so the talkative person ought
+to be afraid most of such subjects of conversation as he most
+delights in and repeats <i>ad nauseam</i>, and to try and resist
+their influence. For example, soldiers are fond of descriptions
+about war, and thus Homer introduces Nestor frequently narrating
+his prowess and glorious deeds. And generally speaking those who
+have been successful in the law courts, or beyond their hopes been
+favourites of kings and princes, are possessed, as it were by some
+disease, with the itch for frequently recalling and narrating, how
+they got on and were advanced, what struggles they underwent, how
+they argued on some famous occasion, how they won the day either as
+plaintiffs or defendants, what panegyrics were showered upon them.
+For joy is much more inclined to prate than the well-known
+sleeplessness represented in comedies, frequently rousing itself,
+and finding something fresh to relate. And so at any excuse they
+slip into such narratives. For not only,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Where anyone does itch, there
+goes his hand,"<a name="FNanchor_602_602" id=
+"FNanchor_602_602"></a><a href="#Footnote_602_602" class=
+"fnanchor">602</a></span></div>
+</div>
+
+<p>but also delight has a voice of its own, and leads about the
+tongue in its train, ever wishing to fortify it with memory. Thus
+lovers spend most of their time in conversations that revive the
+memory of their loves; and if they cannot talk to human beings
+about them, they talk about them to inanimate objects, as, "O
+dearest bed," and,</p>
+
+<p><span class='pagenum'><a name="Page_236" id=
+"Page_236">236</a></span></p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"O happy lamp, Bacchis deems
+you a god,</span> <span class="i0">And if she thinks so, then you
+are indeed</span> <span class="i0">The greatest of the
+gods."</span></div>
+</div>
+
+<p>The talkative person therefore is merely as regards words a
+white line,<a name="FNanchor_603_603" id="FNanchor_603_603"></a><a
+href="#Footnote_603_603" class="fnanchor">603</a> but he that is
+especially inclined to certain subjects should be especially on his
+guard against talking about them, and should avoid such topics,
+since from the pleasure they give him they may entice him to be
+very prolix and tedious. The same is the case with people in regard
+to such subjects as they think they are more experienced in and
+acquainted with than others. For such a one, being
+self-appreciative and fond of fame, "spends most of the day in that
+particular branch of study in which he chances to be proficient."<a
+name="FNanchor_604_604" id="FNanchor_604_604"></a><a href=
+"#Footnote_604_604" class="fnanchor">604</a> Thus he that is fond
+of reading will give his time to research; the grammarian his to
+syntax; and the traveller, who has wandered over many countries,
+his to geography. We must therefore be on our guard against our
+favourite topics, for they are an enticement to talkativeness, as
+its wonted haunts are to an animal. Admirable therefore was the
+behaviour of Cyrus in challenging his companions, not to those
+contests in which he was superior to them, but to those in which he
+was inferior, partly that he might not give them pain through his
+superiority, partly for his own benefit by learning from them. But
+the talkative person acts just contrary, for if any subject is
+introduced from which he might learn something he did not know,
+this he rejects and refuses, not being able to earn a good deal by
+a short silence,<a name="FNanchor_605_605" id=
+"FNanchor_605_605"></a><a href="#Footnote_605_605" class=
+"fnanchor">605</a> but he rambles round the subject and babbles out
+stale and commonplace rhapsodies. As one amongst us, who by chance
+had read two or three of the books of Ephorus,<a name=
+"FNanchor_606_606" id="FNanchor_606_606"></a><a href=
+"#Footnote_606_606" class="fnanchor">606</a> bored everybody, and
+dispersed every social party, by always narrating the <span class=
+'pagenum'><a name="Page_237" id=
+"Page_237">237</a></span>particulars of the battle of Leuctra and
+its consequences, so that he got nicknamed Epaminondas.</p>
+
+<p>&sect; <span class="smcap">xxiii.</span> Nevertheless this is
+one of the least of the evils of talkativeness, and we ought even
+to try and divert it into such channels as these, for prating is
+less of a nuisance when it is on some literary subject. We ought
+also to try and get some persons to write on some topic, and so
+discuss it by themselves. For Antipater the Stoic philosopher,<a
+name="FNanchor_607_607" id="FNanchor_607_607"></a><a href=
+"#Footnote_607_607" class="fnanchor">607</a> not being able or
+willing it seems to dispute with Carneades, who inveighed
+vehemently against the Stoic philosophy, writing and filling many
+books of controversy against him, got the nickname of
+<i>Noisy-with-the-pen</i>; and perhaps the exercise and excitement
+of writing, keeping him very much apart from the community, might
+make the talkative man by degrees better company to those he
+associated with; as dogs, bestowing their rage on sticks and
+stones, are less savage to men. It will also be very advantageous
+for such to mix with people better and older than themselves, for
+they will accustom themselves to be silent by standing in awe of
+their reputation. And withal it will be well, when we are going to
+say something, and the words are on our lips, to reflect and
+consider, "What is this word that is so eager for utterance? To
+what is this tongue marching? What good will come of speaking now,
+or what harm of silence?" For we ought not to drop words as we
+should a burden that pressed upon us, for the word remains still
+after it has been spoken just the same; but men speak either on
+their own behalf if they want something, or to benefit those that
+hear them, or, to gratify one another, they season everyday life
+with speech, as one seasons food with salt. But if words are
+neither useful to the speaker, nor necessary for the hearer, nor
+contain any pleasure or charm, why are they spoken? For words may
+be idle and useless as well as deeds. And besides all this we must
+ever remember as most important the dictum of Simonides, that he
+had often repented he had spoken, but never that he had been
+silent: while as to the power and strength of practice consider how
+men by much toil and painstaking will get rid even of a cough or
+hiccough. And silence is <span class='pagenum'><a name="Page_238"
+id="Page_238">238</a></span>not only never thirsty, as Hippocrates
+says, but also never brings pain or sorrow.</p>
+
+<div class="footnote">
+<p><a name="Footnote_541_541" id="Footnote_541_541"></a><a href=
+"#FNanchor_541_541"><span class="label">541</span></a> Or
+<i>Garrulity</i>, <i>Chattering</i>, <i>Prating</i>. It is
+Talkativeness in a bad sense.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_542_542" id="Footnote_542_542"></a><a href=
+"#FNanchor_542_542"><span class="label">542</span></a> Or
+<i>Heptaphonos</i>. See Pausanias, v. 21.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_543_543" id="Footnote_543_543"></a><a href=
+"#FNanchor_543_543"><span class="label">543</span></a> Some unknown
+poet's words. I suppose they mean driving one mad, making one "Like
+sweet bells jangled, out of tune and harsh."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_544_544" id="Footnote_544_544"></a><a href=
+"#FNanchor_544_544"><span class="label">544</span></a> So our
+English proverb, "Empty vessels make the greatest sound."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_545_545" id="Footnote_545_545"></a><a href=
+"#FNanchor_545_545"><span class="label">545</span></a> 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.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_546_546" id="Footnote_546_546"></a><a href=
+"#FNanchor_546_546"><span class="label">546</span></a> Reading
+&#7936;&kappa;&omicron;&#8020;&epsilon;&iota;&nu;, which seems far
+the best reading.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_547_547" id="Footnote_547_547"></a><a href=
+"#FNanchor_547_547"><span class="label">547</span></a> Homer,
+"Iliad," v. 226; "Odyssey," vi. 81.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_548_548" id="Footnote_548_548"></a><a href=
+"#FNanchor_548_548"><span class="label">548</span></a>
+"Bacch&aelig;," 385-387.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_549_549" id="Footnote_549_549"></a><a href=
+"#FNanchor_549_549"><span class="label">549</span></a> See Ovid,
+"Tristia," iv. 4, 55-58.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_550_550" id="Footnote_550_550"></a><a href=
+"#FNanchor_550_550"><span class="label">550</span></a> For example,
+Horace, "Epistles," i. 2, 62: "Ira furor brevis est" I read
+&#8001;&mu;&#8057;&tau;&omicron;&iota;&chi;&omicron;&sigmaf; with
+Mez.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_551_551" id="Footnote_551_551"></a><a href=
+"#FNanchor_551_551"><span class="label">551</span></a> Homer,
+"Odyssey," xiv. 463-465.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_552_552" id="Footnote_552_552"></a><a href=
+"#FNanchor_552_552"><span class="label">552</span></a> Ibid.
+466.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_553_553" id="Footnote_553_553"></a><a href=
+"#FNanchor_553_553"><span class="label">553</span></a> Compare the
+German proverb, "Thought when sober, said when
+drunk"&mdash;"Nuchtern gedacht, voll gesagt."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_554_554" id="Footnote_554_554"></a><a href=
+"#FNanchor_554_554"><span class="label">554</span></a> Cf.
+Quintilian, x. 1, 78: "His &aelig;tate Lysias major, subtilis atque
+elegans et quo nihil, si oratori satis est docere, qu&aelig;ras
+perfectius. Nihil enim est inane, nihil arcessitum; puro tamen
+fonti quam magno flumini propior." Cf. ix. 4, 17.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_555_555" id="Footnote_555_555"></a><a href=
+"#FNanchor_555_555"><span class="label">555</span></a> Somewhat
+like Pindar, "Pyth." i. 1. 1, 2.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_556_556" id="Footnote_556_556"></a><a href=
+"#FNanchor_556_556"><span class="label">556</span></a> "Odyssey,"
+xii. 452, 453.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_557_557" id="Footnote_557_557"></a><a href=
+"#FNanchor_557_557"><span class="label">557</span></a> See Cicero,
+"Ad Fam." vii. 18; Catullus, xxii. 5, 6.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_558_558" id="Footnote_558_558"></a><a href=
+"#FNanchor_558_558"><span class="label">558</span></a> See "Iliad,"
+xiv. 214-217.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_559_559" id="Footnote_559_559"></a><a href=
+"#FNanchor_559_559"><span class="label">559</span></a> "Allusio ad
+Homericum &#7952;&pi;&epsilon;&#7985;
+&pi;&#8057;&nu;&omicron;&sigmaf;
+&#7940;&lambda;&lambda;&omicron;&sigmaf;
+&#7952;&pi;&epsilon;&#8055;&gamma;&epsilon;&iota;."&mdash;<i>Xylander.</i></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_560_560" id="Footnote_560_560"></a><a href=
+"#FNanchor_560_560"><span class="label">560</span></a> "Laws," xi.
+p. 935 A.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_561_561" id="Footnote_561_561"></a><a href=
+"#FNanchor_561_561"><span class="label">561</span></a> So true are
+the words of &AElig;schylus,
+&gamma;&lambda;&#8061;&sigma;&sigma;&#8131;
+&mu;&alpha;&tau;&alpha;&#8055;&#8115; &zeta;&eta;&mu;&#8055;&alpha;
+&pi;&rho;&omicron;&sigma;&tau;&rho;&#8055;&beta;&epsilon;&tau;&alpha;&iota;.&mdash;"Prom."
+329.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_562_562" id="Footnote_562_562"></a><a href=
+"#FNanchor_562_562"><span class="label">562</span></a> Our "A bird
+in the hand is worth two in the bush."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_563_563" id="Footnote_563_563"></a><a href=
+"#FNanchor_563_563"><span class="label">563</span></a> "Non
+Citticus, sed Eleates. v. Cic. Tuscul. ii. 22, et Nat. Deor. 3,
+33."&mdash;<i>Reiske.</i></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_564_564" id="Footnote_564_564"></a><a href=
+"#FNanchor_564_564"><span class="label">564</span></a> See
+Pausanias, i. 23. Le&aelig;na means "lioness." On the conspiracy
+see Thucydides, vi. 54-59.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_565_565" id="Footnote_565_565"></a><a href=
+"#FNanchor_565_565"><span class="label">565</span></a> Homer,
+"Odyssey," xix. 494. Plutarch quotes from memory. The nurse's name
+was Euryclea.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_566_566" id="Footnote_566_566"></a><a href=
+"#FNanchor_566_566"><span class="label">566</span></a> Odyssey,"
+xix. 210-212. Quoted again "On Moral Virtue," &sect; iv.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_567_567" id="Footnote_567_567"></a><a href=
+"#FNanchor_567_567"><span class="label">567</span></a> Literally
+<i>bark</i>. See "Odyssey," xx. 13, 16.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_568_568" id="Footnote_568_568"></a><a href=
+"#FNanchor_568_568"><span class="label">568</span></a> "Odyssey,"
+xx. 23.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_569_569" id="Footnote_569_569"></a><a href=
+"#FNanchor_569_569"><span class="label">569</span></a> See
+"Odyssey," ix.
+&Kappa;&upsilon;&kappa;&lambda;&#8061;&pi;&epsilon;&iota;&alpha;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_570_570" id="Footnote_570_570"></a><a href=
+"#FNanchor_570_570"><span class="label">570</span></a> Euripides,
+"Ino." Fragment, 416.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_571_571" id="Footnote_571_571"></a><a href=
+"#FNanchor_571_571"><span class="label">571</span></a> "Significat
+Q. C&aelig;cilium Metellum, de quo Liv. xl. 45,
+46."&mdash;<i>Reiske.</i></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_572_572" id="Footnote_572_572"></a><a href=
+"#FNanchor_572_572"><span class="label">572</span></a> Euripides,
+"Ino." Fragm. 415. Compare St. James, iii. 5, 6.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_573_573" id="Footnote_573_573"></a><a href=
+"#FNanchor_573_573"><span class="label">573</span></a> Fabius
+Maximus. So Tacitus, "Annals," i. 5, who relates this story
+somewhat differently.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_574_574" id="Footnote_574_574"></a><a href=
+"#FNanchor_574_574"><span class="label">574</span></a> See Tacitus,
+"Annals," i. 3. As to his fate, see "Annals," i. 6.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_575_575" id="Footnote_575_575"></a><a href=
+"#FNanchor_575_575"><span class="label">575</span></a> Tiberius
+Nero, who actually did succeed Augustus.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_576_576" id="Footnote_576_576"></a><a href=
+"#FNanchor_576_576"><span class="label">576</span></a> The
+Emperor's wife.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_577_577" id="Footnote_577_577"></a><a href=
+"#FNanchor_577_577"><span class="label">577</span></a> So it is in
+&sect; xii. But perhaps here it means, "I wish you had more sense,
+Fabius!"</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_578_578" id="Footnote_578_578"></a><a href=
+"#FNanchor_578_578"><span class="label">578</span></a> Adopting the
+reading of Reiske.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_579_579" id="Footnote_579_579"></a><a href=
+"#FNanchor_579_579"><span class="label">579</span></a> Reading
+&phi;&omicron;&rho;&upsilon;&tau;&omicron;&#8166; or
+&phi;&omicron;&rho;&upsilon;&tau;&#8182;&nu;, as Wyttenbach.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_580_580" id="Footnote_580_580"></a><a href=
+"#FNanchor_580_580"><span class="label">580</span></a> Reading
+&kappa;&alpha;&tau;&#8051;&chi;&epsilon;&iota;&nu;
+&delta;&#8059;&nu;&alpha;&nu;&tau;&alpha;&iota; with Reiske.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_581_581" id="Footnote_581_581"></a><a href=
+"#FNanchor_581_581"><span class="label">581</span></a> See
+Sophocles, Fragm. 162.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_582_582" id="Footnote_582_582"></a><a href=
+"#FNanchor_582_582"><span class="label">582</span></a> Homer,
+"Iliad," x. 457.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_583_583" id="Footnote_583_583"></a><a href=
+"#FNanchor_583_583"><span class="label">583</span></a> Compare
+"Moralia," p. 177 A; Horace, "Satires," i. 7. 3: "Omnibus et lippis
+notum et tonsoribus."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_584_584" id="Footnote_584_584"></a><a href=
+"#FNanchor_584_584"><span class="label">584</span></a> Homer,
+"Iliad," xxii. 207.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_585_585" id="Footnote_585_585"></a><a href=
+"#FNanchor_585_585"><span class="label">585</span></a> Sophocles,
+"Antigone," 317-319.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_586_586" id="Footnote_586_586"></a><a href=
+"#FNanchor_586_586"><span class="label">586</span></a> See
+Pausanias, iii. 17; iv. 15; x. 5.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_587_587" id="Footnote_587_587"></a><a href=
+"#FNanchor_587_587"><span class="label">587</span></a> Compare the
+idea of the people of Melita, Acts xxviii. 4.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_588_588" id="Footnote_588_588"></a><a href=
+"#FNanchor_588_588"><span class="label">588</span></a> An Allusion
+to Dolon in Homer, "Iliad," x., 374, sq. according to Xylander.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_589_589" id="Footnote_589_589"></a><a href=
+"#FNanchor_589_589"><span class="label">589</span></a> Quoted again
+by our author in his "Publicola," p. 105 B., and assigned to
+Epicharmus.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_590_590" id="Footnote_590_590"></a><a href=
+"#FNanchor_590_590"><span class="label">590</span></a> So Shakspere
+has taught us, "Brevity is the soul of wit."&mdash;<i>Hamlet</i>,
+Act ii Sc. 2.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_591_591" id="Footnote_591_591"></a><a href=
+"#FNanchor_591_591"><span class="label">591</span></a> "In
+Protagora."&mdash;<i>Xylander.</i></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_592_592" id="Footnote_592_592"></a><a href=
+"#FNanchor_592_592"><span class="label">592</span></a> That is, is
+all kernel. See passim our author's "Apophthegmata Laconica."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_593_593" id="Footnote_593_593"></a><a href=
+"#FNanchor_593_593"><span class="label">593</span></a> Or,
+<i>apophthegmatic nature</i>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_594_594" id="Footnote_594_594"></a><a href=
+"#FNanchor_594_594"><span class="label">594</span></a> 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."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_595_595" id="Footnote_595_595"></a><a href=
+"#FNanchor_595_595"><span class="label">595</span></a> See
+Pausanias, x. 24.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_596_596" id="Footnote_596_596"></a><a href=
+"#FNanchor_596_596"><span class="label">596</span></a> See Plato,
+"Charmides," 165 A.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_597_597" id="Footnote_597_597"></a><a href=
+"#FNanchor_597_597"><span class="label">597</span></a> A title
+applied to Apollo first by Herodotus, i. 91, from his ambiguous
+(&lambda;&omicron;&xi;&#8049;) oracles.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_598_598" id="Footnote_598_598"></a><a href=
+"#FNanchor_598_598"><span class="label">598</span></a> Part of the
+words of an oracle of the Pythian Priestess, slightly changed. The
+whole oracle may be seen in Herodotus, i. 47.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_599_599" id="Footnote_599_599"></a><a href=
+"#FNanchor_599_599"><span class="label">599</span></a> Proverb of
+cross purposes.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_600_600" id="Footnote_600_600"></a><a href=
+"#FNanchor_600_600"><span class="label">600</span></a> Reading
+&#7952;&xi;&epsilon;&rho;&#8112;&sigma;&theta;&alpha;&iota; with
+D&uuml;bner.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_601_601" id="Footnote_601_601"></a><a href=
+"#FNanchor_601_601"><span class="label">601</span></a> Catullus
+calls him "tumidus," <i>i.e.</i> 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.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_602_602" id="Footnote_602_602"></a><a href=
+"#FNanchor_602_602"><span class="label">602</span></a> The
+medi&aelig;val proverb, <i>Ubi dolor ibi digitus</i>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_603_603" id="Footnote_603_603"></a><a href=
+"#FNanchor_603_603"><span class="label">603</span></a> 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.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_604_604" id="Footnote_604_604"></a><a href=
+"#FNanchor_604_604"><span class="label">604</span></a> Euripides,
+Fragm. 202. Quoted also by Plato, "Gorgias," 484 E.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_605_605" id="Footnote_605_605"></a><a href=
+"#FNanchor_605_605"><span class="label">605</span></a> Reading with
+Reiske, &mu;&iota;&sigma;&theta;&#8056;&nu;
+&alpha;&#8017;&tau;&#8183; &delta;&omicron;&#8166;&nu;&alpha;&iota;
+&tau;&#8183; &mu;&iota;&kappa;&rho;&#8056;&nu;
+&sigma;&iota;&omega;&pi;&#8134;&sigma;&alpha;&iota;
+&mu;&#8052;
+&delta;&upsilon;&nu;&#8049;&mu;&epsilon;&nu;&omicron;&sigmaf;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_606_606" id="Footnote_606_606"></a><a href=
+"#FNanchor_606_606"><span class="label">606</span></a> A celebrated
+Greek historian, and pupil of Isocrates. See Cicero, "De Oratore,"
+ii. 13.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_607_607" id="Footnote_607_607"></a><a href=
+"#FNanchor_607_607"><span class="label">607</span></a> Of Tarsus.
+See Cicero, "De Officiis," iii. 12.</p>
+</div>
+
+<hr style="width: 65%;" />
+<h3><a name="Page_238a" id="Page_238a" />ON CURIOSITY.<a name=
+"FNanchor_608_608" id="FNanchor_608_608"></a><a href=
+"#Footnote_608_608" class="fnanchor">608</a></h3>
+
+<p>&sect; <span class="smcap">i.</span> If a house is dark, or has
+little air, is in an exposed position, or unhealthy, the best thing
+will probably be to leave it; but if one is attached to it from
+long residence in it, one can improve it and make it more light and
+airy and healthy by altering the position of the windows and
+stairs, and by throwing open new doors and shutting up old ones. So
+some towns have been altered for the better, as my native place,<a
+name="FNanchor_609_609" id="FNanchor_609_609"></a><a href=
+"#Footnote_609_609" class="fnanchor">609</a> which did lie to the
+west and received the rays of the setting sun from Parnassus, was
+they say turned to the east by Ch&aelig;ron. And Empedocles the
+naturalist is supposed to have driven away the pestilence from that
+district, by having closed up a mountain gorge that was prejudicial
+to health by admitting the south wind to the plains. Similarly, as
+there are certain diseases of the soul that are injurious and
+harmful and bring storm and darkness to it, the best thing will be
+to eject them and lay them low by giving them open sky, pure air
+and light, or, if that cannot be, to change and improve them some
+way or other. One such mental disease, that immediately suggests
+itself to one, is curiosity, the desire to know other people's
+troubles, a disease that seems neither free from envy nor
+malignity.</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Malignant wretch, why art so
+keen to mark</span> <span class="i0">Thy neighbour's fault, and
+seest not thine own?"<a name="FNanchor_610_610" id=
+"FNanchor_610_610"></a><a href="#Footnote_610_610" class=
+"fnanchor">610</a></span></div>
+</div>
+
+<p>Shift your view, and turn your curiosity so as to look inwards:
+if you delight to study the history of evils, you have copious
+material at home, "as much as there is water in the Alizon, or
+leaves on the oak," such a quantity of faults will you find in your
+own life, and passions in your soul, <span class='pagenum'><a name=
+"Page_239" id="Page_239">239</a></span>and shortcomings in your
+duty. For as Xenophon says<a name="FNanchor_611_611" id=
+"FNanchor_611_611"></a><a href="#Footnote_611_611" class=
+"fnanchor">611</a> good managers have one place for the vessels
+they use in sacrificing, and another for those they use at meals,
+one place for their farm instruments, and another for their weapons
+of war, so your faults arise from different causes, some from envy,
+some from jealousy, some from cowardice, some from meanness. Review
+these, consider these; bar up the curiosity that pries into your
+neighbours' windows and passages, and open it on the men's
+apartments, and women's apartments, and servant's attics, in your
+own house. There this inquisitiveness and curiosity will find full
+vent, in inquiries that will not be useless or malicious, but
+advantageous and serviceable, each one saying to himself,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"What have I done amiss? What
+have I done?</span> <span class="i0">What that I ought to have done
+left undone?"</span></div>
+</div>
+
+<p>&sect; <span class="smcap">ii.</span> And now, as they say of
+Lamia that she is blind when she sleeps at home, for she puts her
+eyes on her dressing-table, but when she goes out she puts her eyes
+on again, and has good sight, so each of us turns, like an eye, our
+malicious curiosity out of doors and on others, while we are
+frequently blind and ignorant about our own faults and vices, not
+applying to them our eyes and light. So that the curious man is
+more use to his enemies than to himself, for he finds fault with
+and exposes their shortcomings, and shows them what they ought to
+avoid and correct, while he neglects most of his affairs at home,
+owing to his excitement about things abroad. Odysseus indeed would
+not converse with his mother till he had learnt from the seer
+Tiresias what he went to Hades to learn; and after receiving that
+information, then he turned to her, and asked questions about the
+other women, who Tyro was, and who the fair Chloris, and why
+Epicaste<a name="FNanchor_612_612" id="FNanchor_612_612"></a><a
+href="#Footnote_612_612" class="fnanchor">612</a> had died, "having
+fastened a noose with a long drop to the lofty beam."<a name=
+"FNanchor_613_613" id="FNanchor_613_613"></a><a href=
+"#Footnote_613_613" class="fnanchor">613</a> But we, while very
+remiss and ignorant and careless about ourselves, know all about
+the pedigrees <span class='pagenum'><a name="Page_240" id=
+"Page_240">240</a></span>of other people, that our neighbour's
+grandfather was a Syrian, and his grandmother a Thracian woman, and
+that such a one owes three talents, and has not paid the interest.
+We even inquire into such trifling matters as where somebody's wife
+has been, and what those two are talking in the corner about. But
+Socrates used to busy himself in examining the secret of
+Pythagoras' persuasive oratory, and Aristippus, meeting Ischomachus
+at the Olympian games, asked him how Socrates conversed so as to
+have so much influence over the young men, and having received from
+him a few scraps and samples of his style, was so enthusiastic
+about it that he wasted away, and became quite pale and lean,
+thirsty and parched, till he sailed to Athens and drew from the
+fountain-head, and knew the wonderful man himself and his speeches
+and philosophy, the object of which was that men should recognize
+their faults and so get rid of them.</p>
+
+<p>&sect; <span class="smcap">iii.</span> But some men cannot bear
+to look upon their own life, so unlovely a spectacle is it, nor to
+throw and flash on themselves, like a lantern, the reflection of
+reason; but their soul being burdened with all manner of vices, and
+dreading and shuddering at its own interior, sallies forth and
+wanders abroad, feeding and fattening its malignity there. For as a
+hen, when its food stands near its coop,<a name="FNanchor_614_614"
+id="FNanchor_614_614"></a><a href="#Footnote_614_614" class=
+"fnanchor">614</a> will frequently slip off into a corner and
+scratch up,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Where I ween some poor little
+grain appears on the dunghill,"</span></div>
+</div>
+
+<p>so curious people neglecting conversation or inquiry about
+common matters, such as no one would try and prevent or be
+indignant at their prying into, pick out the secret and hidden
+troubles of every family. And yet that was a witty answer of the
+Egyptian, to the person who asked him, "What he was carrying
+wrapped up;" "It was wrapped up on purpose that you should not
+know." And you too, Sir, I would say to a curious person, why do
+you pry into what is hidden? If it were not something bad it would
+not be hidden. Indeed it is not usual to go into a strange house
+without knocking at the door, and nowadays there are porters, but
+in old times there were knockers on doors <span class='pagenum'><a
+name="Page_241" id="Page_241">241</a></span>to let the people
+inside know when anyone called, that a stranger might not find the
+mistress or daughter of the house <i>en d&eacute;shabille</i>, or
+one of the slaves being corrected, or the maids bawling out. But
+the curious person intrudes on all such occasions as these,
+although he would be unwilling to be a spectator, even if invited,
+of a well-ordered family: but the things for which bars and bolts
+and doors are required, these he reveals and divulges openly to
+others. Those are the most troublesome winds, as Aristo says, that
+blow up our clothes: but the curious person not only strips off the
+garments and clothes of his neighbours, but breaks through their
+walls, opens their doors, and like the wanton wind, that insinuates
+itself into maidenly reserve, he pries into and calumniates dances
+and routs and revels.</p>
+
+<p>&sect; <span class="smcap">iv.</span> And as Cleon is satirized
+in the play<a name="FNanchor_615_615" id="FNanchor_615_615"></a><a
+href="#Footnote_615_615" class="fnanchor">615</a> as having "his
+hands among the &AElig;tolians, but his soul in Peculation-town,"
+so the soul of the curious man is at once in the mansions of the
+rich, and the cottages of the poor, and the courts of kings, and
+the bridal chambers of the newly married; he pries into everything,
+the affairs of foreigners, the affairs of princes, and sometimes
+not without danger. For just as if one were to taste aconite to
+investigate its properties, and kill oneself before one had
+discovered them, so those that pry into the troubles of great
+people ruin themselves before they get the knowledge they desire;
+even as those become blind who, neglecting the wide and general
+diffusion all over the earth of the sun's rays, impudently attempt
+to gaze at its orb and penetrate to its light. And so that was a
+wise answer of Philippides the Comic Poet, when King Lysimachus
+asked him on one occasion, "What would you like to have of mine?"
+"Anything, O king, but your secrets." For the pleasantest and
+finest things to be got from kings are public, as banquets, and
+riches, and festivities, and favours: but come not near any secret
+of theirs, pry not into it. There is no concealment of the joy of a
+prosperous monarch, or of his laugh when he is in a playful mood,
+or of any tokens of his goodwill and favour; but dreadful is what
+he conceals, his gloominess, his sternness, his reserve, his store
+of latent wrath, his <span class='pagenum'><a name="Page_242" id=
+"Page_242">242</a></span>meditation on stern revenge, his jealousy
+of his wife, or suspicion of his son, or doubt about the fidelity
+of a friend. Flee from this cloud that is so black and threatening,
+for when its hidden fury bursts forth, you will not fail to hear
+its thunder and see its lightning.</p>
+
+<p>&sect; <span class="smcap">v.</span> How shall you flee from it?
+Why, by dissipating and distracting your curiosity, by turning your
+soul to better and pleasanter objects: examine the phenomena of
+sky, and earth, and air, and sea. Are you by nature fond of gazing
+at little or great things? If at great, turn your attention to the
+sun, consider its rising and setting: view the changes of the moon,
+like the changes of our mortal life, see how it waxes and
+wanes,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"How at the first it peers out
+small and dim</span> <span class="i0">Till it unfolds its full and
+glorious Orb,</span> <span class="i0">And when its zenith it has
+once attained,</span> <span class="i0">Again it wanes, grows small,
+and disappears."<a name="FNanchor_616_616" id=
+"FNanchor_616_616"></a><a href="#Footnote_616_616" class=
+"fnanchor">616</a></span></div>
+</div>
+
+<p>These are indeed Nature's secrets, but they bring no trouble on
+those that study them. But if you decline the study of great
+things, inspect with curiosity smaller matters, see how some plants
+flourish, are green and gay, and exhibit their beauty, all the year
+round, while others are sometimes gay like them, at other times,
+like some unthrift, run through their resources entirely, and are
+left bare and naked. Consider again their various shapes, how some
+produce oblong fruits, others angular, others smooth and round. But
+perhaps you will not care to pry into all this, since you will find
+nothing bad. If you must then ever bestow your time and attention
+on what is bad, as the serpent lives but in deadly matter, go to
+history, and turn your eye on the sum total of human misery. For
+there you will find "the falls of men, and murders of their
+lives,"<a name="FNanchor_617_617" id="FNanchor_617_617"></a><a
+href="#Footnote_617_617" class="fnanchor">617</a> rapes of women,
+attacks of slaves, treachery of friends, mixing of poisons,
+envyings, jealousies, "shipwrecks of families," and dethroning of
+princes. Sate and cloy your<span class='pagenum'><a name="Page_243"
+id="Page_243">243</a></span>self on these, you will by so doing vex
+and enrage none of your associates.</p>
+
+<p>&sect; <span class="smcap">vi.</span> But it seems curiosity
+does not rejoice in stale evils, but only in fresh and recent ones,
+gladly viewing the spectacle of tragedies of yesterday, but
+backward in taking part in comic and festive scenes. And so the
+curious person is a languid and listless hearer to the narrator of
+a marriage, or sacrifice, or solemn procession, he says he has
+heard most of all that before, bids the narrator cut it short and
+come to the point; but if his visitor tell him of the violation of
+some girl, or the adultery of some married woman, or the disputes
+and intended litigation of brothers, he doesn't go to sleep then,
+nor pretend want of leisure,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"But he pricks up his ears,
+and asks for more."</span></div>
+</div>
+
+<p>And indeed those lines,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Alas! how quicker far to
+mortals' ears</span> <span class="i0">Do ill news travel than the
+news of good!"</span></div>
+</div>
+
+<p>are truly said of curious people. For as cupping-glasses take
+away the worst blood, so the ears of curious people attract only
+the worst reports; or rather, as cities have certain ominous and
+gloomy gates, through which they conduct only condemned criminals,
+or convey filth and night soil, for nothing pure or holy has either
+ingress into or egress from them, so into the ears of curious
+people goes nothing good or elegant, but tales of murders travel
+and lodge there, wafting a whiff of unholy and obscene
+narrations.</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"And ever in my house is heard
+alone</span> <span class="i0">The sound of wailing;"</span></div>
+</div>
+
+<p>this is to the curious their one Muse and Siren, this the
+sweetest note they can hear. For curiosity desires to know what is
+hidden and secret; but no one conceals his good fortune, nay
+sometimes people even pretend to have such advantages as they do
+not really possess. So the curious man, eager to hear a history of
+what is bad, is possessed by the passion of malignity, which is
+brother to envy and jealousy. For envy is pain at another's
+blessings, and malignity is joy at another's misfortunes: and both
+proceed from the same savage and brutish vice, ill-nature.</p>
+
+<p><span class='pagenum'><a name="Page_244" id=
+"Page_244">244</a></span>&sect; <span class="smcap">vii.</span> But
+so unpleasant is it to everybody to have his private ills brought
+to light, that many have died rather than acquaint the doctors with
+their secret ailments. For suppose Herophilus, or Erasistratus, or
+even &AElig;sculapius himself during his sojourn on earth, had gone
+with their drugs and surgical instruments from house to house, to
+inquire what man had a fistula in ano, or what woman had a cancer
+in her womb;&mdash;and yet their curiosity would have been
+professional<a name="FNanchor_618_618" id="FNanchor_618_618"></a><a
+href="#Footnote_618_618" class="fnanchor">618</a>&mdash;who would
+not have driven them away from their house, for not waiting till
+they were sent for, and for coming without being asked to spy out
+their neighbours' ailments? But curious people pry into these and
+even worse matters, not from a desire to heal them, but only to
+expose them to others, which makes them deservedly hated. For we
+are not vexed and mortified with custom-house officers when they
+levy toll on goods <i>bona fide</i> imported, but only when they
+seek for contraband articles, and rip up bags and packages: and yet
+the law allows them to do even this, and sometimes it is injurious
+to them not to do so. But curious people abandon and neglect their
+own affairs, and are busy about their neighbours' concerns. Seldom
+do they go into the country, for they do not care for its quiet and
+stillness and solitude, but if once in a way they do go there, they
+look more at their neighbours' vines than their own, and inquire
+how many cows of their neighbour have died, or how much of his wine
+has turned sour, and when they are satisfied on these points they
+soon return to town again. But the genuine countryman does not
+willingly listen to any rumour that chances to come from the town,
+for he quotes the following lines,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Even with spade in hand he'll
+tell the terms</span> <span class="i0">On which peace was
+concluded: all these things</span> <span class="i0">The
+curs&egrave;d fellow walks about and pries into."</span></div>
+</div>
+
+<p>&sect; <span class="smcap">viii.</span> But curious people shun
+the country as stale and dull and too quiet, and push into
+warehouses and markets and harbours, asking, "Any news? Were you
+not in the market in the forenoon?" and sometimes receiving for
+answer, "What then? Do you think things in the town change every
+three hours?" Notwithstanding if any<span class='pagenum'><a name=
+"Page_245" id="Page_245">245</a></span>one brings any news, he'll
+get off his horse, and embrace him, and kiss him, and stand to
+listen. If however the person who meets him says he has no news, he
+will say somewhat peevishly, "No news, Sir? Have you not been in
+the market? Did you not pass by the officers' quarters? Did you
+exchange no words with those that have just arrived from Italy?" To
+stop such people the Locrian authorities had an excellent rule;
+they fined everyone coming from abroad who asked what the news was.
+For as cooks pray for plenty of meat, and fishmongers for shoals of
+fish, so curious people pray for shoals of trouble, and plenty of
+business, and innovations and changes, that they may have something
+to hunt after and tittle-tattle about. Well also was it in
+<i>Charondas</i>, the legislator of the people of Thurii,<a name=
+"FNanchor_619_619" id="FNanchor_619_619"></a><a href=
+"#Footnote_619_619" class="fnanchor">619</a> to forbid any of the
+citizens but adulterers and curious persons to be ridiculed on the
+stage. Adultery itself indeed seems to be only the fruit of
+curiosity about another man's pleasures, and an inquiring and
+prying into things kept close and hidden from the world; while
+curiosity is a tampering with and seduction of and revealing the
+nakedness of secrets.<a name="FNanchor_620_620" id=
+"FNanchor_620_620"></a><a href="#Footnote_620_620" class=
+"fnanchor">620</a></p>
+
+<p>&sect; <span class="smcap">ix.</span> As it is likely that much
+learning will produce wordiness, and so Pythagoras enjoined five
+years' silence on his scholars, calling it a truce from words,<a
+name="FNanchor_621_621" id="FNanchor_621_621"></a><a href=
+"#Footnote_621_621" class="fnanchor">621</a> so defamation of
+character is sure to go with curiosity. For what people are glad to
+hear they are glad to talk about, and what they eagerly pick up
+from others they joyfully retail to others. And so, amongst the
+other mischiefs of curiosity, the disease runs counter to their
+desires; for all people fight shy of them, and conceal their
+affairs from them, and neither care to do or say anything in their
+presence, but defer consultations, and put off investigations, till
+such people are out of the way; and if, when some secret is just
+about to be uttered, or some important business is <span class=
+'pagenum'><a name="Page_246" id="Page_246">246</a></span>just about
+to be arranged, some curious man happen to pop in, they are mum at
+once and reserved, as one puts away fish if the cat is about; and
+so frequently things seen and talked about by all the rest of the
+world are unknown only to them. For the same reason the curious
+person never gets the confidence of anybody. For we would rather
+entrust our letters and papers and seals to slaves and strangers
+than to curious friends and intimates. The famous Bellerophon,<a
+name="FNanchor_622_622" id="FNanchor_622_622"></a><a href=
+"#Footnote_622_622" class="fnanchor">622</a> though he carried
+letters against his life, opened them not, but abstained from
+reading the letter to the king, as he had refused to sell his
+honour to Proetus' wife, so great was his continence.<a name=
+"FNanchor_623_623" id="FNanchor_623_623"></a><a href=
+"#Footnote_623_623" class="fnanchor">623</a> For curiosity and
+adultery both come from incontinence, and to the latter is added
+monstrous folly and insanity. For to pass by so many common and
+public women, and to intrude oneself on some married woman,<a name=
+"FNanchor_624_624" id="FNanchor_624_624"></a><a href=
+"#Footnote_624_624" class="fnanchor">624</a> who is sure to be more
+costly, and possibly less pretty to boot, is the acme of madness.
+Yet such is the conduct of curious people. They neglect many gay
+sights, fail to hear much that would be well worth hearing, lose
+much fine sport and pastime, to break open private letters, to put
+their ears to their neighbour's walls, and to whisper to their
+slaves and women-servants, practices always low, and frequently
+dangerous.</p>
+
+<p>&sect; <span class="smcap">x.</span> It will be exceedingly
+useful, therefore, to deter the curious from these propensities,
+for them to remember their past experience. Simonides used to say
+that he occasionally opened two chests for rewards and thanks that
+he had by him, and found the one full for rewards, but the one for
+thanks always empty.<a name="FNanchor_625_625" id=
+"FNanchor_625_625"></a><a href="#Footnote_625_625" class=
+"fnanchor">625</a> So if anyone were to open occasionally the
+stores that curiosity had amassed, and observe what a cargo there
+was of useless and idle and unlovely things, perhaps the sight of
+all this poor stuff would inspire him with disgust. Suppose
+someone, in studying the writings of the ancients, were to pick out
+only their worst passages, and compile them into a volume, <span
+class='pagenum'><a name="Page_247" id="Page_247">247</a></span>as
+Homer's imperfect lines, and the solecisms of the tragedians, and
+Archilochus' indecent and bitter railings against women, by which
+he so exposed himself, would he not be worthy of the curse of the
+tragedian,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Perish, compiler of thy
+neighbours' ills?"</span></div>
+</div>
+
+<p>And independently of such a curse, the piling up of other
+people's misdoings is indecent and useless, and like the town which
+Philip founded and filled with the vilest and most dissolute
+wretches, and called <i>Rogue Town</i>. Curious persons, indeed,
+making a collection of the faults and errors and solecisms, not of
+lines or poems but of people's lives, render their memory a most
+inelegant and unlovely register of dark deeds. Just as there are in
+Rome some people who care nothing for pictures and statues, or even
+handsome boys or women exposed for sale, but haunt the
+monster-market, and make eager inquiries about people who have no
+calves, or three eyes, or arms like weasels, or heads like
+ostriches, and look about for some</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Unnatural monster like the
+Minotaur,"<a name="FNanchor_626_626" id="FNanchor_626_626"></a><a
+href="#Footnote_626_626" class="fnanchor">626</a></span></div>
+</div>
+
+<p>and for a time are greatly captivated with them, but if anyone
+continually gazes at such sights, they will soon give him satiety
+and disgust; so let those who curiously inquire into the errors and
+faults of life, and disgraces of families, and disorders in other
+people's houses, first remember what little favour or advantage
+such prying has brought them on previous occasions.</p>
+
+<p>&sect; <span class="smcap">xi.</span> Habit will be of the
+utmost importance in stopping this propensity, if we begin early to
+practise self-control in respect to it, for as the disease
+increases by habit and degrees, so will its cure, as we shall see
+when we discuss the necessary discipline. In the first place, let
+us begin with the most trifling and unimportant matters. What
+hardship will it be when we walk abroad not to read the epitaphs on
+graves, or what detriment shall we suffer by not glancing at the
+inscriptions on walls in the public walks? Let us reflect that
+there is nothing useful or pleasant for us in these notices, which
+only record that so-and-so<span class='pagenum'><a name="Page_248"
+id="Page_248">248</a></span> remembered so-and-so out of
+gratitude, and, "Here lies the best of friends," and much poor
+stuff of that kind;<a name="FNanchor_627_627" id=
+"FNanchor_627_627"></a><a href="#Footnote_627_627" class=
+"fnanchor">627</a> which indeed do not seem to do much harm, except
+indirectly, to those that read them, by engendering the practice of
+curiosity about things immaterial. And as huntsmen do not allow the
+hounds to follow any scent and run where they please, but check and
+restrain them in leashes, keeping their sense of smell pure and
+fresh for the object of their chase, that they may the keener dart
+on their tracks, "following up the traces of the unfortunate beasts
+by their scent," so we must check and repress the sallies and
+excursions of the curious man to every object of interest, whether
+of sight or hearing, and confine him to what is useful. For as
+eagles and lions on the prowl keep their claws sheathed that they
+may not lose their edge and sharpness, so, when we remember that
+curiosity for learning has also its edge and keenness, let us not
+entirely expend or blunt it on inferior objects.</p>
+
+<p>&sect; <span class="smcap">xii.</span> Next let us accustom
+ourselves when we pass a strange house not to look inside at the
+door, or curiously inspect the interior, as if we were going to
+pilfer something, remembering always that saying of Xenocrates,
+that it is all one whether one puts one's feet or eyes in another
+person's house. For such prying is neither honourable, nor comely,
+nor even agreeable.</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Stranger, thou'lt see within
+untoward sights."</span></div>
+</div>
+
+<p>For such is generally the condition inside houses, utensils
+kicking about, maids lolling about, no work going on, nothing to
+please the eye; and moreover such side glances, and stray shots as
+it were, distort the soul, and are unhandsome, and the practice is
+a pernicious one. When Diogenes saw Dioxippus, a victor at Olympia,
+driving up in his chariot and unable to take his eyes off a
+handsome woman who was watching the procession, but still turning
+round and casting sheep's eyes at her, he said, "See you yon
+athlete straining his neck to look at a girl?" And similarly you
+may see curious people twisting and straining <span class=
+'pagenum'><a name="Page_249" id="Page_249">249</a></span>their
+necks at every spectacle alike, from the habit and practice of
+turning their eyes in all directions. And I think the senses ought
+not to rove about, like an ill-trained maid, when sent on an errand
+by the soul, but to do their business, and then return quickly with
+the answer, and afterwards to keep within the bounds of reason, and
+obey her behests. But it is like those lines of Sophocles,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Then did the &AElig;nianian's
+horses bolt,</span> <span class="i0">Unmanageable quite;"<a name=
+"FNanchor_628_628" id="FNanchor_628_628"></a><a href=
+"#Footnote_628_628" class="fnanchor">628</a></span></div>
+</div>
+
+<p>for so the senses not having, as we said, right training and
+practice, often run away, and drag reason along with them, and
+plunge her into unlawful excesses. And so, though that story about
+Democritus is false, that he purposely destroyed his eyesight by
+the reflection from burning-glasses (as people sometimes shut up
+windows that look into the street), that they might not disturb him
+by frequently calling off his attention to external things, but
+allow him to confine himself to purely intellectual matters, yet it
+is very true in every case that those who use the mind most are
+least acted upon by the senses. And so the philosophers erected
+their places for study as far as possible from towns, and called
+Night the time propitious to thought,<a name="FNanchor_629_629" id=
+"FNanchor_629_629"></a><a href="#Footnote_629_629" class=
+"fnanchor">629</a> thinking quiet and withdrawal from worldly
+distractions a great help towards meditating upon and solving the
+problems of life.</p>
+
+<p>&sect; <span class="smcap">xiii.</span> Moreover, when men are
+abusing and reviling one another in the market-place, it is not
+very difficult or tiresome not to go near them; or if a tumultuous
+concourse of people crowd together, to remain seated; or to get up
+and go away, if you are not master of yourself. For you will gain
+no advantage by mixing yourself up with curious people: but you
+will derive the greatest benefit from putting a force upon your
+inclinations, and bridling your curiosity, and accustoming it to
+obey reason. Afterwards it will be well to extend the practice
+still further, and not to go to the theatre when some fine piece is
+performing, and if your friends invite you to see some dancer or
+actor to decline, and, if there is some shouting <span class=
+'pagenum'><a name="Page_250" id="Page_250">250</a></span>in the
+stadium and hippodrome, not even to turn your head to look what is
+up. For as Socrates advised people to abstain from food that made
+them eat when they were not hungry, and from drinks that made them
+drink when they were not thirsty, so ought we also to shun and flee
+from those objects of interest, whether to eye or ear, that master
+us and attract us when we stand in no need of them. Thus Cyrus
+would not look at Panthea, but when Araspes told him that her
+beauty was well worth inspection, he replied, "For that very reason
+must I the more abstain from seeing her, for if at your persuasion
+I were to pay her a visit, perhaps she would persuade me to visit
+her again when I could ill spare the time, so that I might neglect
+important business to sit with her and gaze on her charms."<a name=
+"FNanchor_630_630" id="FNanchor_630_630"></a><a href=
+"#Footnote_630_630" class="fnanchor">630</a> Similarly Alexander
+would not see the wife of Darius, who was reputed to be very
+beautiful, but visited her mother who was old, and would not
+venture to look upon the young and handsome queen. We on the
+contrary peep into women's litters, and hang about their windows,
+and think we do no harm, though we thus make our curiosity a
+loop-hole<a name="FNanchor_631_631" id="FNanchor_631_631"></a><a
+href="#Footnote_631_631" class="fnanchor">631</a> for all manner of
+vice.</p>
+
+<p>&sect; <span class="smcap">xiv.</span> Moreover, as it is of
+great help to fair dealing sometimes not to seize some honest gain,
+that you may accustom yourself as far as possible to flee from
+unjust gains, and as it makes greatly for virtue to abstain
+sometimes from your own wife, that you may not ever be tempted by
+another woman, so, applying the habit to curiosity, try not to see
+and hear at times all that goes on in your own house even, and if
+anyone wishes to tell you anything about it give him the go-by, and
+decline to hear him. For it was nothing but his curiosity that
+involved &OElig;dipus in his extreme calamities: for it was to try
+and find out his extraction that he left Corinth and met Laius, and
+killed him, and got his kingdom, and married his own mother, and
+when he then seemed at the acme of felicity, he must needs make
+further inquiries about himself; and though his wife tried to
+prevent him, he none the less com<span class='pagenum'><a name=
+"Page_251" id="Page_251">251</a></span>pelled the old man that had
+been an eye-witness of the deed to tell him all the circumstances
+of it, and though he long suspected how the story would end, yet
+when the old man cried out,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Alas! the dreadful tale I
+must then tell,"</span></div>
+</div>
+
+<p>so inflamed was he with curiosity and trembling with impatience,
+that he replied,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"I too must hear, for hear it
+now I will."<a name="FNanchor_632_632" id="FNanchor_632_632"></a><a
+href="#Footnote_632_632" class="fnanchor">632</a></span></div>
+</div>
+
+<p>So bitter-sweet and uncontrollable is the itch of curiosity,
+like a sore, shedding its blood when lanced. But he that is free
+from this disease, and calm by nature, being ignorant of many
+unpleasant things, may say,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Holy oblivion of all human
+ills,</span> <span class="i0">What wisdom dost thou bring!"<a name=
+"FNanchor_633_633" id="FNanchor_633_633"></a><a href=
+"#Footnote_633_633" class="fnanchor">633</a></span></div>
+</div>
+
+<p>&sect; <span class="smcap">xv.</span> We ought therefore also to
+accustom ourselves, when we receive a letter, not to be in a
+tremendous hurry about breaking the seal, as most people are, even
+tearing it open with their teeth if their hands are slow; nor to
+rise from our seat and run up to meet him, if a messenger comes;
+and if a friend says, "I have some news to tell you," we ought to
+say, "I had rather you had something useful or advantageous to tell
+me." When I was on one occasion lecturing at Rome, one of my
+audience was the well-known Rusticus, whom the Emperor Domitian
+afterwards had put to death through envy of his glory, and a
+soldier came in in the middle and brought him a letter from the
+Emperor, and silence ensuing, and I stopping that he might have
+time to read his letter, he would not, and did not open it till I
+had finished my lecture, and the audience had dispersed; so that
+everybody marvelled at his self-control. But whenever anyone who
+has power feeds his curiosity till it is strong and vehement, he
+can no longer easily control it, when it hurries him on to illicit
+acts, from force of habit; and such people open their friends'
+letters, thrust themselves in at private meetings, become
+spectators of rites <span class='pagenum'><a name="Page_252" id=
+"Page_252">252</a></span>they ought not to witness, enter holy
+grounds they ought not to, and pry into the lives and conversations
+of kings.</p>
+
+<p>&sect; <span class="smcap">xvi.</span> Indeed tyrants
+themselves, who must know all things, are made unpopular by no
+class more than by their spies<a name="FNanchor_634_634" id=
+"FNanchor_634_634"></a><a href="#Footnote_634_634" class=
+"fnanchor">634</a> and talebearers. Darius in his youth, when he
+mistrusted his own powers, and suspected and feared everybody, was
+the first who employed spies; and the Dionysiuses introduced them
+at Syracuse: but in a revolution they were the first that the
+Syracusans took and tortured to death. Indeed informers are of the
+same tribe and family as curious people. However informers only
+investigate wicked acts or plots, but curious people pry into and
+publish abroad the involuntary misfortunes of their neighbours. And
+it is said that impious people first got their name from curiosity,
+for it seems there was a mighty famine at Athens, and those people
+that had wheat not producing it, but grinding it stealthily by
+night in their houses, some of their neighbours went about and
+noticed the noise of the mills grinding, and so they got their
+name.<a name="FNanchor_635_635" id="FNanchor_635_635"></a><a href=
+"#Footnote_635_635" class="fnanchor">635</a> This also is the
+origin of the well-known Greek word for informer, (Sycophant,
+<i>quasi</i> Fig-informer), for when the people were forbidden to
+export figs, those who informed against those who did were called
+Fig-informers. It is well worth the while of curious people to give
+their attention to this, that they may be ashamed of having any
+similarity or connection in habit with a class of people so
+universally hated and disliked as informers.</p>
+
+<div class="footnote">
+<p><a name="Footnote_608_608" id="Footnote_608_608"></a><a href=
+"#FNanchor_608_608"><span class="label">608</span></a> Jeremy
+Taylor has largely borrowed from this Treatise in his "Holy
+Living," chap. ii. &sect; v. Of Modesty.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_609_609" id="Footnote_609_609"></a><a href=
+"#FNanchor_609_609"><span class="label">609</span></a>
+Ch&aelig;ronea in B&oelig;otia.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_610_610" id="Footnote_610_610"></a><a href=
+"#FNanchor_610_610"><span class="label">610</span></a> Lines from
+some comic poet, no doubt.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_611_611" id="Footnote_611_611"></a><a href=
+"#FNanchor_611_611"><span class="label">611</span></a>
+"&OElig;conomicus," cap. viii.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_612_612" id="Footnote_612_612"></a><a href=
+"#FNanchor_612_612"><span class="label">612</span></a> The mother
+of &OElig;dipus, better known as "Jocasta."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_613_613" id="Footnote_613_613"></a><a href=
+"#FNanchor_613_613"><span class="label">613</span></a> Homer,
+"Odyssey," xi. 278. Epicaste hung herself.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_614_614" id="Footnote_614_614"></a><a href=
+"#FNanchor_614_614"><span class="label">614</span></a>
+"&omicron;&#7984;&kappa;&#8055;&sigma;&kappa;&#8179; corrigit
+Valekenarius ad Herodot. p. 557."&mdash;<i>Wyttenbach</i>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_615_615" id="Footnote_615_615"></a><a href=
+"#FNanchor_615_615"><span class="label">615</span></a>
+Aristophanes, "Equites," 79.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_616_616" id="Footnote_616_616"></a><a href=
+"#FNanchor_616_616"><span class="label">616</span></a> 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.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_617_617" id="Footnote_617_617"></a><a href=
+"#FNanchor_617_617"><span class="label">617</span></a>
+&AElig;schylus, "Supplices," 937.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_618_618" id="Footnote_618_618"></a><a href=
+"#FNanchor_618_618"><span class="label">618</span></a> All three
+being eminent doctors.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_619_619" id="Footnote_619_619"></a><a href=
+"#FNanchor_619_619"><span class="label">619</span></a> "Intelligo
+Charondam."&mdash;<i>Xylander.</i></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_620_620" id="Footnote_620_620"></a><a href=
+"#FNanchor_620_620"><span class="label">620</span></a> 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.
+&sect; 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 &sect; ix.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_621_621" id="Footnote_621_621"></a><a href=
+"#FNanchor_621_621"><span class="label">621</span></a> Compare
+Lucian's
+&#7952;&chi;&epsilon;&gamma;&lambda;&omega;&tau;&tau;&#8055;&alpha;,
+after &#7952;&chi;&epsilon;&chi;&epsilon;&iota;&rho;&#8055;&alpha;
+(<i>armistice</i>), <i>Lexiph.</i> 9.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_622_622" id="Footnote_622_622"></a><a href=
+"#FNanchor_622_622"><span class="label">622</span></a> See the
+story in Homer, "Iliad," vi. 155 sq.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_623_623" id="Footnote_623_623"></a><a href=
+"#FNanchor_623_623"><span class="label">623</span></a> Or
+self-control.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_624_624" id="Footnote_624_624"></a><a href=
+"#FNanchor_624_624"><span class="label">624</span></a> Literally,
+some woman <i>shut up</i>, or <i>enclosed</i>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_625_625" id="Footnote_625_625"></a><a href=
+"#FNanchor_625_625"><span class="label">625</span></a> See also our
+author's "On those who are punished by the Deity late," <a href=
+"#Page_344a">&sect; xi.</a></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_626_626" id="Footnote_626_626"></a><a href=
+"#FNanchor_626_626"><span class="label">626</span></a> See
+Euripides, Fragm., 389. Also Plutarch's "Theseus," cap. xv.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_627_627" id="Footnote_627_627"></a><a href=
+"#FNanchor_627_627"><span class="label">627</span></a> Plutarch
+rather reminds one, in his evident contempt for <i>Epitaphs</i>, of
+the cynic who asked, "Where are all the bad people buried?" Where
+indeed?</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_628_628" id="Footnote_628_628"></a><a href=
+"#FNanchor_628_628"><span class="label">628</span></a> Sophocles,
+"Electra," 724, 725.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_629_629" id="Footnote_629_629"></a><a href=
+"#FNanchor_629_629"><span class="label">629</span></a>
+<i>euphron&ecirc;</i>, a stock phrase for night, is here
+defined.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_630_630" id="Footnote_630_630"></a><a href=
+"#FNanchor_630_630"><span class="label">630</span></a> "Historia
+exstat initio libri quinti
+Cyrop&aelig;di&aelig;."&mdash;<i>Reiske.</i></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_631_631" id="Footnote_631_631"></a><a href=
+"#FNanchor_631_631"><span class="label">631</span></a> Literally,
+"slippery and prone to." For the metaphor of "slippery" compare
+Horace, "Odes," i. 19-8, "Et vultus nimium lubricus adspici."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_632_632" id="Footnote_632_632"></a><a href=
+"#FNanchor_632_632"><span class="label">632</span></a> This and the
+line above are in Sophocles, "&OElig;dipus Tyrannus," 1169,
+1170.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_633_633" id="Footnote_633_633"></a><a href=
+"#FNanchor_633_633"><span class="label">633</span></a> Euripides,
+"Orestes," 213.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_634_634" id="Footnote_634_634"></a><a href=
+"#FNanchor_634_634"><span class="label">634</span></a> Literally,
+<i>ears</i>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_635_635" id="Footnote_635_635"></a><a href=
+"#FNanchor_635_635"><span class="label">635</span></a> The
+paronomasia is as follows. The word for impious people is supposed
+to mean <i>listeners to mills grinding</i>.</p>
+</div>
+
+<hr style="width: 65%;" />
+<h3><a name="Page_252a" id="Page_252a" />ON SHYNESS.<a name=
+"FNanchor_636_636" id="FNanchor_636_636"></a><a href=
+"#Footnote_636_636" class="fnanchor">636</a></h3>
+
+<p>&sect; <span class="smcap">i.</span> Some of the things that
+grow on the earth are in their nature wild and barren and injurious
+to the growth <span class='pagenum'><a name="Page_253" id=
+"Page_253">253</a></span>of seeds and plants, yet those who till
+the ground consider them indications not of a bad soil but of a
+rich and fat one;<a name="FNanchor_637_637" id=
+"FNanchor_637_637"></a><a href="#Footnote_637_637" class=
+"fnanchor">637</a> so also there are passions of the soul that are
+not good, yet are as it were offshoots of a good disposition, and
+one likely to improve with good advice. Among these I class
+shyness, no bad sign in itself, though it affords occasion to vice.
+For the modest oftentimes plunge into the same excesses as the
+shameless, but then they are pained and grieved at them, and not
+pleased like the others. For the shameless person is quite
+apathetic at what is disgraceful, while the modest person is easily
+affected even at the very appearance of it. Shyness is in fact an
+excess of modesty. And thus it is called shamefacedness, because
+the face exhibits the changes of the mind. For as dejection is
+defined to be the grief that makes people look on the ground, so
+shamefacedness is that shyness that cannot look people in the face.
+And so the orator said the shameless person had not pupils<a name=
+"FNanchor_638_638" id="FNanchor_638_638"></a><a href=
+"#Footnote_638_638" class="fnanchor">638</a> in his eyes but
+harlots. The bashful person on the other hand shows his delicacy
+and effeminacy of soul in his countenance, and palliates his
+weakness, which exposes him to defeat at the hands of the impudent,
+by the name of modesty. Cato used to say he was better pleased with
+those lads that blushed than with those that turned pale, rightly
+teaching us to fear censure more than labour,<a name=
+"FNanchor_639_639" id="FNanchor_639_639"></a><a href=
+"#Footnote_639_639" class="fnanchor">639</a> and suspicion than
+danger. However we must avoid too much timidity and fear of
+censure, since many have played the coward, and abandoned noble
+ventures, more from fear of a bad name than of the dangers to be
+undergone, not being able to bear a bad reputation.</p>
+
+<p>&sect; <span class="smcap">ii.</span> As we must not disregard
+their weakness, so neither again must we praise that rigid and
+stubborn insensibility, "that recklessness and frantic energy to
+rush anywhere, that seemed like a dog's courage in Anaxarchus."<a
+name="FNanchor_640_640" id="FNanchor_640_640"></a><a href=
+"#Footnote_640_640" class="fnanchor">640</a> But we must contrive a
+harmonious blending of the two, that shall remove the shamelessness
+of pertinacity, and the weakness of excessive modesty; seeing its
+cure is</p>
+
+<p><span class='pagenum'><a name="Page_254" id=
+"Page_254">254</a></span></p>
+
+<p>difficult, and the correction of such excesses not without
+danger. For as the husbandman, in rooting up some wild and useless
+weed, at once plunges his spade vigorously into the ground, and
+digs it up by the root, or burns it with fire, but if he has to do
+with a vine that needs pruning, or some apple-tree, or olive, he
+puts his hand to it very carefully, being afraid of injuring any
+sound part; so the philosopher, eradicating from the soul of the
+young man that ignoble and untractable weed, envy, or unseasonable
+avarice, or amputating the excessive love of pleasure, may bandage
+and draw blood, make deep incision, and leave scars: but if he has
+to apply reason as a corrective to a tender and delicate part of
+the soul, such as shyness and bashfulness, he is careful that he
+may not inadvertently root up modesty as well. For nurses who are
+often rubbing the dirt off their infants sometimes tear their flesh
+and put them to torture. We ought not therefore, by rubbing off the
+shyness of youths too much, to make them too careless and
+contemptuous; but as those that pull down houses close to temples
+prop up the adjacent parts, so in trying to get rid of shyness we
+must not eradicate with it the virtues akin to it, as modesty and
+meekness and mildness, by which it insinuates itself and becomes
+part of a man's character, flattering the bashful man that he has a
+nature courteous and civil and affable, and not hard as flint or
+self-willed. And so the Stoics from the outset verbally
+distinguished shame and shyness from modesty, that they might not
+by identity of name give the vice opportunity to inflict harm. But
+let it be granted to us to use the words indiscriminately,
+following indeed the example of Homer. For he said,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Modesty does both harm and
+good to men;"<a name="FNanchor_641_641" id=
+"FNanchor_641_641"></a><a href="#Footnote_641_641" class=
+"fnanchor">641</a></span></div>
+</div>
+
+<p>and he did well to mention the harm it does first. For it
+becomes advantageous only through reason's curtailing its excess,
+and reducing it to moderate proportions.</p>
+
+<p>&sect; <span class="smcap">iii.</span> In the first place, then,
+the person who is afflicted with shyness ought to be persuaded that
+he suffers from an injurious disease, and that nothing injurious
+<span class='pagenum'><a name="Page_255" id=
+"Page_255">255</a></span> can be good: nor must he be wheedled and
+tickled with the praise of being called a nice and jolly fellow
+rather than being styled lofty and dignified and just; nor, like
+Pegasus in Euripides, "who stooped and crouched lower than he
+wished"<a name="FNanchor_642_642" id="FNanchor_642_642"></a><a
+href="#Footnote_642_642" class="fnanchor">642</a> to take up his
+rider Bellerophon, must he humble himself and grant whatever
+favours are asked him, fearing to be called hard and ungentle. They
+say that the Egyptian Bocchoris, who was by nature very severe, had
+an asp sent him by Isis, which coiled round his head, and shaded
+him from above, that he might judge righteously. Bashfulness on the
+contrary, like a dead weight on languid and effeminate persons, not
+daring to refuse or contradict anybody, makes jurors deliver unjust
+verdicts, and shuts the mouth of counsellors, and makes people say
+and do many things against their wish; and so the most headstrong
+person is always master and lord of such, through his own impudence
+prevailing against their modesty. So bashfulness, like soft and
+sloping ground, being unable to repel or avert any attack, lies
+open to the most shameful acts and passions. It is a bad guardian
+of youth, as Brutus said he didn't think that person had spent his
+youth well who had not learnt how to say No. It is a bad duenna of
+the bridal bed and of women's apartments, as the penitent adultress
+in Sophocles said to her seducer,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"You did persuade, and coax me
+into sin."<a name="FNanchor_643_643" id="FNanchor_643_643"></a><a
+href="#Footnote_643_643" class="fnanchor">643</a></span></div>
+</div>
+
+<p>Thus shyness, being first seduced by vice,<a name=
+"FNanchor_644_644" id="FNanchor_644_644"></a><a href=
+"#Footnote_644_644" class="fnanchor">644</a> leaves its citadel
+unbarred, unfortified, and open to attack. By gifts people ensnare
+the worse natures, but by persuasion and playing upon their
+bashfulness people often seduce even good women. I pass over the
+injury done to worldly affairs by bashfulness causing people to
+lend to those whose credit is doubtful, and to go security against
+their wish, for though they commend that saying, "Be a surety,
+trouble is at hand,"<a name="FNanchor_645_645" id=
+"FNanchor_645_645"></a><a href="#Footnote_645_645" class=
+"fnanchor">645</a> they cannot apply it when business is on
+hand.</p>
+
+<p>&sect; <span class="smcap">iv.</span> It would not be easy to
+enumerate how many this vice has ruined. When Creon said to
+Medea,</p>
+
+<p><span class='pagenum'><a name="Page_256" id=
+"Page_256">256</a></span></p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Lady, 'tis better now to earn
+your hate,</span> <span class="i0">Than through my softness
+afterwards to groan,"<a name="FNanchor_646_646" id=
+"FNanchor_646_646"></a><a href="#Footnote_646_646" class=
+"fnanchor">646</a></span></div>
+</div>
+
+<p>he uttered a pregnant maxim for others; for he himself was
+overcome by his bashfulness, and granted her one day more, and so
+was the undoing of his family. And some, when they suspected murder
+or poison, have failed through it to take precautions for their
+safety. Thus perished Dion, not ignorant that Callippus was
+plotting against him, but ashamed to be on his guard against a
+friend and host. So Antipater, the son of Cassander, having invited
+Demetrius to supper, and being invited back by him for the next
+day, was ashamed to doubt another as he had been trusted himself,
+and went, and got his throat cut after supper. And Polysperchon
+promised Cassander for a hundred talents to murder Hercules, the
+son of Alexander by Barsine, and invited him to supper, and, as the
+stripling suspected and feared the invitation, and pleaded as an
+excuse that he was not very well, Polysperchon called on him, and
+addressed him as follows, "Imitate, my lad, your father's
+good-nature and kindness to his friends, unless indeed you fear us
+as plotting against you." The young man was ashamed to refuse any
+longer, so he went with him, and some of those at the supper-party
+strangled him. And so that line of Hesiod,<a name=
+"FNanchor_647_647" id="FNanchor_647_647"></a><a href=
+"#Footnote_647_647" class="fnanchor">647</a></p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Invite your friend to supper,
+not your enemy,"</span></div>
+</div>
+
+<p>is not ridiculous, as some say, or stupid advice, but wise. Show
+no bashfulness in regard to an enemy, and do not suppose him
+trustworthy, though he may seem so.<a name="FNanchor_648_648" id=
+"FNanchor_648_648"></a><a href="#Footnote_648_648" class=
+"fnanchor">648</a> For if you invite you will be invited back, and
+if you entertain others you will be entertained back to your hurt,
+if you let the temper as it were of your caution be weakened by
+shame.</p>
+
+<p>&sect; <span class="smcap">v.</span> As then this disease is the
+cause of much mischief, we must try and exterminate it by assiduous
+effort, beginning first, as people are wont to do in other matters,
+with small and easy things. For example, if anyone pledge you to
+drink with him at a dinner when you have had enough, do not be
+bashful, or do violence to nature, but <span class='pagenum'><a
+name="Page_257" id="Page_257">257</a></span>put the cup down
+without drinking. Again, if somebody else challenge you to play at
+dice with him in your cups, be not bashful or afraid of ridicule,
+but imitate Xenophanes, who, when Lasus of Hermione called him
+coward because he would not play at dice with him, admitted that he
+was a great coward and had no courage for what was ignoble. Again,
+if you meet with some prating fellow who attacks you and sticks to
+you, do not be bashful, but get rid of him, and hasten on and
+pursue your undertaking. For such flights and repulses, keeping you
+in practice in trying to overcome your bashfulness in small
+matters, will prepare you for greater occasions. And here it is
+well to record a remark of Demosthenes. When the Athenians were
+going to help Harpalus, and to war against Alexander, all of a
+sudden Philoxenus, who was Alexander's admiral, was sighted in the
+offing. And the populace being greatly alarmed, and speechless for
+fear, Demosthenes said, "What will they do when they see the sun,
+if they cannot lift their eyes to face a lamp?" And what will you
+do in important matters, if the king desires anything, or the
+people importune you, if you cannot decline to drink when your
+friend asks you, or evade the onset of some prating fellow, but
+allow the trifler to waste all your time, from not having nerve to
+say, "I will see you some other time, I have no leisure now."<a
+name="FNanchor_649_649" id="FNanchor_649_649"></a><a href=
+"#Footnote_649_649" class="fnanchor">649</a></p>
+
+<p>&sect; <span class="smcap">vi.</span> Moreover, the use and
+practice of restraining one's bashfulness in small and unimportant
+matters is advantageous also in regard to praise. For example, if a
+friend's harper sings badly at a drinking party, or an actor hired
+at great cost murders<a name="FNanchor_650_650" id=
+"FNanchor_650_650"></a><a href="#Footnote_650_650" class=
+"fnanchor">650</a> Menander, and most of the party clap and
+applaud, I find it by no means hard, or bad manners, to listen
+silently, and not to be so illiberal as to praise contrary to one's
+convictions. For if in such matters you are not master of yourself,
+what will you do if your friend reads a poor poem, or parades a
+speech stupidly and ridiculously written?<a name="FNanchor_651_651"
+id="FNanchor_651_651"></a><a href="#Footnote_651_651" class=
+"fnanchor">651</a> You will praise it of course, and join the
+flatterers in loud applause. But how then will you <span class=
+'pagenum'><a name="Page_258" id="Page_258">258</a></span>find fault
+with your friend if he makes mistakes in business? How will you be
+able to correct him, if he acts improperly in reference to some
+office, or marriage, or the state? For I cannot indeed assent to
+the remark of Pericles to his friend, who asked him to bear false
+witness in his favour even to the extent of perjury, "I am your
+friend as far as the altar." He went too far. But he that has long
+accustomed himself never to go against his convictions in praising
+a speaker, or clapping a singer, or laughing at a dull buffoon,
+will never go to this length, nor say to some impudent fellow in
+such matters, "Swear on my behalf, bear false witness, pronounce an
+unjust verdict."</p>
+
+<p>&sect; <span class="smcap">vii.</span> So also we ought to
+refuse people that want to borrow money of us, from being
+accustomed to say No in small and easily refused matters. Thus
+Archelaus, king of the Macedonians, being asked at supper for a
+gold cup by a man who thought <i>Receive</i> the finest word in the
+language, bade a boy give it to Euripides,<a name=
+"FNanchor_652_652" id="FNanchor_652_652"></a><a href=
+"#Footnote_652_652" class="fnanchor">652</a> and gazing intently on
+the man said to him, "You are fit to ask, and not to receive, and
+he is fit to receive without asking." Thus did he make judgement
+and not bashfulness the arbiter of his gifts and favours. Yet we
+oftentimes pass over our friends who are both deserving and in
+need, and give to others who continually and impudently importune
+us, not from the wish to give but from the inability to say No. So
+the older Antigonus, being frequently annoyed by Bion, said, "Give
+a talent to Bion and necessity." Yet he was of all the kings most
+clever and ingenious at getting rid of such importunity. For on one
+occasion, when a Cynic asked him for a drachma, he replied, "That
+would be too little for a king to give;"<a name="FNanchor_653_653"
+id="FNanchor_653_653"></a><a href="#Footnote_653_653" class=
+"fnanchor">653</a> and when the Cynic rejoined, "Give me then a
+talent," he met him with, "That would be too much for a Cynic to
+receive."<a name="FNanchor_654_654" id="FNanchor_654_654"></a><a
+href="#Footnote_654_654" class="fnanchor">654</a> Diogenes indeed
+<span class='pagenum'><a name="Page_259" id=
+"Page_259">259</a></span>used to go round begging to the statues in
+the Ceramicus, and when people expressed their astonishment said he
+was practising how to bear refusals. And we must practise ourselves
+in small matters, and exercise ourselves in little things, with a
+view to refusing people who importune us, or would receive from us
+when inconvenient, that we may be able to avoid great miscarriages.
+For no one, as Demosthenes says,<a name="FNanchor_655_655" id=
+"FNanchor_655_655"></a><a href="#Footnote_655_655" class=
+"fnanchor">655</a> if he expends his resources on unnecessary
+things, will have means for necessary ones. And our disgrace is
+greatly increased, if we are deficient in what is noble, and abound
+in what is trivial.</p>
+
+<p>&sect; <span class="smcap">viii.</span> But bashfulness is not
+only a bad and inconsiderate manager of money, but also in more
+important matters makes us reject expediency and reason. For when
+we are ill we do not call in the experienced doctor, because we
+stand in awe of the family one; and instead of the best teachers
+for our boys we select those that importune us;<a name=
+"FNanchor_656_656" id="FNanchor_656_656"></a><a href=
+"#Footnote_656_656" class="fnanchor">656</a> and in our suits at
+law we frequently refuse the aid of some skilled advocate, to
+oblige the son of some friend or relative, and give him a chance to
+make a forensic display; and lastly, you will find many so-called
+philosophers Epicureans or Stoics, not from deliberate choice or
+conviction, but simply from bashfulness, to have the same views as
+their friends and acquaintances. Since this is the case, let us
+accustom ourselves betimes in small and everyday matters to employ
+no barber or fuller merely from bashfulness, nor to put up at a
+sorry inn, when a better is at hand, merely because the innkeeper
+has on several occasions been extra civil to us, but for the
+benefit of the habit to select the best even in a small matter; as
+the Pythagoreans were careful never to put their left leg across
+the right, nor to take an even number instead of an odd, all other
+matters being indifferent. We must accustom ourselves also, at a
+sacrifice or marriage or any entertainment of that kind, not to
+invite the person who greets us and runs up to meet us, but the
+friend who is serviceable to us. For he that has thus practised and
+trained himself will be difficult to catch tripping, nay even
+unassailable, in greater matters.</p>
+
+<p><span class='pagenum'><a name="Page_260" id=
+"Page_260">260</a></span>&sect; <span class="smcap">ix.</span> Let
+so much suffice for practice. And of useful considerations the
+first is that which teaches and reminds us, that all passions and
+maladies of the soul are accompanied by the very things which we
+think we avoid through them. Thus infamy comes through too great
+love of fame, and pain comes from love of pleasure, and plenty of
+work to the idle, and to the contentious defeats and losses of
+lawsuits. And so too it is the fate of bashfulness, in fleeing from
+the smoke of ill-repute, to throw itself into the fire of it.<a
+name="FNanchor_657_657" id="FNanchor_657_657"></a><a href=
+"#Footnote_657_657" class="fnanchor">657</a> For the bashful, not
+venturing to say No to those that press them hard, afterwards feel
+shame at just rebuke, and, through standing in awe of slight blame,
+frequently in the end incur open disgrace. For if a friend asks
+some money of them, and through bashfulness they cannot refuse, a
+little time after they are disgraced by the facts becoming known;<a
+name="FNanchor_658_658" id="FNanchor_658_658"></a><a href=
+"#Footnote_658_658" class="fnanchor">658</a> or if they have
+promised to help friends in a lawsuit, they turn round and hide
+their diminished heads, and run away from fear of the other side.
+Many also, who have accepted on behalf of a daughter or sister an
+unprofitable offer of marriage at the bidding of bashfulness, have
+afterwards been compelled to break their word, and break off the
+match.</p>
+
+<p>&sect; <span class="smcap">x.</span> He that said all the
+dwellers in Asia were slaves to one man because they could not say
+the one syllable No, spoke in jest and not in earnest; but bashful
+persons, even if they say nothing, can by raising or dropping their
+eyebrows decline many disagreeable and unpleasant acts of
+compliance. For Euripides says, "Silence is an answer to wise
+men,"<a name="FNanchor_659_659" id="FNanchor_659_659"></a><a href=
+"#Footnote_659_659" class="fnanchor">659</a> but we stand more in
+need of it to inconsiderate persons, for we can talk over the
+sensible. And indeed it is well to have at hand and frequently on
+our lips the sayings<a name="FNanchor_660_660" id=
+"FNanchor_660_660"></a><a href="#Footnote_660_660" class=
+"fnanchor">660</a> of good and famous men to quote to those who
+importune us, as that of Phocion to Antipater, "You cannot have me
+both as a friend and flatterer;" or his remark to the Athenians,
+when they applauded him <span class='pagenum'><a name="Page_261"
+id="Page_261">261</a></span>and bade him contribute to the expenses
+of a festival, "I am ashamed to contribute anything to you, till I
+have paid yonder person my debts to him," pointing out his creditor
+Callicles. For, as Thucydides says, "It is not disgraceful to admit
+one's poverty, but it is very much so not to try to mend it."<a
+name="FNanchor_661_661" id="FNanchor_661_661"></a><a href=
+"#Footnote_661_661" class="fnanchor">661</a> But he who through
+stupidity or softness is too bashful to say to anyone that
+importunes him,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Stranger, no silver white is
+in my caves,"</span></div>
+</div>
+
+<p>but goes bail for him as it were through his promises,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Is bound by fetters not of
+brass but shame."<a name="FNanchor_662_662" id=
+"FNanchor_662_662"></a><a href="#Footnote_662_662" class=
+"fnanchor">662</a></span></div>
+</div>
+
+<p>But Pers&aelig;us,<a name="FNanchor_663_663" id=
+"FNanchor_663_663"></a><a href="#Footnote_663_663" class=
+"fnanchor">663</a> when he lent a sum of money to one of his
+friends, had the fact duly attested by a banker in the
+market-place, remembering belike that line in Hesiod,<a name=
+"FNanchor_664_664" id="FNanchor_664_664"></a><a href=
+"#Footnote_664_664" class="fnanchor">664</a></p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"E'en to a brother, smiling,
+bring you witness."</span></div>
+</div>
+
+<p>And he wondering and saying, "Why all these legal forms,
+Pers&aelig;us?" he replied, "Ay, verily, that my money may be paid
+back in a friendly way, and that I may not have to use legal forms
+to get it back." For many, at first too bashful to see to security,
+have afterwards had to go to law, and lost their friend.<a name=
+"FNanchor_665_665" id="FNanchor_665_665"></a><a href=
+"#Footnote_665_665" class="fnanchor">665</a></p>
+
+<p>&sect; <span class="smcap">xi.</span> Plato again, giving
+Helicon of Cyzicus a letter for Dionysius, praised the bearer as a
+man of goodness and moderation, but added at the end of the letter,
+"I write you this about a man, an animal by nature apt to change."
+But Xenocrates, though a man of austere character, was prevailed
+upon through his bashfulness to recommend to Polysperchon by
+letter, one who was no good man as the event showed; for when the
+Macedonian welcomed him, and inquired if he wanted any money, he
+asked for a talent, and Polysperchon gave it him, but wrote to
+Xenocrates advising him for the future to be more careful in the
+choice of people he recommended. But Xenocrates knew not the
+fellow's true character; we on the other <span class='pagenum'><a
+name="Page_262" id="Page_262">262</a></span>hand very often when we
+know that such and such men are bad, yet give them testimonials and
+money, doing ourselves injury, and not getting any pleasure for it,
+as people do get in the company of whores and flatterers, but being
+vexed and disgusted at the importunity that has upset and forced
+our reason. For the line</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"I know that what I'm going to
+do is bad,"<a name="FNanchor_666_666" id="FNanchor_666_666"></a><a
+href="#Footnote_666_666" class="fnanchor">666</a></span></div>
+</div>
+
+<p>is especially applicable to people that importune us, when one
+is going to perjure oneself, or deliver an unjust verdict, or vote
+for a measure that is inexpedient, or borrow money for someone who
+will never pay it back.</p>
+
+<p>&sect; <span class="smcap">xii.</span> And so repentance follows
+more closely upon bashfulness than upon any emotion, and that not
+afterwards, but in the very act. For we are vexed with ourselves
+when we give, and ashamed when we perjure ourselves, and get
+ill-fame from our advocacies, and are put to the blush, when we
+cannot fulfil our promises. For frequently, from inability to say
+No, we promise impossibilities to persevering applicants, as
+introductions at court, and audiences with princes, from reluctance
+or want of nerve to say, "The king does not know us, others have
+his regard far more." But Lysander, when he was out of favour with
+Agesilaus, though he was thought to have very great influence with
+him owing to his great reputation, was not ashamed to dismiss
+suitors, and bid them go and pay their court to others who had more
+influence with the king. For not to be able to do everything
+carries no disgrace with it, but to undertake and try and force
+your way to what you are unable to do, or unqualified by nature
+for, is in addition to the disgrace incurred a task full of
+trouble.</p>
+
+<p>&sect; <span class="smcap">xiii.</span> To take another element
+into consideration, all seemly and modest requests we ought readily
+to comply with, not bashfully but heartily, whereas in injurious or
+unreasonable requests we ought ever to remember the conduct of
+Zeno, who, meeting a young man he knew walking very quietly near a
+wall, and learning from him that he was trying to get out of the
+way of a friend who wanted him to perjure himself on his behalf,
+said to him, "O stupid fellow, what do you tell me? Is he not
+afraid or ashamed to <span class='pagenum'><a name="Page_263" id=
+"Page_263">263</a></span>press you to what is not right? And dare
+not you stand up boldly against him for what is right?" For he that
+said "villainy is no bad weapon against villainy"<a name=
+"FNanchor_667_667" id="FNanchor_667_667"></a><a href=
+"#Footnote_667_667" class="fnanchor">667</a> taught people the bad
+practice of standing on one's defence against vice by imitating it;
+but to get rid of those who shamelessly and unblushingly importune
+us by their own effrontery, and not to gratify the immodest in
+their disgraceful desires through false modesty, is the right and
+proper conduct of sensible people.</p>
+
+<p>&sect; <span class="smcap">xiv.</span> Moreover it is no great
+task to resist disreputable and low and worthless fellows who
+importune you, but some send such off with a laugh or a jest, as
+Theocritus did, who, when two fellows in the public baths, one a
+stranger, the other a well-known thief, wanted to borrow his
+scraper,<a name="FNanchor_668_668" id="FNanchor_668_668"></a><a
+href="#Footnote_668_668" class="fnanchor">668</a> put them both off
+with a playful answer, "You, sir, I don't know, and you I know too
+well." And Lysimache,<a name="FNanchor_669_669" id=
+"FNanchor_669_669"></a><a href="#Footnote_669_669" class=
+"fnanchor">669</a> the priestess of Athene Polias at Athens, when
+some muleteers that bore the sacred vessels asked her to give them
+a drink, answered, "I hesitate to do so from fear that you would
+make a practice of it." And when a certain young man, the son of a
+distinguished officer, but himself effeminate and far from bold,
+asked Antigonus for promotion, he replied, "With me, young man,
+honours are given for personal prowess, not for the prowess of
+ancestors."</p>
+
+<p>&sect; <span class="smcap">xv.</span> But if the person that
+importunes us be famous or a man of power, for such persons are
+very hard to move by entreaty or to get rid of when they come to
+sue for your vote and interest, it will not perhaps be easy or even
+necessary to behave as Cato, when quite a young man, did to
+Catulus. Catulus was in the highest repute at Rome, and at that
+time held the office of censor, and went to Cato, who then held the
+office of qu&aelig;stor, and tried to beg off someone whom he had
+fined, and was urgent and even violent in his petitions, till Cato
+at last lost all patience, and said, "To have you, the censor,
+removed by my officers against your will, Catulus, would not be a
+seemly thing for you." So Catulus felt ashamed, and went off in a
+rage. But see <span class='pagenum'><a name="Page_264" id=
+"Page_264">264</a></span>whether the answers of Agesilaus and
+Themistocles are not more modest and in better form. Agesilaus,
+when he was asked by his father to pronounce sentence contrary to
+the law, said, "Father, I was taught by you even from my earliest
+years to obey the laws, so now I shall obey you and do nothing
+contrary to law." And Themistocles, when Simonides asked him to do
+something unjust, replied, "Neither would you be a good poet if
+your lines violated the laws of metre, nor should I be a good
+magistrate if I gave decisions contrary to law."</p>
+
+<p>&sect; <span class="smcap">xvi.</span> And yet it is not on
+account of want of metrical harmony in respect to the lyre, to
+borrow the words of Plato, that cities quarrel with cities and
+friends with friends, and do and suffer the worst woes, but on
+account of deviations<a name="FNanchor_670_670" id=
+"FNanchor_670_670"></a><a href="#Footnote_670_670" class=
+"fnanchor">670</a> from law and justice. And yet some, who
+themselves pay great attention to melody and letters and measures,
+do not think it wrong for others to neglect what is right in
+magistracies and judicial sentences and business generally. One
+must therefore deal with them in the following manner. Does an
+orator ask a favour of you when you are acting as juryman, or a
+demagogue when you are sitting in council? Say you will grant his
+request if he first utter a solecism, or introduce a barbarism into
+his speech; he will refuse because of the shame that would attach
+itself to him; at any rate we see some that will not in a speech
+let two vowels come together. If again some illustrious and
+distinguished person importune you to something bad, bid him come
+into the market-place dancing or making wry faces, and if he refuse
+you will have an opportunity to speak, and ask him which is more
+disgraceful, to utter a solecism and make wry faces, or to violate
+the law and one's oath, and contrary to justice to do more for a
+bad than for a good man. Nicostratus the Argive, when Archidamus
+offered him a large sum of money and any Laced&aelig;monian bride
+he chose if he would deliver up Cromnum, said Archidamus could not
+be a descendant of Hercules, for he travelled about and killed
+evil-doers, whereas Archidamus tried to make evil-doers of <span
+class='pagenum'><a name="Page_265" id="Page_265">265</a></span>the
+good. In like manner, if a man of good repute tries to force and
+importune us to something bad, let us tell him that he is acting in
+an ignoble way, and not as his birth and virtue would warrant.</p>
+
+<p>&sect; <span class="smcap">xvii.</span> But in the case of
+people of no repute you must see whether you can persuade the miser
+by your importunity to lend you money without a bond, or the proud
+man to yield you the better place, or the ambitious man to
+surrender some office to you when he might take it himself. For
+truly it would seem monstrous that, while such remain firm and
+inflexible and unmoveable in their vicious propensities, we who
+wish to be, and profess to be, men of honour and justice should be
+so little masters of ourselves as to abandon and betray virtue. For
+indeed, if those who importune us do it for glory and power, it is
+absurd that we should adorn and aggrandize others only to get
+infamy and a bad name ourselves; like unfair umpires in the public
+games, or like people voting only to ingratiate themselves, and so
+bestowing improperly offices and prizes<a name="FNanchor_671_671"
+id="FNanchor_671_671"></a><a href="#Footnote_671_671" class=
+"fnanchor">671</a> and glory on others, while they rob themselves
+of respect and fair fame. And if we see that the person who
+importunes us only does so for money, does it not occur to one that
+it is monstrous to be prodigal of one's own fame and reputation
+merely to make somebody else's purse heavier? Why the idea must
+occur to most people, they sin with their eyes open; like people
+who are urged hard to toss off big bumpers, and grunt and groan and
+make wry faces, but at last do as they are told.</p>
+
+<p>&sect; <span class="smcap">xviii.</span> Such weakness of mind
+is like a temperament of body equally susceptible to heat and cold;
+for if such people are praised by those that importune them they
+are overcome and yield at once, whereas they are mortally afraid of
+the blame and suspicions of those whose desires they do not comply
+with. But we ought to be stout and resolute in either case, neither
+yielding to bullying nor cajolery. Thucydides indeed tells us,
+since envy necessarily follows ability, that "he is well advised
+who incurs envy in matters of the highest importance."<a name=
+"FNanchor_672_672" id="FNanchor_672_672"></a><a href=
+"#Footnote_672_672" class="fnanchor">672</a> But we, thinking it
+<span class='pagenum'><a name="Page_266" id=
+"Page_266">266</a></span>difficult to escape envy, and seeing that
+it is altogether impossible not to incur blame or give offence to
+those we live with, shall be well advised if we prefer the hatred
+of the perverse to that of those who might justly find fault with
+us for having iniquitously served their turn. And indeed we ought
+to be on our guard against praise from those who importune us,
+which is sure to be altogether insincere, and not to resemble
+swine, readily allowing anyone that presses to make use of us from
+our pleasure at itching and tickling, and submitting ourselves to
+their will. For those that give their ears to flatterers differ not
+a whit from such as let themselves be tripped up at wrestling, only
+their overthrow and fall is more disgraceful; some forbearing
+hostility and reproof in the case of bad men, that they may be
+called merciful and humane and compassionate; and others on the
+contrary persuaded to take up unnecessary and dangerous animosities
+and charges by those who praise them as the only men, the only
+people that never flatter, and go so far as to entitle them their
+mouthpieces and voices. Accordingly Bio<a name="FNanchor_673_673"
+id="FNanchor_673_673"></a><a href="#Footnote_673_673" class=
+"fnanchor">673</a> compared such people to jars, that you could
+easily take by the ears and turn about at your will. Thus it is
+recorded that the sophist Alexinus in one of his lectures said a
+good many bad things about Stilpo the Megarian, but when one of
+those that were present said, "Why, he was speaking in your praise
+only the other day," he replied, "I don't doubt it; for he is the
+best and noblest of men." Menedemus on the contrary, having heard
+that Alexinus<a name="FNanchor_674_674" id=
+"FNanchor_674_674"></a><a href="#Footnote_674_674" class=
+"fnanchor">674</a> frequently praised him, replied, "But I always
+censure him, for that man is bad who either praises a bad man or is
+blamed by a good." So inflexible and proof was he against such
+flattery, and master of that advice which Hercules in Antisthenes<a
+name="FNanchor_675_675" id="FNanchor_675_675"></a><a href=
+"#Footnote_675_675" class="fnanchor">675</a> gave, when he ordered
+his sons to be grateful to no one that praised them; which meant
+nothing else than that they should not be dumbfoundered at it, nor
+flatter again those who praised them. Very apt, I take it, <span
+class='pagenum'><a name="Page_267" id="Page_267">267</a></span>was
+the remark of Pindar to one who told him that he praised him
+everywhere and to all persons, "I am greatly obliged to you, and
+will make your account true by my actions."</p>
+
+<p>&sect; <span class="smcap">xix.</span> A useful precept in
+reference to all passions is especially valuable in the case of the
+bashful. When they have been overcome by this infirmity, and
+against their judgement have erred and been confounded, let them
+fix it in their memories, and, remembering the pain and grief it
+gave them, let them recall it to their mind and be on their guard
+for a very long time. For as travellers that have stumbled against
+a stone, or pilots that have been wrecked off a headland, if they
+remember these occurrences, not only dread and are on their guard
+continually on those spots, but also on all similar ones; so those
+that frequently remember the disgrace and injury that bashfulness
+brought them, and its sorrow and anguish, will in similar cases be
+on their guard against their weakness, and will not readily allow
+themselves to be subjugated by it again.</p>
+
+<div class="footnote">
+<p><a name="Footnote_636_636" id="Footnote_636_636"></a><a href=
+"#FNanchor_636_636"><span class="label">636</span></a> Or
+<i>bashfulness</i>, <i>shamefacedness</i>, what the French call
+<i>mauvaise honte</i>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_637_637" id="Footnote_637_637"></a><a href=
+"#FNanchor_637_637"><span class="label">637</span></a> Shakespeare
+puts all this into one line: "Most subject is the fattest soil to
+weeds."&mdash;<i>2 Henry IV.</i>, A. iv. Sc. iv.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_638_638" id="Footnote_638_638"></a><a href=
+"#FNanchor_638_638"><span class="label">638</span></a> Or
+<i>girls</i>. &kappa;&#8057;&rho;&eta; means both a girl, and the
+pupil of the eye.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_639_639" id="Footnote_639_639"></a><a href=
+"#FNanchor_639_639"><span class="label">639</span></a> So
+Wyttenbach.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_640_640" id="Footnote_640_640"></a><a href=
+"#FNanchor_640_640"><span class="label">640</span></a> These lines
+are quoted again "On Moral Virtue," <a href="#Page_104">&sect;
+vi.</a></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_641_641" id="Footnote_641_641"></a><a href=
+"#FNanchor_641_641"><span class="label">641</span></a> "Iliad,"
+xxiv. 44, 45.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_642_642" id="Footnote_642_642"></a><a href=
+"#FNanchor_642_642"><span class="label">642</span></a> Euripides,
+"Bellerophon," Fragm., 313.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_643_643" id="Footnote_643_643"></a><a href=
+"#FNanchor_643_643"><span class="label">643</span></a> Soph.,
+Fragm., 736.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_644_644" id="Footnote_644_644"></a><a href=
+"#FNanchor_644_644"><span class="label">644</span></a> Surely it is
+necessary to read
+&pi;&rho;&omicron;&delta;&iota;&alpha;&phi;&theta;&alpha;&rho;&#7869;&iota;&sigma;&alpha;
+&tau;&#8183;
+&#7936;&kappa;&omicron;&lambda;&#8049;&sigma;&tau;&#8179;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_645_645" id="Footnote_645_645"></a><a href=
+"#FNanchor_645_645"><span class="label">645</span></a> See Plato,
+"Charmides," 165 A.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_646_646" id="Footnote_646_646"></a><a href=
+"#FNanchor_646_646"><span class="label">646</span></a> Euripides,
+"Medea," 290, 291.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_647_647" id="Footnote_647_647"></a><a href=
+"#FNanchor_647_647"><span class="label">647</span></a> "Works and
+Days," 342.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_648_648" id="Footnote_648_648"></a><a href=
+"#FNanchor_648_648"><span class="label">648</span></a> Reading with
+Wyttenbach, &mu;&#8053;&delta;&#8125;
+&#8017;&pi;&#8057;&lambda;&alpha;&beta;&epsilon;
+&pi;&iota;&sigma;&tau;&epsilon;&#8059;&epsilon;&iota;&nu;,
+&delta;&omicron;&kappa;&omicron;&#8166;&nu;&tau;&alpha;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_649_649" id="Footnote_649_649"></a><a href=
+"#FNanchor_649_649"><span class="label">649</span></a> See Horace's
+very amusing "Satire," i. ix., on such tiresome fellows.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_650_650" id="Footnote_650_650"></a><a href=
+"#FNanchor_650_650"><span class="label">650</span></a>
+&#8050;&pi;&iota;&tau;&rho;&#8055;&beta;&omega; is used in the same
+sense by Demosthenes, p. 288.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_651_651" id="Footnote_651_651"></a><a href=
+"#FNanchor_651_651"><span class="label">651</span></a> On such
+social pests see Juvenal, i. 1-14.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_652_652" id="Footnote_652_652"></a><a href=
+"#FNanchor_652_652"><span class="label">652</span></a> 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.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_653_653" id="Footnote_653_653"></a><a href=
+"#FNanchor_653_653"><span class="label">653</span></a> For a
+drachma was only worth 6 obols, or 9&frac34;<i>d.</i> of our money,
+nearly = Roman denarius.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_654_654" id="Footnote_654_654"></a><a href=
+"#FNanchor_654_654"><span class="label">654</span></a> A talent was
+6,000 drachm&aelig;, or 36,000 obols, about &pound;243 15<i>s.</i>
+of our money.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_655_655" id="Footnote_655_655"></a><a href=
+"#FNanchor_655_655"><span class="label">655</span></a> "Olynth."
+iii. p. 33, &sect; 19.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_656_656" id="Footnote_656_656"></a><a href=
+"#FNanchor_656_656"><span class="label">656</span></a> Compare "On
+Education," <a href="#Page_5">&sect; vii.</a></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_657_657" id="Footnote_657_657"></a><a href=
+"#FNanchor_657_657"><span class="label">657</span></a> Our "Out of
+the frying-pan into the fire." Cf. "Incidit in Scyllam cupiens
+vitare Charybdim."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_658_658" id="Footnote_658_658"></a><a href=
+"#FNanchor_658_658"><span class="label">658</span></a> By their
+having to borrow themselves.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_659_659" id="Footnote_659_659"></a><a href=
+"#FNanchor_659_659"><span class="label">659</span></a> Fragm.
+947.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_660_660" id="Footnote_660_660"></a><a href=
+"#FNanchor_660_660"><span class="label">660</span></a> Or
+apophthegms, of which Plutarch and Lord Verulam have both left us
+collections.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_661_661" id="Footnote_661_661"></a><a href=
+"#FNanchor_661_661"><span class="label">661</span></a> Thucydides,
+ii. 40. Pericles is the speaker.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_662_662" id="Footnote_662_662"></a><a href=
+"#FNanchor_662_662"><span class="label">662</span></a> A
+slightly-changed line from Euripides' "Pirithous," Fragm. 591.
+Quoted correctly "On Abundance of Friends," <a href=
+"#Page_151">&sect; vii.</a></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_663_663" id="Footnote_663_663"></a><a href=
+"#FNanchor_663_663"><span class="label">663</span></a> "Zenonis
+discipulus."&mdash;<i>Reiske.</i></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_664_664" id="Footnote_664_664"></a><a href=
+"#FNanchor_664_664"><span class="label">664</span></a> "Works and
+Days," 371.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_665_665" id="Footnote_665_665"></a><a href=
+"#FNanchor_665_665"><span class="label">665</span></a> Cf.
+Shakspere, "Hamlet," i. iii. 76.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_666_666" id="Footnote_666_666"></a><a href=
+"#FNanchor_666_666"><span class="label">666</span></a> Euripides,
+"Medea," 1078.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_667_667" id="Footnote_667_667"></a><a href=
+"#FNanchor_667_667"><span class="label">667</span></a> Our "Set a
+thief to catch a thief."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_668_668" id="Footnote_668_668"></a><a href=
+"#FNanchor_668_668"><span class="label">668</span></a> Or strigil.
+See Otto Jahn's note on Persius, v. 126.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_669_669" id="Footnote_669_669"></a><a href=
+"#FNanchor_669_669"><span class="label">669</span></a> "Forsitan
+illa quam nominat Pausanias, i. 27."&mdash;<i>Reiske.</i></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_670_670" id="Footnote_670_670"></a><a href=
+"#FNanchor_670_670"><span class="label">670</span></a> Literally
+"want of tune in." We cannot well keep up the metaphor. Compare
+with this passage, "That virtue may be taught," &sect; ii.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_671_671" id="Footnote_671_671"></a><a href=
+"#FNanchor_671_671"><span class="label">671</span></a> Literally
+"crowns."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_672_672" id="Footnote_672_672"></a><a href=
+"#FNanchor_672_672"><span class="label">672</span></a> Thucydides,
+ii. 64. Pericles is the speaker. Quoted again in "How one may
+discern a flatterer from a friend," &sect; xxxv.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_673_673" id="Footnote_673_673"></a><a href=
+"#FNanchor_673_673"><span class="label">673</span></a> "Est Bio
+Borysthenita, de quo vide Diog.
+La&euml;rt."&mdash;<i>Reiske.</i></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_674_674" id="Footnote_674_674"></a><a href=
+"#FNanchor_674_674"><span class="label">674</span></a> "De Alexino
+Eleo vide Diog. La&euml;rt., ii. 109. Nostri p. 1063,
+3."&mdash;<i>Reiske.</i></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_675_675" id="Footnote_675_675"></a><a href=
+"#FNanchor_675_675"><span class="label">675</span></a> Antisthenes
+wrote a book called "Hercules." See Diogenes Laertius, vi. 16.</p>
+</div>
+
+<hr style="width: 65%;" />
+<h3><a name="Page_267a" id="Page_267a">ON RESTRAINING ANGER.</a></h3>
+
+<h4>A DIALOGUE BETWEEN SYLLA AND FUNDANUS.</h4>
+
+<p>&sect; <span class="smcap">i.</span> <i>Sylla.</i> Those
+painters, Fundanus, seem to me to do well who, before giving the
+finishing touches to their paintings, lay them by for a time and
+then revise them; because by taking their eyes off them for a time
+they gain by frequent inspection a new insight, and are more apt to
+detect minute differences, that continuous familiarity would have
+hidden. Now since a human being cannot so separate himself from
+himself for a time, and make a break in his continuity, and then
+approach himself again&mdash;and that is perhaps the chief reason
+why a man is a worse judge of himself than of others&mdash;the next
+best thing will be for a man to inspect his friends after an
+interval, and likewise offer himself to their scrutiny, not to see
+whether he has aged quickly, or whether his bodily condition is
+better or<span class='pagenum'><a name="Page_268" id=
+"Page_268">268</a></span> worse, but to examine his moral
+character, and see whether time has added any good quality, or
+removed any bad one. On my return then to Rome after an absence of
+two years, and having been with you now five months, I am not at
+all surprised that there has been a great increase and growth in
+those good points which you formerly had owing to your admirable
+nature; but when I see how gentle and obedient to reason your
+former excessive impetuosity and hot temper has become, it cannot
+but occur to me to quote the line,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Ye gods, how much more mild
+is he become!"<a name="FNanchor_676_676" id=
+"FNanchor_676_676"></a><a href="#Footnote_676_676" class=
+"fnanchor">676</a></span></div>
+</div>
+
+<p>And this mildness has not wrought in you sloth or weakness, but
+like cultivation of the soil it has produced a smoothness and depth
+fit for action, instead of the former impetuosity and vehemence.
+And so it is clear that your propensity to anger has not been
+effaced by any declining vigour or through some chance, but has
+been cured by good precepts. And indeed, for I will tell you the
+truth, when our friend Eros<a name="FNanchor_677_677" id=
+"FNanchor_677_677"></a><a href="#Footnote_677_677" class=
+"fnanchor">677</a> reported this change in you to me, I suspected
+that owing to goodwill he bare witness not of the actual state of
+the case, but of what was becoming to all good and virtuous men,
+although, as you know, he can never be persuaded to depart from his
+real opinion to ingratiate himself with anyone. But now he is
+acquitted of false witness, and do you, as your journey gives you
+leisure, narrate to me the mode of cure you employed to make your
+temper so under control, so natural, gentle and obedient to
+reason.</p>
+
+<p><i>Fundanus.</i> Most friendly Sylla, take care that you do not
+in your goodwill and affection to me rest under any misconception
+of my real condition. For it is possible that Eros, not being able
+always himself to keep his temper in its place in the obedience
+that Homer speaks of,<a name="FNanchor_678_678" id=
+"FNanchor_678_678"></a><a href="#Footnote_678_678" class=
+"fnanchor">678</a> but sometimes carried away by his hatred of what
+is bad, may think me grown milder than I really am, as in changes
+of the scale in music the lowest notes become the highest.</p>
+
+<p><i>Sylla.</i> Neither of these is the case, Fundanus, but oblige
+me by doing as I ask.</p>
+
+<p><span class='pagenum'><a name="Page_269" id=
+"Page_269">269</a></span>&sect; <span class="smcap">ii.</span>
+<i>Fundanus.</i> One of the excellent precepts then of Musonius
+that I remember, Sylla, is this, that those who wish to be well
+should diet themselves all their life long. For I do not think we
+must employ reason as a cure, as we do hellebore, by purging it out
+with the disease, but we must retain it in the soul, to restrain
+and govern the judgement. For the power of reason is not like
+physic, but wholesome food, which co-operates with good health in
+producing a good habit of body in those by whom it is taken. But
+admonition and reproof, when passion is at its height and swelling,
+does little or no good, but resembles very closely those
+strong-smelling substances, that are able to set on their legs
+again those that have fallen in epileptic fits, but cannot rid them
+of their disease. For although all other passions, even at the
+moment of their acme, do in some sort listen to reason and admit it
+into the soul, yet anger does not, for, as Melanthius says,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Fell things it does when it
+the mind unsettles,"</span></div>
+</div>
+
+<p>for it absolutely turns reason out of doors, and bolts it out,
+and, like those persons who burn themselves and houses together, it
+makes all the interior full of confusion and smoke and noise, so
+that what would be advantageous can neither be seen nor heard. And
+so an empty ship in a storm at open sea would sooner admit on board
+a pilot from without, than a man in a tempest of rage and anger
+would listen to another's advice, unless his own reason was first
+prepared to hearken. But as those who expect a siege get together
+and store up supplies, when they despair of relief from without, so
+ought we by all means to scour the country far and wide to derive
+aids against anger from philosophy, and store them up in the soul:
+for, when the time of need comes, we shall find it no easy task to
+import them. For either the soul doesn't hear what is said without
+because of the uproar, if it have not within its own reason (like a
+boatswain as it were) to receive at once and understand every
+exhortation; or if it does hear, it despises what is uttered mildly
+and gently, while it is exasperated by harsh censure. For anger
+being haughty and self-willed and hard to be worked upon by
+another, like a<span class='pagenum'><a name="Page_270" id=
+"Page_270">270</a></span> fortified tyranny, must have someone born
+and bred within it<a name="FNanchor_679_679" id=
+"FNanchor_679_679"></a><a href="#Footnote_679_679" class=
+"fnanchor">679</a> to overthrow it.</p>
+
+<p>&sect; <span class="smcap">iii.</span> Now long-continued anger,
+and frequent giving way to it, produces an evil disposition of
+soul, which people call irascibility, and which ends in
+passionateness, bitterness, and peevishness, whenever the mind
+becomes sore and vexed at trifles and querulous at everyday
+occurrences, like iron thin and beaten out too fine. But when the
+judgement checks and suppresses at once the rising anger, it not
+only cures the soul for the moment, but restores its tone and
+balance for the future. It has happened to myself indeed twice or
+thrice, when I strongly fought against anger, that I was in the
+same plight as the Thebans, who after they had once defeated the
+Laced&aelig;monians, whom they had hitherto thought invincible,
+never lost a battle against them again. I then felt confident that
+reason can win the victory. I saw also that anger is not only
+appeased by the sprinkling of cold water, as Aristotle attested,
+but is also extinguished by the action of fear; aye, and, as Homer
+tells us, anger has been cured and has melted away in the case of
+many by some sudden joy. So that I came to the conclusion that this
+passion is not incurable for those who wish to be cured. For it
+does not arise from great and important causes, but banter and
+joking, a laugh or a nod, and similar trifles make many angry, as
+Helen by addressing her niece,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Electra, maiden now for no
+short time,"<a name="FNanchor_680_680" id="FNanchor_680_680"></a><a
+href="#Footnote_680_680" class="fnanchor">680</a></span></div>
+</div>
+
+<p>provoked her to reply,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Your wisdom blossoms late,
+since formerly</span> <span class="i0">You left your house in
+shame;"<a name="FNanchor_681_681" id="FNanchor_681_681"></a><a
+href="#Footnote_681_681" class="fnanchor">681</a></span></div>
+</div>
+
+<p>and Callisthenes incensed Alexander, by saying, when a huge cup
+was brought to him, "I will not drink to Alexander till I shall
+require the help of &AElig;sculapius."</p>
+
+<p>&sect; <span class="smcap">iv.</span> As then it is easy to put
+out a flame kindled in the hair of hares and in wicks and rubbish,
+but if it once gets hold of things solid and thick, it quickly
+destroys and consumes them, "raging amidst the lofty work of the
+<span class='pagenum'><a name="Page_271" id=
+"Page_271">271</a></span>carpenters," as &AElig;schylus<a name=
+"FNanchor_682_682" id="FNanchor_682_682"></a><a href=
+"#Footnote_682_682" class="fnanchor">682</a> says; so he that
+observes anger in its rise, and sees it gradually smoking and
+bursting forth into fire from some chatter or rubbishy scurrility,
+need have no great trouble with it, but can frequently smother it
+merely by silence and contempt. For as a person puts out a fire by
+bringing no fuel to it, so with respect to anger, he that does not
+in the beginning fan it, and stir up its rage in himself, keeps it
+off and destroys it. And so, though Hieronymus has given us many
+useful sayings and precepts, I am not pleased with his remark that
+there is no perception of anger in its birth, but only in its
+actual developement, so quick is it. For none of the passions when
+stirred up and set in motion has so palpable a birth and growth as
+anger. As indeed Homer skilfully shows us, where he represents
+Achilles as seized at once with grief, when word was brought him
+<i>of Patroclus' death</i>, in the line,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Thus spake he, and grief's
+dark cloud covered him;"<a name="FNanchor_683_683" id=
+"FNanchor_683_683"></a><a href="#Footnote_683_683" class=
+"fnanchor">683</a></span></div>
+</div>
+
+<p>whereas he represents him as waxing angry with Agamemnon slowly,
+and as inflamed by his many words, which if either of them<a name=
+"FNanchor_684_684" id="FNanchor_684_684"></a><a href=
+"#Footnote_684_684" class="fnanchor">684</a> had abstained from,
+their quarrel would not have attained such growth and magnitude.
+And so Socrates, as often as he perceived any anger rising in him
+against any of his friends, "setting himself like some ocean
+promontory to break the violence of the waves," would lower his
+voice, and put on a smiling countenance, and give his eye a gentler
+expression, by inclining in the other direction and running counter
+to his passion, thus keeping himself from fall and defeat.</p>
+
+<p>&sect; <span class="smcap">v.</span> For the first way, my
+friend, to overcome anger, like the putting down of some tyrant, is
+not to obey or listen to it when it bids you speak loud, and look
+fierce, and beat yourself, but to remain quiet, and not to make the
+passion more intense, as one would a disease, by tossing about and
+crying out. In love affairs indeed, such things as revellings, and
+serenadings, and crowning the loved <span class='pagenum'><a name=
+"Page_272" id="Page_272">272</a></span>one's door with garlands,
+may indeed bring some pleasant and elegant relief.</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"I went, but asked not who or
+whose she was,</span> <span class="i0">I merely kissed her
+door-post. If that be</span> <span class="i0">A crime, I do plead
+guilty to the same."<a name="FNanchor_685_685" id=
+"FNanchor_685_685"></a><a href="#Footnote_685_685" class=
+"fnanchor">685</a></span></div>
+</div>
+
+<p>In the case of mourners also giving up to weeping and wailing
+takes away with the tears much of the grief. But anger on the
+contrary is much more fanned by what angry persons do and say. It
+is best therefore to be calm, or to flee and hide ourselves and go
+to a haven of quiet, when we feel the fit of temper coming upon us
+as an epileptic fit, that we fall not, or rather fall not on
+others, for it is our friends that we fall upon most and most
+frequently. For we do not love all, nor envy all, nor fear all men;
+but nothing is untouched or unassailed by anger; for we are angry
+with friends and enemies, parents and children, aye, and with the
+gods, and beasts, and even things inanimate, as was Thamyris,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Breaking his gold-bound horn,
+breaking the music</span> <span class="i0">Of well-compacted
+lyre;"<a name="FNanchor_686_686" id="FNanchor_686_686"></a><a href=
+"#Footnote_686_686" class="fnanchor">686</a></span></div>
+</div>
+
+<p>and Pandarus, who called down a curse upon himself, if he did
+not burn his bow "after breaking it with his hands."<a name=
+"FNanchor_687_687" id="FNanchor_687_687"></a><a href=
+"#Footnote_687_687" class="fnanchor">687</a> And Xerxes inflicted
+stripes and blows on the sea, and sent letters to Mount Athos,
+"Divine Athos, whose top reaches heaven, put not in the way of my
+works stones large and difficult to deal with, or else I will hew
+thee down, and throw thee into the sea." For anger has many
+formidable aspects, and many ridiculous ones, so that of all the
+passions it is the most hated and despised. It will be well to
+consider both aspects.</p>
+
+<p>&sect; <span class="smcap">vi.</span> To begin then, whether my
+process was wrong or right I know not, but I began my cure of anger
+by noticing its effects in others, as the Laced&aelig;monians study
+the nature of drunkenness in the Helots. And in the first place, as
+Hippocrates tells us that disease is most dangerous in which the
+face of the patient is most unlike himself, so observing that
+people beside themselves with anger <span class='pagenum'><a name=
+"Page_273" id="Page_273">273</a></span>change their face, colour,
+walk, and voice, I formed an impression as it were of that aspect
+of passion, and was very disgusted with myself if ever I should
+appear so frightful and like one out of his mind to my friends and
+wife and daughters, not only wild and unlike oneself in appearance,
+but also with a voice savage and harsh, as I had noticed in some<a
+name="FNanchor_688_688" id="FNanchor_688_688"></a><a href=
+"#Footnote_688_688" class="fnanchor">688</a> of my acquaintance,
+who could neither preserve for anger their ordinary behaviour, or
+demeanour, or grace of language, or persuasiveness and gentleness
+in conversation. Caius Gracchus, indeed, the orator, whose
+character was harsh and style of oratory impassioned, had a
+pitch-pipe made for him, such as musicians use to heighten or lower
+their voices by degrees, and this, when he was making a speech, a
+slave stood behind him and held, and used to give him a mild and
+gentle note on it, whereby he lowered his key, and removed from his
+voice the harsh and passionate element, charming and laying the
+heat of the orator,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"As shepherds' wax-joined reed
+sounds musically</span> <span class="i0">With sleep provoking
+strain."<a name="FNanchor_689_689" id="FNanchor_689_689"></a><a
+href="#Footnote_689_689" class="fnanchor">689</a></span></div>
+</div>
+
+<p>For myself if I had some elegant and sprightly companion, I
+should not be vexed at his showing me a looking-glass in my fits of
+anger, as they offer one to some after a bath to little useful end.
+For to behold oneself unnaturally distorted in countenance will
+condemn anger in no small degree. The poets playfully tell us that
+Athene when playing on the pipe was rebuked thus by a Satyr,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"That look no way becomes you,
+take your armour,</span> <span class="i0">Lay down your pipes, and
+do compose your cheeks,"</span></div>
+</div>
+
+<p>and though she paid no attention to him, yet afterwards when she
+saw her face in a river, she felt vexed and threw her pipes away,
+although art had made melody a compensation for her unsightliness.
+And Marsyas, it seems, by a sort of mouthpiece forcibly repressed
+the violence of his breath, and tricked up and hid the contortion
+of his face,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Around his shaggy temples put
+bright gold,</span> <span class="i0">And o'er his open mouth thongs
+tied behind."</span></div>
+</div>
+
+<p><span class='pagenum'><a name="Page_274" id=
+"Page_274">274</a></span>Now anger, that puffs up and distends the
+face so as to look ugly, utters a voice still more harsh and
+unpleasant,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Moving the mind's chords
+undisturbed before."</span></div>
+</div>
+
+<p>They say that the sea is cleansed when agitated by the winds it
+throws up tangle and seaweed; but the intemperate and bitter and
+vain words, which the mind throws up when the soul is agitated,
+defile the speakers of them first of all and fill them with infamy,
+as always having those thoughts within their bosom and being
+defiled with them, but only giving vent to them in anger. And so
+for a word which is, as Plato styles it, "a very small matter,"
+they incur a most heavy punishment, for they get reputed to be
+enemies, and evil speakers, and malignant in disposition.</p>
+
+<p>&sect; <span class="smcap">vii.</span> Seeing and observing all
+this, it occurs to me to take it as a matter of fact, and record it
+for my own general use, that if it is good to keep the tongue soft
+and smooth in a fever, it is better to keep it so in anger. For if
+the tongue of people in a fever be unnatural, it is a bad sign, but
+not the cause of their malady; but the tongue of angry people,
+being rough and foul, and breaking out into unseemly speeches,
+produces insults that work irremediable mischief, and argue
+deep-rooted malevolence within. For wine drunk neat does not
+exhibit the soul in so ungovernable and hateful a condition as
+temper does: for the outbreaks of the one smack of laughter and
+fun, while those of the other are compounded with gall: and at a
+drinking-bout he that is silent is burdensome to the company and
+tiresome, whereas in anger nothing is more highly thought of than
+silence, as Sappho advises,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"When anger's busy in the
+brain</span> <span class="i0">Thy idly-barking tongue
+restrain."</span></div>
+</div>
+
+<p>&sect; <span class="smcap">viii.</span> And not only does the
+consideration of all this naturally arise from observing ourselves
+in the moments of anger, but we cannot help seeing also the other
+properties of rage, how ignoble it is, how unmanly, how devoid of
+dignity and greatness of mind! And yet to most people its noise
+seems vigour, its threatening confidence, and its obstinacy force
+of character; some even not wisely entitle its savageness
+magnanimity, and its implacability firmness,<span class=
+'pagenum'><a name="Page_275" id="Page_275">275</a></span> and its
+morosity hatred of what is bad. For their actions and motions and
+whole demeanour argue great littleness and meanness, not only when
+they are fierce with little boys, and peevish with women, and think
+it right to treat dogs and horses and mules with harshness, as
+Ctesiphon the pancratiast thought fit to kick back a mule that had
+kicked him, but even in the butcheries that tyrants commit their
+littleness of soul is apparent in their savageness, and their
+suffering in their action, so that they are like the bites of
+serpents, that, when they are burnt and smart with pain, violently
+thrust their venom on those that have hurt them. For as a swelling
+is produced in the flesh by a heavy blow, so in softest souls the
+inclination to hurt others gets its greater strength from greater
+weakness. Thus women are more prone to anger than men, and people
+ill than people well, and old men than men in their prime, and the
+unfortunate than the prosperous; the miser is most prone to anger
+with his steward, the glutton with his cook, the jealous man with
+his wife, the vain man when he is spoken ill of; and worst of all
+are those "men who are too eager in states for office, or to head a
+faction, a manifest sorrow," to borrow Pindar's words. So from the
+very great pain and suffering of the soul there arises mainly from
+weakness anger, which is not like the nerves of the soul, as some
+one defined it, but like its strainings and convulsions when it is
+excessively vehement in its thirst for revenge.</p>
+
+<p>&sect; <span class="smcap">ix.</span> Such bad examples as these
+were not pleasant to look at but necessary, but I shall now proceed
+to describe people who have been mild and easy in dealing with
+anger, conduct gratifying either to see or hear about, being
+utterly disgusted<a name="FNanchor_690_690" id=
+"FNanchor_690_690"></a><a href="#Footnote_690_690" class=
+"fnanchor">690</a> with people who use such language as,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"You have a man wronged: shall
+a man stand this?"</span></div>
+</div>
+
+<p>and,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Put your heel upon his neck,
+and dash his head against the ground,"</span></div>
+</div>
+
+<p>and other provoking expressions such as these, by which some not
+well have transferred anger from the woman's <span class=
+'pagenum'><a name="Page_276" id="Page_276">276</a></span>side of
+the house to the man's. For manliness in all other respects seems
+to resemble justice, and to differ from it only in respect to
+gentleness, with which it has more affinities. For it sometimes
+happens to worse men to govern better ones, but to erect a trophy
+in the soul against anger (which Heraclitus says it is difficult to
+contend against, for whatever it wishes is bought at the price of
+the soul), is a proof of power so great and victorious as to be
+able to apply the judgement as if it were nerves and sinews to the
+passions. So I always try to collect and peruse the remarks on this
+subject not only of the philosophers, who foolish<a name=
+"FNanchor_691_691" id="FNanchor_691_691"></a><a href=
+"#Footnote_691_691" class="fnanchor">691</a> people say had no gall
+in their composition, but still more of kings and tyrants. Such was
+the remark of Antigonus to his soldiers, when they were abusing him
+near his tent as if he were not listening, so he put his staff out,
+and said, "What's to do? can you not go rather farther off to run
+me down?" And when Arcadio the Ach&aelig;an, who was always railing
+against Philip, and advising people to flee</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Unto a country where they
+knew not Philip,"</span></div>
+</div>
+
+<p>visited Macedonia afterwards on some chance or other, the king's
+friends thought he ought to be punished and the matter not looked
+over; but Philip treated him kindly, and sent him presents and
+gifts, and afterwards bade inquiry to be made as to what sort of
+account of him Arcadio now gave to the Greeks; and when all
+testified that the fellow had become a wonderful praiser of the
+king, Philip said, "You see I knew how to cure him better than all
+of you." And at the Olympian games when there was defamation of
+Philip, and some of his suite said to him, that the Greeks ought to
+smart for it, because they railed against him when they were
+treated well by him, he replied, "What will they do then if they
+are treated badly by me?" Excellent also was the behaviour of
+Pisistratus to Thrasybulus, and of Porsena to Mucius, and of Magas
+to Philemon. As to Magas, after he had been publicly jeered at by
+Philemon in one of his comedies at the theatre in the following
+words,</p>
+
+<div class="poem">
+<div class="stanza"><span class='pagenum'><a name="Page_277" id=
+"Page_277">277</a></span> <span class="i0">"Magas, the king hath
+written thee a letter,</span> <span class="i0">Unhappy Magas, since
+thou can'st not read,"</span></div>
+</div>
+
+<p>after having taken Philemon, who had been cast on shore by a
+storm at Par&aelig;tonium, he commanded one of his soldiers only to
+touch his neck with the naked sword and then to go away quietly,
+and dismissed him, after sending him a ball and some dice as if he
+were a silly boy. And Ptolemy on one occasion, flouting a
+grammarian for his ignorance, asked him who was the father of
+Peleus, and he answered, "I will tell you, if you tell me first who
+was the father of Lagus." This was a jeer at the obscure birth of
+the king, and all his courtiers were indignant at it as an
+unpardonable liberty; but Ptolemy said, "If it is not kingly to
+take a flout, neither is it kingly to give one." And Alexander was
+more savage than usual in his behaviour to Callisthenes and Clitus.
+So Porus, when he was taken captive, begged Alexander to use him as
+a king. And on his inquiring, "What, nothing more?" he replied "No.
+For everything is included in being used as a king." So they call
+the king of the gods Milichius,<a name="FNanchor_692_692" id=
+"FNanchor_692_692"></a><a href="#Footnote_692_692" class=
+"fnanchor">692</a> while they call Ares Maimactes;<a name=
+"FNanchor_693_693" id="FNanchor_693_693"></a><a href=
+"#Footnote_693_693" class="fnanchor">693</a> and punishment and
+torture they assign to the Erinnyes and to demons, not to the gods
+or Olympus.</p>
+
+<p>&sect; <span class="smcap">x.</span> As then a certain person
+passed the following remark on Philip when he had razed Olynthus to
+the ground, "He certainly could not build such another city," so we
+may say to anger, "You can root up, and destroy, and throw down,
+but to raise up and save and spare and tolerate is the work of
+mildness and moderation, the work of a Camillus, a Metellus, an
+Aristides, a Socrates; but to sting and bite is to resemble the ant
+and horse-fly. For, indeed, when I consider revenge, I find its
+angry method to be for the most part ineffectual, since it spends
+itself in biting the lips and gnashing the teeth, and in vain
+attacks, and in railings coupled with foolish threats, and
+eventually resembles children running races, who from feebleness
+ridiculously tumble down before they reach the goal they are
+hastening to. So that speech of the Rhodian to a <span class=
+'pagenum'><a name="Page_278" id="Page_278">278</a></span>lictor of
+the Roman pr&aelig;tor who was shouting and talking insolently was
+not inapt, "It is no matter to me what you say, but what your
+master thinks."<a name="FNanchor_694_694" id=
+"FNanchor_694_694"></a><a href="#Footnote_694_694" class=
+"fnanchor">694</a> And Sophocles, when he had introduced
+Neoptolemus and Eurypylus as armed for the battle, gives them this
+high commendation,<a name="FNanchor_695_695" id=
+"FNanchor_695_695"></a><a href="#Footnote_695_695" class=
+"fnanchor">695</a></p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"They rushed into the midst of
+armed warriors."</span></div>
+</div>
+
+<p>Some barbarians indeed poison their steel, but bravery has no
+need of gall, being dipped in reason, but rage and fury are not
+invincible but rotten. And so the Laced&aelig;monians by their
+pipes turn away the anger of their warriors, and sacrifice to the
+Muses before commencing battle, that reason may abide with them,
+and when they have routed a foe do not follow up the victory,<a
+name="FNanchor_696_696" id="FNanchor_696_696"></a><a href=
+"#Footnote_696_696" class="fnanchor">696</a> but relax their rage,
+which like small daggers they can easily take back. But anger kills
+myriads before it is glutted with revenge, as happened in the case
+of Cyrus and Pelopidas the Theban. But Agathocles bore mildly the
+revilings of those he was besieging, and when one of them cried
+out, "Potter, how are you going to get money to pay your
+mercenaries?" he replied laughingly, "Out of your town if I take
+it." And when some of those on the wall threw his ugliness into the
+teeth of Antigonus, he said to them, "I thought I was rather a
+handsome fellow." But after he had taken the town, he sold for
+slaves those that had flouted him, protesting that, if they
+insulted him again, he would bring the matter before their masters.
+I have noticed also that hunters and orators are very unsuccessful
+when they give way to anger.<a name="FNanchor_697_697" id=
+"FNanchor_697_697"></a><a href="#Footnote_697_697" class=
+"fnanchor">697</a> And Aristotle tells us that the friends of
+Satyrus stopped up his ears with wax when he was to plead a cause,
+that he might not make any confusion in the case through rage at
+the abuse of his enemies. And does it not frequently happen with
+ourselves that a slave who has offended escapes punishment, because
+they abscond in fear of our threats and harsh words? What nurses
+then say to children, "Give up crying, and you shall have it," may
+usefully be applied to anger, thus, "Do not be in a hurry, or bawl
+out, or be vehement, and you will sooner <span class='pagenum'><a
+name="Page_279" id="Page_279">279</a></span>and better get what you
+want." For a father, seeing his boy trying to cut or cleave
+something with a knife, takes the knife from him and does it
+himself: and similarly a person, taking revenge out of the hand of
+passion, does himself safely and usefully and without harm punish
+the person who deserves punishment, and not himself instead, as
+anger often does.</p>
+
+<p>&sect; <span class="smcap">xi.</span> Now though all the
+passions need such discipline as by exercise shall tame and subdue
+their unreasoning and disobedient elements, yet there is none which
+we ought to keep under by such discipline so much as the exhibition
+of anger to our servants. For neither envy, nor fear, nor rivalry
+come into play between them and us; but our frequent displays of
+anger to them, creating many offences and faults, make us to slip
+as if on slippery ground owing to our autocracy with our servants,
+which no one resists or prevents. For it is impossible to check
+irresponsible power so as never to break out under the influence of
+passion, unless one wields power with much meekness, and refuses to
+listen to the frequent complaints of one's wife and friends
+charging one with being too easy and lax with one's servants. And
+by nothing have I been more exasperated against them, as if they
+were being ruined for want of correction. At last, though late, I
+got to see that in the first place it is better to make them worse
+by forbearance, than by bitterness and anger to distort oneself for
+the correction of others. In the next place I observed that many
+for the very reason that they were not corrected were frequently
+ashamed to be bad, and made pardon rather than punishment the
+commencement of their reformation, aye, and made better slaves to
+some merely at their nod silently and cheerfully than to others
+with all their beatings and brandings, and so I came to the
+conclusion that reason gets better obeyed than temper, for it is
+not as the poet said,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Where there is fear, there
+too is self-respect,"</span></div>
+</div>
+
+<p>but it is just the other way about, for self-respect begets that
+kind of fear that corrects the behaviour. But perpetual and
+pitiless beating produces not so much repentance for wrong-doing as
+contrivances to continue in it without detection. In the third
+place, ever remembering and reflecting <span class='pagenum'><a
+name="Page_280" id="Page_280">280</a></span>within myself that,
+just as he that teaches us the use of the bow does not forbid us to
+shoot but only to miss the mark, so it will not prevent punishment
+altogether to teach people to do it in season, and with moderation,
+utility, and decorum, I strive to remove anger most especially by
+not forbidding those who are to be corrected to speak in their
+defence, but by listening to them. For the interval of time gives a
+pause to passion, and a delay that mitigates it, and so judgement
+finds out both the fit manner and adequate amount of punishment.
+Moreover he that is punished has nothing to allege against his
+correction, if he is punished not in anger but only after his guilt
+is brought home to him. And the greatest disgrace will not be
+incurred, which is when the servant seems to speak more justly than
+the master. As then Phocion, after the death of Alexander, to stop
+the Athenians from revolting and believing the news too soon, said
+to them, "Men of Athens, if he is dead to-day, he will certainly
+also be dead to-morrow and the next day," so I think the man who is
+in a hurry to punish anyone in his rage ought to consider with
+himself, "If this person has wronged you to-day, he will also have
+wronged you to-morrow and the next day; and there will be no harm
+done if he shall be punished somewhat late; whereas if he shall be
+punished at once, he will always seem to you to have been innocent,
+as has often happened before now." For which of us is so savage as
+to chastise and scourge a slave because five or ten days before he
+over-roasted the meat, or upset the table, or was somewhat tardy on
+some errand? And yet these are the very things for which we put
+ourselves out and are harsh and implacable, immediately after they
+have happened and are recent. For as bodies seem greater in a mist,
+so do little matters in a rage. We ought therefore to consider such
+arguments as these at once, and if, when there is no trace of
+passion left, the matter appear bad to calm and clear reason, then
+it ought to be taken in hand, and the punishment ought not to be
+neglected or abandoned, as we leave food when we have lost our
+appetites. For nothing causes people to punish so much when their
+anger is fierce, as that when it is appeased they do not punish at
+all, but forget the matter entirely, and resemble lazy rowers,<span
+class='pagenum'><a name="Page_281" id="Page_281">281</a></span> who
+lie in harbour when the sea is calm, and then sail out to their
+peril when the wind gets up. So we, condemning reason for slackness
+and mildness in punishing, are in a hurry to punish, borne along by
+passion as by a dangerous gale. He that is hungry takes his food as
+nature dictates, but he that punishes should have no hunger or
+thirst for it, nor require anger as a sauce to stimulate him to it,
+but should punish when he is as far as possible from having any
+desire for it, and has to compel his reason to it. For we ought
+not, as Aristotle tells us slaves in his time were scourged in
+Etruria to the music of the flute, to go headlong into punishing
+with a desire and zest for it, and to delight in punishing, and
+then afterwards to be sorry at it&mdash;for the first is savage,
+and the last womanish&mdash;but we should without either sorrow or
+pleasure chastise at the dictates of reason, giving anger no
+opportunity to interfere.</p>
+
+<p>&sect; <span class="smcap">xii.</span> But this perhaps will not
+appear a cure of anger so much as a putting away and avoiding such
+faults as men commit in anger. And yet, though the swelling of the
+spleen is only a symptom of fever, the fever is assuaged by its
+abating, as Hieronymus tells us. Now when I contemplated the origin
+of anger itself, I observed that, though different persons fell
+into it for different reasons, yet in nearly all of them was the
+idea of their being despised and neglected to be found. So we ought
+to help those who try to get rid of anger, by removing as far as
+possible from them any action savouring of contempt or contumely,
+and by looking upon their anger as folly or necessity, or emotion,
+or mischance, as Sophocles says,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"In those that are
+unfortunate, O king,</span> <span class="i0">No mind stays firm,
+but all their balance lose."<a name="FNanchor_698_698" id=
+"FNanchor_698_698"></a><a href="#Footnote_698_698" class=
+"fnanchor">698</a></span></div>
+</div>
+
+<p>And so Agamemnon, ascribing to Ate his carrying off Briseis, yet
+says to Achilles,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"I wish to please you in
+return, and give</span> <span class="i0">Completest
+satisfaction."<a name="FNanchor_699_699" id=
+"FNanchor_699_699"></a><a href="#Footnote_699_699" class=
+"fnanchor">699</a></span></div>
+</div>
+
+<p>For suing is not the action of one who shews his contempt, and
+when he that has done an injury is humble he removes <span class=
+'pagenum'><a name="Page_282" id="Page_282">282</a></span>all idea
+of slighting one. But the angry person must not expect this, but
+rather take to himself the answer of Diogenes, who, when it was
+said to him, "These people laugh at you," replied, "But I am not
+one to be laughed at," and not think himself despised, but rather
+despise the person who gave the offence, as acting from weakness,
+or error, or rashness, or heedlessness, or illiberality, or old
+age, or youth. Nor must we entertain such notions with regard to
+our servants and friends. For they do not despise us as void of
+ability or energy, but owing to our evenness and good-nature, some
+because we are mild, and others presuming on our affection for
+them. But as it is we not only fly into rages with wife and slaves
+and friends, as if we were slighted by them, but we also
+frequently, from forming the same idea of being slighted, fall foul
+of innkeepers and sailors and muleteers, and are vexed at dogs that
+bark and asses that are in our way: like the man who was going to
+beat an ass-driver, but when he cried out he was an Athenian, he
+said to the ass, "You are not an Athenian anyway," and beat it with
+many stripes.</p>
+
+<p>&sect; <span class="smcap">xiii.</span> Moreover those
+continuous and frequent fits of anger that gather together in the
+soul by degrees, like a swarm of bees or wasps, are generated
+within us by selfishness and peevishness, luxury and softness. And
+so nothing causes us to be mild to our servants and wife and
+friends so much as easiness and simplicity, and the learning to be
+content with what we have, and not to require a quantity of
+superfluities.</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"He who likes not his meat if
+over-roast</span> <span class="i0">Or over-boiled, or under-roast
+or under-boiled,</span> <span class="i0">And never praises it
+however dressed,"</span></div>
+</div>
+
+<p>but will not drink unless he have snow to cool his drink, nor
+eat bread purchased in the market, nor touch food served on cheap
+or earthenware plates, nor sleep upon any but a feather bed that
+rises and falls like the sea stirred up from its depths, and with
+rods and blows hastens his servants at table, so that they run
+about and cry out and sweat as if they were bringing poultices to
+sores, he is slave to a weak querulous and discontented mode of
+life, and, like one who has a continual cough or various ailments,
+whether he is aware of it or not, he is in an<span class=
+'pagenum'><a name="Page_283" id="Page_283">283</a></span> ulcerous
+and catarrh-like condition as regards his proneness to anger. We
+must therefore train the body to contentment by plain living, that
+it may be easily satisfied: for they that require little do not
+miss much; and it is no great hardship to begin with our food, and
+take it silently whatever it is, and not by being choleric and
+peevish to thrust upon ourselves and friends the worst sauce to
+meat, anger.</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"No more unpleasant supper
+could there be"<a name="FNanchor_700_700" id=
+"FNanchor_700_700"></a><a href="#Footnote_700_700" class=
+"fnanchor">700</a></span></div>
+</div>
+
+<p>than that wherein the servants are beaten, and the wife scolded,
+because something is burnt or smoked or not salt enough, or because
+the bread is too cold. Arcesilaus was once entertaining some
+friends and strangers, and when dinner was served, there was no
+bread, through the servants having neglected to buy any. In such a
+case as this which of us would not have broken the walls with
+vociferation? But he only smiled and said, "How unfit a sage is to
+give an entertainment!" And when Socrates once took Euthydemus home
+with him from the wrestling-school, Xanthippe was in a towering
+rage, and scolded, and at last upset the table, and Euthydemus rose
+and went away full of sorrow. But Socrates said to him, "Did not a
+hen at your house the other day fly in and act in the very same
+way? And we did not put ourselves out about it." We ought to
+receive our friends with gaiety and smiles and welcome, not
+knitting our brows, or inspiring fear and trembling in the
+attendants. We ought also to accustom ourselves to the use of any
+kind of ware at table, and not to stint ourselves to one kind
+rather than another, as some pick out a particular tankard or horn,
+as they say Marius did, out of many, and will not drink out of
+anything else; and some act in the same way with regard to
+oil-flasks and scrapers,<a name="FNanchor_701_701" id=
+"FNanchor_701_701"></a><a href="#Footnote_701_701" class=
+"fnanchor">701</a> being content with only one out of all, and so,
+if such an article is broken or lost, they are very much put out
+about it, and punish with severity. He then that is prone to anger
+should not use rare and dainty things, such as choice cups and
+seals and precious stones: for if they are lost they put a man
+beside <span class='pagenum'><a name="Page_284" id=
+"Page_284">284</a></span>himself much more than the loss of
+ordinary and easily got things would do. And so when Nero had got
+an eight-cornered tent constructed, a wonderful object both for its
+beauty and costliness, Seneca said to him, "You have now shown
+yourself to be poor, for if you should lose this, you will not be
+able to procure such another." And indeed it did so happen that the
+tent was lost by shipwreck, but Nero bore its loss patiently,
+remembering what Seneca had said. Now this easiness about things
+generally makes a man also easy and gentle to his servants, and if
+to them, then it is clear he will be so to his friends also, and to
+all that serve under him in any capacity. So we observe that
+newly-purchased slaves do not inquire about the master who has
+bought them, whether he is superstitious or envious, but only
+whether he is a bad-tempered man: and generally speaking we see
+that neither can men put up with chaste wives, nor wives with
+loving husbands, nor friends with one another, if they be
+ill-tempered to boot. So neither marriage nor friendship is
+bearable with anger, though without anger even drunkenness is a
+small matter. For the wand of Dionysus punishes sufficiently the
+drunken man, but if anger be added it turns wine from being the
+dispeller of care and inspirer of the dance into a savage and fury.
+And simple madness can be cured by Anticyra,<a name=
+"FNanchor_702_702" id="FNanchor_702_702"></a><a href=
+"#Footnote_702_702" class="fnanchor">702</a> but madness mixed with
+anger is the producer of tragedies and dreadful narratives.</p>
+
+<p>&sect; <span class="smcap">xiv.</span> So we ought to give anger
+no vent, either in jest, for that draws hatred to friendliness; or
+in discussion, for that turns love of learning into strife; or on
+the judgement-seat, for that adds insolence to power; or in
+teaching, for that produces dejection and hatred of learning: or in
+prosperity, for that increases envy; or in adversity, for that
+deprives people of compassion, when they are peevish and run
+counter to those who condole with them, like Priam,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"A murrain on you, worthless
+wretches all,</span> <span class="i0">Have you no griefs at home,
+that here you come</span> <span class="i0">To sympathize with
+me?"<a name="FNanchor_703_703" id="FNanchor_703_703"></a><a href=
+"#Footnote_703_703" class="fnanchor">703</a></span></div>
+</div>
+
+<p><span class='pagenum'><a name="Page_285" id=
+"Page_285">285</a></span>Good temper on the other hand is useful in
+some circumstances, adorns and sweetens others, and gets the better
+of all peevishness and anger by its gentleness. Thus Euclides,<a
+name="FNanchor_704_704" id="FNanchor_704_704"></a><a href=
+"#Footnote_704_704" class="fnanchor">704</a> when his brother said
+to him in a dispute between them, "May I perish, if I don't have my
+revenge on you!" replied, "May I perish, if I don't persuade you!"
+and so at once turned and changed him. And Polemo, when a man
+reviled him who was fond of precious stones and quite crazy for
+costly seal-rings, made no answer, but bestowed all his attention
+on one of his seal-rings, and eyed it closely; and he being
+delighted said, "Do not look at it so, Polemo, but in the light of
+the sun, and it will appear to you more beautiful." And Aristippus,
+when there was anger between him and &AElig;schines, and somebody
+said, "O Aristippus, where is now your friendship?" replied, "It is
+asleep, but I will wake it up," and went to &AElig;schines, and
+said to him, "Do I seem to you so utterly unfortunate and incurable
+as to be unworthy of any consideration?" And &AElig;schines
+replied, "It is not at all wonderful that you, being naturally
+superior to me in all things, should have been first to detect in
+this matter too what was needful."</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"For not a woman only, but
+young child</span> <span class="i0">Tickling the bristly boar with
+tender hand,</span> <span class="i0">Will lay him prostrate sooner
+than an athlete."</span></div>
+</div>
+
+<p>But we that tame wild beasts and make them gentle, and carry in
+our arms young wolves and lions' whelps, inconsistently repel our
+children and friends and acquaintances in our rage, and let loose
+our temper like some wild beast on our servants and
+fellow-citizens, speciously trying to disguise it not rightly under
+the name of hatred of evil, but it is, I suppose, as with the other
+passions and diseases of the soul, we cannot get rid of any of them
+by calling one prudence, and another liberality, and another
+piety.</p>
+
+<p>&sect; <span class="smcap">xv.</span> And yet, as Zeno said the
+seed was a mixture and compound drawn from all the faculties of the
+soul, so anger seems a universal seed from all the passions. For it
+is drawn from pain and pleasure and haughtiness, and from envy it
+gets its property of malignity&mdash;and it is even <span class=
+'pagenum'><a name="Page_286" id="Page_286">286</a></span>worse than
+envy,<a name="FNanchor_705_705" id="FNanchor_705_705"></a><a href=
+"#Footnote_705_705" class="fnanchor">705</a> for it does not mind
+its own suffering if it can only implicate another in
+misery&mdash;and the most unlovely kind of desire is innate in it,
+namely the appetite for injuring another. So when we go to the
+houses of spendthrifts we hear a flute-playing girl early in the
+morning, and see "the dregs of wine," as one said, and fragments of
+garlands, and the servants at the doors reeking of yesterday's
+debauch; but for tokens of savage and peevish masters these you
+will see by the faces, and marks, and manacles of their servants:
+for in the house of an angry man</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"The only music ever heard is
+wailing,"</span></div>
+</div>
+
+<p>stewards being beaten within, and maids tortured, so that the
+spectators even in their jollity and pleasure pity these victims of
+passion.</p>
+
+<p>&sect; <span class="smcap">xvi.</span> Moreover those to whom it
+happens through their genuine hatred of what is bad to be
+frequently overtaken by anger, can abate its excess and acerbity by
+giving up their excessive confidence in their intimates. For
+nothing swells the anger more, than when a good man is detected of
+villainy, or one who we thought loved us falls out and jangles with
+us. As for my own disposition, you know of course how mightily it
+inclines to goodwill and belief in mankind. As then people walking
+on empty space,<a name="FNanchor_706_706" id=
+"FNanchor_706_706"></a><a href="#Footnote_706_706" class=
+"fnanchor">706</a> the more confidently I believe in anybody's
+affection, the more sorrow and distress do I feel if my estimate is
+a mistaken one. And indeed I could never divest myself of my ardour
+and zeal in affection, but as to trusting people I could perhaps
+use Plato's caution as a curb. For he said he so praised Helicon
+the mathematician, because he was by nature a changeable animal,
+but that he was afraid of those that were well educated in the
+city, lest, being human beings and the seed of human beings, they
+should reveal by some trait or other the weakness of human nature.
+But Sophocles' line,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Trace out most human acts,
+you'll find them base,"</span></div>
+</div>
+
+<p>seems to trample on human nature and lower its merits too <span
+class='pagenum'><a name="Page_287" id=
+"Page_287">287</a></span>much. Still such a peevish and
+condemnatory verdict as this has a tendency to make people milder
+in their rage, for it is the sudden and unexpected that makes
+people go distracted. And we ought, as Pan&aelig;tius somewhere
+said, to imitate Anaxagoras, and as he said at the death of his
+son, "I knew that I had begotten a mortal," so ought every one of
+us to use the following kind of language in those contretemps that
+stir up our anger, "I knew that the slave I bought was not a
+philosopher," "I knew that the friend I had was not perfect," "I
+knew that my wife was but a woman." And if anyone would also
+constantly put to himself that question of Plato, "Am I myself all
+I should be?" and look at home instead of abroad, and curb his
+propensity to censoriousness, he would not be so keen to detect
+evil in others, for he would see that he stood in need of much
+allowance himself. But now each of us, when angry and punishing,
+quote the words of Aristides and Cato, "Do not steal, Do not tell
+lies," and "Why are you lazy?" And, what is most disgraceful of
+all, we blame angry people when we are angry ourselves, and
+chastise in temper faults that were committed in temper, unlike the
+doctors who</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"With bitter physic purge the
+bitter bile,"</span></div>
+</div>
+
+<p>for we rather increase and aggravate the disease. Whenever then
+I busy myself with such considerations as these, I try also to
+curtail my curiosity. For to scrutinize and pry into everything too
+minutely, and to overhaul every business of a servant, or action of
+a friend, or pastime of a son, or whisper of a wife, produces
+frequent, indeed daily, fits of anger, caused entirely by
+peevishness and harshness of character. Euripides says that the
+Deity</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"In great things intervenes,
+but small things leaves</span> <span class="i0">To fortune;"<a
+name="FNanchor_707_707" id="FNanchor_707_707"></a><a href=
+"#Footnote_707_707" class="fnanchor">707</a></span></div>
+</div>
+
+<p>but I am of opinion that a prudent man should commit nothing to
+fortune, nor neglect anything, but should put some things in his
+wife's hands to manage, others in the <span class='pagenum'><a
+name="Page_288" id="Page_288">288</a></span>hands of his servants,
+others in the hands of his friends, (as a governor has his
+stewards, and financiers, and controllers), while he himself
+superintends the most important and weighty matters. For as small
+writing strains the eyes, so small matters even more strain and
+bother people, and stir up their anger, which carries this evil
+habit to greater matters. Above all I thought that saying of
+Empedocles, "Fast from evil,"<a name="FNanchor_708_708" id=
+"FNanchor_708_708"></a><a href="#Footnote_708_708" class=
+"fnanchor">708</a> a great and divine one, and I approved of those
+promises and vows as not ungraceful or unphilosophical, to abstain
+for a year from wine and Venus, honouring the deity by continence,
+or for a stated time to give up lying, taking great heed to
+ourselves to be truthful always whether in play or earnest. With
+these I compared my own vow, as no less pleasing to the gods and
+holy, first to abstain from anger for a few days, like spending
+days without drunkenness or even without wine at all, offering as
+it were wineless offerings of honey.<a name="FNanchor_709_709" id=
+"FNanchor_709_709"></a><a href="#Footnote_709_709" class=
+"fnanchor">709</a> Then I tried for a month or two, and so in time
+made some progress in forbearance by earnest resolve, and by
+keeping myself courteous and without anger and using fair language,
+purifying myself from evil words and absurd actions, and from
+passion which for a little unlovely pleasure pays us with great
+mental disturbance and the bitterest repentance. In consequence of
+all this my experience, and the assistance of the deity, has made
+me form the view, that courtesy and gentleness and kindliness are
+not so agreeable, and pleasant, and delightful, to any of those we
+live with as to ourselves, that have those qualities.<a name=
+"FNanchor_710_710" id="FNanchor_710_710"></a><a href=
+"#Footnote_710_710" class="fnanchor">710</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_676_676" id="Footnote_676_676"></a><a href=
+"#FNanchor_676_676"><span class="label">676</span></a> Homer,
+"Iliad," xxii. 373.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_677_677" id="Footnote_677_677"></a><a href=
+"#FNanchor_677_677"><span class="label">677</span></a> Alluded to
+again "On the tranquillity of the mind," &sect; i.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_678_678" id="Footnote_678_678"></a><a href=
+"#FNanchor_678_678"><span class="label">678</span></a> The allusion
+is to Homer's "Odyssey," xx. 23.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_679_679" id="Footnote_679_679"></a><a href=
+"#FNanchor_679_679"><span class="label">679</span></a> Reading
+&#7952;&xi; &#7953;&alpha;&upsilon;&tau;&omicron;&#8166; with
+Reiske.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_680_680" id="Footnote_680_680"></a><a href=
+"#FNanchor_680_680"><span class="label">680</span></a> Euripides,
+"Orestes," 72.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_681_681" id="Footnote_681_681"></a><a href=
+"#FNanchor_681_681"><span class="label">681</span></a> Euripides,
+"Orestes," 99.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_682_682" id="Footnote_682_682"></a><a href=
+"#FNanchor_682_682"><span class="label">682</span></a> Fragment
+361.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_683_683" id="Footnote_683_683"></a><a href=
+"#FNanchor_683_683"><span class="label">683</span></a> Homer,
+"Iliad," xvii. 591.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_684_684" id="Footnote_684_684"></a><a href=
+"#FNanchor_684_684"><span class="label">684</span></a> The reading
+of the MSS. is &alpha;&#8016;&tau;&#8182;&nu;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_685_685" id="Footnote_685_685"></a><a href=
+"#FNanchor_685_685"><span class="label">685</span></a> Lines of
+Callimachus. &phi;&lambda;&iota;&#8053;&nu; is the admirable
+emendation of Salmasius.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_686_686" id="Footnote_686_686"></a><a href=
+"#FNanchor_686_686"><span class="label">686</span></a> Sophocles,
+"Thamyras," Fragm. 232.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_687_687" id="Footnote_687_687"></a><a href=
+"#FNanchor_687_687"><span class="label">687</span></a> "Iliad," v.
+214-216.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_688_688" id="Footnote_688_688"></a><a href=
+"#FNanchor_688_688"><span class="label">688</span></a> Reading
+&#7952;&nu;&#8055;&omicron;&iota;&sigmaf;, as Wyttenbach
+suggests.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_689_689" id="Footnote_689_689"></a><a href=
+"#FNanchor_689_689"><span class="label">689</span></a> Aeschylus,
+"Prometheus," 574, 575.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_690_690" id="Footnote_690_690"></a><a href=
+"#FNanchor_690_690"><span class="label">690</span></a> It will be
+seen I adopt the reading and punctuation of Xylander.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_691_691" id="Footnote_691_691"></a><a href=
+"#FNanchor_691_691"><span class="label">691</span></a> This is the
+reading of Reiske and D&uuml;bner.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_692_692" id="Footnote_692_692"></a><a href=
+"#FNanchor_692_692"><span class="label">692</span></a> That is
+<i>mild</i>. Zeus is so called, Pausanias, i. 37; ii. 9, 20.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_693_693" id="Footnote_693_693"></a><a href=
+"#FNanchor_693_693"><span class="label">693</span></a> That is,
+<i>fierce</i>, <i>furious</i>. It will be seen I adopt the
+suggestion of Reiske.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_694_694" id="Footnote_694_694"></a><a href=
+"#FNanchor_694_694"><span class="label">694</span></a> Literally
+"is silent about." It is like the saying about Von Moltke that he
+can be silent in six or seven languages.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_695_695" id="Footnote_695_695"></a><a href=
+"#FNanchor_695_695"><span class="label">695</span></a> Adopting
+Reiske's reading.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_696_696" id="Footnote_696_696"></a><a href=
+"#FNanchor_696_696"><span class="label">696</span></a> Compare
+Pausanias, iv. 8.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_697_697" id="Footnote_697_697"></a><a href=
+"#FNanchor_697_697"><span class="label">697</span></a> D&uuml;bner
+puts this sentence in brackets.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_698_698" id="Footnote_698_698"></a><a href=
+"#FNanchor_698_698"><span class="label">698</span></a> Sophocles,
+"Antigone," 563, 564.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_699_699" id="Footnote_699_699"></a><a href=
+"#FNanchor_699_699"><span class="label">699</span></a> Homer,
+"Iliad," xix. 138.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_700_700" id="Footnote_700_700"></a><a href=
+"#FNanchor_700_700"><span class="label">700</span></a> Homer,
+"Odyssey," xx. 392.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_701_701" id="Footnote_701_701"></a><a href=
+"#FNanchor_701_701"><span class="label">701</span></a> Or
+strigils.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_702_702" id="Footnote_702_702"></a><a href=
+"#FNanchor_702_702"><span class="label">702</span></a> Anticyra was
+famous for its hellebore, which was prescribed in cases of madness.
+See Horace, "Satires," ii. 3. 82, 83.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_703_703" id="Footnote_703_703"></a><a href=
+"#FNanchor_703_703"><span class="label">703</span></a> Homer,
+"Iliad," xxiv. 239, 240.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_704_704" id="Footnote_704_704"></a><a href=
+"#FNanchor_704_704"><span class="label">704</span></a> A
+philosopher of Megara, and disciple of Socrates. Compare our
+author, "De Fraterno Amore," &sect; xviii.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_705_705" id="Footnote_705_705"></a><a href=
+"#FNanchor_705_705"><span class="label">705</span></a> So Reiske.
+D&uuml;bner reads &phi;&#8057;&beta;&omicron;&upsilon;. The MSS.
+have &phi;&#8057;&nu;&omicron;&upsilon;, which Wyttenbach retains,
+but is evidently not quite satisfied with the text. Can
+&phi;&theta;&#8057;&nu;&omicron;&upsilon;&mdash;&#7953;&tau;&epsilon;&rho;&omicron;&nu;
+be an account of
+&#7952;&pi;&iota;&chi;&alpha;&iota;&rho;&epsilon;&kappa;&alpha;&kappa;&iota;&alpha;?</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_706_706" id="Footnote_706_706"></a><a href=
+"#FNanchor_706_706"><span class="label">706</span></a> Up in the
+clouds. Cf.
+&#7936;&epsilon;&rho;&omicron;&beta;&alpha;&tau;&#8051;&omega;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_707_707" id="Footnote_707_707"></a><a href=
+"#FNanchor_707_707"><span class="label">707</span></a> Horace,
+remembering these lines no doubt, says "De Arte Poetica," 191,
+192,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Nec deus intersit nisi dignus
+vindice nodus</span> <span class="i0">Inciderit."</span></div>
+</div>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_708_708" id="Footnote_708_708"></a><a href=
+"#FNanchor_708_708"><span class="label">708</span></a> 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.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_709_709" id="Footnote_709_709"></a><a href=
+"#FNanchor_709_709"><span class="label">709</span></a> See
+&AElig;schylus, "Eumenides," 107. Sophocles, "&OElig;dipus
+Colon&aelig;us," 481. See also our author's "De Sanitate
+Pr&aelig;cepta," &sect; xix.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_710_710" id="Footnote_710_710"></a><a href=
+"#FNanchor_710_710"><span class="label">710</span></a> 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."</p>
+</div>
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_289" id=
+"Page_289">289</a></span></p>
+
+<h3>ON CONTENTEDNESS OF MIND.<a name="FNanchor_711_711" id=
+"FNanchor_711_711"></a><a href="#Footnote_711_711" class=
+"fnanchor">711</a></h3>
+
+<h4>PLUTARCH SENDS GREETING TO PACCIUS.</h4>
+
+<p>&sect; <span class="smcap">i.</span> It was late when I received
+your letter, asking me to write to you something on contentedness
+of mind, and on those things in the Tim&aelig;us that require an
+accurate explanation. And it so fell out that at that very time our
+friend Eros was obliged to set sail at once for Rome, having
+received a letter from the excellent Fundanus, urging haste
+according to his wont. And not having as much time as I could have
+wished to meet your request, and yet not thinking for one moment of
+letting my messenger go to you entirely empty-handed, I copied out
+the notes that I had chanced to make on contentedness of mind. For
+I thought that you did not desire this discourse merely to be
+treated to a subject handled in fine style, but for the real
+business of life. And I congratulate you that, though you have
+friendships with princes, and have as much forensic reputation as
+anybody, yet you are not in the same plight as the tragic Merops,
+nor have you like him by the felicitations of the multitude been
+induced to forget the sufferings of humanity; but you remember,
+what you have often heard, that a patrician's slipper<a name=
+"FNanchor_712_712" id="FNanchor_712_712"></a><a href=
+"#Footnote_712_712" class="fnanchor">712</a> is no cure for the
+gout, nor a costly ring for a whitlow, nor a diadem for the
+headache. For how can riches, or fame, or power at court help us to
+ease of mind or a calm life, unless we enjoy them when present, but
+are not for ever pining after them when absent? And what else
+causes this but the long exercise and practice of reason, which,
+when the unreasoning and emotional part of the soul breaks out of
+bounds, curbs it quickly, and does not allow it to be carried away
+headlong from its actual position? And as Xenophon<a name=
+"FNanchor_713_713" id="FNanchor_713_713"></a><a href=
+"#Footnote_713_713" class="fnanchor">713</a> advised that we should
+remember and honour the gods most especially in prosperity, that
+so, when we should be in any strait, we might confidently call upon
+them as already our well-wishers<span class='pagenum'><a name="Page_290"
+id="Page_290">290</a></span> and friends; so sensible men
+would do well before trouble comes to meditate on remedies how to
+bear it, that they may be the more efficacious from being ready for
+use long before. For as savage dogs are excited at every sound, and
+are only soothed by a familiar voice, so also it is not easy to
+quiet the wild passions of the soul, unless familiar and well-known
+arguments be at hand to check its excitement.</p>
+
+<p>&sect; <span class="smcap">ii.</span> He then that said, that
+the man that wished to have an easy mind ought to have little to do
+either public or private, first of all makes ease of mind a very
+costly article for us, if it is to be bought at the price of doing
+nothing, as if he should advise every sick person,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Lie still, poor wretch, in
+bed."<a name="FNanchor_714_714" id="FNanchor_714_714"></a><a href=
+"#Footnote_714_714" class="fnanchor">714</a></span></div>
+</div>
+
+<p>And indeed stupor is a bad remedy for the body against
+despair,<a name="FNanchor_715_715" id="FNanchor_715_715"></a><a
+href="#Footnote_715_715" class="fnanchor">715</a> nor is he any
+better physician of the soul who removes its trouble and anxiety by
+recommending a lazy and soft life and a leaving our friends and
+relations and country in the lurch. In the next place, it is false
+that those that have little to do are easy in mind. For then women
+would be easier in mind than men, since they mostly stay at home in
+inactivity, and even now-a-days it is as Hesiod says,<a name=
+"FNanchor_716_716" id="FNanchor_716_716"></a><a href=
+"#Footnote_716_716" class="fnanchor">716</a></p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"The North Wind comes not near
+a soft-skinned maiden;"</span></div>
+</div>
+
+<p>yet griefs and troubles and unrest, proceeding from jealousy or
+superstition or ambition or vanity, inundate the women's part of
+the house with unceasing flow. And Laertes, though he lived for
+twenty years a solitary life in the country,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"With an old woman to attend
+on him,</span> <span class="i0">Who duly set on board his meat and
+drink,"<a name="FNanchor_717_717" id="FNanchor_717_717"></a><a
+href="#Footnote_717_717" class="fnanchor">717</a></span></div>
+</div>
+
+<p>and fled from his country and house and kingdom, yet had sorrow
+and dejection<a name="FNanchor_718_718" id=
+"FNanchor_718_718"></a><a href="#Footnote_718_718" class=
+"fnanchor">718</a> as a perpetual companion with leisure. And some
+have been often thrown into sad unrest merely from inaction, as the
+following,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"But fleet Achilles,
+Zeus-sprung, son of Peleus,</span> <span class="i0">Sat by the
+swiftly-sailing ships and fumed,</span> <span class='pagenum'><a
+name="Page_291" id="Page_291">291</a></span><span class="i0">Nor
+ever did frequent th' ennobling council,</span> <span class=
+"i0">Nor ever join the war, but pined in heart,</span> <span class=
+"i0">Though in his tent abiding, for the fray."<a name=
+"FNanchor_719_719" id="FNanchor_719_719"></a><a href=
+"#Footnote_719_719" class="fnanchor">719</a></span></div>
+</div>
+
+<p>And full of emotion and distress at this state of things he
+himself says,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"A useless burden to the earth
+I sit</span> <span class="i0">Beside the ships."<a name=
+"FNanchor_720_720" id="FNanchor_720_720"></a><a href=
+"#Footnote_720_720" class="fnanchor">720</a></span></div>
+</div>
+
+<p>So even Epicurus thinks that those who are desirous of honour
+and glory should not rust in inglorious ease, but use their natural
+talents in public life for the benefit of the community at large,
+seeing that they are by nature so constituted that they would be
+more likely to be troubled and afflicted at inaction, if they did
+not get what they desired. But he is absurd in that he does not
+urge men of ability to take part in public life, but only the
+restless. But we ought not to estimate ease or unrest of mind by
+our many or few actions, but by their fairness or foulness. For the
+omission of fair actions troubles and distresses us, as I have said
+before, quite as much as the actual doing of foul actions.</p>
+
+<p>&sect; <span class="smcap">iii.</span> As for those who think
+that one kind of life is especially free from trouble, as some
+think that of farmers, others that of bachelors, others that of
+kings, Menander sufficiently exposes their error in the following
+lines:</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Phania, I thought those rich
+who need not borrow,</span> <span class="i0">Nor groan at nights,
+nor cry out 'Woe is me,'</span> <span class="i0">Kicked up and down
+in this untoward world,</span> <span class="i0">But sweet and
+gentle sleep they may enjoy."</span></div>
+</div>
+
+<p>He then goes on to remark that he saw the rich suffering the
+same as the poor,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Trouble and life are truly
+near akin.</span> <span class="i0">With the luxurious or the
+glorious life</span> <span class="i0">Trouble consorts, and in the
+life of poverty</span> <span class="i0">Lasts with it to the
+end."</span></div>
+</div>
+
+<p>But just as people on the sea, timid and prone to sea-sickness,
+think they will suffer from it less on board a merchantman than on
+a boat, and for the same reason shift their quarters to a trireme,
+but do not attain anything by these changes, for they take with
+them their timidity and qualmishness, so changes of life do not
+remove the sorrows and troubles <span class='pagenum'><a name=
+"Page_292" id="Page_292">292</a></span>of the soul; which proceed
+from want of experience and reflection, and from inability or
+ignorance rightly to enjoy the present. These afflict the rich as
+well as the poor; these trouble the married as well as the
+unmarried; these make people shun the forum, but find no happiness
+in retirement; these make people eagerly desire introductions at
+court, though when got they straightway care no more about
+them.</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"The sick are peevish in their
+straits and needs."<a name="FNanchor_721_721" id=
+"FNanchor_721_721"></a><a href="#Footnote_721_721" class=
+"fnanchor">721</a></span></div>
+</div>
+
+<p>For the wife bothers them, and they grumble at the doctor, and
+they find the bed uneasy, and, as Ion says,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"The friend that visits them
+tires their patience,</span> <span class="i0">And yet they do not
+like him to depart."</span></div>
+</div>
+
+<p>But afterwards, when the illness is over, and a sounder
+condition supervenes, health returns and makes all things pleasant
+and acceptable. He that yesterday loathed eggs and cakes of finest
+meal and purest bread will to-day eat eagerly and with appetite
+coarsest bread with a few olives and cress.</p>
+
+<p>&sect; <span class="smcap">iv.</span> Such contentedness and
+change of view in regard to every kind of life does the infusion of
+reason bring about. When Alexander heard from Anaxarchus of the
+infinite number of worlds, he wept, and when his friends asked him
+what was the matter, he replied, "Is it not a matter for tears
+that, when the number of worlds is infinite, I have not conquered
+one?" But Crates, who had only a wallet and threadbare cloak,
+passed all his life jesting and laughing as if at a festival.
+Agamemnon was troubled with his rule over so many subjects,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"You look on Agamemnon,
+Atreus' son,</span> <span class="i0">Whom Zeus has plunged for ever
+in a mass</span> <span class="i0">Of never-ending cares."<a name=
+"FNanchor_722_722" id="FNanchor_722_722"></a><a href=
+"#Footnote_722_722" class="fnanchor">722</a></span></div>
+</div>
+
+<p>But Diogenes when he was being sold sat down and kept jeering at
+the auctioneer, and would not stand up when he bade him, but said
+joking and laughing, "Would you tell a fish you were selling to
+stand up?" And Socrates in prison played the philosopher and
+discoursed with his <span class='pagenum'><a name="Page_293" id=
+"Page_293">293</a></span>friends. But Ph&auml;ethon,<a name=
+"FNanchor_723_723" id="FNanchor_723_723"></a><a href=
+"#Footnote_723_723" class="fnanchor">723</a> when he got up to
+heaven, wept because nobody gave to him his father's horses and
+chariot. As therefore the shoe is shaped by the foot, and not the
+foot by the shoe, so does the disposition make the life similar to
+itself. For it is not, as one said, custom that makes the best life
+seem sweet to those that choose it, but it is sense that makes that
+very life at once the best and sweetest. Let us cleanse therefore
+the fountain of contentedness, which is within us, that so external
+things may turn out for our good, through our putting the best face
+on them.</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Events will take their
+course, it is no good</span> <span class="i0">Our being angry at
+them, he is happiest</span> <span class="i0">Who wisely turns them
+to the best account."<a name="FNanchor_724_724" id=
+"FNanchor_724_724"></a><a href="#Footnote_724_724" class=
+"fnanchor">724</a></span></div>
+</div>
+
+<p>&sect; <span class="smcap">v.</span> Plato compared human life
+to a game at dice, wherein we ought to throw according to our
+requirements, and, having thrown, to make the best use of whatever
+turns up. It is not in our power indeed to determine what the throw
+will be, but it is our part, if we are wise, to accept in a right
+spirit whatever fortune sends, and so to contrive matters that what
+we wish should do us most good, and what we do not wish should do
+us least harm. For those who live at random and without judgement,
+like those sickly people who can stand neither heat nor cold, are
+unduly elated by prosperity, and cast down by adversity; and in
+either case suffer from unrest, but 'tis their own fault, and
+perhaps they suffer most in what are called good circumstances.
+Theodorus, who was surnamed the Atheist, used to say that he held
+out arguments with his right hand, but his hearers received them
+with their left; so awkward people frequently take in a clumsy
+manner the favours of fortune; but men of sense, as bees extract
+honey from thyme which is the strongest and driest of herbs,<a
+name="FNanchor_725_725" id="FNanchor_725_725"></a><a href=
+"#Footnote_725_725" class="fnanchor">725</a> so from the least
+auspicious circumstances frequently derive advantage and
+profit.</p>
+
+<p>&sect; <span class="smcap">vi.</span> We ought then to cultivate
+such a habit as this, <span class='pagenum'><a name="Page_294" id=
+"Page_294">294</a></span>like the man who threw a stone at his dog,
+and missed it, but hit his step-mother, and cried out, "Not so
+bad." Thus we may often turn the edge of fortune when things turn
+not out as we wish. Diogenes was driven into exile; "not so bad;"
+for his exile made him turn philosopher. And Zeno of Cittium,<a
+name="FNanchor_726_726" id="FNanchor_726_726"></a><a href=
+"#Footnote_726_726" class="fnanchor">726</a> when he heard that the
+only merchantman he had was wrecked, cargo and all, said, "Fortune,
+you treat me handsomely, since you reduce me to my threadbare cloak
+and piazza."<a name="FNanchor_727_727" id="FNanchor_727_727"></a><a
+href="#Footnote_727_727" class="fnanchor">727</a> What prevents our
+imitating such men as these? Have you failed to get some office?
+You will be able to live in the country henceforth, and manage your
+own affairs. Did you court the friendship of some great man, and
+meet with a rebuff? You will live free from danger and cares. Have
+you again had matters to deal with that required labour and
+thought? "Warm water will not so much make the limbs soft by
+soaking," to quote Pindar,<a name="FNanchor_728_728" id=
+"FNanchor_728_728"></a><a href="#Footnote_728_728" class=
+"fnanchor">728</a> as glory and honour and power make "labour
+sweet, and toil to be no toil."<a name="FNanchor_729_729" id=
+"FNanchor_729_729"></a><a href="#Footnote_729_729" class=
+"fnanchor">729</a> Or has any bad luck or contumely fallen on you
+in consequence of some calumny or from envy? The breeze is
+favourable that will waft you to the Muses and the Academy, as it
+did Plato when his friendship with Dionysius came to an end. It
+does indeed greatly conduce to contentedness of mind to see how
+famous men have borne the same troubles with an unruffled mind. For
+example, does childlessness trouble you? Consider those kings of
+the Romans, none of whom left his kingdom to a son. Are you
+distressed at the pinch of poverty? Who of the B&oelig;otians would
+you rather prefer to be than Epaminondas, or of the Romans than
+Fabricius? Has your wife been seduced? Have you never read that
+inscription at Delphi,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Agis the king of land and sea
+erected me;"</span></div>
+</div>
+
+<p>and have you not heard that his wife Tim&aelig;a was seduced by
+Alcibiades, and in her whispers to her handmaidens called the child
+that was born Alcibiades? Yet this did not prevent Agis from being
+the most famous and greatest <span class='pagenum'><a name=
+"Page_295" id="Page_295">295</a></span>of the Greeks. Neither again
+did the licentiousness of his daughter prevent Stilpo from leading
+the merriest life of all the philosophers that were his
+contemporaries. And when Metrocles reproached him with her life, he
+said, "Is it my fault or hers?" And when Metrocles answered, "Her
+fault, but your misfortune," he rejoined, "How say you? Are not
+faults also slips?" "Certainly," said he. "And are not slips
+mischances in those matters wherein we slip?" Metrocles assented.
