Plutarch's
Morals
:
Vol.
IV
.
Why
the
Oracles
cease
to
give
Answers
.
Translated
from
the
GREEK
by
Robert
Midgley
,
M.D.
&
Col.
Med
.
Lond
.
Cand
.
THere
is
an
old
Story
,
Friend
Terentius
Priscus
,
as
if
heretofore
Eagles
or
Swans
flying
from
the
opposite
Bounds
of
the
Earth
,
met
together
where
now
stands
the
Temple
of
Apollo
Pythius
,
in
the
Place
now
called
The
Navel
:
And
that
somewhile
after
,
Epimenides
the
Phaestian
willing
to
satisfie
his
Curiosity
,
enquired
of
the
Oracle
of
Apollo
,
which
was
the
Navel
or
Middle
of
the
World
;
but
receiv'd
such
an
Answer
as
made
him
never
a
Jot
the
wiser
:
The
Centre
of
the
Earth
is
justly
known
(
Conceal'd
from
Mortals
)
to
the
Gods
alone
.
Thus
fitly
did
the
God
chastise
this
bold
Inquirer
into
Ancient
Traditions
.
But
in
our
Time
,
not
long
before
the
Celebration
of
the
Pythian
Games
,
during
the
Magistracy
of
Callistratus
,
there
were
Two
famous
Men
,
who
coming
as
it
were
from
the
Two
opposite
Ends
of
the
World
,
met
together
at
the
City
of
Delphos
.
The
One
was
Demetrius
the
Grammarian
,
who
came
from
England
,
to
return
to
Tarsus
in
Cilicia
,
where
he
was
born
:
The
Other
,
Cle●mbrotus
the
Lacedemonian
,
who
had
been
long
conversant
in
Egypt
,
and
made
several
Voyages
,
as
well
on
the
Red
Sea
,
as
other
Parts
;
not
as
a
Merchant
,
to
get
Money
,
but
to
improve
his
Knowledg
,
and
enrich
his
Mind
;
for
he
had
enough
to
live
upon
,
and
car'd
for
no
more
.
He
having
been
lately
at
the
Temple
and
Oracle
of
Jupiter
Ammon
,
seem'd
not
much
to
marvel
at
any
Thing
he
there
saw
:
Yet
he
mentioned
to
us
one
Particular
(
which
he
said
was
told
him
by
the
Priests
of
the
Temple
)
touching
she
Lamp
that
is
never
extinguish'd
,
and
spendeth
every
Year
less
than
the
former
:
Whence
he
conjectured
an
Inequality
of
Years
,
and
that
the
latter
was
still
shorter
than
the
preceding
.
This
Discourse
was
much
wondred
at
by
the
Company
;
and
Demetrius
,
amongst
the
rest
,
affirm'd
it
unreasonable
,
to
ground
the
Knowledg
of
such
great
Matters
,
on
such
slight
and
trivial
Conjectures
:
For
,
this
was
not
(
as
Alcaeus
said
)
to
paint
the
Lyon
from
the
Measure
of
his
Claw
,
but
to
change
and
disorder
the
Motions
of
Celestial
Bodies
,
for
the
sake
of
a
Lamp
,
or
the
Snuff
of
a
Candle
,
and
to
overthrow
at
one
Stroak
all
the
Mathematical
Sciences
.
These
Men
,
reply'd
Cleombrotus
,
will
not
be
mov'd
by
what
you
say
;
for
first
,
they
will
not
yield
to
Mathematicians
in
point
of
Certainty
,
seeing
they
may
be
easilier
mistaken
in
their
Comprehension
of
Time
,
it
being
so
slippery
and
fallacious
and
at
such
a
Distance
from
them
,
than
these
Men
in
the
Measures
of
their
Oyl
,
about
which
they
are
so
exact
and
careful
.
Moreover
,
Demetrius
by
denying
that
small
Things
are
oft
the
Signs
and
Indications
of
great
,
must
prejudice
several
Arts
and
Sciences
,
and
deprive
them
of
the
Proofs
of
several
Conclusions
and
Predictions
.
And
yet
you
Grammarians
will
needs
vouch
,
That
the
Demi-Gods
and
Princes
which
were
at
the
Trojan
War
,
shav'd
with
Razors
,
because
you
find
in
Homer
the
mention
of
such
an
Instrument
;
That
,
also
,
●●sury
was
then
in
Fashion
,
because
he
says
in
one
Place
.
Long
has
my
Money
swell'd
with
large
Increase
.
And
because
that
in
several
other
Places
the
same
Poet
calls
the
Night
quick
and
sharp
,
you
'll
needs
have
him
to
mean
by
this
Word
,
That
the
shadow
of
the
Earth
being
round
,
groweth
sharp
at
the
End
like
the
Body
of
a
Pyramid
.
Again
,
who
is
he
that
denying
small
Things
to
be
the
Signs
and
Proofs
of
great
,
will
allow
what
Physicians
tell
us
,
namely
,
That
great
Numbers
of
Spiders
foretel
a
Pestilent
Summer
,
and
also
that
in
the
Spring
,
when
the
Olive-Tree
Leaves
are
as
large
as
a
Crows
Foot
,
it
is
then
a
good
Time
to
put
out
to
Sea
?
And
,
who
will
measure
the
Greatness
of
the
Suns
Body
,
by
Clepsydres
,
or
Water-Dyals
,
with
a
Pint
or
Quart
of
Water
?
Or
prove
,
that
a
small
Table
like
a
Tyle
,
making
a
sharp
Angle
,
leaning
on
a
Plain
Superficies
,
should
shew
the
just
Measure
of
the
Elevation
of
the
Pole
from
the
Horizon
,
which
is
ever
to
be
seen
in
our
Hemisphere
?
And
this
is
what
the
Priests
may
alledge
,
in
favor
of
what
they
affirm
;
so
that
we
must
offer
other
Arguments
against
them
,
if
we
will
maintain
the
Course
of
the
Sun
to
be
fixt
and
unchangeable
,
as
we
here
hold
it
to
be
.
Not
only
of
the
Sun
(
cry'd
out
aloud
the
Philosopher
Ammonius
,
who
was
there
present
)
but
also
of
the
whole
Heaven
;
for
the
Passage
which
he
makes
from
one
Tropique
to
another
,
must
of
necessity
be
shortned
,
seeing
he
takes
not
up
so
great
a
Part
of
the
Horizon
as
the
Mathematicians
do
imagain
,
but
becomes
less
and
shorter
,
as
the
Southern
Part
approaches
the
Northern
.
Whence
consequently
,
the
Summer
will
fall
out
to
be
Shorter
,
and
the
Temperature
of
the
Air
Colder
,
by
reason
of
the
Sun's
turning
more
inwardly
,
and
shewing
greater
Parallels
,
and
equal
distant
Circles
in
the
Points
of
its
Reversions
,
than
are
in
the
longest
Day
in
Summer
,
and
the
shortest
in
Winter
.
It
would
moreover
also
follow
,
That
the
Pins
of
the
Dials
in
the
City
of
Syene
will
be
more
shadowless
at
the
Summer
Tropique
or
Solstice
,
and
not
a
few
of
the
Fixed
Stars
run
under
or
against
one
and
ther
for
want
of
Room
.
And
should
it
be
alledged
,
That
all
the
other
Celestial
Bodies
keep
their
Courses
and
ordinary
Motions
,
without
any
Change
,
they
will
never
be
able
to
cite
any
Cause
which
shall
hasten
his
Motion
alone
above
all
the
rest
;
but
will
be
forced
to
confound
and
disorder
all
evident
Appearances
which
do
clearly
shew
themselves
to
our
Eyes
,
and
especially
those
of
the
Moon
:
So
that
there
will
be
no
need
of
observing
these
Measures
of
Oyl
to
know
the
Difference
of
the
Years
,
because
the
Eclipses
will
do
this
,
if
there
be
any
,
seeing
the
Sun
does
oft
meet
with
the
Moon
,
and
the
Moon
as
oft
falls
within
the
Shadow
of
the
Earth
;
so
that
we
need
not
any
longer
hold
arguing
on
this
Matter
.
Well
,
but
(
say's
Cleombrotus
)
I
my self
have
seen
the
Measure
of
the
Oyl
,
for
they
have
shewed
it
several
Years
;
but
that
of
the
Present
,
is
far
less
than
that
of
Ancient
Times
.
Unto
which
Ammonius
answered
,
How
comes
it
to
pass
then
that
other
People
who
have
the
Inextinguishible
Fire
in
Veneration
,
and
have
preserved
it
even
Time
out
of
Mind
,
could
never
remark
this
?
And
granting
what
you
say
concerning
this
Measure
of
Oyl
,
is
it
not
better
to
attribute
the
Cause
of
this
to
some
Coldness
or
Dampness
of
Air
;
Or
,
on
the
contrary
,
to
some
Heat
or
Dryness
,
by
which
the
Fire
in
the
Lamp
being
weakned
,
needs
not
so
much
Nourishment
,
neither
could
consume
the
same
Quantity
?
For
,
't
is
well
known
,
that
Fire
burns
better
in
Winter
than
in
Summer
,
its
Heat
being
drawn
in
,
and
enclosed
by
the
Cold
,
whereas
in
great
Heats
and
dry
Weather
't
is
weakned
,
lying
dead
and
languishing
without
any
Strength
;
and
if
it
be
kindled
in
Sunny
Weather
,
its
Efficacy
is
small
,
hardly
catching
hold
of
the
Wood
,
and
slowly
consuming
the
Fuel
.
But
we
may
with
greater
Probability
attribute
the
Circumstance
of
the
Oyl
,
to
the
Oyl
it self
;
for
Oyl
formerly
was
of
less
Nutriment
,
as
squeezed
out
of
Olives
which
grew
upon
Young
Trees
;
but
being
since
better
order'd
,
as
coming
of
Plants
more
fully
grown
,
must
needs
be
more
effectual
to
the
nourishing
and
keeping
of
the
Fire
.
And
this
is
the
best
way
of
saving
the
Credit
of
the
Ammonian
Priests
in
their
Supposition
,
which
will
not
endure
the
Test
of
Reason
.
Ammonius
having
finished
his
Discourse
,
I
pray
said
I
,
Cleombrotus
,
give
us
some
Account
of
the
Oracle
,
for
it
has
been
ever
in
great
Esteem
in
those
Parts
,
till
these
Times
wherein
its
Divinity
and
Reputation
seems
to
be
decayed
.
Unto
which
Cleombrotus
making
no
Answer
,
but
looking
down
on
the
Ground
,
Demetrius
took
up
the
Discourse
saying
,
You
need
not
busie
your self
in
Enquiries
after
the
Oracles
in
those
Parts
,
seeing
we
find
the
Oracles
in
these
to
fail
,
or
to
speak
better
,
to
be
totally
silenced
,
except
Two
or
Three
;
so
that
't
would
be
more
to
the
Purpose
to
search
into
the
Cause
of
this
Silence
.
But
we
are
more
concern'd
in
Boeotia
,
which
although
formerly
famous
throughout
all
the
World
for
Oracles
,
is
now
like
a
Fountain
dried
up
,
so
that
at
present
we
find
them
dumb
.
For
at
this
Day
there
's
no
Place
in
all
Boeotia
,
unless
in
the
Town
of
Lebadia
,
where
one
can
draw
out
any
Divination
,
all
other
Parts
being
become
silent
and
forsaken
.
Yet
in
the
Time
of
the
War
against
the
Persians
,
the
Oracle
of
Ptous
Apollo
was
in
Request
,
as
also
that
of
Amphiaraus
,
for
both
of
'em
were
tryed
;
that
of
Ptous
Apollo
,
when
the
Priest
who
was
always
wont
to
return
the
Oracles
Answers
in
Greek
,
spake
to
him
that
was
sent
from
the
Barbarians
in
their
own
Barbarous
Language
,
so
that
none
of
the
Assistants
understood
a
Word
,
whereby
they
were
given
to
understand
,
That
't
was
not
lawfull
for
the
Barbarians
to
have
the
Use
of
the
Greek
Tongue
at
their
Pleasure
.
And
as
to
that
of
Amphiaraus
,
the
Person
that
was
sent
thither
,
having
fall'n
asleep
in
the
Sanctuary
,
he
dream'd
he
heard
the
Minister
of
that
God
bidding
him
be
gon
out
of
the
Temple
,
and
saying
That
his
God
was
not
there
,
and
presently
shoved
him
out
thence
with
both
his
Hands
;
and
seeing
he
still
stopt
by
the
Way
,
he
took
up
a
great
Stone
,
and
struck
him
with
it
on
the
Head
.
And
what
was
this
,
but
a
Prediction
and
Denunciation
of
what
was
to
come
to
pass
?
For
Mardonius
was
not
long
after
defeated
by
Pausanias
,
who
was
no
King
,
but
only
the
King
of
Lacedemonia's
Guardian
,
and
the
then
Lievetenant
of
the
Grecian
Army
,
and
was
with
a
Stone
flung
out
of
a
Sling
,
fell'd
to
the
Ground
,
just
as
the
Lydian
Servant
thought
he
was
struck
in
his
Dream
.
In
the
same
Manner
also
flourished
the
Oracle
near
Tegyra
,
where
't
is
said
Apollo
himself
was
born
,
and
in
Effect
,
there
are
Two
Rivers
that
slide
near
one
another
,
one
of
which
is
called
the
Palm-Tree
and
the
other
the
Olive-Tree
.
And
at
this
Oracle
in
the
Time
of
the
Medes
War
,
Echerates
being
then
the
Prophet
,
the
God
Apollo
answered
by
his
Mouth
,
That
the
Honor
and
Profit
of
this
War
would
fall
to
the
Greeks
Share
.
And
during
the
Peloponesian
War
,
the
Delians
having
been
driven
out
of
their
Island
,
they
had
Word
brought
them
from
the
Oracle
of
Delphos
,
that
they
should
search
for
the
Place
where
Apollo
was
born
,
and
there
make
some
certain
Sacrifices
.
At
which
they
marvelling
,
and
demanding
,
Whether
Apollo
was
born
elsewhere
than
in
their
Parts
,
the
Prophetess
Pythia
moreover
told
them
,
That
a
Crow
would
shew
them
the
Place
.
These
Deputies
from
the
Delians
,
in
their
Return
Home
past
by
Chance
through
the
City
of
Chaeronea
,
where
they
heard
their
Hostess
talking
to
some
Travellers
about
the
Oracle
of
Tegyra
,
to
whom
they
were
going
,
and
at
their
parting
they
heard
'em
say
to
her
,
Adieu
Dame
Coron
;
by
which
they
comprehended
the
meaning
of
Pythia's
Answer
;
and
having
offered
their
Sacrifices
at
Tegyra
,
they
were
soon
after
restored
and
established
in
their
own
Country
.
Yet
there
have
been
given
later
Answers
from
these
Oracles
,
than
those
you
have
mentioned
;
but
now
they
have
wholly
ceas'd
,
so
that
't
will
not
be
besides
the
Matter
,
seeing
we
are
at
Apollo
Pythius
,
to
enquire
after
the
Cause
of
this
Change
.
Thus
discoursing
together
,
we
left
the
Temple
,
and
were
come
as
far
as
the
Gnidian
Hall
,
where
entring
in
,
we
found
our
Friends
which
we
lookt
for
,
being
sat
down
in
Expectation
of
our
coming
.
All
the
rest
were
at
leasure
,
by
reason
of
the
time
of
the
day
,
and
did
nothing
but
anoint
their
Bodies
,
or
gaze
on
the
Wrestlers
,
who
were
exercising
of
themselves
.
Whereupon
Demetrius
laughing
,
said
to
'em
,
It
seems
to
me
,
that
you
are
not
discoursing
of
any
Matter
of
great
Consequence
,
for
I
see
,
you
labor
not
under
deep
Thoughts
,
't
is
true
,
reply'd
Heracleon
the
Megarian
,
we
are
not
a-disputing
,
Whether
the
Verb
{αβγδ}
in
his
Future
Tense
loses
one
of
his
λ's
,
nor
from
what
Positive
or
Primitive
are
formed
or
derived
these
two
Comparatives
{αβγδ}
and
{αβγδ}
,
and
these
two
Superlatives
{αβγδ}
and
{αβγδ}
;
for
such
Questions
as
these
,
make
People
knit
their
Brows
.
A
Man
may
discourse
of
all
other
Matters
,
especially
of
Philosophy
,
without
these
frowning
angry
Looks
that
put
the
by-standers
into
a
fright
.
Receive
us
then
,
said
Demetrius
,
into
your
Company
,
and
,
if
you
please
,
the
Question
too
which
has
been
now
agitated
amongst
us
,
which
does
well
agree
with
the
Place
where
we
are
,
and
,
relating
to
the
God
Apollo
,
concerns
therefore
all
that
are
here
;
but
however
,
let
's
have
no
knitting
of
the
Brows
or
frowning
Looks
.
Being
then
all
sat
down
close
together
,
and
Demetrius
having
proposed
the
Question
we
were
upon
,
Didymus
the
Cynic
Philosopher
,
surnamed
Planetiades
,
getting
up
on
his
Feet
,
and
striking
the
Ground
Two
or
Three
Times
with
his
Stick
,
cryed
out
,
O
Jupiter
!
what
a
hard
Question
do
you
offer
,
what
a
difficult
Matter
do
you
propose
?
for
is
it
any
wonder
,
the
whole
World
wallowing
in
wickedness
,
and
Men
having
put
away
all
Shame
and
Sence
of
Honor
from
them
(
as
Hesiod
long
ago
complain'd
)
that
the
Gods
should
no
longer
suffer
their
Oracles
to
be
among
them
as
heretofore
?
For
my
Part
,
I
wonder
there
's
so
much
as
One
left
,
and
that
Hercules
or
some
other
of
the
Gods
,
has
not
long
since
pluckt
up
,
and
carry'd
away
the
Three-Footed-Stool
,
whereon
is
offered
such
base
and
villainous
Questions
to
Apollo
;
some
coming
to
him
as
a
mere
paltry
Astrologer
,
to
try
his
Skill
,
and
impose
on
him
by
subtle
Questions
;
others
asking
him
about
Treasures
buried
under-Ground
,
others
about
marrying
a
Fortune
:
So
that
Pythagoras
will
be
here
soon
convinced
of
his
Mistake
,
when
he
affirm'd
,
That
the
Time
when
Men
are
honestest
,
is
when
they
present
themselves
before
the
Gods
;
for
those
filthy
Passions
which
they
dare
not
discover
before
a
grave
Mortal
Man
,
they
scruple
not
to
utter
to
Apollo
.
He
had
gone
further
,
if
Heracleon
had
not
pull'd
him
by
the
Sleeve
;
and
my self
,
who
was
better
acquainted
than
any
in
the
Company
besides
,
thus
spake
to
him
;
Cease
,
Friend
Planetiades
,
from
angring
Apollo
against
thee
,
seeing
he
is
sharp
and
choleric
,
and
not
easily
reconciled
;
for
as
Pindar
says
,
That
Men
be
favor
Heav'n
has
him
enjoyn'd
.
And
whether
he
be
the
Sun
,
or
the
Master
of
the
Sun
,
or
Father
of
it
,
being
above
all
visible
Natures
,
't
is
not
to
be
suppos'd
he
disdains
to
hold
any
further
entercourse
with
Men
at
this
Time
,
seeing
he
gives
them
their
Birth
,
Nourishment
,
Subsistence
and
Reason
.
Neither
is
it
credible
that
the
Divine
Providence
(
who
like
a
kind
and
indulgent
Mother
,
produces
and
conserves
all
Things
for
our
Use
)
should
shew
her self
malevolent
only
in
the
Matter
of
Divination
,
or
deprive
us
of
it
having
once
given
it
us
;
as
if
,
when
there
were
more
Oracles
than
there
are
now
in
the
World
,
Men
were
not
then
as
wicked
.
But
let
us
make
a
Pythic
Truce
(
as
they
say
)
with
Vice
,
which
you
are
always
sharply
reprehending
,
and
sit
down
here
with
us
to
try
,
Whether
we
can
find
out
any
other
Cause
of
the
ceasing
of
Oracles
;
and
let
me
only
advise
you
by
the
way
,
to
have
better
Thoughts
of
God
,
than
to
suppose
him
so
prone
to
Anger
.
Planetiades
was
so
moved
with
these
Speeches
,
that
he
went
away
immediately
without
speaking
a
Word
.
The
Company
remaining
a
while
in
Silence
,
Ammonius
addressing
himself
to
me
,
said
,
Prethee
,
Lamprias
,
let
's
take
Care
of
what
we
say
,
and
not
be
rash
in
our
Assertions
;
for
we
do
not
well
when
we
make
God
to
be
little
or
no
Cause
of
these
Oracles
ceasing
;
for
,
he
that
attributes
the
failing
of
them
to
any
other
Cause
than
the
Will
and
Decree
of
God
,
gives
occasion
to
suspect
his
Belief
,
Whether
there
ever
were
,
or
are
now
any
by
his
Disposition
,
but
by
some
other
Means
;
for
there
is
no
other
more
excellent
and
noble
Cause
and
Power
,
which
can
destroy
and
abolish
Divination
,
if
it
be
the
Work
of
God
.
And
as
for
Planettades
his
Discourse
,
it
does
not
at
all
please
me
,
as
well
for
the
Inequality
and
Inconstancy
which
he
attributes
to
God
,
as
for
other
Reasons
.
For
he
makes
him
sometimes
rejecting
and
detesting
of
Vice
,
and
sometimes
admitting
and
receiving
it
,
just
as
a
King
or
rather
a
Tyrant
,
who
drives
wicked
People
out
of
one
Gate
,
and
receives
them
through
another
,
and
negotiates
with
them
.
But
{αβγδ}
the
greatest
and
most
perfect
Work
that
will
admit
of
no
Additions
,
is
that
which
agrees
best
with
the
Dignity
of
the
Gods
;
by
supposing
this
,
we
may
in
my
judgment
affirm
,
That
in
this
common
Scarcity
of
Men
occasioned
by
the
former
Wars
and
Seditions
over
all
the
World
,
Greece
has
most
suffered
;
so
that
she
can
with
much
Difficulty
raise
3000
Men
,
which
Number
the
single
City
of
Megara
sent
heretofore
to
the
Battle
of
Plataea
.
Wherefore
if
God
now
sorsakes
several
Oracles
which
anciently
were
frequented
,
what
is
this
but
a
Sign
that
Greece
is
at
this
Time
very
much
dispeopled
,
in
Comparison
of
what
it
was
heretofore
;
and
he
that
will
affirm
this
,
shall
not
want
for
Arguments
.
For
,
of
what
Use
would
the
Oracle
be
now
,
which
was
heretofore
at
Tegyar
or
at
Pious
?
for
scarcely
shall
you
meet
in
a
whole
Days
time
,
with
so
much
as
a
Herdsman
or
Shepherd
in
those
Parts
.
We
find
also
in
Writing
,
that
this
Place
of
Divination
where
we
now
are
,
and
which
is
as
ancient
as
any
,
and
as
famous
and
renowned
as
any
is
in
all
Greece
,
was
for
a
considerable
Time
deserted
and
inaccessible
,
by
Means
of
a
dangerous
Creature
that
resorted
thither
,
namely
a
Dragon
.
Yet
those
that
have
written
this
,
did
not
well
comprehend
the
occasion
of
the
Oracles
ceasing
;
for
,
the
Dragon
did
not
make
the
Place
solitary
,
but
rather
the
Solitude
of
the
Place
occasioned
the
Dragon
to
repair
thither
.
Since
that
Time
,
when
Greece
became
populous
and
full
of
Towns
,
they
had
Two
Women
Prophetesses
,
who
went
down
one
after
another
into
the
Hole
.
Moreover
,
there
was
a
Third
chosen
,
if
need
were
;
whereas
now
there
is
but
one
,
and
yet
we
do
not
complain
of
it
,
because
she
's
sufficient
.
And
therefore
we
do
not
well
to
repine
at
Providence
,
seeing
there
's
no
want
of
Divinations
,
where
all
that
come
are
satisfied
in
whatever
they
desire
to
know
.
Homer
tells
us
,
Agamemnon
had
Nine
Heralds
,
and
yet
with
these
could
he
hardly
keep
in
Order
the
Greeks
,
they
being
so
many
in
Number
;
but
you
'll
find
now
,
that
the
Voice
of
one
Man
is
sufficient
to
be
heard
all
over
the
Theatre
.
The
Oracles
then
spake
by
more
Organs
or
Voices
,
because
there
were
then
a
greater
Number
of
Men
.
So
that
we
should
think
it
strange
,
if
God
should
suffer
to
be
spilt
and
run
to
waste
like
Water
,
the
Prophetical
Divination
,
every
where
resounding
,
as
in
the
Fields
we
hear
the
Rocks
in
Mountains
echoing
the
Voices
of
bleating
Cattel
.
Ammonius
having
said
these
Words
,
and
I
returning
no
Answer
,
Cleombrotus
took
up
the
Discourse
,
and
addressing
himself
to
me
;
Hast
thou
then
,
said
he
,
confess'd
that
't
is
God
who
makes
and
unmakes
Oracles
?
Not
I
,
said
I
;
for
I
maintain
,
That
God
was
never
the
Cause
of
taking
away
and
abolishing
any
Oracle
or
Divination
;
but
,
on
the
contrary
,
whereas
he
produces
and
prepares
several
Things
for
our
Use
,
so
Nature
leads
them
into
Corruption
,
and
not
seldom
into
a
Privation
of
their
whole
Being
.
Or
,
to
speak
better
,
Matter
,
which
is
it self
Privation
,
often
flies
away
,
and
dissolves
what
a
more
excellent
Being
than
her self
had
wrought
.
So
that
I
am
of
Opinion
,
there
are
other
Causes
which
obscure
and
extinguish
these
Prophetic
Spirits
:
For
,
tho
God
does
give
to
Men
several
good
and
excellent
Things
,
yet
he
gives
to
none
of
'em
the
Power
to
exist
eternally
;
for
tho
they
never
dye
,
yet
their
Gifts
do
(
as
Sophocles
speaks
.
)
't
were
then
well
becoming
Philosophers
,
who
exercise
themselves
in
the
Study
of
Nature
,
and
the
First
Matter
,
to
enquire
into
the
Existence
,
Property
and
Tendency
of
those
Things
,
but
to
leave
the
Origin
and
First
Cause
to
God
,
as
is
most
reasonable
.
For
't
is
a
very
childish
and
silly
Thing
to
suppose
,
That
God
himself
does
,
like
the
Spirits
speaking
in
the
Bowels
of
possessed
Persons
,
(
which
were
anciently
called
Eurycles
,
and
now
Pythons
)
enter
into
the
Bodies
of
the
Prophets
,
and
speak
by
their
Mouths
and
Voices
,
as
fit
Instruments
for
that
Purpose
;
for
he
that
thus
mixes
God
in
Human
Affairs
,
has
not
that
Respect
and
Reverence
which
is
due
to
so
great
a
Majesty
,
as
being
ignorant
of
his
Power
and
Virtue
.
Cleombrotus
then
answered
,
You
say
very
well
,
but
't
is
a
hard
Matter
to
comprehend
and
define
,
how
far
this
Providence
does
extend
it self
.
They
seem
both
alike
faulty
to
me
,
who
will
have
God
to
be
the
Cause
of
Nothing
in
the
World
,
and
those
who
will
have
him
to
be
concerned
in
all
Things
;
for
both
of
these
are
run
into
Extremes
.
But
as
those
say
well
,
who
hold
that
Plato
,
having
invented
this
Element
,
on
which
spring
up
the
Qualities
which
we
sometimes
call
the
First
Matter
,
and
sometimes
Nature
,
has
thereby
delivered
the
Philosophers
from
several
great
Difficulties
:
so
it
seems
to
me
,
that
those
who
have
rankt
the
Genus
of
Daemons
between
that
of
Gods
and
Men
,
have
solved
greater
Doubts
and
Difficulties
,
as
having
found
the
Knot
which
does
,
as
it
were
,
joyn
and
hold
together
our
Society
and
Communication
with
them
.
't
is
uncertain
whence
this
Opinion
arose
,
whether
from
the
Ancient
Magi
and
Zoroastres
,
or
from
Thrace
by
Orpheus
,
or
from
Egypt
,
or
Phrygia
,
as
may
be
conjectured
from
the
Sight
of
the
Sacrifices
,
which
are
made
in
both
Countries
,
where
amongst
their
Holy
and
Divine
Ceremonies
,
there
's
seen
a
Mixture
of
Mortality
and
Mourning
.
And
,
as
to
the
Greeks
,
Homer
has
indifferently
used
these
Two
Names
,
terming
sometimes
the
Gods
,
Daemons
,
and
other
whiles
Daemons
,
Gods
.
But
Hesiod
was
the
first
that
did
best
and
most
distinctly
lay
down
Four
Reasonable
Natures
,
the
Gods
,
the
Daemons
(
being
many
in
Number
,
and
good
in
their
Kind
)
the
Demy-Gods
,
and
Men
;
for
,
Hero's
are
reckoned
amongst
the
Demy-Gods
.
Others
say
,
there
's
a
Transmutation
of
Bodies
,
as
well
as
of
Souls
,
just
as
we
see
,
of
the
Earth
is
engendred
Water
,
of
the
Water
the
Air
,
and
of
the
Air
Fire
,
the
Nature
of
the
Substance
still
ascending
higher
;
so
,
good
Spirits
always
change
for
the
best
,
being
transformed
from
Men
into
Demy-Gods
,
and
from
Demy-Gods
into
Daemons
,
and
from
Daemons
by
Degrees
and
in
a
long
Space
of
Time
,
being
refined
and
purified
,
they
come
to
partake
of
the
Nature
of
the
Divinity
.
But
there
are
some
that
cannot
contain
themselves
,
but
rove
about
till
they
be
entangled
into
Mortal
Bodies
,
where
they
live
meanly
and
obscurely
like
Smoak
.
And
moreover
,
Hesiod
imagins
,
that
the
Daemons
themselves
after
certain
Revolutions
of
Time
,
do
at
Length
dye
;
for
introducing
a
Nymph
speaking
,
he
marks
the
Time
wherein
they
expire
:
Nine
times
Man's
Age
at
's
prime
,
it
plain
appears
:
The
Daw
compleats
,
four
Times
the
Stag
his
Years
,
And
his
nine
Times
the
Crow
;
the
Phaenix
takes
More
line
,
and
his
Stage
ten
Times
longer
makes
:
By
you
,
blest
Nymphs
,
the
Phaenix
is
out-done
,
Who
ends
his
Life
when
yours
is
just
begun
,
Decreed
by
Fate
ten
Times
as
long
to
run
.
Now
those
which
do
not
well
understand
what
the
Poet
means
by
this
Word
{αβγδ}
,
which
is
to
say
,
the
Age
of
a
Man
,
do
cause
this
Computation
of
Time
to
amount
to
a
great
Number
of
Years
,
though
it
be
but
one
Year
;
so
that
the
Total
Sum
makes
but
9720
Years
,
which
is
the
space
of
the
Age
of
Daemons
.
And
there
are
several
Mathematicians
,
which
make
it
shorter
than
this
.
Pindar
himself
does
not
make
it
longer
,
when
he
says
,
The
Destiny
of
the
Life
of
Nymph●
is
equal
to
Trees
,
and
therefore
they
are
called
Ha●adrya●●s
,
because
they
spring
up
and
dye
with
Oaks
.
He
was
going
on
,
when
Demetrius
interrupting
him
,
thus
said
;
How
is
it
possible
,
Cleombrotus
,
that
you
should
maintain
,
That
a
Year
was
call'd
by
this
Poet
,
the
Age
of
a
Man
,
seeing
it
is
not
the
Space
,
nor
the
Flower
and
Youth
,
nor
his
Old
Age
?
for
here
are
divers
Readings
of
this
Place
,
some
reading
{αβγδ}
,
others
{αβγδ}
,
and
one
signifying
flourishing
,
the
other
aged
;
and
those
that
understand
hereby
flourishing
,
reckon
Thirty
Years
for
the
Age
of
Man's
Life
,
according
to
the
Opinion
of
Heraclitus
,
this
being
the
space
of
Time
in
which
a
Father
has
begotten
a
Son
,
who
then
is
apt
and
able
to
beget
another
;
and
those
that
read
{αβγδ}
,
aged
,
allow
to
the
Age
of
Man
an
Hundred
and
Eight
Years
,
saying
,
that
Fifty
Four
Years
are
just
the
half
part
of
a
Man's
Life
,
which
Number
consists
of
an
Unity
,
the
Two
first
Plains
,
of
Two
Squares
and
Two
Cubes
;
which
Numbers
Plato
himself
has
appropriated
to
the
Procreation
of
the
Soul
.
And
it
seems
also
,
that
Hesiod
by
these
Words
intimated
the
Consummation
of
the
World
by
Fire
;
at
which
Time
't
is
likely
the
Nymphs
,
with
the
Rivers
,
Marshes
,
and
Woods
where
they
inhabit
,
shall
be
consumed
:
Such
as
in
Woods
,
or
Grotto's
Shady
Cell
,
Near
Sacred
Springs
,
and
verdant
Meadows
dwell
.
I
have
heard
,
says
Cleombrotus
,
this
alledged
by
several
,
and
find
that
the
Stoical
Conflagration
hath
not
only
intruded
it self
upon
the
Works
of
Heraclitus
and
Orpheus
,
but
also
Hesiod's
,
by
imposing
such
Meanings
on
their
Words
as
they
never
thought
on
.
Neither
can
I
any
more
approve
of
this
Consummation
of
the
World
,
which
they
maintain
;
neither
is
it
possible
to
have
made
just
Observations
on
the
Lives
of
Animals
,
as
appears
by
the
Number
of
Years
which
they
attribute
to
Crows
and
Stags
.
Moreover
,
the
Year
containing
in
it self
the
Beginning
and
End
of
all
Things
which
the
Seasons
bring
and
the
Earth
produces
,
may
,
in
my
Opinion
,
be
not
impertinently
called
The
Age
of
Man
;
for
your selves
confess
,
that
Hesiod
does
somewhere
call
the
Life
of
Man
{αβγδ}
;
What
say
you
,
does
he
not
?
Which
Demetrius
confessing
,
he
proceeded
in
this
Manner
:
't
is
also
certain
,
that
we
call
the
Vessels
whereby
we
measure
Things
,
by
the
Names
of
the
Things
measured
in
them
.
As
we
then
call
an
Unite
a
Number
,
though
it
be
but
the
least
Part
and
Measure
,
and
the
Beginning
of
a
Number
;
so
has
he
called
a
Year
the
Age
of
Man
,
because
't
is
the
Measure
wherewith
't
is
measured
.
As
for
those
Numbers
which
those
others
describe
,
they
be
not
of
such
Singularity
and
Importance
.
But
the
Sum
of
9720
,
consists
of
Four
special
Numbers
orderly
arising
from
One
;
and
the
same
added
together
,
and
multiplyed
by
Four
every
way
,
amounts
to
Forty
:
these
Forties
being
reduced
into
Triangles
by
Five
Times
,
make
up
the
Total
of
the
forecited
Number
.
But
as
to
that
,
't
is
not
necessary
to
enter
into
a
Debate
with
Demetrius
;
for
,
whether
it
be
a
short
or
a
long
Time
,
certain
or
uncertain
,
wherewith
Hesiod
limits
the
Soul
of
a
Daemon
,
and
the
Life
of
a
Demy-God
,
either
of
those
will
prove
,
by
ancient
and
evident
Testimonies
,
that
there
are
Natures
neuter
and
mean
,
and
as
it
were
in
the
Confines
of
the
Gods
and
Men
,
subject
to
Mortal
Passions
,
and
to
receive
Mutations
and
necessary
Changes
;
which
Natures
,
according
to
the
Tradition
and
Example
of
our
Predecessors
,
't
is
sitting
we
should
call
Daemons
,
and
give
them
all
due
Honor
.
To
which
Purpose
Xenocrates
,
one
of
the
familiar
Friends
of
Plato
,
was
wont
to
alledge
the
Example
of
Triangles
,
which
agree
very
well
with
the
Subject
;
for
,
that
Triangle
which
has
Three
Sides
,
and
equal
Angles
,
he
compared
unto
the
Divine
and
Immortal
Nature
,
and
that
which
has
all
Three
unequal
,
to
the
Human
and
Mortal
Nature
,
and
that
which
has
Two
equal
and
One
unequal
,
to
the
Nature
of
Daemons
,
which
is
endued
with
the
Passions
and
Perturbations
of
the
Mortal
Nature
,
and
the
Force
and
Power
of
the
Divine
.
Even
Nature
has
set
before
us
sensible
Figures
and
Resemblances
of
this
;
of
the
Gods
,
the
Sun
and
the
Stars
;
of
Mortal
Men
,
the
Comets
,
Flashings
in
the
Night
,
and
shooting
Stars
;
And
this
Similitude
is
taken
up
by
Euripides
,
when
he
saith
,
He
that
but
now
was
fleshy
,
plump
and
gay
,
As
a
faln
Star
his
Glories
melt
away
;
Like
that
extinguisht
on
the
Ground
he
lies
Breathing
his
Soul
into
the
ambient
Skies
,
Which
strait
embodyed
in
its
Vehicle
Does
in
the
Air
like
other
Daemons
dwell
:
And
for
a
mixt
Body
representing
the
Nature
of
Daemons
,
the
Moon
;
which
some
observing
to
be
subject
to
encrease
and
decrease
,
and
wholly
to
disappear
,
have
thought
it
very
agreeable
to
the
mutable
Condition
of
Daemons
;
and
have
for
this
Reason
termed
her
a
Terrestrial
Star
,
others
Olympic
Earth
,
and
others
the
Inheritance
and
Possession
of
Proserpine
both
Heavenly
and
Earthly
.
As
one
then
that
should
take
from
the
World
the
Air
,
and
remove
it
from
between
the
Moon
and
the
Earth
,
would
dissolve
the
Continuation
and
Composition
of
the
Universe
,
by
leaving
an
empty
Place
in
the
Midst
,
without
any
Contexture
to
hold
the
Two
Parts
together
;
so
those
that
do
not
allow
Daemons
,
do
oppose
all
Communication
and
Conference
of
the
Gods
with
Men
,
seeing
they
destroy
that
Nature
(
as
Plato
says
)
which
serves
as
an
Interpreter
and
Messenger
between
'em
both
;
or
else
they
constrain
us
to
perplex
and
confound
all
Things
together
,
by
mixing
the
Divine
Nature
with
Human
Passions
,
and
plucking
it
down
from
Heaven
,
as
the
Women
of
Thessaly
are
said
to
do
the
Moon
;
which
Fiction
has
met
with
Belief
in
some
Women
;
because
Aglaonice
,
the
Daughter
of
Agetor
being
skilful
in
Astrology
,
made
the
Vulgar
believe
,
that
by
Means
of
some
Charms
and
Enchantments
,
she
could
bring
the
Moon
down
from
Heaven
.
But
as
to
us
,
let
's
not
think
there
are
any
Oracles
or
Divinations
without
some
Divinity
,
or
that
the
Gods
are
not
pleas'd
with
Sacrifices
,
and
our
Services
,
and
other
Ceremonies
.
And
,
on
the
other
Hand
,
let
's
not
think
that
God
is
present
in
them
,
or
employs
himself
personally
about
them
,
but
that
he
does
commit
them
to
his
Officers
the
Daemons
,
who
are
the
Spies
and
Scouts
of
the
Gods
,
wandring
and
circuiting
about
at
their
Commands
;
some
beholding
and
ordering
the
sacred
Ceremonies
and
Oblations
offered
to
the
Gods
,
others
being
employ'd
to
revenge
and
punish
the
high
Misdemeanors
and
enormous
Injustices
of
Men
.
There
are
moreover
others
,
to
whom
Hesiod
gives
a
very
venerable
Name
,
calling
them
,
the
Distributers
of
Riches
,
and
Donor●
of
Largesses
among
Mortals
;
for
the
Gods
have
allowed
them
the
Privilege
,
and
granted
them
a
Royal
Commission
to
see
them
duly
distributed
.
As
informing
here
by
the
Way
,
that
to
be
benificent
and
liberal
of
Favors
,
is
the
proper
Office
of
a
King
.
For
there
is
a
Difference
of
Virtue
between
these
Daemons
,
as
much
as
between
Men
,
and
there
are
some
of
them
in
whom
still
there
are
some
small
Remains
(
tho
weak
and
scarcely
discernible
)
of
the
Sensitive
and
Irrational
Soul
,
which
like
a
small
Quantity
of
Excrements
and
Superfluities
,
stay
still
behind
.
Others
there
are
,
in
whom
there
abideth
a
greater
Measure
of
these
gross
Humors
,
the
Marks
and
Traces
of
which
,
are
to
be
seen
in
many
Places
,
by
the
odd
and
singular
Ceremonies
and
Sacrifices
which
they
require
,
as
is
vulgarly
known
.
As
to
the
Mysteries
and
secret
Ceremonies
,
by
which
we
may
more
clearly
,
than
by
any
other
Means
,
understand
the
Nature
of
Daemons
;
I
shall
,
with
Herodotus
,
be
cautious
in
treating
of
that
Matter
.
But
as
to
the
certain
Feasts
and
direful
Sacrifices
,
which
are
held
as
Unfortunate
and
Mournful
Days
,
and
are
celebrated
by
eating
raw
Flesh
,
and
which
is
torn
with
Men's
Nails
;
or
,
other
Days
wherein
they
fast
,
and
smite
their
Breasts
;
and
,
in
several
Places
,
where
filthy
and
dishonest
Words
are
uttered
during
the
Sacrifices
,
I
will
never
think
this
done
on
any
of
the
God's
Account
,
but
rather
to
avert
,
mollify
,
and
appease
the
Wrath
and
Fury
of
some
bad
Daemons
:
for
,
't
is
not
likely
there
ever
was
a
God
that
expected
or
required
men
to
be
sacrificed
to
him
,
as
has
been
anciently
done
,
or
received
such
kind
of
Sacrifices
with
Approbation
.
Neither
must
we
imagine
't
was
for
nothing
,
that
Kings
and
Great
Men
have
delivered
their
own
Children
to
be
sacrificed
,
or
that
they
sacrificed
them
themselves
with
their
own
Hands
;
seeing
,
they
intended
hereby
to
avert
and
appease
the
Malice
and
Rancor
of
some
Evil
Spirits
,
or
to
satisfy
the
violent
and
raging
Lusts
of
some
,
who
either
could
not
or
would
not
enjoy
them
with
their
Bodies
or
by
their
Bodies
.
Even
as
Hercules
besieged
the
City
of
Oechalia
,
for
a
Wench
that
was
therein
:
so
these
Powerful
and
Tyrannical
Daemons
,
requiring
some
Human
Soul
,
which
is
still
compassed
with
a
Body
,
and
yet
not
being
able
to
satisfie
their
Lust
by
the
Body
;
do
therefore
bring
the
Plague
and
Famin
into
Towns
,
raise
Wars
and
Seditions
,
till
such
Time
as
they
obtain
and
enjoy
that
which
they
love
.
Others
,
on
the
contrary
(
as
I
remember
I
observ'd
in
Candia
,
for
I
was
some
considerable
Time
there
)
celebrate
a
Feast
,
in
which
they
shew
the
Figure
of
a
Man
without
a
Head
saying
,
't
is
Molus
,
the
Father
of
Meriones
,
who
having
violently
laid
Hands
on
a
Nymph
,
was
afterwards
seen
without
a
Head
.
The
Rapes
committed
on
Boys
or
Girls
;
the
long
Voyages
,
Flights
,
Banishments
and
voluntary
Services
of
the
Gods
,
which
are
sung
by
the
Poets
,
and
related
by
the
Celebration
of
their
Wit
or
Power
,
are
not
Passions
and
Virtues
sitting
to
be
attributed
to
Gods
but
to
Daemons
.
Neither
is
Aeschylus
in
the
right
when
he
says
,
Divine
Apollo
banisht
from
the
Sky
.
Nor
Admetus
in
Sophocles
;
My
Cock
by
crowing
led
him
to
the
Mill
.
The
Divines
of
Delphos
were
far
from
the
Truth
when
they
asserted
,
That
there
was
a
Combat
between
Apollo
and
a
Dragon
about
the
Possession
of
this
Oracle
.
No
less
are
they
to
blame
who
suffer
the
Poets
or
Orators
in
the
open
Thearres
to
Act
or
Speak
of
such
Matters
;
whereby
they
seem
to
condemn
those
Things
which
themselves
perform
in
their
sacred
Solemnities
.
Philippus
wondring
at
what
was
last
said
(
for
this
Man
was
an
Historian
,
and
then
present
in
the
Company
)
he
enquired
what
Divine
Solemnities
they
contradicted
and
condemned
,
who
contend
one
against
another
in
the
Theatres
.
Even
those
,
quoth
Cleombrotus
,
which
concern
the
Oracle
of
Delphos
,
and
by
which
this
City
having
lately
admitted
and
received
into
these
Ceremonies
and
Sacrifices
,
all
the
Greeks
without
Thermopylae
,
and
excluded
those
that
dwell
as
far
as
the
Vale
of
Tempe
.
For
,
the
Tabernacle
of
Boughs
which
is
set
up
every
Ninth
Year
,
within
the
Court-Yard
of
this
Temple
,
is
not
a
Representation
of
the
Dragons
Den
,
but
of
some
King
or
Tyrant
;
and
the
assaulting
of
it
in
great
Silence
,
by
the
Way
termed
Delonia
.
And
immediately
they
lead
hither
a
young
Youth
whose
Father
and
Mother
is
still
living
,
with
Torches
burning
;
and
having
set
this
Tabernacle
on
Fire
,
and
overthrown
the
Table
,
they
run
away
as
fast
as
they
are
able
,
through
the
Doors
of
the
Temple
,
never
looking
behind
them
.
In
fine
,
this
Boys
Wandrings
,
together
with
his
Servile
Offices
,
and
expiatory
Sacrifices
about
Tempe
,
seem
to
declare
the
Commission
of
some
horrid
Crime
in
this
Place
.
For
it
looks
silly
to
affirm
,
That
Apollo
for
having
kill'd
the
Dragon
,
was
forc'd
to
fly
to
the
farthest
Parts
of
Greece
to
be
cleansed
and
purified
;
and
,
that
he
there
made
certain
Offerings
and
Libations
,
as
Men
do
when
they
design
the
appeasing
those
vindictive
Spirits
,
whom
we
call
Alastoras
and
Palamnaeos
,
which
is
to
say
,
the
Revengers
of
such
Crimes
as
cannot
be
forgotten
,
but
must
have
Punishment
.
't
is
true
indeed
,
that
the
Relation
which
I
have
heard
touching
this
Flight
,
is
very
strange
and
wonderful
;
but
if
there
be
any
Truth
in
it
,
we
must
not
suppose
't
was
an
ordinary
and
common
Matter
,
which
happn'd
then
about
this
Oracle
.
Yet
lest
I
should
be
thought
,
as
Empedocles
says
,
Starting
new
Heads
,
to
wander
from
the
Text
,
And
make
the
Theme
we
have
in
Hand
,
perplext
,
I
entreat
you
let
me
put
a
fit
Conclusion
to
my
Discourse
(
for
now
the
Time
requires
it
)
and
to
say
what
several
have
said
before
me
,
That
when
the
Daemons
,
who
are
appointed
for
the
Government
and
Superintendency
of
Oracles
,
do
fail
,
the
Oracles
must
of
Necessity
also
fail
too
;
and
,
when
they
depart
else-where
,
the
Divining
Powers
,
must
likewise
cease
in
those
Places
,
but
returning
again
after
a
long
Time
,
the
Places
will
begin
again
to
speak
;
like
Musical
Instruments
,
if
handled
by
those
that
know
how
to
use
them
.
Cleombrotus
having
said
thus
much
,
Heracleon
took
up
the
Discourse
,
saying
;
We
have
never
an
Infidel
amongst
us
,
but
are
all
agreed
in
our
Opinions
touching
the
Gods
.
Yet
let
's
have
a
Care
,
Philippus
,
lest
in
the
Heat
and
Multiplicity
of
our
Words
,
we
unawares
broach
not
some
false
Doctrine
that
may
tend
to
Impiety
.
Well!
but
saith
Philippus
,
I
hope
Cleombrotus
has
not
said
any
thing
which
may
occasion
this
Caution
.
His
asserting
(
says
Heracleon
)
That
they
be
not
the
Gods
who
preside
over
the
Oracles
(
because
we
are
to
suppose
them
free
from
all
Worldly
Care
)
but
Daemons
,
or
the
Gods
Officers
or
Messengers
,
does
not
scandalize
me
;
but
to
assert
from
Empedocles
,
That
these
Daemons
are
the
Causes
of
all
the
Calamities
,
Vexations
and
Plagues
,
which
happen
to
Mortal
Men
,
and
in
the
End
to
make
them
to
dye
like
them
;
this
,
in
my
Mind
,
savors
of
bold
Presumption
.
Cleombrotus
having
askt
Philippus
,
Who
this
Young
Man
was
,
and
being
inform'd
of
his
Name
and
Country
,
he
proceeded
in
this
Manner
:
I
know
very
well
,
Heracleon
that
the
Discourse
I
used
may
bear
an
absurd
Construction
;
but
there
's
no
speaking
of
great
Matters
,
without
laying
first
great
Foundations
,
for
the
Proof
of
ones
Opinion
.
But
as
for
your
part
,
you
are
not
sensible
,
how
you
contradict
even
that
which
you
allow
;
for
,
granting
as
you
do
,
that
there
be
Daemons
,
but
not
allowing
'em
to
be
vitious
and
mortal
,
you
cannot
prove
there
are
any
at
all
;
for
,
wherein
do
they
differ
from
Gods
,
supposing
they
be
incorruptible
and
impassible
,
and
not
liable
to
Error
?
Whilst
Heracleon
was
musing
and
studying
how
to
answer
this
,
Cleombrotus
went
on
,
saying
,
't
is
not
only
Empedocles
who
affirms
there
are
bad
Daemons
,
but
even
Plato
,
Xenocrates
,
and
Chrysippus
,
yea
and
Democritus
,
when
he
prayed
he
might
meet
with
good
Spirits
;
which
shews
,
That
he
thought
there
were
bad
,
as
well
as
good
Daemons
.
And
as
to
their
Mortality
,
I
have
heard
it
reported
from
a
Person
that
was
neither
Fool
nor
Knave
,
being
Epitherses
,
the
Father
of
Aemilianus
the
Orator
,
whom
some
of
you
have
heard
declame
.
This
Epitherses
was
my
Townsman
and
School-master
,
who
told
me
,
That
designing
a
Voyage
to
Italy
,
he
embark'd
himself
on
a
Vessel
well
laden
both
with
Goods
and
Passengers
.
About
the
Evening
the
Vessel
was
becalm'd
about
the
Isles
Echinades
,
whereupon
their
Ship
drove
with
the
Tide
till
it
was
carry'd
near
the
Isles
of
Paxes
:
When
immediately
a
Voice
was
heard
by
most
of
the
Passengers
(
who
were
then
awake
,
and
taking
a
Cup
after
Supper
)
calling
unto
one
Thamus
,
and
that
with
so
loud
a
Voice
,
as
made
all
the
Company
amazed
;
which
Thamus
was
a
Mariner
of
Egypt
,
whose
Name
was
scarcely
known
in
the
Ship
.
He
returned
no
Answer
to
the
Two
first
Calls
,
but
at
the
Third
he
replyed
,
Here
!
here
!
I
am
the
Man
.
Then
the
Voice
said
aloud
to
him
,
When
you
are
arrived
at
Palodes
,
take
Care
to
make
it
known
,
that
the
great
God
PAN
is
dead
.
Epitherses
told
us
,
this
Voice
did
much
astonish
all
that
heard
it
,
and
caused
much
arguing
,
Whether
this
Voice
was
to
be
obeyed
or
slighted
.
Thamus
,
for
his
part
,
was
resolv'd
,
if
the
Wind
permitted
,
to
sayl
by
the
Place
without
saying
a
Word
;
but
if
the
Wind
ceas'd
,
and
there
ensu'd
a
Calm
,
to
speak
and
cry
out
as
loud
as
he
was
able
what
he
was
enjoyn'd
.
Being
come
to
Palodes
,
there
was
no
Wind
stirring
,
and
the
Sea
was
as
smooth
as
Glass
.
Whereupon
Thamus
standing
on
the
Deck
,
with
his
Face
towards
the
Land
,
uttered
with
a
loud
Voice
his
Message
,
saying
,
The
Great
PAN
is
dead
.
He
had
no
sooner
said
this
,
but
they
heard
a
dreadful
Noise
,
not
only
of
one
but
of
several
,
who
,
to
their
thinking
,
groan'd
and
lamented
with
a
kind
of
Astonishment
.
And
there
being
many
Persons
in
the
Ship
,
an
Account
of
this
was
soon
spread
over
Rome
,
which
made
Tiberius
the
Emperor
send
for
Thamus
,
and
seem'd
to
give
such
heed
to
what
he
told
him
,
that
he
earnestly
enquired
who
this
PAN
was
.
And
the
Learned
Men
about
him
gave
in
their
Judgments
,
That
't
was
the
Son
of
Mercury
by
Penelope
.
There
were
some
then
in
the
Company
,
who
declared
,
They
had
heard
old
Aemilianus
say
as
much
.
Demetrius
then
related
,
That
about
Britain
there
were
many
small
and
desolate
Islands
,
some
of
which
were
called
the
Isles
of
Daemons
and
Demy-Gods
;
and
that
he
himself
at
the
command
of
the
Emperor
,
sailed
to
the
nearest
of
those
Places
for
Curiosity
sake
,
where
he
found
few
Inhabitants
,
but
that
they
were
all
esteemed
by
the
Britains
,
as
Sacred
and
Divine
.
Not
long
after
he
was
arrived
there
,
he
said
,
the
Air
and
the
Weather
were
very
foul
and
tempestuous
,
and
there
followed
a
terrible
Storm
of
Wind
and
Thunder
;
which
at
length
ceasing
,
he
says
,
the
Inhabitants
told
him
,
That
one
of
the
Daemons
or
Demy-Gods
was
deceased
.
For
,
as
a
Lamp
,
said
he
,
while
't
is
lighted
offends
no
body
with
its
scent
,
but
when
't
is
extinguished
it
sends
out
such
a
Scent
as
is
nauseous
to
every
body
;
so
these
great
Souls
,
whilst
they
shine
,
are
mild
and
gracious
,
without
being
troublesom
to
any
body
;
but
when
they
draw
to
an
end
,
they
cause
great
Storms
and
Tempests
,
and
not
seldom
infect
the
Air
with
contagious
Distempers
.
They
say
farther
,
That
Saturn
is
detained
Prisoner
in
one
of
those
Islands
,
whom
he
keeps
fast
asleep
in
Chains
,
and
that
he
has
several
of
those
Daemons
for
his
Valets
and
Attendants
.
Thus
then
spake
Cleombrotus
;
I
could
,
says
he
,
relate
several
such
Stories
as
these
,
but
't
is
sufficient
that
what
has
bin
said
as
yet
,
does
not
contradict
the
Opinion
of
any
one
here
.
And
we
all
know
,
the
Stoicks
believe
the
same
as
we
do
concerning
the
Daemons
;
and
,
that
amongst
the
great
Company
of
Gods
which
are
commonly
believ'd
,
there
is
but
one
who
is
Eternal
and
Immortal
;
all
the
rest
having
bin
born
in
Time
,
shall
end
by
Death
.
As
to
the
Flouts
and
Scoffings
of
the
Epicureans
,
they
are
not
to
be
regarded
,
seeing
they
have
the
Boldness
to
treat
Divine
Providence
with
as
little
Reverence
,
calling
it
by
no
better
a
Name
,
than
a
mere
Whimsey
and
old
Wives
Fable
.
Whereas
we
,
on
the
contrary
,
assert
,
That
their
Infinite
Worlds
is
truly
ridiculous
,
seeing
among
such
endless
Numbers
of
them
,
there
's
not
one
governed
by
Reason
or
Divine
Providence
,
they
having
been
all
made
and
upheld
by
Chance
.
If
we
cannot
forbear
drolling
even
in
matters
of
Philosophy
,
they
are
most
to
be
ridiculed
,
who
bring
into
their
Disputes
of
Natural
Questions
,
certain
deaf
,
blind
and
dumb
Images
,
which
appear
they
know
not
where
nor
when
,
which
they
say
,
proceed
from
Bodies
,
some
of
which
are
still
living
,
and
others
long
since
dead
and
rotten
.
Now
,
such
peoples
Opinions
as
these
,
must
needs
be
exploded
and
derided
by
all
rational
Men
.
Yet
these
very
People
shall
be
offended
and
angry
at
a
Mans
saying
,
There
be
Daemons
,
and
that
they
subsist
and
continue
a
long
time
.
Here
Ammonius
began
to
speak
,
saying
,
In
my
Opinion
,
Theophrastus
was
in
the
right
,
and
spoke
like
a
Philosopher
and
a
Divine
;
for
,
whoever
shall
deny
what
he
alledges
,
must
also
reject
many
things
which
are
,
and
do
often
happen
,
though
we
understand
not
the
Reasons
why
they
do
so
;
and
granting
what
he
offers
to
be
true
,
What
ill
consequences
follow
hereupon
?
But
as
to
what
I
have
heard
the
Epicureans
alledge
against
the
Daemons
which
Empedocles
asserts
,
as
,
That
't
is
impossible
they
can
be
happy
and
long-liv'd
if
they
be
bad
and
vitiously
affected
,
because
Vice
in
its
own
Nature
is
blind
,
and
Naturally
precipitates
it self
into
such
mischeifs
as
destroy
Life
;
that
,
I
must
tell
you
,
is
vain
and
idle
.
For
if
this
reasoning
be
good
,
't
will
then
follow
,
That
Epicurus
was
a
worse
Man
than
Gorgias
the
Sophister
,
and
Metrodorus
than
Alexis
the
Comic
Actor
;
for
he
lived
twice
as
long
as
Metrodorus
,
and
Gorgias
much
longer
than
Epicurus
.
For
,
't
is
in
another
regard
,
we
say
Vertue
is
strong
,
and
Vice
weak
,
not
in
reference
to
the
continuance
or
dissolution
of
the
Body
;
for
we
know
there
are
many
Animals
which
are
dull
,
slow
and
heavy
,
and
many
disorderly
and
lustful
,
which
live
longer
than
those
that
are
more
sagacious
and
quicker
of
Sence
.
And
therefore
they
are
much
in
the
wrong
in
saying
,
The
Divine
Nature
is
Immortal
,
because
it
avoideth
the
things
which
are
ill
and
mischievous
;
for
they
should
have
supposed
the
Divine
Nature
free
from
all
possibility
of
falling
into
Corruption
and
Alteration
.
But
perhaps
't
will
be
thought
not
fair
,
to
dispute
against
those
that
are
absent
;
I
would
have
therefore
Cleombrotus
to
resume
his
Discourse
,
touching
the
Vanishing
and
Transmigration
of
Daemons
from
one
Place
to
another
.
With
all
my
heart
,
answered
Cleombrotus
,
but
I
shall
now
say
something
which
will
seem
more
absurd
than
any
thing
I
have
heretofore
offered
,
although
it
seems
to
be
grounded
on
Natural
Reason
;
and
Plato
himself
has
touched
upon
it
,
not
positively
affirming
it
,
but
offering
it
as
a
probable
Opinion
.
And
seeing
we
are
fall'n
into
a
free
Discourse
,
and
that
a
Man
cannot
light
into
better
Company
,
and
a
more
favourable
Auditory
,
I
shall
therefore
tell
you
a
Story
which
I
heard
from
a
Stranger
,
whose
Acquaintance
has
cost
me
no
small
Sum
of
Mony
in
searching
after
him
in
diverse
Countries
,
whom
at
length
after
much
Travel
,
I
found
near
the
Red-Sea
.
He
would
Converse
with
Men
but
once
a
Year
,
all
the
rest
of
his
time
(
as
he
told
me
)
he
spent
among
the
Nymphs
,
Nomades
and
Daemons
.
He
was
very
free
with
me
,
and
extreamly
obliging
:
I
never
saw
a
more
graceful
Person
in
all
my
Life
;
and
that
which
was
very
strange
in
him
,
was
,
that
he
was
never
subject
to
any
Disease
;
once
every
Month
he
eat
the
bitter
Fruit
of
a
certain
Medicinal
Herb
.
He
spake
several
Languages
perfectly
well
;
his
Discourse
to
me
was
in
the
Dorick
Dialect
;
his
Speech
was
as
charming
as
the
sweetest
Musick
,
and
as
soon
as
ever
he
opened
his
Mouth
to
speak
,
there
issued
out
of
it
so
sweet
and
fragrant
a
Breath
,
that
all
the
Place
was
fill'd
with
it
.
Now
,
as
to
Humane
Learning
,
such
as
History
,
&c.
he
retained
the
Knowledg
thereof
all
the
Year
;
but
as
to
the
Gift
of
Divination
,
he
was
inspired
therewith
only
one
Day
in
the
Year
;
in
which
he
went
down
to
the
Sea-side
,
and
there
foretold
things
to
come
.
And
thither
resorted
to
him
the
Princes
and
Great
Men
of
all
the
Country
,
or
else
their
Secretaries
,
who
there
attended
his
coming
at
a
prefixed
Day
,
and
then
returned
.
This
Person
attributed
Divination
to
the
Daemons
,
and
was
well
pleased
to
hear
what
we
related
concerning
Delphos
.
Whatsoever
we
told
concerning
Bacchus
,
and
the
Sacrifices
which
are
offered
to
him
,
he
knew
it
all
,
saying
,
That
as
these
were
great
Accidents
which
hapned
to
Daemons
,
so
also
was
that
which
was
related
of
the
Serpent
Python
;
affirming
,
That
he
who
slew
him
was
not
banished
for
Nine
Years
,
neither
did
he
fly
into
the
Vally
of
Tempe
,
but
was
driven
out
of
this
World
into
another
;
from
whence
,
after
Nine
Revolutions
of
the
Great
Years
,
being
returned
,
cleansed
and
purified
,
and
become
a
true
Phaebus
,
that
is
to
say
,
clear
and
bright
,
he
had
at
length
recovered
the
Superintendance
of
the
Delphic
Oracle
;
which
in
the
mean
time
was
committed
to
the
Charge
of
Themis
.
He
said
as
much
concerning
what
is
related
of
the
Typhons
and
Titans
.
For
he
affirmed
,
They
were
the
Battels
of
Daemons
against
Daemons
,
and
the
Flights
and
Banishments
of
those
that
had
been
vanquished
,
or
the
Punishments
inflicted
by
the
Gods
on
those
which
had
committed
such
Facts
,
as
Typhon
is
said
to
have
done
against
Osiris
,
and
Saturn
against
Coelum
,
whose
Honours
are
much
obscured
,
or
wholly
lost
,
by
being
translated
into
another
World
.
For
I
know
that
the
Solymeans
,
who
are
Borderers
to
the
Lycians
,
did
greatly
honour
Saturn
;
but
since
he
kill'd
their
Princes
,
Arsalus
,
Dryus
and
Throsobius
,
he
fled
into
some
other
Country
,
they
knew
not
where
,
and
he
now
is
in
a
manner
forgotten
.
But
they
called
those
three
,
Arsalus
,
Dryus
and
Throsobius
,
the
severe
Gods
,
and
the
Lycians
do
at
this
Day
curse
People
in
their
Names
,
as
well
in
private
as
public
.
Several
other
such
like
Examples
may
a
Man
find
in
the
Records
of
the
Gods
.
And
if
we
call
any
of
the
Daemons
by
the
usual
and
common
Names
of
the
Gods
on
whom
they
do
depend
,
't
is
no
marvel
at
all
(
said
this
great
Man
)
for
they
like
to
be
called
by
the
Gods
on
whom
they
do
depend
,
and
from
whom
they
have
received
their
Honour
and
Power
;
even
as
amongst
us
Men
,
one
is
named
Jovius
,
another
Palladius
or
Apollonius
.
And
there
are
some
,
who
though
they
have
their
Names
imposed
on
them
,
as
it
were
by
chance
,
yet
do
they
well
agree
with
their
Tempers
;
whereas
some
carry
the
Names
of
the
Gods
,
which
do
not
at
all
suit
with
their
Weaknesses
and
Imperfections
.
Here
Cleombrotus
having
paused
,
his
Discourse
seemed
strange
to
all
the
Company
,
and
Heracleon
demanded
of
him
,
how
this
Discourse
concern'd
Plato
,
and
how
he
had
given
Occasion
to
this
Discourse
?
Unto
which
Cleombrotus
answered
,
You
do
well
to
put
me
in
mind
of
it
;
for
first
,
he
ever
rejected
the
Infinity
of
Worlds
,
yet
would
determine
nothing
positively
,
touching
the
precise
Number
of
them
:
And
granting
the
Probability
of
their
Opinion
,
who
affirmed
there
were
Five
in
each
Element
;
as
to
his
own
Part
,
he
kept
to
One
,
which
seems
to
be
his
Genuine
Opinion
;
whereas
all
other
Philosophers
have
been
afraid
to
receive
and
admit
the
Multitude
of
Worlds
;
as
if
those
who
did
not
refer
and
determine
the
Matter
to
One
,
must
needs
fall
into
this
troublesome
and
boundless
Infinity
.
But
was
this
Stranger
,
said
I
,
of
the
same
Opinion
with
Plato
,
touching
the
Number
of
the
Worlds
?
or
did
you
not
all
the
while
ask
his
Opinion
in
that
Matter
?
I
was
far
from
failing
herein
,
says
Cleombrotus
,
seeing
I
found
him
so
communicative
and
affable
to
me
.
He
told
me
,
That
neither
the
Number
of
the
Worlds
was
Infinite
,
neither
was
there
but
only
One
,
nor
Five
,
but
an
Hundred
and
Eighty
three
,
which
were
ranged
in
a
Triangular
Form
,
every
Side
containing
Sixty
Worlds
;
and
of
the
Three
remaining
,
every
Corner
had
One
;
that
they
were
so
ordered
,
that
one
always
touched
another
in
a
Circle
,
like
those
who
dance
in
a
Ring
;
that
the
Plain
within
the
Triangle
,
is
as
it
were
the
Foundation
and
common
Altar
to
all
those
Worlds
,
which
is
called
the
Plain
,
or
Field
of
Truth
,
in
which
lye
the
Designs
,
Moulds
,
Ideas
and
invariable
Examples
of
all
things
which
were
,
or
ever
shall
be
;
and
about
these
is
Eternity
,
whence
flowed
Time
as
from
a
River
into
these
Worlds
.
Moreover
,
that
the
Souls
of
Men
,
if
they
have
lived
well
in
this
World
,
do
see
them
once
in
Ten
Thousand
Years
;
and
that
the
most
Holy
,
Mystical
Ceremonies
which
are
performed
here
,
are
no
more
than
a
Dream
of
this
Sacred
Vision
;
and
farther
,
That
all
the
Pains
which
are
taken
in
the
Study
of
Philosophy
,
were
to
attain
to
a
Sight
of
those
Beauties
,
otherwise
they
were
all
lost
Labours
.
I
heard
him
,
said
he
,
relate
all
these
things
as
perfectly
as
if
they
had
been
some
Religious
Rites
,
wherein
he
would
have
instructed
me
;
for
,
he
brought
me
no
Proof
or
Demonstration
to
confirm
what
he
said
.
Here
turning
my self
to
Demetrius
,
I
asked
him
what
were
the
Words
which
the
Wooers
of
Penelope
spake
in
Homer
,
when
they
saw
Ulysses
handling
his
Bow
,
A
cunning
Spy
no
doubt
,
and
Plagiary
.
And
Demetrius
having
put
me
in
mind
of
them
,
it
came
,
I
say
,
into
my
Thoughts
,
to
say
as
much
of
this
wonderful
Man
.
He
was
a
Person
conversant
in
all
sorts
of
Learning
,
being
a
Greek
born
,
and
perfectly
well
skill'd
in
the
Studies
of
his
Country
;
for
this
Number
of
Worlds
shews
us
,
That
he
was
neither
an
Indian
,
nor
an
Egyptian
,
but
that
his
Father
was
a
Greek
of
the
Country
of
Sicily
,
named
Petron
,
born
in
the
City
of
Himera
,
who
wrote
a
little
Book
on
this
Subject
,
which
I
indeed
never
saw
,
nor
can
tell
whether
it
be
extant
.
But
Hippus
,
a
Native
of
Rhegium
,
mentioned
by
Phanias
the
Eressian
,
tells
us
,
't
was
the
Doctrine
of
Petron
,
That
there
were
an
Hundred
and
Eighty
three
Worlds
,
whose
Ends
were
orderly
tack'd
to
one
another
;
but
he
offers
no
reason
to
prove
this
.
't
is
certain
,
says
Demetrius
,
that
Plato
himself
bringing
no
Argument
to
evince
this
Point
,
does
hereby
overthrow
this
Opinion
.
Yet
,
says
Heracleon
,
we
have
heard
you
Grammarians
say
,
That
Homer
was
the
first
Author
of
this
Opinion
,
as
having
divided
the
Universe
into
Five
Worlds
,
Heaven
,
Water
,
Air
,
Earth
,
and
that
which
he
calls
Olympus
,
of
which
,
he
leaveth
Two
to
be
common
(
viz.
)
the
Earth
to
all
beneath
,
and
Olympus
to
all
above
,
but
the
Three
in
the
midst
between
them
,
he
attributes
unto
Three
several
Gods
.
In
the
like
manner
,
Plato
assigning
unto
the
principal
Parts
of
the
Universe
the
First
Forms
,
and
most
excellent
Figures
of
the
Bodies
,
calls
them
Five
Worlds
,
(
viz.
)
that
of
the
Earth
,
of
the
Water
,
Air
and
Fire
,
and
finally
,
that
which
comprehendeth
all
the
others
,
which
he
calls
Dodecaedron
,
which
is
to
say
,
with
twelve
B●ses
;
which
amply
extending
,
is
of
easie
Motion
and
Capacity
,
its
Form
and
Figure
being
very
fit
and
proper
for
the
Revolutions
of
the
Animal
Motions
.
What
need
is
there
then
,
cry'd
Demetrius
,
of
bringing
in
good
old
Homer
,
for
we
have
had
Fables
enough
already
.
But
Plato
is
far
from
calling
the
different
Elements
Five
Worlds
;
for
even
where
he
disputes
against
those
who
assert
an
Infinite
Number
of
Worlds
,
he
affirms
,
There
's
only
One
,
created
of
God
,
and
beloved
by
him
,
consisting
of
Nature
intire
,
having
a
perfect
Body
,
endued
with
Self-sufficiency
,
and
wanting
nothing
;
and
therefore
we
may
well
think
it
strange
,
that
the
Truth
which
he
spake
should
occasion
the
Extravagancy
of
others
;
for
had
he
not
maintained
the
World●
Unity
,
he
would
in
some
sort
have
given
a
Foundation
to
those
,
who
affirm
an
Infinite
Number
of
them
;
but
that
he
asserted
precisely
Five
,
this
is
marvelously
strange
,
and
far
from
all
probability
,
unless
you
can
(
says
he
,
turning
himself
to
me
)
clear
this
Point
.
How
▪
said
I
,
are
you
then
resolved
to
drop
here
your
first
Dispute
about
Oracles
,
and
to
take
up
another
of
no
less
Difficulty
.
Not
so
neither
,
reply'd
Demetrius
,
yet
we
must
take
Cognizance
of
this
,
which
does
as
it
were
hold
out
its
Hand
to
us
,
though
we
shall
not
remain
long
upon
it
,
but
treat
of
it
by
the
Way
,
and
soon
return
to
our
first
Discourse
.
First
of
all
then
I
say
,
the
Reasons
which
hinder
us
from
asserting
an
Infinite
Number
of
Worlds
,
do
not
hinder
us
from
affirming
,
That
there
are
more
than
One
;
for
as
well
in
Many
Worlds
as
in
One
,
there
may
be
Providence
,
Divination
and
Fortune
,
which
may
intervene
in
the
smallest
Things
;
but
most
part
of
the
grand
and
principal
Things
,
have
,
and
take
their
Beginnings
and
Changes
by
Order
,
which
could
not
be
in
an
Infinite
Number
of
Worlds
.
And
it
is
more
conformable
to
Reason
,
to
say
,
That
God
made
more
than
One
World
;
for
,
being
perfectly
Good
,
he
wants
neither
Power
nor
Good
Will
,
and
least
of
all
,
Justice
and
Friendship
,
for
they
do
chiefly
become
the
Nature
of
the
Gods
.
Now
God
hath
nothing
that
is
superfluous
and
useless
,
and
therefore
there
must
be
other
Inferior
Gods
proceeding
from
him
,
and
other
Worlds
made
by
him
,
towards
whom
he
must
use
these
social
Vertues
;
for
he
cannot
exercise
those
Vertues
of
Justice
and
Benignity
on
himself
,
but
to
others
;
so
that
it
is
not
likely
this
World
should
float
and
wander
about
,
without
either
Friend
,
Neighbour
,
or
any
sort
of
Communication
,
into
an
Infinite
Vacuum
.
For
we
see
,
Nature
includes
and
contains
all
things
in
their
Species
,
like
as
in
Vessels
,
or
in
Husks
of
Seeds
;
for
there
's
nothing
in
Nature
of
which
there
is
but
one
and
no
more
,
but
has
the
Reason
of
its
Being
common
with
others
;
neither
is
there
any
thing
that
hath
a
particular
Denomination
,
but
besides
the
common
Notion
,
it
is
by
some
particular
Qualities
distinct
from
others
of
the
same
Genus
.
Now
,
the
World
is
not
termed
so
in
Common
,
it
must
be
then
such
in
Particular
,
and
qualified
it
is
in
Particular
,
and
distinguished
by
certain
Differences
,
from
other
Worlds
of
the
same
Kind
.
For
there
being
no
such
Thing
in
Nature
as
one
Man
alone
,
one
Horse
,
one
Star
,
one
God
,
one
Daemon
;
so
there
is
not
in
Nature
one
only
World
,
and
no
more
,
it
being
certain
,
that
there
are
several
.
And
he
that
shall
object
against
me
,
That
this
World
hath
likewise
but
one
Earth
,
and
one
Sea
,
I
can
answer
him
,
He
is
much
deceived
,
by
not
understanding
the
Evidence
of
like
Parts
.
For
we
divide
the
Earth
into
Similar
Parts
,
and
of
the
same
Denomination
;
for
all
the
Parts
of
the
Earth
are
Earth
,
and
so
of
the
Sea
;
but
no
Part
of
the
World
,
is
the
World
,
it
being
composed
of
divers
and
different
Natures
;
for
as
to
the
Inconvenience
which
some
do
seem
to
fear
,
and
in
respect
of
which
they
confine
all
the
Matter
within
One
World
,
lest
there
remaining
any
thing
without
,
it
should
disturb
the
Composition
of
this
,
by
the
Resistances
and
Jarrs
which
it
would
make
against
it
;
they
have
no
need
to
dread
this
;
for
,
th●re
being
Many
Worlds
,
and
each
of
them
in
particular
having
one
definite
and
determinate
Measure
and
Limit
of
its
Substance
and
Matter
,
no
Part
thereof
will
be
without
Order
and
good
Disposition
,
nothing
will
remain
superfluous
,
or
be
cast
out
as
an
Excrement
.
For
,
the
Reason
which
belongeth
to
each
World
,
being
able
to
rule
and
govern
the
Matter
that
is
allotted
thereto
,
will
not
suffer
any
thing
to
run
out
of
Course
and
Order
,
and
rencounter
and
jumble
another
World
;
nor
likewise
,
that
any
thing
from
another
should
justle
or
disturb
it
,
there
being
nothing
in
Nature
Infinite
and
Inordinate
in
Quantity
,
nor
in
Motion
without
Reason
and
Order
.
And
if
perhaps
there
be
any
Influence
that
passes
from
the
one
to
the
other
,
this
is
a
Fraternal
Communication
,
whereby
they
mix
themselves
together
,
like
the
Light
of
the
Stars
,
and
the
Influence
of
their
Temperatures
,
which
are
the
Cause
that
they
themselves
do
rejoyce
in
beholding
one
another
with
a
benign
Aspect
,
and
give
to
the
Gods
(
who
are
Good
and
many
in
Number
in
every
Star
)
an
Opportunity
of
knowing
and
caressing
one
another
:
For
there
's
nothing
in
all
this
that
is
impossible
,
or
fabulous
,
or
contrary
to
Reason
,
though
some
may
think
so
,
because
of
the
Opinion
of
Aristotle
,
who
saith
,
That
all
Bodies
have
their
proper
and
natural
Places
,
by
which
means
the
Earth
must
on
all
sides
tend
to
the
Midst
,
and
the
Water
upon
it
,
serving
by
its
Weight
for
a
Foundation
to
the
other
lighter
Elements
.
Were
there
then
Many
Worlds
,
the
Earth
would
be
often
found
to
be
situated
above
the
Airy
and
Fiery
Regions
,
and
as
often
under
them
,
sometimes
in
their
natural
Places
,
and
sometimes
in
other
,
which
are
contrary
to
their
Natures
;
which
things
being
impossible
(
as
he
thinks
)
it
follows
then
,
there
are
neither
Two
,
nor
more
Worlds
,
but
One
only
,
which
is
this
here
,
consisting
of
all
Kinds
of
Elements
,
disposed
according
to
Nature
,
agreeable
to
the
diversity
of
Bodies
.
But
in
all
this
there
is
more
probability
than
Truth
;
for
consider
,
Friend
Demetrius
,
that
when
he
saith
among
simple
Bodies
,
some
tend
towards
the
Midst
,
which
is
to
say
,
downwards
,
the
others
from
the
Midst
,
that
is
,
upward
,
and
a
Third
sort
move
round
about
the
Midst
;
what
does
he
mean
by
the
Midst
?
this
cannot
be
in
respect
of
a
Vacuum
,
there
being
no
such
thing
in
Nature
,
as
he
says
himself
:
And
moreover
,
those
that
do
allow
it
,
say
,
that
it
can
have
no
Middle
,
no
more
than
Beginning
and
End
;
for
Beginning
and
End
are
Extremities
;
but
that
which
is
Infinite
,
every
Body
knows
is
without
an
End.
But
supposing
we
should
be
necessitated
to
admit
a
Middle
in
a
Vacuum
,
it
is
impossible
to
comprehend
and
imagine
the
different
Motions
of
Bodies
towards
it
,
because
there
is
neither
in
this
Vacuum
any
Power
attractive
of
the
Body
,
nor
in
the
Bodies
any
Inclination
or
Affection
to
tend
on
all
Sides
to
this
Middle
:
And
it
is
no
less
difficult
to
imagine
,
that
Bodies
can
move
of
themselves
towards
an
Incorporeal
Place
,
or
receive
any
Motion
from
it
.
This
Middle
then
must
be
understood
not
locally
,
but
corporeally
:
for
this
World
being
a
Mass
and
Union
consisting
of
different
Bodies
joyned
together
,
this
Diversity
of
them
must
beget
different
Motions
from
one
another
;
which
appears
,
in
that
each
of
these
Bodies
changing
its
Substance
,
does
at
the
same
time
change
its
Place
:
For
the
Subtilization
and
Rarefaction
dissipates
the
Matter
,
which
springeth
from
the
Midst
,
and
ariseth
upwards
:
whereas
on
the
contrary
,
the
Condensation
and
Constipation
depresses
and
drives
it
down
towards
the
Middle
,
on
which
't
is
not
necessary
to
discourse
any
longer
in
this
Place
;
for
whatever
Cause
a
Man
supposes
shall
produce
such
Passions
and
Changes
,
that
very
Cause
will
contain
each
of
these
Worlds
in
it self
,
because
each
of
them
has
its
Sea
and
Land
,
each
its
proper
Middle
,
and
each
its
Passions
and
Change
of
Bodies
,
and
the
Nature
and
Power
,
which
contains
and
preserves
each
in
its
Place
and
Being
.
For
that
which
is
without
,
whether
it
be
nothing
at
all
,
or
an
Infinite
Vacuum
,
cannot
allow
any
Middle
,
as
we
have
already
said
.
But
there
being
several
Worlds
,
each
has
its
proper
Middle
apart
;
so
that
in
each
of
them
there
will
be
Motions
proper
to
Bodies
,
some
tending
down
to
the
Midst
,
others
mounting
aloft
from
the
Midst
,
others
moving
round
about
it
,
according
as
they
themselves
do
distinguish
Motions
.
And
he
who
asserts
there
are
many
Middles
,
and
that
heavy
Bodies
from
all
sides
do
tend
unto
one
alone
,
is
like
to
him
who
shall
affirm
,
That
the
Blood
of
several
Men
runs
from
all
Parts
into
one
Vein
;
or
that
all
their
Brains
should
be
contained
within
one
and
the
same
Membrane
;
supposing
it
absurd
,
that
all
Natural
Bodies
which
are
solid
,
should
not
be
in
one
Place
,
and
the
rare
in
another
.
He
that
thus
thinketh
,
is
certainly
a
mean
Philosopher
;
and
no
better
is
he
who
will
not
allow
the
Whole
to
have
all
Parts
in
their
Order
,
Rank
and
natural
Situation
.
What
could
be
more
foolish
,
than
for
a
Man
to
imagine
a
World
which
had
a
Moon
within
it
,
situated
beneath
;
just
as
if
a
Man
should
have
his
Brains
where
his
Heels
are
,
and
his
Heart
in
his
Forehead
?
Whereas
,
there
's
no
Absurdity
or
Inconveniency
,
if
in
supposing
several
distinct
Worlds
,
separated
from
one
another
,
a
Man
should
distinguish
and
separate
their
Parts
.