+"And are not mischances misfortunes in those matters wherein we
+mischance?" By this gentle and philosophical argument he
+demonstrated the Cynic's reproach to be an idle bark.</p>
+
+<p>&sect; <span class="smcap">vii.</span> But most people are
+troubled and exasperated not only at the bad in their friends and
+intimates, but also in their enemies. For railing and anger and
+envy and malignity and jealousy and ill-will are the bane of those
+that suffer from those infirmities, and trouble and exasperate the
+foolish: as for example the quarrels of neighbours, and peevishness
+of acquaintances, and the want of ability in those that manage
+state affairs. By these things you yourself seem to me to be put
+out not a little, as the doctors in Sophocles, who</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"With bitter physic purge the
+bitter bile,"<a name="FNanchor_730_730" id=
+"FNanchor_730_730"></a><a href="#Footnote_730_730" class=
+"fnanchor">730</a></span></div>
+</div>
+
+<p>so vexed and bitter are you at people's weaknesses and
+infirmities, which is not reasonable in you. Even your own private
+affairs are not always managed by simple and good and suitable
+instruments, so to speak, but very frequently by sharp and crooked
+ones. Do not think it then either your business, or an easy matter
+either, to set all these things to rights. But if you take people
+as they are, as the surgeon uses his bandages and instruments for
+drawing teeth, and with cheerfulness and serenity welcome all that
+happens, as you would look upon barking dogs as only following
+their nature, you will be happier in the disposition you will then
+have than you will be distressed at other people's disagreeableness
+and shortcomings. For you will forget to make a collection of
+disagreeable things,<a name="FNanchor_731_731" id=
+"FNanchor_731_731"></a><a href="#Footnote_731_731" class=
+"fnanchor">731</a> which <span class='pagenum'><a name="Page_296"
+id="Page_296">296</a></span>now inundate, as some hollow and
+low-lying ground, your littleness of mind and weakness, which fills
+itself with other people's bad points. For seeing that some of the
+philosophers censure compassion to the unfortunate (on the ground
+that it is good to help our neighbours, and not to give way to
+sentimental sympathy in connection with them), and, what is of more
+importance, do not allow those that are conscious of their errors
+and bad moral disposition to be dejected and grieved at them, but
+bid them cure their defects without grief at once, is it not
+altogether unreasonable, look you, to allow ourselves to be peevish
+and vexed, because all those who have dealings with us and come
+near us are not good and clever? Let us see to it, dear Paccius,
+that we do not, whether we are aware of it or not, play a part,
+really looking<a name="FNanchor_732_732" id=
+"FNanchor_732_732"></a><a href="#Footnote_732_732" class=
+"fnanchor">732</a> not at the universal defects of those that
+approach us, but at our own interests through our selfishness, and
+not through our hatred of evil. For excessive excitement about
+things, and an undue appetite and desire for them, or on the other
+hand aversion and dislike to them, engender suspiciousness and
+peevishness against persons, who were, we think, the cause of our
+being deprived of some things, and of being troubled with others.
+But he that is accustomed to adapt himself to things easily and
+calmly is most cheerful and gentle in his dealings with people.</p>
+
+<p>&sect; <span class="smcap">viii.</span> Wherefore let us resume
+our argument. As in a fever everything seems bitter and unpleasant
+to the taste, but when we see others not loathing but fancying the
+very same eatables and drinkables, we no longer find the fault to
+be in them but in ourselves and our disease, so we shall cease to
+blame and be discontented with the state of affairs, if we see
+others cheerfully and without grief enduring the same. It also
+makes for contentedness, when things happen against our wish, not
+to overlook our many advantages and comforts, but by looking at
+both good and bad to feel that the good preponderate. When our eyes
+are dazzled with things too bright we turn them away, and ease them
+by looking at flowers or grass, while we keep the eyes of our mind
+strained on disagreeable things, and force <span class='pagenum'><a
+name="Page_297" id="Page_297">297</a></span>them to dwell on bitter
+ideas, well-nigh tearing them away by force from the consideration
+of pleasanter things. And yet one might apply here, not unaptly,
+what was said to the man of curiosity,<a name="FNanchor_733_733"
+id="FNanchor_733_733"></a><a href="#Footnote_733_733" class=
+"fnanchor">733</a></p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Malignant wretch, why art so
+keen to mark</span> <span class="i0">Thy neighbour's fault, and
+seest not thine own?"</span></div>
+</div>
+
+<p>Why on earth, my good sir, do you confine your view to your
+troubles, making them so vivid and acute, while you do not let your
+mind dwell at all on your present comforts? But as cupping-glasses
+draw the worst blood from the flesh, so you force upon your
+attention the worst things in your lot: acting not a whit more
+wisely than that Chian, who, selling much choice wine to others,
+asked for some sour wine for his own supper; and one of his slaves
+being asked by another, what he had left his master doing, replied,
+"Asking for bad when good was by." For most people overlook the
+advantages and pleasures of their individual lives, and run to
+their difficulties and grievances. Aristippus, however, was not
+such a one, for he cleverly knew as in a scale to make the better
+preponderate over the worse. So having lost a good farm, he asked
+one of those who made a great show of condolence and sympathy,
+"Have you not only one little piece of ground, while I have three
+fields left?" And when he admitted that it was so, he went on to
+say, "Ought I not then to condole with you rather than you with
+me?" For it is the act of a madman to distress oneself over what is
+lost, and not to rejoice at what is left; but like little children,
+if one of their many playthings be taken away by anyone, throw the
+rest away and weep and cry out, so we, if we are assailed by
+fortune in some one point, wail and mourn and make all other things
+seem unprofitable in our eyes.</p>
+
+<p>&sect; <span class="smcap">ix.</span> Suppose someone should
+say, What blessings have we? I would reply, What have we not? One
+has reputation, another a house, another a wife, another a good
+friend. When Antipater of Tarsus was reckoning up on his death-bed
+his various pieces of good fortune, he did not <span class=
+'pagenum'><a name="Page_298" id="Page_298">298</a></span>even pass
+over his favourable voyage from Cilicia to Athens. So we should not
+overlook, but take account of everyday blessings, and rejoice
+that we live, and are well, and see the sun, and that no war or
+sedition plagues our country, but that the earth is open to
+cultivation, the sea secure to mariners, and that we can speak or
+be silent, lead a busy or an idle life, as we choose. We shall get
+more contentedness from the presence of all these blessings, if we
+fancy them as absent, and remember from time to time how people ill
+yearn for health, and people in war for peace, and strangers and
+unknown in a great city for reputation and friends, and how painful
+it is to be deprived of all these when one has once had them. For
+then each of these blessings will not appear to us only great and
+valuable when it is lost, and of no value while we have it. For not
+having it cannot add value to anything. Nor ought we to amass
+things we regard as valuable, and always be on the tremble and
+afraid of losing them as valuable things, and yet, when we have
+them, ignore them and think little of them; but we ought to use
+them for our pleasure and enjoyment, that we may bear their loss,
+if that should happen, with more equanimity. But most people, as
+Arcesilaus said, think it right to inspect minutely and in every
+detail, perusing them alike with the eyes of the body and mind,
+other people's poems and paintings and statues, while they neglect
+to study their own lives, which have often many not unpleasing
+subjects for contemplation, looking abroad and ever admiring other
+people's reputations and fortunes, as adulterers admire other men's
+wives, and think cheap of their own.</p>
+
+<p>&sect; <span class="smcap">x.</span> And yet it makes much for
+contentedness of mind to look for the most part at home and to our
+own condition, or if not, to look at the case of people worse off
+than ourselves, and not, as most people do, to compare ourselves
+with those who are better off. For example, those who are in chains
+think those happy who are freed from their chains, and they again
+freemen, and freemen citizens, and they again the rich, and the
+rich satraps, and satraps kings, and kings the gods, content with
+hardly anything short of hurling thunderbolts and lightning. And so
+they ever<span class='pagenum'><a name="Page_299" id=
+"Page_299">299</a></span> want something above them, and are never
+thankful for what they have.</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"I care not for the wealth of
+golden Gyges,"</span></div>
+</div>
+
+<p>and,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"I never had or envy or
+desire</span> <span class="i0">To be a god, or love for mighty
+empire,</span> <span class="i0">Far distant from my eyes are all
+such things."</span></div>
+</div>
+
+<p>But this, you will say, was the language of a Thasian. But you
+will find others, Chians or Galatians or Bithynians, not content
+with the share of glory or power they have among their
+fellow-citizens, but weeping because they do not wear senators'
+shoes; or, if they have them, that they cannot be pr&aelig;tors at
+Rome; or, if they get that office, that they are not consuls; or,
+if they are consuls, that they are only proclaimed second and not
+first. What is all this but seeking out excuses for being
+unthankful to fortune, only to torment and punish oneself? But he
+that has a mind in sound condition, does not sit down in sorrow and
+dejection if he is less renowned or rich than some of the countless
+myriads of mankind that the sun looks upon, "who feed on the
+produce of the wide world,"<a name="FNanchor_734_734" id=
+"FNanchor_734_734"></a><a href="#Footnote_734_734" class=
+"fnanchor">734</a> but goes on his way rejoicing at his fortune and
+life, as far fairer and happier than that of myriads of others. In
+the Olympian games it is not possible to be the victor by choosing
+one's competitors. But in the race of life circumstances allow us
+to plume ourselves on surpassing many, and to be objects of envy
+rather than to have to envy others, unless we pit ourselves against
+a Briareus or a Hercules. Whenever then you admire anyone carried
+by in his litter as a greater man than yourself, lower your eyes
+and look at those that bear the litter. And when you think the
+famous Xerxes happy for his passage over the Hellespont, as a
+native of those parts<a name="FNanchor_735_735" id=
+"FNanchor_735_735"></a><a href="#Footnote_735_735" class=
+"fnanchor">735</a> did, look too at those who dug through Mount
+Athos under the lash, and at those whose ears and noses were cut
+off because the bridge was broken by the waves, consider their
+state of mind also, for they think your life and fortunes happy.
+Socrates, when he heard one of his friends saying, "How <span
+class='pagenum'><a name="Page_300" id="Page_300">300</a></span>dear
+this city is! Chian wine costs one mina,<a name="FNanchor_736_736"
+id="FNanchor_736_736"></a><a href="#Footnote_736_736" class=
+"fnanchor">736</a> a purple robe three, and half a pint of honey
+five drachm&aelig;," took him to the meal market, and showed him
+half a peck of meal for an obol, then took him to the olive market,
+and showed him a peck of olives for two coppers, and lastly showed
+him that a sleeveless vest<a name="FNanchor_737_737" id=
+"FNanchor_737_737"></a><a href="#Footnote_737_737" class=
+"fnanchor">737</a> was only ten drachm&aelig;. At each place
+Socrates' friend exclaimed, "How cheap this city is!" So also we,
+when we hear anyone saying that our affairs are bad and in a woful
+plight, because we are not consuls or governors, may reply, "Our
+affairs are in an admirable condition, and our life an enviable
+one, seeing that we do not beg, nor carry burdens, nor live by
+flattery."</p>
+
+<p><a name="Page_300a" id="Page_300a" />&sect; <span class=
+"smcap">xi.</span> But since through our folly we are accustomed to
+live more with an eye to others than ourselves, and since nature is
+so jealous and envious that it rejoices not so much in its own
+blessings as it is pained by those of others, do not look only at
+the much-cried-up splendour of those whom you envy and admire, but
+open and draw, as it were, the gaudy curtain of their pomp and
+show, and peep within, you will see that they have much to trouble
+them, and many things to annoy them. The well-known Pittacus,<a
+name="FNanchor_738_738" id="FNanchor_738_738"></a><a href=
+"#Footnote_738_738" class="fnanchor">738</a> whose fame was so
+great for fortitude and wisdom and uprightness, was once
+entertaining some guests, and his wife came in in a rage and upset
+the table, and as the guests were dismayed he said, Every one of
+you has some trouble, and he who has mine only is not so bad
+off.</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Happy is he accounted at the
+forum,</span> <span class="i0">But when he opens the door of his own
+house</span> <span class="i0">Thrice miserable; for his wife rules
+all,</span> <span class="i0">Still lords it over him, and is ever
+quarrelling.</span> <span class="i0">Many griefs has he that I wot
+not of."</span></div>
+</div>
+
+<p>Many such cases are there, unknown to the public, for family
+pride casts a veil over them, to be found in wealth and glory and
+even in royalty.</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"O happy son of Atreus, child
+of destiny,</span> <span class="i0">Blessed thy lot;"<a name=
+"FNanchor_739_739" id="FNanchor_739_739"></a><a href=
+"#Footnote_739_739" class="fnanchor">739</a></span></div>
+</div>
+
+<p>congratulation like this comes from an external view, from a
+halo of arms and horses and the pomp of war, but the inward voice
+of emotion testifies against all this vain glory;</p>
+
+<div class="poem">
+<div class="stanza"><span class='pagenum'><a name="Page_301" id=
+"Page_301">301</a></span><span class="i0">"A heavy fate is laid on
+me by Zeus</span> <span class="i0">The son of Cronos."<a name=
+"FNanchor_740_740" id="FNanchor_740_740"></a><a href=
+"#Footnote_740_740" class="fnanchor">740</a></span></div>
+</div>
+
+<p>And,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Old man, I think your lot one
+to be envied,</span> <span class="i0">As that of any man who free
+from danger</span> <span class="i0">Passes his life unknown and in
+obscurity."<a name="FNanchor_741_741" id="FNanchor_741_741"></a><a
+href="#Footnote_741_741" class="fnanchor">741</a></span></div>
+</div>
+
+<p>By such reflections as these one may wean oneself from that
+discontent with one's fortune, which makes one's own condition look
+low and mean from too much admiring one's neighbour's.</p>
+
+<p><a name="Page_301a" id="Page_301a" />&sect; <span class=
+"smcap">xii.</span> Another thing, which is a great hindrance to
+peace of mind, is not to proportion our desires to our means, but
+to carry too much sail, as it were, in our hopes of great things
+and then, if unsuccessful, to blame destiny and fortune, and not
+our own folly. For he is not unfortunate who wishes to shoot with a
+plough, or hunt the hare with an ox; nor has he an evil genius
+opposed to him, who does not catch deer with fishing nets, but
+merely is the dupe of his own stupidity and folly in attempting
+impossibilities. Self-love is mainly to blame, making people fond
+of being first and aspiring in all matters, and insatiably desirous
+to engage in everything. For people not only wish at one and the
+same time to be rich, and learned, and strong, and boon-companions,
+and agreeable, and friends of kings, and governors of cities, but
+they are also discontented if they have not dogs and horses and
+quails and cocks of the first quality. Dionysius the elder was not
+content with being the most powerful monarch of his times, but
+because he could not beat Philoxenus the poet in singing, or
+surpass Plato in dialectics, was so angry and exasperated that he
+put the one to work in his stone quarries, and sent the other to
+&AElig;gina and sold him there. Alexander was of a different
+spirit, for when Crisso the famous runner ran a race with him, and
+seemed to let the king outrun him on purpose, he was greatly
+displeased. Good also was the spirit of Achilles in Homer, who,
+when he said,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"None of the Ach&aelig;an
+warriors is a match</span> <span class="i0">For me in
+war,"</span></div>
+</div>
+
+<p><span class='pagenum'><a name="Page_302" id=
+"Page_302">302</a></span>added,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0"><span style=
+"margin-left: 8.5em;">"Yet in the council hall</span></span> <span
+class="i0">Others there are who better are than me."<a name=
+"FNanchor_742_742" id="FNanchor_742_742"></a><a href=
+"#Footnote_742_742" class="fnanchor">742</a></span></div>
+</div>
+
+<p>And when Megabyzus the Persian visited the studio of Apelles,
+and began to chatter about art, Apelles stopped him and said,
+"While you kept silence you seemed to be somebody from your gold
+and purple, but now these lads that are grinding colours are
+laughing at your nonsense." But some who think the Stoics only talk
+idly, in styling their wise man not only prudent and just and brave
+but also orator and general and poet and rich man and king, yet
+claim for themselves all those titles, and are indignant if they do
+not get them. And yet even among the gods different functions are
+assigned to different personages; thus one is called the god of
+war, another the god of oracles, another the god of gain, and
+Aphrodite, as she has nothing to do with warlike affairs, is
+despatched by Zeus to marriages and bridals.</p>
+
+<p><a name="Page_302a" id="Page_302a" />&sect; <span class=
+"smcap">xiii.</span> And indeed there are some pursuits which
+cannot exist together, but are by their very nature opposed. For
+example oratory and the study of the mathematics require ease and
+leisure; whereas political ability and the friendship of kings
+cannot be attained without mixing in affairs and in public life.
+Moreover wine and indulgence in meat make the body indeed strong
+and vigorous, but blunt the intellect; and though unremitting
+attention to making and saving money will heap up wealth, yet
+despising and contemning riches is a great help to philosophy. So
+that all things are not within any one's power, and we must obey
+that saying inscribed in the temple of Apollo at Delphi, <i>Know
+thyself</i>,<a name="FNanchor_743_743" id="FNanchor_743_743"></a><a
+href="#Footnote_743_743" class="fnanchor">743</a> and adapt
+ourselves to our natural bent, and not drag and force nature to
+some other kind of life or pursuit. "The horse to the chariot, and
+the ox to the plough, and swiftly alongside the ship scuds the
+dolphin, while he that meditates destruction for the boar must find
+a staunch hound."<a name="FNanchor_744_744" id=
+"FNanchor_744_744"></a><a href="#Footnote_744_744" class=
+"fnanchor">744</a> But he that chafes and is grieved that he is not
+at one and the same time "a lion reared on the mountains, exulting
+in his strength,"<a name="FNanchor_745_745" id=
+"FNanchor_745_745"></a><a href="#Footnote_745_745" class=
+"fnanchor">745</a> and a little Maltese <span class='pagenum'><a
+name="Page_303" id="Page_303">303</a></span>lap-dog<a name=
+"FNanchor_746_746" id="FNanchor_746_746"></a><a href=
+"#Footnote_746_746" class="fnanchor">746</a> reared in the lap of a
+rich widow, is out of his senses. And not a whit wiser is he who
+wishes to be an Empedocles, or Plato, or Democritus, and write
+about the world and the real nature of things, and at the same time
+to be married like Euphorion to a rich wife, or to revel and drink
+with Alexander like Medius; and is grieved and vexed if he is not
+also admired for his wealth like Ismenias, and for his virtue like
+Epaminondas. But runners are not discontented because they do not
+carry off the crowns of wrestlers, but rejoice and delight in their
+own crowns. "You are a citizen of Sparta: see you make the most of
+her." So too said Solon:</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"We will not change our virtue
+for their wealth,</span> <span class="i0">For virtue never dies,
+but wealth has wings,</span> <span class="i0">And flies about from
+one man to another."</span></div>
+</div>
+
+<p>And Strato the natural philosopher, when he heard that Menedemus
+had many more pupils than he had, said, "Is it wonderful at all
+that more wish to wash than to be anointed?" And Aristotle, writing
+to Antipater, said, "Not only has Alexander a right to plume
+himself on his rule over many subjects, but no less legitimate is
+satisfaction at entertaining right opinions about the gods." For
+those that think so highly of their own walk in life will not be so
+envious about their neighbours'. We do not expect a vine to bear
+figs, nor an olive grapes, yet now-a-days, with regard to
+ourselves, if we have not at one and the same time the privilege of
+being accounted rich and learned, generals and philosophers,
+flatterers and outspoken, stingy and extravagant, we slander
+ourselves and are dissatisfied, and despise ourselves as living a
+maimed and imperfect life. Furthermore, we see that nature teaches
+us the same lesson.<a name="FNanchor_747_747" id=
+"FNanchor_747_747"></a><a href="#Footnote_747_747" class=
+"fnanchor">747</a> For as she provides different kinds of beasts
+with different kinds of food, and has not made all carnivorous, or
+seed-pickers, or root-diggers, so she has given to mankind various
+means of getting a livelihood, "one by keeping sheep, another by
+ploughing, another by fowling,"<a name="FNanchor_748_748" id=
+"FNanchor_748_748"></a><a href="#Footnote_748_748" class=
+"fnanchor">748</a> and another by catching the fish of the sea.
+<span class='pagenum'><a name="Page_304" id=
+"Page_304">304</a></span>We ought each therefore to select the
+calling appropriate for ourselves and labour energetically in it,
+and leave other people to theirs, and not demonstrate Hesiod as
+coming short of the real state of things when he said,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Potter is wroth with potter,
+smith with smith."<a name="FNanchor_749_749" id=
+"FNanchor_749_749"></a><a href="#Footnote_749_749" class=
+"fnanchor">749</a></span></div>
+</div>
+
+<p>For not only do people envy those of the same trade and manner
+of life, but the rich envy the learned, and the famous the rich,
+and advocates sophists, aye, and freemen and patricians admire and
+think happy comedians starring it at the theatres, and dancers, and
+the attendants at kings' courts, and by all this envy give
+themselves no small trouble and annoyance.</p>
+
+<p>&sect; <span class="smcap">xiv.</span> But that every man has in
+himself the magazines of content or discontent, and that the jars
+containing blessings and evils are not on the threshold of Zeus,<a
+name="FNanchor_750_750" id="FNanchor_750_750"></a><a href=
+"#Footnote_750_750" class="fnanchor">750</a> but lie stored in the
+mind, is plain from the differences of men's passions. For the
+foolish overlook and neglect present blessings, through their
+thoughts being ever intent on the future; but the wise make the
+past clearly present to them through memory. For the present giving
+only a moment of time to the touch, and then evading our grasp,
+does not seem to the foolish to be ours or to belong to us at all.
+And like that person<a name="FNanchor_751_751" id=
+"FNanchor_751_751"></a><a href="#Footnote_751_751" class=
+"fnanchor">751</a> painted as rope-making in Hades and permitting
+an ass feeding by to eat up the rope as fast as he makes it, so the
+stupid and thankless forgetfulness of most people comes upon them
+and takes possession of them, and obliterates from their mind every
+past action, whether success, or pleasant leisure, or society, or
+enjoyment, and breaks the unity of life which arises from the past
+being blended with the present; for detaching to-day from both
+yesterday and to-morrow, it soon makes every event as if it had
+never happened from lack of memory. For as those in the schools,
+who deny the growth of our bodies by reason of the continual flux
+of substance, make each of us in theory different from himself and
+another man, so those who do not keep or recall to their memory
+former things, but let them drift, actually empty them<span class=
+'pagenum'><a name="Page_305" id="Page_305">305</a></span>selves
+daily, and hang upon the morrow, as if what happened a year ago, or
+even yesterday and the day before yesterday, had nothing to do with
+them, and had hardly occurred at all.</p>
+
+<p>&sect; <span class="smcap">xv.</span> This is one great
+hindrance to contentedness of mind, and another still greater is
+whenever, like flies that slide down smooth places in mirrors, but
+stick fast in rough places or where there are cracks, men let
+pleasant and agreeable things glide from their memory, and pin
+themselves down to the remembrance of unpleasant things; or rather,
+as at Olynthus they say beetles, when they get into a certain place
+called Destruction-to-beetles, cannot get out, but fly round and
+round till they die, so men will glide into the remembrance of
+their woes, and will not give themselves a respite from sorrow.
+But, as we use our brightest colours in a picture, so in the mind
+we ought to look at the cheerful and bright side of things, and
+hide and keep down the gloomy, for we cannot altogether obliterate
+or get rid of it. For, as the strings of the bow and lyre are
+alternately tightened and relaxed, so is it with the order of the
+world; in human affairs there is nothing pure and without alloy.
+But as in music there are high and low notes, and in grammar vowels
+and mutes, but neither the musician nor grammarian decline to use
+either kinds, but know how to blend and employ them both for their
+purpose, so in human affairs which are balanced one against
+another,&mdash;for, as Euripides says,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"There is no good without ill
+in the world,</span> <span class="i0">But everything is mixed in
+due proportion,"&mdash;</span></div>
+</div>
+
+<p>we ought not to be disheartened or despondent; but as musicians
+drown their worst music with the best, so should we take good and
+bad together, and make our chequered life one of convenience and
+harmony. For it is not, as Menander says,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Directly any man is born, a
+genius</span> <span class="i0">Befriends him, a good guide to him
+for life,"</span></div>
+</div>
+
+<p>but it is rather, as Empedocles states, two fates or genii take
+hold of each of us when we are born and govern us. "There were
+Chthonia and far-seeing Heliope, and cruel Deris, and grave
+Harmonia, and Callisto, and &AElig;schra, and<span class=
+'pagenum'><a name="Page_306" id="Page_306">306</a></span> Thoosa,
+and Den&aelig;a, and charming Nemertes, and Asaphea with the black
+fruit."</p>
+
+<p>&sect; <span class="smcap">xvi.</span> And as<a name=
+"FNanchor_752_752" id="FNanchor_752_752"></a><a href=
+"#Footnote_752_752" class="fnanchor">752</a> at our birth we
+received the mingled seeds of each of these passions, which is the
+cause of much irregularity, the sensible person hopes for better
+things, but expects worse, and makes the most of either,
+remembering that wise maxim, <i>Not too much of anything.</i> For
+not only will he who is least solicitous about to-morrow best enjoy
+it when it comes, as Epicurus says, but also wealth, and renown,
+and power and rule, gladden most of all the hearts of those who are
+least afraid of the contrary. For the immoderate desire for each,
+implanting a most immoderate fear of losing them, makes the
+enjoyment of them weak and wavering, like a flame under the
+influence of a wind. But he whom reason enables to say to fortune
+without fear or trembling,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"If you bring any good I
+gladly welcome it,</span> <span class="i0">But if you fail me
+little does it trouble me,"</span></div>
+</div>
+
+<p>he can enjoy the present with most zest through his confidence,
+and absence of fear of the loss of what he has, which would be
+unbearable. For we may not only admire but also imitate the
+behaviour of Anaxagoras, which made him cry out at the death of his
+son, "I knew I had begot a mortal," and apply it to every
+contingency. For example, "I know that wealth is ephemeral and
+insecure; I know that those who gave power can take it away again;
+I know that my wife is good, but still a woman; and that my friend,
+since a human being, is by nature a changeable animal, to use
+Plato's expression." For such a prepared frame of mind, if anything
+happens unwished for but not unexpected, not admitting of such
+phrases as "I shouldn't have dreamed of it," or "I expected quite a
+different lot," or "I didn't look for this," abates the violent<a
+name="FNanchor_753_753" id="FNanchor_753_753"></a><a href=
+"#Footnote_753_753" class="fnanchor">753</a> beatings and
+palpitations of the heart, and quickly causes wild unrest to
+subside. Carneades indeed reminds us that in great matters the
+unexpected makes the sum total of grief and dejection. Certainly
+the kingdom of Macedonia was many times smaller than the Roman
+Empire, but when <span class='pagenum'><a name="Page_307" id=
+"Page_307">307</a></span>Perseus lost Macedonia, he not only
+himself bewailed his wretched fate, but seemed to all men the most
+unfortunate and unlucky of mankind; yet &AElig;milius who conquered
+him, though he had to give up to another the command both by land
+and sea, yet was crowned, and offered sacrifice, and was justly
+esteemed happy. For he knew that he had taken a command which he
+would have to give up, but Perseus lost his kingdom without
+expecting it. Well also has the poet<a name="FNanchor_754_754" id=
+"FNanchor_754_754"></a><a href="#Footnote_754_754" class=
+"fnanchor">754</a> shown the power of anything that happens
+unexpectedly. For Odysseus wept bitterly at the death of his dog,
+but was not so moved when he sat by his wife who wept, for in the
+latter case he had come fully determined to keep his emotion under
+the control of reason, whereas in the former it was against his
+expectation, and therefore fell upon him as a sudden blow.</p>
+
+<p>&sect; <span class="smcap">xvii.</span> And since generally
+speaking some things which happen against our will pain and trouble
+us by their very nature, while in the case of most we accustom
+ourselves and learn to be disgusted with them from fancy, it is not
+unprofitable to counteract this to have ever ready that line of
+Menander,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"You suffer no dread thing but
+in your fancy."</span></div>
+</div>
+
+<p>For what, if they touch you neither in soul nor body, are such
+things to you as the low birth of your father, or the adultery of
+your wife, or the loss of some prize or precedence, since even by
+their absence a man is not prevented from being in excellent
+condition both of body and soul. And with respect to the things
+that seem to pain us by their very nature, as sickness, and
+anxieties, and the deaths of friends and children, we should
+remember, that line of Euripides,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Alas! and why alas? we only
+suffer</span> <span class="i0">What mortals must
+expect."</span></div>
+</div>
+
+<p>For no argument has so much weight with emotion when it is borne
+down with grief, as that which reminds it of the common and natural
+necessity to which man is exposed owing to the body, the only
+handle which he gives to fortune, for in his most important and
+influential part<a name="FNanchor_755_755" id=
+"FNanchor_755_755"></a><a href="#Footnote_755_755" class=
+"fnanchor">755</a> he is <span class='pagenum'><a name="Page_308"
+id="Page_308">308</a></span>secure against external things. When
+Demetrius captured Megara, he asked Stilpo if any of his things had
+been plundered, and Stilpo answered, "I saw nobody carrying off
+anything of mine."<a name="FNanchor_756_756" id=
+"FNanchor_756_756"></a><a href="#Footnote_756_756" class=
+"fnanchor">756</a> And so when fortune has plundered us and
+stripped us of everything else, we have that within ourselves</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Which the Ach&aelig;ans ne'er
+could rob us of."<a name="FNanchor_757_757" id=
+"FNanchor_757_757"></a><a href="#Footnote_757_757" class=
+"fnanchor">757</a></span></div>
+</div>
+
+<p>So that we ought not altogether to abase and lower nature, as if
+she had no strength or stability against fortune; but on the
+contrary, knowing that the rotten and perishable part of man,
+wherein alone he lies open to fortune, is small, while we ourselves
+are masters of the better part, wherein are situated our greatest
+blessings, as good opinions and teaching and virtuous precepts, all
+which things cannot be abstracted from us or perish, we ought to
+look on the future with invincible courage, and say to fortune, as
+Socrates is supposed to have said to his accusers Anytus and
+Melitus before the jury, "Anytus and Melitus can kill me, but they
+cannot hurt me." For fortune can afflict us with disease, take away
+our money, calumniate us to the people or king, but cannot make a
+good and brave and high-souled man bad and cowardly and low and
+ignoble and envious, nor take away that disposition of mind, whose
+constant presence is of more use for the conduct of life than the
+presence of a pilot at sea. For the pilot cannot make calm the wild
+wave or wind, nor can he find a haven at his need wherever he
+wishes, nor can he await his fate with confidence and without
+trembling, but as long as he has not despaired, but uses his skill,
+he scuds before the gale, "lowering his big sail, till his lower
+mast is only just above the sea dark as Erebus," and sits at the
+helm trembling and quaking. But the disposition of a wise man gives
+calm even to the body, mostly cutting off the causes of diseases by
+temperance and plain living and moderate exercise; but if some
+beginning of trouble arise from without, as we avoid a sunken rock,
+so he passes by it with furled sail, as Asclepiades puts it; but if
+some unexpected <span class='pagenum'><a name="Page_309" id=
+"Page_309">309</a></span> and tremendous gale come upon him and
+prove too much for him, the harbour is at hand, and he can swim
+away from the body, as from a leaky boat.</p>
+
+<p>&sect; <span class="smcap">xviii.</span> For it is the fear of
+death, and not the desire of life, that makes the foolish person to
+hang to the body, clinging to it, as Odysseus did to the fig-tree
+from fear of Charybdis that lay below,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Where the wind neither let
+him stay, or sail,"</span></div>
+</div>
+
+<p>so that he was displeased at this, and afraid of that. But he
+who understands somehow or other the nature of the soul, and
+reflects that the change it will undergo at death will be either to
+something better or at least not worse, he has in his fearlessness
+of death no small help to ease of mind in life. For to one who can
+enjoy life when virtue and what is congenial to him have the upper
+hand, and that can fearlessly depart from life, when uncongenial
+and unnatural things are in the ascendant, with the words on his
+lips,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"The deity shall free me, when
+I will,"<a name="FNanchor_758_758" id="FNanchor_758_758"></a><a
+href="#Footnote_758_758" class="fnanchor">758</a></span></div>
+</div>
+
+<p>what can we imagine could befall such a man as this that would
+vex him and wear him and harass him? For he who said, "I have
+anticipated you, O fortune, and cut off all your loopholes to get
+at me," did not trust to bolts or keys or walls, but to
+determination and reason, which are within the power of all persons
+that choose. And we ought not to despair or disbelieve any of these
+sayings, but admiring them and emulating them and being
+enthusiastic about them, we ought to try and test ourselves in
+smaller matters with a view to greater, not avoiding or rejecting
+that self-examination, nor sheltering ourselves under the remark,
+"Perhaps nothing will be more difficult." For inertia<a name=
+"FNanchor_759_759" id="FNanchor_759_759"></a><a href=
+"#Footnote_759_759" class="fnanchor">759</a> and softness are
+generated by that self-indulgence which ever occupies itself only
+with the easiest tasks, and flees from the disagreeable to what is
+most pleasant. But the soul that accustoms itself to face steadily
+sickness and grief and exile, and calls in reason to its help in
+each case, will find in what appears so sore and <span class=
+'pagenum'><a name="Page_310" id="Page_310">310</a></span>dreadful
+much that is false, empty, and rotten, as reason will show in each
+case.</p>
+
+<p>&sect; <span class="smcap">xix.</span> And yet many shudder at
+that line of Menander,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"No one can say, I shall not
+suffer this or that,"</span></div>
+</div>
+
+<p>being ignorant how much it helps us to freedom from grief to
+practise to be able to look fortune in the face with our eyes open,
+and not to entertain fine and soft fancies, like one reared in the
+shade on many hopes that always yield and never resist. We can,
+however, answer Menander's line,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"No one can say, I shall not
+suffer this or that,"</span></div>
+</div>
+
+<p>for a man can say, "I will not do this or that, I will not lie,
+I will not play the rogue, I will not cheat, I will not scheme."
+For this is in our power, and is no small but great help to ease of
+mind. As on the contrary</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"The consciousness of having
+done ill deeds,"<a name="FNanchor_760_760" id=
+"FNanchor_760_760"></a><a href="#Footnote_760_760" class=
+"fnanchor">760</a></span></div>
+</div>
+
+<p>like a sore in the flesh, leaves in the mind a regret which ever
+wounds it and pricks it. For reason banishes all other griefs, but
+itself creates regret when the soul is vexed with shame and
+self-tormented. For as those who shudder in ague-fits or burn in
+fevers feel more trouble and distress than those who externally
+suffer the same from cold or heat, so the grief is lighter which
+comes externally from chance, but that lament,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"None is to blame for this but
+I myself,"</span></div>
+</div>
+
+<p>coming from within on one's own misdeeds, intensifies one's
+bitterness by the shame felt. And so neither costly house, nor
+quantity of gold, nor pride of race, nor weighty office, nor grace
+of language, nor eloquence, impart so much calm and serenity to
+life, as a soul pure from evil acts and desires, having an
+imperturbable and undefiled character as the source of its life;
+whence good actions flow, producing an enthusiastic and cheerful
+energy accompanied by loftiness of thought, and a memory sweeter
+and more lasting than that hope which Pindar says is the support of
+old age. Censers do not, as Carneades said, after they are emptied,
+long retain their sweet smell; but in the mind of the wise man good
+actions always leave a fresh and fragrant memory, by which joy is
+watered and flourishes, and <span class='pagenum'><a name=
+"Page_311" id="Page_311">311</a></span>despises those who wail over
+life and abuse it as a region of ills, or as a place of exile for
+souls in this world.</p>
+
+<p>&sect; <span class="smcap">xx.</span> I am very taken with
+Diogenes' remark to a stranger at Laced&aelig;mon, who was dressing
+with much display for a feast, "Does not a good man consider every
+day a feast?" And a very great feast too, if we live soberly. For
+the world is a most holy and divine temple, into which man is
+introduced at his birth, not to behold motionless images made by
+hands, but those things (to use the language of Plato) which the
+divine mind has exhibited as the visible representations of
+invisible things, having innate in them the principle of life and
+motion, as the sun moon and stars, and rivers ever flowing with
+fresh water, and the earth affording maintenance to plants and
+animals. Seeing then that life is the most complete initiation into
+all these things, it ought to be full of ease of mind and joy; not
+as most people wait for the festivals of Cronos<a name=
+"FNanchor_761_761" id="FNanchor_761_761"></a><a href=
+"#Footnote_761_761" class="fnanchor">761</a> and Dionysus and the
+Panathen&aelig;a and other similar days, that they may joy and
+refresh themselves with bought laughter, paying actors and dancers
+for the same. On such occasions indeed we sit silently and
+decorously, for no one wails when he is initiated, or groans when
+he beholds the Pythian games, or when he is drinking at the
+festival of Cronos:<a href="#Footnote_761_761" class=
+"fnanchor">761</a> but men shame the festivals which the deity
+supplies us with and initiates us in, passing most of their time in
+lamentation and heaviness of heart and distressing anxiety. And
+though men delight in the pleasing notes of musical instruments,
+and in the songs of birds, and behold with joy the animals playing
+and frisking, and on the contrary are distressed when they roar and
+howl and look savage; yet in regard to their own life, when they
+see it without smiles and dejected, and ever oppressed and
+afflicted by the most wretched sorrows and toils and unending
+cares, they do not think of trying to procure alleviation and ease.
+How is this? Nay, they will not even listen to others' exhortation,
+which would enable them to acquiesce in the present without
+repining, and to remember the past with thankfulness, and to meet
+the future hopefully and cheerfully without fear or suspicion.</p>
+
+<div class="footnote">
+<p><a name="Footnote_711_711" id="Footnote_711_711"></a><a href=
+"#FNanchor_711_711"><span class="label">711</span></a> Or
+cheerfulness, or tranquillity of mind. Jeremy Taylor has largely
+borrowed again from this treatise in his "Holy Living," ch. ii.
+&sect; 6, "Of Contentedness in all Estates and Accidents."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_712_712" id="Footnote_712_712"></a><a href=
+"#FNanchor_712_712"><span class="label">712</span></a> Reading with
+Salmasius &kappa;&#8049;&lambda;&tau;&iota;&omicron;&sigmaf;
+&pi;&alpha;&tau;&rho;&#8055;&kappa;&iota;&omicron;&sigmaf;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_713_713" id="Footnote_713_713"></a><a href=
+"#FNanchor_713_713"><span class="label">713</span></a> "Locus
+Xenophontis est Cyrop&aelig;d.," l. i. p.
+52.&mdash;<i>Reiske.</i></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_714_714" id="Footnote_714_714"></a><a href=
+"#FNanchor_714_714"><span class="label">714</span></a> Euripides,
+"Orestes," 258.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_715_715" id="Footnote_715_715"></a><a href=
+"#FNanchor_715_715"><span class="label">715</span></a> So
+Wyttenbach, D&uuml;bner. Vulgo
+&#7936;&nu;&alpha;&iota;&sigma;&theta;&eta;&sigma;&#8055;&alpha;&sigmaf;&mdash;&#7936;&#960;&#959;&#957;&#8055;&#945;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_716_716" id="Footnote_716_716"></a><a href=
+"#FNanchor_716_716"><span class="label">716</span></a> "Works and
+Days," 519.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_717_717" id="Footnote_717_717"></a><a href=
+"#FNanchor_717_717"><span class="label">717</span></a> "Odyssey,"
+i. 191, 192.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_718_718" id="Footnote_718_718"></a><a href=
+"#FNanchor_718_718"><span class="label">718</span></a> I read
+&kappa;&alpha;&tau;&eta;&phi;&epsilon;&#8055;&alpha;&nu;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_719_719" id="Footnote_719_719"></a><a href=
+"#FNanchor_719_719"><span class="label">719</span></a> "Iliad," i.
+488-492.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_720_720" id="Footnote_720_720"></a><a href=
+"#FNanchor_720_720"><span class="label">720</span></a> "Iliad,"
+xviii. 104.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_721_721" id="Footnote_721_721"></a><a href=
+"#FNanchor_721_721"><span class="label">721</span></a> Euripides,
+"Orestes," 232.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_722_722" id="Footnote_722_722"></a><a href=
+"#FNanchor_722_722"><span class="label">722</span></a> Homer,
+"Iliad," x. 88, 89.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_723_723" id="Footnote_723_723"></a><a href=
+"#FNanchor_723_723"><span class="label">723</span></a> The story of
+Ph&auml;ethon is a very well-known one, and is recorded very fully
+by Ovid in the "Metamorphoses," Book ii.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_724_724" id="Footnote_724_724"></a><a href=
+"#FNanchor_724_724"><span class="label">724</span></a> Euripides,
+"Bellerophon." Fragm. 298.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_725_725" id="Footnote_725_725"></a><a href=
+"#FNanchor_725_725"><span class="label">725</span></a> Supplying
+&phi;&upsilon;&tau;&#8182;&nu; with Reiske.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_726_726" id="Footnote_726_726"></a><a href=
+"#FNanchor_726_726"><span class="label">726</span></a> In Cyprus.
+Zeno was the founder of the Stoics.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_727_727" id="Footnote_727_727"></a><a href=
+"#FNanchor_727_727"><span class="label">727</span></a> Zeno and his
+successors taught in the Piazza at Athens called the Painted
+Piazza. See Pausanias, i. 15.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_728_728" id="Footnote_728_728"></a><a href=
+"#FNanchor_728_728"><span class="label">728</span></a> Pindar, Nem.
+iv. 6.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_729_729" id="Footnote_729_729"></a><a href=
+"#FNanchor_729_729"><span class="label">729</span></a> Euripides,
+"Bacch&aelig;," 66.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_730_730" id="Footnote_730_730"></a><a href=
+"#FNanchor_730_730"><span class="label">730</span></a> Quoted again
+by our author "On Restraining Anger," &sect; xvi.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_731_731" id="Footnote_731_731"></a><a href=
+"#FNanchor_731_731"><span class="label">731</span></a> As will be
+seen, I follow Wyttenbach's guidance in this very corrupt passage,
+which is a true crux.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_732_732" id="Footnote_732_732"></a><a href=
+"#FNanchor_732_732"><span class="label">732</span></a> Reading
+&delta;&epsilon;&delta;&omicron;&rho;&kappa;&#8057;&tau;&epsilon;&sigmaf;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_733_733" id="Footnote_733_733"></a><a href=
+"#FNanchor_733_733"><span class="label">733</span></a> See "On
+Curiosity," <a href="#Page_238a">&sect; i.</a></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_734_734" id="Footnote_734_734"></a><a href=
+"#FNanchor_734_734"><span class="label">734</span></a>
+Simonides.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_735_735" id="Footnote_735_735"></a><a href=
+"#FNanchor_735_735"><span class="label">735</span></a> See
+Herodotus, vii. 56.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_736_736" id="Footnote_736_736"></a><a href=
+"#FNanchor_736_736"><span class="label">736</span></a> A mina was
+100 drachm&aelig; (<i>i.e.</i> &pound;4. 1<i>s.</i> 3<i>d.</i>),
+and 600 obols.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_737_737" id="Footnote_737_737"></a><a href=
+"#FNanchor_737_737"><span class="label">737</span></a> A slave's
+ordinary dress.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_738_738" id="Footnote_738_738"></a><a href=
+"#FNanchor_738_738"><span class="label">738</span></a> One of the
+Seven Wise Men.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_739_739" id="Footnote_739_739"></a><a href=
+"#FNanchor_739_739"><span class="label">739</span></a> Homer,
+"Iliad," iii. 182.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_740_740" id="Footnote_740_740"></a><a href=
+"#FNanchor_740_740"><span class="label">740</span></a> Homer,
+"Iliad," ii. 111.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_741_741" id="Footnote_741_741"></a><a href=
+"#FNanchor_741_741"><span class="label">741</span></a> Words of
+Agamemnon to the House Porter. Euripides, "Iphigenia in Aulis,"
+17-19.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_742_742" id="Footnote_742_742"></a><a href=
+"#FNanchor_742_742"><span class="label">742</span></a> "Iliad,"
+xviii. 105, 106.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_743_743" id="Footnote_743_743"></a><a href=
+"#FNanchor_743_743"><span class="label">743</span></a> See
+Pausanias, x. 24.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_744_744" id="Footnote_744_744"></a><a href=
+"#FNanchor_744_744"><span class="label">744</span></a> Pindar,
+Fragm., 258. Quoted "On Moral Virtue," &sect; xii.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_745_745" id="Footnote_745_745"></a><a href=
+"#FNanchor_745_745"><span class="label">745</span></a> Homer,
+"Iliad," xvii. 61; "Odyssey," vi. 130.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_746_746" id="Footnote_746_746"></a><a href=
+"#FNanchor_746_746"><span class="label">746</span></a> A famous
+breed of dogs from the island Melita, near Dalmatia. See Pliny,
+"Hist. Nat.," iii. 26, extr. &sect; 30; xxx. 5, extr. &sect;
+14.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_747_747" id="Footnote_747_747"></a><a href=
+"#FNanchor_747_747"><span class="label">747</span></a> That <i>Non
+omnia possumus omnes</i>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_748_748" id="Footnote_748_748"></a><a href=
+"#FNanchor_748_748"><span class="label">748</span></a> Pindar,
+"Isthm.," i. 65-70.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_749_749" id="Footnote_749_749"></a><a href=
+"#FNanchor_749_749"><span class="label">749</span></a> Hesiod,
+"Works and Days," 25. Our "two of a trade seldom agree."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_750_750" id="Footnote_750_750"></a><a href=
+"#FNanchor_750_750"><span class="label">750</span></a> An allusion
+to "Iliad," xxiv. 527-533.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_751_751" id="Footnote_751_751"></a><a href=
+"#FNanchor_751_751"><span class="label">751</span></a> Ocnus. See
+Pausanias, x. 29.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_752_752" id="Footnote_752_752"></a><a href=
+"#FNanchor_752_752"><span class="label">752</span></a> So
+Wyttenbach, who reads &#8041;&sigmaf; &#948;&#8050;
+&tau;&omicron;&#8059;&tau;&omega;&nu;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_753_753" id="Footnote_753_753"></a><a href=
+"#FNanchor_753_753"><span class="label">753</span></a> Reading
+&omicron;&#7991;&alpha; with Reiske.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_754_754" id="Footnote_754_754"></a><a href=
+"#FNanchor_754_754"><span class="label">754</span></a> Homer to
+wit.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_755_755" id="Footnote_755_755"></a><a href=
+"#FNanchor_755_755"><span class="label">755</span></a> The
+soul.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_756_756" id="Footnote_756_756"></a><a href=
+"#FNanchor_756_756"><span class="label">756</span></a> The reading
+here is rather doubtful. That I have adopted is Reiske's and
+Wyttenbach's.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_757_757" id="Footnote_757_757"></a><a href=
+"#FNanchor_757_757"><span class="label">757</span></a> "Iliad," v.
+484.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_758_758" id="Footnote_758_758"></a><a href=
+"#FNanchor_758_758"><span class="label">758</span></a> Euripides,
+"Bacch&aelig;," 498. Compare Horace, "Epistles," i. xvi. 78,
+79.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_759_759" id="Footnote_759_759"></a><a href=
+"#FNanchor_759_759"><span class="label">759</span></a> Reading with
+D&uuml;bner &#7936;&rho;&gamma;&#8055;&alpha;&nu;. Reiske has
+&#7936;&tau;&omicron;&nu;&#8055;&alpha;&nu;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_760_760" id="Footnote_760_760"></a><a href=
+"#FNanchor_760_760"><span class="label">760</span></a> Euripides,
+"Orestes," 396.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_761_761" id="Footnote_761_761"></a><a href=
+"#FNanchor_761_761"><span class="label">761</span></a> The
+<i>Saturnalia</i> (as the Romans called this feast) was well known
+as a festival of merriment and license.</p>
+</div>
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_312" id=
+"Page_312">312</a></span></p>
+
+<h3>ON ENVY AND HATRED.</h3>
+
+<p>&sect; <span class="smcap">i.</span> Outwardly there seems no
+difference between hatred and envy, but they seem identical. For
+generally speaking, as vice has many hooks, and is swayed hither
+and thither by the passions that hang on it, there are many points
+of contact and entanglement between them, for as in the case of
+illnesses there is a sympathy between the various passions. Thus
+the prosperous man is equally a source of pain to hate and envy.
+And so we think benevolence the opposite of both these passions,
+being as it is a wish for our neighbour's good, and we think hate
+and envy identical, for the desire of both is the very opposite of
+benevolence. But since their similarities are not so great as their
+dissimilarities, let us investigate and trace out these two
+passions from their origin.</p>
+
+<p>&sect; <span class="smcap">ii.</span> Hatred then is generated
+by the fancy that the person hated is either bad generally or bad
+to oneself. For those who think they are wronged naturally hate
+those who they think wrong them, and dislike and are on their guard
+against those who are injurious or bad to others;<a name=
+"FNanchor_762_762" id="FNanchor_762_762"></a><a href=
+"#Footnote_762_762" class="fnanchor">762</a> but people envy merely
+those they think prosperous. So envy seems illimitable, being, like
+ophthalmia, troubled at everything bright, whereas hatred is
+limited, since it settles only on what seems hostile.</p>
+
+<p>&sect; <span class="smcap">iii.</span> In the second place
+people feel hatred even against the brutes; for some hate cats and
+beetles and toads and serpents. Thus Germanicus could not bear the
+crowing or sight of a cock, and the Persian magicians kill their
+mice, not only hating them themselves but thinking them hateful to
+their god, and the Arabians and Ethiopians abominate them as much.
+Whereas we envy only human beings.</p>
+
+<p>&sect; <span class="smcap">iv.</span> Indeed among the brutes it
+is not likely that there should be any envy, for they have no
+conception of prosperity or adversity, nor have they any idea of
+reputation or <span class='pagenum'><a name="Page_313" id=
+"Page_313">313</a></span>want of reputation, which are the things
+that mainly excite envy; but they hate one another, and are hostile
+to one another, and fight with one another to the death, as eagles
+and dragons, crows and owls, titmice and finches, insomuch that
+they say that even the blood of these creatures will not mix, and
+if you try to mix it it will immediately separate again. It is
+likely also that there is strong hatred between the cock and the
+lion, and the pig and the elephant, owing to fear. For what people
+fear they naturally hate. We see also from this that envy differs
+from hatred, for the animals are capable of the one, but not of the
+other.</p>
+
+<p>&sect; <span class="smcap">v.</span> Moreover envy against
+anyone is never just, for no one wrongs another by his prosperity,
+though that is what he is envied for; but many are hated with
+justice, for we even think others<a name="FNanchor_763_763" id=
+"FNanchor_763_763"></a><a href="#Footnote_763_763" class=
+"fnanchor">763</a> worthy of hatred, if they do not flee from such,
+and are not disgusted and vexed at them. A great indication of this
+is that some people admit they hate many, but declare they envy
+nobody. Indeed hatred of evil is reckoned among praiseworthy
+things; and when some were praising Charillus, the nephew of
+Lycurgus and king of Sparta, for his mildness and gentleness, his
+colleague said, "How can Charillus be good, who is not even harsh
+to the bad?" And so the poet described the bodily defects of
+Thersites at much length, whereas he expressed his vile moral
+character most shortly and by one remark, "He was most hateful both
+to Achilles and Odysseus."<a name="FNanchor_764_764" id=
+"FNanchor_764_764"></a><a href="#Footnote_764_764" class=
+"fnanchor">764</a> For to be hated by the most excellent is the
+height of worthlessness. But people deny that they are envious,
+and, if they are charged with being so, they put forward ten
+thousand pleas, saying they are angry with the man or fear him or
+hate him, suggesting any other passion than envy, and concealing it
+as the only disorder of the soul which is abominable.</p>
+
+<p>&sect; <span class="smcap">vi.</span> Of necessity then these
+two passions cannot, like plants, be fed and nourished and grow on
+the same roots; for they are by nature different.<a name=
+"FNanchor_765_765" id="FNanchor_765_765"></a><a href=
+"#Footnote_765_765" class="fnanchor">765</a> For we hate people
+more as they grow worse, but they are envied only the <span class=
+'pagenum'><a name="Page_314" id="Page_314">314</a></span>more the
+more they advance in virtue. And so Themistocles, when quite a lad,
+said he had done nothing remarkable, for he was not yet envied. For
+as insects attack most ripe corn and roses in their bloom, so envy
+fastens most on the good and on those who are growing in virtue and
+good repute for moral character. Again extreme badness intensifies
+hatred. So hated indeed and loathed were the accusers of Socrates,
+as guilty of extreme vileness, by their fellow-citizens, that they
+would neither supply them with fire, nor answer their questions,
+nor touch the water they had bathed in, but ordered the servants to
+pour it away as polluted, till they could bear this hatred no
+longer and hung themselves. But splendid and exceptional success
+often extinguishes envy. For it is not likely that anyone envied
+Alexander or Cyrus, after their conquests made them lords of the
+world. But as the sun, when it is high over our heads and sends
+down its rays, makes next to no shadow, so at those successes that
+attain such a height as to be over its head envy is humbled, and
+retires completely dazzled. So Alexander had none to envy him, but
+many to hate him, by whom he was plotted against till he died. So
+too misfortunes stop envy, but they do not remove hatred. For
+people hate their enemies even when they lie prostrate at their
+feet, but no one envies the unfortunate. But the remark of one of
+the sophists of our day is true, that the envious are very prone to
+pity; so here too there is a great difference between these two
+passions, for hatred abandons neither the fortunate nor
+unfortunate, whereas envy is mitigated in the extreme of either
+fortune.</p>
+
+<p>&sect; <span class="smcap">vii.</span> Let as look at the same
+again from opposite points of view. Men put an end to their enmity
+and hatred, either if persuaded they have not been wronged, or if
+they come round to the view that those they hated are good men and
+not bad, or thirdly if they receive a kindness. For, as Thucydides
+says, the last favour conferred, even though a smaller one, if it
+be seasonable, outweighs a greater offence.<a name=
+"FNanchor_766_766" id="FNanchor_766_766"></a><a href=
+"#Footnote_766_766" class="fnanchor">766</a> Yet the persuasion
+that they have not been wronged does not put an end to envy, for
+people envy although absolutely persuaded that they have not been
+wronged; and the two <span class='pagenum'><a name="Page_315" id=
+"Page_315">315</a></span>other cases actually increase envy; for
+people look with an evil eye even more on those they think good, as
+having virtue, which is the greatest blessing; and if they are
+treated kindly by the prosperous it grieves them, for they envy
+both their will and power to do kindnesses, the former proceeding
+from their goodness, the latter from their prosperity, but both
+being blessings. Thus envy is a passion altogether different from
+hatred, seeing that what abates the one pains and exasperates the
+other.</p>
+
+<p>&sect; <span class="smcap">viii.</span> Let us now look at the
+intent of each of these passions. The intent of the person who
+hates is to do as much harm as he can, so they define hatred to be
+a disposition and intent on the watch for an opportunity to do
+harm. But this is altogether foreign to envy.<a name=
+"FNanchor_767_767" id="FNanchor_767_767"></a><a href=
+"#Footnote_767_767" class="fnanchor">767</a> For those who envy
+their relations and friends would not wish them to come to ruin, or
+fall into calamity, but are only annoyed at their prosperity; and
+would hinder, if they could, their glory and renown, but they would
+not bring upon them irremediable misfortunes: they are content to
+remove, as in the case of a lofty house, what stands in their
+light.</p>
+
+<div class="footnote">
+<p><a name="Footnote_762_762" id="Footnote_762_762"></a><a href=
+"#FNanchor_762_762"><span class="label">762</span></a>
+&#7940;&lambda;&lambda;&omega;&sigmaf; MSS. Wyttenbach
+&#7940;&lambda;&lambda;&omega;&nu;. Malo
+&#7940;&lambda;&lambda;&omicron;&iota;&sigmaf;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_763_763" id="Footnote_763_763"></a><a href=
+"#FNanchor_763_763"><span class="label">763</span></a> So
+Wyttenbach.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_764_764" id="Footnote_764_764"></a><a href=
+"#FNanchor_764_764"><span class="label">764</span></a> Homer,
+"Iliad," ii. 220.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_765_765" id="Footnote_765_765"></a><a href=
+"#FNanchor_765_765"><span class="label">765</span></a> So
+Wyttenbach. The reading in this passage is very doubtful.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_766_766" id="Footnote_766_766"></a><a href=
+"#FNanchor_766_766"><span class="label">766</span></a> Thucydides,
+i. 42.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_767_767" id="Footnote_767_767"></a><a href=
+"#FNanchor_767_767"><span class="label">767</span></a> Reading
+&#7940;&pi;&epsilon;&sigma;&tau;&iota;&nu;
+&#8005;&lambda;&omega;&sigmaf;. &Omicron;&#7985;
+&gamma;&#8048;&rho;
+&phi;&theta;&omicron;&nu;&omicron;&#8166;&nu;&tau;&epsilon;&sigmaf;.
+What can be made of
+&pi;&omicron;&lambda;&lambda;&omicron;&#8058;&sigmaf; here?</p>
+</div>
+
+
+<hr style="width: 65%;" />
+<h3><a name="Page_315a" id="Page_315a">HOW ONE CAN PRAISE ONESELF
+WITHOUT EXCITING ENVY.</a></h3>
+
+<p>&sect; <span class="smcap">i.</span> To speak to other people
+about one's own importance or ability, Herculanus, is universally
+declared to be tiresome and illiberal, but in fact not many even of
+those who censure it avoid its unpleasantness. Thus Euripides,
+though he says,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"If words had to be bought by
+human beings,</span> <span class="i0">No one would wish to trumpet
+his own praises.</span> <span class="i0">But since one can get
+words <i>sans</i> any payment</span> <span class="i0">From lofty
+ether, everyone delights</span> <span class="i0">In speaking truth
+or falsehood of himself,</span> <span class="i0">For he can do it
+with impunity;"</span></div>
+</div>
+
+<p>yet uses much tiresome boasting, intermixing with the passion
+and action of his plays irrelevant matter about himself. Similarly
+Pindar says, that "to boast unseason<span class='pagenum'><a name=
+"Page_316" id="Page_316">316</a></span>ably is to play an
+accompaniment to madness,"<a name="FNanchor_768_768" id=
+"FNanchor_768_768"></a><a href="#Footnote_768_768" class=
+"fnanchor">768</a> yet he does not cease to talk big about his own
+merit, which indeed is well worthy of encomium, who would deny it?
+But those who are crowned in the games leave it to others to
+celebrate their victories, to avoid the unpleasantness of singing
+their own praises. So we are with justice disgusted at Timotheus<a
+name="FNanchor_769_769" id="FNanchor_769_769"></a><a href=
+"#Footnote_769_769" class="fnanchor">769</a> for trumpeting his own
+glory inelegantly and contrary to custom in the inscription for his
+victory over Phrynis, "A proud day for you, Timotheus, was it when
+the herald cried out, 'The Milesian Timotheus is victorious over
+the son of Carbo and his Ionic notes.'" As Xenophon says, "Praise
+from others is the pleasantest thing a man can hear,"<a name=
+"FNanchor_770_770" id="FNanchor_770_770"></a><a href=
+"#Footnote_770_770" class="fnanchor">770</a> but to others a man's
+self-praise is most nauseous. For first we think those impudent who
+praise themselves, since modesty would be becoming even if they
+were praised by others; secondly, we think them unjust in giving
+themselves what they ought to receive from others; thirdly, if we
+are silent we seem to be vexed and to envy them, and if we are
+afraid of this imputation, we are obliged to heap praise upon them
+contrary to our real opinion, and to bear them out, undertaking a
+task more befitting gross flattery than honour.</p>
+
+<p>&sect; <span class="smcap">ii.</span> And yet, in spite of all
+this, there are occasions when a statesman may venture to speak in
+his own praise, not to cry up his own glory and merit, but when the
+time and matter demand that he should speak the truth about
+himself, as he would about another; especially when it is mentioned
+that another has done good and excellent things,<a name=
+"FNanchor_771_771" id="FNanchor_771_771"></a><a href=
+"#Footnote_771_771" class="fnanchor">771</a> there is no need for
+him to suppress the fact that he has done as well. For such
+self-praise bears excellent fruit, since much more and better
+praise springs from it as from seed. For the statesman does not ask
+for reputation as a reward or consolation, nor is he merely pleased
+at its attending upon his actions, but he values it because credit
+and character give him opportunities to do good on a larger scale.
+For it is both easy and pleasant to benefit those who <span class=
+'pagenum'><a name="Page_317" id="Page_317">317</a></span>believe in
+us and are friendly to us, but it is not easy to act virtuously
+against suspicion and calumny, and to force one's benefits on those
+that reject them. Let us now consider, if there are any other
+reasons warranting self-praise in a statesman, what they are, that,
+while we avoid vain glory and disgusting other people, we may not
+omit any useful kind of self-praise.</p>
+
+<p>&sect; <span class="smcap">iii.</span> That is vain glory then
+when men seem to praise themselves that they may call forth the
+laudation of others; and it is especially despised because it seems
+to proceed from ambition and an unseasonable opinion of oneself.
+For as those who cannot obtain food are forced to feed on their own
+flesh against nature, and that is the end of famine, so those that
+hunger after praise, if they get no one else to praise them,
+disgrace themselves by their anxiety to feed their own vanity. But
+when, not merely content with praising themselves, they vie with
+the praise of others, and pit their own deeds and actions against
+theirs, with the intent of outshining them, they add envy and
+malignity to their vanity. The proverb teaches us that to put our
+foot into another's dance is meddlesome and ridiculous; we ought
+equally to be on our guard against intruding our own panegyric into
+others' praises out of envy and spite, nor should we allow others
+either to praise us then, but we should make way for those that are
+being honoured, if they are worthy of honour, and even if they seem
+to us undeserving of honour and worthless, we ought not to strip
+them of their praise by self-laudation, but by direct argument and
+proof that they are not worthy of all these encomiums. It is plain
+then that we ought to avoid all such conduct as this.</p>
+
+<p>&sect; <span class="smcap">iv.</span> But self-praise cannot be
+blamed, if it is an answer to some charge or calumny, as those
+words of Pericles, "And yet you are angry with such a man as me, a
+man I take it inferior to no one either in knowledge of what should
+be done, or in ability to point out the same, and a lover of my
+country to boot, and superior to bribes."<a name="FNanchor_772_772"
+id="FNanchor_772_772"></a><a href="#Footnote_772_772" class=
+"fnanchor">772</a> For not only did he avoid all swagger and
+vain-glory and ambition in talking thus loftily about himself, but
+he also exhi<span class='pagenum'><a name="Page_318" id=
+"Page_318">318</a></span>bited the spirit and greatness of his
+virtue, which could abase and crush envy because it could not be
+abased itself. For people will hardly condemn such men, for they
+are elevated and cheered and inspired by noble self-laudation such
+as this, if it have a true basis, as all history testifies. Thus
+the Thebans, when their generals were charged with not returning
+home, and laying down their office of B&oelig;otarchs when their
+time had expired, but instead of that making inroads into Laconia,
+and helping Messene, hardly acquitted Pelopidas, who was submissive
+and suppliant, but for Epaminondas,<a name="FNanchor_773_773" id=
+"FNanchor_773_773"></a><a href="#Footnote_773_773" class=
+"fnanchor">773</a> who gloried in what he had done, and at last
+said that he was ready to die, if they would confess that he had
+ravaged Laconia, and restored Messene, and made Arcadia one state,
+against the will of the Thebans, they would not pass sentence upon
+him, but admired his heroism, and with rejoicing and smiles set him
+free. So too we must not altogether find fault with Sthenelus in
+Homer saying,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"We boast ourselves far better
+than our fathers,"<a name="FNanchor_774_774" id=
+"FNanchor_774_774"></a><a href="#Footnote_774_774" class=
+"fnanchor">774</a></span></div>
+</div>
+
+<p>when we remember the words of Agamemnon,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"How now? thou son of brave
+horse-taming Tydeus,</span> <span class="i0">Why dost thou crouch
+for fear, and watch far off</span> <span class="i0">The lines of
+battle? How unlike thy father!"<a name="FNanchor_775_775" id=
+"FNanchor_775_775"></a><a href="#Footnote_775_775" class=
+"fnanchor">775</a></span></div>
+</div>
+
+<p>For it was not because he was defamed himself, but he stood up
+for his friend<a name="FNanchor_776_776" id=
+"FNanchor_776_776"></a><a href="#Footnote_776_776" class=
+"fnanchor">776</a> that was abused, the occasion giving him a
+reasonable excuse for self-commendation. So too the Romans were far
+from pleased at Cicero's frequently passing encomiums upon himself
+in the affair of Catiline, yet when Scipio said they ought not to
+try him (Scipio), since he had given them the power to try anybody,
+they put on garlands, and accompanied him to the Capitol, and
+sacrificed with him. For Cicero was not compelled to praise
+himself, but only did so for glory, whereas the danger in which
+Scipio stood removed envy from him.</p>
+
+<p>&sect; <span class="smcap">v.</span> And not only on one's trial
+and in danger, but also in misfortune, is tall talk and boasting
+more suitable than in prosperity. For in prosperity people seem to
+clutch as it were at glory and enjoy it, and so gratify their
+ambition; <span class='pagenum'><a name="Page_319" id=
+"Page_319">319</a></span>but in adversity, being far from ambition
+owing to circumstances, such self-commendation seems to be a
+bearing up and fortifying the spirit against fortune, and an
+avoidance altogether of that desire for pity and condolence, and
+that humility, which we often find in adversity. As then we esteem
+those persons vain and without sense who in walking hold themselves
+very erect and with a stiff neck, yet in boxing or fighting we
+commend such as hold themselves up and alert, so the man struggling
+with adversity, who stands up straight against his fate, "in
+fighting posture like some boxer,"<a name="FNanchor_777_777" id=
+"FNanchor_777_777"></a><a href="#Footnote_777_777" class=
+"fnanchor">777</a> and instead of being humble and abject becomes
+through his boasting lofty and dignified, seems to be not offensive
+and impudent, but great and invincible. This is why, I suppose,
+Homer has represented Patroclus modest and without reproach in
+prosperity, yet at the moment of death saying grandiloquently,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Had twenty warriors fought me
+such as thou,</span> <span class="i0">All had succumbed to my
+victorious spear."<a name="FNanchor_778_778" id=
+"FNanchor_778_778"></a><a href="#Footnote_778_778" class=
+"fnanchor">778</a></span></div>
+</div>
+
+<p>And Phocion, though in other respects he was gentle, yet after
+his sentence exhibited his greatness of soul to many others, and
+notably to one of those that were to die with him, who was weeping
+and wailing, to whom he said, "What! are you not content to die
+with Phocion?"</p>
+
+<p>&sect; <span class="smcap">vi.</span> Not less, but still more,
+lawful is it for a public man who is wronged to speak on his own
+behalf to those who treat him with ingratitude. Thus Achilles
+generally conceded glory to the gods, and modestly used such
+language as,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i11">"If ever Zeus</span> <span
+class="i0">Shall grant to me to sack Troy's well-built town;"<a
+name="FNanchor_779_779" id="FNanchor_779_779"></a><a href=
+"#Footnote_779_779" class="fnanchor">779</a></span></div>
+</div>
+
+<p>but when insulted and outraged contrary to his deserts, he
+utters in his rage boastful words,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Alighting from my ships
+twelve towns I sacked,"<a name="FNanchor_780_780" id=
+"FNanchor_780_780"></a><a href="#Footnote_780_780" class=
+"fnanchor">780</a></span></div>
+</div>
+
+<p>and,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"For they will never dare to
+face my helmet</span> <span class="i0">When it gleams near."<a
+name="FNanchor_781_781" id="FNanchor_781_781"></a><a href=
+"#Footnote_781_781" class="fnanchor">781</a></span></div>
+</div>
+
+<p><span class='pagenum'><a name="Page_320" id=
+"Page_320">320</a></span>For frank outspokenness, when it is part
+of one's defence, admits of boasting. It was in this spirit no
+doubt that Themistocles, who neither in word nor deed had given any
+offence, when he saw the Athenians were tired of him and treating
+him with neglect, did not abstain from saying, "My good sirs, why
+do you tire of receiving benefits so frequently at the same hands?"
+and<a name="FNanchor_782_782" id="FNanchor_782_782"></a><a href=
+"#Footnote_782_782" class="fnanchor">782</a> "When the storm is on
+you fly to me for shelter as to a tree, but when fine weather comes
+again, then you pass by and strip me of my leaves."</p>
+
+<p>&sect; <span class="smcap">vii.</span> They then that are
+wronged generally mention what they have done well to those who are
+ungrateful. And the person who is blamed for what he has done well
+is altogether to be pardoned, and not censured, if he passes
+encomiums on his own actions: for he is in the position of one not
+scolding but making his defence. This it was that made Demosthenes'
+freedom of speech splendid, and prevented people being wearied out
+by the praise which in all his speech <i>On the Crown</i> he
+lavished on himself, pluming himself on those embassies and decrees
+in connection with the war with which fault had been found.</p>
+
+<p>&sect; <span class="smcap">viii.</span> Not very unlike this is
+the grace of antithesis, when a person shows that the opposite of
+what he is charged with is base and low. Thus Lycurgus when he was
+charged at Athens with having bribed an informer to silence,
+replied, "What kind of a citizen do you think me, who, having had
+so long time the fingering of your public money, am detected in
+giving rather than taking unjustly?" And Cicero, when Metellus told
+him that he had destroyed more as a witness than he had got
+acquitted as an advocate, answered, "Who denies that my honesty is
+greater than my eloquence?" Compare such sayings of Demosthenes as,
+"Who would not have been justified in killing me, had I tried in
+word only to impair the ancient glory of our city?"<a name=
+"FNanchor_783_783" id="FNanchor_783_783"></a><a href=
+"#Footnote_783_783" class="fnanchor">783</a> And, "What think you
+these wretches would have said, if the states had departed, when I
+was curiously discussing these points?"<a name="FNanchor_784_784"
+id="FNanchor_784_784"></a><a href="#Footnote_784_784" class=
+"fnanchor">784</a> And indeed the whole of that speech <i>On the
+Crown</i> most ingeniously introduces his own <span class=
+'pagenum'><a name="Page_321" id="Page_321">321</a></span>praises in
+his antitheses, and answers to the charges brought against him.</p>
+
+<p>&sect; <span class="smcap">ix.</span> However it is worth while
+to notice in his speech that he most artistically inserts praise of
+his audience in the remarks about himself, and so makes his speech
+less egotistical and less likely to raise envy. Thus he shows how
+the Athenians behaved to the Eub&oelig;ans and to the Thebans, and
+what benefits they conferred on the people of Byzantium and on the
+Chersonese, claiming for himself only a subordinate part in the
+matter. Thus he cunningly insinuates into the audience with his own
+praises what they will gladly hear, for they rejoice at the
+enumeration of their successes,<a name="FNanchor_785_785" id=
+"FNanchor_785_785"></a><a href="#Footnote_785_785" class=
+"fnanchor">785</a> and their joy is succeeded by admiration and
+esteem for the person to whom the success was due. So also
+Epaminondas, when Meneclidas once jeered at him as thinking more of
+himself than Agamemnon ever did, replied, "It is your fault then,
+men of Thebes, by whose help alone I put down the power of the
+Laced&aelig;monians in one day."</p>
+
+<p>&sect; <span class="smcap">x.</span> But since most people very
+much dislike and object to a man's praising himself, but if he
+praises some one else are on the contrary often glad and readily
+bear him out, some are in the habit of praising in season those
+that have the same pursuits business and characters as themselves,
+and so conciliate and move the audience in their own favour; for
+the audience know at the moment such a one is speaking that, though
+he is speaking about another, yet his own similar virtue is worthy
+of their praise.<a name="FNanchor_786_786" id=
+"FNanchor_786_786"></a><a href="#Footnote_786_786" class=
+"fnanchor">786</a> For as one who throws in another's teeth things
+of which he is guilty himself must know that he upbraids himself
+most, so the good in paying honour to the good remind those who
+know their character of themselves, so that their hearers cry out
+at once, "Are not you such a one yourself?" Thus Alexander
+honouring Hercules, and Androcottus again honouring Alexander, got
+themselves honoured on the same grounds. Dionysius on the contrary
+pulling Gelon to pieces, and calling him the Gelos<a name=
+"FNanchor_787_787" id="FNanchor_787_787"></a><a href=
+"#Footnote_787_787" class="fnanchor">787</a> of Sicily, was not
+aware that through his envy he was weakening the importance and
+dignity of his own authority.</p>
+
+<p><span class='pagenum'><a name="Page_322" id=
+"Page_322">322</a></span>&sect; <span class="smcap">xi.</span>
+These things then a public man must generally know and observe. But
+those that are compelled to praise themselves do so less
+offensively if they do not ascribe all the honour to themselves,
+but, being aware that their glory will be tiresome to others, set
+it down partly to fortune, partly to the deity. So Achilles said
+well,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Since the gods granted us to
+kill this hero."<a name="FNanchor_788_788" id=
+"FNanchor_788_788"></a><a href="#Footnote_788_788" class=
+"fnanchor">788</a></span></div>
+</div>
+
+<p>Well also did Timoleon, who erected a temple at Syracuse to the
+goddess of Fortune after his success, and dedicated his house to
+the Good Genius. Excellently again did Pytho of &AElig;nos, (when
+he came to Athens after killing Cotys, and when the demagogues vied
+with one another in praising him to the people, and he observed
+that some were jealous and displeased,) in coming forward and
+saying, "Men of Athens, this is the doing of one of the gods, I
+only put my hands to the work." Sulla also forestalled envy by ever
+praising fortune, and eventually he proclaimed himself as under the
+protection of Aphrodite.<a name="FNanchor_789_789" id=
+"FNanchor_789_789"></a><a href="#Footnote_789_789" class=
+"fnanchor">789</a> For men would rather ascribe their defeat to
+fortune than the enemy's valour, for in the former case they
+consider it an accident, whereas in the latter case they would have
+to blame themselves and set it down to their own shortcomings. So
+they say the legislation of Zaleucus pleased the Locrians not
+least, because he said that Athene visited him from time to time,
+and suggested to him and taught him his laws, and that none of
+those he promulgated were his own idea and plan.</p>
+
+<p>&sect; <span class="smcap">xii.</span> Perhaps this kind of
+remedy by talking people over must be contrived for those who are
+altogether crabbed or envious; but for people of moderation it is
+not amiss to qualify excessive praise. Thus if anyone should praise
+you as learned, or rich, or influential, it would be well to bid
+him not talk about you in that strain, but say that you were good
+and harmless and useful. For the person that acts so does not
+introduce his own praise but transfers it, nor does he seem to
+rejoice in people passing encomiums upon him, but rather to be
+vexed at their praising him inappropriately and on wrong grounds,
+and he seems to <span class='pagenum'><a name="Page_323" id=
+"Page_323">323</a></span>hide bad traits by better ones, not
+wishing to be praised, but showing how he ought to be praised. Such
+seems the intent of such words as the following, "I have not
+fortified the city with stones or bricks, but if you wish to see
+how I have fortified it, you will find arms and horses and
+allies."<a name="FNanchor_790_790" id="FNanchor_790_790"></a><a
+href="#Footnote_790_790" class="fnanchor">790</a> Still more in
+point are the last words of Pericles. For as he was dying, and his
+friends very naturally were weeping and wailing, and reminded him
+of his military services and his power, and the trophies and
+victories and towns he had won for Athens, and was leaving as a
+legacy, he raised himself up a little and blamed them as praising
+him for things common to many, and some of them the results of
+fortune rather than merit, while they had passed over the best and
+greatest of his deeds and one peculiarly his own, that he had never
+been the cause of any Athenian's wearing mourning. This gives the
+orator an example, if he be a good man, when praised for his
+eloquence, to transfer the praise to his life and character, and
+the general who is admired for his skill and good fortune in war to
+speak with confidence about his gentleness and uprightness. And
+again, if any very extravagant praise is uttered, such as many
+people use in flattery which provokes envy, one can reply,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"I am no god; why do you liken
+me</span> <span class="i0">To the immortals?"<a name=
+"FNanchor_791_791" id="FNanchor_791_791"></a><a href=
+"#Footnote_791_791" class="fnanchor">791</a></span></div>
+</div>
+
+<p>If you really know me, praise my integrity, or my sobriety, or
+my kindheartedness, or my philanthropy. For even envy is not
+reluctant to give moderate praise to one that deprecates excessive
+praise, and true panegyric is not lost by people refusing to accept
+idle and false praise. So those kings who would not be called gods
+or the sons of gods, but only fond of their brothers or mother, or
+benefactors,<a name="FNanchor_792_792" id="FNanchor_792_792"></a><a
+href="#Footnote_792_792" class="fnanchor">792</a> or dear to the
+gods, did not excite the envy of those that honoured them by those
+titles, that were noble but still such as men might claim. Again,
+people dislike those writers or speakers who entitle themselves
+wise, but they wel<span class='pagenum'><a name="Page_324" id=
+"Page_324">324</a></span>come those who content themselves with
+saying that they are lovers of philosophy, and have made some
+progress, or use some such moderate language about themselves as
+that, which does not excite envy. But rhetorical sophists, who
+expect to hear "Divine, wonderful, grand," at their declamations,
+are not even welcomed with "Pretty fair, so so."</p>
+
+<p>&sect; <span class="smcap">xiii.</span> Moreover, as people
+anxious not to injure those who have weak eyes, draw a shade over
+too much light, so some people make their praise of themselves less
+glaring and absolute, by pointing out some of their small defects,
+or miscarriages, or errors, and so remove all risk of making people
+offended or envious. Thus Epeus, who boasts very much of his skill
+in boxing, and says very confidently,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"I can your body crush, and
+break your bones,"<a name="FNanchor_793_793" id=
+"FNanchor_793_793"></a><a href="#Footnote_793_793" class=
+"fnanchor">793</a></span></div>
+</div>
+
+<p>yet says,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Is't not enough that I'm in
+fight deficient?"<a name="FNanchor_794_794" id=
+"FNanchor_794_794"></a><a href="#Footnote_794_794" class=
+"fnanchor">794</a></span></div>
+</div>
+
+<p>But Epeus is perhaps a ridiculous instance, excusing his
+bragging as an athlete by his confession of timidity and want of
+manliness. But agreeable and graceful is that man who mentions his
+own forgetfulness, or ignorance, or ambition, or eager desire for
+knowledge and conversation. Thus Odysseus of the Sirens,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"My heart to listen to them
+did incline,</span> <span class="i0">I bade my comrades by a nod to
+unloose me."<a name="FNanchor_795_795" id="FNanchor_795_795"></a><a
+href="#Footnote_795_795" class="fnanchor">795</a></span></div>
+</div>
+
+<p>And again of the Cyclops,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"I did not hearken (it had
+been far better),</span> <span class="i0">I wished to see the
+Cyclops, and to taste</span> <span class="i0">His hospitality."<a
+name="FNanchor_796_796" id="FNanchor_796_796"></a><a href=
+"#Footnote_796_796" class="fnanchor">796</a></span></div>
+</div>
+
+<p>And generally speaking the admixture with praise of such faults
+as are not altogether base and ignoble stops envy. Thus many have
+blunted the point of envy by admitting and introducing, when they
+have been praised, their past poverty and straits, aye, and their
+low origin. So Agathocles pledging his young men in golden cups
+beautifully chased, ordered some earthenware pots to be brought in,
+and said, "See the fruits of perseverance, labour, and bravery!
+Once I produced pots like these, but now golden cups." <span class=
+'pagenum'><a name="Page_325" id="Page_325">325</a></span>For
+Agathocles it seems was so low-born and poor that he was brought up
+in a potter's shop, though afterwards he was king of almost all
+Sicily.</p>
+
+<p>&sect; <span class="smcap">xiv.</span> These are external
+remedies against self-praise. There are other internal ones as it
+were, such as Cato applied, when he said "he was envied, because he
+had to neglect his own affairs, and lie awake every night for the
+interests of his country." Compare also the following lines,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"How should I boast? who could
+with ease have been</span> <span class="i0">Enrolled among the many
+in the army,</span> <span class="i0">And had a fortune equal to the
+wisest;"<a name="FNanchor_797_797" id="FNanchor_797_797"></a><a
+href="#Footnote_797_797" class="fnanchor">797</a></span></div>
+</div>
+
+<p>and,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"I shrink from squandering
+past labours' grace,</span> <span class="i0">Nor do I now reject
+all present toil."<a href="#Footnote_797_797" class=
+"fnanchor">797</a></span></div>
+</div>
+
+<p>For as it is with house and farm, so also is it with glory and
+reputation, people for the most part envy those who have got them
+easily or for nothing, not those who have bought them at the cost
+of much toil and danger.</p>
+
+<p>&sect; <span class="smcap">xv.</span> Since then we can praise
+ourselves not only without causing pain or envy but even usefully
+and advantageously, let us consider, that we may not seem to have
+only that end in view but some other also, if we might praise
+ourselves to excite in our hearers emulation and ambition. For
+Nestor, by reciting his battles and acts of prowess, stirred up
+Patroclus and nine others to single combat with Hector. For the
+exhortation that adds deed to word and example and proper emulation
+is animating and moving and stimulating, and with its impulse and
+resolution inspires hope that the things we aim at are attainable
+and not impossible. That is why in the choruses at Laced&aelig;mon
+the old men sing,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"We once were young and
+vigorous and strong,"</span></div>
+</div>
+
+<p>and then the boys,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"We shall be stronger far than
+now we are,"</span></div>
+</div>
+
+<p>and then the youths,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"We now are strong, look at us
+if you like."</span></div>
+</div>
+
+<p><span class='pagenum'><a name="Page_326" id=
+"Page_326">326</a></span> In this wise and statesmanlike manner did
+the legislator exhibit to the young men the nearest and dearest
+examples of what they should do in the persons of those who had
+done so.</p>
+
+<p>&sect; <span class="smcap">xvi.</span> Moreover it is not amiss
+sometimes, to awe and repress and take down and tame the impudent
+and bold, to boast and talk a little big about oneself. As Nestor
+did, to mention him again,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"For I have mixed ere now with
+better men</span> <span class="i0">Than both of you, and ne'er did
+they despise me."<a name="FNanchor_798_798" id=
+"FNanchor_798_798"></a><a href="#Footnote_798_798" class=
+"fnanchor">798</a></span></div>
+</div>
+
+<p>So also Aristotle told Alexander that not only had they that
+were rulers over many subjects a right to think highly of
+themselves, but also those that had right views about the gods.
+Useful too against our enemies and foes is the following line,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Ill-starred are they whose
+sons encounter me."<a name="FNanchor_799_799" id=
+"FNanchor_799_799"></a><a href="#Footnote_799_799" class=
+"fnanchor">799</a></span></div>
+</div>
+
+<p>Compare also the remark of Agesilaus about the king of the
+Persians, who was called great, "How is he greater than me, if he
+is not also more upright?" And that also of Epaminondas to the
+Laced&aelig;monians who were inveighing against the Thebans,
+"Anyhow we have made you talk at greater length than usual." But
+these kind of remarks are fitting for enemies and foes; but our
+boasting is also good on occasion for friends and fellow-citizens,
+not only to abate their pride and make them more humble, but also
+when they are in fear and dejection to raise them up again and give
+them confidence. Thus Cyrus talked big in perils and on
+battle-fields, though at other times he was no boaster. And the
+second Antigonus, though he was on all other occasions modest and
+far from vanity, yet in the sea-fight off Cos, when one of his
+friends said to him, "See you not how many more ships the enemy
+have got than we have?" answered, "How many do you make me equal to
+then?" This Homer also seems to have noticed. For he has
+represented Odysseus, when his comrades were dreadfully afraid of
+the noise and whirlpool of Charybdis, reminding them of his former
+cleverness and valour;</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"We are in no worse plight
+than when the Cyclops</span>
+<span class='pagenum'><a name="Page_327" id="Page_327">327</a></span>
+<span class="i0">By force detained us
+in his hollow cave;</span> <span class="i0">But even then, thanks
+to my valour, judgement,</span> <span class="i0">And sense, we did
+escape."<a name="FNanchor_800_800" id="FNanchor_800_800"></a><a
+href="#Footnote_800_800" class="fnanchor">800</a></span></div>
+</div>
+
+<p>For such is not the self-praise of a demagogue or sophist, or of
+one that asks for clapping or applause, but of one who makes his
+valour and experience a pledge of confidence to his friends. For in
+critical conjunctures the reputation and credit of one who has
+experience and capacity in command plays a great part in insuring
+safety.</p>
+
+<p>&sect; <span class="smcap">xvii.</span> As I have said before,
+to pit oneself against another's praise and reputation is by no
+means fitting for a public man: however, in important matters,
+where mistaken praise is injurious and detrimental, it is not amiss
+to confute it, or rather to divert the hearer to what is better by
+showing him the difference between true and false merit. Anyone
+would be glad, I suppose, when vice was abused and censured, to see
+most people voluntarily keep aloof from it; but if vice should be
+well thought of, and honour and reputation come to the person who
+promoted its pleasures or desires, no nature is so well constituted
+or strong that it would not be mastered by it. So the public man
+must oppose the praise not of men but of bad actions, for such
+praise is corrupting, and causes people to imitate and emulate what
+is base as if it were noble. But it is best refuted by putting it
+side by side with the truth: as Theodorus the tragic actor is
+reported to have said once to Satyrus the comic actor, "It is not
+so wonderful to make an audience laugh as to make them weep and
+cry." But what if some philosopher had answered him, "To make an
+audience weep and cry is not so noble a thing as to make them
+forget their sorrows." This kind of self-laudation benefits the
+hearer, and changes his opinion. Compare the remark of Zeno in
+reference to the number of Theophrastus' scholars, "His is a larger
+body, but mine are better taught." And Phocion, when Leosthenes was
+still in prosperity, being asked by the orators what benefit he had
+conferred on the city, replied, "Only this, that during my period
+of office there has been no funeral oration, but all <span class=
+'pagenum'><a name="Page_328" id="Page_328">328</a></span>the dead
+have been buried in their fathers' sepulchres." Wittily also did
+Crates parody the lines,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Eating and wantonness and
+love's delights</span> <span class="i0">Are all I
+value,"</span></div>
+</div>
+
+<p>with</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Learning and those grand
+things the Muses teach one</span> <span class="i0">Are all I
+value."</span></div>
+</div>
+
+<p>Such self-praise is good and useful and teaches people to admire
+and love what is valuable and expedient instead of what is vain and
+superfluous. Let so much suffice on the question proposed.</p>
+
+<p>&sect; <span class="smcap">xviii.</span> It remains to me now to
+point out, what our subject next demands and calls for, how
+everyone may avoid unseasonable self-praise. For there is a
+wonderful incentive to talking about oneself in self-love, which is
+frequently strongly implanted in those who seem to have only
+moderate aspirations for fame. For as it is one of the rules to
+preserve good health to avoid altogether places where sickness is,
+or to exercise the greatest precaution if one must go there, so
+talking about oneself has its slippery times and places that draw
+it on on any pretext. For first, when others are praised, as I said
+before, ambition makes people talk about themselves, and a certain
+desire and impulse for fame which is hard to check bites and
+tickles that ambition, especially if the other person is praised
+for the same things or less important things than the hearer thinks
+he is a proficient in. For as hungry people have their appetite
+more inflamed and sharpened by seeing others eat, so the praise of
+one's neighbours makes those who eagerly desire fame to blaze out
+into jealousy.</p>
+
+<p>&sect; <span class="smcap">xix.</span> In the second place the
+narration of things done successfully and to people's mind entices
+many unawares to boasting and bragging in their joy; for falling
+into conversation about their victories, or success in state
+affairs, or their words or deeds commended by great men, they
+cannot keep themselves within bounds. With this kind of
+self-laudation you may see that soldiers and sailors are most
+taken. To be in this state of mind also frequently happens to those
+who have returned from important posts and responsible duties, for
+in their mention of illustrious<span class='pagenum'><a name=
+"Page_329" id="Page_329">329</a></span> men and men of royal rank
+they insert the encomiums they have passed on themselves, and do
+not so much think they are praising themselves as merely repeating
+the praises of others about themselves. Others think their hearers
+do not detect them at all of self-praise, when they recount the
+greeting and welcome and kindness they have received from kings and
+emperors, but only imagine them to be enumerating the courtesy and
+kindliness of those great personages. So we must be very much on
+our guard in praising others to free ourselves from all suspicion
+of self-love and self-recommendation, and not to seem to be really
+praising ourselves "under pretext of Patroclus."<a name=
+"FNanchor_801_801" id="FNanchor_801_801"></a><a href=
+"#Footnote_801_801" class="fnanchor">801</a></p>
+
+<p>&sect; <span class="smcap">xx.</span> Moreover that kind of
+conversation that mainly consists of censuring and running down
+others is dangerous as giving opportunity for self-laudation to
+those who pine for fame. A fault into which old men especially
+fall, when they are led to scold others and censure their bad ways
+and faulty actions, and so extol themselves as being remarkably the
+opposite. In old men we must allow all this, especially if to age
+they add reputation and merit, for such fault-finding is not
+without use, and inspires those who are rebuked with both emulation
+and love of honour.<a name="FNanchor_802_802" id=
+"FNanchor_802_802"></a><a href="#Footnote_802_802" class=
+"fnanchor">802</a> But all other persons must especially avoid and
+fear that roundabout kind of self-praise. For since generally
+speaking censuring one's neighbours is disagreeable and barely
+tolerable and requires great wariness, he that mixes up his own
+praise with blame of another, and hunts for fame by defaming
+another, is altogether tiresome and inspires disgust, for he seems
+to wish to get credit through trying to prove others unworthy of
+credit.</p>
+
+<p>&sect; <span class="smcap">xxi.</span> Furthermore, as those
+that are naturally prone and inclined to laughter must be
+especially on their guard against tickling and touching, such as
+excites that propensity by contact with the smoothest parts of the
+body, so those that have a great passion for reputation ought to be
+especially advised to abstain from praising themselves when they
+are praised by others. For a person ought to blush when praised,
+and not to be past blushing from <span class='pagenum'><a name=
+"Page_330" id="Page_330">330</a></span>impudence, and ought to
+check those who extol him too highly, and not to rebuke them for
+praising him too little; though very many people do so, themselves
+prompting and reminding their praisers of others of their own acts
+and virtues, till by their own praise they spoil the effect of the
+praise that others give them. For some tickle and puff themselves
+up by self-praise, while others, malignantly holding out the small
+bait of eulogy, provoke others to talk about themselves, while
+others again ask questions and put inquiries, as was done to the
+soldier in Menander, merely to poke fun at him;</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"'How did you get this wound?'
+'Sir, by a javelin.'</span> <span class="i0">'How in the name of
+Heaven?' 'I was on</span> <span class="i0">A scaling ladder
+fastened to a wall.'</span> <span class="i0">I show my wound to
+them in serious earnest,</span> <span class="i0">But they for their
+part only mock at me."</span></div>
+</div>
+
+<p>&sect; <span class="smcap">xxii.</span> As regards all these
+points then we must be on our guard as much as possible not to
+launch out into praise of ourselves, or yield to it in consequence
+of questions put to us to draw us. And the best caution and
+security against this is to pay attention to others who praise
+themselves, and to consider how disagreeable and objectionable the
+practice is to everybody, and that no other conversation is so
+offensive and tiring. For though we cannot say that we suffer any
+other evil at the hands of those who praise themselves, yet being
+naturally bored by the practice, and avoiding it, we are anxious to
+get rid of them and breathe again; insomuch that even the flatterer
+and parasite and needy person in his distress finds the rich man or
+satrap or king praising himself hard to bear and wellnigh
+intolerable; and they say that having to listen to all this is
+paying a very large shot to their entertainment, like the fellow in
+Menander;</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"To hear their foolish<a name=
+"FNanchor_803_803" id="FNanchor_803_803"></a><a href=
+"#Footnote_803_803" class="fnanchor">803</a> saws, and soldier
+talk,</span> <span class="i0">Such as this cursed braggart bellows
+forth,</span> <span class="i0">Kills me; I get lean even at their
+feasts."</span></div>
+</div>
+
+<p>For as we may use this language not only about soldiers or men
+who have newly become rich,<a name="FNanchor_804_804" id=
+"FNanchor_804_804"></a><a href="#Footnote_804_804" class=
+"fnanchor">804</a> who spin us a long <span class='pagenum'><a
+name="Page_331" id="Page_331">331</a></span>yarn of their great and
+grand doings, being puffed up with pride and talking big about
+themselves; if we remember that the censure of others always
+follows our self-praise, and that the end of this vain-glory is a
+bad repute, and that, as Demosthenes says,<a name=
+"FNanchor_805_805" id="FNanchor_805_805"></a><a href=
+"#Footnote_805_805" class="fnanchor">805</a> the result will be
+that we shall only tire our hearers, and not be thought what we
+profess ourselves to be, we shall cease talking about ourselves,
+unless by so doing we can bestow great benefit on ourselves or our
+hearers.</p>
+
+
+<div class="footnote">
+<p><a name="Footnote_768_768" id="Footnote_768_768"></a><a href=
+"#FNanchor_768_768"><span class="label">768</span></a> Pindar,
+"Olymp." ix. 57, 58.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_769_769" id="Footnote_769_769"></a><a href=
+"#FNanchor_769_769"><span class="label">769</span></a> Mentioned by
+Pausanias, iii. 12; viii. 50.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_770_770" id="Footnote_770_770"></a><a href=
+"#FNanchor_770_770"><span class="label">770</span></a>
+"Memorabilia," ii. l. 31.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_771_771" id="Footnote_771_771"></a><a href=
+"#FNanchor_771_771"><span class="label">771</span></a> Reading as
+Wyttenbach suggests, &mu;&#8049;&lambda;&iota;&sigma;&tau;&alpha;
+&delta;&#8050; &#8005;&tau;&alpha;&nu;
+&lambda;&#8051;&gamma;&eta;&tau;&alpha;&iota; &tau;&#8048;
+&#7940;&lambda;&lambda;&#8179;
+&pi;&epsilon;&pi;&rho;&alpha;&gamma;&mu;&#8051;&nu;&alpha;
+<i>sq.</i></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_772_772" id="Footnote_772_772"></a><a href=
+"#FNanchor_772_772"><span class="label">772</span></a> Thucydides,
+ii. 60.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_773_773" id="Footnote_773_773"></a><a href=
+"#FNanchor_773_773"><span class="label">773</span></a> See
+Pausanias, ix. 14, 15.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_774_774" id="Footnote_774_774"></a><a href=
+"#FNanchor_774_774"><span class="label">774</span></a> Homer,
+"Iliad," iv. 405.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_775_775" id="Footnote_775_775"></a><a href=
+"#FNanchor_775_775"><span class="label">775</span></a> Homer,
+"Iliad," iv. 370, 371.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_776_776" id="Footnote_776_776"></a><a href=
+"#FNanchor_776_776"><span class="label">776</span></a> Diomede.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_777_777" id="Footnote_777_777"></a><a href=
+"#FNanchor_777_777"><span class="label">777</span></a> Sophocles,
+"Trachini&aelig;," 442.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_778_778" id="Footnote_778_778"></a><a href=
+"#FNanchor_778_778"><span class="label">778</span></a> 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.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_779_779" id="Footnote_779_779"></a><a href=
+"#FNanchor_779_779"><span class="label">779</span></a> Homer,
+"Iliad," i. 128, 129.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_780_780" id="Footnote_780_780"></a><a href=
+"#FNanchor_780_780"><span class="label">780</span></a> "Iliad," ix.
+328.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_781_781" id="Footnote_781_781"></a><a href=
+"#FNanchor_781_781"><span class="label">781</span></a> "Iliad,"
+xvi. 70, 71.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_782_782" id="Footnote_782_782"></a><a href=
+"#FNanchor_782_782"><span class="label">782</span></a> So
+Wyttenbach.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_783_783" id="Footnote_783_783"></a><a href=
+"#FNanchor_783_783"><span class="label">783</span></a> Demosthenes,
+"De Corona," p. 260.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_784_784" id="Footnote_784_784"></a><a href=
+"#FNanchor_784_784"><span class="label">784</span></a> "De Corona,"
+p. 307.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_785_785" id="Footnote_785_785"></a><a href=
+"#FNanchor_785_785"><span class="label">785</span></a> After
+Wyttenbach.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_786_786" id="Footnote_786_786"></a><a href=
+"#FNanchor_786_786"><span class="label">786</span></a> After
+Wyttenbach.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_787_787" id="Footnote_787_787"></a><a href=
+"#FNanchor_787_787"><span class="label">787</span></a> That is,
+laughing-stock. A play on the word Gelon.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_788_788" id="Footnote_788_788"></a><a href=
+"#FNanchor_788_788"><span class="label">788</span></a> Homer,
+"Iliad," xxii. 379. He speaks of Hector.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_789_789" id="Footnote_789_789"></a><a href=
+"#FNanchor_789_789"><span class="label">789</span></a> Others take
+it "as fortune's favourite."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_790_790" id="Footnote_790_790"></a><a href=
+"#FNanchor_790_790"><span class="label">790</span></a> Words of
+Demosthenes, "De Corona," p. 325. Plutarch condenses them.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_791_791" id="Footnote_791_791"></a><a href=
+"#FNanchor_791_791"><span class="label">791</span></a> Homer,
+"Odyssey," xvi. 187.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_792_792" id="Footnote_792_792"></a><a href=
+"#FNanchor_792_792"><span class="label">792</span></a> Titles of
+the Ptolemies, Philadelphus Philometor, Euergetes.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_793_793" id="Footnote_793_793"></a><a href=
+"#FNanchor_793_793"><span class="label">793</span></a> Homer,
+"Iliad," xxiii. 673.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_794_794" id="Footnote_794_794"></a><a href=
+"#FNanchor_794_794"><span class="label">794</span></a> Ibid.
+670.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_795_795" id="Footnote_795_795"></a><a href=
+"#FNanchor_795_795"><span class="label">795</span></a> Homer,
+"Odyssey," xii. 192-194.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_796_796" id="Footnote_796_796"></a><a href=
+"#FNanchor_796_796"><span class="label">796</span></a> Ibid. ix.
+228, 229.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_797_797" id="Footnote_797_797"></a><a href=
+"#FNanchor_797_797"><span class="label">797</span></a> Fragments
+from the "Philoctetes" of Euripides.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_798_798" id="Footnote_798_798"></a><a href=
+"#FNanchor_798_798"><span class="label">798</span></a> Homer,
+"Iliad," i. 260, 261.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_799_799" id="Footnote_799_799"></a><a href=
+"#FNanchor_799_799"><span class="label">799</span></a> Homer,
+"Iliad," vi. 127.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_800_800" id="Footnote_800_800"></a><a href=
+"#FNanchor_800_800"><span class="label">800</span></a> Homer,
+"Odyssey," xii. 209-212.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_801_801" id="Footnote_801_801"></a><a href=
+"#FNanchor_801_801"><span class="label">801</span></a> An allusion
+to Homer, "Iliad," xix. 302.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_802_802" id="Footnote_802_802"></a><a href=
+"#FNanchor_802_802"><span class="label">802</span></a> Adopting the
+reading of D&uuml;bner.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_803_803" id="Footnote_803_803"></a><a href=
+"#FNanchor_803_803"><span class="label">803</span></a> Adopting the
+reading of Salmasius.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_804_804" id="Footnote_804_804"></a><a href=
+"#FNanchor_804_804"><span class="label">804</span></a> <i>Nouveaux
+riches, novi homines</i>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_805_805" id="Footnote_805_805"></a><a href=
+"#FNanchor_805_805"><span class="label">805</span></a> Demosthenes,
+"De Corona," p. 270.</p>
+</div>
+
+<hr style="width: 65%;" />
+<h3><a name="Page_331a" id="Page_331a" />ON THOSE WHO ARE PUNISHED
+BY THE DEITY LATE.</h3>
+
+<p><i>A discussion between Patrocleas, Plutarch, Timon, and
+Olympicus.</i></p>
+
+<p>&sect; <span class="smcap">i.</span> When Epicurus had made
+these remarks, Quintus, and before any of us who were at the end of
+the porch<a name="FNanchor_806_806" id="FNanchor_806_806"></a><a
+href="#Footnote_806_806" class="fnanchor">806</a> could reply, he
+went off abruptly. And we, marvelling somewhat at his rudeness,
+stood still silently but looked at one another, and then turned and
+pursued our walk as before. And Patrocleas was the first to speak.
+"Are we," said he, "to leave the question unanswered, or are we to
+reply to his argument in his absence as if he were present?" Then
+said Timon, "Because he went off the moment he had thrown his
+missile at us, it would not be good surely to leave it sticking in
+us; for we are told that Brasidas plucked the javelin that had been
+thrown at him out of his body, and with it killed the hurler of it;
+but there is of course no need for us to avenge ourselves so on
+those that have launched on us an absurd or false argument, it will
+be enough to dislodge the notion before it gets fixed in us." Then
+said I, "Which of his words has moved you <span class='pagenum'><a
+name="Page_332" id="Page_332">332</a></span>most? For the fellow
+seemed to rampage about, in his anger and abusive language, with a
+long disconnected and rambling rhapsody drawn from all sources, and
+at the same time inveighed against Providence."</p>
+
+<p><a name="Page_332a" id="Page_332a" />&sect; <span class=
+"smcap">ii.</span> Then said Patrocleas, "The slowness and delay of
+the deity in punishing the wicked used to seem<a name=
+"FNanchor_807_807" id="FNanchor_807_807"></a><a href=
+"#Footnote_807_807" class="fnanchor">807</a> to me a very dreadful
+thing, but now in consequence of his speech I come as it were new
+and fresh to the notion. Yet long ago I was vexed when I heard that
+line of Euripides,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"He does delay, such is the
+Deity</span> <span class="i0">In nature."<a name="FNanchor_808_808"
+id="FNanchor_808_808"></a><a href="#Footnote_808_808" class=
+"fnanchor">808</a></span></div>
+</div>
+
+<p>For indeed it is not fitting that the deity should be slow in
+anything, and least of all in the punishment of the wicked, seeing
+that they are not slow or sluggish in doing evil, but are hurried
+by their passions into crime at headlong speed. Moreover, as
+Thucydides<a name="FNanchor_809_809" id="FNanchor_809_809"></a><a
+href="#Footnote_809_809" class="fnanchor">809</a> says, when
+punishment follows as closely as possible upon wrong-doing, it
+blocks up the road at once for those who would follow up their
+villainy if it were successful. For no debt so much as that of
+justice paid behind time damps the hopes and dejects the mind of
+the wronged person, and aggravates the audacity and daring of the
+wrong-doer; whereas the punishment that follows crime immediately
+not only checks future outbreaks but is also the greatest possible
+comfort to the injured. And so I am often troubled when I consider
+that remark of Bias, who told, it seems, a bad man that he was not
+afraid that he would escape punishment, but that he would not live
+to see it. For how did the Messenians who were killed long before
+derive any benefit from the punishment of Aristocrates? For he had
+been guilty of treason at the battle of <i>The Great Trench</i>,
+but had reigned over the Arcadians for more than twenty years
+without being found out, but afterwards was detected and paid the
+penalty, but they were no longer alive.<a name="FNanchor_810_810"
+id="FNanchor_810_810"></a><a href="#Footnote_810_810" class=
+"fnanchor">810</a> Or what consolation was brought to the people of
+Orchomenus, who lost their sons and friends and relatives in
+consequence of the treason of <span class='pagenum'><a name=
+"Page_333" id="Page_333">333</a></span>Lyciscus, by the disease
+which settled upon him long afterwards and spread all over his
+body? For he used to go and dip and soak his feet in the river, and
+uttered imprecations and prayed that they might rot off if he was
+guilty of treason or crime. Nor was it permitted to the children's
+children of those that were slain to see at Athens the tearing out
+of their graves the bodies of those atrocious criminals that had
+killed them, and the carrying them beyond their borders. And so it
+seems strange in Euripides using the following argument to deter
+people from vice:</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Fear not, for vengeance will
+not strike at once</span> <span class="i0">Your heart, or that of
+any guilty wretch,</span> <span class="i0">But silently and with
+slow foot it moves,<a name="FNanchor_811_811" id=
+"FNanchor_811_811"></a><a href="#Footnote_811_811" class=
+"fnanchor">811</a></span> <span class="i0">And when their time's
+come will the wicked reach."</span></div>
+</div>
+
+<p>This is no doubt the very reason why the wicked incite and cheer
+themselves on to commit lawless acts, for crime shows them a fruit
+visible and ripe at once, but a punishment late, and long
+subsequent to the enjoyment."</p>
+
+<p>&sect; <span class="smcap">iii.</span> When Patrocleas had said
+thus much, Olympicus interfered, "There is another consideration,
+Patrocleas, the great absurdity involved in these delays and
+long-suffering of the deity. For the slowness of punishment takes
+away belief in providence, and the wicked, observing that no evil
+follows each crime except long afterwards, attribute it when it
+comes to mischance, and look upon it in the light more of accident
+than punishment, and so receive no benefit from it, being grieved
+indeed when the misfortune comes, but feeling no remorse for what
+they have done amiss. For, as in the case of a horse, the whipping
+or spurring that immediately follows upon a stumble or some other
+fault is a corrective and brings him to his duty, but pulling and
+backing him with the bit and shouting at him long afterwards seems
+to come from some other motive than a desire to teach him, for he
+is put to pain without being shown his fault; so the vice which
+each time it stumbles or offends is at once punished and checked by
+correction is most likely<a name="FNanchor_812_812" id=
+"FNanchor_812_812"></a><a href="#Footnote_812_812" class=
+"fnanchor">812</a> to come to itself and be humble <span class=
+'pagenum'><a name="Page_334" id="Page_334">334</a></span>and stand
+in awe of the deity, as one that beholds men's acts and passions
+and does not punish behind time; whereas that justice that,
+according to Euripides, "steals on silently and with slow foot,"
+and falls upon the wicked some time or other, seems to resemble
+more chance than providence by reason, of its uncertainty, delay,
+and irregularity. So that I do not see what benefit there is in
+those mills of the gods that are said to grind late,<a name=
+"FNanchor_813_813" id="FNanchor_813_813"></a><a href=
+"#Footnote_813_813" class="fnanchor">813</a> since they obscure the
+punishment, and obliterate the fear, of evil-doing."</p>
+
+<p>&sect; <span class="smcap">iv.</span> When Olympicus had done
+speaking, and I was musing with myself on the matter, Timon said,
+"Am I to put the finishing touch of difficulty on our subject, or
+am I to let him first contend earnestly against these views?" Then
+said I, "Why should we bring up the third wave<a name=
+"FNanchor_814_814" id="FNanchor_814_814"></a><a href=
+"#Footnote_814_814" class="fnanchor">814</a> and drown the
+argument, if he is not able to refute or evade the charges already
+brought? To begin then with the domestic hearth, as the saying
+is,<a name="FNanchor_815_815" id="FNanchor_815_815"></a><a href=
+"#Footnote_815_815" class="fnanchor">815</a> let us imitate that
+cautious manner of speaking about the deity in vogue among the
+Academic philosophers, and decline to speak about these things as
+if we thoroughly understood them. For it is worse in us mortals
+than for people ignorant of music to discuss music, or for people
+ignorant of military matters to discuss the art of war, to examine
+too closely into the nature of the gods and demons, like people
+with no knowledge of art trying to get at the intention of artists
+from opinion and fancy and probabilities. For if<a name=
+"FNanchor_816_816" id="FNanchor_816_816"></a><a href=
+"#Footnote_816_816" class="fnanchor">816</a> it is no easy matter
+for anyone not a professional to conjecture why the surgeon
+performed an operation later rather than sooner, or why he ordered
+his patient to take a bath to-day rather than yesterday, how is it
+easy or safe for a mortal to say anything else about the deity than
+that he knows best the time to cure vice, and applies to each his
+punishment as the doctor administers a drug, and that a punishment
+not of the same magnitude, or applied at the same time, in all
+cases. For that the cure of the soul, which is called justice, is
+the greatest of all arts is testified <span class='pagenum'><a
+name="Page_335" id="Page_335">335</a></span>by Pindar as well as by
+ten thousand others, for he calls God, the ruler and lord of all
+things, the greatest artificer as the creator of justice, whose
+function it is to determine when, and how, and how far, each bad
+man is to be punished. And Plato says that Minos, the son of Zeus,
+was his father's pupil in this art, not thinking it possible that
+any one could succeed in justice, or understand how to succeed in
+it, without he had learned or somehow got that science. For the
+laws which men make are not always merely reasonable, nor is their
+meaning always apparent, but some injunctions seem quite
+ridiculous, for example, the Ephors at Laced&aelig;mon make
+proclamation, directly they take office, that no one is to let his
+moustache grow, but that all are to obey the laws, that they be not
+grievous to them. And the Romans lay a light rod on the bodies of
+those they make freemen, and when they make their wills, they
+nominate some as their heirs, while to others they sell the
+property, which, seems strange. But strangest of all is that
+ordinance of Solon, that the citizen who, when his city is in
+faction, will not side with either party is to lose his civic
+rights. And generally one might mention many absurdities in laws,
+if one did not know the mind of the legislator, or understand the
+reason for each particular piece of legislation. How is it
+wonderful then, if human affairs are so difficult to comprehend,
+that it is no easy task to say in connection with the gods, why
+they punish some offenders early, and others late?</p>
+
+<p>&sect; <span class="smcap">v.</span> This is not a pretext for
+evading the subject, but merely a request for lenient judgement,
+that our discourse, looking as it were for a haven and place of
+refuge, may rise to the difficulty with greater confidence basing
+itself on probability. Consider then first that, according to
+Plato, god, making himself openly a pattern of all things good,
+concedes human virtue, which is in some sort a resemblance to
+himself, to those who are able to follow him. For all nature, being
+in disorder, got the principle of change and became order<a name=
+"FNanchor_817_817" id="FNanchor_817_817"></a><a href=
+"#Footnote_817_817" class="fnanchor">817</a> by a resemblance to
+and participation in the nature and virtue of the deity. The same
+Plato also tells us that nature put eyesight into us, in order that
+<span class='pagenum'><a name="Page_336" id=
+"Page_336">336</a></span>the soul by beholding and admiring the
+heavenly bodies might accustom itself to welcome and love harmony
+and order, and might hate disorderly and roving propensities, and
+avoid aimless reliance on chance, as the parent of all vice and
+error. For man can enjoy no greater blessing from god than to
+attain to virtue by the earnest imitation of the noblest qualities
+of the divine nature. And so he punishes the wicked leisurely and
+long after, not being afraid of error or after repentance through
+punishing too hastily, but to take away from us that eager and
+brutish thirst for revenge, and to teach us that we are not to
+retaliate on those that have offended us in anger, and when the
+soul is most inflamed and distorted with passion and almost beside
+itself for rage, like people satisfying fierce thirst or hunger,
+but to imitate the mildness and long-suffering of the deity, and to
+avenge ourselves in an orderly and decent manner, only when we have
+taken counsel with time long enough to give us the least possible
+likelihood of after repentance. For it is a smaller evil, as
+Socrates said, to drink dirty water when excessively thirsty, than,
+when one's mind is disturbed and full of rage and fury, before it
+is settled and becomes pure, to glut our revenge on the person of a
+relation and kinsman. For it is not the punishment that follows as
+closely as possible upon wrong-doing, as Thucydides said,<a name=
+"FNanchor_818_818" id="FNanchor_818_818"></a><a href=
+"#Footnote_818_818" class="fnanchor">818</a> but that which is more
+remote, that observes decorum. For as Melanthius says of anger,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Fell things it does when it
+the mind unsettles,"<a name="FNanchor_819_819" id=
+"FNanchor_819_819"></a><a href="#Footnote_819_819" class=
+"fnanchor">819</a></span></div>
+</div>
+
+<p>so also reason acts with justice and moderation, when it
+banishes rage and passion. So also people are made milder by the
+example of other men, as when they hear that Plato, when he held
+his stick over his slave to correct him, waited some time, as he
+himself has told us, to compose his anger; and that Archytas,
+having learned of some wrong or disorderly action on the part of
+some of his farm labourers, knowing that at the time he was in a
+very great rage and highly incensed at them, did nothing to them,
+but merely departed, saying, "You may thank your stars that I am in
+<span class='pagenum'><a name="Page_337" id=
+"Page_337">337</a></span>a rage with you." If then the remembrance
+of the words and recorded acts of men abates the fierceness and
+intensity of our rage, much more likely is it that we (observing
+that the deity, though without either fear or repentance in any
+case, yet puts off his punishments and defers them for some time)
+shall be reserved in our views about such matters, and shall think
+that mildness and long-suffering which the god exhibits a divine
+part of virtue, reforming a few by speedy punishment, but
+benefiting and correcting many by a tardy one.</p>
+
+<p>&sect; <span class="smcap">vi.</span> Let us consider in the
+second place that punishments inflicted by men for offences regard
+only retaliation, and, when the offender is punished, stop and go
+no further; so that they seem to follow offences yelping at them
+like a dog, and closely pursuing at their heels as it were. But it
+is likely that the deity would look at the state of any guilty soul
+that he intended to punish, if haply it might turn and repent, and
+would give<a name="FNanchor_820_820" id="FNanchor_820_820"></a><a
+href="#Footnote_820_820" class="fnanchor">820</a> time for
+reformation to all whose vice was not absolute and incurable. For
+knowing how great a share of virtue souls come into the world with,
+deriving it from him, and how strong and lasting is their nobility
+of nature, and how it breaks out into vice against its natural
+disposition through the corruption of bad habits and companions,
+and afterwards in some cases reforms itself, and recovers its
+proper position, he does not inflict punishment on all persons
+alike; but the incorrigible he at once removes from life and cuts
+off, since it is altogether injurious to others, but most of all to
+a man's own self, to live in perpetual vice, whereas to those who
+seem to have fallen into wrong-doing, rather from ignorance of what
+was good than from deliberate choice of what was bad, he gives time
+to repent. But if they persist in vice he punishes them too, for he
+has no fear that they will escape him. Consider also how many
+changes take place in the life and character of men, so that the
+Greeks give the names &tau;&rho;&#8057;&pi;&omicron;&sigmaf; and
+&#7974;&theta;&omicron;&sigmaf; to the character, the first word
+meaning <i>change</i>, and the latter the immense force and power
+of <i>habit</i>. I think also that the ancients called Cecrops half
+man and half dragon<a name="FNanchor_821_821" id=
+"FNanchor_821_821"></a><a href="#Footnote_821_821" class=
+"fnanchor">821</a> <span class='pagenum'><a name="Page_338" id=
+"Page_338">338</a></span>not because, as some say, he became from a
+good king wild and dragon-like, but contrariwise because he was
+originally perverse and terrible, and afterwards became a mild and
+humane king. And if this is uncertain, at any rate we know that
+Gelon and Hiero, both Sicilians, and Pisistratus the son of
+Hippocrates, though they got their supreme power by bad means, yet
+used it for virtuous ends, and though they mounted the throne in an
+irregular way, yet became good and useful princes. For by good
+legislation and by encouraging agriculture they made the citizens
+earnest and industrious instead of scoffers and chatterers. As for
+Gelon, after fighting valiantly and defeating the Carthaginians in
+a great battle, he would not conclude with them the peace they
+asked for until they inserted an article promising to cease
+sacrificing their sons to Cronos. And Lydiades was tyrant in
+Megalopolis, yet in the very height of his power changing his ideas
+and being disgusted with injustice, he restored their old
+constitution to the citizens,<a name="FNanchor_822_822" id=
+"FNanchor_822_822"></a><a href="#Footnote_822_822" class=
+"fnanchor">822</a> and fell gloriously, fighting against the enemy
+in behalf of his country. And if any one had slain prematurely
+Miltiades the tyrant of the Chersonese, or had prosecuted and got a
+conviction against Cimon for incest with his sister, or had
+deprived Athens of Themistocles for his wantonness and revellings
+and outrages in the market, as in later days Athens lost
+Alcibiades, by an indictment, should we not have had to go without
+the glory of Marathon, and Eurymedon, and beautiful Artemisium,
+"where the Athenian youth laid the bright base of liberty?"<a name=
+"FNanchor_823_823" id="FNanchor_823_823"></a><a href=
+"#Footnote_823_823" class="fnanchor">823</a> For great natures
+produce nothing little, nor can their energy and activity rust
+owing to their keen intellect, but they toss to and fro as at sea
+till they come to a settled and durable character. As then one
+inexperienced in farming, seeing a spot full of thick bushes and
+rank growth, full of wild beasts and streams and mud, would not
+think much of it, while to one who has learnt how to discriminate
+and discern between different kind of soils all these are various
+tokens of the richness and goodness of the land, so great natures
+break out into many strange excesses, which exasperate us at first
+beyond bearing, so that we think it right to cut off such offenders
+and <span class='pagenum'><a name="Page_339" id=
+"Page_339">339</a></span>stop their career at once, whereas a
+better judge, seeing the good and noble even in these, waits for
+age and the season which nature appoints for gathering fruit to
+bring sense and virtue.</p>
+
+<p>&sect; <span class="smcap">vii.</span> So much for this point.
+Do you not think also that some of the Greeks did well to adopt
+that Egyptian law which orders a pregnant woman condemned to death
+not to suffer the penalty till after she has given birth?"
+"Certainly," said all the company. I continued, "Put the case not
+of a woman pregnant, but of a man who can in process of time bring
+to light and reveal some secret act or plan, point out some unknown
+evil, or devise some scheme of safety, or invent something useful
+and necessary, would it not be better to defer his execution, and
+wait the result of his meditation? That is my opinion, at least."
+"So we all think," said Patrocleas. "Quite right," said I. "For do
+but consider, had Dionysius had vengeance taken on him at the
+beginning of his tyranny, none of the Greeks would have dwelt in
+Sicily, which was laid waste by the Carthaginians. Nor would the
+Greeks have dwelt in Apollonia, or Anactorium, or the peninsula of
+the Leucadians, had not Periander's chastisement been postponed for
+a long time. I think also that Cassander's punishment was deferred
+that Thebes might be repeopled. And of the mercenaries that
+plundered this very temple most crossed over into Sicily with
+Timoleon, and after they had conquered the Carthaginians and put
+down their authority, perished miserably, miserable wretches that
+they were. For no doubt the deity makes use of some wicked men, as
+executioners, to punish others, and so I think he crushes as it
+were most tyrants. For as the gall of the hyena and rennet of the
+seal, both nasty beasts in all other respects, are useful in
+certain diseases, so when some need sharp correction, the deity
+casts upon them the implacable fury of some tyrant, or the savage
+ferocity of some prince, and does not remove the bane and trouble
+till their fault be got rid of and purged. Such a potion was
+Phalaris to the Agrigentines, and Marius to the Romans. And to the
+people of Sicyon the god distinctly foretold that their city needed
+a scourge, when they took away from the Cleon&aelig;ans (as if he
+was a Sicyonian) the lad Teletias, who was crowned<span class=
+'pagenum'><a name="Page_340" id="Page_340">340</a></span> in the
+Pythian games, and tore him to pieces. As for the Sicyonians,
+Orthagoras became their tyrant, and subsequently Myro and
+Clisthenes, and these three checked their wanton outbreaks; but the
+Cleon&aelig;ans, not getting such a cure, went to ruin. You have of
+course heard Homer's lines,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"'From a bad father sprang a
+son far better,</span> <span class="i0">Excelling in all virtue;'<a
+name="FNanchor_824_824" id="FNanchor_824_824"></a><a href=
+"#Footnote_824_824" class="fnanchor">824</a></span></div>
+</div>
+
+<p>and yet that son of Copreus never performed any brilliant or
+notable action: but the descendants of Sisyphus and Autolycus and
+Phlegyas nourished in the glory and virtues of great kings.
+Pericles also sprang of a family under a curse,<a name=
+"FNanchor_825_825" id="FNanchor_825_825"></a><a href=
+"#Footnote_825_825" class="fnanchor">825</a> and Pompey the Great
+at Rome was the son of Pompeius Strabo, whose dead body the Roman
+people cast out and trampled upon, so great was their hatred of
+him. How is it strange then, since the farmer does not cut down the
+thorn till he has taken his asparagus, nor do the Libyans burn the
+twigs till they have gathered the ledanum, that god does not
+exterminate the wicked and rugged root of an illustrious and royal
+race till it has produced its fit fruit? For it would have been
+better for the Phocians to have lost ten thousand of the oxen and
+horses of Iphitus, and for more gold and silver to have gone from
+Delphi, than that Odysseus and &AElig;sculapius should not have
+been born, nor those others who from bad and wicked men became good
+and useful."</p>
+
+<p>&sect; <span class="smcap">viii.</span> "And do you not all
+think that it is better that punishment should take place at the
+fitting time and in the fitting manner rather than quickly and on
+the spur of the moment? Consider the case of Callippus, who with
+the very dagger with which he slew Dion, pretending to be his
+friend, was afterwards slain by his own friends. And when Mitius
+the Argive was killed in a tumult, a brazen statue in the
+market-place fell on his murderer and killed him during the public
+games. And of course, Patrocleas, you know all about Bessus the
+P&aelig;onian, and about Aristo the &OElig;t&aelig;an leader of
+mercenaries." "Not I, by Zeus," said Patrocleas, "but I should like
+to hear." "Aristo," I <span class='pagenum'><a name="Page_341" id=
+"Page_341">341</a></span>continued, "at the permission of the
+tyrants removed the necklace of Eriphyle<a name="FNanchor_826_826"
+id="FNanchor_826_826"></a><a href="#Footnote_826_826" class=
+"fnanchor">826</a> which was hung up in this temple, and took it to
+his wife as a present; but his son being angry with his mother for
+some reason or other, set the house on fire, and burnt all that
+were in it. As for Bessus, it seems he had killed his father,
+though his crime was long undiscovered. But at last going to sup
+with some strangers, he knocked down a nest of swallows, pricking
+it with his lance, and killed all the young swallows. And when the
+company said, as it was likely they would, 'Whatever makes you act
+in such a strange manner?' 'Have they not,' he replied, 'been long
+bearing false witness against me, crying out that I had killed my
+father?' And the company, astonished at his answer, laid the matter
+before the king, and the affair was inquired into, and Bessus
+punished."</p>
+
+<p>&sect; <span class="smcap">ix.</span> "These cases," I
+continued, "we cite supposing, as has been laid down, that there is
+a deferring of punishment to the wicked; and, for the rest, I think
+we ought to listen to Hesiod, who tells us&mdash;not like Plato,
+who asserts that punishment is a condition that follows
+crime&mdash;that it is contemporaneous with it, and grows with it
+from the same source and root. For Hesiod says,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Evil advice is worst to the
+adviser;"<a name="FNanchor_827_827" id="FNanchor_827_827"></a><a
+href="#Footnote_827_827" class="fnanchor">827</a></span></div>
+</div>
+
+<p>and,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"He who plots mischief 'gainst
+another brings</span> <span class="i0">It first on his own pate."<a
+name="FNanchor_828_828" id="FNanchor_828_828"></a><a href=
+"#Footnote_828_828" class="fnanchor">828</a></span></div>
+</div>
+
+<p>The cantharis is said to have in itself the antidote to its own
+sting, but wickedness, creating its own pain and torment, pays the
+penalty of its misdeeds not afterwards but at the time of its
+ill-doing. And as every malefactor about to pay the penalty of his
+crime in his person bears his cross, so vice fabricates for itself
+each of its own torments, being the terrible author of its own
+misery in life, wherein in addition to shame it has frequent fears
+and fierce passions and endless remorse and anxiety. But some are
+just <span class='pagenum'><a name="Page_342" id=
+"Page_342">342</a></span>like children, who, seeing malefactors in
+the theatres in golden tunics and purple robes with crowns on and
+dancing, admire them and marvel at them, thinking them happy, till
+they see them goaded and lashed and issuing fire from their gaudy
+but cheap garments.<a name="FNanchor_829_829" id=
+"FNanchor_829_829"></a><a href="#Footnote_829_829" class=
+"fnanchor">829</a> For most wicked people, though they have great
+households and conspicuous offices and great power, are yet being
+secretly punished before they are seen to be murdered or hurled
+down rocks, which is rather the climax and end of their punishment
+than the punishment itself. For as Plato tells us that Herodicus
+the Selymbrian having fallen into consumption, an incurable
+disease, was the first of mankind to mix exercise with the art of
+healing, and so prolonged his own life and that of others suffering
+from the same disease, so those wicked persons who seem to avoid
+immediate punishment, receive a longer and not slower punishment,
+not later but extending over a wider period; for they are not
+punished in their old age, but rather grow old in perpetual
+punishment. I speak of course of long time as a human being, for to
+the gods all the period of man's life is as nothing, and so to them
+'now and not thirty years ago' means no more than with us torturing
+or hanging a malefactor in the evening instead of the morning would
+mean; especially as man is shut up in life as in a prison from
+which there is no egress or escape, and though doubtless during his
+life he has much feasting and business and gifts and favours and
+amusement, yet, just like people playing at dice or draughts in a
+prison, the rope is all the time hanging over his head."<a name=
+"FNanchor_830_830" id="FNanchor_830_830"></a><a href=
+"#Footnote_830_830" class="fnanchor">830</a></p>
+
+<p>&sect; <span class="smcap">x.</span> "And indeed what prevents
+our asserting that people in prison under sentence of death are not
+punished till their heads are cut off, or that the person who has
+taken hemlock, and walks about till he feels it is getting into his
+legs, suffers not at all till he is deprived of sensation by the
+freezing and curdling of his blood, if we consider the last moment
+of punishment all the punishment, and ignore all the intermediate
+sufferings and fears and anxiety and remorse, the <span class=
+'pagenum'><a name="Page_343" id="Page_343">343</a></span>destiny of
+every guilty wretch? That would be arguing that the fish that has
+swallowed the hook is not caught, till we see it boiled by the cook
+or sliced at table. For every wrong-doer is liable to punishment,
+and soon swallows the pleasantness of his wrong-doing like a bait,
+while his conscience still vexes and troubles him,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"As through the sea the
+impetuous tunny darts."</span></div>
+</div>
+
+<p>For the recklessness and audacity of vice is strong and rampant
+till the crime is committed, but afterwards, when the passion
+subsides like a storm, it becomes timid and dejected and a prey to
+fears and superstitions. So that Stesichorus in his account of
+Clyt&aelig;mnestra's dream may have represented the facts and real
+state of the case, where he says, "A dragon seemed to appear to her
+with its lofty head smeared all over with blood, and out of it
+seemed to come king Orestes the grandson of Plisthenes." For
+visions in dreams, and apparitions during the day, and oracles, and
+lightning, and whatever is thought to come from the deity, bring
+tempests of apprehension to the guilty. So they say that one time
+Apollodorus in a dream saw himself flayed by the Scythians, and
+then boiled, and that his heart out of the caldron spoke to him in
+a low voice and said, "I am the cause of this;" and at another time
+he dreamed that he saw his daughters running round him in a circle
+all on fire and in flames. And Hipparchus the son of Pisistratus, a
+little before his death, dreamt that Aphrodite threw some blood on
+his face out of a certain phial. And the friends of Ptolemy
+Ceraunus dreamed that he was summoned for trial by Seleucus, and
+that the judges were vultures and wolves, who tore his flesh and
+distributed it wholesale among his enemies. And Pausanias at
+Byzantium, having sent for Cleonice a free-born maiden, intending
+to outrage her and pass the night with her, being seized with some
+alarm or suspicion killed her, and frequently saw her in his dreams
+saying to him, "Come near for judgement, lust is most assuredly a
+grievous bane to men," and as this apparition did not cease, he
+sailed, it seems, to Heraclea to the place where the souls of the
+dead could be summoned, and by propitiations and sacrifices called
+up the soul of the maiden, and she appeared to him<span class=
+'pagenum'><a name="Page_344" id="Page_344">344</a></span> and told
+him that this trouble would end when he got to Laced&aelig;mon, and
+directly he got there he died."<a name="FNanchor_831_831" id=
+"FNanchor_831_831"></a><a href="#Footnote_831_831" class=
+"fnanchor">831</a></p>
+
+<p><a name="Page_344a" id="Page_344a" />&sect; <span class=
+"smcap">xi.</span> "And so, if nothing happens to the soul after
+death, but that event is the end of all enjoyment or punishment,
+one would be rather inclined to say that the deity was lax and
+indulgent in quickly punishing the wicked and depriving them of
+life. For even if we were to say that the wicked had no other
+trouble in a long life, yet, when their wrong-doing was proved to
+bring them no profit or enjoyment, no good or adequate return for
+their many and great anxieties, the consciousness of that would be
+quite enough to throw<a name="FNanchor_832_832" id=
+"FNanchor_832_832"></a><a href="#Footnote_832_832" class=
+"fnanchor">832</a> their mind off its balance. So they record of
+Lysimachus that he was so overcome by thirst that he surrendered
+himself and his forces to the Get&aelig; for some drink, but after
+he had drunk and bethought him that he was now a captive, he said,
+"Alas! How guilty am I for so brief a gratification to lose so
+great a kingdom!" And yet it is very difficult to resist a
+necessity of nature. But when a man, either for the love of money,
+or for political place or power, or carried away by some amorous
+propensity, does some lawless and dreadful deed, and, after his
+eager desire is satisfied, sees in process of time that only the
+base and terrible elements of his crime remain, while nothing
+useful, or necessary, or advantageous has flowed from it, is it not
+likely that the idea would often present itself to him that, moved
+by vain-glory, or for some illiberal and unlovely pleasure, he had
+violated the greatest and noblest rights of mankind, and had filled
+his life with shame and trouble? For as Simonides used to say
+playfully that he always found his money-chest full but his
+gratitude-chest empty,<a name="FNanchor_833_833" id=
+"FNanchor_833_833"></a><a href="#Footnote_833_833" class=
+"fnanchor">833</a> so the wicked contemplating their own vice soon
+find out that their gratification is joyless and hopeless,<a name=
+"FNanchor_834_834" id="FNanchor_834_834"></a><a href=
+"#Footnote_834_834" class="fnanchor">834</a> and ever attended by
+fears and griefs and gloomy memories, and suspicions about the
+future, and distrust about the present. Thus we hear Ino, repenting
+for what she had done, saying on the stage,</p>
+
+<div class="poem">
+<div class="stanza"><span class='pagenum'><a name="Page_345" id=
+"Page_345">345</a></span> <span class="i0">"Dear women, would that
+I could now inhabit</span> <span class="i0">For the first time the
+house of Athamas,</span> <span class="i0">Guiltless of any of my
+awful deeds!"<a name="FNanchor_835_835" id=
+"FNanchor_835_835"></a><a href="#Footnote_835_835" class=
+"fnanchor">835</a></span></div>
+</div>
+
+<p>It is likely that the soul of every wicked person will meditate
+in this way, and consider how it can escape the memory of its
+ill-deeds, and lay its conscience to sleep, and become pure, and
+live another life over again from the beginning. For there is no
+confidence, or reality, or continuance, or security, in what
+wickedness proposes to itself, unless by Zeus we shall say that
+evil-doers are wise, but wherever the greedy love of wealth or
+pleasure or violent envy dwells with hatred and malignity, there
+will you also see and find stationed superstition, and remissness
+for labour, and cowardice in respect to death, and sudden caprice
+in the passions, and vain-glory and boasting. Those that censure
+them frighten them, and they even fear those that praise them as
+wronged by their deceit, and as most hostile to the bad because
+they readily praise those they think good. For as in the case of
+ill-tempered steel the hardness of vice is rotten, and its strength
+easily shattered. So that in course of time, understanding their
+real selves, they are vexed and disgusted with their past life and
+abhor it. For if a bad man who restores property entrusted to his
+care, or becomes surety for a friend, or contributes very
+generously and liberally to his country out of love of glory or
+honour, at once repents and is sorry for what he has done from the
+fickleness and changeableness of his mind; and if men applauded in
+the theatres directly afterwards groan, their love of glory
+subsiding into love of money; shall we suppose that those who
+sacrificed men to tyrannies and conspiracies as Apollodorus did, or
+that those who robbed their friends of money as Glaucus the son of
+Epicydes did,<a name="FNanchor_836_836" id=
+"FNanchor_836_836"></a><a href="#Footnote_836_836" class=
+"fnanchor">836</a> never repented, or loathed themselves, or
+regretted their past misdeeds? For my part, if it is lawful to say
+so, I do not think evil-doers need any god or man to punish them,
+for the marring and troubling of all their life by vice is in
+itself adequate punishment."</p>
+
+<p><a name="Page_345a" id="Page_345a"></a>&sect; <span class=
+"smcap">xii.</span> "But consider now whether I have not spoken too
+long." Then Timon said, "Perhaps you have, considering <span class=
+'pagenum'><a name="Page_346" id="Page_346">346</a></span>what
+remains and the time it will take. For now I am going to start the
+last question, as if it were a combatant in reserve, since the
+other two questions have been debated sufficiently. For as to the
+charge and bold accusation that Euripides brings against the gods,
+for visiting the sins of the parents upon the children, consider
+that even those of us who are silent agree with Euripides. For if
+the guilty were punished themselves there would be no further need
+to punish the innocent, for it is not fair to punish even the
+guilty twice for the same offence, whereas if the gods through
+easiness remit the punishment of the wicked, and exact it later on
+from the innocent, they do not well to compensate for their
+tardiness by injustice. Such conduct resembles the story told of
+&AElig;sop's coming to this very spot,<a name="FNanchor_837_837"
+id="FNanchor_837_837"></a><a href="#Footnote_837_837" class=
+"fnanchor">837</a> with money from Cr&oelig;sus, to offer a
+splendid sacrifice to the god, and to give four min&aelig; to each
+of the Delphians. And some quarrel or difference belike ensuing
+between him and the Delphians here, he offered the sacrifice, but
+sent the money back to Sardis, as though the Delphians were not
+worthy to receive that benefit, so they fabricated against him a
+charge of sacrilege, and put him to death by throwing him headlong
+down yonder rock called Hyampia. And in consequence the god is said
+to have been wroth with them, and to have brought dearth on their
+land, and all kinds of strange diseases, so that they went round at
+the public festivals of the Greeks, and invited by proclamation
+whoever wished to take satisfaction of them for &AElig;sop's death.
+And three generations afterwards came Idmon<a name=
+"FNanchor_838_838" id="FNanchor_838_838"></a><a href=
+"#Footnote_838_838" class="fnanchor">838</a> a Samian, no relation
+of &AElig;sop's, but a descendant of those who had purchased
+&AElig;sop as a slave at Samos, and by giving him satisfaction the
+Delphians got rid of their trouble. And it was in consequence of
+this, they say, that the punishment of those guilty of sacrilege
+was transferred from Hyampia to Nauplia.<a name="FNanchor_839_839"
+id="FNanchor_839_839"></a><a href="#Footnote_839_839" class=
+"fnanchor">839</a> And even great lovers of Alexander, as we are,
+do not praise his destroying the city of the Branchid&aelig; and
+putting everybody in it to death because their great-grandfathers
+betrayed the <span class='pagenum'><a name="Page_347" id=
+"Page_347">347</a></span>temple at Miletus.<a name=
+"FNanchor_840_840" id="FNanchor_840_840"></a><a href=
+"#Footnote_840_840" class="fnanchor">840</a> And Agathocles, the
+tyrant of Syracuse, laughing and jeering at the Corcyr&aelig;ans
+for asking him why he wasted their island, replied, "Because, by
+Zeus, your forefathers welcomed Odysseus." And when the people of
+Ithaca likewise complained of his soldiers carrying off their
+sheep, he said, "Your king came to us, and actually put out the
+shepherd's eye to boot."<a name="FNanchor_841_841" id=
+"FNanchor_841_841"></a><a href="#Footnote_841_841" class=
+"fnanchor">841</a> And is it not stranger still in Apollo punishing
+the present inhabitants of Pheneus, by damming up the channel dug
+to carry off their water,<a name="FNanchor_842_842" id=
+"FNanchor_842_842"></a><a href="#Footnote_842_842" class=
+"fnanchor">842</a> and so flooding the whole of their district,
+because a thousand years ago, they say, Hercules carried off to
+Pheneus the oracular tripod? and in telling the Sybarites that the
+only end of their troubles would be propitiating by their ruin on
+three occasions the wrath of Leucadian Hera? And indeed it is no
+long time since the Locrians have ceased sending maidens<a name=
+"FNanchor_843_843" id="FNanchor_843_843"></a><a href=
+"#Footnote_843_843" class="fnanchor">843</a> to Troy,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Who without upper garments
+and barefooted,</span> <span class="i0">Like slave-girls, in the
+early morning swept</span> <span class="i0">Around Athene's altar
+all unveiled,</span> <span class="i0">Till old age came upon them
+with its burdens,"</span></div>
+</div>
+
+<p>all because Ajax violated Cassandra. Where is the reason or
+justice in all this? Nor do we praise the Thracians who to this
+day, in honour of Orpheus, mark their wives;<a name=
+"FNanchor_844_844" id="FNanchor_844_844"></a><a href=
+"#Footnote_844_844" class="fnanchor">844</a> nor the barbarians on
+the banks of the Eridanus who, they say, wear mourning for
+Ph&auml;ethon. And I think it would be still more ridiculous if the
+people living at the time Ph&auml;ethon perished had neglected him,
+and those who lived five or ten generations after his tragic death
+had begun the practice of wearing mourning and grieving for him.
+And yet this would be only folly, there would be nothing dreadful
+or fatal about it, but what should make the anger of the gods
+subside at once and then afterwards, like some rivers, burst out
+against others till they completely ruin them?</p>
+
+<p><span class='pagenum'><a name="Page_348" id=
+"Page_348">348</a></span>&sect; <span class="smcap">xiii.</span>
+Directly he left off, fearing that if he began again he would
+introduce more and greater absurdities, I asked him, "Well, do you
+believe all this to be true?" And he replied, "If not all, but only
+some, of it is true, do you not think that the subject presents the
+same difficulty?" "Perhaps," said I, "it is as with those in a
+raging fever, whether they have few or many clothes on the bed they
+are equally hot or nearly so, yet to ease them we shall do well to
+remove some of the clothes; but let us waive this point, if you
+don't like the line of argument, though a good deal of what you
+have said seems myth and fable, and let us recall to our minds the
+recent festival in honour of Apollo called Theoxenia,<a name=
+"FNanchor_845_845" id="FNanchor_845_845"></a><a href=
+"#Footnote_845_845" class="fnanchor">845</a> and the noble share in
+it which the heralds expressly reserve for the descendants of
+Pindar, and how grand and pleasant it seemed to you." "Who could
+help being pleased," said he, "with such a delightful honour, so
+Greek and breathing the simple spirit of antiquity, had he not, to
+use Pindar's own phrase, 'a black heart forged when the flame was
+cold?'" "I pass over then," said I, "the similar proclamation at
+Sparta, 'After the Lesbian singer,' in honour and memory of old
+Terpander, for it is a similar case. But you yourselves certainly
+lay claim to be better than other B&oelig;otians as descended from
+Opheltes,<a name="FNanchor_846_846" id="FNanchor_846_846"></a><a
+href="#Footnote_846_846" class="fnanchor">846</a> and than other
+Phocians because of your ancestor Daiphantus,<a name=
+"FNanchor_847_847" id="FNanchor_847_847"></a><a href=
+"#Footnote_847_847" class="fnanchor">847</a> and you were the first
+to give me help and assistance in preserving for the Lycorm&aelig;
+and Satil&aelig;i their hereditary privilege of wearing crowns as
+descendants of Hercules, when I contended that we ought to confirm
+the honours and favours of the descendants of Hercules more
+especially because, though he was such a benefactor to the Greeks,
+he had had himself no adequate favour or return." "You remind me,"
+he said, "of a noble effort, and one well worthy of a philosopher."
+"Dismiss then," said I, "my dear fellow, your vehement accusation
+against the gods, and do not be so vexed that some of a bad or evil
+stock are punished by them, or else do not joy in and approve of
+the honour paid to descent <span class='pagenum'><a name="Page_349"
+id="Page_349">349</a></span>from a good stock. For it is
+unreasonable, if we continue to show favour to a virtuous stock, to
+think punishment wrong in the case of a criminal stock, or that it
+should not correspond with the adequate reward of merit. And he
+that is glad to see the descendants of Cimon honoured at Athens,
+but is displeased and indignant that the descendants of Lachares or
+Aristo are in exile, is too soft and easy, or rather too
+fault-finding and peevish with the gods, accusing them if the
+descendants of a bad and wicked man are fortunate, and accusing
+them also if the progeny of the bad are wiped off the face of the
+earth; thus finding fault with the deity alike, whether the
+descendants of the good or bad father are unfortunate."</p>
+
+<p>&sect; <span class="smcap">xiv.</span> "Let these remarks," I
+continued, "be your bulwarks as it were against those excessively
+bitter and railing accusations. And taking up again as it were the
+initial clue to our subject, which as it is about the deity is dark
+and full of mazes and labyrinths, let us warily and calmly follow
+the track to what is probable and plausible, for certainty and
+truth are things very difficult to find even in every-day life. For
+example, why are the children of those that have died of
+consumption or dropsy bidden to sit with their feet in water till
+the dead body is burnt? For that is thought to prevent the disease
+transferring itself to them. Again, when a she-goat takes a bit of
+eringo into her mouth, why do the whole herd stand still, till the
+goatherd comes up and takes it out of her mouth? There are other
+properties that have connection and communication, and that
+transfer themselves from one thing to another with incredible<a
+name="FNanchor_848_848" id="FNanchor_848_848"></a><a href=
+"#Footnote_848_848" class="fnanchor">848</a> quickness and over
+immense distances. But we marvel more at intervals of time than
+place. And yet is it more wonderful that Athens should have been
+smitten with a plague<a name="FNanchor_849_849" id=
+"FNanchor_849_849"></a><a href="#Footnote_849_849" class=
+"fnanchor">849</a> that started in Arabia, and of which Pericles
+died and Thucydides fell sick, than that, when the Delphians and
+Sybarites became wicked, vengeance should have fallen on their
+descendants.<a name="FNanchor_850_850" id="FNanchor_850_850"></a><a
+href="#Footnote_850_850" class="fnanchor">850</a> For properties
+have relations and connections between ends and <span class=
+'pagenum'><a name="Page_350" id=
+"Page_350">350</a></span>beginnings, and although the reason of
+them may not be known by us, they silently perform their
+errand."</p>
+
+<p>&sect; <span class="smcap">xv.</span> "Moreover the public
+punishments of cities by the gods admits of a just defence. For a
+city is one continuous entity, a sort of creature that never
+changes from age, or becomes different by time, but is ever
+sympathetic with and conformable to itself, and is answerable for
+whatever it does or has done for the public weal, as long as the
+community by its union and federal bonds preserves its unity. For
+he that would make several, or rather any quantity of, cities out
+of one by process of time would be like a person who made one human
+being several, by regarding him now as an old man, now as a young
+man, now as a stripling. Or rather this kind of reasoning resembles
+the arguments of Epicharmus, from whom the sophists borrowed the
+piled-up method of reasoning,<a name="FNanchor_851_851" id=
+"FNanchor_851_851"></a><a href="#Footnote_851_851" class=
+"fnanchor">851</a> for example, he incurred the debt long ago, so
+he does not owe it now, being a different person, or, he was
+invited to dinner yesterday, but he comes uninvited to-day, for he
+is another person. And yet age produces greater changes in any
+individual than it does commonly in cities. For any one would
+recognize Athens again if he had not seen it for thirty years, for
+the present habits and feelings of the people there, their
+business, amusements, likes and dislikes, are just what they were
+long ago; whereas a man's friend or acquaintance meeting him after
+some time would hardly recognize his appearance, for the change of
+character easily introduced by every thought and deed, feeling and
+custom, produce a wonderful strangeness and novelty in the same
+person. And yet a man is reckoned to be the same person from birth
+to death, and similarly we think it right for a city always
+remaining the same to be liable to reproach for the ill deeds of
+its former inhabitants, on the same principle as it enjoys its
+ancient glory and power; or shall we, without being aware of it,
+throw everything into Heraclitus' river, into which he says a
+person cannot step twice,<a name="FNanchor_852_852" id=
+"FNanchor_852_852"></a><a href="#Footnote_852_852" class=
+"fnanchor">852</a> since nature is ever changing and altering
+everything?"</p>
+
+<p><span class='pagenum'><a name="Page_351" id=
+"Page_351">351</a></span>&sect; <span class="smcap">xvi.</span> "If
+then a city is one continuous entity, so of course is a race that
+starts from one beginning, that can trace back intimate union and
+similarity of faculties, for that which is begot is not, like some
+production of art, unlike the begetter, for it proceeds from him,
+and is not merely produced by him, so that it appropriately
+receives his share, whether that be honour or punishment. And if I
+should not seem to be trifling, I should say that the bronze statue
+of Cassander melted down by the Athenians, and the body of
+Dionysius thrown out of their territory by the Syracusans after his
+death, were treated more unjustly than punishing their posterity
+would have been. For there was none of the nature of Cassander in
+the statue, and the soul of Dionysius had left his dead body before
+this outrage, whereas Nys&aelig;us and Apollocrates,<a name=
+"FNanchor_853_853" id="FNanchor_853_853"></a><a href=
+"#Footnote_853_853" class="fnanchor">853</a> Antipater and
+Philip,<a name="FNanchor_854_854" id="FNanchor_854_854"></a><a
+href="#Footnote_854_854" class="fnanchor">854</a> and similarly
+other sons of wicked parents had innate in them a good deal of
+their fathers, and that no listless or inactive element, but one by
+which they lived and were nourished, and by which their ideas were
+controlled. Nor is it at all strange or absurd that some should
+have their fathers' characteristics. And to speak generally, as in
+surgery whatever is useful is also just, and that person would be
+ridiculous who should say it was unjust to cauterize the thumb when
+the hip-joints were in pain, and to lance the stomach when the
+liver was inflamed, or when oxen were tender in their hoofs to
+anoint the tips of their horns, so he that looks for any other
+justice in punishment than curing vice, and is dissatisfied if
+surgery is employed to one part to benefit another, as surgeons
+open a vein to relieve ophthalmia, can see nothing beyond the
+evidence of the senses, and does not remember that even a
+schoolmaster by correcting one lad admonishes others, and that by
+decimation a general makes his whole army obey. And so not only by
+one part to another comes benefit, but also to the soul through the
+soul, even more often than to the body through the body, come
+certain dispositions, and vices or improvement of character. For
+just as it is likely in the case of the body that the same feelings
+and changes will take place, so the soul, being worked upon by
+fancies, naturally <span class='pagenum'><a name="Page_352"
+id="Page_352">352</a></span>becomes better or worse according as it has more
+confidence or fear."</p>
+
+<p>&sect; <span class="smcap">xvii.</span> While I was thus
+speaking, Olympicus interposed, and said, "You seem in your
+argument to assume the important assumption of the permanence of
+the soul." I replied, "You too concede it, or rather did concede
+it. For that the deity deals with everyone according to his merit
+has been the assumption of our argument from the beginning." Then
+said he, "Do you think that it follows, because the gods notice our
+actions and deal with us accordingly, that souls are either
+altogether imperishable, or for some time survive dissolution?"
+Then said I, "Not exactly so, my good sir, but is the deity so
+little and so attached to trifles, if we have nothing divine in
+ourselves, nothing resembling him, nothing lasting or sure, but
+that we all do fade as a leaf, as Homer<a name="FNanchor_855_855"
+id="FNanchor_855_855"></a><a href="#Footnote_855_855" class=
+"fnanchor">855</a> says, and die after a brief life, as to take the
+trouble&mdash;like women that tend and cultivate their gardens of
+Adonis<a name="FNanchor_856_856" id="FNanchor_856_856"></a><a href=
+"#Footnote_856_856" class="fnanchor">856</a> in pots&mdash;to
+create souls to flourish in a delicate body having no stability
+only for a day, and then to be annihilated at once<a name=
+"FNanchor_857_857" id="FNanchor_857_857"></a><a href=
+"#Footnote_857_857" class="fnanchor">857</a> by any occasion? And
+if you please, leaving the other gods out of the question, consider
+the case of our god here.<a name="FNanchor_858_858" id=
+"FNanchor_858_858"></a><a href="#Footnote_858_858" class=
+"fnanchor">858</a> Does it seem likely to you that, if he knew that
+the souls of the dead perish immediately, and glide out of their
+bodies like mist or smoke, he would enjoin many propitiatory
+offerings for the departed and honours for the dead, merely
+cheating and beguiling those that believed in him? For my own part,
+I shall never abandon my belief in the permanence of the soul,
+unless some second Hercules<a name="FNanchor_859_859" id=
+"FNanchor_859_859"></a><a href="#Footnote_859_859" class=
+"fnanchor">859</a> shall come and take away the tripod of the
+Pythian Priestess, and abolish and destroy the oracle. For as long
+as many such oracles are still given, as was said to be given to
+Corax of Naxos formerly, it is impious to declare that the soul
+dies." Then said Patrocleas, "What oracle do you refer to? Who was
+this Corax? To me both the occurrence and name are quite strange."
+"That cannot be," said <span class='pagenum'><a name="Page_353" id=
+"Page_353">353</a></span>I, "but I am to blame for using the
+surname instead of the name. For he that killed Archilochus in
+battle was called Calondes, it seems, but his surname was Corax. He
+was first rejected by the Pythian Priestess, as having slain a man
+sacred to the Muses, but after using many entreaties and prayers,
+and urging pleas in defence of his act, he was ordered to go to the
+dwelling of Tettix, and appease the soul of Archilochus. Now this
+place was T&aelig;narum, for there they say Tettix the Cretan had
+gone with a fleet and founded a city, and dwelt near the place
+where departed souls were conjured up. Similarly also, when the
+Spartans were bidden by the oracle to appease the soul of
+Pausanias, the necromancers were summoned from Italy, and, after
+they had offered sacrifice, they got the ghost out of the
+temple."</p>
+
+<p>&sect; <span class="smcap">xviii.</span> "It is one and the same
+argument," I continued, "that confirms the providence of the deity
+and the permanence of the soul of man, so that you cannot leave one
+if you take away the other. And if the soul survives after death,
+it makes the probability stronger that rewards or punishments will
+be assigned to it. For during life the soul struggles, like an
+athlete, and when the struggle is over, then it gets its deserts.
+But what rewards or punishments the soul gets when by itself in the
+unseen world for the deeds done in the body has nothing to do with
+us that are alive, and is perhaps not credited by us, and certainly
+unknown to us; whereas those punishments that come on descendants
+and on the race are evident to all that are alive, and deter and
+keep back many from wickedness. For there is no more disgraceful or
+bitter punishment than to see our children in misfortune through
+our faults, and if the soul of an impious or lawless man could see
+after death, not his statues or honours taken from him, but his
+children or friends or race in great adversity owing to him, and
+paying the penalty for his misdeeds, no one would ever persuade
+him, could he come to life again, to be unjust and licentious, even
+for the honours of Zeus. I could tell you a story on this head,
+which I recently heard, but I hesitate to do so, lest you should
+regard it only as a myth; I confine myself therefore to
+probability." "Pray don't," said Olympicus, "let us have your
+story." And as the others made<span class='pagenum'><a name=
+"Page_354" id="Page_354">354</a></span> the same request, I said,
+"Permit me first to finish my discourse according to probability,
+and then, if you like, I will set my myth a going, if it is a
+myth.</p>
+
+<p>&sect; <span class="smcap">xix.</span> Bion says the deity in
+punishing the children of the wicked for their fathers' crimes is
+more ridiculous than a doctor administering a potion to a son or
+grandson for a father's or grandfather's disease. But the cases,
+though in some respects similar and like, are in others dissimilar.
+For to cure one person of a disease does not cure another, nor is
+one any better, when suffering from ophthalmia or fever, by seeing
+another anointed or poulticed. But the punishments of evil-doers
+are exhibited to everybody for this reason, that it is the function
+of justice, when it is carried out as reason dictates, to check
+some by the punishment of others. So that Bion did not see in what
+respect his comparison touched our subject. For sometimes, when a
+man falls into a grievous but not incurable malady, which
+afterwards by intemperance and negligence ruins his constitution
+and kills him, is not his son, who is not supposed to be suffering
+from the same malady but only to have a predisposition for it,
+enjoined to a careful manner of living by his medical man, or
+friend, or intelligent trainer in gymnastics, or honest guardian,
+and recommended to abstain from fish and pastry, wine and women,
+and to take medicine frequently, and to go in for training in the
+gymnasiums, and so to dissipate and get rid of the small seeds of
+what might be a serious malady, if he allowed it to come to a head?
+Do we not indeed give advice of this kind to the children of
+diseased fathers or mothers, bidding them take care and be cautious
+and not to neglect themselves, but at once to arrest the first
+germ, of the malady, nipping it in the bud while removable, and
+before it has got a firm footing in the constitution?" "Certainly
+we do," said all the company. "We are not then," I continued,
+"acting in a strange or ridiculous but in a necessary and useful
+way, in arranging their exercise and food and physic for the sons
+of epileptic or atrabilious or gouty people, not when they are ill,
+but to prevent their becoming so. For the offspring of a poor
+constitution does not require punishment, but it does require
+medical treatment and care, and if any one stigmatizes this,
+because it curtails pleasure and involves some self-denial<span
+class='pagenum'><a name="Page_355" id="Page_355">355</a></span> and
+pain, as a punishment inflicted by cowardice and timidity, we care
+not for his opinion. Can it be right to tend and care for the body
+that has an hereditary predisposition to some malady, and are we to
+neglect the growth and spread in the young character of hereditary
+taint of vice, and to dally with it, and wait till it be plainly
+mixed up with the feelings, and, to use the language of Pindar,
+"produce malignant fruit in the heart?"</p>
+
+<p>&sect; <span class="smcap">xx.</span> Or is the deity in this
+respect no wiser than Hesiod, who exhorts and advises, "not to
+beget children on our return from a sad funeral, but after a
+banquet with the gods,"<a name="FNanchor_860_860" id=
+"FNanchor_860_860"></a><a href="#Footnote_860_860" class=
+"fnanchor">860</a> as though not vice or virtue only, but sorrow or
+joy and all other propensities, came from generation, to which the
+poet bids us come gay and agreeable and sprightly. But it is not
+Hesiod's function, or the work of human wisdom, but it belongs to
+the deity, to discern and accurately distinguish similarities and
+differences of character, before they become obvious by resulting
+in crime through the influence of the passions. For the young of
+bears and wolves and apes manifest from their birth the nature
+innate in them in all its naked simplicity; whereas mankind, under
+the influence of customs and opinions and laws, frequently conceal
+their bad qualities and imitate what is good, so as altogether to
+obliterate and escape from the innate taint of vice, or to be
+undetected for a long time, throwing the veil of craft round their
+real nature, so that we are scarce conscious of their villainy till
+we feel the blow or smart of some unjust action, so that we are in
+fact only aware that there is such a thing as injustice when men
+act unjustly, or as vice when men act viciously, or as cowardice
+when men run away, just as if one were to suppose that scorpions
+had a sting only when they stung us, or that vipers were venomous
+only when they bit us, which would be a very silly idea. For every
+bad man is not bad only when he breaks out into crime, but he has
+the seeds of vice in his nature, and is only vicious in act when he
+has opportunity and means, as opportunity makes the thief steal,<a
+name="FNanchor_861_861" id="FNanchor_861_861"></a><a href=
+"#Footnote_861_861" class="fnanchor">861</a> and the tyrant violate
+the laws. But the deity is <span class='pagenum'><a name="Page_356"
+id="Page_356">356</a></span>not ignorant of the nature and
+disposition of every man, inasmuch as by his very nature he can
+read the soul better than the body, and does not wait to punish
+violence in the act, or shamelessness in the tongue, or
+lasciviousness in the members. For he does not retaliate upon the
+wrong-doer as having been ill-treated by him, nor is he angry with
+the robber as having been plundered by him, nor does he hate the
+adulterer as having himself suffered from his licentiousness, but
+it is to cure him that he often punishes the adulterous or
+avaricious or unjust man in embryo, before he has had time to work
+out all his villainy, as we try to stop epileptic fits before they
+come on.</p>
+
+<p>&sect; <span class="smcap">xxi.</span> Just now we were
+dissatisfied that the wicked were punished late and tardily,
+whereas at present we find fault with the deity for correcting the
+character and disposition of same before they commit crime, from
+our ignoring that the future deed may be worse and more dreadful
+than the past, and the hidden intention than the overt act; for we
+are not able fully to understand the reasons why it is better to
+leave some alone in their ill deeds, and to arrest others in the
+intention; just as no doubt medicine is not appropriate in the case
+of some patients, which would be beneficial to others not ill, but
+yet perhaps in a more dangerous condition still. And so the gods do
+not visit all the offences of parents on their children, but if a
+good man is the son of a bad one, as the son of a sickly parent is
+sometimes of a good constitution, he is exempt from the punishment
+of his race, as not being a participator in its viciousness. But if
+a young man imitates his vicious race it is only right that he
+should inherit the punishment of their ill deeds, as he would their
+debts. For Antigonus was not punished for Demetrius, nor, of the
+old heroes,<a name="FNanchor_862_862" id="FNanchor_862_862"></a><a
+href="#Footnote_862_862" class="fnanchor">862</a> Phyleus for
+Augeas, or Nestor for Neleus, for though their sires were bad they
+were good, but those whose nature liked and approved the vices of
+their ancestors, these justice punished, taking vengeance on their
+similarity in viciousness. For as the warts and moles and freckles
+of parents often skip a generation, and reappear in the grandsons
+and granddaughters, and as a Greek woman, <span class='pagenum'><a
+name="Page_357" id="Page_357">357</a></span>that had a black baby
+and so was accused of adultery, found out that she was the great
+granddaughter of an Ethiopian,<a name="FNanchor_863_863" id=
+"FNanchor_863_863"></a><a href="#Footnote_863_863" class=
+"fnanchor">863</a> and as the son of Pytho the Nisibian who
+recently died, and who was said to trace his descent to the
+Sparti,<a name="FNanchor_864_864" id="FNanchor_864_864"></a><a
+href="#Footnote_864_864" class="fnanchor">864</a> had the birthmark
+on his body of the print of a spear the token of his race, which
+though long dormant had come up again as out of the deep, so
+frequently earlier generations conceal and suppress the mental
+idiosyncrasies and passions of their race, which afterwards nature
+causes to break out in other members of the family, and so displays
+the family bent either to vice or virtue."</p>
+
+<p>&sect; <span class="smcap">xxii.</span> When I had said thus
+much I was silent, but Olympicus smiled and said, "We do not praise
+you, lest we should seem to forget your promised story, as though
+what you had advanced was adequate proof enough, but we will give
+our opinion when we have heard it." Then I began as follows.
+"Thespesius of Soli, an intimate friend of that Protogenes<a name=
+"FNanchor_865_865" id="FNanchor_865_865"></a><a href=
+"#Footnote_865_865" class="fnanchor">865</a> who lived in this city
+with us for some time, had been very profligate during the early
+part of his life, and had quickly run through his property, and for
+some time owing to his straits had given himself up to bad
+practices, when repenting of his old ways, and following the
+pursuit of riches, he resembled those profligate husbands that pay
+no attention to their wives while they live with them, but get rid
+of them, and then, after they have married other men, do all they
+can wickedly to seduce them. Abstaining then from nothing
+dishonourable that could bring either enjoyment or gain, in no long
+time he got together no great amount of property, but a very great
+reputation for villainy. But what most damaged his character was
+the answer he received from the oracle of Amphilochus.<a name=
+"FNanchor_866_866" id="FNanchor_866_866"></a><a href=
+"#Footnote_866_866" class="fnanchor">866</a> For he sent it seems a
+messenger to consult the god whether he would live the rest of his
+life better, and the answer was he would do better after his death.
+And indeed this happened in a sense not long after. For he fell
+headlong down from a great height, and though he had received no
+wound <span class='pagenum'><a name="Page_358" id=
+"Page_358">358</a></span>nor even a blow, the fall did for him, but
+three days after (just as he was about to be buried) he recovered.
+He soon picked up his strength again, and went home, and so changed
+his manner of life that people would hardly credit it. For the
+Cilicians say that they know nobody who was in those days more
+fairdealing in business, or more devout to the deity, or more
+disagreeable to his enemies, or more faithful to his friends;
+insomuch that all who had any dealings with him desired to hear the
+reason of this change, not thinking that so great a reformation of
+character could have proceeded from chance, and their idea was
+correct, as his narrative to Protogenes and others of his great
+friends showed. For he told them that, when his soul left the body,
+the change he first underwent was as if he were a pilot thrown
+violently into the sea out of a ship. Then raising himself up a
+little, he thought he recovered the power of breathing again
+altogether, and looked round him in every direction, as if one eye
+of the soul was open. But he saw none of the things he had ever
+seen before, but stars enormous in size and at immense distance
+from one another, sending forth a wonderful and intense brightness
+of colour, so that the soul was borne along and moved about
+everywhere quickly and easily, like a ship is fair weather. But
+omitting most of the sights he saw, he said that the souls of the
+dead mounted into the air, which yielded to them and formed fiery
+bubbles, and then, when each bubble quietly broke, they assumed
+human forms, light in weight but with different kinds of motion,
+for some leapt about with wonderful agility and darted straight
+upwards, while others like spindles flitted round all together in a
+circle, some in an upward direction, some in a downward, with mixed
+and confused motion, hardly stopping at all, or only after a very
+long time. As to most of these he was ignorant who they were, but
+he saw two or three that he knew, and tried to approach them and
+talk with them, but they would not listen to him, and did not seem
+to be in their right minds, but out of their senses and distraught,
+avoiding every sight and touch, and at first turned round and round
+alone, but afterwards meeting many other souls whirling round and
+in the same condition as themselves, they moved about promiscuously
+with no particular object in view, and uttered<span class=
+'pagenum'><a name="Page_359" id="Page_359">359</a></span>
+inarticulate sounds, like yells, mixed with wailing and terror.
+Other souls in the upper part of the air seemed joyful, and
+frequently approached one another in a friendly way, and avoided
+those troubled souls, and seemed to mark their displeasure by
+keeping themselves to themselves, and their joy and delight by
+extension and expansion. At last he said he saw the soul of a
+relation, that he thought he knew but was not quite sure, as he
+died when he was a boy, which came up to him and said to him,
+"Welcome, Thespesius." And he wondering, and saying that his name
+was not Thespesius but Arid&aelig;us, the soul replied, "That was
+your old name, but henceforth it will be Thespesius. For assuredly
+you are not dead, but by the will of the gods are come here with
+your intellect, for the rest of your soul you have left in the body
+like an anchor; and as a proof of what I say both now and hereafter
+notice that the souls of the dead have no shadow and do not move
+their eyelids." Thespesius, on hearing these words, pulled himself
+somewhat more together again, and began to use his reason, and
+looking more closely he noticed that an indistinct and shadow-like
+line was suspended over him, while the others shone all round and
+were transparent, but were not all alike; for some were like the
+full-moon at its brightest, throwing out one smooth even and
+continuous colour, others had spots or light marks here and there,
+while others were quite variegated and strange to the sight, with
+black spots like snakes, while others again had dim scratches.</p>
+
+<p>Then the kinsman of Thespesius (for there is nothing to prevent
+our calling the souls by the name of the persons), pointed out
+everything, and told him that Adrastea, the daughter of Necessity
+and Zeus, was placed in the highest position to punish all crimes,
+and no criminal was either so great or so small as to be able to
+escape her either by fraud or violence. But, as there were three
+kinds of punishment, each had its own officer and administering
+functionary. "For speedy Vengeance undertakes the punishment of
+those that are to be corrected at once in the body and through
+their bodies, and she mildly passes by many offences that only need
+expiation; but if the cure of vice demands further pains, then the
+deity hands over such criminals after death to Justice, and those
+whom Justice<span class='pagenum'><a name="Page_360" id=
+"Page_360">360</a></span> rejects as altogether incurable, Erinnys
+(the third and fiercest of Adrastea's officers), pursues as they
+are fleeing and wandering about in various directions, and with
+pitiless severity utterly undoes them all, and thrusts them down to
+a place not to be seen or spoken about. And, of all these
+punishments, that which is administered in this life by Vengeance
+is most like those in use among the barbarians. For as among the
+Persians they pluck off and scourge the garments and tiaras of
+those that are to be punished, while the offenders weep and beg
+them to cease, so most punishments by fine or bodily chastisement
+have no sharp touch, nor do they reach vice itself, but are only
+for show and sentiment. And whoever goes from this world to that
+incorrigible and impure, Justice takes him aside, naked as he is in
+soul, and unable to veil or hide or conceal his villainy, but
+descried all round and in all points by everybody, and shows him
+first to his good parents, if such they were, to let them see what
+a wretch he is and how unworthy of his ancestors; but if they were
+wicked too, seeing them punished and himself being seen by them, he
+is chastised for a long time till he is purged of each of his bad
+propensities by sufferings and pains, which as much exceed in
+magnitude and intensity all sufferings in the flesh, as what is
+real is more vivid than a dream. But the scars and marks of the
+stripes for each bad propensity are more visible in some than in
+others. Observe also, he continued, the different and various
+colours of the souls. That dark dirty-brown colour is the pigment
+of illiberality and covetousness, and the blood-red the sign of
+cruelty and savageness, and where the blue is there sensuality and
+love of pleasure are not easily eradicated, and that violet and
+livid colour marks malice and envy, like the dark liquid ejected by
+the cuttle fish. For as during life vice produces these colours by
+the soul being acted upon by passions and reacting upon the body,
+so here it is the end of purification and correction when they are
+toned down, and the soul becomes altogether bright and one colour.
+But as long as these colours remain, there are relapses of the
+passions accompanied by palpitation and throbbing of the heart, in
+some faint and soon suppressed, in others more violent and lasting.