For
in
each
of
them
,
the
Earth
,
Sea
and
Sky
,
will
be
placed
and
situated
in
their
proper
Places
;
and
each
of
these
Worlds
may
have
its
Superior
,
Inferior
,
Circular
and
Middle
Part
;
not
in
respect
of
another
World
,
nor
in
reference
to
what
is
without
,
but
what
is
within
it self
.
And
as
to
the
Argument
which
some
do
draw
from
a
Stone
being
placed
without
the
World
,
it
neither
proves
Rest
nor
Motion
;
for
how
could
it
remain
suspended
,
seeing
it
is
by
Nature
heavy
,
or
move
towards
the
Midst
of
the
World
as
other
ponderous
Bodies
,
seeing
it
is
neither
part
of
it
,
nor
like
it
?
And
as
to
that
Earth
which
is
fix'd
and
environed
by
another
World
,
we
must
not
wonder
,
considering
its
Weightiness
,
if
it
does
not
drop
down
,
seeing
it
is
upheld
by
a
certain
Natural
Force
pertaining
to
it
.
For
if
we
shall
take
high
and
low
,
not
within
the
World
,
but
without
,
we
shall
find
our selves
involved
in
the
same
Difficulties
as
Epicurus
was
,
when
he
made
his
little
Indivisible
Atoms
to
move
and
tend
to
those
Places
which
are
under
foot
,
as
if
the
Vacuum
had
Feet
,
or
that
its
Infinite
Space
would
permit
one
to
talk
of
high
or
low
.
Indeed
a
Man
would
marvail
what
should
cause
Chrysippus
to
say
,
That
the
World
was
placed
and
situated
directly
in
the
Midst
;
and
that
the
Matter
thereof
from
all
Eternity
,
having
possessed
it self
of
the
Midst
,
yet
is
so
compacted
together
,
that
it
remains
for
ever
:
For
he
writes
this
in
his
Fourth
Book
of
Possible
Things
;
vainly
imagining
,
there
's
a
Middle
in
that
vast
Emptiness
:
And
still
more
absurdly
attributing
unto
that
Middle
,
which
is
not
,
the
Cause
of
the
Worlds
Stability
and
Continuance
;
he
having
often
said
in
other
Writings
of
his
,
That
the
Substance
is
upheld
and
governed
by
the
Motions
tending
to
the
Midst
,
and
partly
by
others
parting
from
the
Midst
of
it
.
As
to
the
other
Oppositions
which
the
Stoicks
make
,
who
should
fear
them
!
as
when
they
demand
,
how
't
is
possible
to
mantain
a
Fatal
Destiny
?
a
Divine
Providence
?
and
how
it
can
be
otherwise
but
that
we
must
admit
of
several
Jupiters
,
when
we
assert
the
Plurality
of
Worlds
.
Now
if
there
be
an
Inconveniency
in
admitting
many
Jupiters
,
their
Opinions
will
appear
far
more
absurd
;
For
they
imagine
there
are
Suns
,
and
Moons
,
Apollo's
,
Diana's
and
Neptunes
,
in
innumerable
Changes
and
Revolutions
of
Worlds
.
But
where
is
the
Necessity
which
lies
upon
us
,
to
grant
,
That
there
must
be
many
Jupiters
,
if
there
be
many
Worlds
;
seeing
there
may
be
in
each
of
them
a
Sovereign
Governour
of
the
Whole
,
indued
with
a
suitable
Mind
and
Ability
,
like
to
him
whom
we
name
the
Lord
and
Father
of
All
Things
?
or
what
shall
hinder
us
from
asserting
,
That
the
several
Worlds
be
subject
to
the
Providence
and
Management
of
Jupiter
,
having
an
Eye
to
all
Things
,
directing
and
administring
to
All
,
the
Principles
,
the
Seeds
and
Causes
of
all
Things
which
are
made
.
For
as
we
often
see
here
a
Body
composed
of
several
other
distinct
Bodies
;
for
Example
,
the
Assembly
of
a
Town
,
an
Army
,
or
a
Chorus
;
in
each
of
which
Bodies
,
there
's
Life
,
Prudence
,
and
Understanding
:
so
it
is
not
impossible
,
that
in
the
whole
Universe
,
Ten
,
or
Fifty
,
or
a
Hundred
Worlds
which
may
be
in
it
,
should
all
use
the
same
Reason
,
and
all
correspond
with
the
same
Principle
.
For
this
Order
and
Disposition
is
very
suitable
to
the
Gods
;
for
we
must
not
make
them
Kings
of
a
Swarm
of
Bees
,
who
never
stir
out
of
their
Hives
;
or
keep
them
fast
imprisoned
in
Matter
,
like
those
who
affirm
the
Gods
to
be
certain
Dispositions
of
the
Air
,
and
Powers
of
Waters
and
Fire
,
infused
and
mixed
within
,
which
arise
and
spring
up
together
with
the
World
,
and
to
be
burnt
in
Time
,
and
end
with
it
,
not
affording
them
the
Liberty
of
Coach-men
and
Pilots
,
but
nailing
them
down
to
their
Bases
,
like
Statues
and
Images
;
for
they
inclose
the
Gods
within
Matter
,
and
that
in
so
strict
a
Manner
,
as
makes
them
liable
to
all
the
Changes
,
Alterations
and
Decays
of
it
.
It
is
certainly
more
agreeable
to
the
Nature
of
the
Gods
,
to
say
that
they
are
wholly
at
liberty
,
like
Castor
and
Pollux
,
ready
to
succor
such
as
are
overtaken
by
bad
Weather
at
Sea
;
for
when
they
appear
,
the
Winds
cease
,
and
the
Waves
are
calmed
;
not
that
they
Navigate
,
and
are
Partakers
of
the
same
Peril
;
but
only
appear
in
the
Sky
,
and
the
Danger
is
over
.
Thus
do
the
Gods
visit
each
World
,
and
rule
and
provide
for
all
things
in
them
.
Jupiter
in
Homer
,
cast
not
his
Eyes
far
from
the
City
of
Troy
into
Thracia
,
and
the
Nomades
or
wandring
Scythians
,
along
the
River
Ister
or
the
Danube
;
but
the
true
Jupiter
has
several
seemly
and
agreeable
Passages
for
his
Majesty
from
one
World
into
another
,
not
looking
into
the
Infinite
Vacuum
without
,
nor
regarding
himself
and
nothing
else
,
as
some
have
imagined
,
but
weighing
the
Deeds
of
Gods
and
Men
,
and
the
Motions
and
Revolutions
of
the
Stars
.
For
the
Divinity
does
not
hate
Variety
and
Changes
,
but
takes
great
Pleasure
in
them
,
as
one
may
conjecture
by
the
Circuits
,
Conversions
and
Mutations
observable
in
the
Heavens
.
And
therefore
I
conclude
,
That
the
Infinite
Number
of
Worlds
is
a
Chimera
,
which
has
not
the
least
probability
of
Truth
,
and
which
cannot
by
any
means
admit
of
One
God
,
but
must
be
wholly
guided
by
Chance
and
Fortune
.
Whereas
the
Government
and
Providing
for
a
certain
Number
,
and
definite
Number
of
Worlds
,
has
nothing
in
it
that
seems
more
laborious
and
unworthy
,
than
that
which
is
imploy'd
and
restrain'd
to
the
Direction
of
One
alone
;
which
is
transformed
,
renewed
and
reformed
an
Infinite
Number
of
Times
.
Having
said
this
,
I
paused
,
and
Philippus
immediately
cryed
out
,
Whether
this
be
certain
or
not
,
I
will
not
be
too
positive
;
but
,
says
he
,
if
we
carry
God
beyond
On●
World
,
it
would
more
gratifie
me
to
know
,
why
we
should
make
him
the
Creator
only
of
Five
Worlds
and
no
more
,
and
what
Proportion
this
Number
bears
to
that
of
the
Worlds
,
than
to
know
why
the
Word
E
I
was
inscribed
upon
this
Temple
For
this
is
neither
a
Triangular
,
a
Quadrate
,
a
Perfect
,
nor
a
Cubic
Number
;
neither
does
it
yield
any
Elegancy
to
such
as
are
delighted
in
these
kind
of
Sciences
.
And
as
to
what
concerns
the
Argument
drawn
from
the
Number
of
Elements
,
which
Plato
seems
to
have
touched
upon
,
't
is
obscure
and
improbable
,
and
will
not
afford
this
Consequence
,
That
as
there
is
formed
from
Matter
Five
Sorts
of
regular
Bodies
,
which
have
equal
Angles
,
equal
Sides
,
and
environed
with
equal
Superficies
;
so
there
was
from
the
Beginning
Five
Worlds
,
made
and
formed
of
these
Five
Bodies
.
Yet
Theodorus
the
Solian
,
reading
Plato's
Mathematicks
to
his
Scholars
,
does
both
keep
to
the
Text
,
and
clearly
expounds
it
,
when
he
saith
,
The
Pyramis
,
Octaedron
,
Dodecaedron
,
Icosaedron
,
(
which
Plato
lays
down
as
the
first
Bodies
)
are
all
beautiful
,
both
in
their
Proportions
and
Equalities
;
Nature
cannot
contrive
and
make
better
than
these
,
nor
perhaps
so
good
.
Yet
they
have
not
all
the
same
Constitution
and
Origin
;
for
,
the
least
of
the
Five
is
the
Pyramis
;
the
greatest
,
which
has
most
Parts
,
is
the
Dodecaedron
;
and
of
the
other
two
,
the
Is●caedron
is
greater
by
half
than
the
Octaedron
,
if
you
compare
their
Number
of
Triangles
:
And
therefore
't
is
impossible
,
they
should
be
all
made
at
once
of
one
and
the
same
Matter
;
for
the
smallest
and
most
subtil
,
have
been
certainly
more
pliable
and
formable
to
the
Hand
of
the
Work-man
,
who
moved
and
fashioned
the
Matter
,
and
consequently
were
sooner
made
and
shaped
,
than
those
that
have
more
Parts
,
and
a
greater
Mass
of
Bodies
,
inasmuch
as
the
Manufacture
of
the
Composition
was
more
laborious
and
difficult
,
as
is
the
Dodecaedron
,
whence
it
follows
,
that
the
Pyramis
was
the
first
Body
,
and
not
one
of
the
others
,
which
were
by
Nature
last
produced
.
Now
the
way
to
avoid
also
this
Absurdity
,
is
to
separate
and
divide
the
Matter
into
Five
Worlds
;
here
the
Pyramis
,
(
for
she
is
the
first
and
most
simple
)
there
the
Octaedron
,
and
there
the
Isocaedron
,
and
out
of
that
which
exists
first
in
every
of
these
Resolutions
,
the
rest
draw
their
Original
by
the
Concretion
or
Composition
of
Parts
,
by
which
every
thing
is
changed
into
every
thing
,
as
Plato
himself
shews
us
by
Examples
throughout
.
For
Air
is
ingendred
by
the
Extinction
of
Fire
,
and
th●
same
being
subtilized
and
rarified
,
produceth
Fire
.
Now
by
the
Seeds
of
these
two
,
one
may
find
out
th●
Passions
and
Transmutations
of
all
.
The
Seminary
or
Beginning
of
Fire
is
the
Pyramis
,
consisting
of
Twenty
Four
First
Triangles
,
and
the
Octaedron
is
the
Seminary
of
the
Air
,
consisting
of
Forty
Eight
Triangles
of
the
same
Kind
.
So
that
the
one
Element
of
Air
,
stands
upon
two
of
Fire
,
joyned
together
and
condensed
:
And
again
,
One
Body
or
Element
of
Air
is
divided
into
Two
of
Fire
,
which
becoming
still
more
thick
and
hard
,
is
changed
into
Water
;
so
that
throughout
,
that
which
comes
first
into
Light
,
gives
easily
Birth
unto
the
rest
by
Transmutation
:
And
so
it
comes
to
pass
that
there
is
not
only
one
Cause
and
Principle
of
all
things
,
but
that
one
thing
is
so
near
the
Seed
and
Origin
of
another
,
in
the
several
Changes
and
Alterations
of
Nature
by
Motion
,
that
in
the
last
Result
they
are
all
the
same
.
But
here
Ammonius
interrupted
him
,
and
said
,
notwithstanding
that
those
things
are
so
peremptorily
and
so
pompously
asserted
by
Theodorus
,
yet
I
shall
wonder
if
he
be
not
forced
to
make
use
of
such
Suppositions
as
are
destructive
of
themselves
,
and
one
of
another
.
For
he
will
have
it
,
that
the
Five
Worlds
he
speaks
of
,
were
not
composed
all
at
one
time
,
but
that
that
which
was
subtilest
,
and
which
gave
least
Trouble
in
the
making
,
came
out
first
into
being
:
And
as
if
it
were
a
consequent
,
and
not
a
repugnant
thing
,
he
supposes
that
the
Matter
does
not
always
drive
out
into
Existence
,
that
which
is
most
subtil
and
simple
,
but
that
sometimes
the
thickest
,
grossest
and
heaviest
Parts
do
prevent
and
set
the
heat
of
the
more
subtil
in
Generation
.
But
besides
this
,
supposing
there
be
Five
Primitive
Bodies
or
Elements
,
and
consequently
that
there
be
as
many
Worlds
,
there
are
but
Four
of
those
Orders
,
which
he
discourses
rationally
concerning
.
For
as
to
the
Cube
,
he
takes
it
away
and
removes
it
,
as
it
were
in
a
Game
of
Counters
;
for
it
is
naturally
unfit
,
either
to
turn
into
any
thing
besides
it self
,
or
to
yield
that
any
of
those
other
Bodies
be
converted
into
it
,
inasmuch
as
the
Triangles
of
which
they
consist
,
be
not
of
the
same
sort
;
for
all
the
rest
consist
in
common
of
Demy-Triangles
,
or
Triangles
of
Unequal
Sides
;
but
the
proper
Subject
of
which
this
is
particularly
composed
,
is
the
Triangle
Isosceles
,
or
equilateral
,
which
admitteth
no
Inclination
unto
a
Demy-Triangle
,
nor
can
possibly
be
united
and
incorporated
with
it
.
If
there
be
then
Five
Bodies
,
and
consequently
Five
Worlds
,
and
that
in
each
of
these
Worlds
the
Principle
of
Generation
be
that
Body
which
is
first
produced
;
it
must
happen
that
where
the
Cube
is
the
first
in
Generation
,
none
of
the
rest
can
possibly
be
produced
,
it
being
contrary
to
its
Nature
to
change
into
any
of
them
.
Not
to
insist
here
,
that
Theodorus
and
those
of
his
Mind
,
make
the
Element
,
or
Principle
of
which
the
Dodecaedron
is
composed
,
to
be
different
from
the
rest
,
it
not
being
that
Triangle
which
is
termed
Scalenon
,
with
Three
unequal
Sides
,
out
of
which
the
Pyramis
,
Octaedron
,
and
Isocaedron
,
according
to
Plato
,
are
produced
:
So
that
,
said
Ammonius
laughing
,
you
must
solve
these
Objections
,
or
offer
some
thing
new
concerning
the
Matter
in
debate
;
and
I-answered
him
,
That
for
my
Part
,
I
knew
not
at
present
how
to
say
any
thing
which
carried
more
Probability
;
but
perhaps
it
is
better
for
a
Man
to
refine
and
correct
his
own
Opinion
than
anothers
;
therefore
I
say
then
,
that
there
being
supposed
from
the
beginning
of
Things
Two
several
Natures
contrary
to
each
other
,
the
one
Sensible
,
Mutable
,
subject
to
Generation
,
Corruption
and
Change
every
way
;
the
other
Spiritual
and
Intelligible
,
and
abiding
always
in
the
same
State
;
't
would
be
very
strange
,
my
Friends
,
to
say
,
That
the
Spiritual
Nature
admitteth
of
Division
,
and
that
it
hath
Diversity
and
Difference
in
it
,
and
to
be
angry
,
if
a
Man
will
not
allow
the
Passible
and
Corporal
Nature
to
be
wholly
united
in
it self
,
without
dividing
it
into
many
Parts
;
for
it
is
most
suitable
to
the
Permanent
and
Divine
Natures
,
to
be
tyed
and
linked
to
each
other
,
and
to
avoid
,
as
much
as
is
possible
,
all
Division
and
Separation
;
and
yet
amongst
incorporeal
Natures
,
the
Power
or
Vertue
of
one
compared
with
another
,
makes
greater
differences
than
those
of
distance
of
Place
,
arising
from
several
Notions
and
Ideas
in
the
Intelligible
World
,
which
answer
to
Local
Distances
in
the
Corporeal
.
And
therefore
Plato
refuting
those
who
hold
this
Proposition
,
That
all
is
one
,
asserts
these
Five
Grounds
and
Principles
of
All
;
viz.
Entity
,
Identity
,
Diversity
,
Motion
and
Rest
,
which
Five
Immaterial
Principles
being
admitted
,
't
is
no
marvel
,
if
Nature
have
made
every
one
of
these
to
be
an
Imitation
,
though
not
exact
,
yet
as
perfect
and
agreeable
as
could
be
drawn
,
of
a
correspondent
Principle
in
the
Corporeal
Mystery
,
partaking
,
as
much
as
can
be
,
of
its
Power
and
Virtue
;
for
't
is
very
plain
,
That
the
Cube
is
most
proper
and
agreeable
to
Repose
and
Rest
,
by
reason
of
the
Stability
and
Firmness
of
those
plain
Surfaces
of
which
it
consists
.
And
as
to
the
Pyramis
,
every
Body
soon
sees
and
acknowledges
the
Nature
of
Fire
in
it
,
by
the
slenderness
of
its
decreasing
Sides
,
and
the
sharpness
of
its
Angles
;
and
the
Nature
of
the
Dodecaedron
,
apt
to
comprehend
all
the
other
Figures
,
may
seem
more
properly
to
be
the
Corporeal
Image
of
Ens
,
or
Being
in
the
general
,
indifferent
to
this
or
that
Particular
Form
or
Shape
.
And
of
the
other
Two
which
remain
,
the
Icosaedron
resembleth
the
Principle
of
Diversity
,
and
the
Octaedron
Principally
partakes
of
the
Identical
Nature
.
And
thus
from
one
of
these
the
Air
is
produced
,
which
partakes
of
,
and
borders
upon
,
every
Substance
,
under
one
and
the
same
outward
Form
and
Appearance
;
and
the
other
has
afforded
us
the
Element
of
Water
,
which
by
Mixture
,
may
put
on
diversity
of
Colours
,
Tastes
,
and
other
Qualities
.
Therefore
if
Nature
requires
a
certain
Uniformity
and
Harmony
in
all
things
,
't
is
then
that
there
are
neither
more
nor
fewer
Worlds
in
the
Corporeal
Nature
,
than
there
are
Patterns
or
Samples
in
the
Incorporeal
;
to
the
end
that
each
Pattern
or
Sample
in
the
Invisible
Nature
,
may
have
its
Primary
,
Radical
and
Original
Virtue
,
answering
and
corresponding
to
a
Secondary
or
Derivative
in
the
different
Constitution
or
Composition
of
Bodies
;
and
this
may
serve
for
an
Answer
to
those
that
wonder
at
our
dividing
Nature
,
subject
to
Generation
and
Alteration
,
into
so
many
Kinds
.
But
I
intreat
you
all
,
further
attentively
to
consider
with
your selves
,
that
of
the
two
First
and
Supream
Principles
of
all
Things
,
that
is
to
say
,
the
Unity
,
and
the
indefinite
or
indetermined
Binary
or
Duality
;
this
latter
being
the
Element
and
chief
Origin
of
all
Deformity
and
Disorder
,
is
termed
Infinity
;
and
on
the
contrary
,
the
Nature
of
Unity
,
determining
and
limiting
the
Void
Infinity
,
which
has
no
Proportion
nor
Termination
,
reduces
it
into
Form
,
and
renders
it
in
some
manner
capable
of
receiving
a
Denomination
,
which
only
belongs
to
sensible
and
particular
things
.
Now
these
two
general
Principles
appear
first
in
Number
;
for
the
Multitude
is
indeed
no
Number
,
but
only
as
it
is
considered
as
a
certain
Form
of
the
Matter
resulting
out
of
indetermin'd
Infinity
,
by
which
that
Infinity
is
cut
off
,
and
bounded
within
respective
Limits
,
either
shorter
or
longer
;
for
then
each
Multitude
is
made
Number
,
when
once
it
is
determined
and
limited
by
Unity
,
whereas
if
we
take
away
Unity
,
then
the
Indeterminate
Duality
brings
all
into
Confusion
,
and
renders
it
without
Harmony
,
without
Number
or
Measure
.
Now
the
Form
not
being
the
Destruction
of
Matter
,
but
rather
the
Order
and
the
Beauty
of
it
,
both
these
Principles
therefore
must
be
within
Number
,
from
whence
ariseth
the
chief
Disparity
and
greatest
Difference
.
For
the
Infinite
and
Indeterminate
Principle
is
the
Cause
of
the
Even
Number
;
and
the
other
better
Principle
,
which
is
the
Unity
,
is
the
Father
(
as
it
were
)
of
the
Odd
Number
;
so
that
the
first
Even
Number
is
Two
,
and
the
first
Odd
Number
is
Three
,
of
which
is
composed
Five
by
Conjunction
,
common
to
both
;
but
of
Power
or
Nature
,
it
is
not
Even
,
but
Odd.
For
't
was
necessary
,
that
Nature
being
divided
into
several
Parts
,
in
order
to
Corporeal
and
Sensible
Composition
by
the
Power
of
the
other
,
which
is
Diversity
,
that
it
should
not
be
either
the
First
Even
Number
,
nor
yet
the
First
Uneven
or
Odd
,
but
a
Third
,
consisting
of
both
;
to
the
end
it
might
be
procreated
out
of
both
Principles
,
viz.
of
that
which
causeth
the
Even
Number
,
and
of
that
which
produceth
the
Odd
;
for
the
one
cannot
be
parted
from
the
other
,
in
as
much
as
both
have
the
Nature
,
Power
and
Force
of
a
Principle
.
These
Two
Principles
being
then
joyned
together
,
the
best
or
the
Triad
being
mightier
,
prevails
over
the
Undeterminate
Infinity
or
Duality
,
which
divideth
the
Corporal
Nature
,
and
thus
the
Matter
being
divided
,
the
Unity
interposing
it self
between
,
has
hindered
the
Universe
from
being
divided
,
and
parted
into
two
equal
Portions
,
but
there
have
been
a
Multitude
of
Worlds
caused
by
the
Diversity
and
Disagreement
of
the
Indefinite
Nature
;
but
this
Multitude
was
brought
into
an
Odd
Number
,
by
the
Vertue
and
Power
of
Identity
,
or
the
finite
Principle
,
and
it
was
therefore
Odd
,
because
the
better
Principle
would
not
suffer
Nature
to
stretch
it self
further
than
't
was
fitting
;
for
if
there
had
been
nothing
but
Pure
and
Simple
,
Unity
,
the
Matter
would
have
known
no
Separation
,
but
being
mixt
with
the
dividing
Nature
of
Duality
,
it
has
by
this
means
received
and
suffered
Separation
and
Division
,
yet
hath
stopp'd
here
,
by
the
Odd
Numbers
being
the
Superior
and
Master
to
the
Even
;
this
is
the
Reason
why
the
Antients
were
used
to
express
Numbring
or
Reckoning
by
the
very
{αβγδ}
;
and
I
am
of
Opinion
,
that
the
Word
{αβγδ}
,
All
,
is
derived
from
{αβγδ}
,
which
is
to
say
Five
;
Five
being
compounded
of
the
Two
First
Numbers
,
and
the
other
Numbers
being
afterwards
multiplied
by
others
,
they
produce
Numbers
different
from
themselves
:
Whereas
Five
being
multiplied
by
the
Dyad
or
Even
Number
,
produceth
a
perfect
Ten
,
and
multiplied
by
the
Triad
or
Odd
Number
,
it
representeth
it self
again
:
Not
to
insist
,
that
it
is
composed
of
the
Two
First
Tetragones
or
Quadrate
Numbers
,
viz.
of
Unity
and
Four
,
and
that
being
the
First
Number
,
whose
terminating
Unity
is
equivalent
to
the
Two
Dyads
before
it
,
an
Unity
and
a
Quat●rnion
being
both
Tetragones
,
as
hath
been
said
,
it
composeth
the
fairest
Triangle
of
those
that
have
Right
Angles
,
and
is
the
First
Number
which
containeth
the
Sesquialteral
Proportion
;
For
perhaps
all
these
Reasons
are
not
very
pertinent
to
the
Discourse
of
the
present
Dispute
;
it
being
better
to
alledg
,
that
in
this
Number
there
is
a
natural
Vertue
of
dividing
,
and
that
Nature
divideth
many
things
by
this
Number
.
For
in
our Selves
she
has
placed
Five
Sences
,
and
Five
Parts
of
the
Soul
,
the
Natural
,
the
Sensitive
,
the
Concupiscible
,
the
Irascible
,
and
the
Rational
;
and
as
many
Fingers
on
each
Hand
;
and
the
Seed
disperseth
it self
at
most
but
into
Five
,
for
we
read
no
where
of
a
Woman
that
brought
forth
more
than
Five
at
a
Birth
:
And
the
Aegyptians
also
tell
us
,
That
the
Goddess
Rhea
was
delivered
of
Five
Gods
;
giving
us
to
understand
in
covert
Terms
,
That
of
the
same
Matter
were
procreated
Five
Worlds
.
And
in
the
Universe
,
the
Earth
is
divided
into
Five
Zones
,
the
Heaven
into
Five
Circles
,
Two
Arcticks
,
Two
Tropics
,
and
One
Aequinoctial
in
the
Midst
:
That
there
are
Five
Revolutions
of
Planets
or
Wandring
Stars
,
in
as
much
as
the
Sun
,
Venus
and
Mercury
,
make
but
one
and
the
same
Revolution
;
and
the
Construction
of
the
World
consists
of
an
Harmonical
Measure
;
even
as
our
Musical
Chords
,
consist
of
the
Positure
of
Five
Tetra-Chords
,
ranged
orderly
one
after
another
,
that
is
to
say
,
of
Hypate
,
Mese
,
Synemmene
,
Diezeugmene
,
and
Hyperbolia
.
The
Pauses
also
which
are
used
in
Singing
,
are
Five
,
Diesis
,
Semitonion
,
Tonus
,
Triemitonion
and
Ditonon
;
so
that
Nature
seems
to
delight
more
in
making
all
Things
according
to
the
Number
of
Five
,
than
she
does
in
producing
them
in
a
Sphaerical
Form
,
as
Aristotle
writeth
.
But
't
will
perhaps
be
demanded
,
Why
Plato
reduced
the
Number
of
Five
Worlds
to
the
Five
Regular
Bodies
or
Figures
;
saying
,
That
God
made
use
of
the
Number
Five
,
as
it
were
transcribing
and
copying
that
in
the
Fabrick
of
the
World
.
And
then
having
proposed
the
Doubt
and
Question
of
the
Number
of
the
Worlds
,
viz.
Whether
there
be
Five
,
or
One
only
;
he
thereupon
clearly
shews
,
that
his
Conjecture
is
grounded
on
this
Conceit
of
the
Five
Regular
Bodies
.
If
therefore
we
may
allow
Probability
to
his
Opinion
,
then
of
Necessity
,
with
the
Diversity
of
these
Figures
and
Bodies
,
there
must
presently
ensue
a
Difference
and
Diversity
of
Motions
,
as
himself
teacheth
,
affirming
,
That
whatever
is
subtilized
or
condensed
,
does
at
the
same
time
,
with
its
Alteration
of
Substance
,
alter
and
change
its
Place
;
for
if
from
the
Air
there
is
ingendred
Fire
,
when
the
Octaedron
is
dissolved
and
vanished
into
Pyramids
;
or
,
on
the
contrary
,
if
the
Air
be
produced
from
the
Fire
,
press'd
and
squeez'd
up
into
the
Form
of
the
Octaedron
,
't
is
not
possible
it
should
remain
there
where
it
was
before
,
but
flies
and
runs
to
another
Place
,
forceing
and
combating
whatever
stands
in
the
Way
to
oppose
it
.
And
he
shews
this
more
clearly
and
evidently
by
an
Example
and
Similitude
of
Fans
,
and
such
like
things
as
drive
away
the
Chaff
from
the
Corn
;
for
thus
the
Elements
driving
the
Matter
,
and
being
driven
by
it
,
do
always
bring
like
to
like
,
some
taking
up
this
Place
,
others
that
,
before
the
World
was
digested
as
now
it
is
.
The
Matter
then
being
in
that
Condition
,
as
every
thing
must
be
,
where
God
is
not
present
;
the
Five
First
Qualities
,
or
First
Bodies
,
having
each
their
proper
and
peculiar
Inclinations
and
Motions
,
went
apart
,
not
wholly
and
altogether
,
nor
throughly
divided
and
separated
one
from
another
;
for
when
all
was
hudled
in
Confusion
,
such
as
were
surmounted
,
went
continually
against
their
Nature
with
the
Mightier
.
And
therefore
some
going
on
one
side
,
and
others
going
on
the
other
,
hence
has
hapned
,
that
There
have
been
as
many
Portions
and
Distinctions
,
as
there
are
divers
Kinds
of
First
Bodies
;
one
of
Fire
,
not
wholly
pure
,
but
inclining
towards
the
Form
of
Fire
;
another
of
a
Celestial
Nature
,
yet
not
wholly
so
,
but
inclining
towards
the
Nature
of
Heaven
;
another
of
Earth
,
not
simple
and
meer
Earth
,
but
inclining
to
the
Form
of
Earth
.
But
especially
there
was
a
Communication
of
Water
and
Air
,
as
we
have
already
mentioned
;
for
these
went
their
Ways
,
replenished
with
diverse
and
strange
Kinds
.
For
God
did
not
separate
and
distribute
the
Matter
,
but
having
found
it
thus
carelesly
dissipated
in
it self
,
and
each
Part
being
carried
away
in
such
great
Disorder
and
Confusion
,
he
ranged
and
ordered
it
into
Symmetry
and
Proportion
;
and
setting
Reason
over
each
as
a
Guardian
and
Governour
,
he
made
as
many
Worlds
,
as
there
were
First
Bodies
.
However
,
in
respect
to
Ammonius
,
let
these
Platonical
Notions
pass
without
a
severe
Censure
;
for
my
part
,
I
will
never
be
over-zealous
in
this
precise
Number
of
Worlds
,
but
this
I
will
say
,
that
those
who
hold
there
are
more
than
One
,
yet
not
an
Infinite
Number
,
have
as
good
Grounds
as
others
;
seeing
the
Matter
does
naturally
spread
it self
,
and
is
diffused
into
many
Parts
,
not
resting
in
one
,
and
yet
it
is
contrary
to
Reason
,
that
it
should
be
infinitely
extended
.
In
short
,
let
us
here
be
mindful
,
especially
of
the
wise
Precepts
of
the
Academy
,
and
preserve
our selves
so
far
upon
such
a
slippery
Ground
,
as
the
Controversie
concerning
the
Infinity
of
Worlds
,
by
suspending
our
Assent
.
And
when
I
had
finished
this
Discourse
,
Demetrius
said
,
Lamprias
is
very
much
in
the
Right
;
for
the
Gods
deceive
us
not
with
Multiplicities
of
Shadows
and
Impostures
(
as
Euripides
expresseth
it
)
but
even
of
Realities
and
Substances
themselves
,
when
we
presume
to
be
positive
,
as
if
we
understood
them
,
in
things
of
such
weight
and
moment
;
but
we
must
,
as
he
advises
us
,
return
to
our
first
Question
,
which
we
seem
to
have
forgotten
.
For
what
was
said
concerning
the
Oracles
remaining
dumb
and
useless
,
when
the
Daemons
,
who
presided
over
them
,
were
departed
;
even
as
we
see
Musical
Instruments
yield
no
Harmony
when
the
Musician
does
not
handle
them
;
this
,
I
say
,
brings
a
greater
Question
into
Debate
,
namely
touching
the
Cause
and
Power
by
which
these
Daemons
use
to
make
their
Prophets
and
Prophetesses
to
be
ravish'd
with
Enthusiasm
fill'd
with
Fantastical
Imagination
.
For
to
say
,
the
Oracles
are
silent
,
as
being
forsaken
by
the
Daemons
,
is
nothing
,
unless
we
be
first
shew'd
,
how
(
when
they
are
present
and
govern
them
)
they
set
them
at
work
and
make
them
Prophesy
.
Ammonius
then
taking
up
the
Discourse
,
Do
you
think
,
said
he
,
that
the
Daemons
be
any
thing
else
,
Than
wandring
Spirits
cloath'd
in
finest
Air
,
as
Hesiod
says
;
for
as
to
my
part
,
I
think
the
same
difference
which
there
is
between
one
Man
and
another
,
who
act
in
a
Tragedy
or
Comedy
,
is
also
to
be
found
in
this
Life
in
Souls
that
are
cloath'd
with
Bodies
.
So
that
there
's
nothing
in
this
which
is
strange
or
contrary
to
Reason
,
If
Souls
meeting
with
other
Souls
do
Imprint
on
them
Visions
and
Apprehensions
of
future
things
;
just
as
we
shew
several
things
already
done
and
come
to
pass
,
and
Prognosticate
of
those
which
have
not
yet
happened
,
not
only
by
the
help
of
Speech
,
but
also
by
Letters
and
Writings
,
or
by
a
bare
Touch
,
or
a
single
Look
,
unless
you
Lamprias
are
of
another
Opinion
:
For
we
heard
but
very
lately
,
that
you
discoursed
at
large
upon
this
Subject
with
the
Strangers
that
came
lately
to
Lebadia
,
but
he
that
gave
us
this
Information
could
give
us
no
particular
Account
of
what
passed
.
No
wonder
,
replyed
I
,
for
several
avocations
and
businesses
interveneing
,
occasioned
by
the
Oracle
,
and
the
solemn
Sacrifice
that
was
then
performing
,
made
our
Discourse
very
broken
and
interrupted
.
But
now
,
says
Ammonius
,
you
have
Auditors
at
Leisure
,
that
are
inquisitive
and
desirous
of
Instruction
;
so
that
you
may
speak
freely
,
and
expect
all
the
Candor
and
Ingenuity
which
you
can
desire
.
And
the
rest
of
the
Company
making
the
like
Exhortations
,
having
paused
a
while
,
I
began
after
this
manner
;
It
so
happened
,
Ammonius
,
that
you
did
without
your
knowledg
give
occasion
to
the
Discourse
which
was
then
held
;
for
if
the
Daemons
be
Souls
and
Spirits
separated
from
Bodies
,
and
have
no
Communication
with
them
,
as
you
affirm
;
but
according
to
the
Divine
Poet
Hesiod
,
Are
our
kind
Guardians
,
walking
here
their
Rounds
;
Why
do
we
deprive
the
Spirits
and
Souls
which
are
in
Bodies
,
of
the
same
Power
by
which
Daemons
may
foresee
and
foretell
Things
to
come
?
For
't
is
not
likely
Souls
do
acquire
any
new
Property
and
Power
when
they
abandon
the
Bodies
,
wherewith
they
were
not
endowed
before
;
but
rather
,
we
should
think
that
they
had
always
the
same
Parts
,
but
worse
,
when
they
are
mixt
with
Bodies
:
some
of
them
being
inapparent
and
hid
,
and
others
weak
and
obscure
,
and
which
,
like
those
Who
see
through
a
thick
Mist
,
or
move
in
some
moist
and
waterish
Substance
,
do
heavily
and
uneasily
perform
their
Operations
,
much
desiring
to
be
cured
,
and
so
recover
what
is
their
own
,
and
to
be
discharged
and
purified
of
that
which
covers
them
.
For
,
the
Soul
,
whilest
't
is
fastned
to
the
Body
,
has
the
Power
of
discerning
future
Things
,
were
it
not
blinded
by
the
Relation
it
has
to
the
Earthiness
of
the
Body
.
For
,
as
the
Sun
does
not
then
properly
become
bright
,
when
he
has
escaped
out
of
the
Cloud
(
for
he
is
always
so
,
though
to
our
Eyes
,
being
clouded
,
he
seems
obscure
and
dark
)
So
the
Soul
acquires
not
then
the
Faculty
of
Divining
,
when
gotten
clear
of
the
Body
,
as
from
a
Cloud
,
but
having
the
same
before
,
is
blinded
by
the
Commixture
and
Confusion
which
she
has
with
the
Mortal
Body
:
And
this
cannot
seem
strange
or
incredible
,
if
we
consider
nothing
else
in
the
Soul
,
but
the
Faculty
of
Remembrance
,
which
is
,
as
it
were
,
the
reverse
of
Divination
,
and
if
we
reflect
upon
the
miraculous
Power
it
hath
of
preserving
Things
past
,
or
rather
of
making
those
Things
to
exist
which
are
not
;
for
of
what
is
past
there
is
nothing
remains
,
and
all
things
do
exist
and
perish
in
the
same
Moment
,
whether
they
be
Actions
,
or
Words
,
or
Passions
;
they
all
pass
by
and
vanish
as
soon
as
they
appear
;
for
Time
,
like
the
Course
of
a
River
,
passeth
on
,
and
carries
every
thing
along
with
it
.
But
this
Retentive
Faculty
of
the
Soul
resisting
,
and
as
it
were
,
making
Head
against
it
,
gives
a
Being
to
those
Things
which
are
not
present
.
For
the
Oracle
which
was
given
to
those
of
Thessaly
,
touching
Arna
,
enjoyned
them
to
call
her
The
Deaf
Man's
Hearing
,
and
the
Blind
Man's
Sight
.
But
Memory
is
to
us
the
Hearing
of
the
Deaf
,
and
the
Sight
of
the
Blind
;
so
that
as
I
now
said
,
no
marvail
,
if
retaining
the
Things
which
are
no
longer
in
Being
,
the
Soul
anticipates
several
of
those
which
are
still
to
come
;
for
these
do
more
concern
her
,
and
she
does
naturally
sympathize
with
them
,
inclining
and
tending
to
things
which
are
future
;
whereas
,
as
to
those
which
are
past
,
and
have
an
end
,
she
leaves
them
behind
her
,
only
retaining
the
bare
Remembrance
of
them
.
Our
Souls
then
having
this
inbred
Power
,
tho
weak
,
obscure
,
and
hardly
able
to
express
their
Apprehensions
;
yet
sometimes
they
spread
forth
and
recover
themselves
,
either
in
Dreams
,
or
in
the
time
of
Sacrifice
or
Religious
Worship
,
when
the
Body
is
well
purified
,
and
is
endued
with
a
certain
Temperature
proper
to
this
Effect
;
or
when
the
Rational
or
Speculative
Part
being
released
and
freed
from
the
Solicitude
after
present
Things
,
joyneth
with
the
Irrational
and
Imaginative
Part
,
to
think
of
,
and
represent
what
's
to
come
;
for
it
is
not
,
as
Euripides
saith
,
that
he
is
the
best
Prophet
who
guesses
well
;
but
he
's
the
wisest
Man
,
not
whose
Guess
succeeds
well
in
the
Event
,
but
who
,
whatever
the
Event
be
,
takes
Reason
and
Probability
for
his
Guide
.
Now
the
Faculty
of
Divining
,
like
Blank
Paper
,
is
void
of
any
Reason
,
or
Determination
of
it self
,
but
is
susceptible
of
Fantasies
and
Prae-sensions
,
and
without
any
Ratiocination
or
Discourse
of
Reason
,
touches
on
that
which
is
to
Come
,
when
it
is
farthest
off
from
the
Present
,
out
of
which
it
departs
,
by
means
of
a
certain
Disposition
of
Body
,
which
we
call
Inspiration
or
Enthusiasm
.
Now
the
Body
is
sometimes
endued
naturally
with
this
Disposition
;
but
most
times
the
Earth
casts
forth
to
Men
the
Sourses
and
Causes
of
several
other
Powers
and
Faculties
,
some
of
which
carry
Men
besides
themselves
into
Exstacy
and
Phrenzy
,
and
produce
Maladies
and
Mortalities
;
others
again
are
sometimes
good
,
gentle
and
profitable
,
as
appears
by
those
who
have
had
the
Experience
of
them
.
But
this
Spring
or
Wind
,
or
Spirit
of
Divination
,
is
most
Holy
and
Divine
,
whether
it
be
raised
by
it self
through
the
Air
,
or
be
compounded
and
mixt
with
a
watry
or
liquid
Substance
.
For
,
being
infused
and
mixed
with
the
Body
,
it
produceth
an
odd
Temperature
and
strange
Disposition
in
the
Soul
,
which
a
Man
cannot
exactly
express
,
though
he
may
resemble
or
compare
it
to
several
things
;
for
by
Heat
and
Dilatation
it
openeth
certain
Pores
that
make
a
Discovery
of
future
things
;
like
Wine
,
which
causing
Fumes
to
ascend
up
into
the
Head
,
puts
the
Spirits
into
many
unusual
Motions
,
and
reveals
things
that
were
laid
up
in
secret
;
for
Drunkenness
and
Phrenzy
,
if
we
will
believe
Euripides
,
have
a
near
Approach
to
the
Nature
of
Divination
,
when
the
Soul
being
hot
and
fiery
,
banishes
those
Fears
,
to
which
Prudence
and
Sobriety
are
subject
,
and
which
extinguish
and
quench
the
Spirit
of
Divination
.
Furthermore
,
a
Man
may
say
,
that
Dryness
being
mixt
with
Heat
,
attenuateth
and
subtilizeth
the
Spirit
,
and
makes
it
pure
,
and
of
an
Etherial
Nature
and
Consistence
;
for
the
Soul
it self
,
according
to
Heraclitus
,
is
of
a
dry
Constitution
;
whereas
Moisture
does
not
only
dim
the
Sight
,
and
dull
the
Hearing
,
but
when
mingled
with
the
Air
,
and
touching
the
Superficies
of
Mirrors
,
dusketh
the
Brightness
of
the
One
,
and
takes
away
the
Light
of
the
Other
.
Or
perhaps
on
the
contrary
,
by
some
Refrigeration
and
Condensation
of
this
Spirit
,
like
the
Tincture
and
Hardness
of
Iron
;
this
Part
of
the
Soul
which
does
prognosticate
,
may
shew
it self
,
and
get
a
perfect
Edge
.
Just
as
Tin
being
melted
with
Brass
(
which
of
it self
is
a
Metal
in
the
Oar
,
rare
,
spongious
and
full
of
little
Holes
)
does
drive
it
nearer
and
make
it
more
massy
and
solid
,
and
withal
,
causeth
it
to
look
more
bright
and
resplendent
;
so
I
cannot
see
any
Reason
,
why
this
Prophetical
Exhalation
having
some
Congruence
and
Affinity
with
Souls
,
may
not
fill
up
that
which
is
lax
and
empty
,
and
drive
it
more
close
together
.
For
there
are
many
things
which
have
a
Reference
and
Congruity
one
with
another
,
as
the
Bean
,
which
is
agreeable
to
the
Colour
of
Purple
;
Sal-Nitre
is
very
useful
in
the
Tincture
of
Scarlet
or
Crimson
Colour
,
if
it
be
mixt
therewith
,
and
,
as
Empedocles
says
,
Fine
Silk
is
dy'd
with
Saffron's
azure
Flow'r
.
And
we
have
learnt
of
you
,
Demetrius
,
that
only
the
River
Cydnus
cleaneth
the
Knife
consecrated
to
Apollo
,
in
the
City
of
Tarsus
in
Cilicia
,
and
that
there
's
no
other
Water
which
can
scour
and
cleanse
it
.
So
in
the
Town
of
Olympia
,
they
temper
Ashes
with
the
Water
of
the
River
Alpheus
,
with
which
they
make
a
Mortar
,
wherewith
they
plaister
the
Altar
there
;
but
if
this
be
attempted
to
be
done
by
the
Water
of
any
other
River
,
it
is
all
to
no
purpose
.
't
is
no
wonder
then
,
if
the
Earth
sending
up
many
Exhalations
,
only
those
of
this
sort
transport
the
Soul
with
a
Divine
Fury
,
and
give
them
a
Faculty
of
foretelling
future
Things
.
And
without
doubt
,
what
is
related
touching
the
Oracle
of
this
Place
,
does
herewith
agree
.
For
't
is
here
where
this
Faculty
of
Divining
first
shew'd
it self
,
by
means
of
a
certain
Shepherd
,
who
chanced
to
fall
down
,
and
began
to
utter
Enthusiastick
Speeches
concerning
future
Events
;
of
which
,
at
first
the
Neighbours
took
no
Notice
;
but
when
they
saw
what
he
foretold
came
to
pass
,
they
had
him
in
Admiration
;
and
the
most
learned
among
the
Delphians
,
speaking
of
this
Man
,
are
used
to
call
him
by
the
Name
of
Coretas
.
The
Soul
seems
to
me
to
mix
and
joyn
it self
with
this
Prophetick
Exhalation
,
just
as
the
Eye
is
affected
with
the
Light
:
For
,
the
Eye
which
has
a
natural
Property
and
Faculty
of
Seeing
,
would
be
wholly
useless
without
the
Light
;
so
the
Soul
having
this
Faculty
and
Property
of
Foreseeing
future
things
,
as
an
Eye
,
has
need
of
a
proper
Object
,
which
may
enlighten
and
sharpen
it
.
And
therefore
the
Ancients
took
the
Sun
and
Apollo
to
be
the
same
God
;
and
those
who
understand
the
Beauty
and
Wisdom
of
Analogy
or
Proportion
,
do
tell
us
,
that
as
the
Body
is
to
the
Soul
,
the
Sight
to
the
Mind
,
the
Soul
to
Truth
,
so
is
the
Sun
with
Reference
to
Apollo
;
affirming
him
to
be
the
Off-spring
,
proceeding
perpetually
from
Apollo
,
and
representing
him
perpetually
to
the
World
.
For
as
the
Sun
enlightens
and
excites
the
Visive
Powers
of
the
Senses
,
so
Apollo
does
excite
the
Prophetick
Vertue
in
the
Soul
.
Those
then
that
imagined
't
was
one
and
the
same
God
,
have
with
good
Reason
,
dedicated
and
consecrated
this
Oracle
to
Apollo
and
to
the
Earth
,
deeming
it
to
be
the
Sun
which
imprinted
this
Temperature
and
Disposition
on
the
Earth
,
from
whence
arose
this
Predictive
Exhalation
.
For
as
Hesiod
,
with
far
better
Reason
than
other
Philosophers
calls
the
Earth
,
The
well-fixt
Seat
of
all
Things
:
—
So
do
we
esteem
it
Eternal
,
Immortal
and
Incorruptible
.
But
as
to
the
Vertues
and
Faculties
which
are
in
it
,
we
believe
that
some
fail
in
one
Place
,
and
spring
up
anew
in
another
.
It
seems
also
(
for
so
some
Experiments
incline
us
to
conjecture
)
that
these
Transitions
,
Changes
and
Revolutions
,
in
process
of
Time
,
do
circulate
and
return
to
the
same
Place
,
and
begin
again
where
they
left
off
.
In
some
Countries
we
see
Lakes
and
whole
Rivers
,
and
not
a
few
Fountains
and
Springs
of
hot
Waters
,
have
sometimes
failed
and
been
intirely
lost
,
and
at
others
,
have
fled
and
absconded
themselves
,
being
hidden
and
concealed
under
the
Earth
;
but
perhaps
some
years
after
do
appear
again
in
the
same
Place
,
or
else
run
hard
by
.
And
so
of
Mettal-Mines
,
some
have
been
quite
exhausted
,
as
the
Silver
ones
about
Attica
;
and
the
same
has
happened
to
the
Veins
of
Brass-Oar
in
Euboea
,
of
which
the
best
Blades
were
made
,
and
hardned
in
cold
Water
,
as
the
Poet
Aeschylus
tells
us
,
Taking
his
Sword
,
a
right
Euboean
Blade
.
't
is
not
long
since
the
Quarry
of
Carystus
has
ceased
to
yield
a
certain
soft
Stone
,
which
was
wont
to
be
drawn
into
a
fine
Thread
;
for
I
suppose
some
here
have
seen
Towels
,
Net-work
,
and
Quoifs
woven
of
that
Thread
,
which
could
not
be
burnt
;
but
when
they
were
soil'd
with
using
,
People
flung
them
into
the
Fire
,
and
took
them
thence
white
and
clean
,
the
Fire
only
purifying
them
.
But
all
this
is
vanish'd
,
and
there
's
nothing
but
some
few
Fibres
of
hairy
Threads
lying
up
and
down
scatteringly
in
the
Grain
of
the
Stones
,
to
be
seen
now
in
the
Quarry
.
Aristotle
and
his
Followers
affirm
,
That
the
Cause
of
all
this
proceeds
from
an
Exhalation
within
the
Earth
,
which
when
it
fails
,
or
removes
to
another
Place
,
or
revives
and
recovers
it self
again
,
the
Phaenomena
proceeding
from
them
do
so
too
.
The
same
must
we
say
of
the
Prophetical
Exhalations
which
spring
from
the
Earth
,
that
their
Virtue
also
is
not
Immortal
,
but
may
wax
old
and
decay
;
for
't
is
not
unlikely
,
that
great
Floods
of
Rain
and
Showrs
do
extinguish
them
,
and
that
the
Claps
of
Thunder
do
dissipate
them
;
or
else
,
which
I
look
upon
to
be
the
Principal
Cause
,
they
are
sunk
lower
into
the
Earth
,
or
utterly
destroyed
by
the
Shock
of
Earth-quakes
and
the
Confusion
that
attends
them
,
as
here
in
this
Place
there
still
remain
the
Tragical
Monuments
of
that
great
Earthquake
that
overthrew
the
City
.
And
in
the
Town
of
Orchomenus
,
they
say
,
that
when
the
Pestilence
carried
away
such
Multitudes
of
People
,
the
Oracle
of
Tiresias
of
a
sudden
ceased
,
and
remains
mute
to
this
day
.
And
whether
the
like
has
not
happened
to
the
Oracles
in
Cilicia
,
as
we
have
heard
it
hath
,
no
Man
can
better
inform
us
than
you
,
Demetrius
.
I
cannot
tell
,
says
Demetrius
,
how
things
are
at
present
in
those
Parts
,
for
you
all
know
I
have
been
long
absent
from
thence
;
but
when
I
was
there
,
both
that
of
Mopsus
and
of
Amphilochus
flourished
,
and
were
in
great
Esteem
.
And
as
to
the
Oracle
of
Mopsus
,
I
can
from
my
own
Knowledge
tell
you
a
strange
Story
went
about
it
.
The
Governour
of
Cilicia
was
a
Man
inclining
to
Scepticism
,
and
doubtful
whether
there
be
Gods
;
and
had
about
him
several
Epicureans
,
who
are
wont
to
mock
at
the
Belief
of
such
Things
,
as
seem
contrary
to
Reason
.
He
sent
a
freed
Servant
of
his
in
the
Nature
of
a
Spy
,
with
a
Letter
seal'd
,
wherein
was
the
Question
he
was
to
ask
the
Oracle
,
no
Body
knowing
the
Contents
thereof
.
This
Man
then
,
a●●he
Custom
of
the
Place
is
,
remaining
all
Night
in
the
Temple-Porch
asleep
,
related
the
next
Morning
the
Dream
which
he
had
;
for
he
thought
he
saw
a
very
handsome
Man
stand
before
him
,
who
said
only
this
Word
,
Black
,
to
him
,
and
nothing
else
,
for
he
vanish'd
away
immediately
.
This
seemed
to
us
very
impertinent
,
though
we
could
not
tell
what
to
make
of
it
;
but
the
Governour
marvelled
at
it
,
and
was
so
netled
with
it
,
that
he
had
the
Oracle
in
great
Veneration
ever
since
;
for
,
opening
the
Letter
,
he
shew'd
this
Question
which
was
therein
;
Shall
I
sacrifice
to
thee
a
White
Bull
or
a
Black
?
which
dash'd
his
Epicureans
quite
out
of
Countenance
,
and
he
offered
the
Sacrifice
required
,
and
to
the
Day
of
his
Death
continued
a
devout
Admirer
of
Mopsus
.
When
Demetrius
had
given
us
this
Relation
,
he
h●ld
his
Peace
;
and
I
being
desirous
to
put
an
end
to
this
Conference
,
cast
mine
Eyes
on
Philippus
and
Ammonius
,
who
sate
together
,
and
they
,
I
thought
,
look'd
as
if
they
had
something
to
say
to
me
,
and
therefore
I
kept
silent
.
With
that
,
Ammonius
,
Philippus
,
says
he
,
Lamprias
hath
something
to
offer
touching
what
hath
been
debated
,
for
he
thinks
,
as
well
as
other
Folks
,
That
Apollo
and
the
Sun
are
the
same
God
;
but
the
Question
which
I
propose
is
of
greater
Consequence
;
for
just
now
in
our
Discourse
,
we
have
taken
away
Divination
from
the
Gods
,
and
openly
attributed
it
to
the
Daemons
,
and
now
we
are
for
excluding
of
them
also
,
and
dispossessing
them
of
the
Oracle
and
Three-footed-Stool
,
referring
the
Cause
,
or
rather
the
Nature
and
Essence
of
Divination
to
Exhalations
,
Winds
,
and
Vapors
;
for
these
Opinions
carry
us
still
farther
off
from
the
Gods
,
introducing
such
a
Cause
of
this
Event
,
as
Euripides
makes
Polyphemus
to
alledge
in
his
Tragedy
of
Cyclops
;
The
Earth
by
force
,
whether
she
will
or
no
,
Shall
for
my
Cattle
make
the
Grass
to
grow
.
Yet
he
does
not
say
that
he
sacrificed
his
Herds
to
the
Gods
,
but
to
himself
and
his
own
Belly
,
the
greatest
of
all
Daemons
;
whereas
we
offer
them
Sacrifices
and
Prayers
for
to
obtain
an
Answer
from
their
Oracles
;
but
to
what
purpose
,
if
it
be
true
,
that
Souls
are
naturally
endued
with
the
Faculty
of
Prediction
,
and
that
the
chief
Cause
that
excites
this
Faculty
and
Vertue
,
is
a
certain
Temperature
of
Air
or
Wind
?
and
what
signifies
then
the
sacred
Institutions
and
setting
apart
these
Religious
Prophetesses
,
for
the
giving
of
Answers
?
And
why
do
they
return
no
Answer
at
all
,
unless
the
Sacrifice
tremble
all
over
,
even
from
the
very
Feet
,
whilst
the
Wine
is
poured
on
its
Head
?
For
't
is
not
enough
to
wag
the
Head
,
as
other
Beasts
do
,
which
are
appointed
for
Sacrifices
;
but
this
quaking
and
shivering
must
be
universal
,
throughout
all
Parts
of
the
Body
,
and
that
with
a
trembling
Noise
;
for
if
this
be
not
done
,
they
say
that
the
Oracle
will
give
no
Answer
,
neither
is
the
Pythia
or
Priestess
introduced
.
For
,
it
is
very
proper
and
suitable
for
them
to
do
and
believe
thus
,
who
ascribe
the
impulses
of
Prophetical
Inspiration
either
to
a
God
or
a
Daemon
;
but
by
no
means
for
those
that
are
of
your
Opinion
.
For
the
Exhalation
which
springeth
out
of
the
Ground
,
whether
the
Beast
tremble
or
not
,
will
always
,
if
it
be
present
,
cause
a
Ravishment
and
Transport
of
Spirit
,
and
dispose
the
Soul
alike
,
not
only
of
Pythia
,
but
of
any
one
else
that
first
cometh
,
or
is
presented
.
And
it
must
needs
seem
absurd
to
set
apart
one
certain
Woman
for
the
delivery
of
these
Oracles
,
and
to
oblige
her
to
Virginity
and
Chastity
all
her
days
,
when
the
thing
is
referred
to
such
a
Cause
,
as
in
which
all
People
are
,
or
may
be
equally
concerned
.
For
as
to
that
Coretas
,
whom
the
Delphians
will
needs
have
to
be
the
first
that
hapned
to
fall
into
this
Chink
or
Crevass
of
the
Ground
,
and
gave
the
first
Proof
of
the
Vertue
of
the
Place
;
he
,
I
say
,
seems
to
me
not
at
all
to
differ
from
other
Herdsmen
or
Shepherds
,
supposing
what
is
reported
of
him
to
be
true
,
as
I
believe
it
is
not
.
And
truly
,
when
I
call
to
mind
of
what
Benefit
this
Oracle
has
been
unto
the
Greeks
,
not
only
in
their
Wars
,
and
building
of
Cities
,
but
also
in
the
Stresses
of
Plague
and
Famine
;
methinks
it
is
very
unfit
to
refer
its
Invention
and
Original
unto
meer
Chance
,
rather
than
to
God
and
Divine
Providence
.
But
I
would
willingly
have
you
,
Lamprias
,
says
he
,
to
speak
on
this
Point
,
and
I
pray
you
,
Philippus
,
to
have
Patience
awhile
.
With
all
my
heart
,
reply'd
Philippus
,
and
I
dare
undertake
the
same
for
all
the
Company
.
And
as
to
my
Part
,
quoth
I
,
Oh
Philippus
!
I
am
not
only
much
mov'd
,
but
also
ashamed
,
considering
my
Youth
,
in
the
Presence
of
so
many
wise
and
grave
Personages
,
to
appear
as
if
I
endeavoured
by
Sophistry
to
impose
upon
them
,
and
to
destroy
and
evacuate
what
Sage
Men
have
determined
concerning
the
Divine
Nature
and
Power
;
but
though
I
am
Young
,
yet
Plato
was
Old
and
Wise
as
you
are
,
and
he
shall
be
my
Example
and
Advocate
in
this
Case
,
who
reprehended
Anaxagoras
for
applying
himself
too
much
to
Natural
Causes
,
always
following
and
pursuing
the
Necessary
and
Material
Cause
of
the
Passions
and
Affections
incident
to
Bodies
,
and
omitting
the
Final
and
Efficient
,
which
are
much
better
and
more
considerable
Principles
than
the
other
;
but
Plato
either
first
,
or
most
of
all
the
Philosophers
,
hath
joyned
both
of
these
Principles
together
,
attributing
to
God
,
the
Causality
of
all
Things
that
are
according
to
Reason
,
and
yet
not
depriving
Matter
of
a
Necessary
or
Passive
Concurrence
;
but
acknowledging
,
that
the
adorning
and
disposing
of
all
this
sensible
World
,
does
not
depend
on
one
single
and
simple
Cause
;
but
took
its
being
from
the
Conjunction
and
Fellowship
of
Matter
with
Reason
,
which
may
be
illustrated
by
the
Works
of
Art
:
As
for
Example
,
without
going
any
further
,
the
Foot
of
the
famous
Cup
which
is
amongst
the
Treasury
of
this
Temple
,
which
Herodotus
calls
Hypocrateridion
,
that
has
for
the
Material
Cause
Fire
and
Iron
,
and
Pliableness
by
means
of
Fire
,
and
the
Tincture
in
Water
,
without
which
,
such
a
Piece
of
Work
could
not
be
wrought
.
But
the
Principal
Cause
,
and
that
which
is
most
properly
so
called
,
which
wrought
by
all
these
,
was
Art
and
Reason
.
And
we
see
the
Name
of
the
Artist
set
on
such
their
Pieces
,
according
to
that
,
't
was
Thasian
Polygnote
,
Agalophon's
Son
,
That
drew
this
Draught
of
conquer'd
Illum
:
But
yet
without
Colours
mixt
and
confounded
with
one
another
,
it
had
been
impossible
to
have
done
a
Piece
so
pleasing
to
the
Eye
.
Should
one
come
then
and
inquire
into
the
Material
Cause
,
searching
into
,
and
discoursing
concerning
the
Alterations
and
Mutations
which
the
Ochre
receives
mixt
with
the
Vermilion
,
or
the
Black
with
the
Ceruss
;
does
he
thereby
lessen
the
Credit
of
the
Painter
Polignotus
?
And
so
he
that
shall
discourse
how
Iron
is
both
hardned
and
mollifyed
,
and
how
being
softned
in
the
Fire
,
it
becomes
obedient
to
them
,
who
by
beating
it
,
drive
it
out
in
Length
and
Breadth
,
and
afterwards
being
plung'd
into
fresh
Water
,
by
the
Coldness
of
it
,
becomes
hardned
after
it
was
softned
and
ratified
by
the
Fire
,
and
acquires
a
Firmness
and
Temper
,
which
Homer
calls
the
Strength
of
the
Iron
;
does
he
,
because
of
this
,
e're
the
less
attribute
the
Cause
of
the
Work
to
the
Work-man
?
I
do
not
think
he
does
,
for
those
who
examine
the
Vertues
and
Properties
of
Medicinal
Drugs
,
do
not
thereby
condemn
the
Art
of
Physic
.
Just
as
Plato
,
when
he
says
,
that
we
see
because
the
Light
of
the
Eye
is
mixed
with
the
Clearness
of
the
Sun
,
and
that
we
hear
by
the
Percussion
of
the
Air
;
yet
this
does
not
hinder
,
but
that
we
have
the
Faculty
of
Seeing
and
Hearing
from
Divine
Providence
.
In
a
Word
,
Generation
,
as
I
have
said
,
proceeding
from
Two
Causes
,
the
chiefest
and
most
ancient
Poets
and
Divines
have
stuck
only
to
the
First
and
most
excellent
of
these
,
having
on
all
Occasions
these
known
Words
in
their
Mouths
,
Jove
,
the
Beginning
,
Middle
,
Sourse
of
all
.
But
as
to
the
Necessary
and
Natural
Causes
,
they
concern
not
themselves
with
them
.
Whereas
their
Successors
,
who
were
for
that
reason
called
{αβγδ}
,
or
Natural
Philosophers
,
took
a
different
Course
;
for
they
forsaking
this
admirable
and
Divine
Principle
,
ascribe
all
Matter
,
and
the
Passions
of
it
,
to
the
Motions
,
Mutations
and
Mixtures
of
its
Parts
.
So
that
both
of
these
are
defective
in
their
Methods
,
because
they
omit
,
through
Ignorance
or
Design
,
the
one
the
Efficient
,
the
others
the
Material
Cause
.
Whereas
,
he
that
first
pointed
at
both
Causes
,
and
manifestly
joyned
with
the
Reason
which
freely
operateth
and
moveth
the
Matter
,
which
necessarily
is
Obedient
and
Passive
,
does
defend
both
himself
and
us
from
all
Calumny
and
Censure
.
For
we
do
not
deprive
Divination
either
of
God
or
of
Reason
;
seeing
we
allow
it
for
its
Subject
,
the
Soul
of
Man
,
and
for
its
Instrument
,
an
Enthusiastic
Exhalation
.
For
first
,
the
Earth
,
out
of
which
Exhalations
are
generated
,
and
then
the
Sun
,
which
in
and
upon
the
Earth
works
all
the
infinite
Possibilities
of
Mixture
and
Alteration
,
are
,
in
the
Divinity
of
our
Fore-fathers
,
esteemed
Gods
.
And
hereunto
if
we
add
the
Daemons
as
Superintendants
and
Guardians
of
this
Temperature
,
as
of
an
Harmony
and
Consort
,
who
in
due
time
slacken
or
stretch
the
Vertue
of
this
Exhalation
;
sometimes
taking
from
it
the
too
great
Activity
which
it
has
to
torment
the
Soul
,
and
transport
it
beyond
it self
,
and
mingling
with
it
a
Vertue
of
moving
,
without
causing
Pain
to
those
that
are
possessed
with
it
;
in
all
this
,
it
seems
to
me
,
that
we
do
nothing
that
can
look
strange
or
impossible
,
or
unagreeable
to
Reason
;
and
when
we
offer
Sacrifices
before
we
come
to
the
Oracle
,
and
crown
them
with
Garlands
of
Flowers
,
and
pour
Wine
on
their
Heads
,
I
see
we
do
not
any
thing
in
all
this
that
is
absurd
or
repugnant
to
this
Opinion
of
ours
.
For
,
the
Priests
who
offer
the
Sacrifices
,
and
pour
out
the
Holy
Wine
thereon
,
and
observe
their
Motions
and
Tremblings
,
do
this
for
another
reason
,
besides
that
of
receiving
an
Answer
from
the
Oracle
.
For
the
Animal
which
is
offered
to
the
Gods
,
must
be
pure
,
intire
and
sound
,
both
as
to
Soul
and
Body
.
Now
't
is
not
very
hard
to
discover
the
Marks
of
the
Body
;
and
as
to
the
Soul
,
they
make
an
Experiment
of
it
,
in
setting
Meal
before
the
Bulls
,
and
presenting
Pease
to
the
Swine
;
for
if
they
will
not
taste
them
,
't
is
a
certain
Sign
they
be
not
sound
.
As
to
Goats
,
cold
Water
is
a
Tryal
for
them
;
for
if
the
Beast
does
not
seem
to
be
moved
and
affected
when
the
Water
is
poured
upon
her
,
this
is
an
evident
Sign
that
her
Soul
is
not
right
according
to
Nature
.
And
supposing
it
should
be
granted
,
That
't
is
a
certain
and
unquestionable
Design
,
that
God
will
give
an
Answer
,
when
the
Sacrifice
thus
drenched
stirs
,
and
that
when
it
is
otherwise
,
he
vouchsafes
none
;
I
do
not
see
herein
any
thing
that
disagrees
with
the
Account
of
Oracles
,
which
I
have
given
.
For
every
natural
Vertue
produceth
the
Effect
,
be
it
better
or
worse
,
to
which
it
is
ordained
,
according
as
its
Season
is
more
or
less
proper
;
and
't
is
likely
God
gives
us
Signs
whereby
we
may
know
,
Whether
the
Opportunity
be
gone
or
not
.
As
for
my
Part
,
I
believe
the
Exhalation
it self
,
which
comes
out
of
the
Ground
,
is
not
always
of
the
same
Kind
,
being
at
one
time
slack
,
and
at
another
strong
and
vigorous
;
and
the
Truth
of
that
Experiment
,
which
I
use
to
prove
it
,
is
attested
by
several
Strangers
,
and
by
all
those
which
serve
in
the
Temple
.
For
the
Room
where
those
do
wait
who
come
for
Answers
from
the
Oracle
,
is
sometimes
,
though
not
often
,
and
at
certain
stated
times
,
but
as
it
were
by
Chance
,
filled
with
such
a
fragrant
Odour
and
Scent
,
that
no
Perfumes
in
the
World
can
exceed
it
,
and
this
arises
as
it
were
out
of
a
Spring
,
from
the
Sanctuary
of
the
Temple
.
And
this
proceeds
very
likely
from
its
Heat
,
or
some
other
Power
or
Faculty
which
is
in
it
;
and
if
peradventure
this
seems
to
any
Body
an
unlikely
thing
,
however
such
a
one
will
allow
,
that
the
Prophetess
Pythia
hath
that
Part
of
the
Soul
,
unto
which
this
Wind
and
Blast
of
Inspiration
approacheth
,
moved
by
variety
of
Passions
and
Affections
,
sometimes
after
one
sort
,
and
sometimes
another
;
and
that
she
is
not
always
in
the
same
Mood
and
Temper
,
like
a
sixt
and
immutable
Harmony
,
which
the
least
Alteration
or
Change
of
such
and
such
Proportions
destroys
.
For
there
are
several
Vexations
and
Passions
which
agitate
Bodies
,
and
slide
into
the
Soul
,
that
she
perceives
,
but
more
that
she
does
not
;
in
which
case
't
would
be
better
,
that
she
would
tarry
away
,
and
not
present
her self
to
this
Divine
Inspiration
,
as
not
being
clean
,
and
void
of
all
Perturbations
,
like
an
Instrument
of
Musick
exquisitely
made
,
but
at
present
in
disorder
and
out
of
Tune
.
For
Wine
does
not
at
all
times
alike
surprize
the
Drunkard
,
neither
does
the
Sound
of
the
Flute
always
affect
in
the
same
manner
,
him
who
dances
to
it
.
For
the
same
Persons
are
sometimes
more
,
and
sometimes
less
transported
beyond
themselves
,
and
more
or
less
inebriated
,
according
to
the
present
Disposition
of
their
Bodies
;
but
especially
the
Imaginative
Part
of
the
Soul
,
which
receives
the
Species
,
is
subject
to
change
and
sympathise
together
with
the
Body
,
as
is
apparent
from
Dreams
;
for
sometimes
we
are
mightily
troubled
with
many
and
confused
Visions
in
our
Dreams
,
and
at
other
times
,
there
is
a
perfect
Calm
,
undisturbed
by
any
such
Images
or
Ideas
.
We
all
know
Cleon
a
Native
of
Daulia
,
who
used
to
say
of
himself
,
that
in
the
many
years
in
which
he
hath
lived
,
he
never
had
any
Dream
.
And
among
the
Ancients
,
the
same
is
related
of
Thrasymedes
of
Haerea
,
the
Cause
of
which
,
lyes
in
the
Complexion
and
Constitution
of
Bodies
,
as
is
seen
by
melancholy
People
,
who
are
much
subject
to
Dreams
in
the
Night
,
and
their
Dreams
sometimes
prove
true
.
Inasmuch
as
such
Persons
Fancies
run
sometimes
on
one
thing
,
and
otherwhiles
on
another
,
they
must
thereby
of
necessity
now
and
then
light
right
,
as
they
that
shoot
often
must
hit
sometimes
.
When
therefore
the
Imaginative
Part
of
the
Soul
,
and
the
Prophetic
Blast
or
Exhalation
have
a
sort
of
Harmony
and
Proportion
with
each
other
,
so
as
the
one
,
as
it
were
in
the
Nature
of
a
Medicament
,
may
operate
upon
the
other
;
then
happens
that
Enthusiasm
or
Divine
Fury
,
which
is
discernable
in
Prophets
and
Inspired
Persons
.
And
on
the
contrary
,
when
the
Proportion
is
lost
,
there
can
be
no
Prophetical
Inspiration
,
or
such
as
is
as
good
as
none
;
for
then
't
is
a
forced
Fury
,
not
a
natural
one
,
but
violent
and
turbulent
,
as
we
have
seen
to
have
hapened
in
the
Prophetess
Pythia
,
who
is
lately
deceased
.
For
certain
Pilgrims
being
come
for
an
Answer
from
the
Oracle
,
't
is
said
the
Sacrifice
indured
the
first
Effusion
without
stirring
or
moving
a
Jot
,
which
made
the
Priests
,
out
of
an
Excess
of
Zeal
,
to
continue
to
pour
on
more
,
till
the
Beast
was
almost
drowned
with
cold
Water
;
but
what
hapned
hereupon
to
the
Prophetess
Pythia
?
She
went
down
into
the
Hole
against
her
Will
,
but
at
the
first
Words
which
she
uttered
,
she
plainly
shewed
by
the
hoarsness
of
her
Voice
,
that
she
was
not
able
to
bear
up
against
so
strong
an
Inspiration
(
like
a
Ship
under
Sail
,
opprest
with
too
much
Wind
)
but
was
possest
with
a
dumb
and
evil
Spirit
;
and
finally
,
being
horribly
disordered
,
and
running
with
dreadful
Screeches
towards
the
Door
to
get
out
,
she
threw
her self
violently
on
the
Ground
,
so
that
not
only
the
Pilgrims
fled
for
fear
,
but
also
the
High
Priest
Nicander
,
and
the
other
Priests
and
Religious
which
were
there
present
;
who
entring
within
a
while
,
took
her
up
,
being
out
of
her
Senses
;
and
indeed
she
lived
but
few
days
after
.
For
these
reasons
it
is
,
that
Pythia
is
obliged
to
keep
her
Body
pure
and
clean
from
the
Company
of
Men
,
there
being
no
Stranger
permitted
to
converse
with
her
.
And
before
she
goes
to
the
Oracle
,
they
are
used
by
certain
Marks
,
to
examine
whether
she
be
fit
or
no
,
believing
that
the
God
certainly
knows
when
her
Body
is
disposed
and
fit
to
receive
,
without
endangering
her
Person
,
this
Enthusiastical
Inspiration
.
For
,
the
Force
and
Vertue
of
this
Exhalation
,
does
not
move
all
sorts
of
Persons
,
nor
the
same
Persons
in
like
manner
,
nor
as
much
at
one
time
as
at
another
;
but
only
gives
beginning
,
and
as
it
were
kindles
those
Spirits
which
are
prepared
and
fitted
to
receive
its
Influence
.
Now
this
Exhalation
is
certainly
Divine
and
Celestial
,
but
yet
not
Incorruptible
and
Immortal
,
and
Proof
against
the
Series
of
Time
,
which
subdues
all
Things
below
the
Moon
,
and
,
as
some
say
,
all
Things
above
it
;
which
growing
weary
in
an
infinite
Space
of
Duration
,
are
suddenly
renewed
and
changed
.
But
these
things
,
said
I
,
I
must
advise
you
and
my self
often
and
seriously
to
consider
of
,
they
being
liable
to
many
Disputes
and
Objections
,
which
our
Leisure
will
not
suffer
to
particularize
;
and
therefore
we
must
remit
them
,
together
with
the
Questions
which
Philippus
proposes
,
touching
Apollo
and
the
Sun
,
to
another
Opportunity
.
Plutarch's
Morals
:
Vol.
IV
.
Of
Isis
and
Osiris
,
or
of
the
Antient
Religion
and
Philosophy
of
Aegypt
.
Done
into
English
out
of
the
Greek
by
William
Baxter
,
Philalethes
.
IT
becomes
wise
Men
,
This
Clea
was
Priestess
to
Isis
and
to
Apollo
Delphicus
.
Dame
Clea
,
to
go
to
the
Gods
for
all
the
good
Things
they
would
enjoy
:
much
more
ought
we
,
when
we
would
aim
at
that
Knowledge
of
them
,
which
our
Nature
can
arrive
at
,
to
pray
that
they
themselves
would
bestow
it
upon
us
:
Truth
being
the
greatest
Good
that
Man
can
receive
,
and
the
goodliest
Blessing
that
God
can
give
.
Other
good
Things
he
bestows
on
Men
as
they
want
them
;
they
being
Paulus
Petavius
,
his
Copy
hath
{αβγδ}
before
{αβγδ}
.
not
his
own
Peculiars
,
nor
of
any
use
to
himself
.
For
the
Blessedness
of
the
Deity
consists
not
in
Silver
and
Gold
,
nor
yet
his
Power
in
Lightnings
and
Thunders
,
but
in
Knowledge
and
Wisdom
,
And
it
was
the
best
thing
Homer
ever
said
of
Gods
,
when
he
pronounced
thus
.
Jupiter
and
Neptune
.
Both
of
one
Line
,
both
of
one
Countrey
boast
,
But
Royal
Jove's
the
Eldest
and
knows
most
.
Where
he
declares
Jupiter's
Prerogative
in
Wisdom
and
Science
,
to
be
the
more
honorable
,
by
terming
it
the
Elder
.
I
,
for
my
own
Part
,
do
believe
that
the
Felicity
of
Eternal
Living
,
which
the
Gods
enjoy
,
lyes
mainly
in
this
,
that
nothing
escapes
their
Cognisance
that
passes
in
the
Sphere
of
Generation
;
and
that
should
we
set
aside
Wisdom
and
the
Knowledge
of
Beings
,
Immortality
it self
would
not
be
Life
,
but
a
long
Time
.
And
therefore
the
Desire
of
Truth
,
especially
in
what
relates
to
the
Gods
,
is
a
sort
of
grasping
after
Divinity
,
it
using
Learning
and
Enquiry
for
a
kind
of
This
supposes
the
Platonic
Reminiscence
.
Resumption
of
Things
sacred
,
a
Work
doubtless
of
more
Religion
than
any
Ritual
Purgation
or
Charge
of
Temples
whatever
,
and
over
and
above
,
not
the
least
acceptable
to
the
Goddess
you
serve
,
since
she
is
more
eminently
Wife
and
speculative
,
and
since
Knowledge
and
Science
,
(
as
her
very
Name
The
Etymologies
of
Isis
from
knowing
,
and
of
Typhon
from
Arrogance
,
are
but
Moral
and
Allusive
ones
.
seems
to
import
)
appertain
more
peculiarly
to
her
than
any
other
thing
.
For
the
Name
of
Isis
is
Greek
,
and
so
is
that
of
her
Adversary
Typhon
,
who
being
puft
up
through
Ignorance
and
Mistake
,
pulls
in
pieces
and
destroys
that
Holy
Doctrine
,
which
she
on
the
contrary
collects
,
compiles
,
and
delivers
down
to
such
as
are
regularly
advanced
unto
the
{αβγδ}
.
Deify'd
State
;
which
by
Constancy
of
sober
Diet
,
and
abstaining
from
sundry
Meats
,
and
the
Use
of
Women
both
I
read
{αβγδ}
for
{αβγδ}
.
restrains
the
Intemperate
and
Voluptuous
Part
,
and
habituates
them
to
austere
and
hard
Services
in
the
Temples
,
the
end
of
which
is
the
Knowledge
of
the
Original
,
Supream
and
Mental
Being
;
which
the
Goddess
would
have
them
enquire
for
,
as
near
to
her self
,
and
as
dwelling
with
her
.
Besides
,
the
very
Name
of
her
Temple
most
apparently
promises
the
Knowledge
and
Acquaintance
of
the
{αβγδ}
.
First
Being
;
for
they
call
it
Ision
,
as
who
should
say
,
I
read
{αβγδ}
for
{αβγδ}
.
We
shall
know
the
Being
,
if
with
Reason
and
Sanctimony
we
approach
the
Sacred
Temples
of
this
Goddess
.
Moreover
,
many
have
reported
her
the
Daughter
of
Both
these
were
but
Epithites
of
the
Sun.
Hermes
,
and
many
of
Prometheus
;
the
latter
of
which
,
they
esteem
as
the
Author
of
Wit
and
Forecast
,
and
the
Former
of
Letters
and
Musick
.
For
the
same
reason
also
they
call
the
Former
of
the
two
Muses
Here
I
insert
{αβγδ}
.
at
Hermopolis
,
Isis
and
Justice
,
I
add
{αβγδ}
after
{αβγδ}
.
she
being
(
as
was
before
said
)
no
other
than
Wisdom
,
and
revealing
Things
Divine
to
such
as
are
truly
and
justly
stiled
{αβγδ}
.
The
Sacred
Bearers
,
{αβγδ}
.
and
The
Sacred
Robe
;
and
those
are
such
as
have
in
their
Minds
,
as
in
an
Ark
(
or
{αβγδ}
.
Cabinet
)
the
Sacred
Doctrine
about
the
Gods
,
cleansed
from
Superstitious
Frights
,
and
Vain
Curiosities
,
and
are
Clad
partly
with
dark
and
shady
Colours
,
and
partly
with
light
and
gay
ones
,
to
insinuate
something
of
the
like
kind
in
our
Perswasion
about
the
Gods
,
as
we
have
represented
to
us
in
the
sacred
Vestments
.
Wherefore
,
in
that
the
Priests
of
Isis
are
dressed
up
in
these
when
they
are
dead
,
it
is
a
Token
to
us
,
that
this
Doctrine
I
read
{αβγδ}
for
{αβγδ}
.
goes
with
them
to
the
other
Life
,
and
that
nothing
else
can
accompany
them
thither
.
For
as
neither
the
nourishing
of
Beards
,
nor
the
wearing
of
Mantles
can
render
Men
Philosophers
,
so
neither
will
Linen
Garments
,
or
shaved
Heads
make
Priests
to
Isis
;
but
he
is
a
true
Priest
of
Isis
,
who
after
he
hath
received
from
the
Laws
the
Representations
and
Actions
that
refer
to
the
Gods
,
doth
next
apply
his
Reason
to
the
Enquiry
and
Speculation
of
the
Truth
contained
in
them
.
For
the
greater
part
of
Men
are
ignorant
,
even
of
this
most
common
and
ordinary
thing
,
for
what
reason
the
Priests
lay
aside
their
Hair
,
and
go
in
Linen
Garments
;
some
are
not
at
all
solicitous
to
be
informed
about
such
Questions
;
and
others
say
their
Veneration
for
The
Ram
being
sacred
to
the
Sun
by
the
Name
of
Ammon
,
and
the
Ewe
to
the
Moon
,
by
the
Name
of
Sais
or
Minerva
,
their
Deities
more
peculiarly
inspiring
those
Animals
.
Sheep
is
the
Cause
they
abstain
from
their
Wooll
as
well
as
their
Flesh
,
and
that
they
shave
their
Heads
in
token
of
Mourning
,
and
that
they
wear
Linen
because
of
the
bloomy
Colour
which
the
Flax
sendeth
forth
,
in
imitation
of
that
Etherial
Clarity
that
environs
the
World
.
But
indeed
the
true
reason
of
them
all
is
one
and
the
same
.
For
it
is
not
lawful
(
as
Plato
saith
)
for
a
clean
thing
to
be
touched
by
an
unclean
.
But
now
no
Superfluity
of
Food
,
or
Excrementitious
Substance
can
be
pure
or
clean
;
but
Woolls
,
Down
,
Hair
and
Nails
,
come
up
and
grow
from
superfluous
Excrements
.
It
would
be
therefore
an
Absurdity
for
them
to
lay
aside
their
own
Hair
in
Purgations
,
by
shaving
themselves
,
and
by
making
their
Bodies
all
over
smooth
,
and
yet
in
the
mean
time
to
wear
and
carry
about
them
the
Hairs
of
Brutes
.
For
we
ought
to
think
that
the
Poet
Hesiod
,
when
he
saith
;
That
is
to
pare
ones
Nails
.
Nor
at
a
Feast
of
Gods
from
five-brancht
Tree
,
With
sharp
edg'd
Steel
to
part
the
green
from
dry
.
Would
teach
us
to
keep
the
Feast
already
cleansed
from
such
things
as
these
,
and
not
in
the
Solemnities
themselves
to
use
Purgation
or
Removal
of
Excrementitious
Superfluities
.
But
now
Flax
springs
up
from
an
Immortal
Being
,
the
Earth
,
and
bears
an
Linese●d
was
used
by
some
for
Food
.
eatable
Fruit
,
and
affords
a
simple
and
cleanly
Cloathing
,
and
not
burdensome
to
him
that
's
covered
with
it
,
and
convenient
for
every
Season
of
the
Year
,
and
which
besides
(
as
they
tell
us
)
is
the
least
subject
to
engender
Vermine
;
but
of
this
,
to
discourse
in
this
place
,
would
not
be
pertinent
.
But
now
the
Priests
do
so
abhor
all
kinds
of
superfluous
Excrements
,
that
they
not
only
decline
most
sorts
of
Pulse
,
and
of
Flesh
,
that
of
Sheep
and
Swine
,
which
produce
much
Superfluity
;
but
also
in
the
time
of
their
Purgations
,
exclude
Salt
from
their
Meals
.
For
which
,
as
they
have
several
other
good
Reasons
,
so
more
especially
this
,
that
it
I
read
{αβγδ}
for
{αβγδ}
.
whets
the
Appetite
,
and
renders
Men
over
eager
after
Meat
and
Drink
.
For
that
the
reason
why
Salt
is
not
accounted
clean
,
should
be
(
as
Aristagoras
tells
us
)
because
that
when
it
s
hardned
together
,
many
little
Animals
are
catched
in
it
,
and
there
dye
,
is
food
and
ridiculous
.
They
are
also
said
to
water
the
A
Bull
in
the
Temple
at
Memphis
devoted
to
the
Sun
by
the
Name
of
Api
or
Ophi
,
that
is
,
Father
.
Apis
from
a
Well
of
his
own
,
and
to
restrain
him
altogether
from
the
River
Nilus
;
not
because
they
hold
the
Water
for
polluted
,
by
reason
of
the
Crocodile
,
as
some
suppose
(
for
there
is
nothing
in
the
World
in
Aquam
colunt
,
aquam
venerantur
,
&c.
Saith
Julius
Firmicus
.
De
Errore
Profan
.
Relig
.
{αβγδ}
,
saith
a
certain
Poet
.
more
esteem
with
the
Aegyptians
than
the
Nilus
)
but
because
the
Water
of
the
Nile
being
drunk
,
is
observed
to
be
very
fo●ding
,
and
above
all
others
,
to
conduce
to
the
Increase
of
Flesh
.
But
they
would
not
have
the
Apis
,
nor
themselves
neither
,
to
be
over
fat
;
but
that
their
Bodies
should
sit
light
and
easie
about
their
Souls
,
and
nor
press
and
squeeze
them
down
by
a
Mortal
Part
over-powering
and
weighing
down
the
Divine
.
They
also
that
at
the
Heliopolis
.
Sun-Town
wait
upon
that
God
,
never
bring
Wine
into
his
Temple
;
they
looking
upon
it
as
a
thing
undecent
and
unfitting
to
drink
by
Daylight
,
while
their
Lord
and
King
looks
on
.
The
rest
of
them
do
indeed
use
it
,
but
very
sparingly
.
They
have
likewise
many
These
answered
to
our
Fasts
.
Purgations
,
wherein
they
prohibit
the
Use
of
Wine
,
in
which
they
study
Philosophy
,
and
pass
their
Time
in
learning
and
teaching
Things
Divine
.
Moreover
their
Kings
(
being
Priests
also
themselves
)
were
wont
to
drink
it
by
a
certain
Measure
prescribed
them
in
the
Sacred
Books
,
as
Hecataeus
informs
us
.
And
they
began
first
to
drink
it
in
the
Reign
of
King
This
Psammeticus
was
the
first
that
reduced
the
ancient
Aristocracy
of
Aegypt
into
a
Monarchy
,
by
the
help
of
a
foreign
Army
;
see
Herodot
.
Psammeticus
,
but
before
that
time
they
were
not
used
to
drink
Wine
at
all
,
no
nor
to
pour
it
forth
in
Sacrifice
as
a
thing
they
thought
any
way
grateful
to
the
Gods
,
but
as
the
Blood
of
The
Giants
were
in
all
probability
,
the
tall
Drunken
Scythians
,
who
pillaged
their
Temples
,
and
pulled
down
their
Gods
.
For
these
had
an
Empire
over
all
Asia
,
in
the
most
ancient
Times
.
Permille
&
quingentos
annos
,
as
Trogus
Pompejus
relates
.
those
who
in
ancient
Times
waged
War
against
the
Gods
,
from
whom
falling
down
from
Heaven
,
and
mixing
with
the
Earth
,
they
conceived
Vines
to
have
first
sprung
;
which
is
the
reason
(
say
they
)
that
Drunkenness
renders
Men
besides
themselves
and
mad
,
they
being
,
as
it
were
,
gorged
with
the
Blood
of
their
Ancestors
.
These
things
(
as
Eudoxus
tells
us
,
in
the
Second
Book
of
his
Travels
)
are
thus
related
by
the
Preists
.
As
to
Seafish
,
they
do
not
all
of
them
abstain
from
all
,
but
some
from
one
sort
,
and
some
from
another
.
As
for
Example
,
the
Oxyrynchites
,
from
such
as
are
catch'd
with
the
Angle
and
Hook
;
for
having
the
Fish
called
Oxyrynchus
(
that
is
,
the
Pike
)
in
great
Veneration
,
they
are
afraid
,
least
the
Hook
should
chance
to
catch
hold
of
it
,
and
by
that
means
become
polluted
.
They
of
Syene
also
abstain
from
the
Phagrus
(
or
Sea-bream
)
because
it
is
observed
to
appear
with
the
approaching
Overflow
of
the
Nile
,
and
to
present
it self
a
voluntary
Messenger
of
the
joyful
News
of
its
Increase
.
But
the
Priests
abstain
from
all
in
general
.
But
on
the
ninth
Day
of
the
first
Month
,
when
every
other
Aegyptian
eats
a
The
Aegyptian
Pascha
.
Fry'd
Fish
before
the
outer
Door
of
his
House
,
the
Priests
do
not
eat
any
Fish
,
but
Fish
are
very
unwholesome
in
hot
Climates
.
only
burn
them
before
their
Doors
.
For
which
they
have
two
Reasons
,
the
one
whereof
being
Sacred
and
very
curious
,
I
shall
resume
by
and
by
(
it
agreeing
with
the
pious
Reasonings
we
shall
make
upon
Osiris
and
Typhon
)
the
other
is
a
very
manifest
and
obvious
one
,
which
I
read
{αβγδ}
for
{αβγδ}
.
by
declaring
Fish
not
to
be
either
a
necessary
or
a
curious
sort
of
Food
,
greatly
confirms
Homer
,
who
never
makes
either
the
dainty
Phaeacks
or
the
Ithakeses
(
though
both
Islanders
)
to
make
use
of
Fish
;
no
,
nor
the
Companions
of
Ulysses
neither
,
in
so
long
a
Voyage
at
Sea
,
until
they
came
to
the
last
Extremity
of
Want
..
In
short
,
they
reckon
the
Sea
it self
to
be
made
of
Fire
was
the
Aegyptian
Devil
and
the
Persian
God
.
Fire
,
and
to
lye
out
of
Natures
Confines
,
and
not
to
be
a
Part
of
the
World
,
or
an
Element
,
but
a
preternatural
,
corrupt
and
morbid
Excrement
.
For
nothing
hath
been
ranked
among
their
Sacred
and
Religious
Rites
that
favoured
of
Folly
,
Romance
or
Superstition
,
as
some
do
suppose
;
but
were
some
of
them
such
as
contained
some
signification
of
Morality
and
Utility
;
and
others
,
such
as
were
not
without
a
Fineness
,
either
in
History
or
Natural
Philosophy
.
As
for
instance
,
in
what
refers
to
the
Onyons
:
For
that
The
two
Hunting
Deities
,
Apollo
and
Diana
,
have
the
Names
of
Dictys
and
Dictynna
from
{αβγδ}
,
a
Net
.
Dictys
the
Foster
Father
of
Isis
,
as
he
was
reaching
at
a
Handful
of
Onyons
,
fell
into
the
River
,
and
was
there
drowned
,
is
extreamly
improbable
.
But
the
true
Reason
why
the
Priests
abhor
,
detest
and
avoid
the
Onyon
,
is
because
it
is
the
only
Plant
,
whose
Nature
it
is
to
grow
and
spread
forth
in
the
It
is
therefore
Typhonian
and
an
Enemy
to
the
Goddess
.
Wane
of
the
Moon
.
Besides
,
it
is
no
proper
Food
,
either
for
such
as
would
practise
Abstinence
and
use
Purgation
,
or
for
such
as
would
observe
the
Festivals
:
For
the
former
,
because
it
causeth
Thirst
;
and
for
the
later
,
because
it
forceth
Tears
from
those
that
eat
it
.
They
likewise
esteem
the
Swine
,
as
an
unhallowed
Animal
,
because
it
is
observed
to
be
most
apt
to
engender
in
the
This
was
sufficient
to
prove
it
Typhonian
or
Diabolick
.
Wane
of
the
Moon
;
and
because
that
such
as
drink
its
Milk
have
a
Leprosie
and
Scabby
Roughness
in
their
Bodies
.
But
the
Story
which
they
that
sacrifice
a
Swine
at
every
full
Moon
are
wont
to
subjoin
after
their
eating
of
it
;
how
that
Typhon
being
once
about
the
full
of
the
Moon
in
pursuit
of
a
certain
Swine
,
found
by
chance
the
wooden
Chest
,
wherein
lay
the
Body
of
Osiris
,
and
overthrew
it
,
is
not
received
by
all
,
but
looked
upon
as
a
For
{αβγδ}
,
I
read
with
Xylander
{αβγδ}
Osiris's
Chest
,
or
rather
Boat
is
the
Crescent
,
and
it
is
overturned
by
becoming
Decrescent
.
Mis-represented
Story
,
as
a
great
many
more
such
are
.
They
tell
us
moreover
that
the
Antients
did
so
much
expose
Delicacy
,
Sumptuousness
and
a
soft
and
effeminate
way
of
Living
,
that
they
erected
a
Pillar
in
the
Temple
at
Thebes
having
engraven
upon
it
several
grievous
Curses
against
King
Meinis
was
the
Deus
Lunus
,
or
the
Sun
in
the
Moon
,
and
so
the
same
with
Osiris
.
Isaias
calls
him
Meni
.
Meinis
,
who
(
as
they
tell
us
)
was
the
first
that
brought
off
the
Aegyptians
from
a
Mean
,
Wealthless
and
simple
Way
of
Living
.
There
goes
also
another
Story
,
how
that
Technatis
,
Father
to
So
I
read
for
Bacchoris
with
Xylander
and
Petavius's
Copy
.
Bocchoris
,
commanding
an
Army
against
the
Arabians
,
and
his
Baggage
and
Provisions
not
coming
in
as
soon
as
was
expected
,
heartily
fed
upon
such
things
as
he
could
next
light
on
,
and
afterwards
had
a
sound
Sleep
upon
a
Pallet
,
whereupon
he
fell
greatly
in
Love
with
a
poor
and
mean
Life
:
And
that
for
this
reason
he
cursed
For
{αβγδ}
,
I
read
{αβγδ}
.
Jamblicus
blames
the
Aegyptians
for
scolding
at
their
Gods
.
Meinis
,
and
that
with
the
Consent
of
all
the
Priests
,
and
carved
that
Curse
upon
a
Pillar
.
But
their
Kings
(
you
must
know
)
were
always
declared
,
either
out
of
the
Priesthood
or
Soldiery
,
the
latter
having
a
Right
of
Primogeniture
,
by
reason
of
their
Military
Valour
,
and
the
The
Aegyptian
Priests
were
Hereditary
like
the
Jewish
;
but
the
Jews
had
no
Third
Estate
of
Rusticks
or
Villains
.
All
were
free
.
former
,
by
reason
of
their
Wisdom
.
But
he
that
was
chosen
out
of
the
Soldiery
,
was
obliged
imediately
to
turn
Priest
,
and
was
thereupon
admitted
to
the
Participation
of
their
Philosophy
;
whose
Genius
it
was
to
conceal
the
greater
Part
in
Tales
and
Romantic
Relations
,
containing
dark
Hints
and
Resemblances
of
Truth
,
which
it
's
plain
that
even
themselves
would
insinuate
to
us
,
while
they
are
so
kind
as
to
set
up
Sphinxes
before
their
Temples
,
to
intimate
that
their
Theology
,
contained
in
it
an
Aenigmatical
Sort
of
Learning
.
Moreover
,
the
Temple
of
She
is
called
Sai
in
Aegyptian
,
which
signifies
a
Ewe
,
she
being
Sacred
to
her
.
Minerva
,
which
is
at
Sais
(
whom
they
look
upon
as
the
same
with
Isis
)
had
upon
it
this
Inscription
:
That
is
,
I
am
the
Mother
of
all
things
corruptible
,
and
the
Sun
is
my
Husband
.
I
am
whatever
was
,
or
is
,
or
will
be
,
and
my
Petty-Coat
no
Mortal
ever
took
up
.
Besides
,
we
find
the
greater
Part
to
be
of
Opinion
,
that
the
proper
Name
of
Jupiter
in
the
Aegyptian
Tongue
,
is
Amûn
(
from
which
we
have
derived
our
Word
Ammon
:
)
But
now
Manethos
the
Sebennite
,
thinks
this
Word
signifies
Amen
in
the
Coptick
,
signifies
to
Receive
and
Embrace
,
and
in
Hebrew
,
Aman
is
to
Foster
,
whence
Aman
a
Foster
or
Father
:
the
Phrygians
called
the
Moon
Amma
,
Mother
or
Nurse
.
Hidden
and
Hiding
;
but
Hecataeus
of
Abdera
,
saith
,
the
Aegyptians
use
this
Word
when
they
call
any
Body
;
for
that
it
is
a
Term
of
Calling
.
Which
if
it
be
true
,
they
must
be
of
the
Opinion
that
the
first
God
is
the
same
with
the
Universe
:
and
therefore
while
they
invoke
him
who
is
unmanifest
and
hidden
,
and
pray
him
to
make
himself
manifest
and
known
to
them
,
they
cry
Amûn
.
So
great
therefore
was
the
Piety
of
the
Aegyptians
Philosophy
about
Things
Divine
:
Which
is
also
confirmed
by
the
most
Learned
of
the
Greeks
(
such
as
Solon
,
Thales
,
Plato
,
Eudoxus
,
and
as
some
say
,
even
Lycurgus's
)
going
to
Aegypt
,
and
conversing
with
the
Priests
.
Of
which
,
I
read
{αβγδ}
for
{αβγδ}
.
they
say
Eudoxus
was
a
Hearer
of
Chonuphis
of
Memphis
,
Solon
of
Sonchis
of
Sais
,
and
Pythagoras
of
Oenuphis
of
Heliopolis
:
Whereof
the
last
named
,
being
(
as
is
probable
)
more
than
ordinarily
admired
by
the
Men
,
and
they
also
by
him
,
imitated
their
Symbolical
and
Mysterious
way
of
Talking
,
obscuring
his
Sentiments
with
dark
Riddles
.
For
the
greatest
part
of
the
Pythagoric
Precepts
,
fall
nothing
short
of
those
Sacred
Writings
they
call
Hieroglyphical
,
such
as
,
That
is
,
Do
not
satisfie
your self
with
Bodily
Pleasure
.
Do
not
eat
in
a
Chariot
.
Neglect
not
the
Future
.
Do
not
sit
on
a
Choenix
(
or
Measure
)
Vertue
cannot
be
taught
.
Plant
not
a
Palm-Tree
:
Oppose
Temper
to
Passion
.
Stir
not
Fire
with
a
Knife
within
the
House
.
And
I
verily
believe
,
that
their
terming
the
Unite
Apollo
,
the
Number
Two
Diana
,
the
Number
Seven
Minerva
,
and
the
first
Cube
Neptune
,
refers
to
the
Statues
set
up
in
their
Temples
,
and
to
things
there
acted
,
I
and
painted
too
by
Jove
.
For
they
represent
their
King
and
Lord
The
Coptic
{αβγδ}
is
the
same
with
the
Greek
{αβγδ}
,
i
.
e
.
The
Sire
or
Lord
,
with
which
agrees
the
Hebrew
Sar
;
and
it
means
the
Sun.
Osiris
,
by
an
Eye
and
a
Scepter
;
(
here
are
some
also
that
interpret
his
Name
by
Many-eyed
,
as
if
Os
in
the
Aegyptian
Tongue
,
signified
Many
,
and
Iri
an
Eye
.
)
And
the
Heaven
,
because
by
reason
of
its
Eternity
it
never
grows
old
,
they
represent
by
a
Heart
,
For
{αβγδ}
I
read
{αβγδ}
,
and
a
little
before
{αβγδ}
for
{αβγδ}
,
and
{αβγδ}
for
{αβγδ}
.
with
a
Censer
under
it
.
There
were
also
Statues
of
Judges
erected
at
Thebes
,
having
no
Hands
,
and
the
Chief
of
them
had
also
his
Eyes
closed
up
,
hereby
signifying
,
that
among
them
Justice
was
not
to
be
solicited
with
either
Bribery
or
Address
.
Moreover
,
the
Men
of
the
Sword
had
a
Beetle
carved
upon
their
Signets
,
because
there
is
no
such
thing
as
a
Female
Beetle
,
for
they
are
all
Males
,
and
they
generate
their
Young
by
forming
certain
round
The
Beetle
was
Sacred
to
the
Sun
for
engendring
on
the
Earth
:
thus
Souldiers
were
the
first
Planters
and
Parents
of
Countries
.
Pellets
of
Dirt
,
being
herein
as
well
Providers
of
the
Place
in
which
they
are
to
be
engendred
,
as
of
the
Matter
of
their
Nutrition
.
When
therefore
you
hear
the
Tales
which
the
Aegyptians
relate
about
the
Gods
,
such
as
their
Wanderings
,
Discerptions
,
and
such
like
I
read
{αβγδ}
for
{αβγδ}
.
Disasters
that
befel
them
,
you
are
still
to
remember
that
none
of
these
things
are
told
as
things
that
had
been
really
so
acted
and
done
.
For
they
do'nt
call
the
Dog
Hermes
properly
,
but
only
For
{αβγδ}
,
I
read
{αβγδ}
.
attribute
(
as
Plato
speaks
)
the
Warding
,
Vigilancy
and
Acuteness
of
that
Animal
,
which
by
Knowing
or
For
{αβγδ}
I
read
{αβγδ}
.
not
Knowing
,
Distinguishes
betwixt
its
Friend
and
its
Foe
,
to
the
most
knowing
and
ingenious
of
the
Gods
.
Nor
do
they
believe
that
the
Sun
springs
up
a
little
Boy
from
the
top
of
the
Plant
called
The
Blossom
of
the
Lotus
opens
and
shuts
with
the
Sun
,
and
grows
in
and
about
the
Nile
.
Lotus
:
but
they
thus
set
forth
his
Rising
to
insinuate
his
Reascension
by
Humids
.
Besides
that
most
salvage
and
horrible
King
of
the
Persians
,
named
Ochus
,
who
when
he
had
massacred
abundance
of
People
,
afterwards
slaughtered
the
Apis
,
and
feasted
upon
him
both
himself
and
his
Retinue
,
they
called
the
Sword
,
and
they
call
him
so
to
this
very
Day
in
their
Table
of
Kings
,
hereby
not
denoting
properly
his
Person
,
but
resembling
by
this
Instrument
of
Murther
,
the
Severity
and
Mischievousness
of
his
Disposition
.
When
therefore
you
thus
hear
the
Stories
of
the
Gods
from
such
as
The
Rites
and
Opinions
of
the
more
ancient
and
barbarous
Ages
have
been
prudently
allegorized
in
after
Times
,
that
so
Vertue
might
be
introduced
without
too
much
Innovation
.
interpret
them
with
Consistency
to
Piety
and
Philosophy
,
and
observe
and
practice
those
Rites
that
are
by
Law
established
,
and
are
perswaded
in
your
Minds
that
you
cannot
possibly
,
either
offer
or
perform
a
more
agreeable
thing
to
the
Gods
,
than
the
entertaining
of
a
right
Notion
of
them
,
you
will
then
avoid
Superstition
as
a
no
less
Evil
than
Atheism
it self
.
The
Story
therefore
is
For
{αβγδ}
,
I
read
{αβγδ}
.
thus
told
,
after
the
most
concise
manner
,
the
most
useless
and
unnecessary
parts
being
cut
off
.
They
tell
us
,
how
that
once
on
a
time
,
Rhea
having
accompanied
with
Saturn
by
stealth
,
the
The
most
antient
Aegyptians
seem
to
have
agreed
with
the
Persians
in
worshiping
none
but
the
Sun
;
and
the
other
Gods
to
have
been
introduced
by
Superstitious
Innovators
and
wanton
Sects
.
Sun
found
them
out
,
and
pronounced
a
solemn
Curse
against
her
,
containing
that
she
should
not
be
delivered
in
any
Month
or
Year
:
But
that
Hermes
,
afterwards
making
his
Court
to
the
Goddess
,
obtained
her
Favour
,
in
requital
of
which
,
he
went
and
play'd
at
Dice
with
the
Moon
,
and
won
of
her
the
seventieth
Part
from
each
of
her
Illuminations
,
and
out
of
all
these
made
five
new
Days
,
which
he
added
to
the
three
hundred
and
sixty
other
Days
of
the
Year
,
which
the
Aegyptians
therefore
to
this
Day
call
the
Epagomenae
(
or
the
Superadded
Days
)
and
they
observe
them
as
the
Birth
Days
of
their
Gods
.
Upon
the
first
of
these
they
say
Osiris
was
born
,
and
that
a
Voice
came
into
the
World
For
{αβγδ}
,
I
read
{αβγδ}
.
with
him
,
saying
,
The
Lord
of
all
things
is
now
born
.
There
are
others
that
affirm
that
one
Pamyles
,
as
he
was
For
{αβγδ}
,
I
read
{αβγδ}
.
fetching
Water
at
Thebes
,
heard
a
Voice
out
of
the
Temple
of
Jupiter
,
bidding
him
to
publish
with
a
loud
Voice
,
That
Osiris
the
Great
and
Good
was
now
born
.
And
that
he
thereupon
got
to
be
Foster
Father
to
Osiris
,
Saturn
I
read
{αβγδ}
for
{αβγδ}
.
entrusting
him
with
the
Charge
of
him
;
and
that
the
Feast
called
Pamylia
(
resembling
the
Priapejan
Procession
,
which
the
Greeks
call
Phallephoria
)
was
instituted
in
Honour
of
him
.
Upon
the
second
Day
Arueris
was
born
,
whom
some
call
Apollo
,
and
others
the
Elder
Orus
.
Upon
the
third
Typhon
w●s
born
,
who
came
not
into
the
World
either
in
due
Time
,
or
by
the
right
Way
,
but
broke
a
Hole
in
his
Mothers
Side
,
and
leap'd
out
at
the
Wound
.
Upon
the
fourth
Isis
was
born
in
the
Fens
.
And
upon
the
Fifth
Nephthys
,
whom
they
sometimes
call
the
End
,
and
sometimes
Venus
,
and
sometimes
also
Victory
:
Of
these
they
say
Osiris
and
Arueris
were
I
suppose
because
of
the
Similitude
of
their
Rites
and
Worship
.
begot
by
the
Sun
,
Isis
by
Hermes
,
and
Typhon
and
Nephthys
by
Saturn
.
For
which
reason
,
their
Kings
looking
upon
the
third
of
the
Epagomenae
as
an
inauspicious
Day
,
did
no
Business
upon
it
,
nor
took
any
care
of
their
Bodies
until
the
Evening
.
They
say
also
that
Nephthys
was
I
read
{αβγδ}
for
{αβγδ}
with
Xylander
.
married
unto
Typhon
,
and
that
Isis
and
Osiris
were
in
Love
with
one
another
before
they
were
born
,
and
enjoyed
each
other
The
Sun
communicates
his
Light
to
the
Moon
in
the
lower
Hemisphere
.
in
the
Da●k
before
they
came
into
the
World
.
Some
add
also
,
that
Arueris
in
Hebrew
Aroer
,
i.e.
The
Watch-man
,
and
{αβγδ}
in
Coptic
,
is
the
S●er
,
Prophet
,
or
King
,
as
Roe
in
Hebrew
.
Arueris
was
thus
begotten
,
and
that
he
was
called
by
the
Aegyptians
the
Elder
Orus
,
and
by
the
Greeks
Apollo
.
And
they
say
that
Osiris
,
when
he
was
King
of
Aegypt
,
drew
them
off
from
a
Beggarly
and
Bestial
Way
of
Living
,
by
shewing
them
the
Use
of
Grain
,
and
by
making
them
Laws
,
and
teaching
them
to
honour
the
Gods
.
And
that
afterwards
he
travelled
all
the
World
over
,
and
made
it
Civil
,
having
but
little
need
of
Arms
,
for
that
he
drew
the
most
to
him
,
alluring
them
by
Perswasion
and
Oratory
,
intermixed
with
all
sorts
of
Poetry
and
Musick
:
whence
it
is
,
that
the
Greeks
look
upon
him
as
the
very
same
with
The
most
ancient
Forms
of
Government
,
as
well
as
of
Tunes
,
Dances
and
Temples
,
were
but
Imitations
of
what
was
observed
in
the
Heavens
.
Bacchus
.
They
further
add
,
that
Typhon
,
while
he
was
from
Home
,
attempted
nothing
against
him
;
for
that
Isis
was
very
watchful
,
and
guarded
her self
closely
from
him
.
But
that
when
he
came
Home
,
he
formed
a
Plot
against
him
,
The
Supreme
Judicatures
of
Aegypt
consisted
of
LXXII
,
which
were
as
it
were
the
XXXVI
.
Decani
of
the
Superior
World
,
joyned
with
the
XXXVI
.
Nomarchae
of
Aegypt
,
or
the
Inferior
World
by
way
of
Representation
.
taking
seventy
two
Men
for
Accomplices
of
his
Conspiracy
,
and
being
also
abetted
by
a
certain
Queen
of
Aethiopia
,
whose
Name
they
say
was
Aso
.
Having
therefore
privately
taken
the
Measure
of
Osiris's
Body
,
and
framed
a
curious
Ark
,
very
finely
beautified
,
and
just
of
the
Size
of
his
Body
,
he
brought
it
to
a
certain
Banquet
.
And
as
all
were
wonderfully
delighted
with
so
rare
a
Sight
,
and
admired
it
greatly
;
Typhon
,
in
a
sporting
manner
,
promised
,
that
whichsoever
of
the
Company
,
should
,
by
lying
in
it
,
find
it
to
be
of
the
Size
of
his
Body
,
should
have
it
for
a
Present
.
And
as
every
one
of
them
was
forward
to
try
,
and
none
fitted
it
,
That
is
,
the
Sun
into
the
Moon
.
Osiris
at
last
got
into
it
himself
,
and
lay
along
in
it
;
whereupon
they
that
were
there
present
,
immediately
ran
to
it
and
clapt
down
the
Cover
upon
it
,
and
when
they
had
fastned
it
down
with
Nails
,
and
sodered
it
with
For
{αβγδ}
,
I
read
{αβγδ}
.
melted
Lead
,
they
carried
it
forth
to
the
River
side
,
and
let
it
swim
into
the
Sea
at
the
So
named
from
Tanaus
King
of
the
Scythians
mentioned
by
Trogus
Pompejus
,
as
the
first
Invader
of
Aegypt
.
He
seems
to
me
to
be
the
same
with
Typhon
(
for
Ezechiel
calls
this
very
Place
Taphnis
)
but
Hierogliphycally
expressed
.
Tanaitick
Mouth
,
which
the
Aegyptians
therefore
to
this
Day
abominate
,
and
spit
at
the
very
Naming
of
it
.
These
things
happened
(
as
they
say
)
upon
the
seventeenth
of
the
Month
Athyr
,
when
the
Sun
enters
into
the
Scorpion
,
and
For
{αβγδ}
I
read
{αβγδ}
.
that
was
upon
the
eight
and
twentieth
Year
of
the
Reign
of
Osiris
.
But
there
are
some
that
say
that
was
the
time
of
his
Life
,
and
not
of
his
Reign
.
And
because
the
Pans
and
Satyrs
that
inhabited
the
Region
about
I
read
{αβγδ}
for
{αβγδ}
with
Xylander
.
Chemmis
,
were
the
first
that
knew
of
this
Disaster
,
and
raised
the
For
{αβγδ}
,
I
read
{αβγδ}
.
Report
of
it
among
the
People
,
all
sudden
Frights
and
Discomposures
among
the
People
,
have
been
ever
since
called
Panic
Fears
.
But
when
Isis
heard
of
it
,
she
cut
off
in
that
very
Place
,
a
Lock
of
her
Hair
,
and
put
on
a
Mourning
Weed
,
where
there
is
a
Town
at
this
Day
named
Coptos
(
which
is
From
Caphta
,
which
is
Syriac
for
a
Blow
with
the
Hand
,
and
not
from
the
Greek
{αβγδ}
.
This
Place
is
called
Caphi●●
in
the
Bibles
.
Mourning
:
)
others
think
that
Name
signifies
Bereiving
,
for
that
some
use
the
Word
Coptein
for
Depriving
.
And
as
she
wandered
up
and
down
I
read
{αβγδ}
for
{αβγδ}
.
in
all
Places
,
being
deeply
perplext
in
her
Thoughts
,
and
left
no
one
she
met
withal
unspoken
to
,
she
met
at
last
with
certain
little
Children
,
of
whom
also
she
enquired
about
the
Ark.
●or
{αβγδ}
.
I
read
{αβγδ}
.
Now
these
had
chanced
to
see
all
that
had
passed
,
and
they
named
t●
her
the
very
Mouth
of
the
Nile
,
by
which
Typhon
in
Coptic
,
signifies
the
Serpent
,
a
Hieroglyphic
for
an
Enemy
,
whether
Man
or
Daemon
.
Typhons
Accomplices
had
sent
the
Vessel
into
the
Sea
:
For
which
reason
the
Aegyptians
account
little
Children
to
have
a
Faculty
of
Divination
,
and
use
more
especially
to
lay
hold
on
their
Omens
when
they
play
in
Sacred
Places
,
or
chance
to
say
any
thing
there
,
whatever
it
be
.
And
finding
afterwards
that
Osiris
had
made
his
Court
to
her
Sister
,
and
through
Mistake
enjoyed
her
instead
of
her self
,
for
Token
of
which
,
she
had
found
the
For
{αβγδ}
,
I
read
{αβγδ}
,
with
Xylander
.
Melilot
Garland
which
he
had
left
hard
by
Nephthys
,
she
went
to
seek
for
the
Child
(
for
her
Sister
had
immediately
I
add
{αβγδ}
after
{αβγδ}
with
Xylander
.
exposed
it
assoon
as
she
was
delivered
of
it
,
for
fear
of
her
Husband
Typhon
.
)
And
when
,
with
great
Difficulty
and
Labour
,
she
had
found
it
,
by
means
of
certain
Dogs
which
conducted
her
to
it
,
she
brought
it
up
,
and
he
afterwards
became
her
Guards-man
and
Follower
,
being
named
Anubis
or
{αβγδ}
was
the
same
with
Cneph
,
Canopus
and
Eros
,
or
Winged
Cupid
.
The
Word
signifies
Winged
and
Gold
,
both
which
refer
to
the
Sun
,
which
was
the
antient
Mercury
.
Anubis
,
and
reported
to
guard
the
Gods
as
Dogs
do
Men
.
Of
him
she
had
Tidings
of
the
Ark
,
how
it
had
been
thrown
out
by
the
Sea
upon
the
Coasts
of
Byblos
,
and
the
Flood
had
gently
entangled
it
in
a
certain
Thicket
of
Heath
(
or
Tamarisk
.
)
And
this
Heath
had
in
a
very
small
time
run
up
into
a
most
beauteous
and
large
Tree
,
and
had
wrought
it self
about
it
,
clung
to
it
,
and
quite
inclosed
it
within
its
Trunk
.
Upon
which
,
the
King
of
that
Place
much
admiring
at
the
unusual
bigness
of
the
Plant
,
and
cropping
off
the
bushy
Part
that
encompassed
the
now
invisible
Chest
,
made
of
it
a
Post
to
support
the
Roof
of
his
House
.
These
things
(
as
they
tell
us
)
Isis
being
informed
of
by
the
Daemonial
Breath
of
a
Daemons
,
when
felt
,
are
called
Spirits
,
and
when
only
heard
{αβγδ}
and
{αβγδ}
,
i
.
e
,
Words
and
Voices
.
Voice
,
went
her self
to
Byblos
;
where
,
when
she
was
come
,
she
sate
her
down
hard
by
a
Well
very
pensive
and
full
of
Tears
,
insomuch
that
she
refused
to
speak
to
any
Person
,
save
only
to
the
Queens
Women
,
whom
she
complemented
and
caressed
at
an
extraordinary
rate
,
and
would
often
stroak
back
their
Hair
with
her
Hands
,
and
withal
,
transmit
a
most
wonderful
fragrant
Smell
out
of
her
Body
into
theirs
.
These
Stories
were
the
popular
Sermons
of
later
Priests
and
Expositors
of
antient
Rites
.
The
Queen
perceiving
that
her
Womens
Bodies
and
Hair
thus
breathed
of
Ambrosia
,
greatly
longed
to
become
acquainted
with
this
new
Stranger
.
Upon
this
,
she
being
sent
for
,
and
becoming
very
intimate
with
her
,
was
at
last
made
Nurse
to
her
Child
.
Now
the
Name
of
this
King
(
they
tell
us
)
was
For
{αβγδ}
,
I
read
{αβγδ}
,
and
,
Malcarthos
,
and
the
Queen
,
some
say
,
was
called
{αβγδ}
for
{αβγδ}
.
Astarte
,
and
some
Saosis
,
and
others
Nemanus
(
which
in
Greek
is
as
much
as
to
say
Athene
or
Pallas
.
)
But
Isis
nursed
the
Child
by
putting
her
Finger
into
his
Mouth
instead
of
the
Breast
,
and
in
the
Night
time
,
she
would
,
by
a
kind
of
lambent
Fire
,
singe
away
what
was
mortal
about
him
.
In
the
mean
while
,
her self
would
be
turned
to
a
Swallow
,
and
in
that
Form
would
fly
round
about
the
Post
,
bemoaning
her
Misfortune
and
sad
Fate
;
until
at
last
,
the
Queen
,
who
stood
watching
hard
by
,
cryed
out
aloud
,
as
she
saw
her
Child
all
on
a
light
Flame
,
and
so
robbed
him
of
Immortality
.
Upon
which
,
the
Goddess
discovered
her self
,
and
begged
the
Post
that
held
up
the
Roof
.
Which
when
she
had
obtained
and
taken
down
,
she
very
quickly
cropt
off
the
bushy
Heath
from
about
it
,
and
The
most
antique
sort
of
Statues
,
were
Pillars
,
Posts
and
Spears
;
such
was
the
Quiris
of
the
Sabin●
.
wrapping
the
Trunk
in
fine
Linen
,
and
pouring
perfumed
Oyl
upon
it
;
she
put
it
into
the
Hands
of
their
Kings
,
and
therefore
the
Byblians
,
to
this
very
Day
,
worship
that
Piece
of
Wood
,
laying
it
up
in
the
Temple
of
Isis
.
Then
she
threw
her self
down
upon
the
Chest
,
and
her
Lamentations
were
so
loud
,
that
the
younger
of
the
Kings
These
seem
to
have
been
the
same
with
the
Grecian
{αβγδ}
,
or
Caster
and
Poli●x
.
two
Sons
dyed
for
very
Fear
;
but
she
having
the
Elder
in
her
own
Possession
,
took
both
it
and
the
Ark
and
carried
them
on
Shipboard
,
and
so
took
Sail
.
But
the
River
Phaedrus
For
{αβγδ}
,
I
read
with
the
Aldine
Edition
,
{αβγδ}
.
sending
forth
a
very
keen
and
chill
Air
,
it
being
the
Dawning
of
the
Morn
,
she
grew
incensed
at
it
,
and
dryed
up
its
Current
.
And
in
the
first
Place
where
she
could
take
rest
,
and
found
her self
to
be
now
at
liberty
and
alone
,
she
opened
the
Ark
,
and
laid
her
Cheeks
upon
the
Cheeks
of
Osiris
,
and
embraced
him
and
wept
bitterly
.
The
little
Boy
seeing
her
,
came
silently
behind
her
,
and
peeping
,
saw
what
it
was
,
which
she
perceiving
,
cast
a
terrible
Look
upon
him
in
the
height
of
her
Passion
,
the
Fright
whereof
the
Child
not
enduring
,
It
is
dangerous
for
the
Vulgar
to
pry
too
far
into
Sacred
things
.
immediately
died
.
But
there
are
some
that
say
it
was
not
so
,
but
that
,
For
{αβγδ}
,
I
read
{αβγδ}
.
in
the
forementioned
manner
,
he
dropped
into
the
Sea
,
and
was
there
drowned
.
And
he
hath
Divine
Honours
given
him
to
this
very
Day
upon
the
Goddesses
account
;
for
they
assure
us
,
that
Maneros
,
i.e.
The
Moon-King
was
the
same
with
Osiris
and
Attis
Menotyrannus
.
Maneros
,
whom
the
Aegyptians
so
often
mention
in
their
Caroles
at
their
Banquets
,
is
the
very
same
.
But
others
say
the
Boy
was
named
This
is
only
to
hint
to
us
that
the
Palaestines
were
originally
Pelusiotes
,
with
whom
they
agreed
in
their
Religious
Rites
and
Opinions
;
and
that
is
confirmed
by
the
Scripture
.
Palaestinus
,
or
Pelusius
,
and
that
the
City
of
that
Name
was
so
called
from
him
,
it
having
been
built
by
this
Goddess
.
They
also
relate
,
that
this
Maneros
,
so
often
spoken
of
in
their
Songs
,
was
the
first
that
invented
Music
.
But
some
there
are
,
that
would
make
us
believe
,
that
Maneros
was
not
the
Name
of
any
Person
,
but
a
certain
Form
of
Speech
,
made
use
of
to
People
in
Drinking
and
entertaining
themselves
at
Feasts
,
I
insert
{αβγδ}
before
{αβγδ}
.
by
way
of
wishing
that
things
of
that
Nature
,
might
prove
auspicious
and
agreeable
to
them
;
For
{αβγδ}
,
I
read
{αβγδ}
.
for
that
that
is
the
Thing
which
the
Aegyptians
would
express
by
the
Word
Maneros
,
when
they
so
often
roar
it
forth
.
In
like
manner
they
affirm
that
the
likeness
of
a
dead
Man
,
which
is
carried
about
in
a
little
Boat
and
shewed
to
them
,
is
not
to
commemorate
the
Disaster
of
Osiris
,
as
some
suppose
,
but
was
designed
to
encourage
Men
to
make
use
of
,
and
enjoy
the
present
Things
while
they
have
them
,
since
all
Men
must
quickly
become
such
as
they
there
see
;
for
which
reason
,
they
bring
him
into
their
Revels
and
Feasts
.
But
when
Isis
came
to
her
Son
Orus
,
who
was
then
at
Nurse
at
Butos
,
and
had
laid
the
Chest
out
of
the
way
,
Typhon
,
as
he
was
Hunting
by
Moonlight
,
by
chance
light
upon
it
,
and
knowing
the
Body
again
,
tore
it
into
These
Fourteen
parts
plainly
refer
to
the
Fourteen
days
of
the
Wane
of
the
Moon
,
which
shews
the
Ark
to
be
the
Cressent
.
fourteen
Parts
,
and
threw
them
all
about
.
Which
when
Isis
had
heard
,
she
went
to
look
for
them
again
in
a
certain
Barge
made
of
the
Bull-rush
called
Papyrus
,
in
which
she
sailed
over
all
the
Fens
.
Whence
(
they
tell
us
)
it
comes
to
pass
that
such
as
go
in
Boats
made
of
this
Rush
,
are
never
injured
by
the
Crocodiles
,
they
having
either
a
The
truth
was
,
that
it
stuck
in
their
Teeth
.
Fear
,
or
else
a
Veneration
for
it
,
upon
the
account
of
the
Goddess
Isis
.
And
this
(
they
say
)
hath
occasioned
the
Report
that
there
are
many
Sepulchres
of
Osiris
in
Aegypt
,
because
she
made
a
particular
Funeral
for
each
Member
as
she
found
them
.
There
are
others
that
tell
us
it
was
not
so
,
but
that
she
made
several
Effigieses
of
him
,
and
sent
them
to
every
City
,
taking
on
her
,
as
if
she
had
sent
them
his
Body
,
that
so
the
greater
Number
of
People
might
pay
Divine
Honours
to
him
;
and
withal
,
that
if
it
should
chance
that
Typhon
should
get
the
better
of
Orus
,
and
thereupon
search
for
the
Body
of
Osiris
,
many
being
discoursed
of
and
shewed
him
,
he
might
despair
of
ever
finding
the
right
one
.
But
of
all
Osiris's
Members
,
Isis
could
never
find
out
his
Private
Part
,
for
it
had
been
presently
slung
into
the
Therefore
called
the
Efflux
of
Osiris
.
River
Nilus
,
and
the
Carp
,
Sea-breame
and
Pike
eating
of
it
,
were
for
that
reason
For
{αβγδ}
,
I
read
{αβγδ}
.
more
scrupulously
avoided
by
them
than
any
other
Fish
.
But
Isis
,
in
lieu
of
it
,
made
its
Effigies
,
and
so
consecrated
the
Phallus
,
(
it
being
a
Resemblance
of
it
)
for
which
the
Aegyptians
,
to
this
Day
,
observe
a
The
Bacohanals
.
Festival
.
After
this
,
Osiris
coming
out
of
Hell
to
assist
his
Son
Orus
,
first
I
read
with
Petavius's
Copy
,
{αβγδ}
for
{αβγδ}
.
laboured
and
trained
him
up
in
the
Discipline
of
War
,
and
then
questioned
him
what
he
thought
to
be
the
gallantest
thing
a
Man
could
do
;
to
which
he
soon
reply'd
,
to
avenge
ones
Father
and
Mothers
Quarrel
when
they
suffer
Injury
.
He
asked
him
a
second
time
,
what
Animal
he
esteemed
most
useful
to
such
as
would
go
to
Battle
:
Orus
in
Coptick
{αβγδ}
,
i
.
e
.
the
King
,
whence
Phaouro
or
Pharao
in
the
same
Sense
:
he
was
the
same
with
Osiris
,
but
of
a
later
Foundation
,
therefore
called
his
Son
,
as
Apollo
was
Jupiters
.
Orus
told
him
a
Horse
;
to
which
he
said
,
that
he
wondred
much
at
his
Answer
,
and
could
not
imagine
why
he
did
not
rather
name
a
Lyon
than
a
Horse
.
Orus
replied
,
that
a
Lyon
might
indeed
be
very
serviceable
to
one
that
needed
Help
,
but
a
Horse
would
serve
best
to
cut
off
and
disperse
a
flying
Enemy
.
Which
when
Osiris
heard
,
he
was
very
much
pleased
with
him
,
looking
upon
him
now
as
sufficiently
instructed
for
a
Souldier
.
It
is
reported
likewise
,
that
as
a
great
many
went
over
dayly
unto
Orus
,
Typhon's
own
Concubine
,
I
know
not
whether
she
be
the
same
with
Josephus's
Tharvis
,
which
he
makes
to
be
Moses's
Mistress
.
Tharui
in
Coptick
signifies
Queen
;
she
was
a
little
before
called
As●
.
i
.
e
.
Puissant
.
I
take
her
to
be
the
Moon
.
Thueris
deserted
also
;
but
that
a
certain
Serpent
pursuing
her
close
at
the
Heels
,
was
cut
in
pieces
by
Orus's
Men
and
that
for
that
reason
they
still
fling
a
certain
Cord
into
the
midst
of
the
Room
,
and
then
chop
it
to
pieces
.
The
Battle
therefore
continued
for
several
Days
,
and
Orus
at
last
prevailed
;
but
Isis
,
although
she
had
Typhon
delivered
up
to
her
fast
bound
,
yet
would
not
put
him
to
Death
,
but
contrariwise
loosed
him
and
let
him
go
.
Which
when
Orus
perceived
,
he
could
not
brook
it
with
any
Patience
,
but
laid
violent
Hands
upon
his
Mother
,
and
plucked
the
Royal
Diadem
from
off
her
Head
.
But
Hermes
presently
step'd
in
and
clapped
a
Cows
The
Horns
of
the
New
Moon
.
Head
upon
her
instead
of
a
Helmet
.
Likewise
when
Typhon
impeached
Orus
for
being
a
Bastard
,
Hermes
became
his
Advocate
,
and
Orus
was
judged
Legitimate
by
all
the
Gods
.
After
this
,
they
say
that
Typhon
was
worsted
in
two
several
Battles
.
Isis
had
also
by
Osiris
,
who
accompanied
with
her
after
her
Decease
,
Harpocraetes
,
i.e.
The
Lord
of
the
Harpyes
or
Storms
;
he
is
the
Sun
in
the
Winter
Quarter
.
Harpocrates
,
who
came
into
the
World
before
his
Time
,
and
was
Lame
in
his
lower
Parts
.
These
then
are
most
of
the
Heads
of
this
Fabular
Narration
,
the
more
harsh
and
course
Parts
(
such
as
the
Discerption
of
Orus
,
and
the
Beheading
of
Isis
)
being
taken
out
,
These
Stories
(
however
since
refin'd
upon
)
were
literally
believed
in
the
more
antient
and
ruder
Times
.
If
therefore
they
say
and
believe
such
things
as
these
of
the
Blessed
and
incorruptible
Nature
(
which
is
the
best
Conception
we
can
have
of
Divinity
)
as
really
thus
done
and
happening
to
it
,
I
need
not
tell
you
For
{αβγδ}
,
read
{αβγδ}
.
that
you
ought
to
spit
,
and
(
as
Aeschylus
speaks
)
to
make
clean
your
Mouth
at
the
mentioning
of
them
for
you
are
sufficiently
averse
of
your self
,
to
such
as
entertain
such
wicked
and
barbarous
Sentiments
concerning
the
Gods
.
And
yet
that
these
Relations
are
nothing
a
Kin
to
those
Foppish
Tales
,
and
vain
Fictions
which
Poets
and
Story-tellers
are
wont
,
like
Spiders
,
to
spin
out
of
their
own
Bowels
For
{αβγδ}
,
I
read
{αβγδ}
.
without
any
substantial
Ground
or
Foundation
for
them
,
and
then
Weave
and
Wire-draw
them
out
at
their
own
Pleasures
;
but
contain
in
them
certain
abstruse
Questions
and
Rehearsals
of
Events
,
To
{αβγδ}
,
I
add
{αβγδ}
.
you
your self
,
are
,
I
suppose
,
convinced
.
And
as
Mathematicians
do
assert
,
the
Rain-bow
to
be
an
Appearance
of
the
Sun
,
so
variegated
by
the
distance
of
the
Sight
in
such
a
Position
with
the
Cloud
;
so
likewise
the
Fable
here
related
,
is
the
Appearance
of
a
certain
Way
of
Reasoning
,
refracting
its
Meaning
upon
some
other
Matters
,
as
is
plainly
suggested
to
us
,
as
well
by
the
Sacrifices
themselves
,
in
which
there
appears
something
lamentable
and
very
sad
,
as
by
the
Forms
and
Makes
of
their
Temples
,
which
sometimes
run
out
themselves
into
lofty
Pinnacles
,
and
into
open
and
airy
{αβγδ}
,
or
Races
:
the
Olympick
and
other
Games
were
at
first
invented
in
Honour
of
the
Suns
Motion
.
Cirks
;
and
at
other
times
again
,
have
under
Ground
certain
private
Cells
,
resembling
Thebean
Vaults
,
and
dark
Oratories
;
and
this
is
not
the
least
hinted
to
us
by
the
Opinion
received
about
those
of
Osiris
;
because
his
Body
is
said
to
be
interred
in
so
many
different
Places
.
Though
it
may
be
they
will
tell
you
that
some
one
Town
,
such
as
Abydos
or
Memphis
is
named
for
the
Place
where
his
true
Body
lies
,
and
that
the
most
powerful
and
wealthy
among
the
Aegyptians
are
most
ambitious
to
be
buried
at
Some
reduce
it
to
the
Hebrew
Abaddon
.
Abydos
,
that
so
they
may
be
near
the
Body
of
their
God
Osiris
;
and
that
the
Apis
is
fed
at
Memphis
,
because
he
is
the
That
is
,
he
is
one
of
the
chief
Creatures
of
the
Sun.
Image
of
his
Soul
,
where
also
they
will
have
it
that
his
Body
is
interred
.
Some
also
interpret
the
Name
of
this
City
to
signifie
The
Haven
of
Good
Things
,
and
others
,
Amenophi
in
Coptick
,
is
the
Receptacle
of
Apis
,
and
the
Name
of
Memphis
;
it
's
called
in
the
Bible
Noph
.
The
Tomb
of
Osiris
.
They
add
that
the
little
Island
called
Nistitane
,
which
stands
in
the
River
over
against
the
City
Gates
,
is
at
other
times
inaccessible
,
and
not
to
be
approached
to
by
any
Man
,
and
that
the
very
Birds
dare
not
venture
to
fly
over
it
,
nor
the
Fish
to
touch
upon
its
Banks
;
yet
upon
a
certain
set
time
,
the
Priests
go
over
into
it
,
and
there
perform
the
accustomed
Rites
for
the
Dead
,
and
crown
his
Tomb
,
which
stands
there
shaded
over
by
a
For
{αβγδ}
,
or
as
Petavius's
Copy
has
it
,
{αβγδ}
,
I
read
{αβγδ}
.
Citron
Tree
,
which
exceeds
any
Olive
in
bigness
.
But
Eudoxus
saith
,
that
though
there
be
in
Aegypt
many
Tombs
reported
to
be
his
,
yet
his
true
Body
lies
at
{αβγδ}
,
in
Coptic
signifies
Lord
Osiris
.
Busiris
,
for
that
that
was
the
Place
of
his
Birth
.
Neither
can
there
be
any
room
for
Dispute
about
Taphosiris
,
for
that
its
very
Name
bespeaks
it
;
The
Name
is
not
Greek
but
Coptic
,
and
signifies
Lord
Osiris's
Gift
.
Osiris's
Tomb
.
He
also
commends
their
This
they
did
to
make
him
an
Ark
or
Boat
for
his
Burial
.
cleaving
of
a
Tree
,
their
peeling
of
Flax
,
and
the
Wine
Libations
then
made
by
them
,
because
many
of
their
secret
Mysteries
are
therein
contained
.
And
it
is
not
these
Gods
only
,
but
all
others
also
,
that
are
not
ungotten
and
incorruptible
,
that
the
Priests
pretend
that
their
Bodies
lye
buried
with
them
,
and
are
by
them
served
;
but
their
The
Aegyptians
believed
that
all
eminent
Persons
were
made
Stars
when
they
died
;
see
Herodotus
.
Souls
are
Stars
shining
in
Heaven
;
and
that
the
Soul
of
Isis
is
by
the
Greeks
called
the
Dog
,
but
by
the
Aegyptians
Sothis
;
and
For
{αβγδ}
,
I
read
{αβγδ}
.
that
of
Orus
Orion
,
and
that
of
Typhon
the
Bear
.
They
also
tell
us
,
that
towards
the
Pourtraying
of
the
Animals
honoured
by
them
,
all
others
pay
the
Proportion
assigned
them
by
the
Laws
,
but
that
those
that
inhabit
the
Country
of
Thebais
,
are
the
only
Men
that
refuse
to
contribute
any
thing
,
because
they
believe
no
Mortal
God
,
but
him
only
whom
they
call
Those
of
Thebais
did
like
the
Persians
,
reduce
their
Superior
God
to
the
Light
or
Spirit
of
the
Universe
.
Cneph
,
who
is
ungotten
and
immortal
.
They
therefore
who
suppose
that
,
because
many
things
of
this
sort
are
both
related
and
shown
unto
Travellers
,
they
are
but
so
many
Commemorations
of
the
Actions
and
Disasters
of
mighty
Kings
and
Tyrants
,
who
by
reason
of
their
Eminent
Valour
or
Puissance
,
wrote
the
Title
of
Divinity
upon
their
Fame
,
and
afterwards
fell
into
great
Calamities
and
Misfortunes
;
these
,
I
say
,
make
use
of
the
most
ready
Way
of
eluding
the
Story
,
and
plausibly
enough
remove
things
of
harsh
and
uncouth
sound
from
Gods
to
Men
:
Nay
,
I
will
add
this
farther
,
that
the
Arguments
they
use
,
are
fairly
enough
deduced
from
the
things
themselves
related
.
For
the
Aegyptians
recount
,
that
Hermes
was
,
in
regard
to
the
Make
of
his
Body
,
The
Aegyptians
called
the
South
and
the
North
by
the
Names
of
the
Right
and
Left
Hand
of
the
Sun.
with
one
Arm
longer
than
the
other
,
and
that
Typhon
was
by
Complexion
Red
,
Orus
White
,
and
Osiris
Black
,
as
if
they
had
been
indeed
nothing
else
but
Men
.
They
moreover
style
Osiris
a
Commander
,
and
Canopus
was
the
same
with
Cneph
or
Cnuphis
,
and
was
no
other
than
Ero●
or
Jupiter
,
Pluvius
.
Canopus
a
Pilot
,
from
whom
they
say
the
Star
of
that
Name
was
denominated
.
Also
the
Ship
which
the
Greeks
call
Argo
had
its
Name
from
the
Syriac
Arca
,
i.e.
a
Canoo
or
Longboat
,
like
the
Cressent
,
where
the
Sun
rides
.
Argo
,
being
the
Image
of
Osiris's
Ark
,
and
therefore
,
in
Honour
of
it
,
made
a
Constellation
,
they
make
to
ride
not
far
from
Orion
and
the
Dog
;
whereof
the
one
they
believe
to
be
Sacred
to
Orus
,
and
the
other
to
Isis
.
But
I
fear
this
would
be
to
stir
Things
that
are
not
to
be
stirred
,
and
to
declare
War
,
For
{αβγδ}
,
I
read
{αβγδ}
.
not
only
(
as
Simonides
speaks
)
against
length
of
Time
,
but
also
against
many
Nations
and
Families
of
Mankind
,
whom
a
Religious
Reverence
towards
these
Gods
,
holds
fast
bound
like
{αβγδ}
,
i
.
e
.
Correptis
.
Men
astonished
and
amazed
,
and
would
be
no
other
I
add
{αβγδ}
before
{αβγδ}
.
than
going
about
to
remove
so
great
and
venerable
Names
from
Heaven
to
Earth
,
and
thereby
shaking
and
dissolving
that
Worship
and
Perswasion
that
hath
entered
into
almost
all
Mens
Constitutions
from
their
very
Birth
,
and
opening
vast
Doors
to
the
Atheists
Faction
,
who
convert
all
Divine
Matters
into
Humane
,
giving
also
a
large
License
to
the
Impostures
of
Eue●erus
of
Messina
,
who
out
of
his
The
Aegyptians
reckoned
the
very
Sun
and
Moon
among
their
Kings
,
because
they
hold
all
Stars
to
be
the
Souls
of
Men
.
own
Brain
,
contrived
certain
Memoirs
,
of
a
most
incredible
and
imaginary
Mythology
,
and
thereby
spread
all
manner
of
Atheism
throughout
the
World
,
by
drawing
out
the
Names
of
all
the
received
Gods
under
the
Style
of
Generals
,
Sea-Captains
and
Kings
,
whom
he
makes
to
have
lived
in
the
more
remote
and
antient
Times
;
and
to
be
recorded
in
Golden
Characters
in
a
certain
Country
called
For
{αβγδ}
,
I
read
{αβγδ}
,
and
{αβγδ}
,
for
{αβγδ}
.
Panchoa
,
with
which
notwithstanding
never
any
Man
,
either
Barbarian
or
Grecian
,
had
the
good
Fortune
to
meet
,
except
Euemerus
alone
,
who
(
it
seems
)
sailed
to
the
Land
of
the
Panchoans
and
Triphyllians
,
that
neither
have
,
nor
ever
had
a
Being
.
And
although
the
Actions
of
Cedrenus
saith
,
Semiramis
was
the
same
with
Rhea
:
if
so
,
she
differed
not
from
Astarte
,
Isis
and
Venus
,
to
whom
the
Pigeon
was
sacred
.
Shemiramith
in
Hebrew
,
is
Coelestis
Excels●
.
Semiramis
are
sung
among
the
Assyrians
as
very
great
,
and
likewise
those
of
Sesostris
in
Aegypt
;
and
the
Phrygians
to
this
very
Day
style
all
illustrious
and
strange
Actions
Manick
ones
,
because
It
may
be
Manis
was
the
same
with
Meinis
and
Osiris
.
Manis
,
one
of
their
antient
Kings
(
whom
some
call
Masdes
)
was
a
brave
and
mighty
Person
.
And
although
Cyrus
enlarged
the
Empire
of
the
Persians
,
and
Alexander
that
of
the
Macedonians
,
within
a
little
Matter
of
the
World's
End
,
yet
have
they
still
retained
the
Names
and
Memorials
of
gallant
Princes
.
And
if
some
,
For
{αβγδ}
,
I
read
{αβγδ}
.
puffed
up
with
excessive
Vain-glory
(
as
Plato
speaks
)
having
their
Minds
enflamed
at
once
with
both
youthful
Blood
and
Folly
,
have
with
an
unruly
Extravagancy
,
taken
upon
them
the
Style
of
Gods
,
and
had
Temples
erected
in
their
Honour
,
yet
this
Opinion
of
them
flourished
but
for
a
short
Season
,
and
they
afterwards
underwent
the
Blame
of
great
Vanity
and
Arrogancy
,
conjoyned
with
the
highest
Impiety
and
Wickedness
,
and
so
,
Like
Smoak
they
flew
away
with
swift
pac'd
Fate
.
And
being
dragg'd
away
from
the
Altars
like
Fugitive
Slaves
,
they
have
now
nothing
left
them
but
their
Tombs
and
Graves
.
Which
made
Antigonus
the
Elder
,
when
one
Hermodotus
had
in
his
Poems
declared
him
to
be
Son
to
the
Sun
,
and
a
God
,
to
say
to
him
:
Friend
,
he
that
empties
my
Close-stool
pan
,
knows
no
such
Matter
by
me
.
And
Lysippus
the
Carver
,
had
good
reason
to
quarrel
with
the
Painter
Apelles
for
drawing
Alexanders
Picture
with
a
Thunder-bolt
in
his
Hand
,
whereas
himself
had
made
him
but
with
a
Spear
,
which
(
he
said
)
was
natural
and
proper
for
him
,
and
a
Weapon
,
the
Glory
of
which
,
no
time
would
rob
him
of
.
Therefore
they
maintain
the
wiser
Opinion
,
who
hold
that
the
things
here
storied
of
Typhon
,
Osiris
and
Isis
,
were
not
the
Events
of
Gods
,
nor
yet
of
Men
,
but
of
certain
Grand
Daemons
,
whom
Plato
,
Pythagoras
,
Xenocrates
and
Chrysippus
(
following
herein
the
Opinion
of
the
most
antient
Theologists
)
affirm
to
be
of
greater
Strength
than
Men
,
and
to
transcend
our
Nature
by
much
in
Power
,
but
not
to
have
a
Divine
Part
pure
and
unmixt
,
but
such
as
participates
of
both
the
Souls
Intention
,
and
the
Bodies
Sensation
,
and
those
For
{αβγδ}
,
I
read
{αβγδ}
;
and
for
{αβγδ}
,
and
{αβγδ}
,
I
read
{αβγδ}
and
{αβγδ}
receiving
both
Pleasure
and
Pain
;
and
that
the
Passions
that
attend
these
Mutations
,
disorder
some
of
them
more
,
and
others
of
them
less
.
For
there
are
divers
degrees
both
of
Vertue
and
Vice
,
as
among
Men
,
so
also
among
Daemons
:
For
what
they
sing
about
among
the
Greeks
concerning
the
Giants
and
the
Titans
,
and
of
For
{αβγδ}
,
I
read
{αβγδ}
.
certain
horrible
actions
of
Saturns
,
as
also
of
Pythons
Combats
with
Apollo
,
of
the
I
read
{αβγδ}
for
{αβγδ}
,
with
Xylander
out
of
Eusebius
.
Bacchus
hath
the
Name
of
Dionysos
in
Greek
,
that
is
,
The
God
of
Nysa
,
which
was
a
Town
in
Arabia
,
so
named
from
the
Hebrew
Nusa
,
which
is
Flight
.
The
LXX
.
render
Jehova
Nissi
,
by
{αβγδ}
.
Flights
of
Bacchus
,
and
the
Ramblings
of
Ceres
,
come
nothing
short
of
the
Relations
about
Osiris
and
Typhon
,
and
others
such
,
which
every
Body
may
lawfully
and
freely
hear
as
they
are
told
in
the
Mythology
.
The
like
may
be
also
said
of
those
things
,
that
being
veiled
over
in
the
Mystick
Rites
and
Sacred
Ceremonies
of
Initiation
,
are
therefore
kept
private
from
the
Sight
and
Hearing
of
the
Common
Sort
.
We
also
hear
Homer
often
calling
such
as
are
extraordinary
good
,
Godlike
,
and
Gods
Comperes
,
and
,
In
Counsel
equal
with
the
Deities
.
But
the
Epithet
derived
from
Daemons
,
we
find
him
to
bestow
upon
the
Good
and
Bad
indifferently
,
as
;
Daemon
like
,
Sir
,
make
hast
,
why
do
you
fear
The
Argives
thus
?
—
And
then
on
the
contrary
side
.
When
the
fourth
time
he
rusht
on
like
a
Daemon
!
And
again
.
(
Where
Jupiter
speaks
thus
to
Juno
.
)
Daemonial
Dame
,
what
hath
poor
Priam
done
,
To
anger
you
so
much
?
Or
what
his
Son
?
That
you
resolve
fair
Iliums
Overthrow
;
And
your
revengeful
Purpose
wo'nt
forgo
.
Where
he
seems
to
make
Daemons
to
be
of
a
mix'd
and
unequal
Temper
and
Inclination
.
Whence
it
is
that
Plato
assigns
to
the
Olympick
Gods
,
Dexter
things
and
odd
Numbers
,
and
the
opposite
to
these
,
to
Daemons
.
And
Xenocrates
also
is
of
Opinion
,
that
such
Days
as
are
commonly
accounted
unlucky
,
and
those
Holy
Days
,
in
which
are
used
Scourgings
,
Beatings
of
Breasts
,
Fastings
,
uncouth
Words
,
or
obscene
Speeches
,
do
not
appertain
to
the
Honour
of
Gods
,
or
of
good
Daemons
;
but
thinks
there
are
in
the
Air
that
invirons
us
about
,
certain
great
and
mighty
Natures
,
but
withal
,
This
confirms
the
Observation
of
St.
Paul
,
that
the
Sacrifices
of
the
Gentiles
were
made
to
Daemons
,
and
not
to
Gods
;
and
this
is
fully
proved
by
Porphyry
,
in
his
Book
De
Abstinentiâ
,
where
he
is
not
ashamed
to
justifie
them
in
it
.
morose
and
tetrical
ones
,
that
take
pleasure
in
such
things
as
these
;
and
if
they
have
them
,
they
do
no
farther
Mischief
.
On
the
other
side
,
the
Beneficent
ones
are
styled
by
Hesiod
,
Holy
Daemons
,
and
Guardians
of
Mankind
,
I
here
add
{αβγδ}
.
and
,
Givers
of
Wealth
,
this
Royal
Gift
they
have
.
And
Plato
calls
this
sort
,
the
Interpreting
and
ministring
Kind
;
and
saith
they
are
in
a
middle
Place
betwixt
the
Gods
and
Men
,
and
that
they
carry
up
Mens
Prayers
and
Addresses
thither
,
and
bring
from
thence
hither
Prophetic
Answers
and
Distributions
of
good
Things
.
Empedocles
saith
also
,
that
Daemons
undergo
severe
Punishments
,
for
their
Evil
Deeds
and
Misdemeanors
.
The
force
of
Air
,
them
to
the
Sea
persues
;
The
Sea
again
upon
the
Land
them
spues
.
The
Land
For
{αβγδ}
,
I
read
{αβγδ}
,
and
for
{αβγδ}
,
as
is
is
cited
in
the
Treatise
De
vitando
aere
alieno
.
to
th'Sun
;
the
Sun
to
Pits
of
Air
,
And
so
around
,
they
all
in
Terrors
are
.
Untill
being
thus
chastened
and
purified
,
they
are
again
admitted
to
that
Region
and
Order
that
suits
their
Nature
.
Now
such
Things
,
and
such
like
Things
as
these
,
they
tell
us
are
here
meant
concerning
Typhon
;
how
he
,
moved
with
Envy
and
Spight
,
perpetrated
most
wicked
and
horrible
things
,
and
putting
all
things
into
Confusion
,
filled
both
Land
and
Sea
with
infinite
Calamities
and
Evils
,
and
afterwards
suffered
for
it
condign
Punishment
.
But
now
the
Avenger
of
Osiris
,
who
was
both
his
Sister
and
Wife
,
having
extinguished
and
put
an
end
to
the
Rage
and
Madness
of
Typhon
,
did
not
forget
the
many
Contests
and
Difficulties
she
had
encountered
withal
,
nor
her
Wanderings
and
Travels
too
and
fro
,
so
far
as
to
commit
her
many
Acts
,
both
of
Wisdom
and
Courage
I
add
{αβγδ}
before
{αβγδ}
,
and
read
{αβγδ}
for
{αβγδ}
.
to
utter
Oblivion
and
Silence
,
but
mixed
them
with
their
most
Sacred
Rites
of
Initiation
,
and
together
consecrated
them
as
Resemblances
,
Dark
Hints
,
and
For
{αβγδ}
,
I
read
{αβγδ}
.
Imitations
of
her
former
Sufferings
,
both
as
an
Example
and
Encouragement
of
Piety
for
both
Men
and
Women
that
should
hereafter
fall
under
the
like
hard
Circumstances
and
Distresses
.
And
now
both
her self
and
Osiris
,
being
for
their
Vertue
changed
from
good
Daemons
into
Gods
,
as
were
Hercules
and
Bacchus
were
indeed
the
same
with
Osiris
,
but
their
Temples
were
younger
than
his
.
Hercules
and
Bacchus
after
them
,
they
have
(
and
not
without
just
Grounds
)
the
Honours
of
both
Gods
and
Daemons
joyned
together
;
their
Power
being
indeed
every
where
great
,
but
yet
more
especial
and
eminent
For
{αβγδ}
,
I
read
{αβγδ}
.
in
things
upon
and
under
the
Earth
.
For
Sarapis
(
they
say
)
is
no
other
than
Pluto
,
and
Isis
the
same
with
Proserpine
,
as
Archemachus
of
Euboea
informs
us
;
as
also
So
I
read
for
Heraclitus
.
Heraclides
of
Pontus
,
where
he
delivers
it
as
his
Opinion
,
that
the
Oracle
at
Canopus
appertains
to
Pluto
.
Besides
,
Ptolemaeus
,
surnamed
Soter
,
or
The
Saviour
,
For
{αβγδ}
,
I
read
{αβγδ}
.
saw
in
a
Dream
the
Colossus
of
Pluto
that
stood
at
Sinope
,
(
although
he
knew
it
not
,
nor
had
ever
seen
what
Shape
it
was
of
)
calling
upon
him
,
and
bidding
him
to
convey
it
speedily
away
to
Alexandria
.
And
as
he
was
ignorant
,
and
at
a
great
Loss
where
it
should
stand
,
and
was
telling
his
Dream
to
his
Familiars
,
there
was
found
by
chance
a
certain
Fellow
,
that
had
been
a
general
Rambler
in
all
Parts
,
(
his
Name
was
Sosius
)
who
affirmed
he
had
seen
such
a
Colossus
as
the
King
had
dreamt
of
,
at
Sinope
.
He
therefore
sent
Soteles
and
Dionysos
thither
,
who
in
a
long
time
,
and
with
much
difficulty
,
and
not
without
the
special
Help
of
a
Divine
Providence
,
stole
it
away
,
and
brought
it
to
Alexandria
.
When
therefore
it
was
conveyed
thither
,
and
For
{αβγδ}
I
read
{αβγδ}
.
viewed
,
Timothy
the
Expositor
,
and
Manethos
the
Sebennite
,
concluding
from
the
Corberus
was
the
Infernal
Mercury
,
and
the
Serpent
Typhon
.
Cerberus
and
Serpent
that
stood
by
it
,
that
For
{αβγδ}
,
I
read
{αβγδ}
.
it
must
be
the
Statue
of
Pluto
,
perswade
Ptolomy
it
could
appertain
to
no
other
God
but
Sarapis
.
For
he
had
not
For
{αβγδ}
,
I
read
{αβγδ}
.
this
Name
when
he
of
from
thence
,
but
after
he
was
removed
to
Alexandria
,
he
acquired
the
Name
of
Sarapis
,
which
is
the
Aegyptian
for
Pluto
.
Although
it
must
be
owned
that
Heraclitus
the
Physiologist
,
saith
,
Pluto
and
Bacchus
are
I
read
true
{αβγδ}
for
{αβγδ}
.
one
and
the
same
;
(
When
they
are
mad
and
delirious
,
they
come
to
be
of
this
Opinion
,
is
added
in
the
Greek
Copy
,
but
I
suppose
it
was
originally
but
a
Marginal
Reflexion
.
for
those
that
will
needs
have
Pluto
to
be
the
Body
,
the
Soul
being
as
it
were
distracted
and
drunken
in
it
,
do
,
in
my
Opinion
,
make
use
of
an
over
fine
and
subtle
Allegory
.
)
It
is
therefore
better
to
make
Osiris
to
be
the
same
with
Bacchus
,
and
Sarapis
again
with
Osiris
,
he
obtaining
that
Appellation
since
the
Change
of
his
Nature
.
For
which
reason
,
Sarapis
is
a
common
God
to
all
;
but
how
they
consider
Osiris
,
they
who
participate
of
Divine
Matters
best
understand
.
For
there
is
no
reason
we
should
attend
to
the
Writings
of
the
Phrygians
,
which
say
that
For
{αβγδ}
,
I
read
{αβγδ}
.
one
He
supposes
the
Name
Charopos
to
be
the
same
with
Sarapis
;
but
it
comes
nearer
the
Greek
Corybas
,
and
the
Hebrew
Cherub
,
which
signifies
a
carved
Statue
or
Figure
,
which
probably
might
be
a
Cow
,
it
being
a
●emale
Numen
.
Charopos
was
Daughter
to
Hercules
,
and
that
Typhon
was
Son
to
Isaeacus
Son
of
Hercules
;
no
more
than
we
have
not
to
contemn
Philarchus
,
when
he
writes
that
Bacchus
first
brought
two
Bullocks
out
of
India
into
Aegypt
,
and
that
the
Name
of
the
one
was
Apis
,
and
of
the
other
Osiris
.
But
that
Sarapis
is
the
Name
of
him
who
orders
the
Universe
,
from
Sairein
,
which
some
use
for
Beautifying
and
Setting
forth
.
For
these
Sentiments
of
Philarchus's
are
very
foolish
and
absurd
;
but
theirs
are
much
more
so
,
who
affirm
Sarapis
to
be
no
God
at
all
,
but
only
the
Name
of
the
Sores
(
or
Chest
)
in
which
Apis
lies
;
and
that
there
are
at
Memphis
certain
great
Gates
of
Copper
,
called
the
Gates
of
Oblivion
and
Lamentation
,
which
being
opened
when
they
bury
the
Apis
,
make
a
doleful
and
hideous
Noise
;
which
(
say
they
)
is
the
reason
that
when
we
hear
any
sort
of
Copper
instrument
sounding
,
we
are
presently
startled
and
seized
with
Fear
.
But
they
judge
more
discreetly
,
I
add
{αβγδ}
before
{αβγδ}
and
read
{αβγδ}
for
{αβγδ}
.
who
suppose
his
Name
to
be
derived
from
Seuesthai
,
or
Sousthai
,
(
which
signifies
to
be
born
along
)
and
so
make
it
to
mean
,
that
the
Motion
of
the
Universe
is
hurried
and
born
along
violently
.
But
the
greatest
Part
of
the
Priests
do
say
,
that
Osiris
and
Apis
are
both
of
them
but
one
complex
Being
,
while
they
tell
us
in
their
Sacred
Commentaries
and
Sermons
,
that
we
are
to
look
upon
the
Apis
,
as
the
The
Bull
called
Apis
was
to
have
a
white
Star
in
his
Fore-head
,
the
better
to
represent
the
Sun
,
whose
Spirit
dwelt
within
it
.
beautiful
Image
of
the
Soul
of
Osiris
.
I
,
for
my
part
,
do
believe
,
that
if
the
Name
of
Sarapis
be
Aegyptian
,
it
may
not
improperly
denote
Joy
and
Merriment
,
because
I
find
the
Aegyptians
term
the
Festival
which
we
call
Charmosyna
(
or
Merry-making
)
in
their
language
Shira
in
Hebrew
is
Singing
;
and
Sarapis
or
Sar
Ab
,
Dominas
Pater
,
or
Princeps
Pater
.
Sairei
.
Besides
,
I
find
Pluto
to
be
of
Opinion
,
that
Pluto
is
caled
Hades
,
because
he
is
the
Sun
of
Aido
,
(
which
is
Modesty
)
and
because
he
is
a
Hades
Aidoneus
or
Adonis
,
was
the
same
with
the
German
Odin
or
Mars
:
it
was
the
Diminutive
of
Od
or
God
,
which
signifies
Good
and
Rich
.
gentle
God
to
such
as
are
conversant
with
him
.
And
as
among
the
Aegyptians
,
there
are
a
great
many
other
Names
that
are
also
Definitions
of
the
Things
they
express
,
so
they
call
that
Place
,
whether
they
believe
Mens
Souls
to
go
after
Death
,
Amen
in
Coptic
,
is
to
receive
,
and
Tha
to
give
.
I
take
Amenthes
to
signifie
simply
a
Receptory
.
Amenthes
,
which
signifies
in
their
Language
,
The
Receiver
and
the
Giver
.
But
whether
this
be
one
of
those
Names
that
have
been
antiently
brought
over
and
transplanted
out
of
Greece
into
Aegypt
,
we
shall
consider
some
other
time
.
But
at
present
we
must
hasten
to
dispatch
the
remaining
Parts
of
the
Opinion
here
handled
.
Osiris
therefore
and
Isis
passed
from
the
Number
of
good
Daemons
into
that
of
Gods
;
but
the
Power
of
Typhon
being
much
obscured
and
weakned
,
and
himself
besides
in
great
dejection
of
Mind
,
and
in
Agony
,
and
as
it
were
at
the
last
Gasp
,
they
therefore
one
while
use
certain
Sacrifices
to
comfort
and
appease
his
Mind
,
and
another
while
again
,
have
certain
Solemnities
wherein
they
abase
and
affront
him
,
both
by
mis-handling
and
abusing
such
Men
as
they
find
to
have
red
Hair
,
and
by
breaking
the
Neck
of
an
Ass
down
a
Precipice
,
(
as
do
the
Coptites
)
because
They
suppose
the
Soul
of
Typhon
,
or
the
Serpent
,
to
be
in
him
,
as
the
Soul
of
Osiris
was
in
the
Ox.
The
Ass
was
in
more
esteem
where
Horses
were
scarce
.
Typhon
was
Red
and
of
the
Asses
Complexion
.
Moreover
,
those
of
Buseris
and
Lycopol●●
,
never
make
any
use
of
Trumpets
,
because
they
give
a
Sound
like
that
of
Asses
.
And
they
altogether
esteem
the
Ass
as
an
Animal
,
not
Clean
,
but
Daemoniac
,
because
of
its
Resemblance
to
Typhon
;
and
when
they
make
Cakes
at
their
Sacrifices
,
upon
the
Months
of
Payni
and
Phaophi
,
they
impress
upon
them
an
Ass
Bound
.
Also
when
they
do
their
Sacrifices
to
the
Sun
,
they
enjoyn
I
read
with
Xylander
{αβγδ}
for
{αβγδ}
.
such
as
perform
Worship
to
that
God
,
neither
to
wear
Gold
,
nor
to
give
Fodder
to
an
Ass.
It
is
also
most
apparent
,
that
the
Pythagoreans
look
upon
Typhon
as
a
Daemoniack
Power
;
for
they
say
he
was
produced
in
an
even
Proportion
of
Numbers
,
to
wit
,
in
that
of
Fifty
Six
.
And
again
,
they
say
that
the
I
add
{αβγδ}
or
{αβγδ}
after
{αβγδ}
.
Property
of
the
Triangle
appertains
to
Pluto
,
Bacchus
and
Mars
;
of
the
Quadrangle
,
to
Rhea
,
Venus
,
Ceres
and
Vesta
;
of
Twelve
Angles
,
to
Jupiter
;
and
of
So
I
read
with
Xylander
for
58.
Fifty
Six
,
to
Typhon
,
as
Eudoxus
relates
.
And
because
the
Aegyptians
are
of
Opinion
that
Typhon
was
born
of
a
Fire
was
the
Aegyptians
Devil
,
and
Water
their
God
.
Red
Complexion
,
they
are
therefore
used
to
devote
to
him
,
such
of
the
Neat
Kind
as
they
find
to
be
of
a
Red
Colour
;
and
their
Observation
herein
is
so
very
nice
and
strict
,
that
if
they
perceive
the
Beast
to
have
but
one
Hair
upon
it
that
is
either
Black
or
White
,
they
account
it
unfit
for
Sacrifice
.
For
they
hold
that
what
is
fit
to
be
made
a
Sacrifice
,
must
not
be
of
a
Thing
agreable
to
the
Gods
,
but
contrarywise
,
such
things
as
contain
the
Souls
of
Ungodly
and
Wicked
Men
transformed
into
their
Shapes
.
Wherefore
in
the
more
antient
of
Times
,
they
were
wont
,
after
they
had
pronounced
a
solemn
Curse
upon
the
Head
of
the
Sacrifice
,
and
had
cut
it
off
,
to
fling
it
into
the
River
Nilus
;
but
now
adays
,
they
distribute
it
among
Strangers
.
Those
also
among
the
Priests
that
were
termed
Sphragistae
or
S●alers
,
were
wont
to
Seal
the
Beast
that
was
to
be
offered
;
and
the
engraving
of
their
Seal
,
was
(
as
Castor
tells
us
)
In
Memory
of
the
more
antient
Custom
of
sacrificing
Men
to
Mars
,
Pluto
,
or
the
Devil
.
a
Man
upon
his
Knees
with
his
Hands
tyed
behind
him
,
and
a
Knife
set
under
his
Throat
.
They
believe
moreover
,
that
the
Ass
suffers
for
being
like
him
,
(
as
hath
been
already
spoken
of
)
and
that
as
much
for
the
Stupidity
and
Sensualness
of
his
Disposition
,
as
for
the
Redness
of
his
Colour
.
Wherefore
,
because
that
of
all
the
Persian
Monarchs
,
they
had
the
greatest
Aversation
for
Ochus
,
as
looking
upon
him
as
a
Villanous
and
Abominable
Person
,
they
gave
him
the
Nick-name
of
the
That
is
,
The
Devil
.
Ass
:
Upon
which
,
he
replied
:
But
this
Ass
shall
dine
upon
your
Ox
,
and
so
he
slaughtered
the
Apis
,
as
Dinon
relates
to
us
in
his
History
.
As
for
those
that
tell
us
that
The
Hieroglyphical
meaning
of
this
Story
,
was
that
Moses
was
assisted
by
the
Devil
,
in
rescuing
the
Israelites
out
of
Aegypt
.
Typhon
was
seven
days
flying
from
the
Battle
upon
the
Back
of
an
Ass
,
and
having
narrowly
,
escaped
with
his
Life
,
afterwards
begot
two
Sons
,
called
Hierosolymus
and
Judaeus
,
they
are
manifestly
discovered
by
the
very
Matter
,
to
wrest
into
this
Fable
the
Relations
of
the
Jews
,
And
so
much
for
the
Allegories
and
secret
Meanings
which
this
Head
affords
us
.
And
now
begin
we
at
another
Head
,
which
is
the
Account
of
those
who
,
I
read
{αβγδ}
for
{αβγδ}
.
seem
to
offer
at
something
more
Philosophical
;
and
of
these
we
will
first
consider
the
more
simple
and
plain
sort
.
And
they
are
those
that
tell
us
,
that
as
the
Greeks
are
used
to
allegorize
Cronos
(
or
Saturn
,
or
the
Sun
,
is
the
Measure
of
Time
,
and
Juno
,
or
the
Moon
,
hath
great
Effects
upon
the
Air
.
Saturn
)
into
Chronos
(
Time
)
and
Hera
(
or
June
)
into
Aera
(
Air
)
and
also
to
resolve
the
Generation
of
Vulcan
into
the
Change
of
Air
into
Fire
;
so
also
among
the
Aegyptians
,
The
Aegyptians
believe
Water
to
be
animated
by
the
Soul
of
the
Sun
,
and
the
Earth
by
that
of
the
Moon
.
Osiris
is
the
River
Nilus
,
who
accompanies
with
Isis
,
which
is
the
Earth
,
and
Typhon
is
the
Sea
,
into
which
the
Nilus
falling
,
is
thereby
destroyed
and
pulled
in
pieces
,
excepting
only
that
Part
of
it
which
the
Earth
receives
and
drinks
up
,
by
means
whereof
it
becomes
prolifick
.
There
is
also
a
kind
of
a
sacred
Lamentation
used
to
Saturn
,
or
Cronos
was
called
by
the
Aegyptians
Kyra●is
,
i.e.
Cornutus
,
he
being
the
same
with
Osiris
,
and
the
Deus
Lunus
.