+And some of these souls by being again and again corrected<span
+class='pagenum'><a name="Page_361" id="Page_361">361</a></span>
+recover their proper disposition and condition, while others again
+by their violent ignorance and excessive love of pleasure<a name=
+"FNanchor_867_867" id="FNanchor_867_867"></a><a href=
+"#Footnote_867_867" class="fnanchor">867</a> are carried into the
+bodies of animals; for one by weakness of reasoning power, and
+slowness of contemplation, is impelled by the practical element in
+him to generation, while another, lacking an instrument to satisfy
+his licentiousness, desires to gratify his passions immediately,
+and to get that gratification through the medium of the body; for
+here there is no real fruition, but only an imperfect shadow and
+dream of incomplete pleasure."</p>
+
+<p>After he had said this, Thespesius' kinsman hurried him at great
+speed through immense space, as it seemed to him, though he
+travelled as easily and straight as if he were carried on the wings
+of the sun's rays. At last he got to an extensive and bottomless
+abyss, where his strength left him, as he found was the case with
+the other souls there: for keeping together and making swoops, like
+birds, they flitted all round the abyss, but did not venture to
+pass over it. To internal view it resembled the caverns of Bacchus,
+being beautiful throughout<a name="FNanchor_868_868" id=
+"FNanchor_868_868"></a><a href="#Footnote_868_868" class=
+"fnanchor">868</a> with trees and green foliage and flowers of all
+kinds, and it breathed a soft and gentle air, laden with scents
+marvellously pleasant, and producing the effect that wine does on
+those who are topers; for the souls were elevated by its fragrance,
+and gay and blithe with one another: and the whole spot was full of
+mirth and laughter, and such songs as emanate from gaiety and
+enjoyment. And Thespesius' kinsman told him that this was the way
+Dionysus went up to heaven by, and by which he afterwards took up
+Semele, and it was called the place of Oblivion. But he would not
+let Thespesius stay there, much as he wished, but forcibly dragged
+him away, instructing and telling him that the intellect was melted
+and moistened by pleasure, and that the irrational and corporeal
+element being watered and made flesh stirs up the memory of the
+body, from which comes a yearning and strong desire for generation,
+so called from being an inclination to the earth,<a name=
+"FNanchor_869_869" id="FNanchor_869_869"></a><a href=
+"#Footnote_869_869" class="fnanchor">869</a> when the soul is
+weighed down with moisture.</p>
+
+<p><span class='pagenum'><a name="Page_362" id=
+"Page_362">362</a></span>Next Thespesius travelled as far in
+another direction, and seemed to see a great crater into which
+several rivers emptied themselves, one whiter than the foam of the
+sea or snow, another like the purple of the rainbow, and others of
+various hues whose brightness was apparent at some distance, but
+when he got nearer the air became thinner and the colours grew dim,
+and the crater lost all its gay colours but white. And he saw three
+genii sitting together in a triangular position, mixing the rivers
+together in certain proportions. Then the guide of Thespesius' soul
+told him, that Orpheus got as far as here, when he came in quest of
+the soul of his wife,<a name="FNanchor_870_870" id=
+"FNanchor_870_870"></a><a href="#Footnote_870_870" class=
+"fnanchor">870</a> and from not exactly remembering what he had
+seen spread a false report among mankind, that the oracle at Delphi
+was common to Apollo and Night, though Apollo had no communion with
+Night: but this, pursued the guide, is an oracle common to Night
+and the Moon, that utters forth its oracular knowledge in no
+particular part of the world, nor has it any particular seat, but
+wanders about everywhere in men's dreams and visions. Hence, as you
+see, dreams receive and disseminate a mixture<a name=
+"FNanchor_871_871" id="FNanchor_871_871"></a><a href=
+"#Footnote_871_871" class="fnanchor">871</a> of simple truth with
+deceit and error. But the oracle of Apollo you do not know, nor can
+you see it, for the earthiness of the soul does not suffer it to
+soar upwards, but keeps it down in dependence on the body. And
+taking him nearer his guide tried to show him the light from the
+tripod, which, as he said, shone as far as Parnassus through the
+bosom of Themis, but though he desired to see it he could not for
+its brightness, but as he passed by he heard the shrill voice of a
+woman speaking in verse several things, among others, he thought,
+telling the time of his death. That, said the genius, was the voice
+of the Sibyl, who sang about the future as she was being borne
+about in the Orb of the moon. Though desirous then to hear more, he
+was conveyed into another direction by the violent motion of the
+moon, as if he had been in the eddies of a whirlpool, so that he
+heard very little more, only a prophecy about Mt. Vesuvius and that
+Dic&aelig;archia<a name="FNanchor_872_872" id=
+"FNanchor_872_872"></a><a href="#Footnote_872_872" class=
+"fnanchor">872</a> would be destroyed by fire, and a short piece
+about the <span class='pagenum'><a name="Page_363" id=
+"Page_363">363</a></span>Emperor then reigning,<a name=
+"FNanchor_873_873" id="FNanchor_873_873"></a><a href=
+"#Footnote_873_873" class="fnanchor">873</a> that "though he was
+good he would lose his empire through sickness."</p>
+
+<p>After this Thespesius and his guide turned to see those that
+were undergoing punishment. And at first they saw only distressing
+and pitiable sights, but after that, Thespesius, little expecting
+it, found himself among his friends and acquaintances and kinsfolk
+who were being punished, and undergoing dreadful sufferings and
+hideous and bitter tortures, and who wept and wailed to him. And at
+last he descried his father coming up out of a certain gulf covered
+with marks and scars, stretching out his hands, and not allowed to
+keep silence, but compelled by those that presided over his torture
+to confess that he had been an accursed wretch and poisoned some
+strangers that had gold, and during his lifetime had escaped the
+detection of everybody; but had been found out here, and his guilt
+brought home to him, for which he had already suffered much, and
+was being dragged on to suffer more. So great was his consternation
+and fear that he did not dare to intercede or beg for his father's
+release, but wishing to turn and flee he could no longer see his
+gentle and kind guide, but he was thrust forward by some persons
+horrible to look at, as if some dire necessity compelled him to go
+through with the business, and saw that the shades of those that
+had been notorious criminals and punished in their life-time were
+not so severely tortured here or like the others, but had an
+incomplete<a name="FNanchor_874_874" id="FNanchor_874_874"></a><a
+href="#Footnote_874_874" class="fnanchor">874</a> though toilsome
+punishment for their irrational passions.<a name="FNanchor_875_875"
+id="FNanchor_875_875"></a><a href="#Footnote_875_875" class=
+"fnanchor">875</a> Whereas those who under the mask and show of
+virtue had lived all their lives in undetected vice were forced by
+their torturers with labour and pain to turn their souls inside
+out, unnaturally wriggling and writhing about, like the
+sea-scolopendras who, when they have swallowed the hook, turn
+themselves inside out; but some of them their torturers flayed and
+crimped so as to show their various inward vices which were only
+skinned over, which were deep in their soul the <span class=
+'pagenum'><a name="Page_364" id="Page_364">364</a></span>principal
+part of man. And he said he saw other souls, like snakes two or
+three or even more twined together, devouring one another in
+malignity and malevolence for what they had suffered or done in
+life. He said also that there were several lakes running parallel,
+one of boiling gold, another most cold of lead, another hard of
+iron, and several demons were standing by, like smiths, who lowered
+down and drew up by turns with instruments the souls of those whose
+criminality lay in insatiable cupidity. For when they were red-hot
+and transparent through their bath in the lake of gold, the demons
+thrust them into the lake of lead and dipped them in that; and when
+they got congealed in it and hard as hail, they dipped them into
+the lake of iron, and there they became wonderfully black, and
+broken and crushed by the hardness of the iron, and changed their
+appearance, and after that they were dipped again in the lake of
+gold, after suffering, he said, dreadful agony in all these changes
+of torment. But he said those souls suffered most piteously of all
+that, when they seemed to have escaped justice, were arrested
+again, and these were those whose crimes had been visited on their
+children or descendants. For whenever one of these latter happened
+to come up, he fell into a rage and cried out, and showed the marks
+of what he had suffered, and upbraided and pursued the soul of the
+parent, that wished to fly and hide himself but could not. For
+quickly did the ministers of torture pursue them, and hurry them
+back again to Justice,<a name="FNanchor_876_876" id=
+"FNanchor_876_876"></a><a href="#Footnote_876_876" class=
+"fnanchor">876</a> wailing all the while on account of their
+fore-knowledge of what their punishment would be. And to some of
+them he said many of their posterity clung at once, and just like
+bees or bats stuck to them, and squeaked and gibbered<a name=
+"FNanchor_877_877" id="FNanchor_877_877"></a><a href=
+"#Footnote_877_877" class="fnanchor">877</a> in their rage at the
+memory of what they had suffered owing to them. Last of all he saw
+the souls of those that were to come into the world a second time,
+forcibly moulded and transformed into various kinds of animals by
+artificers appointed for the very purpose with instruments and
+blows, who broke off all the limbs of some, and only wrenched off
+some of others, and polished others down or <span class=
+'pagenum'><a name="Page_365" id=
+"Page_365">365</a></span>annihilated them altogether, to fit them
+for other habits and modes of life. Among them he saw the soul of
+Nero tortured in other ways, and pierced with red-hot nails. And
+the artificers having taken it in hand and converted it into the
+semblance of a Pindaric viper, which gets its way to life by
+gnawing through its mother's womb, a great light, he said, suddenly
+shone, and a voice came out of the light, ordering them to change
+it into something milder, so they devised of it the animal that
+croaks about lakes and marshes, for he had been punished
+sufficiently for his crimes, and now deserved some favour at the
+hands of the gods, for he had freed Greece, the noblest nation of
+his subjects and the best-beloved of the gods.<a name=
+"FNanchor_878_878" id="FNanchor_878_878"></a><a href=
+"#Footnote_878_878" class="fnanchor">878</a> So much did Thespesius
+behold, but as he intended to return a horrible dread came upon
+him. For a woman, marvellous in appearance and size, took hold of
+him and said to him, "Come here that you may the better remember
+everything you have seen." And she was about to strike him with a
+red-hot iron pin, such as the encaustic painters use,<a name=
+"FNanchor_879_879" id="FNanchor_879_879"></a><a href=
+"#Footnote_879_879" class="fnanchor">879</a> when another woman
+prevented her; and he was suddenly sucked up, as through<a name=
+"FNanchor_880_880" id="FNanchor_880_880"></a><a href=
+"#Footnote_880_880" class="fnanchor">880</a> a pipe, by a strong
+and violent wind, and lit upon his own body, and woke up and found
+that he was close to his tomb.</p>
+
+<div class="footnote">
+<p><a name="Footnote_806_806" id="Footnote_806_806"></a><a href=
+"#FNanchor_806_806"><span class="label">806</span></a> In the
+temple at Delphi, the scene of the discussion, as we see later on,
+&sect;&sect; vii. xii.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_807_807" id="Footnote_807_807"></a><a href=
+"#FNanchor_807_807"><span class="label">807</span></a> Reading
+&#7952;&delta;&#8057;&kappa;&epsilon;&iota; with Reiske.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_808_808" id="Footnote_808_808"></a><a href=
+"#FNanchor_808_808"><span class="label">808</span></a> Euripides,
+"Orestes," 420. Cf. "Ion," 1615.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_809_809" id="Footnote_809_809"></a><a href=
+"#FNanchor_809_809"><span class="label">809</span></a> Thucydides,
+iii. 38.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_810_810" id="Footnote_810_810"></a><a href=
+"#FNanchor_810_810"><span class="label">810</span></a> See the
+circumstances in Pausanias, iv. 17 and 22.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_811_811" id="Footnote_811_811"></a><a href=
+"#FNanchor_811_811"><span class="label">811</span></a> Compare
+Petronius, "Satyricon," 44: "Dii pedes lanatos habent." Compare
+also "Tibullus," i. 9. 4: "Sera tamen tacitis P&oelig;na venit
+pedibus."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_812_812" id="Footnote_812_812"></a><a href=
+"#FNanchor_812_812"><span class="label">812</span></a> Reading
+&mu;&#8049;&lambda;&iota;&sigma;&tau;&alpha; (for
+&mu;&#8057;&lambda;&iota;&sigmaf;) with Wyttenbach.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_813_813" id="Footnote_813_813"></a><a href=
+"#FNanchor_813_813"><span class="label">813</span></a> An allusion
+to the proverb &#8012;&psi;&epsilon; &theta;&epsilon;&#8182;&nu;
+&#7936;&lambda;&#8051;&omicron;&upsilon;&sigma;&iota;
+&mu;&#8059;&lambda;&omicron;&iota;,
+&#7936;&lambda;&#8051;&omicron;&upsilon;&sigma;&iota;
+&delta;&#8050; &lambda;&epsilon;&pi;&tau;&#8049;. See Erasmus,
+"Adagia," p. 1864.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_814_814" id="Footnote_814_814"></a><a href=
+"#FNanchor_814_814"><span class="label">814</span></a> Cf. Plato,
+"Republic," 472 A.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_815_815" id="Footnote_815_815"></a><a href=
+"#FNanchor_815_815"><span class="label">815</span></a> See Note,
+"On Abundance of Friends," <a href="#Page_146a">&sect; ii.</a></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_816_816" id="Footnote_816_816"></a><a href=
+"#FNanchor_816_816"><span class="label">816</span></a> Reading
+&epsilon;&#7984; &gamma;&#8048;&rho;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_817_817" id="Footnote_817_817"></a><a href=
+"#FNanchor_817_817"><span class="label">817</span></a> Or <i>a
+world</i>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_818_818" id="Footnote_818_818"></a><a href=
+"#FNanchor_818_818"><span class="label">818</span></a> See above,
+<a href="#Page_332a">&sect; ii.</a></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_819_819" id="Footnote_819_819"></a><a href=
+"#FNanchor_819_819"><span class="label">819</span></a> Quoted also
+in "On restraining Anger," <a href="#Page_269">&sect; ii.</a></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_820_820" id="Footnote_820_820"></a><a href=
+"#FNanchor_820_820"><span class="label">820</span></a> It seems
+necessary to read either
+&pi;&omicron;&rho;&#8055;&zeta;&epsilon;&iota;&nu; with Mez, or
+&#8001;&rho;&#8055;&zeta;&epsilon;&iota;&nu; with Wyttenbach.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_821_821" id="Footnote_821_821"></a><a href=
+"#FNanchor_821_821"><span class="label">821</span></a> Compare
+Aristophanes, "Vesp&aelig;," 438.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_822_822" id="Footnote_822_822"></a><a href=
+"#FNanchor_822_822"><span class="label">822</span></a> See
+Pausanias, viii. 27.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_823_823" id="Footnote_823_823"></a><a href=
+"#FNanchor_823_823"><span class="label">823</span></a> Pindar.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_824_824" id="Footnote_824_824"></a><a href=
+"#FNanchor_824_824"><span class="label">824</span></a> Homer,
+"Iliad," xv. 641, 642.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_825_825" id="Footnote_825_825"></a><a href=
+"#FNanchor_825_825"><span class="label">825</span></a> See
+Thucydides, i. 127.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_826_826" id="Footnote_826_826"></a><a href=
+"#FNanchor_826_826"><span class="label">826</span></a> See
+Pausanias, v. 17; viii. 24; ix. 41; x. 29.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_827_827" id="Footnote_827_827"></a><a href=
+"#FNanchor_827_827"><span class="label">827</span></a> Hesiod,
+"Works and Days," 266.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_828_828" id="Footnote_828_828"></a><a href=
+"#FNanchor_828_828"><span class="label">828</span></a> Ibid. 265.
+Compare Pausanias, ii. 9; Ovid, A. A. i. 655, 656.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_829_829" id="Footnote_829_829"></a><a href=
+"#FNanchor_829_829"><span class="label">829</span></a> "Significat
+martyres Christianos, in tunica molesta
+fumantes."&mdash;<i>Reiske.</i></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_830_830" id="Footnote_830_830"></a><a href=
+"#FNanchor_830_830"><span class="label">830</span></a> Like the
+sword of Damocles. See Horace, "Odes," iii. 1. 17, 21.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_831_831" id="Footnote_831_831"></a><a href=
+"#FNanchor_831_831"><span class="label">831</span></a> See also
+Pausanias, iii. 17.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_832_832" id="Footnote_832_832"></a><a href=
+"#FNanchor_832_832"><span class="label">832</span></a> Surely
+&#7940;&nu; &#7936;&nu;&alpha;&tau;&rho;&#8051;&pi;&omicron;&iota;
+must be read.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_833_833" id="Footnote_833_833"></a><a href=
+"#FNanchor_833_833"><span class="label">833</span></a> Compare "On
+Curiosity," &sect; x.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_834_834" id="Footnote_834_834"></a><a href=
+"#FNanchor_834_834"><span class="label">834</span></a> The reading
+is very doubtful. I adopt
+&#7969;&delta;&omicron;&nu;&#8134;&sigmaf; &mu;&#8050;&nu;
+&epsilon;&#8016;&theta;&#8017;&sigmaf;
+&kappa;&epsilon;&nu;&iota;&nu; &chi;&#8049;&rho;&iota;&nu;,
+&#7952;&lambda;&pi;&#8055;&delta;&omicron;&sigmaf;
+&#7956;&rho;&eta;&mu;&omicron;&nu;
+&epsilon;&#8017;&rho;&#8055;&sigma;&kappa;&omicron;&upsilon;&sigma;&iota;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_835_835" id="Footnote_835_835"></a><a href=
+"#FNanchor_835_835"><span class="label">835</span></a> Euripides,
+"Ino."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_836_836" id="Footnote_836_836"></a><a href=
+"#FNanchor_836_836"><span class="label">836</span></a> See
+Herodotus, vi. 86; Juvenal, xiii, 199-207.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_837_837" id="Footnote_837_837"></a><a href=
+"#FNanchor_837_837"><span class="label">837</span></a> The company
+are in the temple at Delphi, be it remembered.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_838_838" id="Footnote_838_838"></a><a href=
+"#FNanchor_838_838"><span class="label">838</span></a> Called
+Iadmon in Herodotus, ii. 134, where this story is also told.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_839_839" id="Footnote_839_839"></a><a href=
+"#FNanchor_839_839"><span class="label">839</span></a> Wyttenbach
+suggests Daulis.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_840_840" id="Footnote_840_840"></a><a href=
+"#FNanchor_840_840"><span class="label">840</span></a> To
+Xerxes.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_841_841" id="Footnote_841_841"></a><a href=
+"#FNanchor_841_841"><span class="label">841</span></a> 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.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_842_842" id="Footnote_842_842"></a><a href=
+"#FNanchor_842_842"><span class="label">842</span></a> See
+Pausanias, viii. 14.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_843_843" id="Footnote_843_843"></a><a href=
+"#FNanchor_843_843"><span class="label">843</span></a> Two were to
+be sent for 1,000 continuous years. So the Oracle.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_844_844" id="Footnote_844_844"></a><a href=
+"#FNanchor_844_844"><span class="label">844</span></a> See
+Pausanias ix. 30; Herodotus, v. 6.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_845_845" id="Footnote_845_845"></a><a href=
+"#FNanchor_845_845"><span class="label">845</span></a> See
+Pausanias, vii. 27; Athen&aelig;us, 372 A.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_846_846" id="Footnote_846_846"></a><a href=
+"#FNanchor_846_846"><span class="label">846</span></a> A former
+king of Thebes. See Pausanias, ix. 5.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_847_847" id="Footnote_847_847"></a><a href=
+"#FNanchor_847_847"><span class="label">847</span></a> Called
+Daiphantes, Pausanias, x. 1.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_848_848" id="Footnote_848_848"></a><a href=
+"#FNanchor_848_848"><span class="label">848</span></a> Reading
+&#7936;&pi;&#8055;&sigma;&tau;&omicron;&iota;&sigmaf; with
+Xylander.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_849_849" id="Footnote_849_849"></a><a href=
+"#FNanchor_849_849"><span class="label">849</span></a> The famous
+plague. See Thucydides, ii. 47-54.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_850_850" id="Footnote_850_850"></a><a href=
+"#FNanchor_850_850"><span class="label">850</span></a> The allusion
+is to the circumstances mentioned in &sect; xii.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_851_851" id="Footnote_851_851"></a><a href=
+"#FNanchor_851_851"><span class="label">851</span></a> "Videtur
+idem cum <i>sorita</i> esse."&mdash;<i>Reiske.</i></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_852_852" id="Footnote_852_852"></a><a href=
+"#FNanchor_852_852"><span class="label">852</span></a> Compare our
+author, "De EI apud Delphos," &sect; xviii. See also Seneca,
+"Epist.," lviii. p. 483; and Plato, "Cratylus," 402 A.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_853_853" id="Footnote_853_853"></a><a href=
+"#FNanchor_853_853"><span class="label">853</span></a> Sons of
+Dionysius.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_854_854" id="Footnote_854_854"></a><a href=
+"#FNanchor_854_854"><span class="label">854</span></a> Sons of
+Cassander.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_855_855" id="Footnote_855_855"></a><a href=
+"#FNanchor_855_855"><span class="label">855</span></a> "Iliad," vi.
+146-149.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_856_856" id="Footnote_856_856"></a><a href=
+"#FNanchor_856_856"><span class="label">856</span></a> Compare
+Plato, "Ph&aelig;drus," 276 B. These gardens of Adonis were what we
+might call flowerpot gardens. See Erasmus, "Adagia."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_857_857" id="Footnote_857_857"></a><a href=
+"#FNanchor_857_857"><span class="label">857</span></a>
+&epsilon;&#8016;&theta;&#8058;&sigmaf; seems the best reading,
+&#7936;&epsilon;&#8054; is flat.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_858_858" id="Footnote_858_858"></a><a href=
+"#FNanchor_858_858"><span class="label">858</span></a> Apollo.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_859_859" id="Footnote_859_859"></a><a href=
+"#FNanchor_859_859"><span class="label">859</span></a> See <a href=
+"#Page_345a">&sect; xii.</a></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_860_860" id="Footnote_860_860"></a><a href=
+"#FNanchor_860_860"><span class="label">860</span></a> Hesiod,
+"Works and Days," 735, 736.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_861_861" id="Footnote_861_861"></a><a href=
+"#FNanchor_861_861"><span class="label">861</span></a> Compare the
+French Proverb, "L'occasion fait le larron." And Juvenal's "Nemo
+repente fuit turpissimus."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_862_862" id="Footnote_862_862"></a><a href=
+"#FNanchor_862_862"><span class="label">862</span></a> So Reiske
+very ingeniously.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_863_863" id="Footnote_863_863"></a><a href=
+"#FNanchor_863_863"><span class="label">863</span></a> A rather
+far-fetched pedigree.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_864_864" id="Footnote_864_864"></a><a href=
+"#FNanchor_864_864"><span class="label">864</span></a> See
+Pausanias, viii. 11; ix. 5, 10. See also Ovid, "Metamorphoses,"
+Book iii. 100-130.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_865_865" id="Footnote_865_865"></a><a href=
+"#FNanchor_865_865"><span class="label">865</span></a> Compare "On
+Love," &sect; ii.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_866_866" id="Footnote_866_866"></a><a href=
+"#FNanchor_866_866"><span class="label">866</span></a> At Mallus,
+in Cilicia. See Pausanias, i. 34.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_867_867" id="Footnote_867_867"></a><a href=
+"#FNanchor_867_867"><span class="label">867</span></a> Reading
+&phi;&iota;&lambda;&eta;&delta;&omicron;&nu;&#8055;&alpha;&sigma;
+with Reiske.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_868_868" id="Footnote_868_868"></a><a href=
+"#FNanchor_868_868"><span class="label">868</span></a> Reading
+&delta;&iota;&alpha;&pi;&epsilon;&pi;&omicron;&iota;&kappa;&iota;&lambda;&mu;&#8051;&nu;&omicron;&nu;
+&#8004;&nu; with Wyttenbach.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_869_869" id="Footnote_869_869"></a><a href=
+"#FNanchor_869_869"><span class="label">869</span></a> A
+paronomasia on &gamma;&#8051;&nu;&epsilon;&sigma;&iota;&sigmaf; as
+if &#7952;&pi;&#8054; &gamma;&#8052;&nu;
+&nu;&epsilon;&#8166;&sigma;&iota;&sigmaf;. We cannot English
+it.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_870_870" id="Footnote_870_870"></a><a href=
+"#FNanchor_870_870"><span class="label">870</span></a>
+Eurydice.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_871_871" id="Footnote_871_871"></a><a href=
+"#FNanchor_871_871"><span class="label">871</span></a>
+"&mu;&iota;&gamma;&nu;&#8059;&mu;&epsilon;&nu;&omicron;&nu;, Turn,
+et Bong.," <i>Reiske</i>. Surely the right reading.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_872_872" id="Footnote_872_872"></a><a href=
+"#FNanchor_872_872"><span class="label">872</span></a> Latin
+Puteoli.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_873_873" id="Footnote_873_873"></a><a href=
+"#FNanchor_873_873"><span class="label">873</span></a> Vespasian.
+See Suetonius, "Vespasian," ch. 24, as to the particulars of his
+death.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_874_874" id="Footnote_874_874"></a><a href=
+"#FNanchor_874_874"><span class="label">874</span></a> The reading
+is very doubtful. I have followed Wyttenbach in reading
+&tau;&rho;&iota;&beta;&omicron;&mu;&#8051;&nu;&eta;&nu;
+&tau;&rho;&iota;&beta;&#8052;&nu;
+&#7936;&tau;&epsilon;&lambda;&#8134;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_875_875" id="Footnote_875_875"></a><a href=
+"#FNanchor_875_875"><span class="label">875</span></a> Such as that
+of the Danaides. So Wyttenbach.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_876_876" id="Footnote_876_876"></a><a href=
+"#FNanchor_876_876"><span class="label">876</span></a> Adopting the
+arrangement of Wyttenbach.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_877_877" id="Footnote_877_877"></a><a href=
+"#FNanchor_877_877"><span class="label">877</span></a> Compare
+Homer, "Odyssey," xxiv. 5-10.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_878_878" id="Footnote_878_878"></a><a href=
+"#FNanchor_878_878"><span class="label">878</span></a> See
+Pausanias, vii. 17, for a sneaking kindness for Nero.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_879_879" id="Footnote_879_879"></a><a href=
+"#FNanchor_879_879"><span class="label">879</span></a> See
+Athen&aelig;us, 687 B.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_880_880" id="Footnote_880_880"></a><a href=
+"#FNanchor_880_880"><span class="label">880</span></a> Reading
+&delta;&iota;&#8048; with Reiske.</p>
+</div>
+
+<h3>AGAINST BORROWING MONEY<a name="Page_365a" id=
+"Page_365a" />.</h3>
+
+<p>&sect; <span class="smcap">i.</span> Plato in his Laws<a name=
+"FNanchor_881_881" id="FNanchor_881_881"></a><a href=
+"#Footnote_881_881" class="fnanchor">881</a> does not permit
+neighbours to use one another's water, unless they have first dug
+for themselves as far as the clay, and reached ground that is
+unsuitable for a well. For clay, having a rich and compact nature,
+absorbs the water it receives, and does not let it pass through.
+But he allows people that cannot make a well of their own to use
+their neighbour's water, for the law ought to relieve necessity.
+Ought there not also to <span class='pagenum'><a name="Page_366"
+id="Page_366">366</a></span>be a law about money, that people
+should not borrow of others, nor go to other people's sources of
+income, until they have first examined their own resources at home,
+and collected, as by drops, what is necessary for their use? But
+nowadays from luxury and effeminacy and lavish expenditure people
+do not use their own resources, though they have them, but borrow
+from others at great interest without necessity. And what proves
+this very clearly is the fact that people do not lend money to the
+needy, but only to those who, wanting an immediate supply, bring a
+witness and adequate security for their credit, so that they can be
+in no actual necessity of borrowing.<a name="FNanchor_882_882" id=
+"FNanchor_882_882"></a><a href="#Footnote_882_882" class=
+"fnanchor">882</a></p>
+
+<p>&sect; <span class="smcap">ii.</span> Why pay court to the
+banker or trader? Borrow from your own table. You have cups, silver
+dishes, pots and pans. Use them in your need. Beautiful Aulis or
+Tenedos will furnish you with earthenware instead, purer than
+silver, for they will not smell strongly and unpleasantly of
+interest, a kind of rust that daily soils your sumptuousness, nor
+will they remind you of the calends and the new moon, which, though
+the most holy of days, the money-lenders make ill-omened and
+hateful. For those who instead of selling them put their goods out
+at pawn cannot be saved even by Zeus the Protector of Property:
+they are ashamed to sell, they are not ashamed to pay interest on
+their goods when out at pawn. And yet the famous Pericles made the
+ornament of Athene, which weighed forty talents of fine gold,
+removable at will, for "so," he said, "we can use the gold in war,
+and at some other time restore as costly a one." So should we too
+in our necessities, as in a siege, not receive a garrison imposed
+on us by a hostile money-lender, nor allow our goods to go into
+slavery; but stripping our table, our bed, our carriages, and our
+diet, of superfluities, we should keep ourselves free, intending to
+restore all those things again, if we have good luck.</p>
+
+<p>&sect; <span class="smcap">iii.</span> So the Roman matrons
+offered their gold and ornaments as first-fruits to Pythian Apollo,
+out of which a golden cup was made and sent to Delphi;<a name=
+"FNanchor_883_883" id="FNanchor_883_883"></a><a href=
+"#Footnote_883_883" class="fnanchor">883</a> and the Carthaginian
+matrons had their heads shorn, and with the <span class=
+'pagenum'><a name="Page_367" id="Page_367">367</a></span>hair cut
+off made cords for the machines and engines to be used in defence
+of their country.<a name="FNanchor_884_884" id=
+"FNanchor_884_884"></a><a href="#Footnote_884_884" class=
+"fnanchor">884</a> But we being ashamed of independence enslave
+ourselves to covenants and conditions, when we ought to restrict
+and confine ourselves to what is useful, and dock or sell useless
+superfluities, to build a temple of liberty for ourselves, our
+wives, and children. The famous Artemis at Ephesus gives asylum and
+security from their creditors to debtors, when they take refuge in
+her temple; but the asylum and sanctuary of frugality is everywhere
+open to the sober-minded, affording them joyful and honourable and
+ample space for much ease. For as the Pythian Priestess told the
+Athenians at the time of the Median war that the god had given them
+wooden walls,<a name="FNanchor_885_885" id=
+"FNanchor_885_885"></a><a href="#Footnote_885_885" class=
+"fnanchor">885</a> and they left the region and city, their goods
+and houses, and took refuge in their ships for liberty, so the god
+gives us a wooden table, and earthenware plate, and coarse
+garments, if we wish to live free. Care not for fine horses or
+chariots with handsome harness, adorned with gold<a name=
+"FNanchor_886_886" id="FNanchor_886_886"></a><a href=
+"#Footnote_886_886" class="fnanchor">886</a> and silver, which
+swift interest will catch up and outrun, but mounted on any chance
+donkey or nag flee from the hostile and tyrannical money-lender,
+not demanding like the Mede land and water,<a name=
+"FNanchor_887_887" id="FNanchor_887_887"></a><a href=
+"#Footnote_887_887" class="fnanchor">887</a> but interfering with
+your liberty, and lowering your status. If you pay him not, he duns
+you; if you offer the money, he won't have it; if you are selling
+anything, he cheapens the price; if you don't want to sell, he
+forces you; if you sue him, he comes to terms with you; if you
+swear, he hectors; if you go to his house, he shuts the door in
+your face; whereas if you stay at home, he billets himself on you,
+and is ever rapping at your door.</p>
+
+<p>&sect; <span class="smcap">iv.</span> How did Solon benefit the
+Athenians by ordaining that debtors should no longer have to pay in
+person? For they are slaves to all money-lenders,<a name=
+"FNanchor_888_888" id="FNanchor_888_888"></a><a href=
+"#Footnote_888_888" class="fnanchor">888</a> and not to them only,
+what would there be so monstrous in that? but to their <span class=
+'pagenum'><a name="Page_368" id="Page_368">368</a></span>slaves,
+who are insolent and savage barbarians, such as Plato represents
+the fiery torturers and executioners in Hades who preside over the
+punishment of the impious. For they make the forum a hell for
+wretched debtors, and like vultures devour and rend them limb from
+limb, "piercing into their bowels,"<a name="FNanchor_889_889" id=
+"FNanchor_889_889"></a><a href="#Footnote_889_889" class=
+"fnanchor">889</a> and stand over others and prevent their tasting
+their own grapes or crops, as if they were so many Tantaluses. And
+as Darius sent Datis and Artaphernes to Athens with manacles and
+chains in their hands for their captives, so they bring into Greece
+boxes full of bonds and agreements, like fetters, and visit the
+towns and scour the country round, sowing not like Triptolemus
+harmless corn, but planting the toilsome and prolific and
+never-ending roots of debts, which grow and spread all round, and
+ruin and choke cities. They say that hares at once give birth and
+suckle and conceive again, but the debts of these knaves and
+barbarians give birth before they conceive; for at the very moment
+of giving they ask back, and take up what they laid down, and lend
+what they take for lending.</p>
+
+<p>&sect; <span class="smcap">v.</span> It is a saying among the
+Messenians, that "there is a Pylos before Pylos, and another Pylos
+too." So it may be said with respect to these money-lenders, "there
+is interest before interest, and other interest too." Then of
+course they laugh at those natural philosophers who say that
+nothing can come of nothing, for they get interest on what neither
+is nor was; and they think it disgraceful to farm out the taxes,
+though the law allows it, while they themselves against the law
+exact tribute for what they lend, or rather, if one is to say the
+truth, defraud as they lend, for he who receives less than he signs
+his name for is defrauded. The Persians indeed think lying a
+secondary crime, but debt a principal one, for lying frequently
+follows upon debt, but money-lenders tell more lies, for they make
+fraudulent entries in their account-books, writing down that they
+have given so-and-so so much, when they have really given less. And
+the only excuse for their lying is covetousness, not necessity, not
+utter poverty, but insatiable greediness, the outcome of which is
+without enjoyment and useless to <span class='pagenum'><a name=
+"Page_369" id="Page_369">369</a></span>themselves, and fatal to
+their victims. For neither do they farm the fields which they rob
+their debtors of, nor do they inhabit their houses when they have
+thrust them out, nor use their tables or apparel, but first one is
+ruined, and then a second is hunted down, for whom the first one
+serves as a decoy. For the bane spreads and grows like a fire, to
+the destruction and ruin of all who fall into their clutches, for
+it consumes one after another; and the money-lender, who fans and
+feeds this flame to ensnare many, gets no more advantage from it
+but that some time after he can take his account-book and read how
+many he has sold up, how many turned out of house and home, and
+track the sources of his wealth, which is ever growing into a
+larger pile.</p>
+
+<p>&sect; <span class="smcap">vi.</span> And do not think I say
+this as an enemy proclaiming war against the money-lenders,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"For never did they lift my
+cows or horses,"<a name="FNanchor_890_890" id=
+"FNanchor_890_890"></a><a href="#Footnote_890_890" class=
+"fnanchor">890</a></span></div>
+</div>
+
+<p>but merely to prove to those who too readily borrow money what
+disgrace and servitude it brings with it, and what extreme folly
+and weakness it is. Have you anything? do not borrow, for you are
+not in a necessitous condition. Have you nothing? do not borrow,
+for you will never be able to pay back. Let us consider either case
+separately. Cato said to a certain old man who was a wicked fellow,
+"My good sir, why do you add the shame that comes from wickedness
+to old age, that has so many troubles of its own?" So too do you,
+since poverty has so many troubles of its own, not add the terrible
+distress that comes from borrowing money and from debt; and do not
+take away from poverty its only advantage over wealth, its freedom
+from corroding care. For the proverb that says, "I cannot carry a
+goat, put an ox on my shoulder," has a ridiculous ring. Unable to
+bear poverty, are you going to put on your back a money-lender, a
+weight hard to carry even for a rich man? How then, will you say,
+am I to maintain myself? Do you ask this, having two hands, two
+legs, and a tongue, in short, being a man, to love and be loved, to
+give and receive benefits? Can you not be a schoolmaster<span
+class='pagenum'><a name="Page_370" id="Page_370">370</a></span> or
+tutor, or porter, or sailor, or make coasting voyages? Any of these
+ways of getting a livelihood is less disgraceful and difficult than
+to always have to hear, "Pay me that thou owest."</p>
+
+<p>&sect; <span class="smcap">vii.</span> The well-known Rutilius
+went up to Musonius at Rome, and said to him, "Musonius, Zeus
+Soter, whom you imitate and emulate, does not borrow money." And
+Musonius smilingly answered, "Neither does he lend." For you must
+know Rutilius, himself a lender, was bantering Musonius for being a
+borrower. What Stoic inflatedness was all this! What need was there
+to bring in Zeus Soter? For all nature teaches the same lesson.
+Swallows do not borrow money, nor do ants, although nature has
+given them no hands, or reason, or profession. But men have
+intellect in excess, and so ingenious are they that they keep near
+them horses, and dogs, and partridges, and jackdaws. Why then do
+you despair, who are as impressible as a jackdaw, have as much
+voice as a partridge, and are as noble as a dog, of getting some
+person to befriend you, by looking after him, winning his
+affections, guarding him, fighting his battles? Do you not see how
+many opportunities there are both on land and sea? As Crates
+says,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Miccylus and his wife, to
+ward off famine</span> <span class="i0">In these bad times, I saw
+both carding wool."</span></div>
+</div>
+
+<p>And King Antigonus asked Cleanthes, when he saw him at Athens
+after a long interval, "Do you still grind, Cleanthes?" And he
+replied, "I do, O king, but for my living, yet so as not to desert
+philosophy." Such was the admirable spirit of the man who, coming
+from the mill and kneading-trough, wrote with the hand that had
+baked and ground about the gods, and the moon, and stars, and the
+sun. But those kinds of labour are in our view servile! And so that
+we may appear free we borrow money, and flatter and dance
+attendance on slaves, and give them dinners and presents, and pay
+taxes as it were to them, not on account of our poverty (for no one
+lends money to a poor man), but from our love of lavish
+expenditure. For if we were content with things necessary for
+subsistence, the race of money-lenders would be as extinct as
+Centaurs and<span class='pagenum'><a name="Page_371" id=
+"Page_371">371</a></span> Gorgons are; it is luxury that has
+created them as much as goldsmiths, and silversmiths, and
+perfumers, and dyers in bright colours. For we do not owe money for
+bread and wine, but for estates, and slaves, and mules, and
+dining-rooms, and tables, and for our lavish public entertainments,
+in our unprofitable and thankless ambition. And he that is once
+involved in debt remains in it all his time, like a horse bitted
+and bridled that takes one rider after another, and there is no
+escape to green pastures and meadows, but they wander about like
+those demons who were driven out of heaven by the gods who are thus
+described by Empedocles:&mdash;</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Into the sea the force of
+heaven thrusts them,</span> <span class="i0">The sea rejects them
+back upon the land;</span> <span class="i0">To the sun's rays th'
+unresting earth remits them;</span> <span class="i0">The sun anon
+whirls them to heaven again."</span></div>
+</div>
+
+<p>So one after another usurer or trader gets hold of the poor
+wretch, hailing either from Corinth, or Patr&aelig;, or Athens,
+till he gets set on to by them all, and torn to bits, and cut into
+mince-meat as it were for his interest. For as a person who is
+fallen into the mire must either get up out of it or remain in it,
+and if he turns about in it, and wallows in it, and bedabbles his
+body all over in it, he contracts only the greater defilement, so
+by borrowing from one person to pay another and changing their
+money-lenders they contract and incur fresh interest, and get into
+greater liabilities, and closely resemble sufferers from cholera,
+whose case does not admit of cure because they evacuate everything
+they are ordered to take, and so ever add to the disease. So these
+will not get cleansed from the disease of debt, but at regular
+times in the year pay their interest with pain and agony, and then
+immediately another creditor presents his little account, so again
+their heads swim and ache, when they ought to have got rid of their
+debts altogether, and regained their freedom.</p>
+
+<p>&sect; <span class="smcap">viii.</span> I now turn my attention
+to those who are rich and luxurious, and use language like the
+following, "Am I then to go without slaves and hearth and home?" As
+if any dropsical person, whose body was greatly swollen and who was
+very weak, should say to his doctor, "Am I then to become lean and
+empty?" And why not, to get well?<span class='pagenum'><a name=
+"Page_372" id="Page_372">372</a></span> And do you too go without a
+slave, not to be a slave yourself; and without chattels, not to be
+another man's chattel. Listen to a story about two vultures; one
+was vomiting and saying it would bring its inside up, and the other
+who was by said, "What harm if you do? For it won't be your inside
+you bring up, but that dead body we devoured lately." And so any
+debtor does not sell his own estate, or his own house, but his
+creditor's, for he has made him by law master of them. Nay, but by
+Zeus, says one, my father left me this field. Yes, and your father
+also left you liberty and a status in the community, which you
+ought to value more than you do. And your father begot you with
+hand and foot, but should either of them mortify, you pay the
+surgeon to cut it off. Thus Calypso clad and "dressed" Odysseus "in
+raiment smelling sweet,"<a name="FNanchor_891_891" id=
+"FNanchor_891_891"></a><a href="#Footnote_891_891" class=
+"fnanchor">891</a> like the body of an immortal, as a gift and
+token of her affection for him; but when his vessel was upset and
+he himself immersed, and owing to this wet and heavy raiment could
+hardly keep himself on the top of the waves, he threw it off and
+stripped himself, and covered his naked breast with Ino's veil,<a
+name="FNanchor_892_892" id="FNanchor_892_892"></a><a href=
+"#Footnote_892_892" class="fnanchor">892</a> and "swam for it
+gazing on the distant shore,"<a name="FNanchor_893_893" id=
+"FNanchor_893_893"></a><a href="#Footnote_893_893" class=
+"fnanchor">893</a> and so saved his life, and lacked neither food
+nor raiment. What then? have not poor debtors storms, when the
+money-lender stands over them and says, <i>Pay</i>?</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Thus spoke Poseidon, and the
+clouds did gather,</span> <span class="i0">And lashed the sea to
+fury, and at once</span> <span class="i0">Eurus and Notus and the
+stormy Zephyr</span> <span class="i0">Blew all together."<a name=
+"FNanchor_894_894" id="FNanchor_894_894"></a><a href=
+"#Footnote_894_894" class="fnanchor">894</a></span></div>
+</div>
+
+<p>Thus interest rolls on interest as wave upon wave, and he that
+is involved in debt struggles against the load that bears him down,
+but cannot swim away and escape, but sinks to the bottom, and
+carries with him to ruin his friends that have gone security for
+him. But Crates the Theban, though he had neither duns nor debts,
+and was only disgusted at the distracting cares of housekeeping,
+gave up a property worth eight talents, and assumed the
+philosopher's threadbare cloak and wallet, and took refuge <span
+class='pagenum'><a name="Page_373" id="Page_373">373</a></span>in
+philosophy and poverty. And Anaxagoras left his sheep-farm. But why
+need I mention these? since the lyric poet Philoxenus, obtaining by
+lot in a Sicilian colony much substance and a house abounding in
+every kind of comfort, but finding that luxury and pleasure and
+absence of refinement was the fashion there, said, "By the gods
+these comforts shall not undo me, I will give them up," and he left
+his lot to others, and sailed home again. But debtors have to put
+up with being dunned, subjected to tribute, suffering slavery,
+passing debased coin, and like Phineus, feeding certain winged
+Harpies, who carry off and lay violent hands on their food, not at
+the proper season, for they get possession of their debtors' corn
+before it is sown, and they traffic for oil before the olives are
+ripe; and the money-lender says, "I have wine at such and such a
+price," and takes a bond for it, when the grapes are yet on the
+vine waiting for Arcturus to ripen them.</p>
+
+<div class="footnote">
+<p><a name="Footnote_881_881" id="Footnote_881_881"></a><a href=
+"#FNanchor_881_881"><span class="label">881</span></a> Page 844, A.
+B. C.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_882_882" id="Footnote_882_882"></a><a href=
+"#FNanchor_882_882"><span class="label">882</span></a> Reading with
+Wyttenbach &delta;&iota;&delta;&omicron;&#8166;&sigma;&iota; and
+&#7956;&chi;&omicron;&upsilon;&sigma;&iota;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_883_883" id="Footnote_883_883"></a><a href=
+"#FNanchor_883_883"><span class="label">883</span></a> See Livy, v.
+25.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_884_884" id="Footnote_884_884"></a><a href=
+"#FNanchor_884_884"><span class="label">884</span></a> See Appian,
+lv. 26.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_885_885" id="Footnote_885_885"></a><a href=
+"#FNanchor_885_885"><span class="label">885</span></a> See
+Herodotus, vii. 141-143; viii. 51.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_886_886" id="Footnote_886_886"></a><a href=
+"#FNanchor_886_886"><span class="label">886</span></a> Reading with
+Reiske
+&kappa;&alpha;&tau;&#8049;&chi;&rho;&upsilon;&sigma;&alpha;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_887_887" id="Footnote_887_887"></a><a href=
+"#FNanchor_887_887"><span class="label">887</span></a> The
+technical term for submission to an enemy. See Pausanias, iii. 12;
+x. 20. Herodotus, v. 17, 18; vii. 133.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_888_888" id="Footnote_888_888"></a><a href=
+"#FNanchor_888_888"><span class="label">888</span></a> Reading with
+Reiske
+&delta;&alpha;&nu;&epsilon;&iota;&sigma;&tau;&alpha;&#8150;&sigmaf;.
+Perhaps
+&#7936;&phi;&alpha;&nu;&iota;&sigma;&tau;&alpha;&#8150;&sigmaf;
+originally came after
+&#7936;&gamma;&rho;&#8055;&omicron;&iota;&sigmaf;, and got somehow
+displaced.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_889_889" id="Footnote_889_889"></a><a href=
+"#FNanchor_889_889"><span class="label">889</span></a> See Homer,
+"Odyssey," xi. 578, 579, and context.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_890_890" id="Footnote_890_890"></a><a href=
+"#FNanchor_890_890"><span class="label">890</span></a> Homer,
+"Iliad," i. 154.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_891_891" id="Footnote_891_891"></a><a href=
+"#FNanchor_891_891"><span class="label">891</span></a> "Odyssey,"
+v. 264.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_892_892" id="Footnote_892_892"></a><a href=
+"#FNanchor_892_892"><span class="label">892</span></a> "Odyssey,"
+v. 333-375.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_893_893" id="Footnote_893_893"></a><a href=
+"#FNanchor_893_893"><span class="label">893</span></a> "Odyssey,"
+v. 439.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_894_894" id="Footnote_894_894"></a><a href=
+"#FNanchor_894_894"><span class="label">894</span></a> "Odyssey,"
+v. 291-295.</p>
+</div>
+
+<h3>WHETHER "LIVE UNKNOWN" BE A WISE PRECEPT.<a name="Page_373a"
+id="Page_373a" /></h3>
+
+<p>&sect; <span class="smcap">i.</span> He who uttered this
+precept<a name="FNanchor_895_895" id="FNanchor_895_895"></a><a
+href="#Footnote_895_895" class="fnanchor">895</a> certainly did not
+wish to live unknown, for he uttered it to let all the world know
+he was a superior thinker, and to get to himself unjust glory by
+exhorting others to shun glory.</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"I hate the wise man for
+himself not wise."<a name="FNanchor_896_896" id=
+"FNanchor_896_896"></a><a href="#Footnote_896_896" class=
+"fnanchor">896</a></span></div>
+</div>
+
+<p>They say that Philoxenus the son of Eryxis and Gnatho the
+Sicilian, being exceedingly greedy where good fare was going, would
+blow their nose in the dishes, to disgust all others at the table,
+that they alone might take their fill of the choicest dishes. So
+those that are insatiable pursuers of glory calumniate glory to
+others who are their rivals, that they may get it without
+antagonists. In this they <span class='pagenum'><a name="Page_374"
+id="Page_374">374</a></span>resemble rowers, who face the stern of
+the vessel but propel it ahead, that by the recoil from the stroke
+of their oars they may reach port, so those that give vent to
+precepts like this pursue glory with their face turned in the
+opposite direction. For otherwise what need was there to utter a
+precept like this, or to write and hand it down to posterity, if he
+wished to live unknown to his own generation, who did not wish to
+live unknown to posterity?</p>
+
+<p>&sect; <span class="smcap">ii.</span> Look at the matter in the
+following way.<a name="FNanchor_897_897" id=
+"FNanchor_897_897"></a><a href="#Footnote_897_897" class=
+"fnanchor">897</a> Has not that "live unknown" a villainous ring,
+as though one had broken open graves? Is your life so disgraceful
+that we must all be ignorant of it? For my part I should say, Even
+if your life be bad do not live unknown, but be known, reform,
+repent; if you have virtue, be not utterly useless in life; if you
+are vicious, do not continue unreformed. Point out then and define
+to whom you recommend this precept. If to an ignorant or wicked or
+senseless person, you resemble one who should say to a person in a
+fever or delirium, "Be unknown. Don't let the doctor know your
+condition. Go and throw yourself into some dark place, that you and
+your ailments may be unknown." So you say to a vicious man, "Go off
+with your vice, and hide your deadly and irremediable disease from
+your friends, fearful to show your superstitious fears,
+palpitations as it were, to those who could admonish you and cure
+you." Our remote ancestors paid public attention to the sick, and
+if any one had either had or cured a similar complaint, he
+communicated his experience to the patient, and so they say medical
+art became great by these contributions from experience. We ought
+also in the same way to expose to everyone diseased lives and the
+passions of the soul, and to handle them, and to examine the
+condition of each,<a name="FNanchor_898_898" id=
+"FNanchor_898_898"></a><a href="#Footnote_898_898" class=
+"fnanchor">898</a> and say, Are you a passionate man? Be on your
+guard against anger. Are you of a jealous turn? Look to it. Are you
+in love? I myself was in love once, but I had to repent. But
+nowadays people deny and conceal and cloak their vices, and so fix
+them deeper in themselves.</p>
+
+<p>&sect; <span class="smcap">iii.</span> Moreover if you advise
+men of worth to live un<span class='pagenum'><a name="Page_375" id=
+"Page_375">375</a></span>known and in obscurity, you say to
+Epaminondas, Do not be a general; and to Lycurgus, Do not be a
+legislator; and to Thrasybulus, Do not be a tyrannicide; and to
+Pythagoras, Do not teach; and to Socrates, Do not discourse; and
+first and foremost you bid yourself, Epicurus, to refrain from
+writing letters to your friends in Asia, and from enrolling
+Egyptian strangers among your disciples, and from dancing
+attendance on the youths of Lampsacus, and sending books to all
+quarters to display your wisdom to all men and all women, and
+leaving directions in your will about your funeral. What is the
+meaning of those common tables of yours? what that crowd of friends
+and handsome youths? Why those many thousand lines written and
+composed so laboriously on Metrodorus, and Aristobulus, and
+Ch&aelig;redemus, that they may not be unknown even in death, if<a
+name="FNanchor_899_899" id="FNanchor_899_899"></a><a href=
+"#Footnote_899_899" class="fnanchor">899</a> you ordain for virtue
+oblivion, for art inactivity, for philosophy silence, and for
+success that it should be speedily forgotten?</p>
+
+<p>&sect; <span class="smcap">iv.</span> But if you exclude all
+knowledge about life, like putting the lights out at a supper
+party, that you may go from pleasure to pleasure undetected,<a
+name="FNanchor_900_900" id="FNanchor_900_900"></a><a href=
+"#Footnote_900_900" class="fnanchor">900</a> then "live unknown."
+Certainly if I am going to pass my life with the harlot Hedeia, or
+my days with Leontium, and spurn at virtue, and put my <i>summum
+bonum</i> in sensual gratifications, these are ends that require
+darkness and night, on these oblivion and ignorance are rightly
+cast. But if any one in nature sings the praises of the deity and
+justice and providence, and in morals upholds the law and society
+and the constitution, and in the constitution what is honourable
+and not expedient, why should he "live unknown"? Is it that he
+should instruct nobody, inspire in nobody an emulation for virtue,
+and be to nobody a pattern in good?<a name="FNanchor_901_901" id=
+"FNanchor_901_901"></a><a href="#Footnote_901_901" class=
+"fnanchor">901</a> Had Themistocles been unknown at Athens, Greece
+would not have repelled Xerxes; had Camillus been unknown at Rome,
+Rome would not have remained a state; had Plato been unknown to
+Dion, Sicily would not have won its freedom. And as light, I take
+it, makes us not only visible <span class='pagenum'><a name=
+"Page_376" id="Page_376">376</a></span>but useful to one another,
+so knowledge gives not only glory but impetus to virtue.
+Epaminondas in obscurity up to his fortieth year was no use to the
+Thebans, but when his merits became known and he was put into
+power, he saved his state from ruin, and liberated Greece from
+slavery, making his abilities efficacious in emergency through his
+reputation like the bright shining of a light. For Sophocles'
+words,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Brightly shines brass in use,
+but when unused</span> <span class="i0">It groweth dull in time,
+and mars the house,"<a name="FNanchor_902_902" id=
+"FNanchor_902_902"></a><a href="#Footnote_902_902" class=
+"fnanchor">902</a></span></div>
+</div>
+
+<p>are also appropriate to the character of a man, which gets rusty
+and senile by not mixing in affairs but living in obscurity. For
+mute inglorious ease, and a sedentary life devoted to leisure, not
+only injure the body but also the soul: and as hidden waters
+overshadowed and stagnant get foul because they have no outlet, so
+the innate powers of unruffled lives, that neither imbibe nor pass
+on anything, even if they had any useful element in them once, seem
+to be effete and wasted.</p>
+
+<p>&sect; <span class="smcap">v.</span> Have you never noticed how
+when night comes on a tired languor seizes the body, and inactive
+torpor overpowers the soul, and reason shrinks within itself like a
+fire going out, and feeling quite worn out is gently agitated by
+disordered fancies, only just indicating that the man is alive? But
+when the sun rises and scares away deceitful dreams, and brings on
+as it were the everyday world<a name="FNanchor_903_903" id=
+"FNanchor_903_903"></a><a href="#Footnote_903_903" class=
+"fnanchor">903</a> and with its light rouses and stimulates the
+thoughts and actions of everybody, then, as Democritus says, "men
+form new ideas for the day," and betake themselves to their various
+pursuits with mutual impetuosity, as if drawn by a strong
+impulse.</p>
+
+<p>&sect; <span class="smcap">vi.</span> And I think that life
+itself, and the way we come into the world, is so ordained by the
+deity that we should know one another. For everyone comes into this
+great universe obscure and unknown casually and by degrees, but
+when he mixes with his fellows and grows to maturity he shines
+forth, and becomes well-known instead of obscure, <span class=
+'pagenum'><a name="Page_377" id="Page_377">377</a></span>and
+conspicuous instead of unknown. For knowledge is not the road to
+being, as some say, but being to knowledge, for being does not
+create but only exhibits things, as death is not the reducing of
+existence to non-existence, but rather the result of dissolution is
+obscurity. So people considering the Sun as Apollo according to
+hereditary and ancient institutions, call him Delius<a name=
+"FNanchor_904_904" id="FNanchor_904_904"></a><a href=
+"#Footnote_904_904" class="fnanchor">904</a> and Pythius; whereas
+the lord of the world of darkness, whether god or demon, they call
+Hades<a name="FNanchor_905_905" id="FNanchor_905_905"></a><a href=
+"#Footnote_905_905" class="fnanchor">905</a> (for when we die we go
+into an unseen and invisible place), and the lord of dark night and
+idle sleep. And I think our ancestors called man himself by a word
+meaning light,<a name="FNanchor_906_906" id=
+"FNanchor_906_906"></a><a href="#Footnote_906_906" class=
+"fnanchor">906</a> because by their relationship to light all have
+implanted in them a strong and vehement desire to know and to be
+known. And some philosophers think that the soul itself is light in
+its essence, inferring so on other grounds and because it can least
+endure ignorance about facts, and hates<a name="FNanchor_907_907"
+id="FNanchor_907_907"></a><a href="#Footnote_907_907" class=
+"fnanchor">907</a> everything obscure, and is disturbed at
+everything dark, which inspires fear and suspicion in it, whereas
+light is so dear and welcome to it that it thinks nothing otherwise
+delightful bearable without it, as indeed light makes every
+pleasure pastime and enjoyment gay and cheerful, like the
+application of some sweet and general flavour. But the man who
+thrusts himself into obscurity, and wraps himself up in darkness
+and buries himself alive, is like one who is dissatisfied with his
+birth, and renounces his being.</p>
+
+<p>&sect; <span class="smcap">vii.</span> And yet <i>Pindar</i>
+tells us<a name="FNanchor_908_908" id="FNanchor_908_908"></a><a
+href="#Footnote_908_908" class="fnanchor">908</a> that the abode of
+the blest is a glorious existence, where the sun shines bright
+through the entire night in meadows red with roses, an extensive
+plain full of shady trees ever in bloom never in fruit, watered by
+gentle purling streams, and there the blest ones pass their time
+away in thinking and talking about the past and present in social
+converse....<a name="FNanchor_909_909" id="FNanchor_909_909"></a><a
+href="#Footnote_909_909" class="fnanchor">909</a> But the third
+road is of those who have lived unholy and lawless lives, that
+thrusts their souls to Erebus and the bottomless pit, where
+sluggish streams of murky night belch forth endless darkness, which
+receive those that are to be punished <span class='pagenum'><a
+name="Page_378" id="Page_378">378</a></span>and conceal them in
+forgetfulness and oblivion. For vultures do not always prey on the
+liver of wicked persons lying on the ground,<a name=
+"FNanchor_910_910" id="FNanchor_910_910"></a><a href=
+"#Footnote_910_910" class="fnanchor">910</a> for it is destroyed by
+fire or has rolled away; nor does the carrying of heavy burdens
+press upon and tire out the bodies of those that undergo
+punishment,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"For their strength has no
+longer flesh and bones,"<a name="FNanchor_911_911" id=
+"FNanchor_911_911"></a><a href="#Footnote_911_911" class=
+"fnanchor">911</a></span></div>
+</div>
+
+<p>nor have the dead any vestige of body that can receive the
+infliction of punishment that can make impression; but in reality
+the only punishment of those who have lived ill is infamy and
+obscurity and utter annihilation, which hurries them off to the
+dark river of oblivion,<a name="FNanchor_912_912" id=
+"FNanchor_912_912"></a><a href="#Footnote_912_912" class=
+"fnanchor">912</a> and plunges them into the abyss of a fathomless
+sea, involving them in uselessness and idleness, ignorance and
+obscurity.</p>
+
+<div class="footnote">
+<p><a name="Footnote_895_895" id="Footnote_895_895"></a><a href=
+"#FNanchor_895_895"><span class="label">895</span></a> Probably
+Epicurus, as we infer from the very personal &sect; iii.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_896_896" id="Footnote_896_896"></a><a href=
+"#FNanchor_896_896"><span class="label">896</span></a> Euripides,
+Fragm. 930.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_897_897" id="Footnote_897_897"></a><a href=
+"#FNanchor_897_897"><span class="label">897</span></a> Reading with
+Wyttenbach, &#7944;&lambda;&lambda;&#8048;
+&tau;&omicron;&#8166;&tau;&omicron; &mu;&#8050;&nu;
+&tau;&alpha;&#8059;&tau;&#8131;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_898_898" id="Footnote_898_898"></a><a href=
+"#FNanchor_898_898"><span class="label">898</span></a> Reading
+&#7953;&kappa;&#8049;&sigma;&tau;&omicron;&upsilon; for
+&#7957;&kappa;&alpha;&sigma;&tau;&omicron;&nu;. Reiske proposed
+&#8050;&kappa;&#8049;&sigma;&tau;&omega;&nu;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_899_899" id="Footnote_899_899"></a><a href=
+"#FNanchor_899_899"><span class="label">899</span></a> Reading
+&epsilon;&#7984; (for &#7989;&nu;&alpha;) with Xylander and
+Wyttenbach.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_900_900" id="Footnote_900_900"></a><a href=
+"#FNanchor_900_900"><span class="label">900</span></a> Reading with
+Wyttenbach.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_901_901" id="Footnote_901_901"></a><a href=
+"#FNanchor_901_901"><span class="label">901</span></a> Adopting the
+suggestion of Wyttenbach, "Forte
+&kappa;&alpha;&lambda;&omicron;&#8166;, at Amiot."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_902_902" id="Footnote_902_902"></a><a href=
+"#FNanchor_902_902"><span class="label">902</span></a> Frag.
+742.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_903_903" id="Footnote_903_903"></a><a href=
+"#FNanchor_903_903"><span class="label">903</span></a> "Dormiens
+quisque in peculiarem abest mumdum, expergefactus in communem
+redit."&mdash;<i>Xylander</i>. Compare Herrick's Poem,
+"<i>Dreames</i>."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_904_904" id="Footnote_904_904"></a><a href=
+"#FNanchor_904_904"><span class="label">904</span></a> Bright.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_905_905" id="Footnote_905_905"></a><a href=
+"#FNanchor_905_905"><span class="label">905</span></a>
+Invisible.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_906_906" id="Footnote_906_906"></a><a href=
+"#FNanchor_906_906"><span class="label">906</span></a>
+&phi;&#8061;&sigmaf;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_907_907" id="Footnote_907_907"></a><a href=
+"#FNanchor_907_907"><span class="label">907</span></a> Reading with
+Wyttenbach
+&#7952;&chi;&theta;&alpha;&#8055;&rho;&epsilon;&iota;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_908_908" id="Footnote_908_908"></a><a href=
+"#FNanchor_908_908"><span class="label">908</span></a> Reading
+&phi;&eta;&sigma;&#8055;&nu; for &phi;&#8059;&sigma;&iota;&nu;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_909_909" id="Footnote_909_909"></a><a href=
+"#FNanchor_909_909"><span class="label">909</span></a> Hiatus hic
+valde deflendus.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_910_910" id="Footnote_910_910"></a><a href=
+"#FNanchor_910_910"><span class="label">910</span></a> As was
+fabled about Tityus, "Odyssey," xi. 576-579.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_911_911" id="Footnote_911_911"></a><a href=
+"#FNanchor_911_911"><span class="label">911</span></a> "Odyssey,"
+xi. 219.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_912_912" id="Footnote_912_912"></a><a href=
+"#FNanchor_912_912"><span class="label">912</span></a> So Reiske,
+&pi;&omicron;&tau;&alpha;&mu;&#8054;&nu; &tau;&#8134;&sigmaf;
+&lambda;&#8053;&theta;&eta;&sigmaf;.</p>
+</div>
+
+<hr style="width: 65%;" />
+<h3><a name="Page_378a" id="Page_378a">ON EXILE</a></h3>
+
+<p>&sect; <span class="smcap">i.</span> They say those discourses,
+like friends, are best and surest that come to our refuge and aid
+in adversity, and are useful. For many who come forward do more
+harm than good in the remarks they make to the unfortunate, as
+people unable to swim trying to rescue the drowning get entangled
+with them and sink to the bottom together. Now the discourse that
+ought to come from friends and people disposed to be helpful should
+be consolation, and not mere assent with a man's sad feelings. For
+we do not in adverse circumstances need people to weep and wail
+with us like choruses in a tragedy, but people to speak plainly to
+us and instruct us, that grief and dejection of mind are in all
+cases useless and idle and senseless; and that where the
+circumstances themselves, when examined by the light of reason,
+enable a man to say to himself that his trouble is greater in fancy
+than in reality, it is quite ridiculous not to inquire of the body
+what it has suffered, nor of the mind if it is any the worse for
+what has happened, <span class='pagenum'><a name="Page_379" id=
+"Page_379">379</a></span>but to employ external sympathizers to
+teach us what our grief is.</p>
+
+<p>&sect; <span class="smcap">ii.</span> Therefore let us examine
+alone by ourselves the weight of our misfortunes, as if they were
+burdens. For the body is weighed down by the burden of what presses
+on it, but the soul often adds to the real load a burden of its
+own. A stone is naturally hard, and ice naturally cold, but they do
+not receive these properties and impressions from without; whereas
+with regard to exile and loss of reputation or honours, as also
+with regard to their opposites, as crowns and office and position,
+it is not their own intrinsic nature but our opinion of them that
+is the gauge of their real joy or sorrow, so that each person makes
+them for himself light or heavy, easy to bear or hard to bear. When
+Polynices was asked</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"What is't to be an exile? Is
+it grievous?"</span></div>
+</div>
+
+<p>he replied to the question,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Most grievous, and in deed
+worse than in word."<a name="FNanchor_913_913" id=
+"FNanchor_913_913"></a><a href="#Footnote_913_913" class=
+"fnanchor">913</a></span></div>
+</div>
+
+<p>Compare with this the language of Alcman, as the poet has
+represented him in the following lines. "Sardis, my father's
+ancient home, had I had the fortune to be reared in thee, I should
+have been dressed in gold as a priest of Cybele,<a name=
+"FNanchor_914_914" id="FNanchor_914_914"></a><a href=
+"#Footnote_914_914" class="fnanchor">914</a> and beaten the fine
+drums; but as it is my name is Alcman, and I am a citizen of
+Sparta, and I have learned to write Greek poetry, which makes me
+greater than the tyrants Dascyles or Gyges." Thus the very same
+thing one man's opinion makes good, like current coin, and
+another's bad and injurious.</p>
+
+<p>&sect; <span class="smcap">iii.</span> But let it be granted
+that exile is, as many say and sing, a grievous thing. So some food
+is bitter, and sharp, and biting to the taste, yet by an admixture
+with it of sweet and agreeable food we take away its
+unpleasantness. There are also some colours unpleasant to look at,
+that quite confuse and dazzle us by their intensity and excessive
+force. If then we can relieve this by a mixture of shadow, or by
+diverting the eye to green or some agreeable colour, so too can we
+deal with misfortunes, mixing up <span class='pagenum'><a name=
+"Page_380" id="Page_380">380</a></span>with them the advantages and
+pleasant things we still enjoy, as wealth, or friends, or leisure,
+and no deficiency in what is necessary for our subsistence. For I
+do not think that there are many natives of Sardis who would not
+choose your fortune even with exile, and be content to live as you
+do in a strange land, rather than, like snails who have no other
+home than their shells, enjoy no other blessing but staying at home
+in ease.</p>
+
+<p>&sect; <span class="smcap">iv.</span> As then he in the comedy
+that was exhorting an unfortunate friend to take courage and bear
+up against fortune, when he asked him "how," answered "as a
+philosopher," so may we also play the philosopher's part and bear
+up against fortune manfully. How do we do when it rains, or when
+the North Wind doth blow? We go to the fire, or the baths, or the
+house, or put on another coat: we don't sit down in the rain and
+cry. So too can you more than most revive and cheer yourself for
+the chill of adversity, not standing in need of outward aid, but
+sensibly using your actual advantages. The surgeon's
+cupping-glasses extract the worst humours from the body to relieve
+and preserve the rest of it, whereas the melancholy and querulous
+by ever dwelling on their worst circumstances, and thinking only of
+them, and being engrossed by their troubles, make even useful
+things useless to them, at the very time when the need is most
+urgent. For as to those two jars, my friend, that Homer<a name=
+"FNanchor_915_915" id="FNanchor_915_915"></a><a href=
+"#Footnote_915_915" class="fnanchor">915</a> says are stored in
+Heaven, one full of good fortunes, one of bad, it is not Zeus that
+presides as the dispenser of them, giving to some a gentle and even
+portion, and to others unmixed streams of evils, but ourselves. For
+the sensible make their life pleasanter and more endurable by
+mitigating their sorrows with the consideration of their blessings,
+while most people, like sieves, let the worst things stick to them
+while the best pass through.</p>
+
+<p>&sect; <span class="smcap">v.</span> And so, if we fall into any
+real trouble or evil, we ought to get cheerfulness and ease of mind
+from the consideration of the actual blessings that are still left
+to us, mitigating outward trouble by private happiness. And as to
+those things which are not really evil in their nature, <span
+class='pagenum'><a name="Page_381" id="Page_381">381</a></span>but
+only so from imagination and empty fancy, we must act as we do with
+children who are afraid of masks: by bringing them near, and
+putting them in their hands, and turning them about, we accustom
+them never to heed them at all: and so we by bringing reason to
+bear on it may discover the rottenness and emptiness and
+exaggeration of our fancy. As a case in point let us take your
+present exile from what you deem your country. For in nature no
+country, or house, or field, or smithy, as Aristo said, or surgery,
+is peculiarly ours, but all such things exist or rather take their
+name in connection with the person who dwells in them or possesses
+them. For man, as Plato says, is not an earthly and immovable but
+heavenly plant, the head making the body erect as from a root, and
+turned up to heaven.<a name="FNanchor_916_916" id=
+"FNanchor_916_916"></a><a href="#Footnote_916_916" class=
+"fnanchor">916</a> And so Hercules said well,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Argive or Theban am I, I
+vaunt not</span> <span class="i0">To be of one town only, every
+tower</span> <span class="i0">That does to Greece belong, that is
+my country."</span></div>
+</div>
+
+<p>But better still said Socrates, that he was not an Athenian or
+Greek, but a citizen of the world (as a man might say he was a
+Rhodian or Corinthian), for he did not confine himself to Sunium,
+or T&aelig;narum, or the Ceraunian mountains.</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"See you the boundless reach
+of sky above,</span> <span class="i0">And how it holds the earth in
+its soft arms?"</span></div>
+</div>
+
+<p>These are the boundaries of our country, nor is there either
+exile or stranger or foreigner in these, where there is the same
+fire, water and air, the same rulers controllers and presidents,
+the sun the moon and the morning star, the same laws to all, under
+one appointment and ordinance the summer and winter solstices, the
+equinoxes, Pleias and Arcturus, the seasons of sowing and planting;
+where there is one king and ruler, God, who has under his
+jurisdiction the beginning and middle and end of everything, and
+travels round and does everything in a regular way in accordance
+with nature; and in his wake to punish all transgressions of the
+divine law follows Justice, whom <span class='pagenum'><a name=
+"Page_382" id="Page_382">382</a></span>all men naturally invoke in
+dealing with one another as fellow citizens.</p>
+
+<p>&sect; <span class="smcap">vi.</span> As to your not dwelling at
+Sardis, that is nothing. Neither do all the Athenians dwell at
+Colyttus, nor all the Corinthians at Craneum, nor all the
+Laced&aelig;monians at Pitane. Do you consider all those Athenians
+strangers and exiles who removed from Melita to Diomea, where they
+call the month Metageitnion,<a name="FNanchor_917_917" id=
+"FNanchor_917_917"></a><a href="#Footnote_917_917" class=
+"fnanchor">917</a> and keep the festival Metageitnia to commemorate
+their migration, and gladly and gaily accept and are content with
+their neighbourhood with other people? Surely you would not. What
+part of the inhabited world or of the whole earth is very far
+distant from another part, seeing that mathematicians teach us that
+the whole earth is a mere point compared to heaven? But we, like
+ants or bees, if we get banished from one ant-hill or hive are in
+sore distress and feel lost, not knowing or having learnt to make
+and consider all things our own, as indeed they are. And yet we
+laugh at the stupidity of one who asserts that the moon shines
+brighter at Athens than at Corinth, though in a sort we are in the
+same case ourselves, when in a strange land we look on the earth,
+the sea, the air, the sky, as if we doubted whether or not they
+were different from those we had been accustomed to. For nature
+makes us free and unrestrained, but we bind and confine immure and
+force ourselves into small and scanty space. Then too we laugh at
+the Persian kings, who, if the story be true, drink only of the
+water of the Choaspes, thus making the rest of the world waterless
+as far as they are concerned, but when we migrate to other places,
+we desire the water of the Cephisus, or we yearn for the Eurotas,
+or Taygetus, or Parnassus, and so make the whole world for
+ourselves houseless and homeless.</p>
+
+<p>&sect; <span class="smcap">vii.</span> Some Egyptians, who
+migrated to Ethiopia because of the anger and wrath of their king,
+to those who begged them to return to their wives and children very
+immodestly exposed their persons, saying that they would never be
+in want of wives or children while so provided. It is far more
+becoming and less low to say that whoever <span class='pagenum'><a
+name="Page_383" id="Page_383">383</a></span>has the good fortune to
+be provided with the few necessaries of life is nowhere a stranger,
+nowhere without home and hearth, only he must have besides these
+prudence and sense, as an anchor and helm, that he may be able to
+moor himself in any harbour. For a person indeed who has lost his
+wealth it is not easy quickly to get another fortune, but every
+city is at once his country to the man who knows how to make it
+such, and has the roots by which he can live and thrive and get
+acclimatized in every place, as was the case with Themistocles and
+Demetrius of Phalerum. The latter after his banishment became a
+great friend of Ptolemy at Alexandria, and not only passed his days
+in abundance, but also sent gifts to the Athenians. And
+Themistocles, who was publicly entertained at the king's expense,
+is stated to have said to his wife and children, "We should have
+been ruined, if we had not been ruined." And so Diogenes the Cynic
+to the person who said to him, "The people of Sinope have condemned
+you to banishment from Pontus," replied, "And I have condemned them
+to stay in Pontus, 'by the high cliffs of the inhospitable sea.'"<a
+name="FNanchor_918_918" id="FNanchor_918_918"></a><a href=
+"#Footnote_918_918" class="fnanchor">918</a>[918] And Stratonicus
+asked his host at Seriphus, for what offence exile was the
+appointed punishment, and being told that they punished rogues by
+exile, said, "Why then are not you a rogue, to escape from this
+hole of a place?" For the comic poet says they get their crop of
+figs down there with slings, and that the island is very barely
+supplied with the necessaries of life.</p>
+
+<p>&sect; <span class="smcap">viii.</span> For if you look at the
+real facts and shun idle fancy, he that has one city is a stranger
+and foreigner in all others. For it does not seem to such a one
+fair and just to leave his own city and dwell in another. "It has
+been your lot to be a citizen of Sparta, see that you adorn your
+native city," whether it be inglorious, or unhealthy, or disturbed
+with factions, or has its affairs in disorder. But the person whom
+fortune has deprived of his own city, she allows to make his home
+in any he fancies. That was an excellent precept of Pythagoras,
+"Choose the best kind of life, custom will make it easy." So too it
+is wise and profitable to say here, "Choose the best and
+pleasantest <span class='pagenum'><a name="Page_384" id=
+"Page_384">384</a></span>city, time will make it your country, and
+a country that will not always distract you and trouble you and
+give you various orders such as, 'Contribute so much money, Go on
+an embassy to Rome, Entertain the prefect, Perform public duties.'"
+If a person in his senses and not altogether silly were to think of
+these things, he would prefer to live in exile in some island, like
+Gryarus or Cinarus,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Savage, and fruitless, ill
+repaying tillage,"</span></div>
+</div>
+
+<p>and that not in dejection and wailing, or using the language of
+those women in Simonides,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"I am shut in by the dark
+roaring sea</span> <span class="i0">That foams all
+round,"</span></div>
+</div>
+
+<p>but he will rather be of the mind of Philip, who when he was
+thrown in wrestling, and turned round, and noticed the mark his
+body made in the dust, said, "O Hercules, what a little part of the
+earth I have by nature, though I desire all the world!"</p>
+
+<p>&sect; <span class="smcap">ix.</span> I think also you have seen
+Naxos, or at any rate Hyria, which is close here. But the former
+was the home of Ephialtes and Otus, and the latter was the
+dwelling-place of Orion. And Alcm&aelig;on, when fleeing from the
+Furies, so the poets tell us, dwelt in a place recently formed by
+the silting of the Achelous;<a name="FNanchor_919_919" id=
+"FNanchor_919_919"></a><a href="#Footnote_919_919" class=
+"fnanchor">919</a> but I think he chose that little spot to dwell
+in ease and quiet, merely to avoid political disturbances and
+factions, and those furies informers. And the Emperor Tiberius
+lived the last seven years of his life in the island of
+Capre&aelig;, and the sacred governing power of the world enclosed
+in his breast during all that time never changed its abode. But the
+incessant and constant cares of empire, coming from all sides, made
+not that island repose of his pure and complete. But he who can
+disembark on a small island, and get rid of great troubles, is a
+miserable man, if he cannot often say and sing to himself those
+lines of Pindar, "To love the slender cypress, and to leave the
+Cretan pastures lying near Ida. I have but little land, where I
+grow strong, and have nothing to do with sorrow or faction,"<a
+name="FNanchor_920_920" id="FNanchor_920_920"></a><a href=
+"#Footnote_920_920" class="fnanchor">920</a> or the ordinances of
+princes, <span class='pagenum'><a name="Page_385" id=
+"Page_385">385</a></span>or public duties in political emergencies,
+or state functions hard to get off.</p>
+
+<p>&sect; <span class="smcap">x.</span> For if that seems a good
+saying of Callimachus, "Do not measure wisdom by a Persian rope,"
+much less should we measure happiness by ropes and parasangs, and
+if we inhabit an island containing 200 furlongs only, and not (like
+Sicily) four days' sail round, ought we to wail and lament as if we
+were very unfortunate? For how does plenty of room bring about an
+easy life? Have you not heard Tantalus saying in the play,<a name=
+"FNanchor_921_921" id="FNanchor_921_921"></a><a href=
+"#Footnote_921_921" class="fnanchor">921</a></p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"I sow a field that takes
+twelve days to travel round,</span> <span class="i0">The
+Berecyntian region,"</span></div>
+</div>
+
+<p>but shortly after he says,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"My fortunes, that were once
+as high as heaven,</span> <span class="i0">Now to the ground are
+fallen, and do say to me,</span> <span class="i0">'Learn not to
+make too much of earthly things.'"</span></div>
+</div>
+
+<p>And Nausithous leaving the spacious Hyperia because of the
+proximity of the Cyclopes, and migrating to an island "far from all
+enterprising men,"<a name="FNanchor_922_922" id=
+"FNanchor_922_922"></a><a href="#Footnote_922_922" class=
+"fnanchor">922</a> and living an unsocial life,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Apart from men beside the
+stormy sea,"<a name="FNanchor_923_923" id="FNanchor_923_923"></a><a
+href="#Footnote_923_923" class="fnanchor">923</a></span></div>
+</div>
+
+<p>yet contrived to make the life of his citizens very pleasant.
+And the Cyclades were first inhabited by the sons of Minos, and
+afterwards by the sons of Codrus and Neleus, though foolish people
+now think they are punished if they are exiled to them. And yet
+what island used as a place of exile is not of larger extent than
+Scillus, where Xenophon after his military service saw a
+comfortable old age?<a name="FNanchor_924_924" id=
+"FNanchor_924_924"></a><a href="#Footnote_924_924" class=
+"fnanchor">924</a> And the Academy, a small place bought for only
+3,000 drachm&aelig;,<a name="FNanchor_925_925" id=
+"FNanchor_925_925"></a><a href="#Footnote_925_925" class=
+"fnanchor">925</a> was the domicile of Plato and Xenocrates and
+Polemo, who taught and lived there all their lives, except one day
+every year, when Xenocrates went to Athens to grace the festival of
+Dionysus, so they said, and to see the new plays exhibited. And
+Theocritus of Chios twitted <span class='pagenum'><a name=
+"Page_386" id="Page_386">386</a></span>Aristotle with loving to
+live at the courts of Philip and Alexander, and preferring to dwell
+at the mouth of the Borborus to dwelling in the Academy. For there
+is a river near Pella that the Macedonians call Borborus. As to
+islands Homer seems to sing their praise, and recommend them to us
+as if on purpose, as</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"She came to Lemnos, town of
+sacred Thoas;"<a name="FNanchor_926_926" id=
+"FNanchor_926_926"></a><a href="#Footnote_926_926" class=
+"fnanchor">926</a></span></div>
+</div>
+
+<p>and,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"What Lesbos has, the seat of
+the immortals;"<a name="FNanchor_927_927" id=
+"FNanchor_927_927"></a><a href="#Footnote_927_927" class=
+"fnanchor">927</a></span></div>
+</div>
+
+<p>and,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"He captured lofty Scyros,
+citadel</span> <span class="i0">Of Enyeus;"<a name=
+"FNanchor_928_928" id="FNanchor_928_928"></a><a href=
+"#Footnote_928_928" class="fnanchor">928</a></span></div>
+</div>
+
+<p>and,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"And those who from Dulichium
+came, and from</span> <span class="i0">The sacred islands called
+th' Echinades,</span> <span class="i0">That lie across the sea
+opposite Elis;"<a name="FNanchor_929_929" id=
+"FNanchor_929_929"></a><a href="#Footnote_929_929" class=
+"fnanchor">929</a></span></div>
+</div>
+
+<p>and of the illustrious men that dwelt in islands he mentions
+&AElig;olus the favourite of the gods, and Odysseus most wise, and
+Ajax most brave, and Alcinous most kind to strangers.</p>
+
+<p>&sect; <span class="smcap">xi.</span> When Zeno learned that the
+only ship he had left was with all its freight lost at sea, he
+said, "Fortune, you deal kindly with me, confining me to my
+threadbare cloak and the life of a philosopher." And a man not
+altogether silly, or madly in love with crowds, might, I think, not
+blame fortune for confining him in an island, but might even praise
+her for relieving him from weariness and anxiety, and wanderings in
+foreign countries, and perils by sea, and the uproar of the forum,
+and for giving him truly a secure, quiet, undistracted and private
+life, putting him as it were inside a circle in which everything
+necessary for him was contained. For what island has not a house, a
+promenade, a bath, and fish and hares for those who love fishing
+and field-sports? And the greatest blessing, quiet, which others
+frequently pant for, you can freely enjoy.<a name=
+"FNanchor_930_930" id="FNanchor_930_930"></a><a href=
+"#Footnote_930_930" class="fnanchor">930</a> And whereas in the
+world,<a href="#Footnote_930_930" class="fnanchor">930</a> when men
+are playing at dice or otherwise enjoying the privacy of their
+homes, informers and busybodies hunt them up and pursue them from
+their <span class='pagenum'><a name="Page_387" id=
+"Page_387">387</a></span>houses and gardens in the suburbs, and
+drag them by force to the forum and court, in an island no one
+comes to bother one or dun one or to borrow money, or to beg one to
+be surety for him or canvass for him: only one's best friends and
+intimates come to visit one out of good will and affection, and the
+rest of one's life is a sort of holy retirement to whoever wishes
+or has learnt to live the life of leisure. But he who thinks those
+happy who are always scouring the country, and pass most of their
+lives in inns and ferryboats, is like a person who thinks the
+planets happier than fixed stars. And yet every planet keeps its
+order, rolling in one sphere, as in an island. For, as Heraclitus
+says, the sun will never deviate from its bounds, for if it did,
+the Furies, who are the ministers of Justice, would find it
+out.</p>
+
+<p>&sect; <span class="smcap">xii.</span> Let us use such and
+similar language, my friend, and harp upon it, to those who are
+banished to an island, and are debarred all access with others</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"By the sea waves, which many
+keep apart."<a name="FNanchor_931_931" id="FNanchor_931_931"></a><a
+href="#Footnote_931_931" class="fnanchor">931</a></span></div>
+</div>
+
+<p>But you who are not tied down to one spot, but only forbidden to
+live in one, have by that prohibition liberty to go to all others.
+Moreover to the considerations, I am not in office, or a member of
+the senate, or an umpire in the games, you may oppose these, I do
+not belong to any faction, I have no large sums to spend, I have
+not to dance attendance at the doors of the prefect, it is no odds
+to me who has got by lot the province, whether he is hot-tempered
+or an objectionable person. But just as Archilochus overlooked the
+fruitful fields and vineyards of Thasos, and abused that island as
+rocky and uneven, and said of it,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"It stands like donkey's chine
+crowned with wild forest,"</span></div>
+</div>
+
+<p>so we, fixing our eyes only on one aspect of exile, its
+inglorious state, overlook its freedom from cares, its leisure, its
+liberty. And yet people thought the kings of Persia happy, because
+they passed their winter in Babylon, their summer in Media, and the
+pleasant season of spring at Susa. So can the exile be present at
+the Eleusinian mysteries, at the festival of Dionysus at Athens, at
+the Nemean <span class='pagenum'><a name="Page_388" id=
+"Page_388">388</a></span>games at Argos, at the Pythian games at
+Delphi, and can pass on and be a spectator of the Isthmian and
+Corinthian games, if he is fond of sight-seeing; and if not, he has
+leisure, can walk about, read, sleep without being disturbed, and
+can say like Diogenes, "Aristotle has to dine when Philip thinks
+fit, Diogenes can dine at any time he himself chooses," having no
+business, or magistrate, or prefect, to put him out of his general
+habits of living.</p>
+
+<p>&sect; <span class="smcap">xiii.</span> And so it is that you
+will find few of the wisest and most intelligent men buried in
+their own countries, but most (even without any compulsion) have
+themselves weighed anchor, and transferred their course, and
+removed, some to Athens, some from it. For who ever bestowed such
+encomium upon his country as Euripides did in the following
+lines?</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"First we are not a race
+brought in from other parts,</span> <span class="i0">But are
+indigenous, when all other cities</span> <span class="i0">Are,
+draughts-men like, transferred from place to place,</span> <span
+class="i0">And are imported from elsewhere. And, lady,</span> <span
+class="i0">If it is not beside the mark to boast,</span> <span
+class="i0">We have above us a well-tempered sky,</span> <span
+class="i0">A climate not too hot, nor yet too cold.</span> <span
+class="i0">And all the finest things in Greece or Asia</span> <span
+class="i0">We do procure as an attraction here."<a name=
+"FNanchor_932_932" id="FNanchor_932_932"></a><a href=
+"#Footnote_932_932" class="fnanchor">932</a></span></div>
+</div>
+
+<p>And yet the author of these lines went to Macedonia, and lived
+all the latter part of his life at the court of Archelaus. And of
+course you have heard the following epitaph;</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Here lies Euphorion's son,
+Athenian &AElig;schylus,</span> <span class="i0">To whom death came
+in corn-producing Gela."</span></div>
+</div>
+
+<p>For he, like Simonides before him, went to Sicily. And many have
+changed the commencing words of Herodotus, "This is the setting
+forth of the history of Herodotus of Halicarnassus" into "Herodotus
+of Thurii." For he migrated to Thurii, and participated in that
+colony. As to the divine and sacred spirit of the Muses, the poet
+of the Trojan war, Homer, did not many cities claim him as theirs,
+because he did not cry up one city only? And Hospitable Zeus has
+many great honours.</p>
+
+<p><span class='pagenum'><a name="Page_389" id=
+"Page_389">389</a></span>&sect; <span class="smcap">xiv.</span> And
+if anyone shall say that these pursued glory and honour, go to the
+philosophers, and their schools and lectures, consider those at the
+Lyceum, the Academy, the Porch, the Palladium, the Odeum. If you
+admire and prefer the Peripatetic school, Aristotle was a native of
+Stagira, Theophrastus of Eresus, Strato of Lampsacus, Glyco of
+Troas, Aristo of Ceos, Critolaus of Phaselis. If you prefer the
+Stoic school, Zeno was a native of Cittium, Cleanthes of Assus,
+Chrysippus of Soli, Diogenes of Babylon, Antipater of Tarsus; and
+the Athenian Archidemus migrated to the country of the Parthians,
+and left at Babylon a succession of the Stoic school. Who exiled
+these men? Nobody; it was their own pursuit of quiet, of which no
+one who is famous or powerful can get much at home, that made them
+teach us this by their practice, while they taught us other things
+by their precepts. And even nowadays most excellent and renowned
+persons live in strange lands, not in consequence of being expelled
+or banished, but at their own option, to avoid business and
+distracting cares, and the want of leisure which their own country
+would bring them. For it seems to me that the Muses aided our old
+writers to complete their finest and most esteemed works by calling
+in exile as a fellow-worker. Thus Thucydides the Athenian wrote the
+history of the war between the Peloponnesians and the Athenians in
+Thrace near the forest of Scapte, Xenophon wrote at Scillus in
+Elis, Philistus in Epirus, Tim&aelig;us of Tauromenium at Athens,
+Androtion of Athens at Megara, and Bacchylides the poet<a name=
+"FNanchor_933_933" id="FNanchor_933_933"></a><a href=
+"#Footnote_933_933" class="fnanchor">933</a> in Peloponnesus. All
+these and many more, though exiled from their country, did not
+despair or give themselves up to dejection, but so happy was their
+disposition that they considered exile a resource given them by
+fortune, whereby they obtained universal fame after their deaths,
+whereas no memorial is left of those who were factious against them
+and banished them.</p>
+
+<p>&sect; <span class="smcap">xv.</span> He therefore is ridiculous
+who thinks that any ignominy attaches itself to exile. What say
+you? Was Diogenes without glory, whom Alexander saw basking in the
+sun, and stopped to ask if he wanted anything, and when he <span
+class='pagenum'><a name="Page_390" id=
+"Page_390">390</a></span>answered, "Nothing, but that you would get
+a little out of my light," Alexander, astonished at his spirit,
+said to his friends, "If I were not Alexander, I would be
+Diogenes." Was Camillus without glory when banished from Rome, of
+which he is now accounted the second founder? And indeed
+Themistocles did not lose by his exile the glory he had obtained
+among the Greeks, but he added to it among the barbarians, and
+there is no one so without honour, so ignoble, who would prefer to
+be Leobates who indicted him rather than Themistocles the exile, or
+Clodius who banished Cicero rather than the banished one, or
+Aristophon the accuser rather than Timotheus who got driven by him
+from his country.</p>
+
+<p>&sect; <span class="smcap">xvi.</span> But since a good many are
+moved by the lines of Euripides, who seems to bring a strong
+indictment against exile, let us see what it is he says in each
+question and answer about it.</p>
+
+<div class="poem2">
+<div class="stanza"><span class="i0"><i>Jocasta.</i> What is't to
+be an exile? Is it grievous?</span> <span class=
+"i0"><i>Polynices.</i> Most grievous, and in deed worse than in
+word.</span> <span class="i0"><i>Jocasta.</i> What is its aspect?
+What is hard for exiles?</span> <span class="i0"><i>Polynices.</i>
+This is the greatest, that they have no freedom.</span> <span
+class="i0"><i>Jocasta.</i> This is a slave's life not to speak
+one's thoughts!</span> <span class="i0"><i>Polynices.</i> Then one
+must put up with one's masters' follies.<a name="FNanchor_934_934"
+id="FNanchor_934_934"></a><a href="#Footnote_934_934" class=
+"fnanchor">934</a></span></div>
+</div>
+
+<p>But this is not a right or true estimate.<a name=
+"FNanchor_935_935" id="FNanchor_935_935"></a><a href=
+"#Footnote_935_935" class="fnanchor">935</a> For first of all, not
+to say out all one thinks is not the action of a slave but of a
+sensible man, in times and matters that require reticence and
+silence, as Euripides himself has said elsewhere better,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i2">"Be silent where 'tis meet,
+speak where 'tis safe."</span></div>
+</div>
+
+<p>Then as for the follies of one's masters, one has to put up with
+them just as much in one's own country as in exile. Indeed, more
+frequently have the former reason to fear that the powerful in
+cities will act unjustly to them either through calumny or
+violence. But his greatest and absurdest error is that he takes
+away from exiles freedom of speech. It is wonderful, if Theodorus
+had no freedom of speech, that when Lysimachus the king said to
+him, "Did <span class='pagenum'><a name="Page_391" id=
+"Page_391">391</a></span>not your country cast you out because of
+your character?" replied, "Yes, as Semele cast out Dionysus, when
+unable to bear him any longer." And when he showed him Telesphorus
+in a cage,<a name="FNanchor_936_936" id="FNanchor_936_936"></a><a
+href="#Footnote_936_936" class="fnanchor">936</a> with his eyes
+scooped out, and his nose and ears and tongue cut off, and said to
+him, "This is how I treat those that act ill to me." * *<a name=
+"FNanchor_937_937" id="FNanchor_937_937"></a><a href=
+"#Footnote_937_937" class="fnanchor">937</a> And had not Diogenes
+freedom of speech, who, when he visited Philip's camp just as he
+was on the eve of offering battle to the Greeks, and was taken
+before the king as a spy, told him he had come to see his
+insatiable folly, who was going shortly to stake his dominions and
+life on a mere die. And did not Hannibal the Carthaginian use
+freedom of speech to Antiochus, though he was an exile, and
+Antiochus a king? For as a favourable occasion presented itself he
+urged the king to attack the enemy, and when after sacrifice he
+reported that the entrails forbade it, Hannibal chided him and
+said, "You listen rather to what flesh tells you than to the
+instruction of a man of experience." Nor does exile deprive
+geometricians or grammarians of their freedom of speech, or prevent
+their discussing what they know and have learnt. Why should it then
+good and worthy men? It is meanness everywhere that stops a man's
+speech, ties and gags his tongue, and forces him to be silent. But
+what are the next lines of Euripides?</p>
+
+<div class="poem2">
+<div class="stanza"><span class="i0"><i>Jocasta.</i> Hopes feed the
+hearts of exiles, so they say.</span> <span class=
+"i0"><i>Polynices.</i> Hopes have a flattering smile, but still
+delay.<a name="FNanchor_938_938" id="FNanchor_938_938"></a><a href=
+"#Footnote_938_938" class="fnanchor">938</a></span></div>
+</div>
+
+<p>But this is an accusation against folly rather than exile. For
+it is not those who have learnt and know how to enjoy the present,
+but those who ever hang on the future, and hope after what they
+have not, that float as it were on hope as on a raft, though they
+never get beyond the walls.<a name="FNanchor_939_939" id=
+"FNanchor_939_939"></a><a href="#Footnote_939_939" class=
+"fnanchor">939</a></p>
+
+<div class="poem2">
+<div class="stanza"><span class="i0"><i>Jocasta.</i> But did your
+father's friends do nothing for you?</span> <span class=
+"i0"><i>Polynices.</i> Be fortunate! Friends are no use in
+trouble.</span> <span class="i0"><i>Jocasta.</i> Did not your good
+birth better your condition?</span> <span class=
+"i0"><i>Polynices.</i> 'Tis bad to want. Birth brought no bread to
+me.<a name="FNanchor_940_940" id="FNanchor_940_940"></a><a href=
+"#Footnote_940_940" class="fnanchor">940</a></span></div>
+</div>
+
+<p><span class='pagenum'><a name="Page_392" id=
+"Page_392">392</a></span> But it was ungrateful in Polynices thus
+to rail against exile as discrediting his good birth and robbing
+him of friends, for it was on account of his good birth that he was
+deemed worthy of a royal bride though an exile, and he came to
+fight supported by a band of friends and allies, a great force, as
+he himself admits a little later,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i2">"Many of the princes of the
+Danai</span> <span class="i0">And from Mycen&aelig; are with me,
+bestowing</span> <span class="i0">A sad but necessary kindness on
+me."<a name="FNanchor_941_941" id="FNanchor_941_941"></a><a href=
+"#Footnote_941_941" class="fnanchor">941</a></span></div>
+</div>
+
+<p>Nor was there any more justice in the lament of his
+mother:&mdash;</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"I never lit for you the
+nuptial torch</span> <span class="i0">In marriage customary, nor
+did Ismenus</span> <span class="i0">Furnish you with the usual
+solemn bath."<a name="FNanchor_942_942" id=
+"FNanchor_942_942"></a><a href="#Footnote_942_942" class=
+"fnanchor">942</a></span></div>
+</div>
+
+<p>She ought to have been pleased and content to hear that her son
+dwelt in such a palace <i>as that at Argos</i>, and in lamenting
+that the nuptial torch was not lit, and that he had not had the
+usual bath in the river Ismenus, as though there was no water or
+fire at Argos for wedded people, she lays on exile the evils really
+caused by pride and stupidity.</p>
+
+<p>&sect; <span class="smcap">xvii.</span> But exile, you will say,
+is a matter of reproach. It may be among fools, who also jeer at
+the beggar, the bald man, the dwarf, aye, and even the stranger and
+resident alien. But those who are not carried away in that manner
+admire good men, whether they are poor, or strangers or exiles. Do
+we not see that all men adore the temple of Theseus as well as the
+Parthenon and Eleusinium? And yet Theseus was an exile from Athens,
+though it was owing to him that Athens is now inhabited, and he was
+banished from a city which he did not merely dwell in, but had
+himself built. And what glory is left to Eleusis, if we are ashamed
+of Eumolpus, who migrated from Thrace, and taught the Greeks (as he
+still teaches them) the mysteries? And who was the father of Codrus
+that reigned at Athens? Was it not Melanthus, an exile from
+Messene? And do you not praise the answer of Antisthenes to the
+person who told him that his mother was a Phrygian, "So also is the
+mother of the gods." If you <span class='pagenum'><a name=
+"Page_393" id="Page_393">393</a></span>are twitted then with exile,
+why do you not answer, "The father of the glorious victor Hercules
+was an exile." And Cadmus, the grandfather of Dionysus, when he was
+sent from home to find Europa, and never came back, "though a
+Ph&oelig;nician born he changed his country,"<a name=
+"FNanchor_943_943" id="FNanchor_943_943"></a><a href=
+"#Footnote_943_943" class="fnanchor">943</a> and migrated to
+Thebes, and became<a name="FNanchor_944_944" id=
+"FNanchor_944_944"></a><a href="#Footnote_944_944" class=
+"fnanchor">944</a> the grandfather of "Dionysus, who rejoices in
+the cry of Evoe, the exciter of women, who delights in frantic
+honours." As for what &AElig;schylus obscurely hints at in the
+line,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Apollo the chaste god, exile
+from heaven,"</span></div>
+</div>
+
+<p>let me keep a religious silence, as Herodotus<a name=
+"FNanchor_945_945" id="FNanchor_945_945"></a><a href=
+"#Footnote_945_945" class="fnanchor">945</a> says. And Empedocles
+commences his system of philosophy as follows, "It is an ordinance
+of necessity, an ancient decree of the gods, when anyone stains his
+hands with crime and murder, the long-lived demons get hold of him,
+so that he wanders away from the gods for thirty thousand years.
+Such is my condition now, that of an exile and wanderer from the
+gods." In these words he not only speaks of himself, but points out
+that all of us men similarly are strangers and foreigners and
+exiles in this world. For he says, "O men, it is not blood or a
+compounded spirit that made the being or beginning of the soul, but
+it is your earth-born and mortal body that is made up of these." He
+calls speciously by the mildest of names the birth of the soul that
+has come from elsewhere a living in a strange country. But the
+truth is the soul is an exile and wanderer, being driven about by
+the divine decrees and laws, and then, as in some sea-girt island,
+gets joined to the body like an oyster to its shell, as Plato says,
+because it cannot call to mind or remember from what honour and
+greatness of happiness it migrated, not from Sardis to Athens, nor
+from Corinth to Lemnos or Scyros, but exchanging heaven and the
+moon for earth and life upon earth, if it shifts from place to
+place for ever so short a time it is put out and feels strange, and
+fades away like a dying plant. But although one soil is more
+suitable to a <span class='pagenum'><a name="Page_394" id=
+"Page_394">394</a></span>plant than another, and it thrives and
+grows better on such a soil, yet no situation can rob a man of his
+happiness or virtue or sense. It was in prison that Anaxagoras
+wrote his squaring of the circle, and that Socrates, even after
+drinking the hemlock, talked philosophically, and begged his
+friends to be philosophers, and was esteemed happy by them. On the
+other hand, Pha&euml;thon and Tantalus, though they got up to
+heaven, fell into the greatest misfortunes through their folly, as
+the poets tell us.</p>
+
+<div class="footnote">
+<p><a name="Footnote_913_913" id="Footnote_913_913"></a><a href=
+"#FNanchor_913_913"><span class="label">913</span></a> Euripides,
+"Ph&oelig;niss&aelig;," 388, 389.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_914_914" id="Footnote_914_914"></a><a href=
+"#FNanchor_914_914"><span class="label">914</span></a> Reading
+&beta;&alpha;&kappa;&#8051;&lambda;&alpha;&sigmaf;. <i>Gallus</i>
+in Latin.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_915_915" id="Footnote_915_915"></a><a href=
+"#FNanchor_915_915"><span class="label">915</span></a> "Iliad,"
+xxiv. 527-533.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_916_916" id="Footnote_916_916"></a><a href=
+"#FNanchor_916_916"><span class="label">916</span></a> Plato,
+"Tim&aelig;us," p. 90 A. Compare Ovid, "Metamorphoses," i.
+84-86.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_917_917" id="Footnote_917_917"></a><a href=
+"#FNanchor_917_917"><span class="label">917</span></a> Derived from
+&mu;&epsilon;&tau;&#8048;,
+&gamma;&epsilon;&#8055;&tau;&omicron;&nu;, because then people
+flitted and changed their neighbours.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_918_918" id="Footnote_918_918"></a><a href=
+"#FNanchor_918_918"><span class="label">918</span></a> Euripides,
+"Iphigenia in Tauris," 253.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_919_919" id="Footnote_919_919"></a><a href=
+"#FNanchor_919_919"><span class="label">919</span></a> See also
+Pausanias, viii. 24.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_920_920" id="Footnote_920_920"></a><a href=
+"#FNanchor_920_920"><span class="label">920</span></a> Pindar,
+Fragm. 126.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_921_921" id="Footnote_921_921"></a><a href=
+"#FNanchor_921_921"><span class="label">921</span></a>
+&AElig;schylus, "Niobe," Fragm. 146.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_922_922" id="Footnote_922_922"></a><a href=
+"#FNanchor_922_922"><span class="label">922</span></a> "Odyssey,"
+vi. 8. I read &#7936;&nu;&delta;&rho;&#8182;&nu; as Wyttenbach.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_923_923" id="Footnote_923_923"></a><a href=
+"#FNanchor_923_923"><span class="label">923</span></a> "Odyssey,"
+vi. 204.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_924_924" id="Footnote_924_924"></a><a href=
+"#FNanchor_924_924"><span class="label">924</span></a> See
+Pausanias, v. 6.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_925_925" id="Footnote_925_925"></a><a href=
+"#FNanchor_925_925"><span class="label">925</span></a> In our money
+about &pound;121 17<i>s.</i> 6<i>d.</i></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_926_926" id="Footnote_926_926"></a><a href=
+"#FNanchor_926_926"><span class="label">926</span></a> "Iliad,"
+xiv. 230.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_927_927" id="Footnote_927_927"></a><a href=
+"#FNanchor_927_927"><span class="label">927</span></a> "Iliad,"
+xxiv. 544.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_928_928" id="Footnote_928_928"></a><a href=
+"#FNanchor_928_928"><span class="label">928</span></a> "Iliad," ix.
+668.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_929_929" id="Footnote_929_929"></a><a href=
+"#FNanchor_929_929"><span class="label">929</span></a> "Iliad," ii.
+625, 626.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_930_930" id="Footnote_930_930"></a><a href=
+"#FNanchor_930_930"><span class="label">930</span></a> So
+Reiske.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_931_931" id="Footnote_931_931"></a><a href=
+"#FNanchor_931_931"><span class="label">931</span></a> "Iliad,"
+xxi. 59.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_932_932" id="Footnote_932_932"></a><a href=
+"#FNanchor_932_932"><span class="label">932</span></a> Euripides,
+Fragm. 950.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_933_933" id="Footnote_933_933"></a><a href=
+"#FNanchor_933_933"><span class="label">933</span></a> Reiske
+suggests
+&Beta;&alpha;&kappa;&chi;&upsilon;&lambda;&#8055;&delta;&eta;&sigmaf;
+&#8001; &Kappa;&epsilon;&#8150;&omicron;&sigmaf;. A very probable
+suggestion.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_934_934" id="Footnote_934_934"></a><a href=
+"#FNanchor_934_934"><span class="label">934</span></a> Euripides,
+"Ph&oelig;niss&aelig;," 388-393.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_935_935" id="Footnote_935_935"></a><a href=
+"#FNanchor_935_935"><span class="label">935</span></a> Omitting
+&pi;&rho;&#8061;&tau;&omicron;&sigmaf;, which probably got in from
+&pi;&rho;&#8182;&tau;&omicron;&nu; following, and for which Reiske
+conjectured &#8001;&rho;&#8119;&sigmaf; &#8061;&sigmaf;.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_936_936" id="Footnote_936_936"></a><a href=
+"#FNanchor_936_936"><span class="label">936</span></a> Such as
+Cardinal Balue was shut up by Louis XI. in for fourteen years.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_937_937" id="Footnote_937_937"></a><a href=
+"#FNanchor_937_937"><span class="label">937</span></a> The answer
+of Theodorus is wanting.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_938_938" id="Footnote_938_938"></a><a href=
+"#FNanchor_938_938"><span class="label">938</span></a> Euripides,
+"Ph&oelig;niss&aelig;," 396, 397.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_939_939" id="Footnote_939_939"></a><a href=
+"#FNanchor_939_939"><span class="label">939</span></a> That is,
+they never get any further.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_940_940" id="Footnote_940_940"></a><a href=
+"#FNanchor_940_940"><span class="label">940</span></a> Euripides,
+"Ph&oelig;niss&aelig;," 402-405.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_941_941" id="Footnote_941_941"></a><a href=
+"#FNanchor_941_941"><span class="label">941</span></a> Euripides,
+"Ph&oelig;niss&aelig;," 430-432.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_942_942" id="Footnote_942_942"></a><a href=
+"#FNanchor_942_942"><span class="label">942</span></a> Ibid.
+344-346.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_943_943" id="Footnote_943_943"></a><a href=
+"#FNanchor_943_943"><span class="label">943</span></a> "Reading
+&chi;&theta;&omicron;&nu;&#8056;&sigmaf;. "Sic mutandum censet
+Valckenarius."&mdash;<i>Wyttenbach</i>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_944_944" id="Footnote_944_944"></a><a href=
+"#FNanchor_944_944"><span class="label">944</span></a> Through his
+daughter Semele.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_945_945" id="Footnote_945_945"></a><a href=
+"#FNanchor_945_945"><span class="label">945</span></a> Herodotus,
+ii. 171.</p>
+</div>
+
+<hr style="width: 65%;" />
+<h3><a name="Page_394a" id="Page_394a" />ON FORTUNE.</h3>
+
+<p>&sect; <span class="smcap">i.</span> "Fortune, not wisdom, rules
+the affairs of mortals."<a name="FNanchor_946_946" id=
+"FNanchor_946_946"></a><a href="#Footnote_946_946" class=
+"fnanchor">946</a> And does not justice, and fairness, and
+sobriety, and decorum rule the affairs of mortals? Was it of
+fortune or owing to fortune that Aristides persevered in his
+poverty, when he might have been lord of much wealth? And that
+Scipio after taking Carthage neither saw nor received any of the
+spoil? Was it of fortune or owing to fortune that Philocrates spent
+on harlots and fish the money he had received from Philip? And that
+Lasthenes and Euthycrates lost Olynthus, measuring happiness by
+their belly and lusts? Was it of fortune that Alexander the son of
+Philip not only himself abstained from the captive women, but
+punished others that outraged them? Was it under the influence of
+an evil genius and fortune that Alexander,<a name=
+"FNanchor_947_947" id="FNanchor_947_947"></a><a href=
+"#Footnote_947_947" class="fnanchor">947</a> the son of Priam,
+intrigued with the wife of his host and ran away with her, and
+filled two continents with war and evils? For if all these things
+are due to fortune, what hinders our saying that cats and goats and
+apes are under the influence of fortune in respect of greediness,
+and lust, and ribaldry?</p>
+
+<p>&sect; <span class="smcap">ii.</span> And if there are such
+things as sobriety and justice and fortitude, with what reason can
+we deny the existence of prudence, and if prudence exists, how can
+we deny the existence of wisdom? For sobriety is a kind of
+prudence, <span class='pagenum'><a name="Page_395" id=
+"Page_395">395</a></span>as people say, and justice also needs the
+presence of prudence. Nay more, we call the wisdom and prudence
+that makes people good in regard to pleasure self-control and
+sobriety, and in dangers and hardships endurance and fortitude, and
+in dealings between man and man and in public life equity and
+justice. And so, if we are to ascribe to fortune the acts of
+wisdom, let us ascribe justice and sobriety to fortune also, aye,
+and let us put down to fortune stealing, and picking pockets, and
+lewdness, and let us bid farewell to argument, and throw ourselves
+entirely on fortune, as if we were, like dust or refuse, borne
+along and hurried away by a violent wind. For if there be no
+wisdom, it is not likely that there is any deliberation or
+investigation of matters, or search for expediency, but Sophocles
+only talked nonsense when he said,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Whate'er is sought is found,
+what is neglected</span> <span class="i0">Escapes our notice;"<a
+name="FNanchor_948_948" id="FNanchor_948_948"></a><a href=
+"#Footnote_948_948" class="fnanchor">948</a></span></div>
+</div>
+
+<p>and again in dividing human affairs,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"What can be taught I learn,
+what can be found out</span> <span class="i0">Duly investigate, and
+of the gods</span> <span class="i0">I ask for what is to be got by
+prayer."<a name="FNanchor_949_949" id="FNanchor_949_949"></a><a
+href="#Footnote_949_949" class="fnanchor">949</a></span></div>
+</div>
+
+<p>For what can be found out or learnt by men, if everything is due
+to fortune? And what deliberative assembly of a state is not
+annulled, what council of a king is not abrogated, if all things
+are subject to fortune? whom we abuse as blind because we ourselves
+are blind in our dealings with her. Indeed, how can it be
+otherwise, seeing that we repudiate wisdom, which is like plucking
+out our eyes, and take a blind guide of our lives?</p>
+
+<p>&sect; <span class="smcap">iii.</span> Supposing any of us were
+to assert that seeing is a matter of fortune, not of eyesight, nor
+of the eyes that give light, as Plato says, and that hearing is a
+matter of fortune, and not the imbibing of a current of air through
+the ear and brain, it would be well for us then to be on our guard
+against the evidence of our senses. But indeed <span class=
+'pagenum'><a name="Page_396" id="Page_396">396</a></span>nature has
+given us sight and hearing and taste and smell, and all other parts
+of the body and their functions, as ministers of wisdom and
+prudence. For "it is the mind that sees, and the mind that hears,
+everything else is deaf and blind." And just as, if there were no
+sun, we should have perpetual night for all the stars, as
+Heraclitus says, so man for all his senses, if he had no mind or
+reason, would be little better than the beasts. But as it is, it is
+not by fortune or chance that we are superior to them and masters
+of them, but Prometheus, that is reason, is the cause of this,</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Presenting us with bulls,
+horses, and asses,</span> <span class="i0">To ease us of our toil,
+and serve instead,"</span></div>
+</div>
+
+<p>as &AElig;schylus says.<a name="FNanchor_950_950" id=
+"FNanchor_950_950"></a><a href="#Footnote_950_950" class=
+"fnanchor">950</a> For as to fortune and natural condition, most of
+the beasts are better off than we are. For some are armed with
+horns and tusks and stings, and as for the hedgehog, as Empedocles
+says, it has its back all rough with sharp bristles, and some are
+shod and protected by scales and fur and talons and hoofs worn
+smooth by use, whereas man alone, as Plato says, is left by nature
+naked, unarmed, unshod, and uncovered. But by one gift, that of
+reason and painstaking and forethought, nature compensates for all
+these deficiencies. "Small indeed is the strength of man, but by
+the versatility of his intellect he can tame the inhabitants of the
+sea, earth, and air."<a name="FNanchor_951_951" id=
+"FNanchor_951_951"></a><a href="#Footnote_951_951" class=
+"fnanchor">951</a> Nothing is more agile and swift than horses, yet
+they run for man; the dog is a courageous and high-spirited
+creature, yet it guards man; fish is most pleasant to the taste,
+the pig the fattest of all animals, yet both are food and
+delicacies for man. What is huger or more formidable in appearance
+than the elephant? Yet it is man's plaything, and a spectacle at
+public shows, and learns to dance and kneel. And all these things
+are not idly introduced, but to the end that they may teach us to
+what heights reason raises man, and what things it sets him above,
+and how it makes him master of everything.</p>
+
+<div class="poem">
+<div class="stanza"><span class='pagenum'><a name="Page_397" id=
+"Page_397">397</a></span> <span class="i0">"For we are not good
+boxers, nor good wrestlers,</span> <span class="i0">Nor yet swift
+runners,"<a name="FNanchor_952_952" id="FNanchor_952_952"></a><a
+href="#Footnote_952_952" class="fnanchor">952</a></span></div>
+</div>
+
+<p>for in all these points we are less fortunate than the beasts.
+But by our experience and memory and wisdom and cunning, as
+Anaxagoras says, we make use of them, and get their honey and milk,
+and catch them, and drive and lead them about at our will. And
+there is nothing of fortune in this, it is all the result of wisdom
+and forethought.</p>
+
+<p>&sect; <span class="smcap">iv.</span> Moreover the labours of
+carpenters and coppersmiths and house-builders and statue-makers
+are affairs of mortals, and we see that no success in such trades
+is got by fortune or chance. For that fortune plays a very small
+part in the life of a wise man, whether coppersmith or
+house-builder, and that the greatest works are wrought by art
+alone, is shown by the poet in the following lines:&mdash;</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"All handicraftsmen go into
+the street,</span> <span class="i0">Ye that with fan-shaped baskets
+worship Ergane,</span> <span class="i0">Zeus' fierce-eyed
+daughter;"<a name="FNanchor_953_953" id="FNanchor_953_953"></a><a
+href="#Footnote_953_953" class="fnanchor">953</a></span></div>
+</div>
+
+<p>for Ergane<a name="FNanchor_954_954" id=
+"FNanchor_954_954"></a><a href="#Footnote_954_954" class=
+"fnanchor">954</a> and Athene, and not Fortune, do the trades
+regard as their patrons. They do indeed say that Nealces,<a name=
+"FNanchor_955_955" id="FNanchor_955_955"></a><a href=
+"#Footnote_955_955" class="fnanchor">955</a> on one occasion
+painting a horse, was quite satisfied with his painting in all
+other respects, but that some foam on the bridle from the horse's
+breath did not please him, so that he frequently tried to rub it
+out; at last in his anger he threw his sponge (just as it was, full
+of colours) at the picture, and this very wonderfully produced
+exactly the effect he desired. This is the only fortunate accident
+in art that history records. Artificers everywhere use rules and
+weights and measures, that none of their work may be done at random
+and anyhow. And indeed the arts may be considered as wisdom on a
+small scale, or rather as emanations from and fragments of wisdom
+scattered about among the <span class='pagenum'><a name="Page_398"
+id="Page_398">398</a></span>necessities of life; as the fire of
+Prometheus is riddled to have been divided and scattered about in
+all quarters of the world. For thus small particles and fragments
+of wisdom, breaking up as it were and getting divided into pieces,
+have formed into order.</p>
+
+<p>&sect; <span class="smcap">v.</span> It is strange then that the
+arts do not require fortune to attain to their ends, and yet that
+the most important and complete of all the arts, the sum total of
+man's glory and merit, should be so completely powerless. Why,
+there is a kind of wisdom even in the tightening or slackening of
+chords, which people call music, and in the dressing of food, which
+we call the art of cooking, and in cleaning clothes, which we call
+the art of the fuller, and we teach boys how to put on their shoes
+and clothes generally, and to take their meat in the right hand and
+their bread in the left, since none of these things come by
+fortune, but require attention and care. And are we to suppose that
+the most important things which make so much for happiness do not
+call for wisdom, and have nothing to do with reason and
+forethought? Why, no one ever yet wetted earth with water and then
+left it, thinking it would become bricks by fortune and
+spontaneously, or procured wool and leather, and sat down and
+prayed Fortune that it might become clothes and shoes; nor does
+anyone getting together much gold and silver and a quantity of
+slaves, and living in a spacious hall with many doors, and making a
+display of costly couches and tables, believe that these things
+will constitute his happiness, and give him a painless happy life
+secure from changes, unless he be wise also. A certain person asked
+the general Iphicrates in a scolding way who he was, as he seemed
+neither a heavy-armed soldier, nor a bowman, nor a targeteer, and
+he replied, "I am the person who rule and make use of all
+these."</p>
+
+<p>&sect; <span class="smcap">vi.</span> So wisdom is neither gold,
+nor silver, nor fame, nor wealth, nor health, nor strength, nor
+beauty. What is it then? It is what can use all these well, and
+that by means of which each of these things becomes pleasant and
+esteemed and useful, and without which they are useless; and
+unprofitable and injurious, and a burden and disgrace to their
+possessor. So Hesiod's Prometheus gives very good advice to
+Epimetheus, "not to receive gifts from<span class='pagenum'><a
+name="Page_399" id="Page_399">399</a></span> Olympian Zeus but to
+send them back,"<a name="FNanchor_956_956" id=
+"FNanchor_956_956"></a><a href="#Footnote_956_956" class=
+"fnanchor">956</a> meaning external things and things of fortune.
+For as if he urged one who knew nothing of music not to play on the
+pipe, or one who knew nothing of letters not to read, or one who
+was not used to horses not to ride, so he advised him not to take
+office if he were foolish, nor to grow rich if he were illiberal,
+nor to marry if likely to be ruled by his wife. For success beyond
+their merit is to foolish persons a cause of folly, as Demosthenes
+said,<a name="FNanchor_957_957" id="FNanchor_957_957"></a><a href=
+"#Footnote_957_957" class="fnanchor">957</a> and good fortune
+beyond their merit is to those who are not sensible a cause of
+misfortune.<a name="FNanchor_958_958" id="FNanchor_958_958"></a><a
+href="#Footnote_958_958" class="fnanchor">958</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_946_946" id="Footnote_946_946"></a><a href=
+"#FNanchor_946_946"><span class="label">946</span></a> A line from
+Ch&aelig;remon.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_947_947" id="Footnote_947_947"></a><a href=
+"#FNanchor_947_947"><span class="label">947</span></a> Better known
+as Paris.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_948_948" id="Footnote_948_948"></a><a href=
+"#FNanchor_948_948"><span class="label">948</span></a>
+"&OElig;dipus Tyrannus," 110, 111. Wyttenbach compares Terence,
+"Heauton Timorumenos," 675. "Nil tam difficilest, quin
+qu&aelig;rende investigari possiet."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_949_949" id="Footnote_949_949"></a><a href=
+"#FNanchor_949_949"><span class="label">949</span></a> Soph., Frag.
+723.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_950_950" id="Footnote_950_950"></a><a href=
+"#FNanchor_950_950"><span class="label">950</span></a>
+&AElig;schylus, Fragm. 180. Reading
+&#7936;&nu;&tau;&iota;&delta;&omicron;&upsilon;&lambda;&alpha; with
+Reiske and the MSS.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_951_951" id="Footnote_951_951"></a><a href=
+"#FNanchor_951_951"><span class="label">951</span></a> Euripides,
+"&AElig;olus," Fragm. 27.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_952_952" id="Footnote_952_952"></a><a href=
+"#FNanchor_952_952"><span class="label">952</span></a> Homer,
+"Odyssey," viii. 246, 247.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_953_953" id="Footnote_953_953"></a><a href=
+"#FNanchor_953_953"><span class="label">953</span></a> Soph., Frag.
+724.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_954_954" id="Footnote_954_954"></a><a href=
+"#FNanchor_954_954"><span class="label">954</span></a> "The
+Worker." Generally a title of Athene, as Pausanias, i. 24; iii. 17;
+v. 14; vi. 26; viii. 32; ix. 26. Gataker thinks
+&kappa;&alpha;&#8054; &tau;&#8052;&nu; should be expunged. Hercher
+omits &kappa;&alpha;&#8054; &tau;&#8052;&nu;
+&#7944;&theta;&eta;&nu;&#8118;&nu; altogether.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_955_955" id="Footnote_955_955"></a><a href=
+"#FNanchor_955_955"><span class="label">955</span></a> So Hercher
+after Madvig. See Pliny, "Hist. Nat.," XXXV. 36, 20.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_956_956" id="Footnote_956_956"></a><a href=
+"#FNanchor_956_956"><span class="label">956</span></a> Hesiod,
+"Works and Days," 86, 87.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_957_957" id="Footnote_957_957"></a><a href=
+"#FNanchor_957_957"><span class="label">957</span></a> "Olynth.,"
+i. 23.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_958_958" id="Footnote_958_958"></a><a href=
+"#FNanchor_958_958"><span class="label">958</span></a> The whole of
+this essay reminds one of the well-known lines of Juvenal, twice
+repeated&mdash;namely, x. 365, 366; and xiv. 315, 316:&mdash;</p>
+
+<div class="poem">
+<div class="stanza"><span class="i0">"Nullum numen habes, si sit
+prudentia; nos te,</span> <span class="i0">Nos facimus, Fortuna,
+deam caeloque locamus."</span></div>
+</div>
+</div>
+
+<p><span class='pagenum'><a name="Page_400" id=
+"Page_400">400</a></span></p>
+
+<hr style="width: 35%;" />
+<p><span class='pagenum'><a name="Page_401" id=
+"Page_401">401</a></span></p>
+
+<h3>INDEX.</h3>
+
+<ul class="IX">
+<li>Abrotonus, <a href="#Page_37">37</a>.</li>
+
+<li>Absence, the test of affection, <a href=
+"#Page_122">122</a>.</li>
+
+<li>Academy, the, <a href="#Page_385">385</a>.</li>
+
+<li>Achilles, <a href="#Page_5">5</a>, <a href="#Page_52">52</a>,
+<a href="#Page_102">102</a>, <a href="#Page_172">172</a>, <a href=
+"#Page_187">187</a>, <a href="#Page_196">196</a>, <a href=
+"#Page_200">200</a>, <a href="#Page_271">271</a>, <a href=
+"#Page_290">290</a>, <a href="#Page_291">291</a>, <a href=
+"#Page_301">301</a>, <a href="#Page_319">319</a>.</li>
+
+<li>Acropolis, statue of Le&aelig;na in the, <a href=
+"#Page_221">221</a>.</li>
+
+<li>Admetus, <a href="#Page_52">52</a>.</li>
+
+<li>Adonis, <a href="#Page_43">43</a>, <a href=
+"#Page_352">352</a>.</li>
+
+<li>Adultery, the fruit of curiosity, <a href="#Page_245">245</a>.
+
+<ul>
+<li>Love of change, <a href="#Page_298">298</a>.</li>
+</ul>
+</li>
+
+<li>&AElig;schines, <a href="#Page_17">17</a>, <a href=
+"#Page_188">188</a>, <a href="#Page_285">285</a>.
+</li><li>
+Æschylus, quoted or referred to, <a href="#Page_33">33</a>, <a href="#Page_45">45</a>, <a href="#Page_47">47</a>, <a href="#Page_55">55</a>, <a href="#Page_61">61</a>, <a href="#Page_125">125</a>, <a href="#Page_126">126</a>, <a href="#Page_130">130</a>, <a href="#Page_176">176</a>,
+<a href="#Page_203">203</a>, <a href="#Page_205">205</a>, <a href="#Page_242">242</a>, <a href="#Page_271">271</a>, <a href="#Page_273">273</a>, <a href="#Page_385">385</a>, <a href="#Page_388">388</a>, <a href="#Page_393">393</a>, <a href="#Page_396">396</a>.
+</li><li>
+Æsculapius, <a href="#Page_244">244</a>, <a href="#Page_270">270</a>.
+</li><li>
+Æsop, fables of alluded to, <a href="#Page_72">72</a>, <a href="#Page_81">81</a>, <a href="#Page_88">88</a>, <a href="#Page_125">125</a>, <a href="#Page_142">142</a>.
+</li><li>
+Agamemnon, <a href="#Page_292">292</a>, <a href="#Page_300">300</a>, <a href="#Page_301">301</a>.
+</li><li>
+Agathoclea, <a href="#Page_37">37</a>.</li>
+
+<li>Agathocles, <a href="#Page_278">278</a>, <a href=
+"#Page_324">324</a>, <a href="#Page_325">325</a>, <a href=
+"#Page_347">347</a>.</li>
+
+<li>Agave, <a href="#Page_144">144</a>.</li>
+
+<li>Agesilaus, <a href="#Page_129">129</a>, <a href=
+"#Page_136">136</a>, <a href="#Page_161">161</a>, <a href=
+"#Page_166">166</a>, <a href="#Page_262">262</a>, <a href=
+"#Page_264">264</a>, <a href="#Page_326">326</a>.</li>
+
+<li>Agis, <a href="#Page_294">294</a>.</li>
+
+<li>Aglaonice, her knowledge of eclipses, <a href=
+"#Page_83">83</a>.</li>
+
+<li>Ajax, <a href="#Page_113">113</a>, <a href=
+"#Page_347">347</a>.</li>
+
+<li>Alc&aelig;us, <a href="#Page_56">56</a>, <a href=
+"#Page_59">59</a>.</li>
+
+<li>Alcestis, <a href="#Page_53">53</a>.</li>
+
+<li>Alcibiades, <a href="#Page_54">54</a>, <a href=
+"#Page_128">128</a>, <a href="#Page_135">135</a>, <a href=
+"#Page_160">160</a>, <a href="#Page_192">192</a>, <a href=
+"#Page_294">294</a>, <a href="#Page_338">338</a>.</li>
+
+<li>Alcman, <a href="#Page_379">379</a>.</li>
+
+<li>Alexander, the Great, <a href="#Page_16">16</a>, <a href=
+"#Page_50">50</a>, <a href="#Page_113">113</a>, <a href=
+"#Page_124">124</a>, <a href="#Page_137">137</a>, <a href=
+"#Page_151">151</a>, <a href="#Page_162">162</a>, <a href=
+"#Page_172">172</a>, <a href="#Page_174">174</a>, <a href=
+"#Page_184">184</a>, <a href="#Page_185">185</a>, <a href=
+"#Page_195">195</a>, <a href="#Page_250">250</a>, <a href=
+"#Page_270">270</a>, <a href="#Page_277">277</a>, <a href=
+"#Page_280">280</a>, <a href="#Page_292">292</a>, <a href=
+"#Page_301">301</a>, <a href="#Page_303">303</a>, <a href=
+"#Page_314">314</a>, <a href="#Page_321">321</a>, <a href=
+"#Page_389">389</a>, <a href="#Page_390">390</a>, <a href=
+"#Page_394">394</a>.</li>
+
+<li>Alexinus, <a href="#Page_266">266</a>.</li>
+
+<li>Ammonius, Plutarch's master, <a href="#Page_194">194</a>.</li>
+
+<li>Am&oelig;beus, <a href="#Page_102">102</a>.</li>
+
+<li>Amphictyones, <a href="#Page_121">121</a>, <a href=
+"#Page_230">230</a>.</li>
+
+<li>Anacharsis, <a href="#Page_125">125</a>, <a href=
+"#Page_219">219</a>.</li>
+
+<li>Anacreon, <a href="#Page_33">33</a>.</li>
+
+<li>Anaxagoras, <a href="#Page_136">136</a>, <a href=
+"#Page_306">306</a>, <a href="#Page_373">373</a>, <a href=
+"#Page_394">394</a>, <a href="#Page_397">397</a>.</li>
+
+<li>Anaxarchus, <a href="#Page_107">107</a>, <a href=
+"#Page_113">113</a>, <a href="#Page_253">253</a>, <a href=
+"#Page_292">292</a>.</li>
+
+<li>Anger, how to restrain, <a href="#Page_267">267</a>-288.</li>
+
+<li>Animals, appeal to, <a href="#Page_21">21</a>-25.
+
+<ul>
+<li>Use of, <a href="#Page_202">202</a>.</li>
+</ul>
+</li>
+
+<li>Answers, three different kinds of, <a href=
+"#Page_234">234</a>.</li>
+
+<li>Anticyra, <a href="#Page_284">284</a>.</li>
+
+<li>Antigonus, <a href="#Page_16">16</a>, <a href=
+"#Page_38">38</a>, <a href="#Page_222">222</a>, <a href=
+"#Page_258">258</a>, <a href="#Page_263">263</a>, <a href=
+"#Page_276">276</a>, <a href="#Page_278">278</a>, <a href=
+"#Page_326">326</a>, <a href="#Page_370">370</a>.</li>
+
+<li>Antileon, <a href="#Page_50">50</a>.</li>
+
+<li>Antimachus, poet, <a href="#Page_234">234</a>.</li>
+
+<li>Antipater, <a href="#Page_77">77</a>, <a href=
+"#Page_124">124</a>, <a href="#Page_182">182</a>, <a href=
+"#Page_237">237</a>, <a href="#Page_260">260</a>, <a href=
+"#Page_297">297</a>.</li>
+
+<li>Antipatridas, <a href="#Page_50">50</a>.</li>
+
+<li>Antiphanes, <a href="#Page_125">125</a>.</li>
+
+<li>Antiphon, <a href="#Page_189">189</a>.</li>
+
+<li>Antisthenes, <a href="#Page_266">266</a>.</li>
+
+<li>Antony, <a href="#Page_176">176</a>.</li>
+
+<li>Anytus, <a href="#Page_54">54</a>, <a href=
+"#Page_141">141</a>.</li>
+
+<li>Apelles, <a href="#Page_10">10</a>, <a href=
+"#Page_171">171</a>, <a href="#Page_302">302</a>.</li>
+
+<li>Aphrodite, <a href="#Page_34">34</a>, <a href=
+"#Page_43">43</a>, <a href="#Page_44">44</a>, <a href=
+"#Page_49">49</a>, <a href="#Page_76">76</a>, <a href=
+"#Page_78">78</a>, <a href="#Page_80">80</a>, <a href=
+"#Page_219">219</a>.</li>
+
+<li>Apollo, <a href="#Page_154">154</a>, <a href=
+"#Page_347">347</a>, <a href="#Page_377">377</a>.</li>
+
+<li>Araspes, <a href="#Page_136">136</a>.</li>
+
+<li>Arcadio, <a href="#Page_276">276</a>.</li>
+
+<li>Arcesilaus, <a href="#Page_180">180</a>, <a href=
+"#Page_283">283</a>.</li>
+
+<li>Archelaus, <a href="#Page_258">258</a>, <a href=
+"#Page_388">388</a>.</li>
+
+<li><span class='pagenum'><a name="Page_402" id=
+"Page_402">402</a></span> Archidamus, king, <a href=
+"#Page_2">2</a>, <a href="#Page_264">264</a>.</li>
+
+<li>Archilochus, <a href="#Page_215">215</a>, <a href=
+"#Page_247">247</a>, <a href="#Page_387">387</a>.</li>
+
+<li>Archytas, of Tarentum, <a href="#Page_11">11</a>, <a href=
+"#Page_15">15</a>, <a href="#Page_336">336</a>.</li>
+
+<li>Ares, <a href="#Page_44">44</a>, <a href="#Page_45">45</a>, <a
+href="#Page_47">47</a>, <a href="#Page_49">49</a>.</li>
+
+<li>Argus, <a href="#Page_146">146</a>.</li>
+
+<li>Arist&aelig;us (the <i>Saint Hubert</i> of the Middle Ages), <a
+href="#Page_45">45</a>.</li>
+
+<li>Aristides, <a href="#Page_120">120</a>, <a href=
+"#Page_136">136</a>.</li>
+
+<li>Aristippus, <a href="#Page_6">6</a>, <a href="#Page_32">32</a>,
+<a href="#Page_93">93</a>, <a href="#Page_127">127</a>, <a href=
+"#Page_128">128</a>, <a href="#Page_240">240</a>, <a href=
+"#Page_285">285</a>, <a href="#Page_297">297</a>.</li>
+
+<li>Aristo, <a href="#Page_98">98</a>, <a href=
+"#Page_241">241</a>.</li>
+
+<li>Aristocrates, <a href="#Page_322">322</a>.</li>
+
+<li>Aristogiton, <a href="#Page_50">50</a>, <a href=
+"#Page_67">67</a>, <a href="#Page_189">189</a>, <a href=
+"#Page_220">220</a>.</li>
+
+<li>Aristomenes, the hero, <a href="#Page_52">52</a>.</li>
+
+<li>Aristomenes, tutor of Ptolemy Epiphanes, <a href=
+"#Page_195">195</a>.</li>
+
+<li>Aristonica, <a href="#Page_37">37</a>.</li>
+
+<li>Aristophanes, <a href="#Page_15">15</a>, <a href=
+"#Page_27">27</a>, <a href="#Page_43">43</a>, <a href=
+"#Page_93">93</a>, <a href="#Page_195">195</a>, <a href=
+"#Page_241">241</a>.</li>
+
+<li>Aristotle, <a href="#Page_100">100</a>, <a href=
+"#Page_101">101</a>, <a href="#Page_110">110</a>, <a href=
+"#Page_124">124</a>, <a href="#Page_162">162</a>, <a href=
+"#Page_215">215</a>, <a href="#Page_270">270</a>, <a href=
+"#Page_278">278</a>, <a href="#Page_281">281</a>, <a href=
+"#Page_303">303</a>, <a href="#Page_326">326</a>, <a href=
+"#Page_386">386</a>.</li>
+
+<li>Arisinoe, sister and wife of Ptolemy Philadelphus, <a href=
+"#Page_16">16</a>.</li>
+
+<li>Artemis, <a href="#Page_367">367</a>.</li>
+
+<li>Asopichus, <a href="#Page_52">52</a>.</li>
+
+<li>Ass-driver, story of Athenian, <a href=
+"#Page_282">282</a>.</li>
+
+<li>Athene, ornament of, <a href="#Page_366">366</a>.
+
+<ul>
+<li>Athene and the Satyr, <a href="#Page_273">273</a>.</li>
+
+<li>Athene Chalci&oelig;cus, <a href="#Page_228">228</a>.</li>
+
+<li>Called Ergane, <a href="#Page_397">397</a>.</li>
+</ul>
+</li>
+
+<li>Athenians, oracle given to the, <a href=
+"#Page_367">367</a>.</li>
+
+<li>Attis, <a href="#Page_43">43</a>.</li>
+
+<li>Augustus, <a href="#Page_189">189</a>, <a href=
+"#Page_224">224</a>, <a href="#Page_225">225</a>.</li>
+
+<li>Aulis, famous for earthenware, <a href=
+"#Page_366">366</a>.</li>
+
+<li>&nbsp;</li>
+
+<li>Bacchis, <a href="#Page_37">37</a>.</li>
+
+<li>Barbers, a talkative race, <a href="#Page_226">226</a>, <a
+href="#Page_227">227</a>.</li>
+
+<li>Baxter, Richard, and Plutarch, Preface, <a href=
+"#Page_viii">viii</a>, note.</li>
+
+<li>Belestiche, <a href="#Page_38">38</a>.</li>
+
+<li>Bellerophon, <a href="#Page_246">246</a>, <a href=
+"#Page_255">255</a>.</li>
+
+<li>Bessus, story about, <a href="#Page_341">341</a>.</li>
+
+<li>Bias, <a href="#Page_176">176</a>, <a href="#Page_217">217</a>,
+<a href="#Page_332">332</a>.</li>
+
+<li>Bion, <a href="#Page_10">10</a>, <a href="#Page_67">67</a>, <a
+href="#Page_132">132</a>, <a href="#Page_172">172</a>, <a href=
+"#Page_258">258</a>, <a href="#Page_354">354</a>.</li>
+
+<li>Bocchoris, <a href="#Page_255">255</a>.</li>
+
+<li>Books, value of, <a href="#Page_12">12</a>.</li>
+
+<li>Boys, not to be overworked, <a href="#Page_13">13</a>.
+
+<ul>
+<li>To be taught to speak the truth, <a href=
+"#Page_16">16</a>.</li>
+
+<li>Love of, <a href="#Page_17">17</a>, <a href="#Page_31">31</a>,
+<a href="#Page_33">33</a>-35, <a href="#Page_50">50</a>, <a href=
+"#Page_51">51</a>, <a href="#Page_52">52</a>, <a href=
+"#Page_54">54</a>, <a href="#Page_61">61</a>, <a href=
+"#Page_64">64</a>, <a href="#Page_65">65</a>, <a href=
+"#Page_67">67</a>.</li>
+</ul>
+</li>
+
+<li>Brasidas, <a href="#Page_120">120</a>, <a href=
+"#Page_126">126</a>, <a href="#Page_331">331</a>.</li>
+
+<li>Briareus, <a href="#Page_146">146</a>, <a href=
+"#Page_150">150</a>, <a href="#Page_299">299</a>.</li>
+
+<li>Brides, custom of in B&oelig;otia, <a href="#Page_70">70</a>,
+<a href="#Page_71">71</a>.
+
+<ul>
+<li>Custom of at Leptis in Libya, <a href="#Page_79">79</a>.</li>
+</ul>
+</li>
+
+<li>&nbsp;</li>
+
+<li>Caeneus, his change of sex, <a href="#Page_120">120</a>.</li>
+
+<li>C&aelig;sar, Julius, <a href="#Page_210">210</a>.</li>
+
+<li>Callimachus, <a href="#Page_272">272</a>, <a href=
+"#Page_385">385</a>.</li>
+
+<li>Callisthenes, <a href="#Page_270">270</a>.</li>
+
+<li>Callixenus, <a href="#Page_141">141</a>.</li>
+
+<li>Camma, story about, <a href="#Page_63">63</a>, <a href=
+"#Page_64">64</a>.</li>
+
+<li>Carneades, <a href="#Page_172">172</a>, <a href=
+"#Page_235">235</a>, <a href="#Page_237">237</a>, <a href=
+"#Page_306">306</a>, <a href="#Page_310">310</a>.</li>
+
+<li>Cassander, <a href="#Page_256">256</a>, <a href=
+"#Page_339">339</a>, <a href="#Page_351">351</a>.</li>
+
+<li>Cassandra, <a href="#Page_347">347</a>.</li>
+
+<li>Cato, <a href="#Page_48">48</a>, <a href="#Page_72">72</a>, <a
+href="#Page_211">211</a>, <a href="#Page_212">212</a>, <a href=
+"#Page_263">263</a>, <a href="#Page_325">325</a>, <a href=
+"#Page_369">369</a>.</li>
+
+<li>Cebes, <a href="#Page_17">17</a>.</li>
+
+<li>Cephisocrates, <a href="#Page_181">181</a>.</li>
+
+<li>Cephisodorus, <a href="#Page_52">52</a>.</li>
+
+<li>Ceramicus, at Athens, <a href="#Page_219">219</a>, <a href=
+"#Page_259">259</a>.</li>
+
+<li>Cestus of Aphrodite, <a href="#Page_76">76</a>, <a href=
+"#Page_219">219</a>.</li>
+
+<li>Ch&aelig;ron, son of Plutarch, <a href="#Page_87">87</a>.</li>
+
+<li>Ch&aelig;ron, and Ch&aelig;ronea, <a href=
+"#Page_238">238</a>.</li>
+
+<li>Ch&aelig;ronea, Plutarch's native place, <a href=
+"#Page_238">238</a>.</li>
+
+<li>Chalcis, people of, <a href="#Page_51">51</a>.</li>
+
+<li>Chameleon, <a href="#Page_158">158</a>, <a href=
+"#Page_162">162</a>.</li>
+
+<li>Character, moral, <a href="#Page_102">102</a>.</li>
+
+<li>Childless, paid court to, <a href="#Page_28">28</a>.</li>
+
+<li>Chilo, <a href="#Page_151">151</a>, <a href=
+"#Page_202">202</a>.</li>
+
+<li>Chrysippus, <a href="#Page_44">44</a>, <a href=
+"#Page_99">99</a>, <a href="#Page_110">110</a>, <a href=
+"#Page_113">113</a>, <a href="#Page_114">114</a>, <a href=
+"#Page_115">115</a>.</li>
+
+<li>Cicero, <a href="#Page_210">210</a>, <a href=
+"#Page_318">318</a>, <a href="#Page_320">320</a>, <a href=
+"#Page_390">390</a>.</li>
+
+<li>Cimon, father of Miltiades, <a href="#Page_27">27</a>, <a href=
+"#Page_52">52</a>.</li>
+
+<li>Claudia, <a href="#Page_84">84</a>.</li>
+
+<li>Cleanthes, <a href="#Page_370">370</a>.</li>
+
+<li>Clearchus, <a href="#Page_191">191</a>.</li>
+
+<li>Cleomachus, <a href="#Page_51">51</a>.</li>
+
+<li>Cleonice, <a href="#Page_343">343</a>, <a href=
+"#Page_344">344</a>.</li>
+
+<li>Clitus, <a href="#Page_113">113</a>, <a href=
+"#Page_195">195</a>, <a href="#Page_277">277</a>.</li>
+
+<li>Clodius, <a href="#Page_231">231</a>, <a href=
+"#Page_232">232</a>.</li>
+
+<li>Clyt&aelig;mnestra, dream of, <a href="#Page_343">343</a>.</li>
+
+<li>Conjugal constancy, <a href="#Page_81">81</a>.
+
+<ul>
+<li>Conjugal precepts, <a href="#Page_70">70</a>-84.</li>
+</ul>
+</li>
+
+<li>Contentedness of mind, on, <a href=
+"#Page_289">289</a>-311.</li>
+
+<li>Contracts, <a href="#Page_139">139</a>.</li>
+
+<li>Corax, <a href="#Page_352">352</a>.</li>
+
+<li>Cornelia, sister of Scipio, <a href="#Page_84">84</a>.</li>
+
+<li>Correction of servants, <a href="#Page_279">279</a>-281.</li>
+
+<li><span class='pagenum'><a name="Page_403" id=
+"Page_403">403</a></span> Crassus, <a href="#Page_207">207</a>, <a
+href="#Page_208">208</a>.</li>
+
+<li>Crates, <a href="#Page_76">76</a>, <a href="#Page_141">141</a>,
+<a href="#Page_191">191</a>, <a href="#Page_203">203</a>, <a href=
+"#Page_292">292</a>, <a href="#Page_328">328</a>, <a href=
+"#Page_370">370</a>, <a href="#Page_372">372</a>.</li>
+
+<li>Creon, his daughter, <a href="#Page_151">151</a>.</li>
+
+<li>Crete, <a href="#Page_202">202</a>.</li>
+
+<li>Crisso, <a href="#Page_172">172</a>.</li>
+
+<li>Cr&oelig;sus, <a href="#Page_171">171</a>, <a href=
+"#Page_192">192</a>.</li>
+
+<li>Ctesiphon, <a href="#Page_275">275</a>.</li>
+
+<li>Curiosity, <a href="#Page_238">238</a>-252.</li>
+
+<li>Cybele, <a href="#Page_47">47</a>, <a href="#Page_55">55</a>,
+<a href="#Page_82">82</a>, <a href="#Page_379">379</a>.</li>
+
+<li>Cyclades, <a href="#Page_385">385</a>.</li>
+
+<li>Cynic, story about, <a href="#Page_258">258</a>.</li>
+
+<li>Cynosarges, <a href="#Page_32">32</a>, note.</li>
+
+<li>Cyrus, <a href="#Page_79">79</a>, <a href="#Page_236">236</a>,
+<a href="#Page_250">250</a>, <a href="#Page_314">314</a>, <a href=
+"#Page_326">326</a>.</li>
+
+<li>&nbsp;</li>
+
+<li>Danaus, <a href="#Page_27">27</a>.</li>
+
+<li>Darius, <a href="#Page_157">157</a>, <a href=
+"#Page_250">250</a>.</li>
+
+<li>Deity, on those who are punished late by the, <a href=
+"#Page_331">331</a>-365.</li>
+
+<li>Demaratus, <a href="#Page_193">193</a>.</li>
+
+<li>Demetrius, <a href="#Page_8">8</a>, <a href=
+"#Page_191">191</a>, <a href="#Page_230">230</a>.</li>
+
+<li>Democritus, <a href="#Page_14">14</a>, <a href=
+"#Page_110">110</a>, <a href="#Page_129">129</a>, <a href=
+"#Page_142">142</a>, <a href="#Page_249">249</a>, <a href=
+"#Page_377">377</a>.</li>
+
+<li>Demosthenes, <a href="#Page_9">9</a>, <a href=
+"#Page_128">128</a>, <a href="#Page_192">192</a>, <a href=
+"#Page_205">205</a>, <a href="#Page_257">257</a>, <a href=
+"#Page_259">259</a>, <a href="#Page_320">320</a>, <a href=
+"#Page_321">321</a>, <a href="#Page_323">323</a>, <a href=
+"#Page_331">331</a>, <a href="#Page_399">399</a>.</li>
+
+<li>Diogenes, <a href="#Page_2">2</a>, <a href="#Page_7">7</a>, <a
+href="#Page_93">93</a>, <a href="#Page_118">118</a>, <a href=
+"#Page_123">123</a>, <a href="#Page_124">124</a>, <a href=
+"#Page_127">127</a>, <a href="#Page_131">131</a>, <a href=
+"#Page_140">140</a>, <a href="#Page_141">141</a>, <a href=
+"#Page_193">193</a>, <a href="#Page_201">201</a>, <a href=
+"#Page_203">203</a>, <a href="#Page_205">205</a>, <a href=
+"#Page_248">248</a>, <a href="#Page_258">258</a>, <a href=
+"#Page_259">259</a>, <a href="#Page_282">282</a>, <a href=
+"#Page_292">292</a>, <a href="#Page_294">294</a>, <a href=
+"#Page_301">301</a>, <a href="#Page_311">311</a>, <a href=
+"#Page_383">383</a>, <a href="#Page_388">388</a>, <a href=
+"#Page_389">389</a>, <a href="#Page_390">390</a>, <a href=
+"#Page_391">391</a>.</li>
+
+<li>Dion, <a href="#Page_11">11</a>, <a href="#Page_151">151</a>,
+<a href="#Page_161">161</a>, <a href="#Page_162">162</a>, <a href=
+"#Page_192">192</a>, <a href="#Page_256">256</a>.</li>
+
+<li>Dionysius, the tyrant of Sicily, <a href="#Page_76">76</a>, <a
+href="#Page_151">151</a>, <a href="#Page_160">160</a>, <a href=
+"#Page_161">161</a>, <a href="#Page_162">162</a>, <a href=
+"#Page_163">163</a>, <a href="#Page_168">168</a>, <a href=
+"#Page_187">187</a>, <a href="#Page_188">188</a>, <a href=
+"#Page_189">189</a>, <a href="#Page_226">226</a>, <a href=
+"#Page_230">230</a>, <a href="#Page_261">261</a>, <a href=
+"#Page_294">294</a>, <a href="#Page_321">321</a>, <a href=
+"#Page_339">339</a>.</li>
+
+<li>Dionysius, a Corinthian poet, <a href="#Page_51">51</a>.</li>
+
+<li>Dionysus (the Latin <i>Bacchus</i>), <a href="#Page_45">45</a>,
+<a href="#Page_47">47</a>, <a href="#Page_91">91</a>, <a href=
+"#Page_145">145</a>, <a href="#Page_393">393</a>.</li>
+
+<li>Dioxippus, <a href="#Page_248">248</a>.</li>
+
+<li>Disease, the sacred, <a href="#Page_41">41</a>, note.</li>
+
+<li>Disorders, of mind or body, which worse? <a href=
+"#Page_142">142</a>, <a href="#Page_145">145</a>.</li>
+
+<li>Dolon, <a href="#Page_113">113</a>, <a href=
+"#Page_120">120</a>.</li>
+
+<li>Domitian, <a href="#Page_251">251</a>.</li>
+
+<li>Domitius, <a href="#Page_207">207</a>, <a href=
+"#Page_211">211</a>.</li>
+
+<li>Dorian measure, <a href="#Page_134">134</a>.</li>
+
+<li>Drink, <a href="#Page_2">2</a>, <a href="#Page_216">216</a>, <a
+href="#Page_217">217</a>, <a href="#Page_284">284</a>.</li>
+
+<li>Dryads, <a href="#Page_45">45</a>.</li>
+
+<li>&nbsp;</li>
+
+<li>Earthenware, <a href="#Page_366">366</a>.</li>
+
+<li>Education, <a href="#Page_1">1</a>-21.</li>
+
+<li>Egyptian, answer of an, <a href="#Page_240">240</a>.</li>
+
+<li>Emerson, on Plutarch, <i>see</i> Title-page, and Preface, p.
+ix.</li>
+
+<li>Empedocles, <a href="#Page_43">43</a>, <a href=
+"#Page_145">145</a>, <a href="#Page_149">149</a>, <a href=
+"#Page_180">180</a>, <a href="#Page_288">288</a>, <a href=
+"#Page_305">305</a>, <a href="#Page_371">371</a>, <a href=
+"#Page_393">393</a>, <a href="#Page_396">396</a>.</li>
+
+<li>Empone, her devotion to her husband, <a href=
+"#Page_67">67</a>-69.</li>
+
+<li>Enemies, how a man may be benefited by his, <a href=
+"#Page_201">201</a>-213.</li>
+
+<li>Enthusiasm, <a href="#Page_47">47</a>.</li>
+
+<li>Envy, <a href="#Page_212">212</a>, <a href="#Page_213">213</a>,
+<a href="#Page_243">243</a>, <a href="#Page_304">304</a>.
+
+<ul>
+<li>On envy and hatred, <a href="#Page_312">312</a>-315.</li>
+
+<li>How one can praise oneself without exciting envy, <a href=
+"#Page_315">315</a>-331.</li>
+</ul>
+</li>
+
+<li>Epaminondas, <a href="#Page_11">11</a>, <a href=
+"#Page_52">52</a>, <a href="#Page_136">136</a>, <a href=
+"#Page_161">161</a>, <a href="#Page_294">294</a>, <a href=
+"#Page_318">318</a>, <a href="#Page_321">321</a>, <a href=
+"#Page_326">326</a>, <a href="#Page_376">376</a>.</li>
+
+<li>Ephesus, <a href="#Page_367">367</a>.</li>
+
+<li>Ephorus, <a href="#Page_236">236</a>.</li>
+
+<li>Epicharmus, <a href="#Page_188">188</a>, <a href=
+"#Page_189">189</a>, <a href="#Page_350">350</a>.</li>
+
+<li>Epicureans, argued against, <a href="#Page_21">21</a>-28, <a
+href="#Page_373">373</a>-378.</li>
+
+<li>Epicurus, <a href="#Page_24">24</a>, <a href=
+"#Page_291">291</a>, <a href="#Page_306">306</a>, <a href=
+"#Page_373">373</a>, <a href="#Page_375">375</a>.</li>
+
+<li>Epitaphs, <a href="#Page_247">247</a>, <a href=
+"#Page_248">248</a>.</li>
+
+<li>Erasistratus, <a href="#Page_25">25</a>, <a href=
+"#Page_244">244</a>.</li>
+
+<li>Ergane, name of Athene, <a href="#Page_397">397</a>.</li>
+
+<li>Eumenes, <a href="#Page_222">222</a>.</li>
+
+<li>Euphemism, <a href="#Page_112">112</a>, <a href=
+"#Page_143">143</a>, <a href="#Page_144">144</a>, <a href=
+"#Page_167">167</a>.</li>
+
+<li>Euphorion, <a href="#Page_303">303</a>.</li>
+
+<li>Eupolis, <a href="#Page_163">163</a>.</li>
+
+<li>Euripides, quoted or referred to, <a href="#Page_1">1</a>, <a
+href="#Page_8">8</a>, <a href="#Page_9">9</a>, <a href=
+"#Page_14">14</a>, <a href="#Page_17">17</a>, <a href=
+"#Page_27">27</a>, <a href="#Page_28">28</a>, <a href=
+"#Page_40">40</a>, <a href="#Page_42">42</a>, <a href=
+"#Page_43">43</a>, <a href="#Page_44">44</a>, <a href=
+"#Page_50">50</a>, <a href="#Page_53">53</a>, <a href=
+"#Page_56">56</a>, <a href="#Page_58">58</a>, <a href=
+"#Page_60">60</a>, <a href="#Page_67">67</a>, <a href=
+"#Page_79">79</a>, <a href="#Page_80">80</a>, <a href=
+"#Page_86">86</a>, <a href="#Page_89">89</a>, <a href=
+"#Page_107">107</a>, <a href="#Page_112">112</a>, <a href=
+"#Page_119">119</a>, <a href="#Page_136">136</a>, <a href=
+"#Page_138">138</a>, <a href="#Page_144">144</a>, <a href=
+"#Page_146">146</a>, <a href="#Page_150">150</a>, <a href=
+"#Page_151">151</a>, <a href="#Page_152">152</a>, <a href=
+"#Page_155">155</a>, <a href="#Page_160">160</a>, <a href=
+"#Page_170">170</a>, <a href="#Page_178">178</a>, <a href=
+"#Page_179">179</a>, <a href="#Page_182">182</a>, <a href=
+"#Page_190">190</a>, <a href="#Page_191">191</a>, <a href=
+"#Page_194">194</a>, <a href="#Page_196">196</a>, <a href=
+"#Page_197">197</a>, <a href="#Page_199">199</a>, <a href=
+"#Page_205">205</a>, <a href="#Page_206">206</a>, <a href=
+"#Page_207">207</a>, <a href="#Page_209">209</a>, <a href=
+"#Page_214">214</a>, <a href="#Page_216">216</a>, <a href=
+"#Page_222">222</a>, <a href="#Page_223">223</a>, <a href=
+"#Page_236">236</a>, <a href="#Page_247">247</a>, <a href=
+"#Page_251">251</a>, <a href="#Page_255">255</a>, <a href=
+"#Page_256">256</a>, <a href="#Page_260">260</a>, <a href=
+"#Page_261">261</a>, <a href="#Page_262">262</a>, <a href=
+"#Page_270">270</a>, <a href="#Page_287">287</a>, <a href=
+"#Page_290">290</a>, <a href="#Page_292">292</a>, <a href=
+"#Page_293">293</a>, <a href="#Page_301">301</a>, <a href=
+"#Page_305">305</a>, <a href="#Page_307">307</a>, <a href=
+"#Page_309">309</a>, <a href="#Page_310">310</a>, <a href=
+"#Page_315">315</a>, <a href="#Page_325">325</a>, <a href=
+"#Page_332">332</a>, <a href="#Page_333">333</a>, <a href=
+"#Page_334">334</a>, <a href="#Page_345">345</a>, <a href=
+"#Page_346">346</a>, <a href="#Page_373">373</a>, <a href=
+"#Page_379">379</a>, <a href="#Page_383">383</a>, <a href=
+"#Page_388">388</a>, <a href="#Page_390">390</a>, <a href=
+"#Page_391">391</a>, <a href="#Page_392">392</a>, <a href=
+"#Page_397">397</a>.</li>
+
+<li>Eurydice of Hierapolis, <a href="#Page_21">21</a>.</li>
+
+<li>Eurydice, wife of Orpheus, <a href="#Page_53">53</a>.</li>
+
+<li>Euthydemus, <a href="#Page_283">283</a>.</li>
+
+<li>Eutropio, cook to King Antigonus, <a href=
+"#Page_16">16</a>.</li>
+
+<li>Evenus, sayings of, <a href="#Page_27">27</a>, <a href=
+"#Page_155">155</a>.</li>
+
+<li>Exercise, value of, <a href="#Page_12">12</a>.</li>
+
+<li><span class='pagenum'><a name="Page_404" id=
+"Page_404">404</a></span> Exile, <a href=
+"#Page_378">378</a>-394.</li>
+
+<li>&nbsp;</li>
+
+<li>Fabius Maximus, <a href="#Page_224">224</a>, <a href=
+"#Page_225">225</a>.</li>
+
+<li>Fabricius, <a href="#Page_294">294</a>.</li>
+
+<li>Family, defects and idiosyncrasies of, <a href=
+"#Page_356">356</a>, <a href="#Page_357">357</a>.</li>
+
+<li>Fancy, power of, <a href="#Page_307">307</a>.</li>
+
+<li>Fathers, not to be too strict, <a href="#Page_20">20</a>.
+
+<ul>
+<li>To set a good example to their sons, <a href="#Page_20">20</a>,
+<a href="#Page_21">21</a>.</li>
+
+<li>The <i>jus trium liberorum</i>, <a href="#Page_22">22</a>.</li>
+
+<li>Saying of Evenus about fathers, <a href="#Page_27">27</a>.</li>
+</ul>
+</li>
+
+<li>Favour, <i>the</i>, <a href="#Page_33">33</a>, <a href=
+"#Page_34">34</a>.
+
+<ul>
+<li>Reminding of favours unpleasant, <a href=
+"#Page_181">181</a>.</li>
+</ul>
+
+Feast, every day a, <a href="#Page_311">311</a>.</li>
+
+<li>Fickleness, <a href="#Page_146">146</a>.</li>
+
+<li>Flatterers, <a href="#Page_19">19</a>.
+
+<ul>
+<li>Saying of Phocion about, <a href="#Page_77">77</a>, <a href=
+"#Page_182">182</a>.</li>
+
+<li>How to be discerned from friends, <a href=
+"#Page_153">153</a>-201.</li>
+</ul>
+</li>
+
+<li>Flute-girls at marriages, <a href="#Page_40">40</a>.</li>
+
+<li>Fortune, not to be railed at, <a href="#Page_89">89</a>-91.
+
+<ul>
+<li>Fortune's rope-dance, <a href="#Page_139">139</a>.</li>
+
+<li>Fortune and vice, <a href="#Page_140">140</a>, <a href=
+"#Page_141">141</a>.</li>
+
+<li>On Fortune, <a href="#Page_394">394</a>-399.</li>
+</ul>
+</li>
+
+<li>Freedom of speech, <a href="#Page_185">185</a>-201.</li>
+
+<li>Friends, on abundance of, <a href="#Page_145">145</a>-153.
+
+<ul>
+<li>Friendship going in pairs, <a href="#Page_146">146</a>, <a
+href="#Page_147">147</a>.</li>
+
+<li>Originated by similarity, <a href="#Page_152">152</a>, <a href=
+"#Page_158">158</a>, <a href="#Page_159">159</a>.</li>
+
+<li>How friends are to be distinguished from flatterers, <a href=
+"#Page_153">153</a>-201.</li>
+</ul>
+</li>
+
+<li>&nbsp;</li>
+
+<li>Galba, story about, <a href="#Page_49">49</a>.</li>
+
+<li>Geese, ingenuity of, <a href="#Page_229">229</a>.</li>
+
+<li>Germanicus, idiosyncrasy of, <a href="#Page_312">312</a>.</li>
+
+<li>Glaucus, son of Epicydes, <a href="#Page_353">353</a>.</li>
+
+<li>Gobryas, <a href="#Page_157">157</a>.</li>
+
+<li>Gods considered as forces, <a href="#Page_44">44</a>, <a href=
+"#Page_302">302</a>.
+
+<ul>
+<li>Perform their benefits secretly, <a href=
+"#Page_181">181</a>.</li>
+</ul>
+</li>
+
+<li>Gorgias, <a href="#Page_81">81</a>.</li>
+
+<li>Gorgo, wife of Leonidas, <a href="#Page_84">84</a>.</li>
+
+<li>Gracchus, <a href="#Page_273">273</a>.</li>
+
+<li>Great, the, especially open to flatterers, <a href=
+"#Page_184">184</a>, <a href="#Page_185">185</a>.</li>
+
+<li>Grief, immoderate at death to be avoided, <a href=
+"#Page_86">86</a>, <a href="#Page_87">87</a>, <a href=
+"#Page_88">88</a>.
+
+<ul>
+<li>Unexpected grief worst, <a href="#Page_113">113</a>, <a href=
+"#Page_306">306</a>.</li>
+</ul>
+</li>
+
+<li>Gylippus, <a href="#Page_15">15</a>.</li>
+
+<li>&nbsp;</li>
+
+<li>Habit, force of, <a href="#Page_3">3</a>, <a href=
+"#Page_4">4</a>, <a href="#Page_337">337</a>.</li>
+
+<li>Hannibal, remark of, <a href="#Page_391">391</a>.</li>
+
+<li>Happiness, the mind the seat of, <a href=
+"#Page_95">95</a>.</li>
+
+<li>Hares, <a href="#Page_368">368</a>.</li>
+
+<li>Harmodius, <a href="#Page_67">67</a>, <a href=
+"#Page_189">189</a>, <a href="#Page_220">220</a>.</li>
+
+<li>Hatred, and envy, <a href="#Page_312">312</a>-315.</li>
+
+<li>Hegesias, <a href="#Page_28">28</a>.</li>
+
+<li>Helicon, Mount, <a href="#Page_29">29</a>, <a href=
+"#Page_30">30</a>.</li>
+
+<li>Helots, <a href="#Page_272">272</a>.</li>
+
+<li>Hemlock, how affected by wine, <a href=
+"#Page_228">228</a>.</li>
+
+<li>Heraclea, <a href="#Page_343">343</a>.</li>
+
+<li>Heraclitus, <a href="#Page_41">41</a>, <a href=
+"#Page_93">93</a>, <a href="#Page_231">231</a>, <a href=
+"#Page_276">276</a>, <a href="#Page_350">350</a>, <a href=
+"#Page_387">387</a>, <a href="#Page_396">396</a>.</li>
+
+<li>Hercules, <a href="#Page_39">39</a>, <a href="#Page_52">52</a>,
+<a href="#Page_299">299</a>, <a href="#Page_321">321</a>, <a href=
+"#Page_347">347</a>, <a href="#Page_348">348</a>, <a href=
+"#Page_352">352</a>.</li>
+
+<li>Heredity, <a href="#Page_1">1</a>, <a href="#Page_2">2</a>, <a
+href="#Page_351">351</a>, <a href="#Page_355">355</a>.</li>
+
+<li>Hermes, his functions, <a href="#Page_46">46</a>.
+
+<ul>
+<li>Proverbial saying about, <a href="#Page_215">215</a>.</li>
+</ul>
+</li>
+
+<li>Herodotus, <a href="#Page_72">72</a>, <a href=
+"#Page_94">94</a>, <a href="#Page_141">141</a>, <a href=
+"#Page_157">157</a>, <a href="#Page_171">171</a>, <a href=
+"#Page_192">192</a>, <a href="#Page_299">299</a>, <a href=
+"#Page_367">367</a>, <a href="#Page_388">388</a>, <a href=
+"#Page_393">393</a>.</li>
+
+<li>Herophilus, <a href="#Page_244">244</a>.</li>
+
+<li>Herrick, and Plutarch, <i>see</i> Preface, <a href=
+"#Page_viii">viii</a>, <a href="#Page_288">288</a>, note.</li>
+
+<li>Hesiod, quoted or alluded to, <a href="#Page_14">14</a>, <a
+href="#Page_36">36</a>, <a href="#Page_44">44</a>, <a href=
+"#Page_96">96</a>, <a href="#Page_121">121</a>, <a href=
+"#Page_123">123</a>, <a href="#Page_155">155</a>, <a href=
+"#Page_180">180</a>, <a href="#Page_212">212</a>, <a href=
+"#Page_256">256</a>, <a href="#Page_261">261</a>, <a href=
+"#Page_290">290</a>, <a href="#Page_304">304</a>, <a href=
+"#Page_341">341</a>, <a href="#Page_355">355</a>, <a href=
+"#Page_398">398</a>, <a href="#Page_399">399</a>.</li>
+
+<li>Hiero, <a href="#Page_209">209</a>, <a href=
+"#Page_338">338</a>.</li>
+
+<li>Hieronymus, <a href="#Page_271">271</a>, <a href=
+"#Page_281">281</a>.</li>
+
+<li>Hipparchus, dream of, <a href="#Page_343">343</a>.</li>
+
+<li>Hippocrates, <a href="#Page_132">132</a>, <a href=
+"#Page_237">237</a>, <a href="#Page_238">238</a>.</li>
+
+<li>Hippothorus, a tune, <a href="#Page_70">70</a>.</li>
+
+<li>Homer, alluded to or quoted, <a href="#Page_16">16</a>, <a
+href="#Page_23">23</a>, <a href="#Page_24">24</a>, <a href=
+"#Page_26">26</a>, <a href="#Page_33">33</a>, <a href=
+"#Page_44">44</a>, <a href="#Page_45">45</a>, <a href=
+"#Page_48">48</a>, <a href="#Page_52">52</a>, <a href=
+"#Page_54">54</a>, <a href="#Page_55">55</a>, <a href=
+"#Page_56">56</a>, <a href="#Page_61">61</a>, <a href=
+"#Page_65">65</a>, <a href="#Page_66">66</a>, <a href=
+"#Page_71">71</a>, <a href="#Page_75">75</a>, <a href=
+"#Page_76">76</a>, <a href="#Page_80">80</a>, <a href=
+"#Page_83">83</a>, <a href="#Page_91">91</a>, <a href=
+"#Page_95">95</a>, <a href="#Page_101">101</a>, <a href=
+"#Page_102">102</a>, <a href="#Page_108">108</a>, <a href=
+"#Page_110">110</a>, <a href="#Page_113">113</a>, <a href=
+"#Page_117">117</a>, <a href="#Page_118">118</a>, <a href=
+"#Page_122">122</a>, <a href="#Page_127">127</a>, <a href=
+"#Page_128">128</a>, <a href="#Page_130">130</a>, <a href=
+"#Page_132">132</a>, <a href="#Page_138">138</a>, <a href=
+"#Page_139">139</a>, <a href="#Page_142">142</a>, <a href=
+"#Page_147">147</a>, <a href="#Page_149">149</a>, <a href=
+"#Page_160">160</a>, <a href="#Page_161">161</a>, <a href=
+"#Page_165">165</a>, <a href="#Page_170">170</a>, <a href=
+"#Page_172">172</a>, <a href="#Page_176">176</a>, <a href=
+"#Page_179">179</a>, <a href="#Page_187">187</a>, <a href=
+"#Page_192">192</a>, <a href="#Page_195">195</a>, <a href=
+"#Page_196">196</a>, <a href="#Page_197">197</a>, <a href=
+"#Page_199">199</a>, <a href="#Page_200">200</a>, <a href=
+"#Page_204">204</a>, <a href="#Page_209">209</a>, <a href=
+"#Page_216">216</a>, <a href="#Page_217">217</a>, <a href=
+"#Page_218">218</a>, <a href="#Page_219">219</a>, <a href=
+"#Page_221">221</a>, <a href="#Page_222">222</a>, <a href=
+"#Page_223">223</a>, <a href="#Page_226">226</a>, <a href=
+"#Page_227">227</a>, <a href="#Page_235">235</a>, <a href=
+"#Page_239">239</a>, <a href="#Page_246">246</a>, <a href=
+"#Page_247">247</a>, <a href="#Page_254">254</a>, <a href=
+"#Page_268">268</a>, <a href="#Page_270">270</a>, <a href=
+"#Page_271">271</a>, <a href="#Page_272">272</a>, <a href=
+"#Page_281">281</a>, <a href="#Page_283">283</a>, <a href=
+"#Page_284">284</a>, <a href="#Page_290">290</a>, <a href=
+"#Page_291">291</a>, <a href="#Page_292">292</a>, <a href=
+"#Page_300">300</a>, <a href="#Page_301">301</a>, <a href=
+"#Page_302">302</a>, <a href="#Page_304">304</a>, <a href=
+"#Page_307">307</a>, <a href="#Page_308">308</a>, <a href=
+"#Page_309">309</a>, <a href="#Page_313">313</a>, <a href=
+"#Page_318">318</a>, <a href="#Page_319">319</a>, <a href=
+"#Page_322">322</a>, <a href="#Page_323">323</a>, <a href=
+"#Page_324">324</a>, <a href="#Page_326">326</a>, <a href=
+"#Page_327">327</a>, <a href="#Page_329">329</a>, <a href=
+"#Page_340">340</a>, <a href="#Page_341">341</a>, <a href=
+"#Page_347">347</a>, <a href="#Page_352">352</a>, <a href=
+"#Page_368">368</a>, <a href="#Page_369">369</a>, <a href=
+"#Page_372">372</a>, <a href="#Page_378">378</a>, <a href=
+"#Page_385">385</a>, <a href="#Page_386">386</a>, <a href=
+"#Page_387">387</a>, <a href="#Page_397">397</a>, <a href=
+"#Page_398">398</a>.</li>
+
+<li>Hyperides, <a href="#Page_187">187</a>.</li>
+
+<li>Hypsipyle, her foster-child, <a href="#Page_146">146</a>.</li>
+
+<li>&nbsp;</li>
+
+<li><span class='pagenum'><a name="Page_405" id=
+"Page_405">405</a></span> Ibycus, story about, <a href=
+"#Page_228">228</a>.</li>
+
+<li>Id&aelig;an Dactyli, <a href="#Page_136">136</a>.</li>
+
+<li>Ignorance of self, <a href="#Page_143">143</a>.</li>
+
+<li>Imagination, power of, <a href="#Page_101">101</a>, <a href=
+"#Page_102">102</a>.</li>
+
+<li>Indian wives, <a href="#Page_140">140</a>.
+
+<ul>
+<li>Indian sages, <a href="#Page_140">140</a>, <a href=
+"#Page_141">141</a>.</li>
+</ul>
+</li>
+
+<li>Infants, death of, <a href="#Page_92">92</a>.</li>
+
+<li>Iolaus, nephew of Hercules, <a href="#Page_39">39</a>, <a href=
+"#Page_52">52</a>.</li>
+
+<li>Iphicrates, answer of, <a href="#Page_94">94</a>, <a href=
+"#Page_398">398</a>.</li>
+
+<li>&nbsp;</li>
+
+<li>Knowledge of self, <a href="#Page_154">154</a>, <a href=
+"#Page_185">185</a>, <a href="#Page_207">207</a>, <a href=
+"#Page_302">302</a>.</li>
+
+<li>&nbsp;</li>
+
+<li>Labour, its power, <a href="#Page_3">3</a>.</li>
+
+<li>Lacydes, friend of Arcesilaus, <a href=
+"#Page_181">181</a>.</li>
+
+<li>Lacydes, king of the Argives, <a href="#Page_208">208</a>.</li>
+
+<li>Lais, famous courtesan, <a href="#Page_32">32</a>, <a href=
+"#Page_49">49</a>, <a href="#Page_63">63</a>.</li>
+
+<li>Law, martial, <a href="#Page_211">211</a>.</li>
+
+<li>Le&aelig;na, her heroism, <a href="#Page_220">220</a>, <a href=
+"#Page_221">221</a>.</li>
+
+<li>Lemnos, the women of, <a href="#Page_41">41</a>.</li>
+
+<li>Leo of Byzantium, saying of, <a href="#Page_206">206</a>.</li>
+
+<li>Life, the three kinds of, <a href="#Page_11">11</a>.
+
+<ul>
+<li>Like a game at dice, <a href="#Page_293">293</a>.</li>
+
+<li>Chequered, <a href="#Page_305">305</a>.</li>
+
+<li>"Live unknown," whether a wise precept, <a href=
+"#Page_373">373</a>-378.</li>
+</ul>
+</li>
+
+<li>Litigation, evil effects of, <a href="#Page_145">145</a>.</li>
+
+<li>Livia, wife of Augustus, <a href="#Page_225">225</a>.</li>
+
+<li>Liver, the seat of desire, <a href="#Page_115">115</a>.</li>
+
+<li>Locrians, custom of the, <a href="#Page_347">347</a>.</li>
+
+<li>Locris, authorities of, <a href="#Page_245">245</a>.</li>
+
+<li>Love, to one's offspring, <a href="#Page_21">21</a>-28.
+
+<ul>
+<li>On love generally, <a href="#Page_29">29</a>-69.</li>
+
+<li>God of Love, his festival at Thespi&aelig;, <a href=
+"#Page_29">29</a>, <a href="#Page_63">63</a>.</li>
+
+<li>Pandemian and Celestial love, <a href="#Page_57">57</a>.</li>
+
+<li>No strong love without jealousy, <a href=
+"#Page_135">135</a>.</li>
+
+<li>Lovers admire even the defects of their loves, <a href=
+"#Page_136">136</a>, <a href="#Page_167">167</a>, <a href=
+"#Page_168">168</a>, <a href="#Page_209">209</a>, <a href=
+"#Page_213">213</a>.</li>
+
+<li>Love blind, <a href="#Page_153">153</a>.</li>
+</ul>
+</li>
+
+<li>Loxias, name of Apollo, meaning of, <a href=
+"#Page_231">231</a>.</li>
+
+<li>Lyciscus, <a href="#Page_332">332</a>, <a href=
+"#Page_333">333</a>.</li>
+
+<li>Lycurgus, <a href="#Page_3">3</a>, <a href="#Page_136">136</a>,
+<a href="#Page_230">230</a>, <a href="#Page_320">320</a>.</li>
+
+<li>Lydiades, <a href="#Page_238">238</a>.</li>
+
+<li>Lydian measure, <a href="#Page_134">134</a>.
+
+<ul>
+<li>Lydian produce, <a href="#Page_145">145</a>.</li>
+</ul>
+</li>
+
+<li>Lynceus, <a href="#Page_203">203</a>.</li>
+
+<li>Lysander, <a href="#Page_76">76</a>, <a href=
+"#Page_262">262</a>.</li>
+
+<li>Lysias, <a href="#Page_218">218</a>.</li>
+
+<li>Lysimache, <a href="#Page_263">263</a>.</li>
+
+<li>Lysimachus, king, <a href="#Page_225">225</a>, <a href=
+"#Page_241">241</a>, <a href="#Page_344">344</a>, <a href=
+"#Page_390">390</a>, <a href="#Page_391">391</a>.</li>
+
+<li>&nbsp;</li>
+
+<li>M&aelig;cenas, <a href="#Page_49">49</a>.</li>
+
+<li>Magas, <a href="#Page_113">113</a>, <a href=
+"#Page_276">276</a>, <a href="#Page_277">277</a>.</li>
+
+<li>Man, his wretchedness, <a href="#Page_26">26</a>, <a href=
+"#Page_142">142</a>.
+
+<ul>
+<li>Different views of men, <a href="#Page_114">114</a>.</li>
+
+<li>Man's various idiosyncrasies and fortunes, <a href=
+"#Page_149">149</a>.</li>
+</ul>
+</li>
+
+<li>Marriage, <a href="#Page_20">20</a>, <a href=
+"#Page_31">31</a>-39, <a href="#Page_63">63</a>-69.
+
+<ul>
+<li>Hesiod on the proper age for marriage, <a href=
+"#Page_36">36</a>.</li>
+
+<li>No <i>Meum</i> and <i>Tuum</i> to exist in marriage, <a href=
+"#Page_62">62</a>, <a href="#Page_74">74</a>, <a href=
+"#Page_75">75</a>.</li>
+
+<li>Mutual respect a vital necessity in marriage, <a href=
+"#Page_62">62</a>.</li>
+
+<li>Conjugal Precepts, <a href="#Page_70">70</a>-84.</li>
+</ul>
+</li>
+
+<li>Marsyas, <a href="#Page_273">273</a>.</li>
+
+<li>Means, various kinds of, <a href="#Page_104">104</a>, <a href=
+"#Page_105">105</a>.</li>
+
+<li>Measures, Dorian and Lydian, <a href="#Page_134">134</a>.</li>
+
+<li>Median war, <a href="#Page_367">367</a>.</li>
+
+<li>Medius, <a href="#Page_184">184</a>, <a href=
+"#Page_303">303</a>.</li>
+
+<li>Megabyzus, <a href="#Page_171">171</a>, <a href=
+"#Page_302">302</a>.</li>
+
+<li>Megara, wife of Hercules, <a href="#Page_39">39</a>.</li>
+
+<li>Megarians, their sacrifice to Poseidon, <a href=
+"#Page_133">133</a>.</li>
+
+<li>Melanippus, <a href="#Page_50">50</a>.</li>
+
+<li>Melanthius, <a href="#Page_81">81</a>, <a href=
+"#Page_336">336</a>.</li>
+
+<li>Meleager, <a href="#Page_52">52</a>.</li>
+
+<li>Meletus, <a href="#Page_120">120</a>, <a href=
+"#Page_141">141</a>.</li>
+
+<li>Memory, the storehouse of learning, <a href=
+"#Page_14">14</a>.</li>
+
+<li>Menander, <a href="#Page_55">55</a>, <a href="#Page_96">96</a>,
+<a href="#Page_114">114</a>, <a href="#Page_115">115</a>, <a href=
+"#Page_146">146</a>, <a href="#Page_150">150</a>, <a href=
+"#Page_164">164</a>, <a href="#Page_173">173</a>, <a href=
+"#Page_179">179</a>, <a href="#Page_257">257</a>, <a href=
+"#Page_291">291</a>, <a href="#Page_305">305</a>, <a href=
+"#Page_307">307</a>, <a href="#Page_310">310</a>, <a href=
+"#Page_330">330</a>.</li>
+
+<li>Menedemus, <a href="#Page_98">98</a>, <a href=
+"#Page_130">130</a>, <a href="#Page_165">165</a>, <a href=
+"#Page_303">303</a>.</li>
+
+<li>Metageitnion, <a href="#Page_382">382</a>.</li>
+
+<li>Metella, wife of Sulla, <a href="#Page_219">219</a>.</li>
+
+<li>Metellus, <a href="#Page_222">222</a>, <a href=
+"#Page_277">277</a>, <a href="#Page_320">320</a>.</li>
+
+<li>Metrocles, <a href="#Page_140">140</a>, <a href=
+"#Page_295">295</a>.</li>
+
+<li>Metrodorus, saying of, <a href="#Page_77">77</a>.</li>
+
+<li>Mice, dislike to, <a href="#Page_312">312</a>.</li>
+
+<li>Miltiades, the son of Cimon, <a href="#Page_27">27</a>, <a
+href="#Page_135">135</a>, <a href="#Page_338">338</a>.</li>
+
+<li>Mirrors of the ancients, <a href="#Page_59">59</a>, note.
+
+<ul>
+<li>Comparison of wives to mirrors, <a href="#Page_73">73</a>.</li>
+
+<li>Proper use of the mirror, <a href="#Page_76">76</a>.</li>
+
+<li>Comparison of the flatterer to a mirror, <a href=
+"#Page_161">161</a>.</li>
+</ul>
+</li>
+
+<li>Mithridates, <a href="#Page_170">170</a>, <a href=
+"#Page_219">219</a>.</li>
+
+<li>Money, against borrowing, <a href="#Page_365">365</a>-373.</li>
+
+<li><span class='pagenum'><a name="Page_406" id=
+"Page_406">406</a></span> Montaigne, and Plutarch, Preface, <a
+href="#Page_vii">vii</a>.</li>
+
+<li>Mothers, to be carefully selected, <a href="#Page_1">1</a>.
+
+<ul>
+<li>To suckle their children, <a href="#Page_4">4</a>.</li>
+</ul>
+</li>
+
+<li>Munychia, <a href="#Page_38">38</a>.</li>
+
+<li>Music, power of, <a href="#Page_102">102</a>.</li>
+
+<li>Musonius, <a href="#Page_370">370</a>.</li>
+
+<li>&nbsp;</li>
+
+<li>Nasica, saying of, <a href="#Page_205">205</a>.</li>
+
+<li>Nations, most warlike also most amorous, <a href=
+"#Page_52">52</a>.</li>
+
+<li>Natures, great, <a href="#Page_338">338</a>.</li>
+
+<li>Nealces, story about, <a href="#Page_397">397</a>.</li>
+
+<li>Neglect, not liked, <a href="#Page_150">150</a>.</li>
+
+<li>Neocles, father of Themistocles, <a href=
+"#Page_27">27</a>.</li>
+
+<li>Nero, <a href="#Page_151">151</a>, <a href="#Page_168">168</a>,
+<a href="#Page_175">175</a>, <a href="#Page_220">220</a>, <a href=
+"#Page_284">284</a>, <a href="#Page_365">365</a>.</li>
+
+<li>Nicostratus, <a href="#Page_49">49</a>, <a href=
+"#Page_264">264</a>.</li>
+
+<li>Night, Greek word for, <a href="#Page_249">249</a>.</li>
+
+<li>Ninus and Semiramis, <a href="#Page_37">37</a>, <a href=
+"#Page_38">38</a>.</li>
+
+<li>Niobe, <a href="#Page_50">50</a>.</li>
+
+<li>No, saying, <a href="#Page_255">255</a>, <a href=
+"#Page_260">260</a>, <a href="#Page_262">262</a>.</li>
+
+<li>&nbsp;</li>
+
+<li>Ocnus, <a href="#Page_304">304</a>.</li>
+
+<li>Odysseus, self-restraint of, <a href="#Page_101">101</a>, <a
+href="#Page_221">221</a>, <a href="#Page_307">307</a>.</li>
+
+<li>&OElig;dipus, <a href="#Page_28">28</a>, <a href=
+"#Page_197">197</a>, <a href="#Page_250">250</a>, <a href=
+"#Page_251">251</a>.</li>
+
+<li>&OElig;nanthe, <a href="#Page_37">37</a>.</li>
+
+<li>Old age querulous, <a href="#Page_329">329</a>.</li>
+
+<li>Olympia, remarkable portico at, <a href=
+"#Page_214">214</a>.</li>
+
+<li>Olympias, wife of King Philip, <a href="#Page_75">75</a>, <a
+href="#Page_76">76</a>.</li>
+
+<li>Olynthus, <a href="#Page_305">305</a>.</li>
+
+<li>Onomademus, wise advice of, <a href="#Page_212">212</a>.</li>
+
+<li>Oratory, extempore and prepared, <a href="#Page_9">9</a>, <a
+href="#Page_10">10</a>, <a href="#Page_128">128</a>.
+
+<ul>
+<li>Laconic oratory, <a href="#Page_230">230</a>.</li>
+</ul>
+</li>
+
+<li>Orpheus, <a href="#Page_53">53</a>.</li>
+
+<li>&nbsp;</li>
+
+<li>Paley, F. A., on the Moralia, Preface, <a href=
+"#Page_vii">vii</a>.</li>
+
+<li>Pan, <a href="#Page_47">47</a>.</li>
+
+<li>Panthea, <a href="#Page_136">136</a>.</li>
+
+<li>Parmenides, his Cosmogony, <a href="#Page_44">44</a>.</li>
+
+<li>Parmenio, <a href="#Page_151">151</a>.</li>
+
+<li>Parthian juice, <a href="#Page_141">141</a>.</li>
+
+<li>Passions, difference in, <a href="#Page_113">113</a>, <a href=
+"#Page_114">114</a>.</li>
+
+<li>Patroclus, <a href="#Page_172">172</a>, <a href=
+"#Page_187">187</a>, <a href="#Page_319">319</a>, <a href=
+"#Page_325">325</a>.</li>
+
+<li>Pausanias and Cleonice, <a href="#Page_343">343</a>, <a href=
+"#Page_344">344</a>.</li>
+
+<li>Pederasty, <i>see</i> Boys, love of.</li>
+
+<li>Perfection, not in mortals, <a href="#Page_287">287</a>.</li>
+
+<li>Pericles, son of Xanthippus, <a href="#Page_9">9</a>, <a href=
+"#Page_11">11</a>, <a href="#Page_27">27</a>, <a href=
+"#Page_258">258</a>, <a href="#Page_317">317</a>, <a href=
+"#Page_323">323</a>, <a href="#Page_340">340</a>, <a href=
+"#Page_349">349</a>, <a href="#Page_366">366</a>.</li>
+
+<li>Perseus, <a href="#Page_192">192</a>, <a href=
+"#Page_193">193</a>, <a href="#Page_307">307</a>.</li>
+
+<li>Persia, kings of, <a href="#Page_73">73</a>, <a href=
+"#Page_124">124</a>, <a href="#Page_140">140</a>, <a href=
+"#Page_382">382</a>, <a href="#Page_387">387</a>.</li>
+
+<li>Ph&auml;ethon, <a href="#Page_293">293</a>, <a href=
+"#Page_347">347</a>, <a href="#Page_394">394</a>.</li>
+
+<li>Phalaris, <a href="#Page_120">120</a>, <a href=
+"#Page_168">168</a>, <a href="#Page_339">339</a>.</li>
+
+<li>Phayllus and his wife, <a href="#Page_49">49</a>, <a href=
+"#Page_50">50</a>.</li>
+
+<li>Phidias, <a href="#Page_78">78</a>.</li>
+
+<li>Philip, King, <a href="#Page_49">49</a>, <a href=
+"#Page_50">50</a>, <a href="#Page_75">75</a>, <a href=
+"#Page_80">80</a>, <a href="#Page_82">82</a>, <a href=
+"#Page_188">188</a>, <a href="#Page_193">193</a>, <a href=
+"#Page_230">230</a>, <a href="#Page_247">247</a>, <a href=
+"#Page_276">276</a>, <a href="#Page_277">277</a>, <a href=
+"#Page_384">384</a>.</li>
+
+<li>Philippides, comic poet, <a href="#Page_32">32</a>, <a href=
+"#Page_225">225</a>, <a href="#Page_241">241</a>.</li>
+
+<li>Philosophy, its importance, <a href="#Page_11">11</a>, <a href=
+"#Page_97">97</a>, <a href="#Page_98">98</a>.
+
+<ul>
+<li>Philosophers' dress, <a href="#Page_129">129</a>, <a href=
+"#Page_141">141</a>, <a href="#Page_160">160</a>, <a href=
+"#Page_203">203</a>.</li>
+
+<li>Birthplace of various philosophers, <a href=
+"#Page_389">389</a>.</li>
+</ul>
+</li>
+
+<li>Philotas, <a href="#Page_151">151</a>.</li>
+
+<li>Philotimus, <a href="#Page_198">198</a>.</li>
+
+<li>Philoxenus, <a href="#Page_373">373</a>.</li>
+
+<li>Phocion, <a href="#Page_77">77</a>, <a href=
+"#Page_136">136</a>, <a href="#Page_182">182</a>, <a href=
+"#Page_260">260</a>, <a href="#Page_280">280</a>, <a href=
+"#Page_319">319</a>, <a href="#Page_327">327</a>, <a href=
+"#Page_328">328</a>.</li>
+
+<li>Phocylides, <a href="#Page_5">5</a>.</li>
+
+<li>Ph&oelig;nix, tutor of Achilles, <a href="#Page_5">5</a>, <a
+href="#Page_196">196</a>.</li>
+
+<li>Phryne, <a href="#Page_38">38</a>, <a href=
+"#Page_49">49</a>.</li>
+
+<li>Phrynis, <a href="#Page_134">134</a>.</li>
+
+<li>Pindar, <a href="#Page_33">33</a>, <a href="#Page_34">34</a>,
+<a href="#Page_45">45</a>, <a href="#Page_54">54</a>, <a href=
+"#Page_116">116</a>, <a href="#Page_138">138</a>, <a href=
+"#Page_183">183</a>, <a href="#Page_190">190</a>, <a href=
+"#Page_205">205</a>, <a href="#Page_210">210</a>, <a href=
+"#Page_212">212</a>, <a href="#Page_267">267</a>, <a href=
+"#Page_275">275</a>, <a href="#Page_294">294</a>, <a href=
+"#Page_302">302</a>, <a href="#Page_303">303</a>, <a href=
+"#Page_310">310</a>, <a href="#Page_315">315</a>, <a href=
+"#Page_316">316</a>, <a href="#Page_335">335</a>, <a href=
+"#Page_339">339</a>, <a href="#Page_348">348</a>, <a href=
+"#Page_355">355</a>, <a href="#Page_377">377</a>, <a href=
+"#Page_384">384</a>.</li>
+
+<li>Pirithous, <a href="#Page_151">151</a>.</li>
+
+<li>Piso, Pupius, story about, <a href="#Page_231">231</a>, <a
+href="#Page_232">232</a>.</li>
+
+<li>Pittacus, <a href="#Page_222">222</a>, <a href=
+"#Page_300">300</a>.</li>
+
+<li>Plato, <a href="#Page_2">2</a>, <a href="#Page_5">5</a>, <a
+href="#Page_7">7</a>, <a href="#Page_8">8</a>, <a href=
+"#Page_12">12</a>, <a href="#Page_15">15</a>, <a href=
+"#Page_17">17</a>, <a href="#Page_27">27</a>, <a href=
+"#Page_29">29</a>, <a href="#Page_34">34</a>, <a href=
+"#Page_47">47</a>, <a href="#Page_49">49</a>, <a href=
+"#Page_62">62</a>, <a href="#Page_66">66</a>, <a href=
+"#Page_74">74</a>, <a href="#Page_77">77</a>, <a href=
+"#Page_82">82</a>, <a href="#Page_83">83</a>, <a href=
+"#Page_93">93</a>, <a href="#Page_96">96</a>, <a href=
+"#Page_99">99</a>, <a href="#Page_100">100</a>, <a href=
+"#Page_106">106</a>, <a href="#Page_113">113</a>, <a href=
+"#Page_114">114</a>, <a href="#Page_115">115</a>, <a href=
+"#Page_118">118</a>, <a href="#Page_120">120</a>, <a href=
+"#Page_125">125</a>, <a href="#Page_132">132</a>, <a href=
+"#Page_135">135</a>, <a href="#Page_136">136</a>, <a href=
+"#Page_153">153</a>, <a href="#Page_154">154</a>, <a href=
+"#Page_157">157</a>, <a href="#Page_158">158</a>, <a href=
+"#Page_160">160</a>, <a href="#Page_161">161</a>, <a href=
+"#Page_162">162</a>, <a href="#Page_167">167</a>, <a href=
+"#Page_187">187</a>, <a href="#Page_188">188</a>, <a href=
+"#Page_192">192</a>, <a href="#Page_194">194</a>, <a href=
+"#Page_196">196</a>, <a href="#Page_206">206</a>, <a href=
+"#Page_209">209</a>, <a href="#Page_213">213</a>, <a href=
+"#Page_220">220</a>, <a href="#Page_230">230</a>, <a href=
+"#Page_255">255</a>, <a href="#Page_261">261</a>, <a href=
+"#Page_264">264</a>, <a href="#Page_274">274</a>, <a href=
+"#Page_286">286</a>, <a href="#Page_287">287</a>, <a href=
+"#Page_293">293</a>, <a href="#Page_294">294</a>, <a href=
+"#Page_306">306</a>, <a href="#Page_311">311</a>, <a href=
+"#Page_334">334</a>, <a href="#Page_335">335</a>, <a href=
+"#Page_336">336</a>, <a href="#Page_341">341</a>, <a href=
+"#Page_342">342</a>, <a href="#Page_365">365</a>, <a href=
+"#Page_385">385</a>, <a href="#Page_393">393</a>, <a href=
+"#Page_395">395</a>, <a href="#Page_396">396</a>.</li>
+
+<li>Plutarch's wife, <i>see</i> Timoxena.</li>
+
+<li>Polemo, <a href="#Page_196">196</a>, <a href=
+"#Page_285">285</a>, <a href="#Page_385">385</a>.</li>
+
+<li>Polycletus, <a href="#Page_138">138</a>.</li>
+
+<li>Polypus, the, <a href="#Page_152">152</a>, <a href=
+"#Page_158">158</a>, <a href="#Page_161">161</a>.</li>
+
+<li>Polysperchon, <a href="#Page_256">256</a>, <a href=
+"#Page_261">261</a>.</li>
+
+<li><span class='pagenum'><a name="Page_407" id=
+"Page_407">407</a></span> Pompey, the Great, <a href=
+"#Page_208">208</a>, <a href="#Page_210">210</a>, <a href=
+"#Page_340">340</a>.
+
+<ul>
+<li>His father Pompeius Strabo, <a href="#Page_340">340</a>.</li>
+</ul>
+</li>
+
+<li>Portico, remarkable, <a href="#Page_214">214</a>.</li>
+
+<li>Porus, <a href="#Page_277">277</a>.</li>
+
+<li>Poseidon, <a href="#Page_133">133</a>.</li>
+
+<li>Postumia, <a href="#Page_208">208</a>.</li>
+
+<li>Praise of self, <a href="#Page_315">315</a>-331.</li>
+
+<li>Proteus, <a href="#Page_152">152</a>.</li>
+
+<li>Proverbs, <a href="#Page_4">4</a>, <a href="#Page_5">5</a>, <a
+href="#Page_9">9</a>, <a href="#Page_14">14</a>, <a href=
+"#Page_18">18</a>, <a href="#Page_19">19</a>, <a href=
+"#Page_20">20</a>, <a href="#Page_49">49</a>, <a href=
+"#Page_62">62</a>, <a href="#Page_75">75</a>, <a href=
+"#Page_80">80</a>, <a href="#Page_82">82</a>, <a href=
+"#Page_121">121</a>, <a href="#Page_146">146</a>, <a href=
+"#Page_147">147</a>, <a href="#Page_154">154</a>, <a href=
+"#Page_157">157</a>, <a href="#Page_175">175</a>, <a href=
+"#Page_183">183</a>, <a href="#Page_189">189</a>, <a href=
+"#Page_212">212</a>, <a href="#Page_215">215</a>, <a href=
+"#Page_217">217</a>, <a href="#Page_235">235</a>, <a href=
+"#Page_260">260</a>, <a href="#Page_263">263</a>, <a href=
+"#Page_306">306</a>, <a href="#Page_317">317</a>, <a href=
+"#Page_333">333</a>, <a href="#Page_334">334</a>, <a href=
+"#Page_341">341</a>, <a href="#Page_355">355</a>, <a href=
+"#Page_369">369</a>.</li>
+
+<li>Ptolemy Auletes, <a href="#Page_168">168</a>.</li>
+
+<li>Ptolemy Epiphanes, <a href="#Page_195">195</a>.</li>
+
+<li>Ptolemy Philadelphus, <a href="#Page_16">16</a>.</li>
+
+<li>Ptolemy Philopator, <a href="#Page_168">168</a>.</li>
+
+<li>Ptolemy Physcon, <a href="#Page_174">174</a>.</li>
+
+<li>Punishment, on those that receive late punishment from the
+Deity, <a href="#Page_331">331</a>-365.</li>
+
+<li>Puppies, differently trained, <a href="#Page_3">3</a>, <a href=
+"#Page_4">4</a>.</li>
+
+<li>Pydna, <a href="#Page_192">192</a>.</li>
+
+<li>Pyrrho, saying of, <a href="#Page_132">132</a>.</li>
+
+<li>Pythagoras, <a href="#Page_2">2</a>, <a href="#Page_18">18</a>,
+<a href="#Page_19">19</a>, <a href="#Page_100">100</a>, <a href=
+"#Page_151">151</a>, <a href="#Page_194">194</a>, <a href=
+"#Page_211">211</a>, <a href="#Page_240">240</a>, <a href=
+"#Page_245">245</a>, <a href="#Page_383">383</a>.</li>
+
+<li>Pythian Priestess, <a href="#Page_233">233</a>, <a href=
+"#Page_367">367</a>.</li>
+
+<li>&nbsp;</li>
+
+<li>Reason, power of, <a href="#Page_101">101</a>, <a href=
+"#Page_133">133</a>, <a href="#Page_221">221</a>, <a href=
+"#Page_289">289</a>.</li>
+
+<li>Remorse, <a href="#Page_344">344</a>, <a href=
+"#Page_345">345</a>.</li>
+
+<li>Repartee, <a href="#Page_206">206</a>, <a href=
+"#Page_207">207</a>.</li>
+
+<li>Respites, <a href="#Page_339">339</a>.</li>
+
+<li>Rusticus, <a href="#Page_251">251</a>.</li>
+
+<li>Rutilius, <a href="#Page_370">370</a>.</li>
+
+<li>&nbsp;</li>
+
+<li>Sabinus, story about, <a href="#Page_67">67</a>-69.</li>
+
+<li>Sappho, <a href="#Page_34">34</a>, <a href="#Page_55">55</a>,
+<a href="#Page_84">84</a>, <a href="#Page_130">130</a>, <a href=
+"#Page_274">274</a>.</li>
+
+<li>Saturnalia, <a href="#Page_311">311</a>, note.</li>
+
+<li>Satyr, story about the, <a href="#Page_202">202</a>, <a href=
+"#Page_203">203</a>.</li>
+
+<li>Scaurus, <a href="#Page_211">211</a>.</li>
+
+<li>Scilurus, and the bundle of sticks, <a href=
+"#Page_231">231</a>.</li>
+
+<li>Scipio, <a href="#Page_318">318</a>.</li>
+
+<li>Sejanus, <a href="#Page_151">151</a>.</li>
+
+<li>Seleucus Callinicus, <a href="#Page_226">226</a>.</li>
+
+<li>Self, love of, <a href="#Page_153">153</a>, <a href=
+"#Page_154">154</a>, <a href="#Page_301">301</a>.
+
+<ul>
+<li>Ignorance of, <a href="#Page_143">143</a>.</li>
+
+<li>Knowledge of, <a href="#Page_154">154</a>, <a href=
+"#Page_185">185</a>, <a href="#Page_207">207</a>, <a href=
+"#Page_302">302</a>.</li>
+</ul>
+</li>
+
+<li>Semiramis, <a href="#Page_37">37</a>, <a href=
+"#Page_38">38</a>.</li>
+
+<li>Senator, story about Roman, <a href="#Page_223">223</a>, <a
+href="#Page_224">224</a>.</li>
+
+<li>Seneca, <a href="#Page_284">284</a>.</li>
+
+<li>Sextius, <a href="#Page_123">123</a>.</li>
+
+<li>Shyness, <a href="#Page_252">252</a>-267.</li>
+
+<li>Silence, benefit of, <a href="#Page_220">220</a>-222, <a href=
+"#Page_230">230</a>-232, <a href="#Page_237">237</a>.</li>
+
+<li>Simonides, <a href="#Page_23">23</a>, <a href=
+"#Page_106">106</a>, <a href="#Page_108">108</a>, <a href=
+"#Page_126">126</a>, <a href="#Page_135">135</a>, <a href=
+"#Page_154">154</a>, <a href="#Page_183">183</a>, <a href=
+"#Page_184">184</a>, <a href="#Page_212">212</a>, <a href=
+"#Page_237">237</a>, <a href="#Page_246">246</a>, <a href=
+"#Page_299">299</a>, <a href="#Page_344">344</a>, <a href=
+"#Page_384">384</a>.</li>
+
+<li>Sinatus, <a href="#Page_63">63</a>, <a href=
+"#Page_64">64</a>.</li>
+
+<li>Sinorix, <a href="#Page_63">63</a>, <a href=
+"#Page_64">64</a>.</li>
+
+<li>Socrates, <a href="#Page_2">2</a>, <a href="#Page_8">8</a>, <a
+href="#Page_15">15</a>, <a href="#Page_17">17</a>, <a href=
+"#Page_54">54</a>, <a href="#Page_76">76</a>, <a href=
+"#Page_136">136</a>, <a href="#Page_140">140</a>, <a href=
+"#Page_145">145</a>, <a href="#Page_188">188</a>, <a href=
+"#Page_192">192</a>, <a href="#Page_194">194</a>, <a href=
+"#Page_196">196</a>, <a href="#Page_210">210</a>, <a href=
+"#Page_232">232</a>, <a href="#Page_234">234</a>, <a href=
+"#Page_235">235</a>, <a href="#Page_240">240</a>, <a href=
+"#Page_250">250</a>, <a href="#Page_271">271</a>, <a href=
+"#Page_277">277</a>, <a href="#Page_283">283</a>, <a href=
+"#Page_292">292</a>, <a href="#Page_293">293</a>, <a href=
+"#Page_299">299</a>, <a href="#Page_300">300</a>, <a href=
+"#Page_308">308</a>, <a href="#Page_314">314</a>, <a href=
+"#Page_336">336</a>, <a href="#Page_394">394</a>.</li>
+
+<li>Solon, <a href="#Page_33">33</a>, <a href="#Page_34">34</a>, <a
+href="#Page_56">56</a>, <a href="#Page_124">124</a>, <a href=
+"#Page_171">171</a>, <a href="#Page_192">192</a>, <a href=
+"#Page_213">213</a>, <a href="#Page_303">303</a>, <a href=
+"#Page_335">335</a>, <a href="#Page_367">367</a>.
+
+<ul>
+<li>His legislation for husbands, <a href="#Page_65">65</a>.</li>
+
+<li>His direction to brides, <a href="#Page_70">70</a>.</li>
+</ul>
+</li>
+
+<li>Sophocles, quoted or referred to, <a href="#Page_3">3</a>, <a
+href="#Page_43">43</a>, <a href="#Page_44">44</a>, <a href=
+"#Page_47">47</a>, <a href="#Page_49">49</a>, <a href=
+"#Page_50">50</a>, <a href="#Page_53">53</a>, <a href=
+"#Page_62">62</a>, <a href="#Page_64">64</a>, <a href=
+"#Page_76">76</a>, <a href="#Page_106">106</a>, <a href=
+"#Page_122">122</a>, <a href="#Page_125">125</a>, <a href=
+"#Page_134">134</a>, <a href="#Page_148">148</a>, <a href=
+"#Page_150">150</a>, <a href="#Page_162">162</a>, <a href=
+"#Page_197">197</a>, <a href="#Page_200">200</a>, <a href=
+"#Page_207">207</a>, <a href="#Page_218">218</a>, <a href=
+"#Page_227">227</a>, <a href="#Page_232">232</a>, <a href=
+"#Page_242">242</a>, <a href="#Page_249">249</a>, <a href=
+"#Page_251">251</a>, <a href="#Page_255">255</a>, <a href=
+"#Page_272">272</a>, <a href="#Page_278">278</a>, <a href=
+"#Page_281">281</a>, <a href="#Page_286">286</a>, <a href=
+"#Page_295">295</a>, <a href="#Page_319">319</a>, <a href=
+"#Page_376">376</a>, <a href="#Page_395">395</a>, <a href=
+"#Page_397">397</a>.</li>
+
+<li>Sotades, <a href="#Page_16">16</a>.</li>
+
+<li>Speusippus, nephew of Plato, <a href="#Page_15">15</a>, <a
+href="#Page_192">192</a>, <a href="#Page_196">196</a>.</li>
+
+<li>Step-ladders, <a href="#Page_156">156</a>.</li>
+
+<li>Step-mothers, <a href="#Page_79">79</a>, note.</li>
+
+<li>Stilpo, <a href="#Page_8">8</a>, <a href="#Page_133">133</a>,
+<a href="#Page_266">266</a>, <a href="#Page_295">295</a>, <a href=
+"#Page_308">308</a>.</li>
+
+<li>Stoics, <a href="#Page_172">172</a>, <a href=
+"#Page_254">254</a>, <a href="#Page_302">302</a>.</li>
+
+<li>Stratocles, <a href="#Page_32">32</a>.</li>
+
+<li>Suicide, always possible, <a href="#Page_309">309</a>.</li>
+
+<li>Sulla, <a href="#Page_219">219</a>, <a href=
+"#Page_322">322</a>.</li>
+
+<li>Sycophant, origin of word, <a href="#Page_252">252</a>.</li>
+
+<li>&nbsp;</li>
+
+<li>Talkativeness, <a href="#Page_214">214</a>-238.</li>
+
+<li>Tantalus, <a href="#Page_49">49</a>, <a href=
+"#Page_138">138</a>, <a href="#Page_385">385</a>, <a href=
+"#Page_394">394</a>.</li>
+
+<li>Tavern-frequenting, <a href="#Page_131">131</a>, note.</li>
+
+<li>Taylor, Jeremy, and Plutarch, Preface, <a href=
+"#Page_vii">vii</a>, <a href="#Page_viii">viii</a>, <a href=
+"#Page_84">84</a>, note, <a href="#Page_238">238</a>, note, <a
+href="#Page_245">245</a>, note, <a href="#Page_288">288</a>,
+note.</li>
+
+<li>Telephus, <a href="#Page_207">207</a>.</li>
+
+<li>Tenedos, famous for earthenware, <a href=
+"#Page_366">366</a>.</li>
+
+<li>Theano, wife of Pythagoras, <a href="#Page_78">78</a>, <a href=
+"#Page_84">84</a>.</li>
+
+<li><span class='pagenum'><a name="Page_408" id=
+"Page_408">408</a></span> Thebans, and Laced&aelig;monians, <a
+href="#Page_270">270</a>.</li>
+
+<li>Themistocles, and his son, <a href="#Page_1">1</a>, <a href=
+"#Page_2">2</a>.
+
+<ul>
+<li>His father Neocles, <a href="#Page_27">27</a>.</li>
+
+<li>Themistocles and Miltiades, <a href="#Page_135">135</a>, <a
+href="#Page_213">213</a>, <a href="#Page_338">338</a>.</li>
+
+<li>Suspicion about, <a href="#Page_208">208</a>.</li>
+
+<li>Sayings of, <a href="#Page_264">264</a>, <a href=
+"#Page_314">314</a>, <a href="#Page_320">320</a>.</li>
+</ul>
+</li>
+
+<li>Theocritus, the Sophist, <a href="#Page_16">16</a>, <a href=
+"#Page_263">263</a>.</li>
+
+<li>Theodorus, <a href="#Page_141">141</a>, <a href=
+"#Page_293">293</a>, <a href="#Page_327">327</a>, <a href=
+"#Page_390">390</a>, <a href="#Page_391">391</a>.</li>
+
+<li>Theognis, his advice, <a href="#Page_152">152</a>.</li>
+
+<li>Theophrastus, <a href="#Page_124">124</a>, <a href=
+"#Page_327">327</a>.</li>
+
+<li>Thero, the Thessalian, <a href="#Page_52">52</a>.</li>
+
+<li>Theseus, <a href="#Page_151">151</a>, <a href=
+"#Page_392">392</a>.</li>
+
+<li>Thespesius, of Soli, curious story about, <a href=
+"#Page_357">357</a>-365.</li>
+
+<li>Thessalians, very pugnacious, <a href="#Page_3">3</a>,
+note.</li>
+
+<li>Thessaly, famous for enchantments, <a href="#Page_75">75</a>,
+note, <a href="#Page_83">83</a>.</li>
+
+<li>Thucydides, <a href="#Page_127">127</a>, <a href=
+"#Page_152">152</a>, <a href="#Page_167">167</a>, <a href=
+"#Page_195">195</a>, <a href="#Page_198">198</a>, <a href=
+"#Page_208">208</a>, <a href="#Page_261">261</a>, <a href=
+"#Page_265">265</a>, <a href="#Page_314">314</a>, <a href=
+"#Page_317">317</a>, <a href="#Page_332">332</a>, <a href=
+"#Page_336">336</a>, <a href="#Page_349">349</a>, <a href=
+"#Page_389">389</a>.</li>
+
+<li>Tiberius, <a href="#Page_151">151</a>, <a href=
+"#Page_174">174</a>, <a href="#Page_175">175</a>, <a href=
+"#Page_225">225</a>, <a href="#Page_384">384</a>.</li>
+
+<li>Tim&aelig;a, <a href="#Page_294">294</a>.</li>
+
+<li>Timesias, oracle given to, <a href="#Page_151">151</a>.</li>
+
+<li>Timoleon, <a href="#Page_322">322</a>.</li>
+
+<li>Timon, <a href="#Page_107">107</a>.</li>
+
+<li>Timotheus, <a href="#Page_316">316</a>.</li>
+
+<li>Timoxena, wife of Plutarch, consolatory letter to, <a href=
+"#Page_85">85</a>-92.</li>
+
+<li>Timoxena, daughter of Plutarch, <a href=
+"#Page_85">85</a>-92.</li>
+
+<li>Tongue, government of the, <a href="#Page_15">15</a>, <a href=
+"#Page_16">16</a>, <a href="#Page_209">209</a>, <a href=
+"#Page_210">210</a>, <a href="#Page_214">214</a>-238, <a href=
+"#Page_274">274</a>.
+
+<ul>
+<li>Barricaded by nature, <a href="#Page_216">216</a>.</li>
+</ul>
+</li>
+
+<li>Training, power of, <a href="#Page_5">5</a>-7.</li>
+
+<li>Triptolemus, <a href="#Page_368">368</a>.</li>
+
+<li>Truth, a divine thing, <a href="#Page_154">154</a>.</li>
+
+<li>Tutors, choice of, <a href="#Page_5">5</a>-7;
+
+<ul>
+<li>Habits they teach boys, <a href="#Page_94">94</a>.</li>
+</ul>
+</li>
+
+<li>&nbsp;</li>
+
+<li>Versatility, <a href="#Page_152">152</a>, <a href=
+"#Page_153">153</a>.</li>
+
+<li>Vespasian, <a href="#Page_67">67</a>, <a href=
+"#Page_69">69</a>.</li>
+
+<li>Vice, not got rid of as easily as a wife, <a href=
+"#Page_96">96</a>.
+
+<ul>
+<li>Uneasiness of, <a href="#Page_96">96</a>, <a href=
+"#Page_97">97</a>, <a href="#Page_139">139</a>.</li>
+
+<li>Whether it is sufficient to cause unhappiness, <a href=
+"#Page_138">138</a>-142.</li>
+
+<li>Vice in embryo, <a href="#Page_355">355</a>, <a href=
+"#Page_356">356</a>.</li>
+</ul>
+</li>
+
+<li>Virtue, its two elements, <a href="#Page_18">18</a>.
+
+<ul>
+<li>Can be taught, <a href="#Page_92">92</a>-95.</li>
+
+<li>On virtue and vice, <a href="#Page_95">95</a>-98.</li>
+
+<li>On moral virtue, <a href="#Page_98">98</a>-118.</li>
+
+<li>On progress in virtue, <a href="#Page_118">118</a>-138.</li>
+</ul>
+</li>
+
+<li>&nbsp;</li>
+
+<li>Washing hands usual before dinner, <a href=
+"#Page_156">156</a>.</li>
+
+<li>Wealth, has wings, <a href="#Page_124">124</a>, <a href=
+"#Page_303">303</a>.</li>
+
+<li>Wives, to be carefully selected, <a href="#Page_1">1</a>.
+
+<ul>
+<li>Rich wives, <a href="#Page_20">20</a>, <a href=
+"#Page_138">138</a>.</li>
+
+<li>Indian wives, <a href="#Page_140">140</a>.</li>
+</ul>
+</li>
+
+<li>Words, winged, <a href="#Page_223">223</a>.</li>
+
+<li>Wyttenbach, his criticism on Reiske, Preface, <a href=
+"#Page_viii">viii</a>, <a href="#Page_ix">ix</a>.</li>
+
+<li>&nbsp;</li>
+
+<li>Xanthippe, wife of Socrates, <a href="#Page_210">210</a>, <a
+href="#Page_283">283</a>.</li>
+
+<li>Xanthippus, father of Pericles, <a href="#Page_27">27</a>.</li>
+
+<li>Xenocrates, <a href="#Page_66">66</a>, <a href=
+"#Page_77">77</a>, <a href="#Page_118">118</a>, <a href=
+"#Page_196">196</a>, <a href="#Page_248">248</a>, <a href=
+"#Page_261">261</a>, <a href="#Page_385">385</a>.</li>
+
+<li>Xenophanes, <a href="#Page_55">55</a>, <a href=
+"#Page_108">108</a>, <a href="#Page_257">257</a>.</li>
+
+<li>Xenophon, <a href="#Page_17">17</a>, <a href="#Page_83">83</a>,
+<a href="#Page_166">166</a>, <a href="#Page_191">191</a>, <a href=
+"#Page_202">202</a>, <a href="#Page_239">239</a>, <a href=
+"#Page_250">250</a>, note, <a href="#Page_289">289</a>, <a href=
+"#Page_316">316</a>, <a href="#Page_335">335</a>, <a href=
+"#Page_389">389</a>.</li>
+
+<li>Xerxes, <a href="#Page_272">272</a>, <a href=
+"#Page_299">299</a>.</li>
+
+<li>&nbsp;</li>
+
+<li>Youth, a ticklish period of life, <a href="#Page_17">17</a>, <a
+href="#Page_18">18</a>.</li>
+
+<li>&nbsp;</li>
+
+<li>Zaleucus, <a href="#Page_322">322</a>.</li>
+
+<li>Zeno, founder of the Stoics, <a href="#Page_99">99</a>, <a
+href="#Page_102">102</a>, <a href="#Page_124">124</a>, <a href=
+"#Page_132">132</a>, <a href="#Page_203">203</a>, <a href=
+"#Page_217">217</a>, <a href="#Page_220">220</a>, <a href=
+"#Page_262">262</a>, <a href="#Page_263">263</a>, <a href=
+"#Page_285">285</a>, <a href="#Page_294">294</a>, <a href=
+"#Page_327">327</a>, <a href="#Page_386">386</a>.</li>
+
+<li>Zeuxis, his remark on painting, <a href=
+"#Page_148">148</a>.</li>
+</ul>
+
+<h5>CHISWICK PRESS:--C. WHITTINGHAM AND CO., TOOKS COURT, CHANCERY
+LANE.</h5>
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
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+The Project Gutenberg EBook of Plutarch's Morals, by Plutarch
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Plutarch's Morals
+
+Author: Plutarch
+
+Translator: Arthur Richard Shilleto
+
+Release Date: November 27, 2007 [EBook #23639]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK PLUTARCH'S MORALS ***
+
+
+
+
+Produced by Paul Murray, Turgut Dincer and the Online
+Distributed Proofreading Team at http://www.pgdp.net
+
+
+
+
+
+
+
+
+
+                _BOHN'S CLASSICAL LIBRARY_
+
+                     PLUTARCH'S MORALS
+
+
+                    GEORGE BELL & SONS,
+            LONDON: YORK STREET, COVENT GARDEN
+             NEW YORK: 66, FIFTH AVENUE, AND
+                BOMBAY: 53, ESILANADE ROAD
+               CAMBRIDGE: DEIGHTON, BELL & CO.
+
+
+                     PLUTARCH'S MORALS
+
+                       ETHICAL ESSAYS
+
+                         TRANSLATED
+
+                    WITH NOTES AND INDEX
+
+              BY ARTHUR RICHARD SHILLETO, M.A.
+
+      _Sometime Scholar of Trinity College, Cambridge,
+                  Translator of Pausanias._
+
+                       [Illustration]
+
+                           LONDON
+                     GEORGE BELL AND SONS
+                             1898
+
+     CHISWICK PRESS:--CHARLES WHITTINGHAM AND CO., TOOKS COURT,
+                          CHANCERY LANE.
+
+   +------------------------------------------------------------+
+   | Transcriber's note: The original book uses often colons    |
+   | instead of semicolons. Spelling of proper names is         |
+   | different in different pages and some words occur in       |
+   | hyphemated and unhyphenated forms. These have not been     |
+   | changed. A couple of commas and periods have been added or |
+   | removed to improve the reading and only obvious spelling   |
+   | errors have been corrected.                                |
+   +------------------------------------------------------------+
+
+
+
+
+PREFACE.
+
+
+Plutarch, who was born at Chaeronea in Boeotia, probably about A.D. 50,
+and was a contemporary of Tacitus and Pliny, has written two works still
+extant, the well-known _Lives_, and the less-known _Moralia_. The
+_Lives_ have often been translated, and have always been a popular work.
+Great indeed was their power at the period of the French Revolution. The
+_Moralia_, on the other hand, consisting of various Essays on various
+subjects (only twenty-six of which are directly ethical, though they
+have given their name to the _Moralia_), are declared by Mr. Paley "to
+be practically almost unknown to most persons in Britain, even to those
+who call themselves scholars."[1] _Habent etiam sua fata libelli._
+
+In older days the _Moralia_ were more valued. Montaigne, who was a great
+lover of Plutarch, and who observes in one passage of his Essays that
+"Plutarch and Seneca were the only two books of solid learning he
+seriously settled himself to read," quotes as much from the _Moralia_ as
+from the _Lives_. And in the seventeenth century I cannot but think the
+_Moralia_ were largely read at our Universities, at least at the
+University of Cambridge. For, not to mention the wonderful way in which
+the famous Jeremy Taylor has taken the cream of "Conjugal Precepts" in
+his Sermon called "The Marriage Ring," or the large and copious use he
+has made in his "Holy Living" of three other Essays in this volume,
+namely, those "On Curiosity," "On Restraining Anger," and "On
+Contentedness of Mind," proving conclusively what a storehouse he found
+the _Moralia_, we have evidence that that most delightful poet, Robert
+Herrick, read the _Moralia_, too, when at Cambridge, so that one cannot
+but think it was a work read in the University course generally in those
+days. For in a letter to his uncle written from Cambridge, asking for
+books or money for books, he makes the following remark: "How kind
+Arcisilaus the philosopher was unto Apelles the painter, Plutark in his
+Morals will tell you."[2]
+
+In 1882 the Reverend C. W. King, Senior Fellow of Trinity College,
+Cambridge, translated the six "Theosophical Essays" of the _Moralia_,
+forming a volume in Bohn's Classical Library. The present volume
+consists of the twenty-six "Ethical Essays," which are, in my opinion,
+the cream of the _Moralia_, and constitute a highly interesting series
+of treatises on what might be called "The Ethics of the Hearth and
+Home." I have grouped these Essays in such a manner as to enable the
+reader to read together such as touch on the same or on kindred
+subjects.
+
+As is well known, the text of the _Moralia_ is very corrupt, and the
+reading very doubtful, in many places. In eight of the twenty-six Essays
+in this volume I have had the invaluable help of the text of Rudolf
+Hercher; help so invaluable that one cannot but sadly regret that only
+one volume of the _Moralia_ has yet appeared in the _Bibliotheca
+Teubneriana_. Wyttenbach's text and notes I have always used when
+available, and when not so have fallen back upon Reiske. Reiske is
+always ingenious, but too fond of correcting a text, and the criticism
+of him by Wyttenbach is perhaps substantially correct. "In nullo
+auctore habitabat; vagabatur per omnes: nec apud quemquam tamdiu
+divertebat, ut in paulo interiorem ejus consuetudinem se insinuaret." I
+have also had constantly before me the Didot Edition of the _Moralia_,
+edited by Frederic Duebner.
+
+Let any reader who wishes to know more about Plutarch, consult the
+article on Plutarch, in the Ninth Edition of the _Encyclopaedia
+Britannica_, by the well-known scholar F. A. Paley. He will also do well
+to read an Essay on Plutarch by R. W. Emerson, reprinted in Volume III.
+of the Bohn's Standard Library Edition of Emerson's Works, and Five
+Lectures on Plutarch by the late Archbishop Trench, published by Messrs.
+Macmillan and Co. in 1874. All these contain much of interest, and will
+repay perusal.
+
+In conclusion, I hope this little volume will be the means of making
+popular some of the best thoughts of one of the most interesting and
+thoughtful of the ancients, who often seems indeed almost a modern.
+
+
+  Cambridge,
+    _March_, 1888.
+
+
+    [1] See article _Plutarch_, in _Encyclopaedia
+    Britannica_, Ninth Edition.
+
+    [2] 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_.
+
+
+
+
+CONTENTS
+                                                             Page
+
+PREFACE.                                                      vii
+
+    I. ON EDUCATION                                             2
+   II. ON LOVE TO ONE'S OFFSPRING                              21
+  III. ON LOVE                                                 29
+   IV. CONJUGAL PRECEPTS                                       70
+    V. CONSOLATORY LETTER TO HIS WIFE                          85
+   VI. THAT VIRTUE MAY BE TAUGHT                               92
+  VII. ON VIRTUE AND VICE                                      95
+ VIII. ON MORAL VIRTUE                                         98
+   IX. HOW ONE MAY BE AWARE OF ONE'S PROGRESS IN VIRTUE       118
+    X. WHETHER VICE IS SUFFICIENT TO CAUSE UNHAPPINESS        138
+   XI. WHETHER THE DISORDERS OF MIND OR BODY ARE WORSE        142
+  XII. ON ABUNDANCE OF FRIENDS                                145
+ XIII. HOW ONE MAY DISCERN A FLATTERER FROM A FRIEND          153
+  XIV. HOW A MAN MAY BE BENEFITED BY HIS ENEMIES              201
+   XV. ON TALKATIVENESS                                       214
+  XVI. ON CURIOSITY                                           238
+ XVII. ON SHYNESS                                             252
+XVIII. ON RESTRAINING ANGER                                   267
+  XIX. ON CONTENTEDNESS OF MIND                               289
+   XX. ON ENVY AND HATRED                                     312
+  XXI. HOW ONE CAN PRAISE ONESELF WITHOUT EXCITING ENVY       315
+ XXII. ON THOSE WHO ARE PUNISHED BY THE DEITY LATE            331
+XXIII. AGAINST BORROWING MONEY                                365
+ XXIV. WHETHER "LIVE UNKNOWN" BE A WISE PRECEPT               373
+  XXV. ON EXILE                                               378
+ XXVI. ON FORTUNE                                             394
+
+INDEX                                                         401
+
+
+
+
+PLUTARCH'S MORALS.
+
+ON EDUCATION.
+
+
+Sec. I. Come let us consider what one might say on the education of free
+children, and by what training they would become good citizens.
+
+Sec. II. It is perhaps best to begin with birth: I would therefore warn
+those who desire to be fathers of notable sons, not to form connections
+with any kind of women, such as courtesans or mistresses: for those who
+either on the father or mother's side are ill-born have the disgrace of
+their origin all their life long irretrievably present with them, and
+offer a ready handle to abuse and vituperation. So that the poet was
+wise, who said, "Unless the foundation of a house be well laid, the
+descendants must of necessity be unfortunate."[3] Good birth indeed
+brings with it a store of assurance, which ought to be greatly valued by
+all who desire legitimate offspring. For the spirit of those who are a
+spurious and bastard breed is apt to be mean and abject: for as the poet
+truly says, "It makes a man even of noble spirit servile, when he is
+conscious of the ill fame of either his father or mother."[4] On the
+other hand the sons of illustrious parents are full of pride and
+arrogance. As an instance of this it is recorded of Diophantus,[5] the
+son of Themistocles, that he often used to say to various people "that
+he could do what he pleased with the Athenian people, for what he wished
+his mother wished, and what she wished Themistocles wished, and what
+Themistocles wished all the Athenians wished." All praise also ought we
+to bestow on the Lacedaemonians for their loftiness of soul in fining
+their king Archidamus for venturing to marry a small woman, for they
+charged him with intending to furnish them not with kings but kinglets.
+
+Sec. III. Next must we mention, what was not overlooked even by those who
+handled this subject before us, that those who approach their wives for
+procreation must do so either without having drunk any wine or at least
+very little. For those children, that their parents begot in drink, are
+wont to be fond of wine and apt to turn out drunkards. And so Diogenes,
+seeing a youth out of his mind and crazy, said, "Young man, your father
+was drunk when he begot you." Let this hint serve as to procreation: now
+let us discuss education.
+
+Sec. IV. To speak generally, what we are wont to say about the arts and
+sciences is also true of moral excellence, for to its perfect
+development three things must meet together, natural ability, theory,
+and practice. By theory I mean training, and by practice working at
+one's craft. Now the foundation must be laid in training, and practice
+gives facility, but perfection is attained only by the junction of all
+three. For if any one of these elements be wanting, excellence must be
+so far deficient. For natural ability without training is blind: and
+training without natural ability is defective, and practice without both
+natural ability and training is imperfect. For just as in farming the
+first requisite is good soil, next a good farmer, next good seed, so
+also here: the soil corresponds to natural ability, the training to the
+farmer, the seed to precepts and instruction. I should therefore
+maintain stoutly that these three elements were found combined in the
+souls of such universally famous men as Pythagoras, and Socrates, and
+Plato, and of all who have won undying fame. Happy at any rate and dear
+to the gods is he to whom any deity has vouchsafed all these elements!
+But if anyone thinks that those who have not good natural ability cannot
+to some extent make up for the deficiencies of nature by right training
+and practice, let such a one know that he is very wide of the mark, if
+not out of it altogether. For good natural parts are impaired by sloth;
+while inferior ability is mended by training: and while simple things
+escape the eyes of the careless, difficult things are reached by
+painstaking. The wonderful efficacy and power of long and continuous
+labour you may see indeed every day in the world around you.[6] Thus
+water continually dropping wears away rocks: and iron and steel are
+moulded by the hands of the artificer: and chariot wheels bent by some
+strain can never recover their original symmetry: and the crooked staves
+of actors can never be made straight. But by toil what is contrary to
+nature becomes stronger than even nature itself. And are these the only
+things that teach the power of diligence? Not so: ten thousand things
+teach the same truth. A soil naturally good becomes by neglect barren,
+and the better its original condition, the worse its ultimate state if
+uncared for. On the other hand a soil exceedingly rough and sterile by
+being farmed well produces excellent crops. And what trees do not by
+neglect become gnarled and unfruitful, whereas by pruning they become
+fruitful and productive? And what constitution so good but it is marred
+and impaired by sloth, luxury, and too full habit? And what weak
+constitution has not derived benefit from exercise and athletics? And
+what horses broken in young are not docile to their riders? while if
+they are not broken in till late they become hard-mouthed and
+unmanageable. And why should we be surprised at similar cases, seeing
+that we find many of the savagest animals docile and tame by training?
+Rightly answered the Thessalian, who was asked who the mildest
+Thessalians were, "Those who have done with fighting."[7] But why pursue
+the line of argument further? For the Greek name for moral virtue is
+only habit: and if anyone defines moral virtues as habitual virtues, he
+will not be beside the mark. But I will employ only one more
+illustration, and dwell no longer on this topic. Lycurgus, the
+Lacedaemonian legislator, took two puppies of the same parents, and
+brought them up in an entirely different way: the one he pampered and
+cosseted up, while he taught the other to hunt and be a retriever. Then
+on one occasion, when the Lacedaemonians were convened in assembly, he
+said, "Mighty, O Lacedaemonians, is the influence on moral excellence of
+habit, and education, and training, and modes of life, as I will prove
+to you at once." So saying he produced the two puppies, and set before
+them a platter and a hare: the one darted on the hare, while the other
+made for the platter. And when the Lacedaemonians could not guess what
+his meaning was, or with what intent he had produced the puppies, he
+said, "These puppies are of the same parents, but by virtue of a
+different bringing up the one is pampered, and the other a good hound."
+Let so much suffice for habit and modes of life.
+
+Sec. V. The next point to discuss will be nutrition. In my opinion mothers
+ought to nurse and suckle their own children. For they will bring them
+up with more sympathy and care, if they love them so intimately and, as
+the proverb puts it, "from their first growing their nails."[8] Whereas
+the affection of wet or dry nurses is spurious and counterfeit, being
+merely for pay. And nature itself teaches that mothers ought themselves
+to suckle and rear those they have given birth to. And for that purpose
+she has supplied every female parent with milk. And providence has
+wisely provided women with two breasts, so that if they should bear
+twins, they would have a breast for each. And besides this, as is
+natural enough, they would feel more affection and love for their
+children by suckling them. For this supplying them with food is as it
+were a tightener of love, for even the brute creation, if taken away
+from their young, pine away, as we constantly see. Mothers must
+therefore, as I said, certainly try to suckle their own children: but if
+they are unable to do so either through physical weakness (for this
+contingency sometimes occurs), or in haste to have other children, they
+must select wet and dry nurses with the greatest care, and not introduce
+into their houses any kind of women. First and foremost they must be
+Greeks in their habits. For just as it is necessary immediately after
+birth to shapen the limbs of children, so that they may grow straight
+and not crooked, so from the beginning must their habits be carefully
+attended to. For infancy is supple and easily moulded, and what
+children learn sinks deeply into their souls while they are young and
+tender, whereas everything hard is softened only with great difficulty.
+For just as seals are impressed on soft wax, so instruction leaves its
+permanent mark on the minds of those still young. And divine Plato seems
+to me to give excellent advice to nurses not to tell their children any
+kind of fables, that their souls may not in the very dawn of existence
+be full of folly or corruption.[9] Phocylides the poet also seems to
+give admirable advice when he says, "We must teach good habits while the
+pupil is still a boy."
+
+Sec.VI. Attention also must be given to this point, that the lads that are
+to wait upon and be with young people must be first and foremost of good
+morals, and able to speak Greek distinctly and idiomatically, that they
+may not by contact with foreigners of loose morals contract any of their
+viciousness. For as those who are fond of quoting proverbs say not
+amiss, "If you live with a lame man, you will learn to halt."[10]
+
+Sec.VII. Next, when our boys are old enough to be put into the hands of
+tutors,[11] great care must be taken that we do not hand them over to
+slaves, or foreigners, or flighty persons. For what happens nowadays in
+many cases is highly ridiculous: good slaves are made farmers, or
+sailors, or merchants, or stewards, or money-lenders; but if they find a
+winebibbing, greedy, and utterly useless slave, to him parents commit
+the charge of their sons, whereas the good tutor ought to be such a one
+as was Phoenix, the tutor of Achilles. The point also which I am now
+going to speak about is of the utmost importance. The schoolmasters we
+ought to select for our boys should be of blameless life, of pure
+character, and of great experience. For a good training is the source
+and root of gentlemanly behaviour. And just as farmers prop up their
+trees, so good schoolmasters prop up the young by good advice and
+suggestions, that they may become upright. How one must despise,
+therefore, some fathers, who, whether from ignorance or inexperience,
+before putting the intended teachers to the test, commit their sons to
+the charge of untried and untested men. If they act so through
+inexperience it is not so ridiculous; but it is to the remotest degree
+absurd when, though perfectly aware of both the inexperience and
+worthlessness of some schoolmasters, they yet entrust their sons to
+them; some overcome by flattery, others to gratify friends who solicit
+their favours; acting just as if anybody ill in body, passing over the
+experienced physician, should, to gratify his friend, call him in, and
+so throw away his life; or as if to gratify one's friend one should
+reject the best pilot and choose him instead. Zeus and all the gods! can
+anyone bearing the sacred name of father put obliging a petitioner
+before obtaining the best education for his sons? Were they not then
+wise words that the time-honoured Socrates used to utter, and say that
+he would proclaim, if he could, climbing up to the highest part of the
+city, "Men, what can you be thinking of, who move heaven and earth to
+make money, while you bestow next to no attention on the sons you are
+going to leave that money to?"[12] I would add to this that such fathers
+act very similarly to a person who should be very careful about his shoe
+but care nothing about his foot. Many persons also are so niggardly
+about their children, and indifferent to their interests, that for the
+sake of a paltry saving, they prefer worthless teachers for their
+children, practising a vile economy at the expense of their children's
+ignorance. _Apropos_ of this, Aristippus on one occasion rebuked an
+empty-headed parent neatly and wittily. For being asked how much money a
+parent ought to pay for his son's education, he answered, "A thousand
+drachmae." And he replying, "Hercules, what a price! I could buy a slave
+for as much;" Aristippus answered, "You shall have two slaves then, your
+son and the slave you buy."[13] And is it not altogether strange that
+you accustom your son to take his food in his right hand, and chide him
+if he offers his left, whereas you care very little about his hearing
+good and sound discourses? I will tell you what happens to such
+admirable fathers, when they have educated and brought up their sons so
+badly: when the sons grow to man's estate, they disregard a sober and
+well-ordered life, and rush headlong into disorderly and low vices; then
+at the last the parents are sorry they have neglected their education,
+bemoaning bitterly when it is too late their sons' debasement. For some
+of them keep flatterers and parasites in their retinue--an accursed set
+of wretches, the defilers and pest of youth; others keep mistresses and
+common prostitutes, wanton and costly; others waste their money in
+eating; others come to grief through dice and revelling; some even go in
+for bolder profligacy, being whoremongers and defilers of the marriage
+bed,[14] who would madly pursue their darling vice if it cost them their
+lives. Had they associated with some philosopher, they would not have
+lowered themselves by such practices, but would have remembered the
+precept of Diogenes, whose advice sounds rather low, but is really of
+excellent moral intent,[15] "Go into a brothel, my lad, that you may see
+the little difference between vice and virtue."
+
+Sec. VIII. I say, then, to speak comprehensively (and I might be justly
+considered in so saying to speak as an oracle, not to be delivering a
+mere precept), that a good education and sound bringing-up is of the
+first and middle and last importance; and I declare it to be most
+instrumental and conducive to virtue and happiness. For all other human
+blessings compared to this are petty and insignificant. For noble birth
+is a great honour, but it is an advantage from our forefathers. And
+wealth is valuable, but it is the acquisition of fortune, who has often
+taken it away from those who had it, and brought it to those who little
+expected it; and much wealth is a sort of mark for villanous slaves and
+informers to shoot at to fill their own purses; and, what is a most
+important point, even the greatest villains have money sometimes. And
+glory is noble, but insecure. And beauty is highly desirable, but
+shortlived. And health is highly valuable, but soon impaired. And
+strength is desirable, but illness or age soon made sad inroads into it.
+And generally speaking, if anyone prides himself on his bodily strength,
+let him know that he is deficient in judgment. For how much inferior is
+the strength of a man to that of animals, as elephants, bulls, and
+lions! But education is of all our advantages the only one immortal and
+divine. And two of the most powerful agencies in man's nature are mind
+and reason. And mind governs reason, and reason obeys mind; and mind is
+irremovable by fortune, cannot be taken away by informers, cannot be
+destroyed by disease, cannot have inroads made into it by old age. For
+the mind alone flourishes in age; and while time takes away everything
+else, it adds wisdom to old age. Even war, that sweeps away everything
+else like a winter torrent, cannot take away education. And Stilpo, the
+Megarian, seems to me to have made a memorable answer when Demetrius
+enslaved Megara and rased it to the ground. On his asking whether Stilpo
+had lost anything, he replied, "Certainly not, for war can make no havoc
+of virtue." Corresponding and consonant to this is the answer of
+Socrates, who when asked, I think by Gorgias,[16] if he had any
+conception as to the happiness of the King of Persia, replied, "I do not
+know his position in regard to virtue and education: for happiness lies
+in these, and not in adventitious advantages."
+
+Sec. IX. And as I advise parents to think nothing more important than the
+education of their children, so I maintain that it must be a sound and
+healthy education, and that our sons must be kept as far as possible
+from vulgar twaddle. For what pleases the vulgar displeases the wise. I
+am borne out by the lines of Euripides, "Unskilled am I in the oratory
+that pleases the mob; but amongst the few that are my equals I am
+reckoned rather wise. For those who are little thought of by the wise,
+seem to hit the taste of the vulgar."[17] And I have myself noticed
+that those who practise to speak acceptably and to the gratification of
+the masses promiscuously, for the most part become also profligate and
+lovers of pleasure in their lives. Naturally enough. For if in giving
+pleasure to others they neglect the noble, they would be hardly likely
+to put the lofty and sound above a life of luxury and pleasure, and to
+prefer moderation to delights. Yet what better advice could we give our
+sons than to follow this? or to what could we better exhort them to
+accustom themselves? For perfection is only attained by neither speaking
+nor acting at random--as the proverb says, _Perfection is only attained
+by practice_.[18] Whereas extempore oratory is easy and facile, mere
+windbag, having neither beginning nor end. And besides their other
+shortcomings extempore speakers fall into great disproportion and
+repetition, whereas a well considered speech preserves its due
+proportions. It is recorded by tradition that Pericles, when called on
+by the people for a speech, frequently refused on the plea that he was
+unprepared. Similarly Demosthenes, his state-rival, when the Athenians
+called upon him for his advice, refused to give it, saying, "I am not
+prepared." But this you will say, perhaps, is mere tradition without
+authority. But in his speech against Midias he plainly sets forth the
+utility of preparation, for he says, "I do not deny, men of Athens, that
+I have prepared this speech to the best of my ability: for I should have
+been a poor creature if, after suffering so much at his hands, and even
+still suffering, I had neglected how to plead my case."[19] Not that I
+would altogether reject extempore oratory, or its use in critical cases,
+but it should be used only as one would take medicine.[20] Up, indeed,
+to man's estate I would have no extempore speaking, but when anyone's
+powers of speech are rooted and grounded, then, as emergencies call for
+it, I would allow his words to flow freely. For as those who have been
+for a long time in fetters stumble if unloosed, not being able to walk
+from being long used to their fetters, so those who for a long time have
+used compression in their words, if they are suddenly called upon to
+speak off-hand, retain the same character of expression. But to let mere
+lads speak extempore is to give rise to the acme of foolish talk. A
+wretched painter once showed Apelles, they say, a picture, and said, "I
+have just done it." Apelles replied, "Without your telling me, I should
+know it was painted quickly; I only wonder you haven't painted more such
+in the time." As then (for I now return from my digression), I advise to
+avoid stilted and bombastic language, so again do I urge to avoid a
+finical and petty style of speech; for tall talk is unpopular, and petty
+language makes no impression. And as the body ought to be not only sound
+but in good condition, so speech ought to be not only not feeble but
+vigorous. For a safe mediocrity is indeed praised, but a bold
+venturesomeness is also admired. I am also of the same opinion with
+regard to the disposition of the soul, which ought to be neither
+audacious nor timid and easily dejected: for the one ends in impudence
+and the other in servility; but to keep in all things the mean between
+extremes is artistic and proper. And, while I am still on this topic, I
+wish to give my opinion, that I regard a monotonous speech first as no
+small proof of want of taste, next as likely to generate disdain, and
+certain not to please long. For to harp on one string is always tiresome
+and brings satiety; whereas variety is pleasant always whether to the
+ear or eye.
+
+Sec. X. Next our freeborn lad ought to go in for a course of what is called
+general knowledge, but a smattering of this will be sufficient, a taste
+as it were (for perfect knowledge of all subjects would be impossible);
+but he must seriously cultivate philosophy. I borrow an illustration to
+show my meaning: it is well to sail round many cities, but advantageous
+to live in the best. It was a witty remark of the philosopher Bion,[21]
+that, as those suitors who could not seduce Penelope took up with her
+maids as a _pis aller_, so those who cannot attain philosophy wear
+themselves out in useless pursuits. Philosophy, therefore, ought to be
+regarded as the most important branch of study. For as regards the cure
+of the body, men have found two branches, medicine and exercise: the
+former of which gives health, and the latter good condition of body; but
+philosophy is the only cure for the maladies and disorders of the soul.
+For with her as ruler and guide we can know what is honourable, what is
+disgraceful; what is just, what unjust; generally speaking, what is to
+be sought after, what to be avoided; how we ought to behave to the gods,
+to parents, to elders, to the laws, to foreigners, to rulers, to
+friends, to women, to children, to slaves: viz., that we ought to
+worship the gods, honour parents, reverence elders, obey the laws,
+submit ourselves to rulers, love our friends, be chaste in our relations
+with women, kind to our children, and not to treat our slaves badly;
+and, what is of the greatest importance, to be neither over elated in
+prosperity nor over depressed in adversity,[22] nor to be dissolute in
+pleasures, nor fierce and brutish in anger. These I regard as the
+principal blessings that philosophy teaches. For to enjoy prosperity
+nobly shows a man; and to enjoy it without exciting envy shows a
+moderate man; and to conquer the passions by reason argues a wise man;
+and it is not everybody who can keep his temper in control. And those
+who can unite political ability with philosophy I regard as perfect men,
+for I take them to attain two of the greatest blessings, serving the
+state in a public capacity, and living the calm and tranquil life of
+philosophy. For, as there are three kinds of life, the practical, the
+contemplative, and the life of enjoyment, and of these three the one
+devoted to enjoyment is a paltry and animal life, and the practical
+without philosophy an unlovely and harsh life, and the contemplative
+without the practical a useless life, so we must endeavour with all our
+power to combine public life with philosophy as far as circumstances
+will permit. Such was the life led by Pericles, by Archytas of Tarentum,
+by Dion of Syracuse, by Epaminondas the Theban, one of whom was a
+disciple of Plato (viz., Dion). And as to education, I do not know that
+I need dwell any more on it. But in addition to what I have said, it is
+useful, if not necessary, not to neglect to procure old books, and to
+make a collection of them, as is usual in agriculture. For the use of
+books is an instrument in education, and it is profitable in learning to
+go to the fountain head.
+
+Sec. XI. Exercise also ought not to be neglected, but we ought to send our
+boys to the master of the gymnasium to train them duly, partly with a
+view to carrying the body well, partly with a view to strength. For good
+habit of body in boys is the foundation of a good old age. For as in
+fine weather we ought to lay up for winter, so in youth one ought to
+form good habits and live soberly so as to have a reserve stock of
+strength for old age. Yet ought we to husband the exertions of the body,
+so as not to be wearied out by them and rendered unfit for study. For,
+as Plato says,[23] excessive sleep and fatigue are enemies to learning.
+But why dwell on this? For I am in a hurry to pass to the most important
+point. Our lads must be trained for warlike encounters, making
+themselves efficient in hurling the javelin and darts, and in the chase.
+For the possessions of those who are defeated in battle belong to the
+conquerors as booty of war; and war is not the place for delicately
+brought up bodies: it is the spare warrior that makes the best
+combatant, who as an athlete cuts his way through the ranks of the
+enemies. Supposing anyone objects: "How so? As you undertook to give
+advice on the education of freeborn children, do you now neglect the
+poor and plebeian ones, and give instructions only suitable to the
+rich?" It is easy enough to meet such critics. I should prefer to make
+my teaching general and suitable to all; but if any, through their
+poverty, shall be unable to follow up my precepts, let them blame
+fortune, and not the author of these hints. We must try with all our
+might to procure the best education for the poor as well as the rich,
+but if that is impossible, then we must put up with the practicable. I
+inserted those matters into my discourse here, that I might hereafter
+confine myself to all that appertains to the right education of the
+young.
+
+Sec. XII. And this I say that we ought to try to draw our boys to good
+pursuits by entreaties and exhortation, but certainly not by blows or
+abusive language. For that seems to be more fitting for slaves than the
+freeborn. For slaves try to shirk and avoid their work, partly because
+of the pain of blows, partly on account of being reviled. But praise or
+censure are far more useful than abuse to the freeborn, praise pricking
+them on to virtue, censure deterring them from vice. But one must
+censure and praise alternately: when they are too saucy we must censure
+them and make them ashamed of themselves, and again encourage them by
+praise, and imitate those nurses who, when their children sob, give them
+the breast to comfort them. But we must not puff them up and make them
+conceited with excessive praise, for that will make them vain and give
+themselves airs.
+
+Sec. XIII. And I have ere now seen some fathers, whose excessive love for
+their children has turned into hatred. My meaning I will endeavour to
+make clearer by illustration. While they are in too great a hurry to
+make their sons take the lead in everything, they lay too much work upon
+them, so that they faint under their tasks, and, being overburdened, are
+disinclined for learning. For just as plants grow with moderate rain,
+but are done for by too much rain, so the mind enlarges by a proper
+amount of work, but by too much is unhinged. We must therefore give our
+boys remission from continuous labour, bearing in mind that all our life
+is divided into labour and rest; thus we find not only wakefulness but
+sleep, not only war but peace, not only foul weather but fine also, not
+only working days but also festivals. And, to speak concisely, rest is
+the sauce of labour. And we can see this not only in the case of
+animate, but even inanimate things, for we make bows and lyres slack
+that we may be able to stretch them. And generally the body is preserved
+by repletion and evacuation, and the soul by rest and work. We ought
+also to censure some fathers who, after entrusting their sons to tutors
+and preceptors, neither see nor hear how the teaching is done. This is a
+great mistake. For they ought after a few days to test the progress of
+their sons, and not to base their hopes on the behaviour of a hireling;
+and the preceptors will take all the more pains with the boys, if they
+have from time to time to give an account of their progress. Hence the
+propriety of that remark of the groom, that nothing fats the horse so
+much as the king's eye.[24] And especial attention, in my opinion, must
+be paid to cultivating and exercising the memory of boys, for memory is,
+as it were, the storehouse of learning; and that was why they fabled
+Mnemosyne to be the mother of the Muses, hinting and insinuating that
+nothing so generates and contributes to the growth of learning as
+memory. And therefore the memory must be cultivated, whether boys have a
+good one by nature, or a bad one. For we shall so add to natural good
+parts, and make up somewhat for natural deficiencies, so that the
+deficient will be better than others, and the clever will outstrip
+themselves. For good is that remark of Hesiod, "If to a little you keep
+adding a little, and do so frequently, it will soon be a lot."[25] And
+let not fathers forget, that thus cultivating the memory is not only
+good for education, but is also a great aid in the business of life. For
+the remembrance of past actions gives a good model how to deal wisely in
+future ones.
+
+Sec. XIV. We must also keep our sons from filthy language. For, as
+Democritus says, Language is the shadow of action. They must also be
+taught to be affable and courteous. For as want of affability is justly
+hateful, so boys will not be disagreeable to those they associate with,
+if they yield occasionally in disputes. For it is not only excellent to
+know how to conquer, but also to know how to be defeated, when victory
+would be injurious, for there is such a thing as a Cadmean victory.[26]
+I can cite wise Euripides as a witness of the truth of what I say, who
+says, "When two are talking, and one of them is in a passion, he is the
+wiser who first gives way."[27]
+
+I will next state something quite as important, indeed, if anything,
+even more important. That is, that life must be spent without luxury,
+the tongue must be under control, so must the temper and the hands. All
+this is of extreme importance, as I will show by examples. To begin with
+the last case, some who have put their hands to unjust gains, have lost
+all the fruits of their former life, as the Lacedaemonian Gylippus,[28]
+who was exiled from Sparta for embezzling the public money. To be able
+to govern the temper also argues a wise man. For Socrates, when a very
+impudent and disgusting young fellow kicked him on one occasion, seeing
+all the rest of his class vexed and impatient, even to the point of
+wanting to prosecute the young man, said, "What! If a young ass kicked
+me would you have me kick it back?" Not that the young fellow committed
+this outrage on Socrates with impunity, for as all reviled him and
+nicknamed him the kicker, he hung himself. And when Aristophanes brought
+his "_Clouds_" on the stage, and bespattered Socrates with his gibes and
+flouts, and one of the spectators said, "Aren't you vexed, Socrates, at
+his exhibiting you on the stage in this comic light?" he answered, "Not
+I, by Zeus, for I look upon the theatre as only a large supper
+party."[29] Very similar to this was the behaviour of Archytas of
+Tarentum and Plato. The former, on his return from war, where he had
+been general, finding his land neglected, called his bailiff, and said
+to him, "You would have caught it, had I not been very angry." And
+Plato, very angry with a gluttonous and shameless slave, called his
+sister's son Speusippus, and said, "Go and beat him, for I am too
+angry." But someone will say, these examples are difficult and hard to
+follow. I know it. But we must try, as far as possible, following these
+examples, to avoid ungovernable and mad rage. For we cannot in other
+respects equal those distinguished men in their ability and virtue,
+nevertheless we must, like initiating priests of the gods and
+torchbearers of wisdom, attempt as far as possible to imitate and nibble
+at their practice. Then, again, if anyone thinks it a small and
+unimportant matter to govern the tongue, another point I promised to
+touch on, he is very far from the reality. For silence at the proper
+season is wisdom, and better than any speech. And that is, I think, the
+reason why the ancients instituted the mysteries that we, learning
+therein to be silent, might transfer our secrecy to the gods to human
+affairs. And no one ever yet repented of his silence, while multitudes
+have repented of their speaking. And what has not been said is easy to
+say, while what has been once said can never be recalled. I have heard
+of myriads who have fallen into the greatest misfortunes through
+inability to govern their tongues. Passing over the rest, I will mention
+one or two cases in point. When Ptolemy Philadelphus married his sister
+Arsinoe, Sotades said, "You are contracting an unholy marriage."[30] For
+this speech he long lingered in prison, and paid the righteous penalty
+for his unseasonable babbling, and had to weep a long time for making
+others laugh. Theocritus the Sophist similarly cracked his jokes, and
+had to pay even a greater penalty. For when Alexander ordered the Greeks
+to furnish him with purple robes to wear at the sacrifices on his
+triumphal return from war against the barbarians, and his subjects
+contributed so much per head, Theocritus said, "Before I doubted, but
+now I am sure, that this is the _purple death_ Homer speaks of."[31] By
+this speech he made Alexander his enemy. The same Theocritus put
+Antigonus, the King of the Macedonians, a one-eyed man, into a
+thundering rage by alluding to his misfortune. For the King sent his
+chief cook, Eutropio, an important person at his court, to go and fetch
+Theocritus before him to confer with him, and when he had frequently
+requested him to come without avail, Theocritus at last said, "I know
+well you wish to serve me up raw to the Cyclops;" flouting the King as
+one-eyed and the cook with his profession. Eutropio replied, "You shall
+lose your head, and pay the penalty for this babbling and mad
+insolence;" and reported his words to the King, who sent and had his
+head taken off. Our boys must also be taught to speak the truth as a
+most sacred duty; for to lie is servile, and most hateful in all men,
+hardly to be pardoned even in poor slaves.
+
+Sec. XV. Thus much have I said about the good conduct and self-control of
+boys without any doubt or hesitation: but as to what I am now going to
+say I am doubtful and undecided, and like a person weighed in the scales
+against exactly his weight, and feel great hesitation as to whether I
+should recommend or dissuade the practice. But I must speak out. The
+question is this--whether we ought to let the lovers of our boys
+associate and be with them, or on the contrary, debar them from their
+company and scare them off. For when I look at fathers self-opinionated
+sour and austere, who think their sons having lovers a disgrace not to
+be borne, I am rather afraid of recommending the practice. But when, on
+the other hand, I think of Socrates, Xenophon, AEschines, Cebes, and all
+the company of those men who have approved of male loves, and who have
+introduced their minions to learning, to high positions in the State,
+and to good morals, I change my opinion, and am moved to emulate those
+men. And Euripides seems to favour these views in the passage, "But
+there is among mortals another love, that of the righteous temperate and
+pure soul."[32] Nor must we omit the remark of Plato, which seems to mix
+seriousness with mirth, that "those who have distinguished themselves
+ought to be permitted to kiss any handsome boy they like."[33] Those
+then that seek only carnal enjoyment must be kept off, but those that
+love the soul must be encouraged. And while the loves common at Thebes
+and Elis, and the so-called rape at Crete, must be avoided, the loves of
+Athens and Lacedaemon should be emulated.
+
+Sec. XVI. As to this matter, therefore, let every parent follow his
+inclination. And now, as I have spoken about the good and decent
+behaviour of boys, I shall change my subject and speak a little about
+youths. For I have often censured the introducers of bad habits, who
+have set over boys tutors and preceptors, but have given to youths full
+liberty, when they ought, on the contrary, to have watched and guarded
+them more than boys. For who does not know that the offences of boys are
+petty and easily cured, and proceed from the carelessness of tutors or
+want of obedience to preceptors; but the faults of young men are often
+grave and serious, as gluttony, and robbing their fathers, and dice, and
+revellings, and drinking-bouts, and deflowering of maidens, and seducing
+of married women. Such outbreaks ought to be carefully checked and
+curbed. For that prime of life is prodigal in pleasure, and frisky, and
+needs a bridle, so that those parents who do not strongly check that
+period, are foolishly, if unawares, giving their youths license for
+vice.[34] Sensible parents, therefore, ought during all that period to
+guard and watch and restrain their youths, by precepts, by threats, by
+entreaties, by advice, by promises, by citing examples,[35] on the one
+hand, of those who have come to ruin by being too fond of pleasure, on
+the other hand, of those who by their self-control have attained to
+praise and good report. For these are, as it were, the two elements of
+virtue, hope of honour, and fear of punishment; the former inciting to
+good practices, the latter deterring from bad.
+
+Sec. XVII. We ought, at all hazards, to keep our boys also from association
+with bad men, for they will catch some of their villany. This was the
+meaning of Pythagoras' enigmatical precepts, which I shall quote and
+explain, as they give no slight momentum towards the acquisition of
+virtue: as, _Do not touch black tails_: that is, do not associate with
+bad men.[36] _Do not go beyond the balance_: that is, we must pay the
+greatest attention to justice and not go beyond it. _Do not sit on a
+measure_: that is, do not be lazy, but earn tomorrow's bread as well as
+to-day's. _Do not give everyone your right hand_: that is, do not be too
+ready to strike up a friendship. _Do not wear a tight ring_: that is,
+let your life be free, do not bind yourself by a chain. _Do not poke the
+fire with a sword_: that is, do not provoke an angry person, but yield
+to such. _Do not eat the heart_: do not wear away the heart by anxiety.
+_Abstain from beans_: that is, do not meddle in state affairs, for the
+voting for offices was formerly taken by beans. _Do not put your food in
+the chamber-pot_: that is, do not throw your pearls before swine, for
+words are the food of the mind, and the villany of men twist them to a
+corrupt meaning. _When you have come to the end of a journey do not look
+back_: that is, when people are going to die and see that their end is
+near, they ought to take it easily and not be dejected. But I will
+return from my digression. We must keep our boys, as I said, from
+association with all bad men, but especially from flatterers. For, as I
+have often said to parents, and still say, and will constantly affirm,
+there is no race more pestilential, nor more sure to ruin youths
+swiftly, than the race of flatterers, who destroy both parents and sons
+root and branch, making the old age of the one and the youth of the
+others miserable, holding out pleasure as a sure bait. The sons of the
+rich are by their fathers urged to be sober, but by them to be drunk; by
+their fathers to be chaste, by them to wax wanton; by their fathers to
+save, by them to spend; by their fathers to be industrious, by them to
+be lazy. For they say, "'Our life's but a span;'[37] we can only live
+once; why should you heed your father's threats? he's an old twaddler,
+he has one foot in the grave; we shall soon hoist him up and carry him
+off to burial." Some even pimp for them and supply them with prostitutes
+or even married women, and cut huge slices off the father's savings for
+old age, if they don't run off with them altogether. An accursed tribe,
+feigning friendship, knowing nothing of real freedom, flatterers of the
+rich, despisers of the poor, drawn to young men by a sort of natural
+logic,[38] showing their teeth and grinning all over when their patrons
+laugh,[39] misbegotten brats of fortune and bastard elements in life,
+living according to the nod of the rich, free in their circumstances,
+but slaves by inclination, when they are not insulted thinking
+themselves insulted, because they are parasites to no purpose. So, if
+any father cares for the good bringing-up of his sons, he must banish
+from his house this abominable race. He must also be on his guard
+against the viciousness of his sons' schoolfellows, for they are quite
+sufficient to corrupt the best morals.
+
+Sec. XVIII. What I have said hitherto is _apropos_ to my subject: I will
+now speak a word to the men. Parents must not be over harsh and rough in
+their natures, but must often forgive their sons' offences, remembering
+that they themselves were once young. And just as doctors by infusing a
+sweet flavour into their bitter potions find delight a passage to
+benefit, so fathers must temper the severity of their censure by
+mildness; and sometimes relax and slacken the reins of their sons'
+desires, and again tighten them; and must be especially easy in respect
+to their faults, or if they are angry must soon cool down. For it is
+better for a father to be hot-tempered than sullen, for to continue
+hostile and irreconcilable looks like hating one's son. And it is good
+to seem not to notice some faults, but to extend to them the weak sight
+and deafness of old age, so as seeing not to see, and hearing not to
+hear, their doings. We tolerate the faults of our friends; why should we
+not that of our sons? often even our slaves' drunken debauches we do not
+expose. Have you been rather near? spend more freely. Have you been
+vexed? let the matter pass. Has your son deceived you by the help of a
+slave? do not be angry. Did he take a yoke of oxen from the field, did
+he come home smelling of yesterday's debauch? wink at it. Is he scented
+like a perfume shop? say nothing. Thus frisky youth gets broken in.[40]
+
+Sec. XIX. Those of our sons who are given to pleasure and pay little heed
+to rebuke, we must endeavour to marry, for marriage is the surest
+restraint upon youth. And we must marry our sons to wives not much
+richer or better born, for the proverb is a sound one, "Marry in your
+own walk of life."[41] For those who marry wives superior to themselves
+in rank are not so much the husbands of their wives as unawares slaves
+to their dowries.[42]
+
+Sec. XX. I shall add a few remarks, and then bring my subject to a close.
+Before all things fathers must, by a good behaviour, set a good example
+to their sons, that, looking at their lives as a mirror, they may turn
+away from bad deeds and words. For those fathers who censure their
+sons' faults while they themselves commit the same, are really their own
+accusers, if they know it not, under their sons' name; and those who
+live a depraved life have no right to censure their slaves, far less
+their sons. And besides this they will become counsellors and teachers
+of their sons in wrongdoing; for where old men are shameless youths will
+of a certainty have no modesty. We must therefore take all pains to
+teach our sons self-control, emulating the conduct of Eurydice, who,
+though an Illyrian and more than a barbarian, to teach her sons educated
+herself though late in life, and her love to them is well depicted in
+the inscription which she offered to the Muses: "Eurydice of Hierapolis
+made this offering to the Muses, having conceived a vast love for
+knowledge. For when a mother with sons full-grown she learnt letters,
+the preservers of knowledge."
+
+To carry out all these precepts would be perhaps a visionary scheme; but
+to attain to many, though it would need a happy disposition and much
+care, is a thing possible to human nature.[43]
+
+    [3] Euripides, "Here. Fur." 1261, 1262.
+
+    [4] Euripides, "Hippol." 424, 425.
+
+    [5] Cleophantus is the name given to this lad by other
+    writers.
+
+    [6] Compare Sophocles, "Oedipus Tyrannus," 112, 113.
+
+    [7] The Thessalians were very pugnacious. Cf. Isocrates,
+    "Oratio de Pace," p. 316. [Greek: ohi men (Thettaloi)
+    sphisin autois haei polemousin].
+
+    [8] A proverbial expression among the ancients for
+    earliest childhood. See Erasmus, "Adagia."
+
+    [9] Plato, "Republic," ii. p. 429, E.
+
+    [10] See Erasmus, "Adagia."
+
+    [11] It is difficult to know how to render the word
+    [Greek: paidagogos] 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.
+
+    [12] Plato, "Clitophon," p. 255, D.
+
+    [13] Compare Diogenes Laertius, ii. 72.
+
+    [14] Reading [Greek: koitophthorountes], the excellent
+    emendation of Wyttenbach.
+
+    [15] 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."
+
+    [16] He was asked by Polus, see Plato, "Gorgias," p.
+    290, F.
+
+    [17] "Hippolytus," 986-989.
+
+    [18] Cf. Plato, "Cratylus," p. 257, E. [Greek: o pai
+    Hipponikou Hermogenes, palaia paroimia, oti chalepa ta
+    kala estin ope echei mathein]. So Horace, "Sat." i. ix.
+    59, 60, "Nil sine magno Vita labore dedit mortalibus."
+
+    [19] "Midias," p. 411, C.
+
+    [20] _i.e._, occasionally and sparingly.
+
+    [21] Diogenes Laertius assigns the remark to Aristippus,
+    while Stobaeus fathers it on Aristo.
+
+    [22] A favourite thought with the ancients. Compare
+    Isocrates, "Admonitio ad Demonicum," p. 18; and
+    Aristotle, "Nic. Eth.," iv. 3.
+
+    [23] "Republic," vii. p. 489, E.
+
+    [24] A famous Proverb. It is "the master's eye"
+    generally, as in Xenophon, "Oeconom." xii. 20; and
+    Aristotle, "Oeconom." i. 6.
+
+    [25] "Works and Days," 361, 362. The lines were
+    favourite ones with our author. He quotes them again, Sec.
+    3, of "How one may be aware of one's Progress in
+    Virtue."
+
+    [26] See Pausanias, ix. 9. Also Erasmus, "Adagia."
+
+    [27] A fragment from the "Protesilaus" of Euripides. Our
+    "It takes two to make a quarrel."
+
+    [28] See Plutarch's Lysander.
+
+    [29] Or _symposium_, where all sorts of liberties were
+    taken.
+
+    [30] I have softened his phrase. His actual words were
+    very coarse, and would naturally be resented by Ptolemy.
+    See Athenaeus, 621, A.
+
+    [31] See "Iliad," v. 83; xvi. 334; xx, 477.
+
+    [32] A fragment from the "Dictys" of Euripides.
+
+    [33] "Republ." v. 463, F. sq.
+
+    [34] Cf. Shakespeare's "Winter Tale," Act iii. sc. iii.
+    59-63.
+
+    [35] As Horace's father did. See "Satires," Book i. Sat.
+    iv. 105-129.
+
+    [36] What we call _black sheep_.
+
+    [37] From Simonides. Cf. Seneca, "Epist." xlix. "Punctum
+    est quod vivimus, et adhuc puncto minus."
+
+    [38] Reading with Wyttenbach, [Greek: hos ek logikes
+    technes.]
+
+    [39] Like _Carker_ in Dombey.
+
+    [40] Compare the character of Micio in the "Adelphi" of
+    Terence.
+
+    [41] This saying is assigned by Diogenes Laertius to
+    Pittacus.
+
+    [42] Compare Plautus, "Asinaria," i. l. 74. "Argentum
+    accepi: dote imperum vendidi." Compare also our author,
+    "Whether Vice is sufficient to cause Unhappiness," Sec. i.
+
+    [43] Wyttenbach thinks this treatise is not Plutarch's.
+    He bases his conclusion partly on external, partly on
+    internal, grounds. It is not quoted by Stobaeus, 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.
+
+
+
+
+ON LOVE TO ONE'S OFFSPRING.
+
+
+Sec. I. Appeals to foreign law-courts were first devised among the Greeks
+through mistrust of one another's justice, for they looked on justice as
+a necessity not indigenous among them. Is it not on much the same
+principle that the philosophers, in regard to some of their questions,
+owing to their variety of opinion, have appealed to the brute creation
+as to a strange state, and submitted the decision to their instincts and
+habits as not to be talked over and impartial? Or is it a general
+charge against human infirmity that, having different opinions on the
+most necessary and important things, we seek in horses and dogs and
+birds how to marry and beget and rear children, as though we had no
+means of making our own nature known, and appeal to the habits and
+instincts of the brute creation, and call them in to bear witness
+against the many deviations from nature in our lives, which from the
+first are confused and disorderly. For among the brutes nature remains
+ever the same, pure and simple, but in men, owing to reason and habit,
+like oil in the hands of the perfumers, being mixed up with many added
+opinions, it becomes various and loses its original simplicity. And let
+us not wonder that the brutes follow nature more closely than human
+beings, for in that respect even they are outstripped by inanimate
+things, which, being dowered neither with imagination nor any appetite
+or inclination contrary to nature, ever continue in the one path which
+nature has prescribed for them, as if they were tied and bound. But in
+brutes the gentleness of mood inspired by reason, the subtlety, the love
+of freedom, are not qualities found in excess, but they have
+unreasonable appetites and desires, and act in a roundabout way within
+certain limits, riding, as it were, at the anchor of nature, and only
+going straight under bit and bridle. But in man reason, which is
+absolute master, inventing different modes and fashions of life, has
+left no plain or evident trace of nature.[44]
+
+Sec. II. Consider in their marriages how much the animals follow nature.
+For they do not wait for any legislation about bachelor or late-married,
+like the citizens of Lycurgus and Solon, nor do they fear penalties for
+childlessness, nor are they anxious for the _jus trium liberorum_,[45]
+like many of the Romans, who only marry and have children for the
+privileges it bestows, not to have heirs, but to be qualified for
+succeeding themselves to inheritances. Then, again, the male animal
+does not go with the female at all times; for its aim is not pleasure
+but procreation: so in the season of spring, the most appropriate time
+for such pairings,[46] the female being submissive and tender attracts
+the male by her beautiful condition of body, coming as she does from the
+dew and fresh pastures, and when pregnant modestly retires and takes
+thought for the birth and safety of her offspring. We cannot adequately
+describe all this, but every animal exhibits for its young affection and
+forethought and endurance and unselfishness. We call the bee wise, and
+celebrate its "making the yellow honey,"[47] flattering it for its
+tickling sweetness; but we neglect the wisdom and ingenuity of other
+creatures, both as regards the birth and bringing up of their young. For
+example, the kingfisher after conception weaves its nest with the thorns
+of the marine needle, making it round and oblong in shape like a
+fisherman's basket, and after deftly and closely weaving it together,
+subjects it to the action of the sea waves, that its surface may be
+rendered waterproof by this plash and cement, and it is hard for even
+iron or stone to break it. And what is more wonderful still, so
+symmetrically is the entrance of the nest adjusted to the kingfisher's
+shape and size, that no beast either greater or smaller can enter it,
+they even say that it does not admit the sea, or even the very smallest
+things. And cats, when they breed, very often let their kittens go out
+and feed, and take them back into their entrails again.[48] And the
+bear, a most savage and ugly beast, gives birth to its young without
+shape or joints, and with its tongue as with an instrument moulds its
+features, so that it seems to give form as well as life to its progeny.
+And the lion in Homer, "whom the hunters meet in the wood with its
+whelps, exulting in its strength, which so frowns that it hides its
+eyes,"[49] does it not intend to bargain with the hunters for its
+whelps? For universally the love of animals for their offspring makes
+timid ones bold, and lazy ones energetic, and greedy ones unselfish.
+And so the bird in Homer, feeding its young "with its beak, with
+whatever it has captured, even though it goes ill with itself,"[50]
+nourishes its young at the cost of its own hunger, and when the food is
+near its maw abstains from it, and holds it tightly in its mouth, that
+it may not gulp it down unawares. "And so a bitch bestriding her tender
+pups, barks at a strange man, and yearns for the fray,"[51] making her
+fear for them a sort of second anger. And partridges when they are
+pursued with their young let them fly on, and, contriving their safety,
+themselves fly so near the sportsmen as to be almost caught, and then
+wheel round, and again fly back and make the sportsmen hope to catch
+them, till at last, having thus provided for the safety of their young,
+they lead the sportsmen on a long way. As to hens, we see every day how
+they watch over their chicks, dropping their wings over some, and
+letting others climb on their backs, or anywhere about them, and
+clucking for joy all the time: and though they fly from dogs and dragons
+when only afraid for themselves, if they are afraid for their chicks
+they stand their ground and fight valiantly. Are we to suppose then that
+nature has only implanted these instincts in fowls and dogs and bears,
+anxious only about their offspring, to put us mortals out of countenance
+and to give us a bad name? considering these examples for us to follow,
+while disgrace justly attaches to our inhumanity, for mankind only is
+accused of having no disinterested affection, and of not knowing how to
+love except in regard to advantage. For that line is greatly admired in
+the theatres, "Man loves man only for reward," and is the view of
+Epicurus, who thinks that the father so loves his son, the mother her
+child, children their parents. Whereas, if the brutes could understand
+conversation, and if anyone were to introduce horses and cows and dogs
+and birds into a common theatre,[52] and were to change the sentiment
+into "neither do dogs love their pups, nor horses their foals, nor birds
+their young, out of interest, but gratuitously and by nature," it would
+be recognized by the affections of all of them to be a true sentiment.
+Why it would be disgraceful, great God, that birth and travail and
+procreation should be gratis and mere nature among the beasts, while
+among mankind they should be merely mercenary transactions!
+
+Sec. III. But such a statement is not true or worthy of credit. For as
+nature, in wild growths, such as wild vines, wild figs, or wild olives,
+makes the fruit imperfect and inferior to the fruit of cultivated trees,
+so has she given to the brutes an imperfect affection for their kind,
+one neither marked by justice nor going beyond commodity: whereas to
+man, a logical and social animal, she has taught justice and law, and
+honour to the gods, and building of cities, and philanthropy, and has
+contributed the noble and goodly and fruitful seeds of all these in love
+to one's offspring, thereby following the very first elements that are
+found in the construction of the body. For nature is everywhere perfect
+and artistic and complete, and, to borrow the expression of
+Erasistratus, has nothing tawdry about her: but one cannot adequately
+describe all the processes appertaining to birth, nor would it be
+perhaps decent to pry too closely into such hidden matters, and to
+particularize too minutely all their wondrous ingenuity. But her
+contrivance and dispensation of milk alone is sufficient to prove
+nature's wonderful care and forethought. For all the superfluous blood
+in women, that owing to their languor and thinness of spirit floats
+about on the surface and oppresses them, has a safety-valve provided by
+nature in the menses, which relieve and cleanse the rest of the body,
+and fit the womb for conception in due season. But after conception
+nature stops the menses, and arrests the flow of the blood, using it as
+aliment for the babe in the womb, until the time arrives for its birth,
+and it requires a different kind of food. At this stage the blood is
+most ingeniously changed into a supply of milk, not diffused all over
+the body, but externally in the breasts, so that the babe can with its
+mouth imbibe the gentle and soothing nutriment.[53] But all these
+various processes of nature, all this economy, all this forethought,
+would be useless, had not nature also implanted in mothers love to their
+offspring and anxiety for their welfare.
+
+  "For of all things, that on the earth do breathe
+   Or creep, man is by far the wretchedest."[54]
+
+And the poet's words are especially applicable to a newborn babe. For
+there is nothing so imperfect, so helpless, so naked, so shapeless, so
+foul as a newborn babe: to whom almost alone nature has given an impure
+outlet to the light of day: being kneaded with blood, and full of
+defilement, and like one killed rather than born: which no one would
+touch, or lift up, or kiss, or embrace, but from natural affection. And
+that is why all the animals have their udders under the belly, women
+alone have their breasts high on their bodies, that they can lift up
+their babes to kiss, to dandle, and to fondle: seeing that their bearing
+and rearing children comes not from necessity but love.
+
+Sec. IV. Refer the question to the ancient inhabitants of the earth, to the
+first mothers and fathers. There was no law ordering them to have
+families, no expectation of advantage or return to be got out of them. I
+should rather say that mothers would be likely to be hostile and bear
+malice to their babes, owing to the great danger and pains of travail.
+And women say the lines, "When the sharp pangs of travail seize on the
+pregnant woman, then come to her aid the Ilithyiae, who help women in
+hard childbirth, those daughters of Hera, goddesses of travail,"[55]
+were not written by Homer, but by some Homerid who had been a mother, or
+was even then in the throes of travail, and who vividly felt the sharp
+pain in her womb. But the love to one's offspring implanted by nature,
+moves and influences the mother even then: in the very height of her
+throes, she neglects not nor flees from her babe, but turns to it and
+smiles at it, and takes it up and caresses it, though she derives no
+pleasure or utility from it, but with pain and sorrow receives it,
+"warming it and fostering it in swaddling clothes, with unintermittent
+assiduity both night and day."[56] What hope of gain or advantage had
+they in those days? nay, or even now? for the hopes of parents are
+uncertain, and have to be long waited for. He who plants a vine in the
+spring equinox, gleans its vintage in the autumnal equinox; he who sows
+corn when the Pleiads set, reaps it when they rise; cattle and horses
+and birds have produce at once fit for use; whereas man's bringing up is
+toilsome, his growth slow; and as excellence flowers late, most fathers
+die before their sons attain to fame. Neocles lived not to see
+Themistocles' victory at Salamis, nor Miltiades Cimon's at the
+Eurymedon, nor did Xanthippus hear Pericles haranguing, nor did Aristo
+hear Plato philosophizing, nor did their fathers know of the triumphs of
+Euripides and Sophocles. They heard them faltering in speech and lisping
+in syllables, the poor parents saw their errors in revelling and
+drinking and love-affairs, so that of all Evenus'[57] lines, that one
+alone is most remembered and quoted, "to a father a son is always a
+cause of fear or pain." Nevertheless, parents do not cease to bring up
+sons, even when they can least need them. For it is ridiculous to
+suppose that the rich, when they have sons, sacrifice and rejoice that
+they will have people to take care of them and to bury them; unless
+indeed they bring up sons from want of heirs; as if one could not find
+or fall in with anyone who would be willing to have another's property!
+Why, the sand on the sea shore, and the dust, and the wings of birds of
+varied note, are less numerous than the number of would-be heirs. For
+had Danaus, the father of fifty daughters, been childless, he would have
+had more heirs, and of a different spirit. For sons have no gratitude,
+nor regard, nor veneration for inheritance; but take it as a debt;
+whereas the voices of strangers which you hear round the childless man,
+are like those lines in the play, "O People, first bathe, after one
+decision in the courts, then eat, drink, gobble, take the
+three-obol-piece."[58] And what Euripides has said, "Money finds friends
+for men, and has the greatest power among mankind," is not merely a
+general truth, but is especially true in the case of the childless. For
+those the rich entertain to dinner, those great men pay court to, to
+those alone orators give their services gratis. "A mighty personage is a
+rich man, whose heir is unknown." It has at any rate made many much
+loved and honoured, whom the possession of one child would have made
+unloved and insignificant. Whence we see that there is no power or
+advantage to be got from children, but that the love of them, alike in
+mankind as among the animals, proceeds entirely from nature.
+
+Sec. V. What if this natural affection, like many other virtues, is
+obscured by badness, as a wilderness chokes a garden? Are we to say that
+man does not love himself by nature, because many cut their throats or
+throw themselves down precipices? Did not Oedipus put out his eyes? And
+did not Hegesias by his speeches make, many of his hearers to commit
+suicide?[59] "Fatality has many different aspects."[60] But all these
+are diseases and maladies of the soul driving a man contrary to nature
+out of his wits: as men themselves testify even against themselves. For
+if a sow destroys one of its litter, or a bitch one of its pups, men are
+dejected and troubled, and think it an evil omen, and sacrifice to the
+gods to avert any bad results, on the score that it is natural to all to
+love and cherish their offspring, unnatural to destroy it. For just as
+in mines the gold is conspicuous even though mixed up with earth, so
+nature manifests plainly love to offspring even in instances of faulty
+habits and affections. For when the poor do not rear their children, it
+is from fear that if reared to man's estate they would be more than
+ought to be the case servile, and have little culture, and be debarred
+of all advantages: so, thinking poverty the worst of all evils, they
+cannot bear to give it their children, any more than they would some bad
+disease.[61]
+
+    [44] 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.
+
+    [45] 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.
+
+    [46] Compare Lucretius, i. 10-20.
+
+    [47] A quotation from Simonides.
+
+    [48] We are not bound to swallow all the ancients tell
+    us. Credat Judaeus Apella!
+
+    [49] "Iliad," xvii. 134-136.
+
+    [50] "Iliad," ix. 324. Quoted again in "How one may be
+    aware of one's Progress in Virtue," Sec. 8.
+
+    [51] "Odyssey," xx. 14, 15.
+
+    [52] A theatre, that is, in which animals and birds and
+    human beings should meet in common.
+
+    [53] 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._
+
+    [54] Homer, "Iliad," xvii. 446, 447.
+
+    [55] Ibid. xi. 269-271.
+
+    [56] A fragment from Euripides, according to Xylander.
+
+    [57] Evenus of Paros was an Elegiac Poet.
+
+    [58] Aristophanes, "Equites," 50, 51.
+
+    [59] See Cicero "Tuscul." i. 34.
+
+    [60] Euripides, "Alcestis," 1159; "Helena," 1688;
+    "Andromache," 1284; "Bacchae," 1388.
+
+    [61] 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.
+
+
+
+
+ON LOVE.
+
+FLAVIANUS AND AUTOBULUS, THE OPENERS OF THE DIALOGUE,
+ARE BROTHERS. THE OTHER SPEAKERS ARE THEIR FATHER,
+DAPHNAEUS, PROTOGENES, PISIAS, AND OTHERS.
+
+
+I. _Flavianus._--You say that it was on Mount Helicon, Autobulus, that
+those conversations took place about Love, which you are now about to
+narrate to us at our request, as you either wrote them down, or at least
+remember them from frequently asking our father about them.
+
+_Autobulus._--It was on Mount Helicon among the Muses, Flavianus, when
+the people of Thespiae were celebrating their Festival to the God of
+Love, which they celebrate very magnificently and splendidly every five
+years to that God, as also to the Muses.
+
+_Flavianus._--Do you know what all of us who have come to this audience
+intend to ask of you?
+
+_Autobulus._--No, but I shall know if you tell me.
+
+_Flavianus._--Remove from your discourse for this once the poet's
+meadows and shades, and talk about ivy and yews, and all other
+commonplaces of that kind that writers love to introduce, with more zeal
+than discretion, in imitation of Plato's Ilissus and the famous willow
+and the gentle slope of grass.[62]
+
+_Autobulus._--My dear Flavianus, my narrative needs not any such
+exordium. The occasion that caused the conversation simply demands a
+chorus for the action and a stage, nothing else is wanting to the drama,
+let us only pray to the Mother of the Muses to be propitious, and give
+me memory for my narrative.
+
+Sec. II. Long ago our father, before we were born, having lately married
+our mother, had gone to sacrifice to the God of Love, in consequence of
+a dispute and variance that broke out among their parents, and took our
+mother to the Festival, for she also had her part in the vow and
+sacrifice. Some of their intimate friends journeyed with them from the
+town where they lived, and when they got to Thespiae they found there
+Daphnaeus the son of Archidamus, a lover of Lysandra the daughter of
+Simo, and of all her suitors the one who stood highest in her favour,
+and Soclarus the son of Aristio, who had come from Tithorea. And there
+were there also Protogenes of Tarsus, and Zeuxippus from Sparta,
+strangers, and my father said most of the most notable Boeotians were
+there also. For two or three days they went about the town in one
+another's company, as it was likely they would do, quietly carrying on
+philosophical discussions in the wrestling-schools and theatres: after
+that, to avoid a wearisome contest of harpers, decided beforehand by
+canvassing and cabal, most broke up their camp as if they had been in a
+hostile country, and removed to Mount Helicon, and bivouacked there with
+the Muses. In the morning they were visited by Anthemion and Pisias,
+both men of good repute, and very great friends of Baccho, who was
+surnamed the Handsome, and also rivals of one another somewhat through
+their affection for him. Now you must know that there was at Thespiae a
+lady called Ismenodora, famous for her wealth and good family, and of
+uncommon good repute for her virtuous life: for she had been a widow
+some time without a breath of slander lighting upon her, though she was
+young and good-looking. As Baccho was the son of a friend and crony of
+hers, she had tried to bring about a marriage between him and a maiden
+who was her own relation, but by frequently being in his company and
+talking to him she had got rather smitten with him herself. And hearing
+much in his favour, and often talking about him, and seeing that many
+noble young men were in love with him, she fell violently in love with
+him, and, being resolved to do nothing unbecoming to her fair fame,
+determined to marry and live openly with him. And the matter seeming in
+itself rather odd, Baccho's mother looked rather askance at the proposed
+matrimonial alliance as being too high and splendid for her son, while
+some of his companions who used to go out hunting with him, frightening
+him and flouting him with Ismenodora's being rather too old for him,
+really did more to break off the match than those who seriously opposed
+it. And Baccho, being only a youth, somehow felt a little ashamed at the
+idea of marrying a widow, but, neglecting the opinions of everybody
+else, he submitted the decision as to the expediency of the marriage to
+Pisias and Anthemion, the latter being his cousin, though older than
+him, and the former the gravest[63] of his lovers. Pisias objected to
+the marriage, and upbraided Anthemion with throwing the youth away on
+Ismenodora. Anthemion replied that it was not well in Pisias, being a
+good fellow in other respects, to imitate depraved lovers by shutting
+out his friend from house and marriage and wealth, merely that he might
+enjoy the sight of him as long as possible naked and in all his virgin
+bloom at the wrestling-schools.
+
+Sec. III. To avoid getting estranged by provoking one another on the
+question, they came and chose our father and his companions as umpires
+on the matter. And of the other friends, as if by concerted arrangement,
+Daphnaeus espoused the view of Anthemion, and Protogenes the view of
+Pisias. And Protogenes inveighing somewhat too freely against
+Ismenodora, Daphnaeus took him up and said, "Hercules, what are we not to
+expect, if Protogenes is going to be hostile to love? he whose whole
+life, whether in work or at play, has been devoted to love, in
+forgetfulness of letters, in forgetfulness of his country, not like
+Laius, away from his country only five days, his was only a torpid and
+land love: whereas your love 'unfolding its swift wings,' flew over the
+sea from Cilicia to Athens, merely to gaze at and saunter about with
+handsome boys. For that was the original reason, doubtless, of
+Protogenes' journey abroad."
+
+Sec. IV. And some laughter ensuing, Protogenes replied, "Do I really seem
+to you now to be hostile to love, and not to be fighting for love
+against ungovernable lust, which with most disgraceful acts and emotions
+assumes the most honourable of titles?" Whereupon Daphnaeus, "Do you call
+the marriage and union of man and woman most disgraceful, than which no
+holier tie exists nor ever did?" Protogenes replied, "Why, as all this
+is necessary for the human race to continue, our legislators do not act
+amiss in crying up marriage and eulogizing it to the masses, but of
+genuine love there is not a particle in the woman's side of a house;[64]
+and I also say that you who are sweet on women and girls only love them
+as flies love milk, and bees the honey-comb, and butchers and cooks
+calves and birds, fattening them up in darkness.[65] But as nature leads
+one to eat and drink moderately and sufficiently, and excess in this is
+called gluttony and gormandizing, so the mutual desires between men and
+women are natural; but that headlong, violent, and uncontrollable
+passion for the sex is not rightly called love. For love, when it seizes
+a noble and young soul, ends in virtue through friendship; but these
+violent passions for women, at the best, aim only at carnal enjoyment
+and reaping the harvest of a beauteous prime, as Aristippus showed in
+his answer to one who told him Lais loved him not, 'No more,' he said,
+'do meat and wine love me, but I gladly enjoy both.'[66] For the end of
+passion is pleasure and fruition: but love, when it has once lost the
+promise of friendship, will not remain and continue to cherish merely
+for beauty that which gives it pain, where it gives no return of
+friendship and virtue. You remember the husband in the play saying to
+his wife, 'Do you hate me? I can bear that hatred very easily, since of
+my dishonour I make money.' Not a whit more really in love than this
+husband is the one, who, not for gain but merely for the sexual
+appetite, puts up with a peevish and unsympathetic wife, as Philippides,
+the comic poet, ridiculed the orator, Stratocles, 'You scarce can kiss
+her if she turns her back on you.' If, however, we ought to give the
+name of love to this passion, then is it an effeminate and bastard love,
+and like at Cynosarges,[67] taking us to the woman's side of the house:
+or rather as they say there is a genuine mountain eagle, which Homer
+called 'black, and a bird of prey,' and there are other kinds of
+spurious eagles, which catch fish and lazy birds in marshes, and often
+in want of food emit an hungry wail: so the genuine love is the love of
+boys, a love not 'flashing with desire,' as Anacreon said the love of
+maidens was, nor 'redolent of ointment and sprightly,' but you will see
+it plain and without airs in the schools of the philosophers, or perhaps
+in the gymnasiums and wrestling-schools, keenly and nobly pursuing
+youths, and urging on to virtue those who are well worthy of attention:
+but that soft and stay-at-home love, spending all its time in women's
+bosoms and beds, always pursuing effeminate delights, and enervated by
+unmanly, unfriendly, and unimpassioned pleasures, we ought to condemn as
+Solon condemned it: for he forbade slaves to love boys or to anoint them
+with oil, while he allowed them to associate with women. For friendship
+is noble and refined, whereas pleasure is vulgar and illiberal.
+Therefore, for a slave to love boys is neither liberal or refined: for
+it is merely the love of copulation, as the love of women."
+
+Sec. V. Protogenes was intending to go on at greater length, when Daphnaeus
+stopped him and said, "You do well, by Zeus, to mention Solon, and we
+too may use him as the test of an amorous man. Does he not define such a
+one in the lines, 'As long as you love boys in the glorious flower of
+their youth for their kisses and embraces.' And add to Solon the lines
+of AEschylus, 'You did not disdain the honour of the thighs, O thankless
+one after all my frequent kisses.'[68] For some laugh at them if they
+bid lovers, like sacrificing priests and seers, to inspect thighs and
+loins; but I think this a mighty argument in behalf of the love of
+women. For if the unnatural commerce with males does not take away or
+mar the amorous propensity, much more likely is it that the natural love
+of women will end in friendship after the favour. For, Protogenes, the
+yielding of the female to the male was called by the ancients the
+favour. Thus Pindar says Hephaestus was the son of Hera 'without any
+favours':[69] and Sappho, addressing a girl not yet ripe for marriage,
+says to her, 'You seemed to me a little girl, too young for the favour.'
+And someone asks Hercules, 'Did you obtain the girl's favour by force or
+by persuasion?' But the love of males for males, whether rape or
+voluntary--pathicks effeminately submitting, to use Plato's words, 'to
+be treated bestially'--is altogether a foul and unlovely favour. And so
+I think Solon wrote the lines quoted above 'in his hot youth,' as Plato
+puts it; but when he became older wrote these other lines, 'Now I
+delight in Cyprus-born Aphrodite, and in Dionysus, and in the Muses: all
+these give joys to men': as if, after the heat and tempest of his boyish
+loves, he had got into a quiet haven of marriage and philosophy. But
+indeed, Protogenes, if we look at the real facts of the case, the love
+for boys and women is really one and the same passion: but if you wish
+in a disputatious spirit to make any distinction, you will find that
+this boy-love goes beyond all bounds, and, like some late-born and
+ill-begotten bastard brat, seeks to expel its legitimate brother the
+older love, the love of women. For indeed, friend, it is only yesterday
+or the day before, since the strippings and exposures of the youths in
+the gymnasiums, that this boy-love crept in, and gently insinuated
+itself and got a footing, and at last in a little time got fully-fledged
+in the wrestling-schools, and has now got fairly unbearable, and insults
+and tramples on conjugal love, that love that gives immortality to our
+mortal race, when our nature has been extinguished by death, kindling it
+again by new births. And this boy-love denies that pleasure is its aim:
+for it is ashamed and afraid to confess the truth: but it needs some
+specious excuse for the liberties it takes with handsome boys in their
+prime: the pretext is friendship and virtue. So your boy-lover wallows
+in the dust, bathes in cold water, raises his eyebrows, gives himself
+out for a philosopher, and lives chaste abroad because of the law: but
+in the stillness of night
+
+  'Sweet is the ripe fruit when the guard's withdrawn.'[70]
+
+But if, as Protogenes says, there is no carnal intercourse in these
+boy-familiarities, how is it Love, if Aphrodite is not present, whom it
+is the destiny of Love to cherish and pay court to, and to partake of
+just as much honour and power as she assigns to him? But if there is any
+Love without Aphrodite, as there is drunkenness without wine in drinks
+made from figs and barley, the disturbing it will be fruitless and
+without effect, and surfeiting and disgusting."
+
+Sec. VI. At the conclusion of this speech, it was clear that Pisias was
+vexed and indignant with Daphnaeus; and after a moment's silence he
+began: "O Hercules! what levity and audacity for men to state that they
+are tied to women as dogs to bitches, and to banish the god of Love from
+the gymnasiums and public walks, and light of day and open intercourse,
+and to restrict him to brothels[71] and philtres and incantations of
+wanton women: for to chaste women, I am sure, it belongs not either to
+love or be loved." At this point our father told me he interposed, and
+took Protogenes by the hand, and said to him:
+
+  "'This word of yours rouses the Argive host,'
+
+and of a verity Pisias makes us to side with Daphnaeus by his extravagant
+language, charging marriage with being a loveless intercourse, and one
+that has no participation in divine friendship, although we can see that
+it is an intercourse, if erotic persuasion and favour fail, that cannot
+be restrained by shame and fear as by bit and bridle." Thereupon Pisias
+said, "I care little about his arguments; but I see that Daphnaeus is in
+the same condition as brass: for, just as it is not worked upon so much
+by the agency of fire as by the molten and liquid brass fused with it,
+so is he not so much captivated by the beauty of Lysandra as by his
+association with one who is the victim of the gentle passion; and it is
+plain that, if he doesn't take refuge with us, he will soon melt away
+in the flame altogether. But I see, what Anthemion would very much like,
+that I am offending the Court, so I stop." "You amuse us," said
+Anthemion: "but you ought from the first to have spoken to the point."
+
+Sec. VII. "I say then," continued Pisias, "and give it out boldly, as far
+as I am concerned, let every woman have a lover; but we ought to guard
+against giving the wealth of Ismenodora to Baccho, lest, if we involve
+him in so much grandeur and magnificence, we unwittingly lose him in it,
+as tin is lost in brass. For if the lad were to marry quite a plain and
+insignificant woman, it would be great odds whether he would keep the
+upper hand, as wine mixed with water; and Ismenodora seems already
+marked out for sway and command; for otherwise she would not have
+rejected such illustrious and wealthy suitors to woo a lad hardly yet
+arrived at man's estate, and almost requiring a tutor still. And
+therefore men of sense prune the excessive wealth of their wives, as if
+it had wings that required clipping; for this same wealth implants in
+them luxury, caprice, and vanity, by which they are often elated and fly
+away altogether: but if they remain, it would be better to be bound by
+golden fetters, as in Ethiopia, than to a woman's wealth."
+
+Sec. VIII. Here Protogenes put in, "You say nothing about the risk we run
+of unseasonably and ridiculously reversing the well-known advice of
+Hesiod:
+
+  'If seasonable marriage you would make,
+   Let about thirty be the bridegroom's age,
+   The bride be in the fifth year of her womanhood:'[72]
+
+if we thus marry a lad hardly old enough for marriage to a woman so many
+years older, than himself, as dates and figs are forced. You will say
+she loves him passionately: who prevents her, then, from serenading at
+his doors, singing her amorous ditty, putting garlands on his statues,
+and wrestling and boxing with her rivals in his affections? For all
+these are what people in love do. And let her lower her eyebrows, and
+give up the airs of a coquette, and assume the appearance of those that
+are deeply smitten. But if she is modest and chaste, let her decorously
+stay at home and await there her lovers and sweethearts; for any
+sensible man would be disgusted and flee from a woman who took the
+initiative in love, far less would he be likely to marry her after such
+a barefaced wooing."
+
+Sec. IX. When Protogenes had done speaking, my father said, "Do you see,
+Anthemion, that they force us to intervene again, who have no objection
+to dance in the retinue of conjugal Love?" "I do," said Anthemion, "but
+pray defend Love at some length, as you are on his side, and moreover
+come to the rescue of wealth,[73] with which Pisias seeks to scare us."
+Thereupon my father began, "What on earth will not be brought as a
+charge against a woman, if we are to reject Ismenodora because she is in
+love and has money? Granted she loves sway and is rich? What then, if
+she is young and handsome? And what if she plumes herself somewhat on
+the lustre of her race? Have not chaste women often something of the
+morose and peevish in their character almost past bearing? Do they not
+sometimes get called waspish and shrewish by virtue of their very
+chastity? Would it be best then to marry off the street some Thracian
+Abrotonus, or some Milesian Bacchis, and seal the bargain by the present
+of a handful of nuts? But we have known even such turn out intolerable
+tyrants, Syrian flute-girls and ballet-dancers, as Aristonica, and
+Oenanthe with her tambourine, and Agathoclea, who have lorded it over
+kings' diadems.[74] Why Syrian Semiramis was only the servant and
+concubine of one of king Ninus's slaves, till Ninus the great king
+seeing and falling in love with her, she got such power over him that
+she thought so cheap of him, that she asked to be allowed one day to sit
+on the royal throne, with the royal diadem on her head, and to transact
+state affairs. And Ninus having granted her permission, and having
+ordered all his subjects to obey her as himself, she first gave several
+very moderate orders to make trial of the guards; but when she saw that
+they obeyed her without the slightest hesitation, she ordered them to
+seize Ninus and put him in fetters, and at last put him to death; and
+all her commands being obeyed, she ruled over Asia for a long time with
+great lustre. And was not Belestiche a foreign woman off the streets,
+although at Alexandria she has shrines and temples, with an inscription
+as Aphrodite Belestiche, which she owes to the king's love? And she who
+has in this very town[75] a temple and rites in common with Eros, and at
+Delphi stands in gold among kings and queens, by what dowry got she her
+lovers? But just as the lovers of Semiramis, Belestiche, and Phryne,
+became their prey unconsciously through their weakness and effeminacy,
+so on the other hand poor and obscure men, having contracted alliances
+with rich women of rank, have not been thereby spoilt nor merged their
+personality, but have lived with their wives on a footing of kindness,
+yet still kept their position as heads of the house. But he that abases
+his wife and makes her small, like one who tightens the ring on a finger
+too small for it fearing it will come off,[76] is like those who cut
+their mares' tails off and then take them to a river or pond to drink,
+when they say that sorrowfully discerning their loss of beauty these
+mares lose their self-respect and allow themselves to be covered by
+asses.[77] To select a wife for wealth rather than for her excellence or
+family is dishonourable and illiberal; but it is silly to reject wealth
+when it is accompanied by excellence and family. Antigonus indeed wrote
+to his officer who had garrisoned Munychia[78] to make not only the
+collar strong but the dog lean, that he might undermine the strength of
+the Athenians; but it becomes not the husband of a rich or handsome
+woman to make his wife poor or ugly, but by his self-control and good
+sense, and by not too extravagantly showing his admiration for her, to
+exhibit himself as her equal not her slave, and (to borrow an
+illustration from the scales) to add just so much weight to his
+character as shall over-balance her, yet only just. Moreover, both
+Ismenodora and Baccho are of a suitable age for marriage and procreation
+of children; Ismenodora, I hear, is still in her prime, and" (here my
+father smiled slily at Pisias) "she is certainly not a bit older than
+her rivals, and has no grey hairs, as some of those who consort with
+Baccho have. And if their union is seasonable, who knows but that she
+may be a better partner for him than any young woman? For young couples
+do not blend and mix well together, and it takes a long time and is not
+an easy process for them to divest themselves of their pride and spirit,
+and at first there's a good deal of dirty weather and they don't pull
+well together, and this is oftenest the case when there's love on both
+sides, and, just as a storm wrecks the ship if no pilot is on board, so
+their marriage is trouble and confusion, neither party knowing how
+either to rule or to give way properly. And if the baby is under the
+nurse, and the boy under the master, and the lad under the master of the
+gymnasium, and the youth under his lover, and the full-grown man under
+the law and magistrate, and no one is his own master and exempt from
+obedience to someone, what wonder would it be if a sensible woman rather
+older than her husband would direct well the life of a young man, being
+useful to him by reason of her superior wisdom, and acceptable to him
+for her sweetness and gentleness? And to sum up the whole matter," said
+he, "we Boeotians ought to revere Hercules, and so find no fault in any
+inequality of age in marriages, seeing that he gave his own wife Megara
+in marriage to Iolaus, though he was only sixteen and she
+three-and-thirty."[79]
+
+Sec. X. As the conversation was going on, our father said that a friend of
+Pisias came galloping up from the town to report an act of marvellous
+audacity. Ismenodora, it appears, thinking Baccho had no personal
+dislike to the match, but only stood in awe of his friends who tried to
+dissuade him from it, determined that she would not let the young fellow
+slip through her fingers. Accordingly, she sent for the most active and
+intimate[80] of her male friends, and for some of her female cronies,
+and instructed them as to what part they should play, and waited for the
+hour when Baccho was accustomed regularly to pass by her house on his
+way to the wrestling-school. And as he passed by on this occasion with
+two or three of his companions, anointed for the exercise, Ismenodora
+met him at the door and just touched his cloak, and her friends rushed
+out all together and prettily seized the pretty fellow as he was in his
+cloak and jersey,[81] and hurried him into the house and at once locked
+the doors. And the women inside at once divested him of his cloak and
+put on him a bridal robe; and the servants ran about the town and put
+olive wreaths and laurel garlands at the doors of Baccho's house as well
+as Ismenodora's, and a flute-girl went up and down the street playing
+and singing the wedding-song. And some of the inhabitants of Thespiae and
+the strangers laughed, others were indignant and tried to make the
+superintendents of the gymnasium move in the matter, for they have great
+power in Thespiae over the youths, and pay great attention to their
+actions. And now there was no more talk about the sports, but everyone
+left the theatre for the neighbourhood of Ismenodora's house, and there
+stood in groups talking and disputing about what had happened.
+
+Sec. XI. Now when Pisias' friend had come up like an _aide-de-camp_ in war,
+"bloody with spurring, fiery red with haste," to report this news that
+Ismenodora had seized Baccho, my father said that Zeuxippus smiled, and
+being a great lover of Euripides repeated the line,
+
+  "Lady, though rich, thou hast thy sex's feelings."
+
+But Pisias jumped up and cried out, "Ye gods, what will be the end of
+license like this which will overthrow our town? Already we are fast
+tending to lawlessness through our independence. And yet it is perhaps
+ridiculous to be indignant about law and justice, when nature itself is
+trampled upon by being thus subjected to women? Saw even Lemnos ever the
+like of this?[82] Let us go," he continued, "let us go and hand over to
+the women the gymnasium and council-hall, if the townsmen have lost all
+their nerve." Pisias then left the company, and Protogenes went with
+him, partly sympathizing with his indignation, but still endeavouring to
+cool him. And Anthemion said, "'Twas a bold deed and certainly does
+savour somewhat of Lemnos--I own it now we are alone--this Ismenodora
+must be most violently in love." Hereupon Soclarus said, with a sly
+smile, "You don't think then that this rape and detention was an excuse
+and stratagem on the part of a wily young man to escape from the
+clutches of his lovers, and fly of his own volition to the arms of a
+rich and handsome widow?" "Pray don't say so, Soclarus," said Anthemion,
+"pray don't entertain any such suspicions of Baccho, for even if he were
+not by nature most simple and naive, he would not have concealed the
+matter from me to whom he divulges all his secrets, especially as he
+knows that I have always been very anxious he should marry Ismenodora.
+But as Heraclitus says truly, It is more difficult to control love than
+anger; for whatever love has a fancy to, it will buy even at the cost of
+life, money, and reputation. Who lives a more quiet life in our town
+than Ismenodora? When did ever any ugly rumour attach itself to her?
+When did ever any breath of suspicion sully her house? Some divine
+inspiration, beyond human calculation, seems now to have possessed her."
+
+Sec. XII. Then Pemptides laughed and said, "Of course you know that there
+is a certain disease of the body called the sacred disease.[83] It is no
+wonder, therefore, if some call the greatest and most insane passion of
+the soul sacred and divine. However, as in Egypt I once saw two
+neighbours disputing when a serpent passed by them on the road, both
+calling it a good omen, but each claiming the blessing as his alone; so
+seeing lately that some of you drag Love to the men's apartments, while
+others confine it to the women's side of the house, while all of you
+regard it as a divine and superlative blessing, I do not wonder, since
+it is a passion that has such power and honour, that those who ought to
+banish it from every quarter and clip its wings do themselves add to its
+influence and power. And hitherto I held my peace, for I saw that the
+discussion turned rather on private than public interests, but now that
+we have got rid of Pisias, I would gladly hear from you to what they had
+an eye who first called Love a god."
+
+Sec. XIII. Just as Pemptides had left off, and our father was about to
+answer his question, another messenger came from the town, sent by
+Ismenodora to summon Anthemion, for the tumult had increased, and there
+was a difference of opinion between the superintendents of the
+gymnasium, one thinking they ought to demand the liberation of Baccho,
+the other thinking they ought not to interfere. Anthemion got up at once
+and went off. And our father, addressing Pemptides especially, said,
+"You seem to me, my dear Pemptides, to be handling a great and bold
+matter, or rather to be discussing things that ought not to be
+discussed, in asking for a reason in each case for our opinion about the
+gods. Our ancient and hereditary faith is sufficient, a better argument
+than which we cannot either utter or find,
+
+  'Not e'en if wisdom in our brains resides;'[84]
+
+but if this common foundation and basis of all piety be disturbed, and
+its stability and time-honoured ideas be unsettled, it becomes
+undermined and is suspected by everybody. You have heard, of course,
+what hot water Euripides got into, when he wrote at the beginning of his
+'Melanippe,'
+
+  'Zeus, whosoe'er he is, I do not know
+   Except by hearsay,'[85]
+
+but if he changed the opening line, he had confidence, it seems, that
+his play would go down with the public uncommonly well,[86] so he
+altered it into
+
+  'Zeus the divine, as he is truly called.'[87]
+
+And what difference is there between calling in question the received
+opinion about Zeus or Athene, and that about Love? For it is not now for
+the first time that Love asks for an altar and sacrifices, nor is he a
+strange god introduced by foreign superstition, as some Attis or Adonis,
+furtively smuggled in by hermaphrodites and women, and secretly
+receiving honours not his own, to avoid an indictment among the gods for
+coming among them under false pretences. And when, my friend, you hear
+the words of Empedocles,
+
+  'Friendship is there too, of same length and breadth,
+   But with the mind's eye only can you see it,
+   Till with the sight your very soul is thralled,'
+
+you must suppose that they refer to Love. For this god is invisible, but
+to be extolled by us as one of the very oldest gods. And if you demand
+proofs about every one of the gods, laying a profane hand on every
+temple, and bringing a learned doubt to every altar, you will scrutinize
+and pry into everything. But we need not go far to find Love's pedigree.
+
+  'See you how great a goddess Aphrodite is?
+   She 'tis that gave us and engendered Love,
+   Whereof come all that on the earth do live.'[88]
+
+And so Empedocles calls Aphrodite _Life-giving_,[89] and Sophocles calls
+her _Fruitful_, both very appropriate epithets. And though the wonderful
+act of generation belongs to Aphrodite only, and Love is only present in
+it as a subordinate, yet if he be absent the whole affair becomes
+undesirable, and low, and tame. For a loveless coition brings only
+satiety, as the satisfaction of hunger and thirst, and has nothing noble
+resulting from it, whereas by Love Aphrodite removes the cloying element
+in pleasure, and produces harmonious friendship. And so Parmenides
+declares Love to be the oldest of the creations of Aphrodite, writing in
+his Cosmogony,
+
+  'Of all the gods first Love she did contrive.'
+
+But Hesiod, more naturally in my opinion, makes Love the most ancient of
+all, so that all things derive their existence from him.[90] If we then
+deprive Love of his ancient honours, those of Aphrodite will be lost
+also. For we cannot argue that, while some revile Love, all spare
+Aphrodite, for on the same stage we hear of Love,
+
+  'Love is an idle thing and for the idle:'[91]
+
+and again of Aphrodite,
+
+  'Cypris, my boys, is not her only name,
+   For many names has she. She is a hell,
+   A power remorseless, nay a raging madness.'[92]
+
+Just as in the case of the other gods there is hardly one that has not
+been reviled, or escaped the scurrility of ignorance. Look, for example,
+at Ares, who may be considered as it were the counterpart of Love, what
+honours he has received from men, and again what abuse, as
+
+  'Ares is blind, ye women, has no eyes,
+   And with his pig's snout roots up all good things.'[93]
+
+And Homer calls him 'blood-stained' and 'fickle.'[94] And Chrysippus
+brings a grievous charge against him, in defining his name to mean
+destroyer,[95] thereby giving a handle to those who think that Ares is
+only the fighting, wrangling, and quarrelsome instinct among mankind.
+Others again will tell us that Aphrodite is simply desire, and Hermes
+eloquence, and the Muses the arts and sciences, and Athene wisdom. You
+see what an abyss of impiety opens up before us, if we describe each of
+the gods, as only a passion, a power, or a virtue!"
+
+Sec. XIV. "I see it," said Pemptides, "and it is impious either to make the
+gods passions, or to do just the contrary, and make the passions gods."
+"What then?" said my father, "do you consider Ares a god, or only a
+human passion?" And Pemptides, answering that he looked on Ares as god
+of the passionate and manly element in mankind, "What," cried my father,
+"shall the passionate and warlike and antagonistic instincts in man have
+a god, but the affectionate and social and clubable have none? Shall
+Ares, under his names of Enyalius and Stratius, preside over arms and
+war and sieges and sacks of cities, and shall there be no god to witness
+and preside over, to direct and guide, conjugal affection, that
+friendship of closest union and communion? Why even those who hunt
+gazelles and hares and deer have a silvan deity who harks and halloos
+them on, for to Aristaeus[96] they pay their vows when in pitfalls and
+snares they trap wolves and bears,
+
+  'For Aristaeus first set traps for animals.'
+
+And Hercules invoked another god, when he was about to shoot at the
+bird, as the line of AEschylus shows,
+
+  'Hunter Apollo, make my bolt go straight!'[97]
+
+And shall no god or good genius assist and prosper the man who hunts in
+the best chase of all, the chase of friendship? For I cannot for my
+part, my dear Daphnaeus, consider man a less beautiful or important plant
+than the oak, or sacred olive, or the vine which Homer glorifies,[98]
+seeing that man too has his growth and glorious prime alike of soul and
+body."
+
+Sec. XV. Then said Daphnaeus, "In the name of the gods, who thinks
+differently?" "All those certainly must," answered my father, "who think
+that the gods care only about ploughing and planting and sowing. Have
+they not Nymphs attending upon them, called Dryads, 'whose age is coeval
+with the trees they live in: and Dionysus the mirth-giving does he not
+increase the yield of the trees, the sacred splendour of Autumn,' as
+Pindar says?[99] And if they care about all this, is there no god or
+genius who is interested in the nurture and growth of boys and youths in
+all their glorious flower? is there no one that cares that the growing
+man may be upright and virtuous, and that the nobility of his nature may
+not be warped and corrupted, either through want of a guardian or by the
+depravity of those he associates with? Is it not monstrous and thankless
+to say so, seeing that we enjoy the divine bounty, which is dealt out to
+us richly, and never abandons us in our straits? And yet some of these
+same straits have more necessity than beauty. For example, our birth, in
+spite of the unpleasant circumstances attending it, is witnessed by the
+divine Ilithyia and Artemis: and it would be better not to be born at
+all than to become bad through want of a good guardian and guide.
+Moreover in sickness the god who is over that province does not desert
+us, nor even in death: for even then there is a conductor and guide for
+the departed, to lay them to sleep, and convey their souls to
+Hades,[100] as the poet says,
+
+  'Night bore me not to be lord of the lyre,
+   Nor to be seer, or healer of diseases,
+   But to conduct the souls of the departed.'
+
+And yet these duties involve much unpleasantness, whereas we cannot
+mention a holier work, nor any struggle or contest more fitting for a
+god to attend and play the umpire in, than the guidance of the young and
+beautiful in the prosecution of their love-affairs. For there is here
+nothing of an unpleasant nature, no compulsion of any kind, but
+persuasion and grace, truly making toil sweet and labour delightful,
+lead the way to virtue and friendship, and do not arrive at that desired
+goal without the deity, for they have as their leader and lord no other
+god than Love, the companion of the Muses and Graces and Aphrodite. For
+Love 'sowing in the heart of man the sweet harvest of desire,' to borrow
+the language of Melanippides, mixes the sweetest and most beautiful
+things together. But perhaps you are of a different opinion, Zeuxippus."
+
+Sec. XVI. "Not I, by Zeus," replied Zeuxippus. "To have a different opinion
+would be ridiculous." "Then," continued my father, "is it not also
+ridiculous, if there are four kinds of friendship, for so the ancients
+distinguished, the natural first, the second that to one's kindred, the
+third that to one's companions, the fourth the friendship of love, and
+each of the first three have a god as patron, either a god of
+friendship, or a god of hospitality, or a god of the family, or a god of
+the race,[101] whereas the friendship of love only, as something
+altogether unholy, is left without any patron god, and that, too, when
+it needs most of all attentive direction?" "It is," said Zeuxippus,
+"highly ridiculous." My father continued, "The language of Plato is very
+suggestive here, to make a slight digression. One kind of madness (he
+says) is conveyed to the soul from the body through certain bad
+temperaments or mixtures, or through the prevalence of some noxious
+spirit, and is harsh, difficult to cure, and baneful. Another kind of
+madness is not uninspired or from within, but an afflatus from without,
+a deviation from sober reason, originated and set in motion by some
+higher power, the ordinary characteristic of which is called enthusiasm.
+For, as one full of breath is called [Greek: empnoos], and as one full
+of sense is called [Greek: emphron], so the name enthusiasm is given to
+the commotion of the soul caused by some Divine agency.[102] Thus there
+is the prophetic enthusiasm which proceeds from Apollo, and the Bacchic
+enthusiasm which comes from Dionysus, to which Sophocles alludes where
+he says, 'Dance with the Corybantes;' for the rites of Cybele and Pan
+have great affinities to the orgies of Bacchus. And the third madness
+proceeds from the Muses, and possesses an impressionable and pure soul,
+and stirs up the poetry and music in a man. As to the martial and
+warlike madness, it is well known from what god it proceeds, namely,
+Ares, 'kindling tearful war, that puts an end to the dance and the song,
+and exciting civic strife.'[103] There remains, Daphnaeus, one more kind
+of madness in man, neither obscure nor tranquil, as to which I should
+like to ask Pemptides here,
+
+  'What god it is that shakes the fruitful thyrsus?'
+
+I refer to that love-fury for modest boys and chaste women, which is
+far the keenest and fiercest passion of all. For have you not observed
+how the soldier, when he lays aside his arms, ceases from his warlike
+fury, as the poet says,
+
+                        'Then from him
+  Right gladly did his squires remove the armour,'[104]
+
+and sits down a peaceful spectator of others?[105] The Bacchic and
+Corybantic dances one can also modulate and quell, by changing the metre
+from the trochaic and the measure from the Phrygian. Similarly, too, the
+Pythian priestess, when she descends from her tripod, possesses her soul
+in peace. Whereas the love-fury, when once it has really seized on a man
+and inflamed him, can be laid by no Muse, no charm or incantation, no
+change of place; but present they burn, absent they desire, by day they
+follow their loves about, by night they serenade them, sober call for
+them, and drunken sing about them. And he who said that poetic fancies,
+owing to their vividness, were dreams of people awake, would have more
+truly spoken so of the fancies of lovers, who, as if their loves were
+present, converse with them, greet them, chide them. For sight seems to
+paint all other fancies on a wet ground, so soon do they fade and recede
+from the memory, but the images of lovers, painted by the fancy as it
+were on encaustic tiles, leave impressions on the memory, that move, and
+live, and speak, and are permanent for all time. The Roman Cato, indeed,
+said that the soul of the lover resided in the soul of the loved one,
+and I should extend the remark to the appearance, the character, the
+life, and the actions, conducted by which he travels a long journey in a
+short time, as the Cynics say they have found a short cut and, as it
+were, forced march to virtue, for there is also a short cut to
+friendship and love when the god is propitious. To sum up, the
+enthusiasm of lovers is not a thing uninspired, and the god that guides
+and governs it is none other than the god whose festival we are now
+keeping, and to whom we are now sacrificing. Nevertheless, as we judge
+of a god mainly from his power and usefulness (as among human advantages
+we reckon and call these two the most divine, dominion and virtue), it
+is high time to consider, before we proceed any further, whether Love
+yields to any of the gods in power. Certainly, as Sophocles says,
+'Wonderful is the power which the Cyprian Queen exerts so as always to
+win the victory:'[106] great also is the might of Ares; and in some sort
+we see the power of all the other gods divided among these two; for
+Aphrodite has most intimate connection with the beautiful, and Ares is
+in our souls from the first to combat against the sordid, to borrow the
+idea of Plato. Let us consider, then, to begin with, that the venereal
+delight can be purchased for six obols, and that no one ever yet put
+himself into any trouble or danger about it, unless he was in love. And
+not to mention here such famous courtesans as Phryne or Lais,
+Gnathaenium, 'kindling her lamp at evening time,' on the look-out for
+lovers and inviting them, is often passed by; 'yet, if some sudden whiff
+arise' of mighty love and desire, it makes this very delight seem equal
+to the fabled wealth of Tantalus and his domains. So feeble and cloying
+is the venereal indulgence, if Love inspires it not. And you will see
+this more plainly still from the following consideration. Many have
+allowed others to share in their venereal enjoyments, prostituting not
+only their mistresses but their wives, like that Roman Galba, who used
+to ask Maecenas to dinner, and when he saw from his nods and winks that
+he had a mind to do with his wife, turned his head gently aside as if
+asleep; but when one of his slaves came up to the table and stole some
+wine, his eyes were wide open enough, and he said, 'Villain, don't you
+know that I am asleep only for Maecenas?'[107] But this is not perhaps so
+strange, considering Galba was a buffoon. But at Argos Nicostratus and
+Phayllus were great political rivals: so when King Philip visited that
+city, Phayllus thought if he prostituted his wife, who was very
+handsome, to the King, he would get from him some important office or
+place. And Nicostratus getting wind of this, and walking about the doors
+of Phayllus' house with some of his servants on the _qui vive_,
+Phayllus made his wife put on men's boots, and a military cloak, and a
+Macedonian broad-brimmed hat, and so smuggled her into the King, without
+being detected, as one of the King's young men. But, of all the
+multitude of lovers, did you ever hear of one that prostituted his
+boy-love even for the honours of Zeus? I think not. Why, though no one
+will generally either speak or act against tyrants, many will who find
+them their rivals and are jealous about their handsome minions. You must
+have heard how Aristogiton of Athens, and Antileon of Metapontum, and
+Melanippus of Agrigentum, rose not against tyrants, although they saw
+how badly they managed affairs, and what drunken tricks they played,
+yet, when they attempted the chastity of their boy-loves, they
+retaliated on them, jeoparding their lives, as if they were defending
+the inviolability of temples and sanctuaries. It is also recorded that
+Alexander wrote to Theodoras, the brother of Proteas, 'Send me your
+singing-girl, unless you love her yourself, and I will give you ten
+talents;' and when Antipatridas, one of his companions, came to revel
+with him, bringing with him a female harper, he fancied the girl not a
+little, and asked Antipatridas if he cared very much about her. And when
+he replied that he did immensely, Alexander said, 'Plague take you,' but
+nevertheless abstained from touching the girl.
+
+Sec. XVII. "Consider also how Love excels in warlike feats, and is by no
+means idle, as Euripides called him,[108] nor a carpet-knight, nor
+'sleeping on a maiden's soft cheeks.'[109] For a man inspired by Love
+needs not Ares to help him when he goes out as a warrior against the
+enemy, but at the bidding of his own god is 'ready' for his friend 'to
+go through fire and water and whirlwinds.' And in Sophocles' play,[110]
+when the sons of Niobe are being shot at and dying, one of them calls
+out for no helper or assister but his lover. And you know of course how
+it was that Cleomachus the Pharsalian fell in battle?" "We certainly
+don't," said Pemptides and those near him, "but we should very much like
+to." "Well," said my father, "the tale's worth hearing. When the war
+between the Eretrians and Chalcidians was at its height, Cleomachus had
+come to aid the latter with a Thessalian force; and the Chalcidian
+infantry seemed strong enough, but they had great difficulty in
+repelling the enemy's cavalry. So they begged that high-souled hero
+Cleomachus to charge the Eretrian cavalry first. And he asked his
+boy-love, who was by, if he would be a spectator of the fight, and he
+saying he would, and affectionately kissing him and putting his helmet
+on his head, Cleomachus with a proud joy put himself at the head of the
+bravest of the Thessalians, and charged the enemy's cavalry with such
+impetuosity that he threw them into disorder and routed them; and the
+Eretrian infantry also fleeing in consequence, the Chalcidians won a
+splendid victory. However, Cleomachus got killed, and they show his tomb
+in the market-place at Chalcis, over which a huge pillar stands to this
+day, and whereas before that the people of Chalcis had censured
+boy-loves, from that time forward they preferred that kind of love to
+the normal love. Aristotle gives a slightly different account, namely,
+that this Cleomachus came not from Thessaly, but from Chalcis in Thrace,
+to the help of the Chalcidians in Euboea; and that that was the origin
+of the song in vogue among the Chalcidians,
+
+  'Ye boys, who come of noble sires and beauteous are in face,
+   Grudge not to give to valiant men the joy of your embrace:
+   For Love that does the limbs relax combined with bravery
+   In the Chalcidian cities has fame that ne'er shall die.'
+
+But according to the account of the poet Dionysius, in his
+'Causes,'[111] the name of the lover was Anton, and that of the boy-love
+was Philistus. And among you Thebans, Pemptides, is it not usual for the
+lover to give his boy-love a complete suit of armour when he is enrolled
+among the men? And did not the erotic Pammenes change the disposition of
+the heavy-armed infantry, censuring Homer as knowing nothing about love,
+because he drew up the Achaeans in order of battle in tribes and clans,
+and did not put lover and love together, that so
+
+  'Spear should be next to spear, helmet to helmet,'[112]
+
+seeing that Love is the only invincible general.[113] For men in battle
+will leave in the lurch clansmen and friends, aye, and parents and sons,
+but what warrior ever broke through or charged through lover and love,
+seeing that even when there is no necessity lovers frequently display
+their bravery and contempt of life. As Thero the Thessalian, who put his
+left hand on a wall, and drew his sword, and chopped off his thumb, and
+challenged his rival to do the same. And another in battle falling on
+his face, as his enemy was about to give him the _coup-de-grace_, begged
+him to wait a little till he could turn round, that his love should not
+see him with a wound in his back. And not only are the most warlike
+nations most amorous, as the Boeotians the Lacedaemonians and the
+Cretans, but also of the old heroes, who were more amorous than
+Meleager, Achilles, Aristomenes, Cimon, and Epaminondas. Why,
+Epaminondas had as his boy-loves Asopichus and Cephisodorus, the latter
+of whom fell with him at Mantinea, and is buried near him. As to ...,
+who was most formidable and a source of terror to the enemy, Eucnamus of
+Amphissa, who first stood up against him and smote him, received hero
+honours from the Phocians for his exploit. And as to all the loves of
+Hercules, it would take up too much time to enumerate them, but those
+who think that Iolaus was one of them do up to this day worship and
+honour him, and make their loves swear fidelity at his tomb. Hercules is
+also said, having understood the art of healing, to have preserved the
+life of Alcestis, when she was given up by the doctors, to gratify
+Admetus, who passionately loved his wife, and was Hercules' minion. They
+say also in legend that Apollo was enamoured of Admetus,
+
+  'And was his hired slave for one long year.'
+
+It was a happy thought our remembering Alcestis, for though women have
+not much of Ares in them, yet when possessed by Love they are bold even
+to the death, beyond what one would expect from their nature. For if we
+may credit legendary lore, the stories about Alcestis, and Protesilaus,
+and Eurydice the wife of Orpheus, show that the only one of the gods
+that Hades pays attention to is Love; although to everybody else, as
+Sophocles says, "he knows of no forbearance or favour, or anything but
+strict justice;" yet before lovers his genius stands rebuked, and they
+alone find him neither implacable nor relentless. Wherefore although, my
+friend, it is an excellent thing to be initiated in the Eleusinian
+mysteries, yet I see that the votaries and initiated of Love have a
+better time of it in Hades than they have, * *[114] though in regard to
+legendary lore I stand in the position of one who neither altogether
+believes nor altogether disbelieves. For legendary lore speaks well, and
+by a certain wonderful good fortune lights upon the truth, in saying
+that lovers have a return from Hades to the light of day, but it knows
+not by what way or how, having as it were got benighted on the road
+which Plato first discovered by philosophy. There are, indeed, some
+slender and obscure particles of truth scattered about in the mythology
+of the Egyptians, but they require a clever man to hunt them out, a man
+capable of getting great results from small data. Wherefore let that
+matter pass. And now next to the mighty power of Love let us consider
+its good will and favour to mankind, I do not mean as to whether it
+bestows many gifts on its votaries--that is palpable to all--but whether
+they derive any further advantage from it. For Euripides, though very
+amorous, admired a very small matter, when he wrote the line--
+
+  'Love teaches letters to a man unlearn'd.'[115]
+
+For it makes one previously sluggish quick and intelligent, and, as has
+been said before, it makes the coward brave, as people harden wood in
+the fire and make it strong from being weak. And every lover becomes
+liberal and genuine and generous, even if he was mean before, his
+littleness and miserliness melting away like iron in the fire, so that
+they rejoice to give to their loves more than they do to receive
+themselves from others. You know of course that Anytus, the son of
+Anthemion, was in love with Alcibiades, and was on one occasion
+sumptuously entertaining several of his friends, when Alcibiades broke
+in and took from the table half the cups and went away again; and when
+some of the guests were indignant and said, 'The stripling has used you
+most insolently and contemptuously,' Anytus replied, 'Nay, rather, he
+has dealt kindly with me, for when he might have taken all he has left
+me half.'"
+
+Sec. XVIII. Zeuxippus was pleased with this story, and said, "O Hercules,
+you have been within an ace of making me forget my hereditary hatred to
+Anytus for his behaviour to Socrates and philosophy,[116] since he was
+so mild and noble to his love." "Be it so," said my father, "Love also
+makes peevish and gloomy persons kind and agreeable to those they live
+with; for as 'when the fire blazes the house looks brighter,'[117] so
+man, it seems, becomes more cheerful through the heat of love. But most
+people are affected rather curiously; if they see by night a light in a
+house, they look on it with admiration and wonder; but if they see a
+little, mean, and ignoble soul suddenly filled with noble-mindedness,
+freedom, dignity, grace, and liberality, they do not feel constrained to
+say with Telemachus, 'Surely, some god is there within.'[118] And is it
+not wonderful, Daphnaeus," continued my father,[119] "in the name of the
+Graces, that the lover who cares about hardly anything, either his
+companions and friends, or even the laws and magistrates and kings, who
+fears nothing, admires nothing, courts nothing, but can even endure to
+gaze on 'the forked lightning,'[120] yet directly he looks on his love
+'he crouches like a cock with drooping feathers,' and his boldness is
+broken and his pride is cowed. And among the Muses it would not be
+amiss to mention Sappho; for as the Romans say Cacus the son of
+Hephaestus vomited out of his mouth fire and flames, so she really speaks
+words that burn like fire, and in her songs shows the warmth of her
+heart, as Philoxenus puts it, 'by euphonious songs assuaging the pains
+of love.' And if you have not in your love for Lysandra forgot all your
+old love-songs, do repeat to us, Daphnaeus, the lines in which beautiful
+Sappho says that 'when her love appeared her voice failed and her body
+burned, and she was seized with paleness and trembling and vertigo.'"
+And when Daphnaeus had repeated the lines, my father resumed, "In the
+name of Zeus, is not this plainly a divine seizure? Is not this a
+wonderful commotion of soul? Why, the Pythian priestess on the tripod is
+not moved so much as this! Who of those inspired by Cybele are made
+beside themselves to this extent by the flute and the kettledrum?
+Moreover, while many see the same body and the same beauty, only the
+lover is taken by it. Why is this the case? We get no light on it from
+Menander's words, 'Love is opportunity; and he that is smitten is the
+only one wounded.' But the god is the cause of it, striking one and
+letting another go scot-free. But I will not pass over now, 'since it
+has come into my mouth,' as AEschylus says, what perhaps would have been
+better spoken before, for it is a very important point. Perhaps, my
+friend, of all other things which we do not perceive through the senses,
+some got believed through legend, some through the law, some through
+reason; whereas we owe our conception of the gods altogether to the
+poets and legislators and philosophers: all alike teaching the existence
+of gods, but greatly differing as to their number and order, nature and
+power. For the gods of the philosophers 'know nothing of disease or old
+age or pain, and have not to cross the resounding Acheron;' nor do the
+philosophers accept as gods Strifes, or Prayers, which are found in
+poetry;[121] nor will they admit Terror and Fear as gods or as the sons
+of Ares. And on many points also they are at variance with the
+legislators, as Xenophanes bade the Egyptians, if they regarded Osiris
+as mortal, not to honour him as a god; but if they thought him a god not
+to mourn for him. And, again, the poets and legislators will not listen
+to, nor can they understand, the philosophers who make gods of ideas and
+numbers and units and spirits. And their views generally are very
+different. As there were formerly three parties at Athens, the Parali,
+the Epacrii, and the Pediei, all at variance with one another, yet all
+agreed to vote for Solon, and chose him with one accord as their
+mediator and ruler and lawgiver, as he seemed indisputably to hold the
+first place in merit; so the three parties that entertain different
+views about the gods are all unanimous on one point, for poets
+legislators and philosophers all alike register Love as one of the gods,
+'loudly singing his praises with one voice,' as Alcaeus says the people
+of Mitylene chose Pittacus as their monarch. But our king and ruler and
+governor, Love, is brought down crowned from Helicon to the Academy by
+Hesiod and Plato and Solon, and in royal apparel rides in a chariot
+drawn by friendship and intimacy (not such as Euripides speaks of in the
+line, 'he has been bound in fetters not of brass,'[122] shamefully
+throwing round him cold and heavy necessity), and soars aloft to the
+most beautiful and divine things, about which others have spoken better
+than I can."
+
+Sec. XIX. When my father had spoken thus much, Soclarus began, "Do you see
+that a second time you have committed the same fault, not cancelling
+your debts as you ought to do--for I must speak my mind--but evading
+them on purpose, and not delivering to us your promised ideas on a
+sacred subject? For as some little time back you only just touched on
+Plato and the Egyptians as if unwilling to enter on the subject more
+fully, so now you are doing again. However, as to what has been
+'eloquently told'[123] by Plato, or rather by the Muses through Plato's
+mouth, do not tell us that, my good friend, even if we ask for it; but
+as to your hint that the Egyptian legend about Love corresponded with
+Plato's views, you need not discuss it fully and minutely, we shall be
+satisfied if we hear a little of such mighty matters." And as the rest
+of the company made the same request, my father said, "The Egyptians,
+(like the Greeks) recognize two Loves, the Pandemian and the Celestial,
+to which they add the Sun, they also highly venerate Aphrodite. We also
+see much similarity between Love and the Sun, for neither is a fire, as
+some think, but a sweet and productive radiance and warmth, the Sun
+bringing to the body nourishment and light and growth, and Love doing
+the same to the soul. And as the heat of the Sun is more powerful when
+it emerges from clouds and after mist, so Love is sweeter and hotter
+after a jealous tiff with the loved one,[124] and moreover, as some
+think the Sun is kindled and extinguished, so also do people conceive of
+Love as mortal and uncertain. Moreover, just as without training the
+body cannot easily bear the heat of the Sun, so neither can the
+untrained soul easily bear the yoke of Love, but both are equally out of
+tune and suffer, for which they blame the deity and not their own
+weakness. But in this respect they seem to differ, in that the Sun
+exhibits to the eye things beautiful and ugly alike, whereas Love throws
+its light only on beautiful things, and persuades lovers to concentrate
+their attention on these, and to neglect all other things. As to those
+that call Aphrodite the Moon, they, too, find some points in common
+between them; for the Moon is divine and heavenly and a sort of
+halfway-house between mortal and immortal, but inactive in itself and
+dark without the presence of the Sun, as is the case with Aphrodite in
+the absence of Love. So we may say that Aphrodite resembles the Moon,
+and Love the Sun, more than any other deities, yet are not Love and the
+Sun altogether the same, for just as body and soul are not the same, but
+something different, so is it with the Sun and Love, the former can be
+seen, the latter only felt. And if it should not seem too harsh a
+saying, one might argue that the Sun acts entirely opposite to Love, for
+it turns the mind away from the world of fancy to the world of reality,
+beguiling us by its grace and splendid appearance, and persuading us to
+seek for truth and everything else in and round it and nowhere else. For
+as Euripides says,
+
+  'Too passionately do we love the Sun,
+   Because it always shines upon the earth,
+   From inexperience of another life,'[125]
+
+or rather from forgetfulness of those things which Love brings to our
+remembrance. For as when we are woke by a great and bright light,
+everything that the soul has seen in dreams is vanished and fled, so the
+Sun is wont to banish the remembrance of past changes and chances, and
+to bewitch the intelligence, pleasure and admiration causing this
+forgetfulness. And though reality is really there, yet the soul cleaves
+to dreams and is dazzled by what is most beautiful and divine. 'For
+round the soul are poured sweet yet deceiving dreams,' so that the soul
+thinks everything here good and valuable, unless it obtain divine and
+chaste Love as its physician and preserver. For Love brings the soul
+through the body to truth and the region of truth, where pure and
+guileless beauty is to be found, kindly befriending its votaries like an
+initiator at the mysteries. And it associates with the soul only through
+the body. And as geometricians, in the case of boys who cannot yet be
+initiated into the perception of incorporeal and impassive substance,
+convey their ideas through the medium of spheres, cubes, and
+dodecahedrons, so celestial Love has contrived beautiful mirrors of
+beautiful things, and exhibits them to us glittering in the shapes
+colours and appearances of youths in all their flower, and calmly stirs
+the memory which is inflamed first by these. Consequently some, through
+the stupidity of their friends and intimates, who have endeavoured by
+force and against reason to extinguish the flame, have got no advantage
+from it, but filled themselves with smoke and confusion, or have rushed
+into secret and lawless pleasures and ingloriously wasted their prime.
+But as many as by sober reason and modesty have abated the extravagance
+of the passion, and left in the soul only a bright glow--not exciting a
+tornado of passion, but a wonderful and productive diffusion, as in a
+growing plant, opening the pores of complaisance and friendliness--these
+in no long time cease to regard the personal charms of those they love,
+and study their inward characters, and gaze at one another with
+unveiled eyes, and associate with one another in words and actions, if
+they find in their minds any fragment or image of the beautiful; and if
+not they bid them farewell and turn to others, like bees that only go to
+those flowers from which they can get honey. But wherever they find any
+trace or emanation or pleasing resemblance of the divine, in an ecstasy
+of pleasure and delight they indulge their memory, and revive to
+whatever is truly lovely and felicitous and admired by everybody."
+
+Sec. XX. "The poets indeed seem for the most part to have written and sung
+about Love in a playful and merry manner, but have sometimes spoken
+seriously about him, whether out of their own mind, or the god helping
+them to truth. Among these are the lines about his birth,
+'Well-sandalled Iris bare the most powerful of the gods to golden-haired
+Zephyr.'[126] But perhaps the learned have persuaded you that these
+lines are only a fanciful illustration of the variety and beauty of
+love." "Certainly," said Daphnaeus, "what else could they mean?" "Hear
+me," said my father, "for the heavenly phenomenon compels us so to
+speak. The rainbow[127] is, I suppose, a reflection caused by the sun's
+rays falling on a moist cloud, making us think the appearance is in the
+cloud. Similarly erotic fancy in the case of noble souls causes a
+reflection of the memory, from things which here appear and are called
+beautiful, to what is really divine and lovely and felicitous and
+wonderful. But most lovers pursuing and groping after the semblance of
+beauty in boys and women, as in mirrors,[128] can derive nothing more
+certain than pleasure mixed with pain. And this seems the love-delirium
+of Ixion, who instead of the joy he desired embraced only a cloud, as
+children who desire to take the rainbow into their hands, clutching at
+whatever they see. But different is the behaviour of the noble and
+chaste lover: for he reflects on the divine beauty that can only be
+felt, while he uses the beauty of the visible body only as an organ of
+the memory, though he embraces it and loves it, and associating with it
+is still more inflamed in mind. And so neither in the body do they sit
+ever gazing at and desiring this light, nor after death do they return
+to this world again, and skulk and loiter about the doors and
+bedchambers of newly-married people, disagreeable ghosts of
+pleasure-loving and sensual men and women, who do not rightly deserve
+the name of lovers. For the true lover, when he has got into the other
+world and associated with beauties as much as is lawful, has wings and
+is initiated and passes his time above in the presence of his Deity,
+dancing and waiting upon him, until he goes back to the meadows of the
+Moon and Aphrodite, and sleeping there commences a new existence. But
+this is a subject too high for the present occasion. However, it is with
+Love as with the other gods, to borrow the words of Euripides, 'he
+rejoices in being honoured by mankind,'[129] and _vice versa_, for he is
+most propitious to those that receive him properly, but visits his
+displeasure on those that affront him. For neither does Zeus as god of
+Hospitality punish and avenge any outrages on strangers or suppliants,
+nor as god of the family fulfil the curses of parents, as quickly as
+Love hearkens to lovers unfairly treated, being the chastiser of boorish
+and haughty persons. Why need I mention the story of Euxynthetus and
+Leucomantis, the latter of whom is called The Peeping Girl to this day
+in Cyprus? But perhaps you have not heard of the punishment of the
+Cretan Gorgo, a somewhat similar case to that of Leucomantis, except
+that she was turned into stone as she peeped out of window to see her
+lover carried out to burial. For this Gorgo had a lover called Asander,
+a proper young man and of a good family, but reduced in fortune, though
+he thought himself worthy to mate with anybody. So he wooed Gorgo, being
+a relation of hers, and though he had many rivals, as she was much run
+after for her wealth belike, yet he had won the esteem of all the
+guardians and relations of the young girl.[130] * * * *
+
+Sec. XXI. * * * Now the origins and causes of Love are not peculiar to
+either sex, but common to both. For those attractions that make men
+amorous may as well proceed from women as from boys.[131] And as to
+those beautiful and holy reminiscences and invitations to the divine and
+genuine and Olympian beauty, by which the soul soars aloft, what hinders
+but that they may come either from boys or lads, maidens or grown women,
+whenever a chaste and orderly nature and beauteous prime are associated
+together (just as a neat shoe exhibits the shapeliness of the foot, to
+borrow the illustration of Aristo), whenever connoisseurs of beauty
+descry in beautiful forms and pure bodies clear traces of an upright and
+unenervated soul.[132] For if[133] the man of pleasure, who was asked
+whether "he was most given to the love of women or boys," and answered,
+"I care not which so beauty be but there," is considered to have given
+an appropriate answer as to his erotic desires, shall the noble lover of
+beauty neglect beauty and nobility of nature, and make love only with an
+eye to the sexual parts? Why, the lover of horses will take just as much
+pleasure in the good points of Podargus, as in those of AEthe,
+Agamemnon's mare,[134] and the sportsman rejoices not only in dogs, but
+also rears Cretan and Spartan bitches,[135] and shall the lover of the
+beautiful and of humanity be unfair and deal unequally with either sex,
+and think that the difference between the loves of boys and women is
+only their different dress? And yet they say that beauty is a flower of
+virtue; and it is ridiculous to assert that the female sex never
+blossoms nor make a goodly show of virtue, for as AEschylus truly says,
+
+  'I never can mistake the burning eye
+   Of the young woman that has once known man.'[136]
+
+Shall the indications then of a forward wanton and corrupt character be
+found in the faces of women, and shall there be no gleam of chastity and
+modesty in their appearance? Nay, there are many such, and shall they
+not move and provoke love? To doubt it would be neither sensible nor in
+accordance with the facts, for generally speaking, as has been pointed
+out, all these attractions are the same in both sexes.... But, Daphnaeus,
+let us combat those views which Zeuxippus lately advanced, making Love
+to be only irregular desire carrying the soul away to licentiousness,
+not that this was so much his own view as what he had often heard from
+morose men who knew nothing of love: some of whom marry unfortunate
+women for their dowries, and force on them economy and illiberal saving,
+and quarrel with them every day of their lives: while others, more
+desirous of children than wives, when they have made those women they
+come across mothers, bid farewell to marriage, or regard it not at all,
+and neither care to love nor be loved. Now the fact that the word for
+conjugal love differs only by one letter from the word for endurance,
+the one being [Greek: stergein] the other [Greek: stegein], seems to
+emphasize the conjugal kindness mixed by time and intimacy with
+necessity. But that marriage which Love has inspired will in the first
+place, as in Plato's Republic, know nothing of _Meum_ and _Tuum_, for
+the proverb, 'whatever belongs to a friend is common property,'[137] is
+especially true of married persons who, though disunited in body, are
+perforce one in soul, neither wishing to be two, nor thinking themselves
+so. In the second place there will be mutual respect, which is a vital
+necessity in marriage. For as to that external respect which has in it
+more of compulsion than choice, being forced by the law and shame and
+fear,
+
+  "Those needful bits and curbs to headstrong weeds,"[138]
+
+that will always exist in wedlock. But in Love there is such
+self-control and decorum and constancy, that if the god but once enter
+the soul of a licentious man, he makes him give up all his amours,
+abates his pride, and breaks down his haughtiness and dissoluteness,
+putting in their place modesty and silence and tranquillity and decorum,
+and makes him constant to one. You have heard of course of the famous
+courtesan Lais,[139] how she set all Greece on fire with her charms, or
+rather was contended for by two seas,[140] and how, when she fell in
+love with Hippolochus the Thessalian, 'she left Acro-Corinthus washed by
+the green sea,'[141] and deserted all her other lovers, that great army,
+and went off to Thessaly and lived faithful to Hippolochus. But the
+women there, envious and jealous of her for her surpassing beauty,
+dragged her into the temple of Aphrodite, and there stoned her to death,
+for which reason probably it is called to this day the temple of
+Aphrodite the Murderess.[142] We have also heard of servant girls who
+have refused the embraces of their masters, and of private individuals
+who have scorned an amour with queens, when Love has had dominion in
+their hearts. For as in Rome, when a dictator is proclaimed, all other
+magistrates lay down their offices, so those over whom Love is lord are
+free henceforward from all other lords and masters, and pass the rest of
+their lives dedicate to the god and slaves in his temple. For a noble
+woman united by Love to her lawful husband would prefer the embraces of
+bears and dragons to those of any other man."
+
+Sec. XXII. "Although there are plenty of examples of this virtue of
+constancy, yet to you, that are the festive votaries of the god,[143] it
+will not be amiss to relate the story of the Galatian Camma. She was a
+woman of most remarkable beauty, and the wife of the tetrarch Sinatus,
+whom Sinorix, one of the most influential men in Galatia, and
+desperately in love with Camma, murdered, as he could neither get her by
+force or persuasion in the lifetime of her husband. And Camma found a
+refuge and comfort in her grief in discharging the functions of
+hereditary priestess to Artemis, and most of her time she spent in her
+temple, and, though many kings and potentates wooed her, she refused
+them all. But when Sinorix boldly proposed marriage to her, she declined
+not his offer, nor blamed him for what he had done, as though she
+thought he had only murdered Sinatus out of excessive love for her, and
+not in sheer villany. He came, therefore, with confidence, and asked her
+hand, and she met him and greeted him and led him to the altar of the
+goddess, and pledged him in a cup of poisoned mead, drinking half of it
+herself and giving him the rest. And when she saw that he had drunk it
+up, she shouted aloud for joy, and calling upon the name of her dead
+husband, said, 'Till this day, dearest husband, I have lived, deprived
+of you, a life of sorrow: but now take me to yourself with joy, for I
+have avenged you on the worst of men, as glad to share death with him as
+life with you.' Then Sinorix was removed out of the temple on a litter,
+and soon after gave up the ghost, and Camma lived the rest of that day
+and following night, and is said to have died with a good courage and
+even with gaiety."[144]
+
+Sec. XXIII. "As many similar examples might be adduced, both among
+ourselves and foreigners, who can feel any patience with those that
+reproach Aphrodite with hindering friendship when she associates herself
+with Love as a partner? Whereas any reflecting person would call the
+love of boys wanton and gross lasciviousness, and say with the poet:
+
+  'This is an outrage, not an act of love.'
+
+All willing pathics, therefore, we consider the vilest of mankind, and
+credit them with neither fidelity, nor modesty, nor friendship, for as
+Sophocles says:
+
+  'Those who shall lose such friends may well be glad,
+   And those who have such pray that they may lose them,'[145]
+
+But as for those who, not being by nature vicious, have been seduced or
+forced, they are apt all their life to despise and hate their seducers,
+and when an opportunity has presented itself to take fierce vengeance.
+As Crateus, who murdered Archelaus, and Pytholaus, who murdered
+Alexander of Pherae. And Periander, the tyrant of the Ambraciotes,
+having asked a most insulting question of his minion, was murdered by
+him, so exasperated was he. But with women and wives all this is the
+beginning of friendship, and as it were an initiation into the sacred
+mysteries. And pleasure plays a very small part in this, but the esteem
+and favour and mutual love and constancy that result from it, proves
+that the Delphians did not talk nonsense in giving the name of Arma[146]
+to Aphrodite, nor Homer in giving the name of friendship[147] to sexual
+love, and testifies to the fact that Solon was a most experienced
+legislator in conjugal matters, seeing that he ordered husbands not less
+than thrice a month to associate with their wives, not for pleasure, but
+as states at certain intervals renew their treaties with one another, so
+he wished that by such friendliness marriage should, as it were, be
+renewed after any intervening tiffs and differences. But you will tell
+me there is much folly and even madness in the love of women. Is there
+not more extravagance in the love of boys?
+
+  'Seeing my many rivals I grow faint.
+   The lad is beardless, smooth and soft and handsome,
+   O that I might in his embraces die,
+   And have the fact recorded on my tomb.'
+
+Such extravagant language as this is madness not love. And it is absurd
+to detract from woman's various excellence. Look at their self-restraint
+and intelligence, their fidelity and uprightness, and that bravery
+courage and magnanimity so conspicuous in many! And to say that they
+have a natural aptitude for all other virtues, but are deficient as
+regards friendship alone, is monstrous. For they are fond of their
+children and husbands, and generally speaking the natural affection in
+them is not only, like a fruitful soil, capable of friendship, but is
+also accompanied by persuasion and other graces. And as poetry gives to
+words a kind of relish by melody and metre and rhythm, making
+instruction thereby more interesting, but what is injurious more
+insidious, so nature, investing woman with beautiful appearance and
+attractive voice and bewitching figure, does much for a licentious woman
+in making her wiles more formidable, but makes a modest one more apt
+thereby to win the goodwill and friendship of her husband. And as Plato
+advised Xenocrates, a great and noble man in all other respects, but too
+austere in his temperament, to sacrifice to the Graces, so one might
+recommend a good and modest woman to sacrifice to Love, that her husband
+might be a mild and agreeable partner, and not run after any other
+woman, so as to be compelled to say like the fellow in the comedy, 'What
+a wretch I am to ill-treat such a woman!' For to love in marriage is far
+better than to be loved, for it prevents many, nay all, of those
+offences which spoil and mar marriage.
+
+Sec. XXIV. As to the passionate affection in the early days of
+marriage,[148] my dear Zeuxippus, do not fear that it will leave any
+sore or irritation, though it is not wonderful that there should be some
+friction at the commencement of union with a virtuous woman, just as at
+the grafting of trees, as there is also pain at the beginning of
+conception, for there can be no complete union without some suffering.
+Learning puts boys out somewhat when they first go to school, as
+philosophy does young men at a later day, but the ill effects are not
+lasting, either in their cases or in the case of lovers. As in the
+fusion of two liquors, love does indeed at first cause a simmering and
+commotion, but eventually cools down and settles and becomes tranquil.
+For the union of lovers is indeed a complete union, whereas the union of
+those that live together without love resembles only the friction and
+concussion of Epicurus' atoms in collision and recoil, forming no such
+union as Love makes, when he presides over the conjugal state. For
+nothing else produces so much pleasure, or such lasting advantages, or
+such beautiful remarkable and desirable friendship,
+
+  'As when husband and wife live in one house,
+   Two souls beating as one.'[149]
+
+And the law gives its countenance, and nature shows that even the gods
+themselves require love for the production of everything. Thus the poets
+tell us that 'the earth loves a shower, and heaven loves the earth,' and
+the natural philosophers tell us that the sun is in love with the moon,
+and that they are husband and wife, and that the earth is the mother of
+man and beast and the producer of all plants. Would not the world itself
+then of necessity come to an end, if the great god Love and the desires
+implanted by the god should leave matter, and matter should cease to
+yearn for and pursue its lead? But not to seem to wander too far away
+and altogether to trifle, you know that many censure boy-loves for their
+instability, and jeeringly say that that intimacy like an egg is
+destroyed by a hair,[150] for that boy-lovers like Nomads, spending the
+summer in a blooming and flowery country, at once decamp then as from an
+enemy's territory. And still more vulgarly Bion the Sophist called the
+sprouting beards of beautiful boys Harmodiuses and Aristogitons,[151]
+inasmuch as lovers were delivered by them from a pleasant tyranny. But
+this charge cannot justly be brought against genuine lovers, and it was
+prettily said by Euripides, as he embraced and kissed handsome Agatho
+whose beard was just sprouting, that the Autumn of beautiful youths was
+lovely as well as the Spring. And I maintain that the love of beautiful
+and chaste wives flourishes not only in old age amid grey hairs and
+wrinkles, but even in the grave and monument. And while there are few
+such long unions in the case of boy-loves, one might enumerate ten
+thousand such instances of the love of women, who have kept their
+fidelity to the end of their lives. One such case I will relate, which
+happened in my time in the reign of the Emperor Vespasian.