Saturn
,
wherein
they
bemoan
him
,
Who
was
born
in
the
Left
Side
of
the
World
,
and
died
in
the
Right
.
For
the
Aegyptians
believe
the
Eastern
Part
to
be
the
Worlds
Face
,
the
Northern
its
Right
Hand
,
and
the
Southern
its
Left
.
And
therefore
the
River
Nilus
holding
its
Course
from
the
Southern
Parts
towards
the
Northern
,
may
justly
be
said
to
have
its
Birth
in
the
Left-side
,
and
its
Death
in
the
Right
.
For
which
reason
,
the
Priests
account
the
Sea
abominable
,
and
call
Salt
Typhons
Foam
.
And
I
read
{αβγδ}
for
{αβγδ}
.
it
is
one
of
the
things
they
look
upon
as
unlawful
,
and
prohibited
to
them
,
to
use
Salt
at
their
Tables
.
And
they
use
not
to
salute
any
Pilots
,
because
they
have
to
do
with
the
They
reckoned
the
Sea
as
a
part
of
Amenthes
or
Hell
.
Sea
.
And
this
is
not
the
least
reason
of
their
so
great
aversedness
to
Fish
.
They
also
make
the
Picture
of
a
Fish
to
denote
Hatred
.
And
therefore
at
the
Temple
of
Minerva
at
Sais
,
there
was
carved
in
the
Po●ch
an
Infant
and
an
Old
Man
,
and
after
them
a
Hawk
,
and
then
a
Fish
,
and
after
all
,
a
Hippopotamus
(
or
River-Horse
)
which
in
a
Symbolical
manner
,
contained
this
Sentence
,
O!
you
that
are
born
,
and
that
dye
,
Here
I
supply
the
Lacuna
thus
;
{αβγδ}
.
God
hateth
Impudence
.
From
whence
it
is
plain
,
that
by
a
Child
and
an
Old
Man
,
they
express
our
being
Born
and
our
Dying
;
by
a
Hawk
,
God
;
by
a
Fish
,
Hatred
(
by
reason
of
the
Sea
,
as
hath
been
before
spoken
)
and
by
a
River-Horse
,
Impudence
,
because
(
as
they
say
)
he
killeth
hi●
Sire
,
and
forceth
his
Dam
.
That
also
which
the
Pythagoreans
are
used
to
say
,
which
is
,
that
the
Sea
is
The
They
fansied
their
God
to
dye
when
he
went
down
to
Amenthes
,
and
to
revive
again
in
the
Morning
.
Tear
of
Saturn
,
For
{αβγδ}
,
I
read
{αβγδ}
.
may
seem
to
hint
out
to
us
,
that
it
is
not
pure
nor
congenial
with
our
Race
.
These
then
are
the
Things
that
may
be
uttered
without
Doors
and
in
publick
,
they
containing
nothing
but
Matters
of
common
Cognisance
.
But
now
the
most
Learned
and
Reserved
of
the
Priests
do
not
term
the
Nilus
only
Osiris
,
and
the
Sea
Typhon
;
but
in
general
,
the
whole
Principle
and
Faculty
of
rendering
Moist
,
they
call
The
Inspiration
of
the
Sun
causes
the
Fluidness
of
Water
.
Osiris
,
as
believing
it
to
be
the
Cause
of
Generation
,
and
the
very
Substance
of
the
Seminal
Moisture
.
And
on
the
other
hand
,
whatever
is
Adust
,
Fiery
,
or
any
way
Drying
and
repugnant
to
Wet
,
they
call
The
Serpent
or
the
Enemy
,
this
was
their
Mars
or
Devil
.
Typhon
.
And
therefore
,
because
they
believe
he
was
of
a
Red
and
Sallow
Colour
when
he
was
born
,
they
do
not
greatly
care
to
meet
with
Men
of
such
Looks
,
nor
willingly
converse
with
them
.
On
the
other
side
again
,
they
Fable
that
Osiris
,
when
he
was
born
,
was
of
a
Black
Complexion
,
because
that
all
Water
renders
Earth
,
Cloaths
and
Clouds
black
,
when
mixed
with
them
;
and
the
Moisture
also
that
is
in
young
Persons
,
makes
their
Hair
black
;
but
Grayness
,
like
a
sort
of
Paleness
,
comes
up
through
over
much
Drought
upon
such
as
are
now
past
their
Vigour
,
and
begin
to
decline
in
Years
.
In
like
manner
the
Spring
time
is
Gay
,
Fecund
,
and
very
agreeable
;
but
the
Autumn
,
through
defect
of
Moisture
,
is
both
destructive
to
Plants
,
and
sickly
to
Men
.
Moreover
,
the
Ox
called
I
take
this
Mnevis
to
be
the
same
with
the
above
mentioned
Meinis
,
Manis
and
Meni
,
and
so
by
consequence
with
Osiris
.
Perhaps
he
was
of
an
elder
Foundation
than
Apis
,
and
therefore
stiled
his
Sire
.
Mnevis
,
which
is
kept
at
Hesiopoles
(
and
is
Sacred
to
Osiris
,
and
judged
by
some
to
be
the
Sire
of
Apis
)
is
of
a
cole-black
Colour
,
and
is
honoured
in
the
second
Place
after
Apis
.
To
which
we
may
add
,
that
they
call
Aegypt
(
which
is
one
of
the
Blackest
Soils
in
the
World
)
as
they
do
the
black
Part
of
the
Eye
,
That
is
,
Solar
or
Divine
,
Chamma
,
i.e.
Hot
,
is
one
of
the
Epithets
of
the
Sun.
Chemia
.
They
also
represent
it
by
the
Figure
of
a
This
was
likewise
the
Hieroglyphic
of
Heaven
,
or
the
Coelestial
Aegypt
.
See
Orus
Ap●l
.
Heart
,
by
reason
of
its
great
Warmth
and
Moisture
,
and
because
it
is
mostly
enclosed
by
,
and
removed
towards
the
Southern
Parts
of
the
Earth
,
as
the
Heart
is
with
respect
to
a
Mans
Body
.
They
believe
also
,
that
the
Sun
and
Moon
do
not
go
in
Chariots
,
but
fail
about
the
World
perpetually
in
certain
Boats
;
hinting
hereby
,
at
their
feeding
upon
,
and
springing
first
out
of
Moisture
.
They
are
likewise
of
the
Opinion
,
that
Homer
,
as
well
as
Thales
,
had
been
instructed
by
the
Aegyptians
,
which
made
him
affirm
Water
to
be
the
Spring
and
first
Original
of
all
things
;
for
that
Oceanus
was
more
antiently
called
Ogen
by
the
Grecians
,
and
it
sigfied
The
Water-God
,
he
was
Son
to
Jupiter
.
Oceanus
is
the
same
with
Osiris
,
and
It
is
probable
that
Tethys
is
the
same
with
Sethis
or
Sothis
,
which
is
Isis
.
Tethys
with
Isis
,
so
named
(
from
Titthe
a
Nurse
)
because
she
is
the
Mother
and
Nurse
of
all
things
.
For
the
Greci●●s
call
the
I
read
{αβγδ}
for
{αβγδ}
.
Emission
of
the
Genital
Humor
Apusia
(
which
signifies
Owzing
from
one
)
and
carnal
Knowledge
Synusia
(
that
is
,
Mixing
of
Humors
:
)
they
also
call
a
Son
Hyios
,
from
Hydor
Water
,
and
from
Hysa●
to
Wet
;
and
likewise
Bacchus
Hyes
or
the
He
was
the
same
with
Jupiter
Pluvius
.
Wetter
)
they
looking
upon
him
as
the
Lord
of
the
Humid
Nature
,
he
being
no
other
than
Osiris
.
For
Hellanicus
hath
set
him
down
Hysiris
is
but
the
Coptic
{αβγδ}
,
i
.
e
.
{αβγδ}
,
Liber
,
or
Son
.
For
the
Aegyptians
called
a
Son
Siri
,
as
the
Greeks
did
sometimes
call
Male
Children
{αβγδ}
.
Hysiris
,
affirming
that
he
heard
him
so
pronounced
by
the
Priests
;
for
so
he
hath
written
the
Name
of
this
God
all
along
in
his
History
;
and
that
in
my
Opinion
,
not
without
good
reason
,
derived
as
well
from
his
Nature
as
his
Invention
.
And
that
therefore
he
is
one
and
the
same
with
Bacchus
:
who
should
better
know
than
your self
,
Dame
Cl●a
,
who
are
not
only
For
{αβγδ}
,
I
read
{αβγδ}
.
Palmerius
reads
{αβγδ}
.
President
of
the
Delphick
Prophetesses
,
but
have
been
also
,
in
Right
of
both
your
Parents
,
devoted
to
the
Osiriack
Rites
?
And
if
,
for
the
Sakes
of
others
,
we
shall
think
our selves
obliged
to
lay
down
Testimonies
for
the
Proof
of
our
present
Assertion
,
we
shall
notwithstanding
,
remit
those
Secrets
that
must
not
be
revealed
to
their
proper
Place
.
But
now
the
things
which
the
Priests
do
publickly
at
the
Entertainment
of
the
Apis
,
when
they
carry
his
Body
in
a
Boat
to
be
buried
,
do
nothing
differ
from
the
These
Dances
were
to
represent
the
Suns
Motion
.
Procession
of
Bacchus
.
For
they
hang
about
them
the
The
Habit
of
the
Antient
,
as
well
as
of
the
Modern
Savages
.
Skins
of
Hinds
,
and
carry
Branches
in
their
Hands
,
and
use
the
same
kind
of
Shoutings
and
Gesticulations
that
the
Ecstaticks
do
at
the
Inspired
Dances
of
Bacchus
.
For
which
reason
also
,
many
of
the
Greeks
make
Statues
of
I
read
{αβγδ}
in
the
Genitive
.
Dionysos
Tauromorphos
(
or
of
Bacchus
in
the
Form
of
a
Bull
.
)
And
the
Elean
Women
in
their
ordinary
Form
of
Prayer
,
beseech
the
God
to
come
to
them
with
his
Herodotus
saith
the
Greek
Religion
came
first
out
of
Aegypt
.
Oxos
Foot
.
The
Argives
also
have
a
Bacchus
surnamed
Bugenes
(
or
Ox-gotten
;
)
and
they
call
him
up
out
of
the
Water
by
sounding
of
Trumpets
,
and
flinging
a
young
Lamb
into
the
Abyss
,
for
him
that
keeps
the
Door
there
:
and
these
Trumpets
they
hide
within
their
Thyrsi
(
or
Green
Boughs
)
as
Socrates
,
in
his
Treatise
of
Rituals
,
relates
.
Likewise
the
Tales
about
the
Titans
,
and
that
they
call
The
Nocturna
Sacra
of
Bacchus
,
called
Nycteleia
.
The
Mystick
Night
,
have
a
strange
agreement
with
what
they
tell
us
of
the
Discerptions
,
Resurrections
,
and
Regenerations
of
Osiris
;
as
also
what
relates
to
their
Sepultures
.
For
not
only
the
Aegyptians
,
(
as
hath
been
already
spoken
)
do
shew
in
many
several
Places
,
the
Chests
in
which
The
Body
of
the
Holy
Ox
was
buried
in
many
places
.
Osiris
lies
;
but
the
Delphians
also
believe
,
that
the
Reliques
of
Bacchus
are
laid
up
with
them
just
by
the
Oracle-place
;
and
the
Hosti
(
or
Holy
Men
)
perform
a
secret
Sacrifice
within
the
Temple
of
Apollo
,
while
the
Thyiades
(
or
Prophetesses
)
are
a
raising
up
{αβγδ}
,
or
Fanman
;
the
Sun
is
the
Cause
of
Winds
,
and
the
Giver
of
Corn
as
well
as
of
Wine
.
The
Winnower
,
(
as
they
call
him
.
)
Now
that
the
Greeks
do
not
esteem
Bacchus
as
the
Lord
and
President
of
Wine
only
,
but
also
of
the
whole
Humid
Nature
Pindar
alone
is
a
sufficient
Witness
,
when
he
saith
,
May
gawdy
Bacchus
I
read
{αβγδ}
for
{αβγδ}
.
Trees
recruit
,
Gay
Deity
of
Somer
Fruit
.
For
which
Cause
,
it
is
forbidden
to
such
as
worship
Osiris
,
either
to
destroy
a
Fruit-tree
,
or
to
stop
up
a
Well
.
And
they
call
not
only
the
Nilus
,
but
in
general
every
Humid
,
The
Efflux
of
Osiris
.
And
a
Pitcher
of
Water
goes
always
first
in
their
Sacred
Processions
,
in
Honour
of
the
God
.
And
they
make
the
Figure
of
a
Fig-leaf
,
both
for
the
He
being
a
Father
to
his
Country
as
well
as
the
Nile
.
King
and
the
Southern
Climate
;
which
Fig-leaf
,
is
interpreted
to
mean
The
Watering
and
Spiriting
of
the
Universe
;
and
it
seems
to
bear
some
Resemblance
The
Leaves
of
Vines
,
Figs
,
and
Ivy
,
are
called
in
Greek
Thria
,
because
they
consist
of
three
parts
,
as
Athenaeus
informs
us
.
And
these
were
all
carried
about
in
the
Procession
of
Bacchus
,
called
from
them
Thriamb●s
,
or
Triumphus
;
and
it
was
a
Sacred
Dance
,
in
imitation
of
the
Sun
and
Stars
,
to
give
thanks
for
the
Fruits
of
the
Year
.
in
its
make
to
the
Virilities
of
a
Man
.
Moreover
,
when
they
keep
the
Feast
of
the
Pamylia
,
which
is
a
Phallick
or
Priapejan
one
(
as
was
said
before
)
they
expose
to
view
,
and
carry
about
a
certain
Image
of
a
Man
with
a
threefold
Privity
.
For
this
God
is
a
first
Origin
;
but
now
every
first
Origin
doth
by
its
Fecundity
multiply
what
proceeds
from
it
.
And
we
are
commonly
used
instead
of
many
times
,
to
say
Thrice
,
as
Thrice
Happy
,
and
:
As
many
Bonds
thrice
told
and
infinite
.
Unless
(
by
Jove
)
we
are
to
understand
the
Word
Treble
,
as
spoken
by
the
Antients
in
a
proper
Sense
.
For
the
Humid
Nature
being
in
the
beginning
the
chief
Source
and
Origin
of
the
Universe
,
must
of
consequence
produce
the
three
first
Bodies
,
the
Earth
,
the
Air
,
and
the
Fire
.
As
for
the
Story
which
is
here
told
by
way
of
Surplusage
to
the
Tale
;
how
that
Typhon
threw
the
Privity
of
Osiris
into
the
River
,
and
Isis
could
not
find
it
,
and
therefore
fashioned
and
prepared
the
Resemblance
and
Effigies
of
it
,
and
appointed
it
to
be
worshiped
and
carried
about
in
their
Processions
,
like
as
in
the
Grecian
Phallephoria
:
all
which
,
amounts
but
to
this
,
to
instruct
and
teach
us
that
the
Prolifick
and
Generative
Property
of
this
God
,
had
Moisture
for
its
first
Matter
,
and
that
by
means
of
Moisture
,
it
came
to
immix
it self
with
things
capable
of
Generation
.
We
have
also
another
Story
told
us
by
the
Aegyptians
;
how
that
once
Apopis
,
Apis
,
Epaphus
and
Aboba
,
as
the
Syrians
call
him
,
was
the
same
with
Adonis
,
his
Name
signifies
Pater
Manium
:
for
OB
in
Hebrew
,
is
a
Ghost
,
and
Ab
a
Father
.
Apopis
,
Brother
to
the
Sun
,
fell
at
Variance
with
Jupiter
,
and
made
War
upon
him
;
but
Jupiter
entring
into
Alliance
with
Osiris
,
and
by
his
means
overthrowing
his
Enemy
in
a
pitcht
Battle
,
he
afterwards
adopted
him
for
his
Son
,
and
gave
him
the
Name
of
Dionysos
(
or
Bacchus
.
)
It
is
easie
to
shew
that
this
Fabular
Relation
borders
also
upon
the
Verity
of
Physical
Science
.
For
the
Aegyptians
call
the
Air
as
well
as
Water
,
requires
its
Animation
from
the
Sun.
Air
Jupiter
,
with
which
the
Parching
and
Fiery
Property
makes
War
;
and
though
this
be
not
the
Sun
,
yet
hath
it
some
Cognation
with
the
Sun.
But
now
Moisture
extinguishing
the
Excessiveness
of
Drought
,
encreases
and
strengthens
the
Exhalations
of
Wet
,
which
give
Food
and
Vigor
to
the
Air
.
Moreover
,
the
Ivy
,
which
the
Greeks
use
to
consecrate
to
Bacchus
,
is
called
by
the
Aegyptians
Chen
ha
Sar
,
in
Hebrew
is
Gratia
Domini
.
This
Leaf
,
by
being
a
Thrion
,
resembles
a
Mans
Virilities
.
Chenostris
,
which
Word
(
as
they
tell
us
)
signifies
in
their
Language
Osiris's
Tree
.
Ariston
therefore
,
who
wrote
the
Colony
of
the
Athenians
,
For
{αβγδ}
I
read
{αβγδ}
and
{αβγδ}
seems
a
Gloss
.
might
perchance
have
light
upon
a
certain
Epistle
of
Alexarchus's
.
Bacchus
is
reported
also
by
the
Aegyptians
,
to
be
the
Son
of
Isis
,
and
not
to
be
called
Osiris
,
but
Arsaphes
in
the
Letter
A
,
which
denotes
Arsaphes
is
Mars
Pater
,
from
the
Hebrew
Hares
Sol
fervescens
,
and
Ab
Pater
.
Valiant
.
This
is
hinted
at
by
Hermaeus
also
,
in
his
First
Book
about
the
Aegyptians
;
for
he
saith
the
Name
of
Osiris
is
to
be
interpreted
Stout
.
I
shall
now
pass
by
I
read
{αβγδ}
for
{αβγδ}
.
Mnaseas
,
who
joyns
Bacchus
,
Osiris
,
and
Sarapis
together
,
and
makes
them
the
same
with
Epaphus
.
I
shall
also
omit
Anticlides
,
who
saith
,
that
Isis
was
the
Daughter
of
Prometheus
,
and
that
she
was
married
to
Bacchus
.
For
the
forementioned
Proprieties
of
their
Festivals
and
Sacrifices
afford
us
a
much
more
clear
Evidence
than
the
Authorities
of
Writers
.
They
believe
likewise
,
that
of
all
the
Stars
,
the
It
hath
the
Name
of
Sirius
from
Osiris
,
and
of
Dog
from
Mercury
or
Anubis
,
which
was
the
Sun.
And
he
began
his
yearly
Progress
(
or
Hunting-bout
,
as
they
fancied
it
)
at
the
rising
of
this
Star
,
which
they
therefore
called
his
Dog
.
Sirius
(
or
Dog
)
is
proper
to
Isis
,
because
it
bringeth
on
the
Flowing
of
the
Nile
.
And
they
pay
Divine
Honour
to
the
Lion
,
and
adorn
the
Gates
of
their
Temples
with
the
yawning
Mouths
of
Lions
,
because
the
Nilus
then
overflows
its
Banks
.
When
first
the
mounting
Sun
the
Lion
Meets
.
And
as
they
term
the
Nilus
the
Efflux
of
Osiris
,
so
they
hold
and
esteem
the
Earth
for
the
Body
of
Isis
,
and
that
not
all
of
it
neither
,
but
that
They
compared
the
Rivers
overflowing
the
Grounds
to
the
Suns
Illuminating
the
Moon
.
Part
only
which
the
Nilus
,
as
it
were
,
leapes
,
and
thereby
impregnates
and
mixes
with
.
And
by
this
Amorous
Congress
they
produce
Orus
.
Now
this
Orus
is
that
Hora
or
Sweet
Season
and
just
Temperament
of
the
Ambient
Air
,
which
nourisheth
and
preserveth
all
things
;
and
they
report
him
to
have
been
nursed
by
In
antient
Greek
,
Leto
,
or
Lato
signifies
Water
,
whence
the
Latin
Latex
.
Latona
,
in
the
Marshy
Grounds
about
Butos
;
because
moist
and
watry
Land
best
feeds
those
exhaled
Vapors
which
quench
and
relax
Drought
and
parching
Heat
.
But
those
Parts
of
the
Country
which
are
outmost
,
and
upon
the
Confines
and
Sea-coast
,
they
call
Nephthys
was
the
same
with
Proserpine
,
as
Typhon
was
with
Pluto
;
and
therefore
the
barren
and
unwatered
part
of
Aegypt
was
sacred
to
her
.
Nephthucha
in
Hebrew
is
Aperta
or
Uncovered
,
and
the
Nephthuchim
were
a
Tribe
of
Aegyptians
,
according
to
the
Scripture
.
Nephthys
:
and
therefore
they
give
her
the
Name
of
Teleutaea
(
or
the
Outmost
)
and
report
her
to
be
married
to
Typhon
.
And
therefore
when
the
Nilus
is
excessive
great
,
and
so
far
passes
its
ordinary
Bounds
,
that
it
approaches
to
those
that
inhabit
the
outmost
Quarters
,
they
call
this
Osiris's
Accompanying
with
Nephthys
,
found
out
by
the
springing
up
of
Plants
thereupon
:
whereof
the
Melilot
is
one
,
which
(
as
the
Story
tells
us
)
being
dropt
behind
and
left
there
,
gave
Typhon
to
understand
the
Wrong
that
had
been
done
to
his
Bed
.
Which
made
them
say
that
Isis
had
a
For
{αβγδ}
,
I
read
{αβγδ}
.
Lawful
Son
called
Orus
,
and
Nephthys
a
Bastard
,
called
Anubis
.
And
indeed
they
record
in
the
Successions
of
their
Kings
,
that
Nephthys
being
married
to
Typhon
,
was
at
first
Barren
.
Now
if
they
do
not
mean
this
of
a
Woman
,
but
of
a
Goddess
,
they
must
needs
hint
out
,
that
the
Earth
,
by
reason
of
its
Solidity
,
is
in
its
own
Nature
,
infecund
and
Barren
.
And
the
Conspiracy
and
usurpation
of
Typhon
,
will
be
the
Power
of
the
Drought
,
which
then
prevails
and
dissipates
that
Generative
Moisture
,
that
both
begets
the
Nile
,
and
encreases
it
.
And
the
The
Queen
of
Aethiopia
,
before
called
Thueris
and
Aso
,
seems
to
be
no
other
than
Astarte
,
and
the
Arabian
Venus
,
by
the
Greeks
called
Astraea
,
and
Nemesis
,
by
the
Galls
Andras●e
,
and
by
the
Germans
Easter
,
and
she
was
no
other
than
the
Moon
.
Arabia
was
the
old
Aethiopia
,
and
the
Mother
of
the
New
.
Queen
of
Aethiopia
,
that
abetted
his
Quarrel
,
will
denote
the
Southern
Winds
that
come
from
Aethiopia
.
For
when
these
come
to
overpower
the
Etesiae
(
or
Anniversary
Winds
)
which
drive
the
Winds
towards
Aethiopia
,
and
by
that
means
prevent
those
Showers
of
Rein
which
should
augment
the
Nile
from
discharging
themselves
down
,
Typhon
then
being
rampant
,
scorcheth
all
,
and
being
wholly
Master
of
the
Nile
,
which
now
through
Weakness
and
Debility
,
draws
in
his
Head
,
and
takes
a
contrary
Course
;
he
next
thrusts
him
hollow
,
and
sunk
as
he
is
into
the
Sea
.
For
the
Story
that
is
told
us
of
the
Closing
up
of
Osiris
in
a
Chest
,
seems
to
me
to
be
nothing
else
but
an
Imitation
of
the
withdrawing
and
disappearing
of
the
Water
.
For
which
reason
,
they
tell
us
that
Osiris
was
missing
upon
the
Month
of
Athyr
;
at
which
time
the
Etesia
(
or
Anniversary
Winds
)
being
wholly
ceased
,
the
Nile
returns
to
his
Channel
,
and
the
Country
looks
bare
:
The
Night
also
growing
longer
,
the
Darkness
encreases
,
and
so
the
Power
of
Light
fades
away
,
and
is
overcome
.
For
{αβγδ}
,
I
read
{αβγδ}
.
And
as
the
Priests
act
several
other
Melancholy
things
upon
this
occasion
,
so
they
cover
a
This
was
the
{αβγδ}
,
or
golden
Calf
mentioned
in
the
Scripture
.
Guilded
Cow
with
a
black
Linnen
Pall
,
and
thus
expose
her
to
publick
View
,
at
the
Mourning
of
the
Goddess
,
For
they
look
upon
the
Cow
as
the
Image
of
Isis
and
of
the
Earth
,
was
here
inserted
out
of
the
Margin
,
and
that
corruptly
too
,
as
appears
by
Petavius's
Copy
.
for
four
days
together
,
beginning
at
the
Seventeenth
.
For
the
things
they
mourn
for
are
also
four
;
the
first
whereof
,
is
because
of
the
Falling
and
Recess
of
the
River
Nilus
;
the
second
,
because
the
Northern
Winds
are
then
quite
suppressed
by
the
Southern
overpowering
them
;
the
Third
,
because
the
Day
is
grown
shorter
than
the
Night
;
and
the
Last
and
Chiefest
of
all
,
because
of
the
Barrenness
of
the
Earth
,
together
with
the
Nakedness
of
the
Trees
,
which
then
cast
their
Leaves
.
And
on
the
Nineteenth
Day
at
Night
,
For
{αβγδ}
,
I
read
{αβγδ}
.
they
go
down
to
the
Seaside
,
and
the
Priests
and
Sacred
Livery
bring
forth
the
Chest
,
having
within
it
a
little
Golden
Ark
(
or
{αβγδ}
.
Boat
)
into
which
they
pour
fresh
and
potable
Water
,
and
all
that
are
there
present
,
give
a
great
Shout
for
joy
,
that
Osiris
is
now
found
.
Then
they
take
I
read
{αβγδ}
,
for
{αβγδ}
.
Fertile
Mold
and
stir
it
about
in
that
Water
,
and
when
they
have
mixed
with
it
several
very
costly
Odours
and
Spices
,
they
form
it
into
a
little
Image
,
in
fashion
like
a
Cressent
,
and
then
dress
it
up
in
fine
Cloaths
and
adorn
it
,
intimating
hereby
,
that
they
believe
these
Gods
to
be
the
Substance
of
The
Moon
of
Earth
,
and
the
Sun
of
Water
,
but
yet
so
as
to
be
both
in
one
as
an
Hermaphrodite
;
for
so
they
thought
.
Earth
and
Water
.
But
Isis
again
recovering
Osiris
,
and
rearing
up
Orus
,
made
strong
by
Exhalations
,
Mists
and
Clouds
,
Typhon
was
indeed
reduced
,
but
not
Executed
;
for
the
Goddess
,
who
is
Sovereign
over
the
Earth
,
would
not
suffer
the
opposite
Nature
to
Wet
to
be
utterly
extinguished
,
but
loosed
it
and
let
it
go
,
being
desirous
the
I
read
{αβγδ}
for
{αβγδ}
.
Mixture
should
continue
.
For
it
would
be
impossible
for
the
World
to
be
compleat
and
perfect
,
if
the
Property
of
Fire
should
fail
and
be
wanting
.
And
as
these
things
are
not
spoken
by
them
For
{αβγδ}
,
I
read
{αβγδ}
.
without
a
considerable
shew
of
Reason
,
so
neither
have
we
reason
wholly
to
contemn
this
other
Account
which
they
give
us
;
which
is
,
That
Typhon
in
the
more
antient
Times
,
was
Master
of
Osiris's
Portion
.
For
(
they
say
)
That
is
,
the
Lower
Aegypt
.
Aegypt
was
once
all
Sea
.
For
which
reason
,
it
is
found
at
this
Day
to
have
abundance
of
Fish-shells
,
both
in
its
Mines
,
and
on
its
Mountains
.
And
besides
that
,
all
the
Springs
and
Wells
(
which
in
that
Country
are
extream
numerous
)
have
in
them
a
salt
and
brackish
Water
,
as
if
some
For
{αβγδ}
,
I
read
{αβγδ}
.
Remainder
had
run
together
thither
,
to
be
as
it
were
laid
up
in
store
.
But
in
process
of
time
Orus
got
the
upper
hand
of
Typhon
;
that
is
,
there
happened
such
an
Opportunity
of
sudden
and
tempestuous
Showers
of
Rain
,
that
the
Nilus
pusht
the
Sea
out
,
and
discovered
the
Champagn-land
,
and
afterwards
filled
it
up
with
continual
Profusions
of
Mud
.
All
which
hath
the
Testimony
of
Sense
to
confirm
it
.
For
we
see
at
this
Day
,
that
as
the
River
drives
down
fresh
Mud
,
and
lays
new
Earth
unto
the
old
,
the
Sea
by
degrees
gives
back
,
and
the
salt
Water
runs
off
,
as
the
Parts
in
the
Bottom
gain
heighth
by
new
accessions
of
Mud
.
We
see
moreover
,
that
the
Island
Phaios
,
which
Homer
observed
in
his
Time
to
be
a
whole
Days
Sayl
from
Aegypt
,
is
now
a
part
of
it
;
not
because
it
changed
its
Place
,
or
came
nearer
the
Shore
than
before
;
but
because
the
River
still
adding
to
,
and
encreasing
the
main
Land
,
the
intermediate
Sea
was
obliged
to
retire
.
To
speak
the
truth
,
these
things
are
not
far
unlike
the
Explications
which
the
Stoicks
use
to
give
of
the
Gods
:
for
they
also
say
,
that
the
Generative
and
Nutritive
Property
of
the
The
Sum
of
all
is
,
that
the
Air
is
the
common
Vehicle
of
all
the
Sun
and
Moons
Influences
.
Air
,
is
called
Bacchus
;
the
striking
and
dividing
Property
Hercules
;
the
Receptive
Property
,
Ammon
;
that
which
passes
through
the
Earth
and
Fruits
,
Ceres
and
Proserpine
;
and
that
which
passes
through
the
Sea
,
Neptune
.
But
those
who
joyn
with
these
Physiological
Accounts
,
also
certain
Mathematical
Matters
relating
to
Astronomy
,
suppose
Typhon
to
mean
the
Orb
of
the
There
is
no
doubt
but
that
Typhon
was
only
a
more
Antique
and
rude
Draught
of
Osiris
,
or
the
Sun
:
for
the
Gods
of
anti-enter
Times
turned
to
be
the
Devils
of
the
later
.
Sun
,
and
Osiris
that
of
the
Moon
.
For
that
the
Moon
,
being
endued
with
a
prolifick
and
moistning
Light
,
is
very
favourable
both
to
the
breeding
of
Animals
,
and
the
springing
up
of
Plants
;
but
the
Sun
having
in
it
an
immoderate
and
excessive
Fire
,
burns
and
drys
up
such
things
as
grow
up
and
look
green
,
and
by
its
scorching
Heat
,
renders
a
great
part
of
the
World
wholly
uninhabitable
,
and
very
often
gets
the
better
of
the
Moon
.
For
which
reason
,
the
Aegyptians
always
call
Typhon
Seth
and
Soth
are
to
Sar
and
for
,
as
Thoth
is
to
Thor
,
they
all
signifie
Lord
and
Father
in
differing
Dialects
.
Seth
,
which
in
their
Language
signifies
a
Domineering
and
Compelling
Power
.
And
they
tell
us
in
their
Mythology
,
that
Hercules
is
placed
in
the
Sun
,
and
rides
about
the
World
in
it
,
and
that
Hermes
doth
the
like
in
the
Moon
.
For
the
Operations
of
the
Moon
seem
to
resemble
Reason
,
and
to
proceed
from
Wisdom
;
For
{αβγδ}
,
I
read
{αβγδ}
.
but
those
of
the
Sun
to
be
like
unto
Strokes
,
For
{αβγδ}
,
I
read
{αβγδ}
.
effected
by
Violence
and
meer
Strength
.
But
the
Stoicks
affirm
the
Sun
to
be
kindled
and
fed
by
the
Sea
,
and
the
Moon
by
the
Waters
of
Springs
and
Pools
,
which
send
up
a
sweet
and
soft
Exhalation
to
it
.
It
is
Fabled
by
the
Aegyptians
,
that
Osiris's
Death
happened
upon
the
Seventeenth
Day
of
the
Month
,
at
which
time
,
it
is
evident
that
the
Moon
is
at
the
Fullest
.
For
which
reason
,
the
Pythagoreans
call
that
Day
Antiphraxis
(
or
Disjunction
)
and
utterly
abominate
the
very
Number
.
For
the
middle
Number
XVII
.
falling
in
betwixt
the
square
Number
XVI
.
and
the
oblong
Parallelogram
XVIII
.
(
which
are
the
only
plain
Numbers
that
have
their
Peripheryes
equal
with
their
Areae
)
disjoyns
and
separates
them
from
each
other
;
and
being
divided
into
equal
Portions
,
it
makes
the
Sesquioctave
Proportion
.
Moreover
,
thore
are
some
that
affirm
Osiris
to
have
lived
eight
and
twenty
Years
;
and
others
again
that
say
he
only
reigned
so
long
,
for
that
is
the
just
Number
of
the
Moons
Degrees
of
Light
,
and
of
the
Days
wherein
she
performs
her
Circuit
.
And
after
they
have
cleft
the
Tree
at
the
Solemnity
they
call
Osiris's
Burial
,
they
next
form
it
into
an
Ark
(
or
Boat
)
in
fashion
like
a
Cressent
,
because
the
Moon
,
when
it
joyns
the
Sun
,
becomes
first
I
read
{αβγδ}
for
{αβγδ}
,
according
to
Petavius's
Copy
.
of
that
Figure
,
and
then
vanishes
away
.
Likewise
the
Discerption
of
Osiris
into
Fourteen
Parts
,
sets
forth
unto
us
symbolically
,
the
Number
of
Days
in
which
that
Luminary
is
decreasing
,
from
the
Full
to
the
Change
.
Moreover
,
the
Day
upon
which
she
first
appears
,
after
she
hath
now
escaped
the
Solar
Rays
,
and
passed
by
the
Sun
,
they
term
Imperfect
Good
;
for
Osiris
is
Beneficent
;
and
as
this
Name
hath
many
other
Significations
,
so
what
they
call
Effectuating
and
Beneficent
Force
,
is
none
of
the
least
.
Hermaeus
also
tells
us
,
that
his
other
Name
Omphis
seems
to
be
the
same
in
sense
with
Ophi
,
Apis
and
Amun
.
of
Omphis
,
when
interpreted
,
denotes
a
Benefactor
.
They
moreover
believe
,
that
the
several
Risings
of
the
River
Nile
bear
a
certain
Proportion
to
the
Variations
of
Light
in
the
Moon
.
For
they
say
that
its
highest
Rise
,
which
is
at
the
Elephantina
(
or
the
Isle
of
Elephants
)
is
eight
and
twenty
Cubits
high
,
which
is
the
Number
of
its
several
Lights
,
and
the
Measures
of
its
monthly
Course
;
and
that
that
at
Mendes
and
Xois
,
which
is
the
I
read
{αβγδ}
for
{αβγδ}
.
lowest
of
all
,
is
six
Cubits
high
,
which
answers
the
Half-moon
;
but
that
the
middlemost
Rise
,
which
is
at
Memphis
,
is
(
when
it
is
at
its
just
Heighth
)
fourteen
Cubits
high
,
which
answers
the
Full
Moon
.
They
also
I
add
{αβγδ}
after
{αβγδ}
.
say
that
the
Apis
is
The
Living
Image
of
Osiris
,
and
that
he
is
begotten
when
a
Prolifick
Light
darts
down
from
the
Moon
,
and
Herodotus
makes
it
to
be
a
Flash
of
Lightning
.
touches
the
Cow
when
she
is
disposed
for
Procreation
;
for
which
reason
,
many
things
in
the
Apis
bear
Resemblance
to
the
Shapes
of
the
Moon
,
it
having
light
Colours
,
For
{αβγδ}
,
I
read
{αβγδ}
.
intermixed
with
shady
ones
.
For
{αβγδ}
,
I
read
{αβγδ}
.
Moreover
,
upon
the
Kalends
of
the
Month
Phamenoth
,
they
keep
a
certain
Holy-day
,
by
them
called
Osiris's
Ascent
into
the
Moon
,
and
they
account
it
the
beginning
of
their
Spring
.
Thus
they
place
the
Power
of
Osiris
in
the
Moon
,
I
here
insert
{αβγδ}
.
and
affirm
him
to
be
there
married
with
Isis
,
which
is
Generation
.
For
which
cause
,
they
style
the
Moon
The
Mother
of
the
World
,
and
believe
her
to
have
the
Nature
of
both
Male
and
Female
;
because
she
is
first
filled
and
impregnated
by
the
Sun
,
and
then
her self
sends
forth
Generative
Principles
into
the
Air
,
and
from
thence
scatters
them
down
upon
the
Earth
.
For
that
Typhonian
Destruction
doth
not
always
prevail
;
but
is
very
often
subdued
by
Generation
,
and
fast
bound
like
a
Prisoner
,
and
afterwards
gets
up
again
and
makes
War
upon
Orus
.
Now
this
Orus
is
but
Osiris
over
again
,
after
a
later
Institution
.
Orus
is
the
Terrestrial
World
,
which
is
not
wholly
exempted
from
either
Generation
or
Destruction
.
But
there
are
some
that
will
have
this
Tale
to
be
a
Figurative
Representation
of
the
Eclipses
.
For
the
Moon
is
under
an
Eclipse
at
the
Full
,
when
the
Sun
is
in
opposition
to
her
,
because
she
then
falls
upon
the
Shadow
of
the
Earth
,
as
they
say
Osiris
did
into
his
Chest
.
Besides
this
,
she
hides
and
disappears
of
her self
upon
the
Thirtyeth
Day
of
every
Month
,
but
doth
not
extinguish
the
Sun
quite
,
no
more
than
Isis
did
Typhon
.
And
when
The
truth
is
,
Nephthys
was
but
a
more
Antique
and
rougher
sort
of
Isis
.
Nephthys
was
delivered
of
Anubis
,
Isis
own'd
the
Child
.
For
Nephthys
is
that
Part
of
the
World
which
is
below
the
Earth
,
and
invisible
to
us
;
and
Isis
that
which
is
above
the
Earth
and
visible
.
But
that
which
touches
upon
both
For
{αβγδ}
,
I
read
{αβγδ}
.
these
,
and
is
called
the
Horizon
(
or
Bounding
Circle
)
and
is
common
to
them
both
,
is
called
Anubis
,
and
resembles
in
Shape
the
Dog
,
because
the
Dog
makes
use
of
his
Sight
by
Night
as
well
as
by
Day
.
And
therefore
Anubis
seems
to
me
to
have
a
Power
among
the
Aegyptians
,
For
{αβγδ}
,
I
read
{αβγδ}
.
much
like
to
that
of
Hecate
among
the
Grecians
,
he
being
as
well
Terrestrial
as
Olympick
.
Some
again
think
Anubis
to
be
For
{αβγδ}
,
I
read
{αβγδ}
.
Saturn
;
wherefore
(
they
say
)
that
because
he
produces
all
things
out
of
himself
,
and
breeds
them
in
himself
,
he
had
the
Name
of
Kyon
(
which
signifies
in
Greek
both
a
Dog
and
a
Breeder
.
)
Moreover
,
those
that
worship
the
Dog
,
have
a
certain
Saturn
or
Cronos
,
in
Aegyptian
Kyranis
or
Cornutus
,
was
the
same
with
Hercules
and
Moloch
,
i.e.
the
Jupiter
of
the
antient
Savages
,
and
the
same
with
Typhon
.
secret
Meaning
that
must
not
be
here
revealed
.
And
in
the
more
remote
and
antient
Times
,
the
Dog
had
the
Not
only
for
his
being
a
Shepherd
and
a
Huntsman
,
like
their
Apollo
,
but
chiefly
for
his
extraordinary
Lasciviousness
and
Salacity
,
which
was
the
main
Vertue
of
their
Bacchus
or
Priapus
.
And
therefore
they
call
both
the
Dog
and
Mercury
,
Sothi
or
Thoth
,
which
is
Father
.
highest
Honours
paid
him
in
Aegypt
;
but
after
that
Cambyses
had
slain
the
Apis
,
and
thrown
him
away
contemptuously
like
a
Carrion
,
no
Animal
came
near
to
him
except
the
Dog
only
;
upon
this
he
lost
his
first
Honour
,
and
the
Right
he
had
of
being
worshipped
above
other
Creatures
.
There
are
also
some
that
will
have
the
Shadow
of
the
Earth
,
upon
which
they
believe
the
Moon
to
fall
when
eclipsed
,
to
be
called
Typhon
.
Wherefore
it
seems
to
me
not
to
be
unconsonant
to
reason
to
hold
,
that
each
of
them
a
part
is
not
in
the
right
,
but
all
together
are
.
For
For
{αβγδ}
,
I
read
{αβγδ}
.
that
it
is
not
Drought
,
nor
Wind
,
nor
Sea
,
nor
Darkness
,
but
every
part
of
Nature
that
is
hurtful
or
destructive
,
that
belongs
to
Typhon
.
For
we
are
not
to
place
the
first
Origins
of
the
Universe
in
inanimate
Bodies
,
as
do
Democritus
and
Epicurus
,
nor
to
take
the
Compiler
of
the
For
{αβγδ}
,
I
read
{αβγδ}
.
unqualified
Matter
,
to
be
one
Discourse
and
one
Forecast
,
overruling
and
containing
all
things
,
as
do
the
Stoicks
.
For
it
is
not
possible
for
any
one
thing
,
For
{αβγδ}
,
I
read
{αβγδ}
.
Petavius's
Copy
wants
{αβγδ}
.
whether
it
be
Bad
,
or
whether
it
be
Good
,
to
be
the
Cause
of
all
things
indifferently
,
where
in
the
mean
time
God
is
the
Cause
of
nothing
.
For
the
Frame
of
the
World
is
(
as
Heraclitus
speaks
)
in
a
State
of
Renitency
,
like
a
Harp
or
Bow
;
and
according
to
Euripides
:
Nor
Good
,
nor
Bad
,
here
's
to
be
found
apart
;
But
both
immixt
in
one
for
greater
Art.
And
therfore
this
most
antient
Opinion
hath
been
handed
down
from
the
Theologists
and
Law-givers
,
to
the
Poets
and
Philosophers
,
it
having
an
Original
fathered
upon
no
one
,
and
having
gained
a
Perswasion
both
strong
and
indelible
,
being
every
where
professed
and
received
by
Barbarians
as
well
as
Grecians
,
and
that
not
only
in
Vulgar
Discourses
and
Publick
Fame
,
but
also
in
their
very
secret
Mysteries
and
open
Sacrifices
:
That
the
World
is
neither
hurried
about
by
wild
Chance
without
Intelligence
,
Discourse
and
Direction
,
nor
yet
that
there
is
but
one
Reason
,
which
as
it
were
with
a
Rudder
,
or
with
gentle
and
easie
Reins
,
directs
it
and
holds
it
in
;
but
that
on
the
contrary
,
there
are
in
it
several
differing
things
,
and
those
made
up
of
bad
as
well
as
good
;
or
rather
(
to
speak
more
plainly
)
that
Nature
produces
nothing
here
,
but
what
is
mixt
and
tempered
.
Not
that
there
is
as
it
were
one
Store-keeper
,
who
out
of
He
alludes
to
Homer
,
who
feigns
Jupiter
to
have
in
his
House
two
differing
Jars
,
the
one
filled
with
Good
Things
,
and
the
other
with
Bad
.
two
differing
Casks
,
dispenses
to
us
Humane
Affairs
adulterated
and
mixed
together
,
as
an
Host
doth
his
Liquors
;
but
by
reason
of
two
contrary
Origins
and
opposite
Powers
,
whereof
the
one
leads
to
the
Right-hand
,
and
in
a
direct
Line
,
and
the
other
turns
to
the
contrary
Hand
,
and
goes
athwart
,
both
Human
Life
is
mixed
,
and
the
World
(
if
not
all
)
yet
that
Part
which
is
about
the
Earth
and
below
the
Moon
,
is
become
very
unequal
and
various
,
and
liable
to
all
manner
of
Changes
.
For
if
nothing
can
come
without
a
Cause
,
and
if
a
good
thing
cannot
afford
a
Cause
of
Evil
,
Nature
then
must
certainly
have
a
peculiar
Source
and
Origin
,
as
of
Good
,
so
of
Evil
.
And
this
is
the
Opinion
of
the
Greatest
and
Wisest
Part
of
Mankind
.
For
some
believe
there
are
There
were
two
antient
Sects
in
Chaldaea
;
the
Orcheni
,
which
worshiped
the
Light
,
and
the
Borsippeni
,
which
worshiped
the
Dark
.
two
Gods
,
as
it
were
two
Rival
Workmen
;
the
one
whereof
they
make
to
be
the
Maker
of
Good
Things
,
and
the
other
of
Bad
.
And
some
call
the
Better
of
these
God
,
and
the
other
Daemon
;
as
doth
Zoroastres
the
Magee
,
whom
they
report
to
be
Five
Thousand
Years
elder
than
the
Trojan
Times
.
This
Zoroastres
therefore
called
the
one
of
these
Hesychius
saith
,
that
Mazes
in
the
Phrygian
Tongue
signifies
Jupiter
and
Great
.
Oromazes
therefore
is
no
other
than
Coelum
or
Uranos
,
Ora
being
Light
,
and
Mazes
Great
.
He
was
above
called
Masdes
and
Manis
.
Oromazes
,
and
the
other
Arimanius
;
and
affirmed
moreover
,
that
the
one
of
them
,
did
of
any
thing
sensible
,
the
most
resemble
Light
,
and
the
other
again
Darkness
and
Ignorance
.
But
that
M●h●er
in
Persian
is
the
Comparative
Degree
of
Mih
(
as
Mai
,
as
Hesychius
writes
it
)
which
signifies
Great
,
and
so
signifies
Prince
or
Lord
.
He
was
no
other
than
Apollo
or
the
Sun.
Mithras
was
in
the
middle
betwixt
them
.
For
which
Cause
the
Persians
call
Mithras
the
Mediator
.
And
they
tell
us
,
that
he
first
taught
Mankind
to
make
Vows
and
Offerings
of
Thanksgiving
to
the
one
,
and
to
offer
Averting
and
Feral
Sacrifice
to
the
other
.
For
they
beat
a
certain
Plant
called
Homomi
,
in
a
Mortar
,
and
call
up
Pluto
and
the
Dark
;
and
then
mix
it
with
the
Blood
of
a
sacrificed
Wolf
,
and
convey
it
to
a
certain
Place
where
the
Sun
never
shines
,
and
there
cast
it
away
.
For
of
Plants
,
they
believe
that
some
appertain
to
the
Good
God
,
and
others
again
to
the
Evil
Daemon
;
and
likewise
they
think
,
that
of
Animals
,
such
as
Dogs
,
Fowls
,
and
Urchins
,
belong
to
the
Good
;
and
Water
Animals
to
the
Bad
;
for
which
reason
,
they
account
him
happy
that
kills
most
of
them
.
These
Men
moreover
tell
us
a
great
many
Romantic
things
about
these
Gods
,
whereof
these
are
some
.
They
say
that
Oromazes
springing
from
purest
Light
,
and
Arimanius
,
Rimmon
or
Remphan
,
as
the
Bible
calls
him
,
had
his
Name
in
Syriack
from
his
Gigantick
Height
,
for
Ram
is
High
in
Hebrew
.
He
was
the
same
with
Moloch
and
Hercules
.
The
Aegyptians
called
him
Armais
,
and
the
Greeks
Hermes
and
Danaus
.
It
is
like
he
was
not
counted
a
Devil
until
the
Magees
founded
a
better
Worship
than
that
of
Mars
.
Arimanius
on
the
other
hand
,
from
pitchy
Darkness
,
these
two
are
therefore
at
War
with
one
another
.
And
that
Oromazes
made
six
Gods
,
whereof
the
first
was
the
Author
of
Benevolence
,
the
second
of
Truth
,
the
third
of
Justice
;
and
the
rest
,
one
of
Wisdom
,
another
of
Wealth
,
and
a
third
of
that
Pleasure
which
accrues
from
good
Actions
;
and
that
Arimanius
likewise
made
the
like
Number
of
contrary
Operations
to
confront
them
.
After
this
,
Oromazes
having
first
trebled
his
own
Magnitude
mounted
up
aloft
,
as
far
above
the
Sun
,
as
the
Sun
it self
is
above
the
Earth
,
and
so
bespangled
the
Heavens
with
Stars
.
But
one
Star
(
called
Sirius
,
or
the
Dog
)
he
set
as
a
kind
of
Centinel
or
Scout
before
all
the
rest
.
And
after
he
had
made
The
Chaldaean
Sphere
had
XXIV
.
Signs
upon
the
Meridian
also
;
for
they
believed
the
World
to
be
Oblong
,
like
an
Egg.
Hence
the
Number
of
XXIV
.
Elders
in
antient
Cities
.
four
and
twenty
Gods
more
,
he
placed
them
all
in
an
Egg-shell
.
But
those
that
were
made
by
Arimanius
(
being
themselves
also
of
the
like
Number
)
breaking
a
Hole
in
this
beauteous
and
glazed
Egg-shell
,
bad
things
came
by
this
means
to
be
intermixed
with
good
.
But
the
fatal
time
is
now
approaching
,
in
which
Arimanius
,
who
by
means
of
these
brings
Plagues
and
Famines
upon
the
Earth
,
must
of
necessity
be
himself
utterly
extinguished
and
destroyed
;
at
which
time
,
the
Earth
being
made
plain
and
level
,
there
will
be
one
Life
,
and
The
Magi
served
the
Babylonians
and
Persians
in
their
Design
of
an
universal
Monarchy
.
one
Society
of
Mankind
,
made
all
happy
,
and
of
one
Speech
.
But
Theopompus
saith
,
that
according
to
the
Opinion
of
the
Magees
,
That
is
,
the
Barbarous
and
the
Civil
Factions
in
those
Parts
,
viz.
The
Scythians
and
Persians
,
&c.
each
of
these
Gods
subdues
,
and
is
subdued
by
turns
,
for
the
space
of
three
thousand
years
a
piece
,
and
that
for
three
thousand
years
more
,
they
quarrel
and
fight
,
and
destroy
each
others
Works
;
but
that
at
last
,
Pluto
shall
fail
,
and
Mankind
shall
be
happy
,
and
neither
need
Food
nor
yield
a
Shadow
.
And
that
the
God
,
who
projects
these
things
,
doth
,
For
{αβγδ}
,
I
read
{αβγδ}
.
for
some
time
,
take
his
Repose
and
Rest
;
but
yet
this
time
is
not
much
to
him
,
although
it
seem
so
to
Man
,
whose
Sleep
is
but
short
.
Such
then
is
the
Mythology
of
the
Magees
.
But
the
Chaldaeans
I
add
here
{αβγδ}
.
say
there
are
Gods
of
the
Planets
also
,
two
whereof
,
they
style
Benefics
,
and
two
Malefics
;
the
other
three
they
pronounce
to
be
common
and
indifferent
.
As
for
the
Grecians
,
their
Opinions
are
obvious
and
well
known
to
every
one
,
to
wit
,
that
they
make
the
part
of
the
For
{αβγδ}
,
I
read
{αβγδ}
.
good
God
to
appertain
to
Jupiter
Olympius
,
and
that
of
the
Averruncus
(
or
Hateful
Daemon
)
to
Pluto
,
and
likewise
,
that
they
fable
Harmonia
to
have
been
begotten
by
Venus
and
Mars
,
the
one
whereof
is
rough
and
quarrelsome
,
and
the
other
sweet
and
amorous
.
In
the
next
place
,
consider
we
the
great
Agreement
of
the
Philosophers
with
these
People
.
For
Heraclitus
doth
in
plain
and
naked
terms
call
War
the
Father
,
the
King
,
and
the
Lord
of
all
things
;
and
saith
,
that
Homer
,
when
he
thus
pray'd
,
Discord
be
damn'd
from
Gods
and
Human
Race
,
Little
thought
he
was
then
cursing
the
Origination
of
all
things
,
they
owing
their
Rise
to
Aversation
and
Quarrel
.
He
also
I
here
insert
{αβγδ}
.
saith
,
that
the
Sun
will
never
exceed
his
proper
Bounds
,
and
if
he
should
,
that
Tongues
,
Aids
of
Justice
soon
will
find
him
out
.
Empedocles
also
calls
the
Benefic
Principle
Love
and
Friendship
,
and
very
often
I
read
{αβγδ}
for
{αβγδ}
,
out
of
his
Fragments
.
Sweet-look'd
Harmony
,
and
the
Evil
Principle
:
Pernicious
Enmity
and
bloody
Hate
.
The
Pythagoreans
use
a
great
number
of
Terms
as
Attributes
of
these
two
Principles
;
of
the
Good
,
they
use
the
Unite
;
I
add
{αβγδ}
.
the
Terminate
,
the
Permanent
,
the
Streight
,
the
Odd
,
the
Square
,
the
{αβγδ}
is
well
added
here
by
Xylander
.
Equal
,
the
Dexter
,
and
the
Lucid
;
and
again
of
the
Bad
,
the
Two
,
the
Interminate
,
the
Fluent
,
the
Crooked
,
the
Even
,
the
Oblong
,
the
Unequal
,
the
Sinister
,
and
the
Dark
;
insomuch
that
all
these
are
lookt
upon
as
Principles
of
Generation
.
But
Anaxagoras
made
but
two
,
the
Intelligence
and
the
Interminate
;
and
Aristotle
called
the
first
of
these
Form
,
and
the
latter
Privation
.
But
Plato
in
many
places
,
For
{αβγδ}
,
I
read
{αβγδ}
with
Xylander
.
as
it
were
shading
and
veiling
over
his
Opinion
,
names
the
one
of
these
opposite
Principles
The
same
,
and
the
other
the
T'other
.
But
in
his
Books
of
Laws
,
when
he
was
now
grown
old
,
he
affirmed
(
and
that
not
in
Riddles
and
Emblems
,
as
usual
,
but
)
in
plain
and
proper
Words
,
that
the
World
is
not
moved
by
one
Soul
,
but
perhaps
by
a
great
many
,
but
not
by
fewer
than
Two
;
the
one
of
which
is
Beneficent
,
and
the
other
contrary
to
it
,
and
the
Author
of
things
contrary
.
He
also
leaves
a
certain
Third
Nature
in
the
midst
between
,
which
is
neither
without
Soul
,
nor
without
Discourse
,
nor
devoid
of
a
self
moving
Power
,
as
some
suppose
;
but
communicates
with
both
Principles
;
but
yet
so
as
still
to
affect
,
desire
and
persue
the
better
of
them
,
as
I
shall
make
out
in
the
ensuing
part
of
this
Discourse
,
in
which
I
design
to
reconcile
the
Theology
of
the
Aegyptians
,
principally
with
this
sort
of
Philosophy
.
For
the
Frame
and
Constitution
of
this
World
is
made
up
of
contrary
Powers
,
but
yet
such
as
are
not
of
so
equal
Strength
,
but
that
the
Better
is
still
Predominant
.
But
it
is
impossible
for
the
Ill
one
to
be
quite
extinguished
,
because
much
of
it
is
interwoven
with
the
Body
,
and
much
with
the
Soul
of
the
Universe
,
and
it
always
maintains
a
fierce
Combat
with
the
better
Part
.
And
therefore
that
Intellect
and
Discourse
in
the
Soul
of
the
World
,
which
is
the
Prince
and
Master
of
all
the
best
things
is
Osiris
:
And
in
the
Earth
,
in
the
Winds
,
in
the
Waters
,
in
the
Heaven
,
and
in
the
Stars
,
what
is
ranged
,
fixed
,
and
in
a
sound
Constitution
,
(
as
orderly
Seasons
,
due
Temperaments
of
Air
,
and
the
Revolutions
of
the
Stars
)
is
the
This
is
the
Platinists
{αβγδ}
,
or
the
Fabricator
of
the
World
.
Efflux
and
appearing
Image
of
Osiris
.
Again
,
the
Passionate
,
Titanick
,
Irrational
and
Brutal
Part
of
the
Soul
is
Typhon
,
and
what
in
the
Corporeal
Nature
,
is
Adventitious
,
Morbid
and
Tumultuous
(
as
For
{αβγδ}
,
I
read
{αβγδ}
.
Irregular
Seasons
,
Distemperatures
of
Air
,
Eclipses
of
the
Sun
,
and
Disappearings
of
the
Moon
)
is
as
it
were
the
Incursions
and
Devastations
For
{αβγδ}
,
I
read
{αβγδ}
.
of
Typhon
.
And
the
Name
of
Seth
or
Soth
,
is
the
same
with
Thoth
,
which
signifies
The
Father
or
Lord
.
Seth
,
by
which
they
call
Typhon
,
declares
as
much
;
for
it
denotes
a
Domineering
and
Compelling
Power
,
and
also
very
often
an
Overturning
,
and
again
a
Leaping
over
.
There
are
also
some
that
say
that
Bebaeon
was
one
of
Typhons
Companions
;
but
Manethos
saith
,
Typhon
himself
was
called
Bebon
.
Now
that
Name
signifies
The
Name
of
Bebon
is
better
derived
from
the
Oriental
Word
Baba
,
which
signifies
a
Hole
or
Cavity
:
His
Temples
being
like
his
Nature
,
subterraneous
,
and
the
Pillars
of
Seth
were
in
these
Syringes
or
Vaults
,
and
not
in
Syria
,
as
is
commonly
supposed
.
Restraining
and
Hindring
;
as
who
should
say
,
while
all
things
march
along
in
a
regular
Course
,
and
move
steadily
toward
their
natural
End
,
the
Power
of
Typhon
stands
in
their
way
and
stops
them
.
For
which
reason
they
assign
him
,
of
all
the
tame
Beasts
,
the
most
brutal
and
sottish
,
the
Ass
;
and
of
all
the
wild
Beasts
,
the
most
savage
and
fierce
,
the
Crocodile
and
River-Horse
.
Of
the
Ass
we
have
spoken
already
.
They
shew
us
at
Hermopolis
,
the
Statue
of
Typhon
,
which
is
A
River-Horse
with
a
Hawk
upon
his
Back
,
fighting
with
a
Serpent
:
where
they
set
out
Typhon
by
the
Horse
,
and
by
the
Hawk
that
Power
and
Principle
,
the
which
,
when
Typhon
possesses
himself
of
by
Violence
,
he
becomes
oftentimes
sedate
and
undisquieted
,
being
neither
disturbed
himself
by
the
Malignant
Nature
within
him
,
nor
disturbing
others
.
For
which
reason
also
,
when
they
are
to
offer
Sacrifice
upon
the
Seventh
Day
of
the
Month
Tybi
,
which
they
call
,
The
Phenicians
and
Aegyptians
were
one
People
,
and
of
one
Religion
,
and
Isis
was
the
same
with
the
Dea
Syria
.
The
Arrival
of
Isis
out
of
Phoenice
,
they
print
the
River-Horse
bound
upon
their
Sacred
Cakes
Besides
this
,
there
is
a
constant
Custom
at
the
Town
of
Apollo
,
for
every
one
to
eat
some
part
of
a
Crocodile
;
and
having
upon
a
certain
set
Day
,
hunted
down
as
many
of
them
as
they
are
able
,
they
kill
them
and
throw
down
their
Carkasses
before
the
Temple
.
And
they
tell
us
that
Typhon
made
his
escape
from
Orus
in
the
Form
of
a
The
LXX
.
took
Leviathan
in
Job
to
be
the
Devil
.
Crocodile
;
for
they
make
all
bad
and
noxious
things
,
whether
Animals
,
Plants
or
Passions
,
to
be
the
Works
,
the
Members
,
and
the
Motions
of
Typhon
.
On
the
other
hand
,
they
represent
Osiris
by
an
Eye
and
a
Scepter
,
the
one
whereof
expresses
Forecast
,
and
the
other
Power
.
In
like
manner
Homer
,
when
he
calleth
the
Governour
and
Monarch
of
all
the
World
,
Supreamest
Jove
,
and
mighty
Counsellor
,
Seems
to
me
to
denote
his
Impery
by
Supreme
,
and
his
Well-advisedness
and
Discretion
by
Counseller
.
They
also
oftentimes
describe
this
God
by
a
Hawk
,
because
he
exceeds
in
quickness
of
Sight
,
and
Velocity
of
Flying
,
and
easily
digests
his
Food
.
He
is
also
said
to
fly
over
the
Bodies
of
Dead
Men
that
lay
unburied
,
and
to
drop
down
Earth
upon
their
Eyes
.
Likewise
when
he
alights
down
upon
the
Bank
of
any
River
to
asswage
his
Thirst
,
he
sets
his
Feathers
up
on
end
,
and
after
he
hath
done
Drinking
,
he
lets
them
fall
again
.
For
{αβγδ}
,
I
read
{αβγδ}
.
The
Basil
and
Aldine
Editions
have
{αβγδ}
instead
of
{αβγδ}
.
Which
he
plainly
doth
because
he
is
now
safe
,
and
escaped
from
the
danger
of
the
Crocodile
;
for
if
he
chances
to
be
catcht
,
his
Feathers
then
continue
stiff
as
before
.
They
also
shew
us
every
where
Osiris's
Statue
in
the
Shape
of
a
Man
,
with
his
private
Part
erect
,
to
betoken
unto
us
his
Faculty
of
Generation
and
Nutrition
;
and
they
dress
up
his
Images
in
a
For
{αβγδ}
,
I
read
{αβγδ}
.
Flame-coloured
Robe
,
esteeming
the
Sun
as
the
Body
of
the
Power
of
Good
,
I
insert
{αβγδ}
in
this
place
.
and
as
the
Visible
Part
of
Intelligible
Substance
.
Wherefore
we
have
good
reason
to
reject
those
that
ascribe
the
Suns
Globe
unto
Typhon
,
to
whom
appertaineth
nothing
of
a
Lucid
or
Salutary
Nature
,
nor
Order
,
nor
Generation
,
nor
Motion
attended
with
Measure
and
Proportion
,
but
the
clean
contrary
to
them
.
Neither
is
that
parching
Drought
For
{αβγδ}
,
I
read
{αβγδ}
.
which
destroys
many
Animals
and
Plants
,
to
be
accounted
as
an
Effect
of
the
Suns
;
but
of
those
Winds
and
Waters
,
which
in
the
Earth
and
Air
,
are
not
tempered
according
to
the
Season
,
at
what
time
the
Principle
of
the
Unordered
and
Interminate
Nature
,
acts
at
random
,
and
so
stifles
and
suppresses
those
Exhalations
that
should
ascend
.
Moreover
,
in
the
Sacred
Hymns
of
Osiris
,
they
call
him
up
,
This
shews
Osiris
to
be
the
same
with
Hercules
,
who
was
said
above
to
go
about
in
the
Sun.
who
lyes
hidden
in
the
Arms
of
the
Sun.
And
upon
the
Thirtieth
Day
of
the
Month
of
Epiphi
,
they
keep
a
certain
Festival
called
The
Birth-day
of
the
Eyes
of
Orus
,
at
what
time
the
Sun
and
the
Moon
are
in
one
direct
Line
,
as
esteeming
not
only
the
Moon
,
but
also
the
Sun
to
be
the
Eye
and
Light
of
This
proves
Orus
to
be
the
same
with
his
Father
Osiris
.
Orus
.
Likewise
the
Two
and
Twentieth
Day
of
the
Month
Phaophi
,
they
make
to
be
The
Nativity
of
the
Staves
of
the
Sun
,
which
they
observe
after
the
Autumnal
Aequinox
,
intimating
hereby
,
that
he
now
This
proves
the
Lame
and
Dumb
Harpocrates
to
be
the
Sun.
wants
,
as
it
were
,
a
I
leave
out
the
former
{αβγδ}
.
Prop
and
a
Stay
,
he
suffering
a
great
Diminution
both
of
Heat
and
Light
,
by
his
declining
and
moving
obliquely
from
us
.
Besides
this
,
they
lead
the
Sacred
Cow
seven
times
about
her
Temple
,
at
the
time
of
the
Winter
Solstice
.
And
this
going
round
is
called
The
Seeking
of
Osiris
,
I
leave
out
{αβγδ}
,
it
being
but
a
Marginal
Gloss
.
the
Goddess
being
in
great
Distress
for
Water
in
Winter
time
.
And
the
reason
of
her
going
so
many
times
round
,
is
because
Here
I
add
{αβγδ}
.
the
Sun
finishes
his
Passage
from
the
Winter
to
the
Sumer
Tropick
in
the
Seventh
Month
.
It
is
reported
also
,
that
That
is
,
the
Priests
of
Orus
,
who
were
founded
by
those
of
Isis
.
Orus
the
Son
of
Isis
,
was
the
first
that
ever
sacrificed
to
the
Sun
upon
the
Fourth
Day
of
the
Month
,
as
we
find
it
written
in
a
Book
,
called
The
Birth-Days
of
Orus
.
Moreover
,
they
offer
Incense
to
the
Sun
three
times
every
Day
;
Resi●i
at
his
Rising
,
Myrrhe
when
he
is
in
the
Mid
Heaven
,
and
that
they
call
Kyphi
,
about
the
time
of
his
Setting
:
(
what
each
of
these
mean
,
I
shall
afterwards
explain
.
)
Now
they
are
of
Opinion
,
that
the
Sun
is
atton'd
and
pacified
by
all
these
.
But
to
what
purpose
should
I
heap
together
many
things
of
this
Nature
?
For
there
are
some
that
scruple
not
to
say
plainly
,
that
Ostris
is
the
Sun
,
and
that
he
is
called
Sirius
is
frequently
used
by
the
Poets
for
the
Sun.
Sirius
by
the
Greeks
,
although
the
Aegyptians
adding
the
Article
to
his
Name
,
have
obscured
it
and
brought
its
Sense
into
qu●stion
.
They
also
For
{αβγδ}
,
I
read
{αβγδ}
.
declare
Isis
to
be
no
other
than
the
Moon
,
and
say
that
such
statues
of
hers
as
are
horned
,
were
made
in
imitation
of
the
Cressent
;
and
that
the
black
Habit
,
in
which
she
so
passionately
persues
the
Sun
,
sets
forth
her
Disappearings
and
Eclipses
.
For
which
reason
they
use
to
invoke
the
Moon
in
Love
Concerns
;
and
Budo●cus
also
saith
,
that
Isis
presides
over
Love
Matters
.
Now
these
things
have
in
them
a
shew
and
semblance
of
Reason
;
but
they
that
would
make
Typhon
was
the
Sun
of
the
antient
Savages
;
the
Greeks
make
him
Pilot
to
the
Ship
Argo
,
and
call
him
Typhis
.
Typhon
to
be
the
Sun
,
deserve
not
to
be
heard
.
But
we
must
again
resume
our
proper
Discourse
.
Isis
in
the
Coptick
Tongue
signifies
Excelsa
or
Sublata
,
which
shews
her
to
be
the
very
same
with
Urania
,
or
Celestial
Venus
and
the
Moon
.
The
Pythagoreans
called
the
Moon
the
Aetherial
Earth
,
and
attributed
all
tertestrial
Matter
to
her
.
The
Priests
called
Aegypt
the
body
of
Isis
for
the
same
reason
.
She
was
the
same
with
Jo
,
which
in
Aegyptian
is
the
Moon
.
Isis
is
indeed
the
Female
Property
of
Nature
,
and
her
Receptivity
of
all
Production
,
in
which
Sense
she
was
called
the
Nurse
,
and
the
All-receiver
by
Plato
,
and
Myrionymos
(
or
the
Goddess
with
ten
thousand
Names
)
by
the
common
sort
,
because
that
being
transmuted
by
The
Discourse
,
she
receives
all
manner
of
Shapes
and
Guises
.
But
she
hath
a
Natural
Love
to
the
Prime
and
Principal
of
all
Beings
(
which
is
the
same
with
the
Good
Principle
)
and
eagerly
affects
it
,
and
pers●tes
after
it
;
and
she
shuns
and
repels
the
Part
of
the
Evil
one
.
And
although
she
be
indeed
both
the
Receptacle
and
Matter
of
either
Nature
,
yet
she
always
of
her self
inclines
to
the
Better
of
them
,
and
readily
,
gives
way
to
it
to
generate
upon
her
,
and
to
sow
its
Effluxes
and
Resemblances
into
her
,
and
she
rejoyces
,
and
is
very
glad
when
she
is
impregnated
and
filled
with
Productions
.
For
a
Production
is
an
Image
of
the
Real
Substance
upon
Matter
,
and
what
is
generated
is
an
Imitation
of
what
is
in
Truth
.
And
therefore
they
do
not
without
great
Consonancy
,
Fable
the
Soul
of
Osiris
to
be
eternal
and
incorruptible
,
but
that
his
Body
is
often
torn
in
pieces
and
destroyed
by
Typhon
;
and
that
Isis
wanders
to
and
fro
to
look
him
out
,
and
when
she
hath
found
him
,
puts
him
together
again
.
For
the
Permanent
Being
,
the
Mental
Nature
,
and
the
Good
is
it self
above
Corruption
and
Change
;
but
the
sensitive
and
corporeal
Part
,
takes
off
certain
Images
from
it
,
and
receives
certain
Proportions
,
Shapes
and
Resemblances
,
Here
I
add
{αβγδ}
.
which
like
Impressions
upon
Wax
,
do
not
continue
always
,
but
are
swallowed
up
by
the
Disorderly
and
Tumultuous
Part
,
which
is
chased
hither
from
the
upper
Region
,
and
makes
War
with
Orus
,
who
is
born
of
Isis
,
being
the
So
that
Osiris
,
Isis
and
Orus
,
that
is
,
Mind
,
Matter
and
the
Universe
made
up
the
Pythagorean
and
Platonick
Triad
.
Image
of
the
Mental
World
.
For
which
reason
,
he
is
said
to
be
prosecuted
for
Bastardy
by
Typhon
,
as
not
being
pure
and
entire
,
and
alone
by
himself
(
like
his
Father
the
Discourse
)
nor
unmixt
and
impassible
,
but
embased
with
Matter
by
Corporeity
.
For
{αβγδ}
,
I
read
{αβγδ}
.
But
he
gets
the
Better
of
him
,
and
carries
the
Cause
:
Hermes
,
that
is
,
The
Discourse
,
witnessing
and
proving
,
that
Nature
produces
the
World
by
becoming
her self
of
like
Form
with
the
Mental
Property
.
Moreover
,
the
Generation
of
Apollo
by
Isis
and
Osiris
,
while
these
Deities
were
yet
in
Rhea's
Womb
,
hints
out
unto
us
,
that
before
this
World
became
visible
and
was
compleated
I
add
{αβγδ}
before
{αβγδ}
.
by
The
Discourse
;
Matter
being
convinced
by
Nature
,
that
she
was
imperfect
alone
,
brought
forth
the
first
Production
.
For
which
reason
they
also
say
,
that
Cripple
Deity
was
begotten
in
the
Dark
,
and
they
call
him
The
Or
Arueris
:
he
is
called
in
Eusebius
,
Agrueris
,
and
was
the
same
with
Harpocrates
.
Elder
Orus
;
for
he
was
not
the
World
,
but
a
kind
of
a
Picture
and
Phantom
of
the
World
to
be
.
But
this
Orus
is
Terminate
and
Compleat
of
himself
,
yet
hath
he
not
quite
destroyed
Typhon
,
but
only
taken
off
his
over
great
Activity
and
Brutal
Force
.
Whence
it
is
that
they
tell
us
,
that
at
Coptos
,
the
Statue
of
Orus
holds
fast
in
his
Hand
the
Privities
of
Typhon
;
and
they
Fable
that
Mercury
took
out
Typhons
Sinews
,
and
used
them
for
Harp-strings
,
to
denote
unto
us
,
that
when
The
Discourse
composed
the
Universe
,
it
made
one
Concord
out
of
many
Discords
,
and
did
not
abolish
,
but
accomplish
the
Corruptible
Faculty
.
Whence
it
comes
,
that
being
weak
and
feeble
in
the
present
State
of
things
,
it
blends
and
mixes
with
the
crazy
and
mutable
Parts
of
the
World
,
and
so
becomes
in
the
Earth
the
Causer
of
Concussions
and
Shakings
;
For
{αβγδ}
,
I
read
{αβγδ}
.
See
the
Edition
of
Aldus
.
and
in
the
Air
,
of
parching
Droughts
and
Tempestuous
Winds
,
as
also
of
Hurricanes
,
and
Thunders
.
It
likewise
infects
both
Waters
and
Winds
with
pestilential
Diseases
,
and
runs
up
,
and
insolently
rages
as
high
as
the
very
Moon
,
suppressing
many
times
,
and
blackening
the
Lucid
Part
;
as
the
Aegyptians
believe
and
relate
,
that
Typhon
one
while
smote
Orus's
Eye
,
and
another
while
pluckt
it
out
and
swallowed
it
up
,
and
afterwards
gave
it
back
to
the
Sun
;
intimating
by
the
Blow
,
the
Monthly
Diminution
of
the
Mo●●
,
and
by
the
For
{αβγδ}
,
I
read
{αβγδ}
.
Blinding
of
him
,
its
Eclipse
:
which
the
Sun
cures
again
by
shining
presently
upon
it
,
as
soon
as
it
hath
escaped
from
the
Shadow
of
the
Earth
.
Now
the
better
and
more
Divine
Nature
consists
of
Three
;
of
the
Intelligible
Part
,
of
Matter
,
and
of
that
which
is
made
up
of
both
,
which
the
Greeks
call
Cosmos
(
that
is
,
Trimness
)
and
we
the
World
.
Plato
therefore
uses
to
name
the
Intelligible
Part
the
{αβγδ}
.
F●rm
,
the
Sample
and
the
Father
,
and
Matter
the
Mother
,
the
Nurse
,
and
the
Seat
and
Receptacle
of
Generation
;
and
that
again
,
which
is
made
up
of
both
,
the
Off-spring
and
the
Production
.
And
one
would
conjecture
that
the
Aegyptians
called
it
the
most
perfect
of
Triangles
,
because
they
likened
the
Nature
of
the
Universe
principally
to
that
;
which
Plato
also
in
his
Common-wealth
seems
to
have
made
use
of
For
{αβγδ}
,
I
read
{αβγδ}
.
to
the
same
purpose
,
when
he
forms
his
Nuptial
Diagram
.
Now
that
Diagram
consists
of
three
Angles
,
whereof
that
which
makes
the
Right
Angle
Consists
of
three
Parts
,
the
Base
of
four
,
and
the
Subtense
of
five
,
being
equal
in
value
with
the
two
that
contain
it
.
We
are
therefore
to
take
the
Perpendicular
to
represent
the
Male
Property
,
the
Base
the
Female
,
and
the
Subtense
that
which
is
produced
by
them
both
.
We
are
likewise
to
look
upon
Osiris
as
the
First
Cause
,
Isis
as
the
Faculty
of
Reception
,
and
Orus
as
the
Effect
.
For
the
Number
Three
is
the
first
odd
and
perfect
Number
,
and
the
Number
Four
is
a
Square
,
having
for
its
Side
the
Even
Number
Two
.
The
Number
Five
also
in
some
respects
resembles
the
Father
,
and
in
some
again
the
Mother
,
being
made
up
of
Three
and
Two
;
besides
,
Panta
(
All
things
)
seems
to
be
derived
from
Pente
(
Five
)
and
they
use
Pempasasthai
(
which
is
The
Number
of
Fingers
upon
one
Hand
.
telling
Five
)
for
Counting
.
Moreover
the
Number
Five
makes
a
Square
equal
to
the
Number
of
Letters
used
among
the
Aegyptians
,
as
also
to
the
Number
of
Years
which
For
{αβγδ}
,
I
read
{αβγδ}
.
Apis
lived
.
They
are
also
used
to
call
Orus
Kaima
in
the
Syriack
,
is
Redivivus
.
Kaimis
,
which
signifieth
as
much
as
Seen
;
for
the
World
is
perceptible
to
Sense
,
and
visible
;
and
Isis
they
sometimes
call
Muth
,
and
sometimes
again
Athyri
,
and
sometimes
Methuer
.
And
by
the
First
of
these
Names
they
mean
and
Mud
or
Wet
.
Mother
,
by
the
Second
Ath
Uro
,
is
Domus
Ori
vel
Regis
,
in
the
Coptick
Tongue
.
Orus's
Mundan
House
(
as
Plato
calls
it
,
The
Place
and
the
Receptacle
of
Generation
)
but
the
Third
is
compounded
of
two
Words
,
the
one
whereof
signifies
Methuer
is
an
Epithet
of
Isis
,
or
the
Moon
,
and
it
seems
to
me
to
be
the
same
with
the
Hebrew
Meth
Ver
,
i
.
e
.
Dead
and
awake
again
;
to
denote
her
Mutations
.
Full
,
and
the
other
the
Cause
;
for
the
Matter
of
the
World
is
full
,
and
it
is
closely
joyned
with
the
good
,
and
pure
,
and
well
ordered
Principle
.
And
it
may
be
Hesiod
also
,
when
he
makes
the
first
things
For
{αβγδ}
,
I
read
{αβγδ}
.
of
all
to
be
Chaos
,
Earth
,
Hell
and
Love
,
may
be
thought
to
take
up
no
other
Principles
than
these
,
if
we
apply
these
Names
as
we
have
already
disposed
them
,
to
wit
,
that
of
Earth
to
Isis
,
that
of
Love
to
Osiris
,
and
that
of
Hell
to
Typhon
;
for
he
seems
to
lay
the
Chaos
under
all
,
as
a
kind
of
Room
or
Place
for
the
World
to
lye
in
.
And
the
Subject
we
are
now
upon
,
seems
in
a
manner
to
call
for
Plato's
Tale
,
which
Socrates
tells
us
in
the
Symposion
about
the
Production
of
Eros
,
(
or
Love
,
)
where
he
saith
,
how
that
once
on
a
Time
,
Penia
(
or
Poverty
)
having
a
mighty
desire
of
Children
,
laid
her
down
by
Porus
(
or
Plenty's
)
Side
as
he
was
asleep
,
and
that
she
thereupon
conceiving
by
him
,
brought
forth
Eros
,
who
was
by
Nature
both
I
read
{αβγδ}
for
{αβγδ}
out
of
Plato
.
frowzy
and
very
cunning
,
as
coming
of
a
Father
that
was
Good
and
Wise
,
and
had
Sufficiency
of
all
things
;
but
of
a
Mother
that
was
very
Needy
and
Poor
,
and
that
by
reason
of
her
Indigence
,
still
hankered
after
another
,
and
was
eagerly
importunate
for
another
.
For
this
same
Porus
is
no
other
than
the
First
Amiable
,
Desirable
,
Compleat
and
Sufficient
Being
;
and
Matter
is
that
which
he
calleth
Penia
,
she
being
of
her self
alone
destitute
of
the
Property
of
Good
,
and
(
when
impregnated
by
it
)
she
still
desires
and
craves
for
more
.
Moreover
,
the
World
,
or
Orus
,
that
's
produced
out
of
these
two
,
being
not
Eternal
,
nor
Impassible
,
nor
Incorruptible
,
but
{αβγδ}
.
Ever-a-making
,
therefore
Machinates
partly
by
shifting
of
Accidents
,
and
partly
by
Circular
Motions
,
to
remain
still
Young
and
never
to
dye
.
But
we
must
remember
that
we
are
not
to
make
use
of
Fables
as
if
they
were
Doctrinal
throughout
,
but
only
to
take
that
in
each
of
them
,
which
we
shall
judge
to
make
a
pertinent
Resemblance
.
And
therefore
when
we
treat
of
It
is
plain
from
hence
,
that
he
accounts
Matter
and
Form
to
be
but
Romantick
or
Mythologick
Principles
,
and
not
real
ones
.
Matter
,
we
need
not
(
with
respect
to
the
Sentiments
of
some
Philosophers
)
to
conceit
in
our
Minds
a
certain
Body
devoid
of
Soul
and
of
all
Quality
,
and
of
it self
wholly
idle
and
unactive
.
For
we
use
to
call
Oyl
the
Matter
of
an
Unguent
,
and
Gold
the
Matter
of
a
Statue
,
though
they
are
not
destitute
of
all
For
{αβγδ}
,
I
read
{αβγδ}
.
Quality
.
And
we
render
the
very
Soul
and
Mind
of
Man
to
Discourse
,
to
be
drest
up
and
composed
into
Science
and
Vertue
.
There
have
been
some
also
that
have
made
the
Mind
to
be
a
Receptacle
of
Forms
,
and
a
kind
of
an
{αβγδ}
.
Imprimery
for
things
intelligible
;
and
some
are
of
Opinion
again
,
that
the
Genital
Humidity
in
the
Female
Sex
is
no
active
Property
,
nor
efficient
Principle
;
but
only
the
Matter
and
Nutriment
of
the
Production
.
The
which
,
when
we
retain
in
our
Memories
,
we
ought
to
conceive
likewise
,
that
this
Goddess
,
which
always
participates
of
the
First
God
,
and
is
ever
taken
up
with
the
Love
of
those
Excellencies
and
Charms
that
are
about
him
,
is
not
by
Nature
opposite
to
him
;
but
that
as
Here
is
inserted
out
of
the
Margin
these
Words
.
To
love
a
Lawful
and
just
Husband
is
accounted
a
pie●e
of
justice
,
and
therefore
I
have
omitted
it
.
we
are
used
to
say
of
a
very
good
natured
Woman
,
that
(
though
she
be
married
to
a
Man
,
and
constantly
enjoys
his
Embraces
)
yet
she
hath
a
fond
kind
of
Longing
after
him
;
so
hath
she
always
a
strong
Inclination
to
the
God
,
though
she
be
present
and
round
about
him
,
and
though
she
be
impregnated
with
his
most
prime
and
pure
Particles
;
and
that
moreover
where
Typhon
falls
in
and
touches
upon
her
extream
Parts
,
it
is
there
she
appears
melancholy
,
and
is
said
to
mourn
,
and
to
look
for
certain
Relicks
and
Pieces
of
Osiri●
,
and
to
wrap
them
up
carefully
in
fine
Cloath
;
she
receiving
all
things
that
dye
and
laying
them
up
within
her self
,
as
she
again
brings
forth
and
sends
up
out
of
her self
all
such
things
as
are
produced
.