+
+Sec. XXV. Julius, who stirred up a revolt in Galatia, among several other
+confederates had one Sabinus, a young man of good family, and for wealth
+and renown the most conspicuous of all the men in those parts. But
+having attempted what was too much for them they were foiled, and
+expecting to pay the penalty, some committed suicide, others fled and
+were captured. Now Sabinus himself could easily have got out of the way
+and made his escape to the barbarians, but he had married a most
+excellent wife, whose name in that part of the world was Empone, but in
+Greek would be Herois, and he could neither leave her behind nor take
+her with him. As he had in the country some underground caves, known
+only to two of his freedmen, where he used to stow away things, he
+dismissed all the rest of his slaves, as if he intended to poison
+himself, and taking with him these two trusty freedmen he descended with
+them into those underground caves, and sent one of them, Martialis, to
+tell his wife that he had poisoned himself, and that his body was burnt
+in the flames of his country-house, for he wanted his wife's genuine
+sorrow to lend credit to the report of his death. And so it happened.
+For she, throwing herself on to the ground, groaned and wailed for three
+days and nights, and took no food. And Sabinus, being informed of this,
+and fearing that she would die of grief, told Martialis to inform her
+secretly that he was alive and well and in hiding, and to beg her not to
+relax her show of grief, but to keep up the farce. And she did so with
+the genius of a professional actress, but yearning to see her husband
+she visited him by night, and returned without being noticed, and for
+six or seven months she lived with him this underground life. And she
+disguised him by changing his dress, and cutting off his beard, and
+re-arranging his hair, so that he should not be known, and took him to
+Rome, having some hopes of obtaining his pardon. But being unsuccessful
+in this she returned to her own country, and spent most of her time with
+her husband underground, but from time to time visited the town, and
+showed herself to some ladies who were her friends and relations. But
+what is most astonishing of all is that, though she bathed with them,
+she concealed her pregnancy from them. For the dye which women use to
+make their hair a golden auburn, has a tendency to produce corpulence
+and flesh and a full habit, and she rubbed this abundantly over all
+parts of her body, and so concealed her pregnancy. And she bare the
+pangs of travail by herself, as a lioness bears her whelps, having hid
+herself in the cave with her husband, and there she gave birth to two
+boys, one of whom died in Egypt, the other, whose name was Sabinus, was
+among us only the other day at Delphi. Vespasian eventually put her to
+death, but paid the penalty for it, his whole progeny in a short time
+being wiped off the face of the earth.[152] For during the whole of his
+reign he did no more savage act, nor could gods or demons have turned
+away their eyes from a crueller sight. And yet her courage and bold
+language abated the pity of the spectators, though it exasperated
+Vespasian, for, despairing of her safety, she bade them go and tell the
+Emperor, 'that it was sweeter to live in darkness and underground than
+to wear his crown.'"[153]
+
+Sec. XXVI. Here my father said that the conversation about Love which took
+place at Thespiae ended. And at this moment Diogenes, one of Pisias'
+companions, was noticed coming up at a faster pace than walking. And
+while he was yet a little way off, Soclarus hailed him with, "You don't
+announce war, Diogenes," and he replied, "Hush! it is a marriage; come
+with me quickly, for the sacrifice only waits for you." All were
+delighted, and Zeuxippus asked if Pisias was still against the marriage.
+"As he was first to oppose it," said Diogenes, "so he was first to yield
+the victory to Ismenodora, and he has now put on a crown and robed
+himself in white, so as to take his place at the head of the procession
+to the god through the market-place." "Come," said my father, "in
+Heaven's name, let us go and laugh at him, and worship the god; for it
+is clear that the god has taken delight in what has happened, and been
+propitious."
+
+    [62] The allusion is to Plato's "Phaedrus," p. 230, B.
+    Much, indeed, of the subject-matter here is, we shall
+    find, somewhat similar to that of the Phaedrus.
+
+    [63] It is difficult to know what the best English word
+    here is. From the sly thrust in Sec. 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.
+
+    [64] 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.
+
+    [65] That is, from interested and selfish motives.
+
+    [66] On Lais and Aristippus see Cicero, "Ad. Fam.," ix.
+    26.
+
+    [67] 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.
+
+    [68] Fragment of AEschylus. See Athenaeus, xiii. p. 602,
+    E, which explains the otherwise obscure allusion.
+
+    [69] 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.
+
+    [70] [Greek: opora] is so used also in AEsch. "Suppl.,"
+    998, 1015. See also "Athenaeus," 608, F. Daphnaeus implies
+    these very nice gentlemen, like the same class described
+    by Juvenal, "Curios simulant et Bacchanalia vivunt."
+
+    [71] I omit [Greek: kai kopidas] as a gloss or
+    explanation of the old reading [Greek: makeleia] instead
+    of [Greek: matruleia]. Nothing can be made of [Greek:
+    kai kopidas] in the context.
+
+    [72] "Works and Days," 606-608.
+
+    [73] 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 Duebner. 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."
+
+    [74] "De Oenantha et Agathoclea, v. Polyb. excerpt, l.
+    xv."--_Reiske._
+
+    [75] Thespiae. The allusion is to Phryne. See Pausanias,
+    ix. 27; x. 15.
+
+    [76] Reading with Wyttenbach, [Greek: hosper daktylion
+    ischnou, ho me perirrhue dedios.]
+
+    [77] Perhaps _cur_ = coward, was originally _cur-tail_.
+
+    [78] One of the three ports at Athens. See Pausanias, i.
+    1.
+
+    [79] 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.
+
+    [80] I read [Greek: synoarizontas]. The general reading
+    [Greek: synerontas] will hardly do here. Wyttenbach
+    suggests [Greek: synearizontas].
+
+    [81] What the [Greek: dibolia] was is not quite clear. I
+    have supposed a jersey.
+
+    [82] 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.
+
+    [83] Probably the epilepsy. See Herodotus, iii. 33.
+
+    [84] Euripides, "Bacchae," 203.
+
+    [85] Euripides, Fragment of the "Melanippe."
+
+    [86] I take Wyttenbach's suggestion as to the reading
+    here.
+
+    [87] This line is taken bodily by Aristophanes in his
+    "Frogs," 1244.
+
+    [88] The first line is the first line of a passage from
+    Euripides, consisting of thirteen lines, containing
+    similar sentiments to this. See Athenaeus, xiii. p. 599,
+    F. The last two lines are from Euripides, "Hippolytus,"
+    449, 450.
+
+    [89] Compare Lucretius, i. 1-5.
+
+    [90] Hesiod, "Theogony," 116-120.
+
+    [91] Euripides, "Danae," Frag. Compare Ovid, "Cedit amor
+    rebus: res age, tutus eris."
+
+    [92] Sophocles, Fragm. 678, Dindorf. Compare a remark of
+    Sophocles, recorded by Cicero, "De Senectute," ch. xiv.
+
+    [93] Sophocles, Fragm. 720. Reading [Greek: kala] with
+    Reiske.
+
+    [94] Iliad, v. 831.
+
+    [95] Connecting [Greek: Ares] with [Greek: anairein].
+
+    [96] The _Saint Hubert_ of the Middle Ages.
+
+    [97] AEschylus, Frag. 1911. Dindorf.
+
+    [98] Odyssey, v. 69.
+
+    [99] Fragm. 146, 125.
+
+    [100] Hermes is alluded to.
+
+    [101] 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.
+
+    [102] Enthusiasm is the being [Greek: entheos], or
+    inspired by some god.
+
+    [103] From AEschylus, "Supplices," 681, 682.
+
+    [104] "Iliad," vii. 121, 122.
+
+    [105] Like the character described in Lucretius, ii.
+    1-6.
+
+    [106] Sophocles, "Trachiniae," 497. The Cyprian Queen
+    is, of course, Aphrodite.
+
+    [107] Hence the famous Proverb, "Non omnibus dormio."
+    See Cic. "Ad. Fam." vii. 24.
+
+    [108] Above, in Sec. xiii.
+
+    [109] See Sophocles, "Antigone," 783, 784. And compare
+    Horace, "Odes," Book iv. Ode xiii. 6-8, "Ille virentis
+    et Doctae psallere Chiae _Pulchris excubat in genis_."
+
+    [110] The "Niobe," which exists only in a few fragments.
+
+    [111] This was the name of Dionysius' Poem. He was a
+    Corinthian poet.
+
+    [112] "Iliad," xiii. 131.
+
+    [113] Reading according to the conjecture of Wyttenbach,
+    [Greek: hos ton Erota uonon aetteton onta ton
+    strategon].
+
+    [114] Something has probably dropped out here, as Duebner
+    suspects.
+
+    [115] Fragment from the "Stheneboea" of Euripides.
+
+    [116] 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.
+
+    [117] Homeric Epigrammata, xiii. 5. Quoted also in "On
+    Virtue and Vice," Sec. 1.
+
+    [118] Odyssey, xix. 40.
+
+    [119] I adopt the suggestion of Wyttenbach, [Greek:
+    eipen, o Daphnaie].
+
+    [120] Pinder, "Pyth." i. 8.
+
+    [121] See for example Homer, Iliad, xi. 3, 73; ix. 502.
+
+    [122] Euripides, "Pirithous," Fragm. 591. Dindorf.
+
+    [123] An allusion to Homer, "Odyssey," xii. 453.
+
+    [124] So Terence, "Andria," 555. "Amantium irae amoris
+    integratiost."
+
+    [125] Euripides, "Hippolytus," 194-196.
+
+    [126] The lines are from Alcaeus. Thus Love was the child
+    of the Rainbow and the West Wind. A pretty conceit.
+
+    [127] Greek _iris_.
+
+    [128] 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.
+
+    [129] See Euripides, "Hippolytus," 7, 8.
+
+    [130] 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."
+
+    [131] Like Reiske we condense here a little.
+
+    [132] Reading with Reiske [Greek: orthes kai
+    athruptou.]
+
+    [133] I read [Greek: ei gar].
+
+    [134] See "Iliad," xxiii. 295. Podargus was an entire
+    horse.
+
+    [135] See Ovid, "Metamorph." iii. 206-208.
+
+    [136] AEschylus, "Toxotides," Fragm. 224.
+
+    [137] A very favourite proverb among the ancients. See
+    Plat. "Phaedr." fin. Martial, ii. 43.
+
+    [138] Soph. Fragm. 712.
+
+    [139] 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."
+
+    [140] The AEgean and Ionian. Cf. Horace, "Odes," i. 7, 2.
+
+    [141] On Acro-Corinthus, see Pausanias, ii. 4. The words
+    in inverted commas are from Euripides, Fragm. 921.
+
+    [142] On Lais generally, and her end, see Athenaeus,
+    xiii. 54, 55.
+
+    [143] See Sec. I. The Festival of Love was being kept at
+    this very time.
+
+    [144] This story is also told by Plutarch, "De Mulierum
+    Virtutibus," Sec. xx.
+
+    [145] Sophocles, Fragm. 741. Quoted again in "On
+    Abundance of Friends," Sec. iii.
+
+    [146] A Delphic word for love. Can it be connected with
+    [Greek: arma]?
+
+    [147] Very frequent in Homer, _e.g._, "Iliad," ii. 232;
+    vi, 165; xiii. 636: xiv. 353, etc.
+
+    [148] See Lucretius, iv. 1105-1114. I tone down the
+    original here a little.
+
+    [149] Homer, "Odyssey," vi. 183, 184. Cf. Eurip.
+    "Medea," 14, 15.
+
+    [150] This means when the moustache and beard and
+    whiskers begin to grow.
+
+    [151] 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_.
+
+    [152] "Scriptus igitur hic libellus est post caedem
+    Domitiani."--_Reiske._
+
+    [153] 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, pecuniae cupiditas."--Suetonius,
+    "Divus Vespasianus," 15, 16.
+
+
+
+
+CONJUGAL PRECEPTS.
+
+PLUTARCH SENDS GREETING TO POLLIANUS AND EURYDICE.
+
+
+After the customary marriage rites, by which, the Priestess of Demeter
+has united you together, I think that to make an appropriate discourse,
+and one that will chime in with the occasion, will be useful to you and
+agreeable to the law. For in music one of the tunes played on the flute
+is called Hippothorus,[154] which is a tune that excites fierce desire
+in stallions to cover mares; and though in philosophy there are many
+goodly subjects, yet is there none more worthy of attention than that of
+marriage, on which subject philosophy spreads a charm over those who are
+to pass life together, and makes them gentle and mild to one another. I
+send therefore as a gift to both of you a summary of what you have often
+heard, as you are both well versed in philosophy, arranging my matter in
+a series of short observations that it may be the more easily
+remembered, and I pray that the Muses will assist and co-operate with
+Aphrodite, so that no lyre or lute could be more harmonious or in tune
+than your married life, as the result of philosophy and concord. And
+thus the ancients set up near Aphrodite statues of Hermes, to show that
+conversation was one of the great charms of marriage, and also statues
+of Peitho[155] and the Graces, to teach married people to gain their way
+with one another by persuasion, and not by wrangling or contention.
+
+Sec. I. Solon bade the bride eat a quince the first night of marriage,
+intimating thereby, it seems, that the bridegroom, was to expect his
+first pleasure from the bride's mouth and conversation.
+
+Sec. II. In Boeotia they dress up the bride with a chaplet of asparagus,
+for as the asparagus gives most excellent fruit from a thorny stalk, so
+the bride, by not being too reluctant and coy in the first approaches,
+will make the married state more agreeable and pleasant. But those
+husbands who cannot put up with the early peevishness of their brides,
+are not a whit wiser than those persons who pluck unripe grapes and
+leave the ripe grapes for others.[156] On the other hand, many brides,
+being at first disgusted with their husbands, are like those that stand
+the bee's sting but neglect the honey.
+
+Sec. III. Married people should especially at the outset beware of the
+first quarrel and collision, observing that vessels when first
+fabricated are easily broken up into their component parts, but in
+process of time, getting compact and firmly welded together, are proof
+against either fire or steel.
+
+Sec. IV. As fire gets kindled easily in chaff or in a wick or in the fur of
+hares, but is easily extinguished again, if it find no material to keep
+it in and feed it, so we must not consider that the love of
+newly-married people, that blazes out so fiercely in consequence of the
+attractions of youth and beauty, will be durable and lasting, unless it
+be fixed in the character, and occupy the mind, and make a living
+impression.[157]
+
+Sec. V. As catching fish by drugged bait is easy, but makes the fish poor
+to eat and insipid, so those wives that lay traps for their husbands by
+philtres and charms, and become their masters by pleasure, have stupid
+senseless and spoiled husbands to live with. For those that were
+bewitched by Circe did her no good, nor could she make any use of them
+when they were turned into swine and asses, but she was greatly in love
+with the prudent Odysseus who dwelt with her sensibly.
+
+Sec. VI. Those women who would rather lord it over fools than obey sensible
+men, resemble those people who would rather lead the blind on a road,
+and not people who have eyesight and know how to follow.
+
+Sec. VII. Women disbelieve that Pasiphaee, a king's wife, was enamoured of
+a bull, although they see some of their sex despising grave and sober
+men, and preferring to associate with men who are the slaves of
+intemperance and pleasure, and like dogs and he-goats.
+
+Sec. VIII. Men who through weakness or effeminacy cannot vault upon their
+horses' backs, teach them to kneel and so receive their riders.
+Similarly, some men that marry noble or rich wives, instead of making
+themselves better humble their wives, thinking to rule them easier by
+lowering them. But one ought to govern with an eye to the merit of a
+woman, as much as to the size of a horse.
+
+Sec. IX. We see that the moon when it is far from the sun is bright and
+glorious, but pales and hides its light when it is near. A modest wife
+on the contrary ought to be seen chiefly with her husband, and to stay
+at home and in retirement in his absence.
+
+Sec. X. It is not a true observation of Herodotus, that a woman puts off
+her modesty with her shift.[158] On the contrary, the modest woman puts
+on her modesty instead, and great modesty is a sign of great conjugal
+love.
+
+Sec. XI. As where two voices are in unison the loudest prevails; so in a
+well-managed household everything is done by mutual consent, but the
+husband's supremacy is exhibited, and his wishes are consulted.
+
+Sec. XII. The Sun beat the North Wind.[159] For when it blew a strong and
+terrible blast, and tried to make the man remove his cloak, he only drew
+it round him more closely, but when the Sun came out with its warm rays,
+at first warmed and afterwards scorched, he stripped himself of coat as
+well as cloak. Most woman act similarly: if their husbands try to
+curtail by force their luxury and extravagance, they are vexed and fight
+for their rights, but if they are convinced by reason, they quietly drop
+their expensive habits, and keep within bounds.
+
+Sec. XIII. Cato turned out of the Senate a man who kissed his own wife in
+the presence of his daughter. This was perhaps too strong a step, but if
+it is unseemly, as indeed it is, for husband and wife in the presence of
+others to fondle and kiss and embrace one another, is it not far more
+unseemly in the presence of others to quarrel and jangle? Just as
+conjugal caresses and endearments ought to be private, so ought
+admonition and scolding and plain speaking.
+
+Sec. XIV. Just as there is little use in a mirror adorned with gold or
+precious stones, unless it conveys a true likeness, so there is no
+advantage in a rich wife, unless she conforms her life and habits to her
+husband's position. For if when a man is joyful the mirror makes him
+look sad, and when he is put out and sad it makes him look gay and
+smiling from ear to ear, the mirror is plainly faulty. So the wife is
+faulty and devoid of tact, who frowns when her husband is in the vein
+for mirth and jollity, and who jokes and laughs when he is serious: the
+former conduct is disagreeable, the latter contemptuous.[160] And, just
+as geometricians say lines and surfaces do not move of themselves, but
+only in connection with bodies, so the wife ought to have no private
+emotions of her own, but share in her husband's gravity or mirth,
+anxiety or gaiety.
+
+Sec. XV. As those husbands who do not like to see their wives eating and
+drinking in their company only teach them to take their food on the sly,
+so those husbands who are not gay and jolly with their wives, and never
+joke or smile with them, only teach them to seek their pleasures out of
+their company.
+
+Sec. XVI. The kings of Persia have their wedded wives at their side at
+banquets and entertainments; but when they have a mind for a drunken
+debauch they send them away,[161] and call for singing-girls and
+concubines, rightly so doing, for so they do not mix up their wives with
+licentiousness and drunkenness. Similarly, if a private individual,
+lustful and dissolute, goes astray with a courtesan or maid-servant, the
+wife should not be vexed or impatient, but consider that it is out of
+respect to her that he bestows upon another all his wanton depravity.
+
+Sec. XVII. As kings make[162] if fond of music many musicians, if lovers of
+learning many men of letters, and many athletes if fond of gymnastics,
+so the man who has an eye for female charms teaches his wife to dress
+well, the man of pleasure teaches his meretricious tricks and
+wantonness, while the true gentleman makes his virtuous and decorous.
+
+Sec. XVIII. A Lacedaemonian maiden, when someone asked her if she had yet
+had dealings with a man, replied, "No, but he has with me." This
+methinks is the line of conduct a matron should pursue, neither to
+decline the embraces of a husband when he takes the initiative, nor to
+provoke them herself, for the one is forward and savours of the
+courtesan, the other is haughty and unnatural.
+
+Sec. XIX. The wife ought not to have her own private friends, but cultivate
+only those of the husband. Now the gods are our first and greatest
+friends, so the wife ought only to worship and recognize her husband's
+gods, and the door ought to be shut on all superfluous worship and
+strange superstitions, for none of the gods are pleased with stealthy
+and secret sacrifices on the part of a wife.
+
+Sec. XX. Plato says that is a happy and fortunate state, where the words
+_Meum_ and _Tuum_ are least heard,[163] because the citizens regard the
+common interest in all matters of importance. Far more essential is it
+in marriage that the words should have no place. For, as the doctors
+say, that blows on the left shoulders are also felt on the right,[164]
+so is it good[165] for husband and wife to mutually sympathize with one
+another, that, just as the strength of ropes comes from the twining and
+interlacing of fibres together, so the marriage knot may be confirmed
+and strengthened by the interchange of mutual affection and kindness.
+Nature itself teaches this by the birth of children, which are so much a
+joint result, that neither husband nor wife can discriminate or discern
+which part of the child is theirs. So, too, it is well for married
+persons to have one purse, and to throw all their property into one
+common stock, that here also there may be no _Meum_ and _Tuum_. And just
+as we call the mixture of water and wine by the name of wine, even
+though the water should preponderate,[166] so we say that the house and
+property belongs to the man, even though the wife contribute most of the
+money.
+
+Sec. XXI. Helen was fond of wealth, Paris of pleasure, whereas Odysseus was
+prudent, Penelope chaste. So the marriage of the last two was happy and
+enviable, while that of the former two brought an Iliad of woe on Greeks
+and barbarians alike.
+
+Sec. XXII. The Roman who was taken to task by his friends for repudiating a
+chaste wealthy and handsome wife, showed them his shoe and said,
+"Although this is new and handsome, none of you know where it pinches
+me."[167] A wife ought not therefore to put her trust in her dowry, or
+family, or beauty, but in matters that more vitally concern her husband,
+namely, in her disposition and companionableness and complaisance with
+him, not to make every-day life vexatious or annoying, but harmonious and
+cheerful and agreeable. For as doctors are more afraid of fevers that
+are generated from uncertain causes, and from a complication of
+ailments, than of those that have a clear and adequate cause, so the
+small and continual and daily matters of offence between husband and
+wife, that the world knows nothing about, set the household most at
+variance, and do it the greatest injury.
+
+Sec. XXIII. King Philip was desperately enamoured of a Thessalian
+woman,[168] who was accused of bewitching him; his wife Olympias
+therefore wished to get this woman into her power. But when she came
+before her, and was evidently very handsome, and talked to her in a
+noble and sensible manner, Olympias said, "Farewell to calumny! Your
+charms lie in yourself."[169] So invincible are the charms of a lawful
+wife to win her husband's affection by her virtuous character, bringing
+to him in herself dowry, and family, and philtres, and even Aphrodite's
+cestus.[170]
+
+Sec. XXIV. Olympias, on another occasion, when a young courtier had married
+a wife who was very handsome, but whose reputation was not very good,
+remarked, "This fellow has no sense, or he would not have married with
+his eyes." We ought neither to marry with our eyes, nor with our
+fingers, as some do, who reckon up on their fingers what dowry the wife
+will bring, not what sort of partner she will make.
+
+Sec. XXV. It was advice of Socrates, that when young men looked at
+themselves in the mirror, those who were not handsome should become so
+through virtue, and those who were so should not by vice deform their
+beauty. Good also is it for the matron, when she has the mirror in her
+hands, if not handsome to say to herself, "What should I be, if I were
+not virtuous?" and if handsome to say to herself, "How good it were to
+add virtue to beauty!" for it is a feather in the cap of a woman not
+handsome to be loved for herself and not for good looks.
+
+Sec. XXVI. Dionysius, the tyrant of Sicily, sent some costly dresses and
+necklaces to the daughters of Lysander, but he would not receive them,
+and said, "These presents will bring my daughters more shame than
+adornment." And Sophocles said still earlier than Lysander, "Your
+madness of mind will not appear handsome, wretch, but most unhandsome."
+For, as Crates says, "that is adornment which adorns," and that adorns a
+woman that makes her more comely; and it is not gold or diamonds or
+scarlet robes that make her so, but her dignity, her correct conduct,
+and her modesty.
+
+Sec. XXVII. Those who sacrifice to Hera as goddess of marriage,[171] do
+not burn the gall with the other parts of the victim, but when they have
+drawn it throw it away beside the altar: the lawgiver thus hinting that
+gall and rage have no place in marriage. For the austerity of a matron
+should be, like that of wine, wholesome and pleasant, not bitter as
+aloes, or like a drug.
+
+Sec. XXVIII. Plato advised Xenocrates, a man rather austere but in all
+other respects a fine fellow, to sacrifice to the Graces. I think also
+that a chaste wife needs the graces with her husband that, as Metrodorus
+said, "she may live agreeably with him, and not be bad-tempered because
+she is chaste." For neither should the frugal wife neglect neatness, nor
+the virtuous one neglect to make herself attractive, for peevishness
+makes a wife's good conduct disagreeable, as untidiness makes one
+disgusted with simplicity.
+
+Sec. XXIX. The wife who is afraid to laugh and jest with her husband, lest
+she should appear bold and wanton, resembles one that will not anoint
+herself with oil lest she should be thought to use cosmetics, and will
+not wash her face lest she should be thought to paint. We see also in
+the case of those poets and orators, that avoid a popular illiberal and
+affected style, that they artificially endeavour to move and sway their
+audience by the facts, and by a skilful arrangement of them, and by
+their gestures. Consequently a matron will do well to avoid and
+repudiate over-preciseness meretriciousness and pomposity, and to use
+tact in her dealings with her husband in every-day life, accustoming him
+to a combination of pleasure and decorum. But if a wife be by nature
+austere and apathetic, and no lover of pleasure, the husband must make
+the best of it, for, as Phocion said, when Antipater enjoined on him an
+action neither honourable nor becoming, "You cannot have me as a friend
+and flatterer both," so he must say to himself about his strict and
+austere wife, "I cannot have in the same woman wife and mistress."
+
+Sec. XXX. It was a custom among the Egyptian ladies not to wear shoes, that
+they might stay at home all day and not go abroad. But most of our women
+will only stay at home if you strip them of their golden shoes, and
+bracelets, and shoe-buckles, and purple robes, and pearls.
+
+Sec. XXXI. Theano, as she was putting on her shawl, displayed her arm, and
+somebody observing, "What a handsome arm!" she replied, "But not
+common." So ought not even the speech, any more than the arm, of a
+chaste woman, to be common, for speech must be considered as it were the
+exposing of the mind, especially in the presence of strangers. For in
+words are seen the state of mind and character and disposition of the
+speaker.
+
+Sec. XXXII. Phidias made a statue of Aphrodite at Elis, with one foot on a
+tortoise,[172] as a symbol that women should stay at home and be silent.
+For the wife ought only to speak either to her husband, or by her
+husband, not being vexed if, like a flute-player, she speaks more
+decorously by another mouth-piece.
+
+Sec. XXXIII. When rich men and kings honour philosophers, they really pay
+homage to themselves as well; but when philosophers pay court to the
+rich, they lower themselves without advancing their patrons. The same is
+the case with women. If they submit themselves to their husbands they
+receive praise, but if they desire to rule, they get less credit even
+than the husbands who submit to their rule. But the husband ought to
+rule his wife, not as a master does a chattel, but as the soul governs
+the body, by sympathy and goodwill. As he ought to govern the body by
+not being a slave to its pleasures and desires, so he ought to rule his
+wife by cheerfulness and complaisance.
+
+Sec. XXXIV. The philosophers tell us that some bodies are composed of
+distinct parts, as a fleet or army; others of connected parts, as a
+house or ship; others united and growing together, as every animal is.
+The marriage of lovers is like this last class, that of those who marry
+for dowry or children is like the second class, and that of those who
+only sleep together is like the first class, who may be said to live in
+the same house, but in no other sense to live together. But, just as
+doctors tell us that liquids are the only things that thoroughly mix, so
+in married people there must be a complete union of bodies, wealth,
+friends, and relations. And thus the Roman legislator forbade married
+people to exchange presents with one another, not that they should not
+go shares with one another, but that they should consider everything as
+common property.
+
+Sec. XXXV. At Leptis, a town in Libya, it is the custom for the bride the
+day after marriage to send to her mother-in-law's house for a pipkin,
+who does not lend her one, but says she has not got one, that from the
+first the daughter-in-law may know her mother-in-law's stepmotherly
+mind,[173] that if afterwards she should be harsher still, she should be
+prepared for it and not take it ill. Knowing this the wife ought to
+guard against any cause of offence, for the bridegroom's mother is
+jealous of his affection to his wife. But there is one cure for this
+condition of mind, to conciliate privately the husband's affection, and
+not to divert or diminish his love for his mother.
+
+Sec. XXXVI. Mothers seem to love their sons best as able to help them, and
+fathers their daughters as needing their help; perhaps also it is in
+compliment to one another, that each prefers the other sex in their
+children, and openly favours it. This, however, is a matter perhaps of
+little importance. But it looks very nice in the wife to show greater
+respect to her husband's parents than to her own, and if anything
+unpleasant has happened to confide it to them rather than to her own
+people. For trust begets trust,[174] and love love.
+
+Sec. XXXVII. The generals of the Greeks in Cyrus's army ordered their men
+to receive the enemy silently if they came up shouting, but if they came
+up silently to rush out to meet them with a shout. So sensible wives, in
+their husband's tantrums, are quiet when they storm, but if they are
+silent and sullen talk them round and appease them.
+
+Sec. XXXVIII. Rightly does Euripides[175] censure those who introduce the
+lyre at wine-parties, for music ought to be called in to assuage anger
+and grief, rather than to enervate the voluptuous still more than
+before. Think, therefore, those in error who sleep together for
+pleasure, but when they have any little difference with one another
+sleep apart, and do not then more than at any other time invoke
+Aphrodite, who is the best physician in such cases, as the poet, I ween,
+teaches us, where he introduces Hera, saying:
+
+  "Their long-continued strife I now will end,
+   For to the bed of love I will them send."[176]
+
+Sec. XXXIX. Everywhere and at all times should husband and wife avoid
+giving one another cause of offence, but most especially when they are
+in bed together. The woman who was in labour and had a bad time said to
+those that urged her to go to bed, "How shall the bed cure me, which was
+the very cause of this trouble?"[177] And those differences and quarrels
+which the bed generates will not easily be put an end to at any other
+time or place.
+
+Sec. XL. Hermione seems to speak the truth where she says:
+
+  "The visits of bad women ruined me."[178]
+
+But this case does not happen naturally, but only when dissension and
+jealousy has made wives open not only their doors but their ears to such
+women. But that is the very time when a sensible wife will shut her ears
+more than at any other time, and be especially on her guard against
+whisperers, that fire may not be added to fire,[179] and remember the
+remark of Philip, who, when his friends tried to excite him against the
+Greeks, on the ground that they were treated well and yet reviled him,
+answered, "What will they do then, if I treat them ill?" Whenever, then,
+calumniating women come and say to a wife, "How badly your husband
+treats you, though a chaste and loving wife!" let her answer, "How would
+he act then, if I were to begin to hate him and injure him?"
+
+Sec. XLI. The master who saw his runaway slave a long time after he had
+run away, and chased him, and came up with him just as he had got to the
+mill, said to him, "In what more appropriate place could I have wished
+to find you?"[180] So let the wife, who is jealous of her husband, and
+on the point of writing a bill of divorce in her anger, say to herself,
+"In what state would my rival be better pleased to see me in than this,
+vexed and at variance with my husband, and on the point of abandoning
+his house and bed?"
+
+Sec. XLII. The Athenians have three sacred seedtimes: the first at Scirus,
+as a remembrance of the original sowing of corn, the second at Rharia,
+the third under Pelis, which is called Buzygium.[181] But a more sacred
+seedtime than all these is the procreation of children, and therefore
+Sophocles did well to call Aphrodite "fruitful Cytherea." Wherefore it
+behoves both husband and wife to be most careful over this business, and
+to abstain from lawless and unholy breaches of the marriage vow, and
+from sowing in quarters where they desire no produce, or where, if any
+produce should come, they would be ashamed of it and desire to conceal
+it.[182]
+
+Sec. XLIII. When Gorgias the Rhetorician recited his speech at Olympia
+recommending harmony to the Greeks, Melanthius cried out, "He recommend
+harmony to us! Why, he can't persuade his wife and maid to live in
+harmony, though there are only three of them in the house!" Gorgias
+belike had an intrigue with the maid, and his wife was jealous. He then
+must have his own house in good order who undertakes to order the
+affairs of his friends and the public, for any ill-doings on the part of
+husbands to their wives is far more likely to come out and be known to
+the public than the ill-doings of wives to their husbands.
+
+Sec. XLIV. They say the cat is driven mad by the smell of perfumes. If it
+happens that wives are equally affected by perfumes, it is monstrous
+that their husbands should not abstain from using perfumes, rather than
+for so small a pleasure to incommode so grievously their wives. And
+since they suffer quite as much when their husbands go with other women,
+it is unjust for a small pleasure to pain and grieve wives, and not to
+abstain from connection with other women, when even bee-keepers will do
+as much, because bees are supposed to dislike and sting those that have
+had dealings with women.
+
+Sec. XLV. Those that approach elephants do not dress in white, nor those
+that approach bulls in red, for these colours render those animals
+savage; and tigers they say at the beating of drums go quite wild, and
+tear themselves in their rage. Similarly, as some men cannot bear to see
+scarlet and purple dresses, and others are put out by cymbals and
+drums,[183] what harm would it do wives to abstain from these things,
+and not to vex or provoke husbands, but to live with them quietly and
+meekly?
+
+Sec. XLVI. A woman said to Philip, who against her will was pulling her
+about, "Let me go, all women are alike when the lamp is put out."[184] A
+good remark to adulterers and debauchees. But the married woman ought to
+show when the light is put out that she is not like all other women, for
+then, when her body is not visible, she ought to exhibit her chastity
+and modesty as well as her personal affection to her husband.
+
+Sec. XLVII. Plato[185] recommended old men to act with decorum especially
+before young men, that they too might show respect to them; for where
+the old behave shamelessly, no modesty or reverence will be exhibited by
+the young. The husband ought to remember this, and show no one more
+respect than his wife, knowing that the bridal chamber will be to her
+either a school of virtue or of vice. And he who enjoys pleasures that
+he forbids his wife, is like a man that orders his wife to go on
+fighting against an enemy to whom he has himself surrendered.
+
+Sec. XLVIII. As to love of show, Eurydice, read and try to remember what
+was written by Timoxena to Aristylla: and do you, Pollianus, not suppose
+that your wife will abstain from extravagance and expense, if she sees
+that you do not despise such vanities in others, but delight in gilt
+cups, and pictures in houses, and trappings for mules, and ornaments for
+horses. For it is not possible to banish extravagance from the women's
+side of the house if it is always to be seen in the men's apartments.
+Moreover, Pollianus, as you are already old enough for the study of
+philosophy, adorn your character by its teaching, whether it consists of
+demonstration or constructive reasoning, by associating and conversing
+with those that can profit you. And for your wife gather honey from
+every quarter, as the bees do, and whatever knowledge you have yourself
+acquired impart to her, and converse with her, making the best arguments
+well known and familiar to her. For now
+
+  "Father thou art to her, and mother dear,
+   And brother too."[186]
+
+And no less decorous is it to hear the wife say, "Husband, you are my
+teacher and philosopher and guide in the most beautiful and divine
+subjects." For such teaching in the first place detaches women from
+absurdities: for the woman who has learnt geometry will be ashamed to
+dance, nor will she believe in incantations and spells, if she has been
+charmed by the discourses of Plato and Xenophon; and if anyone should
+undertake to draw the moon down from the sky, she will laugh at the
+ignorance and stupidity of women that credit such nonsense, well
+understanding geometry, and having heard how Aglaonice, the daughter of
+the Thessalian Hegetor, having a thorough knowledge of the eclipses of
+the moon, and being aware beforehand of the exact time when the moon
+would be in eclipse, cheated the women, and persuaded them that she
+herself had drawn it down from the sky. For no woman was ever yet
+credited with having had a child without intercourse with a man, for
+those shapeless embryos and gobbets of flesh that take form from
+corruption are called moles. We must guard against such false
+conceptions as these arising in the minds of women, for if they are not
+well informed by good precepts, and share in the teaching that men get,
+they generate among themselves many foolish and absurd ideas and states
+of mind. But do you, Eurydice, study to make yourself acquainted with
+the sayings of wise and good women, and ever have on your tongue those
+sentiments which as a girl you learnt with us, that so you may make your
+husband's heart glad, and be admired by all other women, being in
+yourself so wonderfully and splendidly adorned. For one cannot take or
+put on, except at great expense, the jewels of this or that rich woman,
+or the silk dresses of this or that foreign woman, but the virtues that
+adorned Theano,[187] and Cleobuline, and Gorgo the wife of Leonidas, and
+Timoclea the sister of Theagenes, and the ancient Claudia,[188] and
+Cornelia the sister of Scipio,[189] and all other such noble and famous
+women, these one may array oneself in without money and without price,
+and so adorned lead a happy and famous life. For if Sappho plumed
+herself so much on the beauty of her lyrical poetry as to write to a
+certain rich woman, "You shall lie down in your tomb, nor shall there be
+any remembrance of you, for you have no part in the roses of Pieria,"
+how shall you not have a greater right to plume yourself on having a
+part not in the roses but in the fruits which the Muses bring, and which
+they freely bestow on those that admire learning and philosophy?[190]
+
+    [154] This tune is again alluded to by Plutarch in
+    "Quaestion. Convival.", p. 704, F. See also Clemens
+    Alexandrinus, "Paedagog." ii. p. 164, [Greek: A tais de
+    hippois mignumenais oion hymenaios epauleitai nomos
+    aulodias hippothoron touton keklekasin oi Mousikoi.]
+
+    [155] Peitho means Persuasion, and is represented as one
+    of the Graces by Hermes anax. See Pausanias, ix. 35.
+
+    [156] Compare the Proverb [Greek: Eikelos omphakizetai],
+    and Tibullus, iii. 5, 19: "Quid fraudare juvat vitem
+    crescentibus uvis?"
+
+    [157] Cf. Shakspere, "Romeo and Juliet," A. ii. Sc. vi.
+    9-15.
+
+    [158] Herodotus, i. 8.
+
+    [159] An allusion to the well-known Fable of AEsop, No.
+    82 in Halm's edition.
+
+    [160] 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._
+
+    [161] Does this throw light on Esther, i. 10-12?
+
+    [162] By their patronage.
+
+    [163] "Republic," v. p. 462, C.
+
+    [164] By the power of sympathy. This is especially true
+    of eyes. Wyttenbach compares the Epigram in the
+    Anthology, i. 46. 9. [Greek: Kai gar dexion omma
+    kakoumenon ommati laio Pollaki tous idious antididosi
+    ponous.]
+
+    [165] Reading [Greek: kalon] with Hercher.
+
+    [166] The ancients hardly ever drank wine neat. Hence
+    the allusion. The symposiarch, or arbiter bibendi,
+    settled the proportions to be used.
+
+    [167] Compare the French proverb, "Le beau soulier
+    blesse souvent le pied."
+
+    [168] 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.
+
+    [169] Wyttenbach well compares the lines of Menander:--
+
+    [Greek: enest alethes philtron eugnomon tropos, touto
+    katakratein andros eiothen gune.]
+
+    [170] An allusion to Homer, "Iliad," xiv. 214-217.
+
+    [171] Called by the Romans "pronuba Juno." See Verg.
+    "AEneid," iv. 166; Ovid, "Heroides," vi. 43.
+
+    [172] See Pausanias, vi. 25. The statue was made of
+    ivory and gold.
+
+    [173] 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,
+    [Greek: allote metruie pelei hemere, allote meter].
+
+    [174] Wyttenbach compares Seneca's "Fidelem si putaveris
+    facies." "Ep." iii. p. 6.
+
+    [175] Euripides, "Medea," 190-198.
+
+    [176] Homer, "Iliad," xiv. 205, 209.
+
+    [177] See Mulier Parturiens, Phaedrus' "Fables," i. 18.
+
+    [178] Euripides, "Andromache," 930.
+
+    [179] Proverb. Cf. Horace, "Oleum adde camino," ii.
+    "Sat." iii. 321.
+
+    [180] See AEsop's Fables, No. 121. Halme. [Greek:
+    Drapetes] 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.
+
+    [181] That is, _Yoking oxen for the plough_.
+
+    [182] 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.
+
+    [183] The reference is to the rites of Cybele. See
+    Lucretius, ii. 618.
+
+    [184] See Erasmus, "Adagia." The French proverb is "La
+    nuit tous les chats sont gris."
+
+    [185] "Laws," p. 729, C.
+
+    [186] From the words of Andromache to Hector, "Iliad,"
+    vi. 429, 430.
+
+    [187] Theano was the wife of Pythagoras.
+
+    [188] See Livy, xxix. 14. Propertius, v. 11. 51, 52.
+    Ovid, "Fasti," iv. 305 sq.
+
+    [189] And mother of the Gracchi.
+
+    [190] 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.
+
+
+
+
+CONSOLATORY LETTER TO HIS WIFE.
+
+
+Sec. I. Plutarch to his wife sends greeting. The messenger that you sent to
+me to announce the death of our little girl seems to have missed his way
+_en route_ for Athens; but when I got to Tanagra I heard the news from
+my niece. I suppose the funeral has already taken place, and I hope
+everything went off so as to give you least sorrow both now and
+hereafter. But if you left undone anything you wished to do, waiting for
+my opinion, and thinking your grief would then be lighter, be it without
+ceremoniousness or superstition, both which things are indeed foreign to
+your character.
+
+Sec. II. Only, my dear wife, let us both be patient at this calamity. I
+know and can see very clearly how great it is, but should I find your
+grief too excessive, it would trouble me even more than the event
+itself. And yet I have not a heart hard as heart of oak or flintstone,
+as you yourself know very well, who have shared with me in the bringing
+up of so many children, as they have all been educated at home by
+ourselves. And this one I know was more especially beloved by you, as
+she was the first daughter after four sons, when you longed for a
+daughter, and so I gave her your name.[191] And as you are very fond of
+children your grief must have a peculiar bitterness when you call to
+mind her pure and simple gaiety, which was without a tincture of passion
+or querulousness. For she had from nature a wonderful contentedness of
+mind and meekness, and her affectionateness and winning ways not only
+pleased one but also afforded a means of observing her kindliness of
+heart, for she used to bid her nurse[192] give the teat not only to
+other children but even to her favourite playthings, and so invited them
+as it were to her table in kindliness of heart, and gave them a share of
+her good things, and provided the best entertainment for those that
+pleased her.
+
+Sec. III. But I see no reason, my dear wife, why these and similar traits
+in her character, that gave us delight in her lifetime, should now,
+when recalled to the memory, grieve and trouble us. Though, on the other
+hand, I fear that if we cease to grieve we may also cease to remember
+her, like Clymene, who says in the Play[193]--
+
+  "I hate the supple bow of cornel-wood,
+   And would put down athletics,"
+
+because she ever avoided and trembled at anything that reminded her of
+her son, for it brought grief with it, and it is natural to avoid
+everything that gives us pain. But as she gave us the greatest pleasure
+in embracing her and even in seeing and hearing her, so ought her memory
+living and dwelling with us to give us more, aye, many times more, joy
+than grief, since those arguments that we have often used to others
+ought to be profitable to us in the present conjuncture, nor should we
+sit down and rail against fortune, opposing to those joys many more
+griefs.
+
+Sec. IV. Those who were present at the funeral tell me with evident
+surprise that you put on no mourning, and that you bedizened up neither
+yourself nor your maids with the trappings of woe, and that there was no
+ostentatious expenditure of money at the funeral, but that everything
+was done orderly and silently in the presence of our relations. I am not
+myself surprised that you, who never made a display either at the
+theatre or on any other public occasion, and thought extravagance
+useless even in the case of pleasure, should have been frugal in your
+grief. For not only ought the chaste woman to remain uncorrupt in
+Bacchanalian revels,[194] but she ought to consider her self-control not
+a whit less necessary in the surges of sorrow and emotion of grief,
+contending not (as most people think) against natural affection, but
+against the extravagant wishes of the soul. For we are indulgent to
+natural affection in the regret, and honour, and memory that it pays to
+the dead: but the insatiable desire for a passionate display of
+funeral grief, coming to the climax in coronachs and beatings of the
+breast, is not less unseemly than intemperance in pleasure and is
+unreasonably[195] forgiven only because pain and grief instead of
+delight are elements in the unseemly exhibition. For what is more
+unreasonable than to curtail excessive laughter or any other
+demonstration of joy, and to allow a free vent to copious lamentation
+and wailing that come from the same source? And how unreasonable is it,
+as some husbands do, to quarrel with their wives about perfume and
+purple robes, while they allow them to shear their heads in mourning,
+and to dress in black, and to sit in idle grief, and to lie down in
+weariness! And what is worst of all, how unreasonable is it for husbands
+to interfere if their wives chastise the domestics and maids
+immoderately or without sufficient cause, yet allow them to ill-treat
+themselves cruelly in cases and conjunctures that require repose and
+kindness!
+
+Sec. V. But between us, my dear wife, there never was any occasion for such
+a contest, nor do I think there ever will be. For as to your economy in
+dress and simple way of living, there is no philosopher with whom you
+are acquainted whom you did not amaze, nor is there any citizen who has
+not observed[196] how plainly you dressed at sacred rites, and
+sacrifices, and theatres. You have also already on similar painful
+occasions exhibited great fortitude, as when you lost your eldest son,
+and again when our handsome Chaeron died. For when I was informed of his
+death, I well remember some guests from the sea were coming home with me
+to my house as well as some others, but when they saw the great quiet
+and tranquillity of the household, they thought, as they afterwards told
+some other people, that no such disaster had really happened, but that
+the news was untrue. So well had you ordered everything in the house, at
+a time when there would have been great excuse for disorder. And yet you
+had suckled that son, though your breast had had to be lanced owing to a
+contusion. This was noble conduct and showed your great natural
+affection.
+
+Sec. VI. But most mothers we see, when their children are brought to them
+clean and tidy, take them into their hands as playthings, and when they
+die burst out into idle and unthankful grief, not so much out of
+affection--for affection is thoughtful and noble--but a great yearning
+for vain glory[197] mixed with a little natural affection makes their
+grief fierce and vehement and hard to appease. And this does not seem to
+have escaped AEsop's notice, for he says that when Zeus assigned their
+honours to various gods, Grief also claimed his. And Zeus granted his
+wish, with this limitation that only those who chose and wished need pay
+him honour.[198] It is thus with grief at the outset, everyone welcomes
+it at first, but after it has got by process of time settled, and become
+an inmate of the house, it is with difficulty dislodged again, however
+much people may wish to dislodge it. Wherefore we ought to keep it out
+of doors, and not let it approach the garrison by wearing mourning or
+shearing the hair, or by any similar outward sign of sorrow. For these
+things occurring daily and being importunate make the mind little, and
+narrow, and unsocial, and harsh, and timid, so that, being besieged and
+taken in hand by grief, it can no longer laugh, and shuns daylight, and
+avoids society. This evil will be followed by neglect of the body, and
+dislike to anointing and the bath and the other usual modes of life:
+whereas the very opposite ought to be the case, for the mind ill at ease
+especially requires that the body should be in a sound and healthy
+condition. For much of grief is blunted and relaxed when the body is
+permeated by calm, like the sea in fine weather. But if the body get
+into a dry and parched condition from a low diet, and gives no proper
+nutriment to the soul, but only feeds it with sorrow and grief, as it
+were with bitter and injurious exhalations, it cannot easily recover its
+tone however people may wish it should. Such is the state of the soul
+that has been so ill-treated.
+
+Sec. VII. Moreover, I should not hesitate to assert[199] that the most
+formidable peril in connection with this is "the visits of bad
+women,"[200] and their chatter, and joint lamentation, all which things
+fan the fire of sorrow and aggravate it, and suffer it not to be
+extinguished either by others or by itself. I am not ignorant what a
+time of it you had lately, when you went to the aid of Theon's sister,
+and fought against the women who came on a visit of condolence and
+rushed up with lamentation and wailing, adding fuel as it were to her
+fire of grief in their simplicity. For when people see their friends'
+houses on fire they put it out as quickly and energetically as they can,
+but when their souls are on fire they themselves bring fuel. And if
+anybody has anything the matter with his eyes they will not let him put
+his hands to them, however much he wish, nor do they themselves touch
+the inflamed part; but a person in grief sits down and gives himself up
+to every chance comer, like a river [that all make use of], to stir up
+and aggravate the sore, so that from a little tickling and discomfort it
+grows into a great and terrible disease. However, as to all this I know
+you will be on your guard.
+
+Sec. VIII. Try also often to carry yourself back in memory to that time
+when, this little girl not having been then born, we had nothing to
+charge Fortune with, and to compare that time and this together, as if
+our circumstances had gone back to what they were then. Otherwise, my
+dear wife, we shall seem discontented at the birth of our little
+daughter, if we consider our position before her birth as more perfect.
+But we ought not to erase from our memory the two years of her life, but
+to consider them as a time of pleasure giving us gratification and
+enjoyment, and not to deem the shortness of the blessing as a great
+evil, nor to be unthankful for what was given us, because Fortune did
+not give us a longer tenure as we wished. For ever to be careful what we
+say about the gods, and to be cheerful and not rail against Fortune,
+brings a sweet and goodly profit; and he who in such conjunctures as
+ours mostly tries to remember his blessings, and turns and diverts his
+mind from the dark and disturbing things in life to the bright and
+radiant, either altogether extinguishes his grief or makes it small and
+dim from a comparison with his comforts. For as perfume gives pleasure
+to the nose, and is a remedy against disagreeable smells, so the
+remembrance of past happiness in present trouble gives all the relief
+they require to those who do not shut out of their memory the blessings
+of the past, or always and everywhere rail against Fortune. And this
+certainly ought not to be our case, that we should slander all our past
+life because, like a book, it has one erasure in it, when all the other
+pages have been bright and clean.
+
+Sec. IX. You have often heard that happiness consists in right calculations
+resulting in a healthy state of mind, and that the changes which Fortune
+brings about need not upset it, and introduce confusion into our life.
+But if we too must, like most people, be governed by external events,
+and make an inventory of the dealings of Fortune, and constitute other
+people the judges of our felicity, do not now regard the tears and
+lamentations of those who visit you, which by a faulty custom are
+lavished on everybody, but consider rather how happy you are still
+esteemed by them for your family, your house, and life. For it would be
+monstrous, if others would gladly prefer your destiny to theirs, even
+taking into account our present sorrow, that you should rail against and
+be impatient at our present lot, and in consequence of our bitter grief
+not reflect how much comfort is still left to us. But like those who
+quote imperfect verses of Homer[201] and neglect the finest passages of
+his writings, to enumerate and complain of the trials of life, while you
+pay no attention to its blessings, is to resemble those stingy misers,
+who heap up riches and make no use of them when they have them, but
+lament and are impatient if they are lost. And if you grieve over her
+dying unmarried and childless, you can comfort yourself with the thought
+that you have had both those advantages. For they should not be reckoned
+as great blessings in the case of those who do not enjoy them, and small
+blessings in the case of those who do. And that she has gone to a place
+where she is out of pain ought not to pain us, for what evil can we
+mourn for on her account if her pains are over? For even the loss of
+important things does not grieve us when we have no need of them. But it
+was only little things that your Timoxena was deprived of, little things
+only she knew, and in little things only did she rejoice; and how can
+one be said to be deprived of things of which one had no conception, nor
+experience, nor even desire for?
+
+Sec. X. As to what you hear from some people, who get many to credit their
+notion, that the dead suffer no evil or pain, I know that you are
+prevented from believing that by the tradition of our fathers and by the
+mystic symbols of the mysteries of Dionysus, for we are both initiated.
+Consider then that the soul, being incorruptible, is in the same
+condition after death as birds that have been caught. For if it has been
+a long time in the body, and during this mortal life has become tame by
+many affairs and long habit, it swoops down again and a second time
+enters the body, and does not cease to be involved in the changes and
+chances of this life that result from birth. For do not suppose that old
+age is abused and ill-spoken of only for its wrinkles and white hair and
+weakness of body, but this is the worst feature about it, that it makes
+the soul feeble in its remembrance of things in the other world, and
+strong in its attachment to things in this world, and bends and presses
+it, if it retain the form which it had in the body from its experience.
+But that soul, which does indeed enter the body, but remains only a
+short time in it, being liberated from it by the higher powers, rears as
+it were at a damp and soft turning post in the race of life, and hastens
+on to its destined goal. For just as if anyone put out a fire, and light
+it again at once, it is soon rekindled, and burns up again quickly, but
+if it has been out a long time, to light it again will be a far more
+difficult and irksome task, so the soul that has sojourned only a short
+time in this dark and mortal life, quickly recovers the light and blaze
+of its former bright life, whereas for those who have not had the good
+fortune very early, to use the language of the poet, "to pass the gates
+of Hades,"[202] nothing remains but a great passion for the things of
+this life, and a softening of the soul through contact with the body,
+and a melting away of it as if by the agency of drugs.[203]
+
+Sec. XI. And the truth of this is rendered more apparent in our hereditary
+and time-honoured customs and laws. For when infants die no libations
+are poured out for them, nor are any other rites performed for them,
+such as are always performed for adults. For they have no share in the
+earth or in things of the earth, nor do parents haunt their tombs or
+monuments, or sit by their bodies when they are laid out. For the laws
+do not allow us to mourn for such, seeing that it is an impious thing to
+do so in the case of persons who have departed into a better and more
+divine place and sphere. I know that doubts are entertained about this,
+but since to doubt is harder for them than to believe, let us do
+externally as the laws enjoin, and internally let us be more holy and
+pure and chaste.[204]
+
+    [191] Timoxena, as we see later on, Sec. ix.
+
+    [192] Adopting Reiske's reading, [Greek: maston
+    keleuousa, proekaleito kathaper].
+
+    [193] Euripides' "Phaethon," which exists only in
+    fragments. Clymene was the daughter of Oceanus, and
+    mother of Phaethon.
+
+    [194] An allusion to Euripides, "Bacchae," 317, 318.
+
+    [195] Reading with Reiske [Greek: oudeni logo de], or
+    [Greek: alogos de]. Some such reading seems necessary to
+    comport with the [Greek: ti gar alogoteron] two lines
+    later.
+
+    [196] Reading [Greek: pareiches] with Xylander.
+
+    [197] A great craving for sympathy would be the modern
+    way of putting it.
+
+    [198] See the Fable of AEsop, entitled [Greek: Penthous
+    geras], No. 355. Halme. See also Plutarch's "Consolation
+    to Apollonius," Sec. xix., where the Fable is told at some
+    length.
+
+    [199] Reading with Reiske [Greek: ouk an eipein
+    phobetheien].
+
+    [200] An allusion to Euripides, "Andromache," 930. See
+    Plutarch's "Conjugal Precepts," Sec. xl.
+
+    [201] The whole subject is discussed in full by
+    Athenaeus, p. 632, F. F. A false quantity we see was a
+    bugbear even before the days of Universities.
+
+    [202] Homer, "Iliad," v. 646; xxiii. 71.
+
+    [203] This section is dreadfully corrupt. I have
+    adopted, it will be seen, the suggestions of Wyttenbach.
+
+    [204] This Consolatory Letter ends rather abruptly. It
+    is probable that there was more of it.
+
+
+
+
+THAT VIRTUE MAY BE TAUGHT.
+
+
+Sec. I. As to virtue we deliberate and dispute whether good sense, and
+justice, and rectitude can be taught: and then we are not surprised
+that, while the works of orators, and pilots, and musicians, and
+house-builders, and farmers, are innumerable, good men are only a name
+and expression, like Centaurs and Giants and Cyclopes, and that it is
+impossible to find any virtuous action without alloy of base motives, or
+any character free from vice: but if nature produces spontaneously
+anything good, it is marred by much that is alien to it, as fruit choked
+by weeds. Men learn to play on the harp, and to dance, and to read, and
+to farm, and to ride on horseback: they learn how to put on their shoes
+and clothes generally: people teach how to pour out wine, how to cook;
+and all these things cannot be properly performed, without being
+learned. The art of good living alone, though all those things I have
+mentioned only exist on its account, is untaught, unmethodical,
+inartistic, and supposed to come by the light of nature!
+
+Sec. II. O sirs, by asserting that virtue is not a thing to be taught, why
+are we making it unreal? For if teaching produces it, the deprivation of
+teaching prevents it. And yet, as Plato says, a discord and false note
+on the lyre makes not brother go to war with brother, nor sets friends
+at variance, nor makes states hostile to one another, so as to do and
+suffer at one another's hands the most dreadful things:[205] nor can
+anyone say that there was ever a dissension in any city as to the
+pronunciation of Telchines: nor in a private house any difference
+between man and wife as to woof and warp. And yet no one without
+learning would undertake to ply the loom, or write a book, or play on
+the lyre, though he would thereby do no great harm, but he fears making
+himself ridiculous, for as Heraclitus says, "It is better to hide one's
+ignorance," yet everyone thinks himself competent to manage a house and
+wife and the state and hold any magisterial office. On one occasion,
+when a boy was eating rather greedily, Diogenes gave the lad's tutor a
+blow with his fist, ascribing the fault not to the boy, who had not
+learnt how to eat properly, but to the tutor who had not taught him. And
+can one not properly handle a dish or a cup, unless one has learnt from
+a boy, as Aristophanes bids us, "not to giggle, nor eat too fast, nor
+cross our legs,"[206] and yet be perfectly fit to manage a family and
+city, and wife, and live well, and hold office, when one has not learnt
+how one should behave in the conduct of life? When Aristippus was asked
+by someone, "Are you everywhere then?" he smiled and said, "If I am
+everywhere, I lose my passage money."[207] Why should not you also say,
+"If men are not better for learning, the money paid to tutors is also
+lost?" For just as nurses mould with their hands the child's body, so
+tutors, receiving it immediately it is weaned, mould its soul, teaching
+it by habit the first vestiges of virtue. And the Lacedaemonian, who was
+asked, what good he did as a tutor, replied, "I make what is good
+pleasant to boys." Moreover tutors teach boys to walk in the streets
+with their heads down,[208] to touch salt fish with one finger only,
+other fish bread and meat with two, to scratch themselves in such a way,
+and in such a way to put on their cloak.[209]
+
+Sec. III. What then? He that says that the doctor's skill is wanted in the
+case of a slight skin-eruption or whitlow, but is not needed in the case
+of pleurisy, fever, or lunacy, in what respect does he differ from the
+man that says that schools and teaching and precepts are only for small
+and boyish duties, while great and important matters are to be left to
+mere routine and accident? For, as the man is ridiculous who says we
+ought to learn to row but not to steer, so he who allows all other arts
+to be learnt, but not virtue, seems to act altogether contrary to the
+Scythians. For they, as Herodotus tells us,[210] blind their slaves that
+they may remain with them, but such an one puts the eye of reason into
+slavish and servile arts, and takes it away from virtue. And the general
+Iphicrates well answered Callias, the son of Chabrias, who asked him,
+"What are you? an archer? a targeteer? cavalry, or infantry?" "None of
+these," said he, "but the commander of them all." Ridiculous therefore
+is he who says that the use of the bow and other arms and the sling and
+riding are to be taught, but that strategy and how to command an army
+comes by the light of nature. Still more ridiculous is he who asserts
+that good sense alone need not be taught, without which all other arts
+are useless and profitless, seeing that she is the mistress and orderer
+and arranger of all of them, and puts each of them to their proper use.
+For example, what grace would there be in a banquet, though the servants
+had been well-trained, and had learnt how to dress and cook the meat
+and pour out the wine,[211] unless there was good order and method
+among the waiters?[212]
+
+    [205] Plato, "Clitophon," p. 407, C.
+
+    [206] Aristophanes, "Clouds," 983.
+
+    [207] Does Juvenal allude to this, viii. 97?
+
+    [208] So as to look modest and be "Ingenui vultus pueri,
+    ingenuique pudoris."
+
+    [209] Reading with Salmasius, [Greek: anabalein].
+
+    [210] Herodotus, iv. 2. The historian, however, assigns
+    other reasons for blinding them.
+
+    [211] A line from "Odyssey," xv. 323.
+
+    [212] "Malim [Greek: daitumonas]." Wyttenbach, who
+    remarks generally on this short treatise, "Non integra
+    videtur esse nec continua disputatio, sed disputationis,
+    Plutarcheae tamen, excerptum compendium."
+
+
+
+
+ON VIRTUE AND VICE.
+
+
+Sec. I. Clothes seem to warm a man, not by throwing out heat themselves
+(for in itself every garment is cold, whence in great heat or in fevers
+people frequently change and shift them), but the heat which a man
+throws out from his own body is retained and wrapped in by a dress
+fitting close to the body, which does not admit of the heat being
+dissipated when once it has got firm hold. A somewhat similar case is
+the idea that deceives the mass of mankind, that if they could live in
+big houses, and get together a quantity of slaves and money, they would
+have a happy life. But a happy and cheerful life is not from without, on
+the contrary, a man adds the pleasure and gratification to the things
+that surround him, his temperament being as it were the source of his
+feelings.[213]
+
+  "But when the fire blazes the house is brighter to look at."[214]
+
+So, too, wealth is pleasanter, and fame and power more splendid, when a
+man has joy in his heart, seeing that men can bear easily and quietly
+poverty and exile and old age if their character is a contented and mild
+one.
+
+Sec. II. For as perfumes make threadbare coats and rags to smell sweet,
+while the body of Anchises sent forth a fetid discharge, "distilling
+from his back on to his linen robe," so every kind of life with virtue
+is painless and pleasurable, whereas vice if infused into it makes
+splendour and wealth and magnificence painful, and sickening, and
+unwelcome to its possessors.
+
+  "He is deemed happy in the market-place,
+   But when he gets him home, thrice miserable,
+   His wife rules all, quarrels, and domineers."[215]
+
+And yet there would be no great difficulty in getting rid of a bad wife,
+if one was a man and not a slave. But a man cannot by writing a bill of
+divorce to his vice get rid of all trouble at once, and enjoy
+tranquillity by living apart: for it is ever present in his vitals, and
+sticks to him night and day, "and burns without a torch, and consigns
+him to gloomy old age,"[216] being a disagreeable fellow-traveller owing
+to its arrogance, and a costly companion at table owing to its
+daintiness, and an unpleasant bed-fellow, disturbing and marring sleep
+by anxiety and care and envy. For during such a one's sleep the body
+indeed gets rest, but the mind has terrors, and dreams, and
+perturbations, owing to superstition,
+
+  "For when my trouble catches me asleep,
+   I am undone by the most fearful dreams,"
+
+as one says. For thus envy, and fear, and anger, and lust affect one.
+During the daytime, indeed, vice looks abroad and imitates the behaviour
+of others, is shy and conceals its evil desires, and does not altogether
+give way to its propensities, but often even resists and fights stoutly
+against them; but in sleep it escapes the observation of people and the
+law, and, being as far as possible removed from fear or modesty, gives
+every passion play, and excites its depravity and licentiousness, for,
+to borrow Plato's expression,[217] "it attempts incest with its mother,
+and procures for itself unlawful meats, and abstains from no action
+whatever," and enjoys lawlessness as far as is practicable in visions
+and phantasies, that end in no complete pleasure or satisfaction, but
+can only stir up and inflame the passions and morbid emotions.
+
+Sec. III. Where then is the pleasure of vice, if there is nowhere in it
+freedom from anxiety and pain, or independence, or tranquillity, or
+rest?[218] A healthy and sound constitution does indeed augment the
+pleasures of the body, but for the soul there can be no lasting joy or
+gratification, unless cheerfulness and fearlessness and courage supply a
+calm serenity free from storms; for otherwise, even if hope or delight
+smile on the soul, it is soon confused and disturbed by care lifting up
+its head again, so that it is but the calm of a sunken rock.
+
+Sec. IV. Pile up gold, heap up silver, build covered walks, fill your house
+with slaves and the town with debtors, unless you lay to rest the
+passions of the soul, and put a curb on your insatiable desires, and rid
+yourself of fear and anxiety, you are but pouring out wine for a man in
+a fever, and giving honey to a man who is bilious, and laying out a
+sumptuous banquet for people who are suffering from dysentery, and can
+neither retain their food nor get any benefit from it, but are made even
+worse by it. Have you never observed how sick persons turn against and
+spit out and refuse the daintiest and most costly viands, though people
+offer them and almost force them down their throats, but on another
+occasion, when their condition is different, their respiration good,
+their blood in a healthy state, and their natural warmth restored, they
+get up, and enjoy and make a good meal of simple bread and cheese and
+cress? Such, also, is the effect of reason on the mind. You will be
+contented, if you have learned what is good and honourable. You will
+live daintily and be a king in poverty, and enjoy a quiet and private
+life as much as the public life of general or statesman. By the aid of
+philosophy you will live not unpleasantly, for you will learn to extract
+pleasure from all places and things: wealth will make you happy,
+because it will enable you to benefit many; and poverty, as you will not
+then have many anxieties; and glory, for it will make you honoured; and
+obscurity, for you will then be safe from envy.
+
+    [213] 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."
+
+    [214] Homeric Epigrammata, xiii. 5.
+
+    [215] Wyttenbach thinks these lines are by Menander.
+    Plutarch quotes them again "On Contentedness of Mind," Sec.
+    xi.
+
+    [216] Hesiod, "Works and Days," 705.
+
+    [217] Plato, "Republic," ix. p. 571, D. Quoted again,
+    "How one may be aware of one's Progress in Virtue," Sec.
+    xii.
+
+    [218] And so Dr. Young truly says,--
+
+      "A man of pleasure is a man of pains."
+
+                            _Night Thoughts._
+
+
+
+
+ON MORAL VIRTUE.
+
+
+Sec. I. I propose to discuss what is called and appears to be moral virtue
+(which differs mainly from contemplative virtue in that it has emotion
+for its matter, and reason for its form), what its nature is, and how it
+subsists, and whether that part of the soul which takes it in is
+furnished with reason of its own, or participates in something foreign,
+and if the latter, whether as things that are mixed with something
+better than themselves, or rather as that which is subject to
+superintendence and command, and may be said to share in the power of
+that which commands. For I think it is clear that virtue can exist and
+continue altogether free from matter and mixture. My best course will be
+to run briefly over the views of others, not so much to display my
+research as because, when their ideas have been set forth, mine will
+become more clear and be on a firmer basis.
+
+Sec. II. Menedemus of Eretria took away the number and differences of
+virtues, on the ground that virtue was one though it had many names; for
+that just as mortal is synonymous with man, so temperance and bravery
+and justice were the same thing. And Aristo of Chios also made virtue
+one in substance, and called it soundness of mind: its diversities and
+varieties only existing in certain relations, as if one called our sight
+when it took in white objects white-sight, and when it took in black
+objects black-sight, and so on. For virtue, when it considers what it
+ought to do and what it ought not to do, is called prudence; and when it
+curbs passion, and sets a fit and proper limit to pleasure, it is called
+self-control; and when it is associated with our dealings and covenants
+with one another, it is called justice; just as a knife is one article,
+though at different times it cuts different things in half: and so, too,
+fire acts on different matter though it has but one property. And Zeno
+of Cittium seems to incline somewhat to the same view, as he defines
+prudence in distribution as justice, in choice as self-control, in
+endurance as fortitude: and those who defend these views maintain that
+by the term prudence Zeno means knowledge. But Chrysippus, thinking each
+particular virtue should be arranged under its particular quality,
+unwittingly stirred up, to use Plato's language, "a whole swarm of
+virtues,"[219] unusual and unknown. For as from brave we get bravery,
+and from mild mildness, and from just justice, so from acceptable he got
+acceptableness, and from good goodness, and from great greatness, and
+from the honourable honourableness, and he made virtues of many other
+such clevernesses, affabilities, and versatilities, and filled
+philosophy, which did not at all require it, with many strange names.
+
+Sec. III. Now all these agree in supposing virtue to be a disposition and
+faculty of the governing part of the soul set in motion by reason, or
+rather to be reason itself conformable and firm and immutable. They
+think further that the emotional and unreasoning part of the soul is not
+by any natural difference distinct from the reasoning part, but that
+that same part of the soul, which they call intellect and the leading
+principle of action, being altogether diverted and changed by the
+passions, and by the alterations which habit or disposition have brought
+about, becomes either vice or virtue, without having in itself any
+unreasoning element, but that it is called unreasoning when, by the
+strong and overpowering force of appetite, it launches out into excesses
+contrary to the direction of reason. For passion, according to them, is
+only vicious and intemperate reason, getting its strength and power from
+bad and faulty judgement. But all of those philosophers seem to have
+been ignorant that we are all in reality two-fold and composite, though
+they did not recognize it, and only saw the more evident mixture of soul
+and body. And yet that there is in the soul itself something composite
+and two-fold and dissimilar (the unreasoning part of it, as if another
+body, being by necessity and nature mixed up with and united to reason),
+seems not to have escaped the notice even of Pythagoras, as we infer
+from his zeal for music, which he introduced to calm and soothe the
+soul, as knowing that it was not altogether amenable to precept and
+instruction, or redeemable from vice only by reason, but that it needed
+some other persuasion and moulding and softening influence to co-operate
+with reason, unless it were to be altogether intractable and refractory
+to philosophy. And Plato saw very plainly and confidently and decidedly
+that the soul of this universe is not simple or uncomposite or uniform,
+but is made up of forces that work uniformly and differently, in the one
+case it is ever marshalled in the same order and moves about in one
+fixed orbit, in the other case it is divided into motions and orbits
+contrary to each other and changing about, and thus generates
+differences in things. So, too, the soul of man, being a part or portion
+of the soul of the universe, and compounded upon similar principles and
+proportions, is not simple or entirely uniform, but has one part
+intelligent and reasoning, which is intended by nature to rule and
+dominate in man, and another part unreasoning, and subject to passion
+and caprice, and disorderly, and in need of direction. And this last
+again is divided into two parts, one of which, being most closely
+connected with the body, is called desire, and the other, sometimes
+taking part with the body, sometimes with reason, lending its influence
+against the body, is called anger. And the difference between reason and
+sense on the one hand, and anger and desire on the other, is shown by
+their antipathy to one another, so that they are often at variance with
+one another as to what is best.[220] These were at first[221] the views
+of Aristotle, as is clear from his writings, though afterwards he joined
+anger to desire, as if anger were nothing but a desire and passion for
+revenge. However, he always considered the emotional and unreasoning
+part of the soul as distinct from the reasoning, not that it is
+altogether unreasoning as the perceptive, or nutritive, or vegetative
+portions of the soul, for these are always deaf and disobedient to
+reason, and in a certain sense are off-shoots from the flesh, and
+altogether attached to the body; but the emotional, though it is
+destitute of any reason of its own, yet is naturally inclined to listen
+to reason and sense, and turn and submit and mould itself accordingly,
+unless it be entirely corrupted by brute pleasure and a life of
+indulgence.
+
+Sec. IV. As for those who wonder that what is unreasoning should obey
+reason, they do not seem to me to recognize the power of reason, how
+great it is, and how far-reaching its dominion is--a power not gained by
+harsh and repelling methods, but by attractive ones, as mild persuasion
+which always accomplishes more than compulsion or violence. For even the
+spirit and nerves and bones, and other parts of the body, though devoid
+of reason, yet at any instigation of reason, when she shakes as it were
+the reins, are all on the alert and compliant and obedient, the feet to
+run, and the hands to throw or lift, at her bidding. Right excellently
+has the poet set forth in the following lines the sympathy and
+accordance between the unreasoning and reason:--
+
+  "Thus were her beauteous cheeks diffused with tears,
+   Weeping her husband really present then.
+   But though Odysseus pitied her in heart,
+   His eyes like horn or steel impassive stood
+   Within their lids, and craft his tears repressed."[222]
+
+So completely under the control of judgement did he keep his spirit and
+blood and tears. The same is shown by the subsidence of our passions,
+which are laid to rest in the presence of handsome women or boys, whom
+reason and the law forbid us to touch; a case which most frequently
+happens to lovers, when they hear that they have unwittingly fallen in
+love with a sister or daughter. For at once passion is laid at the voice
+of reason, and the body exhibits its members as subservient to decorum.
+And frequently in the case of dainty food, people very much attracted by
+it, if they find out at the time or learn afterwards that they have
+eaten what is unclean or unlawful, not only suffer distress and grief
+in their imagination, but even their very body is upset by the notion,
+and violent retchings and vomitings follow.[223] I fear I should seem to
+be introducing merely novel and enticing arguments, if I were to
+enumerate stringed instruments and lyres, and harps and flutes, and
+other harmonious musical instruments, which, although inanimate, yet
+speak to man's passions, rejoicing with him, and mourning with him, and
+chiming in with him, and rioting with him,--in a word, falling in with
+the vein and emotions and characters of those that play on them. And
+they say that Zeno on one occasion, going into the theatre when
+Amoebeus[224] was playing on the harp, said to the pupils, "Let us go
+and learn what music can be produced by guts and nerves and wood and
+bones, when they preserve proportion and time and order." But passing
+these things over, I would gladly learn from them, if, when they see
+dogs and horses and birds domesticated, and by habit and training
+uttering sounds that can be understood, and making obedient movements
+and gestures, and acting quietly and usefully to us, and when they
+notice that Achilles in Homer cheers on horses as well as men to the
+fight,[225] they still wonder and doubt, whether the passionate and
+emotional and painful and pleasurable elements in us are by nature
+obedient to the voice of reason, and influenced and affected by it,
+seeing that those elements are not apart from us or detached from us, or
+formed from outside, or hammered into us by force, but are innate in us,
+and ever associate with us, and are nourished within us, and abound in
+us through habit. Accordingly moral character is well called by the
+Greeks [Greek: ethos], for it is, to speak generally, a quality of the
+unreasoning element in man, and is called [Greek: ethos] because the
+unreasoning element moulded by reason receives this quality and
+difference by habit, which is called [Greek: ethos].[226] Not that
+reason wishes to expel passion altogether (that is neither possible,
+nor advisable), but only to keep it within bounds and order, and to
+engender the moral virtues, which are not apathetic, but hold the due
+proportion and mean in regard to passion. And this she does by reducing
+the power of passion to a good habit. For there are said to be three
+things existing in the soul, power, passion, and habit. Power is the
+principle or matter of passion, as power to be angry, ashamed, or
+confident: and passion is the actual setting in motion of that power,
+being itself anger, confidence, or shame; and habit is the strong
+formation of power in the unreasoning element engendered by use, being
+vice if the passions are badly tutored by reason, virtue if they are
+well tutored.
+
+Sec. V. But since they do not regard every virtue as a mean, nor call it
+moral, we must discuss this difference by approaching the matter more
+from first principles. Some things in the world exist absolutely, as the
+earth, the sky, the stars, and the sea; others have relation to us, as
+good and evil, as what is desirable or to be avoided, as pleasant and
+painful: and since reason has an eye to both of these classes, when it
+considers the former it is scientific and contemplative, when it
+considers the latter it is deliberative and practical. And prudence is
+the virtue in the latter case, as knowledge in the former. And there is
+this difference between prudence and knowledge, prudence consists in
+applying the contemplative to the practical and emotional so as to make
+reason paramount. On which account it often needs the help of fortune;
+whereas knowledge needs neither the help of fortune nor deliberation to
+gain its ends: for it considers only things which are always the same.
+And as the geometrician does not deliberate about the triangle, as to
+whether its interior angles are together equal to two right angles, for
+he knows it as a fact--and deliberation only takes place in the case of
+things which differ at different times, not in the case of things which
+are certain and unchangeable--so the contemplative mind having its scope
+in first principles, and things that are fixed, and that ever have one
+nature which does not admit of change, has no need for deliberation. But
+prudence, which has to enter into matters full of obscurity and
+confusion, frequently has to take its chance, and to deliberate about
+things which are uncertain, and, in carrying the deliberation into
+practice, has to co-operate with the unreasoning element, which comes to
+its help, and is involved in its decisions, for they need an impetus.
+Now this impetus is given to passion by the moral character, an impetus
+requiring reason to regulate it, that it may render moderate and not
+excessive help, and at the seasonable time. For the emotional and
+unreasoning elements are subject to motions sometimes too quick and
+vehement, at other times too remiss and slow. And so everything we do
+may be a success from one point of view, but a failure from many points
+of view; as to hit the mark one thing only is requisite, but one may
+miss it in various ways, as one may shoot beyond or too short. This then
+is the function of practical reason following nature, to prevent our
+passions going either too far or too short. For where from weakness and
+want of strength, or from fear and hesitation, the impetus gives in and
+abandons what is good, there reason is by to stir it up and rekindle it;
+and where on the other hand it goes ahead too fast and in disorder,
+there it represses and checks its zeal. And thus setting bounds to the
+emotional motions, it engenders in the unreasoning part of the soul
+moral virtues, which are the mean between excess and deficiency. Not
+that we can say that all virtue exists in the mean, but knowledge and
+prudence being in no need of the unreasoning element, and being situated
+in the pure and unemotional part of the soul, is a complete perfection
+and power of reason, whereby we get the most divine and happy fruit of
+understanding. But that virtue which is necessary because of the body,
+and needs the help of the passions as an instrument towards the
+practical, not destroying or doing away with but ordering and regulating
+the unreasoning part of the soul, is perfection as regards its power and
+quality, but in quantity it is a mean correcting both excess and
+deficiency.
+
+Sec. VI. But since the word mean has a variety of meanings--for there is
+one kind of mean compounded of two simple extremes, as grey is the mean
+between white and black; and there is another kind of mean, where that
+which contains and is contained is the mean between the containing and
+contained, as eight is the mean between twelve and four; and there is a
+third kind of mean which has part in neither extreme, as the indifferent
+is the mean between good and bad,--virtue cannot be a mean in any of
+these ways. For neither is it a mixture of vices, nor containing that
+which is defective is it contained by that which is excessive, nor is it
+again altogether free from, emotional storms of passion, wherein are
+excess and deficiency. But it is, and is commonly so called, a mean like
+that in music and harmony. For as in music there is a middle note
+between the highest and lowest in the scale, which being perfectly in
+tune avoids the sharpness of the one and the flatness of the other; so
+virtue, being a motion and power in the unreasoning part of the soul,
+takes away the remissness and strain, and generally speaking the excess
+and defect of the appetite, by reducing each of the passions to a state
+of mean and rectitude. For example, they tell us that bravery is the
+mean between cowardice and foolhardiness, whereof the former is a
+defect, the latter an excess of anger: and that liberality is the mean
+between stinginess and prodigality: and that meekness is the mean
+between insensibility and savageness: and so of temperance and justice,
+that the latter, being concerned with contracts, is to assign neither
+too much nor too little to litigants, and that the former ever reduces
+the passions to the proper mean between apathy (or insensibility) and
+gross intemperance. This last illustration serves excellently to show us
+the radical difference between the unreasoning and reasoning parts of
+the soul, and to prove to us that passion and reason are wide as the
+poles asunder. For the difference would not be discernible between
+temperance and continence, nor between intemperance and incontinence, in
+pleasure and desires, if the appetite and judgement were in the same
+portion of the soul. Now temperance is a state, wherein reason holds the
+reins, and manages the passions as a quiet and well-broken-in animal,
+finding them obedient and submissive to the reins and masters over their
+desires.[227] Continence on the other hand is not driven by reason
+without some trouble, not being docile but jibbing and kicking, like an
+animal compelled by bit and bridle and whip and backing, being in itself
+full of struggles and commotion. Plato explains this by his simile of
+the chariot-horses of the soul, the worse one of which ever kicking
+against the other and disturbing the charioteer, he is obliged ever to
+hold them in with all his might, and to tighten the reins, lest, to
+borrow the language of Simonides, "he should drop from his hands the
+purple reins." And so they do not consider continence to be an absolute
+virtue, but something less than a virtue; for no mean arises from the
+concord of the worse with the better, nor is the excess of the passion
+curtailed, nor does the appetite obey or act in unison with reason, but
+it both gives and suffers trouble, and is constrained by force, and is
+as it were an enemy in a town given up to faction.
+
+  "The town is full of incense, and at once
+   Resounds with triumph-songs and bitter wailing."[228]
+
+Such is the state of soul of the continent person owing to his
+conflicting condition. On the same grounds they consider incontinence to
+be something less than vice, but intemperance to be a complete vice. For
+it, having both its appetite and reason depraved, is by the one
+carried away to desire disgraceful things,[229] by the other, through
+bad judgement consenting to desire, loses even the perception of
+wrongdoing. But incontinence keeps its judgement sound through reason,
+but is carried away against its judgement by passion which is too strong
+for reason, whence it differs from intemperance. For in the one case
+reason is mastered by passion, in the other it does not even make a
+fight against it, in the one case it opposes its desires even when it
+follows them, in the other it is their advocate and even leader, in the
+one case it gladly participates in what is wrong, in the other
+sorrowfully, in the one case it willingly rushes into what is
+disgraceful, in the other it abandons the honourable unwillingly. And as
+there is a difference in their deeds, so no less manifest is the
+difference in their language. For these are the expressions of the
+intemperate. "What grace or pleasure in life is there without golden
+Aphrodite? May I die, when I care no longer for these things!" And
+another says, "To eat, to drink, to enjoy the gifts of Aphrodite is
+everything, for all other things I look upon as supplementary," as if
+from the bottom of his soul he gave himself up to pleasures, and was
+completely subverted by them. And not less so he who said, "Let me be
+ruined, it is best for me," had his judgement diseased through his
+passion. But the sayings of incontinence are quite different, as
+
+  "My nature forces me against my judgement,"[230]
+
+and
+
+  "Alas! it is poor mortals' plague and bane,
+   To know the good, yet not the good pursue."[231]
+
+And again--
+
+  "My anger draws me on, has no control,
+  'Tis but a sandy hook against a tempest."
+
+Here he compares not badly to a sandy hook, a sorry kind of anchor, the
+soul that is unsettled and has no steady reason, but surrenders judgment
+through flabbiness and feebleness. And not unlike this image are the
+lines,
+
+  "As some ship moored and fastened to the shore,
+   If the wind blows, the cables cannot hold it."
+
+By cables he means the judgement which resists what is disgraceful,
+though sometimes it gives way under a tremendous storm of passion. For
+indeed it is with full sail that the intemperate man is borne on to
+pleasure by his desires, and surrenders himself to them, and even plays
+the part of pilot to the vessel; whereas the incontinent man is dragged
+sidelong into the disgraceful, and is its victim, as it were, while he
+desires eagerly to resist and overcome his passion, as Timon bantered
+Anaxarchus: "The recklessness and frantic energy of Anaxarchus to rush
+anywhere seemed like a dog's courage, but he being aware of it was
+miserable, so people said, but his voluptuous nature ever plunged him
+into excesses again, nature which even most sophists are afraid of."
+For neither is the wise man continent but temperate, nor the fool
+incontinent but intemperate; for the one delights in what is good, and
+the other is not vexed at what is bad. Incontinence, therefore, is a
+mark of a sophistical soul, endued with reason which cannot abide by
+what it knows to be right.
+
+Sec. VII. Such, then, are the differences between incontinence and
+intemperance, and continence and temperance have their counterpart and
+analogous differences; for remorse and trouble and annoyance are
+companions of continence, whereas in the soul of the temperate person
+there is everywhere such equability and calm and soundness, by which the
+unreasoning is adjusted and harmonized to reason, being adorned with
+obedience and wonderful mildness, that looking at it you would say with
+the poet, "At once the wind was laid, and a wondrous calm ensued, for
+the god allayed the fury of the waves,"[232] reason having extinguished
+the vehement and furious and frantic motions of the desires, and making
+those which nature necessarily requires sympathetic and obedient and
+friendly and co-operative in carrying purposes out in action, so that
+they do not outrun or come short of reason, or behave disorderly and
+disobediently, but that every appetite is tractable, "as sucking foal
+runs by the side of its dam."[233] And this confirms the saying of
+Xenocrates about true philosophers, that they alone do willingly what
+all others do unwillingly at the compulsion of the law, as dogs are
+turned away from their pleasures by a blow, or cats by a noise, looking
+at nothing but their danger. It is clear then that there is in the soul
+a perception of such a generic and specific difference in relation to
+the desires, as of something fighting against and opposing them. But
+some say that there is no radical distinction difference or variance
+between reason and passion, but that there is a shifting of one and the
+same reason from one to the other, which escapes our notice owing to the
+sharpness and quickness of the change, so that we do not see at a glance
+that desire and repentance, anger and fear, giving way to what is
+disgraceful through passion, and recovery from the same, are the same
+natural property of the soul. For desire and fear and anger and the like
+they consider only depraved opinions and judgements, not in one portion
+of the soul only but in all its leading principles, inclinations and
+yieldings, and assents and impulses, and generally speaking in its
+energies soon changed, like the sallies of children, whose fury and
+excessive violence is unstable by reason of their weakness. But these
+views are, in the first place, contrary to evidence and observation; for
+no one observes in himself a change from passion to judgement, and from
+judgement back to passion; nor does anyone cease from loving when he
+reflects that it would be well to break the affair off and strive with
+all his might against it; nor again, does he put on one side reflection
+and judgement, when he gives way and is overcome by desire. Moreover,
+when he resists passion by reason, he does not escape passion
+altogether; nor again, when he is mastered by passion does he fail to
+discern his fault through reason: so that neither by passion does he
+abolish reason, nor does he by reason get rid of passion, but is tossed
+about to and fro alternately between passion and reason. And those who
+suppose that the leading principle in the soul is at one time desire,
+and at another time reason in opposition to desire, are not unlike
+people who would make the hunter and the animal he hunts one and the
+same person, but alternately changing from hunter to animal, from animal
+to hunter. As their eyesight is plainly deficient, so these are faulty
+in regard to their perceptions, seeing that they must perceive in
+themselves not a change of one and the same thing, but a difference and
+struggle between two opposing elements. "What then," say they, "does not
+the deliberative element in a man often hold different views, and is it
+not swayed to different opinions as to expediency, and yet it is one and
+the same thing?" Certainly, I reply; but the case is not similar. For
+the rational part of the soul does not fight against itself, but though
+it has only one faculty, it makes use of different reasonings; or rather
+the reasoning is one, but employs itself in different subjects as on
+different matter. And so there is neither pain in reasonings without
+passion, nor are men compelled, as it were, to choose something contrary
+to their judgement, unless indeed some passion, as in a balance,
+secretly predominates in the scale. For this often happens, reason not
+opposing reason, but ambition, or contention, or favour, or jealousy, or
+fear opposing reason, that we do but think there is a difference between
+two reasons, as in the line, "They were ashamed to refuse, and feared to
+accept,"[234] or, "To die in battle is dreadful but glorious; but not to
+die, though cowardly, is more pleasant." Moreover, in judgements about
+contracts passions come in and cause the greatest delay; and in the
+councils of kings those who speak to ingratiate themselves do not favour
+either of the two cases, but give themselves up to passion without
+regard to what is expedient; and so those that rule in aristocracies do
+not allow orators to be pathetic in their pleadings. For reasoning
+without passion has a direct tendency to justice, while if passion is
+infused, a contest and difference is excited between pleasure and pain
+on the one hand, and judgement and justice on the other. For otherwise
+how is it that in philosophical speculations people are with little pain
+frequently induced by others to change their opinions, and even
+Aristotle himself and Democritus and Chrysippus have rejected without
+trouble or pain, and even with pleasure, some of the opinions which they
+formerly advocated? For no passion stands in the way in the theoretic
+and scientific part of the soul, and the unreasoning element is quiet
+and gives no trouble therein. And so reason gladly inclines to the
+truth, when it is evident, and abandons error; for in it, and not in
+passion, lies a willingness to listen to conviction and to change one's
+opinions on conviction. But the deliberations and judgements and
+arbitrations of most people as to matters of fact being mixed up with
+passion, give reason no easy or pleasant access, as she is held fast and
+incommoded by the unreasonable, which assails her through pleasure, or
+fear, or pain, or desire. And the decision in these cases lies with
+sense which has dealings with both passion and reason, for if one gets
+the better of the other the other is not destroyed, but only dragged
+along by force in spite of its resistance. For he who is dissatisfied
+with himself for falling in love calls in reason to his aid to overcome
+his passion, for both reason and passion are in his soul, and he
+perceives they are contrary one to the other, and violently represses
+the inflammatory one of the two. On the other hand, in deliberations and
+speculations without passion (such as the contemplative part of the soul
+is most conversant with), if they are evenly balanced no decision takes
+place, but the matter is left in doubt, which is a sort of stationary
+position of the mind in conflicting arguments. But should there be any
+inclination to one of the two sides, the most powerful opinion carries
+the day, yet without giving pain or creating hostility. And, generally
+speaking, when reason seems opposed to reason, there is no perception of
+two distinct things, but only of one under different phases, whereas
+when the unreasoning has a controversy with reason, since there can be
+no victory or defeat without pain, forthwith they tear the soul in
+two,[235] and make the difference between them apparent.
+
+Sec. VIII. And not only from their contest, but quite as much from their
+agreement, can we see that the source of the passions is something quite
+distinct from that of reason. For since[236] one may love either a good
+and excellent child or a bad and vicious one, and be unreasonably angry
+with one's children or parents, yet in behalf of them show a just anger
+against enemies or tyrants; as in the one case there is the perception
+of a difference and struggle between passion and reason, so in the other
+there is a perception of persuasion and agreement inclining, as it were,
+the scale, and giving their help. Moreover a good man marrying a wife
+according to the laws is minded to associate and live with her justly
+and soberly, but as time goes on, his intercourse with her having
+engendered a strong passion for her, he perceives that his love and
+affection are increased by reason. Just so, again, young fellows falling
+in with kindly teachers at first submit themselves to them out of
+necessity and emulation for learning, but end by loving them, and
+instead of being their pupils and scholars become and get the title of
+their lovers. The same is the case in cities in respect to good
+magistrates, and neighbours, and connections by marriage; for beginning
+at first to associate with one another from necessity and propriety,
+they afterwards go on to love almost insensibly, reason drawing over and
+persuading the emotional element. And he who said--
+
+  "There are two kinds of shame, the one not bad,
+   The other a sad burden to a family,"[237]
+
+is it not clear that he felt this emotion in himself often contrary to
+reason and detrimental by hesitation and delay to opportunities and
+actions?
+
+Sec. IX. In a certain sense yielding to the force of these arguments, they
+call shame modesty, pleasure joy, and timidity caution; nor would anyone
+blame them for this euphemism, if they only gave those specious names to
+the emotions that are consistent with reason, while they gave other
+kinds of names to those emotions that resist and do violence to reason.
+But whenever, though convicted by their tears and tremblings and changes
+of colour, they avoid the terms pain and fear, and speak of bitings and
+states of excitement, and gloss over the passions by calling them
+inclinations, they seem to contrive evasions and flights from facts by
+names sophistical, and not philosophical. And yet again they seem to use
+words rightly when they call those joys and wishes and cautions not
+apathies but good conditions of the mind. For it is a happy disposition
+of the soul when reason does not annihilate passion, but orders and
+arranges it in the case of temperate persons. But what is the condition
+of worthless and incontinent persons, who, when they judge they ought to
+love their father and mother better than some boy or girl they are
+enamoured of, yet cannot, and yet at once love their mistress or
+flatterer, when they judge they ought to hate them? For if passion and
+judgement were the same thing, love and hate would immediately follow
+the judging it right to love and hate, whereas the contrary happens,
+passion following some judgements, but declining to follow others.
+Wherefore they acknowledge, the facts compelling them to do so, that
+every judgement is not passion, but only that judgement that is
+provocative of violent and excessive impulse: admitting that judgement
+and passion in us are something different, as what moves is different
+from what is moved. Even Chrysippus himself, by his defining in many
+places endurance and continence to be habits that follow the lead of
+reason, proves that he is compelled by the facts to admit, that that
+element in us which follows absolutely is something different from that
+which follows when persuaded, but resists when not persuaded.
+
+Sec. X. Now as to those who make all sins and offences equal, it is not now
+the occasion to discuss if in other respects they deviate from truth:
+but as regards the passions[238] they seem to go clean contrary to
+reason and evidence. For according to them every passion is a sin, and
+everyone who grieves, or fears, or desires, commits sin. But in good
+truth it is evident that there are great differences between passions,
+according as one is more or less affected by them. For who would say
+that the craven fear of Dolon[239] was not something very different from
+the fear of Ajax, "who retreated with his face to the enemy and at a
+foot's pace, drawing back slowly knee after knee"?[240] Or who would say
+that the grief of Plato at the death of Socrates was identical with the
+grief of Alexander at the death of Clitus, when he attempted to lay
+violent hands on himself? For grief is beyond measure intensified by
+falling out against expectation: and the calamity that comes unlooked
+for is more painful than that we may reasonably fear: as if when
+expecting to see one's friend basking in prosperity and admiration, one
+should hear that he had been put to the torture, as Parmenio heard about
+Philotas. And who would say that the anger of Magas against Philemon was
+equal to that of Nicocreon against Anaxarchus? Both Magas and Nicocreon
+had been insulted, but whereas Nicocreon brayed Anaxarchus to death with
+iron pestles and made mincemeat of him, Magas contented himself with
+bidding the executioner lay his naked sword on Philemon's neck, and then
+let him go.[241] And so Plato called anger the nerves of the mind,
+since it can be both intensified by bitterness, and slackened by
+mildness. To evade these and similar arguments, they deny that intensity
+and excess of passion are according to judgement, wherein is the
+propensity to fault, but maintain that they are bites and contractions
+and diffusings capable of increase or diminution through the unreasoning
+element. And yet it is evident that there are differences as regards
+judgements; for some judge poverty to be no evil, while others judge it
+to be a great evil, and others again the very greatest evil, insomuch
+that they even throw themselves headlong down rocks and into the sea on
+account of it. Again as to death, some think it an evil only in
+depriving us of good things, whereas others think it so in regard to
+eternal punishments and awful torments in the world below. Health again
+is valued by some as natural and advantageous, while to others it seems
+the greatest blessing of life, in comparison with which they reckon
+little either of wealth or children or "royal power that makes one equal
+to the gods," and at last come to think even virtue useless and
+unprofitable, if health be absent. Thus it is clear that even with
+regard to judgements themselves some err more, some less. But I shall
+bring no further proof of this now, but this one may assume therefrom,
+that they themselves concede that the unreasoning element is something
+different from judgement, in that they allow that by it passion becomes
+greater and more violent, and while they quarrel about the name and word
+they give up the thing itself to those who maintain that the emotional
+and unreasoning part of the soul is distinct from the reasoning and
+judging element. And in his treatise on Anomaly,[242] Chrysippus, after
+telling us that anger is blind, and frequently does not let one see what
+is obvious, frequently also obscures what we do get a sight of, goes on
+to say, "The encroachment of the passions blots out reason, and makes
+things look different to what they should look, violently forcing people
+on unreasonable acts." And he quotes as witness Menander, who says,
+"Alas! poor me, wherever were my brains in my body at the time when I
+chose that line of conduct, and not this?" And Chrysippus proceeds,
+"Though every living creature endowed with reason is naturally inclined
+to use reason and to be governed by it on every occasion, yet often do
+we reject it, being borne away by a more violent impulse;" thus
+admitting what results from the difference between passion and reason.
+For otherwise it is ridiculous, as Plato says, to argue that a man is
+sometimes better than himself, sometimes worse, sometimes master of
+himself, sometimes not master of himself.
+
+Sec. XI. For how is it possible that the same person can be both better and
+worse than himself, both master of himself and not master, unless
+everyone is in some way twofold, having in himself both a better and
+worse self? For so he that makes the baser element subject to the better
+has self-control and is a superior man, whereas he who allows the nobler
+element of the soul to follow and be subservient to the incorrigible and
+unreasoning element, is inferior to what he might be, and is called
+incontinent, and is in an unnatural condition. For by nature it
+appertains to reason, which is divine, to rule and govern the
+unreasoning element, which has its origin from the body, which it also
+naturally resembles and participates in its passions, being placed in it
+and mixed up with it, as is proved by the impulses to bodily delights,
+which are always fierce or languid according to the changes of the body.
+And so it is that young men are keen and vehement in their desires,
+being red hot and raging from their fulness of blood and animal heat,
+whereas with old men the liver, which is the seat of desire, is dried up
+and weak and feeble, and reason has more power with them than passion
+which decays with the body. This principle also no doubt characterizes
+the nature of animals as regards the sexual appetite. For it is not of
+course from any fitness or unfitness of opinions, that some animals are
+so bold and resolute in the presence of danger, while others are
+helpless and full of fear and trembling; but this difference of emotion
+is produced by the workings of the blood and spirit and body, the
+emotional part growing out of the flesh, as from a root, and carrying
+along with it its quality and temperament. And that the body of man
+sympathizes with and is affected by the emotional impulses is proved by
+pallors, and blushings, and tremblings, and palpitations of the heart,
+as on the other hand by an all-pervading joy in the hope and expectation
+of pleasures. But whenever the mind is by itself and unmoved by passion,
+the body is in repose and at rest, having no participation or share in
+the working of the intellect, unless it involve the emotional, or the
+unreasoning element call it in. So that it is clear that there are two
+distinct parts of the soul differing from one another in their
+faculties.
+
+Sec. XII. And generally speaking of all existing things, as they themselves
+admit and is clear, some are governed by nature, some by habit, some by
+an unreasoning soul, some by a soul that has reason and intelligence.
+Man too participates in all this, and is subject to all those
+differences here mentioned, for he is affected by habit, and nourished
+by nature, and uses reason and intelligence. He has also a share of the
+unreasoning element, and has the principle of passion innate in him, not
+as a mere episode in his life but as a necessity, which ought not
+therefore to be entirely rooted out, but requires care and attention.
+For the function of reason is no Thracian or Lycurgean one to root up
+and destroy all the good elements in passion indiscriminately with the
+bad, but, as some genial and mild god, to prune what is wild, and to
+correct disproportion, and after that to train and cultivate the useful
+part. For as those who are afraid to get drunk do not pour on the ground
+their wine, _but mix it with water_, so those who are afraid of the
+disturbing element in passion do not eradicate passion altogether but
+temper it. Similarly with oxen and horses people try to restrain their
+mad bounds and restiveness, not their movements and powers of work, and
+so reason makes use of the passions when they have become tame and
+docile, not by cutting out the sinews or altogether mutilating the
+serviceable part of the soul. For as Pindar says, "The horse to the
+chariot, and the ox to the plough, while he that meditates destruction
+for the boar must find a staunch hound."[243] But much more useful than
+these are the whole tribe of passions when they wait on reason and run
+parallel to virtue. Thus moderate anger is useful to courage, and hatred
+of evil to uprightness, and righteous indignation against those who are
+fortunate beyond their deserts, when they are inflamed in their souls
+with folly and insolence and need a check. And no one if they wished
+could pluck away or sever[244] natural affection from friendship, or
+pity from philanthropy, or sympathy both in joy and grief from genuine
+goodwill. And if those err who wish to banish love because of erotic
+madness, neither are they right who blame all desire because of love of
+money, but they act like people who refuse to run because they might
+stumble, or to throw because they might throw wide of the mark, or
+object to sing altogether because they might make a false note. For as
+in sounds music does not create melody by the banishment of sharps and
+flats, and as in bodies the art of the physician procures health not by
+the doing away of cold and heat but by their being blended in due
+proportions and quantities, so is victory won in the soul by the powers
+and motions of the passions being reduced by reason to moderation and
+due proportion. For excessive grief or fear or joy in the soul (I speak
+not of mere joy grief or fear), resembles a body swollen or inflamed.
+And Homer when he says excellently,
+
+  "The brave man's colour never changes, nor
+   Is he much frightened,"[245]
+
+does not take away all fear but only excessive fear, that bravery may
+not become recklessness, nor confidence foolhardiness. So also in regard
+to pleasure we must do away with excessive desire, and in regard to
+vengeance with excessive hatred of evil. For so in the former case one
+will not be apathetic but temperate, and in the latter one will not be
+savage or cruel but just. But if the passions were entirely removed,
+supposing that to be possible, reason would become in many duller and
+blunter, like the pilot in the absence of a storm. And no doubt it is
+from having noticed this that legislators try to excite in states
+ambition and emulation among their townsmen, and stir up and increase
+their courage and pugnacity against enemies by the sound of trumpets
+and flutes. For it is not only in poems, as Plato says, that he that is
+inspired by the Muses, and as it were possessed by them, will laugh to
+shame the plodding artist, but also in fighting battles passion and
+enthusiasm will be irresistible and invincible, such as Homer makes the
+gods inspire men with, as in the line,
+
+  "Thus speaking he infused great might in Hector,
+   The shepherd of the people."[246]
+
+and,
+
+  "He is not mad like this without the god,"[247]
+
+as if the god had added passion to reason as an incitement and spur. And
+you may see those very persons, whose opinions I am combating,
+frequently urging on the young by praises, and frequently checking them
+by rebukes, though pleasure follows the one, pain the other. For rebukes
+and censure produce repentance and shame, the one bringing grief, the
+other fear, and these they mostly make use of for purposes of
+correction. And so Diogenes, when Plato was being praised, said, "What
+has he to vaunt of, who has been a philosopher so long, and yet never
+gave pain to anyone?" For one could not say, to use the words of
+Xenocrates, that the mathematics are such handles to philosophy as are
+the emotions of young men, such as shame, desire, repentance, pleasure,
+pain, ambition, whereon reason and the law laying a suitable grip
+succeed in putting the young man on the right road. So that it was no
+bad remark of the Lacedaemonian tutor, that he would make the boy
+entrusted to his charge pleased with what was good and displeased with
+what was bad,[248] for a higher or nobler aim cannot be proposed in the
+education fit for a freeborn lad.
+
+    [219] See "Meno," p. 72, A.
+
+    [220] Omitting [Greek: hetera], which Reiske justly
+    suspects.
+
+    [221] Reading [Greek: proton] with Wyttenbach.
+
+    [222] Homer, "Odyssey," xix. 208-212.
+
+    [223] 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.
+
+    [224] As to Amoebeus, see Athenaeus, p. 623. D.
+
+    [225] "Iliad," xvi. 167.
+
+    [226] Generally speaking [Greek: ethos] is the habit,
+    [Greek: ethos] the moral character generated by habit.
+    The former is Aristotle's [Greek: energeia], the latter
+    his [Greek: hexis].
+
+    [227] I have adopted, it will be seen, the suggestion of
+    Wyttenbach, "[Greek: to logismo] mutandum videtur in
+    [Greek: ton chalinon]."
+
+    [228] Sophocles, "Oedipus Tyrannus," 4, 5. Quoted by our
+    author again "On Abundance of Friends," Sec. vi.
+
+    [229] Reading with "Reiske," [Greek: exagetai pros to
+    epithymein ta aischra].
+
+    [230] In the "Chrysippus" of Euripides, Fragm.
+
+    [231] Compare Romans viii. 19.
+
+    [232] "Odyssey," xii. 168, 169.
+
+    [233] This line is from Simonides, and is quoted again
+    in "How one may be aware of one's Progress in Virtue," Sec.
+    xiv.
+
+    [234] "Iliad," vii. 93.
+
+    [235] Reading with Reiske, [Greek: eis duo].
+
+    [236] Reading [Greek: etei] with Reiske and Wyttenbach.
+
+    [237] Euripides, "Hippolytus" 385, 386.
+
+    [238] Reading with Reiske [Greek: pathesi] for [Greek:
+    pleiosi].
+
+    [239] See "Iliad," x. 374, sq.
+
+    [240] "Iliad," xi. 547.
+
+    [241] "De Anaxarchi supplicio nota res. v. Menage ad
+    Diog. Laeert. 9, 59. De Magae, reguli Cyrenarum, adversus
+    Philemonem lenitate v. De Cohibenda Ira, Sec.
+    ix."--_Reiske._
+
+    [242] "Celebres fuere quondam Chrysippi sex libri
+    [Greek: peri tes kata tas lezeis anomalias], in quibus
+    auctore Varrone, _propositum habuit ostendere, similes
+    res dissimilibus verbis et similibus dissimiles esse
+    notatas vocabulis_. v. Menage ad Diog. Laeert. 7,
+    192."--_Reiske._
+
+    [243] Compare "On Contentedness of Mind," Sec. xiii.
+
+    [244] Reading with _Reiske_, [Greek: aporrezeien].
+
+    [245] "Iliad," xiii. 284, 285.
+
+    [246] "Iliad," xv. 262.
+
+    [247] "Iliad," v. 185.
+
+    [248] Compare "That Virtue may be Taught," Sec. ii.
+
+
+
+
+HOW ONE MAY BE AWARE OF ONE'S
+PROGRESS IN VIRTUE.
+
+
+Sec. I. What amount of argument, Sossius Senecio, will make a man know that
+he is improving in respect to virtue, if his advances in it do not
+bring about some diminution in folly, but vice, weighing equally with
+all his good intentions, "acts like the lead that makes the net go
+down?"[249] For neither in music nor grammatical knowledge could anyone
+recognize any improvement, if he remained as unskilful in them as
+before, and had not lost some of his old ignorance. Nor in the case of
+anyone ill would medical treatment, if it brought no relief or ease, by
+the disease somewhat yielding and abating, give any perception of
+improvement of health, till the opposite condition was completely
+brought about by the body recovering its full strength. But just as in
+these cases there is no improvement unless, by the abatement of what
+weighs them down till they rise in the opposite scale, they recognize a
+change, so in the case of those who profess philosophy no improvement or
+sign of improvement can be supposed, unless the soul lay aside and purge
+itself of some of its imperfection, and if it continue altogether bad
+until it become absolutely good and perfect. For indeed a wise man
+cannot in a moment of time change from absolute badness to perfect
+goodness, and suddenly abandon for ever all that vice, of which he could
+not during a long period of time divest himself of any portion. And yet
+you know, of course, that those who maintain these views frequently give
+themselves much trouble and bewilderment about the difficulty, that a
+wise man does not perceive that he has become wise, but is ignorant and
+doubtful that in a long period of time by little and little, by removing
+some things and adding others, there will be a secret and quiet
+improvement, and as it were passage to virtue. But if the change were so
+great and sudden that the worst man in the morning could become the best
+man at night, or should the change so happen that he went to bed vicious
+and woke up in the morning wise, and, having dismissed from his mind all
+yesterday's follies and errors, should say,
+
+  "False dreams, away, you had no meaning then!"[250]
+
+who on earth could be ignorant of so great a change happening to
+himself, of virtue blazing forth so completely all at once? I myself am
+of opinion that anyone, like Caeneus,[251] who, according, to his
+prayer, got changed from a woman into a man, would sooner be ignorant of
+the transformation, than that a man should become at once, from a
+cowardly and senseless person with no powers of self-control, brave and
+sensible and perfect master of himself, and should in a moment change
+from a brutish life to a divine without being aware of it.
+
+Sec. II. That was an excellent observation, Measure the stone by the
+mason's rule, not the rule by the stone.[252] But the Stoics, not
+applying dogmas to facts but facts to their own preconceived opinions,
+and forcing things to agree that do not by nature, have filled
+philosophy with many difficulties, the greatest of which is that all men
+but the perfect man are equally vicious, which has produced the enigma
+called progress, one little short of extreme folly, since it makes those
+who have not at once under its guidance given up all passions and
+disorders equally unfortunate as those who have not got rid of a single
+vile propensity. However they are their own confuters, for while they
+lay down in the schools that Aristides was as unjust as Phalaris, and
+Brasidas as great a craven as Dolon, and Plato actually as senseless as
+Meletus, in life and its affairs they turn away from and avoid one class
+as implacable, while they make use of the others and trust them in most
+important matters as most worthy people.
+
+Sec. III. But we who see that in every kind of evil, but especially in a
+disordered and unsettled state of mind, there are degrees of more and
+less (so that the progress made differs in different cases, badness
+abating, as a shadow flees away, under the influence of reason, which
+calmly illuminates and cleanses the soul), cannot consider it
+unreasonable to think that the change will be perceived, as people who
+come up out of some ravine can take note of the progress they make
+upwards. Look at the case from the following point of view first. Just
+as mariners sailing with full sail over the gaping[253] ocean measure
+the course they have made by the time they have taken and the force of
+the wind, and compute their progress accordingly, so anyone can compute
+his progress in philosophy by his continuous and unceasing course, by
+his not making many halts on the road, and then again advancing by leaps
+and bounds, but by his quiet and even and steady march forward guided by
+reason. For the words of the poet, "If to a little you keep adding a
+little, and do so frequently, _it will soon be a lot_,"[254] are not
+only true of the increase of money, but are universally applicable, and
+especially to increase in virtue, since reason invokes to her aid the
+enormous force of habit. On the other hand the inconsistencies and
+dulnesses of some philosophers not only check advance, as it were, on
+the road, but even break up the journey altogether, since vice always
+attacks at its leisure and forces back whatever yields to it.[255] The
+mathematicians tell us that planets, after completing their course,
+become stationary; but in philosophy there is no such intermission or
+stationary position from the cessation of progress, for its nature is
+ever to be moving and, as it were, to be weighed in the scales,
+sometimes being overweighted by the good preponderating, sometimes by
+the bad. If, therefore, imitating the oracle given to the Amphictyones
+by the god, "to fight against the people of Cirrha every day and every
+night,"[256] you are conscious that night and day you ever maintain a
+fierce fight against vice, not often relaxing your vigilance, or long
+off your guard, or receiving as heralds to treat of peace[257] the
+pleasures, or idleness, or stress of business, you may reasonably go
+forward to the future courageously and confidently.
+
+Sec. IV. Moreover, if there be any intermissions in philosophy, and yet
+your later studies are firmer and more continuous than your former ones,
+it is no bad indication that your sloth has been expelled by labour and
+exercise; for the contrary is a bad sign, when after a short time your
+lapses from zeal become many and continuous, as if your zeal were dying
+away. For as in the growth of a reed, which shoots up from the ground
+finely and beautifully to an even and continuous height, though at first
+from its great intervals it is hindered and baffled in its growth, and
+afterwards through its weakness is discouraged by any breath of air, and
+though strengthened by many and frequent joints, yet a violent wind
+gives it commotion and trembling, so those who at first make great
+launches out into philosophy, and afterwards find that they are
+continually hindered and baffled, and cannot perceive that they make any
+progress, finally get tired of it and cry off. "But he who is as it were
+winged,"[258] is by his simplicity borne along to his end, and by his
+zeal and energy cuts through impediments to his progress, as merely
+obstacles on the road. As it is a sign of the growth of violent love,
+not so much to rejoice in the presence of the loved one, for everyone
+does that, as to be distressed and grieved at his absence,[259] so many
+feel a liking for philosophy and seem to take a wonderful interest in
+the study, but if they are diverted by other matters and business their
+passion evaporates and they take it very easily. "But whoever is
+strongly smitten with love for his darling"[260] will show his mildness
+and agreeableness in the presence of and joint pursuit of wisdom with
+the loved one, but if he is drawn away from him and is not in his
+company you will see him in a stew and ill at ease and peevish whether
+at work or leisure, and unreasonably forgetful of his friends, and
+wholly impelled by his passion for philosophy. For we ought not to
+rejoice at discourses only when we hear them, as people like perfumes
+only when they smell them, and not to seek or care about them in their
+absence, but in the same condition as people who are hungry and thirsty
+are in if torn away from food and drink, we ought to follow after true
+proficiency in philosophy, whether marriage, or wealth, or friendship,
+or military service, strike in and produce a separation. For just as
+more is to be got from philosophy, so much the more does what we fail
+to obtain trouble us.
+
+Sec. V. Either precisely the same as this or very similar is Hesiod's[261]
+very ancient definition of progress in virtue, namely, that the road is
+no longer very steep or arduous, but easy and smooth and level, its
+roughness being toned down by exercise, and casting the bright light of
+philosophy on doubt and error and regrets, such as trouble those who
+give themselves to philosophy at the outset, like people who leave a
+land they know, and do not yet descry the land they are sailing to. For
+by abandoning the common and familiar, before they know and apprehend
+what is better, they frequently flounder about in the middle and are
+fain to return. As they say the Roman Sextius, giving up for philosophy
+all his honours and offices in Rome, being afterwards discontented with
+philosophy from the difficulties he met with in it at first, very nearly
+threw himself out of window. Similarly they relate of Diogenes of
+Sinope,[262] when he began to be a philosopher, that the Athenians were
+celebrating a festival, and there were public banquets and shows and
+mutual festivities, and drinking and revelling all night, and he, coiled
+up in a corner of the market-place intending to sleep, fell into a train
+of thought likely seriously to turn him from his purpose and shake his
+resolution, for he reflected that he had adopted without any necessity a
+toilsome and unusual kind of life, and by his own fault sat there
+debarred of all the good things. At that moment, however, they say a
+mouse stole up and began to munch some of the crumbs of his barley-cake,
+and he plucked up his courage and said to himself, in a railing and
+chiding fashion, "What say you, Diogenes? Do your leavings give this
+mouse a sumptuous meal, while you, the gentleman, wail and lament
+because you are not getting drunk yonder and reclining on soft and
+luxurious couches?" Whenever such depressions of mind are not frequent,
+and the mind when they take place quickly recovers from them, after
+having put them to flight as it were, and when such annoyance and
+distraction is easily got rid of, then one may consider one's progress
+in virtue as a certainty.
+
+Sec. VI. And since not only the things that in themselves shake and turn
+them in the opposite direction are more powerful in the case of weak
+philosophers, but also the serious advice of friends, and the playful
+and jeering objections of adversaries bend and soften people, and have
+ere now shaken some out of philosophy altogether, it will be no slight
+indication of one's progress in virtue if one takes all this very
+calmly, and is neither disturbed nor aggravated by people who tell us
+and mention to us that some of our former comrades are flourishing in
+kings' courts, or have married wives with dowries, or are attended by a
+crowd of friends when they come down to the forum to solicit some office
+or advocateship. He that is not moved or affected by all this is already
+plainly one upon whom philosophy has got a right hold; for it is
+impossible that we should cease to be envious of what most people
+admire, unless the admiration of virtue was strongly implanted in us.
+For over-confidence may be generated in some by anger and folly, but to
+despise what men admire is not possible without a true and steady
+elevation of mind. And so people in such a condition of mind, comparing
+it with that of others, pride themselves on it, and say with Solon, "We
+would not change virtue for wealth, for while virtue abides, wealth
+changes hands, and now one man, now another, has it."[263] And Diogenes
+compared his shifting about from Corinth to Athens, and again from
+Thebes to Corinth, to the different residences of the King of Persia, as
+his spring residence at Susa, his winter residence at Babylon, and his
+summer residence in Media. And Agesilaus said of the great king, "How is
+he better than me, if he is not more upright?" And Aristotle, writing to
+Antipater about Alexander, said, "that he ought not to think highly of
+himself because he had many subjects, for anyone who had right notions
+about the gods was entitled to think quite as highly of himself." And
+Zeno, observing that Theophrastus was admired for the number of his
+pupils,[264] said, "His choir is, I admit, larger than mine, but mine
+is more harmonious."
+
+Sec. VII. Whenever then, by thus comparing the advantages of virtue with
+external things, you get rid of envies and jealousies and those things
+which fret and depress the minds of many who are novices in philosophy,
+this also is a great indication of your progress in virtue. Another and
+no slight indication is a change in the style of your discourses. For
+generally speaking all novices in philosophy adopt most such as tend to
+their own glorification; some, like birds, in their levity and ambition
+soaring to the height and brightness of physical things; others like
+young puppies, as Plato[265] says, rejoicing in tearing and biting,
+betake themselves to strifes and questions and sophisms; but most
+plunging themselves into dialectics immediately store themselves for
+sophistry; and some collect sentences[266] and histories and go about
+(as Anacharsis said he saw the Greeks used money for no other purpose
+but to count it up), merely piling up and comparing them, but making no
+practical use of them. Applicable here is that saying of Antiphanes,
+which someone applied to Plato's pupils. Antiphanes said playfully that
+in a certain city words were frozen directly they were spoken, owing to
+the great cold, and were thawed again in the summer, so that one could
+then hear what had been said in the winter. So he said of the words
+which were spoken by Plato to young men, that most of them only
+understood them late in life when they were become old men. And this is
+the condition people are in in respect to all philosophy, until the
+judgement gets into a sound and healthy state, and begins to adapt
+itself to those things which can produce character and greatness of
+mind, and to seek discourses whose footsteps turn inwards rather than
+outwards, to borrow the language of AEsop.[267] For as Sophocles said he
+had first toned down the pompous style of AEschylus, then his harsh and
+over-artificial method, and had in the third place changed his manner
+of diction, a most important point and one that is most intimately
+connected with the character, so those who go in for philosophy, when
+they have passed from flattering and artificial discourses to such as
+deal with character and emotion, are beginning to make genuine and
+modest progress in virtue.
+
+Sec. VIII. Furthermore, take care, in reading the writings of philosophers
+or hearing their speeches, that you do not attend to words more than
+things, nor get attracted more by what is difficult and curious than by
+what is serviceable and solid and useful. And also, in studying poems or
+history, let nothing escape you of what is said to the point, which is
+likely either to correct the character or to calm the passions. For as
+Simonides says the bee hovers among the flowers "making the yellow
+honey,"[268] while others value and pluck flowers only for their beauty
+and fragrance, so of all that read poems for pleasure and amusement he
+alone that finds and gathers what is valuable seems capable of knowledge
+from his acquaintance with and friendship for what is noble and
+good.[269] For those who study Plato and Xenophon only for their style,
+and cull out only what is pure and Attic, and as it were the dew and the
+bloom, do they not resemble people who love drugs for their smell and
+colour, but care not for them as anodynes or purges, and are not aware
+of those properties? Whereas those who have more proficiency can derive
+benefit not from discourses only, but from sights and actions, and cull
+what is good and useful, as is recorded of AEschylus and other similar
+kind of men. As to AEschylus, when he was watching a contest in boxing at
+the Isthmus, and the whole theatre cried out upon one of the boxers
+being beaten, he nudged with his elbow Ion of Chios, and said, "Do you
+observe the power of training? The beaten man holds his peace, while the
+spectators cry out." And Brasidas having caught hold of a mouse among
+some figs, being bitten by it let it go, and said to himself, "Hercules,
+there is no creature so small or weak that it will not fight for its
+life!" And Diogenes, seeing a lad drinking water out of the palm of his
+hand, threw away the cup which he kept in his wallet. So much does
+attention and assiduous practice make people perceptive and receptive of
+what contributes to virtue from any source. And this is the case still
+more with those who mix discourses with actions, who not only, to use
+the language of Thucydides,[270] "exercise themselves in the presence of
+danger," but also in regard to pleasures and strifes, and judgements,
+and advocateships, and magistrateships make a display of their opinions,
+or rather form their opinions by their practice. For we can no more
+think those philosophers who are ever learning and busy and
+investigating what they have got from philosophy, and then straightway
+publish it in the market-place or in the haunt of young men, or at a
+royal supper-party, any more than we give the name of physicians to
+those who sell drugs and mixtures. Nay rather such a sophist differs
+very little at all from the bird described in Homer,[271] offering his
+scholars like it whatever he has got, and as it feeds its callow young
+from its own mouth, "though it goes ill with itself," so he gets no
+advantage or food from what he has got for himself.
+
+Sec. IX. We must therefore see to it that our discourse be serviceable to
+ourselves, and that it may not appear to others to be vain-glorious or
+ambitious, and we must show that we are as willing to listen as to
+teach, and especially must we lay aside all disputatiousness and love of
+strife in controversy, and cease bandying fierce words with one another
+as if we were contending with one another at boxing, and leave off
+rejoicing more in smiting and knocking down one another than in learning
+and teaching. For in such cases moderation and mildness, and to commence
+arguing without quarrelsomeness and to finish without getting into a
+rage, and neither to be insolent if you come off best in the argument,
+nor dejected if you come off worst, is a sufficient sign of progress in
+virtue. Aristippus was an excellent example of this, when overcome in
+argument by the sophistry of a man, who had plenty of assurance, but
+was generally speaking mad or half-witted. Observing that he was in
+great joy and very puffed up at his victory, he said, "I who have been
+vanquished in the argument shall have a better night's rest than my
+victor." We can also test ourselves in regard to public speaking, if we
+are not timid and do not shrink from speaking when a large audience has
+unexpectedly been got together, nor dejected when we have only a small
+one to harangue to, and if we do not, when we have to speak to the
+people or before some magistrate, miss the opportunity through want of
+proper preparation; for these things are recorded both of Demosthenes
+and Alcibiades. As for Alcibiades, though he possessed a most excellent
+understanding, yet from want of confidence in speaking he often broke
+down, and in trying to recall a word or thought that slipped his memory
+had to stop short.[272] And Homer did not deny that his first line was
+unmetrical,[273] though he had sufficient confidence to follow it up by
+so many other lines, so great was his genius. Much more then ought those
+who aim at virtue and what is noble to lose no opportunity of public
+speaking, paying very little attention to either uproar or applause at
+their speeches.
+
+Sec. X. And not only ought each to see to his discourses but also to his
+actions whether he regards utility more than show, and truth more than
+display. For if a genuine love for youth or maiden seeks no witnesses,
+but is content to enjoy its delights privately, far more does it become
+the philosopher and lover of the beautiful, who is conversant with
+virtue through his actions, to pride himself on his silence, and not to
+need people to praise or listen to him. As that man who called his maid
+in the house, and cried out to her, "See, Dionysia, I am angry no
+longer,"[274] so he that does anything agreeable and polite, and then
+goes and spreads it about the town, plainly shows that he looks for
+public applause and has a strong propensity to vain-glory, and as yet
+has no acquaintance with virtue as a reality but only as a dream,
+restlessly roving about amid phantoms and shadows, and making a display
+of whatever he does as painters display a picture. It is therefore a
+sign of progress in virtue not merely to have given to a friend or done
+a good turn to an acquaintance without mentioning it to other people,
+but also to have given an honest vote among many unjust ones, and to
+have withstood the dishonourable request of some rich man or of some man
+in office, and to have been above taking bribes, and, by Zeus, to have
+been thirsty all night and not to have drunk, or, like Agesilaus,[275]
+to have resisted, though strongly tempted, the kiss of a handsome youth
+or maiden, and to have kept the fact to oneself and been silent about
+it. For one's being satisfied with one's own good opinion[276] and not
+despising it, but rejoicing in it and acquiescing in it as competent to
+see and decide on what is honourable, proves that reason is rooted and
+grounded within one, and that, to borrow the language of Democritus, one
+is accustomed to draw one's delights from oneself. And just as farmers
+behold with greater pleasure those ears of corn which bend and bow down
+to the ground, while they look upon those that from their lightness
+stand straight upright as empty pretenders, so also among those young
+men who wish to be philosophers those that are most empty and without
+any solidity show the greatest amount of assurance in their appearance
+and walk, and a face full of haughtiness and contempt that looks down on
+everybody, but when they begin to grow full and get some fruit from
+study they lay aside their proud and vain[277] bearing. And just as in
+vessels that contain water the air is excluded, so with men that are
+full of solid merit their pride abates, and their estimate of themselves
+becomes a lower one, and they cease to plume themselves on a long beard
+and threadbare cloak,[278] and transfer their training to the mind, and
+are most severe and austere to themselves, while they are milder in
+their intercourse with everybody else; and they do not as before
+eagerly snatch at the name and reputation of philosopher, nor do they
+write themselves down as such, but even if he were addressed by that
+title by anyone else, an ingenuous young man would say, smiling and
+blushing, "I am not a god: why do you liken me to the immortals?"[279]
+For as AEschylus says,
+
+  "I never can mistake the burning eye
+   Of the young woman that has once known man,"[280]
+
+so to the young man who has tasted of true progress in philosophy the
+following lines of Sappho are applicable, "My tongue cleaves to the roof
+of my month, and a fire courses all over my lean body," and his eye will
+be gentle and mild, and you would desire to hear him speak. For as those
+who are initiated come together at first with confusion and noise and
+jostle one another, but when the mysteries are being performed and
+exhibited, they give their attention with awe and silence, so also at
+the commencement of philosophy you will see round its doors much
+confusion and assurance and prating, some rudely and violently jostling
+their way to reputation, but he who once enters in, and sees the great
+light, as when shrines are open to view, assumes another air and is
+silent and awe-struck, and in humility and decorum follows reason as if
+she were a god. And the playful remark of Menedemus seems to suit these
+very well. He said that the majority of those who went to school at
+Athens became first wise, and then philosophers, after that orators, and
+as time went on became ordinary kind of people, the more they had to do
+with learning, so much the more laying aside their pride and high
+estimate of themselves.
+
+Sec. XI. Of people that need the help of the physician some, if their tooth
+ache or even finger smart, run at once to the doctor, others if they are
+feverish send for one and implore his assistance at their own home,
+others who are melancholy or crazy or delirious will not sometimes even
+see the doctor if he comes to their house, but drive him away, or avoid
+him, ignorant through their grievous disease that they are diseased at
+all. Similarly of those who have done what is wrong some are
+incorrigible, being hostile and indignant and furious at those who
+reprove and admonish them, while others are meeker and bear and allow
+reproof. Now, when one has done what is wrong, to offer oneself for
+reproof, to expose the case and reveal one's wrongdoing, and not to
+rejoice if it lies hid, or be satisfied if it is not known, but to make
+confession of it and ask for interference and admonishment, is no small
+indication of progress in virtue. And so Diogenes said that one who
+wished to do what was right ought to seek either a good friend or
+red-hot enemy, that either by rebuke or mild entreaty he might flee from
+vice. But as long as anyone, making a display of dirt or stains on his
+clothes, or a torn shoe, prides himself to outsiders on his freedom from
+arrogance, and, by Zeus, thinks himself doing something very smart if he
+jeers at himself as a dwarf or hunchback, but wraps up and conceals as
+if they were ulcers the inner vileness of his soul and the deformities
+of his life, as his envy, his malignity, his littleness, his love of
+pleasure, and will not let anyone touch or look at them from fear of
+disgrace, such a one has made little progress in virtue, yea rather
+none. But he that joins issue with his vices, and shows that he himself
+is even more pained and grieved about them than anyone else, or, what is
+next best, is able and willing to listen patiently to the reproof of
+another and to correct his life accordingly, he seems truly to be
+disgusted at his depravity and resolute to divest himself of it. We
+ought certainly to be ashamed of and shun every appearance of vice, but
+he who is more put about by his vice itself than by the bad reputation
+that ensues upon it, will not mind either hearing it spoken against or
+even speaking against it himself if it make him a better man. That was a
+witty remark of Diogenes to a young man, who when seen in a tavern
+retired into the kitchen: "The more," said he, "you retire, the more are
+you in the tavern."[281] Even so the more a vicious man denies his vice,
+the more does it insinuate itself and master him: as those people
+really poor who pretend to be rich get still more poor from their false
+display. But he who is really making progress in virtue imitates
+Hippocrates, who confessed publicly and put into black and white that he
+had made a mistake about the sutures of the skull,[282] for he will
+think it monstrous, if that great man declared his mistake, that others
+might not fall into the same error, and yet he himself for his own
+deliverance from vice cannot bear to be shown he is in the wrong, and to
+confess his stupidity and ignorance. Moreover the sayings of Bion and
+Pyrrho will test not so much one's progress as a greater and more
+perfect habit of virtue. Bion maintained that his friends might think
+they had made progress, when they could listen as patiently to abuse as
+to such language as the following, "Stranger, you look not like a bad or
+foolish person,"[283] "Health and joy go with you, may the gods give you
+happiness!"[284] While as to Pyrrho they say, when he was at sea and in
+peril from a storm, that he pointed out a little pig that was quietly
+enjoying some grain that had been scattered about, and said to his
+companions that the man who did not wish to be disturbed by the changes
+and chances of life should attain a similar composedness of mind through
+reason and philosophy.
+
+Sec. XII. Look also at the opinion of Zeno, who thought that everybody
+might gauge his progress in virtue by his dreams, if he saw himself in
+his dreams pleasing himself with nothing disgraceful, and neither doing
+nor wishing to do anything dreadful or unjust, but that, as in the clear
+depths of a calm and tranquil sea, his fancy and passions were plainly
+shown to be under the control of reason. And this had not escaped the
+notice of Plato,[285] it seems, who had earlier expressed in form and
+outline the part that fancy and unreason played in sleep in the soul
+that was by nature tyrannical, "for it attempts incest," he says, "with
+its mother, and procures for itself unlawful meats, and gives itself up
+to the most abandoned desires, such as in daytime the law through shame
+and fear debars people from." As then beasts of burden that have been
+well-trained do not, even if their driver let go the reins, attempt to
+turn aside and leave the proper road, but go forward orderly as usual,
+pursuing their way without stumbling, so those whose unreason has become
+obedient and mild and tempered by reason, will not easily wish, either
+in dreams or in illnesses, to deal insolently or lawlessly through their
+desires, but will keep to their usual habits, which acquire their power
+and force by attention. For if the body can by training make itself and
+its members so subject to control, that the eyes in sorrow can refrain
+from tears, and the heart from palpitating in fear, and the passions can
+be calm in the presence of beautiful youths and maidens, is it not far
+more likely that the training of the passions and emotions of the soul
+will allay, tame down, and mould their propensities even in dreams? A
+story is told about the philosopher Stilpo,[286] that he thought he saw
+in a dream Poseidon angry with him because he had not sacrificed an ox
+to him, as was usual among the Megarians:[287] and that he, not a bit
+frightened, said, "What are you talking about, Poseidon? Do you come
+here as a peevish boy, because I have not with borrowed money filled the
+town with the smell of sacrifice, and have only sacrificed to you out of
+what I had at home on a modest scale?" Then he thought that Poseidon
+smiled at him, and held out his right hand, and said that for his sake
+he would give the Megarians a large shoal of anchovies. Those, then,
+that have such pleasant, clear, and painless dreams, and no frightful,
+or harsh, or malignant, or untoward apparition, may be said to have
+reflections of their progress in virtue; whereas agitation and panics
+and ignoble flights, and boyish delights, and lamentations in the case
+of sad and strange dreams, are like the waves that break on the coast,
+the soul not having yet got its proper composure, but being still in
+course of being moulded by opinions and laws, from which it escapes in
+dreams as far as possible, so that it is once again set free and open
+to the passions. Do you investigate all these points too, as to whether
+they are signs of progress in virtue, or of some habit which has already
+a settled constancy and strength through reason.
+
+Sec. XIII. Now since entire freedom from the passions is a great and divine
+thing, and progress in virtue seems, as we say, to consist in a certain
+remissness and mildness of the passions, we must observe the passions
+both in themselves and in reference to one another to gauge the
+difference: in themselves as to whether desire, and fear, and rage are
+less strong in us now than formerly, through our quickly extinguishing
+their violence and heat by reason; and in reference to one another as to
+whether we are animated now by modesty more than by fear, and by
+emulation more than by envy, and by love of glory rather than by love of
+riches, and generally speaking whether--to use the language of
+musicians--it is in the Dorian more than in the Lydian measures that we
+err either by excess or deficiency,[288] whether we are plainer in our
+manner of living or more luxurious, whether we are slower in action or
+quicker, whether we admire men and their discourses more than we should
+or despise them. For as it is a good sign in diseases if they turn aside
+from vital parts of the body, so in the case of people who are making
+progress in virtue, when vice seems to shift to milder passions, it is a
+sign it will soon die out. When Phrynis added to the seven chords two
+chords more, the Ephors asked him which he preferred to let them cut
+off, the upper or lower ones;[289] so we must cut off both above and
+below, if we mean to attain, to the mean and to due proportion: for
+progress in virtue first diminishes the excess and sharpness of the
+passions,
+
+  "That sharpness for which madmen are so vehement,"
+
+as Sophocles says.
+
+Sec. XIV. I have already said that it is a very great indication of
+progress in virtue to transfer our judgement to action, and not to let
+our words remain merely words, but to make deeds of them. A
+manifestation of this is in the first place emulation as regards what we
+praise, and a zeal to do what we admire, and an unwillingness either to
+do or allow what we censure. To illustrate my meaning by an example, it
+is probable that all Athenians praised the daring and bravery of
+Miltiades; but Themistocles alone said that the trophy of Miltiades
+would not let him sleep, but woke him up of a night, and not only
+praised and admired him, but manifestly emulated and imitated his
+glorious actions. Small, therefore, can we think the progress we have
+made, as long as our admiration for those who have done noble things is
+barren, and does not of itself incite us to imitate them. For as there
+is no strong love without jealousy, so there is no ardent and energetic
+praise of virtue, which does not prick and goad one on, and make one not
+envious but emulous of what is noble, and desirous to do something
+similar. For not only at the discourses of a philosopher ought we, as
+Alcibiades said,[290] to be moved in heart and shed tears, but the true
+proficient in virtue, comparing his own deeds and actions with those of
+the good and perfect man, and grieved at the same time at the knowledge
+of his own deficiency, yet rejoicing in hope and desire, and full of
+impulses that will not let him rest, is, as Simonides says,
+
+  "Like sucking foal running by side of dam,"[291]
+
+being desirous all but to coalesce with the good man. For it is a
+special sign of true progress in virtue to love and admire the
+disposition of those whose deeds we emulate, and to resemble them with a
+goodwill that ever assigns due honour and praise to them. But whoever
+is steeped in contentiousness and envy against his betters, let him know
+that he may be pricked on by a jealous desire for glory or power, but
+that he neither honours nor admires virtue.
+
+Sec. XV. Whenever, then, we begin so much to love good men that we deem
+happy, "not only," as Plato[292] says, "the temperate man himself, but
+also the man who hears the words that flow from his wise lips," and
+even admire and are pleased with his figure and walk and look and smile,
+and desire to adapt ourselves to his model and to stick closely to him,
+then may we think that we are making genuine progress. Still more will
+this be the case, if we admire the good not only in prosperity, but like
+lovers who admire even the lispings and paleness of those in their
+flower,[293] as the tears and dejection of Panthea in her grief and
+affliction won the affections of Araspes,[294] so we fear neither the
+exile of Aristides, nor the prison of Anaxagoras, nor the poverty of
+Socrates, nor the condemnation of Phocion, but think virtue worthy our
+love even under such trials, and join her, ever chanting that line of
+Euripides,
+
+  "Unto the noble everything is good."[295]
+
+For the enthusiasm that can go so far as not to be discouraged at the
+sure prospect of trouble, but admires and emulates what is good even so,
+could never be turned away from what is noble by anybody. Such men ever,
+whether they have some business to transact, or have taken upon them
+some office, or are in some critical conjuncture, put before their eyes
+the example of noble men, and consider what Plato would have done on the
+occasion, what Epaminondas would have said, how Lycurgus or Agesilaus
+would have dealt; that so, adjusting and re-modelling themselves, as it
+were, at their mirrors, they may correct any ignoble expression, and
+repress any ignoble passion. For as those that have learnt the names of
+the Idaean Dactyli[296] make use of them to banish their fear by quietly
+repeating them over, so the bearing in mind and remembering good men,
+which soon suggests itself forcibly to those who have made some progress
+in virtue in all their emotions and difficulties, keeps them upright and
+not liable to fall. Let this also then be a sign to you of progress in
+virtue.
+
+Sec. XVI. In addition to this, not to be too much disturbed, nor to blush,
+nor to try and conceal oneself, or make any change in one's dress, on
+the sudden appearance of a man of distinction and virtue, but to feel
+confident and go and meet such a one, is the confirmation of a good
+conscience. It is reported that Alexander, seeing a messenger running up
+to him full of joy and holding out his right hand, said, "My good
+friend, what are you going to tell me? Has Homer come to life again?"
+For he thought that his own exploits required nothing but posthumous
+fame.[297] And a young man improving in character instinctively loves
+nothing better than to take pride and pleasure in the company of good
+and noble men, and to display his house, his table, his wife, his
+amusements, his serious pursuits, his spoken or written discourses;
+insomuch that he is grieved when he remembers that his father or
+guardian died without seeing him in that condition in life, and would
+pray for nothing from the gods so much, as that they could come to life
+again, and be spectators of his life and actions; as, on the contrary,
+those that have neglected their affairs, and come to ruin, cannot look
+upon their relatives even in dreams without fear and trembling.
+
+Sec. XVII. Add, if you please, to what I have already said, as no small
+indication of progress in virtue, the thinking no wrong-doing small, but
+being on your guard and heed against all. For as people who despair of
+ever being rich make no account of small expenses, thinking they will
+never make much by adding little to little,[298] but when hope is nearer
+fruition, then with wealth increases the love of it,[299] so in things
+that have respect to virtue, not he that generally assents to such
+sayings as "Why trouble about hereafter?" "If things are bad now, they
+will some day be better,"[300] but the man who pays heed to everything,
+and is vexed and concerned if vice gets pardon, when it lapses into even
+the most trifling wrongdoing, plainly shows that he has already
+attained to some degree of purity, and deigns not to contract defilement
+from anything whatever. For the idea that we have nothing of any
+importance to bring disgrace upon, makes people inclined to what is
+little and careless.[301] To those who are building a stone wall or
+coping it matters not if they lay on any chance wood or common stone, or
+some tombstone that has fallen down, as bad workmen do, heaping and
+piling up pell-mell every kind of material; but those who have made some
+progress in virtue, whose life "has been wrought on a golden base,"[302]
+like the foundation of some holy or royal building, undertake nothing
+carelessly, but lay and adjust everything by the line and level of
+reason, thinking the remark of Polycletus superlatively good, that that
+work is most excellent, where the model stands the test of the
+nail.[303]
+
+    [249] See Erasmus, Adagia, "Eadem pensari trutina."
+
+    [250] Euripides, "Iphigenia in Tauris," 569.
+
+    [251] See Ovid, "Metamorphoses," xii. 189, sq.
+
+    [252] See Erasmus, "Adagia," p. 1103.
+
+    [253] Compare Shakspere, "Tempest," A. i. Sc. i. 63,
+    "And gape at widest to glut him."
+
+    [254] Hesiod, "Works and Days," 361, 362. Quoted again
+    by our author, "On Education," Sec. 13.
+
+    [255] "In via ad virtutem qui non progreditur, is non
+    stat et manet, sed regreditur."--_Wyttenbach._
+
+    [256] Adopting the reading of Hercher. See Pausanias, x.
+    37, where the oracle is somewhat different.
+
+    [257] For the town which parleys surrenders.
+
+    [258] From Homer, "Iliad," xix. 386.
+
+    [259] Compare Aristotle, _Rhetoric_, i. 11. [Greek: kai
+    arche de tou erotos gignetai aute pasin, otan me monon
+    parontos chairosin, alla kai apontos memnemenoi erosin.]
+
+    [260] The line is a Fragment of Sophocles.
+
+    [261] See Hesiod, "Works and Days," 289-292.
+
+    [262] The well-known Cynic philosopher.
+
+    [263] Bergk. fr. 15. Compare Homer, "Iliad," vi. 339.
+    [Greek: nike d' epameibetai andras].
+
+    [264] We are told by Diogenes Laeertius, v. 37, that
+    Theophrastus had 2000 hearers sometimes at once.
+
+    [265] "Republic," vii. p. 539, B.
+
+    [266] 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 Athenaeus.
+
+    [267] A reference to AEsop's Fable, [Greek: Leon kai
+    Halopez]. Cf. Horace, "Epistles," i. i. 73-75.
+
+    [268] This passage is alluded to also in "On Love to
+    one's Offspring." Sec. ii.
+
+    [269] Madvig's text.
+
+    [270] Thucydides, i. 18.
+
+    [271] Homer, "Iliad," ix. 323, 324. Quoted also in "On
+    Love to One's Offspring," Sec. ii.
+
+    [272] The remark about Demosthenes has somehow slipped
+    out, as Wyttenbach has suggested.
+
+    [273] Does this refer to [Greek: Peleiadeo] before
+    [Greek: Hachileos] in "Iliad," i. 1?
+
+    [274] An allusion to some passage in a Play that has not
+    come down to us.
+
+    [275] Compare our Author, _De Audiendis Poetis_, Sec. xi.
+    [Greek: hosper ho Agesilaos ouk hypemeinen hypo tou
+    kalou philethenai prosiontos].
+
+    [276] Reading with Madvig and Hercher, [Greek: to gar
+    auton], sq.
+
+    [277] Literally _cork-like_, so vain, empty. So Horace,
+    "levior cortice," "Odes," iii. 9, 22.
+
+    [278] Marks of a philosopher among the ancients. Compare
+    our Author, "How one may discern a flatterer from a
+    friend," Sec. vii.
+
+    [279] "Odyssey," xvi. 187.
+
+    [280] AEschylus, "Toxotides," Fragm. 224. Quoted again by
+    our author, "On Love," Sec. xxi.
+
+    [281] "Turpe habitum fuisse in caupona conspici, et hoc
+    exemplo apparet, et alia sunt indicia. Isocrates Orat.
+    Areopagitica laudans antiquorum Atheniensium mores, p.
+    257: [Greek: en kapeleio de phagein e piein oudeis han
+    oiketes epieikes etolmese]: quem locum citans Athenaeus
+    alia etiam adfert xiii. p. 566, F."--_Wyttenbach._
+
+    [282] Wyttenbach compares Quintilian, "Institut. Orat."
+    iii. 6, p. 255: "Nam et Hippocrates clarus arte medicinae
+    videtur honestissime fecisse, qui quosdam errores suos,
+    ne posteri errarent, confessus est."
+
+    [283] Homer, "Odyssey," vi. 187.
+
+    [284] Homer, "Odyssey," xxiv. 402.
+
+    [285] Plato, "Republic," ix. p. 571, D.
+
+    [286] A somewhat similar story about Stilpo is told in
+    Athenaeus, x. p. 423, D.
+
+    [287] So Haupt and Herscher very ingeniously for [Greek:
+    hiereusin].
+
+    [288] Adopting the suggestion of Wyttenbach as to the
+    reading. The Dorian measure was grave and severe, the
+    Lydian soft and effeminate.
+
+    [289] See our author, "Apophthegmata Laconica," p. 220
+    C.
+
+    [290] Plato, "Symposium," p. 25, E.
+
+    [291] This line is quoted again by our author, "On Moral
+    Virtue," Sec. vii.
+
+    [292] Plato, "Laws," iv. p. 711, E.
+
+    [293] See those splendid lines of Lucretius, iv.
+    1155-1169.
+
+    [294] "Res valde celebrata ex Institutione Cyri
+    Xenophontea, v. 1, 2; vi. 1, 17."--_Wyttenbach._
+
+    [295] This line is very like a Fragment in the "Danae"
+    of Euripides. Dind. (328).
+
+    [296] On these see Pausanias, v. 7.
+
+    [297] 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 tuae
+    virtutis Homerum praeconem inveneris."
+
+    [298] Contrary to Hesiod's saw, "Works and Days," 361,
+    362.
+
+    [299] So Juvenal, xiv. 138-140.
+
+    [300] Like Horace's "Non si male nunc, et olim Sic
+    erit." "Odes," ii. x. 16, 17.
+
+    [301] _Noblesse oblige_ in fact.
+
+    [302] Pindar, Frag. 206.
+
+    [303] 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.
+
+
+
+
+WHETHER VICE IS SUFFICIENT TO CAUSE
+UNHAPPINESS.[304]
+
+
+Sec. I. ... He who gets a dowry with his wife sells himself for it, as
+Euripides says,[305] but his gains are few and uncertain; but he who
+does not go all on fire through many a funeral pile, but through a regal
+pyre, full of panting and fear and sweat got from travelling over the
+sea as a merchant, has the wealth of Tantalus, but cannot enjoy it owing
+to his want of leisure. For that Sicyonian horse-breeder was wise, who
+gave Agamemnon as a present a swift mare, "that he should not follow him
+to wind-swept Ilium, but delight himself at home,"[306] in the quiet
+enjoyment of his abundant riches and painless leisure. But nowadays
+courtiers, and people who think they have a turn for affairs, thrust
+themselves forward of their own accord uninvited into courts and
+toilsome escorts and bivouacs, that they may get a horse, or brooch, or
+some such piece of good luck. "But his wife is left behind in Phylace,
+and tears her cheeks in her sorrow, and his house is only half complete
+without him,"[307] while he is dragged about, and wanders about, and
+wastes his time in idle hopes, and has to put up with much insult. And
+even if he gets any of those things he desires, giddy and dizzy at
+Fortune's rope-dance, he seeks retirement, and deems those happy who
+live obscure and in security, while they again look up admiringly at him
+who soars so high above their heads.[308]
+
+Sec. II. Vice has universally an ill effect on everybody, being in itself a
+sufficient producer of infelicity, needing no instruments nor ministers.
+For tyrants, anxious to make those whom they punish wretched, keep
+executioners and torturers, and contrive branding-irons and other
+instruments of torture to inspire fear[309] in the brute soul, whereas
+vice attacks the soul without any such apparatus, and crushes and
+dejects it, and fills a man with sorrow, and lamentation, and
+melancholy, and remorse. Here is a proof of what I say. Many are silent
+under mutilation, and endure scourging or torture at the hand of despots
+or tyrants without uttering a word, whenever their soul, abating the
+pain by reason, forcibly as it were checks and represses them: but you
+can never quiet anger or smother grief, or persuade a timid person not
+to run away, or one suffering from remorse not to cry out, nor tear his
+hair, nor smite his thigh. Thus vice is stronger than fire and sword.
+
+Sec. III. You know of course that cities, when they desire to publicly
+contract for the building of temples or colossuses, listen to the
+estimates of the contractors who compete for the job, and bring their
+plans and charges, and finally select the contractor who will do the
+work at least expense, and best, and quickest. Let us suppose then that
+we publicly contract to make the life of man miserable, and take the
+estimates of Fortune and Vice for this object. Fortune shall come
+forward, provided with all sorts of instruments and costly apparatus to
+make life miserable and wretched. She shall come with robberies and
+wars, and the blood-guiltiness of tyrants, and storms at sea, and
+lightning drawn down from the sky, she shall compound hemlock, she shall
+bring swords, she shall levy an army of informers, she shall cause
+fevers to break out, she shall rattle fetters and build prisons. It is
+true that most of these things are owing to Vice rather than Fortune,
+but let us suppose them all to come from Fortune. And let Vice stand by
+naked, without any external things against man, and let her ask Fortune
+how she will make man unhappy and dejected. Fortune, dost thou threaten
+poverty? Metrocles laughs at thee, who sleeps during winter among the
+sheep, in summer in the vestibules of temples, and challenges the king
+of the Persians,[310] who winters at Babylon, and summers in Media, to
+vie with him in happiness. Dost thou bring slavery, and bondage, and
+sale? Diogenes despises thee, who cried out, as he was being sold by
+some robbers, "Who will buy a master?" Dost thou mix a cup of poison?
+Didst not thou offer such a one to Socrates? And cheerfully, and mildly,
+without fear, without changing colour or countenance, he calmly drank it
+up: and when he was dead, all who survived deemed him happy, as sure to
+have a divine lot in Hades. And as to thy fire, did not Decius, the
+general of the Romans, anticipate it for himself, having piled up a
+funeral pyre between the two armies, and sacrificed himself to Cronos,
+dedicating himself for the supremacy of his country? And the chaste and
+loving wives of the Indians strive and contend with one another for the
+fire, and she that wins the day and gets burnt with the body of her
+husband, is pronounced happy by the rest, and her praises sung. And of
+the wise men in that part of the world no one is esteemed or pronounced
+happy, who does not in his lifetime, in good health and in full
+possession of all his faculties, separate soul from body by fire, and
+emerge pure from flesh, having purged away his mortal part. Or wilt thou
+reduce a man from a splendid property, and house, and table, and
+sumptuous living, to a threadbare coat and wallet, and begging of daily
+bread? Such was the beginning of happiness to Diogenes, of freedom and
+glory to Crates. Or wilt thou nail a man on a cross, or impale him on a
+stake? What cares Theodorus whether he rots above ground or below? Such
+was the happy mode of burial amongst the Scythians,[311] and among the
+Hyrcanians dogs, among the Bactrians birds, devour according to the laws
+the dead bodies of those who have made a happy end.
+
+Sec. IV. Who then are made unhappy by these things? Those who have no
+manliness or reason, the enervated and untrained, who retain the
+opinions they had as children. Fortune therefore does not produce
+perfect infelicity, unless Vice co-operate. For as a thread saws through
+a bone that has been soaked in ashes and vinegar, and as people bend and
+fashion ivory only when it has been made soft and supple by beer, and
+cannot under any other circumstances, so Fortune, lighting upon what is
+in itself faulty and soft through Vice, hollows it out and wounds it.
+And as the Parthian juice, though hurtful to no one else nor injurious
+to those who touch it or carry it about, yet if it be communicated to a
+wounded man straightway kills him through his previous susceptibility to
+receive its essence, so he who will be upset in soul by Fortune must
+have some secret internal ulcer or sore to make external things so
+piteous and lamentable.
+
+Sec. V. Does then Vice need Fortune to bring about infelicity? By no means.
+She lashes not up the rough and stormy sea, she girds not lonely
+mountain passes with robbers lying in wait by the way, she makes not
+clouds of hail to burst on the fruitful plains, she suborns not Meletus
+or Anytus or Callixenus as accusers, she takes not away wealth, excludes
+not people from the praetorship to make them wretched; but she scares the
+rich, the well-to-do, and great heirs; by land and sea she insinuates
+herself and sticks to people, infusing lust, inflaming with anger,
+afflicting them with superstitious fears, tearing them in pieces with
+envy.
+
+    [304] The beginning of this short Treatise is lost. Nor
+    is the first paragraph at all clear. We have to guess
+    somewhat at the meaning.
+
+    [305] In a fragment of the "Phaethon." Compare also "On
+    Education," Sec. 19.
+
+    [306] "Iliad," xxiii. 297, 298.
+
+    [307] "Iliad," ii. 700, 701.
+
+    [308] 'Tis ever so. Compare Horace, "Sat." i. i. 1-14.
+
+    [309] Adopting Reiske's reading.
+
+    [310] Proverbial for extreme good fortune. Cf. Horace,
+    "Odes," iii. ix. 4, "Persarum vigui rege beatior."
+
+    [311] See Herodotus, iv. 72.
+
+
+
+
+WHETHER THE DISORDERS OF MIND OR
+BODY ARE WORSE.
+
+
+Sec. I. Homer, looking at the mortality of all living creatures, and
+comparing them with one another in their lives and habits, gave vent to
+his thoughts in the words,
+
+  "Of all the things that on the earth do breathe,
+   Or creep, man is by far the wretchedest;"[312]
+
+assigning to man an unhappy pre-eminence in extreme misfortune. But let
+us, assuming that man is, as thus publicly declared, supreme in
+infelicity and the most wretched of all living creatures, compare him
+with himself, in the estimate of his misery dividing body and soul, not
+idly but in a very necessary way, that we may learn whether our life is
+more wretched owing to Fortune or through our own fault. For disease is
+engendered in the body by nature, but vice and depravity in the soul is
+first its own doing, then its settled condition. And it is no slight aid
+to tranquillity of mind if what is bad be capable of cure, and lighter
+and less violent.
+
+Sec. II. The fox in AEsop[313] disputing with the leopard as to their
+respective claims to variety, the latter showed its body and appearance
+all bright and spotted, while the tawny skin of the former was dirty and
+not pleasant to look at. Then the fox said, "Look inside me, sir judge,
+and you will see that I am more full of variety than my opponent,"
+referring to his trickiness and versatility in shifts. Let us similarly
+say to ourselves, Many diseases and disorders, good sir, thy body
+naturally produces of itself, many also it receives from without; but if
+thou lookest at thyself within thou wilt find, to borrow the language of
+Democritus, a varied and susceptible storehouse and treasury of what is
+bad, not flowing in from without, but having as it were innate and
+native springs, which vice, being exceedingly rich and abundant in
+passion, produces. And if diseases are detected in the body by the pulse
+and by pallors and flushes,[314] and are indicated by heats and sudden
+pains, while the diseases of the mind, bad as they are, escape the
+notice of most people, the latter are worse because they deprive the
+sufferer of the perception of them. For reason if it be sound perceives
+the diseases of the body, but he that is diseased in his mind cannot
+judge of his sufferings, for he suffers in the very seat of judgement.
+We ought to account therefore the first and greatest of the diseases of
+the mind that ignorance,[315] whereby vice is incurable for most people,
+dwelling with them and living and dying with them. For the beginning of
+getting rid of disease is the perception of it, which leads the sufferer
+to the necessary relief, but he who through not believing he is ill
+knows not what he requires refuses the remedy even when it is close at
+hand. For amongst the diseases of the body those are the worst which are
+accompanied by stupor, as lethargies, headaches, epilepsies, apoplexies,
+and those fevers which raise inflammation to the pitch of madness, and
+disturb the brain as in the case of a musical instrument,
+
+  "And move the mind's strings hitherto untouched."[316]
+
+Sec. III. And so doctors wish a man not to be ill, or if he is ill to be
+ignorant of it, as is the case with all diseases of the soul. For
+neither those who are out of their minds, nor the licentious, nor the
+unjust think themselves faulty--some even think themselves perfect. For
+no one ever yet called a fever health, or consumption a good condition
+of body, or gout swift-footedness, or paleness a good colour; but many
+call anger manliness, and love friendship, and envy competition, and
+cowardice prudence. Then again those that are ill in body send for
+doctors, for they are conscious of what they need to counteract their
+ailments; but those who are ill in mind avoid philosophers, for they
+think themselves excellent in the very matters in which they come short.
+And it is on this account that we maintain that ophthalmia is a lesser
+evil than madness, and gout than frenzy. For the person ill in body is
+aware of it and calls loudly for the doctor, and when he comes allows
+him to anoint his eye, to open a vein, or to plaster up his head; but
+you hear mad Agave in her frenzy not knowing her dearest ones, but
+crying out, "We bring from the mountain to the halls a young stag
+recently torn limb from limb, a fortunate capture."[317] Again he who is
+ill in body straightway gives up and goes to bed and remains there
+quietly till he is well, and if he toss and tumble about a little when
+the fit is on him, any of the people who are by saying to him,
+
+                                    "Gently,
+  Stay in the bed, poor wretch, and take your ease,"[318]
+
+restrain him and check him. But those who suffer from a diseased brain
+are then most active and least at rest, for impulses bring about action,
+and the passions are vehement impulses. And so they do not let the mind
+rest, but when the man most requires quiet and silence and retirement,
+then is he dragged into the open air, and becomes the victim of anger,
+contentiousness, lust, and grief, and is compelled to do and say many
+lawless things unsuitable to the occasion.
+
+Sec. IV. As therefore the storm which prevents one's putting into harbour
+is more dangerous than the storm which will not let one sail, so those
+storms of the soul are more formidable which do not allow a man to take
+in sail, or to calm his reason when it is disturbed, but without a pilot
+and without ballast, in perplexity and uncertainty through contrary and
+confusing courses, he rushes headlong and falls into woeful shipwreck,
+and shatters his life. So that from these points of view it is worse to
+be diseased in mind than body, for the latter only suffer, but the
+former do ill as well as suffer ill. But why need I speak of our various
+passions? The very times bring them to our mind. Do you see yon great
+and promiscuous crowd jostling against one another and surging round the
+rostrum and forum? They have not assembled here to sacrifice to their
+country's gods, nor to share in one another's rites; they are not
+bringing to Ascraean Zeus the firstfruits of Lydian produce,[319] nor are
+they celebrating in honour of Dionysus the Bacchic orgies on festival
+nights with common revellings; but a mighty plague stirring up Asia in
+annual cycles drives them here for litigation and suits at law at stated
+times: and the mass of business, like the confluence of mighty rivers,
+has inundated one forum, and festers and teems with ruiners and ruined.
+What fevers, what agues, do not these things cause? What obstructions,
+what irruptions of blood into the air-vessels, what distemperature of
+heat, what overflow of humours, do not result? If you examine every suit
+at law, as if it were a person, as to where it originated, where it came
+from, you will find that one was produced by obstinate temper, another
+by frantic love of strife, a third by some sordid desire.[320]
+
+    [312] Homer, "Iliad," xvii. 446, 447.
+
+    [313] See the Fable [Greek: Alopex kai Pardalis]. No.
+    42, Ed. Halme.
+
+    [314] Reading with Wyttenbach, [Greek: ochriasesi kai
+    erythemasi].
+
+    [315] Forte [Greek: agnoian]."--_Wyttenbach._ The
+    ordinary reading is [Greek: anoian]. "E coelo descendit
+    [Greek: gnothi seauton]," says Juvenal truly, xi. 27.
+
+    [316] 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."
+
+    [317] Euripides, "Bacchae," 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.
+
+    [318] Euripides, "Orestes," 258.
+
+    [319] "_Aurum_ puta. Pactolus enim aurum fert. Videtur
+    dictio e Pindaro desumta esse."--_Reiske._
+
+    [320] "Libellus hic fine carere videtur. Quare autem
+    opusculum hoc Plutarcho indignum atque suppositum visum
+    Xylandro fuerit, non intelligo."--_Reiske._
+
+
+
+
+ON ABUNDANCE OF FRIENDS.
+
+
+Sec. I. Menon the Thessalian, who thought he was a perfect adept in
+discourse, and, to borrow the language of Empedocles, "had attained the
+heights of wisdom," was asked by Socrates, what virtue was, and upon his
+answering quickly and glibly, that virtue was a different thing in boy
+and old man, and in man and woman, and in magistrate and private person,
+and in master and servant, "Capital," said Socrates, "you were asked
+about one virtue, but you have raised up a whole swarm of them,"[321]
+conjecturing not amiss that the man named many because he knew not one.
+Might not someone jeer at us in the same way, as being afraid, when we
+have not yet one firm friendship, that we shall without knowing it fall
+upon an abundance of friends? It is very much the same as if a man
+maimed and blind should be afraid of becoming hundred-handed like
+Briareus or all eyes like Argus. And yet we wonderfully praise the young
+man in Menander, who said that he thought anyone wonderfully good, if he
+had even the shadow of a friend.[322]
+
+Sec. II. But among many other things what stands chiefly in the way of
+getting a friend is the desire for many friends, like a licentious woman
+who, through giving her favours indiscriminately, cannot retain her old
+lovers, who are neglected and drop off;[323] or rather like the
+foster-child of Hypsipyle, "sitting in the meadow and plucking flower
+after flower, snatching at each prize with gladsome heart, insatiable in
+its childish delight,"[324] so in the case of each of us, owing to our
+love of novelty and fickleness, the recent flower ever attracts, and
+makes us inconstant, frequently laying the foundations of many
+friendships and intimacies that come to nothing, neglecting in love of
+what we eagerly pursue what we have already possession of. To begin
+therefore with the domestic hearth,[325] as the saying is, with the
+traditions of life that time has handed down to us about constant
+friends, let us take the witness and counsel of antiquity, according to
+which friendships go in pairs, as in the cases of Theseus and Pirithous,
+Achilles and Patroclus, Orestes and Pylades, Phintias and Damon,
+Epaminondas and Pelopidas. For friendship is a creature that goes in
+pairs, and is not gregarious, or crow-like,[326] and to think a friend
+a second self, and to call him companion as it were second one,[327]
+shows that friendship is a dual relation. For we can get neither many
+slaves nor many friends at small expense. What then is the
+purchase-money of friendship? Benevolence and complaisance conjoined
+with virtue, and yet nature has nothing more rare than these. And so to
+love or be loved very much cannot find place with many persons; for as
+rivers that have many channels and cuttings have a weak and thin stream,
+so excessive love in the soul if divided out among many is weakened.
+Thus love for their young is most strongly implanted in those that bear
+only one, as Homer calls a beloved son "the only one, the child of old
+age,"[328] that is, when the parents neither have nor are likely to have
+another child.
+
+Sec. III. Not that we insist on only one friend, but among the rest there
+should be one eminently so, like a child of old age, who according to
+that well-known proverb has eaten a bushel of salt with one,[329] not as
+nowadays many so-called friends contract friendship from drinking
+together once, or playing at ball together, or playing together with
+dice, or passing the night together at some inn, or meeting at the
+wrestling-school or in the market. And in the houses of rich and leading
+men people congratulate them on their many friends, when they see the
+large and bustling crowd of visitors and handshakers and retainers: and
+yet they see more flies in their kitchens, and as the flies only come
+for the dainties, so they only dance attendance for what they can get.
+And since true friendship has three main requirements, virtue, as a
+thing good; and familiarity, as a thing pleasant; and use, as a thing
+serviceable; for we ought to choose a friend with judgement, and rejoice
+in his company, and make use of him in need; and all these things are
+prejudicial to abundance of friends, especially judgement, which is the
+most important point; we must first consider, if it is impossible in a
+short time to test dancers who are to form a chorus, or rowers who are
+to pull together, or slaves who are to act as stewards of estates, or
+as tutors of one's sons, far more difficult is it to meet with many
+friends who will take off their coats to aid you in every fortune, each
+of whom "offers his services to you in prosperity, and does not object
+to share your adversity." For neither does a ship encounter so many
+storms at sea, nor do they fortify places with walls, or harbours with
+defences and earthworks, in the expectation of so many and great
+dangers, as friendship tested well and soundly promises defence and
+refuge from. But if friends slip in without being tested, like money
+proved to be bad,
+
+  "Those who shall lose such friends may well be glad,
+   And those who have such pray that they may lose them."[330]
+
+Yet is it difficult and by no means easy to avoid and bring to a close
+an unpleasant friendship: as in the case of food which is injurious and
+harmful, we cannot retain it on the stomach without damage and hurt, nor
+can we expel it as it was taken into the mouth, but only in a putrid
+mixed up and changed form, so a bad friend is troublesome both to others
+and himself if retained, and if he be got rid of forcibly it is with
+hostility and hatred, and like the voiding of bile.
+
+Sec. IV. We ought not, therefore, lightly to welcome or strike up an
+intimate friendship with any chance comers, or love those who attach
+themselves to us, but attach ourselves to those who are worthy of our
+friendship. For what is easily got is not always desirable: and we pass
+over and trample upon heather and brambles that stick to us[331] on our
+road to the olive and vine: so also is it good not always to make a
+friend of the person who is expert in twining himself around us, but
+after testing them to attach ourselves to those who are worthy of our
+affection and likely to be serviceable to us.
+
+Sec. V. As therefore Zeuxis, when some people accused him of painting
+slowly, replied, "I admit that I do, but then I paint to last," so ought
+we to test for a long time the friendship and intimacy that we take up
+and mean to keep. Is it not easy then to put to the test many friends,
+and to associate with many friends at the same time, or is this
+impossible? For intimacy is the full enjoyment of friendship, and most
+pleasant is companying with and spending the day with a friend. "Never
+again shall we alive, apart from dear friends, sit and take counsel
+alone together."[332] And Menelaus said about Odysseus, "Nor did
+anything ever divide or separate us, who loved and delighted in one
+another, till death's black cloud overshadowed us."[333] The contrary
+effect seems to be produced by abundance of friends. For the friendship
+of a pair of friends draws them together and puts them together and
+holds them together, and is heightened by intercourse and kindliness,
+"as when the juice of the fig curdles and binds the white milk,"[334] as
+Empedocles says, such unity and complete union will such a friendship
+produce. Whereas having many friends puts people apart and severs and
+disunites them, by transferring and shifting the tie of friendship too
+frequently, and does not admit of a mixture and welding of goodwill by
+the diffusing and compacting of intimacy. And this causes at once an
+inequality and difficulty in respect of acts of kindness, for the uses
+of friendship become inoperative by being dispersed over too wide an
+area. "One man is acted upon by his character, another by his
+reflection."[335] For neither do our natures and impulses always incline
+in the same directions, nor are our fortunes in life identical, for
+opportunities of action are, like the winds, favourable to some,
+unfavourable to others.
+
+Sec. VI. Moreover, if all our friends want to do the same things at the
+same time, it will be difficult to satisfy them all, whether they desire
+to deliberate, or to act in state affairs, or wish for office, or are
+going to entertain guests. If again at the same time they chance to be
+engaged in different occupations and interests and ask you all together,
+one who is going on a voyage that you will sail with him, another who is
+going to law that you will be his advocate, another who is going to try
+a case that you will try it with him, another who is selling or buying
+that you will go into partnership with him, another who is going to
+marry that you will join him in the sacrifice, another who is going to
+bury a relation that you will be one of the mourners,
+
+  "The town is full of incense, and at once
+   Resounds with triumph-songs and bitter wailing,"[336]
+
+that is the fruit of many friends; to oblige all is impossible, to
+oblige none is absurd, and to help one and offend many is grievous.
+
+  "No lover ever yet fancied neglect."[337]
+
+And yet people bear patiently and without anger the carelessness and
+neglect of friends, if they get from them such excuses as "I forgot," "I
+did it unwittingly." But he who says, "I did not assist you in your
+lawsuit, for I was assisting another friend," or "I did not visit you
+when you had your fever, for I was helping so-and-so who was
+entertaining his friends," excusing himself for his inattention to one
+by his attention to another, so far from making the offence less, even
+adds jealousy to his neglect. But most people in friendship regard only,
+it seems, what can be got out of it, overlooking what will be asked in
+return, and not remembering that he, who has had many of his own
+requests granted, must oblige others in turn by granting their requests.
+And as Briareus with his hundred hands had to feed fifty stomachs, and
+was therefore no better provided than we are, who with two hands have to
+supply the necessities of only one belly, so in having many friends[338]
+one has to do many services for them, one has to share in their anxiety,
+and to toil and moil with them. For we must not listen to Euripides when
+he says, "mortals ought to join in moderate friendships for one another,
+and not love with all their heart, that the spell may be soon broken,
+and the friendship may either be ended or become closer at will,"[339]
+that so it may be adjusted to our requirements, like the sail of a ship
+that we can either slacken or haul tight. But let us transfer,
+Euripides, these lines of yours to enmities, and bid people make their
+animosities moderate, and not hate with all their heart, that their
+hatred, and wrath, and querulousness, and suspicions, may be easily
+broken. Recommend rather for our consideration that saying of
+Pythagoras, "Do not give many your right hand,"[340] that is, do not
+make many friends, do not go in for a common and vulgar friendship,
+which is sure to cause anyone much trouble; for its sharing in others'
+anxieties and griefs and labours and dangers is quite intolerable to
+free and noble natures. And that was a true saying of the wise
+Chilo[341] to one who told him he had no enemy, "Neither," said he, "do
+you seem to me to have a friend." For enmities inevitably accompany and
+are involved in friendships.
+
+Sec. VII. It is impossible I say not to share with a friend in his injuries
+and disgraces and enmities, for enemies at once suspect and hate the
+friend of their enemies, and even friends are often envious and jealous
+and carp at him. As then the oracle given to Timesias about his colony
+foretold him, "that his swarm of bees would soon be followed by a swarm
+of wasps," so those that seek a swarm of friends have sometimes lighted
+unawares on a wasp's-nest of enemies. And the remembrance of wrongs done
+by an enemy and the kindness of a friend do not weigh in the same
+balance. See how Alexander treated the friends and intimates of Philotas
+and Parmenio, how Dionysius treated those of Dion, Nero those of
+Plautus, Tiberius those of Sejanus, torturing and putting them to death.
+For as neither the gold nor rich robes of Creon's daughter[342] availed
+her or her sire, but the flame that burst out suddenly involved him in
+the same fate as herself, as he ran up to embrace her and rescue her, so
+some friends, though they have had no enjoyment out of their friends'
+prosperity, are involved in their misfortunes. And this is especially
+the case with philosophers and kind people, as Theseus, when his friend
+Pirithous was punished and imprisoned, "was also bound in fetters not
+of brass."[343] And Thucydides tells us that during the plague at Athens
+those that most displayed their virtue perished with their friends that
+were ill, for they neglected their own lives in going to visit
+them.[344]
+
+Sec. VIII. We ought not therefore to be too lavish with our virtue, binding
+it together and implicating it in various people's fortunes, but we
+ought to preserve our friendship for those who are worthy of it, and are
+capable of reciprocating it. For this is indeed the greatest argument
+against many friends that friendship is originated by similarity. For
+seeing that even the brutes can hardly be forced to mix with those that
+are unlike themselves, but crouch down, and show their dislike, and run
+away, while they mix freely with those that are akin to them and have a
+similar nature, and gently and gladly make friends with one another
+then, how is it possible that there should be friendship between people
+differing in characters and temperaments and ideas of life? For harmony
+on the harp or lyre is attained by notes in unison and not in unison,
+sharp and flat somehow or other producing concord, but in the harmony of
+friendship there must be no unlike, or uneven, or unequal element, but
+from all alike must come agreement in opinions and wishes and feeling,
+as if one soul were put into several bodies.
+
+Sec. IX. What man then is so industrious, so changeable, and so versatile,
+as to be able to make himself like and adapt himself to many different
+persons, and not to laugh at the advice of Theognis, "Imitate the
+ingenuity of the polypus, that takes the colour of whatever stone it
+sticks to."[345] And yet the changes in the polypus do not go deep but
+are only on the surface, which, from its thickness or thinness takes the
+impression of everything that approaches it, whereas friends endeavour
+to be like one another in character, and feeling, and language, and
+pursuits, and disposition. It requires a not very fortunate or very good
+Proteus,[346] able by jugglery to assume various forms, to be
+frequently at the same time a student with the learned, and ready to
+try a fall with wrestlers, or to go a hunting with people fond of the
+chase, or to get drunk with tipplers, or to go a canvassing with
+politicians, having no fixed character of his own.[347] And as the
+natural philosophers say of unformed and colourless matter when
+subjected to external change, that it is now fire, now water, now air,
+now solid earth, so the soul suitable for many friendships must be
+impressionable, and versatile, and pliant, and changeable. But
+friendship requires a steady constant and unchangeable character, a
+person that is uniform in his intimacy. And so a constant friend is a
+thing rare and hard to find.
+
+    [321] Plato, "Men." p. 71 E.
+
+    [322] Quoted more fully by our author, "De Fraterno
+    Amore," Sec. iii.
+
+    [323] "Eadem comparatione utitur Lucianus in Toxari T.
+    ii. p. 351: [Greek: hostis an polyphilos he homoios
+    hemin dokei tais koinais tautais kai moicheuomenais
+    gynaixi; kai oiometh' ouketh' homoios ischyran ten
+    philian autou einai pros pollas eunoias
+    diairetheisan]."--_Wyttenbach._
+
+    [324] From the "Hypsipyle" of Euripides.
+
+    [325] A well-known proverb for beginning at the
+    beginning. Aristophanes, "Vespae." 846; Plato,
+    "Euthryphro," 3 A; Strabo, 9.
+
+    [326] An allusion to the well-known proverb, [Greek:
+    koloios poti koloion]. See Erasmus, "Adagia," p. 1644.
+
+    [327] The paronomasia is on [Greek: hetairos, heteros].
+
+    [328] "Iliad," ix. 482; "Odyssey," xvi. 19.
+
+    [329] Cf. Cicero, "De Amicitia," xix.
+
+    [330] Sophocles, Fragm. 741. Quoted again by our author,
+    "On Love," Sec. xxiii.
+
+    [331] 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."
+
+    [332] "Iliad," xxiii. 77, 78.
+
+    [333] "Odyssey," iv. 178-180.
+
+    [334] "Iliad," v. 902, altered somewhat.
+
+    [335] Bergk. p. 1344^3.
+
+    [336] Sophocles, "Oedipus Tyrannus," 4, 5. Quoted again
+    "On Moral Virtue," Sec. vi.
+
+    [337] A line from Menander. Quoted again "De Fraterno
+    Amore," Sec. xx.
+
+    [338] Reading with Halm and Hercher [Greek: en toi
+    pollois philois chresthai.]
+
+    [339] Euripides, "Hippolytus," 253-257, where Dindorf
+    and Hercher agree in the reading.
+
+    [340] Compare "On Education," Sec. xvii.
+
+    [341] Chilo was one of the Seven Wise Men. See
+    Pausanias, iii. 16; X. 24.
+
+    [342] For the circumstances see Euripides, "Medea," 1136
+    sq.
+
+    [343] For the friendship of Theseus and Pirithous, see
+    Pausanias, i. 17; x. 29. The line is from Euripides,
+    "Pirithous," Fragm. 591. Cf. "On Shyness," Sec. x.
+
+    [344] Thucydides, ii. 51.
+
+    [345] Bergk. p. 500^3.
+
+    [346] 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?"
+
+    [347] Literally, "having no hearth of character," the
+    hearth being an emblem of stability. Compare "How One
+    may Discern a Flatterer from a Friend," Sec. vii., where
+    the same image is employed.
+
+
+
+
+HOW ONE MAY DISCERN A FLATTERER FROM
+A FRIEND.
+
+
+Sec. I. Plato says,[348] Antiochus Philopappus, that all men pardon the man
+who acknowledges that he is excessively fond of himself, but that there
+is among many other defects this very grave one in self-love, that by it
+a man becomes incapable of being a just and impartial judge about
+himself, for love is blind in regard to the loved object, unless a
+person has learnt and accustomed himself to honour and pursue what is
+noble rather than his own selfish interests. This gives a great field
+for the flatterer in friendship, who finds a wonderful base of
+operations in our self-love, which makes each person his own first and
+greatest flatterer, and easily admits a flatterer from without, who will
+be, so he thinks and hopes, both a witness and confirmer of his good
+opinion of himself. For he that lies open to the reproach of being fond
+of flatterers is very fond of himself, and owing to his goodwill to
+himself wishes to possess all good qualities, and thinks he actually
+does; the wish is not ridiculous, but the thought is misleading and
+requires a good deal of caution. And if truth is a divine thing, and,
+according to Plato,[349] the beginning of all good things both to the
+gods and men, the flatterer is likely to be an enemy to the gods, and
+especially to Apollo, for he always sets himself against that famous
+saying, "Know thyself,"[350] implanting in everybody's mind self-deceit
+and ignorance of his own good or bad qualities, thus making his good
+points defective and imperfect, and his bad points altogether
+incorrigible.
+
+Sec. II. If however, as is the case with most other bad things, the
+flatterer attacked only or chiefly ignoble or worthless persons, the
+evil would not be so mischievous or so difficult to guard against. But
+since, as wood-worms breed most in soft and sweet wood, those whose
+characters are honourable and good and equitable encourage and support
+the flatterer most,--and moreover, as Simonides says, "rearing of horses
+does not go with the oil-flask,[351] but with fruitful fields," so we
+see that flattery does not join itself to the poor, the obscure, or
+those without means, but is the snare and bane of great houses and
+estates, and often overturns kingdoms and principalities,--it is a
+matter of no small importance, needing much foresight, to examine the
+question, that so flattery may be easily detected, and neither injure
+nor discredit friendship. For just as lice leave dying persons, and
+abandon bodies when the blood on which they feed is drying up, so one
+never yet saw flatterers dancing attendance on dry and cold poverty, but
+they fasten on wealth and position and there get fat, but speedily
+decamp if reverses come. But we ought not to wait to experience that,
+which would be unprofitable, or rather injurious and dangerous. For not
+to find friends at a time when you want them is hard, as also not to be
+able to exchange an inconstant and bad friend for a constant and good
+one. For a friend should be like money tried before being required, not
+found faulty in our need. For we ought not to have our wits about us
+only when the mischief is done, but we ought to try and prevent the
+flatterer doing any harm to us: for otherwise we shall be in the same
+plight as people who test deadly poisons by first tasting them, and kill
+or nearly kill themselves in the experiment. We do not praise such, nor
+again all those who, looking at their friend simply from the point of
+view of decorum and utility, think that they can detect all agreeable
+and pleasant companions as flatterers in the very act. For a friend
+ought not to be disagreeable or unpleasant, nor ought friendship to be a
+thing high and mighty with sourness and austerity, but even its decorous
+deportment ought to be attractive and winning,[352] for by it
+
+  "The Graces and Desire have pitched their tents,"[353]
+
+and not only to a person in misfortune "is it sweet to look into the
+eyes of a friendly person," as Euripides[354] says, but no less does it
+bring pleasure and charm in good fortune, than when it relieves the
+sorrows and difficulties of adversity. And as Evenus said "fire was the
+best sauce,"[355] so the deity, mixing up friendship with life, has made
+everything bright and sweet and acceptable by its presence and the
+enjoyment it brings. How else indeed could the flatterer insinuate
+himself by the pleasure he gives, unless he knew that friendship
+admitted the pleasurable element? It would be impossible to say. But
+just as spurious and mock gold only imitates the brightness and glitter
+of real gold, so the flatterer seems to imitate the pleasantness and
+agreeableness of the real friend, and to exhibit himself ever merry and
+bright, contradicting and opposing nothing. We must not however on that
+account suspect all who praise as simple flatterers. For friendship
+requires praise as much as censure on the proper occasion. Indeed
+peevishness and querulousness are altogether alien to friendship and
+social life: but when goodwill bestows praise ungrudgingly and readily
+upon good actions, people endure also easily and without pain admonition
+and plainspeaking, believing and continuing to love the person who took
+such pleasure in praising, as if now he only blamed out of necessity.
+
+Sec. III. It is difficult then, someone may say, to distinguish between the
+flatterer and the friend, if they differ neither in the pleasure they
+give nor in the praise they bestow; for as to services and attentions
+you may often see friendship outstripped by flattery. Certainly it is
+so, I should reply, if we are trying to find the genuine flatterer who
+handles his craft with cleverness and art, but not if, like most people,
+we consider those persons flatterers who are called their own
+oil-flask-carriers and table-men, men who begin to talk, as one said,
+the moment their hands have been washed for dinner,[356] whose
+servility, ribaldry, and want of all decency, is apparent at the first
+dish and glass. It did not of course require very much discrimination to
+detect Melanthius the parasite of Alexander of Pherae of flattery, who,
+to those who asked how Alexander was murdered, answered, "Through his
+side into my belly": or those who formed a circle round a wealthy table,
+"whom neither fire, nor sword, nor steel, would keep from running to a
+feast":[357] or those female flatterers in Cyprus, who after they
+crossed over into Syria were nicknamed "step-ladders,"[358] because they
+lay down and let the kings' wives use their bodies as steps to mount
+their carriages.
+
+Sec. IV. What kind of flatterer then must we be on our guard against? The
+one who neither seems to be nor acknowledges himself to be one: whom you
+will not always find in the vicinity of your kitchen, who is not to be
+caught watching the dial to see how near it is to dinner-time,[359] nor
+gets so drunk as to throw himself down anyhow, but one who is generally
+sober, and a busybody, and thinks he ought to have a hand in your
+affairs, and wishes to share in your secrets, and as to friendship plays
+rather a tragic than a satyric or comic part. For as Plato says, "it is
+the height of injustice to appear to be just when you are not really
+so,"[360] so we must deem the most dangerous kind of flattery not the
+open but the secret, not the playful but the serious. For it throws
+suspicion even upon a genuine friendship, which we may often confound
+with it, if we are not careful. When Gobryas pursued one of the Magi
+into a dark room, and was on the ground wrestling with him, and Darius
+came up and was doubtful how he could kill one without killing both,
+Gobryas bade him thrust his sword boldly through both of them;[361] but
+we, since we give no assent to that saying, "Let friend perish so the
+enemy perish with him,"[362] in our endeavour to distinguish the
+flatterer from the friend, seeing that their resemblances are so many,
+ought to take great care that we do not reject the good with the bad,
+nor in sparing what is beneficial fall in with what is injurious. For as
+wild grains mixed up with wheat, if very similar in size and appearance,
+are not easily kept apart, for if the sieve have small holes they don't
+pass through, and if large holes they pass with the corn, so flattery is
+not easily distinguished from friendship, being mixed up with it in
+feeling and emotion, habit and custom.
+
+Sec. V. Because however friendship is the most pleasant of all things, and
+nothing more glads the heart of man, therefore the flatterer attracts by
+the pleasure he gives, pleasure being in fact his field. And because
+favours and good services accompany friendship, as the proverb says "a
+friend is more necessary than fire or water,"[363] therefore the
+flatterer volunteers all sorts of services, and strives to show himself
+on all occasions zealous and obliging and ready. And since friendship is
+mainly produced by a similarity of tastes and habits, and to have the
+same likes and dislikes first brings people together and unites them
+through sympathy,[364] the flatterer observing this moulds himself like
+material and demeans himself accordingly, seeking completely to imitate
+and resemble those whom he desires to ingratiate himself with, being
+supple in change, and plausible in his imitations, so that one would
+say,
+
+  "Achilles' son, O no, it is himself."[365]
+
+But his cleverest trick is that, observing that freedom of speech, is
+both spoken of and reckoned as the peculiar and natural voice of
+friendship, while not speaking freely is considered unfriendly and
+disingenuous, he has not failed to imitate this trait of friendship
+also. But just as clever cooks infuse bitter sauces and sharp seasoning
+to prevent sweet things from cloying, so these flatterers do not use a
+genuine or serviceable freedom of speech, but merely a winking and
+tickling innuendo. He is therefore difficult to detect, like those
+creatures which naturally change their colour and take that of the
+material or place near them.[366] But since he deceives and conceals his
+true character by his imitations, it is our duty to unmask him and
+detect him by the differences between him and the true friend, and to
+show that he is, as Plato says, "tricked out in other people's colours
+and forms, from lack of any of his own."[367]
+
+Sec. VI. Let us examine the matter then from the beginning. I said that
+friendship originated in most cases from a similar disposition and
+nature, generally inclined to the same habits and morals, and rejoicing
+in the same pursuits, studies, and amusements, as the following lines
+testify: "To old man the voice of old man is sweetest, to boy that of
+boy, to woman is most acceptable that of woman, to the sick person that
+of sick person, while he that is overtaken by misfortune is a comforter
+to one in trouble." The flatterer knowing then that it is innate in us
+to delight in, and enjoy the company of, and to love, those who are like
+ourselves, attempts first to approach and get near a person in this
+direction, (as one tries to catch an animal in the pastures,) by the
+same pursuits and amusements and studies and modes of life quietly
+throwing out his bait, and disguising himself in false colours, till his
+victim give him an opportunity to catch him, and become tame and
+tractable at his touch. Then too he censures the things and modes of
+life and persons that he knows his victim dislikes, while he praises
+those he fancies immoderately, overdoing it indeed[368] with his show of
+surprise and excessive admiration, making him more and more convinced
+that his likes and dislikes are the fruits of judgement and not of
+caprice.
+
+Sec. VII. How then is the flatterer convicted, and by what differences is
+he detected, of being only a counterfeit, and not really like his
+victim? We must first then look at the even tenor and consistency of his
+principles, if he always delights in the same things, and always praises
+the same things, and directs and governs his life after one pattern, as
+becomes the noble lover of consistent friendship and familiarity. Such a
+person is a friend. But the flatterer having no fixed character of his
+own,[369] and not seeking to lead the life suitable for him, but shaping
+and modelling himself after another's pattern, is neither simple nor
+uniform, but complex and unstable, assuming different appearances, like
+water poured from vessel to vessel, ever in a state of flux and
+accommodating himself entirely to the fashion of those who entertain
+him. The ape indeed, as it seems, attempting to imitate man, is caught
+imitating his movements and dancing like him, but the flatterer himself
+attracts and decoys other men, imitating not all alike, for with one he
+sings and dances, with another he wrestles and gets covered with the
+dust of the palaestra, while he follows a third fond of hunting and the
+chase all but shouting out the words of Phaedra,
+
+  "How I desire to halloo on the dogs,
+   Chasing the dappled deer,"[370]
+
+and yet he has really no interest in the chase, it is the hunter himself
+he sets the toils and snares for. And if the object of his pursuit is
+some young scholar and lover of learning, he is all for books then, his
+beard flows down to his feet,[371] he's quite a sight with his
+threadbare cloak, has all the indifference of the Stoic, and speaks of
+nothing but the rectangles and triangles of Plato. But if any rich and
+careless fellow fond of drink come in his way,
+
+  "Then wise Odysseus stript him of his rags,"[372]
+
+his threadbare cloak is thrown aside, his beard is shorn off like a
+fruitless crop, he goes in for wine-coolers and tankards, and laughs
+loudly in the streets, and jeers at philosophers. As they say happened
+at Syracuse, when Plato went there, and Dionysius was seized with a
+furious passion for philosophy, and so great was the concourse of
+geometricians that they raised up quite a cloud of dust in the palace,
+but when Plato fell out of favour, and Dionysius gave up philosophy, and
+went back again headlong to wine and women and trifles and debauchery,
+then all the court was metamorphosed, as if they all had drunk of
+Circe's cup, for ignorance and oblivion and silliness reigned rampant. I
+am borne out in what I say by the behaviour of great flatterers and
+demagogues,[373] the greatest of whom Alcibiades, a jeerer and
+horse-rearer at Athens, and living a gay and merry life, wore his hair
+closely shaven at Lacedaemon, and washed in cold water, and attired
+himself in a threadbare cloak; while in Thrace he fought[374] and drank;
+and at Tissaphernes' court lived delicately and luxuriously and in a
+pretentious style; and thus curried favour and was popular with
+everybody by imitating their habits and ways. Such was not the way
+however in which Epaminondas or Agesilaus acted, for though they
+associated with very many men and states and different modes of life,
+they maintained everywhere their usual demeanour, both in dress and diet
+and language and behaviour. So Plato[375] at Syracuse was exactly the
+same man as in the Academy, the same with Dionysius as with Dion.
+
+Sec. VIII. As to the changes of the flatterer, which resemble those of the
+polypus,[376] a man may most easily detect them by himself pretending to
+change about frequently, and by censuring the kind of life he used
+formerly to praise, and anon approving of the words actions and modes of
+life that he used to be displeased with. He will then see that the
+flatterer is never consistent or himself, never loving hating rejoicing
+grieving at his own initiative, but like a mirror, merely reflecting the
+image of other people's emotions and manners and feelings. Such a one
+will say, if you censure one of your friends to him, "You are slow in
+finding the fellow out, he never pleased me from the first." But if on
+the other hand you change your language and praise him, he will swear by
+Zeus that he rejoices at it, and is himself under obligations to the
+man, and believes in him. And if you talk of the necessity of changing
+your mode of life, of retiring from public life to a life of privacy and
+ease, he says, "We ought long ago to have got rid of uproar[377] and
+envy." But if you think of returning again to public life, he chimes in,
+"Your sentiments do you honour: retirement from business is pleasant,
+but inglorious and mean." One ought to say at once to such a one,
+"'Stranger, quite different now you look to what you did before.'[378] I
+do not need a friend to change his opinions with me and to assent to me
+in everything, my shadow will do that better, but I need one that will
+speak the truth and help me with his judgement." This is one way of
+detecting the flatterer.
+
+Sec. IX. We must also observe another difference in the resemblance between
+the friend and flatterer. The true friend does not imitate you in
+everything, nor is he too keen to praise, but praises only what is
+excellent, for as Sophocles says,
+
+  "He is not born to share in hate but love,"[379]
+
+yes, by Zeus, and he is born to share in doing what is right and in
+loving what is noble, and not to share in wrong-doing or misbehaviour,
+unless it be that, as a running of the eyes is catching, so through
+companionship and intimacy he may against his will contract by infection
+some vice or ill habit, as they say Plato's intimates imitated his
+stoop, Aristotle's his lisp, and king Alexander's his holding his head a
+little on one side, and rapidity of utterance in conversation,[380] for
+people mostly pick up unawares such traits of character. But the
+flatterer is exactly like the chameleon,[381] which takes every colour
+but white, and so he, though unable to imitate what is worth his while,
+leaves nothing that is bad unimitated. And just as poor painters unable
+to make a fine portrait from inefficiency in their craft, bring out the
+likeness by painting all the wrinkles, moles and scars, so the flatterer
+imitates his friend's intemperance, superstition, hot temper, sourness
+to domestics, suspicion of his friends and relations. For he is by
+nature inclined to what is worst, and thinks that imitation of what is
+bad is as far as possible removed from censure. For those are suspected
+who have noble aims in life, and seem to be vexed and disgusted at their
+friends' faults, for that injured and even ruined Dion with Dionysius,
+Samius with Philip, and Cleomenes with Ptolemy. But he that wishes to be
+and appear at the same time both agreeable and trustworthy pretends to
+rejoice more in what is bad, as being through excessive love for his
+friend not even offended at his vices, but as one with him in feeling
+and nature in all matters. And so they claim to share in involuntary and
+chance ailments, and pretend to have the same complaints, in flattery to
+those who suffer from any, as that their eyesight and sense of hearing
+are deficient, if their friends are somewhat blind or deaf, as the
+flatterers of Dionysius, who was rather short-sighted, jostled one
+another at a dinner party, and knocked the dishes off the table, _as if
+from defect of vision_.[382] And some to make their cases more similar
+wind themselves in closer, and dive even into family secrets for
+parallels. For seeing that their friends are unfortunate in marriage, or
+suspicious about the behaviour of their sons or relations, they do not
+spare themselves, but make quite a Jeremiad about their own sons, or
+wife, or kinsfolk, or relations, proclaiming loudly their own family
+secrets. For similarity in situation makes people more sympathetic, and
+their friends having received as it were hostages by their confessions,
+entrust them in return with their secrets, and having once made
+confidants of them, dare not take back their confidence.[383] I actually
+know of a man who turned his wife out of doors because his friend had
+put away his; but as he secretly visited her and sent messages to her,
+he was detected by his friend's wife noticing his conduct. So little did
+he know the nature of a flatterer that thought the following lines more
+applicable to a crab than a flatterer, "His whole body is belly, his eye
+is on everything, he is a creature creeping on his teeth," for such is a
+true picture of the parasite, "friends of the frying-pan, hunting for a
+dinner," to borrow the language of Eupolis.
+
+Sec. X. However let us put off all this to its proper place in the
+discourse. But let us not fail to notice the wiliness of the flatterer's
+imitation, in that, even if he imitates any good points in the person he
+flatters, he always takes care to give him the palm. Whereas among real
+friends there is no rivalry or jealousy of one another, but they are
+satisfied and contented alike whether they are equal or one of them is
+superior. But the flatterer, ever remembering that he is to play second
+fiddle,[384] makes his copy always fall a little short of the original,
+for he admits that he is everywhere outstripped and left behind, except
+in vice. For in that alone he claims pre-eminence, for if his friend is
+peevish, he says he is atrabilious; if his friend is superstitious, he
+says he is a fanatic; if his friend is in love, he says he is madly in
+love; if his friend laughs, he will say, "You laughed a little
+unseasonably, but I almost died of laughter." But in regard to any good
+points his action is quite the opposite. He says he can run quickly, but
+his friend flies; he says he can ride pretty well, but his friend is a
+Centaur on horseback. He says "I am not a bad poet, and don't write very
+bad lines",
+
+  "'But your sonorous verse is like Jove's thunder.'"
+
+Thus he shows at once that his friend's aims in life are good, and that
+his friend has reached a height he cannot soar to. Such then are the
+differences in the resemblances between the flatterer and the friend.
+
+Sec. XI. But since, as has been said before, to give pleasure is common to
+both, for the good man delights in his friends as much as the bad man in
+his flatterers, let us consider the difference between them here too.
+The difference lies in the different aim of each in giving pleasure.
+Look at it this way. There is no doubt a sweet smell in perfume. So
+there is also in medicine. But the difference is that while in perfume
+pleasure and nothing else is designed, in medicine either purging, or
+warming, or adding flesh to the system, is the primary object, and the
+sweet smell is only a secondary consideration. Again painters mix gay
+colours and dyes: there are also some drugs which are gay in appearance
+and not unpleasing in colour. What then is the difference between these?
+Manifestly we distinguish by the end each aims at. So too the social
+life of friends employs mirth to add a charm to some good and useful
+end,[385] and sometimes makes joking and a good table and wine, aye, and
+even chaff and banter, the seasoning to noble and serious matters, as
+in the line,
+
+  "Much they enjoyed talking to one another,"[386]
+
+and again,
+
+                        "Never did ought else
+  Disturb our love or joy in one another."[387]
+
+But the flatterer's whole aim and end is to cook up and season his joke
+or word or action, so as to produce pleasure. And to speak concisely,
+the flatterer's object is to please in everything he does, whereas the
+true friend always does what is right, and so often gives pleasure,
+often pain, not wishing the latter, but not shunning it either, if he
+deems it best. For as the physician, if it be expedient, infuses saffron
+or spikenard, aye, or uses some soothing fomentation or feeds his
+patient up liberally, and sometimes orders castor,
+
+  "Or poley,[388] that so strong and foully smells,"
+
+or pounds hellebore and compels him to drink it,--neither in the one
+case making unpleasantness, nor in the other pleasantness, his end and
+aim, but in both studying only the interest of his patient,--so the
+friend sometimes by praise and kindness, extolling him and gladdening
+his heart, leads him to what is noble, as Agamemnon,
+
+  "Teucer, dear head, thou son of Telamon,
+   Go on thus shooting, captain of thy men;"[389]
+
+or Diomede,
+
+  "How could I e'er forget divine Odysseus?"[390]
+
+But where on the other hand there is need of correction, then he rebukes
+with biting words and with the freedom worthy of a friend,
+
+  "Zeus-cherished Menelaus, art thou mad,
+   And in thy folly tak'st no heed of safety?"[391]
+
+Sometimes also he joins action to word, as Menedemus sobered the
+profligate and disorderly son of his friend Asclepiades, by shutting him
+out of his house, and not speaking to him. And Arcesilaus forbade Bato
+his school, when he wrote a line in one of his plays against Cleanthes,
+and only got reconciled with him after he repented and made his peace
+with Cleanthes. For we ought to give our friend pain if it will benefit
+him, but not to the extent of breaking off our friendship; but just as
+we make use of some biting medicine, that will save and preserve the
+life of the patient. And so the friend, like a musician, in bringing
+about an improvement to what is good and expedient, sometimes slackens
+the chords, sometimes tightens them, and is often pleasant, but always
+useful. But the flatterer, always harping on one note, and accustomed to
+play his accompaniment only with a view to please and to ingratiate
+himself, knows not how either to oppose in deed, or give pain in word,
+but complies only with every wish, ever chiming in with and echoing the
+sentiments of his patron. As then Xenophon says Agesilaus took pleasure
+in being praised by those who would also censure him,[392] so ought we
+to think that to please and gratify us is friendly in the person who can
+also give us pain and oppose us, but to feel suspicion at an intercourse
+which is merely for pleasure and gratification, and never pungent, aye
+and by Zeus to have ready that saying of the Lacedaemonian, who, on
+hearing king Charillus praised, said, "How can he be a good man, who is
+not severe even to the bad?"
+
+Sec. XII. They say the gadfly attacks bulls, and the tick dogs, in the ear:
+so the flatterer besieges with praise the ears of those who are fond of
+praise, and sticks there and is hard to dislodge. We ought therefore
+here to make a wide-awake and careful discrimination, whether the praise
+is bestowed on the action or the man. It is bestowed on the action, if
+people praise the absent rather than the present, if also those that
+have the same aims and aspirations praise not only us but all that are
+similarly disposed, and do not evidently say and do one thing at one
+time, and the direct contrary at another; and the greatest test is if we
+are conscious, in the matters for which we get the praise, that we have
+not regretted them, and are not ashamed at them, and would not rather
+have said and done differently. For our own inward judgement,
+testifying the contrary and not admitting the praise, is above passion,
+and impregnable and proof against the flatterer. But I know not how it
+is that most people in misfortune cannot bear exhortation, but are
+captivated more by condolence and sympathy, and when they have done
+something wrong and acted amiss, he that by censure and blame implants
+in them the stings of repentance is looked upon by them as hostile and
+an accuser, while they welcome and regard as friendly and well-disposed
+to them the person who bestows praise and panegyric on what they have
+done. Those then that readily praise and join in applauding some word or
+action on the part of someone whether in jest or earnest, only do
+temporary harm for the moment, but those who injure the character by
+their praise, aye, and by their flattery undermine the morals, act like
+those slaves who do not steal from the bin, but from the seed corn.[393]
+For they pervert the disposition, which is the seed of actions, and the
+character, which is the principle and fountain of life, by attaching to
+vice names that belong properly only to virtue. For as Thucydides
+says,[394] in times of faction and war "people change the accustomed
+meaning of words as applied to acts at their will and pleasure, for
+reckless daring is then considered bravery to one's comrades, and
+prudent delay specious cowardice, and sober-mindedness the cloak of the
+coward, and taking everything into account before action a real desire
+to do nothing." So too in the case of flattery we must observe and be on
+our guard against wastefulness being called liberality, and cowardliness
+prudence, and madness quick-wittedness, and meanness frugality, and the
+amorous man called social and affectionate, and the term manly applied
+to the passionate and vain man, and the term civil applied to the paltry
+and mean man. As I remember Plato[395] says the lover is a flatterer of
+the beloved one, and calls the snub nose graceful, and the aquiline nose
+royal, and swarthy people manly, and fair people the children of the
+gods, and the olive complexion is merely the lover's phrase to gloss
+over and palliate excessive pallor. And yet the ugly man persuaded he is
+handsome, or the short man persuaded he is tall, cannot long remain in
+the error, and receives only slight injury from it, and not irreparable
+mischief: but praise applied to vices as if they were virtues, so that
+one is not vexed but delighted with a vicious life, removes all shame
+from wrong-doing, and was the ruin of the Sicilians, by calling the
+savage cruelty of Dionysius and Phalaris detestation of wickedness and
+uprightness. It was the ruin of Egypt, by styling Ptolemy's effeminacy,
+and superstition, and howlings, and beating of drums, religion and
+service to the gods.[396] It was nearly the overthrow and destruction of
+the ancient manners of the Romans, palliating the luxury and
+intemperance and display of Antony as exhibitions of jollity and
+kindliness, when his power and fortune were at their zenith. What else
+invested Ptolemy[397] with his pipe and fiddle? What else brought
+Nero[398] on the tragic stage, and invested him with the mask and
+buskins? Was it not the praise of flatterers? And are not many kings
+called Apollos if they can just sing a song,[399] and Dionysuses if they
+get drunk, and Herculeses if they can wrestle, and do they not joy in
+such titles, and are they not dragged into every kind of disgrace by
+flattery?
+
+Sec. XIII. Wherefore we must be especially on our guard against the
+flatterer in regard to praise; as indeed he is very well aware himself,
+and clever to avoid suspicion. If he light upon some dandy, or rustic in
+a thick leather garment, he treats him with nothing but jeers and
+mocks,[400] as Struthias insulted Bias, ironically praising him for his
+stupidity, saying, "You have drunk more than king Alexander,"[401] and,
+"that he was ready to die of laughing at his tale about the
+Cyprian."[402] But when he sees people more refined very much on their
+guard, and observing both time and place, he does not praise them
+directly, but draws off a little and wheels round and approaches them
+noiselessly, as one tries to catch a wild animal. For sometimes he
+reports to a man the panegyric of other persons upon him, (as orators
+do, introducing some third person,) saying that he had a very pleasant
+conversation in the market with some strangers and men of worth, who
+mentioned how they admired his many good points. On another occasion he
+concocts and fabricates some false and trifling charges against him,
+pretending he has heard them from other people, and runs up with a
+serious face and inquires, where he said or did such and such a thing.
+And upon his denying he ever did, he pounces on him at once[403] and
+compliments his man with, "I thought it strange that you should have
+spoken ill of your friends, seeing that you don't even treat your
+enemies so: and that you should have tried to rob other people, seeing
+that you are so lavish with your own money."
+
+Sec. XIV. Other flatterers again, just as painters heighten the effect of
+their pictures by the combination of light and shade, so by censure
+abuse detraction and ridicule of the opposite virtues secretly praise
+and foment the actual vices of those they flatter. Thus they censure
+modesty as merely rustic behaviour in the company of profligates, and
+greedy people, and villains, and such as have got rich by evil and
+dishonourable courses; and contentment and uprightness they call having
+no spirit or energy in action; and when they associate with lazy and
+idle persons who avoid all public duties, they are not ashamed to call
+the life of a citizen wearisome meddling in other people's affairs, and
+the desire to hold office fruitless vain-glory. And some ere now to
+flatter an orator have depreciated a philosopher, and others won favour
+with wanton women by traducing those wives who are faithful to their
+husbands as constitutionally cold and countrybred. And by an acme of
+villainy flatterers do not always spare even themselves. For as
+wrestlers stoop that they may the easier give their adversaries a fall,
+so by censuring themselves they glide into praising others. "I am a
+cowardly slave," says such a one, "at sea, I shirk labour, I am madly in
+rage if a word is said against me; but this man fears nothing, has no
+vices, is a rare good fellow, patient and easy in all circumstances."
+But if a person has an excellent idea of his own good sense, and desires
+to be austere and self-opinionated, and in his moral rectitude is ever
+spouting that line of Homer,
+
+  "Tydides, neither praise nor blame me much,"[404]
+
+the artistic flatterer does not attack him as he attacked others, but
+employs against such a one a new device. For he comes to him about his
+own private affairs, as if desirous to have the advice of one wiser than
+himself; he has, he says, more intimate friends, but he is obliged to
+trouble him; "for whither shall we that are deficient in judgement go?
+whom shall we trust?" And having listened to his utterance he departs,
+saying he has received an oracle not an opinion. And if he notices that
+somebody lays claim to experience in oratory, he gives him some of his
+writings, and begs him to read and correct them. So, when king
+Mithridates took a fancy to play the surgeon, several of his friends
+offered themselves for operating upon, as for cutting or cauterizing,
+flattering in deed and not in word, for his being credited by them would
+seem to prove his skill.[405]
+
+  "For Providence has many different aspects."[406]
+
+But we can test this kind of negative praise, that needs more wary
+caution, by purposely giving strange advice and suggestions, and by
+adopting absurd corrections. For if he raises no objection but nods
+assent to everything, and approves of everything, and is always crying
+out, "Good! How admirable!" he is evidently
+
+  "Asking advice, but seeking something else,"
+
+wishing by praise to puff you up.
+
+Sec. XV. Moreover, as some have defined painting to be silent poetry,[407]
+so is there praise in silent flattery. For as hunters are more likely to
+catch the objects of their chase unawares, if they do not openly appear
+to be so engaged, but seem to be walking, or tending their sheep, or
+looking after the farm, so flatterers obtain most success in their
+praise, when they do not seem to be praising but to be doing something
+else. For he who gives up his place or seat to the great man when he
+comes in, and while making a speech to the people or senate breaks off
+even in the middle, if he observes any rich man wants to speak, and
+gives up to him alike speech and platform, shows by his silence even
+more than he would by any amount of vociferation that he thinks the
+other the better man, and superior to him in judgement. And consequently
+you may always see them occupying the best places at theatres and public
+assembly rooms, not that they think themselves worthy of them, but that
+they may flatter the rich by giving up their places to them; and at
+public meetings they begin speaking first, and then make way as for
+better men, and most readily take back their own view, if any
+influential or rich or famous person espouse the contrary view. And so
+one can see plainly that all such servility and drawing back on their
+part is a lowering their sails, not to experience or virtue or age, but
+to wealth and fame. Not so Apelles the famous painter, who, when
+Megabyzus sat with him, and wished to talk about lines and shades, said
+to him, "Do you see my lads yonder grinding colours, they admired just
+now your purple and gold, but now they are laughing at you for beginning
+to talk about what you don't understand."[408] And Solon, when Croesus
+asked him about happiness, replied that Tellus, an obscure Athenian, and
+Bito and Cleobis were happier than he was.[409] But flatterers proclaim
+kings and rich men and rulers not only happy and fortunate, but also
+pre-eminent for wisdom, and art, and every virtue.
+
+Sec. XVI. Now some cannot bear to hear the assertion of the Stoics[410]
+that the wise man is at once rich, and handsome, and noble, and a king;
+but flatterers declare that the rich man is at once orator and poet, and
+(if he likes) painter, and flute-player, and swift-footed, and strong,
+falling down if he wrestles with them, and if contending with him in
+running letting him win the race, as Crisso of Himera purposely allowed
+Alexander to outrun him, which vexed the king very much when he heard of
+it.[411] And Carneades said that the sons of rich men and kings learnt
+nothing really well and properly except how to ride, for their master
+praised and flattered them in their studies, and the person who taught
+them wrestling always let them throw him, whereas the horse, not knowing
+or caring whether his rider were a private person or ruler, rich or
+poor, soon threw him over his head if he could not ride well. Simple
+therefore and fatuous was that remark of Bion, "If you could by
+encomiums make your field to yield well and be fruitful, you could not
+be thought wrong in tilling it so rather than digging it and labouring
+in it: nor would it be strange in you to praise human beings if by so
+doing you could be useful and serviceable to them." For a field does not
+become worse by being praised, but those who praise a man falsely and
+against his deserts puff him up and ruin him.
+
+Sec. XVII. Enough has been said on this matter: let us now examine
+outspokenness. For just as Patroclus put on the armour of Achilles, and
+drove his horses to the battle, only durst not touch his spear from
+Mount Pelion, but let that alone, so ought the flatterer, tricked out
+and modelled in the distinctive marks and tokens of the friend, to leave
+untouched and uncopied only his outspokenness, as the special burden of
+friendship, "heavy, huge, strong."[412] But since flatterers, to avoid
+the blame they incur by their buffoonery, and drinking, and gibes, and
+jokes, sometimes work their ends by frowns and gravity, and intermix
+censure and reproof, let us not pass this over either without
+examination. And I think, as in Menander's Play the sham Hercules comes
+on the stage not with a club stout and strong, but with a light and
+hollow cane, so the outspokenness of the flatterer is to those who
+experience it mild and soft, and the very reverse of vigorous, and like
+those cushions for women's heads, which seem able to stand their ground,
+but in reality yield and give way under their pressure; so this sham
+outspokenness is puffed up and inflated with an empty and spurious and
+hollow bombast, that when it contracts and collapses draws in the person
+who relies on it. For true and friendly outspokenness attacks
+wrong-doers, bringing pain that is salutary and likely to make them more
+careful, like honey biting but cleansing ulcerated parts of the
+body,[413] but in other respects serviceable and sweet. But we will
+speak of this anon.[414] But the flatterer first exhibits himself as
+disagreeable and passionate and unforgiving in his dealings with others.
+For he is harsh to his servants, and a terrible fellow to attack and
+ferret out the faults of his kinsmen and friends, and to look up to and
+respect nobody who is a stranger, but to look down upon them, and is
+relentless and mischief-making in making people provoked with others,
+hunting after the reputation of hating vice, as one not likely knowingly
+to mince matters with the vicious, or ingratiate himself with them
+either in word or deed. Next he pretends to know nothing of real and
+great crimes, but he is a terrible fellow to inveigh against trifling
+and external shortcomings, and to fasten on them with intensity and
+vehemence, as if he sees any pot or pipkin out of its place, or anyone
+badly housed, or neglecting his beard or attire, or not adequately
+attending to a horse or dog. But contempt of parents, and neglect of
+children, and bad treatment of wife, and haughtiness to friends, and
+throwing away money, all this he cares nothing about, but is silent and
+does not dare to make any allusion to it: just as if the trainer in a
+gymnasium were to allow the athlete to get drunk and live in
+debauchery,[415] and yet be vexed at the condition of his oil-flask or
+strigil if out of order; or as if the schoolmaster scolded a boy about
+his tablet and pen, but paid no attention to a solecism or barbarism.
+The flatterer is like a man who should make no comment on the speech of
+a silly and ridiculous orator, but should find fault with his voice, and
+chide him for injuring his throat by drinking cold water; or like a
+person bidden to read some wretched composition, who should merely find
+fault with the thickness of the paper, and call the copyist a dirty and
+careless fellow. So too when Ptolemy seemed to desire to become learned,
+his flatterers used to spin out the time till midnight, disputing about
+some word or line or history, but not one of them all objected to his
+cruelty and outrages, his torturing and beating people to death.[416]
+Just as if, when a man has tumours and fistulas, one were to cut his
+hair and nails with a surgeon's knife, so flatterers use outspokenness
+only in cases where it gives no pain or distress.
+
+Sec. XVIII. Moreover some of them are cleverer still and make their
+outspokenness and censure a means of imparting pleasure. As Agis the
+Argive,[417] when Alexander bestowed great gifts on a buffoon, cried out
+in envy and displeasure, "What a piece of absurdity!" and on the king
+turning angrily to him and saying, "What are you talking about?" he
+replied, "I admit that I am vexed and put out, when I see that all you
+descendants of Zeus alike take delight in flatterers and jesters, for
+Hercules had his Cercopes, and Dionysus his Sileni, and with you too I
+see that such are held in good repute." And on one occasion, when the
+Emperor Tiberius entered the senate, one of his flatterers got up and
+said, that being free men they ought to be outspoken, and not suppress
+or conceal anything that might be important, and having by this exordium
+engaged everybody's attention, a dead silence prevailing, and even
+Tiberius being all attention, he said, "Listen, Caesar, to what we all
+charge you with, although no one ventures to tell you openly of it; you
+neglect yourself, and are careless about your health, and wear yourself
+out with anxiety and labour on our behalf, taking no rest either by
+night or day." And on his stringing much more together in the same
+strain, they say the orator Cassius Severus said, "This outspokenness
+will ruin the man."
+
+Sec. XIX. These are indeed trifling matters: but the following are more
+important and do mischief to foolish people, when flatterers accuse them
+of the very contrary vices and passions to those to which they are
+really addicted; as Himerius the flatterer twitted a very rich, very
+mean, and very covetous Athenian with being a careless spendthrift, and
+likely one day to want bread as well as his children; or on the other
+hand if they rail at extravagant spendthrifts for meanness and
+sordidness, as Titus Petronius railed at Nero; or exhort rulers who make
+savage and cruel attacks on their subjects to lay aside their excessive
+clemency, and unseasonable and inexpedient mercy. Similar to these is
+the person who pretends to be on his guard against and afraid of a silly
+stupid fellow as if he were clever and cunning; and the one who, if any
+person fond of detraction, rejoicing in defamation and censure, should
+be induced on any occasion to praise some man of note, fastens on him
+and alleges against him that he has an itch for praising people. "You
+are always extolling people of no merit: for who is this fellow, or what
+has he said or done out of the common?" But it is in regard to the
+objects of their love that they mostly attack those they flatter, and
+additionally inflame them. For if they see people at variance with their
+brothers, or despising their parents, or treating their wives
+contemptuously, they neither take them to task nor scold them, but fan
+the flame of their anger still more. "You don't sufficiently appreciate
+yourself," they say, "you are yourself the cause of your being put upon
+in this way, through your constant submissiveness and humility." And if
+there is any tiff or fit of jealousy in regard to some courtesan or
+adulteress, the flatterer is at hand with remarkable outspokenness,
+adding fuel to flame,[418] and taking the lady's part, and accusing her
+lover of acting in a very unkind harsh and shameful manner to her,
+
+  "O ingrate, after all those frequent kisses!"[419]
+
+Thus Antony's friends, when he was passionately in love with the
+Egyptian woman,[420] persuaded him that he was loved by her, and twitted
+him with being cold and haughty to her. "She," they said, "has left her
+mighty kingdom and happy mode of life, and is wasting her beauty, taking
+the field with you like some camp-follower,
+
+  "The while your heart is proof 'gainst all her charms,"[421]
+
+as you neglect her love-lorn as she is." But he that is pleased at being
+reproached with his wrong-doing, and delights in those that censure him,
+as he never did in those that praised him, is unconscious that he is
+really perverted also by what seems to be rebuke. For such outspokenness
+is like the bites of wanton women,[422] that while seeming to hurt
+really tickle and excite pleasure. And just as if people mix pure wine,
+which is by itself an antidote against hemlock, with it and so offer it,
+they make the poison quite deadly, being rapidly carried to the heart by
+the warmth,[423] so ill-disposed men, knowing that outspokenness is a
+great antidote to flattery, make it a means of flattering. And so it was
+rather a bad answer Bias[424] made, to the person who inquired what was
+the most formidable animal, "Of wild animals the tyrant, and of tame the
+flatterer." For it would have been truer to observe that tame flatterers
+are those that are found round the baths and table, but the one that
+intrudes into the interior of the house and into the women's apartments
+with his curiosity and calumny and malignity, like the legs and arms of
+the polypus, is wild and savage and unmanageable.
+
+Sec. XX. Now one kind of caution against his snares is to know and ever
+remember that, whereas the soul contains true and noble and reasoning
+elements, as also unreasoning and false and emotional ones, the friend
+is always a counsellor and adviser to the better instincts of the soul,
+as the physician improves and maintains health, whereas the flatterer
+works upon the emotional and unreasoning ones, and tickles and
+titillates them and seduces them from reason, employing sensuality as
+his bait. As then there are some kinds of food which neither benefit the
+blood or spirit, nor brace up the nerves and marrow, but stir the
+passions, excite the lower nature, and make the flesh unsound and
+rotten, so the language of the flatterer adds nothing to soberness and
+reason, but encourages some love passion, or stirs up foolish rage, or
+incites to envy, or produces the empty and burdensome vanity of pride,
+or joins in bewailing woes, or ever by his calumnies and hints makes
+malignity and illiberality and suspicion sharp and timid and jealous,
+and cannot fail to be detected by those that closely observe him. For he
+is ever anchoring himself upon some passion, and fattening it, and, like
+a bubo, fastens himself on some unsound and inflamed parts of the soul.
+Are you angry? Have your revenge, says he. Do you desire anything? Get
+it. Are you afraid? Let us flee. Do you suspect? Entertain no doubts
+about it. But if he is difficult to detect in thus playing upon our
+passions, since they often overthrow reason by their intensity and
+strength, he will give a handle to find him out in smaller matters,
+being consistent in them too. For if anyone feels a little uneasy after
+a surfeit or excess in drink, and so is a little particular about his
+food and doubts the advisability of taking a bath, a friend will try and
+check him from excess, and bid him be careful and not indulge, whereas
+the flatterer will drag him to the bath, bid him serve up some fresh
+food, and not starve himself and so injure his constitution. And if he
+see him reluctant about a journey or voyage or some business or other,
+he will say that there is no hurry, that it's all one whether the
+business be put off, or somebody else despatched to look after it. And
+if you have promised to lend or give some money to a friend, but have
+repented of your offer, and yet feel ashamed not to keep your promise,
+the flatterer will throw his influence into the worse scale, he will
+confirm your desire to save your purse, he will destroy your reluctance,
+and will bid you be careful as having many expenses, and others to think
+about besides that person. And so, unless we are entirely ignorant of
+our desires, our shamelessness, and our timidity, the flatterer cannot
+easily escape our detection. For he is ever the advocate of those
+passions, and outspoken when we desire to repress them.[425] But so much
+for this matter.
+
+Sec. XXI. Now let us pass on to useful and kind services, for in them too
+the flatterer makes it very difficult and confusing to detect him from
+the friend, seeming to be zealous and ready on all occasions and never
+crying off. For, as Euripides says,[426] a friend's behaviour is, "like
+the utterance of truth, simple," and plain and inartificial, while that
+of the flatterer "is in itself unsound, and needs wise remedies," aye,
+by Zeus, and many such, and not ordinary ones. As for example in chance
+meetings the friend often neither speaks nor is spoken to, but merely
+looks and smiles, and then passes on, showing his inner affection and
+goodwill only by his countenance, which his friend also reciprocates,
+but the flatterer runs up, follows, holds out his hand at a distance,
+and if he is seen and addressed first, frequently protests with oaths,
+and calls witnesses to prove, that he did not see you. So in business
+friends neglect many unimportant points, are not too punctilious and
+officious, and do not thrust themselves upon every service, but the
+flatterer is persevering and unceasing and indefatigable in it, giving
+nobody else either room or place to help, but putting himself wholly at
+your disposal, and if you will not find him something to do for you, he
+is troubled, nay rather altogether dejected and lamenting loudly.[427]
+
+Sec. XXII. To all sensible people all this is an indication, not of true or
+sober friendship, but of a meretricious one, that embraces you more
+warmly than there is any occasion for. Nevertheless let us first look at
+the difference between the friend and flatterer in their promises. For
+it has been well said by those who have handled this subject before us,
+that the friend's promise is,
+
+  "If I can do it, and 'tis to be done,"
+
+but the flatterer's is,
+
+  "Speak out your mind, whate'er it is, to me."[428]
+
+And the comic dramatists put such fellows on the stage,
+
+  "Nicomachus, pit me against that soldier,
+   See if I beat him not into a jelly,
+   And make his face e'en softer than a sponge."[429]
+
+In the next place no friend participates in any matter, unless he has
+first been asked his advice, and put the matter to the test, and set it
+on a suitable and expedient basis. But the flatterer, if anyone allows
+him to examine a matter and give his opinion on it, not only wishes to
+gratify him by compliance, but also fearing to be looked upon with
+suspicion as unwilling and reluctant to engage in the business, gives in
+to and even urges on his friend's desire. For there is hardly any king
+or rich man who would say,
+
+  "O that a beggar I could find, or worse
+   Than beggar, if, with good intent to me,
+   He would lay bare his heart boldly and honestly;"[430]
+
+but, like the tragedians, they require a chorus of sympathizing friends,
+or the applause of a theatre. And so Merope gives the following advice
+in the tragedy,
+
+  "Choose you for friends those who will speak their mind,
+   For those bad men that only speak to please
+   See that you bolt and bar out of your house."[431]
+
+But they act just the contrary, for they turn away with horror from
+those who speak their mind, and hold different views as to what is
+expedient, while they welcome those bad and illiberal impostors (that
+only speak to please them) not only within their houses, but also to
+their affections and secrets. Now the simpler of these do not think
+right or claim to advise you in important matters, but only to assist in
+the carrying out of them: but the more cunning one stands by during the
+discussion, and knits his brows, and nods assent with his head, but says
+nothing, but if his friend express an opinion, he then says, "Hercules,
+you only just anticipated me, I was about to make that very remark." For
+as the mathematicians tell us that surfaces and lines neither bend nor
+extend nor move of themselves, being without body and only perceived by
+the mind, but only bend and extend and change their position with the
+bodies whose extremities they are: so you will catch the flatterer ever
+assenting with, and agreeing with, aye, and feeling with, and being
+angry with, another, so easy of detection in all these points of view is
+the difference between the friend and the flatterer. Moreover as regards
+the kind of good service. For the favour done by a friend, as the
+principal strength of an animal is within, is not for display or
+ostentation, but frequently as a doctor cures his patient imperceptibly,
+so a friend benefits by his intervention, or by paying off creditors, or
+by managing his friend's affairs, even though the person who receives
+the benefit may not be aware of it. Such was the behaviour of Arcesilaus
+on various occasions, and when Apelles[432] of Chios was ill, knowing
+his poverty, he took with him twenty drachmae when he visited him, and
+sitting down beside him he said, "There is nothing here but those
+elements of Empedocles, 'fire and water and earth and balmy expanse of
+air,' but you don't lie very comfortably," and with that he moved his
+pillow, and privately put the money under it. And when his old
+housekeeper found it, and wonderingly told Apelles of it, he laughed and
+said, "This is some trick of Arcesilaus." And the saying is also true in
+philosophy that "children are like their parents."[433] For when
+Cephisocrates had to stand his trial on a bill of indictment, Lacydes
+(who was an intimate friend of Arcesilaus) stood by him with several
+other friends, and when the prosecutor asked for his ring, which was the
+principal evidence against him, Cephisocrates quietly dropped it on the
+ground, and Lacydes noticing this put his foot on it and so hid it. And
+after sentence was pronounced in his favour, Cephisocrates going up to
+thank the jury, one of them who had seen the artifice told him to thank
+Lacydes, and related to him all the matter, though Lacydes had not said
+a word about it to anybody. So also I think the gods do often perform
+benefits secretly, taking a natural delight in bestowing their favours
+and bounties.[434] But the good service of the flatterer has no justice,
+or genuineness, or simplicity, or liberality about it; but is
+accompanied with sweat, and running about, and noise, and knitting of
+the brow, creating an impression and appearance of toilsome and bustling
+service, like a painting over-curiously wrought in bold colours, and
+with bent folds wrinkles and angles, to make the closer resemblance to
+life. Moreover he tires one by relating what journeys and anxieties he
+has had over the matter, how many enemies he has made over it, the
+thousand bothers and annoyances he has gone through, so that you say,
+"The affair was not worth all this trouble." For being reminded of any
+favour done to one is always unpleasant and disagreeable and
+insufferable:[435] but the flatterer not only reminds us of his services
+afterwards, but even during the very moment of doing them upbraids us
+with them and is importunate. But the friend, if he is obliged to
+mention the matter, relates it modestly, and says not a word about
+himself. And so, when the Lacedaemonians sent corn to the people of
+Smyrna that needed it, and the people of Smyrna wondered at their
+kindness, the Lacedaemonians said, "It was no great matter, we only voted
+that we and our beasts of burden should go without our dinner one day,
+and sent what was so saved to you."[436] Not only is it handsome to do a
+favour in that way, but it is more pleasant to the receivers of it,
+because they think those who have done them the service have done it at
+no great loss to themselves.
+
+Sec. XXIII. But it is not so much by the importunity of the flatterer in
+regard to services, nor by his facility in making promises, that one can
+recognize his nature, as by the honourable or dishonourable kind of
+service, and by the regard to please or to be of real use. For the
+friend is not as Gorgias defined him, one who will ask his friend to
+help him in what is right, while he will himself do many services for
+his friend that are not right.
+
+  "For friend should share in good not in bad action."[437]
+
+He will therefore rather try and turn him away from what is not
+becoming, and if he cannot persuade him, good is that answer of Phocion
+to Antipater, "You cannot have me both as friend and flatterer,"[438]
+that is, as friend and no friend. For one must indeed assist one's
+friend but not do anything wrong for him, one must advise with him but
+not plot with him, one must bear witness for him but not join him in
+fraud, one must certainly share adversity with him but not crime. For
+since we should not wish even to know of our friends' dishonourable
+acts, much less should we desire to share their dishonour by acting with
+them. As then the Lacedaemonians, when conquered in battle by Antipater,
+on settling the terms of peace, begged that he would lay upon them what
+burdens he pleased, provided he enjoined nothing dishonourable, so the
+friend, if any necessity arise involving expense or danger or trouble,
+is the first to desire to be applied to and share in it with alacrity
+and without crying off, but if there be anything disgraceful in
+connection with it he begs to have nothing to do with it. The flatterer
+on the contrary cries off from toilsome and dangerous employments, and
+if you put him to the test by ringing him,[439] he returns a hollow and
+spurious sound, and finds some excuse; whereas use him in disgraceful
+and low and disreputable service, and trample upon him, he will think no
+treatment too bad or ignominious. Have you observed the ape? He cannot
+guard the house like the dog, nor bear burdens like the horse, nor
+plough like the ox, so he has to bear insult and ribaldry, and put up
+with being made sport of, exhibiting himself as an instrument to produce
+laughter. So too the flatterer, who can neither advocate your cause, nor
+give you useful counsel, nor share in your contention with anybody, but
+shirks all labour and toil, never makes any excuses in underhand
+transactions, is sure to lend a helping hand in any love affair, is
+energetic in setting free some harlot, and not careless in clearing off
+the account of a drinking score, nor remiss in making preparations for
+banquets, and obsequious to concubines, but if ordered to be uncivil to
+your relations, or to help in turning your wife out of doors, he is
+relentless and not to be put out of countenance. So that he is not hard
+to detect here too. For if ordered to do anything you please
+disreputable or dishonourable, he is ready to take any pains to oblige
+you.
+
+Sec. XXIV. One might detect again how greatly the flatterer differs from
+the friend by his behaviour to other friends. For the friend is best
+pleased with loving and being beloved by many, and also always tries to
+contrive for his friend that he too may be much loved and honoured, for
+he believes in the proverb "the goods of friends are common
+property,"[440] and thinks it ought to apply to nothing more than to
+friends; but the false and spurious and counterfeit friend, knowing how
+much he debases friendship, like debased and spurious coin, is not only
+by nature envious, but shows his envy even of those who are like
+himself, striving to outdo them in scurrility and gossip, while he
+quakes and trembles at any of his betters, not by Zeus "merely walking
+on foot by their Lydian chariot," but, to use the language of Simonides,
+"not even, having pure lead by comparison with their refined
+gold."[441] Whenever then, being light and counterfeit and false, he is
+put to the test at close quarters with a true and solid and cast-iron
+friendship, he cannot stand the test but is detected at once, and
+imitates the conduct of the painter that painted some wretched cocks,
+for he ordered his lad to scare away all live cocks as far from his
+picture as possible. So he too scares away real friends and will not let
+them come near if he can help it, but if he cannot prevent that, he
+openly fawns upon them, and courts them, and admires them as his
+betters, but privately runs them down and spreads calumnies about them.
+And when secret detraction has produced a sore feeling,[442] if he has
+not effected his end completely, he remembers and observes the teaching
+of Medius, who was the chief of Alexander's flatterers, and a leading
+sophist in conspiracy against the best men. He bade people confidently
+sow their calumny broadcast and bite with it, teaching them that even if
+the person injured should heal his sore, the scar of the calumny would
+remain. Consumed by these scars, or rather gangrenes and cancers,
+Alexander put to death Callisthenes, and Parmenio, and Philotas; while
+he himself submitted to be completely outwitted by such as Agnon, and
+Bagoas, and Agesias, and Demetrius, who worshipped him and tricked him
+up and feigned him to be a barbaric god. So great is the power of
+flattery, and nowhere greater, as it seems, than among the greatest
+people. For their thinking and wishing the best about themselves makes
+them credit the flatterer, and gives him courage.[443] For lofty heights
+are difficult of approach and hard to reach for those who endeavour to
+scale them, but the highmindedness and conceit of a person thrown off
+his balance by good fortune or good natural parts is easily reached by
+mean and petty people.
+
+Sec. XXV. And so we advised at the beginning of this discourse, and now
+advise again, to cut off self-love and too high an opinion of ourselves;
+for that flatters us first, and makes us more impressionable and
+prepared for external flatterers. But if we hearken to the god, and
+recognize the immense importance to everyone of that saying, "Know
+thyself,"[444] and at the same time carefully observe our nature and
+education and training, with its thousand shortcomings in respect to
+good, and the large proportion of vice and vanity mixed up with our
+words and deeds and feelings, we shall not make ourselves so easy a mark
+for flatterers. Alexander said that he disbelieved those who called him
+a god chiefly in regard to sleep and the sexual delight, for in both
+those things he was more ignoble and emotional than in other
+respects.[445] So we, if we observe the blots, blemishes, shortcomings,
+and imperfections of our private selves, shall perceive clearly that we
+do not need a friend who shall bestow upon us praise and panegyric, but
+one that will reprove us, and speak plainly to us, aye, by Zeus, and
+censure us if we have done amiss. For it is only a few out of many that
+venture to speak plainly to their friends rather than gratify them, and
+even among those few you will not easily find any who know how to do so
+properly, for they think they are outspoken when they abuse and scold.
+And yet, just as in the case of any other medicine, to employ freedom of
+speech unseasonably is only to give needless pain and trouble, and in a
+manner to do so as to produce vexation the very thing the flatterer does
+so as to produce pleasure. For it does people harm not only to praise
+them unseasonably but also to blame them unseasonably, and especially
+exposes them to the successful attack of flatterers, for, like water,
+they abandon the rugged hills for the soft grassy valleys. And so
+outspokenness ought to be tempered with kindness, and reason ought to be
+called in to correct its excessive tartness, (as we tone down the too
+powerful glare of a lamp), that people may not, by being troubled and
+grieved at continual blame and rebuke, fly for refuge to the shade of
+the flatterer, and turn aside to him to free themselves from annoyance.
+For we ought, Philopappus, to banish all vice by virtue, not by the
+opposite vice, as some hold,[446] by exchanging modesty for impudence,
+and countrified ways for town ribaldry, and by removing their character
+as far as possible from cowardice and effeminacy, even if that should
+make people get very near to audacity and foolhardiness. And some even
+make superstition a plea for atheism, and stupidity a plea for knavery,
+perverting their nature, like a stick bent double, from inability to set
+it straight. But the basest disowning of flattery is to be disagreeable
+without any purpose in view, and it shows an altogether inelegant and
+clumsy unfitness for social intercourse to shun by unpleasing moroseness
+the suspicion of being mean and servile in friendship; like the freedman
+in the comedy who thought railing only enjoying freedom of speech.
+Seeing then, that it is equally disgraceful to become a flatterer
+through trying only to please, as in avoiding flattery to destroy all
+friendship and intimacy by excessive freedom of speech, we must avoid
+both these extremes, and, as in any other case, make our freedom of
+speech agreeable by its moderation. So the subject itself seems next to
+demand that I should conclude it by discussing that point.
+
+Sec. XXVI. As then we see that much trouble arises from excessive freedom
+of speech, let us first of all detach from it any element of self-love,
+being carefully on our guard that we may not appear to upbraid on
+account of any private hurt or injury. For people do not regard a speech
+on the speaker's own behalf as arising from goodwill, but from anger,
+and reproach rather than admonition. For freedom in speech is friendly
+and has weight, but reproach is selfish and little. And so people
+respect and admire those that speak their mind freely, but accuse back
+and despise those that reproach them: as Agamemnon would not stand the
+moderate freedom of speech of Achilles, but submitted to and endured
+the bitter attack and speech of Odysseus,
+
+  "Pernicious chief, would that thou didst command
+   Some sorry host, and not such men as these!"[447]
+
+for he was restrained by the carefulness and sobriety of his speech, and
+also Odysseus had no private motive of anger but only spoke out on
+behalf of Greece,[448] whereas Achilles seemed rather vexed on his own
+account. And Achilles himself, though not sweet-tempered or mild of
+mood, but "a terrible man, and one that would perchance blame an
+innocent person,"[449] yet silently listened to Patroclus bringing
+against him many such charges as the following,
+
+  "Pitiless one, thy sire never was
+   Knight Peleus, nor thy mother gentle Thetis,
+   But the blue sea and steep and rocky crags
+   Thy parents were, so flinty is thy heart."[450]
+
+For as Hyperides the orator bade the Athenians consider not only whether
+he spoke bitterly, but whether he spoke so from interested motives,[451]
+so the rebuke of a friend void of all private feeling is solemn and
+grave and what one dare not lightly face. And if anyone shows plainly in
+his freedom of speech, that he altogether passes over and dismisses any
+offences his friend has done to himself, and only blames him for other
+shortcomings, and does not spare him but gives him pain for the
+interests of others, the tone of his outspokenness is invincible, and
+the sweetness of his manner even intensifies the bitterness and
+austerity of his rebuke. And so it has well been said, that in anger and
+differences with our friends we ought more especially to act with a view
+to their interest or honour. And no less friendly is it, when it appears
+that we have been passed over and neglected, to boldly put in a word for
+others that are neglected too, and to remind people of them, as Plato,
+when he was out of favour with Dionysius, begged for an audience, and
+Dionysius granted it, thinking that Plato had some personal grievance
+and was going to enter into it, but Plato opened the conversation as
+follows, "If, Dionysius, you knew that some enemy had sailed to Sicily
+with a view to do you some harm, but found no opportunity, would you
+allow him to sail back again, and go off scot-free?" "Certainly not,
+Plato," replied Dionysius, "for we must not only hate and punish the
+deeds of our enemies, but also their intentions." "If then," said Plato,
+"anyone has come here for your benefit, and wishes to do you good, and
+you do not find him an opportunity, is it right to let him go away with
+neglect and without thanks?" And on Dionysius asking, who he meant, he
+replied, "I mean AEschines, a man of as good a character as any of
+Socrates' pupils whatever, and able to improve by his conversation any
+with whom he might associate: and he is neglected, though he has made a
+long voyage here to discuss philosophy with you." This speech so
+affected Dionysius, that he at once threw his arms round Plato and
+embraced him, admiring his benevolence and loftiness of mind, and
+treated AEschines well and handsomely.
+
+Sec. XXVII. In the next place, let us clear away as it were and remove all
+insolence, and jeering, and mocking, and ribaldry, which are the evil
+seasonings of freedom of speech. For as, when the surgeon performs an
+operation, a certain neatness and delicacy of touch ought to accompany
+his use of the knife, but all pantomimic and venturesome and fashionable
+suppleness and over-finicalness ought to be far away from his hand, so
+freedom of speech admits of dexterity and politeness, provided that a
+pleasant way of putting it does not destroy the power of the rebuke, for
+impudence and coarseness and insolence, if added to freedom of speech,
+entirely mar and ruin the effect. And so the harper plausibly and
+elegantly silenced Philip, who ventured to dispute with him about proper
+playing on the harp, by answering him, "God forbid that you should be so
+unfortunate, O king, as to understand harping better than me." But that
+was not a right answer of Epicharmus, when Hiero a few days after
+putting to death some of his friends invited him to supper, "You did not
+invite me," he said, "the other day, when you sacrificed your friends."
+Bad also was that answer of Antiphon, who, when Dionysius asked him
+"which was the best kind of bronze," answered, "That of which the
+Athenians made statues of Harmodius and Aristogiton." For this
+unpleasant and bitter kind of language profits not those that use it,
+nor does scurrility and puerile jesting please, but such kind of
+speeches are indications of an incontinent tongue inspired by hate, and
+full of malignity and insolence, and those who use such language do but
+ruin themselves, recklessly dancing on the verge of a well.[452] For
+Antiphon was put to death by Dionysius, and Timagenes lost the
+friendship of Augustus, not by using on any occasion too free a tongue,
+but at supper-parties and walks always declining to talk seriously,
+"only saying what he knew would make the Argives laugh,"[453] and thus
+virtually charging friendship with being only a cloak for abuse. For
+even the comic poets have introduced on the stage many grave sentiments
+well adapted to public life, but joking and ribaldry being mixed with
+them, like insipid sauces with food, destroy their effect and make them
+lose their nourishing power, so that the comic poets only get a
+reputation for malignity and coarseness, and the audience get no benefit
+from what is said. We may on other occasions jest and laugh with our
+friends, but let our outspokenness be coupled with seriousness and
+gravity, and if it be on important matters, let our speech be
+trustworthy and moving from its pathos, and animation, and tone of
+voice. And on all occasions to let an opportunity slip by is very
+injurious, but especially does it destroy the usefulness of freedom of
+speech. It is plain therefore that we must abstain from freedom of
+speech when men are in their cups. For he disturbs the harmony of a
+social gathering[454] who, in the midst of mirth and jollity, introduces
+a topic that shall knit the brows and contract the face, and shall act
+as a damper to the Lysian[455] god, who, as Pindar says, "looses the
+rope of all our cares and anxieties." There is also great danger in such
+ill-timed freedom of speech. For wine makes people easily slip into
+rage, and oftentimes freedom of speech in liquor makes enemies. And
+generally speaking it is not noble or brave but cowardly to conceal your
+ideas when people are sober and to give free vent to them at table,
+snarling like cowardly dogs. We need say no more therefore on this head.
+
+Sec. XXVIII. But since many people do not think fit or even dare to find
+fault with their friends when in prosperity, but think that condition
+altogether out of the reach and range of rebuke, but inveigh against
+them if they have made a slip or stumble, and trample upon them if they
+are in dejection and in their power, and, like a stream swollen above
+its banks, pour upon them then the torrent of all their eloquence,[456]
+and enjoy and are glad at their reverse of fortune, owing to their
+former contempt of them when they were poor themselves, it is not amiss
+to discuss this somewhat, and to answer those words of Euripides,
+
+  "What need of friends, when things go well with us?"[457]
+
+for those in prosperity stand in especial need of friends who shall be
+outspoken to them, and abate their excessive pride. For there are few
+who are sensible in prosperity, most need to borrow wisdom from others,
+and such considerations as shall keep them lowly when puffed up and
+giving themselves airs owing to their good fortune. But when the deity
+has abased them and stripped them of their conceit, there is something
+in their very circumstances to reprove them and bring about a change of
+mind. And so there is no need then of a friendly outspokenness, nor of
+weighty or caustic words, but truly in such reverses "it is sweet to
+look into the eyes of a friendly person,"[458] consoling and cheering
+one up: as Xenophon[459] tells us that the sight of Clearchus in battle
+and dangers, and his calm benevolent face, inspired courage in his men
+when in peril. But he who uses to a man in adversity too great freedom
+and severity of speech, like a man applying too pungent a remedy to an
+inflamed and angry eye, neither cures him nor abates his pain, but adds
+anger to his grief, and exasperates his mental distress. For example
+anyone well is not at all angry or fierce with a friend, who blames him
+for his excesses with women and wine, his laziness and taking no
+exercise, his frequent baths, and his unseasonable surfeiting: but to a
+person ill all this is unsufferable, and even worse than his illness to
+hear, "All this has happened to you through your intemperance, and
+luxury, your dainty food, and love for women." The patient answers, "How
+unseasonable is all this, good sir! I am making my will, the doctors are
+preparing me a dose of castor and scammony, and you are scolding me and
+plying me with philosophy." And thus the affairs of the unfortunate do
+not admit of outspokenness and a string of Polonius-like saws, but they
+require kindness and help. For when children fall down their nurses do
+not run up to them and scold, but pick them up, and clean them, and tidy
+their dress, and afterwards find fault and correct them. The story is
+told of Demetrius of Phalerum, when an exile from his native country,
+and living a humble and obscure life at Thebes, that he was not pleased
+to see Crates approaching, for he expected to receive from him cynical
+outspokenness and harsh language. But as Crates talked kindly to him,
+and discussed his exile, and pointed out that there was no evil in it,
+or anything that ought to put him about, for he had only got rid of the
+uncertainties and dangers of public life, and at the same time bade him
+trust in himself and his condition of mind, Demetrius cheered up and
+became happier, and said to his friends, "Out upon all my former
+business and employments, that left me no leisure to know such a man as
+this!"
+
+  "For friendly speech is good to one in grief,
+   While bitter language only suits the fool."[460]
+
+This is the way with generous friends. But the ignoble and low
+flatterers of those in prosperity, as Demosthenes says fractures and
+sprains always give us pain again when the body is not well,[461] adhere
+to them in reverses, as if they were pleased at and enjoyed them. But
+indeed if there be any need of reminding a man of the blunders he
+committed through unadvisedly following his own counsel, it is enough to
+say, "This was not to my mind, indeed I often tried to dissuade you from
+it."[462]
+
+Sec. XXIX. In what cases then ought a friend to be vehement, and when ought
+he to use emphatic freedom of language? When circumstances call upon him
+to check some headlong pleasure or rage or insolence, or to curtail
+avarice, or to correct some foolish negligence. Thus Solon spoke out to
+Croesus, who was corrupted and enervated by insecure good fortune,
+bidding him look to the end.[463] Thus Socrates restrained Alcibiades,
+and wrung from him genuine tears by his reproof, and changed his
+heart.[464] Such also was the plain dealing of Cyrus with Cyaxares, and
+of Plato with Dion, for when Dion was most famous and attracted to
+himself the notice of all men, by the splendour and greatness of his
+exploits, Plato warned him to fear and be on his guard against "pleasing
+only himself, for so he would lose all his friends."[465] Speusippus
+also wrote to him not to plume himself on being a great person only with
+lads and women, but to see to it that by adorning Sicily with piety and
+justice and good laws he might make the Academy glorious. On the other
+hand Euctus and Eulaeus, companions of Perseus, in the days of his
+prosperity ingratiated themselves with him, and assented to him in all
+things, and danced attendance upon him, like all the other courtiers,
+but when he fled after his defeat by the Romans at Pydna, they attacked
+him and censured him bitterly, reminding him and upbraiding him in
+regard to everything he had done amiss or neglected to do, till he was
+so greatly exasperated both from grief and rage that he whipped out his
+sword and killed both of them.
+
+Sec. XXX. Let so much suffice for general occasions of freedom of speech.
+There are also particular occasions, which our friends themselves
+furnish, that one who really cares for his friends will not neglect, but
+make use of. In some cases a question, or narrative, or the censure or
+praise of similar things in other people, gives as it were the cue for
+freedom of speech. Thus it is related that Demaratus came to Macedonia
+from Corinth at the time when Philip was at variance with his wife and
+son, and when the king asked if the Greeks were at harmony with one
+another, Demaratus, being his well-wisher and friend, answered, "It is
+certainly very rich of you, Philip, inquiring as to concord between the
+Athenians and Peloponnesians, when you don't observe that your own house
+is full of strife and variance."[466] Good also was the answer of
+Diogenes, who, when Philip was marching to fight against the Greeks,
+stole into his camp, and was arrested and brought before him, and the
+king not recognizing him asked if he was a spy, "Certainly," replied he,
+"Philip, I have come to spy out your inconsiderate folly, which makes
+you, under no compulsion, come here and hazard your kingdom and life on
+a moment's[467] cast of the die." This was perhaps rather too strong a
+remark.
+
+Sec. XXXI. Another suitable time for reproof is when people have been
+abused by others for their faults, and have consequently become humble,
+and abated their pride. The man of tact will ingeniously seize the
+occasion, checking and baffling those that used the abuse, but privately
+speaking seriously to his friend, and reminding him, that he ought to be
+more careful if for no other reason than to take off the edge of his
+enemies' satire. He will say, "How can they open their mouths against
+you, or what can they urge, if you give up and abandon what you get this
+bad name about?" Thus pain comes only from abuse, but profit from
+reproof. And some correct their friends more daintily by blaming
+others; censuring others for what they know are their friends' faults.
+Thus my master Ammonius in afternoon school, noticing that some of his
+pupils had not dined sufficiently simply, bade one of his freedmen
+scourge his own son, charging him with being unable to get through his
+dinner without vinegar,[468] but in acting thus he had an eye to us, so
+that this indirect rebuke touched the guilty persons.
+
+Sec. XXXII. We must also beware of speaking too freely to a friend in the
+company of many people, remembering the well-known remark of Plato. For
+when Socrates reproved one of his friends too vehemently in a discussion
+at table, Plato said, "Would it not have been better to have said this
+privately?" Whereupon Socrates replied, "And you too, sir, would it not
+have become you to make this remark also privately?" And Pythagoras
+having rebuked one of his pupils somewhat harshly before many people,
+they say the young fellow went off and hung himself, and from that
+moment Pythagoras never again rebuked anyone in another's presence. For,
+as in the case of some foul disease, so also in the case of wrong-doing
+we ought to make the detection and exposure private, and not
+ostentatiously public by bringing witnesses and spectators. For it is
+not the part of a friend but a sophist to seek glory by the ill-fame of
+another, and to show off in company, like the doctors that perform
+wonderful cures in the theatres as an advertisement.[469] And
+independently of the insult, which ought not to be an element in any
+cure, we must remember that vice is contentious and obstinate. For it is
+not merely "love," as Euripides says, that "if checked becomes more
+vehement," but an unsparing rebuke before many people makes every
+infirmity and vice more impudent. As then Plato[470] urges old men who
+want to teach the young reverence to act reverently to them first
+themselves, so among friends a gentle rebuke is gently taken, and a
+cautious and careful approach and mild censure of the wrong-doer
+undermines and destroys vice, and makes its own modesty catching. So
+that line is most excellent, "holding his head near, that the others
+might not hear."[471] And most especially indecorous is it to expose a
+husband in the hearing of his wife, or a father before his children, or
+a lover in the presence of the loved one, or a master before his
+scholars. For people are beside themselves with pain and rage if
+reproached before those with whom they desire to be held in good repute.
+And I think it was not so much wine that exasperated Alexander with
+Clitus, as his seeming to put him down in the presence of many people.
+And Aristomenes, the tutor of Ptolemy,[472] because he went up to the
+king and woke him as he was asleep in an audience of some ambassadors,
+gave a handle to the king's flatterers who professed to be indignant on
+his behalf, and said, "If after your immense state-labours and many
+vigils you have been overpowered by sleep, he ought to have rebuked you
+privately, and not put his hands upon you before so many people." And
+Ptolemy sent for a cup of poison and ordered the poor man to drink it
+up. And Aristophanes said Cleon blamed him for "railing against the
+state when strangers were present,"[473] and so irritating the
+Athenians. We ought therefore to be very much on our guard in relation
+to this point too as well as others, if we wish not to make a display
+and catch the public ear, but to use our freedom of speech for
+beneficial purposes and to cure vice. Moreover, what Thucydides has
+represented the Corinthians saying of themselves, that "they had a right
+to blame their neighbours,"[474] is not a bad precept for those to
+remember who intend to use freedom of speech. Lysander, it seems, on one
+occasion said to a Megarian, who was speaking somewhat boldly on behalf
+of Greece among the allies, "Your words require a state to back
+them":[475] similarly every man's freedom of speech requires character
+behind it, and especially true is this in regard to those who censure
+and correct others. Thus Plato said that his life was a tacit rebuke to
+Speusippus: and doubtless Xenocrates by his mere presence in the
+schools, and by his earnest look at Polemo, made a changed man of him.
+Whereas a man of levity and bad character, if he ventures to rebuke
+anybody, is likely to hear the line,
+
+  "He doctors others, all diseased himself."[476]
+
+Sec. XXXIII. Yet since circumstances frequently call on people who are bad
+themselves in association with other such to reprove them, the most
+convenient mode of reproof will be that which contrives to include the
+reprover in the same indictment as the reproved, as in the case of the
+line,
+
+  "Tydides, how on earth have we forgot
+   Our old impetuous courage?"[477]
+
+and,
+
+  "Now are we all not worth one single Hector."[478]
+
+In this mild way did Socrates rebuke young men, as not himself without
+ignorance, but one that needed in common with them to prosecute virtue,
+and seek truth. For they gain goodwill and influence, who seem to have
+the same faults as their friends, and desire to correct themselves as
+well as them. But he who is high and mighty in setting down another, as
+if he were himself perfect and without any imperfections, unless he be
+of a very advanced age, or has an acknowledged reputation for virtue and
+worth, does no good, but is only regarded as a tiresome bore. And so it
+was wisely done of Phoenix to relate his own mishaps, how he had meant
+killing his father, but quickly repented at the thought "that he would
+be called by the Achaeans parricide,"[479] that he might not seem to be
+rebuking Achilles, as one that had himself never suffered from excess of
+rage. For kindness of this sort has great influence, and people yield
+more to those who seem to be sympathetic and not supercilious. And since
+we ought not to expose an inflamed eye to a strong light, and a soul a
+prey to the passions cannot bear unmixed reproof and rebuke, one of the
+most useful remedies will be found to be a slight mixture of praise, as
+in the following lines,
+
+  "Ye will not sure give up your valiant courage,
+   The best men in the host! I should not care
+   If any coward left the fight, not I;
+   But you to do so cuts me to the heart."[480]
+
+And,
+
+  "Where is thy bow, where thy wing'd arrows, Pandarus,
+   Where thy great fame, which no one here can match?"[481]
+
+Such language again plainly cheers very much those that are down as,
+
+  "Where now is Oedipus, and his famous riddles?"[482]
+
+and,
+
+  "Does much-enduring Hercules say this?"[483]
+
+For not only does it soften the harsh imperiousness of censure, but
+also, by reminding a man of former noble deeds, implants a desire to
+emulate his former self in the person who is ashamed of what is low, and
+makes himself his own exemplar for better things. But if we make a
+comparison between him and other men, as his contemporaries, his
+fellow-citizens, or his relations, then the contentious spirit inherent
+in vice is vexed and exasperated, and is often apt to chime in angrily,
+"Why don't you go off to my betters then, and leave off bothering me?"
+We must therefore be on our guard against praising others, when we are
+rebuking a man, unless indeed it be their parents, as Agamemnon says in
+Homer,
+
+  "Little like Tydeus is his father's son!"[484]
+
+or as Odysseus in the play called "The Scyrians,"[485]
+
+  "Dost thou card wool, and thus the lustre smirch
+   Of thy illustrious sire, thy noble race?"
+
+Sec. XXXIV. But it is by no means fitting when rebuked to rebuke back, and
+when spoken to plainly to answer back, for that soon kindles a flame and
+causes dissension; and generally speaking such altercation will not look
+so much like a retort as an inability to bear freedom of speech. It is
+better therefore to listen patiently to a friend's rebuke, for if he
+should afterwards do wrong himself and so need rebuke, he has set you
+the example of freedom of speech. For being reminded without any malice,
+that he himself has not been accustomed to spare his friends when they
+have done wrong, but to convince them and show them their fault, he will
+be the more inclined to yield and give himself up to correction, as it
+will seem a return of goodwill and kindness rather than scolding or
+rage.
+
+Sec. XXXV. Moreover, as Thucydides says "he is well advised who [only]
+incurs envy in the most important matters,"[486] so the friend ought
+only to take upon himself the unpleasant duty of reproof in grave and
+momentous cases. For if he is always in a fret and a fume, and rates his
+acquaintances more like a tutor than a friend, his rebuke will be blunt
+and ineffective in cases of the highest importance, and he will resemble
+a doctor who dispenses some sharp and bitter, but important and costly,
+drug in trifling cases of common occurrence, where it was not at all
+needed, and so will lose all the advantages that might come from a
+judicious use of freedom of speech. He will therefore be very much on
+his guard against continual fault-finding, and if his friend is always
+pettifogging about minute matters, and is needlessly querulous, it will
+give him a handle against him in more important shortcomings. Philotimus
+the doctor, when a patient who had abscesses on his liver showed him his
+sore finger, said to him, "My friend, it is not the whitlow that
+matters."[487] So an opportunity sometimes offers itself to a friend to
+say to a man, who is always finding fault on small and trivial points,
+"Why are we always discussing mere child's play, tippling,[488] and
+trifles? Let such a one, my dear sir, send away his mistress, or give up
+playing at dice, he will then be in my opinion in all respects an
+excellent fellow." For he who receives pardon on small matters is
+content that his friend should rebuke him on matters of more moment: but
+the man who is ever on the scold, everywhere sour and glum, knowing and
+prying into everything, is scarcely tolerable to his children or
+brothers, and insufferable to his slaves.
+
+Sec. XXXVI. But since "neither," to use the words of Euripides, "do all
+troubles proceed only from old age,"[489] nor from the stupidity of our
+friends, we ought to observe not only the shortcomings but also the good
+points of our friends, aye, by Zeus, and to be ready to praise them
+first, and only censure them afterwards. For as iron receives its
+consistency and temper by first being submitted to fire and so made soft
+and then dipped into cold water, so when friends have been first warmed
+and melted with praises we can afterwards use gentle remonstrance, which
+has a similar effect to that of dipping in the case of the metal. For an
+opportunity will offer itself to say, "Are those actions worthy to be
+compared with these? Do you see what fruits virtue yields? These are the
+things we your friends ask of you, these become you, for these you are
+designed by nature; but all that other kind of conduct we must reject
+with abhorrence, 'cast it away on a mountain, or throw it into the
+roaring sea.'"[490] For as a clever doctor would prefer to cure the
+illness of his patient by sleep and diet rather than by castor or
+scammony, so a kind friend and good father or teacher delight to use
+praise rather than blame to correct the character. For nothing makes
+rebuke less painful or more beneficial than to refrain from anger, and
+to inveigh against wrong-doing mildly and kindly. And so we ought not
+sharply to drive home the guilt of those who deny it, or prevent their
+making their defence, but even contrive to furnish them with specious
+excuses, and if they seem reluctant to give a bad motive for their
+action we ought ourselves to find for them a better, as Hector did for
+his brother Paris,
+
+  "Unhappy man, thy anger was not good,"[491]
+
+suggesting that his absconding from the battle was not running away or
+cowardice, but only anger. And Nestor says to Agamemnon,
+
+  "You only yielded to your lofty passion."[492]
+
+For it has, I think, a better moral tendency to say "You forgot," or
+"You did it inadvertently," than to say "You acted unfairly," or "You
+behaved shamefully:" as also "Don't contend with your brother," than
+"Don't envy your brother;" and "Avoid the woman who is your ruin," than
+"Stop ruining the woman." Such is the language employed in rebuke that
+desires to reform and not to wound; that rebuke which looks merely at
+the effect to be produced acts on another principle. For when it is
+necessary to stop people on the verge of wrong-doing, or to check some
+violent and irregular impulse, or if we wish to rouse and infuse vigour
+in those who prosecute virtue only feebly and languidly, we may then
+assign strange and unbecoming motives for their behaviour. As Odysseus
+in Sophocles' play,[493] striving to rouse Achilles, says he is not
+angry about his supper,[494] but "that he is afraid now that he looks
+upon the walls of Troy," and when Achilles was vexed at this, and talked
+of sailing home again, he said,
+
+  "I know what 'tis you shun: 'tis not ill fame:
+   But Hector's near, it is not safe to beard him."
+
+Thus by frightening the high-spirited and courageous man by the
+imputation of cowardice, and the sober and orderly man by that of
+licentiousness, and the liberal and munificent man by that of meanness
+and avarice, people urge them on to what is good, and deter them from
+what is bad, showing moderation in cases past remedy, and exhibiting in
+their freedom of speech more sorrow and sympathy than fault-finding; but
+in the prevention of wrong-doing and in earnest fighting against the
+passions they are vehement and inexorable and assiduous: for that is the
+time for downright plainness and truth. Besides we see that enemies
+censure one another for what they have done amiss, as Diogenes
+said,[495] he who wished to lead a good life ought to have good friends
+or red-hot enemies, for the former told you what was right, and the
+latter blamed you if you did what was wrong. But it is better to be on
+our guard against wrong actions, through listening to the persuasion of
+those that advise us well, than to repent, after we have done wrong, in
+consequence of the reproaches of our enemies. And so we ought to employ
+tact in our freedom of speech, as it is the greatest and most powerful
+remedy in friendship, and always needs a well-chosen occasion, and
+moderation in applying it.
+
+Sec. XXXVII. Since then, as I have said before, freedom of speech is often
+painful to the person who is to receive benefit from it, we must imitate
+the surgeons, who, when they have performed an operation, do not leave
+the suffering part to pain and smart, but bathe and foment it; so those
+who do their rebuking daintily run[496] off after paining and smarting,
+and by different dealing and kind words soothe and mollify them, as
+statuaries smooth and polish images which have been broken or chipped.
+But he that is broken and wounded by rebuke, if he is left sullen and
+swelling with rage and off his equilibrium, is henceforth hard to win
+back or talk over. And so people who reprove ought to be especially
+careful on this point, and not to leave them too soon, nor break off
+their conversation and intercourse with their acquaintances at the
+exasperating and painful stage.
+
+    [348] Plato, "Laws," v. p. 731 D, E.
+
+    [349] "Laws," v. p. 730 C.
+
+    [350] Inscribed in the vestibule of the temple of Apollo
+    at Delphi. See Pausanias, x. 24.
+
+    [351] Used here apparently proverbially for poverty or
+    low position in life.
+
+    [352] Wyttenbach well compares Cicero, "De Amicitia,"
+    xviii.: "Accedat huc suavitas quaedam oportet sermonum
+    atque morum, haudquaquam mediocre condimentum amicitiae.
+    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."
+
+    [353] Hesiod, "Theogony," 64.
+
+    [354] Euripides, "Ion," 732.
+
+    [355] Our author assigns this saying to Prodicus, "De
+    Sanitate Praecepta," Sec. viii. But to Evenus, "Quaest.
+    Conviv." Lib. vii. Prooemium, and "Platonicae
+    Quaestiones," x. Sec. iii.
+
+    [356] As was usual. See Homer, "Odyssey," i. 146. Cf.
+    Plautus, "Persa," v. iii. 16: "Hoc age, accumbe: hunc
+    diem suavem meum natalem agitemus amoenum: date aquam
+    manibus: apponite mensam."
+
+    [357] From a play of Eupolis called "The Flatterers."
+    Cf. Terence, "Eunuchus," 489-491.
+
+    [358] See Athenaeus, 256 D. Compare also Valerius Maximus,
+    ix. 1.
+
+    [359] "Videatur Casaubonus ad Athenaeum, vi. p. 243
+    A."--_Wyttenbach._
+
+    [360] "Republic," p. 361 A.
+
+    [361] See Herodotus, iii. 78.
+
+    [362] See Erasmus, "Adagia," p. 1883.
+
+    [363] "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._
+
+    [364] Compare Sallust, "De Catilinae Conjuratione," cap.
+    xx.: "Nam idem velle atque idem nolle, ea demum firma
+    amicitia est."
+
+    [365] "Proverbiale, quo utitur Plutarchus in Alcibiade,
+    p. 203 D. Iambus Tragici esse videtur, ad Neoptolemum
+    dictus."--_Wyttenbach._
+
+    [366] As the polypus, or chameleon.
+
+    [367] Plato, "Phaedrus," p. 239 D.
+
+    [368] Wyttenbach compares Juvenal, iii. 100-108.
+
+    [369] See my note "On Abundance of Friends," Sec. ix.
+    Wyttenbach well points out the felicity of the
+    expression here, "siquidem parasitus est [Greek: aoikos
+    kai anestios]."
+
+    [370] Euripides, "Hippolytus," 219, 218. Cf. Ovid,
+    "Heroides," iv. 41, 42.
+
+    [371] Compare "How one may be aware of one's progress in
+    virtue," Sec. x. Cf. also Horace, "Satires," ii. iii. 35;
+    Quintilian, xi. 1.
+
+    [372] "Odyssey," xxii. 1.
+
+    [373] The demagogue is a kind of flatterer. See
+    Aristotle, "Pol." iv. 4.
+
+    [374] Cf. Aristophanes, "Acharnians," 153, [Greek: hoper
+    machimotaton thrakon ethnos].
+
+    [375] Plato was somewhat of a traveller, he three times
+    visited Syracuse, and also travelled in Egypt.
+
+    [376] As to the polypus, see "On Abundance of Friends,"
+    Sec. ix.
+
+    [377] As "Fumum et opes _strepitumque_ Romae."--Horace,
+    "Odes," iii. 29. 12.
+
+    [378] Homer, "Odyssey," xvi. 181.
+
+    [379] Sophocles, "Antigone," 523.
+
+    [380] As to these traits in Plato and Aristotle, compare
+    "De Audiendis Poetis," Sec. 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," Sec. ii.
+
+    [381] "De Chamaeleonte Aristoteles 'Hist. Animal.' i. 11;
+    'Part. Animal.' iv. 11; Theophrastus Eclog. ap. Photium
+    edit. Aristot. Sylburg. T. viii. p. 329: [Greek:
+    metaballei de ho chamaileon eis panta ta chromata; plen
+    ten eis to leukon kai to eruthron ou dechetai metabolen.]
+    Similiter Plinius 'Hist. Nat.' viii. 51."--_Wyttenbach._
+
+    [382] See Athenaeus, 249 F; 435 E.
+
+    [383] Cf. Juv. iii. 113; "Scire volunt secreta domus,
+    atque inde timeri."
+
+    [384] Cf. Menander apud Stob. p. 437: [Greek: Ta deuter
+    aiei ten gynaika dei legein, Ten d' egemonian ton olon
+    ton andr' echein].
+
+    [385] As Lord Stowell used to say that "dinners
+    lubricated business."
+
+    [386] Homer, "Iliad," xi. 643.
+
+    [387] Homer, "Odyssey," iv. 178, 179.
+
+    [388] Perhaps the poley-germander. See Pliny, "Nat.
+    Hist," xxi. 84. The line is from Nicander Theriac. 64.
+
+    [389] "Iliad," viii. 281, 282.
+
+    [390] "Iliad," x. 243.
+
+    [391] "Iliad," vii. 109, 110.
+
+    [392] Xenophon, "Agesilaus," xi. 5. p. 673 C.
+
+    [393] 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. Sec. iv.: "Segetem ne defrudet," sc.
+    villicus.
+
+    [394] Thucydides, iii. 82.
+
+    [395] Plato, "Republic," v. p. 474 E. Compare also
+    Lucretius, iv. 1160-1170; Horace, "Satires," i. 3. 38
+    sq.
+
+    [396] 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.
+
+    [397] This was Ptolemy Auletes, as the former was
+    Ptolemy Philopator.
+
+    [398] See Suetonius, "Nero," ch. 21.
+
+    [399] "Plerumque _minuta voce
+    cantillare_."--_Wyttenbach._ What Milton would have
+    called "a lean and flashy song."
+
+    [400] Naso suspendit adunco, as Horace, "Sat." i. 6. 5.
+
+    [401] See Athenaeus, p. 434 C.
+
+    [402] As Gnatho in Terence, "Eunuch." 496-498.
+
+    [403] Reading [Greek: Helon], as Courier, Hercher.
+
+    [404] "Iliad," x. 249. They are words of Odysseus.
+
+    [405] This was carrying flattery rather far.
+    "Mithridatis medicinae scientia multis memorata
+    veterum."--_Wyttenbach._
+
+    [406] Euripides, "Alcestis," 1159.
+
+    [407] Our author gives this definition to Simonides, "De
+    Gloria Atheniensium," Sec. iii.
+
+    [408] So our author again, "On Contentedness of Mind," Sec.
+    xii.
+
+    [409] See Herodotus, i. 30, 33; Juvenal, x. 274, 275;
+    and Pausanias, ii. 20.
+
+    [410] "Nobile Stoae 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; Praecipue sanus,
+    nisi quum pituita molesta est."--_Wyttenbach._
+
+    [411] See also "On Contentedness of Mind," Sec. xii.
+
+    [412] Homer, "Iliad," xvi. 141. See the context also
+    from 130 sq.
+
+    [413] Our author has used this illustration again in
+    "Phocion," p. 742 B.
+
+    [414] Namely in Sec. xxvii. where [Greek: parrhesia] is
+    discussed.
+
+    [415] Contrary to the severe training he ought to
+    undergo, well expressed by Horace, "De Arte Poetica,"
+    412-414.
+
+    [416] Reading with Hercher [Greek: apotympanizontos kai
+    streblountos]. This was Ptolemy Physcon.
+
+    [417] "Unus ex Alexandri adulatoribus: memoratus Curtio
+    viii. 5, 6."--_Wyttenbach._
+
+    [418] A common proverb among the ancients. See "Conjugal
+    Precepts," Sec. xl.; Erasmus, "Adagia," pp. 1222, 1838.
+
+    [419] A line out of AEschylus' "Myrmidons." Quoted again
+    by our author, "Of Love," Sec. V.
+
+    [420] Cleopatra.
+
+    [421] 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."
+
+    [422] See Lucretius, iv. 1079-1085.
+
+    [423] So Pliny, "Hist. Nat." xxv. 95: "Remedio est
+    (cicutae), priusquam perveniat ad vitalia, vini natura
+    excalfactoria: sed in vino pota irremediabilis
+    existimatur."
+
+    [424] Assigned to Pittacus by our author, "Septem
+    Sapientum Convivium," Sec. ii.
+
+    [425] So Wyttenbach, who reads [Greek: enstaseis], and
+    translates, "et libertate loquendi in nobis
+    reprehendendis utitur, quando nos cupiditatibus
+    morbisque animi nostri non indulgere, sed resistere,
+    volumus."
+
+    [426] "Phoenissae," 469-472.
+
+    [427] Like Juvenal's "Graeculus esuriens in caelum,
+    jusseris, ibit."--Juvenal, iii, 78.
+
+    [428] 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.
+
+    [429] Probably lines from "The Flatterer" of Menander.
+
+    [430] From the "Ino" of Euripides.
+
+    [431] From the "Erechtheus" of Euripides.
+
+    [432] We know from Athenaeus, p. 420 D, that Apelles and
+    Arcesilaus were friends.
+
+    [433] An allusion to Hesiod, "Works and Days," 235. Cf.
+    Horace, "Odes," iv. 5. 23.
+
+    [434] See the beautiful story of Baucis and Philemon,
+    Ovid, "Metamorphoses," viii. 626-724: "Cura pii dis
+    sunt, et qui coluere coluntur."
+
+    [435] Compare Terence, "Andria," 43, 44. So too Seneca,
+    "De Beneficiis," ii. 10: "Haec enim beneficii inter duos
+    lex est: alter statim oblivisci debet dati, alter
+    accepti nunquam. Lacerat animum et premit frequens
+    meritorum commemoratio."
+
+    [436] A similar story about the Samians and
+    Lacedaemonians is told by Aristotle, "Oeconom." ii. 9.
+
+    [437] A line from Euripides, "Iphigenia in Aulis," 407.
+
+    [438] Also in "Conjugal Precepts," Sec. xxix.
+
+    [439] See Persius, iii. 21, 22, with Jahn's Note.
+
+    [440] See "On Love," Sec. xxi.
+
+    [441] "Auri plumbique oppositio fere proverbialis est.
+    Petronius, 'Satyricon,' 43. Plane fortunae 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.
+
+    [442] 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."
+
+    [443] 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."
+
+    [444] Compare Sec. i.
+
+    [445] Compare our Author, "Quaestiones Convivalium,"
+    viii. p. 717 F.
+
+    [446] So Horace, "Satires," i. 2, 24: "Dum vitant stulti
+    vitia in contraria currunt."
+
+    [447] Homer, "Iliad," xiv. 84, 85.
+
+    [448] 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 reipublicae utilitatem referri."
+
+    [449] "Iliad," xi. 654.
+
+    [450] "Iliad," xvi. 33-35.
+
+    [451] Cf. Plutarch, "Phocion," p. 746 D.
+
+    [452] A proverb of persons on the brink of destruction.
+    Wells among the ancients were uncovered.
+
+    [453] "Iliad," ii. 215, of Thersites. As to Theagenes,
+    see Seneca, "De Ira," ii. 23.
+
+    [454] Literally, "brings a cloud over fair weather."
+
+    [455] The MSS. have Lydian. Lysian Dionysus is also
+    found in Pausanias, ix. 16. Lyaeus is suggested by
+    Wyttenbach, and read by Hercher. Lysius or Lyaeus will
+    both be connected with [Greek: luo], and so refer to
+    Dionysus as the god that looses or frees us from care.
+    See Horace, "Epodes," ix. 37, 38.
+
+    [456] Compare Juvenal, iii. 73, 74: "Sermo Promptus et
+    Isaeo torrentior."
+
+    [457] "Orestes," 667.
+
+    [458] Euripides, "Ion," 732.
+
+    [459] "Anabasis," ii. 6, 11.
+
+    [460] Perhaps by Euripides.
+
+    [461] "Olynth." ii. p. 8 C; "Pro Corona," 341 C.
+
+    [462] Homer, "Iliad," ix. 108, 109. They are the words
+    of Nestor to Agamemnon.
+
+    [463] See Herodotus, i. 30-32.
+
+    [464] See Plato's "Symposium," p. 215 E.
+
+    [465] See Plato, "Epist." iv. p. 321 B.
+
+    [466] See our author, "Apophthegmata," p. 179 C.
+
+    [467] Compare Horace, "Satires," i. 1. 7, 8: "Quid enim,
+    concurritur: horae Momento cita mors venit aut victoria
+    laeta."
+
+    [468] And so being dainty. See Athenaeus, ii. ch. 76.
+
+    [469] 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."
+
+    [470] "Laws," p. 729 C.
+
+    [471] Homer, "Odyssey," i. 157; iv. 70; xvii. 592.
+
+    [472] Ptolemy V., Epiphanes. The circumstances are
+    related by Polybius, xv. 29; xvii. 35.
+
+    [473] See "Acharnians," 501, 502.
+
+    [474] Thucydides, i. 70: [Greek: kai hama, eiper tines
+    kai alloi, nomizomen axioi einai tois pelas psogon
+    epenenkein].
+
+    [475] See our Author, "Apophthegmata," p. 190 E.
+
+    [476] A line of Euripides, quoted again in "How a Man
+    may be benefited by his Enemies," Sec. iv.
+
+    [477] Homer, "Iliad," xi. 313.
+
+    [478] Do. viii. 234, 235.
+
+    [479] Do. ix. 461.
+
+    [480] "Iliad," xiii. 116-119.
+
+    [481] Do. v. 171, 172.
+
+    [482] Euripides, "Phoenissae," 1688.
+
+    [483] Euripides, "Hercules Furens," 1250.
+
+    [484] "Iliad," v. 800. Athene is the speaker.
+
+    [485] 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.
+
+    [486] Thucydides, ii. 64. Quoted again in "On Shyness,"
+    Sec. xviii.
+
+    [487] See also "De Audiendo," Sec. x.
+
+    [488] [Greek: potous] comes in rather curiously here.
+    Can any other word lurk under it?
+
+    [489] "Phoenissae," 528, 529.
+
+    [490] Homer, "Iliad," vi. 347.
+
+    [491] Do. vi. 326.
+
+    [492] Homer, "Iliad," ix. 109, 110.
+
+    [493] In Dindorf's "Poetae Scenici Graeci," Fragment 152.
+
+    [494] As it is not quite clear why Achilles should have
+    been angry about his supper, [Greek: dia to deipnon],
+    apropos of the context, Wyttenbach ingeniously suggests,
+    as this lost play of Sophocles was called [Greek: Syn
+    deipnon], that Plutarch may have written [Greek: en to
+    Deipno].
+
+    [495] Compare "How One may be aware of one's Progress in
+    Virtue," Sec. xi.
+
+    [496] "Ductum e proverbiali dictione [Greek: balonta
+    ekpheugein], emisso telo aufugere."--_Wyttenbach._
+
+
+
+
+HOW A MAN MAY BE BENEFITED BY
+HIS ENEMIES.
+
+
+Sec. I. I am well aware, Cornelius Pulcher, that you prefer the mildest
+manners in public life, by which you can be at once most useful to the
+community, and most agreeable in private life to those who have any
+dealings with you. But since it is difficult to find any region without
+wild beasts, though it is related of Crete;[497] and hitherto there has
+been no state that has not suffered from envy, rivalry, and strife, the
+most fruitful seeds of hostility; (for, even if nothing else does, our
+friendships involve us in enmities, as Chilo[498] the wise man
+perceived, who asked the man who told him he had no enemy, whether he
+had a friend either), it seems to me that a public man ought not only to
+examine the whole question of enemies in its various ramifications, but
+also to listen to the serious remark of Xenophon,[499] that a sensible
+man will receive profit even from his enemies. The ideas therefore that
+lately occurred to me to deliver, I have now put together nearly in the
+identical words and send them to you, with the exception of some matter
+also in "Political Precepts,"[500] a treatise which I have often noticed
+in your hands.
+
+Sec. II. People in old times were well satisfied if they were not injured
+by strange and wild beasts, and that was the only motive of their fights
+with them, but those of later days have by now learnt to make use of
+them, for they feed on their flesh, and clothe themselves with their
+wool, and make medical use of their gall and beestings, and turn their
+hides into shields, so that we might reasonably fear, if beasts failed
+man, that his life would become brutish, and wild, and void of
+resources. Similarly since all others are satisfied with not being
+injured by their enemies, but the sensible will also (as Xenophon says)
+get profit out of them, we must not be incredulous, but seek a method
+and plan how to obtain this advantage, seeing that life without an enemy
+is impossible. The husbandman cannot cultivate every tree, nor can the
+hunter tame every kind of animal, so both seek means to derive profit
+according to their several necessities, the one from his barren trees,
+the other from his wild animals. Sea-water also is undrinkable and
+brackish, but it feeds fish, and is a sort of vehicle to convey and
+transport travellers anywhere. The Satyr, when he saw fire for the first
+time, wished to kiss it and embrace it, but Prometheus warned him,
+
+  "Goat, thou wilt surely mourn thy loss of beard."[501]
+
+For fire burns whoever touches it, but it also gives light and warmth,
+and is an instrument of art to all those who know how to use it.[502]
+Consider also in the case of the enemy, if he is in other respects
+injurious and intractable, he somehow or other gives us a handle to make
+use of him by, and so is serviceable. And many things are unpleasant and
+detestable and antagonistic to those to whom they happen, but you must
+have noticed that some use even illnesses as a period of rest for the
+body, and others by excessive toil have strengthened and trained their
+bodily vigour, and some have made exile and the loss of money a passage
+to leisure and philosophy, as did Diogenes and Crates. And Zeno, when he
+heard of the wreck of the ship which contained all his property, said,
+"Thou hast done well, Fortune, to confine me to my threadbare
+cloak."[503]
+
+For as those animals that have the strongest and healthiest stomachs eat
+and digest serpents and scorpions, and some even feed on stones and
+shells, which they convert into nourishment by the strength and heat of
+their stomachs, while fastidious people out of health almost vomit if
+offered bread and wine, so foolish people spoil even their friendships,
+while the wise know how to turn to account even their enmities.
+
+Sec. III. In the first place then it seems to me that what is most
+injurious in enmity may become most useful to those that pay attention
+to it? To what do I refer? Why, to the way in which your enemy ever wide
+awake pries into all your affairs, and analyzes your whole life, trying
+to get a handle against you somewhere, able not only to look through a
+tree, like Lynceus,[504] or through stones and shells, but through your
+friend and domestic and every intimate acquaintance, as far as possible
+detecting your doings, and digging and ferreting into your designs. For
+our friends are ill and often die without our knowing anything about it
+through our delay and carelessness, but we almost pry into even the
+dreams of our enemies; and our enemy knows even more than we do
+ourselves of our diseases and debts and differences with our wives.[505]
+But they pay most attention to our faults and hunt them out: and as
+vultures follow the scent of putrid carcases, and cannot perceive sound
+and wholesome ones, so the diseases and vices and crimes of life attract
+the enemy, and on these those that hate us pounce, these they attack and
+tear to pieces. Is not this an advantage to us? Certainly it is. For it
+teaches us to live warily and be on our guard, and neither to do or say
+anything carelessly or without circumspection, but ever to be vigilant
+by careful mode of living that we give no handle to an enemy. For the
+cautiousness that thus represses the passions and follows reason
+implants a care and determination to live well and without reproach. For
+as those states that have been sobered by wars with their neighbours and
+continual campaigns love the blessings of order and peace, so those
+people who are compelled to lead a sober life owing to their enemies,
+and to be on their guard against carelessness and negligence, and to do
+everything with an eye to utility, imperceptibly glide into a faultless
+mode of life, and tone down their character, even without requiring much
+assistance from precepts. For those who always remember the line,
+
+  "Ah! how would Priam and his sons rejoice,"[506]
+
+are by it diverted from and learn to shun all such things as their
+enemies would rejoice and laugh at. Again we see actors[507] and singers
+on the stage oftentimes slack and remiss, and not taking sufficient
+pains about their performances in the theatres when they have it all to
+themselves; but when there is a competition and contest with others,
+they not only wake up but tune their instruments, and adjust their
+chords, and play on the flute with more care. Similarly whoever knows
+that his enemy is antagonistic to his life and character, pays more
+attention to himself, and watches his behaviour more carefully, and
+regulates his life. For it is peculiar to vice to be more afraid of
+enemies than friends in regard to our faults. And so Nasica, when some
+expressed their opinion that the Roman Republic was now secure, since
+Carthage was rased to the ground and Achaia reduced to slavery, said,
+"Nay rather we are now in a critical position, since we have none left
+to fear or respect."
+
+Sec. IV. Consider also that very philosophical and witty answer of Diogenes
+to the man who asked, "How shall I avenge myself on my enemy?" "By
+becoming a good and honest man."[508] Some people are terribly put about
+if they see their enemies' horses in a good condition, or hear their
+dogs praised; if they see their farm well-tilled, their garden
+well-kept, they groan aloud. What a state think you then they would be
+in, if you were to exhibit yourself as a just man, sensible and good, in
+words excellent, in deeds pure, in manner of life decorous, "reaping
+fruit from the deep soil of the soul, where good counsels grow."[509]
+Pindar says[510] "those that are conquered are reduced to complete
+silence:" but not absolutely, not all men, only those that see they are
+outdone by their enemies in industry, in goodness, in magnanimity, in
+humanity, in kindnesses; these, as Demosthenes says, "stop the tongue,
+block up the mouth, choke people, and make them silent."[511]
+
+  "Be better than the bad: 'tis in your power."[512]
+
+If you wish to vex the man who hates you, do not abuse him by calling
+him a pathick, or effeminate, or intemperate, or a low fellow, or
+illiberal; but be yourself a man, and temperate, and truthful, and kind
+and just in all your dealings with those you come across. But if you are
+tempted to use abuse, mind that you yourself are very far from what you
+abuse him for, dive down into your own soul, look for any rottenness in
+yourself, lest someone suggest to you the line of the tragedian,
+
+  "You doctor others, all diseased yourself."[513]
+
+If you say your enemy is uneducated, increase your own love of learning
+and industry; if you call him coward, stir up the more your own spirit
+and manliness; and if you say he is wanton and licentious, erase from
+your own soul any secret trace of the love of pleasure. For nothing is
+more disgraceful or more unpleasant than slander that recoils on the
+person who sets it in motion; for as the reflection of light seems most
+to injure weak eyes, so does censure when it recoils on the censurer,
+and is borne out by the facts. For as the north-east wind attracts
+clouds, so does a bad life draw upon itself rebukes.
+
+Sec. V. Whenever Plato was in company with people who behaved in an
+unseemly manner, he used to say to himself, "Am I such a person as
+this?"[514] So he that censures another man's life, if he straightway
+examines and mends his own, directing and turning it into the contrary
+direction, will get some advantage from his censure, which will be
+otherwise idle and unprofitable. Most people laugh if a bald-pate or
+hump-back jeer and mock at others who are so too: it is quite as
+ridiculous to jeer and mock if one lies open to retort oneself, as Leo
+of Byzantium showed in his answer to the hump-back who jeered at him for
+weakness of eyes, "You twit me with an infirmity natural to man, while
+you yourself carry your Nemesis on your back."[515] And so do not abuse
+another as an adulterer, if you yourself are mad after boys: nor as a
+spendthrift, if you yourself are niggardly. Alcmaeon said to Adrastus,
+"You are near kinsman to a woman that slew her husband." What was his
+reply? He retaliated on him with the appropriate retort, "But you killed
+with your own hand the mother that bore you."[516] And Domitius said to
+Crassus, "Did you not weep for the lamprey that was bred in your
+fishpond, and died?" To which Crassus replied, "Did you weep, when you
+buried your three wives?" He therefore that intends to abuse others must
+not be witty and noisy and impudent, but a man that does not lie open to
+counter-abuse and retort, for the god seems to have enjoined upon no one
+the precept "Know thyself" so much as on the person who is censorious,
+to prevent people saying just what they please, and hearing what don't
+please them. For such a one is wont, as Sophocles[517] says, "idly
+letting his tongue flow, to hear against his will, what he willingly
+says ill of others."
+
+Sec. VI. This use and advantage then there is in abusing one's enemy, and
+no less arises from being abused and ill-spoken of oneself by one's
+enemies. And so Antisthenes[518] said well that those who wish to lead a
+good life ought to have genuine friends or red-hot enemies; for the
+former deterred you from what was wrong by reproof, the latter by abuse.
+But since friendship has nowadays become very mealy-mouthed in freedom
+of speech, voluble in flattery and silent in rebuke, we can only hear
+the truth from our enemies. For as Telephus[519] having no surgeon of
+his own, submitted his wound to be cured by his enemy's spear, so those
+who cannot procure friendly rebuke must content themselves with the
+censure of an enemy that hates them, reprehending and castigating their
+vices, and regard not the animus of the person, but only his matter. For
+as he who intended to kill the Thessalian Prometheus[520] only stabbed a
+tumour, and so lanced it that the man's life was saved, and he was rid
+of the tumour by its bursting, so oftentimes abuse, suddenly thrust on a
+man in anger or hatred, has cured some disease in his soul which he was
+ignorant of or neglected. But most people when they are abused do not
+consider whether the abuse really belongs to them properly, but look
+round to see what abuse they can heap on the abuser, and, as wrestlers
+get smothered with the dust of the arena, do not wipe off the abuse
+hurled at themselves, but bespatter others, and at last get on both
+sides grimy and discoloured. But if anyone gets a bad name from an
+enemy, he ought to clear himself of the imputation even more than he
+would remove any stain on his clothes that was pointed out to him; and
+if it be wholly untrue, yet he ought to investigate what originated the
+charge, and to be on his guard and be afraid lest he had unawares done
+something very near akin to what was imputed to him. As Lacydes, the
+king of the Argives, by the way he wore his hair and by his mincing walk
+got charged with effeminacy: and Pompey's scratching his head with one
+finger was construed in the same way, though both these men were very
+far from effeminacy or wantonness. And Crassus was accused of an
+intrigue with one of the Vestal Virgins, because he wished to purchase
+from her a pleasant estate, and therefore frequently visited her and
+waited upon her. And Postumia, from her readiness to laugh and talk
+somewhat freely with men, got accused and even had to stand her trial
+for incest,[521] but was, however, acquitted of that charge: but Spurius
+Minucius the Pontif ex Maximus, when he pronounced her innocent, urged
+her not to be freer in her words than she was in her life. And though
+Themistocles[522] was guiltless of treason, his intimacy with Pausanias,
+and the letters and messages that frequently passed between them, laid
+him under suspicion.
+
+Sec. VII. Whenever therefore any false charge is made against us, we ought
+not merely to despise and neglect it as false, but to see what word or
+action, either in jest or earnest, has made the charge seem probable,
+and this we must for the future be earnestly on our guard against and
+shun. For if others falling into unforeseen trouble and difficulties
+teach us what is expedient, as Merope says,
+
+  "Fortune has made me wise, though she has ta'en
+   My dearest ones as wages,"[523]
+
+why should we not take an enemy, and pay him no wages, to teach us, and
+give us profit and instruction, in matters which had escaped our notice?
+For an enemy has keener perception than a friend, for, as Plato[524]
+says, "the lover is blind as respects the loved one," and hatred is both
+curious and talkative. Hiero was twitted by one of his enemies for his
+foul breath, so he went home and said to his wife, "How is this? You
+never told me of it." But she being chaste and innocent replied, "I
+thought all men's breath was like that."[525] Thus perceptible and
+material things, and things that are plain to everybody, are sooner
+learnt from enemies than from friends and intimates.
+
+Sec. VIII. Moreover to keep the tongue well under control, no small factor
+in moral excellence, and to make it always obedient and submissive to
+reason, is not possible, unless by practice and attention and
+painstaking a man has subdued his worst passions, as for example anger.
+For such expressions as "a word uttered involuntarily," and "escaping
+the barrier of the teeth,"[526] and "words darting forth spontaneously,"
+well illustrate what happens in the case of ill-disciplined souls, ever
+wavering and in an unsettled condition through infirmity of temper,
+through unbridled fancy, or through faulty education. But, according to
+divine Plato,[527] though a word seems a very trivial matter, the
+heaviest penalty follows upon it both from gods and men. But silence can
+never be called to account, is not only not thirsty, to borrow the
+language of Hippocrates, but when abused is dignified and Socratic, or
+rather Herculean, if indeed it was Hercules who said,
+
+  "Sharp words he heeded not so much as flies."[528]
+
+Not more dignified and noble than this is it to keep silent when an
+enemy reviles you, "as one swims by a smooth and mocking cliff," but in
+practice it is better. If you accustom yourself to bear silently the
+abuse of an enemy, you will very easily bear the attack of a scolding
+wife, and will remain undisturbed when you hear the sharp language of a
+friend or brother, and will be calm and placid when you are beaten or
+have something thrown at your head by your father or mother. For
+Socrates put up with Xanthippe, a passionate and forward woman, which
+made him a more easy companion with others, as being accustomed to
+submit to her caprices; and it is far better to train and accustom the
+temper to bear quietly the insults and rages and jeers and taunts of
+enemies and estranged persons, and not to be distressed at it.
+
+Sec. IX. Thus then must we exhibit in our enmities meekness and
+forbearance, and in our friendships still more simplicity and
+magnanimity and kindness. For it is not so graceful to do a friend a
+service, as disgraceful to refuse to do so at his request; and not to
+revenge oneself on an enemy when opportunity offers is generous. But the
+man who sympathizes with his enemy in affliction, and assists him in
+distress, and readily holds out a helping hand to his children and
+family and their fortunes when in a low condition, whoever does not
+admire such a man for his humanity, and praise his benevolence,
+
+  "He has a black heart made of adamant
+   Or iron or bronze."[529]
+
+When Caesar ordered the statues of Pompey that had been thrown down to be
+put up again,[530] Cicero said, "You have set up again Pompey's statues,
+and in so doing have erected statues to yourself." We ought not
+therefore to be niggardly in our praise and honour of an enemy that
+deserves a good name. For he who praises another receives on that
+account greater praise himself, and is the more credited on another
+occasion when he finds fault, as not having any personal ill-feeling
+against the man, but only disapproving of his act; and what is most
+noble and advantageous, the man who is accustomed to praise his enemies,
+and not to be vexed or malignant at their prosperity, is as far as
+possible from envying the good fortune of his friends, and the success
+of his intimates. And yet what practice will be more beneficial to our
+minds, or bring about a happier disposition, than that which banishes
+from us all jealousy and envy? For as in war many necessary things,
+otherwise bad, are customary and have as it were the sanction of law, so
+that they cannot be abolished in spite of the injury they do, so enmity
+drags along in its train hatred, and envy, and jealousy, and malignity,
+and revenge, and stamps them on the character. Moreover knavery, and
+deceit, and villainy, that seem neither bad nor unfair if employed
+against an enemy, if they once get planted in the mind are difficult to
+dislodge; and eventually from force of habit get used also against
+friends, unless they are forewarned and forearmed through their previous
+acquaintance with the tricks of enemies. If then Pythagoras,[531]
+accustoming his disciples to abstain from all cruelty and inhumanity to
+the brute creation, did right to discountenance bird-fowling, and to buy
+up draughts of fishes and bid them be thrown into the water again, and
+to forbid killing any but wild animals, much more noble is it, in
+dissensions and differences with human beings, to be a generous, just
+and true enemy, and to check and tame all bad and low and knavish
+propensities, that in all intercourse with friends a man may keep the
+peace and abstain from doing an injury. Scaurus was an enemy and accuser
+of Domitius, but when one of Domitius' slaves came to him to reveal some
+important matters which were unknown to Scaurus, he would not hear him,
+but seized him and sent him back to his master. And when Cato was
+prosecuting Murena for canvassing, and was getting together his
+evidence, he was accompanied as was usual by people who watched what he
+was doing,[532] and would often ask him if he intended that day to get
+together his witnesses and open the case, and if he said "No," they
+believed him and went their way. All this is the greatest proof of the
+credit which was reposed in Cato, but it is better and more important,
+that we should accustom ourselves to deal justly even with our enemies,
+and then there will be no fear that we should ever act unjustly and
+treacherously to our friends and intimates.
+
+Sec. X. But since, as Simonides says, "all larks must have their
+crests,"[533] and every man's nature contains in it pugnacity and
+jealousy and envy, which last is, as Pindar says, "the companion of
+empty-headed men," one might get considerable advantage by purging
+oneself of those passions against enemies, and by diverting them, like
+sewers, as far as possible from companions and friends.[534] And this it
+seems the statesmanlike Onomademus had remarked, for being on the
+victorious side in a disturbance at Chios, he urged his party not to
+expel all of the different faction, but to leave some, "in order," he
+said, "that we may not begin to quarrel with our friends, when we have
+got entirely rid of our enemies." So too our expending these passions
+entirely on our enemies will give less trouble to our friends. For it
+ought not to be, as Hesiod[535] says, that "potter envies potter, and
+singer envies singer, and neighbour neighbour," and cousin cousin, and
+brother brother, "if hastening to get rich" and enjoying prosperity. But
+if there is no other way to get rid of strife and envy and quarrels,
+accustom yourself to be vexed at your enemies' good fortune, and sharpen
+and accentuate on them your acerbity. For as judicious gardeners think
+they produce finer roses and violets by planting alongside of them
+garlic and onions, that any bitter or strong elements may be transferred
+to them, so your enemy's getting and attracting your envy and malignity
+will render you kinder and more agreeable to your prosperous friends.
+And so let us be rivals of our enemies for glory or office or righteous
+gain, not only being vexed if they get ahead of us, but also carefully
+observing all the steps by which they get ahead, and trying to outdo
+them in industry, and hard work, and soberness, and prudence; as
+Themistocles said Miltiades' victory at Marathon would not let him
+sleep.[536] For he who thinks his enemy gets before him in offices, or
+advocacies, or state affairs, or in favour with his friends or great
+men, if from action and emulation he sinks into envy and despondency,
+makes his life become idle and inoperative. But he who is not blinded by
+hate,[537] but a discerning spectator of life and character and words
+and deeds, will perceive that most of what he envies comes to those who
+have them from diligence and prudence and good actions, and exerting
+himself in the same direction he will increase his love of what is
+honourable and noble, and will eradicate his vanity and sloth.
+
+Sec. XI. But if our enemies seem to us to have got either by flattery, or
+fraud, or bribery, or venal services, ill-got and discreditable power at
+court or in state, it ought not to trouble us but rather inspire
+pleasure in us, when we compare our own liberty and purity and
+independence of life. For, as Plato[538] says, "all the gold above or
+below the earth is not of equal value with virtue." And we ought ever to
+remember the precept of Solon, "We will not exchange our virtue for
+others' wealth."[539] Nor will we give up our virtue for the applause of
+banqueting theatres, nor for honours and chief seats among eunuchs and
+harlots, nor to be monarchs' satraps; for nothing is to be desired or
+noble that comes from what is bad. But since, as Plato[540] says, "the
+lover is blind as respects the loved one," and we notice more what our
+enemies do amiss, we ought not to let either our joy at their faults or
+our grief at their success be idle, but in either case we ought to
+reflect, how we may become better than them by avoiding their errors,
+and by imitating their virtues not come short of them.
+
+    [497] So Pliny, viii. 83: "In Creta Insula non vulpes
+    ursive, atque omnino millum maleficum animal praeter
+    phalangium."
+
+    [498] See the same remark of Chilo, "On Abundance of
+    Friends," Sec. vi.
+
+    [499] "Oeconom." i. 15.
+
+    [500] A treatise of Plutarch still extant.
+
+    [501] A line from a lost Satyric Play of AEschylus,
+    called "Prometheus Purphoros."
+
+    [502] So fire is called [Greek: pantechnon] in AEschylus,
+    "Prometheus Desmotes," 7.
+
+    [503] Compare Seneca, "De Animi Tranquillitate," cap.
+    xiii.: "Zeno noster cum omnia sua audiret submersa,
+    Jubet, inquit, me fortuna expeditius philosophari."
+
+    [504] See Horace, "Epistles," i. I. 28; Pausanias, iv.
+    2.
+
+    [505] See Plautus, "Trinummus," 205-211.
+
+    [506] Homer, "Iliad," i. 255.
+
+    [507] Literally "the artists of Dionysus." We know what
+    they were from our author's "Quaestiones Romanae," Sec. 107:
+    [Greek: dia ti tous peri ton Dionuson technitas
+    histrionas Rhomaioi kalousin];
+
+    [508] Compare "De Audiendis Poetis," Sec. iv.
+
+    [509] AEschylus, "Septem contra Thebas," 593, 594.
+
+    [510] Pindar, "Fragm." 253.
+
+    [511] Demosthenes, "De Falsa Legatione," p. 406.
+
+    [512] Euripides, "Orestes," 251.
+
+    [513] A line from Euripides. Quoted also "De Adulatore
+    et Amico," Sec. xxxii.
+
+    [514] Compare "De Audiendo," Sec.vi. See also Horace,
+    "Satires," i, 4. 136, 137.
+
+    [515] The story is somewhat differently told, "Quaest.
+    Conviv.," Lib. ii. Sec. ix.
+
+    [516] From a lost play of Euripides.
+
+    [517] In some lost play. Compare Hesiod, "Works and
+    Days," 719-721; Terence, "Andria," 920.
+
+    [518] The sentiment is assigned to Diogenes twice
+    elsewhere by our author, namely, "How One may be aware
+    of one's Progress in Virtue," Sec. xi., and "How One may
+    discern a Flatterer from a Friend," Sec. xxxvi.
+
+    [519] 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.
+
+    [520] "Jason Pheraeus cognomine Prometheus dictus est.
+    Vide Ciceronem, 'Nat. Deor.' iii. 29; Plinium, vii. 51;
+    Valerium Maximum, i. 8, Extem. 6."--_Wytttenbach._
+
+    [521] She was a Vestal Virgin. See Livy, iv. 44.
+
+    [522] See Thucydides, i. 135, 136.
+
+    [523] From a lost play of Euripides. Compare the
+    proverb, [Greek: pathemata mathemata].
+
+    [524] "Laws," v. p. 731 E.
+
+    [525] Told again "Reg. et Imperator. Apophthegm.," p.
+    175 B.
+
+    [526] A favourite image of Homer, employed "Iliad," iv.
+    350; xiv. 83; "Odyssey," i. 64; xxiii. 70.
+
+    [527] "Laws," xi. p. 935 A. Quoted again "On
+    Talkativeness," Sec. vii.
+
+    [528] See Pausanias, v. 14.
+
+    [529] From a Fragment of Pindar.
+
+    [530] See Suetonius, "Divus Julius," 75: "Sed et statuas
+    L. Sullae atque Pompeii a plebe disjectas reposuit."
+
+    [531] Compare our author, "Quaestiones Convivalium,"
+    viii. p. 729 E.
+
+    [532] No doubt in the interest of the defendant. See our
+    author, "Cato Minor," p. 769 B.
+
+    [533] A Greek proverb, see Erasmus, "Adagia," p. 921.
+
+    [534] So Cicero, "Nat. Deor." ii. 56: "In aedibus
+    architecti avertunt ab oculis naribusque dominorum ea
+    quae profluentia necessario taetri essent aliquid
+    habitura."
+
+    [535] "Works and Days," 23-26. Our "Two of a trade
+    seldom agree."
+
+    [536] Compare "How One may be aware of one's Progress in
+    Virtue," Sec. xiv.
+
+    [537] For as the English proverb says, "Hatred is blind
+    as well as love."
+
+    [538] "Laws," v. p. 728 A.
+
+    [539] Quoted more fully "How One may be aware of one's
+    Progress in Virtue," Sec. vi.
+
+    [540] "Laws," v. p. 731 E. See also above, Sec. vii.
+
+
+
+
+ON TALKATIVENESS.[541]
+
+
+Sec. I. Philosophy finds talkativeness a disease very difficult and hard to
+cure. For its remedy, conversation, requires hearers: but talkative
+people hear nobody, for they are ever prating. And the first evil this
+inability to keep silence produces is an inability to listen. It is a
+self-chosen deafness of people who, I take it, blame nature for giving
+us one tongue and two ears. If then the following advice of Euripides to
+a foolish hearer was good,
+
+  "I cannot fill one that can nought retain,
+   Pumping up wise words for an unwise man;"
+
+one might more justly say to a talkative man, or rather about a
+talkative man,
+
+  "I cannot fill one that will nothing take,
+   Pumping up wise words for an unwise man;"
+
+or rather deluging with words one that talks to those who don't listen,
+and listens not to those who talk. Even if he does listen for a short
+time, talkativeness hurries off what is said like the retiring sea, and
+anon brings it up again multiplied with the approaching tide. The
+portico at Olympia that returns many echoes to one utterance is called
+seven-voiced,[542] and if the slightest utterance catches the ear of
+talkativeness, it at once echoes it all round,
+
+  "Moving the mind's chords all unmoved before."[543]
+
+For their ears can certainly have no passages leading to the brain but
+only to the tongue. And so while other people retain what they hear,
+talkative people lose it altogether, and, being empty-headed, they
+resemble empty vessels, and go about making much noise.[544]
+
+Sec. II. If however it seems that no attempt at cure has been left untried,
+let us say to the talkative person,
+
+  "Be silent, boy; silence has great advantages;"
+
+two of the first and foremost of which are hearing and being heard,
+neither of which can happen to talkative people, for however they desire
+either so unhappy are they that they must desist from it. For in all
+other diseases of the soul, as love of money, love of glory, or love of
+pleasure, people at any rate attain the desired object: but it is the
+cruel fate of talkative people to desire hearers but not to get them,
+for everyone flees from them with headlong speed; and if people are
+sitting or walking about in any public place,[545] and see one coming
+they quickly pass the word to one another to shift quarters. And as when
+there is dead silence in any assembly they say Hermes has joined the
+company, so when any prater joins some drinking party or social
+gathering of friends, all are silent, not wishing to give him a chance
+to break in, and if he uninvited begin to open his mouth, they all,
+"like before a storm at sea, when Boreas is blowing a gale round some
+headland," foreseeing tossing about and nausea, disperse. And so it is
+their destiny to find neither willing table-companions, nor messmates
+when they are travelling by land or by sea, but only such as cannot help
+themselves; for such a fellow is always at you, plucking hold of your
+clothes or chin, or giving you a dig in the ribs with his elbow. "Most
+valuable are the feet in such a conjuncture," according to Archilochus,
+nay according to the wise Aristotle himself. For he being bothered with
+a talkative fellow, and wearied out with his absurd tales, and his
+frequent question, "Is not this wonderful, Aristotle?" "Not at all,"
+said he, "but it is wonderful that anyone with a pair of legs stops here
+to listen to you." And to another such fellow, who said after a long
+rigmarole, "Did I weary you, philosopher, by my chatter?" "Not you, by
+Zeus," said he, "for I paid no attention to you." For even if talkative
+people force you to listen,[546] the mind can give them only its outward
+ears to deluge, while it unfolds and pursues some other thoughts within;
+so they find neither hearers to attend to them, nor credit them. They
+say those that are prone to Venus are commonly barren: so the prating of
+talkative people is ineffectual and fruitless.
+
+Sec. III. And yet nature has fenced and barricaded in us nothing so much as
+the tongue, having put the teeth before it as a barrier, so that if,
+when reason holds tight her "glossy reins,"[547] it hearken not, nor
+keep within bounds, we may check its intemperance, biting it till the
+blood comes. For Euripides tells us that, not from unbolted houses or
+store-rooms, but "from unbridled mouths the end is misfortune."[548] But
+those persons who think that houses without doors and open purses are no
+good to their possessors, and yet keep their mouths open and unshut, and
+allow their speech to flow continually like the waves of the
+Euxine,[549] seem to regard speech as of less value than anything. And
+so they never get believed, though credit is the aim of every speech;
+for to inspire belief in one's hearers is the proper end of speech, but
+praters are disbelieved even when they tell the truth. For as corn
+stowed away in a granary is found to be larger in quantity but inferior
+in quality, so the speech of a talkative man is increased by a large
+addition of falsehood, which destroys his credit.
+
+Sec. IV. Then again every man of modesty and propriety would avoid
+drunkenness, for anger is next door neighbour to madness as some
+think,[550] but drunkenness lives in the same house: or rather
+drunkenness is madness, more short-lived indeed, but more potent also
+through volition, for it is self-chosen. Nor is drunkenness censured for
+anything so much as its intemperate and endless talk.
+
+  "Wine makes a prudent man begin to sing,
+   And gently laugh, and even makes him dance."[551]
+
+And yet there is no harm in all this, in singing and laughing and
+dancing. But the poet adds--
+
+  "And it compels to say what's best unsaid."[552]
+
+This is indeed dreadful and dangerous. And perhaps the poet in this
+passage has solved that problem of the philosophers, and stated the
+difference between being under the influence of wine and being drunk,
+mirth being the condition of the former, foolish talk of the latter. For
+as the proverb tells us, "What is in the heart of the sober is on the
+tongue of the drunken."[553] And so Bias, being silent at a drinking
+bout, and jeered at by some young man in the company as stupid, replied,
+"What fool could hold his tongue in liquor?" And at Athens a certain
+person gave an entertainment to the king's ambassadors, and at their
+desire contrived to get the philosophers there too, and as they were all
+talking together and comparing ideas, and Zeno alone was silent, the
+strangers greeted him and pledged him, and said, "What are we to tell
+the king about you, Zeno?" And he replied, "Nothing, but that there is
+an old man at Athens that can hold his tongue at a drinking bout." So
+profound and mysterious and sober is silence, while drunkenness is
+talkative: for it is void of sense and understanding, and so is
+loquacious. And so the philosophers define drunkenness to be silly talk
+in wine. Drinking therefore is not censured, if silence go with it, but
+foolish prating turns being under the influence of wine into
+drunkenness. And the drunken man prates only in his cups; but the
+talkative man prates everywhere, in the market-place, in the theatre,
+out walking, by night and by day. If he is your doctor, he is more
+trouble to you than your disease: if he is on board ship with you, he
+disgusts you more than sea-sickness; if he praises you, he is more
+fulsome than blame. It is more pleasure associating with bad men who
+have tact than with good men who prate. Nestor indeed in Sophocles'
+Play, trying by his words to soothe exasperated Ajax, said to him
+mildly,
+
+  "I blame you not, for though your words are bad,
+   Your acts are good:"
+
+but we cannot feel so to the talkative man, for his want of tact in
+words destroys and undoes all the grace of his actions.
+
+Sec. V. Lysias wrote a defence for some accused person, and gave it him,
+and he read it several times, and came to Lysias in great dejection and
+said, "When I first perused this defence, it seemed to me wonderful, but
+when I read it a second and third time, it seemed altogether dull and
+ineffective. Then Lysias laughed, and said, "What then? Are you going to
+read it more than once to the jury?" And yet do but consider the
+persuasiveness and grace of Lysias' style;[554] for he "I say was a
+great favourite with the dark-haired Muses."[555] And of the things
+which have been said of Homer the truest is that he alone of all poets
+has survived the fastidiousness of mankind, as being ever new and still
+at his acme as regards giving pleasure, and yet saying and proclaiming
+about himself, "I hate to spin out a plain tale over and over
+again,"[556] he avoids and fears that satiety which lies in ambush for
+every narrative, and takes the hearer from one subject to another, and
+relieves by novelty the possibility of being surfeited. But the
+talkative worry one's ears to death with their tautologies, as people
+scribble the same things over and over again on palimpsests.[557]
+
+Sec. VI. Let us remind them then first of this, that just as in the case of
+wine, which was intended for pleasure and mirth, those who compel people
+to drink it neat and in large quantities bring some into a disgusting
+condition of drunkenness, so with speech, which is the pleasantest
+social tie amongst mankind, those who make a bad and ill-advised use of
+it render it unpleasing and unfit for company, paining those whom they
+think to gratify, and become a laughing-stock to those who they think
+admire them, and objectionable to those who they think love them. As
+then he cannot be a favourite of the goddess who with Aphrodite's
+charmed girdle[558] repels and drives away those who associate with him,
+so he who with his speech bores and disgusts one is without either taste
+or refinement.
+
+Sec. VII. Of all other passions and disorders some are dangerous, some
+hateful, some ridiculous, but in talkativeness all these elements are
+combined. For praters are jeered at for their commonplaces, and hated
+when they bring bad news, and run into danger when they reveal secrets.
+And so Anacharsis, when he was feasted by Solon and lay down to sleep,
+and was observed with his left hand on his private parts, and his right
+hand on his mouth, for he thought his tongue needed the stronger
+restraint, was right in his opinion. For it would be difficult to find
+as many men who have been ruined by venereal excesses as cities and
+leading states that have been undone by the utterance of a secret. When
+Sulla was besieging Athens, and had no time to waste there, "for he had
+other fish to fry,"[559] as Mithridates was ravaging Asia, and the party
+of Marius was again in power at Rome, some old men in a barber's shop
+happened to observe to one another that the Heptachalcon was not well
+guarded, and that their city ran a great risk of being captured at that
+point, and some spies who overheard this conversation reported it to
+Sulla. And he at once marched up his forces, and about midnight entered
+the city with his army, and all but rased it to the ground, and filled
+it with slaughter and dead bodies, insomuch that the Ceramicus ran with
+blood: and he was thus savage against the Athenians for their words
+rather than their deeds, for they had spoken ill of him and his wife
+Metella, jumping on to the walls and calling out in a jeering way,
+
+  "Sulla is a mulberry bestrewn with barley meal,"
+
+and much similar banter. Thus they drew down upon themselves for words,
+which, as Plato[560] says, are a very small matter, a very heavy
+punishment.[561] The prating of one man also prevented Rome from
+becoming free by the removal of Nero. For it was only the night before
+the tyrant was to be murdered, and all preparations had been made, when
+he that was to do the deed going to the theatre, and seeing someone in
+chains near the doors who was about to be taken before Nero, and was
+bewailing his sad fortune, went up close to him and whispered, "Pray
+only, good sir, that to-day may pass by, to-morrow you will owe me many
+thanks." He guessing the meaning of the riddle, and thinking, I take it,
+"he is a fool who gives up what is in his hand for a remote
+contingency,"[562] preferred certain to honourable safety. For he
+informed Nero of what the man had said, and he was immediately arrested,
+and torture, and fire, and scourging were applied to him, who denied now
+in his necessity what before he had divulged without necessity.
+
+Sec. VIII. Zeno the philosopher,[563] that he might not against his will
+divulge any secrets when put to the torture, bit off his tongue, and
+spit it at the tyrant. Famous also was the reward which Leaena had for
+her taciturnity.[564] She was the mistress of Harmodius and Aristogiton,
+and, although a woman, participated in their hopes of success in the
+conspiracy against the tyrants: for she had revelled in the glorious cup
+of love, and had been initiated in their secrets through the god. When
+then they had failed in their attempt and been put to death, and she was
+examined and bidden to reveal the names of the other conspirators, she
+refused to do so, and held out to the end, showing that those famous men
+in loving such a one as her had done nothing unworthy of them. And the
+Athenians erected to her memory a bronze lioness without a tongue, and
+placed it near the entrance to the Acropolis, signifying her dauntless
+courage by the nobleness of that animal, and by its being without a
+tongue her silence and fidelity. For no spoken word has done as much
+good as many unspoken ones. For at some future day we can give utterance
+if we like to what has been not said, but a word once spoken cannot be
+recalled, but flies about and runs all round the world. And this is the
+reason, I take it, why men teach us to speak, but the gods teach us to
+be silent, silence being enjoined on us in the mysteries and in all
+religious rites. Thus Homer has described the most eloquent Odysseus,
+and Telemachus, and Penelope, and the nurse, as all remarkable for their
+taciturnity. You remember the nurse saying,
+
+  "I'll keep it close as heart of oak or steel."[565]
+
+And Odysseus sitting by Penelope,
+
+  "Though in his heart he pitied her sad grief,
+   His eyes like horn or steel impassive stood
+   Within their lids, and craft his tears repressed."[566]
+
+So great control had he over all his body, and so much were all his
+members under the sway and rule of reason, that he commanded his eyes
+not to weep, his tongue not to speak, and his heart not to tremble or
+quake.[567]
+
+  "So calm and passive did his heart remain,"[568]
+
+reason penetrating even to the irrational instincts, and making spirit
+and blood obedient and docile to it. Such also were most of his
+companions, for though they were dashed to the ground and dragged along
+by the Cyclops, they said not a word about Odysseus, nor did they show
+the stake of wood that had been put into the fire and prepared to put
+out Polyphemus' eye, but they would rather have been eaten alive than
+divulge secrets, such wonderful self-control and fidelity had they.[569]
+And so it was not amiss of Pittacus, when the king of Egypt sent him a
+victim, and bade him take from it the best and worst piece of it, to
+pull out the tongue and send that to the king, as being the instrument
+of the greatest blessings and withal the greatest mischiefs.
+
+Sec. IX. So Ino in Euripides, speaking plainly about herself, says she
+knows "how to be silent when she should, and to speak when speech is
+safe."[570] For those who have enjoyed a truly noble and royal education
+learn first to be silent and then to speak. So the famous king
+Antigonus, when his son asked him, "When are we going to shift our
+quarters?" answered, "Are you afraid that you only will not hear the
+trumpet?" Was he afraid then to entrust a secret to him, to whom he
+intended one day to leave his kingdom? Nay rather, it was to teach him
+to be close and guarded on such matters. Metellus[571] also, the
+well-known veteran, when questioned somewhat similarly about an
+expedition, said, "If I thought my coat knew the secret, I would strip
+it off and throw it into the fire." And Eumenes, when he heard that
+Craterus was marching against him, told none of his friends, but
+pretended that it was Neoptolemus; for his soldiers despised
+Neoptolemus, but they admired the glory and loved the virtue of
+Craterus; and no one but Eumenes knew the truth, and they engaged and
+were victorious, and unwittingly killed Craterus, and only recognized
+his dead body. So great a part did silence play in the battle,
+concealing the name of the enemy's general: so that Eumenes' friends
+marvelled more than found fault at his not having told them the truth.
+And if anyone should receive blame in such a case, it is better to be
+censured when one has done well by keeping one's counsel, rather than to
+have to accuse others through having come to grief by trusting them.
+
+Sec. X. But, generally speaking, who has the right to blame the person who
+has not kept his secret? For if it was not to be known, it was not well
+to tell another person of it at all, and if you divulged your secret
+yourself and expected another person to keep it, you had more faith in
+another than in yourself. And so should he be such another as yourself
+you are deservedly undone, and should he be a better man than yourself,
+your safety is more than you could have reckoned on, as it involved
+finding a man more to be trusted than yourself. But you will say, He is
+my friend. Yes, but he has another friend, whom he reposes confidence in
+as much as you do in your friend, and that other friend has one of his
+own, and so on, so that the secret spreads in many quarters from
+inability to keep it close in one. For as the unit never deviates from
+its orbit, but (as its name signifies) always remains one, but the
+number two contains within it the seeds of infinity, for when it departs
+from itself it becomes plurality at once by doubling, so speech confined
+in one person's breast is truly secret, but if it be communicated to
+another it soon gets noised abroad. And so Homer calls words "winged,"
+for as he that lets a bird go from his hands cannot easily get it back
+again, so he that lets a word go from his mouth cannot catch or stop it,
+but it is borne along "whirling on swift wings," and dispersed from one
+person to another. When a ship scuds before the gale the mariners can
+stop it, or at least check its course with cables and anchors, but when
+the spoken word once sails out of harbour, so to speak, there is no
+roadstead or anchorage for it, but borne along with much noise and echo
+it dashes its utterer on the rocks, and brings him into imminent danger
+of shipwreck,
+
+  "As one might set on fire Ida's woods
+   With a small torch, so what one tells one person
+   Is soon the property of all the citizens."[572]
+
+Sec. XI. The Roman Senate had been discussing for several days a secret
+matter, and there was much doubt and suspicion about it. And one of the
+senator's wives, discreet in other matters but a very woman in
+curiosity, pressed her husband close, and entreated him to tell her what
+the secret was; she vowed and swore she would not divulge it, and did
+not refrain from shedding tears at her not being trusted. And he,
+nothing loth to convince her of her folly, said, "Your importunity,
+wife, has prevailed, listen to a dreadful and portentous matter. It has
+been told us by the priests that a lark has been seen flying in the air
+with a golden helmet and spear: it is this portent that we are
+considering and discussing with the augurs, as to whether it be a good
+or bad omen. But say nothing about it." Having said these words he went
+into the Forum. But his wife seized on the very first of her maids that
+entered the room, and smote her breast, and tore her hair, and said,
+"Alas! for my husband and country! What will become of us?" wishing and
+teaching her maid to say, "Whatever's up?" So when she inquired she told
+her all about it, adding that refrain common to all praters, "Tell no
+one a word about it." The maid however had scarce left her mistress when
+she told one of her fellow-servants who was doing little or nothing, and
+she told her lover who happened to call at that moment. So the news
+spread to the Forum so quickly that it got the start of its original
+author, and one of his friends meeting him said, "Have you only just
+left your house?" "Only just," he replied. "Didn't you hear the news?"
+said his friend. "What news?" said he. "Why, that a lark has been seen
+flying in the air with a golden helmet and spear, and the Senate are met
+to discuss the portent." And he smiled and said to himself, "You are
+quick, wife, for the tale to get before me to the Forum!" Then meeting
+some of the Senators he disabused them of their panic. But to punish his
+wife, he said when he got home, "You have undone me, wife: for the
+secret has got abroad from my house, so that I must be an exile from my
+country for your inability to keep a secret." And on her trying to deny
+it, and saying, "Were there not three hundred Senators that heard of it
+as well as you? Might not one of them have divulged it?" he replied,
+"Stuff o' your three hundred! It was at your importunity that I invented
+the story, to put you to the test!" This fellow tested his wife warily
+and cunningly, as one pours water, and not wine or oil, into a leaky
+vessel. And Fabius,[573] the friend of Augustus, hearing the Emperor in
+his old age mourning over the extinction of his family, how two of his
+daughter Julia's sons were dead, and how Posthumus Agrippa, the only
+remaining one, was in exile through false accusation,[574] and how he
+was compelled to put his wife's son[575] into the succession to the
+Empire, though he pitied Agrippa and had half a mind to recall him from
+banishment, repeated the Emperor's words to his wife, and she to
+Livia.[576] And Livia bitterly upbraided Augustus, if he meant recalling
+his grandson, for not having done so long ago, instead of bringing her
+into hatred and hostility with the heir to the Empire. When Fabius came
+in the morning as usual into the Emperor's presence, and said, "Hail,
+Caesar!" the Emperor replied, "Farewell,[577] Fabius." And he
+understanding the meaning of this straightway went home, and sent for
+his wife, and said, "The Emperor knows that I have not kept his secret,
+so I shall kill myself." And his wife replied, "You have deserved your
+fate, since having been married to me so long you did not remember and
+guard against my incontinence of speech, but suffer me to kill myself
+first." So saying she took his sword, and slew herself first.
+
+Sec. XII. That was a good answer therefore that the comic poet Philippides
+made to king Lysimachus, who greeted him kindly, and said to him,[578]
+"What shall I give you of all my possessions?" "Whatever you like, O
+king, except your secrets." And talkativeness has another plague
+attached to it, even curiosity: for praters wish to hear much that they
+may have much to say, and most of all do they gad about to investigate
+and pry into secrets and hidden things, providing as it were an
+antiquated stock of rubbish[579] for their twaddle, in fine like
+children who cannot[580] hold ice in their hands, and yet are unwilling
+to let it go,[581] or rather taking secrets to their bosoms and
+embracing them as if they were so many serpents, that they cannot
+control, but are sure to be gnawed to death by. They say that garfish
+and vipers burst in giving life to their young, so secrets by coming out
+ruin and destroy those who cannot keep them. Seleucus Callinicus having
+lost his army and all his forces in a battle against the Galati, threw
+off his diadem, and fled on a swift horse with an escort of three or
+four of his men a long day's journey by bypaths and out-of-the-way
+tracks, till faint and famishing for want of food he drew rein at a
+small farmhouse, where by chance he found the master at home, and asked
+for some bread and water. And he supplied him liberally and courteously
+not only with what he asked for but with whatever else was on the farm,
+and recognized the king, and being very joyful at this opportunity of
+ministering to the king's necessities, he could not contain himself, nor
+dissemble like the king who wished to be incognito, but he accompanied
+him to the road, and on parting from him, said, "Farewell, king
+Seleucus." And he stretching out his right hand, and drawing the man to
+him as if he was going to kiss him, gave a sign to one of his escort to
+draw his sword and cut the man's head off;
+
+  "And at his word the head roll'd in the dust."[582]
+
+Whereas if he had been silent then, and kept his counsel for a time, as
+the king afterwards became prosperous and great, he would have received,
+I take it, greater favour for his silence than for his hospitality. And
+yet he had I admit some excuse for his want of reticence, namely hope
+and joy.
+
+Sec. XIII. But most talkative people have no excuse for ruining themselves.
+As for example in a barber's shop one day there was some conversation
+about the tyranny of Dionysius, that it was as hard as adamant and
+invincible, and the barber laughed and said, "Fancy your saying this to
+me, who have my razor at his throat most days!" And Dionysius hearing
+this had him crucified. Barbers indeed are generally a talkative race,
+for people fond of prating flock to them and sit in their shops, so that
+they pick up the habit from their customers. It was a witty answer
+therefore of king Archelaus,[583] when a talkative barber put the towel
+round his neck, and asked him, "How shall I shave you, O king?"
+"Silently," said the monarch. It was a barber that first spread the news
+of the great reverse of the Athenians in Sicily, having heard of it at
+the Piraeus from a slave that had escaped from the island. He at once
+left his shop, and ran into the city at full speed, "that no one else
+should reap the fame, and he come in the second,"[584] of carrying the
+news into the town. And an uproar arising, as was only to be expected,
+the people assembled in the ecclesia, and began to investigate the
+origin of the rumour. So the barber was dragged up and questioned, but
+knew not the person's name who had told him, so was obliged to refer its
+origin to an anonymous and unknown person. Then anger filled the
+theatre, and the multitude cried out, "Torture the cursed fellow, put
+him to the rack: he has fabricated and concocted this news: who else
+heard it? who credits it?" The wheel was brought, the poor fellow
+stretched on it. Meantime those came up who had brought the news, who
+had escaped from the carnage in Sicily. Then all the multitude dispersed
+to weep over their private sorrows, and abandoned the poor barber, who
+remained fastened to the wheel. And when released late in the evening he
+actually asked the executioner, if they had heard how Nicias the General
+was slain. So invincible and incorrigible a vice does habit make
+talkativeness to be.
+
+Sec. XIV. And yet, as those that drink bitter and strong-smelling physic
+are disgusted even with the cups they drink it out of, so those that
+bring evil tidings are disliked and hated by their hearers. Wittily
+therefore has Sophocles described the conversation between Creon and the
+guard.
+
+  "_G._ Is't in your ears or in your mind you're grieved?
+   _C._ Why do you thus define the seat of grief?
+   _G._ The doer pains your mind, but I your ears."[585]
+
+However those that tell the tale grieve us as well as those that did the
+deed: and yet there is no means of checking or controlling the running
+tongue. At Lacedaemon the temple of Athene Chalcioecus[586] was broken
+into, and an empty flagon was observed lying on the ground inside, and a
+great concourse of people came up and discussed the matter. And one of
+the company said, "If you will allow me, I will tell you what I think
+about this flagon. I cannot help being of opinion that these
+sacrilegious wretches drank hemlock, and brought wine with them, before
+commencing their nefarious and dangerous work: that so, if they should
+fail to be detected, they might depart in safety, drinking the wine neat
+as an antidote to the hemlock: whereas should they be caught in the act,
+before they were put to the torture they would die of the poison easily
+and painlessly." When he had uttered these words, the idea seemed so
+ingenious and farfetched that it looked as if it could not emanate from
+fancy, but only from knowledge of the real facts. So the crowd
+surrounded this man, and asked him one after the other, "Who are you?
+Who knows you? How come you to know all this?" And at last he was
+convicted in this way, and confessed that he was one of those that had
+committed the sacrilege. And were not the murderers of Ibycus similarly
+captured? They were sitting in the theatre, and some cranes flew over
+their heads, and they laughed and whispered to one another, "Behold the
+avengers of Ibycus." And this being overheard by some who sat near, as
+Ibycus had now been some time missing and inquired after, they laid hold
+of this remark, and reported it to the magistrates. And so they were
+convicted and dragged off to punishment, being brought to justice not by
+the cranes but by their own inability to hold their tongues, being
+compelled by some Fury or Vengeance as it were to divulge the
+murder.[587] For as in the body there is an attraction to sore and
+suffering parts from neighbouring parts, so the tongue of talkative
+persons, ever suffering from inflammation and a throbbing pulse,
+attracts and draws to it secret and hidden things. And so the tongue
+ought to be fenced in, and have reason ever before it, as a bulwark, to
+prevent its tripping: that we may not seem to be more silly than geese,
+of whom it is said that, when they fly from Cilicia over Mt. Taurus
+which swarms with eagles, they carry in their mouths a large stone,
+which they employ as a gag or bridle for their scream, and so they cross
+over by night unobserved.
+
+Sec. XV. Now if anyone were to ask who is the worst and most abandoned man,
+no one would pass over the traitor, or mention anyone else. It was as
+the reward of treason that Euthycrates roofed his house with Macedonian
+wood, as Demosthenes tells us; and that Philocrates got a large sum of
+money, and spent it on women and fish; and it was for betraying Eretria
+that Euphorbus and Philagrus got an estate from king Philip. But the
+talkative man is an unhired and officious traitor, not of horses[588] or
+walls, but of secrets which he divulges in the law courts, in factions,
+in party-strife, no one thanking him for his pains; but should anyone
+listen to him he thinks he is the obliged party. So that what was said
+to a man who rashly and indiscriminately squandered away all his means
+and bestowed them on others,
+
+  "It is not kindness in you but disease,
+   This itch for giving,"[589]
+
+is appropriate also to the prater, "You don't communicate to us all this
+out of friendship or goodwill, but it is a disease in you, this itch for
+talking and prating."
+
+Sec. XVI. But all this must not be looked upon merely as an indictment
+against talkativeness, but an attempt to cure it: for we overcome the
+passions by judgement and practice, but judgement is the first step. For
+no one is wont to shun, and eradicate from his soul, what he does not
+dislike. And we dislike the passions only when we discern by reason the
+harm and shame that results to us by indulging them. As we see every day
+in the case of talkative people: if they wish to be loved, they are
+hated; if they desire to please, they bore; when they think they are
+admired, they are really laughed at; they spend, and get no gain from so
+doing; they injure their friends, benefit their enemies, and ruin
+themselves. So that the first cure and remedy of this disorder will be
+to reckon up the shame and trouble that results from it.
+
+Sec. XVII. In the next place we must consider the opposite virtue to
+talkativeness, always listening to and having on our lips the encomiums
+passed upon reserve, and remembering the decorum sanctity and mysterious
+power of silence, and ever bearing in mind that terse and brief
+speakers, who put the maximum of matter into the minimum of words, are
+more admired and esteemed and thought wiser[590] than unbridled
+windbags. And so Plato[591] praises, and compares to clever javelin-men,
+such as speak tersely, compressedly, and concisely. And Lycurgus by
+using his citizens from boyhood to silence taught them to perfection
+their brevity and terseness. For as the Celtiberians make steel of iron
+only after digging down deep in the soil, and carefully separating the
+iron ore, so Laconian oratory has no rind,[592] but by the removal of
+all superfluous matter goes home straight to the point like steel. For
+its sententiousness,[593] and pointed suppleness in repartee, comes from
+the habit of silence. And we ought to quote such pointed sayings
+especially to talkative people, such neatness and vigour have they, as,
+for example, what the Lacedaemonians said to Philip, "[Remember]
+Dionysius at Corinth."[594] And again, when Philip wrote to them, "If I
+invade Laconia, I will drive you all out of house and home," they only
+wrote back, "If." And when king Demetrius was indignant and cried out,
+"The Lacedaemonians have only sent me one ambassador," the ambassador was
+not frightened but said, "Yes, one to one man." Certainly among the
+ancients men of few words were admired. So the Amphictyones did not
+write extracts from the Iliad or Odyssey, or the Paeans of Pindar, in the
+temple of Pythian Apollo at Delphi, but "Know thyself," "Not too much of
+anything,"[595] and "Be a surety, trouble is near;"[596] so much did
+they admire compactness and simplicity of speech, combining brevity with
+shrewdness of mind. And is not the god himself short and concise in his
+oracles? Is he not called Loxias,[597] because he prefers ambiguity to
+longwindedness? And are not those who express their meaning by signs
+without words wonderfully praised and admired? As Heraclitus, when some
+of the citizens asked him to give them his opinion about concord, got on
+the platform, and took a cup of cold water, and put some barley-meal in
+it, and stirred it up with penny-royal, thus showing them that it is
+being content with anything, and not needing costly dainties, that keeps
+cities in peace and concord. Scilurus, the king of the Scythians, left
+eighty sons, and on his death-bed asked for a bundle of sticks, and bade
+his sons break it when it was tied together, and when they could not, he
+took the sticks one by one and easily broke them all up: thus showing
+them that their harmony and concord would make them strong and hard to
+overthrow, while dissension would make them feeble and insecure.
+
+Sec. XVIII. If then anyone were continually to recollect and repeat these
+or similar terse sayings, he would probably cease to be pleased with
+idle talk. As for myself, when I consider of what importance it is to
+attend to reason, and to keep to one's purpose, I confess I am quite put
+out of countenance by the example of the slave of Pupius Piso the
+orator. He, not wishing to be annoyed by their prating, ordered his
+slaves merely to answer his questions, and not say a word more. On one
+occasion wishing to pay honour to Clodius who was then in power, he
+ordered him to be invited to his house, and provided for him no doubt a
+sumptuous entertainment. At the time fixed all the guests were present
+except Clodius, for whom they waited, and the host frequently sent the
+slave who used to invite guests to see if he was coming, but when
+evening came, and he was now quite despaired of, he said to his slave,
+"Did you not invite him?" "Certainly," said the slave. "Why then has he
+not come?" said the master. "Because he declined," said the slave. "Why
+then did you not tell me of it at once?" said the master. "Because you
+never asked me," said the slave. This was a Roman slave. But an Athenian
+slave "while digging will tell his master on what terms peace was made."
+So great is the force of habit in all matters. And of it we will now
+speak.
+
+Sec. XIX. For it is not by applying bit or bridle that we can restrain the
+talkative person, we must master the disease by habit. In the first
+place then, when you are in company and questions are going round,
+accustom yourself not to speak till all the rest have declined giving an
+answer. For as Sophocles says, "counsel is not like a race;" no more are
+question and answer. For in a race the victory belongs to him who gets
+in first, but in company, if anyone has given a satisfactory answer, it
+is sufficient by assenting and agreeing to his view to get the
+reputation of being a pleasant fellow; and if no satisfactory answer is
+given, then to enlighten ignorance and supply the necessary information
+is well-timed and does not excite envy. But let us be especially on our
+guard that, if anyone else is asked a question, we do not ourselves
+anticipate and intercept him in giving an answer. It is indeed perhaps
+nowhere good form, if another is asked a favour, to push him aside and
+undertake to grant it ourselves; for we shall seem so to upbraid two
+people at once, the one who was asked as not able to grant the favour,
+and the other as not knowing how to ask in the right quarter. But
+especially insulting is such forwardness and impetuosity in answering
+questions. For he that anticipates by his own answer the person that was
+asked the question seems to say, "What is the good of asking him? What
+does he know about it? In my presence nobody else ought to be asked
+about these matters." And yet we often put questions to people, not so
+much because we want an answer, as to elicit from them conversation and
+friendly feeling, and from a wish to fit them for company, as Socrates
+drew out Theaetetus and Charmides. For it is all one to run up and kiss
+one who wishes to be kissed by another, or to divert to oneself the
+attention that he was bestowing on another, as to intercept another
+person's answers, and to transfer people's ears, and force their
+attention, and fix them on oneself; when, even if he that was asked
+declines to give an answer, it will be well to hold oneself in reserve,
+and only to meet the question modestly when one's turn comes, so framing
+one's answer as to seem to oblige the person who asked the question, and
+as if one had been appealed to for an answer by the other. For if people
+are asked questions and cannot give a satisfactory answer they are with
+justice excused; but he who without being asked undertakes to answer a
+question, and anticipates another, is disagreeable even if he succeeds,
+while, if his answer is unsatisfactory, he is ridiculed by all the
+company, and his failure is a source of the liveliest satisfaction to
+them.
+
+Sec. XX. The next thing to practise oneself to in answering the questions
+put to one,--a point to which the talkative person ought to pay the
+greatest attention,--is not through inadvertence to give serious answers
+to people who only challenge you to talk in fun and sport. For some
+people concoct questions not for real information, but simply for
+amusement and to pass the time away, and propound them to talkative
+people, just to have them on. Against this we must be on our guard, and
+not rush into conversation too hastily, or as if we were obliged for the
+chance, but we must consider the character of the inquirer and his
+purpose. When it seems that he really desires information, we should
+accustom ourselves to pause, and interpose some interval between the
+question and answer; during which time the questioner can add anything
+if he chooses, and the other can reflect on his answer, and not be in
+too great a hurry about it, nor bury it in obscurity, nor, as is
+frequently the case in too great haste, answer some other question than
+that which was asked. The Pythian Priestess indeed was accustomed to
+utter some of her oracles at the very moment before the question was
+put: for the god whom she serves "understands the dumb, and hears the
+mute."[598] But he that wishes to give an appropriate answer must
+carefully consider both the question and the mind of the questioner,
+lest it be as the proverb expresses it,
+
+  "I asked for shovels, they denied me pails."[599]
+
+Besides we ought to check this greediness and hunger for words, that it
+may not seem as if we had a flood on our tongue which was dammed up, but
+which we were only too glad to discharge[600] on a question being put.
+Socrates indeed so repressed his thirst, that he would not allow himself
+to drink after exercise in the gymnasium, till he had first drawn from
+the well one bucket of water and poured it on to the ground, that he
+might accustom his irrational part to wait upon reason.
+
+Sec. XXI. There are moreover three kinds of answers to questions, the
+necessary, the polite, and the superfluous. For instance, if anyone
+asked, "Is Socrates at home?" one, as if backward and disinclined to
+answer, might say, "Not at home;" or, if he wished to speak with Laconic
+brevity, might cut off "at home," and simply say "No;" as, when Philip
+wrote to the Lacedaemonians to ask if they would receive him in their
+city, they sent him back merely a large "No." But another would answer
+more politely, "He is not at home, but with the bankers," and if he
+wished to add a little more, "he expects to see some strangers there."
+But the superfluous prater, if he has read Antimachus of Colophon,[601]
+says, "He is not at home, but with the bankers, waiting for some Ionian
+strangers, about whom he has had a letter from Alcibiades who is in the
+neighbourhood of Miletus, staying with Tissaphernes the satrap of the
+great king, who used long ago to favour the Lacedaemonian party, but now
+attaches himself to the Athenians for Alcibiades' sake, for Alcibiades
+desires to return to his country, and so has succeeded in changing the
+views of Tissaphernes." And then he will go over the whole of the Eighth
+Book of Thucydides, and deluge the man, till before he is aware Miletus
+is captured, and Alcibiades is in exile the second time. In such a case
+most of all ought we to curtail talkativeness, by following the track of
+a question closely, and tracing out our answer according to the need of
+the questioner with the same accuracy as we describe a circle. When
+Carneades was disputing in the gymnasium before the days of his great
+fame, the superintendent of the gymnasium sent to him a message to bid
+him modulate his voice (for it was of the loudest), and when he asked
+him to fix a standard, the superintendent replied not amiss, "The
+standard of the person talking with you." So the meaning of the
+questioner ought to be the standard for the answer.
+
+Sec. XXII. Moreover as Socrates urged his disciples to abstain from such
+food as tempted them to eat when they were not hungry, and from such
+drinks as tempted them to drink when they were not thirsty, so the
+talkative person ought to be afraid most of such subjects of
+conversation as he most delights in and repeats _ad nauseam_, and to try
+and resist their influence. For example, soldiers are fond of
+descriptions about war, and thus Homer introduces Nestor frequently
+narrating his prowess and glorious deeds. And generally speaking those
+who have been successful in the law courts, or beyond their hopes been
+favourites of kings and princes, are possessed, as it were by some
+disease, with the itch for frequently recalling and narrating, how they
+got on and were advanced, what struggles they underwent, how they argued
+on some famous occasion, how they won the day either as plaintiffs or
+defendants, what panegyrics were showered upon them. For joy is much
+more inclined to prate than the well-known sleeplessness represented in
+comedies, frequently rousing itself, and finding something fresh to
+relate. And so at any excuse they slip into such narratives. For not
+only,
+
+  "Where anyone does itch, there goes his hand,"[602]
+
+but also delight has a voice of its own, and leads about the tongue in
+its train, ever wishing to fortify it with memory. Thus lovers spend
+most of their time in conversations that revive the memory of their
+loves; and if they cannot talk to human beings about them, they talk
+about them to inanimate objects, as, "O dearest bed," and,
+
+  "O happy lamp, Bacchis deems you a god,
+   And if she thinks so, then you are indeed
+   The greatest of the gods."
+
+The talkative person therefore is merely as regards words a white
+line,[603] but he that is especially inclined to certain subjects should
+be especially on his guard against talking about them, and should avoid
+such topics, since from the pleasure they give him they may entice him
+to be very prolix and tedious. The same is the case with people in
+regard to such subjects as they think they are more experienced in and
+acquainted with than others. For such a one, being self-appreciative and
+fond of fame, "spends most of the day in that particular branch of study
+in which he chances to be proficient."[604] Thus he that is fond of
+reading will give his time to research; the grammarian his to syntax;
+and the traveller, who has wandered over many countries, his to
+geography. We must therefore be on our guard against our favourite
+topics, for they are an enticement to talkativeness, as its wonted
+haunts are to an animal. Admirable therefore was the behaviour of Cyrus
+in challenging his companions, not to those contests in which he was
+superior to them, but to those in which he was inferior, partly that he
+might not give them pain through his superiority, partly for his own
+benefit by learning from them. But the talkative person acts just
+contrary, for if any subject is introduced from which he might learn
+something he did not know, this he rejects and refuses, not being able
+to earn a good deal by a short silence,[605] but he rambles round the
+subject and babbles out stale and commonplace rhapsodies. As one amongst
+us, who by chance had read two or three of the books of Ephorus,[606]
+bored everybody, and dispersed every social party, by always narrating
+the particulars of the battle of Leuctra and its consequences, so that
+he got nicknamed Epaminondas.
+
+Sec. XXIII. Nevertheless this is one of the least of the evils of
+talkativeness, and we ought even to try and divert it into such channels
+as these, for prating is less of a nuisance when it is on some literary
+subject. We ought also to try and get some persons to write on some
+topic, and so discuss it by themselves. For Antipater the Stoic
+philosopher,[607] not being able or willing it seems to dispute with
+Carneades, who inveighed vehemently against the Stoic philosophy,
+writing and filling many books of controversy against him, got the
+nickname of _Noisy-with-the-pen_; and perhaps the exercise and
+excitement of writing, keeping him very much apart from the community,
+might make the talkative man by degrees better company to those he
+associated with; as dogs, bestowing their rage on sticks and stones, are
+less savage to men. It will also be very advantageous for such to mix
+with people better and older than themselves, for they will accustom
+themselves to be silent by standing in awe of their reputation. And
+withal it will be well, when we are going to say something, and the
+words are on our lips, to reflect and consider, "What is this word that
+is so eager for utterance? To what is this tongue marching? What good
+will come of speaking now, or what harm of silence?" For we ought not to
+drop words as we should a burden that pressed upon us, for the word
+remains still after it has been spoken just the same; but men speak
+either on their own behalf if they want something, or to benefit those
+that hear them, or, to gratify one another, they season everyday life
+with speech, as one seasons food with salt. But if words are neither
+useful to the speaker, nor necessary for the hearer, nor contain any
+pleasure or charm, why are they spoken? For words may be idle and
+useless as well as deeds. And besides all this we must ever remember as
+most important the dictum of Simonides, that he had often repented he
+had spoken, but never that he had been silent: while as to the power and
+strength of practice consider how men by much toil and painstaking will
+get rid even of a cough or hiccough. And silence is not only never
+thirsty, as Hippocrates says, but also never brings pain or sorrow.
+
+    [541] Or _Garrulity_, _Chattering_, _Prating_. It is
+    Talkativeness in a bad sense.
+
+    [542] Or _Heptaphonos_. See Pausanias, v. 21.
+
+    [543] Some unknown poet's words. I suppose they mean
+    driving one mad, making one "Like sweet bells jangled,
+    out of tune and harsh."
+
+    [544] So our English proverb, "Empty vessels make the
+    greatest sound."
+
+    [545] 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.
+
+    [546] Reading [Greek: akouein], which seems far the best
+    reading.
+
+    [547] Homer, "Iliad," v. 226; "Odyssey," vi. 81.
+
+    [548] "Bacchae," 385-387.
+
+    [549] See Ovid, "Tristia," iv. 4, 55-58.
+
+    [550] For example, Horace, "Epistles," i. 2, 62: "Ira
+    furor brevis est" I read [Greek: homotoichos] with Mez.
+
+    [551] Homer, "Odyssey," xiv. 463-465.
+
+    [552] Ibid. 466.
+
+    [553] Compare the German proverb, "Thought when sober,
+    said when drunk"--"Nuchtern gedacht, voll gesagt."
+
+    [554] Cf. Quintilian, x. 1, 78: "His aetate Lysias major,
+    subtilis atque elegans et quo nihil, si oratori satis
+    est docere, quaeras perfectius. Nihil enim est inane,
+    nihil arcessitum; puro tamen fonti quam magno flumini
+    propior." Cf. ix. 4, 17.
+
+    [555] Somewhat like Pindar, "Pyth." i. 1. 1, 2.
+
+    [556] "Odyssey," xii. 452, 453.
+
+    [557] See Cicero, "Ad Fam." vii. 18; Catullus, xxii. 5,
+    6.
+
+    [558] See "Iliad," xiv. 214-217.
+
+    [559] "Allusio ad Homericum [Greek: epei ponos allos
+    epeigei.]"--_Xylander._
+
+    [560] "Laws," xi. p. 935 A.
+
+    [561] So true are the words of AEschylus, [Greek: glosse
+    mataia zemia prostribetai].--"Prom." 329.
+
+    [562] Our "A bird in the hand is worth two in the bush."
+
+    [563] "Non Citticus, sed Eleates. v. Cic. Tuscul. ii.
+    22, et Nat. Deor. 3, 33."--_Reiske._
+
+    [564] See Pausanias, i. 23. Leaena means "lioness." On
+    the conspiracy see Thucydides, vi. 54-59.
+
+    [565] Homer, "Odyssey," xix. 494. Plutarch quotes from
+    memory. The nurse's name was Euryclea.
+
+    [566] Odyssey," xix. 210-212. Quoted again "On Moral
+    Virtue," Sec. iv.
+
+    [567] Literally _bark_. See "Odyssey," xx. 13, 16.
+
+    [568] "Odyssey," xx. 23.
+
+    [569] See "Odyssey," ix. [Greek: Kyklopeia].
+
+    [570] Euripides, "Ino." Fragment, 416.
+
+    [571] "Significat Q. Caecilium Metellum, de quo Liv. xl.
+    45, 46."--_Reiske._
+
+    [572] Euripides, "Ino." Fragm. 415. Compare St. James,
+    iii. 5, 6.
+
+    [573] Fabius Maximus. So Tacitus, "Annals," i. 5, who
+    relates this story somewhat differently.
+
+    [574] See Tacitus, "Annals," i. 3. As to his fate, see
+    "Annals," i. 6.
+
+    [575] Tiberius Nero, who actually did succeed Augustus.
+
+    [576] The Emperor's wife.
+
+    [577] So it is in Sec. xii. But perhaps here it means, "I
+    wish you had more sense, Fabius!"
+
+    [578] Adopting the reading of Reiske.
+
+    [579] Reading [Greek: phorutou] or [Greek: phoryton], as
+    Wyttenbach.
+
+    [580] Reading [Greek: katechein dynantai] with Reiske.
+
+    [581] See Sophocles, Fragm. 162.
+
+    [582] Homer, "Iliad," x. 457.
+
+    [583] Compare "Moralia," p. 177 A; Horace, "Satires," i.
+    7. 3: "Omnibus et lippis notum et tonsoribus."
+
+    [584] Homer, "Iliad," xxii. 207.
+
+    [585] Sophocles, "Antigone," 317-319.
+
+    [586] See Pausanias, iii. 17; iv. 15; x. 5.
+
+    [587] Compare the idea of the people of Melita, Acts
+    xxviii. 4.
+
+    [588] An Allusion to Dolon in Homer, "Iliad," x., 374,
+    sq. according to Xylander.
+
+    [589] Quoted again by our author in his "Publicola," p.
+    105 B., and assigned to Epicharmus.
+
+    [590] So Shakspere has taught us, "Brevity is the soul
+    of wit."--_Hamlet_, Act ii Sc. 2.
+
+    [591] "In Protagora."--_Xylander._
+
+    [592] That is, is all kernel. See passim our author's
+    "Apophthegmata Laconica."
+
+    [593] Or, _apophthegmatic nature_.
+
+    [594] 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."
+
+    [595] See Pausanias, x. 24.
+
+    [596] See Plato, "Charmides," 165 A.
+
+    [597] A title applied to Apollo first by Herodotus, i.
+    91, from his ambiguous ([Greek: loxa]) oracles.
+
+    [598] Part of the words of an oracle of the Pythian
+    Priestess, slightly changed. The whole oracle may be
+    seen in Herodotus, i. 47.
+
+    [599] Proverb of cross purposes.
+
+    [600] Reading [Greek: exerasthai] with Duebner.
+
+    [601] 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.
+
+    [602] The mediaeval proverb, _Ubi dolor ibi digitus_.