And
those
{αβγδ}
.
Proportions
,
Forms
and
Effluxes
of
the
God
that
are
in
the
Heaven
and
Stars
,
do
indeed
continue
always
the
same
,
but
those
that
are
sown
abroad
into
mutable
things
,
as
into
Land
,
Sea
,
Plants
and
Animals
are
For
,
{αβγδ}
,
I
read
{αβγδ}
.
resolved
,
destroyed
and
buried
,
and
afterwards
shew
themselves
again
very
often
,
and
come
up
a
new
in
several
different
Productions
.
For
which
reason
,
the
Fable
makes
Typhon
to
be
married
to
Nephthys
,
and
Osiris
to
have
accompanied
with
her
by
stealth
.
For
the
outmost
and
most
extream
Parts
of
Matter
which
they
call
The
extream
Parts
of
Aegypt
,
which
were
never
covered
by
the
Nilus
,
were
reckoned
the
Body
of
Nephthys
or
Preserpine
,
as
the
other
Parts
the
Body
of
Isis
.
But
the
Philosophical
Priests
carried
this
Notion
higher
.
Nephthys
,
and
the
End
is
mostly
under
the
Power
of
the
Destructive
Faculty
;
but
the
Fecund
and
Salutary
Power
dispenses
but
a
feeble
and
languid
Seed
into
those
Parts
,
and
it
is
all
destroyed
by
Typhon
,
except
only
what
Isis
taking
up
doth
preserve
,
cherish
and
improve
:
But
in
the
main
,
Typhon
is
still
the
prevailing
Power
,
as
both
Plato
and
Aristotle
insinuate
.
Moreover
,
the
Generative
and
Salutary
Part
of
Nature
hath
its
Motion
towards
him
,
and
in
order
to
procure
Being
;
but
the
Destroying
and
Corruptive
Part
hath
its
Motion
from
him
,
and
in
order
to
procure
Not-being
.
For
which
reason
,
they
call
the
former
Part
Isis
may
be
strain'd
to
signifie
both
Going
and
Science
.
Isis
,
from
Going
and
being
Born-along
with
Knowledge
;
she
being
a
kind
of
a
living
and
prudent
Motion
.
For
her
Name
is
not
of
a
Barbarous
Original
;
but
as
all
the
Gods
have
one
Name
(
Theos
,
or
according
to
the
more
antient
Laconick
Dialect
Sior
,
is
the
same
with
Thor
,
Sar
,
and
Sirius
,
and
signifies
Lord
and
Sire
.
Theos
)
in
common
,
and
that
is
derived
from
the
two
first
Letters
of
Theon
(
Runner
)
and
of
Theatos
(
Visible
)
so
also
this
very
Goddess
is
both
from
Motion
and
Science
at
once
called
Isis
by
us
,
and
Isis
also
by
the
Aegyptians
.
So
Plato
likewise
tells
us
,
that
the
Antients
opened
the
Nature
of
the
Word
I
read
{αβγδ}
for
{αβγδ}
.
Usia
(
or
Substance
)
by
calling
it
Isia
(
that
is
,
Knowledge
and
Motion
;
)
as
also
that
Noësis
(
Intellection
)
and
Phronesis
(
Discretion
)
had
their
Names
given
them
for
being
a
Phora
(
or
Agitation
)
and
a
kind
of
Motion
or
Niis
(
or
Mind
)
which
was
then
as
it
were
Hiemenos
and
Pheromenos
(
that
is
,
moved
and
agitated
)
and
the
like
he
affirmeth
of
For
{αβγδ}
,
I
read
{αβγδ}
.
Synienai
(
which
signifies
To
understand
)
that
it
was
as
much
as
to
say
,
To
be
in
Commotion
.
Nay
,
he
saith
moreover
,
that
they
attribute
the
very
Names
of
the
Agathon
(
or
Good
)
and
of
Arete
(
or
Vertue
)
to
the
Theontes
(
or
Runners
)
and
the
Euroûntes
(
or
I
read
{αβγδ}
for
{αβγδ}
.
Well-movers
.
)
As
likewise
on
the
other
hand
again
,
they
used
Terms
opposite
to
Motion
by
way
of
reproach
;
for
they
called
For
{αβγδ}
,
I
read
{αβγδ}
.
what
clogged
,
tyed
up
,
locked
up
,
and
confined
Nature
from
Jesthai
and
Jenai
(
that
is
,
from
Agitation
and
Motion
)
Kakia
(
Baseness
or
Ill
Motion
)
Aperia
(
Difficulty
or
Difficult
Motion
)
Deilia
(
Fearfulness
or
Fearful
Motion
)
and
Ania
(
Sorrow
or
want
of
Motion
.
)
But
Osiris
had
his
Name
from
Hosion
and
Hieron
compounded
together
:
for
the
Discourse
is
common
both
to
Coelestial
and
Subterrestrial
Beings
;
the
former
of
which
,
the
Antients
thought
fit
to
style
Hiera
(
or
Sacred
)
and
the
latter
Hosia
(
or
With
relation
to
the
Manes
.
Pious
)
.
But
that
Discourse
which
discloses
things
Heavenly
,
and
which
appertains
to
things
whose
Motion
tends
Ano
(
or
Upwards
)
is
called
Anubis
;
and
sometimes
he
is
also
named
Hermanubis
,
the
latter
part
of
his
Name
referring
to
things
Above
,
and
the
former
to
things
Because
Hertnes
,
Armais
,
or
Armain
,
as
the
Aegyptians
called
him
,
differed
not
from
Arimanius
and
Typhon
.
Beneath
.
For
which
reason
they
also
sacrifice
to
him
two
Cocks
,
the
one
whereof
is
white
,
and
the
other
of
a
Saffron
Colour
,
as
esteeming
the
things
above
to
be
entire
and
clear
,
and
the
things
beneath
to
be
mixt
and
various
.
Nor
need
any
one
to
wonder
at
the
Formation
of
these
Words
from
the
Grecian
Tongue
,
for
there
are
many
Yet
there
must
be
great
Prudence
in
distinguishing
such
Words
.
Thousand
more
of
this
kind
which
accompanying
those
who
at
several
times
removed
out
of
Greece
,
do
to
this
very
day
sojourn
and
remain
among
Forreigners
;
some
whereof
,
when
Poetry
would
bring
back
into
use
,
it
hath
been
falsly
accused
of
Barbarism
by
those
Men
,
who
love
to
call
such
Words
Glosses
(
or
Tongues
.
)
They
say
moreover
,
that
in
the
Books
The
Priests
did
never
put
their
own
Names
to
the
Sacred
Books
,
but
that
of
their
God
Hermes
:
See
Jamblichus
de
Mysteriis
Aegyptiorum
.
inscribed
to
Hermes
,
there
is
an
account
given
about
the
Sacred
Names
,
how
that
Power
which
presides
over
the
Circulation
of
the
Sun
,
is
called
Orus
,
and
by
the
Greeks
,
Apollo
,
and
that
which
is
over
the
Winds
is
by
some
called
Osiris
,
and
by
others
again
Sarapis
,
and
by
others
Sothi
,
in
the
Aegyptian
Tongue
.
Now
that
Word
signifies
in
Greek
Kyein
(
to
Breed
)
and
Kyesin
(
Breeding
)
and
therefore
by
an
Obliquation
of
the
Word
Kyein
,
the
Star
which
they
account
proper
to
the
Goddess
Isis
is
called
in
Greek
Kyon
(
which
is
as
well
Dog
as
The
Dog
is
Sacred
to
the
Sun
,
for
being
Prolifick
and
Wise
.
Breeder
.
)
And
although
it
be
but
a
fond
thing
to
be
over
contentious
about
Words
,
yet
I
had
rather
yield
to
the
Aegyptians
the
Name
of
Sarapis
than
that
of
Osiris
:
For
{αβγδ}
,
I
read
{αβγδ}
.
I
therefore
account
the
former
to
be
forreign
,
and
the
latter
to
be
Greekish
,
but
believe
both
to
appertain
to
one
God
and
to
one
Power
.
And
the
Aegyptian
Theology
seems
to
favour
this
Opinion
.
For
they
oftentimes
call
Isis
by
the
Name
of
Saosis
or
Sais
.
Minerva
,
which
in
their
Language
expresseth
this
Sentence
,
I
came
from
my self
,
which
is
significative
of
a
Motion
proceeding
from
it self
.
But
Typhon
is
called
(
as
hath
been
said
before
)
Seth
,
Bebon
and
The
Jews
call
the
Devil
Samael
,
i.e.
The
Destroying
Power
.
Smu
,
which
Names
would
insinuate
a
kind
of
a
forcible
Restraint
,
and
an
Opposition
and
Subversion
.
Moreover
,
they
call
the
Load-stone
Orus's
Bone
,
and
Iron
Typhon's
Bone
,
as
Manethos
relates
.
For
as
the
Iron
is
oftentimes
like
a
thing
that
were
drawn
to
,
and
that
followed
the
Load-stone
,
and
oftentimes
again
flies
off
and
recoils
to
the
opposite
Part
,
so
the
Salutary
,
the
Good
and
the
Discursive
Motion
of
the
Universe
doth
,
as
by
a
gentle
Perswasion
,
invert
,
reduce
and
make
softer
the
rugged
and
Typhonian
one
;
and
when
again
it
is
restrained
and
forced
back
I
add
{αβγδ}
.
Typhon
returns
into
himself
,
and
sinks
into
his
former
For
{αβγδ}
,
I
read
{αβγδ}
.
Interminateness
.
Eudoxus
also
saith
,
that
the
Aegyptians
Fable
of
Harpocrates
or
the
Hybernal
Sun.
Jupiter
,
how
that
being
once
unable
to
go
,
because
his
Legs
grew
together
,
he
for
very
Shame
spent
all
his
time
in
the
Wilderness
;
but
that
Isis
dividing
and
separating
these
Parts
of
his
Body
,
he
came
to
have
the
right
Use
of
his
Feet
.
This
Fable
also
hints
to
us
by
these
Words
,
that
the
Intelligence
and
Discourse
of
the
God
which
walk'd
before
in
the
unseen
and
inconspicuous
State
came
into
Generation
by
means
of
Motion
.
The
Sistrum
likewise
(
or
the
Rattle
of
Isis
)
doth
intimate
unto
us
,
that
all
things
ought
to
be
agitated
and
shooke
,
and
not
be
suffered
to
rest
from
their
Motion
;
but
be
as
it
were
rung
up
and
awoke
,
when
they
begin
to
grow
drowzy
and
to
droop
.
For
they
tell
us
,
that
the
Sistres
avert
and
fright
away
Typhon
,
insinuating
hereby
,
that
as
Corruption
locks
up
and
fixes
Natures
Course
,
so
Generation
again
resolves
and
excites
it
by
means
of
Motion
.
Moreover
,
as
the
Sistre
hath
its
upper
part
convex
,
so
its
I
read
{αβγδ}
for
{αβγδ}
.
Circumference
contains
the
Four
things
that
are
shaken
:
for
that
part
of
the
World
also
which
is
liable
to
Generation
and
Corruption
is
contained
by
the
Sphere
of
the
Moon
;
but
all
things
are
moved
and
changed
in
it
by
means
of
the
Four
Elements
,
of
Fire
,
Earth
,
Water
and
Air
.
And
upon
the
upper
part
of
the
Circumference
of
the
Sistre
,
on
the
out
side
,
they
set
the
Effgies
of
a
C●t
carved
with
a
Human
Face
;
and
again
,
on
the
under
part
below
the
four
Jingling
things
,
they
set
on
one
side
the
Face
of
Isis
,
and
on
the
other
the
Face
of
Nephthys
,
symbolically
representing
by
these
two
Faces
Generation
and
Death
(
for
these
are
Changes
and
Alterations
of
the
Elements
:
)
and
by
the
Cat
the
Moon
,
because
of
the
different
Colours
,
the
Night-motion
,
and
the
great
Fecundity
of
this
Animal
.
For
they
say
that
she
brings
forth
first
One
,
then
Two
,
and
Three
,
and
Four
and
Five
,
and
so
adds
untill
she
comes
to
Seven
;
so
that
she
brings
Eight
and
Twenty
in
all
,
which
are
as
many
as
there
are
several
Degrees
of
Light
in
the
Moon
;
but
this
looks
more
like
a
It
is
therefore
to
be
understood
of
the
Celestial
Cat
.
Romance
.
This
is
certain
,
that
the
Pupils
of
her
Eyes
are
observed
to
fill
up
,
and
grow
large
upon
the
Full
of
the
Moon
,
and
again
,
to
contract
and
grow
less
upon
the
Decrease
of
this
Star
.
To
sum
up
all
then
in
one
Word
,
it
is
not
reasonable
to
believe
,
that
either
the
Water
,
or
the
Sun
,
or
the
Earth
,
or
the
Heaven
is
Osiris
or
Isis
:
Nor
again
,
that
the
Fire
,
or
the
Droughth
,
or
the
Sea
is
Typhon
;
but
if
we
simply
ascribe
to
Typhon
whatever
in
all
these
is
through
Excesses
or
Defects
intemperate
or
disorderly
;
and
if
on
the
other
hand
we
reverence
and
honour
what
in
them
all
is
Orderly
,
Good
and
Beneficial
,
esteeming
them
as
the
Operations
of
Isis
,
and
as
the
Image
,
Imitation
and
Discourse
of
Osiris
,
we
shall
not
err
.
And
we
shall
besides
,
take
off
the
Incredulity
of
Eudoxus
,
who
makes
a
great
Question
how
it
comes
to
pass
,
that
neither
Ceres
in
Greek
Demeter
or
Mother
Deo
,
and
also
{αβγδ}
,
or
Libera
,
is
the
same
with
Isis
and
Venus
.
Ceres
hath
any
part
in
the
Care
of
Love
Affairs
(
but
only
Isis
;
)
nor
Bacchus
any
Power
,
either
to
encrease
the
Nile
,
or
to
preside
over
the
Dead
.
For
we
hold
that
these
Gods
are
set
over
the
whole
share
of
Good
in
one
common
Discourse
,
and
that
whatever
is
either
Good
or
Amiable
in
Nature
,
is
all
owing
to
these
,
the
one
yielding
the
Principles
,
and
the
other
receiving
and
For
{αβγδ}
,
I
read
{αβγδ}
with
Petavius's
Copy
.
dispensing
them
.
By
this
means
we
shall
be
able
to
deal
with
the
Vulgar
and
more
importune
sort
also
,
whether
their
Fancy
be
to
accommodate
the
things
that
refer
to
these
Gods
,
to
those
Changes
which
happen
to
the
Ambient
Air
at
the
several
Seasons
of
the
Year
,
or
to
Productions
,
and
to
the
Times
of
Sowing
and
I
read
{αβγδ}
for
{αβγδ}
,
out
of
the
same
Copy
.
Earing
,
affirming
that
Osiris
is
then
buried
when
the
sown
Corn
is
covered
over
by
the
Earth
,
and
that
he
revives
again
,
and
re-appears
when
it
begins
to
sprout
.
Which
they
say
is
the
reason
that
Isis
is
reported
upon
her
finding
her self
to
be
with
Child
,
to
have
hung
a
certain
For
a
Scarecrow
I
suppose
.
Amulet
or
Charm
about
her
upon
the
sixth
day
of
the
Month
Phaophi
;
and
that
she
was
delivered
of
Harpocrates
about
the
Winter
Tropick
,
he
being
in
the
first
Shootings
and
Sprouts
very
Imperfect
and
Tender
.
Which
is
the
reason
(
say
they
)
that
when
the
Lentiles
begin
to
spring
up
,
they
offer
him
their
Tops
for
First
Fruits
.
They
also
observe
the
Festival
of
her
Afterbirth
after
the
Vernal
Aequinox
.
For
they
that
hear
these
things
are
much
taken
with
them
,
and
readily
give
assent
to
them
,
and
presently
infer
their
Credibility
from
the
Obviousness
and
Familiarness
of
the
Matter
.
Nor
would
this
be
any
great
harm
neither
,
would
they
save
us
these
Gods
in
common
,
and
not
make
them
to
be
peculiar
to
the
Aegyptians
,
nor
confine
these
Names
to
the
River
Nilus
,
and
only
to
that
one
Piece
of
Ground
which
the
River
Nilus
waters
;
nor
affirm
their
Fens
and
their
Lotuses
to
be
the
Subject
of
this
For
{αβγδ}
,
I
read
{αβγδ}
.
Mythology
,
and
so
deprive
the
rest
of
Mankind
of
great
and
mighty
Gods
,
who
have
neither
a
Nilus
nor
a
Butos
,
nor
a
Memphis
.
As
for
Isis
,
all
Mankind
have
her
,
and
are
well
acquainted
with
her
and
the
other
Gods
about
her
;
and
although
they
had
not
antiently
learnt
to
call
some
of
them
by
their
Aegyptian
Names
,
yet
they
from
the
very
first
both
knew
and
honoured
the
Power
which
belongs
to
every
one
of
them
.
In
the
second
place
,
what
is
yet
of
greater
consequence
,
is
,
that
they
take
a
mighty
care
,
and
that
they
fear
,
least
before
they
are
aware
,
they
,
as
it
were
{αβγδ}
.
crumble
and
dissolve
the
Divine
Beings
into
Blasts
of
Winds
,
Streams
of
Water
,
Sowings
of
Corn
,
I
read
{αβγδ}
for
{αβγδ}
.
Earings
of
Land
,
Accidents
of
the
Earth
,
and
Changes
of
Seasons
;
as
those
who
make
Bacchus
to
be
Wine
,
and
Vulca●
is
called
in
Greek
Hephaistos
from
the
Coptick
Pheba
,
which
is
God
.
Vulcan
to
be
Flame
.
Cleanthes
also
somewhere
saith
,
that
She
hath
her
Name
from
{αβγδ}
,
or
Bringing
Bloods●ed
.
Phersephone
(
or
Proserpine
)
is
that
Air
that
is
first
Pheromenon
(
or
that
passes
)
through
the
Fruits
of
the
Earth
,
and
is
afterwards
,
as
it
were
,
Phoneumenon
(
or
Slain
:
)
and
again
,
a
certain
Poet
saith
of
Reapers
:
Then
when
the
Youths
the
Legs
of
Ceres
cut
.
For
these
men
seem
to
me
to
be
nothing
wiser
than
such
as
would
take
the
Sails
,
the
I
read
{αβγδ}
for
{αβγδ}
,
and
a
little
before
{αβγδ}
for
{αβγδ}
.
Cables
and
the
Anchor
of
a
Ship
for
the
Pilot
;
the
Yarn
and
the
Webb
for
the
Weaver
;
and
the
Bowl
,
or
the
Mead
,
or
the
Ptisan
for
the
Doctor
.
And
they
over
and
above
produce
in
Men
most
dangerous
and
Atheistical
Opinions
,
while
they
give
the
Names
of
Gods
to
those
Natures
and
Things
that
have
in
them
neither
Soul
nor
Sense
,
and
that
are
necessarily
destroyed
by
Men
,
who
have
occasion
for
them
,
and
who
constantly
use
them
:
For
no
Man
can
imagine
these
things
can
be
Gods
in
themselves
.
And
therefore
nothing
can
be
a
God
to
Men
,
that
is
either
without
Soul
,
I
add
{αβγδ}
before
{αβγδ}
.
or
under
their
Power
.
But
yet
by
means
of
these
things
we
come
to
think
them
Gods
that
use
them
themselves
,
and
bestow
them
upon
us
,
and
that
render
them
perpetual
and
continual
;
and
those
not
some
in
one
Country
,
and
others
in
another
;
nor
some
Grecians
,
and
others
Barbarians
,
nor
some
Southern
and
others
Northern
;
but
as
the
Sun
,
Moon
,
Land
and
Sea
are
common
to
all
Men
,
but
yet
have
different
Names
in
different
Nations
;
so
that
one
Discourse
that
orders
these
things
,
and
that
one
Forecast
that
administers
them
,
and
those
Subordinate
Powers
that
are
set
over
every
Nation
in
particular
,
have
assigned
them
by
the
Laws
of
several
Countries
,
several
kinds
of
Honours
and
Appellations
.
And
those
that
have
been
consecrated
to
their
Service
,
make
use
For
{αβγδ}
,
I
read
{αβγδ}
.
some
of
them
of
darker
,
and
others
again
of
clearer
Symbols
,
thereby
guiding
the
Understanding
to
the
Knowledge
of
things
Divine
,
not
without
much
Danger
and
Hazard
.
For
some
not
being
able
to
reach
their
true
Meaning
,
have
slid
into
down
right
Superstition
;
and
others
again
,
while
they
would
fly
the
Quagmire
of
Superstition
,
have
fallen
unwittingly
upon
the
Precipice
of
Atheism
.
And
for
this
reason
we
should
here
make
most
use
of
the
Reasonings
from
Philosophy
,
which
introduce
us
into
the
Knowledge
of
things
Sacred
,
that
so
we
may
think
piously
of
whatever
is
said
or
acted
in
Religion
:
Lest
,
as
Theodorus
once
said
,
that
as
he
reacht
forth
his
Discourses
in
his
Right-hand
,
some
of
his
Auditors
received
them
in
their
Left
;
so
we
judging
otherwise
than
they
are
,
of
what
things
the
Laws
have
wisely
constituted
about
the
Sacrifices
and
Festivals
thereby
fall
into
most
dangerous
Errors
and
Mistakes
.
That
therefore
we
are
to
onstrue
all
these
things
to
refer
to
the
Discourse
,
we
may
easily
perceive
by
them
themselves
.
For
upon
the
Nineteenth
Day
of
the
First
Month
,
they
keep
a
solemn
Festival
to
Hermes
,
wherein
they
eat
Honey
and
Figs
,
and
withal
,
say
these
Words
;
Isis
was
before
called
Justice
,
and
how
Truth
,
both
which
must
participate
of
Benignity
or
Sweetness
of
Temper
.
See
3
Esdr.
4.40
.
Truth
is
a
sweet
Thing
.
And
that
Amulet
or
Charm
,
which
they
fable
Isis
to
hang
about
her
,
is
,
when
interpreted
into
our
Language
,
A
true
Voice
.
Nor
are
we
to
understand
Harpocrates
to
be
either
some
Imperfect
or
Infant
God
,
or
a
sort
of
Puls
(
as
some
will
have
him
)
but
to
be
the
Governour
and
Reducer
of
the
Tender
,
Imperfect
and
Inarticulate
Discourse
which
Men
have
about
the
Gods
.
For
which
reason
,
he
hath
always
The
natural
Reason
,
was
because
Jupiter
seldom
thundered
in
the
Winter
Season
.
his
Finger
upon
his
Mouth
,
as
a
Symbol
of
talking
little
and
keeping
Silence
.
Likewise
upon
the
Month
of
Mesore
,
they
present
him
with
certain
The
Emblem
of
Generation
.
Puls
,
and
pronounce
these
Words
;
Fortune
is
Isis
or
the
Moon
,
and
God
,
Hermes
or
the
Sun
,
i.e.
The
Tongue
provides
for
Body
and
Soul
.
THE
TONGUE
IS
FORTUNE
,
THE
TONGUE
IS
GOD
.
And
of
all
the
Plants
that
Aegypt
produces
,
they
say
the
Peach-tree
is
most
Sacred
to
the
Goddess
;
because
its
Fruit
resembles
the
The
Heart
and
the
Tongue
a
e
apt
Symbols
of
Alethia
or
Truth
.
Heart
,
and
its
Leaf
the
Tongue
.
For
there
is
nothing
that
Man
possesses
that
is
either
more
Divine
,
or
that
hath
a
greater
tendency
unto
Happiness
than
Discourse
,
and
especially
that
which
relates
to
the
Gods
.
For
which
reason
For
{αβγδ}
,
I
read
{αβγδ}
.
they
lay
a
strict
Charge
upon
such
as
go
down
to
the
Oracle
there
,
to
have
pious
Thoughts
in
their
Hearts
,
and
Words
of
good
sound
in
their
Mouths
.
But
the
greater
part
act
Ludicrous
Things
in
their
Processions
and
Festivals
,
first
proclaiming
good
Expressions
,
and
then
both
speaking
and
thinking
Words
of
most
lewd
and
wicked
meaning
,
and
that
even
of
the
Gods
themselves
.
Hic
labor
,
hoc
opus
est
.
How
then
must
we
manage
our selves
at
these
tetrical
,
morose
and
mournful
Sacrifices
,
if
we
are
neither
to
omit
what
the
Laws
prescribe
us
,
nor
yet
to
confound
and
distract
our
Thoughts
about
the
Gods
with
vain
and
uncouth
Surmises
?
There
are
among
the
Greeks
also
many
things
done
,
that
are
very
like
to
those
which
the
Aegyptians
do
at
their
Solemnities
,
and
much
about
the
same
time
too
.
For
at
the
Thesmophoria
at
Athens
,
the
Women
fast
sitting
upon
the
bare
The
Earth
being
the
Body
of
Isis
or
Ceres
.
Ground
.
The
Boeotians
also
remove
that
they
call
Achaias
Megara
(
or
the
House
of
the
Achaean
Ceres
)
terming
that
Day
the
Afflictive
Holy-day
,
because
Ceres
was
then
in
great
Affliction
for
her
Daughters
Descent
into
Hell
.
Now
upon
this
Month
,
about
the
Rising
of
the
Pleiades
,
is
the
Sacred
Time
;
and
the
Aegyptians
call
it
Athyr
,
the
Athenians
,
Pyanepsion
and
the
Boeotians
Damatrios
(
or
the
Month
of
Ceres
.
)
Moreover
,
Theopompus
relates
,
that
The
Moors
and
Spaniards
.
those
that
live
towards
the
Sun-setting
(
or
the
Hesperii
)
believe
the
Winter
to
be
Saturn
,
the
Somer
Venus
,
and
the
Spring-time
Proserpine
,
and
that
they
call
them
by
those
Names
,
and
maintain
all
things
to
be
produced
by
Sol
and
Luna
.
Saturn
and
Venus
.
But
the
Phrygians
being
of
Opinion
that
the
Sun
sleeps
in
the
Winter
,
and
wakes
in
the
Somer
,
do
in
the
manner
of
Ecstaticks
,
in
the
Winter-time
sing
certain
{αβγδ}
.
Lullabyes
to
make
him
sleep
,
and
in
the
Somer-time
again
,
certain
{αβγδ}
.
Rouzing
Carols
to
make
him
wake
.
In
like
manner
the
Paphlagonians
,
say
he
is
bound
and
imprisoned
in
the
Winter
,
and
walks
abroad
again
in
the
Spring
,
and
is
at
liberty
;
and
the
Nature
of
the
Season
gives
us
suspition
that
this
tetrical
sort
of
Service
I
read
{αβγδ}
for
{αβγδ}
.
was
occasioned
by
the
absenting
of
the
several
sorts
of
Fruits
at
that
time
of
the
Year
;
which
yet
the
Antients
did
not
believe
to
be
Gods
,
but
such
Gifts
of
the
Gods
as
were
both
great
and
necessary
in
order
to
preserve
them
from
a
Savage
and
Bestial
Life
.
And
at
what
time
they
saw
both
the
Fruits
that
came
from
Trees
wholly
to
disappear
and
fail
,
and
those
also
which
themselves
had
sown
,
For
{αβγδ}
and
{αβγδ}
,
I
read
{αβγδ}
and
{αβγδ}
.
to
be
yet
but
starved
and
poor
,
they
taking
up
fresh
Mold
in
their
Hands
,
and
laying
it
about
their
Roots
,
and
committing
them
a
second
time
to
the
Ground
with
uncertain
Hopes
of
their
ever
coming
to
Perfection
,
or
arriving
to
Maturity
,
did
herein
many
things
that
might
well
resemble
People
at
Funerals
,
and
a
Mourning
for
the
Dead
.
Moreover
,
as
we
use
to
say
of
one
that
hath
bought
the
Books
of
Plato
,
that
he
hath
bought
Plato
,
and
of
one
that
hath
taken
upon
him
to
act
the
Compositions
of
Menander
,
that
he
hath
acted
Menander
;
in
like
manner
they
did
not
stick
to
call
the
Gifts
and
Creatures
of
the
Gods
by
the
Names
of
the
Gods
themselves
,
paying
this
Honour
and
Veneration
to
them
for
their
necessary
Use
.
But
those
of
After-times
receiving
this
Practice
unskilfully
and
ignorantly
,
applying
the
Accidents
of
Fruits
,
and
the
Accesses
and
Recesses
of
things
necessary
to
Human
Life
unto
the
Gods
,
did
not
only
call
them
the
Generations
and
Deaths
of
the
Gods
,
but
also
believed
them
such
,
and
so
filled
themselves
with
abundance
of
absurd
,
wicked
and
distempered
Notions
;
and
this
,
although
they
had
the
Absurdity
of
such
a
monstrous
Opinion
before
their
very
Eyes
.
And
therefore
Xenophanes
the
Colophonian
might
not
only
For
{αβγδ}
,
I
read
{αβγδ}
,
or
to
that
Sense
.
put
the
Aegyptians
in
mind
,
If
they
believed
those
they
worshipped
to
be
Gods
,
not
to
lament
for
them
,
and
if
they
lamented
for
them
,
not
to
believe
them
to
be
Gods
;
but
also
that
it
would
be
extreamly
ridiculous
at
one
and
the
same
time
to
lament
for
the
Fruits
of
the
Earth
,
and
to
pray
them
to
appear
again
,
and
make
For
{αβγδ}
,
I
read
{αβγδ}
.
themselves
ripe
,
that
so
they
may
be
over
again
consumed
and
lamented
for
.
But
now
this
in
its
true
intention
is
no
such
thing
;
but
they
make
their
Lamentation
for
the
Fruits
,
and
their
Prayers
to
the
Gods
,
who
are
the
Authors
and
Bestowers
of
those
Fruits
,
that
they
would
be
pleased
to
produce
and
bring
up
again
other
new
ones
in
the
place
of
them
that
are
gone
.
Wherefore
it
is
an
excellent
Saying
among
Philosophers
,
That
they
that
have
not
learnt
the
true
Sense
of
Words
,
will
mistake
also
in
the
Things
;
as
we
see
those
among
the
Greeks
,
who
have
not
learned
nor
accustomed
themselves
to
call
the
Copper
,
the
Stone
,
and
the
painted
Representations
of
the
Gods
,
their
Images
or
their
Honours
,
but
them
themselves
,
are
so
adventurous
as
to
say
,
that
Lachares
stripped
Minerva
,
that
Dionysius
cropt
off
Apollo's
Golden
Locks
;
and
that
Jupiter
Capitolinus
was
burnt
and
destroyed
in
the
Civil
Wars
of
Rome
.
They
therefore
For
{αβγδ}
,
I
read
{αβγδ}
.
before
they
are
aware
,
suck
in
and
receive
bad
Opinions
with
these
Improper
Words
.
And
the
Aegyptians
are
not
the
least
Guilty
herein
,
with
respect
to
the
Animals
which
they
worship
.
For
the
Grecians
both
speak
and
think
aright
in
these
Matters
,
when
they
tell
us
that
the
Pigeon
is
Sacred
to
Venus
,
the
Serpent
to
Minerva
,
the
Raven
to
Apollo
,
and
the
Dog
to
Diana
,
as
Euripides
somewhere
speaks
(
concerning
Hecuba
.
)
Into
a
Bitch
,
transformed
you
For
{αβγδ}
,
I
read
{αβγδ}
.
shall
be
,
And
be
the
Play-thing
of
bright
Hecate
.
But
the
greater
Part
of
the
Aegyptians
worshipping
the
very
Animals
themselves
,
and
courting
them
as
Gods
,
have
not
only
filled
their
Religious
Worship
with
Matter
of
Scorn
and
Derision
(
for
that
would
be
the
least
harm
that
could
come
of
their
{αβγδ}
.
blockish
Ignorance
)
but
a
dire
Conception
also
arises
therefrom
,
which
blows
up
the
feeble
and
simple
Minded
into
an
Extravagance
of
Superstition
,
and
when
it
lights
upon
the
more
subtle
and
daring
Tempers
,
it
outrages
them
into
Atheistical
and
Brutish
Cogitations
.
Wherefore
it
seems
not
inconsonant
here
to
recount
what
is
probable
upon
this
Subject
.
For
that
the
Gods
being
afraid
of
Typhon
,
changed
themselves
into
these
Animals
,
and
did
as
it
were
hide
themselves
in
the
Bodies
of
Ibises
Dogs
and
Hawks
,
is
a
Foolery
beyond
all
Prodigiousness
and
Legend
.
And
that
such
Souls
of
Men
departed
this
Life
,
as
remain
undissolved
after
Death
,
have
leave
to
be
Reborn
into
this
Life
by
these
Bodies
only
,
is
equally
incredible
.
And
of
those
who
would
assign
some
Political
Reason
for
these
things
,
there
are
some
that
affirm
that
Osiris
in
his
great
Army
,
dividing
his
Forces
into
many
Parts
,
which
we
For
{αβγδ}
,
I
read
{αβγδ}
.
in
Greek
call
Lochoi
and
Taxeis
,
(
that
is
,
Decuries
and
Centuries
)
at
the
same
time
gave
every
of
them
certain
Ensigns
or
Colours
with
the
Shapes
of
several
Animals
upon
them
,
which
in
process
of
time
came
to
be
lookt
upon
as
Sacred
,
and
to
be
worshiped
by
the
several
Kindreds
and
Clans
in
that
Distribution
.
Others
say
again
,
that
the
Kings
of
After
times
did
for
the
greater
Terror
of
their
Enemies
,
wear
about
them
in
their
Battles
,
the
Golden
and
Silver
Heads
and
upper
Parts
of
fierce
Animals
.
But
there
are
others
that
relate
,
that
one
of
these
subtle
and
crafty
Princes
,
observing
the
Aegyptians
to
be
of
a
light
and
vain
Disposition
,
and
very
inclinable
to
Change
and
Innovation
,
and
that
they
were
withal
,
when
Sober
and
Unanimous
,
of
an
Inexpugnable
and
Irrestrainable
Strength
,
by
reason
of
their
mighty
Numbers
,
therefore
taught
them
in
their
several
Quarters
,
a
perpetual
Kind
of
Superstition
to
be
the
Ground
of
endless
Quarrels
and
Disputes
among
them
.
For
the
Animals
which
he
commanded
them
to
observe
and
reverence
,
some
of
th●m
one
sort
,
and
some
another
,
being
at
Enmity
and
War
with
one
another
,
and
themselves
desiring
some
of
them
one
sort
of
them
,
and
some
another
for
their
Food
,
each
Party
among
them
For
{αβγδ}
,
I
read
{αβγδ}
.
being
upon
the
perpetual
Defence
of
their
proper
Animals
,
and
highly
resenting
the
Wrongs
that
were
offered
them
;
it
happened
,
that
being
thus
drawn
into
the
Quarrels
of
their
Beasts
,
they
were
,
before
they
were
aware
,
engaged
in
Hostilities
with
one
another
.
For
at
this
very
Day
,
the
Lycopolitans
(
or
Wolf-Town-men
)
are
the
only
People
among
the
Aegyptians
that
eat
the
Sheep
,
because
the
Wolf
,
which
they
esteem
to
be
a
God
,
doth
so
too
.
And
in
our
own
Times
,
the
Oxyrynchites
(
or
those
of
Pike-Town
)
because
the
Kynopolitans
(
or
those
of
Dog-Town
)
did
eat
a
Pike
catcht
the
Dogs
,
and
slew
them
,
and
eat
of
them
as
they
would
do
of
a
Sacrifice
;
and
there
arising
a
Civil
War
upon
it
,
in
which
they
did
much
Mischief
to
one
another
,
they
were
all
at
last
chastised
by
the
Romans
.
And
whereas
there
are
many
that
say
that
the
Soul
of
Typhon
himself
took
its
Flight
into
these
Animals
,
this
Tale
may
be
lookt
upon
to
signifie
that
every
Irrational
and
Brutal
Nature
appertains
to
the
Share
of
the
Evil
Daemon
.
And
therefore
when
they
would
pacifie
him
and
speak
him
fair
,
they
make
their
Court
and
Addresses
to
these
Animals
.
But
if
there
chance
to
happen
a
great
and
excessive
Drought
,
which
above
what
is
ordinary
at
other
times
brings
along
with
it
either
wasting
Diseases
,
or
other
monstrous
and
prodigious
Calamities
,
the
Priests
then
conduct
into
a
dark
place
with
great
silence
and
stilness
,
some
of
the
Animals
which
are
honoured
by
them
:
and
they
first
of
all
menace
and
terrifie
them
:
and
if
the
Mischief
still
continues
,
they
then
consecrate
and
offer
them
up
,
looking
upon
this
as
a
way
of
punishing
the
Evil
God
,
or
at
least
as
some
grand
Purgation
in
time
of
greatest
Disasters
.
For
,
as
Manethos
relateth
,
they
were
used
in
antient
times
to
burn
live
Men
in
the
City
of
Idithya
,
entitling
them
to
Typhon
,
and
then
they
made
Wind
and
dispersed
and
scattered
their
Ashes
into
the
Air
.
And
this
was
done
publickly
,
and
at
one
only
Season
of
the
Year
,
which
was
the
Dog-days
.
But
those
Consecrations
of
the
Animals
worshipped
by
them
,
which
are
made
in
secret
,
and
at
irregular
and
uncertain
times
of
the
Year
,
as
occasions
require
,
are
wholly
unknown
to
the
vulgar
Sort
,
except
only
at
the
time
of
their
Burials
,
at
which
they
produce
certain
other
Animals
,
and
in
the
Presence
of
all
Spectators
,
throw
them
into
the
Grave
with
them
,
thinking
by
this
means
to
vex
Typhon
,
and
to
abate
the
Satisfaction
he
received
by
their
Deaths
.
For
it
is
the
Apis
with
a
few
more
that
is
thought
Sacred
to
Osiris
;
but
the
far
greater
part
are
assigned
to
Typhon
.
And
if
this
account
of
theirs
be
true
,
I
believe
it
signifies
the
Subject
of
our
Enquiry
to
be
such
Animals
as
are
universally
received
,
and
have
their
Honours
in
common
amongst
them
all
;
and
of
this
kind
is
the
Ibis
,
the
Hawk
,
the
That
is
,
a
Drill
,
or
a
Mungrel
betwixt
a
Dog
and
a
Man
.
Kynokephalos
,
Here
I
add
{αβγδ}
.
and
the
Apis
himself
;
and
indeed
they
call
the
Goat
,
which
is
kept
at
Mendes
by
the
same
Name
.
It
remains
yet
behind
,
that
I
treat
of
their
Beneficialness
to
Man
,
and
of
their
Symbolical
Use
;
and
some
of
them
participate
of
some
one
of
these
,
and
others
of
both
.
It
is
most
manifest
therefore
that
they
worshiped
the
Ox
,
the
Sheep
,
and
the
Ichneumon
for
their
Benefit
and
Use
,
as
the
Lemniotes
did
the
Larks
,
for
finding
out
the
Catarpillars
Eggs
,
and
breaking
them
;
and
the
Thessalians
the
Storks
,
because
that
as
their
Soil
bred
abundance
of
Serpents
,
they
at
their
appearance
destroyed
them
all
.
For
which
reason
they
enacted
a
Law
,
that
whoever
killed
a
Stork
should
be
banished
the
Country
.
Moreover
,
the
Aegyptians
honour
the
Asp
,
the
Weezle
and
the
Beetle
,
observing
For
{αβγδ}
,
I
read
{αβγδ}
.
in
them
certain
dark
Resemblances
of
the
Power
of
the
Gods
,
like
those
of
the
Sun
in
Drops
of
Water
.
For
there
are
many
that
to
this
Day
believe
that
the
Weezle
engenders
by
the
Ear
,
and
brings
forth
by
the
Mouth
,
and
is
therein
a
Resemblance
of
the
Production
of
the
That
is
that
Efflux
or
Emanation
of
the
Nus
or
Mental
Principle
,
which
gives
Form
unto
Matter
,
and
to
the
Parts
of
the
Universe
.
Discourse
;
and
that
the
Beetle
Kind
also
hath
no
Female
,
but
that
the
Males
cast
out
their
Sperm
into
a
round
Pellet
of
Earth
,
which
they
rowl
about
by
thrusting
it
backwards
with
their
hinder
Feet
,
while
themselves
move
forwards
;
and
this
in
imitation
of
the
Sun
,
which
while
it self
moves
from
West
to
East
,
turns
the
Heaven
the
contrary
way
.
They
also
I
leave
out
{αβγδ}
.
compared
the
Asp
to
a
Star
,
for
being
always
young
,
and
for
performing
its
Motions
with
great
ease
and
glibness
,
and
that
without
the
help
of
Organs
.
Nor
had
the
Crocodile
his
Honour
given
him
without
a
shew
of
probable
reason
for
it
:
it
is
For
{αβγδ}
,
I
read
{αβγδ}
.
therefore
reported
to
have
been
produced
for
a
Representation
of
God
,
it
being
the
only
Animal
that
is
without
Tongue
.
For
the
Divine
Discourse
hath
no
need
of
Voice
,
and
Marching
by
still
and
silent
ways
,
And
by
exact
Justice
,
it
transacts
mortal
Affairs
according
to
Justice
.
Besides
,
they
say
he
is
the
only
Animal
that
lives
in
Water
that
hath
his
Eye-sight
covered
over
with
a
thin
and
transparent
Film
,
which
descends
down
from
his
Fore-head
,
so
that
he
sees
without
being
seen
himself
by
others
,
in
which
he
agrees
with
the
First
God
.
Moreover
,
in
what
place
soever
in
the
Country
the
Female
Crocodile
lays
her
Eggs
,
that
may
be
certainly
concluded
to
be
the
utmost
extent
of
the
Rise
of
the
River
Nilus
for
that
year
.
For
not
being
able
to
lay
in
the
Water
,
and
being
afraid
to
lay
far
from
it
,
they
have
so
exact
a
Knowledge
of
Futurity
,
that
though
they
enjoy
the
Benefit
of
the
approaching
Stream
at
their
Laying
and
Hatching
,
they
yet
preserve
their
Eggs
dry
and
untouched
by
the
Water
.
And
they
lay
sixty
in
all
,
and
are
just
as
many
days
a
hatching
them
,
and
the
longest
liv'd
of
them
,
live
as
many
years
;
that
being
the
first
Measure
which
those
that
are
employed
about
the
Heavens
make
use
of
.
But
of
those
Animals
that
were
honoured
for
both
reasons
,
we
have
already
treated
of
the
Dog
;
but
now
the
Ibis
,
besides
that
he
killeth
all
deadly
and
poisonous
Vermine
,
was
also
the
first
that
taught
Men
the
That
is
,
a
Clyster
.
Medicinal
Evacuation
of
the
Belly
,
she
being
observed
to
be
after
this
manner
washed
and
purged
by
her self
.
Those
also
of
the
Priests
that
are
the
strictest
Observers
of
their
Sacred
Rites
,
when
they
consecrate
Water
for
Lustration
use
to
fetch
it
from
some
place
where
the
Ibis
had
been
drinking
.
For
she
will
neither
taste
nor
come
near
any
unwholsome
or
infectious
Water
.
Besides
,
the
Distance
of
her
two
Legs
from
one
another
,
with
the
length
of
her
Bill
laid
a
cross
,
make
betwixt
them
an
Aequilateral
Triangle
;
and
the
peckledness
and
mixture
of
her
Feathers
,
where
there
are
black
ones
about
the
white
,
signifie
the
Gibbousness
of
the
Moon
on
either
side
.
Nor
ought
we
to
think
it
strange
that
the
Aegyptians
should
affect
such
poor
and
slender
Comparisons
For
{αβγδ}
,
I
read
{αβγδ}
.
when
we
find
the
Grecians
themselves
,
both
in
their
Pictures
and
Statues
make
use
of
many
such
Resemblances
of
the
Gods
as
these
are
.
For
Example
,
there
was
in
Crete
an
Image
of
Jup●ter
,
having
no
Ears
,
for
he
that
's
Commander
,
and
Chief
over
all
,
should
hear
no
one
.
Phidias
also
set
a
Serpent
by
the
Image
of
Minerva
,
and
a
Snail
by
that
of
Venus
at
Elis
,
to
shew
that
Maids
needed
a
Guard
upon
them
,
and
that
Silence
and
keeping
at
Home
became
married
Women
.
In
like
manner
the
Trident
of
Neptune
is
a
Symbole
of
the
Third
Region
of
the
World
,
which
the
Sea
possesses
,
scituated
below
that
of
the
Heaven
and
Air
.
For
which
reason
they
also
gave
their
Names
to
Amphitrite
and
the
Tritons
.
The
Pythagoreans
also
honoured
Numbers
and
Geometrick
Figures
,
with
the
Names
of
Gods
.
For
they
called
an
Aequilateral
Triangle
Minerva
,
Coryphagenes
(
or
Crown-born
)
and
Tritogeneia
,
because
it
is
divided
by
three
Perpendiculars
drawn
from
the
three
Angles
.
They
likewise
called
the
Unite
Apollo
;
{αβγδ}
,
I
restore
to
the
Margin
whence
it
was
taken
.
the
Number
of
Two
,
Contention
,
and
also
Audaciousness
;
and
the
Number
Three
,
Justice
;
for
wronging
,
and
being
wronged
,
being
two
Extreams
caused
by
Deficiency
and
Excess
,
Justice
came
by
Equality
in
the
middle
.
But
that
which
is
called
Tecractys
(
or
the
Sacred
Quaternion
)
being
the
Number
Thirty
Six
,
was
(
according
to
common
Fame
)
the
greatest
Oath
among
them
,
and
was
called
by
them
the
World
,
because
it
is
made
up
of
the
even
Number
Four
,
and
of
That
is
,
four
times
Nine
,
which
plainly
refer
to
the
XXXVI
.
Decanates
in
the
Zodiack
.
Four
odd
Numbers
summed
up
together
.
If
therefore
the
most
approved
of
the
Philosophers
did
not
think
meet
to
pass
over
,
or
disesteem
any
significant
Symbole
of
the
Divinity
which
they
observed
even
in
things
that
had
neither
Soul
nor
Body
,
I
believe
they
regarded
yet
more
those
Properties
of
Government
and
Conduct
which
they
saw
in
such
Natures
as
had
Sense
,
and
were
endued
with
Soul
,
with
Passion
,
and
with
Moral
Temper
.
We
are
not
therefore
to
approve
of
those
that
worship
these
things
,
but
God
by
these
things
,
as
being
the
more
clear
Mirrors
of
him
,
and
produced
by
Nature
;
so
as
ever
worthily
to
conceive
of
them
as
the
Instruments
or
Artifices
of
that
God
which
orders
all
things
.
And
it
is
reasonable
to
believe
,
that
no
For
{αβγδ}
,
I
read
{αβγδ}
.
Inanimate
Being
can
be
more
excellent
than
an
Animate
one
,
nor
an
Insensible
than
a
Sensible
;
no
,
though
one
should
heap
together
all
the
Gold
and
Emerauds
in
the
Universe
.
For
the
Property
of
the
Divinity
consists
not
in
fine
Colours
,
Shapes
and
Slicknesses
,
but
on
the
contrary
,
those
Natures
are
of
a
Rank
below
the
very
Dead
,
that
neither
did
,
nor
ever
can
partake
of
Life
.
But
now
that
that
Nature
which
hath
Life
,
and
which
sees
and
hath
the
Source
of
her
Motion
from
her
own
Self
,
as
also
the
Knowledge
of
things
Proper
and
Aliene
to
her
,
hath
certainly
derived
an
Efflux
,
and
a
Portion
of
that
Prudence
which
(
as
Heraclitus
speaks
)
Considers
how
both
it self
and
the
whole
is
governed
.
And
there
the
Deity
is
no
worse
represented
in
these
Animals
than
in
the
Workmanships
of
Copper
and
Stone
,
which
suffer
Corruptions
and
Decays
as
well
as
they
,
and
are
besides
naturally
void
of
Sense
and
Perception
.
This
then
is
what
I
esteem
the
best
account
that
is
given
of
their
Adoration
of
Animals
.
As
to
the
Sacred
Vestments
,
that
of
Isis
is
party-coloured
,
and
of
different
Hues
;
for
her
Power
is
about
Matter
,
which
becomes
every
thing
,
and
receives
every
thing
,
as
Light
,
Darkness
,
Day
,
Night
,
Fire
,
Water
,
Life
,
Death
,
Beginning
and
Ending
;
but
that
of
Osiris
hath
no
Shade
nor
variety
of
Colours
,
but
one
only
simple
one
,
resembling
Light
.
For
the
first
Principle
is
untempered
,
and
that
which
is
First
,
and
of
an
Intelligible
Nature
is
unmixt
,
which
is
the
reason
why
after
they
have
once
made
use
of
these
things
,
they
lay
them
up
and
keep
them
close
.
For
that
which
is
Intelligible
is
invisible
,
and
not
to
be
toucht
.
But
those
of
Isis
are
used
often
:
For
sensible
things
being
of
dayly
use
and
familiar
to
us
,
afford
us
many
Overtures
and
Scenes
of
their
Mutations
;
but
the
apprehension
of
what
is
Intelligible
,
Sincere
and
Holy
,
darting
through
the
Soul
like
a
Flash
of
Lightning
,
attends
but
to
some
one
single
Glance
or
Glimpse
of
its
Object
.
For
which
reason
,
both
Plato
and
Aristotle
.
call
this
part
of
Philosophy
by
the
Name
of
the
Epoptick
or
Intuitive
Part
,
intimating
,
that
those
who
by
help
of
Reason
,
have
got
beyond
these
Opinable
,
mixed
and
various
things
,
mount
up
to
that
First
,
Simple
and
Immaterial
Being
;
and
when
they
have
certainly
reached
the
pure
Truth
about
it
,
they
believe
they
have
at
last
attained
to
compleat
Philosophy
.
And
that
which
the
present
Priests
do
darkly
hint
out
and
insinuate
to
us
,
though
with
much
Obscurity
,
great
Shyness
and
Precaution
,
which
is
,
that
this
God
is
th●
He
that
personated
Osiris
,
was
certainly
a
Daemon
.
Governour
and
Prince
of
those
that
are
dead
,
and
that
he
is
no
other
than
he
who
is
called
by
the
Greeks
Hades
and
Plut●
,
being
not
taken
in
its
true
Sense
,
For
{αβγδ}
,
I
read
{αβγδ}
.
disturbs
the
Minds
of
the
greater
part
,
while
they
suspect
that
the
truly
Holy
and
good
God
Osiris
lives
within
and
beneath
the
Earth
,
where
the
Bodies
of
those
who
are
supposed
to
have
an
end
lye
hid
and
buried
.
But
he
himself
is
at
the
remotest
distance
from
the
Earth
imaginable
,
being
unstained
and
unpolluted
,
and
clean
from
every
Substance
that
is
liable
to
Corruption
and
Death
.
But
Mens
Souls
,
encompassed
here
with
Bodies
and
Passions
,
have
no
Communication
with
God
,
except
what
they
can
reach
to
in
Conception
only
,
by
means
of
Phylosophy
,
as
by
a
kind
of
an
obscure
Dream
.
But
when
they
are
loosed
from
the
Body
,
and
removed
into
the
Unseen
,
Invisible
,
Impassible
and
Pure
Region
,
this
God
is
then
their
Leader
and
King
,
they
there
as
it
were
hanging
on
him
wholly
,
and
beholding
without
Weariness
,
and
passionately
affecting
that
Beauty
that
cannot
be
exprest
or
uttered
by
Men
;
which
the
Goddess
Isis
alway
caressing
,
affecting
and
enjoying
,
by
that
means
filled
these
lower
things
with
all
those
goodly
and
excellent
Beings
,
which
partake
of
Generation
.
This
then
is
that
account
of
these
things
which
best
suits
the
Nature
of
the
Gods
.
And
if
I
now
must
,
according
to
my
Promise
,
speak
something
concerning
the
things
they
daily
offer
by
way
of
Incense
,
you
are
in
the
first
place
to
understand
this
,
that
these
People
make
the
greatest
account
imaginable
of
all
Endeavours
that
relate
to
Health
:
and
more
especially
in
their
Sacrifices
,
Purgations
and
Diets
,
Health
is
then
no
less
respected
than
Devotion
.
For
they
think
it
would
be
an
unseemly
thing
to
wait
upon
that
Nature
that
is
pure
and
every
way
unblemisht
and
untoucht
,
with
crazy
and
diseased
Minds
or
Bodies
;
whereas
therefore
the
Air
that
we
most
use
and
live
in
,
hath
not
always
the
same
Disposition
and
Temperament
;
but
in
the
Night
time
grow●
condense
,
compresses
the
Body
,
and
contracts
the
Mind
into
a
kind
of
a
melancholy
and
thoughtful
Habit
,
it
becoming
then
as
it
were
foggy
and
doz'd
.
They
therefore
,
as
soon
as
they
are
up
in
the
Morning
,
burn
Resin
about
them
,
refreshing
and
clearing
the
Air
by
its
scattered
Particles
,
and
fanning
up
the
Native
Spirit
of
the
Body
,
which
is
now
grown
languid
and
dull
;
this
sort
of
Scent
having
something
in
it
that
is
very
impetuous
and
striking
.
And
perceiving
again
at
Noon-time
,
that
the
Sun
hath
drawn
up
by
violence
,
a
copious
and
gross
Exhalation
out
of
the
Earth
,
they
by
censing
,
mix
Myrrh
also
with
the
Air
;
for
Heat
dissolves
and
dissipates
that
puddled
and
slimy
Vapour
,
which
at
that
time
gathers
together
in
the
Ambient
.
And
Physicians
are
also
found
to
help
Pestilential
Diseases
,
by
making
great
Blazes
to
rarifie
the
Air
;
but
it
would
be
much
better
rarified
if
they
would
burn
Sweet-scented
Woods
,
such
as
Cypress
,
Juniper
and
Pine
.
And
therefore
Acron
the
Agrigentine
,
lived
before
Hippocrates
.
Acron
the
Physician
is
said
to
have
gained
a
mighty
Reputation
at
Athens
,
in
the
time
of
the
great
Plague
,
by
ordering
People
to
make
Fires
near
to
the
Sick
;
for
not
a
few
were
benefited
by
it
.
Aristotle
likewise
saith
,
that
the
odoriferous
Exhalations
,
of
Perfumes
,
Flowers
and
sweet
Meadows
,
are
no
less
conducing
to
Health
than
to
Pleasure
;
for
that
their
Warmth
and
Delicacy
of
Motion
,
gently
relax
the
Brain
,
which
is
of
its
own
Nature
cold
and
clammy
.
And
if
it
be
true
,
that
the
Aegyptians
,
in
their
Language
call
Myrrh
Bal
or
Baal
signifies
in
the
Eastern
Tongues
the
Lord
or
the
Sun.
So
Balsam
is
Baal
Samen
,
that
is
.
The
Lord
of
Heaven
.
Bal
,
and
that
the
most
proper
Signification
of
that
Word
,
is
,
Scattering
away
Melancholy
,
this
also
adds
some
Testimony
to
our
account
of
the
reason
why
they
burn
it
.
Moreover
,
that
they
call
Kyphi
,
is
a
kind
of
a
Composition
made
up
of
Sixteen
For
{αβγδ}
,
I
read
{αβγδ}
.
Ingredients
,
that
is
,
of
Honey
,
Wine
,
Raisins
,
Cyperus
,
Resin
,
Myrrh
,
Aspalathus
,
Seseli
,
Schoenanthus
,
Bitumen
,
Deadly
Night
shade
and
Dock
;
to
to
which
they
add
,
the
Berries
of
both
the
Junipers
,
(
the
one
whereof
they
call
the
Greater
,
and
the
other
the
Lesser
Sort
)
as
also
Calamus
Aromaticus
,
and
Cardamoms
.
Neither
do
they
put
them
together
slightly
,
or
at
a
random
Rate
,
but
the
Sacred
Books
are
read
to
the
Myrepsus
and
Myropola
,
was
antiently
both
a
Perfumer
and
an
Apothecary
.
Perfumers
all
the
while
they
are
compounding
them
.
As
for
the
Number
of
the
Ingredients
,
although
it
plainly
appears
to
be
a
Square
of
a
Square
,
and
to
be
the
only
Number
,
which
having
an
orderly
equal
Proportion
,
draws
a
Periphery
equal
to
its
Area
,
very
much
to
the
present
Purpose
;
yet
I
must
needs
say
,
that
this
contributes
but
very
little
here
;
but
that
it
is
the
contain'd
Specieses
(
most
of
which
,
are
of
Aromatick
Properties
)
that
send
up
a
sweet
Fume
,
and
an
agreeable
Exhalation
,
which
changing
the
Air
,
and
the
Body
being
put
by
the
Air
into
its
regular
and
proper
Motion
,
For
{αβγδ}
,
I
read
{αβγδ}
.
becomes
gently
chafed
,
and
retains
a
gay
and
an
entertaining
Temperament
,
and
without
the
Disorders
of
Drunkenness
,
as
it
were
loosens
and
unties
like
a
sort
of
Knots
,
the
Doziness
and
Intensness
of
the
Thoughts
by
Day-time
,
and
the
Phantastick
Part
,
and
that
which
is
Receptive
of
Dreams
,
it
wipes
like
a
Looking-glass
,
and
renders
clearer
,
with
no
less
Efficacy
than
those
Strokes
of
the
Harp
which
the
Pythagoreans
made
use
of
before
they
went
to
sleep
,
to
charm
and
allay
the
distempered
and
irrational
part
of
the
Soul
.
For
we
find
that
strong
Scents
many
times
call
back
the
failing
Sense
,
and
many
times
dull
and
obstruct
it
,
their
wasted
Parts
diffusing
themselves
by
their
great
Fineness
and
Subtlety
through
the
whole
Body
;
like
as
some
Physicians
tell
us
,
that
Sleep
is
produced
when
the
Fumes
of
Meat
,
by
creeping
gently
about
the
Inwards
,
and
as
it
were
groping
every
Part
,
causes
a
certain
soft
Titillation
.
They
also
use
this
Kyphi
both
for
a
Drink
,
and
for
a
Medicinal
Potion
;
for
when
drunk
,
it
is
found
to
cleanse
the
Inwards
,
it
being
a
Loosner
of
the
Belly
.
Besides
all
this
,
Resin
is
the
Creature
of
the
Sun
,
and
Here
is
wanting
{αβγδ}
,
or
something
like
it
.
they
gather
Myrrh
as
the
Trees
weep
it
out
by
Moon-light
;
but
now
,
of
those
Ingredients
that
make
up
Kyphi
,
there
are
some
that
delight
more
in
the
Night
,
as
those
whose
Nature
it
is
to
be
nourished
by
cool
Blasts
,
Shades
,
Dews
and
Humidities
.
For
the
Light
of
Day
is
one
thing
and
simple
,
and
Pi●dar
saith
,
the
Sun
is
then
seen
.
—
Through
still
and
quiet
Air
.
But
the
Air
of
Night
is
a
kind
of
I
leave
out
{αβγδ}
as
a
Gloss
.
Composition
,
for
it
is
made
up
of
many
Lights
and
Powers
,
which
like
so
many
several
Seeds
flow
down
from
every
Star
into
one
place
.
They
therefore
very
pertinently
cense
the
former
things
by
Day-time
,
as
being
Simples
,
and
deriving
their
Original
from
the
Sun
;
and
the
latter
at
the
Entrance
of
the
Night
,
they
being
mixt
,
and
of
many
and
different
Qualites
.
Plutarch's
Morals
:
Vol.
IV
.
Concerning
such
whom
God
is
slow
to
Punish
.
Translated
from
the
Greek
by
J.
Phillips
Gent
.
THese
and
such
like
things
,
O
Cynias
!
when
Epicurus
had
spoken
,
before
any
Person
could
return
an
Answer
,
while
we
were
busie
at
the
farther
end
of
the
Portico
,
he
flung
away
in
great
hast
.
However
we
could
not
but
in
some
measure
admire
at
the
odd
Behaviour
of
the
Man
,
though
without
taking
any
farther
notice
of
it
in
Words
,
and
therefore
,
after
we
had
gaz'd
a
while
one
upon
another
,
we
return'd
to
walk
as
we
were
singl'd
out
in
Company
before
.
At
what
time
Patrocleas
first
breaking
silence
,
How
say
ye
Gentlemen
,
said
he
,
if
you
think
fitting
,
Why
may
not
we
discuss
this
Question
of
the
last
Proposer
,
as
well
in
his
Absence
,
as
if
he
were
present
?
To
whom
Timon
replying
,
surely
,
said
he
,
it
would
but
ill
become
us
,
if
at
us
he
aim'd
upon
his
Departure
,
to
neg●ect
the
Arrow
sticking
in
our
Sides
.
For
Brasidas
,
as
History
reports
,
drawing
forth
the
Javelin
out
of
his
own
Body
,
with
the
same
Javelin
,
not
only
wounded
him
that
threw
it
,
but
slew
him
out
right
.
But
as
for
our selves
,
with
far
less
Difficulty
may
we
defend
,
with
far
more
Ease
may
we
revenge
our selves
on
them
that
pelt
us
with
absurd
and
fallacious
Reasonings
;
and
it
will
be
sufficient
that
we
shake
them
off
,
before
they
reach
the
Opinion
it self
.
Then
said
I
,
which
of
his
Sayings
is
it
,
that
has
given
you
the
greatest
Cause
to
be
moved
?
For
the
Man
writes
of
many
things
confusedly
,
but
of
nothing
in
order
,
gleaning
up
and
down
from
this
and
t'other
Place
,
without
Method
or
Judgment
,
and
suffering
himself
,
as
it
were
in
the
Transports
of
his
Pride
and
Choler
,
to
wreck
his
reproachful
Malice
upon
the
Providence
of
God
.
To
which
Patrocleas
,
The
slowness
of
the
Supream
Deity
,
said
he
,
and
his
Procrastination
in
reference
to
the
Punishment
of
the
Wicked
,
seems
to
me
a
Point
,
so
deeply
mysterious
,
that
it
has
long
perplex'd
my
thoughts
;
but
now
puzl'd
by
these
Arguments
which
he
produces
,
I
am
as
it
were
a
Stranger
to
the
Opinion
,
and
newly
beginning
again
to
learn
.
Formerly
I
could
not
with
patience
hear
that
Expression
of
Euripides
.
—
If
they
delay
and
slowly
move
,
't
is
but
the
Nature
of
the
Gods
above
.
For
indeed
it
becomes
not
the
Supream
Deity
to
be
remiss
in
any
thing
,
but
more
especially
in
the
Prosecution
of
the
Wicked
,
since
they
themselves
are
no
way
negligent
or
dilatory
in
doing
Mischief
,
but
always
driven
on
by
the
most
rapid
Impetuosities
of
their
Passions
to
Acts
of
Injustice
.
For
certainly
,
according
to
the
Saying
of
Thucydides
,
that
Revenge
which
follows
Injury
closest
at
the
Heels
,
presently
puts
a
Stop
to
the
Progress
of
such
as
make
Advantage
of
successful
Wickedness
.
Therefore
there
is
no
Debt
,
with
so
much
Prejudice
put
off
,
as
that
of
Justice
,
for
it
weakens
the
Hopes
of
the
Person
wrong'd
,
and
renders
him
Comfortless
and
Pensive
,
but
heightens
the
Boldness
and
daring
Insolence
of
the
Oppresser
:
whereas
on
the
other
side
,
those
Punishments
and
Chastisements
that
immediately
withstand
presuming
Violence
,
not
only
restrain
the
committing
of
future
Outrages
,
but
more
especially
bring
along
with
them
a
particular
Comfort
and
Satisfaction
to
the
Sufferers
.
Which
makes
me
no
less
troubl'd
at
that
same
Saying
of
Bias
,
which
frequently
comes
into
my
Mind
:
For
,
said
he
,
once
,
to
a
notorious
Reprobate
,
't
is
not
that
I
doubt
but
thou
wilt
suffer
the
just
Reward
of
thy
Wickedness
,
but
I
fear
that
I
my self
shall
not
live
to
see
it
.
For
what
did
the
Punishment
of
Aristocrates
avail
the
Messenians
,
who
were
kill'd
before
it
came
to
pass
?
who
having
betray'd
them
at
the
Battle
of
Cyprus
,
yet
remain'd
undetected
for
above
twenty
years
together
;
and
all
that
while
raign'd
King
of
the
Arcadians
,
till
at
length
,
discover'd
and
apprehended
,
he
receiv'd
the
merited
Recompence
of
his
Treachery
.
But
alas
!
they
whom
he
had
betray'd
were
all
dead
at
the
same
time
.
Or
when
the
Orchomenians
had
lost
their
Children
,
their
Friends
and
Familiar
Acquaintance
,
through
the
Treachery
of
Lyciscus
,
what
Consolation
was
it
to
them
,
that
many
years
after
,
a
foul
Distemper
seiz'd
the
Traitor
,
and
fed
upon
his
Body
,
till
it
had
consum'd
his
putrify'd
Flesh
?
who
,
as
often
as
he
dipt
and
bath'd
his
Feet
in
the
River
,
with
horrid
Oaths
and
Execrations
,
bann'd
the
Loss
of
his
Members
,
putrify'd
and
gangreen'd
to
expiate
the
Treachery
and
Villany
which
himself
had
committed
.
For
it
was
not
possible
for
the
Childrens
Children
of
the
Athenians
,
who
had
been
murther'd
long
before
,
to
behold
the
Bodies
of
those
Sacrilegious
Caitiffs
,
which
were
afterwards
torn
out
of
their
Graves
,
and
transported
beyond
the
Confines
of
their
native
Soil
.
Whence
in
my
Opinion
,
Euripides
absurdly
makes
use
of
these
Expressions
,
to
divert
a
Man
from
Wickedness
.
If
thou
fear'st
Heav'n
,
thou
fear'st
in
vain
;
Justice
is
not
so
hasty
,
foolish
Man
,
To
pierce
thy
Heart
,
or
with
contagious
Wound
,
Or
thee
,
or
weaker
Mortals
to
confound
:
But
with
slow
pace
,
and
creeping
Feet
cuts
off
The
Malefactor
,
then
Chastisement-proof
.
And
I
am
apt
to
perswade
my self
,
that
upon
these
,
and
no
other
Considerations
it
is
,
that
wicked
Men
encourage
and
give
themselves
the
Liberty
to
attempt
and
commit
all
manner
of
Impieties
,
seeing
that
the
Fruit
which
Injustice
yields
is
soon
ripe
,
and
offers
it self
early
to
the
Gatherers
Hand
;
whereas
Punishment
comes
late
,
and
lagging
long
behind
the
Pleasure
of
Enjoyment
.
After
Patrocleas
had
thus
discours'd
,
Olympicus
taking
him
up
:
There
is
this
farther
,
said
he
,
O
Patrocleas
!
which
thou
shouldst
have
taken
notice
of
;
for
how
great
an
Inconvenience
and
Absurdity
arises
besides
from
these
Delays
and
Procrastinations
of
Divine
Justice
?
In
regard
the
slowness
of
its
Execution
takes
away
the
Belief
of
Providence
.
For
the
Wicked
perceiving
that
Calamity
and
Revenge
does
not
presently
follow
at
the
Heels
of
every
enormous
Crime
,
but
a
long
time
after
,
looking
upon
their
Calamity
as
a
Misfortune
,
and
calling
it
Chance
,
not
Punishment
,
are
nothing
at
all
thereby
reform'd
;
troubled
indeed
they
well
may
be
at
the
dire
Accident
befallen
them
,
but
never
repent
of
the
Villanies
they
have
committed
.
For
as
in
usual
Discipline
,
the
Punishment
which
immediately
attends
the
Fault
,
and
the
Stripes
and
Pinches
that
pursue
the
Transgression
,
correct
and
reduce
the
Party
to
his
Duty
;
but
the
Luggings
by
the
Ears
,
the
Bastings
and
Thumpings
which
are
late
and
out
of
time
laid
on
,
seem
to
be
inflicted
for
some
other
Reason
then
to
teach
or
instruct
,
which
puts
the
Sufferer
to
Pain
,
without
understanding
his
Error
:
In
like
manner
,
were
the
Impieties
of
enormous
Transgressors
and
hainous
Offenders
singly
scourg'd
and
repress'd
by
immediate
Severity
,
it
would
bring
them
at
length
to
a
Sense
of
their
Folly
,
humble
them
,
and
strike
them
with
an
Aw
of
the
Divine
Being
,
whom
they
find
with
a
watchful
Eye
beholding
the
Actions
and
Passions
of
Men
,
and
feel
to
be
no
dilatory
,
but
a
speedy
Avenger
of
Iniquity
.
Whereas
that
same
remiss
and
slow-pac'd
Justice
,
as
Euripides
describes
it
,
that
falls
upon
the
Wicked
by
Accident
,
by
reason
of
its
incertainty
,
ill-tim'd
Delay
,
and
disorderly
Motion
,
seems
rather
to
resemble
Chance
then
Providence
.
So
that
I
cannot
conceive
what
Benefit
there
is
in
these
Grindstones
of
the
Gods
,
which
are
said
to
grind
so
late
,
by
which
Celestial
Punishment
is
obscur'd
,
and
the
Aw
of
evil
doing
rendred
vain
and
despicable
.
These
things
thus
uttered
,
and
I
in
a
deep
Meditation
of
what
he
had
said
,
Timon
interposing
,
Is
it
your
Pleasure
,
said
he
,
that
I
shall
put
an
end
to
the
Difficulties
of
this
knotty
Question
,
or
shall
I
first
permit
him
to
argue
in
opposition
to
what
has
been
propounded
already
?
Nay
then
,
said
I
,
to
what
purpose
is
it
,
to
let
in
a
third
Wave
to
drown
the
Argument
,
if
he
be
not
able
to
repel
or
avoid
the
Objections
already
made
?
To
begin
therefore
,
as
from
the
Vestal
Hearth
,
from
that
ancient
Circumspection
and
Reverence
which
our
Ancestors
,
Academic
Philosophers
also
,
bare
to
the
Supream
God-head
,
we
shall
utterly
decline
to
meddle
with
that
mysterious
Being
,
as
if
we
could
presume
to
utter
positively
any
thing
concerning
it
.
For
though
it
may
be
born
withal
,
for
Men
unskill'd
in
Musick
,
to
talk
at
random
of
Notes
and
Harmony
,
or
for
such
as
never
experienc'd
Warfare
,
to
discourse
of
Arms
and
Military
Affairs
;
it
would
be
a
bold
and
daring
Arrogance
in
us
,
that
are
but
mortal
Men
,
to
dive
too
far
into
the
incomprehensible
Mysteries
of
Deities
and
Daemons
.
Just
as
if
Persons
void
of
Knowledge
,
should
undertake
to
Judge
of
the
Methods
and
Reason
of
cunning
Artists
by
slight
Opinions
and
probable
Conjectures
of
their
own
.
Thus
,
it
is
not
for
one
that
understands
nothing
of
the
Science
,
to
give
a
Reason
why
the
Physician
did
not
let
Blood
before
,
but
afterwards
;
or
why
he
did
not
bath
his
Patient
yesterday
,
but
to
day
.
And
so
likewise
neither
is
it
easie
nor
safe
to
speak
otherwise
of
the
Supream
Deity
,
then
only
this
,
that
he
alone
it
is
,
who
knows
the
most
convenient
time
to
apply
most
proper
Corrosives
for
the
Cure
of
Sin
and
Impiety
,
and
as
Medicaments
to
administer
Punishments
to
every
Transgressor
,
yet
not
confin'd
to
an
equal
Quality
and
Measure
common
to
all
Distempers
,
nor
to
one
and
the
same
time
.
Now
that
the
Physical
Knowledge
,
in
order
to
the
Cure
and
Preservation
of
the
Soul
,
is
the
most
transcendent
of
all
other
Sciences
,
besides
ten
thousand
other
Witnesses
,
even
Pindar
himself
testifies
,
where
he
gives
to
God
,
the
Ruler
and
Lord
of
all
things
,
the
Title
of
the
most
Perfect
Artificer
,
as
being
the
grand
Author
and
Distributer
of
Justice
,
to
whom
it
properly
belongs
to
determine
,
at
what
time
,
in
what
manner
,
and
to
what
degree
to
punish
every
particular
Offender
.
And
Plato
asserts
,
that
Minos
being
the
Son
of
Jupiter
,
was
the
Disciple
of
his
Father
,
to
learn
this
Science
.
Intimating
thereby
,
as
if
it
were
impossible
for
any
other
then
a
Schollar
,
bred
up
in
the
School
of
Equity
,
rightly
to
behave
himself
in
the
Administration
of
Justice
,
or
to
make
a
true
Judgment
of
another
,
whether
he
does
well
or
no
.
For
the
Laws
which
are
constituted
by
Men
,
do
not
always
prescribe
that
which
is
unquestionably
and
simply
Decent
,
or
of
which
the
Reason
,
is
altogether
without
Exception
perspicuous
,
in
regard
that
some
of
their
Ordinances
seem
to
be
on
purpose
ridiculously
contriv'd
.
Particularly
,
what
in
Lacedaemon
,
the
Ephori
ordain
at
their
first
entring
into
the
Magistracy
,
that
no
Man
suffer
the
Hair
of
his
upper
Lip
to
grow
;
only
that
they
be
obedient
to
the
Laws
,
to
the
end
they
may
not
seem
grievous
to
them
.
Thus
the
Romans
,
when
they
asserted
the
Freedom
of
any
one
,
cast
a
slender
,
Straw
upon
his
Body
;
and
when
they
make
their
last
Wills
and
Testaments
,
some
they
leave
to
be
their
Heirs
,
while
others
sell
their
Estates
.
Which
seems
to
be
altogether
contrary
to
Reason
.
But
that
of
Solon
is
most
absurd
,
who
when
a
City
is
up
in
Arms
,
and
all
in
Sedition
,
brands
with
Infamy
,
the
Person
who
stands
Neuter
,
and
adheres
to
neither
Party
.
And
thus
a
Man
that
apprehends
not
the
Reason
of
the
Lawgiver
,
or
the
Cause
why
such
and
such
things
are
so
prescribed
,
might
number
up
several
Absurdities
of
many
Laws
.
What
Wonder
then
,
since
the
Actions
of
Men
are
so
difficult
to
be
understood
,
if
it
be
no
less
difficult
to
determine
concerning
the
Gods
,
wherefore
they
inflict
their
Punishments
upon
Sinners
,
sometimes
later
,
sometimes
,
sooner
.
Nor
do
I
alledge
these
things
as
a
Pretence
to
avoid
the
Dispute
,
but
to
secure
the
Pardon
which
I
beg
.
To
the
end
that
our
Discourse
,
having
a
Regard
,
as
it
were
to
some
Port
or
Refuge
,
may
proceed
the
more
boldly
in
producing
probable
Circumstances
to
clear
the
Doubt
.
But
first
,
consider
this
,
that
God
,
according
to
Plato
,
when
he
propos'd
himself
in
the
middle
,
the
Exemplar
of
all
that
was
good
and
Holy
,
indulges
Human
Vertue
,
by
which
,
Man
is
in
some
measure
rendred
like
himself
,
to
those
that
are
able
to
follow
the
Deity
by
Imitation
.
For
universal
Nature
being
at
first
void
of
Order
▪
before
it
came
to
be
form'd
into
a
World
,
had
this
Beginning
of
its
Change
,
from
a
certain
infus'd
Similitude
of
that
Idea
,
and
Vertue
which
is
in
God
.
And
the
self
same
Plato
asserts
,
that
Nature
first
kindled
the
Sence
of
Seeing
within
us
,
to
the
end
that
the
Soul
,
by
the
Sight
and
Admiration
of
the
Heav'nly
Bodies
being
accustom'd
to
love
and
embrace
Decency
and
Order
,
might
be
induced
to
hate
the
Disorderly
Motions
of
wild
and
raving
Passions
,
and
avoid
Levity
and
Rashness
depending
upon
Chance
,
as
the
Original
of
all
Improbity
and
Vice
.
For
there
is
no
greater
Benefit
that
Men
can
enjoy
from
God
,
then
by
the
Imitation
and
Pursuit
of
those
Perfections
,
and
that
Sanctity
which
is
in
him
,
to
be
excited
to
the
Study
of
Vertue
.
Therefore
God
with
Forbearance
and
at
Leisure
,
inflicts
his
Punishment
upon
the
Wicked
,
not
that
he
is
afraid
of
committing
an
Error
,
or
of
repenting
,
should
he
accelerate
his
Indignation
;
but
to
eradicate
that
brutish
and
eager
Desire
of
Revenge
,
that
reigns
in
human
Breasts
,
and
to
teach
us
that
we
are
not
,
in
the
Heat
of
Fury
,
nor
when
our
Anger
heaving
and
palpitating
,
boyls
up
above
our
Understanding
,
to
fall
upon
those
who
have
done
us
an
Injury
,
like
those
who
seek
to
gratifie
a
vehement
Thirst
or
craving
Appetite
;
but
that
we
should
in
imitation
of
this
mildness
and
forbearance
,
with
due
composure
of
Mind
,
till
after
such
sufficient
time
for
Consideration
taken
,
as
may
admit
of
no
Repentance
,
give
way
to
the
Desire
of
Chastisement
or
Correction
.
For
as
Socrates
observ'd
,
it
is
far
the
lesser
Mischief
for
a
Man
,
distemper'd
with
Ebriety
and
Gluttony
,
to
drink
Puddle-water
,
then
when
the
Mind
is
disturb'd
and
overcharg'd
with
Anger
and
Fury
,
before
it
be
setled
and
become
limpid
again
,
for
a
Man
to
seek
the
Sati●ting
his
Revenge
upon
the
Body
of
his
Friend
or
Kinsman
.
For
according
to
the
Saying
of
Thucydides
,
Revenge
is
not
the
nearest
to
Injury
,
but
being
at
a
remote
distance
from
it
,
observes
the
most
convenient
Opportunity
.
For
as
Anger
,
according
to
that
of
Melanthius
.
Quite
from
the
Brain
transplants
the
Wit
,
Vile
Acts
designing
to
commit
.
So
Reason
does
that
which
is
just
and
moderate
,
laying
Passion
and
Fury
aside
.
Whence
it
comes
to
pass
,
that
Men
giving
ear
to
Humane
Examples
,
become
more
mansuete
and
gentle
,
as
Plato
,
who
holding
his
Cudgel
over
his
Pages
Shoulders
,
as
himself
relates
,
paus'd
a
good
while
,
correcting
his
own
Anger
.
In
like
manner
Archytas
,
observing
the
Sloth
and
wilful
Negligence
of
his
Servants
in
the
Field
,
and
perceiving
his
Passion
to
rise
at
a
more
then
usual
rate
,
did
no
more
,
but
as
he
went
away
,
't
is
your
good
Fortune
,
said
he
,
that
ye
have
anger'd
me
.
If
then
the
Sayings
of
Men
,
when
call'd
to
mind
,
and
their
Actions
being
read
,
have
such
a
power
to
mitigate
the
Roughness
and
Vehemency
of
Wrath
,
much
more
becomes
it
us
,
beholding
God
,
with
whom
there
is
neither
Dread
or
Repentance
of
any
thing
,
deferring
nevertheless
his
Punishments
to
future
Time
,
and
admitting
Delay
,
to
be
cautious
and
circumspect
in
in
these
Matters
,
and
to
deem
a
Divine
Part
of
Vertue
that
Mildness
and
long
Suffering
,
of
which
God
affords
us
an
Example
,
while
by
punishing
,
he
reforms
some
few
;
by
slowly
chastizing
,
helping
and
Admonishing
many
.
In
the
second
place
therefore
let
us
consider
this
,
That
Human
Punishments
of
Injuries
regard
no
more
then
that
the
Party
suffers
in
his
turn
,
and
are
satisfi'd
that
the
Offender
has
suffer'd
according
to
his
Merit
,
and
farther
they
never
proceed
.
Which
is
the
reason
that
they
run
after
Provocations
,
like
Dogs
that
bark
in
their
Fury
,
and
immediately
pursue
the
Injury
as
soon
as
committed
.
But
probable
it
is
that
God
,
whatever
distemper'd
Soul
it
be
,
which
he
prosecutes
with
his
Divine
Justice
,
observes
the
Motions
and
Inclinations
of
it
,
whether
they
be
such
as
tend
to
Repentance
,
and
allows
Time
for
Reformation
to
those
whose
Wickedness
is
neither
invincible
nor
incorrigible
.
Well
knowing
what
a
Proportion
of
Vertue
,
Souls
from
himself
conveyed
to
Generation
,
carry
along
with
them
,
and
how
strong
and
vigorous
their
innate
and
primitive
Good
yet
continues
.
For
Wickedness
buds
forth
preternaturally
upon
the
Corruption
of
bad
Diet
and
evil
Conversation
;
but
then
some
Souls
recovering
again
to
perfect
cure
,
or
an
indifferent
Habitude
,
this
is
the
reason
the
Deity
does
not
inflict
his
Punishments
alike
upon
all
.
But
those
that
are
incurable
,
he
presently
lops
off
,
and
deprives
of
Life
,
as
being
altogether
hurtful
to
others
,
but
most
baneful
to
themselves
,
as
always
wallowing
in
Wickedness
.
But
as
for
those
who
probably
may
be
thought
to
transgress
,
rather
out
of
Ignorance
of
what
is
Vertuous
and
Good
,
then
through
Choice
of
what
is
foul
and
vitious
,
he
grants
them
time
to
turn
;
but
if
they
remain
obdurate
,
then
likewise
he
inflicts
his
Punishments
upon
them
;
for
there
is
no
fear
least
they
should
escape
.