+
+    [603] 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.
+
+    [604] Euripides, Fragm. 202. Quoted also by Plato,
+    "Gorgias," 484 E.
+
+    [605] Reading with Reiske, [Greek: misthon auto dounai
+    to mikron siopesai me dynamenos].
+
+    [606] A celebrated Greek historian, and pupil of
+    Isocrates. See Cicero, "De Oratore," ii. 13.
+
+    [607] Of Tarsus. See Cicero, "De Officiis," iii. 12.
+
+
+
+
+ON CURIOSITY.[608]
+
+
+Sec. I. If a house is dark, or has little air, is in an exposed position,
+or unhealthy, the best thing will probably be to leave it; but if one is
+attached to it from long residence in it, one can improve it and make it
+more light and airy and healthy by altering the position of the windows
+and stairs, and by throwing open new doors and shutting up old ones. So
+some towns have been altered for the better, as my native place,[609]
+which did lie to the west and received the rays of the setting sun from
+Parnassus, was they say turned to the east by Chaeron. And Empedocles the
+naturalist is supposed to have driven away the pestilence from that
+district, by having closed up a mountain gorge that was prejudicial to
+health by admitting the south wind to the plains. Similarly, as there
+are certain diseases of the soul that are injurious and harmful and
+bring storm and darkness to it, the best thing will be to eject them and
+lay them low by giving them open sky, pure air and light, or, if that
+cannot be, to change and improve them some way or other. One such mental
+disease, that immediately suggests itself to one, is curiosity, the
+desire to know other people's troubles, a disease that seems neither
+free from envy nor malignity.
+
+  "Malignant wretch, why art so keen to mark
+   Thy neighbour's fault, and seest not thine own?"[610]
+
+Shift your view, and turn your curiosity so as to look inwards: if you
+delight to study the history of evils, you have copious material at
+home, "as much as there is water in the Alizon, or leaves on the oak,"
+such a quantity of faults will you find in your own life, and passions
+in your soul, and shortcomings in your duty. For as Xenophon says[611]
+good managers have one place for the vessels they use in sacrificing,
+and another for those they use at meals, one place for their farm
+instruments, and another for their weapons of war, so your faults arise
+from different causes, some from envy, some from jealousy, some from
+cowardice, some from meanness. Review these, consider these; bar up the
+curiosity that pries into your neighbours' windows and passages, and
+open it on the men's apartments, and women's apartments, and servant's
+attics, in your own house. There this inquisitiveness and curiosity will
+find full vent, in inquiries that will not be useless or malicious, but
+advantageous and serviceable, each one saying to himself,
+
+  "What have I done amiss? What have I done?
+   What that I ought to have done left undone?"
+
+Sec. II. And now, as they say of Lamia that she is blind when she sleeps at
+home, for she puts her eyes on her dressing-table, but when she goes out
+she puts her eyes on again, and has good sight, so each of us turns,
+like an eye, our malicious curiosity out of doors and on others, while
+we are frequently blind and ignorant about our own faults and vices, not
+applying to them our eyes and light. So that the curious man is more use
+to his enemies than to himself, for he finds fault with and exposes
+their shortcomings, and shows them what they ought to avoid and correct,
+while he neglects most of his affairs at home, owing to his excitement
+about things abroad. Odysseus indeed would not converse with his mother
+till he had learnt from the seer Tiresias what he went to Hades to
+learn; and after receiving that information, then he turned to her, and
+asked questions about the other women, who Tyro was, and who the fair
+Chloris, and why Epicaste[612] had died, "having fastened a noose with a
+long drop to the lofty beam."[613] But we, while very remiss and
+ignorant and careless about ourselves, know all about the pedigrees of
+other people, that our neighbour's grandfather was a Syrian, and his
+grandmother a Thracian woman, and that such a one owes three talents,
+and has not paid the interest. We even inquire into such trifling
+matters as where somebody's wife has been, and what those two are
+talking in the corner about. But Socrates used to busy himself in
+examining the secret of Pythagoras' persuasive oratory, and Aristippus,
+meeting Ischomachus at the Olympian games, asked him how Socrates
+conversed so as to have so much influence over the young men, and having
+received from him a few scraps and samples of his style, was so
+enthusiastic about it that he wasted away, and became quite pale and
+lean, thirsty and parched, till he sailed to Athens and drew from the
+fountain-head, and knew the wonderful man himself and his speeches and
+philosophy, the object of which was that men should recognize their
+faults and so get rid of them.
+
+Sec. III. But some men cannot bear to look upon their own life, so unlovely
+a spectacle is it, nor to throw and flash on themselves, like a lantern,
+the reflection of reason; but their soul being burdened with all manner
+of vices, and dreading and shuddering at its own interior, sallies forth
+and wanders abroad, feeding and fattening its malignity there. For as a
+hen, when its food stands near its coop,[614] will frequently slip off
+into a corner and scratch up,
+
+  "Where I ween some poor little grain appears on the dunghill,"
+
+so curious people neglecting conversation or inquiry about common
+matters, such as no one would try and prevent or be indignant at their
+prying into, pick out the secret and hidden troubles of every family.
+And yet that was a witty answer of the Egyptian, to the person who asked
+him, "What he was carrying wrapped up;" "It was wrapped up on purpose
+that you should not know." And you too, Sir, I would say to a curious
+person, why do you pry into what is hidden? If it were not something bad
+it would not be hidden. Indeed it is not usual to go into a strange
+house without knocking at the door, and nowadays there are porters, but
+in old times there were knockers on doors to let the people inside know
+when anyone called, that a stranger might not find the mistress or
+daughter of the house _en deshabille_, or one of the slaves being
+corrected, or the maids bawling out. But the curious person intrudes on
+all such occasions as these, although he would be unwilling to be a
+spectator, even if invited, of a well-ordered family: but the things for
+which bars and bolts and doors are required, these he reveals and
+divulges openly to others. Those are the most troublesome winds, as
+Aristo says, that blow up our clothes: but the curious person not only
+strips off the garments and clothes of his neighbours, but breaks
+through their walls, opens their doors, and like the wanton wind, that
+insinuates itself into maidenly reserve, he pries into and calumniates
+dances and routs and revels.
+
+Sec. IV. And as Cleon is satirized in the play[615] as having "his hands
+among the AEtolians, but his soul in Peculation-town," so the soul of the
+curious man is at once in the mansions of the rich, and the cottages of
+the poor, and the courts of kings, and the bridal chambers of the newly
+married; he pries into everything, the affairs of foreigners, the
+affairs of princes, and sometimes not without danger. For just as if one
+were to taste aconite to investigate its properties, and kill oneself
+before one had discovered them, so those that pry into the troubles of
+great people ruin themselves before they get the knowledge they desire;
+even as those become blind who, neglecting the wide and general
+diffusion all over the earth of the sun's rays, impudently attempt to
+gaze at its orb and penetrate to its light. And so that was a wise
+answer of Philippides the Comic Poet, when King Lysimachus asked him on
+one occasion, "What would you like to have of mine?" "Anything, O king,
+but your secrets." For the pleasantest and finest things to be got from
+kings are public, as banquets, and riches, and festivities, and favours:
+but come not near any secret of theirs, pry not into it. There is no
+concealment of the joy of a prosperous monarch, or of his laugh when he
+is in a playful mood, or of any tokens of his goodwill and favour; but
+dreadful is what he conceals, his gloominess, his sternness, his
+reserve, his store of latent wrath, his meditation on stern revenge, his
+jealousy of his wife, or suspicion of his son, or doubt about the
+fidelity of a friend. Flee from this cloud that is so black and
+threatening, for when its hidden fury bursts forth, you will not fail to
+hear its thunder and see its lightning.
+
+Sec. V. How shall you flee from it? Why, by dissipating and distracting
+your curiosity, by turning your soul to better and pleasanter objects:
+examine the phenomena of sky, and earth, and air, and sea. Are you by
+nature fond of gazing at little or great things? If at great, turn your
+attention to the sun, consider its rising and setting: view the changes
+of the moon, like the changes of our mortal life, see how it waxes and
+wanes,
+
+  "How at the first it peers out small and dim
+   Till it unfolds its full and glorious Orb,
+   And when its zenith it has once attained,
+   Again it wanes, grows small, and disappears."[616]
+
+These are indeed Nature's secrets, but they bring no trouble on those
+that study them. But if you decline the study of great things, inspect
+with curiosity smaller matters, see how some plants flourish, are green
+and gay, and exhibit their beauty, all the year round, while others are
+sometimes gay like them, at other times, like some unthrift, run through
+their resources entirely, and are left bare and naked. Consider again
+their various shapes, how some produce oblong fruits, others angular,
+others smooth and round. But perhaps you will not care to pry into all
+this, since you will find nothing bad. If you must then ever bestow your
+time and attention on what is bad, as the serpent lives but in deadly
+matter, go to history, and turn your eye on the sum total of human
+misery. For there you will find "the falls of men, and murders of their
+lives,"[617] rapes of women, attacks of slaves, treachery of friends,
+mixing of poisons, envyings, jealousies, "shipwrecks of families," and
+dethroning of princes. Sate and cloy yourself on these, you will by so
+doing vex and enrage none of your associates.
+
+Sec. VI. But it seems curiosity does not rejoice in stale evils, but only
+in fresh and recent ones, gladly viewing the spectacle of tragedies of
+yesterday, but backward in taking part in comic and festive scenes. And
+so the curious person is a languid and listless hearer to the narrator
+of a marriage, or sacrifice, or solemn procession, he says he has heard
+most of all that before, bids the narrator cut it short and come to the
+point; but if his visitor tell him of the violation of some girl, or the
+adultery of some married woman, or the disputes and intended litigation
+of brothers, he doesn't go to sleep then, nor pretend want of leisure,
+
+  "But he pricks up his ears, and asks for more."
+
+And indeed those lines,
+
+  "Alas! how quicker far to mortals' ears
+   Do ill news travel than the news of good!"
+
+are truly said of curious people. For as cupping-glasses take away the
+worst blood, so the ears of curious people attract only the worst
+reports; or rather, as cities have certain ominous and gloomy gates,
+through which they conduct only condemned criminals, or convey filth and
+night soil, for nothing pure or holy has either ingress into or egress
+from them, so into the ears of curious people goes nothing good or
+elegant, but tales of murders travel and lodge there, wafting a whiff of
+unholy and obscene narrations.
+
+  "And ever in my house is heard alone
+   The sound of wailing;"
+
+this is to the curious their one Muse and Siren, this the sweetest note
+they can hear. For curiosity desires to know what is hidden and secret;
+but no one conceals his good fortune, nay sometimes people even pretend
+to have such advantages as they do not really possess. So the curious
+man, eager to hear a history of what is bad, is possessed by the passion
+of malignity, which is brother to envy and jealousy. For envy is pain at
+another's blessings, and malignity is joy at another's misfortunes: and
+both proceed from the same savage and brutish vice, ill-nature.
+
+Sec. VII. But so unpleasant is it to everybody to have his private ills
+brought to light, that many have died rather than acquaint the doctors
+with their secret ailments. For suppose Herophilus, or Erasistratus, or
+even AEsculapius himself during his sojourn on earth, had gone with their
+drugs and surgical instruments from house to house, to inquire what man
+had a fistula in ano, or what woman had a cancer in her womb;--and yet
+their curiosity would have been professional[618]--who would not have
+driven them away from their house, for not waiting till they were sent
+for, and for coming without being asked to spy out their neighbours'
+ailments? But curious people pry into these and even worse matters, not
+from a desire to heal them, but only to expose them to others, which
+makes them deservedly hated. For we are not vexed and mortified with
+custom-house officers when they levy toll on goods _bona fide_ imported,
+but only when they seek for contraband articles, and rip up bags and
+packages: and yet the law allows them to do even this, and sometimes it
+is injurious to them not to do so. But curious people abandon and
+neglect their own affairs, and are busy about their neighbours'
+concerns. Seldom do they go into the country, for they do not care for
+its quiet and stillness and solitude, but if once in a way they do go
+there, they look more at their neighbours' vines than their own, and
+inquire how many cows of their neighbour have died, or how much of his
+wine has turned sour, and when they are satisfied on these points they
+soon return to town again. But the genuine countryman does not willingly
+listen to any rumour that chances to come from the town, for he quotes
+the following lines,
+
+  "Even with spade in hand he'll tell the terms
+   On which peace was concluded: all these things
+   The cursed fellow walks about and pries into."
+
+Sec. VIII. But curious people shun the country as stale and dull and too
+quiet, and push into warehouses and markets and harbours, asking, "Any
+news? Were you not in the market in the forenoon?" and sometimes
+receiving for answer, "What then? Do you think things in the town change
+every three hours?" Notwithstanding if anyone brings any news, he'll get
+off his horse, and embrace him, and kiss him, and stand to listen. If
+however the person who meets him says he has no news, he will say
+somewhat peevishly, "No news, Sir? Have you not been in the market? Did
+you not pass by the officers' quarters? Did you exchange no words with
+those that have just arrived from Italy?" To stop such people the
+Locrian authorities had an excellent rule; they fined everyone coming
+from abroad who asked what the news was. For as cooks pray for plenty of
+meat, and fishmongers for shoals of fish, so curious people pray for
+shoals of trouble, and plenty of business, and innovations and changes,
+that they may have something to hunt after and tittle-tattle about. Well
+also was it in _Charondas_, the legislator of the people of Thurii,[619]
+to forbid any of the citizens but adulterers and curious persons to be
+ridiculed on the stage. Adultery itself indeed seems to be only the
+fruit of curiosity about another man's pleasures, and an inquiring and
+prying into things kept close and hidden from the world; while curiosity
+is a tampering with and seduction of and revealing the nakedness of
+secrets.[620]
+
+Sec. IX. As it is likely that much learning will produce wordiness, and so
+Pythagoras enjoined five years' silence on his scholars, calling it a
+truce from words,[621] so defamation of character is sure to go with
+curiosity. For what people are glad to hear they are glad to talk about,
+and what they eagerly pick up from others they joyfully retail to
+others. And so, amongst the other mischiefs of curiosity, the disease
+runs counter to their desires; for all people fight shy of them, and
+conceal their affairs from them, and neither care to do or say anything
+in their presence, but defer consultations, and put off investigations,
+till such people are out of the way; and if, when some secret is just
+about to be uttered, or some important business is just about to be
+arranged, some curious man happen to pop in, they are mum at once and
+reserved, as one puts away fish if the cat is about; and so frequently
+things seen and talked about by all the rest of the world are unknown
+only to them. For the same reason the curious person never gets the
+confidence of anybody. For we would rather entrust our letters and
+papers and seals to slaves and strangers than to curious friends and
+intimates. The famous Bellerophon,[622] though he carried letters
+against his life, opened them not, but abstained from reading the letter
+to the king, as he had refused to sell his honour to Proetus' wife, so
+great was his continence.[623] For curiosity and adultery both come from
+incontinence, and to the latter is added monstrous folly and insanity.
+For to pass by so many common and public women, and to intrude oneself
+on some married woman,[624] who is sure to be more costly, and possibly
+less pretty to boot, is the acme of madness. Yet such is the conduct of
+curious people. They neglect many gay sights, fail to hear much that
+would be well worth hearing, lose much fine sport and pastime, to break
+open private letters, to put their ears to their neighbour's walls, and
+to whisper to their slaves and women-servants, practices always low, and
+frequently dangerous.
+
+Sec. X. It will be exceedingly useful, therefore, to deter the curious from
+these propensities, for them to remember their past experience.
+Simonides used to say that he occasionally opened two chests for rewards
+and thanks that he had by him, and found the one full for rewards, but
+the one for thanks always empty.[625] So if anyone were to open
+occasionally the stores that curiosity had amassed, and observe what a
+cargo there was of useless and idle and unlovely things, perhaps the
+sight of all this poor stuff would inspire him with disgust. Suppose
+someone, in studying the writings of the ancients, were to pick out only
+their worst passages, and compile them into a volume, as Homer's
+imperfect lines, and the solecisms of the tragedians, and Archilochus'
+indecent and bitter railings against women, by which he so exposed
+himself, would he not be worthy of the curse of the tragedian,
+
+  "Perish, compiler of thy neighbours' ills?"
+
+And independently of such a curse, the piling up of other people's
+misdoings is indecent and useless, and like the town which Philip
+founded and filled with the vilest and most dissolute wretches, and
+called _Rogue Town_. Curious persons, indeed, making a collection of the
+faults and errors and solecisms, not of lines or poems but of people's
+lives, render their memory a most inelegant and unlovely register of
+dark deeds. Just as there are in Rome some people who care nothing for
+pictures and statues, or even handsome boys or women exposed for sale,
+but haunt the monster-market, and make eager inquiries about people who
+have no calves, or three eyes, or arms like weasels, or heads like
+ostriches, and look about for some
+
+  "Unnatural monster like the Minotaur,"[626]
+
+and for a time are greatly captivated with them, but if anyone
+continually gazes at such sights, they will soon give him satiety and
+disgust; so let those who curiously inquire into the errors and faults
+of life, and disgraces of families, and disorders in other people's
+houses, first remember what little favour or advantage such prying has
+brought them on previous occasions.
+
+Sec. XI. Habit will be of the utmost importance in stopping this
+propensity, if we begin early to practise self-control in respect to it,
+for as the disease increases by habit and degrees, so will its cure, as
+we shall see when we discuss the necessary discipline. In the first
+place, let us begin with the most trifling and unimportant matters. What
+hardship will it be when we walk abroad not to read the epitaphs on
+graves, or what detriment shall we suffer by not glancing at the
+inscriptions on walls in the public walks? Let us reflect that there is
+nothing useful or pleasant for us in these notices, which only record
+that so-and-so remembered so-and-so out of gratitude, and, "Here lies
+the best of friends," and much poor stuff of that kind;[627] which
+indeed do not seem to do much harm, except indirectly, to those that
+read them, by engendering the practice of curiosity about things
+immaterial. And as huntsmen do not allow the hounds to follow any scent
+and run where they please, but check and restrain them in leashes,
+keeping their sense of smell pure and fresh for the object of their
+chase, that they may the keener dart on their tracks, "following up the
+traces of the unfortunate beasts by their scent," so we must check and
+repress the sallies and excursions of the curious man to every object of
+interest, whether of sight or hearing, and confine him to what is
+useful. For as eagles and lions on the prowl keep their claws sheathed
+that they may not lose their edge and sharpness, so, when we remember
+that curiosity for learning has also its edge and keenness, let us not
+entirely expend or blunt it on inferior objects.
+
+Sec. XII. Next let us accustom ourselves when we pass a strange house not
+to look inside at the door, or curiously inspect the interior, as if we
+were going to pilfer something, remembering always that saying of
+Xenocrates, that it is all one whether one puts one's feet or eyes in
+another person's house. For such prying is neither honourable, nor
+comely, nor even agreeable.
+
+  "Stranger, thou'lt see within untoward sights."
+
+For such is generally the condition inside houses, utensils kicking
+about, maids lolling about, no work going on, nothing to please the eye;
+and moreover such side glances, and stray shots as it were, distort the
+soul, and are unhandsome, and the practice is a pernicious one. When
+Diogenes saw Dioxippus, a victor at Olympia, driving up in his chariot
+and unable to take his eyes off a handsome woman who was watching the
+procession, but still turning round and casting sheep's eyes at her, he
+said, "See you yon athlete straining his neck to look at a girl?" And
+similarly you may see curious people twisting and straining their necks
+at every spectacle alike, from the habit and practice of turning their
+eyes in all directions. And I think the senses ought not to rove about,
+like an ill-trained maid, when sent on an errand by the soul, but to do
+their business, and then return quickly with the answer, and afterwards
+to keep within the bounds of reason, and obey her behests. But it is
+like those lines of Sophocles,
+
+  "Then did the AEnianian's horses bolt,
+   Unmanageable quite;"[628]
+
+for so the senses not having, as we said, right training and practice,
+often run away, and drag reason along with them, and plunge her into
+unlawful excesses. And so, though that story about Democritus is false,
+that he purposely destroyed his eyesight by the reflection from
+burning-glasses (as people sometimes shut up windows that look into the
+street), that they might not disturb him by frequently calling off his
+attention to external things, but allow him to confine himself to purely
+intellectual matters, yet it is very true in every case that those who
+use the mind most are least acted upon by the senses. And so the
+philosophers erected their places for study as far as possible from
+towns, and called Night the time propitious to thought,[629] thinking
+quiet and withdrawal from worldly distractions a great help towards
+meditating upon and solving the problems of life.
+
+Sec. XIII. Moreover, when men are abusing and reviling one another in the
+market-place, it is not very difficult or tiresome not to go near them;
+or if a tumultuous concourse of people crowd together, to remain seated;
+or to get up and go away, if you are not master of yourself. For you
+will gain no advantage by mixing yourself up with curious people: but
+you will derive the greatest benefit from putting a force upon your
+inclinations, and bridling your curiosity, and accustoming it to obey
+reason. Afterwards it will be well to extend the practice still further,
+and not to go to the theatre when some fine piece is performing, and if
+your friends invite you to see some dancer or actor to decline, and, if
+there is some shouting in the stadium and hippodrome, not even to turn
+your head to look what is up. For as Socrates advised people to abstain
+from food that made them eat when they were not hungry, and from drinks
+that made them drink when they were not thirsty, so ought we also to
+shun and flee from those objects of interest, whether to eye or ear,
+that master us and attract us when we stand in no need of them. Thus
+Cyrus would not look at Panthea, but when Araspes told him that her
+beauty was well worth inspection, he replied, "For that very reason must
+I the more abstain from seeing her, for if at your persuasion I were to
+pay her a visit, perhaps she would persuade me to visit her again when I
+could ill spare the time, so that I might neglect important business to
+sit with her and gaze on her charms."[630] Similarly Alexander would not
+see the wife of Darius, who was reputed to be very beautiful, but
+visited her mother who was old, and would not venture to look upon the
+young and handsome queen. We on the contrary peep into women's litters,
+and hang about their windows, and think we do no harm, though we thus
+make our curiosity a loop-hole[631] for all manner of vice.
+
+Sec. XIV. Moreover, as it is of great help to fair dealing sometimes not to
+seize some honest gain, that you may accustom yourself as far as
+possible to flee from unjust gains, and as it makes greatly for virtue
+to abstain sometimes from your own wife, that you may not ever be
+tempted by another woman, so, applying the habit to curiosity, try not
+to see and hear at times all that goes on in your own house even, and if
+anyone wishes to tell you anything about it give him the go-by, and
+decline to hear him. For it was nothing but his curiosity that involved
+Oedipus in his extreme calamities: for it was to try and find out his
+extraction that he left Corinth and met Laius, and killed him, and got
+his kingdom, and married his own mother, and when he then seemed at the
+acme of felicity, he must needs make further inquiries about himself;
+and though his wife tried to prevent him, he none the less compelled the
+old man that had been an eye-witness of the deed to tell him all the
+circumstances of it, and though he long suspected how the story would
+end, yet when the old man cried out,
+
+  "Alas! the dreadful tale I must then tell,"
+
+so inflamed was he with curiosity and trembling with impatience, that he
+replied,
+
+  "I too must hear, for hear it now I will."[632]
+
+So bitter-sweet and uncontrollable is the itch of curiosity, like a
+sore, shedding its blood when lanced. But he that is free from this
+disease, and calm by nature, being ignorant of many unpleasant things,
+may say,
+
+  "Holy oblivion of all human ills,
+   What wisdom dost thou bring!"[633]
+
+Sec. XV. We ought therefore also to accustom ourselves, when we receive a
+letter, not to be in a tremendous hurry about breaking the seal, as most
+people are, even tearing it open with their teeth if their hands are
+slow; nor to rise from our seat and run up to meet him, if a messenger
+comes; and if a friend says, "I have some news to tell you," we ought to
+say, "I had rather you had something useful or advantageous to tell me."
+When I was on one occasion lecturing at Rome, one of my audience was the
+well-known Rusticus, whom the Emperor Domitian afterwards had put to
+death through envy of his glory, and a soldier came in in the middle and
+brought him a letter from the Emperor, and silence ensuing, and I
+stopping that he might have time to read his letter, he would not, and
+did not open it till I had finished my lecture, and the audience had
+dispersed; so that everybody marvelled at his self-control. But whenever
+anyone who has power feeds his curiosity till it is strong and vehement,
+he can no longer easily control it, when it hurries him on to illicit
+acts, from force of habit; and such people open their friends' letters,
+thrust themselves in at private meetings, become spectators of rites
+they ought not to witness, enter holy grounds they ought not to, and pry
+into the lives and conversations of kings.
+
+Sec. XVI. Indeed tyrants themselves, who must know all things, are made
+unpopular by no class more than by their spies[634] and talebearers.
+Darius in his youth, when he mistrusted his own powers, and suspected
+and feared everybody, was the first who employed spies; and the
+Dionysiuses introduced them at Syracuse: but in a revolution they were
+the first that the Syracusans took and tortured to death. Indeed
+informers are of the same tribe and family as curious people. However
+informers only investigate wicked acts or plots, but curious people pry
+into and publish abroad the involuntary misfortunes of their neighbours.
+And it is said that impious people first got their name from curiosity,
+for it seems there was a mighty famine at Athens, and those people that
+had wheat not producing it, but grinding it stealthily by night in their
+houses, some of their neighbours went about and noticed the noise of the
+mills grinding, and so they got their name.[635] This also is the origin
+of the well-known Greek word for informer, (Sycophant, _quasi_
+Fig-informer), for when the people were forbidden to export figs, those
+who informed against those who did were called Fig-informers. It is well
+worth the while of curious people to give their attention to this, that
+they may be ashamed of having any similarity or connection in habit with
+a class of people so universally hated and disliked as informers.
+
+    [608] Jeremy Taylor has largely borrowed from this
+    Treatise in his "Holy Living," chap. ii. Sec. v. Of
+    Modesty.
+
+    [609] Chaeronea in Boeotia.
+
+    [610] Lines from some comic poet, no doubt.
+
+    [611] "Oeconomicus," cap. viii.
+
+    [612] The mother of Oedipus, better known as "Jocasta."
+
+    [613] Homer, "Odyssey," xi. 278. Epicaste hung herself.
+
+    [614] "[Greek: oikisko] corrigit Valekenarius ad Herodot.
+    p. 557."--_Wyttenbach._
+
+    [615] Aristophanes, "Equites," 79.
+
+    [616] 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.
+
+    [617] AEschylus, "Supplices," 937.
+
+    [618] All three being eminent doctors.
+
+    [619] "Intelligo Charondam."--_Xylander._
+
+    [620] 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. Sec. 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 Sec. ix.
+
+    [621] Compare Lucian's [Greek: echeglottia], after
+    [Greek: echecheiria] (_armistice_), _Lexiph_. 9.
+
+    [622] See the story in Homer, "Iliad," vi. 155 sq.
+
+    [623] Or self-control.
+
+    [624] Literally, some woman _shut up_, or _enclosed_.
+
+    [625] See also our author's "On those who are punished
+    by the Deity late," Sec. xi.
+
+    [626] See Euripides, Fragm., 389. Also Plutarch's
+    "Theseus," cap. xv.
+
+    [627] Plutarch rather reminds one, in his evident
+    contempt for _Epitaphs_, of the cynic who asked, "Where
+    are all the bad people buried?" Where indeed?
+
+    [628] Sophocles, "Electra," 724, 725.
+
+    [629] _euphrone_, a stock phrase for night, is here
+    defined.
+
+    [630] "Historia exstat initio libri quinti
+    Cyropaediae."--_Reiske._
+
+    [631] Literally, "slippery and prone to." For the
+    metaphor of "slippery" compare Horace, "Odes," i. 19-8,
+    "Et vultus nimium lubricus adspici."
+
+    [632] This and the line above are in Sophocles, "Oedipus
+    Tyrannus," 1169, 1170.
+
+    [633] Euripides, "Orestes," 213.
+
+    [634] Literally, _ears_.
+
+    [635] The paronomasia is as follows. The word for
+    impious people is supposed to mean _listeners to mills
+    grinding_.
+
+
+
+
+ON SHYNESS.[636]
+
+
+Sec. I. Some of the things that grow on the earth are in their nature wild
+and barren and injurious to the growth of seeds and plants, yet those
+who till the ground consider them indications not of a bad soil but of a
+rich and fat one;[637] so also there are passions of the soul that are
+not good, yet are as it were offshoots of a good disposition, and one
+likely to improve with good advice. Among these I class shyness, no bad
+sign in itself, though it affords occasion to vice. For the modest
+oftentimes plunge into the same excesses as the shameless, but then they
+are pained and grieved at them, and not pleased like the others. For the
+shameless person is quite apathetic at what is disgraceful, while the
+modest person is easily affected even at the very appearance of it.
+Shyness is in fact an excess of modesty. And thus it is called
+shamefacedness, because the face exhibits the changes of the mind. For
+as dejection is defined to be the grief that makes people look on the
+ground, so shamefacedness is that shyness that cannot look people in the
+face. And so the orator said the shameless person had not pupils[638] in
+his eyes but harlots. The bashful person on the other hand shows his
+delicacy and effeminacy of soul in his countenance, and palliates his
+weakness, which exposes him to defeat at the hands of the impudent, by
+the name of modesty. Cato used to say he was better pleased with those
+lads that blushed than with those that turned pale, rightly teaching us
+to fear censure more than labour,[639] and suspicion than danger.
+However we must avoid too much timidity and fear of censure, since many
+have played the coward, and abandoned noble ventures, more from fear of
+a bad name than of the dangers to be undergone, not being able to bear a
+bad reputation.
+
+Sec. II. As we must not disregard their weakness, so neither again must we
+praise that rigid and stubborn insensibility, "that recklessness and
+frantic energy to rush anywhere, that seemed like a dog's courage in
+Anaxarchus."[640] But we must contrive a harmonious blending of the two,
+that shall remove the shamelessness of pertinacity, and the weakness of
+excessive modesty; seeing its cure is difficult, and the correction of
+such excesses not without danger. For as the husbandman, in rooting up
+some wild and useless weed, at once plunges his spade vigorously into
+the ground, and digs it up by the root, or burns it with fire, but if he
+has to do with a vine that needs pruning, or some apple-tree, or olive,
+he puts his hand to it very carefully, being afraid of injuring any
+sound part; so the philosopher, eradicating from the soul of the young
+man that ignoble and untractable weed, envy, or unseasonable avarice, or
+amputating the excessive love of pleasure, may bandage and draw blood,
+make deep incision, and leave scars: but if he has to apply reason as a
+corrective to a tender and delicate part of the soul, such as shyness
+and bashfulness, he is careful that he may not inadvertently root up
+modesty as well. For nurses who are often rubbing the dirt off their
+infants sometimes tear their flesh and put them to torture. We ought not
+therefore, by rubbing off the shyness of youths too much, to make them
+too careless and contemptuous; but as those that pull down houses close
+to temples prop up the adjacent parts, so in trying to get rid of
+shyness we must not eradicate with it the virtues akin to it, as modesty
+and meekness and mildness, by which it insinuates itself and becomes
+part of a man's character, flattering the bashful man that he has a
+nature courteous and civil and affable, and not hard as flint or
+self-willed. And so the Stoics from the outset verbally distinguished
+shame and shyness from modesty, that they might not by identity of name
+give the vice opportunity to inflict harm. But let it be granted to us
+to use the words indiscriminately, following indeed the example of
+Homer. For he said,
+
+  "Modesty does both harm and good to men;"[641]
+
+and he did well to mention the harm it does first. For it becomes
+advantageous only through reason's curtailing its excess, and reducing
+it to moderate proportions.
+
+Sec. III. In the first place, then, the person who is afflicted with
+shyness ought to be persuaded that he suffers from an injurious disease,
+and that nothing injurious can be good: nor must he be wheedled and
+tickled with the praise of being called a nice and jolly fellow rather
+than being styled lofty and dignified and just; nor, like Pegasus in
+Euripides, "who stooped and crouched lower than he wished"[642] to take
+up his rider Bellerophon, must he humble himself and grant whatever
+favours are asked him, fearing to be called hard and ungentle. They say
+that the Egyptian Bocchoris, who was by nature very severe, had an asp
+sent him by Isis, which coiled round his head, and shaded him from
+above, that he might judge righteously. Bashfulness on the contrary,
+like a dead weight on languid and effeminate persons, not daring to
+refuse or contradict anybody, makes jurors deliver unjust verdicts, and
+shuts the mouth of counsellors, and makes people say and do many things
+against their wish; and so the most headstrong person is always master
+and lord of such, through his own impudence prevailing against their
+modesty. So bashfulness, like soft and sloping ground, being unable to
+repel or avert any attack, lies open to the most shameful acts and
+passions. It is a bad guardian of youth, as Brutus said he didn't think
+that person had spent his youth well who had not learnt how to say No.
+It is a bad duenna of the bridal bed and of women's apartments, as the
+penitent adultress in Sophocles said to her seducer,
+
+  "You did persuade, and coax me into sin."[643]
+
+Thus shyness, being first seduced by vice,[644] leaves its citadel
+unbarred, unfortified, and open to attack. By gifts people ensnare the
+worse natures, but by persuasion and playing upon their bashfulness
+people often seduce even good women. I pass over the injury done to
+worldly affairs by bashfulness causing people to lend to those whose
+credit is doubtful, and to go security against their wish, for though
+they commend that saying, "Be a surety, trouble is at hand,"[645] they
+cannot apply it when business is on hand.
+
+Sec. IV. It would not be easy to enumerate how many this vice has ruined.
+When Creon said to Medea,
+
+  "Lady, 'tis better now to earn your hate,
+   Than through my softness afterwards to groan,"[646]
+
+he uttered a pregnant maxim for others; for he himself was overcome by
+his bashfulness, and granted her one day more, and so was the undoing of
+his family. And some, when they suspected murder or poison, have failed
+through it to take precautions for their safety. Thus perished Dion, not
+ignorant that Callippus was plotting against him, but ashamed to be on
+his guard against a friend and host. So Antipater, the son of Cassander,
+having invited Demetrius to supper, and being invited back by him for
+the next day, was ashamed to doubt another as he had been trusted
+himself, and went, and got his throat cut after supper. And Polysperchon
+promised Cassander for a hundred talents to murder Hercules, the son of
+Alexander by Barsine, and invited him to supper, and, as the stripling
+suspected and feared the invitation, and pleaded as an excuse that he
+was not very well, Polysperchon called on him, and addressed him as
+follows, "Imitate, my lad, your father's good-nature and kindness to his
+friends, unless indeed you fear us as plotting against you." The young
+man was ashamed to refuse any longer, so he went with him, and some of
+those at the supper-party strangled him. And so that line of
+Hesiod,[647]
+
+  "Invite your friend to supper, not your enemy,"
+
+is not ridiculous, as some say, or stupid advice, but wise. Show no
+bashfulness in regard to an enemy, and do not suppose him trustworthy,
+though he may seem so.[648] For if you invite you will be invited back,
+and if you entertain others you will be entertained back to your hurt,
+if you let the temper as it were of your caution be weakened by shame.
+
+Sec. V. As then this disease is the cause of much mischief, we must try and
+exterminate it by assiduous effort, beginning first, as people are wont
+to do in other matters, with small and easy things. For example, if
+anyone pledge you to drink with him at a dinner when you have had
+enough, do not be bashful, or do violence to nature, but put the cup
+down without drinking. Again, if somebody else challenge you to play at
+dice with him in your cups, be not bashful or afraid of ridicule, but
+imitate Xenophanes, who, when Lasus of Hermione called him coward
+because he would not play at dice with him, admitted that he was a great
+coward and had no courage for what was ignoble. Again, if you meet with
+some prating fellow who attacks you and sticks to you, do not be
+bashful, but get rid of him, and hasten on and pursue your undertaking.
+For such flights and repulses, keeping you in practice in trying to
+overcome your bashfulness in small matters, will prepare you for greater
+occasions. And here it is well to record a remark of Demosthenes. When
+the Athenians were going to help Harpalus, and to war against Alexander,
+all of a sudden Philoxenus, who was Alexander's admiral, was sighted in
+the offing. And the populace being greatly alarmed, and speechless for
+fear, Demosthenes said, "What will they do when they see the sun, if
+they cannot lift their eyes to face a lamp?" And what will you do in
+important matters, if the king desires anything, or the people importune
+you, if you cannot decline to drink when your friend asks you, or evade
+the onset of some prating fellow, but allow the trifler to waste all
+your time, from not having nerve to say, "I will see you some other
+time, I have no leisure now."[649]
+
+Sec. VI. Moreover, the use and practice of restraining one's bashfulness in
+small and unimportant matters is advantageous also in regard to praise.
+For example, if a friend's harper sings badly at a drinking party, or an
+actor hired at great cost murders[650] Menander, and most of the party
+clap and applaud, I find it by no means hard, or bad manners, to listen
+silently, and not to be so illiberal as to praise contrary to one's
+convictions. For if in such matters you are not master of yourself, what
+will you do if your friend reads a poor poem, or parades a speech
+stupidly and ridiculously written?[651] You will praise it of course,
+and join the flatterers in loud applause. But how then will you find
+fault with your friend if he makes mistakes in business? How will you be
+able to correct him, if he acts improperly in reference to some office,
+or marriage, or the state? For I cannot indeed assent to the remark of
+Pericles to his friend, who asked him to bear false witness in his
+favour even to the extent of perjury, "I am your friend as far as the
+altar." He went too far. But he that has long accustomed himself never
+to go against his convictions in praising a speaker, or clapping a
+singer, or laughing at a dull buffoon, will never go to this length, nor
+say to some impudent fellow in such matters, "Swear on my behalf, bear
+false witness, pronounce an unjust verdict."
+
+Sec. VII. So also we ought to refuse people that want to borrow money of
+us, from being accustomed to say No in small and easily refused matters.
+Thus Archelaus, king of the Macedonians, being asked at supper for a
+gold cup by a man who thought _Receive_ the finest word in the language,
+bade a boy give it to Euripides,[652] and gazing intently on the man
+said to him, "You are fit to ask, and not to receive, and he is fit to
+receive without asking." Thus did he make judgement and not bashfulness
+the arbiter of his gifts and favours. Yet we oftentimes pass over our
+friends who are both deserving and in need, and give to others who
+continually and impudently importune us, not from the wish to give but
+from the inability to say No. So the older Antigonus, being frequently
+annoyed by Bion, said, "Give a talent to Bion and necessity." Yet he was
+of all the kings most clever and ingenious at getting rid of such
+importunity. For on one occasion, when a Cynic asked him for a drachma,
+he replied, "That would be too little for a king to give;"[653] and when
+the Cynic rejoined, "Give me then a talent," he met him with, "That
+would be too much for a Cynic to receive."[654] Diogenes indeed used to
+go round begging to the statues in the Ceramicus, and when people
+expressed their astonishment said he was practising how to bear
+refusals. And we must practise ourselves in small matters, and exercise
+ourselves in little things, with a view to refusing people who importune
+us, or would receive from us when inconvenient, that we may be able to
+avoid great miscarriages. For no one, as Demosthenes says,[655] if he
+expends his resources on unnecessary things, will have means for
+necessary ones. And our disgrace is greatly increased, if we are
+deficient in what is noble, and abound in what is trivial.
+
+Sec. VIII. But bashfulness is not only a bad and inconsiderate manager of
+money, but also in more important matters makes us reject expediency and
+reason. For when we are ill we do not call in the experienced doctor,
+because we stand in awe of the family one; and instead of the best
+teachers for our boys we select those that importune us;[656] and in our
+suits at law we frequently refuse the aid of some skilled advocate, to
+oblige the son of some friend or relative, and give him a chance to make
+a forensic display; and lastly, you will find many so-called
+philosophers Epicureans or Stoics, not from deliberate choice or
+conviction, but simply from bashfulness, to have the same views as their
+friends and acquaintances. Since this is the case, let us accustom
+ourselves betimes in small and everyday matters to employ no barber or
+fuller merely from bashfulness, nor to put up at a sorry inn, when a
+better is at hand, merely because the innkeeper has on several occasions
+been extra civil to us, but for the benefit of the habit to select the
+best even in a small matter; as the Pythagoreans were careful never to
+put their left leg across the right, nor to take an even number instead
+of an odd, all other matters being indifferent. We must accustom
+ourselves also, at a sacrifice or marriage or any entertainment of that
+kind, not to invite the person who greets us and runs up to meet us, but
+the friend who is serviceable to us. For he that has thus practised and
+trained himself will be difficult to catch tripping, nay even
+unassailable, in greater matters.
+
+Sec. IX. Let so much suffice for practice. And of useful considerations the
+first is that which teaches and reminds us, that all passions and
+maladies of the soul are accompanied by the very things which we think
+we avoid through them. Thus infamy comes through too great love of fame,
+and pain comes from love of pleasure, and plenty of work to the idle,
+and to the contentious defeats and losses of lawsuits. And so too it is
+the fate of bashfulness, in fleeing from the smoke of ill-repute, to
+throw itself into the fire of it.[657] For the bashful, not venturing to
+say No to those that press them hard, afterwards feel shame at just
+rebuke, and, through standing in awe of slight blame, frequently in the
+end incur open disgrace. For if a friend asks some money of them, and
+through bashfulness they cannot refuse, a little time after they are
+disgraced by the facts becoming known;[658] or if they have promised to
+help friends in a lawsuit, they turn round and hide their diminished
+heads, and run away from fear of the other side. Many also, who have
+accepted on behalf of a daughter or sister an unprofitable offer of
+marriage at the bidding of bashfulness, have afterwards been compelled
+to break their word, and break off the match.
+
+Sec. X. He that said all the dwellers in Asia were slaves to one man
+because they could not say the one syllable No, spoke in jest and not in
+earnest; but bashful persons, even if they say nothing, can by raising
+or dropping their eyebrows decline many disagreeable and unpleasant acts
+of compliance. For Euripides says, "Silence is an answer to wise
+men,"[659] but we stand more in need of it to inconsiderate persons, for
+we can talk over the sensible. And indeed it is well to have at hand and
+frequently on our lips the sayings[660] of good and famous men to quote
+to those who importune us, as that of Phocion to Antipater, "You cannot
+have me both as a friend and flatterer;" or his remark to the Athenians,
+when they applauded him and bade him contribute to the expenses of a
+festival, "I am ashamed to contribute anything to you, till I have paid
+yonder person my debts to him," pointing out his creditor Callicles.
+For, as Thucydides says, "It is not disgraceful to admit one's poverty,
+but it is very much so not to try to mend it."[661] But he who through
+stupidity or softness is too bashful to say to anyone that importunes
+him,
+
+  "Stranger, no silver white is in my caves,"
+
+but goes bail for him as it were through his promises,
+
+  "Is bound by fetters not of brass but shame."[662]
+
+But Persaeus,[663] when he lent a sum of money to one of his friends, had
+the fact duly attested by a banker in the market-place, remembering
+belike that line in Hesiod,[664]
+
+  "E'en to a brother, smiling, bring you witness."
+
+And he wondering and saying, "Why all these legal forms, Persaeus?" he
+replied, "Ay, verily, that my money may be paid back in a friendly way,
+and that I may not have to use legal forms to get it back." For many, at
+first too bashful to see to security, have afterwards had to go to law,
+and lost their friend.[665]
+
+Sec. XI. Plato again, giving Helicon of Cyzicus a letter for Dionysius,
+praised the bearer as a man of goodness and moderation, but added at the
+end of the letter, "I write you this about a man, an animal by nature
+apt to change." But Xenocrates, though a man of austere character, was
+prevailed upon through his bashfulness to recommend to Polysperchon by
+letter, one who was no good man as the event showed; for when the
+Macedonian welcomed him, and inquired if he wanted any money, he asked
+for a talent, and Polysperchon gave it him, but wrote to Xenocrates
+advising him for the future to be more careful in the choice of people
+he recommended. But Xenocrates knew not the fellow's true character; we
+on the other hand very often when we know that such and such men are
+bad, yet give them testimonials and money, doing ourselves injury, and
+not getting any pleasure for it, as people do get in the company of
+whores and flatterers, but being vexed and disgusted at the importunity
+that has upset and forced our reason. For the line
+
+   "I know that what I'm going to do is bad,"[666]
+
+is especially applicable to people that importune us, when one is going
+to perjure oneself, or deliver an unjust verdict, or vote for a measure
+that is inexpedient, or borrow money for someone who will never pay it
+back.
+
+Sec. XII. And so repentance follows more closely upon bashfulness than upon
+any emotion, and that not afterwards, but in the very act. For we are
+vexed with ourselves when we give, and ashamed when we perjure
+ourselves, and get ill-fame from our advocacies, and are put to the
+blush, when we cannot fulfil our promises. For frequently, from
+inability to say No, we promise impossibilities to persevering
+applicants, as introductions at court, and audiences with princes, from
+reluctance or want of nerve to say, "The king does not know us, others
+have his regard far more." But Lysander, when he was out of favour with
+Agesilaus, though he was thought to have very great influence with him
+owing to his great reputation, was not ashamed to dismiss suitors, and
+bid them go and pay their court to others who had more influence with
+the king. For not to be able to do everything carries no disgrace with
+it, but to undertake and try and force your way to what you are unable
+to do, or unqualified by nature for, is in addition to the disgrace
+incurred a task full of trouble.
+
+Sec. XIII. To take another element into consideration, all seemly and
+modest requests we ought readily to comply with, not bashfully but
+heartily, whereas in injurious or unreasonable requests we ought ever to
+remember the conduct of Zeno, who, meeting a young man he knew walking
+very quietly near a wall, and learning from him that he was trying to
+get out of the way of a friend who wanted him to perjure himself on his
+behalf, said to him, "O stupid fellow, what do you tell me? Is he not
+afraid or ashamed to press you to what is not right? And dare not you
+stand up boldly against him for what is right?" For he that said
+"villainy is no bad weapon against villainy"[667] taught people the bad
+practice of standing on one's defence against vice by imitating it; but
+to get rid of those who shamelessly and unblushingly importune us by
+their own effrontery, and not to gratify the immodest in their
+disgraceful desires through false modesty, is the right and proper
+conduct of sensible people.
+
+Sec. XIV. Moreover it is no great task to resist disreputable and low and
+worthless fellows who importune you, but some send such off with a laugh
+or a jest, as Theocritus did, who, when two fellows in the public baths,
+one a stranger, the other a well-known thief, wanted to borrow his
+scraper,[668] put them both off with a playful answer, "You, sir, I
+don't know, and you I know too well." And Lysimache,[669] the priestess
+of Athene Polias at Athens, when some muleteers that bore the sacred
+vessels asked her to give them a drink, answered, "I hesitate to do so
+from fear that you would make a practice of it." And when a certain
+young man, the son of a distinguished officer, but himself effeminate
+and far from bold, asked Antigonus for promotion, he replied, "With me,
+young man, honours are given for personal prowess, not for the prowess
+of ancestors."
+
+Sec. XV. But if the person that importunes us be famous or a man of power,
+for such persons are very hard to move by entreaty or to get rid of when
+they come to sue for your vote and interest, it will not perhaps be easy
+or even necessary to behave as Cato, when quite a young man, did to
+Catulus. Catulus was in the highest repute at Rome, and at that time
+held the office of censor, and went to Cato, who then held the office of
+quaestor, and tried to beg off someone whom he had fined, and was urgent
+and even violent in his petitions, till Cato at last lost all patience,
+and said, "To have you, the censor, removed by my officers against your
+will, Catulus, would not be a seemly thing for you." So Catulus felt
+ashamed, and went off in a rage. But see whether the answers of
+Agesilaus and Themistocles are not more modest and in better form.
+Agesilaus, when he was asked by his father to pronounce sentence
+contrary to the law, said, "Father, I was taught by you even from my
+earliest years to obey the laws, so now I shall obey you and do nothing
+contrary to law." And Themistocles, when Simonides asked him to do
+something unjust, replied, "Neither would you be a good poet if your
+lines violated the laws of metre, nor should I be a good magistrate if I
+gave decisions contrary to law."
+
+Sec. XVI. And yet it is not on account of want of metrical harmony in
+respect to the lyre, to borrow the words of Plato, that cities quarrel
+with cities and friends with friends, and do and suffer the worst woes,
+but on account of deviations[670] from law and justice. And yet some,
+who themselves pay great attention to melody and letters and measures,
+do not think it wrong for others to neglect what is right in
+magistracies and judicial sentences and business generally. One must
+therefore deal with them in the following manner. Does an orator ask a
+favour of you when you are acting as juryman, or a demagogue when you
+are sitting in council? Say you will grant his request if he first utter
+a solecism, or introduce a barbarism into his speech; he will refuse
+because of the shame that would attach itself to him; at any rate we see
+some that will not in a speech let two vowels come together. If again
+some illustrious and distinguished person importune you to something
+bad, bid him come into the market-place dancing or making wry faces, and
+if he refuse you will have an opportunity to speak, and ask him which is
+more disgraceful, to utter a solecism and make wry faces, or to violate
+the law and one's oath, and contrary to justice to do more for a bad
+than for a good man. Nicostratus the Argive, when Archidamus offered him
+a large sum of money and any Lacedaemonian bride he chose if he would
+deliver up Cromnum, said Archidamus could not be a descendant of
+Hercules, for he travelled about and killed evil-doers, whereas
+Archidamus tried to make evil-doers of the good. In like manner, if a
+man of good repute tries to force and importune us to something bad, let
+us tell him that he is acting in an ignoble way, and not as his birth
+and virtue would warrant.
+
+Sec. XVII. But in the case of people of no repute you must see whether you
+can persuade the miser by your importunity to lend you money without a
+bond, or the proud man to yield you the better place, or the ambitious
+man to surrender some office to you when he might take it himself. For
+truly it would seem monstrous that, while such remain firm and
+inflexible and unmoveable in their vicious propensities, we who wish to
+be, and profess to be, men of honour and justice should be so little
+masters of ourselves as to abandon and betray virtue. For indeed, if
+those who importune us do it for glory and power, it is absurd that we
+should adorn and aggrandize others only to get infamy and a bad name
+ourselves; like unfair umpires in the public games, or like people
+voting only to ingratiate themselves, and so bestowing improperly
+offices and prizes[671] and glory on others, while they rob themselves
+of respect and fair fame. And if we see that the person who importunes
+us only does so for money, does it not occur to one that it is monstrous
+to be prodigal of one's own fame and reputation merely to make somebody
+else's purse heavier? Why the idea must occur to most people, they sin
+with their eyes open; like people who are urged hard to toss off big
+bumpers, and grunt and groan and make wry faces, but at last do as they
+are told.
+
+Sec. XVIII. Such weakness of mind is like a temperament of body equally
+susceptible to heat and cold; for if such people are praised by those
+that importune them they are overcome and yield at once, whereas they
+are mortally afraid of the blame and suspicions of those whose desires
+they do not comply with. But we ought to be stout and resolute in either
+case, neither yielding to bullying nor cajolery. Thucydides indeed tells
+us, since envy necessarily follows ability, that "he is well advised who
+incurs envy in matters of the highest importance."[672] But we, thinking
+it difficult to escape envy, and seeing that it is altogether impossible
+not to incur blame or give offence to those we live with, shall be well
+advised if we prefer the hatred of the perverse to that of those who
+might justly find fault with us for having iniquitously served their
+turn. And indeed we ought to be on our guard against praise from those
+who importune us, which is sure to be altogether insincere, and not to
+resemble swine, readily allowing anyone that presses to make use of us
+from our pleasure at itching and tickling, and submitting ourselves to
+their will. For those that give their ears to flatterers differ not a
+whit from such as let themselves be tripped up at wrestling, only their
+overthrow and fall is more disgraceful; some forbearing hostility and
+reproof in the case of bad men, that they may be called merciful and
+humane and compassionate; and others on the contrary persuaded to take
+up unnecessary and dangerous animosities and charges by those who praise
+them as the only men, the only people that never flatter, and go so far
+as to entitle them their mouthpieces and voices. Accordingly Bio[673]
+compared such people to jars, that you could easily take by the ears and
+turn about at your will. Thus it is recorded that the sophist Alexinus
+in one of his lectures said a good many bad things about Stilpo the
+Megarian, but when one of those that were present said, "Why, he was
+speaking in your praise only the other day," he replied, "I don't doubt
+it; for he is the best and noblest of men." Menedemus on the contrary,
+having heard that Alexinus[674] frequently praised him, replied, "But I
+always censure him, for that man is bad who either praises a bad man or
+is blamed by a good." So inflexible and proof was he against such
+flattery, and master of that advice which Hercules in Antisthenes[675]
+gave, when he ordered his sons to be grateful to no one that praised
+them; which meant nothing else than that they should not be
+dumbfoundered at it, nor flatter again those who praised them. Very apt,
+I take it, was the remark of Pindar to one who told him that he praised
+him everywhere and to all persons, "I am greatly obliged to you, and
+will make your account true by my actions."
+
+Sec. XIX. A useful precept in reference to all passions is especially
+valuable in the case of the bashful. When they have been overcome by
+this infirmity, and against their judgement have erred and been
+confounded, let them fix it in their memories, and, remembering the pain
+and grief it gave them, let them recall it to their mind and be on their
+guard for a very long time. For as travellers that have stumbled against
+a stone, or pilots that have been wrecked off a headland, if they
+remember these occurrences, not only dread and are on their guard
+continually on those spots, but also on all similar ones; so those that
+frequently remember the disgrace and injury that bashfulness brought
+them, and its sorrow and anguish, will in similar cases be on their
+guard against their weakness, and will not readily allow themselves to
+be subjugated by it again.
+
+    [636] Or _bashfulness_, _shamefacedness_, what the
+    French call _mauvaise honte_.
+
+    [637] Shakespeare puts all this into one line: "Most
+    subject is the fattest soil to weeds."--_2 Henry IV._,
+    A. iv. Sc. iv.
+
+    [638] Or _girls_. [Greek: kore] means both a girl, and
+    the pupil of the eye.
+
+    [639] So Wyttenbach.
+
+    [640] These lines are quoted again "On Moral Virtue," Sec.
+    vi.
+
+    [641] "Iliad," xxiv. 44, 45.
+
+    [642] Euripides, "Bellerophon," Fragm., 313.
+
+    [643] Soph., Fragm., 736.
+
+    [644] Surely it is necessary to read [Greek:
+    prodiaphthareisa to akolasto].
+
+    [645] See Plato, "Charmides," 165 A.
+
+    [646] Euripides, "Medea," 290, 291.
+
+    [647] "Works and Days," 342.
+
+    [648] Reading with Wyttenbach, [Greek: med hypolabe
+    pisteuein, dokounta].
+
+    [649] See Horace's very amusing "Satire," i. ix., on
+    such tiresome fellows.
+
+    [650] [Greek: epitribo] is used in the same sense by
+    Demosthenes, p. 288.
+
+    [651] On such social pests see Juvenal, i. 1-14.
+
+    [652] 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.
+
+    [653] For a drachma was only worth 6 obols, or 93/4_d._ of
+    our money, nearly = Roman denarius.
+
+    [654] A talent was 6,000 drachmae, or 36,000 obols, about
+    L243 15_s._ of our money.
+
+    [655] "Olynth." iii. p. 33, Sec. 19.
+
+    [656] Compare "On Education," Sec. vii.
+
+    [657] Our "Out of the frying-pan into the fire." Cf.
+    "Incidit in Scyllam cupiens vitare Charybdim."
+
+    [658] By their having to borrow themselves.
+
+    [659] Fragm. 947.
+
+    [660] Or apophthegms, of which Plutarch and Lord Verulam
+    have both left us collections.
+
+    [661] Thucydides, ii. 40. Pericles is the speaker.
+
+    [662] A slightly-changed line from Euripides'
+    "Pirithous," Fragm. 591. Quoted correctly "On Abundance
+    of Friends," Sec. vii.
+
+    [663] "Zenonis discipulus."--_Reiske._
+
+    [664] "Works and Days," 371.
+
+    [665] Cf. Shakspere, "Hamlet," i. iii. 76.
+
+    [666] Euripides, "Medea," 1078.
+
+    [667] Our "Set a thief to catch a thief."
+
+    [668] Or strigil. See Otto Jahn's note on Persius, v.
+    126.
+
+    [669] "Forsitan illa quam nominat Pausanias, i.
+    27."--_Reiske._
+
+    [670] Literally "want of tune in." We cannot well keep
+    up the metaphor. Compare with this passage, "That virtue
+    may be taught," Sec. ii.
+
+    [671] Literally "crowns."
+
+    [672] Thucydides, ii. 64. Pericles is the speaker.
+    Quoted again in "How one may discern a flatterer from a
+    friend," Sec. XXXV.
+
+    [673] "Est Bio Borysthenita, de quo vide Diog.
+    Laert."--_Reiske._
+
+    [674] "De Alexino Eleo vide Diog. Laert., ii. 109.
+    Nostri p. 1063, 3."--_Reiske._
+
+    [675] Antisthenes wrote a book called "Hercules." See
+    Diogenes Laertius, vi. 16.
+
+
+
+
+ON RESTRAINING ANGER.
+
+A DIALOGUE BETWEEN SYLLA AND FUNDANUS.
+
+
+Sec. I. _Sylla._ Those painters, Fundanus, seem to me to do well who,
+before giving the finishing touches to their paintings, lay them by for
+a time and then revise them; because by taking their eyes off them for a
+time they gain by frequent inspection a new insight, and are more apt to
+detect minute differences, that continuous familiarity would have
+hidden. Now since a human being cannot so separate himself from himself
+for a time, and make a break in his continuity, and then approach
+himself again--and that is perhaps the chief reason why a man is a worse
+judge of himself than of others--the next best thing will be for a man
+to inspect his friends after an interval, and likewise offer himself to
+their scrutiny, not to see whether he has aged quickly, or whether his
+bodily condition is better or worse, but to examine his moral character,
+and see whether time has added any good quality, or removed any bad one.
+On my return then to Rome after an absence of two years, and having been
+with you now five months, I am not at all surprised that there has been
+a great increase and growth in those good points which you formerly had
+owing to your admirable nature; but when I see how gentle and obedient
+to reason your former excessive impetuosity and hot temper has become,
+it cannot but occur to me to quote the line,
+
+  "Ye gods, how much more mild is he become!"[676]
+
+And this mildness has not wrought in you sloth or weakness, but like
+cultivation of the soil it has produced a smoothness and depth fit for
+action, instead of the former impetuosity and vehemence. And so it is
+clear that your propensity to anger has not been effaced by any
+declining vigour or through some chance, but has been cured by good
+precepts. And indeed, for I will tell you the truth, when our friend
+Eros[677] reported this change in you to me, I suspected that owing to
+goodwill he bare witness not of the actual state of the case, but of
+what was becoming to all good and virtuous men, although, as you know,
+he can never be persuaded to depart from his real opinion to ingratiate
+himself with anyone. But now he is acquitted of false witness, and do
+you, as your journey gives you leisure, narrate to me the mode of cure
+you employed to make your temper so under control, so natural, gentle
+and obedient to reason.
+
+_Fundanus._ Most friendly Sylla, take care that you do not in your
+goodwill and affection to me rest under any misconception of my real
+condition. For it is possible that Eros, not being able always himself
+to keep his temper in its place in the obedience that Homer speaks
+of,[678] but sometimes carried away by his hatred of what is bad, may
+think me grown milder than I really am, as in changes of the scale in
+music the lowest notes become the highest.
+
+_Sylla._ Neither of these is the case, Fundanus, but oblige me by doing
+as I ask.
+
+Sec. II. _Fundanus._ One of the excellent precepts then of Musonius that I
+remember, Sylla, is this, that those who wish to be well should diet
+themselves all their life long. For I do not think we must employ reason
+as a cure, as we do hellebore, by purging it out with the disease, but
+we must retain it in the soul, to restrain and govern the judgement. For
+the power of reason is not like physic, but wholesome food, which
+co-operates with good health in producing a good habit of body in those
+by whom it is taken. But admonition and reproof, when passion is at its
+height and swelling, does little or no good, but resembles very closely
+those strong-smelling substances, that are able to set on their legs
+again those that have fallen in epileptic fits, but cannot rid them of
+their disease. For although all other passions, even at the moment of
+their acme, do in some sort listen to reason and admit it into the soul,
+yet anger does not, for, as Melanthius says,
+
+  "Fell things it does when it the mind unsettles,"
+
+for it absolutely turns reason out of doors, and bolts it out, and, like
+those persons who burn themselves and houses together, it makes all the
+interior full of confusion and smoke and noise, so that what would be
+advantageous can neither be seen nor heard. And so an empty ship in a
+storm at open sea would sooner admit on board a pilot from without, than
+a man in a tempest of rage and anger would listen to another's advice,
+unless his own reason was first prepared to hearken. But as those who
+expect a siege get together and store up supplies, when they despair of
+relief from without, so ought we by all means to scour the country far
+and wide to derive aids against anger from philosophy, and store them up
+in the soul: for, when the time of need comes, we shall find it no easy
+task to import them. For either the soul doesn't hear what is said
+without because of the uproar, if it have not within its own reason
+(like a boatswain as it were) to receive at once and understand every
+exhortation; or if it does hear, it despises what is uttered mildly and
+gently, while it is exasperated by harsh censure. For anger being
+haughty and self-willed and hard to be worked upon by another, like a
+fortified tyranny, must have someone born and bred within it[679] to
+overthrow it.
+
+Sec. III. Now long-continued anger, and frequent giving way to it, produces
+an evil disposition of soul, which people call irascibility, and which
+ends in passionateness, bitterness, and peevishness, whenever the mind
+becomes sore and vexed at trifles and querulous at everyday occurrences,
+like iron thin and beaten out too fine. But when the judgement checks
+and suppresses at once the rising anger, it not only cures the soul for
+the moment, but restores its tone and balance for the future. It has
+happened to myself indeed twice or thrice, when I strongly fought
+against anger, that I was in the same plight as the Thebans, who after
+they had once defeated the Lacedaemonians, whom they had hitherto thought
+invincible, never lost a battle against them again. I then felt
+confident that reason can win the victory. I saw also that anger is not
+only appeased by the sprinkling of cold water, as Aristotle attested,
+but is also extinguished by the action of fear; aye, and, as Homer tells
+us, anger has been cured and has melted away in the case of many by some
+sudden joy. So that I came to the conclusion that this passion is not
+incurable for those who wish to be cured. For it does not arise from
+great and important causes, but banter and joking, a laugh or a nod, and
+similar trifles make many angry, as Helen by addressing her niece,
+
+  "Electra, maiden now for no short time,"[680]
+
+provoked her to reply,
+
+  "Your wisdom blossoms late, since formerly
+   You left your house in shame;"[681]
+
+and Callisthenes incensed Alexander, by saying, when a huge cup was
+brought to him, "I will not drink to Alexander till I shall require the
+help of AEsculapius."
+
+Sec. IV. As then it is easy to put out a flame kindled in the hair of hares
+and in wicks and rubbish, but if it once gets hold of things solid and
+thick, it quickly destroys and consumes them, "raging amidst the lofty
+work of the carpenters," as AEschylus[682] says; so he that observes
+anger in its rise, and sees it gradually smoking and bursting forth into
+fire from some chatter or rubbishy scurrility, need have no great
+trouble with it, but can frequently smother it merely by silence and
+contempt. For as a person puts out a fire by bringing no fuel to it, so
+with respect to anger, he that does not in the beginning fan it, and
+stir up its rage in himself, keeps it off and destroys it. And so,
+though Hieronymus has given us many useful sayings and precepts, I am
+not pleased with his remark that there is no perception of anger in its
+birth, but only in its actual developement, so quick is it. For none of
+the passions when stirred up and set in motion has so palpable a birth
+and growth as anger. As indeed Homer skilfully shows us, where he
+represents Achilles as seized at once with grief, when word was brought
+him _of Patroclus' death_, in the line,
+
+  "Thus spake he, and grief's dark cloud covered him;"[683]
+
+whereas he represents him as waxing angry with Agamemnon slowly, and as
+inflamed by his many words, which if either of them[684] had abstained
+from, their quarrel would not have attained such growth and magnitude.
+And so Socrates, as often as he perceived any anger rising in him
+against any of his friends, "setting himself like some ocean promontory
+to break the violence of the waves," would lower his voice, and put on a
+smiling countenance, and give his eye a gentler expression, by inclining
+in the other direction and running counter to his passion, thus keeping
+himself from fall and defeat.
+
+Sec. V. For the first way, my friend, to overcome anger, like the putting
+down of some tyrant, is not to obey or listen to it when it bids you
+speak loud, and look fierce, and beat yourself, but to remain quiet, and
+not to make the passion more intense, as one would a disease, by tossing
+about and crying out. In love affairs indeed, such things as revellings,
+and serenadings, and crowning the loved one's door with garlands, may
+indeed bring, some pleasant and elegant relief.
+
+  "I went, but asked not who or whose she was,
+   I merely kissed her door-post. If that be
+   A crime, I do plead guilty to the same."[685]
+
+In the case of mourners also giving up to weeping and wailing takes away
+with the tears much of the grief. But anger on the contrary is much more
+fanned by what angry persons do and say. It is best therefore to be
+calm, or to flee and hide ourselves and go to a haven of quiet, when we
+feel the fit of temper coming upon us as an epileptic fit, that we fall
+not, or rather fall not on others, for it is our friends that we fall
+upon most and most frequently. For we do not love all, nor envy all, nor
+fear all men; but nothing is untouched or unassailed by anger; for we
+are angry with friends and enemies, parents and children, aye, and with
+the gods, and beasts, and even things inanimate, as was Thamyris,
+
+  "Breaking his gold-bound horn, breaking the music
+   Of well-compacted lyre;"[686]
+
+and Pandarus, who called down a curse upon himself, if he did not burn
+his bow "after breaking it with his hands."[687] And Xerxes inflicted
+stripes and blows on the sea, and sent letters to Mount Athos, "Divine
+Athos, whose top reaches heaven, put not in the way of my works stones
+large and difficult to deal with, or else I will hew thee down, and
+throw thee into the sea." For anger has many formidable aspects, and
+many ridiculous ones, so that of all the passions it is the most hated
+and despised. It will be well to consider both aspects.
+
+Sec. VI. To begin then, whether my process was wrong or right I know not,
+but I began my cure of anger by noticing its effects in others, as the
+Lacedaemonians study the nature of drunkenness in the Helots. And in the
+first place, as Hippocrates tells us that disease is most dangerous in
+which the face of the patient is most unlike himself, so observing that
+people beside themselves with anger change their face, colour, walk, and
+voice, I formed an impression as it were of that aspect of passion, and
+was very disgusted with myself if ever I should appear so frightful and
+like one out of his mind to my friends and wife and daughters, not only
+wild and unlike oneself in appearance, but also with a voice savage and
+harsh, as I had noticed in some[688] of my acquaintance, who could
+neither preserve for anger their ordinary behaviour, or demeanour, or
+grace of language, or persuasiveness and gentleness in conversation.
+Caius Gracchus, indeed, the orator, whose character was harsh and style
+of oratory impassioned, had a pitch-pipe made for him, such as musicians
+use to heighten or lower their voices by degrees, and this, when he was
+making a speech, a slave stood behind him and held, and used to give him
+a mild and gentle note on it, whereby he lowered his key, and removed
+from his voice the harsh and passionate element, charming and laying the
+heat of the orator,
+
+  "As shepherds' wax-joined reed sounds musically
+   With sleep provoking strain."[689]
+
+For myself if I had some elegant and sprightly companion, I should not
+be vexed at his showing me a looking-glass in my fits of anger, as they
+offer one to some after a bath to little useful end. For to behold
+oneself unnaturally distorted in countenance will condemn anger in no
+small degree. The poets playfully tell us that Athene when playing on
+the pipe was rebuked thus by a Satyr,
+
+  "That look no way becomes you, take your armour,
+   Lay down your pipes, and do compose your cheeks,"
+
+and though she paid no attention to him, yet afterwards when she saw her
+face in a river, she felt vexed and threw her pipes away, although art
+had made melody a compensation for her unsightliness. And Marsyas, it
+seems, by a sort of mouthpiece forcibly repressed the violence of his
+breath, and tricked up and hid the contortion of his face,
+
+  "Around his shaggy temples put bright gold,
+   And o'er his open mouth thongs tied behind."
+
+Now anger, that puffs up and distends the face so as to look ugly,
+utters a voice still more harsh and unpleasant,
+
+  "Moving the mind's chords undisturbed before."
+
+They say that the sea is cleansed when agitated by the winds it throws
+up tangle and seaweed; but the intemperate and bitter and vain words,
+which the mind throws up when the soul is agitated, defile the speakers
+of them first of all and fill them with infamy, as always having those
+thoughts within their bosom and being defiled with them, but only giving
+vent to them in anger. And so for a word which is, as Plato styles it,
+"a very small matter," they incur a most heavy punishment, for they get
+reputed to be enemies, and evil speakers, and malignant in disposition.
+
+Sec. VII. Seeing and observing all this, it occurs to me to take it as a
+matter of fact, and record it for my own general use, that if it is good
+to keep the tongue soft and smooth in a fever, it is better to keep it
+so in anger. For if the tongue of people in a fever be unnatural, it is
+a bad sign, but not the cause of their malady; but the tongue of angry
+people, being rough and foul, and breaking out into unseemly speeches,
+produces insults that work irremediable mischief, and argue deep-rooted
+malevolence within. For wine drunk neat does not exhibit the soul in so
+ungovernable and hateful a condition as temper does: for the outbreaks
+of the one smack of laughter and fun, while those of the other are
+compounded with gall: and at a drinking-bout he that is silent is
+burdensome to the company and tiresome, whereas in anger nothing is more
+highly thought of than silence, as Sappho advises,
+
+  "When anger's busy in the brain
+   Thy idly-barking tongue restrain."
+
+Sec. VIII. And not only does the consideration of all this naturally arise
+from observing ourselves in the moments of anger, but we cannot help
+seeing also the other properties of rage, how ignoble it is, how
+unmanly, how devoid of dignity and greatness of mind! And yet to most
+people its noise seems vigour, its threatening confidence, and its
+obstinacy force of character; some even not wisely entitle its
+savageness magnanimity, and its implacability firmness, and its morosity
+hatred of what is bad. For their actions and motions and whole demeanour
+argue great littleness and meanness, not only when they are fierce with
+little boys, and peevish with women, and think it right to treat dogs
+and horses and mules with harshness, as Otesiphon the pancratiast
+thought fit to kick back a mule that had kicked him, but even in the
+butcheries that tyrants commit their littleness of soul is apparent in
+their savageness, and their suffering in their action, so that they are
+like the bites of serpents, that, when they are burnt and smart with
+pain, violently thrust their venom on those that have hurt them. For as
+a swelling is produced in the flesh by a heavy blow, so in softest souls
+the inclination to hurt others gets its greater strength from greater
+weakness. Thus women are more prone to anger than men, and people ill
+than people well, and old men than men in their prime, and the
+unfortunate than the prosperous; the miser is most prone to anger with
+his steward, the glutton with his cook, the jealous man with his wife,
+the vain man when he is spoken ill of; and worst of all are those "men
+who are too eager in states for office, or to head a faction, a manifest
+sorrow," to borrow Pindar's words. So from the very great pain and
+suffering of the soul there arises mainly from weakness anger, which is
+not like the nerves of the soul, as some one defined it, but like its
+strainings and convulsions when it is excessively vehement in its thirst
+for revenge.
+
+Sec. IX. Such bad examples as these were not pleasant to look at but
+necessary, but I shall now proceed to describe people who have been mild
+and easy in dealing with anger, conduct gratifying either to see or hear
+about, being utterly disgusted[690] with people who use such language
+as,
+
+  "You have a man wronged: shall a man stand this?"
+
+and,
+
+  "Put your heel upon his neck, and dash his head against
+    the ground,"
+
+and other provoking expressions such as these, by which some not well
+have transferred anger from the woman's side of the house to the man's.
+For manliness in all other respects seems to resemble justice, and to
+differ from it only in respect to gentleness, with which it has more
+affinities. For it sometimes happens to worse men to govern better ones,
+but to erect a trophy in the soul against anger (which Heraclitus says
+it is difficult to contend against, for whatever it wishes is bought at
+the price of the soul), is a proof of power so great and victorious as
+to be able to apply the judgement as if it were nerves and sinews to the
+passions. So I always try to collect and peruse the remarks on this
+subject not only of the philosophers, who foolish[691] people say had no
+gall in their composition, but still more of kings and tyrants. Such was
+the remark of Antigonus to his soldiers, when they were abusing him near
+his tent as if he were not listening, so he put his staff out, and said,
+"What's to do? can you not go rather farther off to run me down?" And
+when Arcadio the Achaean, who was always railing against Philip, and
+advising people to flee
+
+  "Unto a country where they knew not Philip,"
+
+visited Macedonia afterwards on some chance or other, the king's friends
+thought he ought to be punished and the matter not looked over; but
+Philip treated him kindly, and sent him presents and gifts, and
+afterwards bade inquiry to be made as to what sort of account of him
+Arcadio now gave to the Greeks; and when all testified that the fellow
+had become a wonderful praiser of the king, Philip said, "You see I knew
+how to cure him better than all of you." And at the Olympian games when
+there was defamation of Philip, and some of his suite said to him, that
+the Greeks ought to smart for it, because they railed against him when
+they were treated well by him, he replied, "What will they do then if
+they are treated badly by me?" Excellent also was the behaviour of
+Pisistratus to Thrasybulus, and of Porsena to Mucius, and of Magas to
+Philemon. As to Magas, after he had been publicly jeered at by Philemon
+in one of his comedies at the theatre in the following words,
+
+  "Magas, the king hath written thee a letter,
+   Unhappy Magas, since thou can'st not read,"
+
+after having taken Philemon, who had been cast on shore by a storm at
+Paraetonium, he commanded one of his soldiers only to touch his neck with
+the naked sword and then to go away quietly, and dismissed him, after
+sending him a ball and some dice as if he were a silly boy. And Ptolemy
+on one occasion, flouting a grammarian for his ignorance, asked him who
+was the father of Peleus, and he answered, "I will tell you, if you tell
+me first who was the father of Lagus." This was a jeer at the obscure
+birth of the king, and all his courtiers were indignant at it as an
+unpardonable liberty; but Ptolemy said, "If it is not kingly to take a
+flout, neither is it kingly to give one." And Alexander was more savage
+than usual in his behaviour to Callisthenes and Clitus. So Porus, when
+he was taken captive, begged Alexander to use him as a king. And on his
+inquiring, "What, nothing more?" he replied "No. For everything is
+included in being used as a king." So they call the king of the gods
+Milichius,[692] while they call Ares Maimactes;[693] and punishment and
+torture they assign to the Erinnyes and to demons, not to the gods or
+Olympus.
+
+Sec. X. As then a certain person passed the following remark on Philip when
+he had razed Olynthus to the ground, "He certainly could not build such
+another city," so we may say to anger, "You can root up, and destroy,
+and throw down, but to raise up and save and spare and tolerate is the
+work of mildness and moderation, the work of a Camillus, a Metellus, an
+Aristides, a Socrates; but to sting and bite is to resemble the ant and
+horse-fly. For, indeed, when I consider revenge, I find its angry method
+to be for the most part ineffectual, since it spends itself in biting
+the lips and gnashing the teeth, and in vain attacks, and in railings
+coupled with foolish threats, and eventually resembles children running
+races, who from feebleness ridiculously tumble down before they reach
+the goal they are hastening to. So that speech of the Rhodian to a
+lictor of the Roman praetor who was shouting and talking insolently was
+not inapt, "It is no matter to me what you say, but what your master
+thinks."[694] And Sophocles, when he had introduced Neoptolemus and
+Eurypylus as armed for the battle, gives them this high
+commendation,[695]
+
+  "They rushed into the midst of armed warriors,"
+
+Some barbarians indeed poison their steel, but bravery has no need of
+gall, being dipped in reason, but rage and fury are not invincible but
+rotten. And so the Lacedaemonians by their pipes turn away the anger of
+their warriors, and sacrifice to the Muses before commencing battle,
+that reason may abide with them, and when they have routed a foe do not
+follow up the victory,[696] but relax their rage, which like small
+daggers they can easily take back. But anger kills myriads before it is
+glutted with revenge, as happened in the case of Cyrus and Pelopidas the
+Theban. But Agathocles bore mildly the revilings of those he was
+besieging, and when one of them cried out, "Potter, how are you going to
+get money to pay your mercenaries?" he replied laughingly, "Out of your
+town if I take it." And when some of those on the wall threw his
+ugliness into the teeth of Antigonus, he said to them, "I thought I was
+rather a handsome fellow." But after he had taken the town, he sold for
+slaves those that had flouted him, protesting that, if they insulted him
+again, he would bring the matter before their masters. I have noticed
+also that hunters and orators are very unsuccessful when they give way
+to anger.[697] And Aristotle tells us that the friends of Satyrus
+stopped up his ears with wax when he was to plead a cause, that he might
+not make any confusion in the case through rage at the abuse of his
+enemies. And does it not frequently happen with ourselves that a slave
+who has offended escapes punishment, because they abscond in fear of our
+threats and harsh words? What nurses then say to children, "Give up
+crying, and you shall have it," may usefully be applied to anger, thus,
+"Do not be in a hurry, or bawl out, or be vehement, and you will sooner
+and better get what you want." For a father, seeing his boy trying to
+cut or cleave something with a knife, takes the knife from him and does
+it himself: and similarly a person, taking revenge out of the hand of
+passion, does himself safely and usefully and without harm punish the
+person who deserves punishment, and not himself instead, as anger often
+does.
+
+Sec. XI. Now though all the passions need such discipline as by exercise
+shall tame and subdue their unreasoning and disobedient elements, yet
+there is none which we ought to keep under by such discipline so much as
+the exhibition of anger to our servants. For neither envy, nor fear, nor
+rivalry come into play between them and us; but our frequent displays of
+anger to them, creating many offences and faults, make us to slip as if
+on slippery ground owing to our autocracy with our servants, which no
+one resists or prevents. For it is impossible to check irresponsible
+power so as never to break out under the influence of passion, unless
+one wields power with much meekness, and refuses to listen to the
+frequent complaints of one's wife and friends charging one with being
+too easy and lax with one's servants. And by nothing have I been more
+exasperated against them, as if they were being ruined for want of
+correction. At last, though late, I got to see that in the first place
+it is better to make them worse by forbearance, than by bitterness and
+anger to distort oneself for the correction of others. In the next place
+I observed that many for the very reason that they were not corrected
+were frequently ashamed to be bad, and made pardon rather than
+punishment the commencement of their reformation, aye, and made better
+slaves to some merely at their nod silently and cheerfully than to
+others with all their beatings and brandings, and so I came to the
+conclusion that reason gets better obeyed than temper, for it is not as
+the poet said,
+
+  "Where there is fear, there too is self-respect,"
+
+but it is just the other way about, for self-respect begets that kind of
+fear that corrects the behaviour. But perpetual and pitiless beating
+produces not so much repentance for wrong-doing as contrivances to
+continue in it without detection. In the third place, ever remembering
+and reflecting within myself that, just as he that teaches us the use of
+the bow does not forbid us to shoot but only to miss the mark, so it
+will not prevent punishment altogether to teach people to do it in
+season, and with moderation, utility, and decorum, I strive to remove
+anger most especially by not forbidding those who are to be corrected to
+speak in their defence, but by listening to them. For the interval of
+time gives a pause to passion, and a delay that mitigates it, and so
+judgement finds out both the fit manner and adequate amount of
+punishment. Moreover he that is punished has nothing to allege against
+his correction, if he is punished not in anger but only after his guilt
+is brought home to him. And the greatest disgrace will not be incurred,
+which is when the servant seems to speak more justly than the master. As
+then Phocion, after the death of Alexander, to stop the Athenians from
+revolting and believing the news too soon, said to them, "Men of Athens,
+if he is dead to-day, he will certainly also be dead to-morrow and the
+next day," so I think the man who is in a hurry to punish anyone in his
+rage ought to consider with himself, "If this person has wronged you
+to-day, he will also have wronged you to-morrow and the next day; and
+there will be no harm done if he shall be punished somewhat late;
+whereas if he shall be punished at once, he will always seem to you to
+have been innocent, as has often happened before now." For which of us
+is so savage as to chastise and scourge a slave because five or ten days
+before he over-roasted the meat, or upset the table, or was somewhat
+tardy on some errand? And yet these are the very things for which we put
+ourselves out and are harsh and implacable, immediately after they have
+happened and are recent. For as bodies seem greater in a mist, so do
+little matters in a rage. We ought therefore to consider such arguments
+as these at once, and if, when there is no trace of passion left, the
+matter appear bad to calm and clear reason, then it ought to be taken in
+hand, and the punishment ought not to be neglected or abandoned, as we
+leave food when we have lost our appetites. For nothing causes people to
+punish so much when their anger is fierce, as that when it is appeased
+they do not punish at all, but forget the matter entirely, and resemble
+lazy rowers, who lie in harbour when the sea is calm, and then sail out
+to their peril when the wind gets up. So we, condemning reason for
+slackness and mildness in punishing, are in a hurry to punish, borne
+along by passion as by a dangerous gale. He that is hungry takes his
+food as nature dictates, but he that punishes should have no hunger or
+thirst for it, nor require anger as a sauce to stimulate him to it, but
+should punish when he is as far as possible from having any desire for
+it, and has to compel his reason to it. For we ought not, as Aristotle
+tells us slaves in his time were scourged in Etruria to the music of the
+flute, to go headlong into punishing with a desire and zest for it, and
+to delight in punishing, and then afterwards to be sorry at it--for the
+first is savage, and the last womanish--but we should without either
+sorrow or pleasure chastise at the dictates of reason, giving anger no
+opportunity to interfere.
+
+Sec. XII. But this perhaps will not appear a cure of anger so much as a
+putting away and avoiding such faults as men commit in anger. And yet,
+though the swelling of the spleen is only a symptom of fever, the fever
+is assuaged by its abating, as Hieronymus tells us. Now when I
+contemplated the origin of anger itself, I observed that, though
+different persons fell into it for different reasons, yet in nearly all
+of them was the idea of their being despised and neglected to be found.
+So we ought to help those who try to get rid of anger, by removing as
+far as possible from them any action savouring of contempt or contumely,
+and by looking upon their anger as folly or necessity, or emotion, or
+mischance, as Sophocles says,
+
+  "In those that are unfortunate, O king,
+   No mind stays firm, but all their balance lose."[698]
+
+And so Agamemnon, ascribing to Ate his carrying off Briseis, yet says to
+Achilles,
+
+  "I wish to please you in return, and give
+   Completest satisfaction."[699]
+
+For suing is not the action of one who shews his contempt, and when he
+that has done an injury is humble he removes all idea of slighting one.
+But the angry person must not expect this, but rather take to himself
+the answer of Diogenes, who, when it was said to him, "These people
+laugh at you," replied, "But I am not one to be laughed at," and not
+think himself despised, but rather despise the person who gave the
+offence, as acting from weakness, or error, or rashness, or
+heedlessness, or illiberality, or old age, or youth. Nor must we
+entertain such notions with regard to our servants and friends. For they
+do not despise us as void of ability or energy, but owing to our
+evenness and good-nature, some because we are mild, and others presuming
+on our affection for them. But as it is we not only fly into rages with
+wife and slaves and friends, as if we were slighted by them, but we also
+frequently, from forming the same idea of being slighted, fall foul of
+innkeepers and sailors and muleteers, and are vexed at dogs that bark
+and asses that are in our way: like the man who was going to beat an
+ass-driver, but when he cried out he was an Athenian, he said to the
+ass, "You are not an Athenian anyway," and beat it with many stripes.
+
+Sec. XIII. Moreover those continuous and frequent fits of anger that gather
+together in the soul by degrees, like a swarm of bees or wasps, are
+generated within us by selfishness and peevishness, luxury and softness.
+And so nothing causes us to be mild to our servants and wife and friends
+so much as easiness and simplicity, and the learning to be content with
+what we have, and not to require a quantity of superfluities.
+
+  "He who likes not his meat if over-roast
+   Or over-boiled, or under-roast or under-boiled,
+   And never praises it however dressed,"
+
+but will not drink unless he have snow to cool his drink, nor eat bread
+purchased in the market, nor touch food served on cheap or earthenware
+plates, nor sleep upon any but a feather bed that rises and falls like
+the sea stirred up from its depths, and with rods and blows hastens his
+servants at table, so that they run about and cry out and sweat as if
+they were bringing poultices to sores, he is slave to a weak querulous
+and discontented mode of life, and, like one who has a continual cough
+or various ailments, whether he is aware of it or not, he is in an
+ulcerous and catarrh-like condition as regards his proneness to anger.
+We must therefore train the body to contentment by plain living, that it
+may be easily satisfied: for they that require little do not miss much;
+and it is no great hardship to begin with our food, and take it silently
+whatever it is, and not by being choleric and peevish to thrust upon
+ourselves and friends the worst sauce to meat, anger.
+
+  "No more unpleasant supper could there be"[700]
+
+than that wherein the servants are beaten, and the wife scolded, because
+something is burnt or smoked or not salt enough, or because the bread is
+too cold. Arcesilaus was once entertaining some friends and strangers,
+and when dinner was served, there was no bread, through the servants
+having neglected to buy any. In such a case as this which of us would
+not have broken the walls with vociferation? But he only smiled and
+said, "How unfit a sage is to give an entertainment!" And when Socrates
+once took Euthydemus home with him from the wrestling-school, Xanthippe
+was in a towering rage, and scolded, and at last upset the table, and
+Euthydemus rose and went away full of sorrow. But Socrates said to him,
+"Did not a hen at your house the other day fly in and act in the very
+same way? And we did not put ourselves out about it." We ought to
+receive our friends with gaiety and smiles and welcome, not knitting our
+brows, or inspiring fear and trembling in the attendants. We ought also
+to accustom ourselves to the use of any kind of ware at table, and not
+to stint ourselves to one kind rather than another, as some pick out a
+particular tankard or horn, as they say Marius did, out of many, and
+will not drink out of anything else; and some act in the same way with
+regard to oil-flasks and scrapers,[701] being content with only one out
+of all, and so, if such an article is broken or lost, they are very much
+put out about it, and punish with severity. He then that is prone to
+anger should not use rare and dainty things, such as choice cups and
+seals and precious stones: for if they are lost they put a man beside
+himself much more than the loss of ordinary and easily got things would
+do. And so when Nero had got an eight-cornered tent constructed, a
+wonderful object both for its beauty and costliness, Seneca said to him,
+"You have now shown yourself to be poor, for if you should lose this,
+you will not be able to procure such another." And indeed it did so
+happen that the tent was lost by shipwreck, but Nero bore its loss
+patiently, remembering what Seneca had said. Now this easiness about
+things generally makes a man also easy and gentle to his servants, and
+if to them, then it is clear he will be so to his friends also, and to
+all that serve under him in any capacity. So we observe that
+newly-purchased slaves do not inquire about the master who has bought
+them, whether he is superstitious or envious, but only whether he is a
+bad-tempered man: and generally speaking we see that neither can men put
+up with chaste wives, nor wives with loving husbands, nor friends with
+one another, if they be ill-tempered to boot. So neither marriage nor
+friendship is bearable with anger, though without anger even drunkenness
+is a small matter. For the wand of Dionysus punishes sufficiently the
+drunken man, but if anger be added it turns wine from being the
+dispeller of care and inspirer of the dance into a savage and fury. And
+simple madness can be cured by Anticyra,[702] but madness mixed with
+anger is the producer of tragedies and dreadful narratives.
+
+Sec. XIV. So we ought to give anger no vent, either in jest, for that draws
+hatred to friendliness; or in discussion, for that turns love of
+learning into strife; or on the judgement-seat, for that adds insolence
+to power; or in teaching, for that produces dejection and hatred of
+learning: or in prosperity, for that increases envy; or in adversity,
+for that deprives people of compassion, when they are peevish and run
+counter to those who condole with them, like Priam,
+
+  "A murrain on you, worthless wretches all,
+   Have you no griefs at home, that here you come
+   To sympathize with me?"[703]
+
+Good temper on the other hand is useful in some circumstances, adorns
+and sweetens others, and gets the better of all peevishness and anger by
+its gentleness. Thus Euclides,[704] when his brother said to him in a
+dispute between them, "May I perish, if I don't have my revenge on you!"
+replied, "May I perish, if I don't persuade you!" and so at once turned
+and changed him. And Polemo, when a man reviled him who was fond of
+precious stones and quite crazy for costly seal-rings, made no answer,
+but bestowed all his attention on one of his seal-rings, and eyed it
+closely; and he being delighted said, "Do not look at it so, Polemo, but
+in the light of the sun, and it will appear to you more beautiful." And
+Aristippus, when there was anger between him and AEschines, and somebody
+said, "O Aristippus, where is now your friendship?" replied, "It is
+asleep, but I will wake it up," and went to AEschines, and said to him,
+"Do I seem to you so utterly unfortunate and incurable as to be unworthy
+of any consideration?" And AEschines replied, "It is not at all wonderful
+that you, being naturally superior to me in all things, should have been
+first to detect in this matter too what was needful."
+
+  "For not a woman only, but young child
+   Tickling the bristly boar with tender hand,
+   Will lay him prostrate sooner than an athlete."
+
+But we that tame wild beasts and make them gentle, and carry in our arms
+young wolves and lions' whelps, inconsistently repel our children and
+friends and acquaintances in our rage, and let loose our temper like
+some wild beast on our servants and fellow-citizens, speciously trying
+to disguise it not rightly under the name of hatred of evil, but it is,
+I suppose, as with the other passions and diseases of the soul, we
+cannot get rid of any of them by calling one prudence, and another
+liberality, and another piety.
+
+Sec. XV. And yet, as Zeno said the seed was a mixture and compound drawn
+from all the faculties of the soul, so anger seems a universal seed from
+all the passions. For it is drawn from pain and pleasure and
+haughtiness, and from envy it gets its property of malignity--and it is
+even worse than envy,[705] for it does not mind its own suffering if it
+can only implicate another in misery--and the most unlovely kind of
+desire is innate in it, namely the appetite for injuring another. So
+when we go to the houses of spendthrifts we hear a flute-playing girl
+early in the morning, and see "the dregs of wine," as one said, and
+fragments of garlands, and the servants at the doors reeking of
+yesterday's debauch; but for tokens of savage and peevish masters these
+you will see by the faces, and marks, and manacles of their servants:
+for in the house of an angry man
+
+  "The only music ever heard is wailing,"
+
+stewards being beaten within, and maids tortured, so that the spectators
+even in their jollity and pleasure pity these victims of passion.
+
+Sec. XVI. Moreover those to whom it happens through their genuine hatred of
+what is bad to be frequently overtaken by anger, can abate its excess
+and acerbity by giving up their excessive confidence in their intimates.
+For nothing swells the anger more, than when a good man is detected of
+villainy, or one who we thought loved us falls out and jangles with us.
+As for my own disposition, you know of course how mightily it inclines
+to goodwill and belief in mankind. As then people walking on empty
+space,[706] the more confidently I believe in anybody's affection, the
+more sorrow and distress do I feel if my estimate is a mistaken one. And
+indeed I could never divest myself of my ardour and zeal in affection,
+but as to trusting people I could perhaps use Plato's caution as a curb.
+For he said he so praised Helicon the mathematician, because he was by
+nature a changeable animal, but that he was afraid of those that were
+well educated in the city, lest, being human beings and the seed of
+human beings, they should reveal by some trait or other the weakness of
+human nature. But Sophocles' line,
+
+  "Trace out most human acts, you'll find them base,"
+
+seems to trample on human nature and lower its merits too much. Still
+such a peevish and condemnatory verdict as this has a tendency to make
+people milder in their rage, for it is the sudden and unexpected that
+makes people go distracted. And we ought, as Panaetius somewhere said, to
+imitate Anaxagoras, and as he said at the death of his son, "I knew that
+I had begotten a mortal," so ought every one of us to use the following
+kind of language in those contretemps that stir up our anger, "I knew
+that the slave I bought was not a philosopher," "I knew that the friend
+I had was not perfect," "I knew that my wife was but a woman." And if
+anyone would also constantly put to himself that question of Plato, "Am
+I myself all I should be?" and look at home instead of abroad, and curb
+his propensity to censoriousness, he would not be so keen to detect evil
+in others, for he would see that he stood in need of much allowance
+himself. But now each of us, when angry and punishing, quote the words
+of Aristides and Cato, "Do not steal, Do not tell lies," and "Why are
+you lazy?" And, what is most disgraceful of all, we blame angry people
+when we are angry ourselves, and chastise in temper faults that were
+committed in temper, unlike the doctors who
+
+  "With bitter physic purge the bitter bile,"
+
+for we rather increase and aggravate the disease. Whenever then I busy
+myself with such considerations as these, I try also to curtail my
+curiosity. For to scrutinize and pry into everything too minutely, and
+to overhaul every business of a servant, or action of a friend, or
+pastime of a son, or whisper of a wife, produces frequent, indeed daily,
+fits of anger, caused entirely by peevishness and harshness of
+character. Euripides says that the Deity
+
+  "In great things intervenes, but small things leaves
+   To fortune;"[707]
+
+but I am of opinion that a prudent man should commit nothing to fortune,
+nor neglect anything, but should put some things in his wife's hands to
+manage, others in the hands of his servants, others in the hands of his
+friends, (as a governor has his stewards, and financiers, and
+controllers), while he himself superintends the most important and
+weighty matters. For as small writing strains the eyes, so small matters
+even more strain and bother people, and stir up their anger, which
+carries this evil habit to greater matters. Above all I thought that
+saying of Empedocles, "Fast from evil,"[708] a great and divine one, and
+I approved of those promises and vows as not ungraceful or
+unphilosophical, to abstain for a year from wine and Venus, honouring
+the deity by continence, or for a stated time to give up lying, taking
+great heed to ourselves to be truthful always whether in play or
+earnest. With these I compared my own vow, as no less pleasing to the
+gods and holy, first to abstain from anger for a few days, like spending
+days without drunkenness or even without wine at all, offering as it
+were wineless offerings of honey.[709] Then I tried for a month or two,
+and so in time made some progress in forbearance by earnest resolve, and
+by keeping myself courteous and without anger and using fair language,
+purifying myself from evil words and absurd actions, and from passion
+which for a little unlovely pleasure pays us with great mental
+disturbance and the bitterest repentance. In consequence of all this my
+experience, and the assistance of the deity, has made me form the view,
+that courtesy and gentleness and kindliness are not so agreeable, and
+pleasant, and delightful, to any of those we live with as to ourselves,
+that have those qualities.[710]
+
+    [676] Homer, "Iliad," xxii. 373.
+
+    [677] Alluded to again "On the tranquillity of the
+    mind," Sec. i.
+
+    [678] The allusion is to Homer's "Odyssey," xx. 23.
+
+    [679] Reading [Greek: ex heautou] with Reiske.
+
+    [680] Euripides, "Orestes," 72.
+
+    [681] Euripides, "Orestes," 99.
+
+    [682] Fragment 361.
+
+    [683] Homer, "Iliad," xvii. 591.
+
+    [684] The reading of the MSS. is [Greek: auton].
+
+    [685] Lines of Callimachus. [Greek: phlien] is the
+    admirable emendation of Salmasius.
+
+    [686] Sophocles, "Thamyras," Fragm. 232.
+
+    [687] "Iliad," v. 214-216.
+
+    [688] Reading [Greek: eniois], as Wyttenbach suggests.
+
+    [689] Aeschylus, "Prometheus," 574, 575.
+
+    [690] It will be seen I adopt the reading and
+    punctuation of Xylander.
+
+    [691] This is the reading of Reiske and Duebner.
+
+    [692] That is _mild_. Zeus is so called, Pausanias, i.
+    37; ii. 9, 20.
+
+    [693] That is, _fierce_, _furious_. It will be seen I
+    adopt the suggestion of Reiske.
+
+    [694] Literally "is silent about." It is like the saying
+    about Von Moltke that he can be silent in six or seven
+    languages.
+
+    [695] Adopting Reiske's reading.
+
+    [696] Compare Pausanias, iv. 8.
+
+    [697] Duebner puts this sentence in brackets.
+
+    [698] Sophocles, "Antigone," 563, 564.
+
+    [699] Homer, "Iliad," xix. 138.
+
+    [700] Homer, "Odyssey," xx. 392.
+
+    [701] Or strigils.
+
+    [702] Anticyra was famous for its hellebore, which was
+    prescribed in cases of madness. See Horace, "Satires,"
+    ii. 3. 82, 83.
+
+    [703] Homer, "Iliad," xxiv. 239, 240.
+
+    [704] A philosopher of Megara, and disciple of Socrates.
+    Compare our author, "De Fraterno Amore," Sec. xviii.
+
+    [705] So Reiske. Duebner reads [Greek: phobou]. The MSS.
+    have [Greek: phonou], which Wyttenbach retains, but is
+    evidently not quite satisfied with the text. Can [Greek:
+    phthonou]--[Greek: heteron] be an account of [Greek:
+    epichairekakia]?
+
+    [706] Up in the clouds. Cf. [Greek: aerobateo].
+
+    [707] Horace, remembering these lines no doubt, says "De
+    Arte Poetica," 191, 192,
+
+    "Nec deus intersit nisi dignus vindice nodus Inciderit."
+
+    [708] 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.
+
+    [709] See AEschylus, "Eumenides," 107. Sophocles,
+    "Oedipus Colonaeus," 481. See also our author's "De
+    Sanitate Praecepta," Sec. xix.
+
+    [710] 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."
+
+
+
+
+ON CONTENTEDNESS OF MIND.[711]
+
+PLUTARCH SENDS GREETING TO PACCIUS.
+
+
+Sec. I. It was late when I received your letter, asking me to write to you
+something on contentedness of mind, and on those things in the Timaeus
+that require an accurate explanation. And it so fell out that at that
+very time our friend Eros was obliged to set sail at once for Rome,
+having received a letter from the excellent Fundanus, urging haste
+according to his wont. And not having as much time as I could have
+wished to meet your request, and yet not thinking for one moment of
+letting my messenger go to you entirely empty-handed, I copied out the
+notes that I had chanced to make on contentedness of mind. For I thought
+that you did not desire this discourse merely to be treated to a subject
+handled in fine style, but for the real business of life. And I
+congratulate you that, though you have friendships with princes, and
+have as much forensic reputation as anybody, yet you are not in the same
+plight as the tragic Merops, nor have you like him by the felicitations
+of the multitude been induced to forget the sufferings of humanity; but
+you remember, what you have often heard, that a patrician's slipper[712]
+is no cure for the gout, nor a costly ring for a whitlow, nor a diadem
+for the headache. For how can riches, or fame, or power at court help us
+to ease of mind or a calm life, unless we enjoy them when present, but
+are not for ever pining after them when absent? And what else causes
+this but the long exercise and practice of reason, which, when the
+unreasoning and emotional part of the soul breaks out of bounds, curbs
+it quickly, and does not allow it to be carried away headlong from its
+actual position? And as Xenophon[713] advised that we should remember
+and honour the gods most especially in prosperity, that so, when we
+should be in any strait, we might confidently call upon them as already
+our well-wishers and friends; so sensible men would do well before
+trouble comes to meditate on remedies how to bear it, that they may be
+the more efficacious from being ready for use long before. For as savage
+dogs are excited at every sound, and are only soothed by a familiar
+voice, so also it is not easy to quiet the wild passions of the soul,
+unless familiar and well-known arguments be at hand to check its
+excitement.
+
+Sec. II. He then that said, that the man that wished to have an easy mind
+ought to have little to do either public or private, first of all makes
+ease of mind a very costly article for us, if it is to be bought at the
+price of doing nothing, as if he should advise every sick person,
+
+  "Lie still, poor wretch, in bed."[714]
+
+And indeed stupor is a bad remedy for the body against despair,[715] nor
+is he any better physician of the soul who removes its trouble and
+anxiety by recommending a lazy and soft life and a leaving our friends
+and relations and country in the lurch. In the next place, it is false
+that those that have little to do are easy in mind. For then women would
+be easier in mind than men, since they mostly stay at home in
+inactivity, and even now-a-days it is as Hesiod says,[716]
+
+  "The North Wind comes not near a soft-skinned maiden;"
+
+yet griefs and troubles and unrest, proceeding from jealousy or
+superstition or ambition or vanity, inundate the women's part of the
+house with unceasing flow. And Laertes, though he lived for twenty years
+a solitary life in the country,
+
+  "With an old woman to attend on him,
+   Who duly set on board his meat and drink,"[717]
+
+and fled from his country and house and kingdom, yet had sorrow and
+dejection[718] as a perpetual companion with leisure. And some have been
+often thrown into sad unrest merely from inaction, as the following,
+
+  "But fleet Achilles, Zeus-sprung, son of Peleus,
+   Sat by the swiftly-sailing ships and fumed,
+   Nor ever did frequent th' ennobling council,
+   Nor ever join the war, but pined in heart,
+   Though in his tent abiding, for the fray."[719]
+
+And full of emotion and distress at this state of things he himself
+says,
+
+  "A useless burden to the earth I sit
+   Beside the ships."[720]
+
+So even Epicurus thinks that those who are desirous of honour and glory
+should not rust in inglorious ease, but use their natural talents in
+public life for the benefit of the community at large, seeing that they
+are by nature so constituted that they would be more likely to be
+troubled and afflicted at inaction, if they did not get what they
+desired. But he is absurd in that he does not urge men of ability to
+take part in public life, but only the restless. But we ought not to
+estimate ease or unrest of mind by our many or few actions, but by their
+fairness or foulness. For the omission of fair actions troubles and
+distresses us, as I have said before, quite as much as the actual doing
+of foul actions.
+
+Sec. III. As for those who think that one kind of life is especially free
+from trouble, as some think that of farmers, others that of bachelors,
+others that of kings, Menander sufficiently exposes their error in the
+following lines:
+
+  "Phania, I thought those rich who need not borrow,
+   Nor groan at nights, nor cry out 'Woe is me,'
+   Kicked up and down in this untoward world,
+   But sweet and gentle sleep they may enjoy."
+
+He then goes on to remark that he saw the rich suffering the same as the
+poor,
+
+  "Trouble and life are truly near akin.
+   With the luxurious or the glorious life
+   Trouble consorts, and in the life of poverty
+   Lasts with it to the end."
+
+But just as people on the sea, timid and prone to sea-sickness, think
+they will suffer from it less on board a merchantman than on a boat, and
+for the same reason shift their quarters to a trireme, but do not attain
+anything by these changes, for they take with them their timidity and
+qualmishness, so changes of life do not remove the sorrows and troubles
+of the soul; which proceed from want of experience and reflection, and
+from inability or ignorance rightly to enjoy the present. These afflict
+the rich as well as the poor; these trouble the married as well as the
+unmarried; these make people shun the forum, but find no happiness in
+retirement; these make people eagerly desire introductions at court,
+though when got they straightway care no more about them.
+
+  "The sick are peevish in their straits and needs."[721]
+
+For the wife bothers them, and they grumble at the doctor, and they find
+the bed uneasy, and, as Ion says,
+
+  "The friend that visits them tires their patience,
+   And yet they do not like him to depart."
+
+But afterwards, when the illness is over, and a sounder condition
+supervenes, health returns and makes all things pleasant and acceptable.
+He that yesterday loathed eggs and cakes of finest meal and purest bread
+will to-day eat eagerly and with appetite coarsest bread with a few
+olives and cress.
+
+Sec. IV. Such contentedness and change of view in regard to every kind of
+life does the infusion of reason bring about. When Alexander heard from
+Anaxarchus of the infinite number of worlds, he wept, and when his
+friends asked him what was the matter, he replied, "Is it not a matter
+for tears that, when the number of worlds is infinite, I have not
+conquered one?" But Crates, who had only a wallet and threadbare cloak,
+passed all his life jesting and laughing as if at a festival. Agamemnon
+was troubled with his rule over so many subjects,
+
+  "You look on Agamemnon, Atreus' son,
+   Whom Zeus has plunged for ever in a mass
+   Of never-ending cares."[722]
+
+But Diogenes when he was being sold sat down and kept jeering at the
+auctioneer, and would not stand up when he bade him, but said joking and
+laughing, "Would you tell a fish you were selling to stand up?" And
+Socrates in prison played the philosopher and discoursed with his
+friends. But Phaeethon,[723] when he got up to heaven, wept because
+nobody gave to him his father's horses and chariot. As therefore the
+shoe is shaped by the foot, and not the foot by the shoe, so does the
+disposition make the life similar to itself. For it is not, as one said,
+custom that makes the best life seem sweet to those that choose it, but
+it is sense that makes that very life at once the best and sweetest. Let
+us cleanse therefore the fountain of contentedness, which is within us,
+that so external things may turn out for our good, through our putting
+the best face on them.
+
+  "Events will take their course, it is no good
+   Our being angry at them, he is happiest
+   Who wisely turns them to the best account."[724]
+
+Sec. V. Plato compared human life to a game at dice, wherein we ought to
+throw according to our requirements, and, having thrown, to make the
+best use of whatever turns up. It is not in our power indeed to
+determine what the throw will be, but it is our part, if we are wise, to
+accept in a right spirit whatever fortune sends, and so to contrive
+matters that what we wish should do us most good, and what we do not
+wish should do us least harm. For those who live at random and without
+judgement, like those sickly people who can stand neither heat nor cold,
+are unduly elated by prosperity, and cast down by adversity; and in
+either case suffer from unrest, but 'tis their own fault, and perhaps
+they suffer most in what are called good circumstances. Theodorus, who
+was surnamed the Atheist, used to say that he held out arguments with
+his right hand, but his hearers received them with their left; so
+awkward people frequently take in a clumsy manner the favours of
+fortune; but men of sense, as bees extract honey from thyme which is the
+strongest and driest of herbs,[725] so from the least auspicious
+circumstances frequently derive advantage and profit.
+
+Sec. VI. We ought then to cultivate such a habit as this, like the man who
+threw a stone at his dog, and missed it, but hit his step-mother, and
+cried out, "Not so bad." Thus we may often turn the edge of fortune when
+things turn not out as we wish. Diogenes was driven into exile; "not so
+bad;" for his exile made him turn philosopher. And Zeno of Cittium,[726]
+when he heard that the only merchantman he had was wrecked, cargo and
+all, said, "Fortune, you treat me handsomely, since you reduce me to my
+threadbare cloak and piazza."[727] What prevents our imitating such men
+as these? Have you failed to get some office? You will be able to live
+in the country henceforth, and manage your own affairs. Did you court
+the friendship of some great man, and meet with a rebuff? You will live
+free from danger and cares. Have you again had matters to deal with that
+required labour and thought? "Warm water will not so much make the limbs
+soft by soaking," to quote Pindar,[728] as glory and honour and power
+make "labour sweet, and toil to be no toil."[729] Or has any bad luck or
+contumely fallen on you in consequence of some calumny or from envy? The
+breeze is favourable that will waft you to the Muses and the Academy, as
+it did Plato when his friendship with Dionysius came to an end. It does
+indeed greatly conduce to contentedness of mind to see how famous men
+have borne the same troubles with an unruffled mind. For example, does
+childlessness trouble you? Consider those kings of the Romans, none of
+whom left his kingdom to a son. Are you distressed at the pinch of
+poverty? Who of the Boeotians would you rather prefer to be than
+Epaminondas, or of the Romans than Fabricius? Has your wife been
+seduced? Have you never read that inscription at Delphi,
+
+  "Agis the king of land and sea erected me;"
+
+and have you not heard that his wife Timaea was seduced by Alcibiades,
+and in her whispers to her handmaidens called the child that was born
+Alcibiades? Yet this did not prevent Agis from being the most famous and
+greatest of the Greeks. Neither again did the licentiousness of his
+daughter prevent Stilpo from leading the merriest life of all the
+philosophers that were his contemporaries. And when Metrocles reproached
+him with her life, he said, "Is it my fault or hers?" And when Metrocles
+answered, "Her fault, but your misfortune," he rejoined, "How say you?
+Are not faults also slips?" "Certainly," said he. "And are not slips
+mischances in those matters wherein we slip?" Metrocles assented. "And
+are not mischances misfortunes in those matters wherein we mischance?"
+By this gentle and philosophical argument he demonstrated the Cynic's
+reproach to be an idle bark.
+
+Sec. VII. But most people are troubled and exasperated not only at the bad
+in their friends and intimates, but also in their enemies. For railing
+and anger and envy and malignity and jealousy and ill-will are the bane
+of those that suffer from those infirmities, and trouble and exasperate
+the foolish: as for example the quarrels of neighbours, and peevishness
+of acquaintances, and the want of ability in those that manage state
+affairs. By these things you yourself seem to me to be put out not a
+little, as the doctors in Sophocles, who
+
+  "With bitter physic purge the bitter bile,"[730]
+
+so vexed and bitter are you at people's weaknesses and infirmities,
+which is not reasonable in you. Even your own private affairs are not
+always managed by simple and good and suitable instruments, so to speak,
+but very frequently by sharp and crooked ones. Do not think it then
+either your business, or an easy matter either, to set all these things
+to rights. But if you take people as they are, as the surgeon uses his
+bandages and instruments for drawing teeth, and with cheerfulness and
+serenity welcome all that happens, as you would look upon barking dogs
+as only following their nature, you will be happier in the disposition
+you will then have than you will be distressed at other people's
+disagreeableness and shortcomings. For you will forget to make a
+collection of disagreeable things,[731] which now inundate, as some
+hollow and low-lying ground, your littleness of mind and weakness, which
+fills itself with other people's bad points. For seeing that some of the
+philosophers censure compassion to the unfortunate (on the ground that
+it is good to help our neighbours, and not to give way to sentimental
+sympathy in connection with them), and, what is of more importance, do
+not allow those that are conscious of their errors and bad moral
+disposition to be dejected and grieved at them, but bid them cure their
+defects without grief at once, is it not altogether unreasonable, look
+you, to allow ourselves to be peevish and vexed, because all those who
+have dealings with us and come near us are not good and clever? Let us
+see to it, dear Paccius, that we do not, whether we are aware of it or
+not, play a part, really looking[732] not at the universal defects of
+those that approach us, but at our own interests through our
+selfishness, and not through our hatred of evil. For excessive
+excitement about things, and an undue appetite and desire for them, or
+on the other hand aversion and dislike to them, engender suspiciousness
+and peevishness against persons, who were, we think, the cause of our
+being deprived of some things, and of being troubled with others. But he
+that is accustomed to adapt himself to things easily and calmly is most
+cheerful and gentle in his dealings with people.
+
+Sec. VIII. Wherefore let us resume our argument. As in a fever everything
+seems bitter and unpleasant to the taste, but when we see others not
+loathing but fancying the very same eatables and drinkables, we no
+longer find the fault to be in them but in ourselves and our disease, so
+we shall cease to blame and be discontented with the state of affairs,
+if we see others cheerfully and without grief enduring the same. It also
+makes for contentedness, when things happen against our wish, not to
+overlook our many advantages and comforts, but by looking at both good
+and bad to feel that the good preponderate. When our eyes are dazzled
+with things too bright we turn them away, and ease them by looking at
+flowers or grass, while we keep the eyes of our mind strained on
+disagreeable things, and force them to dwell on bitter ideas, well-nigh
+tearing them away by force from the consideration of pleasanter things.
+And yet one might apply here, not unaptly, what was said to the man of
+curiosity,[733]
+
+  "Malignant wretch, why art so keen to mark
+   Thy neighbour's fault, and seest not thine own?"
+
+Why on earth, my good sir, do you confine your view to your troubles,
+making them so vivid and acute, while you do not let your mind dwell at
+all on your present comforts? But as cupping-glasses draw the worst
+blood from the flesh, so you force upon your attention the worst things
+in your lot: acting not a whit more wisely than that Chian, who, selling
+much choice wine to others, asked for some sour wine for his own supper;
+and one of his slaves being asked by another, what he had left his
+master doing, replied, "Asking for bad when good was by." For most
+people overlook the advantages and pleasures of their individual lives,
+and run to their difficulties and grievances. Aristippus, however, was
+not such a one, for he cleverly knew as in a scale to make the better
+preponderate over the worse. So having lost a good farm, he asked one of
+those who made a great show of condolence and sympathy, "Have you not
+only one little piece of ground, while I have three fields left?" And
+when he admitted that it was so, he went on to say, "Ought I not then to
+condole with you rather than you with me?" For it is the act of a madman
+to distress oneself over what is lost, and not to rejoice at what is
+left; but like little children, if one of their many playthings be taken
+away by anyone, throw the rest away and weep and cry out, so we, if we
+are assailed by fortune in some one point, wail and mourn and make all
+other things seem unprofitable in our eyes.
+
+Sec. IX. Suppose someone should say, What blessings have we? I would reply,
+What have we not? One has reputation, another a house, another a wife,
+another a good friend. When Antipater of Tarsus was reckoning up on his
+death-bed his various pieces of good fortune, he did not even pass over
+his favourable voyage from Cilicia to Athens. So we should not overlook,
+but take account of everyday blessings, and rejoice that we live, and
+are well, and see the sun, and that no war or sedition plagues our
+country, but that the earth is open to cultivation, the sea secure to
+mariners, and that we can speak or be silent, lead a busy or an idle
+life, as we choose. We shall get more contentedness from the presence of
+all these blessings, if we fancy them as absent, and remember from time
+to time how people ill yearn for health, and people in war for peace,
+and strangers and unknown in a great city for reputation and friends,
+and how painful it is to be deprived of all these when one has once had
+them. For then each of these blessings will not appear to us only great
+and valuable when it is lost, and of no value while we have it. For not
+having it cannot add value to anything. Nor ought we to amass things we
+regard as valuable, and always be on the tremble and afraid of losing
+them as valuable things, and yet, when we have them, ignore them and
+think little of them; but we ought to use them for our pleasure and
+enjoyment, that we may bear their loss, if that should happen, with more
+equanimity. But most people, as Arcesilaus said, think it right to
+inspect minutely and in every detail, perusing them alike with the eyes
+of the body and mind, other people's poems and paintings and statues,
+while they neglect to study their own lives, which have often many not
+unpleasing subjects for contemplation, looking abroad and ever admiring
+other people's reputations and fortunes, as adulterers admire other
+men's wives, and think cheap of their own.
+
+Sec. X. And yet it makes much for contentedness of mind to look for the
+most part at home and to our own condition, or if not, to look at the
+case of people worse off than ourselves, and not, as most people do, to
+compare ourselves with those who are better off. For example, those who
+are in chains think those happy who are freed from their chains, and
+they again freemen, and freemen citizens, and they again the rich, and
+the rich satraps, and satraps kings, and kings the gods, content with
+hardly anything short of hurling thunderbolts and lightning. And so they
+ever want something above them, and are never thankful for what they
+have.
+
+  "I care not for the wealth of golden Gyges,"
+
+and,
+
+  "I never had or envy or desire
+   To be a god, or love for mighty empire,
+   Far distant from my eyes are all such things."
+
+But this, you will say, was the language of a Thasian. But you will find
+others, Chians or Galatians or Bithynians, not content with the share of
+glory or power they have among their fellow-citizens, but weeping
+because they do not wear senators' shoes; or, if they have them, that
+they cannot be praetors at Rome; or, if they get that office, that they
+are not consuls; or, if they are consuls, that they are only proclaimed
+second and not first. What is all this but seeking out excuses for being
+unthankful to fortune, only to torment and punish oneself? But he that
+has a mind in sound condition, does not sit down in sorrow and dejection
+if he is less renowned or rich than some of the countless myriads of
+mankind that the sun looks upon, "who feed on the produce of the wide
+world,"[734] but goes on his way rejoicing at his fortune and life, as
+far fairer and happier than that of myriads of others. In the Olympian
+games it is not possible to be the victor by choosing one's competitors.
+But in the race of life circumstances allow us to plume ourselves on
+surpassing many, and to be objects of envy rather than to have to envy
+others, unless we pit ourselves against a Briareus or a Hercules.
+Whenever then you admire anyone carried by in his litter as a greater
+man than yourself, lower your eyes and look at those that bear the
+litter. And when you think the famous Xerxes happy for his passage over
+the Hellespont, as a native of those parts[735] did, look too at those
+who dug through Mount Athos under the lash, and at those whose ears and
+noses were cut off because the bridge was broken by the waves, consider
+their state of mind also, for they think your life and fortunes happy.
+Socrates, when he heard one of his friends saying, "How dear this city
+is! Chian wine costs one mina,[736] a purple robe three, and half a pint
+of honey five drachmae," took him to the meal market, and showed him half
+a peck of meal for an obol, then took him to the olive market, and
+showed him a peck of olives for two coppers, and lastly showed him that
+a sleeveless vest[737] was only ten drachmae. At each place Socrates'
+friend exclaimed, "How cheap this city is!" So also we, when we hear
+anyone saying that our affairs are bad and in a woful plight, because we
+are not consuls or governors, may reply, "Our affairs are in an
+admirable condition, and our life an enviable one, seeing that we do not
+beg, nor carry burdens, nor live by flattery."
+
+Sec. XI. But since through our folly we are accustomed to live more with an
+eye to others than ourselves, and since nature is so jealous and envious
+that it rejoices not so much in its own blessings as it is pained by
+those of others, do not look only at the much-cried-up splendour of
+those whom you envy and admire, but open and draw, as it were, the gaudy
+curtain of their pomp and show, and peep within, you will see that they
+have much to trouble them, and many things to annoy them. The well-known
+Pittacus,[738] whose fame was so great for fortitude and wisdom and
+uprightness, was once entertaining some guests, and his wife came in in
+a rage and upset the table, and as the guests were dismayed he said,
+Every one of you has some trouble, and he who has mine only is not so
+bad off.
+
+  "Happy is he accounted at the forum,
+   But when he opens the door of his own house
+   Thrice miserable; for his wife rules all,
+   Still lords it over him, and is ever quarrelling.
+   Many griefs has he that I wot not of."
+
+Many such cases are there, unknown to the public, for family pride casts
+a veil over them, to be found in wealth and glory and even in royalty.
+
+  "O happy son of Atreus, child of destiny,
+   Blessed thy lot;"[739]
+
+congratulation like this comes from an external view, from a halo of
+arms and horses and the pomp of war, but the inward voice of emotion
+testifies against all this vain glory;
+
+  "A heavy fate is laid on me by Zeus
+   The son of Cronos."[740]
+
+And,
+
+  "Old man, I think your lot one to be envied,
+   As that of any man who free from danger
+   Passes his life unknown and in obscurity."[741]
+
+By such reflections as these one may wean oneself from that discontent
+with one's fortune, which makes one's own condition look low and mean
+from too much admiring one's neighbour's.
+
+Sec. XII. Another thing, which is a great hindrance to peace of mind, is
+not to proportion our desires to our means, but to carry too much sail,
+as it were, in our hopes of great things and then, if unsuccessful, to
+blame destiny and fortune, and not our own folly. For he is not
+unfortunate who wishes to shoot with a plough, or hunt the hare with an
+ox; nor has he an evil genius opposed to him, who does not catch deer
+with fishing nets, but merely is the dupe of his own stupidity and folly
+in attempting impossibilities. Self-love is mainly to blame, making
+people fond of being first and aspiring in all matters, and insatiably
+desirous to engage in everything. For people not only wish at one and
+the same time to be rich, and learned, and strong, and boon-companions,
+and agreeable, and friends of kings, and governors of cities, but they
+are also discontented if they have not dogs and horses and quails and
+cocks of the first quality. Dionysius the elder was not content with
+being the most powerful monarch of his times, but because he could not
+beat Philoxenus the poet in singing, or surpass Plato in dialectics, was
+so angry and exasperated that he put the one to work in his stone
+quarries, and sent the other to AEgina and sold him there. Alexander was
+of a different spirit, for when Crisso the famous runner ran a race with
+him, and seemed to let the king outrun him on purpose, he was greatly
+displeased. Good also was the spirit of Achilles in Homer, who, when he
+said,
+
+  "None of the Achaean warriors is a match
+   For me in war,"
+
+added,
+
+                   "Yet in the council hall
+  Others there are who better are than me."[742]
+
+And when Megabyzus the Persian visited the studio of Apelles, and began
+to chatter about art, Apelles stopped him and said, "While you kept
+silence you seemed to be somebody from your gold and purple, but now
+these lads that are grinding colours are laughing at your nonsense." But
+some who think the Stoics only talk idly, in styling their wise man not
+only prudent and just and brave but also orator and general and poet and
+rich man and king, yet claim for themselves all those titles, and are
+indignant if they do not get them. And yet even among the gods different
+functions are assigned to different personages; thus one is called the
+god of war, another the god of oracles, another the god of gain, and
+Aphrodite, as she has nothing to do with warlike affairs, is despatched
+by Zeus to marriages and bridals.
+
+Sec. XIII. And indeed there are some pursuits which cannot exist together,
+but are by their very nature opposed. For example oratory and the study
+of the mathematics require ease and leisure; whereas political ability
+and the friendship of kings cannot be attained without mixing in affairs
+and in public life. Moreover wine and indulgence in meat make the body
+indeed strong and vigorous, but blunt the intellect; and though
+unremitting attention to making and saving money will heap up wealth,
+yet despising and contemning riches is a great help to philosophy. So
+that all things are not within any one's power, and we must obey that
+saying inscribed in the temple of Apollo at Delphi, _Know thyself_,[743]
+and adapt ourselves to our natural bent, and not drag and force nature
+to some other kind of life or pursuit. "The horse to the chariot, and
+the ox to the plough, and swiftly alongside the ship scuds the dolphin,
+while he that meditates destruction for the boar must find a staunch
+hound."[744] But he that chafes and is grieved that he is not at one and
+the same time "a lion reared on the mountains, exulting in his
+strength,"[745] and a little Maltese lap-dog[746] reared in the lap of a
+rich widow, is out of his senses. And not a whit wiser is he who wishes
+to be an Empedocles, or Plato, or Democritus, and write about the world
+and the real nature of things, and at the same time to be married like
+Euphorion to a rich wife, or to revel and drink with Alexander like
+Medius; and is grieved and vexed if he is not also admired for his
+wealth like Ismenias, and for his virtue like Epaminondas. But runners
+are not discontented because they do not carry off the crowns of
+wrestlers, but rejoice and delight in their own crowns. "You are a
+citizen of Sparta: see you make the most of her." So too said Solon:
+
+  "We will not change our virtue for their wealth,
+   For virtue never dies, but wealth has wings,
+   And flies about from one man to another."
+
+And Strato the natural philosopher, when he heard that Menedemus had
+many more pupils than he had, said, "Is it wonderful at all that more
+wish to wash than to be anointed?" And Aristotle, writing to Antipater,
+said, "Not only has Alexander a right to plume himself on his rule over
+many subjects, but no less legitimate is satisfaction at entertaining
+right opinions about the gods." For those that think so highly of their
+own walk in life will not be so envious about their neighbours'. We do
+not expect a vine to bear figs, nor an olive grapes, yet now-a-days,
+with regard to ourselves, if we have not at one and the same time the
+privilege of being accounted rich and learned, generals and
+philosophers, flatterers and outspoken, stingy and extravagant, we
+slander ourselves and are dissatisfied, and despise ourselves as living
+a maimed and imperfect life. Furthermore, we see that nature teaches us
+the same lesson.[747] For as she provides different kinds of beasts with
+different kinds of food, and has not made all carnivorous, or
+seed-pickers, or root-diggers, so she has given to mankind various means
+of getting a livelihood, "one by keeping sheep, another by ploughing,
+another by fowling,"[748] and another by catching the fish of the sea.
+We ought each therefore to select the calling appropriate for ourselves
+and labour energetically in it, and leave other people to theirs, and
+not demonstrate Hesiod as coming short of the real state of things when
+he said,
+
+  "Potter is wroth with potter, smith with smith."[749]
+
+For not only do people envy those of the same trade and manner of life,
+but the rich envy the learned, and the famous the rich, and advocates
+sophists, aye, and freemen and patricians admire and think happy
+comedians starring it at the theatres, and dancers, and the attendants
+at kings' courts, and by all this envy give themselves no small trouble
+and annoyance.
+
+Sec.XIV. But that every man has in himself the magazines of content or
+discontent, and that the jars containing blessings and evils are not on
+the threshold of Zeus,[750] but lie stored in the mind, is plain from
+the differences of men's passions. For the foolish overlook and neglect
+present blessings, through their thoughts being ever intent on the
+future; but the wise make the past clearly present to them through
+memory. For the present giving only a moment of time to the touch, and
+then evading our grasp, does not seem to the foolish to be ours or to
+belong to us at all. And like that person[751] painted as rope-making in
+Hades and permitting an ass feeding by to eat up the rope as fast as he
+makes it, so the stupid and thankless forgetfulness of most people comes
+upon them and takes possession of them, and obliterates from their mind
+every past action, whether success, or pleasant leisure, or society, or
+enjoyment, and breaks the unity of life which arises from the past being
+blended with the present; for detaching to-day from both yesterday and
+to-morrow, it soon makes every event as if it had never happened from
+lack of memory. For as those in the schools, who deny the growth of our
+bodies by reason of the continual flux of substance, make each of us in
+theory different from himself and another man, so those who do not keep
+or recall to their memory former things, but let them drift, actually
+empty themselves daily, and hang upon the morrow, as if what happened a
+year ago, or even yesterday and the day before yesterday, had nothing to
+do with them, and had hardly occurred at all.
+
+Sec. XV. This is one great hindrance to contentedness of mind, and another
+still greater is whenever, like flies that slide down smooth places in
+mirrors, but stick fast in rough places or where there are cracks, men
+let pleasant and agreeable things glide from their memory, and pin
+themselves down to the remembrance of unpleasant things; or rather, as
+at Olynthus they say beetles, when they get into a certain place called
+Destruction-to-beetles, cannot get out, but fly round and round till
+they die, so men will glide into the remembrance of their woes, and will
+not give themselves a respite from sorrow. But, as we use our brightest
+colours in a picture, so in the mind we ought to look at the cheerful
+and bright side of things, and hide and keep down the gloomy, for we
+cannot altogether obliterate or get rid of it. For, as the strings of
+the bow and lyre are alternately tightened and relaxed, so is it with
+the order of the world; in human affairs there is nothing pure and
+without alloy. But as in music there are high and low notes, and in
+grammar vowels and mutes, but neither the musician nor grammarian
+decline to use either kinds, but know how to blend and employ them both
+for their purpose, so in human affairs which are balanced one against
+another,--for, as Euripides says,
+
+  "There is no good without ill in the world,
+   But everything is mixed in due proportion,"--
+
+we ought not to be disheartened or despondent; but as musicians drown
+their worst music with the best, so should we take good and bad
+together, and make our chequered life one of convenience and harmony.
+For it is not, as Menander says,
+
+  "Directly any man is born, a genius
+   Befriends him, a good guide to him for life,"
+
+but it is rather, as Empedocles states, two fates or genii take hold of
+each of us when we are born and govern us. "There were Chthonia and
+far-seeing Heliope, and cruel Deris, and grave Harmonia, and Callisto,
+and AEschra, and Thoosa, and Denaea, and charming Nemertes, and Asaphea
+with the black fruit."
+
+Sec. XVI. And as[752] at our birth we received the mingled seeds of each of
+these passions, which is the cause of much irregularity, the sensible
+person hopes for better things, but expects worse, and makes the most of
+either, remembering that wise maxim, _Not too much of anything._ For not
+only will he who is least solicitous about to-morrow best enjoy it when
+it comes, as Epicurus says, but also wealth, and renown, and power and
+rule, gladden most of all the hearts of those who are least afraid of
+the contrary. For the immoderate desire for each, implanting a most
+immoderate fear of losing them, makes the enjoyment of them weak and
+wavering, like a flame under the influence of a wind. But he whom reason
+enables to say to fortune without fear or trembling,
+
+  "If you bring any good I gladly welcome it,
+   But if you fail me little does it trouble me,"
+
+he can enjoy the present with most zest through his confidence, and
+absence of fear of the loss of what he has, which would be unbearable.
+For we may not only admire but also imitate the behaviour of Anaxagoras,
+which made him cry out at the death of his son, "I knew I had begot a
+mortal," and apply it to every contingency. For example, "I know that
+wealth is ephemeral and insecure; I know that those who gave power can
+take it away again; I know that my wife is good, but still a woman; and
+that my friend, since a human being, is by nature a changeable animal,
+to use Plato's expression." For such a prepared frame of mind, if
+anything happens unwished for but not unexpected, not admitting of such
+phrases as "I shouldn't have dreamed of it," or "I expected quite a
+different lot," or "I didn't look for this," abates the violent[753]
+beatings and palpitations of the heart, and quickly causes wild unrest
+to subside. Carneades indeed reminds us that in great matters the
+unexpected makes the sum total of grief and dejection. Certainly the
+kingdom of Macedonia was many times smaller than the Roman Empire, but
+when Perseus lost Macedonia, he not only himself bewailed his wretched
+fate, but seemed to all men the most unfortunate and unlucky of mankind;
+yet AEmilius who conquered him, though he had to give up to another the
+command both by land and sea, yet was crowned, and offered sacrifice,
+and was justly esteemed happy. For he knew that he had taken a command
+which he would have to give up, but Perseus lost his kingdom without
+expecting it. Well also has the poet[754] shown the power of anything
+that happens unexpectedly. For Odysseus wept bitterly at the death of
+his dog, but was not so moved when he sat by his wife who wept, for in
+the latter case he had come fully determined to keep his emotion under
+the control of reason, whereas in the former it was against his
+expectation, and therefore fell upon him as a sudden blow.
+
+Sec. XVII. And since generally speaking some things which happen against
+our will pain and trouble us by their very nature, while in the case of
+most we accustom ourselves and learn to be disgusted with them from
+fancy, it is not unprofitable to counteract this to have ever ready that
+line of Menander,
+
+  "You suffer no dread thing but in your fancy."
+
+For what, if they touch you neither in soul nor body, are such things to
+you as the low birth of your father, or the adultery of your wife, or
+the loss of some prize or precedence, since even by their absence a man
+is not prevented from being in excellent condition both of body and
+soul. And with respect to the things that seem to pain us by their very
+nature, as sickness, and anxieties, and the deaths of friends and
+children, we should remember, that line of Euripides,
+
+  "Alas! and why alas? we only suffer
+   What mortals must expect."
+
+For no argument has so much weight with emotion when it is borne down
+with grief, as that which reminds it of the common and natural necessity
+to which man is exposed owing to the body, the only handle which he
+gives to fortune, for in his most important and influential part[755] he
+is secure against external things. When Demetrius captured Megara, he
+asked Stilpo if any of his things had been plundered, and Stilpo
+answered, "I saw nobody carrying off anything of mine."[756] And so when
+fortune has plundered us and stripped us of everything else, we have
+that within ourselves
+
+  "Which the Achaeans ne'er could rob us of."[757]
+
+So that we ought not altogether to abase and lower nature, as if she had
+no strength or stability against fortune; but on the contrary, knowing
+that the rotten and perishable part of man, wherein alone he lies open
+to fortune, is small, while we ourselves are masters of the better part,
+wherein are situated our greatest blessings, as good opinions and
+teaching and virtuous precepts, all which things cannot be abstracted
+from us or perish, we ought to look on the future with invincible
+courage, and say to fortune, as Socrates is supposed to have said to his
+accusers Anytus and Melitus before the jury, "Anytus and Melitus can
+kill me, but they cannot hurt me." For fortune can afflict us with
+disease, take away our money, calumniate us to the people or king, but
+cannot make a good and brave and high-souled man bad and cowardly and
+low and ignoble and envious, nor take away that disposition of mind,
+whose constant presence is of more use for the conduct of life than the
+presence of a pilot at sea. For the pilot cannot make calm the wild wave
+or wind, nor can he find a haven at his need wherever he wishes, nor can
+he await his fate with confidence and without trembling, but as long as
+he has not despaired, but uses his skill, he scuds before the gale,
+"lowering his big sail, till his lower mast is only just above the sea
+dark as Erebus," and sits at the helm trembling and quaking. But the
+disposition of a wise man gives calm even to the body, mostly cutting
+off the causes of diseases by temperance and plain living and moderate
+exercise; but if some beginning of trouble arise from without, as we
+avoid a sunken rock, so he passes by it with furled sail, as Asclepiades
+puts it; but if some unexpected and tremendous gale come upon him and
+prove too much for him, the harbour is at hand, and he can swim away
+from the body, as from a leaky boat.
+
+Sec. XVIII. For it is the fear of death, and not the desire of life, that
+makes the foolish person to hang to the body, clinging to it, as
+Odysseus did to the fig-tree from fear of Charybdis that lay below,
+
+  "Where the wind neither let him stay, or sail,"
+
+so that he was displeased at this, and afraid of that. But he who
+understands somehow or other the nature of the soul, and reflects that
+the change it will undergo at death will be either to something better
+or at least not worse, he has in his fearlessness of death no small help
+to ease of mind in life. For to one who can enjoy life when virtue and
+what is congenial to him have the upper hand, and that can fearlessly
+depart from life, when uncongenial and unnatural things are in the
+ascendant, with the words on his lips,
+
+  "The deity shall free me, when I will,"[758]
+
+what can we imagine could befall such a man as this that would vex him
+and wear him and harass him? For he who said, "I have anticipated you, O
+fortune, and cut off all your loopholes to get at me," did not trust to
+bolts or keys or walls, but to determination and reason, which are
+within the power of all persons that choose. And we ought not to despair
+or disbelieve any of these sayings, but admiring them and emulating them
+and being enthusiastic about them, we ought to try and test ourselves in
+smaller matters with a view to greater, not avoiding or rejecting that
+self-examination, nor sheltering ourselves under the remark, "Perhaps
+nothing will be more difficult." For inertia[759] and softness are
+generated by that self-indulgence which ever occupies itself only with
+the easiest tasks, and flees from the disagreeable to what is most
+pleasant. But the soul that accustoms itself to face steadily sickness
+and grief and exile, and calls in reason to its help in each case, will
+find in what appears so sore and dreadful much that is false, empty, and
+rotten, as reason will show in each case.
+
+Sec. XIX. And yet many shudder at that line of Menander,
+
+  "No one can say, I shall not suffer this or that,"
+
+being ignorant how much it helps us to freedom from grief to practise to
+be able to look fortune in the face with our eyes open, and not to
+entertain fine and soft fancies, like one reared in the shade on many
+hopes that always yield and never resist. We can, however, answer
+Menander's line,
+
+  "No one can say, I shall not suffer this or that,"
+
+for a man can say, "I will not do this or that, I will not lie, I will
+not play the rogue, I will not cheat, I will not scheme." For this is in
+our power, and is no small but great help to ease of mind. As on the
+contrary
+
+  "The consciousness of having done ill deeds,"[760]
+
+like a sore in the flesh, leaves in the mind a regret which ever wounds
+it and pricks it. For reason banishes all other griefs, but itself
+creates regret when the soul is vexed with shame and self-tormented. For
+as those who shudder in ague-fits or burn in fevers feel more trouble
+and distress than those who externally suffer the same from cold or
+heat, so the grief is lighter which comes externally from chance, but
+that lament,
+
+  "None is to blame for this but I myself,"
+
+coming from within on one's own misdeeds, intensifies one's bitterness
+by the shame felt. And so neither costly house, nor quantity of gold,
+nor pride of race, nor weighty office, nor grace of language, nor
+eloquence, impart so much calm and serenity to life, as a soul pure from
+evil acts and desires, having an imperturbable and undefiled character
+as the source of its life; whence good actions flow, producing an
+enthusiastic and cheerful energy accompanied by loftiness of thought,
+and a memory sweeter and more lasting than that hope which Pindar says
+is the support of old age. Censers do not, as Carneades said, after they
+are emptied, long retain their sweet smell; but in the mind of the wise
+man good actions always leave a fresh and fragrant memory, by which joy
+is watered and flourishes, and despises those who wail over life and
+abuse it as a region of ills, or as a place of exile for souls in this
+world.
+
+Sec. XX. I am very taken with Diogenes' remark to a stranger at Lacedaemon,
+who was dressing with much display for a feast, "Does not a good man
+consider every day a feast?" And a very great feast too, if we live
+soberly. For the world is a most holy and divine temple, into which man
+is introduced at his birth, not to behold motionless images made by
+hands, but those things (to use the language of Plato) which the divine
+mind has exhibited as the visible representations of invisible things,
+having innate in them the principle of life and motion, as the sun moon
+and stars, and rivers ever flowing with fresh water, and the earth
+affording maintenance to plants and animals. Seeing then that life is
+the most complete initiation into all these things, it ought to be full
+of ease of mind and joy; not as most people wait for the festivals of
+Cronos[761] and Dionysus and the Panathenaea and other similar days, that
+they may joy and refresh themselves with bought laughter, paying actors
+and dancers for the same. On such occasions indeed we sit silently and
+decorously, for no one wails when he is initiated, or groans when he
+beholds the Pythian games, or when he is drinking at the festival of
+Cronos:[761] but men shame the festivals which the deity supplies us
+with and initiates us in, passing most of their time in lamentation and
+heaviness of heart and distressing anxiety. And though men delight in
+the pleasing notes of musical instruments, and in the songs of birds,
+and behold with joy the animals playing and frisking, and on the
+contrary are distressed when they roar and howl and look savage; yet in
+regard to their own life, when they see it without smiles and dejected,
+and ever oppressed and afflicted by the most wretched sorrows and toils
+and unending cares, they do not think of trying to procure alleviation
+and ease. How is this? Nay, they will not even listen to others'
+exhortation, which would enable them to acquiesce in the present without
+repining, and to remember the past with thankfulness, and to meet the
+future hopefully and cheerfully without fear or suspicion.
+
+    [711] Or cheerfulness, or tranquillity of mind. Jeremy
+    Taylor has largely borrowed again from this treatise in
+    his "Holy Living," ch. ii. Sec. 6, "Of Contentedness in all
+    Estates and Accidents."
+
+    [712] Reading with Salmasius [Greek: kaltios patrikios].
+
+    [713] "Locus Xenophontis est Cyropaed.," l. i. p.
+    52.--_Reiske._
+
+    [714] Euripides, "Orestes," 258.
+
+    [715] So Wyttenbach, Duebner. Vulgo [Greek:
+    anaisthesias--aponia.]
+
+    [716] "Works and Days," 519.
+
+    [717] "Odyssey," i. 191, 192.
+
+    [718] I read [Greek: katepheian].
+
+    [719] "Iliad," i. 488-492.
+
+    [720] "Iliad," xviii. 104.
+
+    [721] Euripides, "Orestes," 232.
+
+    [722] Homer, "Iliad," x. 88, 89.
+
+    [723] The story of Phaeethon is a very well-known one,
+    and is recorded very fully by Ovid in the
+    "Metamorphoses," Book ii.
+
+    [724] Euripides, "Bellerophon." Fragm. 298.
+
+    [725] Supplying [Greek: phyton] with Reiske.
+
+    [726] In Cyprus. Zeno was the founder of the Stoics.
+
+    [727] Zeno and his successors taught in the Piazza at
+    Athens called the Painted Piazza. See Pausanias, i. 15.
+
+    [728] Pindar, Nem. iv. 6.
+
+    [729] Euripides, "Bacchae," 66.
+
+    [730] Quoted again by our author "On Restraining Anger,"
+    Sec. xvi.
+
+    [731] As will be seen, I follow Wyttenbach's guidance in
+    this very corrupt passage, which is a true crux.
+
+    [732] Reading [Greek: dedorkotes].
+
+    [733] See "On Curiosity," Sec. i.
+
+    [734] Simonides.
+
+    [735] See Herodotus, vii. 56.
+
+    [736] A mina was 100 drachmae (_i.e._ L4. 1_s._ 3_d._),
+    and 600 obols.
+
+    [737] A slave's ordinary dress.
+
+    [738] One of the Seven Wise Men.
+
+    [739] Homer, "Iliad," iii. 182.
+
+    [740] Homer, "Iliad," ii. 111.
+
+    [741] Words of Agamemnon to the House Porter. Euripides,
+    "Iphigenia in Aulis," 17-19.
+
+    [742] "Iliad," xviii. 105, 106.
+
+    [743] See Pausanias, x. 24.
+
+    [744] Pindar, Fragm., 258. Quoted "On Moral Virtue," Sec.
+    xii.
+
+    [745] Homer, "Iliad," xvii. 61; "Odyssey," vi. 130.
+
+    [746] A famous breed of dogs from the island Melita,
+    near Dalmatia. See Pliny, "Hist. Nat.," iii. 26, extr. Sec.
+    30; xxx. 5, extr. Sec. 14.
+
+    [747] That _Non omnia possumus omnes_.
+
+    [748] Pindar, "Isthm.," i. 65-70.
+
+    [749] Hesiod, "Works and Days," 25. Our "two of a trade
+    seldom agree."
+
+    [750] An allusion to "Iliad," xxiv. 527-533.
+
+    [751] Ocnus. See Pausanias, x. 29.
+
+    [752] So Wyttenbach, who reads [Greek: Hos de touton].
+
+    [753] Reading [Greek: oia] with Reiske.
+
+    [754] Homer to wit.
+
+    [755] The soul.
+
+    [756] The reading here is rather doubtful. That I have
+    adopted is Reiske's and Wyttenbach's.
+
+    [757] "Iliad," v. 484.
+
+    [758] Euripides, "Bacchae," 498. Compare Horace,
+    "Epistles," i. xvi. 78, 79.
+
+    [759] Reading with Duebner [Greek: argian]. Reiske has
+    [Greek: atonian].
+
+    [760] Euripides, "Orestes," 396.
+
+    [761] The _Saturnalia_ (as the Romans called this feast)
+    was well known as a festival of merriment and license.
+
+
+
+
+ON ENVY AND HATRED.
+
+
+Sec. I. Outwardly there seems no difference between hatred and envy, but
+they seem identical. For generally speaking, as vice has many hooks, and
+is swayed hither and thither by the passions that hang on it, there are
+many points of contact and entanglement between them, for as in the case
+of illnesses there is a sympathy between the various passions. Thus the
+prosperous man is equally a source of pain to hate and envy. And so we
+think benevolence the opposite of both these passions, being as it is a
+wish for our neighbour's good, and we think hate and envy identical, for
+the desire of both is the very opposite of benevolence. But since their
+similarities are not so great as their dissimilarities, let us
+investigate and trace out these two passions from their origin.
+
+Sec. II. Hatred then is generated by the fancy that the person hated is
+either bad generally or bad to oneself. For those who think they are
+wronged naturally hate those who they think wrong them, and dislike and
+are on their guard against those who are injurious or bad to
+others;[762] but people envy merely those they think prosperous. So envy
+seems illimitable, being, like ophthalmia, troubled at everything
+bright, whereas hatred is limited, since it settles only on what seems
+hostile.
+
+Sec. III. In the second place people feel hatred even against the brutes;
+for some hate cats and beetles and toads and serpents. Thus Germanicus
+could not bear the crowing or sight of a cock, and the Persian magicians
+kill their mice, not only hating them themselves but thinking them
+hateful to their god, and the Arabians and Ethiopians abominate them as
+much. Whereas we envy only human beings.
+
+Sec. IV. Indeed among the brutes it is not likely that there should be any
+envy, for they have no conception of prosperity or adversity, nor have
+they any idea of reputation or want of reputation, which are the things
+that mainly excite envy; but they hate one another, and are hostile to
+one another, and fight with one another to the death, as eagles and
+dragons, crows and owls, titmice and finches, insomuch that they say
+that even the blood of these creatures will not mix, and if you try to
+mix it it will immediately separate again. It is likely also that there
+is strong hatred between the cock and the lion, and the pig and the
+elephant, owing to fear. For what people fear they naturally hate. We
+see also from this that envy differs from hatred, for the animals are
+capable of the one, but not of the other.
+
+Sec. V. Moreover envy against anyone is never just, for no one wrongs
+another by his prosperity, though that is what he is envied for; but
+many are hated with justice, for we even think others[763] worthy of
+hatred, if they do not flee from such, and are not disgusted and vexed
+at them. A great indication of this is that some people admit they hate
+many, but declare they envy nobody. Indeed hatred of evil is reckoned
+among praiseworthy things; and when some were praising Charillus, the
+nephew of Lycurgus and king of Sparta, for his mildness and gentleness,
+his colleague said, "How can Charillus be good, who is not even harsh to
+the bad?" And so the poet described the bodily defects of Thersites at
+much length, whereas he expressed his vile moral character most shortly
+and by one remark, "He was most hateful both to Achilles and
+Odysseus."[764] For to be hated by the most excellent is the height of
+worthlessness. But people deny that they are envious, and, if they are
+charged with being so, they put forward ten thousand pleas, saying they
+are angry with the man or fear him or hate him, suggesting any other
+passion than envy, and concealing it as the only disorder of the soul
+which is abominable.
+
+Sec. VI. Of necessity then these two passions cannot, like plants, be fed
+and nourished and grow on the same roots; for they are by nature
+different.[765] For we hate people more as they grow worse, but they are
+envied only the more the more they advance in virtue. And so
+Themistocles, when quite a lad, said he had done nothing remarkable, for
+he was not yet envied. For as insects attack most ripe corn and roses in
+their bloom, so envy fastens most on the good and on those who are
+growing in virtue and good repute for moral character. Again extreme
+badness intensifies hatred. So hated indeed and loathed were the
+accusers of Socrates, as guilty of extreme vileness, by their
+fellow-citizens, that they would neither supply them with fire, nor
+answer their questions, nor touch the water they had bathed in, but
+ordered the servants to pour it away as polluted, till they could bear
+this hatred no longer and hung themselves. But splendid and exceptional
+success often extinguishes envy. For it is not likely that anyone envied
+Alexander or Cyrus, after their conquests made them lords of the world.
+But as the sun, when it is high over our heads and sends down its rays,
+makes next to no shadow, so at those successes that attain such a height
+as to be over its head envy is humbled, and retires completely dazzled.
+So Alexander had none to envy him, but many to hate him, by whom he was
+plotted against till he died. So too misfortunes stop envy, but they do
+not remove hatred. For people hate their enemies even when they lie
+prostrate at their feet, but no one envies the unfortunate. But the
+remark of one of the sophists of our day is true, that the envious are
+very prone to pity; so here too there is a great difference between
+these two passions, for hatred abandons neither the fortunate nor
+unfortunate, whereas envy is mitigated in the extreme of either fortune.
+
+Sec. VII. Let as look at the same again from opposite points of view. Men
+put an end to their enmity and hatred, either if persuaded they have not
+been wronged, or if they come round to the view that those they hated
+are good men and not bad, or thirdly if they receive a kindness. For, as
+Thucydides says, the last favour conferred, even though a smaller one,
+if it be seasonable, outweighs a greater offence.[766] Yet the
+persuasion that they have not been wronged does not put an end to envy,
+for people envy although absolutely persuaded that they have not been
+wronged; and the two other cases actually increase envy; for people look
+with an evil eye even more on those they think good, as having virtue,
+which is the greatest blessing; and if they are treated kindly by the
+prosperous it grieves them, for they envy both their will and power to
+do kindnesses, the former proceeding from their goodness, the latter
+from their prosperity, but both being blessings. Thus envy is a passion
+altogether different from hatred, seeing that what abates the one pains
+and exasperates the other.
+
+Sec. VIII. Let us now look at the intent of each of these passions. The
+intent of the person who hates is to do as much harm as he can, so they
+define hatred to be a disposition and intent on the watch for an
+opportunity to do harm. But this is altogether foreign to envy.[767] For
+those who envy their relations and friends would not wish them to come
+to ruin, or fall into calamity, but are only annoyed at their
+prosperity; and would hinder, if they could, their glory and renown, but
+they would not bring upon them irremediable misfortunes: they are
+content to remove, as in the case of a lofty house, what stands in their
+light.
+
+    [762] [Greek: allos] MSS. Wyttenbach [Greek: allon].
+    Malo [Greek: allois].
+
+    [763] So Wyttenbach.
+
+    [764] Homer, "Iliad," ii. 220.
+
+    [765] So Wyttenbach. The reading in this passage is very
+    doubtful.
+
+    [766] Thucydides, i. 42.
+
+    [767] Reading [Greek: apestin holos. Oi gar
+    phthonountes]. What can be made of [Greek: pollous]
+    here?
+
+
+
+
+HOW ONE CAN PRAISE ONESELF WITHOUT
+EXCITING ENVY.
+
+
+Sec. I. To speak to other people about one's own importance or ability,
+Herculanus, is universally declared to be tiresome and illiberal, but in
+fact not many even of those who censure it avoid its unpleasantness.
+Thus Euripides, though he says,
+
+  "If words had to be bought by human beings,
+   No one would wish to trumpet his own praises.
+   But since one can get words _sans_ any payment
+   From lofty ether, everyone delights
+   In speaking truth or falsehood of himself,
+   For he can do it with impunity;"
+
+yet uses much tiresome boasting, intermixing with the passion and action
+of his plays irrelevant matter about himself. Similarly Pindar says,
+that "to boast unseasonably is to play an accompaniment to
+madness,"[768] yet he does not cease to talk big about his own merit,
+which indeed is well worthy of encomium, who would deny it? But those
+who are crowned in the games leave it to others to celebrate their
+victories, to avoid the unpleasantness of singing their own praises. So
+we are with justice disgusted at Timotheus[769] for trumpeting his own
+glory inelegantly and contrary to custom in the inscription for his
+victory over Phrynis, "A proud day for you, Timotheus, was it when the
+herald cried out, 'The Milesian Timotheus is victorious over the son of
+Carbo and his Ionic notes.'" As Xenophon says, "Praise from others is
+the pleasantest thing a man can hear,"[770] but to others a man's
+self-praise is most nauseous. For first we think those impudent who
+praise themselves, since modesty would be becoming even if they were
+praised by others; secondly, we think them unjust in giving themselves
+what they ought to receive from others; thirdly, if we are silent we
+seem to be vexed and to envy them, and if we are afraid of this
+imputation, we are obliged to heap praise upon them contrary to our real
+opinion, and to bear them out, undertaking a task more befitting gross
+flattery than honour.
+
+Sec. II. And yet, in spite of all this, there are occasions when a
+statesman may venture to speak in his own praise, not to cry up his own
+glory and merit, but when the time and matter demand that he should
+speak the truth about himself, as he would about another; especially
+when it is mentioned that another has done good and excellent
+things,[771] there is no need for him to suppress the fact that he has
+done as well. For such self-praise bears excellent fruit, since much
+more and better praise springs from it as from seed. For the statesman
+does not ask for reputation as a reward or consolation, nor is he merely
+pleased at its attending upon his actions, but he values it because
+credit and character give him opportunities to do good on a larger
+scale. For it is both easy and pleasant to benefit those who believe in
+us and are friendly to us, but it is not easy to act virtuously against
+suspicion and calumny, and to force one's benefits on those that reject
+them. Let us now consider, if there are any other reasons warranting
+self-praise in a statesman, what they are, that, while we avoid vain
+glory and disgusting other people, we may not omit any useful kind of
+self-praise.
+
+Sec. III. That is vain glory then when men seem to praise themselves that
+they may call forth the laudation of others; and it is especially
+despised because it seems to proceed from ambition and an unseasonable
+opinion of oneself. For as those who cannot obtain food are forced to
+feed on their own flesh against nature, and that is the end of famine,
+so those that hunger after praise, if they get no one else to praise
+them, disgrace themselves by their anxiety to feed their own vanity. But
+when, not merely content with praising themselves, they vie with the
+praise of others, and pit their own deeds and actions against theirs,
+with the intent of outshining them, they add envy and malignity to their
+vanity. The proverb teaches us that to put our foot into another's dance
+is meddlesome and ridiculous; we ought equally to be on our guard
+against intruding our own panegyric into others' praises out of envy and
+spite, nor should we allow others either to praise us then, but we
+should make way for those that are being honoured, if they are worthy of
+honour, and even if they seem to us undeserving of honour and worthless,
+we ought not to strip them of their praise by self-laudation, but by
+direct argument and proof that they are not worthy of all these
+encomiums. It is plain then that we ought to avoid all such conduct as
+this.
+
+Sec. IV. But self-praise cannot be blamed, if it is an answer to some
+charge or calumny, as those words of Pericles, "And yet you are angry
+with such a man as me, a man I take it inferior to no one either in
+knowledge of what should be done, or in ability to point out the same,
+and a lover of my country to boot, and superior to bribes."[772] For not
+only did he avoid all swagger and vainglory and ambition in talking thus
+loftily about himself, but he also exhibited the spirit and greatness of
+his virtue, which could abase and crush envy because it could not be
+abased itself. For people will hardly condemn such men, for they are
+elevated and cheered and inspired by noble self-laudation such as this,
+if it have a true basis, as all history testifies. Thus the Thebans,
+when their generals were charged with not returning home, and laying
+down their office of Boeotarchs when their time had expired, but instead
+of that making inroads into Laconia, and helping Messene, hardly
+acquitted Pelopidas, who was submissive and suppliant, but for
+Epaminondas,[773] who gloried in what he had done, and at last said that
+he was ready to die, if they would confess that he had ravaged Laconia,
+and restored Messene, and made Arcadia one state, against the will of
+the Thebans, they would not pass sentence upon him, but admired his
+heroism, and with rejoicing and smiles set him free. So too we must not
+altogether find fault with Sthenelus in Homer saying,
+
+  "We boast ourselves far better than our fathers,"[774]
+
+when we remember the words of Agamemnon,
+
+  "How now? thou son of brave horse-taming Tydeus,
+   Why dost thou crouch for fear, and watch far off
+   The lines of battle? How unlike thy father!"[775]
+
+For it was not because he was defamed himself, but he stood up for his
+friend[776] that was abused, the occasion giving him a reasonable excuse
+for self-commendation. So too the Romans were far from pleased at
+Cicero's frequently passing encomiums upon himself in the affair of
+Catiline, yet when Scipio said they ought not to try him (Scipio), since
+he had given them the power to try anybody, they put on garlands, and
+accompanied him to the Capitol, and sacrificed with him. For Cicero was
+not compelled to praise himself, but only did so for glory, whereas the
+danger in which Scipio stood removed envy from him.
+
+Sec. V. And not only on one's trial and in danger, but also in misfortune,
+is tall talk and boasting more suitable than in prosperity. For in
+prosperity people seem to clutch as it were at glory and enjoy it, and
+so gratify their ambition; but in adversity, being far from ambition
+owing to circumstances, such self-commendation seems to be a bearing up
+and fortifying the spirit against fortune, and an avoidance altogether
+of that desire for pity and condolence, and that humility, which we
+often find in adversity. As then we esteem those persons vain and
+without sense who in walking hold themselves very erect and with a stiff
+neck, yet in boxing or fighting we commend such as hold themselves up
+and alert, so the man struggling with adversity, who stands up straight
+against his fate, "in fighting posture like some boxer,"[777] and
+instead of being humble and abject becomes through his boasting lofty
+and dignified, seems to be not offensive and impudent, but great and
+invincible. This is why, I suppose, Homer has represented Patroclus
+modest and without reproach in prosperity, yet at the moment of death
+saying grandiloquently,
+
+  "Had twenty warriors fought me such as thou,
+   All had succumbed to my victorious spear."[778]
+
+And Phocion, though in other respects he was gentle, yet after his
+sentence exhibited his greatness of soul to many others, and notably to
+one of those that were to die with him, who was weeping and wailing, to
+whom he said, "What! are you not content to die with Phocion?"
+
+Sec. VI. Not less, but still more, lawful is it for a public man who is
+wronged to speak on his own behalf to those who treat him with
+ingratitude. Thus Achilles generally conceded glory to the gods, and
+modestly used such language as,
+
+                        "If ever Zeus
+  Shall grant to me to sack Troy's well-built town;"[779]
+
+but when insulted and outraged contrary to his deserts, he utters in his
+rage boastful words,
+
+  "Alighting from my ships twelve towns I sacked,"[780]
+
+and,
+
+  "For they will never dare to face my helmet
+   When it gleams near."[781]
+
+For frank outspokenness, when it is part of one's defence, admits of
+boasting. It was in this spirit no doubt that Themistocles, who neither
+in word nor deed had given any offence, when he saw the Athenians were
+tired of him and treating him with neglect, did not abstain from saying,
+"My good sirs, why do you tire of receiving benefits so frequently at
+the same hands?" and[782] "When the storm is on you fly to me for
+shelter as to a tree, but when fine weather comes again, then you pass
+by and strip me of my leaves."
+
+Sec. VII. They then that are wronged generally mention what they have done
+well to those who are ungrateful. And the person who is blamed for what
+he has done well is altogether to be pardoned, and not censured, if he
+passes encomiums on his own actions: for he is in the position of one
+not scolding but making his defence. This it was that made Demosthenes'
+freedom of speech splendid, and prevented people being wearied out by
+the praise which in all his speech _On the Crown_ he lavished on
+himself, pluming himself on those embassies and decrees in connection
+with the war with which fault had been found.
+
+Sec. VIII. Not very unlike this is the grace of antithesis, when a person
+shows that the opposite of what he is charged with is base and low. Thus
+Lycurgus when he was charged at Athens with having bribed an informer to
+silence, replied, "What kind of a citizen do you think me, who, having
+had so long time the fingering of your public money, am detected in
+giving rather than taking unjustly?" And Cicero, when Metellus told him
+that he had destroyed more as a witness than he had got acquitted as an
+advocate, answered, "Who denies that my honesty is greater than my
+eloquence?" Compare such sayings of Demosthenes as, "Who would not have
+been justified in killing me, had I tried in word only to impair the
+ancient glory of our city?"[783] And, "What think you these wretches
+would have said, if the states had departed, when I was curiously
+discussing these points?"[784] And indeed the whole of that speech _On
+the Crown_ most ingeniously introduces his own praises in his
+antitheses, and answers to the charges brought against him.
+
+Sec. IX. However it is worth while to notice in his speech that he most
+artistically inserts praise of his audience in the remarks about
+himself, and so makes his speech less egotistical and less likely to
+raise envy. Thus he shows how the Athenians behaved to the Euboeans and
+to the Thebans, and what benefits they conferred on the people of
+Byzantium and on the Chersonese, claiming for himself only a subordinate
+part in the matter. Thus he cunningly insinuates into the audience with
+his own praises what they will gladly hear, for they rejoice at the
+enumeration of their successes,[785] and their joy is succeeded by
+admiration and esteem for the person to whom the success was due. So
+also Epaminondas, when Meneclidas once jeered at him as thinking more of
+himself than Agamemnon ever did, replied, "It is your fault then, men of
+Thebes, by whose help alone I put down the power of the Lacedaemonians in
+one day."
+
+Sec. X. But since most people very much dislike and object to a man's
+praising himself, but if he praises some one else are on the contrary
+often glad and readily bear him out, some are in the habit of praising
+in season those that have the same pursuits business and characters as
+themselves, and so conciliate and move the audience in their own favour;
+for the audience know at the moment such a one is speaking that, though
+he is speaking about another, yet his own similar virtue is worthy of
+their praise.[786] For as one who throws in another's teeth things of
+which he is guilty himself must know that he upbraids himself most, so
+the good in paying honour to the good remind those who know their
+character of themselves, so that their hearers cry out at once, "Are not
+you such a one yourself?" Thus Alexander honouring Hercules, and
+Androcottus again honouring Alexander, got themselves honoured on the
+same grounds. Dionysius on the contrary pulling Gelon to pieces, and
+calling him the Gelos[787] of Sicily, was not aware that through his
+envy he was weakening the importance and dignity of his own authority.
+
+Sec. XI. These things then a public man must generally know and observe.
+But those that are compelled to praise themselves do so less offensively
+if they do not ascribe all the honour to themselves, but, being aware
+that their glory will be tiresome to others, set it down partly to
+fortune, partly to the deity. So Achilles said well,
+
+  "Since the gods granted us to kill this hero."[788]
+
+Well also did Timoleon, who erected a temple at Syracuse to the goddess
+of Fortune after his success, and dedicated his house to the Good
+Genius. Excellently again did Pytho of AEnos, (when he came to Athens
+after killing Cotys, and when the demagogues vied with one another in
+praising him to the people, and he observed that some were jealous and
+displeased,) in coming forward and saying, "Men of Athens, this is the
+doing of one of the gods, I only put my hands to the work." Sulla also
+forestalled envy by ever praising fortune, and eventually he proclaimed
+himself as under the protection of Aphrodite.[789] For men would rather
+ascribe their defeat to fortune than the enemy's valour, for in the
+former case they consider it an accident, whereas in the latter case
+they would have to blame themselves and set it down to their own
+shortcomings. So they say the legislation of Zaleucus pleased the
+Locrians not least, because he said that Athene visited him from time to
+time, and suggested to him and taught him his laws, and that none of
+those he promulgated were his own idea and plan.
+
+Sec. XII. Perhaps this kind of remedy by talking people over must be
+contrived for those who are altogether crabbed or envious; but for
+people of moderation it is not amiss to qualify excessive praise. Thus
+if anyone should praise you as learned, or rich, or influential, it
+would be well to bid him not talk about you in that strain, but say that
+you were good and harmless and useful. For the person that acts so does
+not introduce his own praise but transfers it, nor does he seem to
+rejoice in people passing encomiums upon him, but rather to be vexed at
+their praising him inappropriately and on wrong grounds, and he seems to
+hide bad traits by better ones, not wishing to be praised, but showing
+how he ought to be praised. Such seems the intent of such words as the
+following, "I have not fortified the city with stones or bricks, but if
+you wish to see how I have fortified it, you will find arms and horses
+and allies."[790] Still more in point are the last words of Pericles.
+For as he was dying, and his friends very naturally were weeping and
+wailing, and reminded him of his military services and his power, and
+the trophies and victories and towns he had won for Athens, and was
+leaving as a legacy, he raised himself up a little and blamed them as
+praising him for things common to many, and some of them the results of
+fortune rather than merit, while they had passed over the best and
+greatest of his deeds and one peculiarly his own, that he had never been
+the cause of any Athenian's wearing mourning. This gives the orator an
+example, if he be a good man, when praised for his eloquence, to
+transfer the praise to his life and character, and the general who is
+admired for his skill and good fortune in war to speak with confidence
+about his gentleness and uprightness. And again, if any very extravagant
+praise is uttered, such as many people use in flattery which provokes
+envy, one can reply,
+
+  "I am no god; why do you liken me
+   To the immortals?"[791]
+
+If you really know me, praise my integrity, or my sobriety, or my
+kindheartedness, or my philanthropy. For even envy is not reluctant to
+give moderate praise to one that deprecates excessive praise, and true
+panegyric is not lost by people refusing to accept idle and false
+praise. So those kings who would not be called gods or the sons of gods,
+but only fond of their brothers or mother, or benefactors,[792] or dear
+to the gods, did not excite the envy of those that honoured them by
+those titles, that were noble but still such as men might claim. Again,
+people dislike those writers or speakers who entitle themselves wise,
+but they welcome those who content themselves with saying that they are
+lovers of philosophy, and have made some progress, or use some such
+moderate language about themselves as that, which does not excite envy.
+But rhetorical sophists, who expect to hear "Divine, wonderful, grand,"
+at their declamations, are not even welcomed with "Pretty fair, so so."
+
+Sec. XIII. Moreover, as people anxious not to injure those who have weak
+eyes, draw a shade over too much light, so some people make their praise
+of themselves less glaring and absolute, by pointing out some of their
+small defects, or miscarriages, or errors, and so remove all risk of
+making people offended or envious. Thus Epeus, who boasts very much of
+his skill in boxing, and says very confidently,
+
+  "I can your body crush, and break your bones,"[793]
+
+yet says,
+
+  "Is't not enough that I'm in fight deficient?"[794]
+
+But Epeus is perhaps a ridiculous instance, excusing his bragging as an
+athlete by his confession of timidity and want of manliness. But
+agreeable and graceful is that man who mentions his own forgetfulness,
+or ignorance, or ambition, or eager desire for knowledge and
+conversation. Thus Odysseus of the Sirens,
+
+  "My heart to listen to them did incline,
+   I bade my comrades by a nod to unloose me."[795]
+
+And again of the Cyclops,
+
+  "I did not hearken (it had been far better),
+   I wished to see the Cyclops, and to taste
+   His hospitality."[796]
+
+And generally speaking the admixture with praise of such faults as are
+not altogether base and ignoble stops envy. Thus many have blunted the
+point of envy by admitting and introducing, when they have been praised,
+their past poverty and straits, aye, and their low origin. So Agathocles
+pledging his young men in golden cups beautifully chased, ordered some
+earthenware pots to be brought in, and said, "See the fruits of
+perseverance, labour, and bravery! Once I produced pots like these, but
+now golden cups." For Agathocles it seems was so low-born and poor that
+he was brought up in a potter's shop, though afterwards he was king of
+almost all Sicily.
+
+Sec. XIV. These are external remedies against self-praise. There are other
+internal ones as it were, such as Cato applied, when he said "he was
+envied, because he had to neglect his own affairs, and lie awake every
+night for the interests of his country." Compare also the following
+lines,
+
+  "How should I boast? who could with ease have been
+   Enrolled among the many in the army,
+   And had a fortune equal to the wisest;"[797]
+
+and,
+
+  "I shrink from squandering past labours' grace,
+   Nor do I now reject all present toil."[797]
+
+For as it is with house and farm, so also is it with glory and
+reputation, people for the most part envy those who have got them easily
+or for nothing, not those who have bought them at the cost of much toil
+and danger.
+
+Sec. XV. Since then we can praise ourselves not only without causing pain
+or envy but even usefully and advantageously, let us consider, that we
+may not seem to have only that end in view but some other also, if we
+might praise ourselves to excite in our hearers emulation and ambition.
+For Nestor, by reciting his battles and acts of prowess, stirred up
+Patroclus and nine others to single combat with Hector. For the
+exhortation that adds deed to word and example and proper emulation is
+animating and moving and stimulating, and with its impulse and
+resolution inspires hope that the things we aim at are attainable and
+not impossible. That is why in the choruses at Lacedaemon the old men
+sing,
+
+  "We once were young and vigorous and strong,"
+
+and then the boys,
+
+  "We shall be stronger far than now we are,"
+
+and then the youths,
+
+  "We now are strong, look at us if you like."
+
+In this wise and statesmanlike manner did the legislator exhibit to the
+young men the nearest and dearest examples of what they should do in the
+persons of those who had done so.
+
+Sec. XVI. Moreover it is not amiss sometimes, to awe and repress and take
+down and tame the impudent and bold, to boast and talk a little big
+about oneself. As Nestor did, to mention him again,
+
+  "For I have mixed ere now with better men
+   Than both of you, and ne'er did they despise me."[798]
+
+So also Aristotle told Alexander that not only had they that were rulers
+over many subjects a right to think highly of themselves, but also those
+that had right views about the gods. Useful too against our enemies and
+foes is the following line,
+
+  "Ill-starred are they whose sons encounter me."[799]
+
+Compare also the remark of Agesilaus about the king of the Persians, who
+was called great, "How is he greater than me, if he is not also more
+upright?" And that also of Epaminondas to the Lacedaemonians who were
+inveighing against the Thebans, "Anyhow we have made you talk at greater
+length than usual." But these kind of remarks are fitting for enemies
+and foes; but our boasting is also good on occasion for friends and
+fellow-citizens, not only to abate their pride and make them more
+humble, but also when they are in fear and dejection to raise them up
+again and give them confidence. Thus Cyrus talked big in perils and on
+battle-fields, though at other times he was no boaster. And the second
+Antigonus, though he was on all other occasions modest and far from
+vanity, yet in the sea-fight off Cos, when one of his friends said to
+him, "See you not how many more ships the enemy have got than we have?"
+answered, "How many do you make me equal to then?" This Homer also seems
+to have noticed. For he has represented Odysseus, when his comrades were
+dreadfully afraid of the noise and whirlpool of Charybdis, reminding
+them of his former cleverness and valour;
+
+  "We are in no worse plight than when the Cyclops
+   By force detained us in his hollow cave;
+   But even then, thanks to my valour, judgement,
+   And sense, we did escape."[800]
+
+For such is not the self-praise of a demagogue or sophist, or of one
+that asks for clapping or applause, but of one who makes his valour and
+experience a pledge of confidence to his friends. For in critical
+conjunctures the reputation and credit of one who has experience and
+capacity in command plays a great part in insuring safety.
+
+Sec. XVII. As I have said before, to pit oneself against another's praise
+and reputation is by no means fitting for a public man: however, in
+important matters, where mistaken praise is injurious and detrimental,
+it is not amiss to confute it, or rather to divert the hearer to what is
+better by showing him the difference between true and false merit.
+Anyone would be glad, I suppose, when vice was abused and censured, to
+see most people voluntarily keep aloof from it; but if vice should be
+well thought of, and honour and reputation come to the person who
+promoted its pleasures or desires, no nature is so well constituted or
+strong that it would not be mastered by it. So the public man must
+oppose the praise not of men but of bad actions, for such praise is
+corrupting, and causes people to imitate and emulate what is base as if
+it were noble. But it is best refuted by putting it side by side with
+the truth: as Theodorus the tragic actor is reported to have said once
+to Satyrus the comic actor, "It is not so wonderful to make an audience
+laugh as to make them weep and cry." But what if some philosopher had
+answered him, "To make an audience weep and cry is not so noble a thing
+as to make them forget their sorrows." This kind of self-laudation
+benefits the hearer, and changes his opinion. Compare the remark of Zeno
+in reference to the number of Theophrastus' scholars, "His is a larger
+body, but mine are better taught." And Phocion, when Leosthenes was
+still in prosperity, being asked by the orators what benefit he had
+conferred on the city, replied, "Only this, that during my period of
+office there has been no funeral oration, but all the dead have been
+buried in their fathers' sepulchres." Wittily also did Crates parody the
+lines,
+
+  "Eating and wantonness and love's delights
+   Are all I value,"
+
+with
+
+  "Learning and those grand things the Muses teach one
+   Are all I value."