Now
let
us
consider
how
oft
the
Customs
and
Lives
of
Men
have
been
chang'd
;
for
which
reason
the
Change
of
Manners
was
by
the
Greeks
call'd
{αβγδ}
,
from
turning
,
as
also
{αβγδ}
,
which
signifies
Manners
was
derived
from
{αβγδ}
,
signifying
Custom
,
as
chiefly
prevailing
in
their
Change
.
Therefore
I
am
of
Opinion
,
that
the
Ancients
reported
Cecrops
to
have
two
Bodies
,
not
as
some
believe
,
because
of
a
good
King
he
became
a
merciless
and
Dragon-like
Tyrant
,
but
rather
on
the
contrary
,
for
that
being
at
first
both
cruel
and
formidable
,
afterwards
he
became
a
most
mild
and
gentle
Prince
.
However
if
this
be
uncertain
,
yet
we
know
both
Gelo
and
Hiero
the
Sicilians
,
and
Pisistratus
the
Son
of
Hippocrates
,
who
having
obtain'd
the
Soveraignty
by
Violence
and
Wickedness
,
made
a
vertuous
Use
of
their
Power
,
and
coming
unjustly
to
the
Throne
,
became
moderate
Rulers
,
and
beneficial
to
the
Public
;
for
by
recommending
wholsome
Laws
,
and
the
Exercise
of
useful
Tillage
to
their
Subjects
,
they
reduc'd
them
from
idle
Scoffers
and
talkative
Romancers
,
to
be
modest
Citizens
and
industrious
good
Husbands
.
And
as
for
Gelo
,
after
he
had
been
succesful
in
his
War
,
and
vanquish'd
the
Carthaginians
,
he
refus'd
to
grant
them
the
Peace
which
they
su'd
for
,
unless
they
would
consent
to
have
it
inserted
in
their
Articles
,
that
they
would
surcease
from
sacrificing
their
Children
to
Saturn
.
Over
Megalopolis
,
Lydiades
was
Tyrant
;
but
then
,
even
in
the
time
of
his
Tyranny
,
changing
his
Manners
and
Maxims
of
Government
,
and
growing
into
a
Hatred
of
Injustice
,
he
restor'd
to
the
Citizens
their
Laws
,
and
fighting
for
his
Country
against
his
own
and
his
Subjects
Enemies
,
fell
an
illustrious
Victim
for
his
Countries
Welfare
.
Now
if
any
one
bearing
an
Antipathy
to
Miltiades
,
or
Cimon
,
had
slain
the
one
tirannizing
in
the
Cherronese
,
or
the
other
committing
Incest
with
his
own
Sister
,
or
had
expell'd
Themistocles
out
of
Athens
,
at
what
time
he
lay
rioting
and
revelling
in
the
Market-place
,
and
affronting
all
that
came
near
him
,
according
to
the
Sentence
afterwards
pronounc'd
against
Alcibiades
,
had
we
not
been
depriv'd
of
the
Glory
obtain'd
at
Marathon
,
the
Honour
gain'd
over
the
Curymedontes
,
and
the
Dianium
.
—
When
the
Athenian
Youth
The
fam'd
Foundations
of
their
Fredom
lay'd
.
For
great
and
lofty
Genius's
produce
nothing
that
is
Mean
and
Little
;
the
innate
smartness
of
their
Parts
will
not
endure
the
Vigor
and
Activity
of
their
Spirits
to
grow
lazy
;
but
they
are
toss'd
too
and
agen
,
as
with
the
Waves
,
by
the
rowling
Motions
of
their
own
inordinate
Desire
,
till
at
length
they
arrive
to
a
stable
and
settl'd
Constitution
of
Manners
.
Therefore
as
a
Person
that
is
unskilful
in
Husbandry
,
would
by
no
means
make
choice
of
a
piece
of
Ground
thick
overrun
with
Brakes
and
Weeds
,
abounding
with
wild
Beasts
,
and
covered
with
standing
Lakes
and
Mud
;
yet
to
him
who
hath
learnt
to
understand
the
Nature
of
the
Earth
,
these
are
certain
Symptoms
of
the
Softness
and
Fertility
of
the
Soil
;
thus
great
Genius's
many
times
produce
many
absurd
and
vile
Enormities
,
of
which
,
we
not
enduring
the
rugged
and
uneasie
Vexation
,
are
presently
for
pruning
and
lopping
off
the
lawless
Transgressors
.
But
the
more
prudent
Judge
,
who
discerns
the
abounding
Goodness
and
Generosity
covertly
residing
in
those
transcending
Genius's
,
waits
the
co-operating
Age
and
Season
for
Reason
and
Vertue
to
exert
it
themselves
,
and
gathers
the
ripe
Fruit
when
Nature
has
matur'd
it
.
And
thus
much
as
to
those
particulars
.
Now
to
come
to
another
part
of
our
Discourse
,
do
you
not
believe
that
some
of
the
Greeks
did
very
prudently
to
register
that
Law
in
Eggypt
,
among
their
own
,
whereby
it
is
enacted
,
that
if
a
Woman
with
Child
be
sentenc'd
to
dye
,
she
shall
be
repriev'd
till
she
be
deliver'd
?
All
the
reason
in
the
World
,
you
'l
say
.
Then
,
say
I
,
though
a
Man
cannot
bring
forth
Children
,
yet
if
he
be
able
,
by
the
Assistance
of
Time
,
to
reveal
any
hidden
Action
or
Conspiracy
,
or
to
discover
some
conceal'd
Mischief
,
or
to
be
Author
of
some
wholsome
piece
of
Advice
;
or
suppose
that
in
time
,
he
may
produce
some
necessary
and
useful
Invention
,
is
it
not
better
to
delay
the
Punishment
,
and
expect
the
Benefit
,
then
hastily
to
rid
him
out
of
the
World
?
It
seems
so
to
me
,
said
I
;
and
truly
you
are
in
the
right
,
reply'd
Patrocles
,
For
let
us
consider
:
had
Dionysius
,
at
the
beginning
of
his
Tiranny
,
suffer'd
according
to
his
Merits
;
never
would
any
of
the
Greeks
have
re-inhabited
Sicily
,
laid
waste
by
the
Carthaginians
.
Nor
would
the
Greeks
have
re-possess'd
Apollonia
,
nor
Anactorium
,
nor
the
Peninsule
of
the
Leucadians
,
had
not
Perianders
Execution
been
delay'd
for
a
long
time
:
and
if
I
mistake
not
,
it
was
to
the
delay
of
Cassanders
Punishment
,
that
the
City
of
Thebes
was
beholding
for
her
Recovery
from
Desolation
.
But
the
most
of
those
Barbarians
,
who
assisted
at
the
Sacrilegious
Plunder
of
that
Temple
,
following
Timoleon
into
Sicily
,
after
they
had
vanquish'd
the
Carthaginians
,
and
dissolv'd
the
Tirannical
Government
of
that
Island
,
wicked
as
they
were
,
came
all
to
a
wicked
End.
For
assuredly
,
the
Deity
makes
use
of
wicked
Men
,
as
we
make
use
of
Common
Executioners
to
punish
the
Wickedness
of
others
,
and
then
destroys
those
Instruments
of
his
Wrath
;
which
I
believe
to
be
true
of
most
Tyrants
.
For
as
the
Gall
of
a
Hyaena
,
and
the
Rennet
of
a
Sea-Calf
,
and
many
other
filthy
Monsters
,
contain
something
in
them
for
the
Cure
of
Diseases
,
thus
when
some
People
deserve
a
sharp
and
biting
Punishment
,
God
subjecting
them
to
the
implacable
Severity
of
some
certain
Tyrant
,
or
the
cruel
Oppression
of
some
Ruler
,
does
not
remove
either
the
Torment
,
or
the
Trouble
,
till
he
has
cur'd
and
purifi'd
the
distemper'd
Nation
.
Such
a
sort
of
Physick
was
Phalaris
to
the
Agragantines
,
and
Marius
to
the
Romans
.
And
God
expresly
foretold
the
Sicionyans
,
how
much
their
City
stood
in
need
of
most
severe
Chastisement
,
when
after
they
had
violently
ravish'd
out
of
the
Hands
of
the
Cleonians
,
Tiletias
,
a
young
Lad
,
who
had
been
crown'd
at
the
Pythian
Games
;
they
tore
him
Limb
from
Limb
,
as
their
own
Fellow
Citizen
.
Therefore
Orthagoras
the
Tyrant
,
and
after
him
,
Myro
and
Cleisthenes
put
an
end
to
the
Luxury
and
Lasciviousness
of
the
Sicyonians
;
but
the
Cleonaeaus
,
not
having
the
good
Fortune
to
meet
with
the
same
Cure
,
went
all
to
wrack
.
To
this
purpose
,
hear
what
Homer
says
:
From
Parent
vile
,
he
far
the
better
Son
did
spring
,
whom
various
Vertues
did
renown
.
And
yet
we
do
not
find
that
ever
the
Son
of
Cropreus
perform'd
any
famous
or
memorable
Atchievment
;
but
the
Off-spring
of
Sisiphus
,
Autolycus
,
and
Phlegyas
,
flourish'd
among
the
Number
of
the
most
famous
and
vertuous
Princes
.
Pericles
at
Athens
descended
from
a
wicked
Family
;
and
Pompey
the
Great
at
Rome
,
was
the
Son
of
Strabo
,
whose
dead
Body
,
the
Roman
People
,
in
the
height
of
their
Hatred
conceiv'd
against
him
when
alive
,
cast
forth
into
the
Street
,
and
trampl'd
in
the
Dirt
.
Where
is
the
Absurdity
then
,
as
the
Husbandman
never
cuts
away
the
Thorn
till
it
injures
the
Asparagus
,
or
as
the
Libians
never
burn
the
Stalks
till
they
have
gather'd
all
the
Ladanum
,
if
God
never
extirpates
the
evil
and
thorny
Root
of
a
Renowned
and
Royal
Race
,
before
he
has
gather'd
from
it
the
mature
and
proper
Fruit
?
For
it
would
have
been
a
far
greater
a
Disadvantage
to
the
Phocenses
,
though
a
thousand
more
of
Iphitus's
Horses
and
Oxen
had
perish'd
,
or
that
they
had
lost
a
far
greater
Sum
in
Gold
and
Silver
out
of
their
Temple
of
Delphos
,
then
to
have
miss'd
among
them
the
Birth
of
Ulysses
and
Esculapius
,
and
those
many
others
,
who
of
wicked
and
vicious
Men
,
became
highly
vertuous
and
beneficial
to
their
Country
.
I
would
gladly
know
whether
it
be
not
better
to
inflict
deserved
Punishment
in
due
season
,
and
at
convenient
times
,
then
hastily
and
rashly
,
when
a
Man
is
in
the
heat
and
hurry
of
Passion
?
Witness
the
Example
of
Callippus
,
who
,
under
the
Pretence
of
being
his
Friend
,
having
stabb'd
Dio
,
was
himself
soon
after
slain
by
Dio's
Intimates
,
with
the
same
Daggar
.
Thus
again
,
when
Mitius
of
Argos
was
slain
in
a
City
Tumult
,
the
Brazen
Statue
which
stood
in
the
Market-place
,
soon
after
,
at
the
time
of
the
publick
Shews
,
fell
down
upon
the
Murtherers
Head
and
kill'd
him
.
What
befel
Bessus
the
Paeonite
,
and
Aristo
the
Octaean
,
chief
Commander
of
the
foreign
Souldiers
?
I
suppose
you
understand
full
well
,
Patrocles
.
Not
I
,
by
Jove
,
but
I
desire
to
know
.
Well
then
,
I
say
this
Aristo
,
having
with
Permission
of
the
Tyrants
,
carry'd
away
the
Jewels
and
Ornaments
belonging
to
Eriphyle
,
which
lay
deposited
in
that
City
,
made
a
Present
of
them
to
his
Wife
.
The
Punishment
for
this
was
,
that
the
Son
being
highly
incens'd
against
his
Mother
,
for
what
reason
it
matters
not
,
set
Fire
to
his
Fathers
House
and
burnt
it
to
the
Ground
,
with
all
the
Family
that
were
in
it
.
As
for
Bessus
,
it
seems
he
kill'd
his
own
Father
,
and
the
Murther
lay
conceal'd
a
long
time
.
At
length
,
being
invited
to
Supper
among
Strangers
,
after
he
had
so
loosen'd
a
Swallows
Nest
with
his
Spear
that
it
fell
down
,
he
kill'd
all
the
young
ones
.
Upon
which
,
being
asked
by
the
Guests
that
were
present
,
what
Injury
the
Swallows
had
done
him
,
that
he
should
commit
such
an
irregular
Act
?
Did
you
not
hear
,
said
he
,
these
cursed
Swallows
,
how
they
clamor'd
and
made
a
Noise
,
false
Witnesses
as
they
were
,
that
I
had
long
ago
kill'd
my
Father
?
This
Answer
strook
the
rest
of
the
Guests
with
so
much
Admiration
,
that
after
a
due
pondering
upon
his
Words
,
they
made
known
the
whole
Story
to
the
King
.
Upon
which
,
the
matter
being
div'd
into
,
Bessus
was
brought
to
condign
Punishment
.
These
things
I
have
alledg'd
,
as
it
was
but
reason
upon
a
supposition
,
that
there
is
a
forbearance
of
inflicting
punishment
upon
the
Wicked
.
As
for
what
remains
it
behoves
us
to
listen
to
Hesiod
,
where
he
asserts
,
not
like
Plato
,
that
the
Punishment
of
Injustice
accompanies
the
Suffering
,
but
that
it
is
of
the
same
Age
with
it
,
and
arises
from
the
same
Place
and
Root
.
For
,
says
he
,
Bad
Counsel
,
so
the
Gods
ordain
,
Is
most
of
all
the
Adviser's
Bane
.
And
in
another
Place
,
He
that
his
Neighbours
Harm
contrives
,
his
Art
Contrives
the
Mischief
'gainst
his
own
false
Heart
.
It
is
reported
,
that
the
Cantharides
Fly
,
by
a
certain
kind
of
Antipathy
,
carries
within
it self
,
the
Cure
of
the
Wound
which
it
inflicts
.
On
the
other
side
Wickedness
,
at
the
same
time
it
is
committed
,
engendring
its
own
Vexation
and
Torment
,
not
at
last
,
but
at
the
very
Instant
of
the
Injury
offer'd
,
suffers
the
Reward
of
the
Injustice
it
has
done
.
And
as
every
Malefactor
bears
his
own
Cross
to
the
Place
of
his
Execution
,
so
are
all
the
various
Torments
of
various
wicked
Actions
,
prepar'd
by
the
several
sorts
of
Wickedness
themselves
.
Such
a
diligent
Architectress
of
a
miserable
and
wretched
Life
is
Wickedness
,
wherein
Shame
is
still
accompany'd
with
a
thousand
Terrors
and
Commotions
of
the
Mind
,
incessant
Repentance
,
and
never
ceasing
Tumults
of
the
Spirits
.
However
,
there
are
some
People
that
differ
little
or
nothing
from
Children
,
who
many
times
beholding
Malefactors
upon
the
Stage
,
in
their
gilded
Vestments
,
and
short
purple
Cloaks
,
dancing
with
Crowns
upon
their
Heads
,
admire
and
look
upon
'em
as
the
most
happy
Persons
in
the
World
,
till
they
see
'em
goaded
and
lash'd
,
and
Flames
of
Fire
curling
from
underneath
their
sumptuous
and
gawdy
Garments
.
Thus
there
are
many
wicked
Men
,
surrounded
with
numerous
Families
,
splendid
in
the
Pomp
of
Magistracy
,
and
Illustrious
for
the
Greatness
of
their
Power
,
whose
Punishments
never
display
themselves
till
those
glorious
Persons
come
to
be
the
publick
Spectacles
of
the
People
,
either
slain
and
lying
weltring
in
their
Blood
,
or
or
else
standing
on
the
top
of
the
Rock
,
ready
to
be
tumbl'd
headlong
down
the
Precipice
;
which
indeed
cannot
so
well
be
said
to
be
a
Punishment
,
as
the
Consummation
and
Perfection
of
Punishment
.
Moreover
as
Herodicus
the
Selimbrian
,
falling
into
a
Consumption
,
the
most
incurable
of
all
Diseases
,
was
the
first
who
intermix'd
the
Gymnastic
Art
with
the
Science
of
Physic
(
as
Plato
relates
)
on
purpose
to
spin
out
in
length
a
tedious
time
of
dying
,
as
well
for
his
own
,
as
the
Sake
of
others
labouring
under
the
same
Distemper
.
In
like
manner
there
are
some
wicked
Men
,
who
flatter
themselves
to
have
escap'd
the
present
Punishment
,
yet
not
after
such
a
Space
,
but
for
a
longer
Tract
of
Time
,
endure
a
more
lasting
,
not
a
shorter
Punishment
;
not
punish'd
with
Old
Age
,
but
growing
old
under
the
Tribulation
of
tormenting
Affliction
.
When
I
speak
of
a
long
time
,
I
speak
in
reference
to
our selves
.
For
as
to
the
Gods
,
every
distance
and
distinction
of
Human
Life
,
is
nothing
:
And
now
,
and
not
thirty
years
ago
,
is
the
same
thing
,
as
that
such
a
Malefactor
was
tormented
or
hang'd
in
the
Morning
,
and
not
in
the
Afternoon
.
More
especially
,
since
a
Man
is
but
shut
up
in
this
Life
,
like
a
close
Prisoner
in
a
Goal
,
from
whence
it
is
impossible
to
make
an
Escape
;
and
yet
we
Feast
and
Banquet
,
are
full
of
Business
,
receive
Rewards
,
and
enjoy
Offices
.
Though
certainly
these
are
but
like
the
Sports
of
those
that
play
at
Dice
,
or
any
other
Game
in
the
Goal
,
while
the
Rope
all
the
while
hangs
over
their
Heads
.
So
that
what
should
hinder
me
from
asserting
,
that
neither
they
who
are
shut
up
in
Prison
,
are
truly
punish'd
,
till
the
Executioner
has
chopt
of
their
Heads
?
Or
that
he
who
has
drank
Hemlock
,
then
walks
about
and
stays
till
a
Heaviness
seizes
his
Limbs
,
is
in
any
other
Condition
before
the
Extinction
of
his
natural
Heat
,
and
the
Coagulation
of
his
Blood
deprive
him
of
his
Senses
?
That
is
to
say
,
if
we
deem
the
last
Moment
of
the
Punishment
to
be
only
the
Punishment
,
and
omit
the
Commotions
,
Terrors
,
Expectations
and
Embitterments
of
Repentance
,
with
which
every
Malefactor
and
all
wicked
Men
are
teiz'd
upon
the
committing
of
any
heinous
Crime
.
But
this
is
to
deny
the
Fish
to
be
taken
that
falls
into
the
Net
,
before
we
see
it
boyl'd
and
cut
into
Pieces
by
the
Cook
.
For
every
Offender
is
within
the
Gripes
of
the
Law
,
so
soon
as
he
has
committed
the
Crime
;
and
no
sooner
has
he
swallow'd
the
sweet
Bait
of
Injustice
,
but
he
may
be
truly
said
to
be
caught
,
while
his
Conscience
within
,
tearing
and
gnawing
upon
his
Vitals
,
allows
him
no
Rest
:
Like
the
swift
Tuny
,
frighted
from
his
Prey
,
Rowling
and
plunging
in
the
anger'd
Sea
.
For
the
daring
Rashness
and
precipitat●
Boldness
of
Iniquity
,
continues
violent
and
active
till
the
Fact
be
perpetrated
.
But
then
the
Passion
,
like
a
surceasing
Tempest
,
growing
slack
and
weak
,
surrenders
it self
to
Superstitious
Fears
and
Terrors
.
So
that
Stesicorus
may
seem
to
have
compos'd
the
Dream
of
Clytemnestra
,
to
set
forth
the
Events
and
Truth
of
Things
:
—
Then
seem'd
a
Dragon
to
draw
near
,
With
mattry
Blood
all
on
his
Head
besmear'd
;
And
then
the
King
Plesthenides
appear'd
.
For
Visions
in
Dreams
,
noon-day-Apparitions
,
Oracles
,
Descents
into
Hell
,
and
whatever
Objects
else
which
may
be
thought
to
be
transmitted
from
Heaven
,
raise
continual
Tempests
and
Horrors
in
the
very
Souls
of
the
Guilty
.
Thus
it
is
reported
,
that
Apollodorus
,
in
a
Dream
,
beheld
himself
flead
by
the
Scythians
,
and
then
boyl'd
;
and
that
his
Heart
speaking
to
him
out
of
the
Kettle
,
utter'd
these
Words
,
I
am
the
Cause
thou
suffer'st
all
this
.
And
another
time
,
That
he
saw
his
Daughters
run
about
him
,
their
Bodies
burning
and
all
in
a
Flame
.
Hipparcus
also
,
the
Son
of
Pifistratus
,
had
a
Dream
,
that
the
Goddess
Venus
,
out
of
a
certain
Vial
,
flung
Blood
in
his
Face
.
The
Favorites
of
Ptolomy
,
Sirnam'd
the
Thunderer
,
dreamt
that
they
saw
their
Master
cited
to
the
Judgment-Seat
by
Seleucus
,
where
Wolves
and
Vultures
were
his
Judges
;
and
then
distributing
●●eat
Quantities
of
Flesh
among
his
Enemies
.
Pausanias
,
in
the
heat
of
his
Lust
,
sent
for
Cleonice
,
a
freeborn
Virgin
of
Bizantium
,
with
an
Intention
to
have
enjoy'd
her
all
Night
;
but
when
she
came
,
out
of
a
strange
sort
of
Jealousie
and
Provocation
,
for
which
he
could
give
no
reason
,
stabb'd
her
.
This
Murther
was
attended
with
frightful
Visions
;
insomuch
that
his
Repose
in
the
Night
was
not
only
interrupted
with
the
Appearance
of
her
Shape
,
but
still
he
thought
he
heard
her
uttering
these
Lines
;
To
Execution
go
,
the
Gods
are
just
,
And
rarely
pardon
Murther
joyn'd
with
Lust
.
After
this
,
the
Apparition
still
haunting
him
,
he
sail'd
to
Psycopompeion
in
Heraclea
,
and
by
Propitiations
,
Charms
and
Dirges
,
call'd
up
the
Ghost
of
the
Damsel
.
Which
appearing
before
him
,
told
him
in
few
Words
,
that
he
should
be
freed
from
all
his
Affrights
and
Molestations
upon
his
Return
to
Lacedaemon
.
Where
he
was
no
sooner
arriv'd
,
but
he
died
.
But
notwithstanding
all
this
,
if
there
were
nothing
that
befel
the
Soul
after
the
Expiration
of
this
Life
,
but
that
Death
were
the
end
of
all
Reward
and
Punishment
,
I
might
infer
from
thence
,
that
the
Deity
was
remiss
,
and
indulgent
in
swiftly
punishing
the
Wicked
,
and
depriving
them
of
Life
.
For
if
a
Man
shall
assert
,
that
space
of
time
no
otherwise
afflicts
the
Wicked
,
but
that
the
Convincement
of
the
Crime
is
a
fruitless
and
barren
thing
,
that
produces
nothing
of
Good
,
nothing
worthy
of
Amendment
from
the
many
great
and
terrible
Combats
and
Agonies
of
the
Mind
,
the
Consideration
of
these
things
altogether
subverts
the
Soul
.
As
it
is
related
of
Lysimacus
,
who
being
under
the
violent
Constraint
of
a
parching
Thirst
,
surrender'd
up
his
Person
and
his
Dominions
to
the
●●tae
for
a
little
Drink
;
but
after
he
had
quench'd
his
Drought
,
and
found
himself
a
Captive
,
Shame
o'
this
Wickedness
of
mine
,
cry'd
he
,
that
for
so
small
a
Pleasure
,
have
lost
so
great
a
Kingdom
:
But
it
is
a
difficult
thing
for
a
Man
to
resist
the
natural
Necessity
of
mortal
Passions
.
Yet
when
a
Man
,
either
out
of
Avarice
,
or
Ambition
of
civil
Honour
and
Power
,
or
to
gratifie
his
Venereal
Desires
,
commits
any
enormous
and
hainous
Crime
,
after
which
the
Thirst
and
Rage
of
his
Passion
being
allay'd
,
he
comes
to
set
before
his
Eyes
the
ignominious
and
horrible
Passions
tending
to
Injustice
still
remaining
,
but
sees
nothing
useful
,
nothing
necessary
,
nothing
conduceable
to
make
his
Life
happy
;
may
it
not
be
probably
conjectur'd
,
that
such
a
Person
is
frequently
sollicited
by
these
Reflexions
,
to
consider
,
how
rashly
,
either
prompted
by
vain
Glory
,
or
for
the
sake
of
a
Lawless
and
barren
Pleasure
,
he
has
overthrown
the
noblest
and
greatest
Maxims
of
Justice
among
Men
,
and
overflow'd
his
Life
with
Shame
and
Trouble
?
As
Simononides
jeasting
,
was
wont
to
say
,
that
he
often
found
a
Chest
full
of
Silver
,
but
always
empty
of
true
Benefit
.
Thus
wicked
Men
,
contemplating
their
own
Wickedness
,
and
observing
the
Returns
of
Pleasure
so
barren
and
fruitless
,
find
their
Expectations
frustrated
,
but
their
Minds
distress'd
with
Fears
and
Sorrows
,
ungrateful
Remembrances
,
Suspicions
of
Futurity
,
and
Distrusts
of
present
Accidents
;
as
we
hear
Ino
complaining
upon
the
Theatre
,
after
her
Repentance
of
what
she
had
done
.
—
Dear
Women
,
tell
me
,
with
what
Face
shall
I
return
to
dwell
with
Athemas
?
As
if
it
ne're
had
been
my
luckless
Fate
,
The
worst
of
foul
Misdeeds
to
perpetrate
?
Thus
is
it
not
reason
to
believe
,
that
the
Soul
of
every
wicked
Man
revolves
and
reasons
within
it self
,
which
was
by
burying
in
oblivion
former
Transgressions
,
and
casting
from
it self
the
Guilt
of
hitherto
committed
Crimes
,
to
fit
frail
Mortality
under
her
Conduct
for
a
new
Course
of
Life
.
For
unless
we
will
allow
unjust
and
impious
Persons
to
be
wise
and
prudent
,
there
is
nothing
for
a
Man
to
conside
in
,
nothing
but
what
vanishes
like
Smoak
,
nothing
durable
or
constant
in
whatever
Impiety
proposes
to
its
Self
;
but
where
ever
Avarice
,
Voluptuousness
,
inexorable
Hatred
,
Enmity
and
Improbity
associate
together
;
there
you
shall
also
be
sure
to
find
Superstition
nestling
and
herding
with
Effeminacy
and
Terror
of
Death
;
a
swift
Change
of
the
most
violent
Passions
,
and
an
arrogant
Ambition
after
undeserved
Honour
.
Such
Men
as
these
stand
in
continual
dread
of
their
Contemners
and
Backbiters
,
they
fear
their
Applauders
,
believing
themselves
injur'd
by
their
Flatteries
;
and
more
especially
,
are
at
Enmity
with
bad
Men
,
because
they
are
so
free
to
extol
those
that
seem
good
.
However
,
that
which
hardens
Men
to
Mischief
,
soon
cankers
,
grows
brittle
,
and
shivers
in
pieces
like
bad
Iron
.
So
that
in
process
of
time
,
coming
to
understand
themselves
better
,
and
to
be
more
sensible
of
their
Miscarriages
,
they
disdain
,
abhor
,
and
utterly
disclaim
their
former
Course
of
Life
.
Not
that
every
wicked
Man
,
who
restores
a
Trust
,
or
becomes
Surety
for
his
Friend
,
or
Ambitious
of
Honour
,
contributes
more
largely
to
the
Benefits
of
his
Country
,
may
be
said
to
be
in
a
Condition
of
Repentance
,
or
to
be
sorry
for
what
he
has
done
amiss
,
by
reason
of
the
natural
Inclination
of
the
Mind
to
ramble
and
change
;
and
therefore
some
men
being
clapp'd
and
humm'd
upon
the
Theatre
,
presently
fall
a
weeping
,
their
Desire
of
Glory
relapsing
into
Covetousness
.
But
as
for
those
which
sacrific'd
the
Lives
of
Men
to
the
Success
of
their
Tyrannies
and
Conspiracies
,
as
Apollodorus
,
or
plunder'd
their
Friends
of
their
Treasure
,
and
depriv'd
them
of
their
Estates
,
as
Glaucus
the
Son
of
Epicides
,
can
we
believe
such
Men
did
not
repent
and
abhor
themselves
,
or
that
they
were
not
sorry
for
the
Perpetration
of
such
foul
Enormities
?
For
my
part
,
if
it
may
be
lawful
for
me
to
deliver
my
Opinion
,
I
believe
there
is
no
occasion
,
either
for
the
Gods
or
Men
to
inflict
their
Punishments
upon
the
most
wicked
and
sacrilegious
Offenders
;
seeing
that
the
Course
of
their
own
Lives
is
sufficient
to
chastize
their
Crimes
,
while
they
remain
under
the
Consternations
and
Torments
attending
their
Impiety
.
And
now
consider
whether
my
Discourse
have
not
enlarg'd
it self
too
far
.
To
which
,
Timon
,
perhaps
,
said
he
,
it
may
seem
to
have
been
too
long
,
if
we
consider
what
remains
behind
,
and
the
length
of
time
requir'd
for
the
Discussion
of
our
other
Doubts
.
For
now
I
am
going
about
to
propose
the
last
Question
,
in
pursuit
of
the
first
,
which
has
hitherto
,
with
an
indifferent
clearness
been
explain'd
.
Now
as
to
what
we
have
farther
to
say
,
we
find
that
Euripides
delivers
his
Mind
freely
,
and
censures
the
Gods
for
imputing
the
Transgressions
of
Fore-fathers
upon
their
Off-spring
:
And
I
am
apt
to
believe
,
that
they
who
are
most
silent
among
us
,
do
the
like
.
For
if
the
Offenders
themselves
have
already
receiv'd
their
Reward
,
then
there
is
no
reason
why
the
Innocent
should
be
punish'd
,
since
it
is
not
equal
to
punish
even
Criminals
twice
for
the
same
Fact
.
But
if
remiss
and
careless
,
the
Gods
omitting
opportunely
to
inflict
their
Penalties
upon
the
Wicked
,
send
down
their
tardy
Rigor
on
the
Blameless
;
they
do
not
well
to
repair
their
defective
Slowness
by
Injustice
.
As
it
is
reported
of
Esop
,
that
he
came
upon
a
time
to
Delphos
,
having
brought
along
with
him
a
great
quantity
of
Gold
,
which
Croesus
had
bestow'd
upon
him
,
on
purpose
to
offer
a
most
magnificent
Oblation
to
the
Gods
,
and
with
a
Design
moreover
to
distribute
among
the
Priests
and
People
of
Delphos
four
Mina's
apiece
.
But
there
happening
some
disgust
and
Difference
between
him
and
the
Delphians
,
't
is
true
,
he
perform'd
his
Solemnity
,
but
sent
back
his
Money
to
Sardis
,
not
deeming
those
ingrateful
People
worthy
of
his
Bounty
.
Upon
which
the
Delphians
laying
their
Heads
together
,
accus'd
him
of
Sacriledge
,
and
then
threw
him
down
headlong
from
a
steep
and
prodigious
Precipice
,
which
is
there
call'd
Hyampeia
.
Upon
which
it
is
reported
,
that
the
Deity
being
highly
incens'd
against
them
for
so
horrid
a
Murther
,
brought
a
Famine
upon
the
Land
,
and
infested
the
People
with
noisom
Diseases
of
all
sorts
:
insomuch
that
they
were
constrain'd
to
make
it
their
Business
to
travel
to
all
the
General
Assemblies
and
Places
of
publick
Concourse
in
Greece
,
making
publick
Proclamation
,
where
e're
they
came
,
that
whoever
they
were
that
would
demand
Justice
for
the
Death
of
Esop
,
they
were
prepar'd
to
give
him
Satisfaction
,
and
to
undergo
whatever
Penalty
he
should
require
.
Three
Generations
afterwards
,
came
one
Idmon
a
Samian
,
no
way
of
Kin
,
or
otherwise
related
to
Esop
,
but
only
descended
from
those
who
had
purchas'd
Esop
in
Samos
;
to
whom
the
Delphians
paying
those
Forfeitures
which
he
demanded
,
were
deliver'd
from
all
their
pressing
Calamities
.
And
from
hence
,
by
report
,
it
was
,
that
the
Punishment
of
Sacrilegious
Persons
was
translated
from
the
Rock
Hyampeia
,
to
that
other
Cliff
which
bears
the
Name
of
Nauplia
.
Neither
is
Alexander
applauded
by
those
who
have
the
greatest
Esteem
for
his
Memory
(
of
which
Number
are
we
our selves
)
who
utterly
lay'd
wast
the
City
of
the
Branchidae
,
putting
Men
,
Women
and
Children
to
the
Sword
,
for
that
their
Ancestors
had
long
before
deliver'd
up
the
Temple
of
Miletum
.
In
like
manner
,
Agathocles
,
Tyrant
of
Syracuse
,
when
the
Corcyraeans
requested
to
know
the
reason
of
him
,
why
he
depopulated
their
Island
,
deriding
and
scoffing
at
their
Demand
,
By
Jove
,
said
he
,
for
no
other
reason
,
but
because
your
Fore-fathers
entertain'd
Ulysses
.
And
when
the
Islanders
of
Ithaca
expostulated
with
him
,
why
his
Souldiers
carry'd
away
their
Sheep
.
Because
,
said
he
,
when
your
King
came
to
our
Island
,
he
put
out
the
Eyes
of
the
Shepherd
himself
.
And
therefore
do
you
not
think
Apollo
more
extravagant
then
all
these
,
for
punishing
so
severely
the
Phedeatae
,
by
stopping
up
that
profound
and
spacious
Receptacle
of
all
those
Floods
that
now
cover
their
Country
,
upon
a
bare
Report
that
Hercules
,
a
thousand
years
ago
,
took
away
the
Prophetic
Tripos
,
and
carry'd
it
to
Pheneum
?
Or
when
he
foretold
to
the
Sybarites
,
that
all
their
Calamities
should
cease
,
upon
condition
they
appeas'd
the
Wrath
of
Leucadian
Juno
,
by
enduring
three
ruinous
Calamities
upon
their
Country
.
Nor
is
it
so
long
since
,
that
the
Locrians
surceas'd
to
send
their
Virgins
to
Troy
.
Who
barefoot
,
all
day
long
,
nor
yet
allow'd
One
single
Tatter
,
naked
Skins
to
shroud
,
Like
worst
of
Slaves
are
forc'd
to
scrub
and
scowr
Minervas
Altar
,
and
the
sacred
Floor
,
With
howrly
Pains
to
brush
;
yet
all
the
while
No
Priviledge
for
Age
from
weary
Toil
.
Nor
when
with
years
decrepit
,
can
they
claim
The
thinnest
vail
to
hide
their
Aged
Shame
.
And
all
this
to
gratifie
the
Lasciviousness
of
Ajax
.
Now
where
is
the
Reason
or
Justice
of
all
this
?
Nor
is
the
Custom
of
the
Thracians
to
be
approv'd
,
who
to
this
day
abuse
their
Wives
in
revenge
of
their
Cruelty
to
Orpheus
:
And
with
as
little
reason
are
the
Barbarians
about
Eridanus
,
or
the
River
Po
,
to
be
extoll'd
,
who
once
a
year
put
themselves
into
Mourning
for
the
Misfortune
of
Phaeton
.
And
still
more
ridiculous
then
all
this
,
it
would
certainly
be
,
when
all
those
People
that
liv'd
at
the
time
took
no
notice
of
Phaeton's
Mischance
,
that
they
who
happen'd
to
be
born
five
or
ten
Generations
after
,
should
be
so
idle
,
as
to
take
up
the
Custom
of
going
into
Black
,
and
bewailing
his
Downfall
.
However
,
in
all
these
things
there
is
nothing
to
be
observ'd
but
meer
Folly
;
nothing
pernicious
,
nor
any
thing
dangerous
.
But
as
for
the
Anger
of
the
Gods
,
what
reason
can
be
given
why
their
Wrath
should
stop
and
conceal
it self
upon
a
sudden
,
after
the
Fact
committed
,
like
some
certain
Rivers
,
and
when
all
things
seem
to
be
forgot
,
break
forth
with
so
much
Fury
,
as
not
to
be
atton'd
,
but
with
some
remarkable
Calamities
?
Upon
that
,
so
soon
as
he
had
done
speaking
,
not
a
little
afraid
,
least
,
if
he
should
begin
again
,
he
would
run
himself
into
many
more
and
greater
Absurdities
.
Do
you
believe
,
Sir
,
said
I
,
all
that
you
have
said
to
be
true
?
Then
he
,
though
all
that
I
have
alledg'd
may
not
be
true
,
yet
if
only
some
part
may
be
allow'd
for
Truth
,
do
not
you
think
there
is
the
same
Difficulty
still
remaining
in
the
Question
?
It
may
be
so
,
said
I.
And
thus
it
is
with
those
who
labour
under
a
vehement
burning
Fever
,
for
whether
cover'd
with
one
Blanket
or
many
,
the
Heat
is
still
the
same
,
or
very
little
different
;
yet
for
Refreshments
Sake
,
it
may
be
convenient
sometimes
to
lighten
the
Weight
of
the
Cloaths
.
Yet
if
the
Patient
refuse
your
Courtesie
,
let
him
alone
.
Yet
I
must
tell
ye
,
the
greatest
part
of
these
Examples
look
like
Fables
and
Fiction
.
Call
to
mind
therefore
those
former
Entertainments
of
the
Gods
in
mortal
Habitations
,
and
that
most
noble
Portion
,
which
the
publick
Cryers
proclaim
to
be
receiv'd
as
their
due
,
by
the
Off-spring
of
Pindar
;
and
collect
with
your self
,
how
majestie
and
grateful
a
Mark
of
Grandeur
you
look
upon
that
to
be
.
Truly
,
said
he
,
I
judge
there
's
no
Man
living
,
who
would
not
be
sensible
of
the
Curiosity
and
Elegancy
of
such
an
Honour
,
displaying
Antiquity
void
of
Tincture
and
false
Glitter
,
after
the
Greek
manner
,
unless
he
were
such
a
Brute
,
that
I
may
use
the
Words
of
Pindar
himself
;
Whose
cole
black
Heart
from
natural
Dross
unpurg'd
,
Had
only
by
cold
Flames
at
first
been
forg'd
.
Therefore
,
I
forbear
,
said
I
,
to
mention
that
same
Proclamation
,
not
much
unlike
to
this
,
and
usually
made
after
the
Conclusion
of
the
Lesbian
Ode
,
to
the
Honour
,
and
in
Memory
of
the
ancient
Terpander
.
But
you
on
the
other
side
,
deem
your self
worthy
to
be
preferr'd
above
all
the
rest
of
the
Booetians
,
as
being
of
the
noble
Race
of
the
Opheltiadae
,
and
among
the
Phocaeans
,
you
claim
undoubted
Preeminence
,
for
the
Sake
of
your
Ancestor
Diaphantus
.
And
for
my
part
,
I
must
acknowledge
that
you
were
one
of
the
first
,
who
assisted
me
as
my
Second
,
against
the
Lycormaeans
and
Satilaeans
,
claiming
the
Priviledge
and
Honour
of
wearing
Crowns
,
due
by
the
Laws
of
Greece
to
the
Descendants
from
Hercules
;
at
what
time
I
affirm'd
that
those
Honours
and
Guerdons
ought
more
especially
to
be
preserv'd
inviolable
to
the
immediate
Progeny
of
Hercules
;
in
regard
that
though
he
were
so
great
a
Benefactor
to
the
Greeks
,
yet
in
his
Life
time
,
he
was
not
thought
worthy
of
any
Reward
or
Return
of
Gratitude
.
You
recal
to
my
Remembrance
,
said
he
,
a
most
noble
Contest
,
and
worthy
the
Debate
of
Philosophy
it self
.
Dismiss
,
therefore
,
said
I
,
that
vehement
Humor
of
yours
,
that
excites
ye
to
accuse
the
Gods
;
nor
take
it
ill
,
if
many
times
Celestial
Punishment
discharges
it self
upon
the
Off-spring
of
the
Wicked
and
Vicious
.
Neither
be
too
much
overjoy'd
,
nor
too
forward
to
applaud
those
Honours
which
are
due
to
Nobility
of
Birth
.
For
it
becomes
us
,
if
we
believe
that
the
Reward
of
Vertue
ought
to
be
extended
to
Posterity
,
by
the
same
reason
to
take
it
for
granted
,
that
Punishment
ought
not
to
overslip
and
connive
at
Impieties
committed
,
but
to
run
forward
,
and
reciprocally
pursue
the
Progeny
of
the
Transgressors
,
according
to
the
Demerits
of
their
Fore-fathers
.
And
therefore
they
that
with
Pleasure
behold
the
Race
of
Cimon
highly
honour'd
in
Athens
;
on
the
other
side
,
they
that
fret
and
sume
at
the
Exilement
of
the
Posterity
of
Lachares
or
Ariston
,
are
both
too
remiss
and
Oscitant
in
their
Searches
after
the
true
Reason
of
things
,
or
else
too
morose
and
overquarrelsome
with
the
Deity
it self
.
One
while
accusing
the
Divinity
,
if
the
Posterity
of
an
unjust
and
wicked
Person
seems
to
prosper
in
the
World
;
another
time
,
no
less
moody
and
finding
fault
,
if
it
fall
out
that
the
Race
of
the
Wicked
come
to
be
utterly
destroy'd
and
extirpated
from
the
Earth
.
And
thus
whether
the
Children
of
the
Wicked
,
or
the
Children
of
the
Just
fall
under
Affliction
,
the
Case
is
all
one
to
them
,
the
Gods
must
suffer
alike
in
their
bad
Opinions
.
These
,
said
I
,
are
the
Preliminaries
,
which
I
would
have
you
make
use
of
against
those
cholerick
Accusers
,
and
testy
Snarlers
,
of
whom
I
have
given
you
warning
.
But
now
to
take
in
hand
once
more
,
as
it
were
the
first
end
of
the
Bottom
of
Thread
,
in
this
same
dark
Discourse
of
the
Gods
,
wherein
there
are
so
many
Windings
and
Turnings
,
and
gloomy
Labyrinths
;
let
us
by
degrees
,
and
with
caution
,
direct
our
Steps
to
what
is
most
likely
and
probable
.
Since
even
in
those
things
which
fall
under
our
dayly
Practice
and
Management
,
we
are
many
times
at
a
Loss
to
determine
the
undoubted
and
unquestion'd
Truth
.
For
Example
,
what
certain
Reason
can
be
given
for
that
Custom
amongst
us
,
of
ordering
the
Children
of
Parents
that
dye
of
a
Consumption
,
or
a
Dropsie
,
to
sit
with
both
their
Feet
soaking
in
the
Water
,
till
the
Dead
Body
be
burnt
?
Only
People
believe
,
that
thereby
the
Disease
is
not
only
prevented
from
becoming
Hereditary
,
but
that
it
is
a
Charm
to
secure
those
Children
from
it
as
long
as
they
live
.
Again
,
what
should
be
the
Reason
that
if
a
Goat
,
lighting
upon
a
Piece
of
Sea-Holly
,
holding
it
chewing
in
her
Mouth
,
the
whole
Heard
will
stand
still
till
the
Goatheard
come
and
take
it
out
?
Other
hidden
Properties
there
are
,
which
by
Vertue
of
certain
incredible
Touches
and
Transitions
,
pass
either
swifter
or
●lower
from
some
peculiar
Bodies
into
Others
.
But
we
admire
the
Intervals
of
Time
,
and
not
the
Distances
of
Place
.
And
yet
there
is
more
reason
to
wonder
,
that
Athens
should
be
infected
with
an
Epidemic
Contagion
,
taking
its
Rise
in
Ethiopia
;
that
Pericles
should
dye
,
and
Thucidides
be
smitten
with
the
Infection
;
then
that
upon
the
Impiety
of
the
Delphians
and
Sybarites
,
delay'd
Vengeance
should
at
length
overtake
their
Posterity
.
For
these
hidden
Powers
and
Properties
have
their
sacred
Connexions
and
Correspondences
between
their
utmost
Endings
,
and
their
first
Beginnings
;
of
which
,
although
the
Causes
be
conceal'd
from
us
,
yet
silently
they
bring
to
pass
their
proper
Effects
.
Not
but
that
there
is
a
Reason
ready
at
hand
for
the
Justice
,
which
public
Punishments
showr'd
down
from
Heaven
upon
particular
Cities
.
For
a
City
is
a
kind
of
entire
Thing
,
and
a
continued
Body
;
a
certain
sort
of
Creature
,
never
subject
to
the
Changes
and
Alterations
of
Age
,
nor
varying
through
process
of
time
,
from
one
thing
to
another
,
but
sympathizing
,
and
peculiar
to
its
self
,
and
receiving
the
Punishment
or
Reward
of
what
ever
it
has
done
,
or
ever
acted
in
common
,
so
long
as
the
Community
,
which
makes
it
a
Body
,
and
binds
it
together
with
the
mutual
Bands
of
Human
Benefit
,
preserves
its
Unity
.
For
he
that
goes
about
,
of
one
City
to
make
many
,
and
perhaps
an
infinite
Number
,
by
distinguishing
the
Intervals
of
Time
,
seems
to
be
like
a
Person
who
would
make
several
of
one
single
Man
,
because
he
is
now
grown
Elderly
,
who
before
was
a
Young
Man
,
and
before
that
a
meer
Stripling
.
Or
rather
,
it
resembles
the
Method
of
Disputing
amongst
the
Epicharmians
,
the
first
Authors
of
that
Manner
of
Arguing
,
call'd
the
Increaser
.
He
that
formerly
ran
in
Debt
,
although
he
never
pay'd
it
,
ows
nothing
now
,
as
being
become
another
Man
.
And
he
that
was
invited
Yesterday
to
Supper
,
the
next
Night
comes
an
Unbidden
Guest
,
for
that
he
is
quite
another
Person
;
and
indeed
the
Distinctions
of
Ages
cause
greater
Alterations
in
every
one
of
us
,
then
commonly
they
do
in
Cities
.
For
he
that
has
seen
Athens
may
know
it
again
,
thirty
years
after
;
the
present
Manners
,
Motions
,
Pastimes
,
serious
Studies
,
their
Familiarities
and
Marks
of
their
Displeasure
,
little
or
nothing
differing
from
what
formerly
they
were
.
But
after
a
long
Absence
,
there
's
many
a
Man
,
who
meeting
his
own
Familiar
Friend
,
hardly
knows
him
again
,
by
reason
of
the
great
Alteration
of
his
Countenance
,
and
the
Change
of
his
Manners
,
which
are
so
easily
subject
to
the
Alterations
of
Language
,
Labour
and
Employment
,
all
manner
of
Accidents
,
and
Mutation
of
Laws
,
that
even
they
who
are
most
usually
conversant
with
him
,
admire
to
see
the
Strangeness
and
Novelty
of
the
Change
;
and
yet
the
Man
is
reputed
still
to
be
the
same
from
his
Birth
to
his
Decease
.
In
the
same
manner
does
a
City
still
remain
the
same
;
and
for
that
reason
we
think
it
but
Justice
,
that
a
City
should
as
well
be
obnoxious
to
the
Blame
and
Reproach
of
its
ancient
Inhabitants
,
as
participate
the
Glory
of
their
former
Puissance
and
Renown
;
unless
our
Carelesness
be
such
as
not
to
mind
the
throwing
all
things
into
the
Heraclitian
River
,
into
which
,
by
common
Report
,
it
was
impossible
to
cast
the
same
thing
twice
;
as
having
a
secret
Property
to
change
the
Nature
of
all
things
thrown
into
it
.
Now
then
,
if
a
City
be
one
entire
and
continued
Body
;
the
same
Opinion
is
to
be
conceived
of
a
Race
of
Men
,
depending
upon
one
and
the
same
Beginning
,
and
carrying
along
with
it
a
certain
Power
and
Communion
of
Qualities
;
in
regard
that
what
is
begotten
cannot
be
thought
to
be
sever'd
from
what
is
begot
,
like
a
Piece
of
Workmanship
from
the
Artificer
;
the
one
being
begotten
of
the
Person
,
the
other
framed
by
the
Work-man
;
whereas
that
which
is
engendred
is
a
part
of
the
Original
from
whence
it
sprung
,
whether
meriting
Honour
,
or
deserving
Punishment
.
So
that
were
it
not
but
that
I
might
be
thought
to
be
too
sportive
in
a
serious
Discourse
,
I
would
affirm
,
that
the
Athenians
were
more
unjust
to
the
Statue
of
Cassander
,
when
they
caus'd
it
to
be
melted
down
and
defac'd
,
and
that
the
Syracusans
were
more
rigorous
to
the
Dead
Carkass
of
Dionysius
,
when
they
cast
it
forth
of
their
own
Confines
,
then
if
they
had
punish'd
their
Posterity
.
For
that
the
Statue
did
no
way
partake
of
the
Substance
of
Cassander
,
and
the
Soul
of
Dionysius
was
absolutely
departed
from
the
Body
deceas'd
.
Whereas
Nyseus
,
Apollocrates
,
Antipater
,
Philip
,
and
several
others
,
descended
from
wicked
Parents
,
still
retain'd
the
most
principal
Part
of
those
who
begot
them
,
not
lazy
and
slugishly
dormant
,
but
that
very
Part
by
which
they
live
,
are
nourish'd
,
act
and
move
,
and
become
rational
and
sensible
Creatures
.
Neither
is
there
any
thing
of
Absurdity
,
if
being
the
Off-spring
of
such
Parents
,
they
should
retain
many
of
their
bad
Qualities
.
In
short
therefore
,
I
affirm
,
as
it
is
in
the
Practise
of
Physick
,
that
what
ever
is
wholesome
and
profitable
,
is
likewise
just
;
and
he
would
be
accounted
ridiculous
,
that
should
aver
it
to
be
an
Act
of
Injustice
to
Cauterize
the
Thumb
for
the
Cure
of
the
Sciatica
;
or
when
the
Liver
is
Impostumated
,
to
Scarifie
the
Belly
;
or
when
the
Hoofs
of
Labouring
Oxen
are
over
tender
,
to
anoint
the
Tips
of
their
Horns
.
In
the
same
manner
is
he
to
be
laugh'd
at
,
who
seeks
for
any
other
Justice
in
the
Punishment
of
Vice
,
then
the
Cure
and
Reformation
of
the
Offender
;
and
is
angry
to
see
the
Medicine
apply'd
to
some
Parts
for
the
Cur●
of
others
;
as
when
a
Chyrurgeon
opens
a
Vein
,
to
give
his
Patient
Ease
upon
an
Inflammation
of
the
Eyes
;
for
such
a
one
seems
to
look
no
farther
then
what
he
reaches
by
his
Sences
;
forgetting
that
a
School-master
,
by
Chastizing
one
,
admonishes
all
the
rest
of
his
Schollars
;
and
that
a
General
Condemning
only
one
in
ten
,
reduces
all
the
rest
to
Obedience
.
And
thus
there
is
not
only
a
Cure
and
Amendment
of
one
part
of
the
Body
by
another
,
but
many
times
the
very
Soul
it self
is
inclin'd
to
Vice
or
Reformation
,
by
the
Leudness
or
Vertue
of
another
.
For
there
is
great
reason
to
believe
,
that
as
the
Impression
,
so
the
Alteration
is
the
same
.
But
the
Soul
being
agitated
by
Fancy
and
Imagination
,
as
it
is
either
Daring
and
Confident
,
or
Timorous
and
Mistrustful
,
becomes
better
or
worse
.
While
I
was
yet
speaking
,
Olympiacus
interrupting
me
,
You
seem
,
said
he
,
by
this
Discourse
of
yours
,
to
infer
as
if
the
Soul
were
Immortal
,
which
is
a
Supposition
of
great
Consequence
.
't
is
very
true
,
said
I
,
nor
is
it
any
more
then
what
your selves
have
granted
already
;
in
regard
the
whole
Dispute
has
tended
from
the
Beginning
to
this
,
that
the
Supream
Deity
overlooks
,
and
deals
to
every
one
of
us
according
to
our
Deserts
.
To
which
the
other
,
Do
you
then
believe
,
said
he
,
it
follows
of
Necessity
,
that
if
the
Deity
observes
our
Actions
,
and
distributes
to
every
one
of
us
according
to
our
Merits
,
that
our
Souls
should
exist
,
and
be
altogether
incorruptible
,
or
else
for
a
certain
time
survive
the
Body
after
Death
?
Not
so
fast
,
good
Sir
,
said
I
,
But
can
we
think
that
God
so
little
considers
his
own
Actions
,
or
is
such
a
Waster
of
his
Time
in
Trifles
,
if
we
had
nothing
of
Divine
within
us
,
nothing
that
in
the
least
resembled
his
Perfection
,
nothing
permanent
and
stable
,
but
were
only
poor
Creatures
,
that
according
to
Homers
Expression
,
faded
and
dropt
like
wither'd
Leaves
,
and
in
a
short
time
too
;
that
he
should
make
so
great
account
of
us
,
like
Women
that
bestow
their
Pains
in
making
little
Gardens
,
no
less
delightful
to
them
then
the
Gardens
of
Adonis
,
in
earthen
Pans
and
Pots
,
as
to
create
us
Souls
to
blossom
and
flourish
only
for
a
Day
in
a
soft
and
tender
Body
of
Flesh
,
without
any
firm
and
solid
Root
of
Life
,
and
then
to
be
blasted
and
extinguish'd
in
a
Moment
,
upon
every
slight
Occasion
?
And
therefore
if
you
please
,
not
concerning
our selves
with
other
Deities
,
let
us
go
no
farther
then
the
God
Apollo
,
whom
here
we
call
our
own
;
whether
he
,
knowing
so
well
as
we
pretend
he
does
,
that
the
Souls
of
the
Deceased
vanish
away
like
Clouds
or
Smoak
,
exhaling
from
our
Bodies
like
a
Vapour
,
would
accept
of
so
many
Propitiations
for
the
Dead
,
or
require
such
Honours
to
be
pay'd
,
such
Veneration
to
be
given
to
the
Deceas'd
,
as
if
he
did
it
to
delude
and
couzen
his
Believers
?
And
therefore
,
for
my
part
,
I
will
never
deny
the
Propensity
of
the
Soul
,
till
some
Body
or
other
,
as
they
say
Hercules
did
of
old
,
shall
be
so
daring
as
to
come
and
take
away
the
Prophetical
Tripes
,
and
so
quite
ruine
and
destroy
the
Oracle
.
Well
knowing
,
that
even
in
these
our
days
several
Answers
have
been
utter'd
by
the
Delphick
Soothsayer
,
the
same
in
substance
which
was
formerly
given
to
Corax
the
Naxian
.
It
sounds
prophane
Impiety
,
To
teach
that
Humane
Souls
e're
dye
.
Then
Patrocles
,
What
Oracle
was
this
?
who
was
that
same
Corax
?
For
both
the
Master
it self
,
and
the
Person
whom
you
mention
,
are
Strangers
to
my
Remembrance
.
Certainly
,
said
I
,
that
cannot
be
;
only
't
was
my
Error
which
occasioned
your
Ignorance
,
in
making
use
of
the
Addition
to
the
Name
,
instead
of
the
Name
it self
.
For
it
was
Callondas
who
slew
Archilochus
in
Fight
.
Who
being
thereupon
ejected
by
the
Pythian
Priestess
,
as
one
who
had
slain
a
Person
devoted
to
the
muses
,
but
afterwards
,
humbling
himself
in
Prayers
and
Supplications
,
intermix'd
with
undeniable
Excuses
of
the
Fact
,
was
enjoyn'd
by
the
Oracle
to
repair
to
the
Habitation
of
Tettix
,
there
to
expiate
his
Crime
,
by
appeasing
the
Ghost
of
Archilochus
.
That
Place
was
call'd
Tenarus
,
for
there
it
was
,
as
the
Report
goes
,
that
Tettix
the
Cretan
coming
with
a
Navy
to
the
Cape
of
Tenarus
,
landed
,
built
a
City
not
far
from
Psyco
Pompeius
,
and
stor'd
it
with
Inhabitants
;
near
to
which
,
there
is
a
peculiar
Place
devoted
and
set
a
part
for
appeasing
the
Ghosts
of
Persons
sent
out
of
the
World
by
violent
Deaths
.
In
like
manner
,
when
the
Spartans
were
commanded
by
the
Oracle
to
attone
the
Ghost
of
Pausanias
,
they
sent
for
several
Exorcisers
and
Conjurers
out
of
Italy
,
who
by
Vertue
of
their
Sacrifices
,
chas'd
the
Apparition
out
of
the
Temple
.
Therefore
,
said
I
,
there
is
one
and
the
same
reason
to
confirm
the
Providence
of
God
,
and
the
Immortality
of
the
Soul
:
Neither
is
it
possible
to
admit
the
one
,
if
you
deny
the
other
.
Now
then
the
Soul
surviving
after
the
Decease
of
the
Body
,
the
Inference
is
the
stronger
,
that
it
partakes
of
Punishment
and
Reward
;
for
during
this
mortal
Life
,
the
Soul
is
in
continual
Combat
like
a
Wrestler
;
but
after
all
those
Conflicts
are
at
an
end
,
she
then
receives
according
to
her
Merits
.
But
while
the
Soul
is
thus
alone
by
it self
,
what
those
Punishments
,
what
the
Rewards
of
past
Trangressions
,
or
just
and
laudable
Actions
are
,
is
nothing
at
all
to
us
that
are
alive
;
for
either
they
are
altogether
conceal'd
from
our
Knowledge
,
or
else
we
give
but
little
Credit
to
them
.
But
those
Punishments
that
reach
succeeding
Posterity
,
being
conspicuous
to
all
that
are
living
at
the
same
time
,
restrain
and
curb
the
Inclinations
of
many
wicked
Persons
.
Now
,
in
regard
there
is
no
Punishment
more
grievous
,
or
that
touches
more
to
the
Quick
,
then
for
a
Man
to
behold
his
Children
born
of
his
Body
,
suffering
for
his
Crimes
;
since
nothing
can
more
afflict
the
surviving
Soul
of
a
wicked
and
lawless
Criminal
,
not
so
much
to
see
his
Statues
defac'd
,
and
his
Memory
dishonoured
,
by
reversing
the
Ensigns
of
his
Dignity
;
but
to
look
down
upon
his
own
Children
,
his
Friends
,
or
nearest
Kindred
,
ruin'd
and
overwhelm'd
with
Calamity
;
certainly
,
were
the
same
Person
to
live
again
,
he
would
rather
choose
the
Refusal
of
all
Jupiters
Honours
,
then
to
abandon
himself
a
second
time
to
his
wonted
Injustice
and
Extravagant
Desires
.
And
here
I
could
relate
a
Story
which
I
lately
heard
,
but
that
I
fear
,
least
you
should
censure
it
for
a
Fable
.
And
therefore
I
deem
it
much
the
better
way
to
keep
close
to
what
is
probable
and
consentaneous
to
Reason
.
By
any
means
,
reply'd
Olympicus
,
proceed
,
and
gratifie
us
with
your
Story
also
,
since
it
was
so
kindly
offer'd
.
Thereupon
,
when
the
rest
of
the
Company
likewise
made
me
the
same
Request
,
Permit
me
,
said
I
,
in
the
first
place
,
to
pursue
the
rational
Part
of
my
Discourse
,
and
then
,
according
as
it
shall
seem
proper
and
convenient
,
if
it
be
a
Fable
,
you
shall
have
it
as
cheap
as
I
heard
it
.
Bio
was
of
Opinion
,
that
God
,
in
punishing
the
Children
of
the
Wicked
,
for
the
Sins
of
their
Fathers
,
seems
more
irregular
then
a
Physician
that
should
administer
Physick
to
a
Son
or
a
Grand-child
,
to
cure
the
Distemper
of
a
Father
or
a
Grand-Father
.
But
this
Comparison
does
not
run
cleverly
,
since
the
Amplification
of
the
Similitude
agrees
only
in
some
things
;
but
in
others
is
altogether
defective
.
For
if
one
Man
be
cur'd
of
a
Disease
by
Physick
,
the
same
Medicine
will
not
cure
another
;
nor
was
it
ever
known
that
any
Person
troubl'd
with
sore
Eyes
,
or
labouring
under
a
Fever
,
was
ever
restor'd
to
perfect
Health
,
by
seeing
another
in
the
same
Condition
anointed
or
plaister'd
.
But
the
Punishments
or
Executions
of
Malefactors
are
done
puclickly
in
the
Face
of
the
World
,
to
the
end
that
Justice
appearing
to
be
the
Effect
of
Prudence
and
Reason
,
some
may
be
restrain'd
by
the
Correction
inflicted
upon
others
.
So
that
Bio
never
rightly
apprehended
where
the
Comparison
answer'd
to
our
Question
.
Fo●
oftentimes
it
happens
,
that
a
Man
comes
to
be
haunted
with
a
troublesome
,
though
not
incurable
Disease
,
and
through
Sloath
and
Intemperance
,
improves
his
Distemper
,
and
weak'ns
his
Body
to
that
Degree
,
that
he
occasions
his
own
Death
.
After
this
,
't
is
true
,
the
Son
does
not
fall
sick
,
only
has
receiv'd
from
his
Fathers
Seed
such
a
Habit
of
Body
as
makes
him
liable
to
the
same
Disease
:
which
a
good
Physitian
,
or
a
tender
Friend
,
or
a
skilful
Apothecary
,
or
a
careful
Master
observing
,
confines
him
to
a
strict
and
spare
Diet
,
restrains
him
from
all
manner
of
Superfluity
,
keeps
him
from
all
the
Temptations
of
delicious
Fair
,
Wine
and
Women
,
and
making
use
of
wholsom
and
proper
Physick
,
together
with
convenient
Exercise
,
dissipates
and
Extirpates
the
Original
Cause
of
a
Distemper
at
the
beginning
,
before
it
grow
to
a
Head
,
and
gets
a
masterless
Dominion
over
the
Body
.
And
is
it
not
our
usual
Practice
,
thus
to
admonish
those
that
are
born
of
Diseas'd
Parents
,
to
take
timely
Care
of
themselves
,
and
not
to
neglect
the
Malady
,
but
to
expel
the
Original
Nourishment
of
the
Inbred
Evil
,
as
being
then
easily
moveable
,
and
apt
for
Expulsion
?
't
is
very
true
,
cry'd
they
.
Therefore
,
said
I
,
we
cannot
be
said
to
do
an
absurd
thing
,
but
what
is
absolutely
necessary
;
not
that
which
is
ridiculous
,
but
what
is
altogether
useful
;
while
we
prescribe
to
the
Epileptick
,
the
Hypochondriacal
,
and
to
those
that
are
subject
to
the
Gout
;
such
Exercises
,
Diet
and
Remedies
that
are
proper
,
not
so
much
because
they
are
at
that
time
troubled
with
the
Distemper
,
but
to
prevent
the
Malady
.
For
a
Man
begotten
by
an
unsane
Body
,
does
not
therefore
deserve
Punishment
,
but
rather
the
Preservation
of
proper
Physick
and
good
Regiment
;
which
if
any
one
call
the
Punishment
of
Fear
or
Effeminacy
,
because
the
Person
is
debarr'd
his
Pleasures
,
and
put
to
some
sort
of
Pain
by
Cupping
and
Blistring
,
we
mind
not
what
he
says
.
If
then
it
be
of
such
Importance
to
preserve
by
Physick
and
other
proper
Means
,
the
vitiated
Off-spring
of
another
Body
,
foul
and
corrupted
,
ought
we
to
suffer
the
innate
and
resembling
Principles
of
a
wicked
Nature
,
sprouting
up
,
and
budding
through
evil
Custom
in
Youth
,
and
to
stay
till
being
diffus'd
into
all
the
Affections
of
the
Mind
,
they
bring
forth
and
ripen
the
visible
and
malignant
Fruit
of
a
mischievous
Disposition
?
for
such
is
the
Expression
of
Pindar
.
Or
can
you
otherwise
believe
,
but
that
in
this
particular
God
is
wiser
then
Hesiod
,
admonishing
and
exhorting
us
in
this
manner
?
Nor
mind
the
Pleasures
of
the
Genial
Bed
,
Returning
from
th'
Interment
of
the
Dead
:
But
propagate
thy
Race
,
when
Heavenly
Food
,
And
Feasting
with
the
Gods
,
have
warm'd
thy
Blood
.
Intimating
thereby
,
that
a
Man
was
never
to
attempt
the
Work
of
Generation
,
but
in
the
height
of
a
jocond
and
marry
Humor
,
and
when
he
found
himself
as
it
were
dissolved
into
jollity
;
as
if
from
Procreation
proceeded
the
Impressions
not
only
of
Vice
or
Vertue
,
but
of
Sorrow
and
Joy
,
and
of
all
other
Qualities
and
Affections
whatever
.
However
,
it
is
not
the
Work
of
Human
Wisdom
,
as
Hesiod
supposes
,
but
of
Divine
Providence
,
to
foresee
the
Sympathies
and
Differences
of
Mens
Natures
,
before
the
Malignant
Infection
of
their
unruly
Passions
come
to
exert
it self
by
hurrying
their
unadvised
Youth
into
a
thousand
Villanous
Miscarriages
.
For
though
the
Cubs
of
Bears
,
and
Whelps
of
Wolves
and
Apes
,
immediately
discover
their
several
inbred
Qualities
and
natural
Conditions
,
without
any
Disguise
or
artificial
Concealment
;
Man
is
nevertheless
a
Creature
more
refin'd
,
who
many
times
curb'd
by
the
Shame
of
transgressing
common
Customs
,
universal
Opinion
,
or
the
Law
,
conceals
the
Evil
that
is
within
him
,
and
imitates
only
what
is
laudable
and
honest
.
So
that
he
may
be
thought
to
have
altogether
cleans'd
and
rins'd
away
the
Stains
and
Imperfections
of
his
vicious
Disposition
,
and
so
cunningly
for
a
long
time
to
have
kept
his
natural
Corruption
,
wrapt
up
under
the
Covering
of
Craft
and
Dissimulation
,
that
we
are
scarce
sensible
of
the
Fallacy
till
we
feel
the
Stripes
or
Sting
of
his
Injustice
;
believing
Men
to
be
only
then
unjust
,
when
they
offer
Wrong
to
our selves
;
Lascivious
when
we
see
them
abandoning
themselves
to
their
Lusts
;
and
Cowards
,
when
we
see
them
turning
their
Backs
upon
the
Enemy
;
just
as
if
any
Man
should
be
so
idle
,
as
to
believe
a
Scorpion
had
no
Sting
until
he
felt
it
;
or
that
a
Viper
had
no
Venom
,
until
it
bit
him
;
which
is
a
silly
Conceit
.
For
there
is
no
Man
that
only
then
became
Wicked
,
when
he
appear'd
to
be
so
.
But
having
the
Seeds
and
Principles
of
Iniquity
within
him
long
before
,
the
Thief
then
steals
when
he
meets
with
a
fit
Opportunity
;
and
the
Tyrant
violates
the
Law
,
when
he
finds
himself
surrounded
with
sufficient
Power
.
But
neither
is
the
Nature
and
Disposition
of
any
Man
conceal'd
from
God
,
as
taking
upon
him
with
more
Exactness
to
scrutinize
the
Soul
then
Body
;
nor
does
he
tarry
till
actual
Violence
or
Leudness
be
committed
,
to
punish
the
Hands
of
the
Wrong-doer
,
the
Tongue
of
the
Prophane
,
or
the
transgressing
Members
of
the
Lascivious
and
Obscene
.
For
he
does
not
exercise
his
Vengeance
on
the
Unjust
,
for
any
Wrong
that
He
has
receiv'd
by
his
Unjustice
:
nor
is
he
angry
with
the
High-way
Robber
,
for
any
Violence
done
to
himself
;
nor
does
he
abominate
the
Adulterer
,
for
defiling
his
Bed
.
But
many
times
,
by
way
of
Cure
and
Reformation
chastizes
the
Adulterer
,
the
Covetous
Miser
,
and
the
Wronger
of
his
Neighbour
,
as
Physicians
endeavour
to
subdue
an
Epilepsie
,
by
preventing
the
coming
of
the
Fits
.
What
shall
I
say
?
But
even
a
little
before
we
were
offended
at
the
Gods
protracting
and
delaying
the
Punishments
of
the
Wicked
;
and
now
we
are
as
much
displeas'd
,
that
they
do
not
curb
and
chastize
the
Depravities
of
an
evil
Disposition
before
the
Fact
committed
.
Not
considering
that
many
times
a
Mischief
contriv'd
for
future
Execution
,
may
prove
more
dreadful
then
a
Fact
already
committed
;
and
dormant
Villany
may
be
more
dangerous
then
open
and
apparent
Iniquity
.
Nor
being
able
to
apprehend
the
Reason
,
wherefore
it
is
much
safer
to
bear
with
the
unjust
Actions
of
some
Men
,
then
to
prevent
the
Meditating
and
Contrivance
of
Mischief
in
others
.
As
in
truth
,
we
do
not
rightly
comprehend
,
why
some
Remedies
and
Physical
Druggs
are
no
way
convenient
for
those
that
labour
under
a
real
Disease
,
yet
wholsome
and
profitable
for
those
that
are
seemingly
in
Health
,
but
yet
perhaps
in
a
worse
Condition
then
they
who
are
Sick
.
Whence
it
comes
to
pass
,
that
the
Gods
do
not
always
turn
the
Transgressions
of
Parents
upon
their
Children
;
but
if
a
vertuous
Son
happen
to
be
the
Off-spring
of
a
Wicked
Father
,
as
often
it
falls
out
that
a
Sane
Child
is
born
of
one
that
is
unsound
and
crazie
,
such
a
one
is
exempted
from
the
Punishment
which
threatens
the
whole
Descent
,
as
one
begot
in
Sin
,
as
it
is
barely
a
Quality
.
But
for
a
young
Man
that
treads
in
the
Footsteps
of
a
Criminal
Race
,
it
is
but
just
,
that
as
Heir
to
his
Fathers
Estate
,
he
should
succeed
to
the
Punishment
of
his
Ancestors
Iniquity
.
For
neither
was
Antigonus
punish'd
for
the
Crimes
of
Demetrius
,
nor
Phyleus
for
the
Transgressions
of
Augeas
;
nor
Nestor
for
the
Impiety
of
Neleus
,
in
regard
that
though
their
Parents
were
wicked
,
yet
they
were
vertuous
themselves
.
But
as
for
those
whose
Nature
has
embrac'd
and
espous'd
the
Vices
of
their
Parentage
,
them
holy
Vengeance
prosecutes
,
pursuing
the
Likeness
and
Resemblance
of
Sin
.
For
as
the
Warts
and
Moles
,
and
Freckles
of
Parents
not
seen
upon
the
Children
of
their
own
begetting
,
many
times
afterterwards
appear
again
upon
the
Children
of
their
Sons
and
Daughters
;
and
as
the
Grecian
Woman
that
brought
forth
a
Blackamore
Infant
,
for
which
she
was
accus'd
of
Adultery
,
prov'd
her self
,
upon
diligent
enquiry
,
to
be
the
Off-spring
of
an
Ethiopian
,
after
four
Generations
;
and
as
among
the
Children
of
Pytho
,
the
Nisibian
,
said
to
be
descended
from
the
Spartans
,
that
were
the
Progeny
of
those
Men
that
sprung
from
the
Teeth
of
Cadmus's
Dragon
,
the
youngest
of
his
Sons
,
who
lately
dy'd
,
was
born
with
the
Print
of
a
Spear
upon
his
Body
,
the
usual
Mark
of
that
ancient
Line
,
which
not
having
been
seen
for
many
Revolutions
of
Years
before
,
started
up
again
,
as
it
were
out
of
the
Deep
,
and
shew'd
it self
the
renew'd
Testimonial
of
the
Infants
Race
;
so
many
times
it
happens
,
that
the
first
Descents
and
eldest
Races
hide
and
drown
the
Passions
and
Affections
of
the
Mind
peculiar
to
the
Family
,
which
afterward
bud
forth
again
,
and
desplay
the
natural
Propensity
of
the
succeeding
Progeny
to
Vice
or
Vertue
.
Having
thus
concluded
,
I
held
my
Peace
,
at
what
time
Olympiacus
smiling
.
We
forbear
,
as
yet
said
he
,
to
give
you
our
Approbation
,
that
we
may
not
seem
to
have
forgot
the
Fable
;
not
but
that
we
believe
your
Discourse
to
have
been
sufficiently
made
out
by
Demonstration
,
only
we
reserve
our
Opinion
till
we
shall
have
heard
the
Relation
of
that
likewise
.
Upon
which
I
began
again
after
this
manner
:
There
was
one
Soleus
a
Thespesian
,
the
Friend
and
familiar
Acquaintance
of
that
Protogenes
,
who
for
some
time
convers'd
among
us
.
This
Gentleman
in
his
Youth
leading
a
debauch'd
and
intemperate
Life
,
in
a
short
time
spent
his
Patrimony
,
and
then
for
some
years
became
very
Wicked
;
but
afterwards
repenting
his
former
Follies
and
Extravagancies
,
and
pursuing
the
Recovery
of
his
lost
Estate
,
by
all
manner
of
Tricks
and
Shifts
,
did
as
is
usual
with
dissolute
and
lascivious
Youth
,
who
when
they
have
Wives
of
their
own
,
never
mind
them
at
all
;
but
when
they
have
dismiss'd
them
,
and
find
them
married
to
others
that
watch
them
with
a
more
vigilant
Affection
,
endeavour
to
corrupt
and
vitiate
them
by
all
the
unjust
and
wicked
Provocations
imaginable
.
In
this
Humour
,
abstaining
from
nothing
that
was
leud
and
illegal
,
so
it
tended
to
his
Gain
and
Profit
;
he
got
no
great
matter
of
Wealth
,
but
procur'd
to
himself
a
World
of
Infamy
by
his
unjust
and
Knavish
Dealing
with
all
sorts
of
People
.
Yet
nothing
made
him
more
the
Talk
of
Country
,
then
the
Answer
which
was
brought
him
back
from
the
Oracle
of
Amphilochus
.
For
thither
it
seems
he
sent
to
enquire
of
the
Deity
,
whether
he
should
live
any
better
the
remaining
part
of
his
Life
.
To
which
the
Oracle
return'd
,
that
it
would
be
better
with
him
after
he
was
dead
.
And
indeed
,
not
long
after
,
in
some
measure
it
so
fell
out
;
for
that
happenning
to
fall
from
a
certain
Precipice
upon
his
Neck
,
though
he
receiv'd
no
Wound
,
nor
broke
any
Limb
,
yet
the
Force
of
the
Fall
beat
the
Breath
out
of
his
Body
.
Three
Days
after
,
being
carry'd
forth
to
be
bury'd
,
as
they
were
just
ready
to
let
him
down
into
the
Grave
,
of
a
sudden
he
came
to
himself
,
and
recovering
his
Strength
,
so
alter'd
the
whole
Course
of
his
Life
,
that
it
was
almost
incredible
to
all
that
knew
him
.
For
by
the
Report
of
the
Cilicians
,
there
never
was
in
that
Age
a
juster
Person
in
common
Dealings
between
Man
and
Man
,
more
Devout
and
Religious
,
as
to
Divine
Worship
,
more
an
Enemy
to
the
Wicked
,
nor
more
constant
and
faithful
to
his
Friends
;
which
was
the
reason
that
they
who
were
most
conversant
with
him
,
were
desirous
to
hear
from
himself
the
Cause
of
so
great
an
Alteration
,
not
believing
that
so
great
a
Reformation
could
proceed
from
bare
Chance
;
though
it
were
true
that
it
did
so
,
as
he
himself
related
to
Protogenes
and
others
of
his
choicest
Friends
.
For
when
his
Sence
first
left
his
Body
,
it
seem'd
to
him
as
if
he
had
been
some
Pilot
flung
from
the
Helm
by
the
force
of
a
Storm
into
the
midst
of
the
Sea
.
Afterwards
,
rising
up
again
above
Water
by
degrees
,
so
soon
as
he
thought
he
had
fully
recover'd
his
Breath
,
he
lookt
about
him
every
way
,
as
if
one
Eye
of
his
Soul
had
been
open
.
But
he
beheld
nothing
of
those
things
which
he
was
wont
formerly
to
see
,
only
he
saw
Stars
of
a
vast
Magnitude
,
at
an
immense
distance
one
from
the
other
,
and
sending
forth
a
Light
most
wonderful
for
the
brightness
of
its
Colour
,
which
shot
it self
out
in
length
with
an
incredible
force
:
on
which
the
Soul
riding
,
as
it
were
in
a
Chariot
,
was
most
swiftly
,
yet
as
gently
and
smoothly
dandl'd
from
one
place
to
another
.
But
omitting
the
greatest
part
of
the
Sights
which
he
beheld
,
he
saw
,
as
he
said
,
the
Souls
of
such
as
were
newly
departed
,
as
they
mounted
from
below
,
resembling
little
fiery
Bubbles
,
to
which
the
Air
gave
way
.
Which
Bubbles
afterwards
breaking
insensibly
,
and
by
degrees
,
the
Souls
came
forth
in
the
Shapes
of
Men
and
Women
,
light
and
nimble
,
as
being
discharg'd
of
all
their
Earthly
Substance
.
However
,
they
differ'd
in
their
Motion
,
for
some
of
them
leap'd
forth
with
a
wonderful
Swiftness
,
and
mounted
up
in
a
direct
Line
.
Others
like
so
many
Spindles
of
Spinning-Wheels
turn'd
round
and
round
;
sometimes
whisking
upward
,
sometimes
darting
downward
,
with
a
confus'd
and
mix'd
Agitation
,
that
in
a
very
long
time
,
and
then
hardly
could
be
stopp'd
.
The
most
part
of
these
Souls
he
knew
not
who
they
were
,
only
perceiving
two
or
three
of
his
Acquaintance
,
he
endeavour'd
to
have
approach'd
and
discours'd
them
.
But
they
neither
heard
him
speak
,
neither
indeed
did
they
seem
to
be
in
their
right
Senses
,
but
in
a
deep
Consternation
,
avoiding
either
to
be
seen
or
felt
;
they
frisk'd
up
and
down
at
first
alone
and
apart
by
themselves
,
till
meeting
at
length
with
others
in
the
same
Condition
,
they
clung
together
;
but
still
their
Motions
were
with
the
same
giddiness
and
uncertainty
as
before
,
without
any
steerage
of
Discretion
,
or
purpose
of
tending
any
whither
:
yet
sending
forth
inarticulate
Sounds
like
the
Cries
of
Souldiers
in
Combat
,
intermix'd
with
the
doleful
Yels
of
Fear
and
Lamentation
.
Others
there
were
that
towr'd
aloft
in
the
upper
Region
of
the
Air
,
and
these
lookt
gay
and
pleasant
,
and
kindly
and
familiarly
accosted
each
other
with
a
more
then
ordinary
shew
of
Civility
and
Respect
.
Nevertheless
they
seem'd
to
shew
a
kind
of
Discontent
when
they
were
crouded
and
huddl'd
together
,
but
to
rejoyce
,
and
were
well
pleas'd
when
expanded
and
at
Liberty
.
One
of
these
,
said
he
,
being
the
Soul
of
a
certain
Kinsman
,
which
because
the
Person
dy'd
when
he
was
but
very
young
,
he
did
not
very
well
know
,
drew
near
him
,
and
saluted
him
by
the
Name
of
Thespesius
;
at
which
,
being
in
a
kind
of
Amazment
,
and
saying
,
his
Name
was
not
Thespesius
,
but
Aridaeus
;
the
Spirit
reply'd
,
't
was
true
,
that
formerly
he
was
so
call'd
,
but
that
from
thenceforth
he
must
be
Thespesius
,
that
is
to
say
,
Divine
.
For
thou
art
not
in
the
Number
of
the
Dead
as
yet
,
but
by
a
certain
Destiny
and
Permission
of
the
Gods
,
thou
art
come
hither
only
with
thy
intellectual
Faculty
,
having
left
the
rest
of
thy
Soul
,
like
an
Anchor
,
in
thy
Body
.
And
that
thou
may'st
be
assur'd
of
this
,
observe
it
for
a
certain
Rule
,
both
now
and
hereafter
,
that
the
Souls
of
the
Deceas'd
neither
cast
any
Shadow
,
neither
do
they
open
and
shut
their
Eye-lids
.
Thespesius
having
heard
this
Discourse
,
was
so
much
the
more
encourag'd
to
make
use
of
his
own
Reason
,
and
therefore
looking
round
about
to
prove
the
Truth
of
what
had
been
told
him
,
he
could
perceive
that
there
follow'd
him
a
kind
of
obscure
and
Shadow-like
Line
,
whereas
those
other
Souls
shone
like
a
round
Body
of
perfect
Light
,
and
were
transparent
within
;
and
yet
there
was
a
very
great
difference
between
them
too
;
for
that
some
yielded
a
smooth
,
even
and
contiguous
Lustre
,
all
of
one
Colour
,
like
the
Full-moon
in
her
brightest
Splendor
.
Others
were
mark'd
with
long
Scales
,
or
slender
Streaks
,
distinguishing
the
Spaces
between
.
Others
were
all
over
spotted
and
very
ugly
to
look
upon
,
as
being
cover'd
with
black
Speckles
like
the
Skins
of
Vipers
.
Moreover
,
this
Kinsman
of
Thespesius
(
for
nothing
hinders
but
that
we
may
call
the
Souls
by
the
Names
of
the
Persons
which
they
enliven'd
)
proceeding
to
give
a
Relation
of
several
other
things
,
inform'd
his
Friend
,
How
that
Adrastia
,
the
Daughter
of
Jupiter
and
Necessity
,
was
seated
in
the
highest
Place
of
all
,
to
punish
all
manner
of
Crimes
and
Enormities
,
and
that
in
the
whole
Number
of
the
Wicked
and
Ungodly
,
there
never
was
any
one
,
whither
Great
or
Little
,
High
or
Low
,
Rich
or
Poor
,
that
ever
could
by
Force
or
Cunning
,
escape
the
severe
Lashes
of
her
Rigour
.
But
as
there
are
three
sorts
of
Punishments
,
so
there
are
three
several
Furies
,
or
Female
Ministers
of
Justice
,
and
to
every
one
of
these
belongs
a
peculiar
Office
and
Degree
of
Punishment
.
The
first
of
these
was
call'd
{αβγδ}
or
Pain
;
whose
Executions
are
swift
and
speedy
upon
those
that
are
presently
to
receive
Bodily
Punishment
in
this
Life
,
and
which
she
manages
after
a
more
gentle
manner
,
omitting
the
Correction
of
slight
Offences
,
which
need
but
little
Expiation
.
But
if
the
Cure
of
Impiety
require
a
greater
Labour
,
the
Deity
delivers
those
,
after
Death
,
to
Dice
or
Revenge
.
But
when
Dice
has
given
them
over
as
altogether
incurable
,
then
the
third
and
most
severe
of
all
Adrastia's
Ministers
,
Erinnys
takes
them
in
hand
,
and
after
she
has
chas'd
and
cours'd
them
from
one
place
to
another
flying
,
yet
not
knowing
where
to
fly
for
Shelter
or
Relief
,
plagu'd
and
tormented
with
a
thousand
Miseries
,
she
plunges
them
headlong
into
an
invisible
Abyss
,
the
Hideousness
of
which
no
Tongue
can
express
.
Now
of
all
these
three
sorts
of
Punishments
,
that
which
is
inflicted
by
Poena
in
this
Life
,
resembles
the
Practise
among
the
Barbarians
.
For
as
among
the
Persians
,
they
take
off
the
Garments
and
Turbants
of
those
that
are
to
be
punish'd
,
and
tear
and
whip
them
before
the
Offenders
Faces
,
while
●he
Criminals
,
with
Tears
and
Lamentations
,
beseech
the
Executioners
to
give
over
,
so
Corporeal
Punishments
and
Penalties
by
Mulcts
and
Fines
,
have
not
that
sharpness
of
Severity
,
nor
do
they
reach
the
Deserts
of
the
Vice
,
but
are
accounted
great
or
excessive
,
according
to
Opinion
,
and
a
Sence
of
the
Pain
or
Detriment
which
the
Offendor
feels
.
But
if
any
one
comes
hither
,
that
has
escap'd
Punishment
while
he
liv'd
upon
Earth
,
and
before
he
was
well
purg'd
from
his
Crimes
,
Dice
takes
him
to
task
,
naked
as
he
is
,
with
his
Soul
display'd
,
as
having
nothing
to
conceal
or
vail
his
Impiety
;
but
on
all
sides
,
and
to
all
Mens
Eyes
,
and
every
way
expos'd
,
she
shews
him
first
to
his
honest
Parents
,
if
he
had
any
such
,
to
let
them
see
how
degenerate
he
was
,
and
unworthy
of
his
Progenitors
.
But
if
they
were
wicked
likewise
,
then
are
their
Sufferings
rendred
yet
more
terrible
by
the
mutual
Sight
of
each
others
Miseries
,
and
those
for
a
long
time
inflicted
,
till
the
remorsless
Fury
has
quite
defac'd
each
individual
Crime
with
Pains
and
Torments
,
as
far
surmounting
in
Sharpness
and
Severity
all
Punishments
and
Tortures
of
the
Flesh
,
as
what
is
real
and
evident
surpasses
an
idle
Dream
.
But
the
Wheals
and
Stripes
that
remain
after
Punishment
,
appear
more
signal
in
some
,
in
others
are
less
evident
.
View
there
,
said
he
,
those
various
Colours
of
Souls
.
That
same
black
and
sordid
Hue
,
is
the
Tincture
of
Avarice
and
Fraud
.
That
bloody
and
flame-like
Dye
,
betokens
Cruelty
,
and
an
imbitter'd
desire
of
Revenge
.
Where
you
perceive
a
blewish
Colour
,
't
is
a
sign
that
Soul
will
hardly
be
cleans'd
from
the
Impurities
of
Lascivious
Pleasure
and
Voluptuousness
.
Lastly
,
that
same
dark
violet
and
venomous
Colour
,
resembling
the
sordid
Ink
which
the
Cuttle
Fish
spews
up
,
proceeds
from
Envy
.
For
as
during
Life
,
the
Wickedness
of
the
Soul
being
govern'd
by
Human
Passions
,
and
governing
the
Body
,
occasions
this
variety
of
Colours
,
so
here
they
are
the
end
of
Expiation
and
Punishment
.
For
these
being
cleans'd
away
,
the
Soul
recovers
her
Native
Lustre
,
and
becomes
clear
and
spotless
.
But
so
long
as
these
remain
,
there
will
be
some
certain
Returns
of
the
Passions
,
accompany'd
with
little
Pantings
and
Beatings
,
as
it
were
of
the
Pulse
;
in
some
remiss
and
languid
,
and
quickly
extinguish'd
;
in
others
more
quick
and
vehement
,
which
being
thoroughly
chastiz'd
,
recover
a
due
Habit
and
Disposition
.
But
the
other
,
by
the
force
of
Ignorance
,
and
the
enticeing
shew
of
Pleasure
,
are
carry'd
into
the
Bodies
of
Brute
Beasts
.
For
the
Feebleness
of
their
Ratiocination
,
while
their
Sloathfulness
will
not
permit
them
to
contemplate
,
hurries
them
to
the
active
part
of
Generation
;
on
the
other
side
,
wanting
the
Instrument
of
Intemperance
,
yet
desirous
to
gratifie
their
Desires
with
the
full
Swinge
of
Enjoyment
,
they
endeavour
to
promote
their
Design
by
means
of
the
Body
.
But
alas
,
here
is
nothing
but
an
imperfect
Shadow
and
Dream
of
Pleasure
,
that
never
attains
to
Ability
of
performance
.
Having
thus
said
,
the
Spirit
carry'd
Thespesius
to
a
certain
place
,
as
it
appear'd
to
him
,
prodigiously
spacious
;
yet
so
gently
,
and
without
the
lest
Deviation
,
that
he
seem'd
to
be
born
upon
the
Rays
of
the
Light
,
as
if
he
had
sate
upon
the
Wings
of
an
Eagle
.
Thus
at
length
he
came
to
a
certain
gaping
Chawn
,
that
was
fadomless
downward
,
where
he
found
himself
deserted
by
that
extraordinary
Force
which
brought
him
thither
,
and
perceiv'd
other
Souls
also
to
be
there
in
the
same
Condition
.
For
hovering
upon
the
Wing
in
Flocks
together
like
Birds
,
they
kept
flying
round
and
round
the
yawning
Rift
,
but
durst
not
enter
into
it
.
Now
this
same
Cleft
within
side
,
resembl'd
the
Dens
of
Bacchus
,
fring'd
about
with
the
pleasing
Verdure
of
various
Herbs
and
Plants
,
that
yielded
a
more
delightful
Prospect
still
of
all
sorts
of
Flowers
,
enamelling
the
Green
so
with
a
wonderful
diversity
of
Colours
,
and
breathing
forth
at
the
same
time
,
a
soft
and
gentle
Breeze
,
which
perfum'd
all
the
Ambient
Air
with
Odors
most
surprizing
,
and
more
grateful
to
the
Smell
then
the
sweet
Flavour
of
Wine
to
those
that
Love
it
.
Insomuch
,
that
the
Souls
banqueting
upon
these
Fragrancies
,
were
almost
all
dissolv'd
in
Raptures
of
Mirth
and
Caresses
one
among
another
,
there
being
nothing
to
be
heard
for
some
fair
distance
round
about
the
place
,
but
Jollity
and
Laughter
,
and
all
the
chearful
Sounds
of
Joy
and
Harmony
,
which
are
usual
among
People
that
pass
their
Time
in
Sport
and
Merriment
.
The
Spirit
said
moreover
,
that
Bacchus
ascended
through
this
Overture
to
Heaven
,
and
afterwards
returning
fetch'd
up
Semele
the
same
way
;
and
that
it
was
call'd
the
Place
of
Oblivion
.
Wherefore
his
Kinsman
would
not
suffer
Thespesius
to
tarry
there
any
longer
,
though
very
unwilling
to
depart
,
but
took
him
away
by
force
;
informing
and
instructing
him
withal
,
how
strangely
,
yet
how
suddenly
the
Mind
was
subject
to
be
softned
and
melted
by
Pleasure
;
that
the
Irrational
and
Corporeal
Part
being
water'd
and
incarnated
thereby
,
revives
the
Memory
of
the
Body
,
and
that
from
that
Remembrance
proceeds
Concupiscence
and
Desire
,
exciting
an
Appetite
to
Generation
,
which
is
therefore
call'd
a
violent
Propensity
bearing
down
the
Soul
by
the
Weight
of
its
Moisture
.
At
length
,
after
he
had
been
carry'd
as
far
another
way
,
as
when
he
was
transported
to
the
yawning
Overture
,
he
thought
he
beheld
a
prodigious
standing
Goblet
,
into
which
several
Rivers
discharg'd
themselves
.
Among
which
there
was
one
whiter
then
Snow
,
or
the
Foam
of
the
Sea
;
another
resembled
the
Purple
Colour
of
the
Rain-bow
.
The
Tinctures
of
the
rest
were
various
;
besides
that
,
they
had
their
several
Lustres
at
a
distance
.
But
when
he
drew
nearer
,
and
that
the
Ambient
Air
became
more
subtil
and
rarify'd
,
and
that
the
Colours
vanish'd
,
the
Goblet
retain'd
no
more
of
its
flourishing
Beauty
,
except
the
White
.
At
the
same
time
he
saw
three
Demons
sitting
together
in
a
Triangular
Aspect
,
and
blending
and
mixing
the
Rivers
together
with
certain
Measures
.
Thus
far
,
said
the
Guide
of
Thespesius's
Soul
,
did
Orpheus
come
,
when
he
sought
after
the
Soul
of
his
Wife
,
and
not
well
remembring
what
he
had
seen
,
upon
his
return
,
rais'd
a
false
Report
in
the
World
,
That
the
Oracle
at
Delphos
was
in
common
,
as
well
to
Night
as
to
Apollo
;
whereas
Apollo
never
had
any
thing
in
common
with
Night
.
But
said
the
Spirit
,
This
Oracle
is
in
common
to
Night
and
to
the
Moon
,
no
way
included
within
earthly
Bounds
,
nor
having
any
fix'd
or
certain
Seat
,
but
always
wandring
among
Men
in
Dreams
and
Visions
.
For
from
hence
it
is
that
all
Dreams
are
dispiers'd
,
compounded
as
they
are
,
after
Truth
has
been
jumbl'd
with
Falshood
,
and
Sincerity
with
the
various
Mixtures
of
Craft
and
Delusion
.
But
as
for
the
Oracle
of
Apollo
,
said
the
Spirit
,
you
neither
do
see
it
,
neither
can
you
behold
it
.
For
the
earthy
part
of
the
Soul
is
not
capable
to
release
or
let
it self
loose
;
nor
is
it
permitted
to
reach
Sublimity
,
but
swags
downward
,
as
being
fasten'd
to
the
Body
.
And
with
that
,
leading
Thespesius
nearer
,
the
Spirit
endeavour'd
to
shew
him
the
Light
of
the
Tripos
,
which
,
as
he
said
,
shooting
through
the
Bosom
of
Themis
,
fell
upon
Parnassus
;
which
Thespesius
was
desirous
to
see
,
but
could
not
,
in
regard
the
extraordinary
Brightness
of
the
Light
dazl'd
his
Eyes
;
only
passing
by
,
he
heard
the
shrill
Voice
of
a
Woman
,
speaking
in
Verse
and
Measure
,
and
among
other
things
,
as
he
thought
,
foretelling
the
time
of
his
Death
.
This
the
Genius
told
him
was
the
Voice
of
a
Sybil
,
that
being
orbicularly
whirl'd
about
in
the
Face
of
the
Moon
,
continually
sang
of
future
Events
.
Thereupon
being
desirous
to
have
heard
more
,
he
was
toss'd
the
quite
contrary
way
,
by
the
violent
Motion
of
the
Moon
,
as
by
the
force
of
the
Waves
,
so
that
he
could
hear
but
very
little
,
and
that
very
concisely
too
.
Among
other
things
,
he
learnt
something
concerning
the
Mountain
Vesuvius
,
and
the
Burning
of
Dicaearchia
,
occasioned
by
a
casual
Fire
;
together
with
a
piece
of
a
Verse
concerning
a
certain
Emperor
or
great
famous
Chieftain
of
that
Age
.
Who
though
so
just
,
that
no
Man
could
accuse
,
Howe're
his
Empire
should
by
Sickness
loose
.
After
this
,
they
pass'd
on
to
behold
the
Torments
of
those
that
were
punish'd
.
And
indeed
at
first
they
met
with
none
but
lamentable
and
dismal
Sights
.
For
Thespesius
,
when
he
least
expected
any
such
thing
,
and
before
he
was
aware
,
was
got
among
his
Kindred
,
his
Acquaintance
and
Companions
,
who
groaning
under
the
horrid
Pains
of
their
cruel
and
ignominious
Punishments
,
with
mournful
Cries
and
Lamentations
,
call'd
him
by
his
Name
.
At
length
he
saw
his
Father
ascending
out
of
a
certain
Abyss
,
all
full
of
Stripes
,
Gashes
and
Scars
;
who
stretching
forth
his
Hands
,
and
not
able
to
keep
Silence
,
but
constrain'd
to
confess
by
the
Scourges
of
his
Torments
,
acknowledg'd
that
he
had
most
impiously
poyson'd
several
of
his
Guests
for
the
Sake
of
their
Gold
;
of
which
,
not
being
detected
while
he
liv'd
upon
Earth
,
but
being
convicted
after
his
decease
,
he
had
endur'd
part
of
his
Torments
already
,
and
that
now
they
were
haling
him
where
he
should
suffer
more
.
However
,
he
durst
not
either
intreat
or
intercede
for
his
Father
,
such
was
his
Fear
and
Consternation
;
and
therefore
being
desirous
to
retire
,
and
be
gon
,
he
look'd
about
for
his
kind
and
courteous
Guide
;
but
he
had
quite
left
him
,
so
that
he
saw
him
no
more
.
Nevertheless
,
being
push'd
forward
by
other
deform'd
and
grim-look'd
Goblins
,
as
if
there
had
been
some
necessity
for
him
to
pass
forward
,
he
saw
how
that
the
Shadows
of
such
as
had
been
notorious
Malefactors
,
and
had
been
punished
in
this
World
,
were
not
so
grievously
tormented
,
nor
alike
to
others
,
in
regard
that
only
the
imperfect
and
irrational
part
of
the
Soul
,
and
which
was
consequently
most
subject
to
Passions
,
was
that
which
made
them
so
industrious
in
Vice
.
Whereas
they
who
had
shrouded
a
vicious
and
impious
Life
,
under
the
outward
Profession
,
and
a
gain'd
Opinion
of
Vertue
,
those
their
Tormentors
constrain'd
to
turn
their
Insides
outward
,
and
with
great
Difficulty
and
dreadful
Pain
,
to
writhe
and
screw
themselves
contrary
to
the
Course
of
Nature
,
like
the
Sea
Scolopenders
,
which
having
swallow'd
the
Bait
,
throw
forth
their
Bowels
and
lick
it
out
again
.
Others
they
flead
and
scarify'd
,
to
display
their
occult
Hypocrisies
and
latent
Impieties
,
which
were
grounded
,
and
had
corrupted
the
principal
Part
of
their
Souls
.
Other
Souls
,
as
he
said
,
he
also
saw
,
which
being
twisted
two
and
two
,
three
and
three
,
or
more
together
,
gnaw'd
and
devour'd
each
other
,
either
upon
the
Score
of
old
Grudges
and
former
Malice
which
they
had
born
one
another
,
or
else
in
Revenge
of
the
Injuries
and
Losses
they
had
sustain'd
from
such
or
such
of
their
Acquaintance
upon
Earth
.
Moreover
,
he
said
,
that
there
were
certain
Lakes
that
ran
parallel
and
equidistant
one
from
the
other
,
the
one
of
boyling
Gold
,
another
of
Lead
,
exceeding
Cold
,
and
a
third
of
Iron
,
which
was
very
scaly
and
rugged
.
By
the
sides
of
these
Lakes
stood
certain
Demons
,
that
with
their
Instruments
,
like
Smiths
or
Founders
,
put
in
or
drew
out
the
Souls
of
such
as
had
transgressed
,
either
through
Avarice
,
or
an
eager
Desire
of
other
Mens
Goods
.
For
the
Flame
of
the
Golden
Furnace
having
render'd
these
Souls
of
a
fiery
and
transparent
Colour
,
they
plung'd
them
into
that
of
Lead
,
where
after
they
were
congeal'd
and
harden'd
into
a
Substance
like
Hail
,
they
were
then
thrown
into
the
Lake
of
Iron
,
where
they
became
black
and
deform'd
,
and
being
broken
and
crumbl'd
by
the
Roughness
of
the
Iron
,
chang'd
their
Form
,
and
being
thus
transform'd
,
they
were
again
thrown
into
the
Lake
of
Gold
;
in
all
these
Transmutations
,
enduring
most
dreadful
and
horrid
Torments
.
But
they
that
suffer'd
the
most
dire
and
dismal
Torture
of
all
,
were
those
who
thinking
that
Divine
Vengeance
had
no
more
to
say
to
them
,
were
again
seiz'd
and
dragg'd
to
repeated
Execution
;
and
these
were
such
,
as
for
whose
Trasgressions
their
Children
or
Posterity
had
suffer'd
.
For
when
any
of
the
Souls
of
those
Children
come
hither
and
meet
with
any
of
their
Parents
or
Ancestors
,
they
fall
into
a
Passion
,
exclaim
against
them
,
and
shew
them
the
Marks
of
what
they
have
endur'd
.
On
the
other
side
,
the
Souls
of
the
Parents
endeavour
to
sneak
out
of
sight
and
hide
themselves
;
but
the
others
follow
them
so
close
at
the
Heels
,
and
lade
them
in
such
a
manner
with
bitter
Taunts
and
Reproaches
,
that
not
being
able
to
escape
,
their
Tormentors
presently
lay
hold
of
them
,
and
hawl
them
to
new
Tortures
,
howling
and
yelling
at
the
very
thought
of
what
they
have
suffer'd
already
.
And
some
of
these
Souls
of
suffering
Posterity
,
he
said
,
there
were
,
that
swarm'd
and
clung
together
like
Bees
or
Batts
,
and
in
that
Posture
murmur'd
forth
their
angry
Complaints
of
the
Miseries
and
Calamities
which
they
had
endur'd
for
their
Sakes
.
The
last
thing
that
he
saw
,
were
the
Souls
of
such
,
as
being
design'd
for
a
second
Life
,
were
bow'd
,
bent
,
and
transform'd
into
all
sorts
of
Creatures
by
the
force
of
Tools
and
Anvils
,
and
the
Strength
of
Work-men
appointed
for
that
Purpose
,
that
lay'd
on
without
Mercy
,
bruising
the
whole
Limbs
of
some
,
breaking
others
,
disjoynting
others
,
and
pounding
some
to
Powder
and
Annihilation
,
on
purpose
to
render
them
fit
for
other
Lives
and
Manners
.
Among
the
rest
,
he
saw
the
Soul
of
Nero
,
many
ways
most
grievously
tortur'd
,
but
more
especially
transfix'd
with
Iron
Nails
.
This
Soul
the
Work-men
took
in
hand
,
but
when
they
had
forg'd
it
into
the
Form
of
one
of
Pindars
Vipers
,
which
eats
his
Way
to
Life
through
the
Bowels
of
the
Female
,
of
a
sudden
,
a
conspicuous
Light
shone
out
,
and
a
Voice
was
heard
out
of
the
Light
,
which
gave
order
for
the
Transfiguring
it
again
into
the
Shape
of
some
more
mild
and
gentle
Creature
,
and
so
they
made
it
to
resemble
one
of
those
Creatures
that
usually
Sing
and
Croak
about
the
sides
of
Ponds
and
Marshes
.
For
indeed
he
had
in
some
measure
been
punish'd
for
the
Crimes
he
had
committed
;
besides
that
,
there
was
some
Compassion
due
to
him
from
the
Gods
,
for
that
he
had
restor'd
the
Grecians
to
their
Liberty
,
a
Nation
the
most
Noble
,
and
best
belov'd
of
the
Gods
among
all
his
Subjects
.
And
now
being
about
to
return
,
such
a
terrible
Dread
surpriz'd
Thespesius
,
as
had
almost
frighted
him
out
of
his
Wits
.
For
a
certain
Woman
,
admirable
for
her
Form
and
Stature
,
laying
hold
of
his
Arm
,
Come
hither
,
said
she
,
that
thou
may'st
the
better
be
Enabl'd
to
retain
the
Remembrance
of
what
thou
hast
seen
.
With
that
she
was
about
to
have
struck
him
with
a
small
fiery
Wand
,
not
much
unlike
to
those
that
Painters
use
;
but
another
Woman
prevented
her
.
After
this
,
as
he
thought
himself
,
he
was
whirl'd
or
hurry'd
away
with
a
strong
and
violent
Wind
,
forc'd
as
it
were
through
a
Pipe
,
and
so
lighting
again
into
his
own
Body
,
he
began
to
look
about
him
,
as
one
that
was
hardly
out
of
his
Grave
.
Plutarch's
Morals
:
Vol.
IV
.
Of
Natural
Affection
towards
ones
Off-Spring
Translated
from
the
Greek
by
Richard
Brown
,
M.
L.
AS
Appeals
to
Foreign
Judicatures
first
came
in
request
among
the
Grecians
,
out
of
their
Distrust
of
one
another's
Justice
,
they
deeming
it
as
requisite
to
fetch
Justice
from
abroad
,
as
any
other
necessary
Commodity
,
which
was
not
of
their
own
Growth
:
Even
so
Philosophers
,
by
reason
of
Dissensions
amongst
themselves
,
have
in
the
Decision
of
some
Questions
,
appealed
to
the
Nature
of
irrational
Beings
,
as
to
a
strange
City
,
and
have
submitted
the
final
Determination
of
such
Questions
to
the
Affections
and
Dispositions
of
Brutes
,
as
being
unbiassed
and
not
corrupted
by
Bribes
.
And
this
is
the
general
Complaint
of
Human
Frailty
,
that
while
we
differ
about
the
most
necessary
,
and
the
greatest
Things
,
we
consult
Horses
,
Dogs
and
Birds
,
how
we
should
marry
,
beget
Children
,
and
bring
them
up
;
and
,
as
if
the
Evidence
of
Nature
in
our selves
were
not
to
be
trusted
,
we
appeal
to
the
Disposition
and
Affections
of
brute
Beasts
,
and
testifie
against
the
manifold
Transgressions
of
our
own
Lives
,
intimating
how
at
the
very
first
,
and
in
the
first
things
we
are
confounded
and
disturbed
.
For
Nature
conserves
the
Propriety
in
them
pure
,
unmixt
and
simple
;
but
in
Men
,
the
Mixture
of
ascititious
Opinions
and
Judgments
(
as
Oyl
is
serv'd
by
the
Druggists
)
alters
the
Proprieties
,
and
does
not
preserve
what
is
their
Peculiar
.
Nor
need
we
wonder
,
if
irrational
Animals
follow
Nature
more
than
Rational
;
for
Plants
do
it
more
than
Animals
,
they
having
neither
Imagination
nor
Passion
to
avert
their
Appetite
fixt
according
to
Nature
,
but
are
bound
in
Chains
,
and
ever
go
that
one
way
that
Nature
leads
them
.
Brutes
do
little
regard
Gentleness
,
Wit
or
Liberty
,
they
have
indeed
the
Use
of
irrational
Incitements
and
Appetites
,
which
put
them
upon
wandring
and
running
about
,
but
seldom
far
,
for
they
seem
to
lye
at
the
Anchor
of
Nature
.
As
a
Rider
guides
his
Ass
in
the
right
way
by
Bit
and
Bridle
,
so
Reason
,
the
Lord
and
Master
in
Man
,
finds
sometimes
one
turning
,
sometimes
another
,
but
in
all
its
Wandrings
leaves
no
Mark
or
Footstep
of
Nature
.
But
in
Brutes
,
observe
how
all
things
are
accommodated
to
Nature
.
As
to
Marriages
,
they
tarry
not
till
Laws
are
passed
against
Celibacy
and
late
Marriages
,
as
Lycurgus
and
Solon's
Citizens
did
;
they
matter
not
the
Disgrace
of
wanting
Children
,
nor
are
ambitious
of
the
Honour
of
having
three
Children
,
as
many
Romans
marry
,
and
get
Children
,
not
that
they
may
have
Heirs
,
but
that
they
may
get
Estates
.
Again
,
the
Male
accompanies
with
the
Female
not
at
all
times
,
because
not
Pleasure
,
but
Procreation
is
his
end
.
Therefore
in
the
Spring
time
,
when
the
fruitful
Breezes
blow
,
and
the
Air
is
of
a
pregnant
Temper
,
then
the
Female
approaches
the
Male
,
gentle
and
desirable
,
wantoning
in
the
sweet
Smell
and
peculiar
Ornament
of
her
Body
,
full
of
Dew
and
pure
Grass
;
and
when
she
perceives
she
has
conceived
,
she
modestly
departs
,
and
provides
for
her
bringing
forth
,
and
for
the
Safety
of
what
she
shall
bring
forth
.
What
Brutes
do
,
cannot
be
sufficiently
exprest
;
in
all
of
them
,
their
Affection
to
their
Young
is
evident
by
their
Providence
,
Patience
and
Continence
.
Indeed
we
call
the
Bee
wise
,
and
we
celebrate
the
Yellow
Honey-maker
,
flattering
her
for
glutting
us
with
her
Sweetness
;
but
the
Wisdom
and
Art
of
other
Creatures
,
about
their
bringing
forth
,
and
the
rearing
their
Young
,
we
wholly
neglect
.
For
instance
,
first
,
the
Kings-Fisher
,
when
she
has
conceived
,
makes
her
Nest
of
the
Prickles
of
the
Sea-needle
,
weaving
them
one
among
another
,
in
form
of
a
long
Fishing-Net
,
very
thick
and
uniform
;
then
she
puts
it
under
the
Dashing
of
the
Waters
,
that
being
by
degrees
beaten
upon
and
milled
,
it
may
acquire
a
smooth
Surface
,
and
it
becomes
so
solid
,
that
it
cannot
easily
be
divided
by
either
Stone
or
Iron
.
And
what
is
more
wonderful
,
the
Mouth
of
the
Nest
is
so
exactly
fitted
to
the
Kings-Fisher
,
that
neither
a
greater
nor
a
less
Animal
can
live
in
it
;
for
when
she
is
in
(
as
they
say
)
it
will
not
admit
the
Sea-water
.
Some
sorts
of
Cats
also
,
when
they
have
brought
forth
their
Young
,
let
them
go
abroad
to
Feed
,
and
then
take
them
into
their
Bellies
again
,
when
they
go
to
sleep
.
The
Bear
,
a
most
fierce
and
ugly
Beast
,
brings
forth
her
Young
shapeless
and
without
Limbs
,
but
with
her
Tongue
,
as
with
a
Tool
,
she
shapes
the
Members
,
so
that
she
seems
not
only
to
bring
forth
,
but
to
work
out
her
Young
.
And
does
not
Homer's
Lioness
.
—
Who
,
When
leading
of
her
Whelps
,
she
's
met
i'
th'
Wood
By
Huntsmen
,
first
with
Scorn
she
them
descries
,
Then
down
drops
Courage
,
and
she
hides
her
Eyes
.
Do's
she
not
,
I
say
,
look
as
if
she
were
contriving
how
to
make
a
Bargain
with
the
Huntsman
for
her
Whelp●
?
For
generally
the
Love
of
their
Young
makes
bold
Creatures
timorous
,
the
Slothful
industrious
,
and
the
Voracious
parcimonious
.
So
Homer's
Bird
Gives
to
her
Young
,
though
with
her self
't
go
hard
.
She
feeds
them
by
starving
her self
,
and
when
she
has
taken
up
her
Food
,
she
lays
it
down
again
,
and
keeps
it
down
with
her
Bill
,
lest
she
should
swallow
it
unawares
.
For
tender
Whelps
,
when
Stranger
comes
in
sight
,
The
harking
Bitch
prepares
her self
to
fight
.
And
fear
for
her
young
turns
into
a
Second
Passion
.
When
Partridges
and
their
Young
are
pursued
,
the
Old
suffer
the
Young
to
fly
away
before
,
so
contriving
that
the
Fowler
may
think
to
catch
them
;
thus
they
hover
about
,
run
forward
a
little
,
then
return
again
,
and
so
detain
the
Fowler
,
till
their
Young
are
safe
.
We
daily
behold
Hens
,
how
they
cherish
their
Chickens
,
taking
some
of
them
under
their
spread
Wings
,
suffering
others
of
them
to
run
upon
their
Backs
,
and
taking
them
in
again
,
with
a
Voice
expressing
Kindness
and
Joy
.
When
themselves
are
concern'd
,
they
fly
from
Dogs
and
Serpents
,
but
to
defend
their
Chickens
,
they
will
venture
beyond
their
Strength
,
and
fight
.
And
shall
we
think
that
Nature
has
bred
such
Affections
in
these
Creatures
,
as
if
she
were
sollicitous
for
the
Propagation
of
Hens
,
Dogs
and
Bears
,
and
that
she
would
not
by
these
means
make
us
ashamed
?
Certainly
we
must
conclude
that
these
Creatures
following
the
Duct
of
Nature
,
are
for
our
Example
,
and
they
must
upbraid
the
Remorslesness
of
Humanity
,
of
which
Human
Nature
alone
is
culpable
,
it
not
being
capable
of
gratuitous
Love
,
nor
knowing
how
to
be
a
Friend
without
Profit
.
Well
therefore
might
the
Comedian
be
admired
,
who
said
,
For
Reward
only
Man
loves
Man
.
Epicurus
thinks
that
after
this
manner
Children
are
beloved
of
their
Parents
,
and
Parents
of
their
Children
.
But
if
the
Benefit
of
Speech
were
allowed
to
Brutes
,
and
if
Horses
,
Cows
,
Dogs
and
Birds
were
brought
upon
the
Stage
,
the
Song
would
be
chang'd
,
and
it
would
be
said
,
that
neither
the
Bitch
loved
her
Whelps
for
Gain
,
nor
the
Mare
her
Foal
,
nor
Fowls
their
Chickens
;
but
that
they
were
all
beloved
Gratis
,
and
by
impulse
of
Nature
:
By
the
Affections
of
all
Brutes
,
this
Assertion
would
be
approved
as
just
and
true
.
And
is
it
not
a
shame
,
that
the
Procreation
of
Beasts
,
their
Birth
,
Pains
in
Birth
,
and
their
Education
should
be
by
Nature
Gratis
;
and
that
for
these
very
things
Man
should
require
Usury
,
Rewards
and
Bribes
?
This
Assertion
can
never
be
true
,
nor
ought
it
to
be
believed
.
For
as
in
wild
Plants
,
such
as
wild
Vines
,
Figs
and
Olives
,
Nature
has
implanted
the
Principles
of
cultivated
Fruit
,
though
crude
and
imperfect
;
so
she
has
endowed
Beasts
with
a
Love
of
their
Young
,
though
imperfect
and
not
attaining
to
Justice
,
nor
proceeding
further
than
Utility
.
But
in
Man
,
whom
she
produced
a
rational
and
political
Being
,
inclining
him
to
Justice
,
Law
,
Religion
,
Building
of
Cities
,
and
Friendship
;
she
hath
placed
the
Seeds
of
these
things
generous
,
fair
and
fruitful
,
i.e.
the
Love
of
their
Children
,
following
the
first
Principles
,
which
entred
the
Constitution
of
Bodies
.
For
Terms
and
Expressions
are
wanting
to
declare
with
what
Industry
Nature
,
who
is
skilful
,
unerring
,
and
not
to
be
surpassed
,
and
(
as
Erasistratus
says
)
has
nothing
idle
or
frivolous
;
how
she
,
I
say
,
has
contrived
all
things
pertaining
to
the
Procreation
of
Mankind
;
for
Modesty
will
not
permit
it
.
The
making
and
Oeconomy
of
Milk
sufficiently
speak
her
Providence
and
Care
.
In
Women
,
what
Blood
abounds
more
than
serves
for
necessary
Uses
,
and
through
its
Languidness
and
Want
of
Spirit
,
wandring
about
,
disturbs
the
Body
;
that
at
other
times
is
by
Nature
in
monthly
Periods
discharged
by
proper
Canals
and
Passages
,
for
the
Relief
and
Purgation
of
the
Body
,
and
to
render
the
Womb
like
a
Field
fit
for
the
Plow
and
Seed
,
and
desirous
of
it
at
Seasons
.
But
when
the
Womb
has
caught
the
Seed
,
and
it
has
takeen
Root
(
for
the
Navil
,
as
Democritus
says
,
grows
first
,
like
an
Anchor
to
keep
the
Foetus
from
fluctuating
,
or
as
a
Stay
or
Footstalk
to
the
Child
)
then
Nature
stops
the
Passages
proper
for
monthly
Purgation
,
and
keeps
the
superfluous
Blood
then
for
Nourishment
,
and
waters
the
Birth
with
it
,
which
is
formed
and
fashioned
,
till
at
a
set
number
of
Days
it
encreases
in
the
Womb
,
and
seeks
another
place
,
and
other
sort
of
Food
.
Then
Nature
,
more
diligent
then
any
Husband-Man
,
deriving
the
Blood
to
other
Uses
,
has
as
it
were
some
subterranean
Fountains
,
which
receive
the
affluent
Liquors
,
and
they
receive
them
not
negligently
nor
without
Affection
;
but
with
the
gentle
Heat
and
womanish
Softness
,
concoct
,
mollifie
and
alter
them
;
for
in
this
manner
are
the
Breasts
internally
affected
and
tempered
.
And
Milk
is
not
poured
out
of
them
by
Pipes
in
a
full
Stream
;
but
the
Breasts
terminating
in
Flesh
,
that
is
pervious
by
small
and
insensible
Passages
,
do
afford
store
of
sweet
and
pleasant
Sucking
.
But
for
all
this
,
such
and
so
many
Instruments
for
Procreation
,
such
Preparation
,
so
great
Industry
and
Providence
were
all
to
no
purpose
,
unless
Nature
had
inbred
in
the
Mothers
a
Love
and
Care
of
their
Off-spring
.
Than
Man
more
wretched
nought
takes
Breath
,
Not
th'
vilest
thing
that
creeps
on
Earth
.
Which
infallibly
holds
good
of
Infants
new
born
.
For
nothing
can
be
beheld
so
imperfect
,
helpless
,
naked
,
shapeless
and
nasty
,
as
Man
is
just
at
his
Birth
;
to
whom
alone
almost
Nature
has
denied
a
cleanly
Passage
into
the
World
;
but
as
he
is
smeered
with
Blood
,
and
daub'd
with
Filth
,
more
like
to
one
kill'd
than
new-born
,
he
could
never
be
touch'd
,
taken
in
Arms
,
kiss'd
,
or
hugg'd
,
but
that
Nature
bears
an
inbred
Affection
for
him
.
Therefore
other
Animals
have
their
Dugs
below
their
Belly
,
they
grow
on
Woman
above
her
Breast
,
that
she
may
the
more
conveniently
kiss
,
embrace
and
cherish
her
Infant
,
because
the
end
of
bringing
forth
and
rearing
,
is
not
Necessity
but
Love
.
For
let
us
look
back
to
ancient
Times
;
those
who
first
brought
forth
,
and
who
first
saw
a
Child
born
,
upon
them
certainly
no
Law
enjoyn'd
any
Necessity
of
Rearing
their
Off-spring
,
nor
could
Expectation
of
Thanks
oblige
them
to
feed
their
Infants
,
as
if
it
were
for
Usury
.
Nay
rather
,
they
were
angry
with
their
Children
,
and
long
remembred
the
Injuries
they
had
received
from
their
Young
,
as
Authors
of
so
many
Dangers
,
and
of
so
much
Travail
and
Pain
to
them
.
As
when
Big-belly
,
struck
with
Dart
Of
Child
bed
Pains
,
is
toucht
to
th'
Heart
;
Then
Man
or
Midwife
shew
your
Art
!
These
Rhymes
,
some
say
,
were
not
written
by
Homer
,
but
by
some
Homeress
,
who
either
had
been
,
or
was
then
in
Travail
,
and
felt
the
very
Pangs
in
her
Bowels
.
Yet
Love
implanted
by
Nature
,
melts
and
sways
the
Child-bed
Woman
.
While
she
is
all
in
a
Sweat
and
trembling
for
Pain
,
she
is
not
averse
to
her
Infant
;
but
turns
it
to
her
,
smiles
on
it
,
hugs
and
kisses
it
:
Though
she
finds
no
true
Sweetness
,
nor
yet
Profit
,
however
,
she
sometimes
Rocks
it
in
a
warm
Cradle
,
sometimes
she
Dances
it
in
the
cool
Air
,
turning
one
Toil
into
another
,
resting
neither
Night
nor
Day
.
He
that
plants
a
Vine
in
the
Vernal
Aequinox
,
gathers
Grapes
upon
it
in
the
Autumnal
.
He
that
sows
Wheat
at
the
Setting
of
the
Pleiades
,
reaps
it
at
their
Rising
.
Cows
,
Mares
and
Birds
bring
forth
Young
ready
for
use
.
Man's
Education
is
laborious
,
his
Increase
slow
,
his
Vertue
lies
at
a
distance
;
so
that
most
Parents
dye
before
their
Children
show
their
Vertue
.
Niocles
never
saw
Themistocles
his
Victory
at
Salamis
;
nor
Miltiades
the
Valour
of
Cimon
at
Eurymedon
;
Xanthippus
never
heard
Pericles
pleading
;
nor
Aristo
Plato
Philosophizing
;
nor
did
the
Fathers
of
Euripides
and
Sophocles
know
the
Victories
their
Sons
won
:
They
heard
them
indeed
Stammering
and
Learning
to
Talk
.
It
is
the
Fathers
hap
to
see
the
Revelling
,
Drinking
,
and
Love
Intreagues
of
their
Children
:
To
which
purpose
that
of
Ennius
is
memorable
.
The
Son
to
's
Father
always
is
a
Grief
.
And
yet
Men
find
no
end
of
rearing
of
Children
;
they
especially
who
have
no
need
of
Children
.
For
it
is
ridiculous
to
think
,
that
Rich
Men
,
when
they
have
Children
born
to
them
,
do
Sacrifice
,
to
the
end
they
may
have
some
to
maintain
them
,
and
to
bury
them
.
Surely
they
bring
not
up
Children
for
want
of
Heirs
,
as
if
,
forsooth
,
Men
could
not
be
found
to
accept
of
another
Man's
Estate
.
Sand
,
Dust
,
and
the
Feathers
of
all
the
Birds
in
the
World
are
not
so
numerous
as
Heirs
are
to
other
Mens
Estates
.
Danaus
was
the
Father
of
fifty
Daughters
;
who
,
if
he
had
wanted
Issue
,
had
had
many
more
Heirs
.
The
Case
is
far
otherwise
with
Children
,
they
make
not
Acknowledgments
,
nor
curry
Favour
,
nor
pay
their
Devotions
,
as
expecting
the
Inheritance
of
due
.
But
you
may
hear
Strangers
talk
to
them
that
want
Heirs
,
like
the
Comedian
.
Fall
too
!
Feed
!
You
're
welcome
!
[
Aside
]
The
Fellow's
Rich
.
And
what
Euripides
said
,
By
Money
't
is
,
Men
gain
Friends
,
By
Money
Mortals
gain
their
Ends.
Does
not
universally
hold
true
;
but
of
such
only
,
as
have
no
Children
.
To
such
the
Rich
lend
Money
,
such
great
Men
Honour
,
and
for
such
only
Lawyers
plead
Gratis
.
A
rich
Man
,
who
has
no
known
Heir
,
can
do
great
Matters
.
Many
a
Man
,
who
has
had
a
great
Number
of
Friends
and
Followers
,
as
soon
as
he
has
had
a
Child
,
has
been
divested
of
all
his
Alliances
and
Power
.
So
that
Children
do
not
augment
a
Man's
Power
:
But
Nature's
Almighty
Power
is
shown
no
less
in
Men
than
in
Beasts
.
For
these
and
many
other
things
are
choaked
by
Vices
,
as
when
a
wild
Forrest
is
sown
with
Garden-Seeds
.
Can
we
say
,
that
Man
loves
not
himself
,
because
some
hang
themselves
,
others
break
their
own
Necks
,
Oedipus
put
out
his
own
Eyes
,
and
Hegesias
,
by
his
Disputation
,
perswaded
many
of
his
Auditors
to
kill
themselves
.
For
fatal
things
in
various
Shapes
do
walk
.
But
all
these
things
are
Disease
and
Craziness
of
Mind
,
degenerating
from
its
own
Nature
.
And
in
this
Men
testifie
against
themselves
.
For
if
a
Sow
or
a
Bitch
kill
the
Young
they
have
brought
forth
,
Men
look
dejected
,
are
disturbed
,
sacrifice
to
the
Gods
to
avert
the
Mischief
,
and
do
account
it
a
Miracle
,
because
Men
know
that
Nature
has
implanted
in
all
Creatures
the
Love
of
their
Young
,
so
as
they
should
feed
them
,
and
not
kill
them
.
For
as
among
Metals
,
Gold
,
though
mixt
with
much
Rubbage
,
will
appear
;
so
Nature
,
even
in
vitious
Deeds
and
Affections
,
declares
the
Love
to
Posterity
.
For
poor
People
do
not
rear
their
Children
,
fearing
that
if
they
should
not
be
well
Educated
,
they
would
prove
Slavish
,
Clownish
,
and
destitute
of
all
things
commendable
.
So
they
cannot
endure
to
entail
Poverty
,
Which
they
look
upon
as
the
worst
of
all
Evils
or
Diseases
upon
their
Posterity
.
Plutarch's
Morals
:
Vol.
IV
.
Concerning
the
Fortune
of
the
Romans
.
Translated
from
the
Greek
by
Joh
.
Oswald
.
AMong
the
many
warm
Disputes
which
have
often
hapen'd
between
Vertue
and
Fortune
,
This
concerning
the
Roman
Empire
is
none
of
the
least
considerable
,
Whether
of
them
shall
have
the
Honour
of
founding
that
Empire
at
first
,
and
raising
it
afterwards
to
vast
Power
and
Glory
.
The
Victory
in
this
Cause
,
will
be
no
small
Commendation
of
the
Conqueror
,
and
will
sufficiently
vindicate
either
of
the
contending
Parties
from
the
Allegations
that
are
usually
made
against
it
:
For
whereas
Vertue
is
accus'd
as
unprofitable
,
though
beautiful
,
and
Fortune
as
unstable
,
though
good
;
the
former
as
labouring
in
vain
,
the
latter
as
deceitful
in
its
Gifts
:
Who
can
deny
but
Vertue
has
been
most
profitable
,
if
Rome
does
favour
her
Cause
in
this
Contention
,
since
she
procured
so
much
Good
to
brave
and
gallant
Men
?
or
that
Fortune
is
most
constant
,
if
she
be
victorious
in
this
Contest
,
since
she
continued
her
Gifts
with
the
Romans
for
so
long
a
time
?
Ion
the
Poet
,
has
written
somewhere
in
Prose
,
That
Fortune
and
Wisdom
,
though
they
be
very
much
different
from
one
another
,
are
nevertheless
the
Causes
of
the
very
same
Effects
:
Both
of
them
do
advance
and
adorn
Men
,
both
do
raise
them
to
Glory
,
Power
and
Empire
.
It
were
needless
to
multiply
Instances
by
a
long
Enumeration
of
Particulars
,
when
even
Nature
it self
,
which
produces
all
things
,
is
by
some
reputed
Fortune
,
and
by
others
Wisdom
:
And
therefore
the
present
Controversie
will
conciliate
great
Honour
and
Veneration
to
the
City
of
Rome
,
since
she
is
thought
worthy
of
the
same
Enquiry
which
uses
to
be
made
concerning
the
Earth
and
Seas
,
the
Heavens
and
the
Stars
,
whether
she
ows
her
Being
to
Fortune
or
to
Providence
.
In
which
Question
,
I
think
it
may
be
truly
affirm'd
,
that
notwithstanding
the
fierce
and
lasting
Wars
which
have
been
between
Vertue
and
Fortune
,
they
did
both
amicably
conspire
to
rear
up
the
Structure
of
her
vast
Empire
and
Power
,
and
joyn
their
united
Endeavors
to
finish
●he
most
beautiful
Work
that
ever
was
of
Human
Production
.
It
was
the
Opinion
of
Plato
,
that
the
whole
World
was
composed
of
Fire
and
Earth
,
as
necessary
First
Principles
,
which
being
mixed
together
,
did
render
it
visible
and
tangible
,
the
Earth
contributing
weight
and
firmness
,
while
the
Fire
gave
Colour
,
Form
and
Motion
to
the
several
Parts
of
Matter
;
but
for
the
Tempering
and
Union
of
these
Extreams
,
he
thought
it
necessary
,
that
the
Water
and
Air
,
being
of
a
middle
Nature
,
should
mitigate
and
rebate
the
contrary
Force
in
Composition
.
After
the
same
manner
did
God
and
Time
,
who
laid
the
Foundations
of
Rome
,
conjoyn
and
mingle
Fortune
and
Vertue
together
,
that
by
the
Union
of
their
several
Powers
,
they
might
compose
a
Vesta
,
truly
sacred
and
beneficent
to
all
Men
,
which
should
be
a
firm
Stay
,
an
eternal
Support
,
and
a
steddy
Anchor
(
as
Democritus
calls
it
)
amidst
the
fluctuating
and
uncertain
Affairs
of
Human
Life
.
For
as
Naturalists
say
,
That
the
World
was
not
framed
at
first
into
that
beautiful
Order
and
Structure
which
we
now
behold
,
for
want
of
the
Union
and
Mixture
of
these
several
Bodies
that
compose
it
;
but
that
all
things
did
fluctuate
a
long
while
in
Confusion
and
Noise
,
whilst
the
little
Bodies
being
variously
moved
,
avoided
all
Connexion
together
,
and
the
greater
Bodies
already
compacted
,
being
of
contrary
Natures
,
did
frequently
justle
and
jar
one
against
another
;
until
such
time
as
the
Earth
being
fram'd
of
them
both
in
its
due
Magnitude
,
was
establisht
in
its
proper
Place
,
and
by
its
Stability
,
gave
occasion
to
all
the
other
Bodies
of
the
Universe
,
either
to
settle
upon
it
,
or
round
about
it
;
just
so
it
happen'd
to
the
greatest
Kingdoms
and
Empires
of
Men
,
which
were
long
toss'd
with
various
Chances
,
and
broken
in
pieces
by
mutual
Clashings
.
That
for
want
of
one
Supream
God
over
all
,
the
Earth
was
fill'd
with
unspeakable
Calamities
,
by
the
continual
Broils
and
Revolutions
of
every
aspiring
Pretender
,
until
such
time
as
Rome
was
raised
to
its
just
Strength
and
Greatness
,
which
comprehending
under
her
Power
many
strange
Nations
,
and
even
Transmarine
Dominions
,
did
lay
the
Foundation
of
Firmness
and
Stability
to
the
greatest
of
Human
Affairs
;
for
by
this
vast
Compass
of
one
and
the
same
Empire
,
Government
was
secur'd
as
in
an
unmoveable
Circle
,
resting
upon
the
Center
of
Peace
.
Whosoever
therefore
contriv'd
and
compass'd
these
great
Designs
,
must
not
only
be
endow'd
with
all
Vertues
,
but
likewise
be
assisted
by
Fortune
in
many
things
,
as
will
plainly
appear
from
the
following
Discourse
.
And
now
methinks
I
behold
,
as
from
a
Turret
,
Vertue
and
Fortune
coming
to
this
Conference
.
As
to
Vertue
,
her
Gate
is
modest
,
her
Countenance
Grave
,
the
blushing
Colour
of
her
Face
shows
her
earnest
Desire
of
obtaining
Victory
and
Honour
in
this
Contest
;
Fortune
in
her
hasty
Pace
leaves
her
far
behind
,
but
she
is
led
and
accompanied
by
many
brave
and
gallant
Men
,
who
are
all
over
the
Body
full
of
Wounds
,
distilling
Blood
mingled
with
Sweat
,
and
they
lean
upon
the
bending
Spoils
of
their
Enemies
.
If
you
inquire
who
they
are
,
they
answer
,
We
are
of
the
Fabricii
,
Camilli
,
and
Lucii
,
and
Cincinnati
,
and
Maximi
Fabii
,
and
Claudii
Marcelli
,
and
the
Scipio's
,
who
have
suffered
so
many
Deaths
for
defending
and
enlarging
the
Roman
Empire
by
our
Magnanimity
and
Courage
.
I
perceiv'd
also
in
the
Train
of
Vertue
,
C.
Marius
angry
with
Fortune
,
and
Mutius
Scaevola
holding
out
his
burning
Hand
,
and
crying
with
a
loud
Voice
,
Will
ye
attribute
this
to
Fortune
also
?
and
M.
Horatius
Cocles
,
who
behav'd
himself
gallantly
at
the
River
Tiber
,
when
he
cut
the
Bridge
and
swam
over
,
being
loaded
with
Tyrrhenian
Darts
,
and
drawing
his
lame
Foot
out
of
the
deep
Water
,
thus
expostulates
,
Was
I
also
thus
maim'd
by
meer
Chance
?
Was
there
nothing
of
Vertue
in
this
bold
Action
?
Such
is
the
Company
of
Vertue
,
when
she
comes
to
the
Dispute
,
a
Company
powerful
in
Arms
,
terrible
to
their
falling
Enemies
.
But
as
to
Fortune
,
her
Gate
was
hasty
,
her
Looks
fierce
,
her
Hope
arrogant
,
and
leaving
Vertue
far
behind
her
,
she
enters
the
Lists
;
not
as
she
is
described
with
her
light
Wings
,
ballancing
her self
in
the
Air
,
or
lightly
tripping
with
her
Tiptoes
upon
the
Convexity
of
the
Globe
,
as
if
she
were
presently
to
vanish
away
out
of
sight
.
No
,
she
does
not
appear
here
in
any
such
doubtful
and
uncertain
Posture
:
But
,
as
the
Spartans
say
,
that
Venus
,
when
she
passed
over
Eurota
,
put
off
her
Gew-Gaws
and
Female
Ornaments
,
and
arm'd
her self
with
Spear
and
Shield
for
the
Love
of
Lycurgus
:
So
Fortune
having
deserted
the
Persians
and
Assyrians
,
did
swiftly
fly
over
Macedonia
,
and
quickly
threw
off
her
Favorite
Alexander
the
Great
;
and
after
that
,
having
pass'd
through
the
Countries
of
Egypt
and
Syria
,
and
oftentimes
by
turns
supported
the
Carthaginians
,
she
did
at
last
fly
over
Tiber
to
the
Palatine
Mount
,
and
there
she
put
off
her
Wings
,
her
Mercurial
Shoes
,
and
left
her
slippery
and
deceitful
Globe
:
Thus
she
entred
Rome
,
as
one
that
was
to
be
resident
there
,
and
thus
she
comes
to
the
Bar
in
this
Controversie
;
she
is
no
more
uncertain
,
as
Pindar
describes
her
,
she
does
henceforth
steer
a
double
Course
,
but
continues
constant
to
the
Romans
,
and
therefore
may
be
call'd
the
Sister
of
Justice
and
Eloquence
,
and
the
Daughter
of
Providence
,
as
Aleman
describes
her
Pedigree
.
This
is
certain
in
the
Opinion
of
all
Men
,
that
she
holds
in
her
Hand
the
Horn
of
Plenty
,
not
that
which
is
fill'd
with
verdant
Fruits
,
but
that
which
pours
forth
abundance
of
all
things
,
which
the
Earth
or
the
Sea
,
the
Rivers
or
the
Metals
,
or
the
Harbors
afford
.
Several
illustrious
and
famous
Men
were
seen
to
accompany
her
,
Pompilius
Numa
from
the
Sabines
,
and
Priscus
from
the
Tarquinians
,
whom
,
being
Foreigners
and
Strangers
,
Fortune
transplanted
to
the
Soil
of
Romulus
:
Aemilius
Paulus
also
bringing
back
his
Army
from
Perseus
and
the
Macedonians
,
and
triumphing
in
an
unbloody
and
entire
Victory
,
does
greatly
magnifie
and
extol
Fortune
.
The
same
does
Caecilius
Metellus
,
that
brave
old
Gentleman
,
Surnam'd
Macedonicus
,
from
his
many
Victories
,
and
Honorable
Interment
,
whose
Corps
was
carried
forth
to
its
Funerals
by
his
four
Sons
,
Q.
Balearicus
,
L.
Diadematus
,
or
Vittatus
,
M.
Metellus
,
and
C.
Caprarius
,
and
his
two
Sons-in-Law
,
who
were
all
six
his
Daughters
Sons
,
of
Consular
Dignity
;
and
also
attended
by
his
two
Nephews
,
who
were
famous
for
the
good
Offices
they
did
to
the
Common-wealth
,
both
abroad
,
by
their
Heroical
Actions
,
and
at
home
by
the
Administration
of
Justice
.
Aemilius
Scaurus
,
from
a
mean
Estate
,
and
a
meaner
Family
,
was
raised
by
Fortune
to
that
height
of
Dignity
,
that
he
was
chosen
Prince
of
the
Senate
.
It
was
Fortune
that
took
Cornelius
Sylla
out
of
the
Bosom
of
Nicopolis
the
Whore
,
and
exalted
him
above
the
Cimbrian
Triumphs
of
Marius
,
and
the
Dignity
of
his
Seven
Consulships
,
giving
him
at
once
the
Powers
of
a
Monarch
and
a
Dictator
;
upon
which
account
he
adopted
himself
and
all
his
memorable
Actions
to
Fortune
,
crying
out
with
OEdipus
in
Sophocles
,
I
think
my self
the
Son
of
Fortune
.
In
the
Roman
Tongue
,
he
was
call'd
Felix
,
the
Happy
,
but
he
writ
himself
to
the
Greeks
,
L.
Cornelius
Sulla
Venustus
,
i.e.
Beloved
of
Venus
,
which
is
also
the
Inscription
on
all
his
Trophies
,
both
at
Chelonaea
with
us
,
and
Mithidratium
,
and
that
not
without
reason
,
since
it
is
not
the
Night
,
as
Menander
thought
,
but
Fortune
that
enjoys
the
greatest
part
of
Venus
.
And
thus
,
having
made
a
seasonable
beginning
in
defence
of
Fortune
,
we
may
now
call
in
for
Witnesses
in
this
Cause
the
Romans
themselves
,
who
attributed
more
to
Fortune
than
to
Vertue
;
for
the
Temple
of
Vertue
was
but
lately
built
by
Scipio
Numantinus
,
a
long
time
after
the
building
of
the
City
.
And
after
that
Marcellus
dedicated
a
Temple
to
Vertue
and
Honour
,
and
Aemilius
Scaurus
,
who
liv'd
in
the
time
of
the
Cimbrian
War
,
founded
another
to
Mens
[
the
Mind
]
when
now
by
the
Subtilties
of
Sophisters
,
and
Encomiastics
of
Orators
,
these
things
begun
to
be
mightily
extoll'd
;
to
this
very
Day
there
is
no
Temple
built
to
Temperance
,
Patience
,
Magnanimity
and
Continence
.
But
the
Temples
dedicated
to
Fortune
are
splendid
and
ancient
,
almost
as
old
as
the
first
Foundations
of
Rome
it self
.
The
first
that
built
Her
a
Temple
,
was
Ancus
Martius
,
born
of
the
Sister
of
Nurna
,
being
the
Fourth
King
from
Romulus
,
and
he
seems
to
have
made
Fortune
Surname
to
Fortitude
,
to
which
she
contributes
very
much
for
obtaining
Victory
.
The
Romans
built
the
Temple
of
Feminine
Fortune
,
when
by
the
help
of
the
Women
they
turn'd
back
Marcius
Coriolanus
,
leading
up
the
Volsci
against
the
City
of
Rome
;
for
the
Women
being
sent
Ambassadors
to
him
,
together
with
his
Mother
and
Wife
,
prevail'd
with
the
Man
to
spare
the
City
at
that
time
,
and
draw
off
the
Army
of
the
Barbarians
.
It
's
said
that
this
Statue
of
Fortune
,
when
it
was
consecrated
,
utter'd
these
Words
,
It
was
piously
done
,
O
ye
City
Matrons
,
to
dedicate
me
by
the
Law
of
your
State
.
But
which
is
more
remarkable
,
Furius
Camillus
having
extinguisht
the
Flame
that
broke
out
from
the
Gauls
,
and
rescued
Rome
from
the
Ballance
and
Scales
,
in
which
her
Price
was
weigh'd
to
them
in
Gold
,
did
not
upon
this
Occasion
found
a
Temple
to
Prudence
and
Fortitude
,
but
to
Fame
and
Chance
;
which
he
built
hard
by
the
New-way
,
in
that
very
Place
,
where
it
's
said
,
That
M.
Caedicius
walking
in
the
Night-time
,
heard
a
Prophetical
Voice
,
commanding
him
shortly
to
expect
a
War
from
the
Gauls
.
The
Image
of
Fortune
,
call'd
the
Stout
and
Valiant
,
having
the
Power
of
Conquering
all
things
,
which
is
consecrated
near
the
River
Tiber
,
has
a
stately
Temple
built
to
it
,
in
these
very
Gardens
which
were
left
by
Caesar
,
as
a
Legacy
to
the
People
,
because
they
thought
that
he
also
was
rais'd
to
the
height
of
Power
,
by
the
Favour
of
Fortune
.
And
so
he
himself
testified
(
otherwise
I
should
be
asham'd
to
say
such
a
thing
of
so
great
a
Person
.
)
For
when
he
loos'd
from
Brundusium
,
and
embarkt
in
pursuit
of
Pompey
,
on
the
fourth
Day
of
January
,
though
it
were
then
the
latter
end
of
Winter
,
he
past
over
the
Sea
in
Safety
,
by
the
good
Conduct
of
Fortune
,
which
was
stronger
than
the
Rigor
of
the
Season
.
And
when
he
found
Pompey
powerful
by
Sea
and
Land
,
with
all
his
Forces
lying
together
,
and
that
himself
with
his
small
Party
was
altogether
unable
to
give
him
Battel
,
while
the
Army
of
Antonius
and
Sabinus
lagg'd
behind
,
he
ventur'd
to
set
forth
again
in
a
little
Bark
,
unknown
either
to
the
Master
of
the
Vessel
or
the
Pilot
,
who
took
him
for
some
Servant
:
But
when
he
saw
the
Pilot
begin
to
change
his
Purpose
of
putting
out
to
Sea
,
because
of
the
Violence
of
the
Waves
,
which
hindred
,
the
Sailing
out
at
the
Mouth
of
the
River
,
he
presently
pluckt
off
the
Disguise
from
his
Head
,
and
show'd
himself
,
encouraging
the
Pilot
in
these
Words
,
Put
on
,
brave
Fellow
,
and
fear
nothing
,
but
commit
the
Sails
to
Fortune
,
and
expose
all
boldly
to
the
Winds
,
because
thou
carriest
Caesar
,
and
Caesar's
Fortune
.
So
resolute
was
Casar
upon
this
Assurance
,
That
Fortune
did
favour
him
in
his
Voyages
and
Journeys
,
his
Armies
and
Battels
,
and
that
it
was
her
Province
to
give
Calmness
to
the
Sea
,
and
Warmth
to
a
Winter
Season
;
to
give
Swiftness
to
the
Slowest
,
and
Vigor
to
the
most
Sluggish
Creatures
;
and
which
is
more
incredible
than
all
this
,
he
believ'd
that
Fortune
put
Pompey
to
flight
,
and
gave
Ptolemy
the
Opportunity
of
Murthering
his
Guest
,
so
that
Pompey
should
fall
,
and
Caesar
be
innocent
.
What
shall
I
say
of
his
Son
,
the
first
that
had
the
Honour
to
be
Surnamed
Augustus
?
Did
not
he
pray
the
Gods
for
his
Nephew
,
when
he
sent
him
forth
to
Battel
,
to
grant
him
the
Courage
of
Scipio
,
and
the
Wisdom
of
Pompey
,
but
his
own
Good
Fortune
,
as
counting
her
the
chief
Artificer
of
his
Wonderful
Self
?
It
was
she
that
impos'd
him
upon
Cicero
,
Lepidus
,
Pansa
,
Hortius
and
M.
Anthony
,
and
by
their
Victories
and
famous
Exploits
,
by
their
Navies
,
Battels
and
Armies
,
rais'd
him
to
the
greatest
height
of
Power
and
Honour
,
degrading
them
by
whose
Means
he
was
thus
advanc'd
:
For
it
was
to
him
that
Cicero
govern'd
the
State
by
wise
Counsels
,
Lepidus
conducted
the
Armies
,
and
Pansa
gain'd
the
Victories
.
It
was
to
him
that
Hortius
fell
as
a
Sacrifice
,
and
for
his
Benefit
M.
Anthony
committed
licentious
Outrages
:
Nay
,
even
Cleopatra
her self
is
to
be
reckon'd
as
part
of
his
Good
Fortune
;
for
,
by
her
,
as
a
dangerous
Creek
,
Anthony
was
Shipwrackt
,
that
he
alone
might
wear
the
Title
of
Caesar
.
It
is
reported
of
Anthony
,
and
Caesar
call'd
Augustus
,
when
they
liv'd
familiarly
together
,
in
daily
Conversation
,
that
Anthony
was
always
beaten
by
Caesar
at
Ball
,
Dice
and
Cock-fighting
,
or
any
other
Games
and
Sports
which
they
used
for
Recreation
;
whereupon
a
certain
Friend
,
who
pretended
to
the
Art
of
Divination
,
did
freely
admonish
Anthony
,
and
say
,
What
have
you
to
do
,
my
Friend
,
with
this
young
Man
?
why
don't
you
avoid
his
Company
?
You
excel
him
in
Glory
and
Largeness
of
Empire
,
you
exceed
him
in
Age
and
Experience
,
having
signaliz'd
your
Valour
in
the
Wars
.
But
your
Genius
is
afraid
of
his
,
your
Fortune
,
which
is
great
by
it self
,
does
fawn
upon
his
,
and
will
undoubtedly
pass
over
to
him
,
unless
you
remove
your self
to
a
great
Distance
.
By
these
Testimonies
of
Men
,
the
Cause
of
Fortune
was
supported
;
after
which
,
I
proceed
now
to
other
Arguments
,
taken
from
the
things
themselves
,
beginning
from
the
first
Foundations
of
the
City
of
Rome
.
And
first
of
all
,
it
cannot
be
deny'd
,
That
by
the
Birth
and
Preservation
of
Romulus
,
by
his
Education
and
Growth
,
the
Foundations
of
Vertue
were
first
laid
,
but
then
withal
it
must
be
acknowledg'd
,
that
Fortune
built
upon
them
.
As
to
their
Greatness
and
Birth
,
who
first
founded
and
built
the
City
,
it
lookt
like
a
wonderful
Good
Fortune
,
that
their
Mother
should
conceive
by
a
God
;
for
as
Hercules
is
said
to
be
sown
in
a
long
Night
,
the
natural
Day
being
preternaturally
prolong'd
by
the
Sun's
standing
still
:
So
it
is
reported
concerning
the
Greatness
of
Romulus
,
that
the
Sun
was
eclipsed
at
the
time
,
being
in
Conjunction
with
the
Moon
,
as
the
Immortal
God
Mars
was
with
the
Mortal
Sylvia
.
The
same
is
said
to
have
happen'd
about
the
time
of
his
Death
:
For
about
the
seventh
of
July
,
call'd
Nonae
Capratinae
,
so
call'd
,
because
on
that
Day
,
while
he
was
numbring
his
People
by
the
Lake
Capra
,
he
suddenly
disappear'd
(
which
is
a
Feast
observ'd
to
this
Day
with
great
Solemnity
)
while
the
Sun
was
under
an
Eclipse
,
he
suddenly
vanisht
out
of
the
Sight
of
Men
.
After
their
Nativity
,
when
the
Tyrant
would
have
murder'd
the
new-born
Babes
,
Romulus
and
Remus
,
with
the
Conduct
of
Fortune
,
concern'd
for
the
Preservation
of
their
Lives
,
they
fell
into
the
Hands
of
a
Servant
,
no
ways
Barbarous
and
Cruel
,
but
Pitiful
and
Tender-hearted
,
who
laid
them
on
the
pleasant
green
Bank
of
a
River
,
in
a
Place
shaded
with
lowly
Shrubs
,
near
to
that
wild
Fig-tree
,
to
which
the
Name
of
Ruminalis
was
afterwards
given
.
There
it
was
that
a
She-Wolf
,
having
left
her
young
Whelps
,
by
chance
lighted
on
them
,
and
being
burden'd
with
her
swoln
Dugs
,
inflam'd
for
want
of
Evacuation
,
she
gladly
let
down
her
over-heated
Milk
,
as
if
it
had
been
a
second
Birth
,
and
suckled
the
young
Children
.
The
Woodpecker
also
,
a
Bird
Sacred
to
Mars
,
came
often
unto
them
,
and
having
gently
plac'd
her
Claws
upon
their
tender
Bodies
,
she
did
by
turns
,
open
both
their
Mouths
with
her
Bill
,
and
distribute
unto
each
of
them
convenient
Gobbets
of
her
own
Food
.
This
Fig-tree
was
therefore
called
Ruminalis
,
from
Ruma
,
i.e.
the
Dug
,
which
the
Woolf
lying
down
there
gave
to
the
Infants
.
And
from
a
Veneration
of
this
strange
Chance
of
Romulus
,
whenever
the
like
happen'd
,
the
Inhabitants
thereabout
would
not
suffer
any
New
Births
to
lie
expos'd
to
Danger
,
but
carefully
took
them
up
and
foster'd
them
.
Above
all
things
,
the
hidden
Craft
of
Fortune
appear'd
in
their
Education
at
the
City
Gabii
,
for
there
they
were
secretly
nurst
and
brought
up
,
and
the
People
knew
nothing
of
their
Pedigree
,
that
they
were
the
Sons
of
Sylvia
,
and
the
Grand-children
of
King
Numitor
;
which
seems
to
be
so
order'd
on
purpose
to
prevent
that
untimely
Death
which
the
Knowledge
of
their
Royal
Race
would
occasion
,
and
to
give
them
opportunity
of
shewing
themselves
hereafter
by
their
famous
Exploits
,
and
discovering
the
Nobility
of
their
Extraction
by
their
Heroical
Actions
.
And
this
brings
to
my
Mind
the
Saying
of
that
great
and
wise
Commander
Themistocles
,
to
some
of
the
Athenian
Captains
,
who
having
follow'd
him
in
the
Wars
with
good
Success
,
were
grown
ambitious
to
be
preferr'd
above
him
.
There
was
an
eager
Contest
,
said
he
,
between
the
Festival
Day
and
the
Day
following
for
Precedency
.
Thou
,
says
the
Following
Day
,
art
full
of
Tumult
and
Business
,
but
I
give
Men
the
peaceful
Opportunity
of
enjoying
themselves
.
Ay
,
says
the
Festival
;
that
's
true
,
but
then
I
pray
you
tell
me
,
If
I
had
not
been
,
where
had
you
been
?
So
says
Themistocles
,
If
I
had
not
preserv'd
my
Country
in
the
War
with
the
Medes
,
what
use
would
there
be
of
you
now
?
And
after
this
manner
,
Fortune
seems
to
accost
the
Vertue
of
Romulus
.
It
's
true
,
indeed
your
Actions
are
great
and
famous
,
by
which
you
have
clearly
shown
that
you
have
descended
of
the
Race
of
the
Gods
;
but
see
now
how
far
you
come
behind
me
;
for
if
I
had
not
reliev'd
the
Infants
in
their
Distress
,
by
my
Bounty
and
Humanity
;
if
I
had
deserted
and
betray'd
them
when
they
lay
naked
and
expos'd
,
how
could
you
have
appear'd
with
such
Lustre
and
Splendor
as
now
you
do
?
If
a
She-Wolf
had
not
then
lighted
upon
them
,
inflam'd
with
the
abundance
and
pressure
of
her
Milk
,
which
wanted
one
to
give
Food
unto
,
more
than
any
Food
for
her self
:
If
some
wild
Beast
had
happen'd
to
come
in
her
stead
,
hungry
and
ravaging
for
Meat
,
then
there
had
been
no
such
beautiful
and
stately
Palaces
,
Temples
,
Theatres
,
Walks
,
Courts
and
Archives
,
as
now
you
justly
glory
of
;
then
your
Followers
had
still
been
Shepherds
,
and
your
Buildings
Cottages
or
Stables
,
and
they
had
still
liv'd
in
subjection
to
the
Albanian
,
Tyrrh●nian
or
Latine
Lords
.
Certainly
the
first
beginning
of
all
things
is
of
greatest
importance
,
and
more
especially
in
building
of
a
City
.
But
it
was
Fortune
that
first
gave
a
beginning
to
Rome
,
by
preserving
the
Founder
of
it
in
so
many
Dangers
to
which
he
was
expos'd
:
For
as
Vertue
made
Romulus
great
,
so
Fortune
preserv'd
him
till
his
Vertue
did
appear
.
It
is
confest
by
all
,
that
the
Reign
of
Numa
,
which
lasted
longest
,
was
conducted
by
a
wonderful
Good
Fortune
.
For
as
to
the
Story
of
the
wise
Goddess
Egeria
,
one
of
the
Dryades
,
that
she
being
in
Love
,
converst
familiarly
with
him
,
and
assisted
him
in
laying
the
Platform
and
cementing
the
Frame
of
the
Common-wealth
,
it
appears
to
be
rather
fabulous
than
true
,
since
there
were
others
that
had
Goddesses
for
their
Wives
,
and
are
said
to
be
lov'd
by
them
,
such
as
Peleus
,
Anchises
,
Orion
and
Emathion
,
who
,
for
all
that
,
did
not
live
so
pleasantly
and
free
from
Trouble
.
But
Numa
seems
to
have
had
Good
Fortune
;
for
,
his
Domestick
Companion
and
Colleague
in
the
Government
,
which
receiving
the
City
of
Rome
into
her
protection
,
at
such
time
as
she
was
tost
like
a
troublesome
Sea
,
by
the
Wars
of
Neighbouring
States
,
and
inflam'd
with
intestine
Feuds
,
did
quickly
heal
these
Breaches
,
and
allay
these
Storms
that
threatned
her
Ruine
.
And
as
the
Sea
is
said
to
receive
the
Haleyon-Brood
in
a
Tempest
,
which
it
preserves
and
nourishes
;
so
the
People
of
Rome
being
lately
gather'd
together
after
various
Commotions
and
Tossings
,
were
by
Fortune
deliver'd
from
all
Wars
,
Diseases
,
Dangers
and
Terrors
,
and
setled
in
such
a
lasting
Peace
,
that
they
had
time
and
leisure
to
take
root
in
their
New
Soil
,
and
grow
up
securely
into
a
well
compacted
City
.
For
as
a
great
Ship
or
Gally
is
not
made
without
many
Blows
and
much
Force
from
Hammers
,
Nails
,
Wedges
,
Saws
and
Axes
,
and
being
once
built
,
it
must
rest
for
some
time
upon
the
Stocks
,
until
the
Bands
of
its
Structure
grow
strong
and
tenacious
,
and
the
Nails
be
well
fasten'd
,
which
hold
its
Parts
together
,
lest
being
launch'd
while
't
is
loose
and
unsetled
,
the
Bulk
should
be
shatter'd
by
the
Concussion
of
the
Waves
,
and
let
in
the
Water
.
So
the
first
Artificer
of
Rome
,
having
built
the
City
of
rustical
Men
and
Shepherds
,
as
its
strong
Walls
and
Ramparts
,
was
forc'd
to
endure
hard
Labour
,
and
maintain
dangerous
Wars
against
those
who
oppos'd
its
first
Origination
and
Institution
;
but
after
it
was
once
fram'd
and
compacted
by
this
Force
,
the
second
Artificer
,
by
the
Benignity
of
Fortune
,
gave
it
so
long
Rest
and
Peace
,
till
all
its
Parts
were
consolidated
and
setled
in
a
firm
and
lasting
Posture
.
But
if
at
that
time
,
when
the
City
was
newly
built
,
some
Porsena
had
advanc'd
the
Etruscan
Camp
and
Army
to
the
Walls
,
being
yet
moist
and
trembling
,
or
some
Warlike
Revolter
of
the
Marsian
Grandees
,
or
some
envious
and
contentious
Lucanus
,
such
as
in
later
times
were
Mulius
,
or
the
bold
Silo
,
or
the
last
Plague
of
Sylla's
Faction
,
Telesinus
,
who
with
one
alarm
,
arm'd
all
Italy
;
if
any
of
these
,
I
say
,
had
encompass'd
the
Philosopher
Numa
,
with
the
sound
of
Trumpets
,
while
he
was
sacrificing
and
praying
to
the
Gods
,
the
City
being
yet
unsetled
and
unfinisht
,
could
never
have
resisted
so
great
a
Torrent
and
Tempest
,
nor
encreas'd
unto
so
great
Numbers
of
stout
and
valiant
Men
:
That
long
time
of
Peace
therefore
in
Numa's
Reign
,
did
prepare
and
fortifie
the
Romans
against
all
the
Wars
which
happen'd
afterwards
,
for
by
its
continuance
,
during
the
space
of
forty
three
Years
,
the
Body
of
the
People
was
confirm'd
in
that
Athletick
Habit
,
which
they
acquir'd
in
the
War
under
Romulus
,
and
which
generally
prevail'd
henceforward
against
all
their
Enemies
.
For
in
these
Years
they
say
Rome
was
not
afflicted
with
Famine
or
Pestilence
,
with
Barrenness
of
the
Earth
,
or
any
notable
Calamity
by
Winter
or
Summer
;
all
which
must
be
attributed
,
not
to
Human
Prudence
,
but
to
the
good
Conduct
of
Divine
Fortune
,
governing
for
that
time
.
Then
the
double
Gate
of
Janus
was
shut
,
which
they
call
the
Gate
of
War
,
because
it
is
always
open'd
in
time
of
War
,
and
shut
in
time
of
Peace
.
After
Numa's
Death
,
it
was
open'd
again
,
when
the
War
with
the
Albanians
commenc'd
,
which
was
follow'd
with
six
hundred
other
Wars
,
in
a
continued
series
of
time
;
but
after
four
hundred
and
eighty
Years
,
it
was
shut
again
,
when
Peace
was
concluded
at
the
end
of
the
first
Punick
War
,
in
the
Consulship
of
C.
Atilius
,
and
T.
Manlius
.
The
next
Year
it
was
open'd
again
,
and
the
Wars
lasted
until
the
Victory
which
Augustus
obtain'd
at
Actium
;
and
then
the
Roman
Arms
rested
but
a
little
while
,
for
the
Tumults
from
Cantabria
,
and
the
Wars
with
the
Gauls
and
Germans
breaking
in
upon
them
,
quickly
disturbed
the
Peace
.
These
things
I
have
added
to
explain
this
Argument
of
the
Good
Fortune
of
Numa
;
and
even
those
Kings
which
follow'd
him
,
have
admir'd
her
as
the
Governess
and
Nurse
of
Rome
,
and
the
City-Supporter
,
as
Pindar
calls
her
.
For
proof
of
this
,
we
may
consider
,
That
the
Temple
of
Vertue
at
Rome
was
but
lately
built
,
many
years
after
the
beginning
of
the
City
,
by
that
Marcellus
who
took
Syracuse
.
There
is
also
a
Temple
dedicated
to
Mens
[
the
Mind
]
by
Scaurus
Aemilius
,
who
liv'd
in
the
time
of
the
Cimbrian
War
,
when
the
Arts
of
Rhetorick
,
and
the
Sophistry
of
Logick
had
crept
into
the
City
;
and
even
to
this
Day
,
there
are
no
Temples
built
to
Wisdom
,
Temperance
,
Patience
and
Magnanimity
.
But
the
Temples
of
Fortune
are
many
,
ancient
and
splendid
,
adorn'd
with
all
sorts
of
Honors
,
and
divided
amongst
the
most
famous
Parts
and
Places
of
Rome
.
The
Temple
of
Masculine
Fortune
was
built
by
Ancus
Martius
,
the
fourth
King
,
which
Name
was
therefore
given
it
,
because
Fortune
does
contribute
very
much
to
Valor
,
in
obtaining
Victory
.
The
Temple
of
Feminine
Fortune
was
consecrated
by
the
Matrons
,
when
they
drove
away
Marcius
Coriolanus
at
the
Head
of
an
Army
marching
against
Rome
,
as
every
Body
knows
.
Moreover
,
Servius
Tullius
,
who
above
all
the
Kings
,
did
most
enlarge
the
Power
of
the
People
and
adorn
the
Common-wealth
,
who
first
gave
order
to
the
Taxes
of
the
Militia
,
who
was
the
first
Censor
and
Overseer
of
Mens
Lives
and
Sobriety
,
and
is
esteem'd
a
most
wise
and
valiant
Man
,
even
he
threw
himself
upon
Fortune
,
and
own'd
his
Kingdom
to
be
deriv'd
from
her
;
so
great
was
her
Kindness
to
him
,
that
she
is
thought
to
descend
into
his
House
by
a
Window
,
and
there
to
converse
familiarly
with
him
.
Upon
which
account
he
built
two
Temples
to
Fortune
,
one
to
that
which
is
call'd
Primigenia
,
in
the
Capitol
,
i.e.
the
first
born
,
as
one
may
expound
it
;
another
to
that
which
is
call'd
Obsequens
,
as
being
obsequious
to
his
Desires
,
besides
many
others
.
There
is
also
the
Temple
of
Private
Fortune
in
the
Mount
Palatine
,
and
that
of
Viscous
Fortune
,
which
Name
,
though
it
seems
ridiculous
,
does
by
a
Metaphor
,
explain
to
us
the
Nature
of
Fortune
;
that
she
attracts
things
at
a
distance
,
and
retains
them
when
they
are
brought
to
contact
.
At
the
Fountain
,
which
is
call'd
Mossy
,
the
Temple
of
Virgin
Fortune
,
is
still
to
be
seen
in
the
Field
call'd
Abescymae
.
There
is
an
Altar
also
to
Fortune
of
Good
Hope
,
in
the
long
narrow
Street
,
without
any
Passage
thorow
;
and
near
to
the
Altar
of
Venus
Epitalaria
,
i.e.
Footwing'd
Fortune
,
there
is
a
Chappel
to
Male
Fortune
.
Infinite
are
the
Honours
and
Titles
of
Fortune
,
the
greater
part
of
which
,
were
instituted
by
Servius
,
knowing
that
all
good
Success
in
Human
Affairs
,
does
chiefly
depend
upon
her
;
more-especially
,
he
had
found
by
experience
,
That
by
her
Favour
he
was
preferr'd
from
a
Captive
and
hostile
Nation
to
be
King
of
the
Romans
.
For
when
Corniculum
was
taken
by
the
Romans
,
the
Virgin
Ocresia
being
taken
at
the
same
time
,
she
for
her
illustrious
Beauty
and
Vertue
(
which
the
meanness
of
her
Fortune
could
not
hide
or
obscu●e
)
was
presented
to
Tanaquil
the
Consort
of
King
Tarquinius
,
with
whom
she
liv'd
as
Maid
of
Honour
,
till
she
was
marry'd
to
one
of
her
Favorites
,
and
of
them
was
born
Servius
.
Others
tell
the
Story
after
this
manner
,
That
the
Virgin
Ocresia
using
often
to
receive
the
First
Fruits
and
Libations
from
the
Royal
Table
,
which
were
to
be
offer'd
in
Sacrifice
,
it
happen'd
on
a
time
,
That
when
,
according
to
the
Custom
,
she
had
thrown
them
into
the
Fire
,
upon
the
sudden
Expiration
of
the
Flame
,
there
appear'd
to
come
out
of
it
,
the
Genital
Member
of
a
Man
;
the
Virgin
being
frighted
with
so
strange
a
Sight
,
told
the
whole
Matter
to
Queen
Tanaquil
,
who
being
a
wise
and
understanding
Woman
,
judg'd
the
Vision
to
be
Divine
,
and
therefore
drest
up
the
Virgin
in
all
her
Bridal
Ornaments
and
Attire
,
and
then
shut
her
up
in
a
Room
,
together
with
this
Apparition
.
Some
attribute
this
Amour
to
Lar
,
the
Houshold
God
,
and
others
to
Vulcan
,
but
whichsoever
it
was
,
Ocresia
was
with
child
,
and
Servius
being
descended
of
one
of
them
,
gives
greater
Probability
to
the
Story
of
him
,
That
while
he
was
yet
an
Infant
,
his
Head
was
seen
to
send
forth
a
wonderful
Brightness
,
like
Lightning
darted
from
the
Skies
.