+
+Such self-praise is good and useful and teaches people to admire and
+love what is valuable and expedient instead of what is vain and
+superfluous. Let so much suffice on the question proposed.
+
+Sec. XVIII. It remains to me now to point out, what our subject next
+demands and calls for, how everyone may avoid unseasonable self-praise.
+For there is a wonderful incentive to talking about oneself in
+self-love, which is frequently strongly implanted in those who seem to
+have only moderate aspirations for fame. For as it is one of the rules
+to preserve good health to avoid altogether places where sickness is, or
+to exercise the greatest precaution if one must go there, so talking
+about oneself has its slippery times and places that draw it on on any
+pretext. For first, when others are praised, as I said before, ambition
+makes people talk about themselves, and a certain desire and impulse for
+fame which is hard to check bites and tickles that ambition, especially
+if the other person is praised for the same things or less important
+things than the hearer thinks he is a proficient in. For as hungry
+people have their appetite more inflamed and sharpened by seeing others
+eat, so the praise of one's neighbours makes those who eagerly desire
+fame to blaze out into jealousy.
+
+Sec. XIX. In the second place the narration of things done successfully and
+to people's mind entices many unawares to boasting and bragging in their
+joy; for falling into conversation about their victories, or success in
+state affairs, or their words or deeds commended by great men, they
+cannot keep themselves within bounds. With this kind of self-laudation
+you may see that soldiers and sailors are most taken. To be in this
+state of mind also frequently happens to those who have returned from
+important posts and responsible duties, for in their mention of
+illustrious men and men of royal rank they insert the encomiums they
+have passed on themselves, and do not so much think they are praising
+themselves as merely repeating the praises of others about themselves.
+Others think their hearers do not detect them at all of self-praise,
+when they recount the greeting and welcome and kindness they have
+received from kings and emperors, but only imagine them to be
+enumerating the courtesy and kindliness of those great personages. So we
+must be very much on our guard in praising others to free ourselves from
+all suspicion of self-love and self-recommendation, and not to seem to
+be really praising ourselves "under pretext of Patroclus."[801]
+
+Sec. XX. Moreover that kind of conversation that mainly consists of
+censuring and running down others is dangerous as giving opportunity for
+self-laudation to those who pine for fame. A fault into which old men
+especially fall, when they are led to scold others and censure their bad
+ways and faulty actions, and so extol themselves as being remarkably the
+opposite. In old men we must allow all this, especially if to age they
+add reputation and merit, for such fault-finding is not without use, and
+inspires those who are rebuked with both emulation and love of
+honour.[802] But all other persons must especially avoid and fear that
+roundabout kind of self-praise. For since generally speaking censuring
+one's neighbours is disagreeable and barely tolerable and requires great
+wariness, he that mixes up his own praise with blame of another, and
+hunts for fame by defaming another, is altogether tiresome and inspires
+disgust, for he seems to wish to get credit through trying to prove
+others unworthy of credit.
+
+Sec. XXI. Furthermore, as those that are naturally prone and inclined to
+laughter must be especially on their guard against tickling and
+touching, such as excites that propensity by contact with the smoothest
+parts of the body, so those that have a great passion for reputation
+ought to be especially advised to abstain from praising themselves when
+they are praised by others. For a person ought to blush when praised,
+and not to be past blushing from impudence, and ought to check those who
+extol him too highly, and not to rebuke them for praising him too
+little; though very many people do so, themselves prompting and
+reminding their praisers of others of their own acts and virtues, till
+by their own praise they spoil the effect of the praise that others give
+them. For some tickle and puff themselves up by self-praise, while
+others, malignantly holding out the small bait of eulogy, provoke others
+to talk about themselves, while others again ask questions and put
+inquiries, as was done to the soldier in Menander, merely to poke fun at
+him;
+
+  "'How did you get this wound?' 'Sir, by a javelin.'
+   'How in the name of Heaven?' 'I was on
+    A scaling ladder fastened to a wall.'
+    I show my wound to them in serious earnest,
+    But they for their part only mock at me."
+
+Sec. XXII. As regards all these points then we must be on our guard as much
+as possible not to launch out into praise of ourselves, or yield to it
+in consequence of questions put to us to draw us. And the best caution
+and security against this is to pay attention to others who praise
+themselves, and to consider how disagreeable and objectionable the
+practice is to everybody, and that no other conversation is so offensive
+and tiring. For though we cannot say that we suffer any other evil at
+the hands of those who praise themselves, yet being naturally bored by
+the practice, and avoiding it, we are anxious to get rid of them and
+breathe again; insomuch that even the flatterer and parasite and needy
+person in his distress finds the rich man or satrap or king praising
+himself hard to bear and wellnigh intolerable; and they say that having
+to listen to all this is paying a very large shot to their
+entertainment, like the fellow in Menander;
+
+  "To hear their foolish[803] saws, and soldier talk,
+   Such as this cursed braggart bellows forth,
+   Kills me; I get lean even at their feasts."
+
+For as we may use this language not only about soldiers or men who have
+newly become rich,[804] who spin us a long yarn of their great and grand
+doings, being puffed up with pride and talking big about themselves; if
+we remember that the censure of others always follows our self-praise,
+and that the end of this vain-glory is a bad repute, and that, as
+Demosthenes says,[805] the result will be that we shall only tire our
+hearers, and not be thought what we profess ourselves to be, we shall
+cease talking about ourselves, unless by so doing we can bestow great
+benefit on ourselves or our hearers.
+
+    [768] Pindar, "Olymp." ix. 57, 58.
+
+    [769] Mentioned by Pausanias, iii. 12; viii. 50.
+
+    [770] "Memorabilia," ii. l. 31.
+
+    [771] Reading as Wyttenbach suggests, [Greek: malista de
+    hotan legetai ta allo pepragmena] _sq._
+
+    [772] Thucydides, ii. 60.
+
+    [773] See Pausanias, ix. 14, 15.
+
+    [774] Homer, "Iliad," iv. 405.
+
+    [775] Homer, "Iliad," iv. 370, 371.
+
+    [776] Diomede.
+
+    [777] Sophocles, "Trachiniae," 442.
+
+    [778] 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.
+
+    [779] Homer, "Iliad," i. 128, 129.
+
+    [780] "Iliad," ix. 328.
+
+    [781] "Iliad," xvi. 70, 71. [782] So Wyttenbach.
+
+    [783] Demosthenes, "De Corona," p. 260.
+
+    [784] "De Corona," p. 307.
+
+    [785] After Wyttenbach.
+
+    [786] After Wyttenbach.
+
+    [787] That is, laughing-stock. A play on the word Gelon.
+
+    [788] Homer, "Iliad," xxii. 379. He speaks of Hector.
+
+    [789] Others take it "as fortune's favourite."
+
+    [790] Words of Demosthenes, "De Corona," p. 325.
+    Plutarch condenses them.
+
+    [791] Homer, "Odyssey," xvi. 187.
+
+    [792] Titles of the Ptolemies, Philadelphus Philometor,
+    Euergetes.
+
+    [793] Homer, "Iliad," xxiii. 673.
+
+    [794] Ibid. 670.
+
+    [795] Homer, "Odyssey," xii. 192-194.
+
+    [796] Ibid. ix. 228, 229.
+
+    [797] Fragments from the "Philoctetes" of Euripides.
+
+    [798] Homer, "Iliad," i. 260, 261.
+
+    [799] Homer, "Iliad," vi. 127.
+
+    [800] Homer, "Odyssey," xii. 209-212.
+
+    [801] An allusion to Homer, "Iliad," xix. 302.
+
+    [802] Adopting the reading of Duebner.
+
+    [803] Adopting the reading of Salmasius.
+
+    [804] _Nouveaux riches, novi homines_.
+
+    [805] Demosthenes, "De Corona," p. 270.
+
+
+
+
+ON THOSE WHO ARE PUNISHED BY THE
+DEITY LATE.
+
+_A discussion between Patrocleas, Plutarch, Timon, and
+Olympicus._
+
+
+Sec. I. When Epicurus had made these remarks, Quintus, and before any of us
+who were at the end of the porch[806] could reply, he went off abruptly.
+And we, marvelling somewhat at his rudeness, stood still silently but
+looked at one another, and then turned and pursued our walk as before.
+And Patrocleas was the first to speak. "Are we," said he, "to leave the
+question unanswered, or are we to reply to his argument in his absence
+as if he were present?" Then said Timon, "Because he went off the moment
+he had thrown his missile at us, it would not be good surely to leave it
+sticking in us; for we are told that Brasidas plucked the javelin that
+had been thrown at him out of his body, and with it killed the hurler of
+it; but there is of course no need for us to avenge ourselves so on
+those that have launched on us an absurd or false argument, it will be
+enough to dislodge the notion before it gets fixed in us." Then said I,
+"Which of his words has moved you most? For the fellow seemed to rampage
+about, in his anger and abusive language, with a long disconnected and
+rambling rhapsody drawn from all sources, and at the same time inveighed
+against Providence."
+
+Sec. II. Then said Patrocleas, "The slowness and delay of the deity in
+punishing the wicked used to seem[807] to me a very dreadful thing, but
+now in consequence of his speech I come as it were new and fresh to the
+notion. Yet long ago I was vexed when I heard that line of Euripides,
+
+  "He does delay, such is the Deity
+   In nature."[808]
+
+For indeed it is not fitting that the deity should be slow in anything,
+and least of all in the punishment of the wicked, seeing that they are
+not slow or sluggish in doing evil, but are hurried by their passions
+into crime at headlong speed. Moreover, as Thucydides[809] says, when
+punishment follows as closely as possible upon wrong-doing, it blocks up
+the road at once for those who would follow up their villainy if it were
+successful. For no debt so much as that of justice paid behind time
+damps the hopes and dejects the mind of the wronged person, and
+aggravates the audacity and daring of the wrong-doer; whereas the
+punishment that follows crime immediately not only checks future
+outbreaks but is also the greatest possible comfort to the injured. And
+so I am often troubled when I consider that remark of Bias, who told, it
+seems, a bad man that he was not afraid that he would escape punishment,
+but that he would not live to see it. For how did the Messenians who
+were killed long before derive any benefit from the punishment of
+Aristocrates? For he had been guilty of treason at the battle of _The
+Great Trench_, but had reigned over the Arcadians for more than twenty
+years without being found out, but afterwards was detected and paid the
+penalty, but they were no longer alive.[810] Or what consolation was
+brought to the people of Orchomenus, who lost their sons and friends and
+relatives in consequence of the treason of Lyciscus, by the disease
+which settled upon him long afterwards and spread all over his body? For
+he used to go and dip and soak his feet in the river, and uttered
+imprecations and prayed that they might rot off if he was guilty of
+treason or crime. Nor was it permitted to the children's children of
+those that were slain to see at Athens the tearing out of their graves
+the bodies of those atrocious criminals that had killed them, and the
+carrying them beyond their borders. And so it seems strange in Euripides
+using the following argument to deter people from vice:
+
+  "Fear not, for vengeance will not strike at once
+   Your heart, or that of any guilty wretch,
+   But silently and with slow foot it moves,[811]
+   And when their time's come will the wicked reach."
+
+This is no doubt the very reason why the wicked incite and cheer
+themselves on to commit lawless acts, for crime shows them a fruit
+visible and ripe at once, but a punishment late, and long subsequent to
+the enjoyment."
+
+Sec. III. When Patrocleas had said thus much, Olympicus interfered, "There
+is another consideration, Patrocleas, the great absurdity involved in
+these delays and long-suffering of the deity. For the slowness of
+punishment takes away belief in providence, and the wicked, observing
+that no evil follows each crime except long afterwards, attribute it
+when it comes to mischance, and look upon it in the light more of
+accident than punishment, and so receive no benefit from it, being
+grieved indeed when the misfortune comes, but feeling no remorse for
+what they have done amiss. For, as in the case of a horse, the whipping
+or spurring that immediately follows upon a stumble or some other fault
+is a corrective and brings him to his duty, but pulling and backing him
+with the bit and shouting at him long afterwards seems to come from some
+other motive than a desire to teach him, for he is put to pain without
+being shown his fault; so the vice which each time it stumbles or
+offends is at once punished and checked by correction is most
+likely[812] to come to itself and be humble and stand in awe of the
+deity, as one that beholds men's acts and passions and does not punish
+behind time; whereas that justice that, according to Euripides, "steals
+on silently and with slow foot," and falls upon the wicked some time or
+other, seems to resemble more chance than providence by reason, of its
+uncertainty, delay, and irregularity. So that I do not see what benefit
+there is in those mills of the gods that are said to grind late,[813]
+since they obscure the punishment, and obliterate the fear, of
+evil-doing."
+
+Sec. IV. When Olympicus had done speaking, and I was musing with myself on
+the matter, Timon said, "Am I to put the finishing touch of difficulty
+on our subject, or am I to let him first contend earnestly against these
+views?" Then said I, "Why should we bring up the third wave[814] and
+drown the argument, if he is not able to refute or evade the charges
+already brought? To begin then with the domestic hearth, as the saying
+is,[815] let us imitate that cautious manner of speaking about the deity
+in vogue among the Academic philosophers, and decline to speak about
+these things as if we thoroughly understood them. For it is worse in us
+mortals than for people ignorant of music to discuss music, or for
+people ignorant of military matters to discuss the art of war, to
+examine too closely into the nature of the gods and demons, like people
+with no knowledge of art trying to get at the intention of artists from
+opinion and fancy and probabilities. For if[816] it is no easy matter
+for anyone not a professional to conjecture why the surgeon performed an
+operation later rather than sooner, or why he ordered his patient to
+take a bath to-day rather than yesterday, how is it easy or safe for a
+mortal to say anything else about the deity than that he knows best the
+time to cure vice, and applies to each his punishment as the doctor
+administers a drug, and that a punishment not of the same magnitude, or
+applied at the same time, in all cases. For that the cure of the soul,
+which is called justice, is the greatest of all arts is testified by
+Pindar as well as by ten thousand others, for he calls God, the ruler
+and lord of all things, the greatest artificer as the creator of
+justice, whose function it is to determine when, and how, and how far,
+each bad man is to be punished. And Plato says that Minos, the son of
+Zeus, was his father's pupil in this art, not thinking it possible that
+any one could succeed in justice, or understand how to succeed in it,
+without he had learned or somehow got that science. For the laws which
+men make are not always merely reasonable, nor is their meaning always
+apparent, but some injunctions seem quite ridiculous, for example, the
+Ephors at Lacedaemon make proclamation, directly they take office, that
+no one is to let his moustache grow, but that all are to obey the laws,
+that they be not grievous to them. And the Romans lay a light rod on the
+bodies of those they make freemen, and when they make their wills, they
+nominate some as their heirs, while to others they sell the property,
+which, seems strange. But strangest of all is that ordinance of Solon,
+that the citizen who, when his city is in faction, will not side with
+either party is to lose his civic rights. And generally one might
+mention many absurdities in laws, if one did not know the mind of the
+legislator, or understand the reason for each particular piece of
+legislation. How is it wonderful then, if human affairs are so difficult
+to comprehend, that it is no easy task to say in connection with the
+gods, why they punish some offenders early, and others late?
+
+Sec. V. This is not a pretext for evading the subject, but merely a request
+for lenient judgement, that our discourse, looking as it were for a
+haven and place of refuge, may rise to the difficulty with greater
+confidence basing itself on probability. Consider then first that,
+according to Plato, god, making himself openly a pattern of all things
+good, concedes human virtue, which is in some sort a resemblance to
+himself, to those who are able to follow him. For all nature, being in
+disorder, got the principle of change and became order[817] by a
+resemblance to and participation in the nature and virtue of the deity.
+The same Plato also tells us that nature put eyesight into us, in order
+that the soul by beholding and admiring the heavenly bodies might
+accustom itself to welcome and love harmony and order, and might hate
+disorderly and roving propensities, and avoid aimless reliance on
+chance, as the parent of all vice and error. For man can enjoy no
+greater blessing from god than to attain to virtue by the earnest
+imitation of the noblest qualities of the divine nature. And so he
+punishes the wicked leisurely and long after, not being afraid of error
+or after repentance through punishing too hastily, but to take away from
+us that eager and brutish thirst for revenge, and to teach us that we
+are not to retaliate on those that have offended us in anger, and when
+the soul is most inflamed and distorted with passion and almost beside
+itself for rage, like people satisfying fierce thirst or hunger, but to
+imitate the mildness and long-suffering of the deity, and to avenge
+ourselves in an orderly and decent manner, only when we have taken
+counsel with time long enough to give us the least possible likelihood
+of after repentance. For it is a smaller evil, as Socrates said, to
+drink dirty water when excessively thirsty, than, when one's mind is
+disturbed and full of rage and fury, before it is settled and becomes
+pure, to glut our revenge on the person of a relation and kinsman. For
+it is not the punishment that follows as closely as possible upon
+wrong-doing, as Thucydides said,[818] but that which is more remote,
+that observes decorum. For as Melanthius says of anger,
+
+  "Fell things it does when it the mind unsettles,"[819]
+
+so also reason acts with justice and moderation, when it banishes rage
+and passion. So also people are made milder by the example of other men,
+as when they hear that Plato, when he held his stick over his slave to
+correct him, waited some time, as he himself has told us, to compose his
+anger; and that Archytas, having learned of some wrong or disorderly
+action on the part of some of his farm labourers, knowing that at the
+time he was in a very great rage and highly incensed at them, did
+nothing to them, but merely departed, saying, "You may thank your stars
+that I am in a rage with you." If then the remembrance of the words and
+recorded acts of men abates the fierceness and intensity of our rage,
+much more likely is it that we (observing that the deity, though without
+either fear or repentance in any case, yet puts off his punishments and
+defers them for some time) shall be reserved in our views about such
+matters, and shall think that mildness and long-suffering which the god
+exhibits a divine part of virtue, reforming a few by speedy punishment,
+but benefiting and correcting many by a tardy one.
+
+Sec. VI. Let us consider in the second place that punishments inflicted by
+men for offences regard only retaliation, and, when the offender is
+punished, stop and go no further; so that they seem to follow offences
+yelping at them like a dog, and closely pursuing at their heels as it
+were. But it is likely that the deity would look at the state of any
+guilty soul that he intended to punish, if haply it might turn and
+repent, and would give[820] time for reformation to all whose vice was
+not absolute and incurable. For knowing how great a share of virtue
+souls come into the world with, deriving it from him, and how strong and
+lasting is their nobility of nature, and how it breaks out into vice
+against its natural disposition through the corruption of bad habits and
+companions, and afterwards in some cases reforms itself, and recovers
+its proper position, he does not inflict punishment on all persons
+alike; but the incorrigible he at once removes from life and cuts off,
+since it is altogether injurious to others, but most of all to a man's
+own self, to live in perpetual vice, whereas to those who seem to have
+fallen into wrong-doing, rather from ignorance of what was good than
+from deliberate choice of what was bad, he gives time to repent. But if
+they persist in vice he punishes them too, for he has no fear that they
+will escape him. Consider also how many changes take place in the life
+and character of men, so that the Greeks give the names [Greek: tropos]
+and [Greek: ethos] to the character, the first word meaning _change_,
+and the latter the immense force and power of _habit_. I think also that
+the ancients called Cecrops half man and half dragon[821] not because,
+as some say, he became from a good king wild and dragon-like, but
+contrariwise because he was originally perverse and terrible, and
+afterwards became a mild and humane king. And if this is uncertain, at
+any rate we know that Gelon and Hiero, both Sicilians, and Pisistratus
+the son of Hippocrates, though they got their supreme power by bad
+means, yet used it for virtuous ends, and though they mounted the throne
+in an irregular way, yet became good and useful princes. For by good
+legislation and by encouraging agriculture they made the citizens
+earnest and industrious instead of scoffers and chatterers. As for
+Gelon, after fighting valiantly and defeating the Carthaginians in a
+great battle, he would not conclude with them the peace they asked for
+until they inserted an article promising to cease sacrificing their sons
+to Cronos. And Lydiades was tyrant in Megalopolis, yet in the very
+height of his power changing his ideas and being disgusted with
+injustice, he restored their old constitution to the citizens,[822] and
+fell gloriously, fighting against the enemy in behalf of his country.
+And if any one had slain prematurely Miltiades the tyrant of the
+Chersonese, or had prosecuted and got a conviction against Cimon for
+incest with his sister, or had deprived Athens of Themistocles for his
+wantonness and revellings and outrages in the market, as in later days
+Athens lost Alcibiades, by an indictment, should we not have had to go
+without the glory of Marathon, and Eurymedon, and beautiful Artemisium,
+"where the Athenian youth laid the bright base of liberty?"[823] For
+great natures produce nothing little, nor can their energy and activity
+rust owing to their keen intellect, but they toss to and fro as at sea
+till they come to a settled and durable character. As then one
+inexperienced in farming, seeing a spot full of thick bushes and rank
+growth, full of wild beasts and streams and mud, would not think much of
+it, while to one who has learnt how to discriminate and discern between
+different kind of soils all these are various tokens of the richness and
+goodness of the land, so great natures break out into many strange
+excesses, which exasperate us at first beyond bearing, so that we think
+it right to cut off such offenders and stop their career at once,
+whereas a better judge, seeing the good and noble even in these, waits
+for age and the season which nature appoints for gathering fruit to
+bring sense and virtue.
+
+Sec. VII. So much for this point. Do you not think also that some of the
+Greeks did well to adopt that Egyptian law which orders a pregnant woman
+condemned to death not to suffer the penalty till after she has given
+birth?" "Certainly," said all the company. I continued, "Put the case
+not of a woman pregnant, but of a man who can in process of time bring
+to light and reveal some secret act or plan, point out some unknown
+evil, or devise some scheme of safety, or invent something useful and
+necessary, would it not be better to defer his execution, and wait the
+result of his meditation? That is my opinion, at least." "So we all
+think," said Patrocleas. "Quite right," said I. "For do but consider,
+had Dionysius had vengeance taken on him at the beginning of his
+tyranny, none of the Greeks would have dwelt in Sicily, which was laid
+waste by the Carthaginians. Nor would the Greeks have dwelt in
+Apollonia, or Anactorium, or the peninsula of the Leucadians, had not
+Periander's chastisement been postponed for a long time. I think also
+that Cassander's punishment was deferred that Thebes might be repeopled.
+And of the mercenaries that plundered this very temple most crossed over
+into Sicily with Timoleon, and after they had conquered the
+Carthaginians and put down their authority, perished miserably,
+miserable wretches that they were. For no doubt the deity makes use of
+some wicked men, as executioners, to punish others, and so I think he
+crushes as it were most tyrants. For as the gall of the hyena and rennet
+of the seal, both nasty beasts in all other respects, are useful in
+certain diseases, so when some need sharp correction, the deity casts
+upon them the implacable fury of some tyrant, or the savage ferocity of
+some prince, and does not remove the bane and trouble till their fault
+be got rid of and purged. Such a potion was Phalaris to the
+Agrigentines, and Marius to the Romans. And to the people of Sicyon the
+god distinctly foretold that their city needed a scourge, when they took
+away from the Cleonaeans (as if he was a Sicyonian) the lad Teletias, who
+was crowned in the Pythian games, and tore him to pieces. As for the
+Sicyonians, Orthagoras became their tyrant, and subsequently Myro and
+Clisthenes, and these three checked their wanton outbreaks; but the
+Cleonaeans, not getting such a cure, went to ruin. You have of course
+heard Homer's lines,
+
+  "'From a bad father sprang a son far better,
+    Excelling in all virtue;'[824]
+
+"and yet that son of Copreus never performed any brilliant or notable
+action: but the descendants of Sisyphus and Autolycus and Phlegyas
+nourished in the glory and virtues of great kings. Pericles also sprang
+of a family under a curse,[825] and Pompey the Great at Rome was the son
+of Pompeius Strabo, whose dead body the Roman people cast out and
+trampled upon, so great was their hatred of him. How is it strange then,
+since the farmer does not cut down the thorn till he has taken his
+asparagus, nor do the Libyans burn the twigs till they have gathered the
+ledanum, that god does not exterminate the wicked and rugged root of an
+illustrious and royal race till it has produced its fit fruit? For it
+would have been better for the Phocians to have lost ten thousand of the
+oxen and horses of Iphitus, and for more gold and silver to have gone
+from Delphi, than that Odysseus and AEsculapius should not have been
+born, nor those others who from bad and wicked men became good and
+useful."
+
+Sec. VIII. "And do you not all think that it is better that punishment
+should take place at the fitting time and in the fitting manner rather
+than quickly and on the spur of the moment? Consider the case of
+Callippus, who with the very dagger with which he slew Dion, pretending
+to be his friend, was afterwards slain by his own friends. And when
+Mitius the Argive was killed in a tumult, a brazen statue in the
+market-place fell on his murderer and killed him during the public
+games. And of course, Patrocleas, you know all about Bessus the Paeonian,
+and about Aristo the Oetaean leader of mercenaries." "Not I, by Zeus,"
+said Patrocleas, "but I should like to hear." "Aristo," I continued, "at
+the permission of the tyrants removed the necklace of Eriphyle[826]
+which was hung up in this temple, and took it to his wife as a present;
+but his son being angry with his mother for some reason or other, set
+the house on fire, and burnt all that were in it. As for Bessus, it
+seems he had killed his father, though his crime was long undiscovered.
+But at last going to sup with some strangers, he knocked down a nest of
+swallows, pricking it with his lance, and killed all the young swallows.
+And when the company said, as it was likely they would, 'Whatever makes
+you act in such a strange manner?' 'Have they not,' he replied, 'been
+long bearing false witness against me, crying out that I had killed my
+father?' And the company, astonished at his answer, laid the matter
+before the king, and the affair was inquired into, and Bessus punished."
+
+Sec. IX. "These cases," I continued, "we cite supposing, as has been laid
+down, that there is a deferring of punishment to the wicked; and, for
+the rest, I think we ought to listen to Hesiod, who tells us--not like
+Plato, who asserts that punishment is a condition that follows
+crime--that it is contemporaneous with it, and grows with it from the
+same source and root. For Hesiod says,
+
+  "Evil advice is worst to the adviser;"[827]
+
+and,
+
+  "He who plots mischief 'gainst another brings
+   It first on his own pate."[828]
+
+The cantharis is said to have in itself the antidote to its own sting,
+but wickedness, creating its own pain and torment, pays the penalty of
+its misdeeds not afterwards but at the time of its ill-doing. And as
+every malefactor about to pay the penalty of his crime in his person
+bears his cross, so vice fabricates for itself each of its own torments,
+being the terrible author of its own misery in life, wherein in addition
+to shame it has frequent fears and fierce passions and endless remorse
+and anxiety. But some are just like children, who, seeing malefactors in
+the theatres in golden tunics and purple robes with crowns on and
+dancing, admire them and marvel at them, thinking them happy, till they
+see them goaded and lashed and issuing fire from their gaudy but cheap
+garments.[829] For most wicked people, though they have great households
+and conspicuous offices and great power, are yet being secretly punished
+before they are seen to be murdered or hurled down rocks, which is
+rather the climax and end of their punishment than the punishment
+itself. For as Plato tells us that Herodicus the Selymbrian having
+fallen into consumption, an incurable disease, was the first of mankind
+to mix exercise with the art of healing, and so prolonged his own life
+and that of others suffering from the same disease, so those wicked
+persons who seem to avoid immediate punishment, receive a longer and not
+slower punishment, not later but extending over a wider period; for they
+are not punished in their old age, but rather grow old in perpetual
+punishment. I speak of course of long time as a human being, for to the
+gods all the period of man's life is as nothing, and so to them 'now and
+not thirty years ago' means no more than with us torturing or hanging a
+malefactor in the evening instead of the morning would mean; especially
+as man is shut up in life as in a prison from which there is no egress
+or escape, and though doubtless during his life he has much feasting and
+business and gifts and favours and amusement, yet, just like people
+playing at dice or draughts in a prison, the rope is all the time
+hanging over his head."[830]
+
+Sec. X. "And indeed what prevents our asserting that people in prison under
+sentence of death are not punished till their heads are cut off, or that
+the person who has taken hemlock, and walks about till he feels it is
+getting into his legs, suffers not at all till he is deprived of
+sensation by the freezing and curdling of his blood, if we consider the
+last moment of punishment all the punishment, and ignore all the
+intermediate sufferings and fears and anxiety and remorse, the destiny
+of every guilty wretch? That would be arguing that the fish that has
+swallowed the hook is not caught, till we see it boiled by the cook or
+sliced at table. For every wrong-doer is liable to punishment, and soon
+swallows the pleasantness of his wrong-doing like a bait, while his
+conscience still vexes and troubles him,
+
+  "As through the sea the impetuous tunny darts."
+
+For the recklessness and audacity of vice is strong and rampant till the
+crime is committed, but afterwards, when the passion subsides like a
+storm, it becomes timid and dejected and a prey to fears and
+superstitions. So that Stesichorus in his account of Clytaemnestra's
+dream may have represented the facts and real state of the case, where
+he says, "A dragon seemed to appear to her with its lofty head smeared
+all over with blood, and out of it seemed to come king Orestes the
+grandson of Plisthenes." For visions in dreams, and apparitions during
+the day, and oracles, and lightning, and whatever is thought to come
+from the deity, bring tempests of apprehension to the guilty. So they
+say that one time Apollodorus in a dream saw himself flayed by the
+Scythians, and then boiled, and that his heart out of the caldron spoke
+to him in a low voice and said, "I am the cause of this;" and at another
+time he dreamed that he saw his daughters running round him in a circle
+all on fire and in flames. And Hipparchus the son of Pisistratus, a
+little before his death, dreamt that Aphrodite threw some blood on his
+face out of a certain phial. And the friends of Ptolemy Ceraunus dreamed
+that he was summoned for trial by Seleucus, and that the judges were
+vultures and wolves, who tore his flesh and distributed it wholesale
+among his enemies. And Pausanias at Byzantium, having sent for Cleonice
+a free-born maiden, intending to outrage her and pass the night with
+her, being seized with some alarm or suspicion killed her, and
+frequently saw her in his dreams saying to him, "Come near for
+judgement, lust is most assuredly a grievous bane to men," and as this
+apparition did not cease, he sailed, it seems, to Heraclea to the place
+where the souls of the dead could be summoned, and by propitiations and
+sacrifices called up the soul of the maiden, and she appeared to him and
+told him that this trouble would end when he got to Lacedaemon, and
+directly he got there he died."[831]
+
+Sec. XI. "And so, if nothing happens to the soul after death, but that
+event is the end of all enjoyment or punishment, one would be rather
+inclined to say that the deity was lax and indulgent in quickly
+punishing the wicked and depriving them of life. For even if we were to
+say that the wicked had no other trouble in a long life, yet, when their
+wrong-doing was proved to bring them no profit or enjoyment, no good or
+adequate return for their many and great anxieties, the consciousness of
+that would be quite enough to throw[832] their mind off its balance. So
+they record of Lysimachus that he was so overcome by thirst that he
+surrendered himself and his forces to the Getae for some drink, but after
+he had drunk and bethought him that he was now a captive, he said,
+"Alas! How guilty am I for so brief a gratification to lose so great a
+kingdom!" And yet it is very difficult to resist a necessity of nature.
+But when a man, either for the love of money, or for political place or
+power, or carried away by some amorous propensity, does some lawless and
+dreadful deed, and, after his eager desire is satisfied, sees in process
+of time that only the base and terrible elements of his crime remain,
+while nothing useful, or necessary, or advantageous has flowed from it,
+is it not likely that the idea would often present itself to him that,
+moved by vain-glory, or for some illiberal and unlovely pleasure, he had
+violated the greatest and noblest rights of mankind, and had filled his
+life with shame and trouble? For as Simonides used to say playfully that
+he always found his money-chest full but his gratitude-chest empty,[833]
+so the wicked contemplating their own vice soon find out that their
+gratification is joyless and hopeless,[834] and ever attended by fears
+and griefs and gloomy memories, and suspicions about the future, and
+distrust about the present. Thus we hear Ino, repenting for what she had
+done, saying on the stage,
+
+  "Dear women, would that I could now inhabit
+   For the first time the house of Athamas,
+   Guiltless of any of my awful deeds!"[835]
+
+It is likely that the soul of every wicked person will meditate in this
+way, and consider how it can escape the memory of its ill-deeds, and lay
+its conscience to sleep, and become pure, and live another life over
+again from the beginning. For there is no confidence, or reality, or
+continuance, or security, in what wickedness proposes to itself, unless
+by Zeus we shall say that evil-doers are wise, but wherever the greedy
+love of wealth or pleasure or violent envy dwells with hatred and
+malignity, there will you also see and find stationed superstition, and
+remissness for labour, and cowardice in respect to death, and sudden
+caprice in the passions, and vain-glory and boasting. Those that censure
+them frighten them, and they even fear those that praise them as wronged
+by their deceit, and as most hostile to the bad because they readily
+praise those they think good. For as in the case of ill-tempered steel
+the hardness of vice is rotten, and its strength easily shattered. So
+that in course of time, understanding their real selves, they are vexed
+and disgusted with their past life and abhor it. For if a bad man who
+restores property entrusted to his care, or becomes surety for a friend,
+or contributes very generously and liberally to his country out of love
+of glory or honour, at once repents and is sorry for what he has done
+from the fickleness and changeableness of his mind; and if men applauded
+in the theatres directly afterwards groan, their love of glory subsiding
+into love of money; shall we suppose that those who sacrificed men to
+tyrannies and conspiracies as Apollodorus did, or that those who robbed
+their friends of money as Glaucus the son of Epicydes did,[836] never
+repented, or loathed themselves, or regretted their past misdeeds? For
+my part, if it is lawful to say so, I do not think evil-doers need any
+god or man to punish them, for the marring and troubling of all their
+life by vice is in itself adequate punishment."
+
+Sec. XII. "But consider now whether I have not spoken too long." Then Timon
+said, "Perhaps you have, considering what remains and the time it will
+take. For now I am going to start the last question, as if it were a
+combatant in reserve, since the other two questions have been debated
+sufficiently. For as to the charge and bold accusation that Euripides
+brings against the gods, for visiting the sins of the parents upon the
+children, consider that even those of us who are silent agree with
+Euripides. For if the guilty were punished themselves there would be no
+further need to punish the innocent, for it is not fair to punish even
+the guilty twice for the same offence, whereas if the gods through
+easiness remit the punishment of the wicked, and exact it later on from
+the innocent, they do not well to compensate for their tardiness by
+injustice. Such conduct resembles the story told of AEsop's coming to
+this very spot,[837] with money from Croesus, to offer a splendid
+sacrifice to the god, and to give four minae to each of the Delphians.
+And some quarrel or difference belike ensuing between him and the
+Delphians here, he offered the sacrifice, but sent the money back to
+Sardis, as though the Delphians were not worthy to receive that benefit,
+so they fabricated against him a charge of sacrilege, and put him to
+death by throwing him headlong down yonder rock called Hyampia. And in
+consequence the god is said to have been wroth with them, and to have
+brought dearth on their land, and all kinds of strange diseases, so that
+they went round at the public festivals of the Greeks, and invited by
+proclamation whoever wished to take satisfaction of them for AEsop's
+death. And three generations afterwards came Idmon[838] a Samian, no
+relation of AEsop's, but a descendant of those who had purchased AEsop as
+a slave at Samos, and by giving him satisfaction the Delphians got rid
+of their trouble. And it was in consequence of this, they say, that the
+punishment of those guilty of sacrilege was transferred from Hyampia to
+Nauplia.[839] And even great lovers of Alexander, as we are, do not
+praise his destroying the city of the Branchidae and putting everybody in
+it to death because their great-grandfathers betrayed the temple at
+Miletus.[840] And Agathocles, the tyrant of Syracuse, laughing and
+jeering at the Corcyraeans for asking him why he wasted their island,
+replied, "Because, by Zeus, your forefathers welcomed Odysseus." And
+when the people of Ithaca likewise complained of his soldiers carrying
+off their sheep, he said, "Your king came to us, and actually put out
+the shepherd's eye to boot."[841] And is it not stranger still in Apollo
+punishing the present inhabitants of Pheneus, by damming up the channel
+dug to carry off their water,[842] and so flooding the whole of their
+district, because a thousand years ago, they say, Hercules carried off
+to Pheneus the oracular tripod? and in telling the Sybarites that the
+only end of their troubles would be propitiating by their ruin on three
+occasions the wrath of Leucadian Hera? And indeed it is no long time
+since the Locrians have ceased sending maidens[843] to Troy,
+
+  "Who without upper garments and barefooted,
+   Like slave-girls, in the early morning swept
+   Around Athene's altar all unveiled,
+   Till old age came upon them with its burdens,"
+
+all because Ajax violated Cassandra. Where is the reason or justice in
+all this? Nor do we praise the Thracians who to this day, in honour of
+Orpheus, mark their wives;[844] nor the barbarians on the banks of the
+Eridanus who, they say, wear mourning for Phaeethon. And I think it would
+be still more ridiculous if the people living at the time Phaeethon
+perished had neglected him, and those who lived five or ten generations
+after his tragic death had begun the practice of wearing mourning and
+grieving for him. And yet this would be only folly, there would be
+nothing dreadful or fatal about it, but what should make the anger of
+the gods subside at once and then afterwards, like some rivers, burst
+out against others till they completely ruin them?
+
+Sec. XIII. Directly he left off, fearing that if he began again he would
+introduce more and greater absurdities, I asked him, "Well, do you
+believe all this to be true?" And he replied, "If not all, but only
+some, of it is true, do you not think that the subject presents the same
+difficulty?" "Perhaps," said I, "it is as with those in a raging fever,
+whether they have few or many clothes on the bed they are equally hot or
+nearly so, yet to ease them we shall do well to remove some of the
+clothes; but let us waive this point, if you don't like the line of
+argument, though a good deal of what you have said seems myth and fable,
+and let us recall to our minds the recent festival in honour of Apollo
+called Theoxenia,[845] and the noble share in it which the heralds
+expressly reserve for the descendants of Pindar, and how grand and
+pleasant it seemed to you." "Who could help being pleased," said he,
+"with such a delightful honour, so Greek and breathing the simple spirit
+of antiquity, had he not, to use Pindar's own phrase, 'a black heart
+forged when the flame was cold?'" "I pass over then," said I, "the
+similar proclamation at Sparta, 'After the Lesbian singer,' in honour
+and memory of old Terpander, for it is a similar case. But you
+yourselves certainly lay claim to be better than other Boeotians as
+descended from Opheltes,[846] and than other Phocians because of your
+ancestor Daiphantus,[847] and you were the first to give me help and
+assistance in preserving for the Lycormae and Satilaei their hereditary
+privilege of wearing crowns as descendants of Hercules, when I contended
+that we ought to confirm the honours and favours of the descendants of
+Hercules more especially because, though he was such a benefactor to the
+Greeks, he had had himself no adequate favour or return." "You remind
+me," he said, "of a noble effort, and one well worthy of a philosopher."
+"Dismiss then," said I, "my dear fellow, your vehement accusation
+against the gods, and do not be so vexed that some of a bad or evil
+stock are punished by them, or else do not joy in and approve of the
+honour paid to descent from a good stock. For it is unreasonable, if we
+continue to show favour to a virtuous stock, to think punishment wrong
+in the case of a criminal stock, or that it should not correspond with
+the adequate reward of merit. And he that is glad to see the descendants
+of Cimon honoured at Athens, but is displeased and indignant that the
+descendants of Lachares or Aristo are in exile, is too soft and easy, or
+rather too fault-finding and peevish with the gods, accusing them if the
+descendants of a bad and wicked man are fortunate, and accusing them
+also if the progeny of the bad are wiped off the face of the earth; thus
+finding fault with the deity alike, whether the descendants of the good
+or bad father are unfortunate."
+
+Sec. XIV. "Let these remarks," I continued, "be your bulwarks as it were
+against those excessively bitter and railing accusations. And taking up
+again as it were the initial clue to our subject, which as it is about
+the deity is dark and full of mazes and labyrinths, let us warily and
+calmly follow the track to what is probable and plausible, for certainty
+and truth are things very difficult to find even in every-day life. For
+example, why are the children of those that have died of consumption or
+dropsy bidden to sit with their feet in water till the dead body is
+burnt? For that is thought to prevent the disease transferring itself to
+them. Again, when a she-goat takes a bit of eringo into her mouth, why
+do the whole herd stand still, till the goatherd comes up and takes it
+out of her mouth? There are other properties that have connection and
+communication, and that transfer themselves from one thing to another
+with incredible[848] quickness and over immense distances. But we marvel
+more at intervals of time than place. And yet is it more wonderful that
+Athens should have been smitten with a plague[849] that started in
+Arabia, and of which Pericles died and Thucydides fell sick, than that,
+when the Delphians and Sybarites became wicked, vengeance should have
+fallen on their descendants.[850] For properties have relations and
+connections between ends and beginnings, and although the reason of them
+may not be known by us, they silently perform their errand."
+
+Sec. XV. "Moreover the public punishments of cities by the gods admits of a
+just defence. For a city is one continuous entity, a sort of creature
+that never changes from age, or becomes different by time, but is ever
+sympathetic with and conformable to itself, and is answerable for
+whatever it does or has done for the public weal, as long as the
+community by its union and federal bonds preserves its unity. For he
+that would make several, or rather any quantity of, cities out of one by
+process of time would be like a person who made one human being several,
+by regarding him now as an old man, now as a young man, now as a
+stripling. Or rather this kind of reasoning resembles the arguments of
+Epicharmus, from whom the sophists borrowed the piled-up method of
+reasoning,[851] for example, he incurred the debt long ago, so he does
+not owe it now, being a different person, or, he was invited to dinner
+yesterday, but he comes uninvited to-day, for he is another person. And
+yet age produces greater changes in any individual than it does commonly
+in cities. For any one would recognize Athens again if he had not seen
+it for thirty years, for the present habits and feelings of the people
+there, their business, amusements, likes and dislikes, are just what
+they were long ago; whereas a man's friend or acquaintance meeting him
+after some time would hardly recognize his appearance, for the change of
+character easily introduced by every thought and deed, feeling and
+custom, produce a wonderful strangeness and novelty in the same person.
+And yet a man is reckoned to be the same person from birth to death, and
+similarly we think it right for a city always remaining the same to be
+liable to reproach for the ill deeds of its former inhabitants, on the
+same principle as it enjoys its ancient glory and power; or shall we,
+without being aware of it, throw everything into Heraclitus' river, into
+which he says a person cannot step twice,[852] since nature is ever
+changing and altering everything?"
+
+Sec. XVI. "If then a city is one continuous entity, so of course is a race
+that starts from one beginning, that can trace back intimate union and
+similarity of faculties, for that which is begot is not, like some
+production of art, unlike the begetter, for it proceeds from him, and is
+not merely produced by him, so that it appropriately receives his share,
+whether that be honour or punishment. And if I should not seem to be
+trifling, I should say that the bronze statue of Cassander melted down
+by the Athenians, and the body of Dionysius thrown out of their
+territory by the Syracusans after his death, were treated more unjustly
+than punishing their posterity would have been. For there was none of
+the nature of Cassander in the statue, and the soul of Dionysius had
+left his dead body before this outrage, whereas Nysaeus and
+Apollocrates,[853] Antipater and Philip,[854] and similarly other sons
+of wicked parents had innate in them a good deal of their fathers, and
+that no listless or inactive element, but one by which they lived and
+were nourished, and by which their ideas were controlled. Nor is it at
+all strange or absurd that some should have their fathers'
+characteristics. And to speak generally, as in surgery whatever is
+useful is also just, and that person would be ridiculous who should say
+it was unjust to cauterize the thumb when the hip-joints were in pain,
+and to lance the stomach when the liver was inflamed, or when oxen were
+tender in their hoofs to anoint the tips of their horns, so he that
+looks for any other justice in punishment than curing vice, and is
+dissatisfied if surgery is employed to one part to benefit another, as
+surgeons open a vein to relieve ophthalmia, can see nothing beyond the
+evidence of the senses, and does not remember that even a schoolmaster
+by correcting one lad admonishes others, and that by decimation a
+general makes his whole army obey. And so not only by one part to
+another comes benefit, but also to the soul through the soul, even more
+often than to the body through the body, come certain dispositions, and
+vices or improvement of character. For just as it is likely in the case
+of the body that the same feelings and changes will take place, so the
+soul, being worked upon by fancies, naturally becomes better or worse
+according as it has more confidence or fear."
+
+Sec. XVII. While I was thus speaking, Olympicus interposed, and said, "You
+seem in your argument to assume the important assumption of the
+permanence of the soul." I replied, "You too concede it, or rather did
+concede it. For that the deity deals with everyone according to his
+merit has been the assumption of our argument from the beginning." Then
+said he, "Do you think that it follows, because the gods notice our
+actions and deal with us accordingly, that souls are either altogether
+imperishable, or for some time survive dissolution?" Then said I, "Not
+exactly so, my good sir, but is the deity so little and so attached to
+trifles, if we have nothing divine in ourselves, nothing resembling him,
+nothing lasting or sure, but that we all do fade as a leaf, as
+Homer[855] says, and die after a brief life, as to take the
+trouble--like women that tend and cultivate their gardens of Adonis[856]
+in pots--to create souls to flourish in a delicate body having no
+stability only for a day, and then to be annihilated at once[857] by any
+occasion? And if you please, leaving the other gods out of the question,
+consider the case of our god here.[858] Does it seem likely to you that,
+if he knew that the souls of the dead perish immediately, and glide out
+of their bodies like mist or smoke, he would enjoin many propitiatory
+offerings for the departed and honours for the dead, merely cheating and
+beguiling those that believed in him? For my own part, I shall never
+abandon my belief in the permanence of the soul, unless some second
+Hercules[859] shall come and take away the tripod of the Pythian
+Priestess, and abolish and destroy the oracle. For as long as many such
+oracles are still given, as was said to be given to Corax of Naxos
+formerly, it is impious to declare that the soul dies." Then said
+Patrocleas, "What oracle do you refer to? Who was this Corax? To me both
+the occurrence and name are quite strange." "That cannot be," said I,
+"but I am to blame for using the surname instead of the name. For he
+that killed Archilochus in battle was called Calondes, it seems, but his
+surname was Corax. He was first rejected by the Pythian Priestess, as
+having slain a man sacred to the Muses, but after using many entreaties
+and prayers, and urging pleas in defence of his act, he was ordered to
+go to the dwelling of Tettix, and appease the soul of Archilochus. Now
+this place was Taenarum, for there they say Tettix the Cretan had gone
+with a fleet and founded a city, and dwelt near the place where departed
+souls were conjured up. Similarly also, when the Spartans were bidden by
+the oracle to appease the soul of Pausanias, the necromancers were
+summoned from Italy, and, after they had offered sacrifice, they got the
+ghost out of the temple."
+
+Sec. XVIII. "It is one and the same argument," I continued, "that confirms
+the providence of the deity and the permanence of the soul of man, so
+that you cannot leave one if you take away the other. And if the soul
+survives after death, it makes the probability stronger that rewards or
+punishments will be assigned to it. For during life the soul struggles,
+like an athlete, and when the struggle is over, then it gets its
+deserts. But what rewards or punishments the soul gets when by itself in
+the unseen world for the deeds done in the body has nothing to do with
+us that are alive, and is perhaps not credited by us, and certainly
+unknown to us; whereas those punishments that come on descendants and on
+the race are evident to all that are alive, and deter and keep back many
+from wickedness. For there is no more disgraceful or bitter punishment
+than to see our children in misfortune through our faults, and if the
+soul of an impious or lawless man could see after death, not his statues
+or honours taken from him, but his children or friends or race in great
+adversity owing to him, and paying the penalty for his misdeeds, no one
+would ever persuade him, could he come to life again, to be unjust and
+licentious, even for the honours of Zeus. I could tell you a story on
+this head, which I recently heard, but I hesitate to do so, lest you
+should regard it only as a myth; I confine myself therefore to
+probability." "Pray don't," said Olympicus, "let us have your story."
+And as the others made the same request, I said, "Permit me first to
+finish my discourse according to probability, and then, if you like, I
+will set my myth a going, if it is a myth."
+
+Sec. XIX. Bion says the deity in punishing the children of the wicked for
+their fathers' crimes is more ridiculous than a doctor administering a
+potion to a son or grandson for a father's or grandfather's disease. But
+the cases, though in some respects similar and like, are in others
+dissimilar. For to cure one person of a disease does not cure another,
+nor is one any better, when suffering from ophthalmia or fever, by
+seeing another anointed or poulticed. But the punishments of evil-doers
+are exhibited to everybody for this reason, that it is the function of
+justice, when it is carried out as reason dictates, to check some by the
+punishment of others. So that Bion did not see in what respect his
+comparison touched our subject. For sometimes, when a man falls into a
+grievous but not incurable malady, which afterwards by intemperance and
+negligence ruins his constitution and kills him, is not his son, who is
+not supposed to be suffering from the same malady but only to have a
+predisposition for it, enjoined to a careful manner of living by his
+medical man, or friend, or intelligent trainer in gymnastics, or honest
+guardian, and recommended to abstain from fish and pastry, wine and
+women, and to take medicine frequently, and to go in for training in the
+gymnasiums, and so to dissipate and get rid of the small seeds of what
+might be a serious malady, if he allowed it to come to a head? Do we not
+indeed give advice of this kind to the children of diseased fathers or
+mothers, bidding them take care and be cautious and not to neglect
+themselves, but at once to arrest the first germ, of the malady, nipping
+it in the bud while removable, and before it has got a firm footing in
+the constitution?" "Certainly we do," said all the company. "We are not
+then," I continued, "acting in a strange or ridiculous but in a
+necessary and useful way, in arranging their exercise and food and
+physic for the sons of epileptic or atrabilious or gouty people, not
+when they are ill, but to prevent their becoming so. For the offspring
+of a poor constitution does not require punishment, but it does require
+medical treatment and care, and if any one stigmatizes this, because it
+curtails pleasure and involves some self-denial and pain, as a
+punishment inflicted by cowardice and timidity, we care not for his
+opinion. Can it be right to tend and care for the body that has an
+hereditary predisposition to some malady, and are we to neglect the
+growth and spread in the young character of hereditary taint of vice,
+and to dally with it, and wait till it be plainly mixed up with the
+feelings, and, to use the language of Pindar, "produce malignant fruit
+in the heart?"
+
+Sec. XX. Or is the deity in this respect no wiser than Hesiod, who exhorts
+and advises, "not to beget children on our return from a sad funeral,
+but after a banquet with the gods,"[860] as though not vice or virtue
+only, but sorrow or joy and all other propensities, came from
+generation, to which the poet bids us come gay and agreeable and
+sprightly. But it is not Hesiod's function, or the work of human wisdom,
+but it belongs to the deity, to discern and accurately distinguish
+similarities and differences of character, before they become obvious by
+resulting in crime through the influence of the passions. For the young
+of bears and wolves and apes manifest from their birth the nature innate
+in them in all its naked simplicity; whereas mankind, under the
+influence of customs and opinions and laws, frequently conceal their bad
+qualities and imitate what is good, so as altogether to obliterate and
+escape from the innate taint of vice, or to be undetected for a long
+time, throwing the veil of craft round their real nature, so that we are
+scarce conscious of their villainy till we feel the blow or smart of
+some unjust action, so that we are in fact only aware that there is such
+a thing as injustice when men act unjustly, or as vice when men act
+viciously, or as cowardice when men run away, just as if one were to
+suppose that scorpions had a sting only when they stung us, or that
+vipers were venomous only when they bit us, which would be a very silly
+idea. For every bad man is not bad only when he breaks out into crime,
+but he has the seeds of vice in his nature, and is only vicious in act
+when he has opportunity and means, as opportunity makes the thief
+steal,[861] and the tyrant violate the laws. But the deity is not
+ignorant of the nature and disposition of every man, inasmuch as by his
+very nature he can read the soul better than the body, and does not wait
+to punish violence in the act, or shamelessness in the tongue, or
+lasciviousness in the members. For he does not retaliate upon the
+wrong-doer as having been ill-treated by him, nor is he angry with the
+robber as having been plundered by him, nor does he hate the adulterer
+as having himself suffered from his licentiousness, but it is to cure
+him that he often punishes the adulterous or avaricious or unjust man in
+embryo, before he has had time to work out all his villainy, as we try
+to stop epileptic fits before they come on.
+
+Sec. XXI. Just now we were dissatisfied that the wicked were punished late
+and tardily, whereas at present we find fault with the deity for
+correcting the character and disposition of same before they commit
+crime, from our ignoring that the future deed may be worse and more
+dreadful than the past, and the hidden intention than the overt act; for
+we are not able fully to understand the reasons why it is better to
+leave some alone in their ill deeds, and to arrest others in the
+intention; just as no doubt medicine is not appropriate in the case of
+some patients, which would be beneficial to others not ill, but yet
+perhaps in a more dangerous condition still. And so the gods do not
+visit all the offences of parents on their children, but if a good man
+is the son of a bad one, as the son of a sickly parent is sometimes of a
+good constitution, he is exempt from the punishment of his race, as not
+being a participator in its viciousness. But if a young man imitates his
+vicious race it is only right that he should inherit the punishment of
+their ill deeds, as he would their debts. For Antigonus was not punished
+for Demetrius, nor, of the old heroes,[862] Phyleus for Augeas, or
+Nestor for Neleus, for though their sires were bad they were good, but
+those whose nature liked and approved the vices of their ancestors,
+these justice punished, taking vengeance on their similarity in
+viciousness. For as the warts and moles and freckles of parents often
+skip a generation, and reappear in the grandsons and granddaughters, and
+as a Greek woman, that had a black baby and so was accused of adultery,
+found out that she was the great granddaughter of an Ethiopian,[863] and
+as the son of Pytho the Nisibian who recently died, and who was said to
+trace his descent to the Sparti,[864] had the birthmark on his body of
+the print of a spear the token of his race, which though long dormant
+had come up again as out of the deep, so frequently earlier generations
+conceal and suppress the mental idiosyncrasies and passions of their
+race, which afterwards nature causes to break out in other members of
+the family, and so displays the family bent either to vice or virtue."
+
+Sec. XXII. When I had said thus much I was silent, but Olympicus smiled and
+said, "We do not praise you, lest we should seem to forget your promised
+story, as though what you had advanced was adequate proof enough, but we
+will give our opinion when we have heard it." Then I began as follows.
+"Thespesius of Soli, an intimate friend of that Protogenes[865] who
+lived in this city with us for some time, had been very profligate
+during the early part of his life, and had quickly run through his
+property, and for some time owing to his straits had given himself up to
+bad practices, when repenting of his old ways, and following the pursuit
+of riches, he resembled those profligate husbands that pay no attention
+to their wives while they live with them, but get rid of them, and then,
+after they have married other men, do all they can wickedly to seduce
+them. Abstaining then from nothing dishonourable that could bring either
+enjoyment or gain, in no long time he got together no great amount of
+property, but a very great reputation for villainy. But what most
+damaged his character was the answer he received from the oracle of
+Amphilochus.[866] For he sent it seems a messenger to consult the god
+whether he would live the rest of his life better, and the answer was he
+would do better after his death. And indeed this happened in a sense not
+long after. For he fell headlong down from a great height, and though he
+had received no wound nor even a blow, the fall did for him, but three
+days after (just as he was about to be buried) he recovered. He soon
+picked up his strength again, and went home, and so changed his manner
+of life that people would hardly credit it. For the Cilicians say that
+they know nobody who was in those days more fairdealing in business, or
+more devout to the deity, or more disagreeable to his enemies, or more
+faithful to his friends; insomuch that all who had any dealings with him
+desired to hear the reason of this change, not thinking that so great a
+reformation of character could have proceeded from chance, and their
+idea was correct, as his narrative to Protogenes and others of his great
+friends showed. For he told them that, when his soul left the body, the
+change he first underwent was as if he were a pilot thrown violently
+into the sea out of a ship. Then raising himself up a little, he thought
+he recovered the power of breathing again altogether, and looked round
+him in every direction, as if one eye of the soul was open. But he saw
+none of the things he had ever seen before, but stars enormous in size
+and at immense distance from one another, sending forth a wonderful and
+intense brightness of colour, so that the soul was borne along and moved
+about everywhere quickly and easily, like a ship is fair weather. But
+omitting most of the sights he saw, he said that the souls of the dead
+mounted into the air, which yielded to them and formed fiery bubbles,
+and then, when each bubble quietly broke, they assumed human forms,
+light in weight but with different kinds of motion, for some leapt about
+with wonderful agility and darted straight upwards, while others like
+spindles flitted round all together in a circle, some in an upward
+direction, some in a downward, with mixed and confused motion, hardly
+stopping at all, or only after a very long time. As to most of these he
+was ignorant who they were, but he saw two or three that he knew, and
+tried to approach them and talk with them, but they would not listen to
+him, and did not seem to be in their right minds, but out of their
+senses and distraught, avoiding every sight and touch, and at first
+turned round and round alone, but afterwards meeting many other souls
+whirling round and in the same condition as themselves, they moved about
+promiscuously with no particular object in view, and uttered
+inarticulate sounds, like yells, mixed with wailing and terror. Other
+souls in the upper part of the air seemed joyful, and frequently
+approached one another in a friendly way, and avoided those troubled
+souls, and seemed to mark their displeasure by keeping themselves to
+themselves, and their joy and delight by extension and expansion. At
+last he said he saw the soul of a relation, that he thought he knew but
+was not quite sure, as he died when he was a boy, which came up to him
+and said to him, "Welcome, Thespesius." And he wondering, and saying
+that his name was not Thespesius but Aridaeus, the soul replied, "That
+was your old name, but henceforth it will be Thespesius. For assuredly
+you are not dead, but by the will of the gods are come here with your
+intellect, for the rest of your soul you have left in the body like an
+anchor; and as a proof of what I say both now and hereafter notice that
+the souls of the dead have no shadow and do not move their eyelids."
+Thespesius, on hearing these words, pulled himself somewhat more
+together again, and began to use his reason, and looking more closely he
+noticed that an indistinct and shadow-like line was suspended over him,
+while the others shone all round and were transparent, but were not all
+alike; for some were like the full-moon at its brightest, throwing out
+one smooth even and continuous colour, others had spots or light marks
+here and there, while others were quite variegated and strange to the
+sight, with black spots like snakes, while others again had dim
+scratches.
+
+Then the kinsman of Thespesius (for there is nothing to prevent our
+calling the souls by the name of the persons), pointed out everything,
+and told him that Adrastea, the daughter of Necessity and Zeus, was
+placed in the highest position to punish all crimes, and no criminal was
+either so great or so small as to be able to escape her either by fraud
+or violence. But, as there were three kinds of punishment, each had its
+own officer and administering functionary. "For speedy Vengeance
+undertakes the punishment of those that are to be corrected at once in
+the body and through their bodies, and she mildly passes by many
+offences that only need expiation; but if the cure of vice demands
+further pains, then the deity hands over such criminals after death to
+Justice, and those whom Justice rejects as altogether incurable, Erinnys
+(the third and fiercest of Adrastea's officers), pursues as they are
+fleeing and wandering about in various directions, and with pitiless
+severity utterly undoes them all, and thrusts them down to a place not
+to be seen or spoken about. And, of all these punishments, that which is
+administered in this life by Vengeance is most like those in use among
+the barbarians. For as among the Persians they pluck off and scourge the
+garments and tiaras of those that are to be punished, while the
+offenders weep and beg them to cease, so most punishments by fine or
+bodily chastisement have no sharp touch, nor do they reach vice itself,
+but are only for show and sentiment. And whoever goes from this world to
+that incorrigible and impure, Justice takes him aside, naked as he is in
+soul, and unable to veil or hide or conceal his villainy, but descried
+all round and in all points by everybody, and shows him first to his
+good parents, if such they were, to let them see what a wretch he is and
+how unworthy of his ancestors; but if they were wicked too, seeing them
+punished and himself being seen by them, he is chastised for a long time
+till he is purged of each of his bad propensities by sufferings and
+pains, which as much exceed in magnitude and intensity all sufferings in
+the flesh, as what is real is more vivid than a dream. But the scars and
+marks of the stripes for each bad propensity are more visible in some
+than in others. Observe also, he continued, the different and various
+colours of the souls. That dark dirty-brown colour is the pigment of
+illiberality and covetousness, and the blood-red the sign of cruelty and
+savageness, and where the blue is there sensuality and love of pleasure
+are not easily eradicated, and that violet and livid colour marks malice
+and envy, like the dark liquid ejected by the cuttle fish. For as during
+life vice produces these colours by the soul being acted upon by
+passions and reacting upon the body, so here it is the end of
+purification and correction when they are toned down, and the soul
+becomes altogether bright and one colour. But as long as these colours
+remain, there are relapses of the passions accompanied by palpitation
+and throbbing of the heart, in some faint and soon suppressed, in others
+more violent and lasting. And some of these souls by being again and
+again corrected recover their proper disposition and condition, while
+others again by their violent ignorance and excessive love of
+pleasure[867] are carried into the bodies of animals; for one by
+weakness of reasoning power, and slowness of contemplation, is impelled
+by the practical element in him to generation, while another, lacking an
+instrument to satisfy his licentiousness, desires to gratify his
+passions immediately, and to get that gratification through the medium
+of the body; for here there is no real fruition, but only an imperfect
+shadow and dream of incomplete pleasure."
+
+After he had said this, Thespesius' kinsman hurried him at great speed
+through immense space, as it seemed to him, though he travelled as
+easily and straight as if he were carried on the wings of the sun's
+rays. At last he got to an extensive and bottomless abyss, where his
+strength left him, as he found was the case with the other souls there:
+for keeping together and making swoops, like birds, they flitted all
+round the abyss, but did not venture to pass over it. To internal view
+it resembled the caverns of Bacchus, being beautiful throughout[868]
+with trees and green foliage and flowers of all kinds, and it breathed a
+soft and gentle air, laden with scents marvellously pleasant, and
+producing the effect that wine does on those who are topers; for the
+souls were elevated by its fragrance, and gay and blithe with one
+another: and the whole spot was full of mirth and laughter, and such
+songs as emanate from gaiety and enjoyment. And Thespesius' kinsman told
+him that this was the way Dionysus went up to heaven by, and by which he
+afterwards took up Semele, and it was called the place of Oblivion. But
+he would not let Thespesius stay there, much as he wished, but forcibly
+dragged him away, instructing and telling him that the intellect was
+melted and moistened by pleasure, and that the irrational and corporeal
+element being watered and made flesh stirs up the memory of the body,
+from which comes a yearning and strong desire for generation, so called
+from being an inclination to the earth,[869] when the soul is weighed
+down with moisture.
+
+Next Thespesius travelled as far in another direction, and seemed to see
+a great crater into which several rivers emptied themselves, one whiter
+than the foam of the sea or snow, another like the purple of the
+rainbow, and others of various hues whose brightness was apparent at
+some distance, but when he got nearer the air became thinner and the
+colours grew dim, and the crater lost all its gay colours but white. And
+he saw three genii sitting together in a triangular position, mixing the
+rivers together in certain proportions. Then the guide of Thespesius'
+soul told him, that Orpheus got as far as here, when he came in quest of
+the soul of his wife,[870] and from not exactly remembering what he had
+seen spread a false report among mankind, that the oracle at Delphi was
+common to Apollo and Night, though Apollo had no communion with Night:
+but this, pursued the guide, is an oracle common to Night and the Moon,
+that utters forth its oracular knowledge in no particular part of the
+world, nor has it any particular seat, but wanders about everywhere in
+men's dreams and visions. Hence, as you see, dreams receive and
+disseminate a mixture[871] of simple truth with deceit and error. But
+the oracle of Apollo you do not know, nor can you see it, for the
+earthiness of the soul does not suffer it to soar upwards, but keeps it
+down in dependence on the body. And taking him nearer his guide tried to
+show him the light from the tripod, which, as he said, shone as far as
+Parnassus through the bosom of Themis, but though he desired to see it
+he could not for its brightness, but as he passed by he heard the shrill
+voice of a woman speaking in verse several things, among others, he
+thought, telling the time of his death. That, said the genius, was the
+voice of the Sibyl, who sang about the future as she was being borne
+about in the Orb of the moon. Though desirous then to hear more, he was
+conveyed into another direction by the violent motion of the moon, as if
+he had been in the eddies of a whirlpool, so that he heard very little
+more, only a prophecy about Mt. Vesuvius and that Dicaearchia[872] would
+be destroyed by fire, and a short piece about the Emperor then
+reigning,[873] that "though he was good he would lose his empire through
+sickness."
+
+After this Thespesius and his guide turned to see those that were
+undergoing punishment. And at first they saw only distressing and
+pitiable sights, but after that, Thespesius, little expecting it, found
+himself among his friends and acquaintances and kinsfolk who were being
+punished, and undergoing dreadful sufferings and hideous and bitter
+tortures, and who wept and wailed to him. And at last he descried his
+father coming up out of a certain gulf covered with marks and scars,
+stretching out his hands, and not allowed to keep silence, but compelled
+by those that presided over his torture to confess that he had been an
+accursed wretch and poisoned some strangers that had gold, and during
+his lifetime had escaped the detection of everybody; but had been found
+out here, and his guilt brought home to him, for which he had already
+suffered much, and was being dragged on to suffer more. So great was his
+consternation and fear that he did not dare to intercede or beg for his
+father's release, but wishing to turn and flee he could no longer see
+his gentle and kind guide, but he was thrust forward by some persons
+horrible to look at, as if some dire necessity compelled him to go
+through with the business, and saw that the shades of those that had
+been notorious criminals and punished in their life-time were not so
+severely tortured here or like the others, but had an incomplete[874]
+though toilsome punishment for their irrational passions.[875] Whereas
+those who under the mask and show of virtue had lived all their lives in
+undetected vice were forced by their torturers with labour and pain to
+turn their souls inside out, unnaturally wriggling and writhing about,
+like the sea-scolopendras who, when they have swallowed the hook, turn
+themselves inside out; but some of them their torturers flayed and
+crimped so as to show their various inward vices which were only skinned
+over, which were deep in their soul the principal part of man. And he
+said he saw other souls, like snakes two or three or even more twined
+together, devouring one another in malignity and malevolence for what
+they had suffered or done in life. He said also that there were several
+lakes running parallel, one of boiling gold, another most cold of lead,
+another hard of iron, and several demons were standing by, like smiths,
+who lowered down and drew up by turns with instruments the souls of
+those whose criminality lay in insatiable cupidity. For when they were
+red-hot and transparent through their bath in the lake of gold, the
+demons thrust them into the lake of lead and dipped them in that; and
+when they got congealed in it and hard as hail, they dipped them into
+the lake of iron, and there they became wonderfully black, and broken
+and crushed by the hardness of the iron, and changed their appearance,
+and after that they were dipped again in the lake of gold, after
+suffering, he said, dreadful agony in all these changes of torment. But
+he said those souls suffered most piteously of all that, when they
+seemed to have escaped justice, were arrested again, and these were
+those whose crimes had been visited on their children or descendants.
+For whenever one of these latter happened to come up, he fell into a
+rage and cried out, and showed the marks of what he had suffered, and
+upbraided and pursued the soul of the parent, that wished to fly and
+hide himself but could not. For quickly did the ministers of torture
+pursue them, and hurry them back again to Justice,[876] wailing all the
+while on account of their fore-knowledge of what their punishment would
+be. And to some of them he said many of their posterity clung at once,
+and just like bees or bats stuck to them, and squeaked and gibbered[877]
+in their rage at the memory of what they had suffered owing to them.
+Last of all he saw the souls of those that were to come into the world a
+second time, forcibly moulded and transformed into various kinds of
+animals by artificers appointed for the very purpose with instruments
+and blows, who broke off all the limbs of some, and only wrenched off
+some of others, and polished others down or annihilated them altogether,
+to fit them for other habits and modes of life. Among them he saw the
+soul of Nero tortured in other ways, and pierced with red-hot nails. And
+the artificers having taken it in hand and converted it into the
+semblance of a Pindaric viper, which gets its way to life by gnawing
+through its mother's womb, a great light, he said, suddenly shone, and a
+voice came out of the light, ordering them to change it into something
+milder, so they devised of it the animal that croaks about lakes and
+marshes, for he had been punished sufficiently for his crimes, and now
+deserved some favour at the hands of the gods, for he had freed Greece,
+the noblest nation of his subjects and the best-beloved of the
+gods.[878] So much did Thespesius behold, but as he intended to return a
+horrible dread came upon him. For a woman, marvellous in appearance and
+size, took hold of him and said to him, "Come here that you may the
+better remember everything you have seen." And she was about to strike
+him with a red-hot iron pin, such as the encaustic painters use,[879]
+when another woman prevented her; and he was suddenly sucked up, as
+through[880] a pipe, by a strong and violent wind, and lit upon his own
+body, and woke up and found that he was close to his tomb.
+
+    [806] In the temple at Delphi, the scene of the
+    discussion, as we see later on, Sec.Sec. vii. xii.
+
+    [807] Reading [Greek: edokei] with Reiske.
+
+    [808] Euripides, "Orestes," 420. Cf. "Ion," 1615.
+
+    [809] Thucydides, iii. 38.
+
+    [810] See the circumstances in Pausanias, iv. 17 and 22.
+
+    [811] Compare Petronius, "Satyricon," 44: "Dii pedes
+    lanatos habent." Compare also "Tibullus," i. 9. 4: "Sera
+    tamen tacitis Poena venit pedibus."
+
+    [812] Reading [Greek: maliota] (for [Greek: molis]) with
+    Wyttenbach.
+
+    [813] An allusion to the proverb [Greek: Opse Theou
+    aleousi myloi, aleousi de lepta]. See Erasmus, "Adagia,"
+    p. 1864.
+
+    [814] Cf. Plato, "Republic," 472 A.
+
+    [815] See Note, "On Abundance of Friends," Sec. ii.
+
+    [816] Reading [Greek: ei gar].
+
+    [817] Or _a world_.
+
+    [818] See above, Sec. ii.
+
+    [819] Quoted also in "On restraining Anger," Sec. ii.
+
+    [820] It seems necessary to read either [Greek:
+    porizein] with Mez, or [Greek: horizein] with
+    Wyttenbach.
+
+    [821] Compare Aristophanes, "Vespae," 438.
+
+    [822] See Pausanias, viii. 27.
+
+    [823] Pindar.
+
+    [824] Homer, "Iliad," xv. 641, 642.
+
+    [825] See Thucydides, i. 127.
+
+    [826] See Pausanias, v. 17; viii. 24; ix. 41; x. 29.
+
+    [827] Hesiod, "Works and Days," 266.
+
+    [828] Ibid. 265. Compare Pausanias, ii. 9; Ovid, A. A.
+    i. 655, 656.
+
+    [829] "Significat martyres Christianos, in tunica
+    molesta fumantes."--_Reiske._
+
+    [830] Like the sword of Damocles. See Horace, "Odes,"
+    iii. 1. 17, 21.
+
+    [831] See also Pausanias, iii. 17.
+
+    [832] Surely [Greek: an anatrepoi] must be read.
+
+    [833] Compare "On Curiosity," Sec. x.
+
+    [834] The reading is very doubtful. I adopt [Greek:
+    hedones men euthus kenen charin, elpidos eremon
+    euriskousi.]
+
+    [835] Euripides, "Ino."
+
+    [836] See Herodotus, vi. 86; Juvenal, xiii, 199-207.
+
+    [837] The company are in the temple at Delphi, be it
+    remembered.
+
+    [838] Called Iadmon in Herodotus, ii. 134, where this
+    story is also told.
+
+    [839] Wyttenbach suggests Daulis.
+
+    [840] To Xerxes.
+
+    [841] 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.
+
+    [842] See Pausanias, viii. 14.
+
+    [843] Two were to be sent for 1,000 continuous years. So
+    the Oracle.
+
+    [844] See Pausanias ix. 30; Herodotus, v. 6.
+
+    [845] See Pausanias, vii. 27; Athenaeus, 372 A.
+
+    [846] A former king of Thebes. See Pausanias, ix. 5.
+
+    [847] Called Daiphantes, Pausanias, x. 1.
+
+    [848] Reading [Greek: apistois] with Xylander.
+
+    [849] The famous plague. See Thucydides, ii. 47-54.
+
+    [850] The allusion is to the circumstances mentioned in
+    Sec. xii.
+
+    [851] "Videtur idem cum _sorita_ esse."--_Reiske._
+
+    [852] Compare our author, "De EI a pud Delphos," Sec.
+    xviii. See also Seneca, "Epist.," lviii. p. 483; and
+    Plato, "Cratylus," 402 A.
+
+    [853] Sons of Dionysius.
+
+    [854] Sons of Cassander.
+
+    [855] "Iliad" vi. 146-149.
+
+    [856] Compare Plato, "Phaedrus," 276 B. These gardens of
+    Adonis were what we might call flowerpot gardens. See
+    Erasmus, "Adagia."
+
+    [857] [Greek: euthys] seems the best reading, [Greek:
+    aei] is flat.
+
+    [858] Apollo.
+
+    [859] See Sec. xii.
+
+    [860] Hesiod, "Works and Days," 735, 736.
+
+    [861] Compare the French Proverb, "L'occasion fait le
+    larron." And Juvenal's "Nemo repente fuit turpissimus."
+
+    [862] So Reiske very ingeniously.
+
+    [863] A rather far-fetched pedigree.
+
+    [864] See Pansanias, viii. 11; ix. 5, 10. See also Ovid,
+    "Metamorphoses," Book iii. 100-130.
+
+    [865] Compare "On Love," Sec. ii.
+
+    [866] At Mallus, in Cilicia. See Pausanias, i. 34.
+
+    [867] Reading [Greek: philedonias ischys] with Reiske.
+
+    [868] Reading [Greek: diapepoikilmenon on] with
+    Wyttenbach.
+
+    [869] A paronomasia on [Greek: genesis] as if [Greek:
+    epi gen neusis]. We cannot English it.
+
+    [870] Eurydice.
+
+    [871] "[Greek: mignymenon], Turn, et Bong.," _Reiske._
+    Surely the right reading.
+
+    [872] Latin Puteoli.
+
+    [873] Vespasian. See Suetonius, "Vespasian," ch. 24, as
+    to the particulars of his death.
+
+    [874] The reading is very doubtful. I have followed
+    Wyttenbach in reading [Greek: tribomenen triben atele].
+
+    [875] Such as that of the Danaides. So Wyttenbach.
+
+    [876] Adopting the arrangement of Wyttenbach.
+
+    [877] Compare Homer, "Odyssey," xxiv. 5-10.
+
+    [878] See Pausanias, vii. 17, for a sneaking kindness
+    for Nero.
+
+    [879] See Athenaeus, 687 B.
+
+    [880] Reading [Greek: dia] with Reiske.
+
+
+
+
+AGAINST BORROWING MONEY.
+
+
+Sec. I. Plato in his Laws[881] does not permit neighbours to use one
+another's water, unless they have first dug for themselves as far as the
+clay, and reached ground that is unsuitable for a well. For clay, having
+a rich and compact nature, absorbs the water it receives, and does not
+let it pass through. But he allows people that cannot make a well of
+their own to use their neighbour's water, for the law ought to relieve
+necessity. Ought there not also to be a law about money, that people
+should not borrow of others, nor go to other people's sources of income,
+until they have first examined their own resources at home, and
+collected, as by drops, what is necessary for their use? But nowadays
+from luxury and effeminacy and lavish expenditure people do not use
+their own resources, though they have them, but borrow from others at
+great interest without necessity. And what proves this very clearly is
+the fact that people do not lend money to the needy, but only to those
+who, wanting an immediate supply, bring a witness and adequate security
+for their credit, so that they can be in no actual necessity of
+borrowing.[882]
+
+Sec. II. Why pay court to the banker or trader? Borrow from your own table.
+You have cups, silver dishes, pots and pans. Use them in your need.
+Beautiful Aulis or Tenedos will furnish you with earthenware instead,
+purer than silver, for they will not smell strongly and unpleasantly of
+interest, a kind of rust that daily soils your sumptuousness, nor will
+they remind you of the calends and the new moon, which, though the most
+holy of days, the money-lenders make ill-omened and hateful. For those
+who instead of selling them put their goods out at pawn cannot be saved
+even by Zeus the Protector of Property: they are ashamed to sell, they
+are not ashamed to pay interest on their goods when out at pawn. And yet
+the famous Pericles made the ornament of Athene, which weighed forty
+talents of fine gold, removable at will, for "so," he said, "we can use
+the gold in war, and at some other time restore as costly a one." So
+should we too in our necessities, as in a siege, not receive a garrison
+imposed on us by a hostile money-lender, nor allow our goods to go into
+slavery; but stripping our table, our bed, our carriages, and our diet,
+of superfluities, we should keep ourselves free, intending to restore
+all those things again, if we have good luck.
+
+Sec. III. So the Roman matrons offered their gold and ornaments as
+first-fruits to Pythian Apollo, out of which a golden cup was made and
+sent to Delphi;[883] and the Carthaginian matrons had their heads shorn,
+and with the hair cut off made cords for the machines and engines to be
+used in defence of their country.[884] But we being ashamed of
+independence enslave ourselves to covenants and conditions, when we
+ought to restrict and confine ourselves to what is useful, and dock or
+sell useless superfluities, to build a temple of liberty for ourselves,
+our wives, and children. The famous Artemis at Ephesus gives asylum and
+security from their creditors to debtors, when they take refuge in her
+temple; but the asylum and sanctuary of frugality is everywhere open to
+the sober-minded, affording them joyful and honourable and ample space
+for much ease. For as the Pythian Priestess told the Athenians at the
+time of the Median war that the god had given them wooden walls,[885]
+and they left the region and city, their goods and houses, and took
+refuge in their ships for liberty, so the god gives us a wooden table,
+and earthenware plate, and coarse garments, if we wish to live free.
+Care not for fine horses or chariots with handsome harness, adorned with
+gold[886] and silver, which swift interest will catch up and outrun, but
+mounted on any chance donkey or nag flee from the hostile and tyrannical
+money-lender, not demanding like the Mede land and water,[887] but
+interfering with your liberty, and lowering your status. If you pay him
+not, he duns you; if you offer the money, he won't have it; if you are
+selling anything, he cheapens the price; if you don't want to sell, he
+forces you; if you sue him, he comes to terms with you; if you swear, he
+hectors; if you go to his house, he shuts the door in your face; whereas
+if you stay at home, he billets himself on you, and is ever rapping at
+your door.
+
+Sec. IV. How did Solon benefit the Athenians by ordaining that debtors
+should no longer have to pay in person? For they are slaves to all
+money-lenders,[888] and not to them only, what would there be so
+monstrous in that? but to their slaves, who are insolent and savage
+barbarians, such as Plato represents the fiery torturers and
+executioners in Hades who preside over the punishment of the impious.
+For they make the forum a hell for wretched debtors, and like vultures
+devour and rend them limb from limb, "piercing into their bowels,"[889]
+and stand over others and prevent their tasting their own grapes or
+crops, as if they were so many Tantaluses. And as Darius sent Datis and
+Artaphernes to Athens with manacles and chains in their hands for their
+captives, so they bring into Greece boxes full of bonds and agreements,
+like fetters, and visit the towns and scour the country round, sowing
+not like Triptolemus harmless corn, but planting the toilsome and
+prolific and never-ending roots of debts, which grow and spread all
+round, and ruin and choke cities. They say that hares at once give birth
+and suckle and conceive again, but the debts of these knaves and
+barbarians give birth before they conceive; for at the very moment of
+giving they ask back, and take up what they laid down, and lend what
+they take for lending.
+
+Sec. V. It is a saying among the Messenians, that "there is a Pylos before
+Pylos, and another Pylos too." So it may be said with respect to these
+money-lenders, "there is interest before interest, and other interest
+too." Then of course they laugh at those natural philosophers who say
+that nothing can come of nothing, for they get interest on what neither
+is nor was; and they think it disgraceful to farm out the taxes, though
+the law allows it, while they themselves against the law exact tribute
+for what they lend, or rather, if one is to say the truth, defraud as
+they lend, for he who receives less than he signs his name for is
+defrauded. The Persians indeed think lying a secondary crime, but debt a
+principal one, for lying frequently follows upon debt, but money-lenders
+tell more lies, for they make fraudulent entries in their account-books,
+writing down that they have given so-and-so so much, when they have
+really given less. And the only excuse for their lying is covetousness,
+not necessity, not utter poverty, but insatiable greediness, the outcome
+of which is without enjoyment and useless to themselves, and fatal to
+their victims. For neither do they farm the fields which they rob their
+debtors of, nor do they inhabit their houses when they have thrust them
+out, nor use their tables or apparel, but first one is ruined, and then
+a second is hunted down, for whom the first one serves as a decoy. For
+the bane spreads and grows like a fire, to the destruction and ruin of
+all who fall into their clutches, for it consumes one after another; and
+the money-lender, who fans and feeds this flame to ensnare many, gets no
+more advantage from it but that some time after he can take his
+account-book and read how many he has sold up, how many turned out of
+house and home, and track the sources of his wealth, which is ever
+growing into a larger pile.
+
+Sec. VI. And do not think I say this as an enemy proclaiming war against
+the money-lenders,
+
+  "For never did they lift my cows or horses,"[890]
+
+but merely to prove to those who too readily borrow money what disgrace
+and servitude it brings with it, and what extreme folly and weakness it
+is. Have you anything? do not borrow, for you are not in a necessitous
+condition. Have you nothing? do not borrow, for you will never be able
+to pay back. Let us consider either case separately. Cato said to a
+certain old man who was a wicked fellow, "My good sir, why do you add
+the shame that comes from wickedness to old age, that has so many
+troubles of its own?" So too do you, since poverty has so many troubles
+of its own, not add the terrible distress that comes from borrowing
+money and from debt; and do not take away from poverty its only
+advantage over wealth, its freedom from corroding care. For the proverb
+that says, "I cannot carry a goat, put an ox on my shoulder," has a
+ridiculous ring. Unable to bear poverty, are you going to put on your
+back a money-lender, a weight hard to carry even for a rich man? How
+then, will you say, am I to maintain myself? Do you ask this, having two
+hands, two legs, and a tongue, in short, being a man, to love and be
+loved, to give and receive benefits? Can you not be a schoolmaster or
+tutor, or porter, or sailor, or make coasting voyages? Any of these ways
+of getting a livelihood is less disgraceful and difficult than to always
+have to hear, "Pay me that thou owest."
+
+Sec. VII. The well-known Rutilius went up to Musonius at Rome, and said to
+him, "Musonius, Zeus Soter, whom you imitate and emulate, does not
+borrow money." And Musonius smilingly answered, "Neither does he lend."
+For you must know Rutilius, himself a lender, was bantering Musonius for
+being a borrower. What Stoic inflatedness was all this! What need was
+there to bring in Zeus Soter? For all nature teaches the same lesson.
+Swallows do not borrow money, nor do ants, although nature has given
+them no hands, or reason, or profession. But men have intellect in
+excess, and so ingenious are they that they keep near them horses, and
+dogs, and partridges, and jackdaws. Why then do you despair, who are as
+impressible as a jackdaw, have as much voice as a partridge, and are as
+noble as a dog, of getting some person to befriend you, by looking after
+him, winning his affections, guarding him, fighting his battles? Do you
+not see how many opportunities there are both on land and sea? As Crates
+says,
+
+  "Miccylus and his wife, to ward off famine
+   In these bad times, I saw both carding wool."
+
+And King Antigonus asked Cleanthes, when he saw him at Athens after a
+long interval, "Do you still grind, Cleanthes?" And he replied, "I do, O
+king, but for my living, yet so as not to desert philosophy." Such was
+the admirable spirit of the man who, coming from the mill and
+kneading-trough, wrote with the hand that had baked and ground about the
+gods, and the moon, and stars, and the sun. But those kinds of labour
+are in our view servile! And so that we may appear free we borrow money,
+and flatter and dance attendance on slaves, and give them dinners and
+presents, and pay taxes as it were to them, not on account of our
+poverty (for no one lends money to a poor man), but from our love of
+lavish expenditure. For if we were content with things necessary for
+subsistence, the race of money-lenders would be as extinct as Centaurs
+and Gorgons are; it is luxury that has created them as much as
+goldsmiths, and silversmiths, and perfumers, and dyers in bright
+colours. For we do not owe money for bread and wine, but for estates,
+and slaves, and mules, and dining-rooms, and tables, and for our lavish
+public entertainments, in our unprofitable and thankless ambition. And
+he that is once involved in debt remains in it all his time, like a
+horse bitted and bridled that takes one rider after another, and there
+is no escape to green pastures and meadows, but they wander about like
+those demons who were driven out of heaven by the gods who are thus
+described by Empedocles:--
+
+  "Into the sea the force of heaven thrusts them,
+   The sea rejects them back upon the land;
+   To the sun's rays th' unresting earth remits them;
+   The sun anon whirls them to heaven again."
+
+So one after another usurer or trader gets hold of the poor wretch,
+hailing either from Corinth, or Patrae, or Athens, till he gets set on to
+by them all, and torn to bits, and cut into mince-meat as it were for
+his interest. For as a person who is fallen into the mire must either
+get up out of it or remain in it, and if he turns about in it, and
+wallows in it, and bedabbles his body all over in it, he contracts only
+the greater defilement, so by borrowing from one person to pay another
+and changing their money-lenders they contract and incur fresh interest,
+and get into greater liabilities, and closely resemble sufferers from
+cholera, whose case does not admit of cure because they evacuate
+everything they are ordered to take, and so ever add to the disease. So
+these will not get cleansed from the disease of debt, but at regular
+times in the year pay their interest with pain and agony, and then
+immediately another creditor presents his little account, so again their
+heads swim and ache, when they ought to have got rid of their debts
+altogether, and regained their freedom.
+
+Sec. VIII. I now turn my attention to those who are rich and luxurious, and
+use language like the following, "Am I then to go without slaves and
+hearth and home?" As if any dropsical person, whose body was greatly
+swollen and who was very weak, should say to his doctor, "Am I then to
+become lean and empty?" And why not, to get well? And do you too go
+without a slave, not to be a slave yourself; and without chattels, not
+to be another man's chattel. Listen to a story about two vultures; one
+was vomiting and saying it would bring its inside up, and the other who
+was by said, "What harm if you do? For it won't be your inside you bring
+up, but that dead body we devoured lately." And so any debtor does not
+sell his own estate, or his own house, but his creditor's, for he has
+made him by law master of them. Nay, but by Zeus, says one, my father
+left me this field. Yes, and your father also left you liberty and a
+status in the community, which you ought to value more than you do. And
+your father begot you with hand and foot, but should either of them
+mortify, you pay the surgeon to cut it off. Thus Calypso clad and
+"dressed" Odysseus "in raiment smelling sweet,"[891] like the body of an
+immortal, as a gift and token of her affection for him; but when his
+vessel was upset and he himself immersed, and owing to this wet and
+heavy raiment could hardly keep himself on the top of the waves, he
+threw it off and stripped himself, and covered his naked breast with
+Ino's veil,[892] and "swam for it gazing on the distant shore,"[893] and
+so saved his life, and lacked neither food nor raiment. What then? have
+not poor debtors storms, when the money-lender stands over them and
+says, _Pay_?
+
+  "Thus spoke Poseidon, and the clouds did gather,
+   And lashed the sea to fury, and at once
+   Eurus and Notus and the stormy Zephyr
+   Blew all together."[894]
+
+Thus interest rolls on interest as wave upon wave, and he that is
+involved in debt struggles against the load that bears him down, but
+cannot swim away and escape, but sinks to the bottom, and carries with
+him to ruin his friends that have gone security for him. But Crates the
+Theban, though he had neither duns nor debts, and was only disgusted at
+the distracting cares of housekeeping, gave up a property worth eight
+talents, and assumed the philosopher's threadbare cloak and wallet, and
+took refuge in philosophy and poverty. And Anaxagoras left his
+sheep-farm. But why need I mention these? since the lyric poet
+Philoxenus, obtaining by lot in a Sicilian colony much substance and a
+house abounding in every kind of comfort, but finding that luxury and
+pleasure and absence of refinement was the fashion there, said, "By the
+gods these comforts shall not undo me, I will give them up," and he left
+his lot to others, and sailed home again. But debtors have to put up
+with being dunned, subjected to tribute, suffering slavery, passing
+debased coin, and like Phineus, feeding certain winged Harpies, who
+carry off and lay violent hands on their food, not at the proper season,
+for they get possession of their debtors' corn before it is sown, and
+they traffic for oil before the olives are ripe; and the money-lender
+says, "I have wine at such and such a price," and takes a bond for it,
+when the grapes are yet on the vine waiting for Arcturus to ripen them.
+
+    [881] Page 844, A. B. C.
+
+    [882] Reading with Wyttenbach [Greek: didousi] and
+    [Greek: echousi].
+
+    [883] See Livy, v. 25.
+
+    [884] See Appian, lv. 26.
+
+    [885] See Herodotus, vii. 141-143; viii. 51.
+
+    [886] Reading with Reiske [Greek: katachrusa].
+
+    [887] The technical term for submission to an enemy. See
+    Pausanias, iii. 12; x. 20. Herodotus, v. 17, 18; vii.
+    133.
+
+    [888] Reading with Reiske [Greek: daneistais]. Perhaps
+    [Greek: aphanistais] originally came after [Greek:
+    agriois], and got somehow displaced.
+
+    [889] See Homer, "Odyssey," xi. 578, 579, and context.
+
+    [890] Homer, "Iliad," i. 154.
+
+    [891] "Odyssey," v. 264.
+
+    [892] "Odyssey," v. 333-375.
+
+    [893] "Odyssey," v. 439.
+
+    [894] "Odyssey," v. 291-295.
+
+
+
+
+WHETHER "LIVE UNKNOWN" BE A WISE
+PRECEPT.
+
+
+Sec. I. He who uttered this precept[895] certainly did not wish to live
+unknown, for he uttered it to let all the world know he was a superior
+thinker, and to get to himself unjust glory by exhorting others to shun
+glory.
+
+  "I hate the wise man for himself not wise."[896]
+
+They say that Philoxenus the son of Eryxis and Gnatho the Sicilian,
+being exceedingly greedy where good fare was going, would blow their
+nose in the dishes, to disgust all others at the table, that they alone
+might take their fill of the choicest dishes. So those that are
+insatiable pursuers of glory calumniate glory to others who are their
+rivals, that they may get it without antagonists. In this they resemble
+rowers, who face the stern of the vessel but propel it ahead, that by
+the recoil from the stroke of their oars they may reach port, so those
+that give vent to precepts like this pursue glory with their face turned
+in the opposite direction. For otherwise what need was there to utter a
+precept like this, or to write and hand it down to posterity, if he
+wished to live unknown to his own generation, who did not wish to live
+unknown to posterity?
+
+Sec. II. Look at the matter in the following way.[897] Has not that "live
+unknown" a villainous ring, as though one had broken open graves? Is
+your life so disgraceful that we must all be ignorant of it? For my part
+I should say, Even if your life be bad do not live unknown, but be
+known, reform, repent; if you have virtue, be not utterly useless in
+life; if you are vicious, do not continue unreformed. Point out then and
+define to whom you recommend this precept. If to an ignorant or wicked
+or senseless person, you resemble one who should say to a person in a
+fever or delirium, "Be unknown. Don't let the doctor know your
+condition. Go and throw yourself into some dark place, that you and your
+ailments may be unknown." So you say to a vicious man, "Go off with your
+vice, and hide your deadly and irremediable disease from your friends,
+fearful to show your superstitious fears, palpitations as it were, to
+those who could admonish you and cure you." Our remote ancestors paid
+public attention to the sick, and if any one had either had or cured a
+similar complaint, he communicated his experience to the patient, and so
+they say medical art became great by these contributions from
+experience. We ought also in the same way to expose to everyone diseased
+lives and the passions of the soul, and to handle them, and to examine
+the condition of each,[898] and say, Are you a passionate man? Be on
+your guard against anger. Are you of a jealous turn? Look to it. Are you
+in love? I myself was in love once, but I had to repent. But nowadays
+people deny and conceal and cloak their vices, and so fix them deeper in
+themselves.
+
+Sec. III. Moreover if you advise men of worth to live unknown and in
+obscurity, you say to Epaminondas, Do not be a general; and to Lycurgus,
+Do not be a legislator; and to Thrasybulus, Do not be a tyrannicide; and
+to Pythagoras, Do not teach; and to Socrates, Do not discourse; and
+first and foremost you bid yourself, Epicurus, to refrain from writing
+letters to your friends in Asia, and from enrolling Egyptian strangers
+among your disciples, and from dancing attendance on the youths of
+Lampsacus, and sending books to all quarters to display your wisdom to
+all men and all women, and leaving directions in your will about your
+funeral. What is the meaning of those common tables of yours? what that
+crowd of friends and handsome youths? Why those many thousand lines
+written and composed so laboriously on Metrodorus, and Aristobulus, and
+Chaeredemus, that they may not be unknown even in death, if[899] you
+ordain for virtue oblivion, for art inactivity, for philosophy silence,
+and for success that it should be speedily forgotten?
+
+Sec. IV. But if you exclude all knowledge about life, like putting the
+lights out at a supper party, that you may go from pleasure to pleasure
+undetected,[900] then "live unknown." Certainly if I am going to pass my
+life with the harlot Hedeia, or my days with Leontium, and spurn at
+virtue, and put my _summum bonum_ in sensual gratifications, these are
+ends that require darkness and night, on these oblivion and ignorance
+are rightly cast. But if any one in nature sings the praises of the
+deity and justice and providence, and in morals upholds the law and
+society and the constitution, and in the constitution what is honourable
+and not expedient, why should he "live unknown"? Is it that he should
+instruct nobody, inspire in nobody an emulation for virtue, and be to
+nobody a pattern in good?[901] Had Themistocles been unknown at Athens,
+Greece would not have repelled Xerxes; had Camillus been unknown at
+Rome, Rome would not have remained a state; had Plato been unknown to
+Dion, Sicily would not have won its freedom. And as light, I take it,
+makes us not only visible but useful to one another, so knowledge gives
+not only glory but impetus to virtue. Epaminondas in obscurity up to his
+fortieth year was no use to the Thebans, but when his merits became
+known and he was put into power, he saved his state from ruin, and
+liberated Greece from slavery, making his abilities efficacious in
+emergency through his reputation like the bright shining of a light. For
+Sophocles' words,
+
+  "Brightly shines brass in use, but when unused
+   It groweth dull in time, and mars the house,"[902]
+
+are also appropriate to the character of a man, which gets rusty and
+senile by not mixing in affairs but living in obscurity. For mute
+inglorious ease, and a sedentary life devoted to leisure, not only
+injure the body but also the soul: and as hidden waters overshadowed and
+stagnant get foul because they have no outlet, so the innate powers of
+unruffled lives, that neither imbibe nor pass on anything, even if they
+had any useful element in them once, seem to be effete and wasted.
+
+Sec. V. Have you never noticed how when night comes on a tired languor
+seizes the body, and inactive torpor overpowers the soul, and reason
+shrinks within itself like a fire going out, and feeling quite worn out
+is gently agitated by disordered fancies, only just indicating that the
+man is alive? But when the sun rises and scares away deceitful dreams,
+and brings on as it were the everyday world[903] and with its light
+rouses and stimulates the thoughts and actions of everybody, then, as
+Democritus says, "men form new ideas for the day," and betake themselves
+to their various pursuits with mutual impetuosity, as if drawn by a
+strong impulse.
+
+Sec. VI. And I think that life itself, and the way we come into the world,
+is so ordained by the deity that we should know one another. For
+everyone comes into this great universe obscure and unknown casually and
+by degrees, but when he mixes with his fellows and grows to maturity he
+shines forth, and becomes well-known instead of obscure, and conspicuous
+instead of unknown. For knowledge is not the road to being, as some say,
+but being to knowledge, for being does not create but only exhibits
+things, as death is not the reducing of existence to non-existence, but
+rather the result of dissolution is obscurity. So people considering the
+Sun as Apollo according to hereditary and ancient institutions, call him
+Delius[904] and Pythius; whereas the lord of the world of darkness,
+whether god or demon, they call Hades[905] (for when we die we go into
+an unseen and invisible place), and the lord of dark night and idle
+sleep. And I think our ancestors called man himself by a word meaning
+light,[906] because by their relationship to light all have implanted in
+them a strong and vehement desire to know and to be known. And some
+philosophers think that the soul itself is light in its essence,
+inferring so on other grounds and because it can least endure ignorance
+about facts, and hates[907] everything obscure, and is disturbed at
+everything dark, which inspires fear and suspicion in it, whereas light
+is so dear and welcome to it that it thinks nothing otherwise delightful
+bearable without it, as indeed light makes every pleasure pastime and
+enjoyment gay and cheerful, like the application of some sweet and
+general flavour. But the man who thrusts himself into obscurity, and
+wraps himself up in darkness and buries himself alive, is like one who
+is dissatisfied with his birth, and renounces his being.
+
+Sec. VII. And yet _Pindar_ tells us[908] that the abode of the blest is a
+glorious existence, where the sun shines bright through the entire night
+in meadows red with roses, an extensive plain full of shady trees ever
+in bloom never in fruit, watered by gentle purling streams, and there
+the blest ones pass their time away in thinking and talking about the
+past and present in social converse....[909] But the third road is of
+those who have lived unholy and lawless lives, that thrusts their souls
+to Erebus and the bottomless pit, where sluggish streams of murky night
+belch forth endless darkness, which receive those that are to be
+punished and conceal them in forgetfulness and oblivion. For vultures do
+not always prey on the liver of wicked persons lying on the ground,[910]
+for it is destroyed by fire or has rolled away; nor does the carrying of
+heavy burdens press upon and tire out the bodies of those that undergo
+punishment,
+
+  "For their strength has no longer flesh and bones,"[911]
+
+nor have the dead any vestige of body that can receive the infliction of
+punishment that can make impression; but in reality the only punishment
+of those who have lived ill is infamy and obscurity and utter
+annihilation, which hurries them off to the dark river of oblivion,[912]
+and plunges them into the abyss of a fathomless sea, involving them in
+uselessness and idleness, ignorance and obscurity.
+
+    [895] Probably Epicurus, as we infer from the very
+    personal Sec. iii.
+
+    [896] Euripides, Fragm. 930.
+
+    [897] Reading with Wyttenbach, [Greek: Alla touto men
+    taute].
+
+    [898] Reading [Greek: ekastou] for [Greek: ekaston].
+    Reiske proposed [Greek: ekaston].
+
+    [899] Reading [Greek: ei] (for [Greek: hina]) with
+    Xylander and Wyttenbach.
+
+    [900] Reading with Wyttenbach.
+
+    [901] Adopting the suggestion of Wyttenbach, "Forte
+    [Greek: kalou], at Amiot."
+
+    [902] Frag. 742.
+
+    [903] "Dormiens quisque in peculiarem abest mumdum,
+    expergefactus in communem redit."--_Xylander._ Compare
+    Herrick's Poem, "_Dreames._"
+
+    [904] Bright.
+
+    [905] Invisible.
+
+    [906] [Greek: phos].
+
+    [907] Reading with Wyttenbach [Greek: echthairei].
+
+    [908] Reading [Greek: phesin] for [Greek: physin].
+
+    [909] Hiatus hic valde deflendus.
+
+    [910] As was fabled about Tityus, "Odyssey," xi.
+    576-579.
+
+    [911] "Odyssey," xi. 219.
+
+    [912] So Reiske, [Greek: potamin tes lethes].
+
+
+
+
+ON EXILE.
+
+
+Sec. I. They say those discourses, like friends, are best and surest that
+come to our refuge and aid in adversity, and are useful. For many who
+come forward do more harm than good in the remarks they make to the
+unfortunate, as people unable to swim trying to rescue the drowning get
+entangled with them and sink to the bottom together. Now the discourse
+that ought to come from friends and people disposed to be helpful should
+be consolation, and not mere assent with a man's sad feelings. For we do
+not in adverse circumstances need people to weep and wail with us like
+choruses in a tragedy, but people to speak plainly to us and instruct
+us, that grief and dejection of mind are in all cases useless and idle
+and senseless; and that where the circumstances themselves, when
+examined by the light of reason, enable a man to say to himself that his
+trouble is greater in fancy than in reality, it is quite ridiculous not
+to inquire of the body what it has suffered, nor of the mind if it is
+any the worse for what has happened, but to employ external sympathizers
+to teach us what our grief is.
+
+Sec. II. Therefore let us examine alone by ourselves the weight of our
+misfortunes, as if they were burdens. For the body is weighed down by
+the burden of what presses on it, but the soul often adds to the real
+load a burden of its own. A stone is naturally hard, and ice naturally
+cold, but they do not receive these properties and impressions from
+without; whereas with regard to exile and loss of reputation or honours,
+as also with regard to their opposites, as crowns and office and
+position, it is not their own intrinsic nature but our opinion of them
+that is the gauge of their real joy or sorrow, so that each person makes
+them for himself light or heavy, easy to bear or hard to bear. When
+Polynices was asked
+
+  "What is't to be an exile? Is it grievous?"
+
+he replied to the question,
+
+  "Most grievous, and in deed worse than in word."[913]
+
+Compare with this the language of Alcman, as the poet has represented
+him in the following lines. "Sardis, my father's ancient home, had I had
+the fortune to be reared in thee, I should have been dressed in gold as
+a priest of Cybele,[914] and beaten the fine drums; but as it is my name
+is Alcman, and I am a citizen of Sparta, and I have learned to write
+Greek poetry, which makes me greater than the tyrants Dascyles or
+Gyges." Thus the very same thing one man's opinion makes good, like
+current coin, and another's bad and injurious.
+
+Sec. III. But let it be granted that exile is, as many say and sing, a
+grievous thing. So some food is bitter, and sharp, and biting to the
+taste, yet by an admixture with it of sweet and agreeable food we take
+away its unpleasantness. There are also some colours unpleasant to look
+at, that quite confuse and dazzle us by their intensity and excessive
+force. If then we can relieve this by a mixture of shadow, or by
+diverting the eye to green or some agreeable colour, so too can we deal
+with misfortunes, mixing up with them the advantages and pleasant things
+we still enjoy, as wealth, or friends, or leisure, and no deficiency in
+what is necessary for our subsistence. For I do not think that there are
+many natives of Sardis who would not choose your fortune even with
+exile, and be content to live as you do in a strange land, rather than,
+like snails who have no other home than their shells, enjoy no other
+blessing but staying at home in ease.
+
+Sec. IV. As then he in the comedy that was exhorting an unfortunate friend
+to take courage and bear up against fortune, when he asked him "how,"
+answered "as a philosopher," so may we also play the philosopher's part
+and bear up against fortune manfully. How do we do when it rains, or
+when the North Wind doth blow? We go to the fire, or the baths, or the
+house, or put on another coat: we don't sit down in the rain and cry. So
+too can you more than most revive and cheer yourself for the chill of
+adversity, not standing in need of outward aid, but sensibly using your
+actual advantages. The surgeon's cupping-glasses extract the worst
+humours from the body to relieve and preserve the rest of it, whereas
+the melancholy and querulous by ever dwelling on their worst
+circumstances, and thinking only of them, and being engrossed by their
+troubles, make even useful things useless to them, at the very time when
+the need is most urgent. For as to those two jars, my friend, that
+Homer[915] says are stored in Heaven, one full of good fortunes, one of
+bad, it is not Zeus that presides as the dispenser of them, giving to
+some a gentle and even portion, and to others unmixed streams of evils,
+but ourselves. For the sensible make their life pleasanter and more
+endurable by mitigating their sorrows with the consideration of their
+blessings, while most people, like sieves, let the worst things stick to
+them while the best pass through.
+
+Sec. V. And so, if we fall into any real trouble or evil, we ought to get
+cheerfulness and ease of mind from the consideration of the actual
+blessings that are still left to us, mitigating outward trouble by
+private happiness. And as to those things which are not really evil in
+their nature, but only so from imagination and empty fancy, we must act
+as we do with children who are afraid of masks: by bringing them near,
+and putting them in their hands, and turning them about, we accustom
+them never to heed them at all: and so we by bringing reason to bear on
+it may discover the rottenness and emptiness and exaggeration of our
+fancy. As a case in point let us take your present exile from what you
+deem your country. For in nature no country, or house, or field, or
+smithy, as Aristo said, or surgery, is peculiarly ours, but all such
+things exist or rather take their name in connection with the person who
+dwells in them or possesses them. For man, as Plato says, is not an
+earthly and immovable but heavenly plant, the head making the body erect
+as from a root, and turned up to heaven.[916] And so Hercules said well,
+
+  "Argive or Theban am I, I vaunt not
+   To be of one town only, every tower
+   That does to Greece belong, that is my country."
+
+But better still said Socrates, that he was not an Athenian or Greek,
+but a citizen of the world (as a man might say he was a Rhodian or
+Corinthian), for he did not confine himself to Sunium, or Taenarum, or
+the Ceraunian mountains.
+
+  "See you the boundless reach of sky above,
+   And how it holds the earth in its soft arms?"
+
+These are the boundaries of our country, nor is there either exile or
+stranger or foreigner in these, where there is the same fire, water and
+air, the same rulers controllers and presidents, the sun the moon and
+the morning star, the same laws to all, under one appointment and
+ordinance the summer and winter solstices, the equinoxes, Pleias and
+Arcturus, the seasons of sowing and planting; where there is one king
+and ruler, God, who has under his jurisdiction the beginning and middle
+and end of everything, and travels round and does everything in a
+regular way in accordance with nature; and in his wake to punish all
+transgressions of the divine law follows Justice, whom all men naturally
+invoke in dealing with one another as fellow citizens.
+
+Sec. VI. As to your not dwelling at Sardis, that is nothing. Neither do all
+the Athenians dwell at Colyttus, nor all the Corinthians at Craneum, nor
+all the Lacedaemonians at Pitane. Do you consider all those Athenians
+strangers and exiles who removed from Melita to Diomea, where they call
+the month Metageitnion,[917] and keep the festival Metageitnia to
+commemorate their migration, and gladly and gaily accept and are content
+with their neighbourhood with other people? Surely you would not. What
+part of the inhabited world or of the whole earth is very far distant
+from another part, seeing that mathematicians teach us that the whole
+earth is a mere point compared to heaven? But we, like ants or bees, if
+we get banished from one ant-hill or hive are in sore distress and feel
+lost, not knowing or having learnt to make and consider all things our
+own, as indeed they are. And yet we laugh at the stupidity of one who
+asserts that the moon shines brighter at Athens than at Corinth, though
+in a sort we are in the same case ourselves, when in a strange land we
+look on the earth, the sea, the air, the sky, as if we doubted whether
+or not they were different from those we had been accustomed to. For
+nature makes us free and unrestrained, but we bind and confine immure
+and force ourselves into small and scanty space. Then too we laugh at
+the Persian kings, who, if the story be true, drink only of the water of
+the Choaspes, thus making the rest of the world waterless as far as they
+are concerned, but when we migrate to other places, we desire the water
+of the Cephisus, or we yearn for the Eurotas, or Taygetus, or Parnassus,
+and so make the whole world for ourselves houseless and homeless.
+
+Sec. VII. Some Egyptians, who migrated to Ethiopia because of the anger and
+wrath of their king, to those who begged them to return to their wives
+and children very immodestly exposed their persons, saying that they
+would never be in want of wives or children while so provided. It is far
+more becoming and less low to say that whoever has the good fortune to
+be provided with the few necessaries of life is nowhere a stranger,
+nowhere without home and hearth, only he must have besides these
+prudence and sense, as an anchor and helm, that he may be able to moor
+himself in any harbour. For a person indeed who has lost his wealth it
+is not easy quickly to get another fortune, but every city is at once
+his country to the man who knows how to make it such, and has the roots
+by which he can live and thrive and get acclimatized in every place, as
+was the case with Themistocles and Demetrius of Phalerum. The latter
+after his banishment became a great friend of Ptolemy at Alexandria, and
+not only passed his days in abundance, but also sent gifts to the
+Athenians. And Themistocles, who was publicly entertained at the king's
+expense, is stated to have said to his wife and children, "We should
+have been ruined, if we had not been ruined." And so Diogenes the Cynic
+to the person who said to him, "The people of Sinope have condemned you
+to banishment from Pontus," replied, "And I have condemned them to stay
+in Pontus, 'by the high cliffs of the inhospitable sea.'"[918] And
+Stratonicus asked his host at Seriphus, for what offence exile was the
+appointed punishment, and being told that they punished rogues by exile,
+said, "Why then are not you a rogue, to escape from this hole of a
+place?" For the comic poet says they get their crop of figs down there
+with slings, and that the island is very barely supplied with the
+necessaries of life.
+
+Sec. VIII. For if you look at the real facts and shun idle fancy, he that
+has one city is a stranger and foreigner in all others. For it does not
+seem to such a one fair and just to leave his own city and dwell in
+another. "It has been your lot to be a citizen of Sparta, see that you
+adorn your native city," whether it be inglorious, or unhealthy, or
+disturbed with factions, or has its affairs in disorder. But the person
+whom fortune has deprived of his own city, she allows to make his home
+in any he fancies. That was an excellent precept of Pythagoras, "Choose
+the best kind of life, custom will make it easy." So too it is wise and
+profitable to say here, "Choose the best and pleasantest city, time will
+make it your country, and a country that will not always distract you
+and trouble you and give you various orders such as, 'Contribute so much
+money, Go on an embassy to Rome, Entertain the prefect, Perform public
+duties.'" If a person in his senses and not altogether silly were to
+think of these things, he would prefer to live in exile in some island,
+like Gryarus or Cinarus,
+
+  "Savage, and fruitless, ill repaying tillage,"
+
+and that not in dejection and wailing, or using the language of those
+women in Simonides,
+
+  "I am shut in by the dark roaring sea
+   That foams all round,"
+
+but he will rather be of the mind of Philip, who when he was thrown in
+wrestling, and turned round, and noticed the mark his body made in the
+dust, said, "O Hercules, what a little part of the earth I have by
+nature, though I desire all the world!"
+
+Sec. IX. I think also you have seen Naxos, or at any rate Hyria, which is
+close here. But the former was the home of Ephialtes and Otus, and the
+latter was the dwelling-place of Orion. And Alcmaeon, when fleeing from
+the Furies, so the poets tell us, dwelt in a place recently formed by
+the silting of the Achelous;[919] but I think he chose that little spot
+to dwell in ease and quiet, merely to avoid political disturbances and
+factions, and those furies informers. And the Emperor Tiberius lived the
+last seven years of his life in the island of Capreae, and the sacred
+governing power of the world enclosed in his breast during all that time
+never changed its abode. But the incessant and constant cares of empire,
+coming from all sides, made not that island repose of his pure and
+complete. But he who can disembark on a small island, and get rid of
+great troubles, is a miserable man, if he cannot often say and sing to
+himself those lines of Pindar, "To love the slender cypress, and to
+leave the Cretan pastures lying near Ida. I have but little land, where
+I grow strong, and have nothing to do with sorrow or faction,"[920] or
+the ordinances of princes, or public duties in political emergencies, or
+state functions hard to get off.
+
+Sec. X. For if that seems a good saying of Callimachus, "Do not measure
+wisdom by a Persian rope," much less should we measure happiness by
+ropes and parasangs, and if we inhabit an island containing 200 furlongs
+only, and not (like Sicily) four days' sail round, ought we to wail and
+lament as if we were very unfortunate? For how does plenty of room bring
+about an easy life? Have you not heard Tantalus saying in the play,[921]
+
+  "I sow a field that takes twelve days to travel round,
+   The Berecyntian region,"
+
+but shortly after he says,
+
+  "My fortunes, that were once as high as heaven,
+   Now to the ground are fallen, and do say to me,
+  'Learn not to make too much of earthly things.'"
+
+And Nausithous leaving the spacious Hyperia because of the proximity of
+the Cyclopes, and migrating to an island "far from all enterprising
+men,"[922] and living an unsocial life,
+
+  "Apart from men beside the stormy sea,"[923]
+
+yet contrived to make the life of his citizens very pleasant. And the
+Cyclades were first inhabited by the sons of Minos, and afterwards by
+the sons of Codrus and Neleus, though foolish people now think they are
+punished if they are exiled to them. And yet what island used as a place
+of exile is not of larger extent than Scillus, where Xenophon after his
+military service saw a comfortable old age?[924] And the Academy, a
+small place bought for only 3,000 drachmae,[925] was the domicile of
+Plato and Xenocrates and Polemo, who taught and lived there all their
+lives, except one day every year, when Xenocrates went to Athens to
+grace the festival of Dionysus, so they said, and to see the new plays
+exhibited. And Theocritus of Chios twitted Aristotle with loving to live
+at the courts of Philip and Alexander, and preferring to dwell at the
+mouth of the Borborus to dwelling in the Academy. For there is a river
+near Pella that the Macedonians call Borborus. As to islands Homer seems
+to sing their praise, and recommend them to us as if on purpose, as
+
+  "She came to Lemnos, town of sacred Thoas;"[926]
+
+and,
+
+  "What Lesbos has, the seat of the immortals;"[927]
+
+and,
+
+  "He captured lofty Scyros, citadel
+   Of Enyeus;"[928]
+
+and,
+
+  "And those who from Dulichium came, and from
+   The sacred islands called th' Echinades,
+   That lie across the sea opposite Elis;"[929]
+
+and of the illustrious men that dwelt in islands he mentions AEolus the
+favourite of the gods, and Odysseus most wise, and Ajax most brave, and
+Alcinous most kind to strangers.
+
+Sec. XI. When Zeno learned that the only ship he had left was with all its
+freight lost at sea, he said, "Fortune, you deal kindly with me,
+confining me to my threadbare cloak and the life of a philosopher." And
+a man not altogether silly, or madly in love with crowds, might, I
+think, not blame fortune for confining him in an island, but might even
+praise her for relieving him from weariness and anxiety, and wanderings
+in foreign countries, and perils by sea, and the uproar of the forum,
+and for giving him truly a secure, quiet, undistracted and private life,
+putting him as it were inside a circle in which everything necessary for
+him was contained. For what island has not a house, a promenade, a bath,
+and fish and hares for those who love fishing and field-sports? And the
+greatest blessing, quiet, which others frequently pant for, you can
+freely enjoy.[930] And whereas in the world,[930] when men are playing
+at dice or otherwise enjoying the privacy of their homes, informers and
+busybodies hunt them up and pursue them from their houses and gardens in
+the suburbs, and drag them by force to the forum and court, in an island
+no one comes to bother one or dun one or to borrow money, or to beg one
+to be surety for him or canvass for him: only one's best friends and
+intimates come to visit one out of good will and affection, and the rest
+of one's life is a sort of holy retirement to whoever wishes or has
+learnt to live the life of leisure. But he who thinks those happy who
+are always scouring the country, and pass most of their lives in inns
+and ferryboats, is like a person who thinks the planets happier than
+fixed stars. And yet every planet keeps its order, rolling in one
+sphere, as in an island. For, as Heraclitus says, the sun will never
+deviate from its bounds, for if it did, the Furies, who are the
+ministers of Justice, would find it out.
+
+Sec. XII. Let us use such and similar language, my friend, and harp upon
+it, to those who are banished to an island, and are debarred all access
+with others
+
+  "By the sea waves, which many keep apart."[931]
+
+But you who are not tied down to one spot, but only forbidden to live in
+one, have by that prohibition liberty to go to all others. Moreover to
+the considerations, I am not in office, or a member of the senate, or an
+umpire in the games, you may oppose these, I do not belong to any
+faction, I have no large sums to spend, I have not to dance attendance
+at the doors of the prefect, it is no odds to me who has got by lot the
+province, whether he is hot-tempered or an objectionable person. But
+just as Archilochus overlooked the fruitful fields and vineyards of
+Thasos, and abused that island as rocky and uneven, and said of it,
+
+  "It stands like donkey's chine crowned with wild forest,"
+
+so we, fixing our eyes only on one aspect of exile, its inglorious
+state, overlook its freedom from cares, its leisure, its liberty. And
+yet people thought the kings of Persia happy, because they passed their
+winter in Babylon, their summer in Media, and the pleasant season of
+spring at Susa. So can the exile be present at the Eleusinian mysteries,
+at the festival of Dionysus at Athens, at the Nemean games at Argos, at
+the Pythian games at Delphi, and can pass on and be a spectator of the
+Isthmian and Corinthian games, if he is fond of sight-seeing; and if
+not, he has leisure, can walk about, read, sleep without being
+disturbed, and can say like Diogenes, "Aristotle has to dine when Philip
+thinks fit, Diogenes can dine at any time he himself chooses," having no
+business, or magistrate, or prefect, to put him out of his general
+habits of living.
+
+Sec. XIII. And so it is that you will find few of the wisest and most
+intelligent men buried in their own countries, but most (even without
+any compulsion) have themselves weighed anchor, and transferred their
+course, and removed, some to Athens, some from it. For who ever bestowed
+such encomium upon his country as Euripides did in the following lines?
+
+  "First we are not a race brought in from other parts,
+   But are indigenous, when all other cities
+   Are, draughts-men like, transferred from place to place,
+   And are imported from elsewhere. And, lady,
+   If it is not beside the mark to boast,
+   We have above us a well-tempered sky,
+   A climate not too hot, nor yet too cold.
+   And all the finest things in Greece or Asia
+   We do procure as an attraction here."[932]
+
+And yet the author of these lines went to Macedonia, and lived all the
+latter part of his life at the court of Archelaus. And of course you
+have heard the following epitaph;
+
+  "Here lies Euphorion's son, Athenian AEschylus,
+   To whom death came in corn-producing Gela."
+
+For he, like Simonides before him, went to Sicily. And many have changed
+the commencing words of Herodotus, "This is the setting forth of the
+history of Herodotus of Halicarnassus" into "Herodotus of Thurii." For
+he migrated to Thurii, and participated in that colony. As to the divine
+and sacred spirit of the Muses, the poet of the Trojan war, Homer, did
+not many cities claim him as theirs, because he did not cry up one city
+only? And Hospitable Zeus has many great honours.
+
+Sec. XIV. And if anyone shall say that these pursued glory and honour, go
+to the philosophers, and their schools and lectures, consider those at
+the Lyceum, the Academy, the Porch, the Palladium, the Odeum. If you
+admire and prefer the Peripatetic school, Aristotle was a native of
+Stagira, Theophrastus of Eresus, Strato of Lampsacus, Glyco of Troas,
+Aristo of Ceos, Critolaus of Phaselis. If you prefer the Stoic school,
+Zeno was a native of Cittium, Cleanthes of Assus, Chrysippus of Soli,
+Diogenes of Babylon, Antipater of Tarsus; and the Athenian Archidemus
+migrated to the country of the Parthians, and left at Babylon a
+succession of the Stoic school. Who exiled these men? Nobody; it was
+their own pursuit of quiet, of which no one who is famous or powerful
+can get much at home, that made them teach us this by their practice,
+while they taught us other things by their precepts. And even nowadays
+most excellent and renowned persons live in strange lands, not in
+consequence of being expelled or banished, but at their own option, to
+avoid business and distracting cares, and the want of leisure which
+their own country would bring them. For it seems to me that the Muses
+aided our old writers to complete their finest and most esteemed works
+by calling in exile as a fellow-worker. Thus Thucydides the Athenian
+wrote the history of the war between the Peloponnesians and the
+Athenians in Thrace near the forest of Scapte, Xenophon wrote at Scillus
+in Elis, Philistus in Epirus, Timaeus of Tauromenium at Athens, Androtion
+of Athens at Megara, and Bacchylides the poet[933] in Peloponnesus. All
+these and many more, though exiled from their country, did not despair
+or give themselves up to dejection, but so happy was their disposition
+that they considered exile a resource given them by fortune, whereby
+they obtained universal fame after their deaths, whereas no memorial is
+left of those who were factious against them and banished them.
+
+Sec. XV. He therefore is ridiculous who thinks that any ignominy attaches
+itself to exile. What say you? Was Diogenes without glory, whom
+Alexander saw basking in the sun, and stopped to ask if he wanted
+anything, and when he answered, "Nothing, but that you would get a
+little out of my light," Alexander, astonished at his spirit, said to
+his friends, "If I were not Alexander, I would be Diogenes." Was
+Camillus without glory when banished from Rome, of which he is now
+accounted the second founder? And indeed Themistocles did not lose by
+his exile the glory he had obtained among the Greeks, but he added to it
+among the barbarians, and there is no one so without honour, so ignoble,
+who would prefer to be Leobates who indicted him rather than
+Themistocles the exile, or Clodius who banished Cicero rather than the
+banished one, or Aristophon the accuser rather than Timotheus who got
+driven by him from his country.
+
+Sec. XVI. But since a good many are moved by the lines of Euripides, who
+seems to bring a strong indictment against exile, let us see what it is
+he says in each question and answer about it.
+
+  _Jocasta._ What is't to be an exile? Is it grievous?
+
+  _Polynices._ Most grievous, and in deed worse than in word.
+
+  _Jocasta._ What is its aspect? What is hard for exiles?
+
+  _Polynices._ This is the greatest, that they have no freedom.
+
+  _Jocasta._ This is a slave's life not to speak one's thoughts!
+
+  _Polynices._ Then one must put up with one's masters' follies.[934]
+
+But this is not a right or true estimate.[935] For first of all, not to
+say out all one thinks is not the action of a slave but of a sensible
+man, in times and matters that require reticence and silence, as
+Euripides himself has said elsewhere better,
+
+  "Be silent where 'tis meet, speak where 'tis safe."
+
+Then as for the follies of one's masters, one has to put up with them
+just as much in one's own country as in exile. Indeed, more frequently
+have the former reason to fear that the powerful in cities will act
+unjustly to them either through calumny or violence. But his greatest
+and absurdest error is that he takes away from exiles freedom of speech.
+It is wonderful, if Theodorus had no freedom of speech, that when
+Lysimachus the king said to him, "Did not your country cast you out
+because of your character?" replied, "Yes, as Semele cast out Dionysus,
+when unable to bear him any longer." And when he showed him Telesphorus
+in a cage,[936] with his eyes scooped out, and his nose and ears and
+tongue cut off, and said to him, "This is how I treat those that act ill
+to me." * *[937] And had not Diogenes freedom of speech, who, when he
+visited Philip's camp just as he was on the eve of offering battle to
+the Greeks, and was taken before the king as a spy, told him he had come
+to see his insatiable folly, who was going shortly to stake his
+dominions and life on a mere die. And did not Hannibal the Carthaginian
+use freedom of speech to Antiochus, though he was an exile, and
+Antiochus a king? For as a favourable occasion presented itself he urged
+the king to attack the enemy, and when after sacrifice he reported that
+the entrails forbade it, Hannibal chided him and said, "You listen
+rather to what flesh tells you than to the instruction of a man of
+experience." Nor does exile deprive geometricians or grammarians of
+their freedom of speech, or prevent their discussing what they know and
+have learnt. Why should it then good and worthy men? It is meanness
+everywhere that stops a man's speech, ties and gags his tongue, and
+forces him to be silent. But what are the next lines of Euripides?
+
+  _Jocasta._ Hopes feed the hearts of exiles, so they say.
+
+  _Polynices._ Hopes have a flattering smile, but still delay.[938]
+
+But this is an accusation against folly rather than exile. For it is not
+those who have learnt and know how to enjoy the present, but those who
+ever hang on the future, and hope after what they have not, that float
+as it were on hope as on a raft, though they never get beyond the
+walls.[939]
+
+  _Jocasta._ But did your father's friends do nothing for you?
+
+  _Polynices._ Be fortunate! Friends are no use in trouble.
+
+  _Jocasta._ Did not your good birth better your condition?
+
+  _Polynices._ 'Tis bad to want. Birth brought no bread to me.[940]
+
+But it was ungrateful in Polynices thus to rail against exile as
+discrediting his good birth and robbing him of friends, for it was on
+account of his good birth that he was deemed worthy of a royal bride
+though an exile, and he came to fight supported by a band of friends and
+allies, a great force, as he himself admits a little later,
+
+      "Many of the princes of the Danai
+  And from Mycenae are with me, bestowing
+  A sad but necessary kindness on me."[941]
+
+
+Nor was there any more justice in the lament of his
+mother:--
+
+  "I never lit for you the nuptial torch
+   In marriage customary, nor did Ismenus
+   Furnish you with the usual solemn bath."[942]
+
+She ought to have been pleased and content to hear that her son dwelt in
+such a palace _as that at Argos_, and in lamenting that the nuptial
+torch was not lit, and that he had not had the usual bath in the river
+Ismenus, as though there was no water or fire at Argos for wedded
+people, she lays on exile the evils really caused by pride and
+stupidity.
+
+Sec. XVII. But exile, you will say, is a matter of reproach. It may be
+among fools, who also jeer at the beggar, the bald man, the dwarf, aye,
+and even the stranger and resident alien. But those who are not carried
+away in that manner admire good men, whether they are poor, or strangers
+or exiles. Do we not see that all men adore the temple of Theseus as
+well as the Parthenon and Eleusinium? And yet Theseus was an exile from
+Athens, though it was owing to him that Athens is now inhabited, and he
+was banished from a city which he did not merely dwell in, but had
+himself built. And what glory is left to Eleusis, if we are ashamed of
+Eumolpus, who migrated from Thrace, and taught the Greeks (as he still
+teaches them) the mysteries? And who was the father of Codrus that
+reigned at Athens? Was it not Melanthus, an exile from Messene? And do
+you not praise the answer of Antisthenes to the person who told him that
+his mother was a Phrygian, "So also is the mother of the gods." If you
+are twitted then with exile, why do you not answer, "The father of the
+glorious victor Hercules was an exile." And Cadmus, the grandfather of
+Dionysus, when he was sent from home to find Europa, and never came
+back, "though a Phoenician born he changed his country,"[943] and
+migrated to Thebes, and became[944] the grandfather of "Dionysus, who
+rejoices in the cry of Evoe, the exciter of women, who delights in
+frantic honours." As for what AEschylus obscurely hints at in the line,
+
+  "Apollo the chaste god, exile from heaven,"
+
+let me keep a religious silence, as Herodotus[945] says. And Empedocles
+commences his system of philosophy as follows, "It is an ordinance of
+necessity, an ancient decree of the gods, when anyone stains his hands
+with crime and murder, the long-lived demons get hold of him, so that he
+wanders away from the gods for thirty thousand years. Such is my
+condition now, that of an exile and wanderer from the gods." In these
+words he not only speaks of himself, but points out that all of us men
+similarly are strangers and foreigners and exiles in this world. For he
+says, "O men, it is not blood or a compounded spirit that made the being
+or beginning of the soul, but it is your earth-born and mortal body that
+is made up of these." He calls speciously by the mildest of names the
+birth of the soul that has come from elsewhere a living in a strange
+country. But the truth is the soul is an exile and wanderer, being
+driven about by the divine decrees and laws, and then, as in some
+sea-girt island, gets joined to the body like an oyster to its shell, as
+Plato says, because it cannot call to mind or remember from what honour
+and greatness of happiness it migrated, not from Sardis to Athens, nor
+from Corinth to Lemnos or Scyros, but exchanging heaven and the moon for
+earth and life upon earth, if it shifts from place to place for ever so
+short a time it is put out and feels strange, and fades away like a
+dying plant. But although one soil is more suitable to a plant than
+another, and it thrives and grows better on such a soil, yet no
+situation can rob a man of his happiness or virtue or sense. It was in
+prison that Anaxagoras wrote his squaring of the circle, and that
+Socrates, even after drinking the hemlock, talked philosophically, and
+begged his friends to be philosophers, and was esteemed happy by them.
+On the other hand, Phaethon and Tantalus, though they got up to heaven,
+fell into the greatest misfortunes through their folly, as the poets
+tell us.
+
+    [913] Euripides, "Phoenissae," 388, 389.
+
+    [914] Reading [Greek: bakelas]. _Gallus_ in Latin.
+
+    [915] "Iliad," xxiv. 527-533.
+
+    [916] Plato, "Timaeus," p. 90 A. Compare Ovid,
+    "Metamorphoses," i. 84-86.
+
+    [917] Derived from [Greek: meta, geiton], because then
+    people flitted and changed their neighbours.
+
+    [918] Euripides, "Iphigenia in Tauris," 253.
+
+    [919] See also Pausanias, viii. 24.
+
+    [920] Pindar, Fragm. 126.
+
+    [921] AEschylus, "Niobe," Fragm. 146.
+
+    [922] "Odyssey," vi. 8. I read [Greek: andron] as
+    Wyttenbach.
+
+    [923] "Odyssey," vi. 204.
+
+    [924] See Pausanias, v. 6.
+
+    [925] In our money about L121 17_s._ 6_d._
+
+    [926] "Iliad," xiv. 230.
+
+    [927] "Iliad," xxiv. 544.
+
+    [928] "Iliad," ix. 668.
+
+    [929] "Iliad," ii. 625, 626.
+
+    [930] So Reiske.
+
+    [931] "Iliad," xxi. 59.
+
+    [932] Euripides, Fragm. 950.
+
+    [933] Reiske suggests [Greek: Bakchylides ho Keios]. A
+    very probable suggestion.
+
+    [934] Euripides, "Phoenissae," 388-393.
+
+    [935] Omitting [Greek: prhotos], which probably got in
+    from [Greek: proton] following, and for which Reiske
+    conjectured [Greek: horas hos].
+
+    [936] Such as Cardinal Balue was shut up by Louis XI in
+    for fourteen years.
+
+    [937] The answer of Theodorus is wanting.
+
+    [938] Euripides, "Phoenissae," 396, 397.
+
+    [939] That is, they never get any further.
+
+    [940] Euripides, "Phoenissae," 402-405.
+
+    [941] Euripides, "Phoenissae," 430-432.
+
+    [942] Ibid. 344-346.
+
+    [943] Reading [Greek: chthonos]. "Sic mutandum censet
+    Valckenarius."--_Wyttenbach._
+
+    [944] Through his daughter Semele.
+
+    [945] Herodotus, ii. 171.
+
+
+
+
+ON FORTUNE.
+
+
+Sec. I. "Fortune, not wisdom, rules the affairs of mortals."[946] And does
+not justice, and fairness, and sobriety, and decorum rule the affairs of
+mortals? Was it of fortune or owing to fortune that Aristides persevered
+in his poverty, when he might have been lord of much wealth? And that
+Scipio after taking Carthage neither saw nor received any of the spoil?
+Was it of fortune or owing to fortune that Philocrates spent on harlots
+and fish the money he had received from Philip? And that Lasthenes and
+Euthycrates lost Olynthus, measuring happiness by their belly and lusts?
+Was it of fortune that Alexander the son of Philip not only himself
+abstained from the captive women, but punished others that outraged
+them? Was it under the influence of an evil genius and fortune that
+Alexander,[947] the son of Priam, intrigued with the wife of his host
+and ran away with her, and filled two continents with war and evils? For
+if all these things are due to fortune, what hinders our saying that
+cats and goats and apes are under the influence of fortune in respect of
+greediness, and lust, and ribaldry?
+
+Sec. II. And if there are such things as sobriety and justice and
+fortitude, with what reason can we deny the existence of prudence, and
+if prudence exists, how can we deny the existence of wisdom? For
+sobriety is a kind of prudence, as people say, and justice also needs
+the presence of prudence. Nay more, we call the wisdom and prudence that
+makes people good in regard to pleasure self-control and sobriety, and
+in dangers and hardships endurance and fortitude, and in dealings
+between man and man and in public life equity and justice. And so, if we
+are to ascribe to fortune the acts of wisdom, let us ascribe justice and
+sobriety to fortune also, aye, and let us put down to fortune stealing,
+and picking pockets, and lewdness, and let us bid farewell to argument,
+and throw ourselves entirely on fortune, as if we were, like dust or
+refuse, borne along and hurried away by a violent wind. For if there be
+no wisdom, it is not likely that there is any deliberation or
+investigation of matters, or search for expediency, but Sophocles only
+talked nonsense when he said,
+
+  "Whate'er is sought is found, what is neglected
+   Escapes our notice;"[948]
+
+and again in dividing human affairs,
+
+  "What can be taught I learn, what can be found out
+   Duly investigate, and of the gods
+   I ask for what is to be got by prayer."[949]
+
+For what can be found out or learnt by men, if everything is due to
+fortune? And what deliberative assembly of a state is not annulled, what
+council of a king is not abrogated, if all things are subject to
+fortune? whom we abuse as blind because we ourselves are blind in our
+dealings with her. Indeed, how can it be otherwise, seeing that we
+repudiate wisdom, which is like plucking out our eyes, and take a blind
+guide of our lives?
+
+Sec. III. Supposing any of us were to assert that seeing is a matter of
+fortune, not of eyesight, nor of the eyes that give light, as Plato
+says, and that hearing is a matter of fortune, and not the imbibing of a
+current of air through the ear and brain, it would be well for us then
+to be on our guard against the evidence of our senses. But indeed nature
+has given us sight and hearing and taste and smell, and all other parts
+of the body and their functions, as ministers of wisdom and prudence.
+For "it is the mind that sees, and the mind that hears, everything else
+is deaf and blind." And just as, if there were no sun, we should have
+perpetual night for all the stars, as Heraclitus says, so man for all
+his senses, if he had no mind or reason, would be little better than the
+beasts. But as it is, it is not by fortune or chance that we are
+superior to them and masters of them, but Prometheus, that is reason, is
+the cause of this,
+
+  "Presenting us with bulls, horses, and asses,
+   To ease us of our toil, and serve instead,"
+
+as AEschylus says.[950] For as to fortune and natural condition, most of
+the beasts are better off than we are. For some are armed with horns and
+tusks and stings, and as for the hedgehog, as Empedocles says, it has
+its back all rough with sharp bristles, and some are shod and protected
+by scales and fur and talons and hoofs worn smooth by use, whereas man
+alone, as Plato says, is left by nature naked, unarmed, unshod, and
+uncovered. But by one gift, that of reason and painstaking and
+forethought, nature compensates for all these deficiencies. "Small
+indeed is the strength of man, but by the versatility of his intellect
+he can tame the inhabitants of the sea, earth, and air."[951] Nothing is
+more agile and swift than horses, yet they run for man; the dog is a
+courageous and high-spirited creature, yet it guards man; fish is most
+pleasant to the taste, the pig the fattest of all animals, yet both are
+food and delicacies for man. What is huger or more formidable in
+appearance than the elephant? Yet it is man's plaything, and a spectacle
+at public shows, and learns to dance and kneel. And all these things are
+not idly introduced, but to the end that they may teach us to what
+heights reason raises man, and what things it sets him above, and how it
+makes him master of everything.
+
+  "For we are not good boxers, nor good wrestlers,
+   Nor yet swift runners,"[952]
+
+for in all these points we are less fortunate than the beasts. But by
+our experience and memory and wisdom and cunning, as Anaxagoras says, we
+make use of them, and get their honey and milk, and catch them, and
+drive and lead them about at our will. And there is nothing of fortune
+in this, it is all the result of wisdom and forethought.
+
+Sec. IV. Moreover the labours of carpenters and coppersmiths and
+house-builders and statue-makers are affairs of mortals, and we see that
+no success in such trades is got by fortune or chance. For that fortune
+plays a very small part in the life of a wise man, whether coppersmith
+or house-builder, and that the greatest works are wrought by art alone,
+is shown by the poet in the following lines:--
+
+  "All handicraftsmen go into the street,
+   Ye that with fan-shaped baskets worship Ergane,
+   Zeus' fierce-eyed daughter;"[953]
+
+for Ergane[954] and Athene, and not Fortune, do the trades regard as
+their patrons. They do indeed say that Nealces,[955] on one occasion
+painting a horse, was quite satisfied with his painting in all other
+respects, but that some foam on the bridle from the horse's breath did
+not please him, so that he frequently tried to rub it out; at last in
+his anger he threw his sponge (just as it was, full of colours) at the
+picture, and this very wonderfully produced exactly the effect he
+desired. This is the only fortunate accident in art that history
+records. Artificers everywhere use rules and weights and measures, that
+none of their work may be done at random and anyhow. And indeed the arts
+may be considered as wisdom on a small scale, or rather as emanations
+from and fragments of wisdom scattered about among the necessities of
+life; as the fire of Prometheus is riddled to have been divided and
+scattered about in all quarters of the world. For thus small particles
+and fragments of wisdom, breaking up as it were and getting divided into
+pieces, have formed into order.
+
+Sec. V. It is strange then that the arts do not require fortune to attain
+to their ends, and yet that the most important and complete of all the
+arts, the sum total of man's glory and merit, should be so completely
+powerless. Why, there is a kind of wisdom even in the tightening or
+slackening of chords, which people call music, and in the dressing of
+food, which we call the art of cooking, and in cleaning clothes, which
+we call the art of the fuller, and we teach boys how to put on their
+shoes and clothes generally, and to take their meat in the right hand
+and their bread in the left, since none of these things come by fortune,
+but require attention and care. And are we to suppose that the most
+important things which make so much for happiness do not call for
+wisdom, and have nothing to do with reason and forethought? Why, no one
+ever yet wetted earth with water and then left it, thinking it would
+become bricks by fortune and spontaneously, or procured wool and
+leather, and sat down and prayed Fortune that it might become clothes
+and shoes; nor does anyone getting together much gold and silver and a
+quantity of slaves, and living in a spacious hall with many doors, and
+making a display of costly couches and tables, believe that these things
+will constitute his happiness, and give him a painless happy life secure
+from changes, unless he be wise also. A certain person asked the general
+Iphicrates in a scolding way who he was, as he seemed neither a
+heavy-armed soldier, nor a bowman, nor a targeteer, and he replied, "I
+am the person who rule and make use of all these."
+
+Sec. VI. So wisdom is neither gold, nor silver, nor fame, nor wealth, nor
+health, nor strength, nor beauty. What is it then? It is what can use
+all these well, and that by means of which each of these things becomes
+pleasant and esteemed and useful, and without which they are useless;
+and unprofitable and injurious, and a burden and disgrace to their
+possessor. So Hesiod's Prometheus gives very good advice to Epimetheus,
+"not to receive gifts from Olympian Zeus but to send them back,"[956]
+meaning external things and things of fortune. For as if he urged one
+who knew nothing of music not to play on the pipe, or one who knew
+nothing of letters not to read, or one who was not used to horses not to
+ride, so he advised him not to take office if he were foolish, nor to
+grow rich if he were illiberal, nor to marry if likely to be ruled by
+his wife. For success beyond their merit is to foolish persons a cause
+of folly, as Demosthenes said,[957] and good fortune beyond their merit
+is to those who are not sensible a cause of misfortune.[958]
+
+    [946] A line from Chaeremon.
+
+    [947] Better known as Paris.
+
+    [948] "Oedipus Tyrannus," 110, 111. Wyttenbach compares
+    Terence, "Heauton Timorumenos," 675. "Nil tam
+    difficilest, quin quaerende investigari possiet."
+
+    [949] Soph., Frag. 723.
+
+    [950] AEschylus, Fragm. 180. Reading [Greek: antidoula]
+    with Reiske and the MSS.
+
+    [951] Euripides, "AEolus," Fragm. 27.
+
+    [952] Homer, "Odyssey," viii. 246, 247.
+
+    [953] Soph., Frag. 724.
+
+    [954] "The Worker." Generally a title of Athene, as
+    Pausanias, i. 24; iii. 17; v. 14; vi. 26; viii. 32; ix.
+    26. Gataker thinks [Greek: kai ten] should be expunged.
+    Hercher omits [Greek: kai ten 'Athenan] altogether.
+
+    [955] So Hercher after Madvig. See Pliny, "Hist. Nat.,"
+    XXXV. 36, 20.
+
+    [956] Hesiod, "Works and Days," 86, 87.
+
+    [957] "Olynth.," i. 23.
+
+    [958] 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."
+
+
+
+INDEX.
+
+
+Abrotonus, 37.
+
+Absence, the test of affection, 122.
+
+Academy, the, 385.
+
+Achilles, 5, 52, 102, 172, 187, 196, 200, 271, 290, 291, 301, 319.
+
+Acropolis, statue of Leaena in the, 221.
+
+Admetus, 52.
+
+Adonis, 43, 352.
+
+Adultery, the fruit of curiosity, 245.
+  Love of change, 298.
+
+AEschines, 17, 188, 285.
+
+AEschylus, quoted or referred to, 33, 45, 47, 55, 61, 125,
+  126, 130, 176, 203, 205, 242, 271, 273, 385, 388, 393, 396.
+
+AEsculapius, 244, 270.
+
+AEsop, fables of alluded to, 72, 81, 88, 125, 142.
+
+Agamemnon, 292, 300, 301.
+
+Agathoclea, 37.
+
+Agathocles, 278, 324, 325, 347.
+
+Agave, 144.
+
+Agesilaus, 129, 136, 161, 166, 262, 264, 326.
+
+Agis, 294.
+
+Aglaonice, her knowledge of eclipses, 83.
+
+Ajax, 113, 347.
+
+Alcaeus, 56, 59.
+
+Alcestis, 53.
+
+Alcibiades, 54, 128, 135, 160, 192, 294, 338.
+
+Alcman, 379.
+
+Alexander, the Great, 16, 50, 113, 124, 137, 151, 162, 172, 174,
+  184, 185, 195, 250, 270, 277, 280, 292, 301, 303, 314, 321, 389,
+  390, 394.
+
+Alexinus, 266.
+
+Ammonius, Plutarch's master, 194.
+
+Amoebeus, 102.
+
+Amphictyones, 121, 230.
+
+Anacharsis, 125, 219.
+
+Anacreon, 33.
+
+Anaxagoras, 136, 306, 373, 394, 397.
+
+Anaxarchus, 107, 113, 253, 292.
+
+Anger, how to restrain, 267-288.
+
+Animals, appeal to, 21-25.
+  Use of, 202.
+
+Answers, three different kinds of, 234.
+
+Anticyra, 284.
+
+Antigonus, 16, 38, 222, 258, 263, 276, 278, 326, 370.
+
+Antileon, 50.
+
+Antimachus, poet, 234.
+
+Antipater, 77, 124, 182, 237, 260, 297.
+
+Antipatridas, 50.
+
+Antiphanes, 125.
+
+Antiphon, 189.
+
+Antisthenes, 266.
+
+Antony, 176.
+
+Anytus, 54, 141.
+
+Apelles, 10, 171, 302.
+
+Aphrodite, 34, 43, 44, 49, 76, 78, 80, 219.
+
+Apollo, 154, 347, 377.
+
+Araspes, 136.
+
+Arcadio, 276.
+
+Arcesilaus, 180, 283.
+
+Archelaus, 258, 388.
+
+Archidamus, king, 2, 264.
+
+Archilochus, 215, 247, 387.
+
+Archytas, of Tarentum, 11, 15, 336.
+
+Ares, 44, 45, 47, 49.
+
+Argus, 146.
+
+Aristaeus (the _Saint Hubert_ of the Middle Ages), 45.
+
+Aristides, 120, 136.
+
+Aristippus, 6, 32, 93, 127, 128, 240, 285, 297.
+
+Aristo, 98, 241.
+
+Aristocrates, 322.
+
+Aristogiton, 50, 67, 189, 220.
+
+Aristomenes, the hero, 52.
+
+Aristomenes, tutor of Ptolemy Epiphanes, 195.
+
+Aristonica, 37.
+
+Aristophanes, 15, 27, 43, 93, 195, 241.
+
+Aristotle, 100, 101, 110, 124, 162, 215, 270, 278, 281, 303, 326,
+  386.
+
+Arisinoe, sister and wife of Ptolemy Philadelphus, 16.
+
+Artemis, 367.
+
+Asopichus, 52.
+
+Ass-driver, story of Athenian, 282.
+
+Athene, ornament of, 366.
+  Athene and the Satyr, 273.
+  Athene Chalcioecus, 228.
+  Called Ergane, 397.
+
+Athenians, oracle given to the, 367.
+
+Attis, 43.
+
+Augustus, 189, 224, 225.
+
+Aulis, famous for earthenware, 366.
+
+
+Bacchis, 37.
+
+Barbers, a talkative race, 226, 227.
+
+Baxter, Richard, and Plutarch, Preface, viii, note.
+
+Belestiche, 38.
+
+Bellerophon, 246, 255.
+
+Bessus, story about, 341.
+
+Bias, 176, 217, 332.
+
+Bion, 10, 67, 132, 172, 258, 354.
+
+Bocchoris, 255.
+
+Books, value of, 12.
+
+Boys, not to be overworked, 13.
+  To be taught to speak the truth, 16.
+  Love of, 17, 31, 33-35, 50, 51, 52, 54, 61, 64, 65, 67.
+
+Brasidas, 120, 126, 331.
+
+Briareus, 146, 150, 299.
+
+Brides, custom of in Boeotia, 70, 71.
+  Custom of at Leptis in Libya, 79.
+
+
+Caeneus, his change of sex, 120.
+
+Caesar, Julius, 210.
+
+Callimachus, 272, 385.
+
+Callisthenes, 270.
+
+Callixenus, 141.
+
+Camma, story about, 63, 64.
+
+Carneades, 172, 235, 237, 306, 310.
+
+Cassander, 256, 339, 351.
+
+Cassandra, 347.
+
+Cato, 48, 72, 211, 212, 263, 325, 369.
+
+Cebes, 17.
+
+Cephisocrates, 181.
+
+Cephisodorus, 52.
+
+Ceramicus, at Athens, 219, 259.
+
+Cestus of Aphrodite, 76, 219.
+
+Chaeron, son of Plutarch, 87.
+
+Chaeron, and Chaeronea, 238.
+
+Chaeronea, Plutarch's native place, 238.
+
+Chalcis, people of, 51.
+
+Chameleon, 158, 162.
+
+Character, moral, 102.
+
+Childless, paid court to, 28.
+
+Chilo, 151, 202.
+
+Chrysippus, 44, 99, 110, 113, 114, 115.
+
+Cicero, 210, 318, 320, 390.
+
+Cimon, father of Miltiades, 27, 52.
+
+Claudia, 84.
+
+Cleanthes, 370.
+
+Clearchus, 191.
+
+Cleomachus, 51.
+
+Cleonice, 343, 344.
+
+Clitus, 113, 195, 277.
+
+Clodius, 231, 232.
+
+Clytaemnestra, dream of, 343.
+
+Conjugal constancy, 81.
+  Conjugal precepts, 70-84.
+
+Contentedness of mind, on, 289-311.
+
+Contracts, 139.
+
+Corax, 352.
+
+Cornelia, sister of Scipio, 84.
+
+Correction of servants, 279-281.
+
+Crassus, 207, 208.
+
+Crates, 76, 141, 191, 203, 292, 328, 370, 372.
+
+Creon, his daughter, 151.
+
+Crete, 202.
+
+Crisso, 172.
+
+Croesus, 171, 192.
+
+Ctesiphon, 275.
+
+Curiosity, 238-252.
+
+Cybele, 47, 55, 82, 379.
+
+Cyclades, 385.
+
+Cynic, story about, 258.
+
+Cynosarges, 32, note.
+
+Cyrus, 79, 236, 250, 314, 326.
+
+
+Danaus, 27.
+
+Darius, 157, 250.
+
+Deity, on those who are punished late by the, 331-365.
+
+Demaratus, 193.
+
+Demetrius, 8, 191, 230.
+
+Democritus, 14, 110, 129, 142, 249, 377.
+
+Demosthenes, 9, 128, 192, 205, 257, 259, 320, 321, 323, 331, 399.
+
+Diogenes, 2, 7, 93, 118, 123, 124, 127, 131, 140, 141, 193, 201, 203,
+  205, 248, 258, 259, 282, 292, 294, 301, 311, 383, 388, 389, 390,
+  391.
+
+Dion, 11, 151, 161, 162, 192, 256.
+
+Dionysius, the tyrant of Sicily, 76, 151, 160, 161, 162, 163, 168, 187,
+  188, 189, 226, 230, 261, 294, 321, 339.
+
+Dionysius, a Corinthian poet, 51.
+
+Dionysus (the Latin _Bacchus_), 45, 47, 91, 145, 393.
+
+Dioxippus, 248.
+
+Disease, the sacred, 41, note.
+
+Disorders, of mind or body, which worse? 142, 145.
+
+Dolon, 113, 120.
+
+Domitian, 251.
+
+Domitius, 207, 211.
+
+Dorian measure, 134.
+
+Drink, 2, 216, 217, 284.
+
+Dryads, 45.
+
+
+Earthenware, 366.
+
+Education, 1-21.
+
+Egyptian, answer of an, 240.
+
+Emerson, on Plutarch, _see_ Title-page, and Preface, p. ix.
+
+Empedocles, 43, 145, 149, 180, 288, 305, 371, 393, 396.
+
+Empone, her devotion to her husband, 67-69.
+
+Enemies, how a man may be benefited by his, 201-213.
+
+Enthusiasm, 47.
+
+Envy, 212, 213, 243, 304.
+  On envy and hatred, 312-315.
+  How one can praise oneself without exciting envy, 315-331.
+
+Epaminondas, 11, 52, 136, 161, 294, 318, 321, 326, 376.
+
+Ephesus, 367.
+
+Ephorus, 236.
+
+Epicharmus, 188, 189, 350.
+
+Epicureans, argued against, 21-28, 373-378.
+
+Epicurus, 24, 291, 306, 373, 375.
+
+Epitaphs, 247, 248.
+
+Erasistratus, 25, 244.
+
+Ergane, name of Athene, 397.
+
+Eumenes, 222.
+
+Euphemism, 112, 143, 144, 167.
+
+Euphorion, 303.
+
+Eupolis, 163.
+
+Euripides, quoted or referred to, 1, 8, 9, 14, 17, 27, 28, 40, 42, 43,
+  44, 50, 53, 56, 58, 60, 67, 79, 80, 86, 89, 107, 112, 119, 136, 138,
+  144, 146, 150, 151, 152, 155, 160, 170, 178, 179, 182, 190, 191, 194,
+  196, 197, 199, 205, 206, 207, 209, 214, 216, 222, 223, 236, 247, 251,
+  255, 256, 260, 261, 262, 270, 287, 290, 292, 293, 301, 305, 307, 309,
+  310, 315, 325, 332, 333, 334, 345, 346, 373, 379, 383, 388, 390, 391,
+  392, 397.
+
+Eurydice of Hierapolis, 21.
+
+Eurydice, wife of Orpheus, 53.
+
+Euthydemus, 283.
+
+Eutropio, cook to King Antigonus, 16.
+
+Evenus, sayings of, 27, 155.
+
+Exercise, value of, 12.
+
+Exile, 378-394.
+
+
+Fabius Maximus, 224, 225.
+
+Fabricius, 294.
+
+Family, defects and idiosyncrasies of, 356, 357.
+
+Fancy, power of, 307.
+
+Fathers, not to be too strict, 20.
+  To set a good example to their sons, 20, 21.
+  The _jus trium liberorum_, 22.
+  Saying of Evenus about fathers, 27.
+
+Favour, _the_, 33, 34.
+  Reminding of favours unpleasant, 181.
+
+Feast, every day a, 311.
+
+Fickleness, 146.
+
+Flatterers, 19.
+  Saying of Phocion about, 77, 182.
+  How to be discerned from friends, 153-201.
+
+Flute-girls at marriages, 40.
+
+Fortune, not to be railed at, 89-91.
+  Fortune's rope-dance, 139.
+  Fortune and vice, 140, 141.
+  On Fortune, 394-399.
+
+Freedom of speech, 185-201.
+
+Friends, on abundance of, 145-153.
+  Friendship going in pairs, 146, 147.
+  Originated by similarity, 152, 158, 159.
+  How friends are to be distinguished from flatterers, 153-201.
+
+
+Galba, story about, 49.
+
+Geese, ingenuity of, 229.
+
+Germanicus, idiosyncrasy of, 312.
+
+Glaucus, son of Epicydes, 353.
+
+Gobryas, 157.
+
+Gods considered as forces, 44, 302.
+  Perform their benefits secretly, 181.
+
+Gorgias, 81.
+
+Gorgo, wife of Leonidas, 84.
+
+Gracchus, 273.
+
+Great, the, especially open to flatterers, 184, 185.
+
+Grief, immoderate at death to be avoided, 86, 87, 88.
+  Unexpected grief worst, 113, 306.
+
+Gylippus, 15.
+
+
+Habit, force of, 3, 4, 337.
+
+Hannibal, remark of, 391.
+
+Happiness, the mind the seat of, 95.
+
+Hares, 368.
+
+Harmodius, 67, 189, 220.
+
+Hatred, and envy, 312-315.
+
+Hegesias, 28.
+
+Helicon, Mount, 29, 30.
+
+Helots, 272.
+
+Hemlock, how affected by wine, 228.
+
+Heraclea, 343.
+
+Heraclitus, 41, 93, 231, 276, 350, 387, 396.
+
+Hercules, 39, 52, 299, 321, 347, 348, 352.
+
+Heredity, 1, 2, 351, 355.
+
+Hermes, his functions, 46.
+  Proverbial saying about, 215.
+
+Herodotus, 72, 94, 141, 157, 171, 192, 299, 367, 388, 393.
+
+Herophilus, 244.
+
+Herrick, and Plutarch, _see_ Preface, viii, 288, note.
+
+Hesiod, quoted or alluded to, 14, 36, 44, 96, 121, 123, 155, 180, 212,
+  256, 261, 290, 304, 341, 355, 398, 399.
+
+Hiero, 209, 338.
+
+Hieronymus, 271, 281.
+
+Hipparchus, dream of, 343.
+
+Hippocrates, 132, 237, 238.
+
+Hippothorus, a tune, 70.
+
+Homer, alluded to or quoted, 16, 23, 24, 26, 33, 44, 45, 48, 52, 54, 55,
+  56, 61, 65, 66, 71, 75, 76, 80, 83, 91, 95, 101, 102, 108, 110, 113,
+  117, 118, 122, 127, 128, 130, 132, 138, 139, 142, 147, 149, 160, 161,
+  165, 170, 172, 176, 179, 187, 192, 195, 196, 197, 199, 200, 204, 209,
+  216, 217, 218, 219, 221, 222, 223, 226, 227, 235, 239, 246, 247, 254,
+  268, 270, 271, 272, 281, 283, 284, 290, 291, 292, 300, 301, 302, 304,
+  307, 308, 309, 313, 318, 319, 322, 323, 324, 326, 327, 329, 340, 341,
+  347, 352, 368, 369, 372, 378, 385, 386, 387, 397, 398.
+
+Hyperides, 187.
+
+Hypsipyle, her foster-child, 146.
+
+
+Ibycus, story about, 228.
+
+Idaean Dactyli, 136.
+
+Ignorance of self, 143.
+
+Imagination, power of, 101, 102.
+
+Indian wives, 140.
+  Indian sages, 140, 141.
+
+Infants, death of, 92.
+
+Iolaus, nephew of Hercules, 39, 52.
+
+Iphicrates, answer of, 94, 398.
+
+
+Knowledge of self, 154, 185, 207, 302.
+
+
+Labour, its power, 3.
+
+Lacydes, friend of Arcesilaus, 181.
+
+Lacydes, king of the Argives, 208.
+
+Lais, famous courtesan, 32, 49, 63.
+
+Law, martial, 211.
+
+Leaena, her heroism, 220, 221.
+
+Lemnos, the women of, 41.
+
+Leo of Byzantium, saying of, 206.
+
+Life, the three kinds of, 11.
+  Like a game at dice, 293.
+  Chequered, 305.
+  "Live unknown," whether a wise precept, 373-378.
+
+Litigation, evil effects of, 145.
+
+Livia, wife of Augustus, 225.
+
+Liver, the seat of desire, 115.
+
+Locrians, custom of the, 347.
+
+Locris, authorities of, 245.
+
+Love, to one's offspring, 21-28.
+  On love generally, 29-69.
+  God of Love, his festival at Thespiae, 29, 63.
+  Pandemian and Celestial love, 57.
+  No strong love without jealousy, 135.
+  Lovers admire even the defects of their loves, 136, 167, 168, 209,
+    213.
+  Love blind, 153.
+
+Loxias, name of Apollo, meaning of, 231.
+
+Lyciscus, 332, 333.
+
+Lycurgus, 3, 136, 230, 320.
+
+Lydiades, 238.
+
+Lydian measure, 134.
+  Lydian produce, 145.
+
+Lynceus, 203.
+
+Lysander, 76, 262.
+
+Lysias, 218.
+
+Lysimache, 263.
+
+Lysimachus, king, 225, 241, 344, 390, 391.
+
+
+Maecenas, 49.
+
+Magas, 113, 276, 277.
+
+Man, his wretchedness, 26, 142.
+  Different views of men, 114.
+  Man's various idiosyncrasies and fortunes, 149.
+
+Marriage, 20, 31-39, 63-69.
+  Hesiod on the proper age for marriage, 36.
+  No _Meum_ and _Tuum_ to exist in marriage, 62, 74, 75.
+  Mutual respect a vital necessity in marriage, 62.
+  Conjugal Precepts, 70-84.
+
+Marsyas, 273.
+
+Means, various kinds of, 104, 105.
+
+Measures, Dorian and Lydian, 134.
+
+Median war, 367.
+
+Medius, 184, 303.
+
+Megabyzus, 171, 302.
+
+Megara, wife of Hercules, 39.
+
+Megarians, their sacrifice to Poseidon, 133.
+
+Melanippus, 50.
+
+Melanthius, 81, 336.
+
+Meleager, 52.
+
+Meletus, 120, 141.
+
+Memory, the storehouse of learning, 14.
+
+Menander, 55, 96, 114, 115, 146, 150, 164, 173, 179, 257, 291, 305, 307,
+  310, 330.
+
+Menedemus, 98, 130, 165, 303.
+
+Metageitnion, 382.
+
+Metella, wife of Sulla, 219.
+
+Metellus, 222, 277, 320.
+
+Metrocles, 140, 295.
+
+Metrodorus, saying of, 77.
+
+Mice, dislike to, 312.
+
+Miltiades, the son of Cimon, 27, 135, 338.
+
+Mirrors of the ancients, 59, note.
+  Comparison of wives to mirrors, 73.
+  Proper use of the mirror, 76.
+  Comparison of the flatterer to a mirror, 161.
+
+Mithridates, 170, 219.
+
+Money, against borrowing, 365-373.
+
+Montaigne, and Plutarch, Preface, vii.
+
+Mothers, to be carefully selected, 1.
+  To suckle their children, 4.
+
+Munychia, 38.
+
+Music, power of, 102.
+
+Musonius, 370.
+
+
+Nasica, saying of, 205.
+
+Nations, most warlike also most amorous, 52.
+
+Natures, great, 338.
+
+Nealces, story about, 397.
+
+Neglect, not liked, 150.
+
+Neocles, father of Themistocles, 27.
+
+Nero, 151, 168, 175, 220, 284, 365.
+
+Nicostratus, 49, 264.
+
+Night, Greek word for, 249.
+
+Ninus and Semiramis, 37, 38.
+
+Niobe, 50.
+
+No, saying, 255, 260, 262.
+
+
+Ocnus, 304.
+
+Odysseus, self-restraint of, 101, 221, 307.
+
+Oedipus, 28, 197, 250, 251.
+
+Oenanthe, 37.
+
+Old age querulous, 329.
+
+Olympia, remarkable portico at, 214.
+
+Olympias, wife of King Philip, 75, 76.
+
+Olynthus, 305.
+
+Onomademus, wise advice of, 212.
+
+Oratory, extempore and prepared, 9, 10, 128.
+  Laconic oratory, 230.
+
+Orpheus, 53.
+
+
+Paley, F. A., on the Moralia, Preface, vii.
+
+Pan, 47.
+
+Panthea, 136.
+
+Parmenides, his Cosmogony, 44.
+
+Parmenio, 151.
+
+Parthian juice, 141.
+
+Passions, difference in, 113, 114.
+
+Patroclus, 172, 187, 319, 325.
+
+Pausanias and Cleonice, 343, 344.
+
+Pederasty, _see_ Boys, love of.
+
+Perfection, not in mortals, 287.
+
+Pericles, son of Xanthippus, 9, 11, 27, 258, 317, 323, 340, 349, 366.
+
+Perseus, 192, 193, 307.
+
+Persia, kings of, 73, 124, 140, 382, 387.
+
+Phaeethon, 293, 347, 394.
+
+Phalaris, 120, 168, 339.
+
+Phayllus and his wife, 49, 50.
+
+Phidias, 78.
+
+Philip, King, 49, 50, 75, 80, 82, 188, 193, 230, 247, 276, 277, 384.
+
+Philippides, comic poet, 32, 225, 241.
+
+Philosophy, its importance, 11, 97, 98.
+  Philosophers' dress, 129, 141, 160, 203.
+  Birthplace of various philosophers, 389.
+
+Philotas, 151.
+
+Philotimus, 198.
+
+Philoxenus, 373.
+
+Phocion, 77, 136, 182, 260, 280, 319, 327, 328.
+
+Phocylides, 5.
+
+Phoenix, tutor of Achilles, 5, 196.
+
+Phryne, 38, 49.
+
+Phrynis, 134.
+
+Pindar, 33, 34, 45, 54, 116, 138, 183, 190, 205, 210, 212, 267, 275,
+  294, 302, 303, 310, 315, 316, 335, 339, 348, 355, 377, 384.
+
+Pirithous, 151.
+
+Piso, Pupius, story about, 231, 232.
+
+Pittacus, 222, 300.
+
+Plato, 2, 5, 7, 8, 12, 15, 17, 27, 29, 34, 47, 49, 62, 66, 74, 77, 82,
+  83, 93, 96, 99, 100, 106, 113, 114, 115, 118, 120, 125, 132, 135, 136,
+  153, 154, 157, 158, 160, 161, 162, 167, 187, 188, 192, 194, 196, 206,
+  209, 213, 220, 230, 255, 261, 264, 274, 286, 287, 293, 294, 306, 311,
+  334, 335, 336, 341, 342, 365, 385, 393, 395, 396.
+
+Plutarch's wife, _see_ Timoxena.
+
+Polemo, 196, 285, 385.
+
+Polycletus, 138.
+
+Polypus, the, 152, 158, 161.
+
+Polysperchon, 256, 261.
+
+Pompey, the Great, 208, 210, 340.
+  His father Pompeius Strabo, 340.
+
+Portico, remarkable, 214.
+
+Porus, 277.
+
+Poseidon, 133.
+
+Postumia, 208.
+
+Praise of self, 315-331.
+
+Proteus, 152.
+
+Proverbs, 4, 5, 9, 14, 18, 19, 20, 49, 62, 75, 80, 82, 121, 146, 147,
+  154, 157, 175, 183, 189, 212, 215, 217, 235, 260, 263, 306, 317,
+  333, 334, 341, 355, 369.
+
+Ptolemy Auletes, 168.
+
+Ptolemy Epiphanes, 195.
+
+Ptolemy Philadelphus, 16.
+
+Ptolemy Philopator, 168.
+
+Ptolemy Physcon, 174.
+
+Punishment, on those that receive late punishment from the Deity,
+  331-365.
+
+Puppies, differently trained, 3, 4.
+
+Pydna, 192.
+
+Pyrrho, saying of, 132.
+
+Pythagoras, 2, 18, 19, 100, 151, 194, 211, 240, 245, 383.
+
+Pythian Priestess, 233, 367.
+
+
+Reason, power of, 101, 133, 221, 289.
+
+Remorse, 344, 345.
+
+Repartee, 206, 207.
+
+Respites, 339.
+
+Rusticus, 251.
+
+Rutilius, 370.
+
+
+Sabinus, story about, 67-69.
+
+Sappho, 34, 55, 84, 130, 274.
+
+Saturnalia, 311, note.
+
+Satyr, story about the, 202, 203.
+
+Scaurus, 211.
+
+Scilurus, and the bundle of sticks, 231.
+
+Scipio, 318.
+
+Sejanus, 151.
+
+Seleucus Callinicus, 226.
+
+Self, love of, 153, 154, 301.
+  Ignorance of, 143.
+  Knowledge of, 154, 185, 207, 302.
+
+Semiramis, 37, 38.
+
+Senator, story about Roman, 223, 224.
+
+Seneca, 284.
+
+Sextius, 123.
+
+Shyness, 252-267.
+
+Silence, benefit of, 220-222, 230-232, 237.
+
+Simonides, 23, 106, 108, 126, 135, 154, 183, 184, 212, 237, 246, 299,
+  344, 384.
+
+Sinatus, 63, 64.
+
+Sinorix, 63, 64.
+
+Socrates, 2, 8, 15, 17, 54, 76, 136, 140, 145, 188, 192, 194, 196, 210,
+  232, 234, 235, 240, 250, 271, 277, 283, 292, 293, 299, 300, 308, 314,
+  336, 394.
+
+Solon, 33, 34, 56, 124, 171, 192, 213, 303, 335, 367.
+  His legislation for husbands, 65.
+  His direction to brides, 70.
+
+Sophocles, quoted or referred to, 3, 43, 44, 47, 49, 50, 53, 62, 64, 76,
+  106, 122, 125, 134, 148, 150, 162, 197, 200, 207, 218, 227, 232, 242,
+  249, 251, 255, 272, 278, 281, 286, 295, 319, 376, 395, 397.
+
+Sotades, 16.
+
+Speusippus, nephew of Plato, 15, 192, 196.
+
+Step-ladders, 156.
+
+Step-mothers, 79, note.
+
+Stilpo, 8, 133, 266, 295, 308.
+
+Stoics, 172, 254, 302.
+
+Stratocles, 32.
+
+Suicide, always possible, 309.
+
+Sulla, 219, 322.
+
+Sycophant, origin of word, 252.
+
+
+Talkativeness, 214-238.
+
+Tantalus, 49, 138, 385, 394.
+
+Tavern-frequenting, 131, note.
+
+Taylor, Jeremy, and Plutarch, Preface, vii, viii, 84, note, 238, note,
+  245, note, 288, note.
+
+Telephus, 207.
+
+Tenedos, famous for earthenware, 366.
+
+Theano, wife of Pythagoras, 78, 84.
+
+Thebans, and Lacedaemonians, 270.
+
+Themistocles, and his son, 1, 2.
+  His father Neocles, 27.
+  Themistocles and Miltiades, 135, 213, 338.
+  Suspicion about, 208.
+  Sayings of, 264, 314, 320.
+
+Theocritus, the Sophist, 16, 263.
+
+Theodorus, 141, 293, 327, 390, 391.
+
+Theognis, his advice, 152.
+
+Theophrastus, 124, 327.
+
+Thero, the Thessalian, 52.
+
+Theseus, 151, 392.
+
+Thespesius, of Soli, curious story about, 357-365.
+
+Thessalians very pugnacious, 3, note.
+
+Thessaly famous for enchantments, 75, note, 83.
+
+Thucydides, 127, 152, 167, 195, 198, 208, 261, 265, 314, 317, 332, 336,
+  349, 389.
+
+Tiberius, 151, 174, 175, 225, 384.
+
+Timaea, 294.
+
+Timesias, oracle given to, 151.
+
+Timoleon, 322.
+
+Timon, 107.
+
+Timotheus, 316.
+
+Timoxena, wife of Plutarch, consolatory letter to, 85-92.
+
+Timoxena, daughter of Plutarch, 85-92.
+
+Tongue, government of the, 15, 16, 209, 210, 214-238, 274.
+  Barricaded by nature, 216.
+
+Training, power of, 5-7.
+
+Triptolemus, 368.
+
+Truth, a divine thing, 154.
+
+Tutors, choice of, 5-7;
+  Habits they teach boys, 94.
+
+
+Versatility, 152, 153.
+
+Vespasian, 67, 69.
+
+Vice, not got rid of as easily as a wife, 96.
+  Uneasiness of, 96, 97, 139.
+  Whether it is sufficient to cause unhappiness, 138-142.
+  Vice in embryo, 355, 356.
+
+Virtue, its two elements, 18.
+  Can be taught, 92-95.
+  On virtue and vice, 95-98.
+  On moral virtue, 98-118.
+  On progress in virtue, 118-138.
+
+
+Washing hands usual before dinner, 156.
+
+Wealth, has wings, 124, 303.
+
+Wives, to be carefully selected, 1.
+  Rich wives, 20, 138.
+  Indian wives, 140.
+
+Words, winged, 223.
+
+Wyttenbach, his criticism on Reiske, Preface, viii, ix.
+
+
+Xanthippe, wife of Socrates, 210, 283.
+
+Xanthippus, father of Pericles, 27.
+
+Xenocrates, 66, 77, 118, 196, 248, 261, 385.
+
+Xenophanes, 55, 108, 257.
+
+Xenophon, 17, 83, 166, 191, 202, 239, 250, note, 289, 316, 335, 389.
+
+Xerxes, 272, 299.
+
+
+Youth, a ticklish period of life, 17, 18.
+
+
+Zaleucus, 322.
+
+Zeno, founder of the Stoics, 99, 102, 124, 132, 203, 217, 220, 262, 263,
+  285, 294, 327, 386.
+
+Zeuxis, his remark on painting, 148.
+
+
+CHISWICK PRESS:--C. WHITTINGHAM AND CO., TOOKS COURT,
+CHANCERY LANE.
+
+
+
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