But
those
about
Antium
tell
this
Story
after
a
different
manner
,
That
when
Servius
his
Wife
Gegania
was
dead
,
he
fell
into
a
Sleep
through
grief
of
Mind
,
in
the
presence
of
his
Mother
,
and
then
his
Head
was
seen
by
the
Women
encompass'd
by
Fire
;
which
as
it
was
a
certain
Token
that
he
was
born
of
Fire
,
so
it
was
a
good
Omen
of
that
unexpected
Kingdom
which
he
obtain'd
after
the
Death
of
Tarquin
,
by
the
means
of
Tanaquil
;
which
is
so
much
the
more
to
be
wondred
at
,
because
he
,
of
all
Kings
,
was
the
most
unfit
by
Nature
,
and
averse
by
Inclination
to
Monarchical
Government
,
since
he
would
have
resign'd
his
Kingdom
,
and
divested
himself
of
Regal
Authority
,
if
he
had
not
been
hindred
by
the
Oath
,
which
,
it
appears
,
he
made
to
Tanaquil
when
she
was
dying
,
that
he
should
continue
,
during
his
Life
,
in
Kingly
Power
,
and
never
change
that
Form
of
Government
which
he
had
receiv'd
from
his
Ancestors
.
Thus
the
Reign
of
Servius
was
wholly
owing
to
Fortune
,
both
because
he
receiv'd
it
besides
his
Expectation
,
and
he
retain'd
it
against
his
Will
.
But
lest
we
should
seem
to
shun
the
Light
of
bright
and
evident
Arguments
,
and
retreat
to
ancient
Stories
,
as
to
a
Place
of
Darkness
and
Obscurity
,
let
us
now
pass
over
the
time
of
the
Kings
,
and
go
on
in
our
Discourse
to
the
most
noted
Actions
,
and
famous
Wars
of
following
Times
.
And
first
of
all
it
must
be
confess'd
,
That
the
Boldness
and
Courage
which
are
necessary
for
War
,
do
aid
and
improve
Military
Vertue
,
as
Timothy
says
;
and
yet
it
is
manifest
to
him
that
will
reason
aright
,
that
the
abundance
of
Success
which
advanc'd
the
Roman
Empire
to
such
vast
Power
and
Greatness
,
is
not
to
be
attributed
to
Human
Strength
and
Counsels
,
but
to
a
certain
Divine
Impulse
,
and
a
full
Gale
of
running
Fortune
,
which
carried
all
before
it
,
that
hindred
the
rising
Glory
of
the
Romans
.
For
now
Trophies
were
erected
upon
Trophies
,
and
Triumphs
hasted
to
meet
one
another
;
before
the
Blood
was
cold
upon
their
Arms
,
it
was
washt
off
with
the
fresh
Blood
of
their
falling
Enemies
:
Henceforth
the
Victories
were
not
reckon'd
by
the
Numbers
of
the
Slain
,
or
the
Greatness
of
the
Spoils
,
but
by
the
Kingdoms
that
were
taken
,
by
the
Nations
that
were
conquer'd
,
by
the
Isles
and
Continents
which
were
added
to
the
Vastness
of
their
Empire
.
At
one
Battle
,
Philip
was
forc'd
to
quit
all
Macedonia
,
by
one
Stroke
Antiochus
was
beaten
out
of
Asia
,
by
one
Victory
the
Carthaginians
lost
Libya
;
but
which
is
yet
more
wonderful
,
Armenia
,
Pontus
,
Syria
,
Arabia
,
the
Albanians
,
Iberians
,
Hyrcanians
,
with
those
about
Caucasus
,
were
by
one
Man
,
and
the
Success
of
one
Expedition
,
reduc'd
under
the
Power
of
the
Roman
Empire
.
The
Ocean
which
is
diffus'd
over
the
Face
of
all
the
Earth
,
beheld
him
thrice
Victorious
,
for
he
subdued
the
Numidians
in
Africa
,
as
far
as
the
Southern
Shores
;
he
conquer'd
Spain
,
which
joyn'd
with
Sertorius
as
far
as
the
Atlantick
Ocean
,
and
he
pursu'd
the
Albanian
Kings
as
far
as
the
Caspian
Sea
.
Pompeius
Magnus
,
one
and
the
same
Man
,
atchiev'd
all
those
great
and
stupendous
things
,
by
the
assistance
of
that
Publick
Fortune
which
waited
upon
the
Roman
Arms
with
Success
,
and
after
all
this
,
he
sunk
under
the
Weight
of
his
own
fatal
Greatness
.
The
great
Genius
of
the
Romans
was
not
propitious
for
a
Day
only
,
or
for
a
little
time
,
like
that
of
the
Macedonians
:
It
was
not
powerful
by
Land
only
,
like
that
of
the
Lyconians
,
or
by
Sea
only
,
like
that
of
the
Athenians
.
It
was
not
too
slowly
sensible
of
Injuries
,
as
that
of
the
Persians
,
nor
too
easily
pacify'd
,
like
that
of
the
Colophonians
;
but
from
the
beginning
,
growing
up
with
the
City
,
the
more
it
encreas'd
,
the
more
it
enlarg'd
the
Empire
,
and
constantly
aided
the
Romans
with
its
auspicious
Influence
by
Sea
and
Land
,
in
Peace
and
War
,
against
all
their
Enemies
,
whether
Greeks
or
Barbarians
.
It
was
this
Genius
which
dissipated
Annibal
the
Carthaginian
,
when
he
broke
in
upon
Italy
like
a
Torrent
,
and
the
People
could
give
no
assistance
,
being
torn
in
pieces
by
Intestine
Jars
.
It
was
this
Genius
that
separated
the
two
Armies
of
the
Cimbrians
and
Teutonicks
,
that
they
should
not
meet
at
the
same
Time
and
Place
;
by
which
means
,
Marius
the
Roman
General
encounter'd
each
Army
by
it self
,
and
overcame
them
,
which
if
they
had
been
joyn'd
together
,
would
have
overflow'd
all
Italy
like
a
Deluge
,
with
three
hundred
thousand
valiant
Men
,
invincible
in
Arms
:
It
was
the
same
Genius
that
hindred
Antiochus
,
by
other
Occasions
,
from
assisting
Philip
,
while
he
was
engag'd
in
War
with
the
Romans
,
so
that
Philip
was
first
vanquisht
before
Antiochus
encounter'd
the
Danger
of
helping
him
.
It
was
by
the
Conduct
of
the
same
Genius
,
That
Mithridates
was
taken
up
with
the
Sarmatick
and
Bastarnick
Wars
,
while
the
Marsians
attack'd
Rome
:
That
Jealousie
and
Envy
divided
Tigranes
from
Mithridates
,
while
the
latter
was
flusht
with
Success
;
but
both
of
them
were
joyn'd
together
in
the
Defeat
,
that
they
might
perish
in
the
same
common
Ruine
.
What
shall
I
say
more
?
Has
not
Fortune
reliev'd
the
City
when
it
was
reduc'd
to
the
greatest
Extremity
of
Danger
?
When
the
Gauls
encamp'd
about
the
Capitol
,
and
besieg'd
the
Castle
,
pouring
in
Death
and
Wounds
upon
the
Romans
?
Did
not
Fortune
and
Chance
discover
their
secret
Attack
in
the
Night-time
,
which
otherwise
had
surpris'd
all
Men
?
Of
which
wonderful
Accident
,
it
will
not
be
unseasonable
to
discourse
here
a
little
more
largely
.
After
the
great
Overthrow
and
Slaughter
of
the
Romans
at
the
River
Alia
,
some
of
those
that
remain'd
fled
hastily
to
Rome
,
and
communicated
their
Terror
and
Consternation
to
the
People
there
;
of
whom
a
few
having
trussed
up
their
Bag
and
Baggage
,
convey'd
themselves
into
the
Capitol
,
resolving
there
to
wait
the
Event
of
so
dismal
a
Calamity
;
others
flockt
in
great
Multitudes
to
the
Veientes
,
and
there
proclaimed
Furius
Camillus
Dictator
,
giving
him
now
in
their
Distress
,
an
absolute
and
unaccountable
Power
,
whom
before
,
in
their
Pride
and
Prosperity
,
they
had
condemn'd
and
banisht
,
as
guilty
of
robbing
the
publick
Treasure
.
But
Camillus
,
to
strengthen
his
Title
to
this
Authority
,
which
might
seem
to
be
given
him
only
for
the
present
Necessity
,
contrary
to
the
Law
of
the
State
,
touching
the
Election
of
such
a
Magistrate
,
scorn'd
to
call
a
Senate
〈◇〉
arm'd
Souldiers
so
lately
shatter'd
and
beaten
,
as
if
the
Government
of
the
City
were
dissolv'd
;
but
sent
to
acquaint
the
Senators
that
were
in
the
Capitol
,
and
know
if
they
would
approve
the
Election
of
the
Souldiers
.
To
accomplish
this
,
there
was
one
C.
Pontius
,
who
undertook
to
carry
the
News
of
this
Decree
to
those
in
the
Capitol
,
though
it
were
with
great
Danger
of
his
Life
;
for
he
was
to
go
through
the
midst
of
the
Enemies
,
who
were
entrench'd
and
kept
Watch
about
the
Castle
.
He
came
therefore
in
the
Night-time
to
the
River
Tyber
,
and
by
the
help
of
broad
Corks
,
supporting
the
Weight
of
his
Body
,
he
was
carried
down
the
Stream
in
a
smooth
calm
Water
,
and
safely
landed
on
the
other
side
;
from
thence
he
pass'd
through
Places
uninhabited
,
being
conducted
by
Darkness
and
Silence
,
to
the
Rock
on
which
the
Capitol
was
built
,
and
climbing
up
through
its
winding
and
rough
Passages
,
with
much
Labour
and
Difficulty
,
at
last
he
arriv'd
at
the
Capitol
it self
;
where
,
being
receiv'd
by
the
Watch
,
he
acquainted
the
Senators
with
what
was
done
by
the
Souldiers
,
and
having
receiv'd
their
Approbation
of
the
Decree
of
Election
,
he
return'd
again
to
Camillus
.
The
next
Day
after
,
one
of
the
Barbarians
by
chance
walking
about
this
Rock
,
seeing
in
one
Place
the
Prints
of
his
Feet
,
and
his
Fulls
,
in
another
Place
the
Herbs
trodden
down
which
grow
upon
the
interspersed
Earth
,
and
the
plain
Marks
of
his
Body
in
its
winding
Ascent
through
the
craggy
Precipice
,
went
presently
and
inform'd
the
rest
of
the
Gauls
of
the
whole
Matter
.
And
they
finding
that
a
Way
was
shown
them
by
the
Enemy
,
resolv'd
to
follow
his
Foot-steps
,
and
taking
the
Advantage
of
the
dead
Time
of
the
Night
,
when
all
were
fast
asleep
,
not
so
much
as
a
Watch
stirring
,
o●
a
Dog
barking
,
they
climb'd
up
secretly
to
the
Ca●tle
.
But
Fortune
in
this
case
was
wonderfully
propitious
to
the
Romans
,
in
discovering
and
preventing
such
an
imminent
Danger
,
by
the
Voice
of
the
Sacred
Geese
which
were
maintain'd
about
the
Temple
of
Juno
,
for
the
Worship
of
that
Goddess
;
for
that
Animal
being
wakeful
by
Nature
,
and
easily
frighted
with
the
least
Noise
,
these
Sacred
Geese
had
been
so
much
neglected
by
reason
of
the
Scarcity
of
Provisions
which
was
in
the
Castle
,
that
they
were
more
easily
waken'd
by
the
approach
of
the
Enemy
,
out
of
their
light
and
hungry
Sleep
,
and
therefore
they
presently
perceiv'd
the
Gauls
appearing
upon
the
Walls
,
and
with
a
loud
Voice
flew
proudly
towards
them
;
but
being
yet
more
frightned
with
the
Sight
of
their
shining
Armor
,
they
rais'd
a
louder
gaggling
Noise
,
which
waken'd
the
Romans
,
who
understanding
the
Design
,
presently
beat
back
the
Enemies
,
and
threw
them
down
over
the
Precipices
of
the
Rock
;
and
therefore
in
remembrance
of
this
wonderful
Accident
,
a
Dog
fasten'd
to
a
Cross
,
and
a
Goose
lying
in
a
Bed
of
State
,
upon
a
rich
Cushion
,
is
carried
about
,
even
to
this
Day
,
in
pompous
Solemnity
.
And
now
who
is
not
astonish'd
,
that
considers
how
great
was
the
Misery
of
the
City
at
that
time
,
and
how
great
its
Happiness
is
now
at
this
Day
,
when
he
beholds
the
Splendor
and
Riches
of
its
Donatives
,
the
Emulation
of
Liberal
Arts
that
flourish
in
it
,
the
Accession
of
Noble
Cities
and
Royal
Crowns
to
its
Empire
,
and
the
chief
Products
of
Sea
and
Land
,
of
Isles
and
Continents
,
of
Rivers
and
Trees
,
of
Animals
and
Fields
,
of
Mountains
and
Metallick
Mines
,
crowding
to
adorn
and
beautifie
this
Place
?
Who
is
not
stunn'd
with
Admiration
,
at
the
imminent
Danger
which
then
was
,
whether
ever
those
things
should
be
or
no
;
and
at
those
poor
timorous
Birds
,
which
first
began
the
Deliverance
of
the
City
,
when
all
Places
were
fill'd
with
Fire
,
Darkness
and
Smoak
,
with
the
Swords
of
Barbarians
and
Bloody-minded
Men
?
What
a
Prodigy
of
Fortune
was
it
,
that
those
great
Commanders
,
the
Manlii
,
the
Servii
,
Posthumii
and
Papyrii
,
so
famous
for
their
Warlike
Exploits
,
and
for
the
Illustrious
Families
that
have
descended
from
them
,
should
be
alarm'd
,
in
this
Extremity
of
Danger
,
by
the
silly
Geese
,
to
fight
for
their
Country
Gods
and
their
Country
.
And
if
it
be
true
,
which
Polybius
writes
in
his
Second
Book
of
those
Gauls
,
which
then
possess'd
Rome
,
That
they
made
a
Peace
with
Camillus
,
and
departed
,
as
soon
as
they
heard
the
News
of
the
Invasion
that
was
made
upon
their
Territories
by
the
Neighbouring
Barbarians
;
then
it
is
past
all
Controversie
,
that
Fortune
was
the
Cause
of
Rome's
Preservation
,
by
drawing
off
the
Enemies
to
another
Place
,
or
rather
forcing
them
from
Rome
beyond
all
Mens
Expectation
.
But
why
do
I
dwell
upon
those
things
,
which
have
nothing
of
certain
or
evident
Truth
,
since
the
Memoires
of
those
Times
have
perisht
,
and
the
History
of
them
is
confus'd
,
as
Livy
tells
us
:
For
those
things
which
happen'd
in
following
Ages
,
being
plain
and
manifest
to
all
,
do
sufficiently
demonstrate
the
benignity
of
Fortune
to
Rome
;
among
which
,
I
reckon
th●
Death
of
Alexander
to
be
no
small
Cause
of
the
Romans
Happiness
and
Security
;
for
he
being
a
Man
of
wonderful
Success
,
and
most
famous
Exploits
,
of
invincible
Confidence
and
Pride
,
who
shot
like
a
Star
with
incredible
swiftness
,
from
the
rising
to
the
setting
Sun
,
was
meditating
to
bring
the
Lustre
of
his
Arms
into
Italy
.
The
Pretence
of
this
intended
Expedition
,
was
the
Death
of
Alexander
Molossus
,
who
was
kill'd
at
Pandosia
by
the
Brutii
and
Lucani
;
but
the
true
Cause
was
the
Desire
of
Glory
and
the
Emulation
of
Empire
,
which
instigated
him
to
war
against
all
Mankind
,
that
he
might
extend
his
Dominion
beyond
the
Bounds
of
Bacchus
and
Hercules
.
He
had
heard
of
the
Roman
Power
in
Italy
,
terrible
as
an
Army
in
Battle
Array
,
of
the
Illustrious
Name
and
Glory
which
they
had
acquir'd
by
innumerable
Battles
,
in
which
they
were
flusht
with
Victory
;
and
this
was
a
sufficient
Provocation
to
his
Ambitious
Spirit
,
to
commence
a
War
against
them
,
which
could
not
have
been
decided
without
an
Ocean
of
Blood
;
for
both
Armies
appear'd
invincible
,
both
of
fearless
and
undaunted
Minds
,
and
the
Romans
then
had
no
fewer
than
one
hundred
and
thirty
thousand
stout
and
valiant
Men
,
skilful
in
fighting
,
both
on
Horseback
,
and
on
Foot
.
The
rest
of
this
Discourse
appears
to
be
lost
,
wherein
we
miss
the
Arguments
which
Vertue
alledged
for
her self
in
this
Contest
.
Plutarch's
Morals
:
Vol.
IV
.
Of
Garrulity
or
Talkativeness
.
Translated
from
the
Greek
by
J.
Phillips
,
Gent
.
IT
is
a
troublesome
and
difficult
Task
that
Philosophy
undertakes
,
in
going
about
to
cure
the
Disease
,
or
rather
Itch
of
Intemperate
Prating
.
For
that
Words
,
which
are
the
sole
Remedy
against
it
,
require
Attention
.
But
they
who
are
given
to
Prate
will
hear
no
Body
,
as
being
a
sort
of
People
that
love
to
be
always
talking
themselves
.
So
that
the
principal
Vice
of
Loquacious
Persons
,
is
this
,
that
their
Ears
are
stopt
to
every
thing
else
but
their
own
Impertinencies
.
Which
I
take
to
be
a
wilful
Deafness
in
Men
,
controuling
and
contradicting
Nature
,
that
has
given
us
two
Ears
,
though
but
one
Tongue
.
Therefore
it
was
that
Euripides
spoke
very
right
to
a
certain
stupid
Hearer
of
his
.
Impossible
it
is
for
me
to
fill
that
Brain
,
That
in
a
moment
let
s
out
all
again
;
't
is
but
the
Words
of
Wisdom
to
unfold
Unto
a
Fool
whose
Skull
will
nothing
hold
.
More
justly
and
truly
might
I
say
to
an
idle
Prateroast
,
or
rather
concerning
such
a
Fellow
.
In
vain
I
seek
to
fill
thy
Steve-like
Brain
,
That
in
a
moment
let
s
out
all
again
;
Infusing
Wisdom
into
such
a
Skull
As
leaks
so
fast
,
it
never
will
be
full
.
Much
more
may
he
be
said
to
spill
his
Instructions
besides
the
Vessel
,
who
speaks
to
those
that
will
not
hear
him
speak
,
then
he
that
speaks
to
one
that
cannot
hear
at
all
.
For
so
soon
as
a
wise
Man
has
utter'd
any
thing
,
be
it
never
so
short
,
Garrulity
swallows
it
forthwith
,
like
the
Sea
,
and
throws
it
up
again
threefold
,
with
the
Violence
of
a
swelling
Tyde
.
Such
was
the
Portico
within
the
City
of
Olympia
,
call'd
Heptaphonos
,
by
the
Reverberation
of
one
single
Voice
,
causing
no
less
then
seven
distinct
Eccho's
;
and
in
like
manner
,
if
the
least
Word
light
into
the
Ears
of
an
impertinent
Babler
,
presently
all
the
Room-rings
with
it
,
and
he
makes
such
a
Dinn
,
That
soon
the
jangling
Noise
untunes
the
Strings
Of
Minds
sedately
fix'd
on
better
Things
.
Insomuch
that
we
may
say
,
that
the
Conduits
and
Conveyances
of
their
Hearing
reach
not
to
the
Souls
,
but
only
to
their
Ears
.
Therefore
it
is
that
other
People
retain
what
is
spoken
to
them
;
whereas
,
whatever
is
said
to
talkative
People
,
runs
through
them
as
through
a
Cullender
,
and
then
they
run
about
from
Place
to
Place
,
like
empty
Vessels
,
void
of
Sence
of
Wit
,
but
making
a
hideous
Noise
.
However
,
in
hopes
that
there
is
yet
some
room
left
to
try
an
Experiment
for
the
Cure
of
this
Distemper
,
let
us
begin
with
this
golden
Sentence
to
the
impertinent
Prater
.
Be
silent
,
Boy
;
and
thou
wilt
find
i'
th'
end
,
What
Benefits
on
silent
Lips
attend
.
Among
which
,
two
of
the
first
,
and
chiefest
,
are
,
as
well
to
hear
,
as
to
be
heard
.
To
either
of
which
,
these
Talkative
Companions
can
never
attain
;
so
unhappy
they
are
still
to
meet
with
Disappointments
,
though
they
desire
it
never
so
much
.
For
as
for
those
other
Distempers
of
the
Soul
,
such
as
Avarice
,
Ambition
,
and
exorbitant
Love
of
Pleasure
,
they
have
this
Happiness
,
to
enjoy
what
they
so
eagerly
covet
.
But
this
is
that
which
most
afflicts
these
idle
Pratlers
,
that
being
desirous
of
nothing
more
than
of
Company
that
will
hear
'em
prate
,
they
can
never
meet
with
it
,
in
regard
that
all
Men
avoid
their
Society
;
and
whether
sitting
in
a
Knot
together
,
or
walking
,
so
soon
as
they
behold
a
Pratler
advancing
towards
them
,
they
presently
give
warning
to
each
other
,
and
adjourn
to
another
Place
.
And
as
when
there
happens
a
deep
Silence
in
any
Assembly
,
so
that
all
the
Company
seems
to
be
mute
,
we
say
that
Mercury
is
got
among
them
;
so
when
a
Fool
,
full
of
Noise
and
Talk
,
enters
into
any
Room
where
Friends
and
Acquaintance
are
met
to
Discourse
,
or
else
to
Feast
and
be
Merry
,
all
People
are
husht
of
a
sudden
,
afraid
of
giving
him
any
Occasion
to
set
his
Tongue
upon
the
Career
:
But
if
he
once
begin
to
open
his
Mouth
,
up
they
rise
,
and
away
they
trip
;
like
Sea-men
foreseeing
a
sudden
Storm
,
and
rowling
of
the
Waves
,
when
they
hear
the
North-wind
begin
to
whistle
from
some
adjoyning
Promontory
,
and
hastning
into
Harbour
.
Whence
it
comes
to
pass
,
that
they
never
can
meet
with
any
that
are
willing
,
either
to
Eat
,
or
Drink
,
or
Lodge
with
them
in
the
same
Room
,
either
upon
the
Road
,
or
upon
a
Voyage
,
unless
constrain'd
thereto
by
Necessity
.
For
so
importunate
he
is
,
and
in
all
Places
,
that
sometimes
he
will
pull
ye
by
the
Coat
,
sometimes
by
the
Beard
,
and
sometimes
be
hunching
your
Sides
to
make
you
speak
.
How
highly
then
are
to
be
priz'd
a
swift
pair
of
Legs
,
according
to
the
Saying
of
Archilochus
?
Nay
,
by
Jove
,
it
was
the
Opinion
of
wise
Aristotle
himself
:
For
he
being
perplext
with
an
Egregious
Prater
,
and
tir'd
out
with
his
Absurd
Stories
,
and
idle
Repetitions
of
,
And
is
not
this
a
wonderful
thing
,
Aristotle
?
No
wonder
at
all
,
said
he
,
this
;
but
if
a
Man
should
stand
still
,
to
hear
you
prate
thus
,
who
had
Legs
to
run
away
,
that
were
a
wonder
indeed
.
To
another
of
the
same
Stamp
,
that
after
a
long
Tale
of
a
Roasted
Horse
,
excus'd
himself
by
saying
,
That
he
was
afraid
he
had
tir'd
him
with
his
Prolixity
.
No
,
upon
my
Word
,
quoth
the
Philosopher
,
for
I
never
minded
what
you
said
.
On
the
other
side
,
should
it
so
fall
out
,
that
there
was
no
avoiding
the
Vexation
of
one
of
these
chattering
Fops
,
Nature
has
afforded
us
this
Happiness
,
that
it
is
in
the
Power
of
the
Soul
to
lend
the
outward
Ears
of
the
Body
,
to
endure
the
Brunt
of
the
Noise
,
while
she
retires
to
the
remoter
Apartments
of
the
Mind
,
and
there
employs
her self
in
better
,
and
more
useful
Thoughts
.
By
which
means
,
those
Sonorous
Bablers
are
at
the
same
time
disappointed
,
as
well
of
Auditors
,
as
of
People
that
believe
what
they
say
.
All
Men
look
upon
their
vain
Babling
with
the
same
Opinion
that
they
have
of
the
Seed
of
People
insatiably
addicted
to
the
Use
of
Women
;
for
as
the
one
is
barren
and
useless
for
Generation
,
so
is
the
other
void
of
the
end
of
Discourse
,
altogether
frivolous
and
impertinent
.
And
yet
there
is
no
Member
of
Human
Bodies
that
Nature
has
so
strongly
enclos'd
within
a
double
Fortification
,
as
the
Tongue
,
entrench'd
Within
with
a
Barricado
of
sharp
Teeth
,
to
the
end
,
that
when
it
refuses
to
be
rul'd
by
Reason
,
that
holds
the
Reins
of
Science
within
,
we
should
fix
our
Teeth
in
it
till
the
Blood
comes
,
rather
then
suffer
the
inordinate
and
unseasonable
Dinn
.
For
according
to
the
Saying
of
Euripides
.
Our
Miseries
do
not
spring
From
Houses
wanting
Locks
or
Bolts
;
But
from
unbridl'd
Tongues
,
Ill
us'd
by
Prating
Fools
and
Dolts
.
And
truly
,
I
must
tell
ye
,
that
they
who
think
that
Houses
with
Bolts
and
Bars
,
and
Purses
without
Strings
,
are
of
no
use
to
their
Masters
,
yet
at
the
same
time
sent
either
Fence
nor
Door
before
their
Lips
;
but
suffer
a
continual
Torrent
of
vain
and
idle
Discourse
to
flow
through
them
,
like
the
Perpetual
Flux
of
Water
through
the
Mouth
of
the
Pontic
Sea
,
seem
to
me
to
have
the
least
Esteem
for
Human
Speech
of
all
Men
in
the
World
.
Whence
it
comes
to
pass
,
that
they
never
gain
belief
,
which
is
the
end
of
all
Discourse
.
For
the
main
Scope
and
Intention
of
all
Men
that
speak
,
is
to
gain
a
Belief
of
what
they
utter
,
with
those
that
hear
them
:
Whereas
Talkative
Noise-makers
are
never
believ'd
,
let
them
speak
never
so
much
Truth
.
For
as
Whear
,
when
crouded
into
a
musty
Vessel
,
is
found
to
exceed
in
Measure
,
but
unwholsome
for
Use
,
so
the
Discourse
of
a
Loquacious
Person
swells
and
enlarges
it self
with
Lyes
and
falshood
;
but
in
the
mean
time
it
looses
all
force
of
Perswasion
.
Then
again
,
there
is
no
Man
of
Modesty
and
Civility
,
but
would
be
careful
of
preserving
himself
from
Drunkenness
.
For
Anger
,
as
some
are
of
Opinion
,
is
to
be
rang'd
with
Madness
,
and
cohabits
with
those
that
are
given
to
Drink
;
or
rather
is
a
kind
of
Phrensie
it self
;
though
inferiour
to
it
in
Continuance
of
time
;
but
as
it
is
voluntary
,
far
exceeding
it
,
since
it
is
a
Madness
of
our
own
Choice
.
Now
there
is
nothing
,
for
which
Drunkenness
is
so
much
abominated
and
decry'd
,
as
for
that
it
is
the
Cause
of
inordinate
and
unlimited
Babling
and
Prating
.
Heated
with
Wine
,
the
Man
at
other
times
,
Both
Wise
and
Grave
,
sings
loose
and
wanton
Rhimes
;
He
minds
not
loud
undecent
Laughter
then
,
Nor
Mimic
Dancing
,
scorn'd
by
sober
Men
.
And
yet
both
Singing
,
Laughing
and
Dancing
,
are
all
but
Trifles
to
that
which
follows
,
the
Consequences
of
which
are
oft
times
fatal
.
He
blurts
those
Secrets
forth
,
which
once
reveal'd
,
Too
late
he
wishes
they
had
been
conceal'd
.
This
is
that
which
often
times
proves
dangerous
,
if
not
terrible
to
the
Discoverer
;
and
who
knows
but
that
the
Poet
might
here
design
to
resolve
a
Question
much
disputed
among
Philosophers
?
that
is
to
say
,
what
the
difference
is
between
being
Tipsie
and
stark
Drunk
?
by
attributing
to
the
former
,
only
Mirth
and
Jollity
of
Humor
;
but
branding
the
latter
with
the
foul
Reproach
of
noxious
Babling
,
and
Blabbing
of
Secrets
.
For
according
to
the
Proverb
,
What
the
sober
Heart
conceals
,
That
the
drunken
Tongue
reveals
.
Wherefore
it
is
reported
of
Bias
,
that
sitting
very
silent
at
a
Compotation
,
drinking
only
when
it
came
to
his
Turn
,
and
being
laugh'd
at
by
one
whose
Tongue
run
at
random
,
who
for
his
Silence
call'd
him
Mope
and
Fool
,
he
made
this
Reply
,
Find
me
out
that
Fool
,
said
he
,
that
e're
could
hold
his
Tongue
in
his
Cups
.
A
Noble
man
of
Athens
,
having
invited
the
King
of
Persia's
Embassadors
to
a
magnificent
Feast
,
at
their
Request
,
gave
the
same
Invitation
to
the
most
eminent
Philosophers
in
the
City
to
bear
them
Company
.
Now
when
all
the
rest
were
propounding
of
Theams
,
and
raising
Arguments
Pro
and
Con
,
and
others
were
maintaining
of
Paradoxes
,
to
shew
their
Wit
and
Learning
;
only
Zeno
sate
still
,
so
reserv'd
and
mute
,
that
the
Embassadors
took
notice
of
it
;
and
thereupon
,
after
they
thought
they
had
open'd
his
Heart
with
two
or
three
lusty
Brimmers
,
Pray
tell
us
,
Zeno
,
said
they
,
what
Report
we
shall
make
concerning
thee
to
our
Master
?
To
whom
Zeno
,
Nothing
more
,
said
he
,
but
that
there
was
an
old
Man
at
Athens
,
that
could
hold
his
Tongue
in
the
midst
of
his
Cups
.
Such
profound
and
Divine
mysterious
Vertues
are
Silence
and
Sobriety
:
whereas
Drunkenness
is
Loquacious
,
void
of
Reason
and
Understanding
,
and
therefore
full
of
jangling
,
and
impertinent
Tautologies
.
Wherefore
the
Philosophers
,
when
they
come
to
define
Drunkenness
,
call
it
a
Delirium
,
or
Madness
through
immoderate
Drinking
of
Wine
.
So
that
Drinking
is
not
condemn'd
,
provided
a
Man
keep
himself
within
the
Bounds
of
Silence
and
Moderation
;
only
vain
and
silly
Discourse
makes
Drinking
of
Wine
to
be
Drunkenness
.
He
then
that
is
Drunk
,
is
Mad
with
Wine
:
But
the
Tautologizing
Babler
is
every
where
Drunk
;
in
the
Market
Place
,
at
the
Theatre
,
in
the
publick
Portico's
or
Deambulatories
,
as
well
by
Night
as
by
Day
.
If
he
be
a
Physician
,
certainly
he
is
more
troublesome
then
the
Disease
;
if
your
Companion
in
a
Voyage
,
more
insupportable
then
the
Qualms
occasion'd
by
the
Tumbling
of
the
Sea
.
If
he
praise
thee
,
his
Panegyrick's
more
offensive
than
the
Reproaches
of
another
.
It
is
a
greater
Pleasure
to
converse
with
vitious
Men
,
so
they
be
discreet
in
their
Language
,
then
with
Twatlers
,
though
never
so
honest
.
Therefore
Nestor
in
Sophocles
,
desirous
to
appease
exasperated
Ajax
,
mildly
thus
rebuk'd
him
:
I
blame
thee
not
,
for
though
thy
Words
are
ill
,
Thy
Deeds
bespeak
thee
Brave
and
Valiant
still
.
But
there
is
not
the
same
Excuse
to
be
made
for
a
vain
babling
Fellow
;
for
the
ill
Government
of
his
Tongue
corrupts
and
vitiates
all
the
Merits
of
his
Actions
.
Lysias
had
giv'n
to
a
certain
accus'd
Criminal
,
an
Oration
of
his
own
writing
.
He
,
having
read
it
several
times
over
,
came
to
Lysias
,
very
much
dejected
,
and
told
him
,
that
upon
his
first
perusal
of
it
,
it
seem'd
to
him
,
to
be
a
most
admirable
Piece
;
but
after
he
had
read
it
three
or
four
times
over
,
he
could
see
nothing
in
it
,
but
what
was
very
dull
and
insipid
.
To
whom
Lysias
,
smiling
,
What
,
said
he
,
is
not
once
enough
to
speak
it
before
the
Judges
?
And
yet
do
but
consider
the
Perswasive
Eloquence
and
Grace
that
is
in
Lysia's
Writing
,
and
then
I
may
be
bold
to
affirm
,
That
no
Man
living
e're
was
favour'd
more
,
By
sacred
Muse
,
that
Violet
Garlands
Wore
.
Certain
it
is
,
that
of
all
the
Commendations
that
were
ever
given
to
a
Poet
,
this
is
the
truest
,
that
only
Homer
avoided
being
irksome
to
his
Readers
,
as
one
that
was
always
new
,
and
still
flourishing
,
as
it
were
in
the
Prime
of
Poetick
Beauty
.
And
yet
in
speaking
thus
of
himself
,
I
hate
vain
Repetitions
,
fondly
made
Of
what
has
been
already
greatly
said
.
He
shews
how
careful
he
is
to
shun
that
Satiety
,
which
as
it
were
,
waylays
all
Tediousness
of
Speech
,
alluring
the
Ear
from
one
Relation
into
another
,
and
still
recreating
the
Reader
with
fresh
Variety
,
in
such
a
manner
,
that
he
never
thinks
himself
satisfy'd
.
Whereas
Men
that
let
their
Tongues
run
at
random
,
rend
and
tear
the
Ears
with
their
Tautologies
,
like
those
that
after
Table-books
have
been
newly
cleans'd
and
wip'd
,
deface
them
again
with
their
impertinent
Scrawls
and
Scratches
.
And
therefore
we
would
have
them
to
remember
this
in
the
first
place
,
that
as
they
who
constrain
Men
to
guzzle
down
Wine
unmix'd
with
Water
,
and
to
excess
,
are
the
occasion
,
that
what
was
bestow'd
at
first
on
Men
as
a
Blessing
,
to
excite
Mirth
,
and
rejoyce
the
Heart
,
becomes
a
Mischief
creating
Sadness
,
and
causing
Drunkenness
;
so
they
that
make
an
ill
and
inconsiderate
use
of
Speech
,
which
is
the
most
delighful
means
of
Human
Converse
,
render
it
both
troublesome
and
unsociable
,
molesting
those
whom
they
think
to
gratifie
,
derided
by
those
whose
Esteem
and
Admiration
they
covet
,
and
offensive
to
such
whose
Love
and
Friendship
they
seek
.
And
therefore
,
as
he
may
truly
be
said
to
be
void
of
all
Civility
,
who
with
the
Girdle
of
Venus
,
wherein
are
all
manner
of
Allurements
,
drives
and
chases
away
his
familiar
Acquaintance
from
his
Society
,
so
he
that
vexes
others
with
his
loose
and
extravagant
Talk
,
may
be
as
truly
said
to
be
a
Rustick
,
wanting
altogether
Education
and
Breeding
.
Now
then
among
all
other
Passions
and
Maladies
,
some
are
dangerous
,
others
hateful
,
and
others
ridiculous
;
but
in
foolish
Prating
,
all
these
Inconveniencies
concur
.
They
are
derided
when
they
make
Relations
of
common
Matters
;
they
are
hated
for
bringing
unwelcome
Tidings
;
they
are
in
danger
,
for
divulging
of
Secrets
.
Whereas
Anacharsis
being
feasted
by
Solon
,
was
esteem'd
a
wise
Man
,
for
that
as
he
lay
asleep
after
the
Banquet
was
over
,
he
was
seen
with
his
Left-hand
upon
his
Privy
Parts
,
and
his
Right-hand
laid
upon
his
Mouth
.
Deeming
,
as
indeed
he
rightly
believ'd
,
that
his
Tongue
requir'd
the
stronger
Curb
.
For
though
it
would
be
a
hard
Task
to
reckon
up
how
many
Men
have
perish'd
through
Venereal
Intemperance
;
yet
I
dare
say
it
would
be
almost
as
difficult
to
tell
how
many
Cities
and
States
have
been
demolish'd
and
totally
subverted
by
the
inconsiderate
Blurting
out
of
a
Secret
.
Sylla
besieg'd
Athens
at
a
time
when
it
was
certain
that
he
could
not
lye
long
before
the
City
,
by
reason
that
other
Affairs
and
Troubles
call'd
him
another
way
.
For
on
the
one
side
Mithridates
ravag'd
Asia
,
on
the
other
,
Marius's
Party
had
made
themselves
Masters
of
Rome
.
But
it
happen'd
that
certain
old
Fellows
being
met
together
in
a
Barbers
Shop
,
among
other
Discourse
,
blabb'd
it
out
,
that
the
Heptachalcos
was
ill
guarded
,
and
that
the
City
was
in
great
danger
of
a
Surprize
in
that
part
.
Which
being
overheard
,
and
reported
to
Sylla
by
certain
of
his
Spies
,
he
presently
brought
all
his
Forces
on
that
side
,
and
about
Midnight
,
after
a
sharp
Assault
,
entred
the
City
with
his
whole
Army
,
and
it
was
a
thousand
to
one
,
but
that
he
had
laid
it
in
Ashes
:
However
he
fil●'d
the
Ceramicum
with
the
Carkasses
of
the
Slain
,
and
made
the
Channels
run
with
Blood
,
being
highly
incens'd
against
the
Athenians
,
more
for
their
reproachful
Language
then
their
Military
Opposition
.
For
they
had
abus'd
both
him
and
his
Wife
Metella
,
getting
up
upon
the
Walls
,
and
calling
him
Mulberry
strew'd
with
Dust
Meal
,
with
many
other
provoking
Scoffs
of
the
same
Nature
;
and
for
a
few
Jibes
and
Taunts
,
which
as
Plato
observes
,
are
the
slightest
things
in
the
World
,
they
drew
upon
their
Heads
the
severe
Punishment
of
a
most
dreadful
and
general
Calamity
.
The
Tongue
of
one
Man
prevented
Rome
from
recovering
her
Freedom
by
the
Destruction
of
Nero
.
For
there
was
but
one
Night
to
pass
before
Nero
was
to
be
murder'd
on
the
Morrow
,
all
things
being
ready
prepar'd
and
agreed
on
for
that
purpose
.
But
in
the
mean
time
it
happen'd
that
he
who
had
undertaken
to
execute
the
Fact
,
as
he
was
going
to
the
Theatre
,
seeing
one
of
those
poor
Creatures
that
were
bound
and
pinion'd
,
just
ready
to
be
led
before
Nero
,
and
hearing
the
Fellow
bewail
his
hard
Fortune
,
gather'd
up
close
to
him
,
and
whispering
the
poor
Fellow
in
the
Ear
,
Pray
only
,
honest
Friend
,
said
he
,
that
thou
mayst
but
escape
this
Day
,
to
morrow
thou
shalt
give
me
Thanks
.
Presently
the
Fellow
taking
hold
of
this
Enigmatical
Speech
,
and
calling
to
mind
the
vulgar
Saying
,
Where
Opportunity
presents
the
Choice
,
Fools
they
that
wave
the
most
secure
Advice
.
Prefer'd
the
more
probable
to
be
the
juster
way
of
saving
himself
,
and
presently
declar'd
to
Nero
what
that
Man
had
whisper'd
in
his
Ear
.
Immediately
the
Whisperer
was
laid
hold
of
,
and
hurried
away
to
the
Place
of
Torture
,
where
by
Racking
,
Searing
and
Scourging
,
he
was
constrain'd
,
poor
miserable
Creature
,
to
confess
that
by
Force
,
which
before
he
had
discover'd
without
any
Compulsion
at
all
.
And
therefore
Zeno
,
that
he
might
not
be
compell'd
by
the
Tortures
of
his
Body
,
to
betray
,
against
his
Will
,
the
Secrets
entrusted
in
his
Breast
,
bit
off
his
Tongue
and
spit
it
in
the
Tyrants
Face
.
Notorious
also
was
the
Example
of
Leaena
,
and
signal
the
Reward
which
she
had
,
for
being
true
to
her
Trust
,
and
constant
in
her
Taciturnity
.
She
was
a
Curtesan
with
whom
Harmodius
and
Aristogiton
were
very
familiar
,
and
for
that
reason
they
had
imparted
to
her
the
great
Hopes
which
they
had
upon
the
Success
of
the
Conspiracy
against
the
thirty
Tyrants
,
wherein
they
were
so
deeply
engag'd
,
while
she
on
the
other
side
having
drank
freely
of
the
Noble
Cup
of
Love
,
vow'd
never
to
reveal
the
Secrets
which
they
had
made
her
Privy
to
,
for
the
Sake
of
that
Deity
;
wherein
she
fail'd
not
of
her
Vow
.
For
the
two
Paramours
being
taken
and
put
to
Death
,
after
they
had
fail'd
in
their
Enterprize
,
she
was
also
apprehended
and
put
to
the
Torture
,
to
force
out
of
her
a
Discovery
of
the
rest
of
the
Accomplices
;
but
all
the
Torments
and
Extremities
they
could
exercise
upon
her
Body
,
could
not
prevail
to
make
her
discover
so
much
as
one
Person
;
thereby
manifesting
to
the
World
,
that
the
two
Gentlemen
,
her
Friends
,
had
done
nothing
mis-becoming
the
Nobility
of
their
Descent
,
in
having
bestow'd
their
Affections
upon
such
a
Woman
.
For
this
reason
,
the
Athenians
,
as
a
Monument
of
her
Vertue
,
set
up
a
Leaena
,
or
Lioness
in
Brass
,
with
out
a
Tongue
,
just
at
the
Entrance
into
the
Acropolis
or
Cittadel
;
signifying
to
Posterity
,
by
the
stomachful
Courage
of
that
Beast
,
the
invincible
Resolution
of
the
Woman
;
and
by
making
it
without
a
Tongue
,
denoting
her
Constancy
,
in
keeping
the
Secret
with
which
she
was
entrusted
.
For
never
any
Word
spoken
did
so
much
good
,
as
many
lockt
up
in
Silence
.
Thus
at
one
time
or
other
a
Man
may
blab
forth
a
Secret
,
but
when
it
is
once
blurted
forth
,
it
can
never
be
recall'd
.
For
it
flies
abroad
,
and
spreads
in
a
moment
far
and
near
.
And
hence
it
is
that
we
have
Men
to
teach
us
to
speak
;
but
the
Gods
are
they
that
teach
us
Silence
;
Silence
being
the
first
thing
commanded
upon
our
first
Initiation
into
their
Divine
Ceremonies
and
Sacred
Mysteries
.
And
therefore
it
is
that
Homer
makes
Ulysses
,
whose
Eloquence
was
so
charming
,
to
be
the
most
silent
of
Men
;
and
the
same
Vertue
also
he
attribu●es
to
his
Son
,
his
Wife
,
and
his
Nurse
.
For
thus
you
hear
her
speaking
,
Safe
as
in
harden'd
Steel
,
or
sturdy
Oak
,
Within
my
Breast
these
Secrets
will
I
lock
.
And
Ulysses
himself
,
sitting
by
Penelope
,
before
he
discover'd
himself
,
is
thus
brought
in
,
His
weeping
Wife
with
Pity
he
beheld
,
Although
not
willing
yet
to
be
reveal'd
;
He
would
not
move
his
Eyes
,
but
kept
them
fast
,
Like
Horn
or
Steel
within
his
Eye-brows
plac'd
.
So
powerfully
possess'd
with
Continence
were
both
his
Tongue
and
Lips
,
and
having
all
the
rest
of
his
Members
so
obedient
and
subject
to
his
Reason
,
he
commanded
his
Eyes
not
no
weep
,
his
Tongue
not
to
speak
a
Word
,
and
his
Heart
neither
to
pant
or
tremble
,
So
was
his
suffering
Heart
confin'd
To
give
Obedience
to
his
Mind
.
His
Reason
penetrating
even
to
those
inward
Motions
,
and
subduing
to
its
self
the
Blood
and
vital
Spirits
.
Such
were
many
of
the
rest
of
his
Followers
.
For
though
they
were
dragg'd
and
hal'd
by
Polypheme
,
and
had
their
Heads
dash'd
against
the
Ground
,
they
would
not
confess
a
Word
concerning
their
Lord
and
Master
Ulysses
,
nor
discover
the
long
piece
of
Wood
that
was
put
in
the
Fire
,
and
prepar'd
to
put
out
his
Eye
;
but
rather
suffer'd
themselves
to
be
devour'd
raw
,
then
to
disclose
any
one
of
their
Masters
Secrets
,
which
was
an
Example
of
Fidelity
,
and
reservedness
not
to
be
parallel'd
.
Pittacus
therefore
did
very
well
,
who
when
the
King
of
Aegypt
sent
him
an
Oblation-beast
,
and
order'd
him
to
take
out
and
set
apart
the
best
and
worst
Piece
of
it
,
pull'd
out
the
Tongue
and
sent
to
him
,
as
being
the
Instrument
of
many
good
things
,
and
as
well
the
Instrument
of
the
greatest
Evils
in
the
World
.
Ino
therefore
in
Euripides
,
frankly
extolling
her self
,
says
she
,
I
know
both
when
and
where
my
Tongue
to
hold
,
And
when
with
safety
to
be
freely
bold
,
For
they
that
are
brought
up
under
a
truly
generous
and
Royal
Education
,
learn
first
to
be
silent
,
and
then
to
talk
.
And
therefore
King
Antigonus
,
when
his
Son
ask'd
him
,
when
they
should
discamp
?
What!
said
he
,
art
thou
afraid
of
being
the
only
Man
that
shall
not
hear
the
Trumpet
?
So
loath
was
he
to
trust
him
with
a
Secret
,
to
whom
he
was
to
leave
his
Kingdom
.
Teaching
him
thereby
,
when
he
came
to
command
another
Day
,
to
be
no
less
wary
and
sparing
of
his
Speech
.
Metellus
also
,
that
old
Souldier
,
being
ask'd
some
such
Question
about
the
intended
March
of
his
Army
,
If
I
thought
,
said
he
,
that
my
Shirt
were
Privy
to
this
Secret
,
I
would
pull
it
off
and
throw
it
into
the
Fire
.
Eumenes
also
,
when
he
heard
that
Craterus
was
marching
with
his
Forces
against
him
,
said
not
a
Word
of
it
to
his
best
Friends
,
but
gave
it
out
all
along
,
that
it
was
Neoptolemus
,
for
him
his
Souldiers
contemn'd
,
but
they
admir'd
Craterus's
Fame
and
Vertue
;
but
no
body
knew
the
Truth
but
Eumenes
himself
.
Thereupon
joyning
Battle
,
the
Victory
fell
to
their
Side
,
and
they
slew
Craterus
,
not
knowing
who
he
was
till
they
found
him
among
the
Slain
.
So
cunningly
did
Taciturnity
manage
this
Combat
,
and
conceal
so
great
an
Adversary
.
So
that
the
Friends
of
Eumenes
admir'd
rather
then
reprov'd
him
,
for
not
telling
them
before
hand
.
For
indeed
,
should
a
man
be
blam'd
in
such
a
Case
,
it
is
better
for
him
to
be
accus'd
after
Victory
obtain'd
by
his
Distrust
;
then
to
be
justly
reproach'd
for
being
open
and
easie
to
impart
his
Secrets
,
after
an
Overthrow
.
Nay
,
What
Man
is
he
that
dares
take
upon
him
the
Freedom
to
blame
another
for
not
keeping
that
secret
which
he
himself
has
reveal'd
to
him
?
For
if
the
Secret
ought
not
to
have
been
divulg'd
,
't
was
ill
done
to
break
it
to
another
;
but
if
after
thou
hast
let
it
go
from
thy self
,
and
wouldst
have
another
to
keep
it
in
;
surely
it
is
a
great
Argument
that
thou
hast
more
Confidence
in
another
then
in
thy self
;
who
if
he
be
like
thy self
,
thou
art
deservedly
lost
;
if
better
,
then
thou
art
miraculously
sav'd
,
as
having
met
with
a
Person
more
faithful
to
thee
,
then
thou
art
to
thy
own
Interest
.
But
thou
wilt
say
,
he
is
my
Friend
:
Very
good
—
Yet
this
Freind
of
mine
had
another
,
in
whom
he
might
confide
as
much
as
I
did
in
him
;
and
in
like
manner
his
Friend
another
,
to
the
end
of
the
Chapter
.
And
thus
the
Secret
gains
Ground
and
spreads
it self
by
Multiplication
of
Babling
.
For
as
an
Unite
never
exceeds
its
Bounds
,
but
always
remains
One
,
and
is
therefore
call'd
an
Unite
;
but
then
the
next
is
Two
,
the
first
indefinite
Beginning
of
the
Difference
,
which
afterwards
by
doubling
,
multiplies
to
Infinite
;
so
Speech
abiding
in
the
first
Thoughts
,
may
truly
be
call'd
a
Secret
;
but
being
communicated
to
another
,
it
presently
changes
its
Name
into
common
Rumor
.
Which
is
the
reason
that
Homer
gives
to
Words
the
Epithete
of
Winged
.
For
he
that
lets
go
a
Bird
out
of
his
Hand
,
does
not
easily
catch
her
again
:
Neither
is
it
possible
for
a
Man
to
re-call
and
cage
again
in
his
Breast
,
a
Word
let
slip
from
his
Mouth
.
For
with
light
Wings
it
fetches
many
a
Compass
,
and
flutters
about
from
one
Quarter
to
another
in
a
Moment
.
The
Course
of
a
Ship
may
well
be
stav'd
by
Cables
and
Anchors
,
which
else
would
spoom
away
before
a
fresh
Gale
of
Wind
;
but
there
is
no
fast
Riding
or
Anchor-hold
for
Speech
,
when
once
let
loose
,
as
from
a
Harbour
;
but
being
whirl'd
away
with
a
sonorous
Noise
and
loud
Eccho
,
it
carries
off
,
and
plunges
the
unwary
Babbler
into
some
fatal
Danger
.
For
soon
a
little
Spark
of
Fire
let
fly
,
May
kindle
Ida's
Wood
,
so
thick
and
high
;
What
one
Man
to
his
seeming
Friend
let
s
go
,
Whole
Cities
may
with
ease
enquire
and
know
.
The
Senate
of
Rome
had
been
debating
among
themselves
a
certain
Piece
of
Secresie
for
several
Days
;
which
caus'd
the
Matter
to
be
so
much
the
more
suspected
and
listned
after
.
Whereupon
a
certain
Roman
Lady
,
discreet
enough
in
other
things
,
but
yet
a
Woman
,
laid
at
her
Husband
Day
and
Night
,
and
mournfully
importun'd
him
what
the
Secret
might
be
.
Oaths
you
may
be
sure
she
was
ready
to
make
,
and
curse
her self
if
ever
she
reveal'd
whatever
he
should
tell
;
nor
was
she
wanting
in
Tears
,
and
many
moist
Complaints
of
her
being
a
Woman
so
little
to
be
trusted
by
a
Husband
.
The
Roman
thus
beset
,
yet
willing
in
some
measure
,
to
make
tryal
of
her
Fidelity
,
and
convince
her
of
her
Folly
,
Thou
hast
overcome
me
,
Wife
,
said
he
,
and
now
I
'le
tell
thee
a
most
dreadful
and
prodigious
thing
.
We
were
advertis'd
by
the
Priests
,
that
a
Lark
was
seen
flying
in
the
Air
with
a
golden
Helmet
upon
her
Head
,
and
a
Spear
in
one
of
her
Claws
;
now
we
are
consulting
with
the
Augures
and
Sooth-sayers
about
this
Portent
,
whether
it
be
good
or
bad
.
But
keep
it
to
thy self
,
for
it
may
be
of
great
Concernment
to
the
Common-wealth
.
Having
so
said
,
he
walk'd
forth
toward
the
Market-place
.
No
sooner
was
he
gone
,
but
his
Wife
catching
hold
of
the
first
of
her
Maids
that
enter'd
the
Room
,
and
then
striking
her
Breast
,
and
tearing
her
Hair
,
Wo
is
me
,
said
she
,
for
my
poor
Husband
and
dearest
Country
!
What
will
become
of
us
?
prompting
the
Maid
,
as
if
she
were
desirous
that
she
should
say
to
her
again
,
Why
?
What
is
the
matter
Mistriss
?
upon
which
she
presently
unfolded
all
that
her
Husband
had
told
her
;
nay
,
she
forgot
not
the
common
Burden
with
which
all
Twattle-Baskets
conclude
their
Stories
.
But
Hussie
,
said
she
,
for
your
Life
,
be
sure
you
say
not
a
Word
of
this
to
any
Soul
living
.
The
Wench
was
no
sooner
got
out
of
her
Mistresses
Sight
,
but
meeting
with
one
of
her
Fellow
Servants
that
had
little
to
do
,
to
her
she
unbosoms
her self
;
she
,
big
with
the
News
,
with
no
less
speed
runs
away
to
her
Sweet-heart
,
who
she
heard
was
come
to
give
her
a
Visit
,
and
without
any
more
to
do
,
tells
him
all
.
By
this
means
the
Story
flew
about
the
Market-place
,
before
the
first
Deviser
of
it
could
get
thither
.
Presently
one
of
his
Acquaintance
meeting
him
,
Did
ye
come
streight
from
your
House
?
said
he
,
Without
stop
or
stay
,
reply'd
the
other
.
And
did
ye
hear
nothing
?
says
his
Friend
.
Why
?
quoth
the
t'other
,
Is
there
any
News
?
Oh!
quoth
his
Friend
,
a
Lark
has
been
seen
flying
i'
the
Air
,
with
a
golden
Helmet
upon
her
Head
,
and
a
Spear
in
her
Claw
,
and
the
Senate
is
summon'd
to
consult
about
it
.
Upon
which
the
Gentleman
,
smiling
,
God
a
mercy
Wife
,
quoth
he
,
for
being
so
nimble
—
one
would
have
thought
I
might
have
got
into
the
Market-place
before
a
Story
so
lately
told
thee
;
but
I
see
't
was
not
to
be
done
.
Thereupon
meeting
with
some
of
the
Senators
,
he
soon
deliver'd
them
out
of
their
Pain
.
However
,
being
resolv'd
to
take
a
slight
Revenge
of
his
Wife
,
making
hast
Home
,
Wife
,
said
he
,
thou
hast
undone
me
—
For
it
is
found
out
that
the
great
Secret
I
told
thee
was
first
divulg'd
out
of
my
House
;
and
now
must
I
be
banish'd
from
my
native
Country
,
for
your
wicked
gagling
Tongue
.
At
first
his
Wife
would
have
deny'd
the
Matter
,
and
put
it
off
from
her
Husband
,
by
telling
him
,
there
were
three
hundred
more
besides
himself
that
heard
the
thing
,
and
why
might
not
one
of
those
divulge
it
as
well
as
he
?
But
when
he
bid
her
never
tell
him
of
three
hundred
more
,
and
told
her
't
was
an
Invention
of
his
own
framing
to
try
her
,
and
to
avoid
her
Importunity
,
the
Lady
was
then
convinc'd
of
her
Folly
,
and
begg'd
her
Husbands
Pardon
.
Thus
this
Roman
safely
and
cautiously
made
the
Experiment
of
his
Wives
Ability
to
keep
a
Secret
;
as
when
we
powre
into
a
crackt
and
leaky
Vessel
,
not
Wine
nor
Oyl
,
but
Water
only
.
But
Fulvius
,
one
of
Augustus
Caesar's
Minions
and
Favorites
,
when
he
heard
the
Emperor
deploring
the
Desolation
of
his
Family
,
in
regard
his
two
Grand-children
by
his
Daughter
were
both
Dead
,
and
Posthumus
,
who
only
remain'd
alive
,
upon
an
Accusation
charg'd
against
him
,
was
confin'd
to
Banishment
,
so
that
he
was
forc'd
to
set
up
his
Wives
Son
to
succeed
him
in
the
Empire
;
yet
upon
more
compassionate
Thoughts
,
signifying
his
Determination
to
re-call
Posthumus
from
Exile
;
this
Fulvius
hearing
,
related
the
whole
to
his
Wife
,
and
she
to
Livia
.
Livia
sharply
expostulated
the
Matter
with
Caesar
;
wherefore
seeing
he
had
projected
the
thing
so
long
before
,
he
did
not
send
for
his
Sisters
Son
at
first
,
but
expos'd
her
to
the
Hatred
and
Revenge
of
him
that
he
had
determined
to
be
his
Successor
?
The
next
Morning
Fulvius
coming
into
Augustus's
Presence
,
and
saluting
him
with
a
Hail
O
Caesar
!
Caesar
retorted
upon
,
God
send
thee
more
Wit
Fulvius
.
Who
presently
apprehending
the
meaning
of
the
Repartee
,
made
hast
home
again
,
and
calling
for
his
Wife
,
Caesar
understands
,
said
he
,
that
I
have
discovered
his
secret
Counsels
,
and
therefore
I
am
resolv'd
to
lay
violent
Hands
upon
my self
.
And
justly
too
,
said
she
,
thou
dost
deserve
to
dye
,
since
having
liv'd
so
long
with
me
,
thou
didst
not
know
the
Lavishness
of
my
Tongue
,
and
how
unable
I
was
to
keep
a
Secret
.
However
,
suffer
me
to
dye
first
;
and
with
that
,
snatching
the
Sword
out
of
her
Husbands
Hand
,
she
slew
her
self
before
his
Face
.
Truly
therefore
was
it
said
by
Philippides
the
Comedian
,
who
being
curteously
and
familiarly
ask'd
by
Lysimachus
,
what
he
should
bestow
upon
him
of
all
the
Treasure
that
he
had
,
made
answer
,
Any
thing
,
O
King
,
but
your
Secrets
.
But
there
is
another
Vice
no
less
mischievous
,
that
attends
Garrulity
,
call'd
Curiosity
.
For
there
are
a
sort
of
People
that
desire
to
hear
a
great
deal
of
News
,
that
they
may
have
Matter
enough
to
twattle
abroad
;
and
these
are
the
most
diligent
in
the
World
to
pry
and
dive
into
the
Secrets
of
others
,
which
they
afterwards
enlarge
and
aggravate
with
some
old
Stories
and
Fooleries
of
their
own
.
And
then
they
are
like
Children
,
that
neither
can
endure
to
hold
the
Ice
in
their
Hands
,
nor
let
it
go
.
Or
rather
they
may
be
said
to
lodge
other
Mens
Secrets
in
their
Bosoms
,
like
so
many
Serpents
,
which
they
are
not
able
to
keep
there
long
,
because
they
eat
their
way
through
.
It
is
said
that
the
Fish
call'd
Sea-needles
and
Vipers
rive
asunder
and
burst
themselves
when
they
bring
forth
:
In
like
manner
,
Secrets
dropping
from
the
Mouths
of
those
that
cannot
contain
them
,
destroy
and
overthrow
the
Revealers
.
Seleucus
Callinicus
,
in
a
Battel
fought
with
the
Galatians
,
having
lost
his
whole
Army
,
threw
away
his
Royal
Diadem
,
and
fled
away
full
speed
,
wandring
through
By-Roads
and
Desarts
so
long
,
till
at
last
both
Horse
and
Man
began
to
faint
for
want
of
Food
.
At
length
,
coming
to
a
certain
Country-man's
House
,
and
finding
the
Owner
himself
within
,
he
ask'd
him
for
a
little
Bread
and
Water
,
which
the
Country-man
not
only
readily
fetch●d
him
,
but
what
else
his
Ground
would
afford
,
he
very
liberally
and
plentifully
set
before
the
King
and
his
Companions
,
making
them
all
as
heartily
welcome
as
it
was
possible
for
him
to
do
.
At
length
,
in
the
midst
of
their
Chear
,
he
knew
the
Kings
Face
,
which
overjoy'd
the
poor
Man
to
that
degree
,
that
he
should
have
the
Happiness
to
relieve
the
King
in
his
Necessity
,
that
not
able
to
contain
himself
,
nor
to
dissemble
his
Knowledge
of
the
King
;
after
he
had
rode
a
little
way
with
him
,
and
came
to
take
his
Leave
,
Farewel
King
Seleucus
,
said
the
poor
Man
.
But
then
the
King
stretching
forth
his
Right-hand
,
and
pulling
his
Host
to
his
Breast
,
as
if
he
had
intended
to
have
kiss'd
him
,
nodded
to
one
of
his
Followers
with
his
Sword
,
to
strike
off
the
Country-man's
Head
,
Thus
speaking
what
could
scarce
be
understood
,
I'
th'
Dust
his
Head
lies
mingl'd
with
his
Blood
.
Whereas
if
he
could
but
have
held
his
Peace
,
and
master'd
his
Tongue
for
a
little
while
,
till
the
King
,
as
afterwards
he
did
,
had
recover'd
his
Good
Fortune
and
Grandeur
,
he
had
been
doubtless
better
rewarded
for
his
Silence
,
then
he
was
for
his
Hospitality
.
And
yet
this
poor
Man
had
some
colorable
Excuse
for
letting
his
Tongue
at
liberty
;
that
is
to
say
,
his
Hopes
,
and
the
Kindness
he
had
done
the
King
.
Whereas
most
of
your
Twatlers
,
without
any
Cause
or
Pretence
at
all
,
destroy
themselves
;
as
it
happen'd
when
certain
Fellows
began
to
talk
pretty
freely
in
a
Barbers
Shop
,
concerning
the
Tyranny
of
Dionysius
,
that
it
was
as
secure
and
inexpugnable
as
a
Rock
of
Adamant
,
I
wonder
,
quoth
the
Barber
,
laughing
,
that
you
should
talk
these
things
before
me
,
concerning
Dionysius
,
whose
Throat
is
almost
every
day
under
my
Razor
.
Which
scurrilous
Freedom
of
the
Barber
being
related
to
the
Tyrant
,
he
caus'd
him
forthwith
to
be
crucify'd
.
And
indeed
the
Gener●lity
of
Barbers
are
a
Prating
Generation
of
Men
;
in
regard
the
most
loquacious
Praters
usually
resort
to
their
Shops
,
and
there
sit
pratling
,
from
whence
the
Barbers
also
learn
an
ill
Habit
of
Twatling
.
Pleasant
therefore
was
the
Answer
of
Archelaus
to
the
Barber
,
who
after
he
had
cast
the
Linnen
Toylet
about
his
Shoulders
,
put
this
Question
to
him
,
How
shall
I
trim
your
Majesty
?
Without
any
more
Prating
,
quoth
the
King
.
It
was
a
Barber
that
first
reported
the
News
of
the
great
Overthrow
which
the
Athenians
receiv'd
in
Sicily
;
for
being
the
first
that
heard
the
Relation
of
it
in
the
Pyraeum
,
from
a
Servant
of
one
of
those
that
had
escap'd
out
of
the
Battle
;
he
presently
left
his
Shop
at
Six
and
Sevens
,
and
flying
into
the
City
,
as
fast
as
his
Heels
could
carry
him
,
For
fear
some
other
should
the
Honour
claim
,
Of
being
First
,
while
he
but
Second
came
.
Now
you
may
be
sure
,
that
the
first
Spreader
of
this
News
caus'd
a
great
Hubbub
in
the
City
,
insomuch
that
the
People
thronging
together
in
the
Market
Place
,
made
diligent
enquiry
for
the
first
Divulger
.
Presently
the
Barber
was
brought
by
Head
and
Shoulders
to
the
Crowd
and
examin'd
;
but
he
could
give
no
Account
of
his
Author
,
only
one
that
he
never
saw
or
knew
in
his
Life
before
,
had
told
him
the
News
:
which
so
incens'd
the
Multitude
,
that
they
immediately
cry'd
out
,
To
the
Rack
with
the
Traytor
,
tye
the
lying
Rascal
Neck
and
Heels
together
,
this
is
a
meer
Story
of
the
Rogues
own
making
.
Who
heard
it
?
who
gave
any
Credit
to
it
besides
himself
?
At
the
same
Instant
,
the
Cords
were
brought
out
,
and
the
poor
Barber
was
ty'd
Neck
and
Heels
together
,
not
to
his
ease
you
may
be
sure
.
And
then
it
was
,
and
not
before
,
that
the
News
of
the
Defeat
was
confirm'd
by
several
that
had
made
a
hard
shift
to
escape
the
Slaughter
.
Upon
which
the
People
scatter'd
every
one
to
his
own
Home
,
to
make
their
private
Lamentation
for
their
particular
Losses
,
leaving
the
unfortunate
Barber
Neck
and
Heels
bound
fast
together
;
in
which
condition
,
he
continu'd
till
late
in
the
Evening
,
before
he
was
let
loose
;
nor
would
this
reform
the
impertinent
Fool
,
for
no
sooner
was
he
at
Liberty
,
but
he
would
needs
be
enquring
of
the
Executioner
,
what
News
,
and
what
was
reported
of
the
Manner
of
Nicias
the
General's
being
slain
.
So
inexpugnable
and
incorrigible
a
Vice
is
Loquacity
,
gotten
by
Custom
and
ill
Habit
,
that
they
cannont
leave
it
off
,
though
they
were
sure
to
be
hang'd
.
And
yet
we
find
that
People
have
the
same
Antipathy
against
the
Divulgers
of
bad
Tydings
,
as
they
that
drink
bitter
and
distastful
Potions
,
have
against
the
Cups
wherein
they
drank
them
.
Elegant
therefore
is
the
Dispute
in
Sophocles
,
between
the
Messenger
and
Creon
.
Messenger
.
By
what
I
tell
,
and
what
you
hear
,
Do
I
offend
your
Heart
or
Ear
?
Creon
.
Why
so
inquisitive
to
sound
My
Grief
,
and
search
the
painful
Wound
?
Messenger
.
My
News
afflicts
his
Ears
,
I
find
;
But
't
is
the
Fact
torments
his
Mind
.
Thus
they
that
bring
us
bad
Tidings
are
as
bad
as
they
who
are
the
Authors
of
our
Misery
;
and
yet
there
is
no
restraining
nor
correcting
the
Tongue
,
that
will
run
at
random
.
It
happen'd
that
the
Temple
of
Minerva
in
Lacedaemon
call'd
Chalcioecus
(
either
because
it
was
built
of
Brass
,
or
built
by
the
Chacidians
)
was
robb'd
,
and
nothing
but
an
earthen
Pitcher
left
behind
,
which
caus'd
a
great
Concourse
of
People
,
where
,
while
every
one
spent
his
Verdict
about
the
empty
Pitcher
,
Gentlemen
,
says
one
,
Pray
give
me
leave
to
tell
ye
my
Opinion
concerning
this
Flagon
or
Pitcher
,
or
what
d'
ye
call
it
.
I
am
apt
to
believe
that
these
Sacrilegious
Villains
,
before
they
ventur'd
upon
so
dangerous
an
Attempt
,
drank
each
of
them
a
Draught
of
Hemlock
Juice
,
and
then
brought
Wine
along
with
them
in
this
Pitcher
;
to
the
end
,
that
if
it
were
their
good
hap
to
escape
without
being
apprehended
,
they
might
soon
dissolve
and
extinguish
the
Strength
and
Vigor
of
the
Venom
by
the
Force
of
the
Wine
unmixt
and
pure
;
but
if
they
should
be
surpriz'd
and
taken
in
the
Fact
,
that
then
they
might
dye
without
feeling
any
Pain
under
the
Torture
of
the
Rack
.
Having
thus
said
,
the
People
observing
so
much
Forecast
and
Contrivance
in
the
Thing
,
would
not
be
perswaded
that
any
Man
could
have
such
ready
thoughts
upon
a
bare
Conjecture
,
but
that
he
must
know
it
to
be
so
.
Thereupon
immediately
gathering
about
him
,
one
ask'd
him
,
Who
he
was
?
Another
,
Who
knew
him
?
A
third
,
How
he
came
to
be
so
much
a
Philosopher
?
And
at
length
,
they
did
so
sift
and
canvass
,
and
fetch
him
about
,
that
the
Fellow
confess'd
himself
to
be
one
of
those
that
committed
the
Sacriledge
.
And
were
not
they
who
murther'd
the
Poet
Ibicus
discover'd
after
the
same
manner
,
as
the
sate
in
the
Theatre
?
For
as
they
were
sitting
there
under
the
open
Sky
,
to
behold
the
publick
Pastimes
,
they
observ'd
a
Flock
of
Cranes
flying
over
their
Heads
;
upon
which
they
whisper'd
merrily
one
to
another
;
Look
yonder
are
the
Revengers
of
Ibycus's
Death
.
Which
Words
being
overheard
by
some
that
sate
next
them
,
in
regard
that
Ibycus
had
been
long
missing
,
but
could
not
be
found
,
though
diligent
Search
had
been
made
after
him
,
they
presently
gave
Information
of
what
they
had
heard
to
the
Magistrates
.
By
whom
being
examin'd
and
convicted
,
they
suffer'd
condign
Punishment
,
though
not
betray'd
by
the
Cranes
,
but
by
the
Incontinency
of
their
own
Tongues
;
an
Avenging
Erinnys
hovering
over
their
Heads
,
and
constraining
them
to
confess
the
Murther
.
For
as
in
the
Body
,
wounded
and
diseased
Members
draw
to
themselves
the
vicious
Humors
of
the
neighbouring
Parts
;
in
like
manner
the
unruly
Tongues
of
Bablers
,
infested
as
it
were
with
Inflammations
,
where
a
sort
of
feverish
Pulses
continually
lye
beating
,
will
be
always
drawing
to
themselves
something
of
the
secret
and
private
Concerns
of
other
Men
.
And
therefore
it
ought
to
be
environ'd
with
Reason
as
with
a
Rampart
,
perpetually
lying
before
it
,
like
a
Mound
,
to
stop
the
overflowing
and
slippery
Exuberance
of
Impertinent
Talk
;
that
we
may
not
seem
to
be
more
silly
then
Geese
,
which
when
they
take
their
Flight
out
of
Cilicia
,
over
the
Mountain
Taurus
,
which
abounds
with
Eagles
,
are
reported
to
carry
every
one
a
good
big
Stone
in
their
Bills
,
instead
of
a
Bridle
or
Barricado
to
restrain
their
Gagling
.
By
which
means
they
cross
those
hideous
Forrests
in
the
Night
time
undiscover'd
.
Now
then
if
the
Question
should
be
ask'd
,
which
were
the
worst
and
most
pernicious
sort
of
People
?
I
do
not
believe
there
is
any
Man
that
would
omit
to
name
a
Traytor
.
And
yet
by
Treason
it
was
,
that
Euthycrates
cover'd
the
uppermost
Story
of
his
House
with
Macedonian
Timber
,
according
to
the
Report
of
Demosthenes
:
That
Philocrates
having
receiv'd
a
good
Sum
of
Money
,
spent
it
all
upon
Whores
and
Fish
,
and
liv'd
so
voluptuously
as
he
did
;
and
that
Euphorbius
and
Philager
,
who
betray'd
Eretria
,
were
so
well
rewarded
with
ample
Possessions
.
But
a
Pratler
is
a
sort
of
Traytor
that
no
Man
needs
to
hire
;
for
that
he
offers
himself
officiously
,
and
of
his
own
accord
;
nor
does
he
betray
to
the
Enemy
either
Horse
or
Walls
;
but
whatever
he
knows
of
publick
or
private
Concerns
,
requiring
the
greatest
Secresie
,
that
he
discloses
,
whether
it
be
in
Courts
of
Judicature
,
in
Conspiracies
,
or
Management
of
State
Affairs
;
't
is
all
one
,
he
expects
not
so
much
as
the
Reward
of
being
thank'd
for
his
Pains
;
rather
he
will
return
thanks
to
them
that
give
him
Audience
.
And
therefore
what
was
said
upon
a
certain
Spendthrift
,
that
rashly
,
and
without
any
Discretion
,
wasted
his
own
Estate
by
his
lavish
Prodigality
to
others
;
Thou
art
not
Liberal
;
't
is
a
Disease
Of
vainly
giving
,
which
does
thee
possess
;
't
is
all
to
please
thy self
,
what
thou
dost
give
,
And
therefore
they
ne're
thank
thee
that
receive
.
May
be
well
retorted
upon
a
common
Pratler
.
Thou
art
no
Friend
,
nor
dost
to
me
impart
,
For
Friendships
sake
,
the
Secrets
of
thy
Heart
;
But
as
thy
Tongue
has
neither
Bolt
nor
Lock
,
't
is
thy
Disease
,
that
thou
delight'st
to
talk
.
Nor
would
I
have
the
Reader
think
,
that
what
has
hitherto
been
said
,
has
been
discours'd
so
much
to
blame
and
condemn
,
as
to
reform
and
cure
that
vitious
and
infectious
Malady
of
Loquaciousness
and
Incontinency
of
Speech
.
For
though
we
surmount
and
vanquish
the
Vices
of
the
Mind
by
Judgment
and
Exercise
,
yet
must
the
Judgment
precede
.
For
no
Man
will
accustom
himself
to
avoid
,
and
as
it
were
to
extirpate
out
of
his
Soul
,
those
Vices
,
unless
he
first
abominate
them
.
Nor
can
we
ever
detest
those
evil
Habits
of
the
Mind
as
we
ought
to
do
;
but
when
we
rightly
judge
by
Reason's
Light
of
the
Prejudice
they
do
us
,
and
the
Ignominy
we
sustain
thereby
.
For
Example
,
we
consider
and
find
that
these
profuse
Bablers
,
desirous
of
being
belov'd
,
are
universally
hated
;
while
they
study
to
gratifie
,
they
become
troublesome
;
while
they
seek
to
be
admir'd
,
they
are
derided
.
If
they
aim
at
Profit
,
they
loose
all
their
Labour
;
in
short
,
they
injure
their
Friends
,
advantage
their
Enemies
,
and
undo
themselves
.
And
therefore
the
first
Remedy
and
Cure
for
this
spreading
Malady
,
will
be
this
,
to
reckon
up
all
the
shameful
Infamies
and
Disasters
that
attend
it
.
The
second
Remedy
,
is
to
take
into
serious
Consideration
the
Practice
of
what
is
quite
opposite
and
contrary
to
it
,
by
always
hearing
,
remembring
,
and
having
ready
at
hand
,
the
due
Praises
and
Encomiums
of
Reserv'dness
and
Taciturnity
,
together
with
the
Majesty
,
Sanctimony
,
and
mysterious
Profoundness
of
Silence
.
Let
them
consider
how
much
more
belov'd
,
how
much
more
admir'd
,
how
far
they
are
reputed
to
excel
in
Prudence
,
who
deliver
their
Minds
in
few
Words
,
roundly
,
home
,
and
Sententious
,
and
contract
a
great
deal
of
Sence
within
a
small
Compass
of
Speech
,
then
such
as
fly
out
into
voluminous
Language
,
and
suffer
their
Tongues
to
run
before
their
Wit
.
The
former
are
those
whom
Plato
so
much
praises
,
and
likens
unto
skilful
Archers
,
darting
forth
their
Sentences
thick
and
close
,
as
it
were
crisp'd
and
curl'd
one
within
another
.
To
this
same
shrewdness
of
Expression
,
Lycurgus
accustom'd
his
Fellow
Citizens
from
their
Childhood
,
by
the
Exercise
of
Silence
,
contracting
and
thickning
their
Discourse
into
a
compendious
Delivery
.
For
as
the
Celtiberians
make
Steel
of
Iron
,
by
burying
it
in
the
Ground
,
thereby
to
refine
it
from
the
gross
and
earthy
Part
;
so
the
Laconick
way
of
Speech
has
nothing
of
Bark
upon
it
;
but
by
cutting
off
all
superfluity
of
Words
,
becomes
steel'd
and
sharpen'd
to
pierce
the
Understanding
of
the
Hearer
.
So
their
Conciseness
of
Language
,
so
ready
to
turn
the
Edge
to
all
manner
of
Questions
,
became
natural
by
their
Extraordinary
Practise
of
Silence
.
And
therefore
it
would
be
very
expedient
for
Persons
so
much
given
to
talk
,
always
to
have
before
their
Eyes
the
short
and
pithy
Sayings
of
those
People
,
were
it
only
to
let
them
see
the
Force
and
Gravity
which
they
contain
.
For
Example
,
The
Lacedaemonians
to
Philip
;
Dionysius
in
Corinth
.
And
when
Philip
wrote
thus
to
the
Spartans
,
If
once
I
enter
into
your
Territories
,
I
will
destroy
ye
all
,
never
to
rise
again
.
They
answer'd
him
with
no
more
then
,
If.
To
King
Demetrius
,
exclaiming
in
a
great
Rage
,
What
,
have
the
Spartans
sent
me
but
one
Embassador
?
The
Embassador
nothing
terrify'd
,
One
to
One
,
said
he
.
Certainly
they
that
spoke
short
and
concisely
,
were
much
admir'd
by
the
Ancients
.
Therefore
the
Ampictyons
gave
order
,
that
neither
Homer's
Iliads
,
nor
his
Odysses
should
be
written
over
the
Gates
of
Pythian
Apollo's
Temple
;
but
,
Know
thy self
,
Nothing
too
much
,
Give
good
Sureties
,
Mischief
at
had
.
So
much
did
they
admire
Conciseness
of
Speech
,
comprehending
full
Sence
in
so
much
Brevity
,
made
solid
as
it
were
by
the
Force
of
a
Hammer
.
Does
not
the
Deity
himself
study
compendious
Utterance
in
the
Delivery
of
his
Oracles
?
Is
he
not
therefore
call'd
Loxias
,
because
he
avoids
rather
Loquacity
then
Obscurity
?
Are
not
they
that
signifie
their
Meaning
by
certain
Signs
,
without
Words
,
in
great
Admiration
,
and
highly
applauded
.
Thus
Heraclitus
being
desir'd
by
his
Fellow
Citizens
,
to
give
them
his
Opinion
concerning
Concord
,
ascended
the
publick
Pulpit
,
and
taking
a
Cup
of
cold
Water
in
his
Hand
,
first
sprinkl'd
it
with
a
little
Flower
,
then
stirring
it
with
a
Sprig
of
Penyroyal
,
drank
it
off
,
and
so
came
down
again
.
Intimating
thereby
,
that
if
Men
would
but
be
contented
with
what
was
next
at
hand
,
without
longing
after
Dainties
and
Superfluities
,
it
would
be
an
easie
thing
for
Cities
to
live
in
Peace
and
Concord
one
with
another
.
Scilurus
,
King
of
the
Scythians
,
left
fourscore
Sons
behind
him
;
who
when
he
found
the
Hour
of
Death
approaching
,
ordered
them
to
bring
him
a
Bundle
of
small
Javelins
,
and
then
commanded
every
one
singly
to
try
whether
they
could
break
the
Bundle
as
it
was
ty'd
up
altogether
,
which
when
they
told
him
was
impossible
for
them
to
do
,
he
drew
out
the
Javelins
one
by
one
,
and
break
them
all
himself
with
ease
.
Thereby
declaring
,
that
so
long
as
they
kept
together
united
and
in
Concord
,
their
Force
would
be
invincible
;
but
that
by
Dis-union
and
Discord
,
they
would
enfeeble
each
other
and
render
their
Dominion
of
small
Continuance
.
He
then
that
by
often
Repetition
and
Reflexion
shall
enure
himself
to
such
Presidents
as
these
,
may
in
time
perhaps
be
more
delighted
with
these
short
and
conclusive
Apothegms
,
then
with
the
Exorbitances
of
loose
and
lavish
Discourse
.
For
my
own
part
,
I
must
acknowledge
that
I
am
not
a
little
asham'd
of
my self
,
when
I
call
to
mind
that
same
Domestick
Servant
,
of
whom
I
am
now
going
to
speak
,
and
consider
how
great
a
thing
it
is
to
advise
before
a
Man
speaks
,
and
then
to
be
able
to
maintain
and
stick
to
what
he
has
resolv'd
upon
.
Publius
Piso
the
Rhetorician
,
being
unwilling
to
be
disturb'd
with
much
Talk
,
gave
order
to
his
Servants
to
answer
to
such
Questions
only
as
he
should
ask
them
,
and
say
no
more
.
Then
having
a
Design
to
give
an
Entertainment
to
Clodius
,
at
that
time
the
Chief
Magistrate
,
he
order'd
him
to
be
invited
,
and
provided
a
splendid
Banquet
for
him
,
as
in
all
probability
he
could
do
no
less
.
At
the
time
appointed
,
several
other
Guests
appear'd
,
only
they
waited
for
Clodius's
coming
,
who
tarry'd
much
longer
then
was
expected
;
so
that
Piso
sent
his
Servant
several
times
to
him
,
to
know
whether
he
would
be
pleas'd
to
come
to
Supper
,
or
no
.
Now
in
regard
it
grew
late
,
and
that
Piso
despair'd
of
his
coming
;
What
,
said
he
to
his
Servant
,
did
you
call
him
?
Yes
,
reply'd
the
Servant
,
Why
then
does
he
not
come
away
?
—
Because
he
told
me
he
would
not
come
—
Why
did
you
not
tell
me
so
before
?
—
Because
,
Sir
,
you
never
ask'd
me
the
Question
.
This
was
a
Roman
Servant
:
But
you
shall
have
an
Athenian
Servant
,
that
while
he
is
digging
and
delving
,
will
give
his
Master
an
Account
of
the
Articles
and
Capitulations
in
a
Treaty
of
Peace
.
So
strangely
does
Custom
prevail
in
all
things
;
of
which
,
let
us
now
discourse
;
for
there
is
no
Curb
or
Bridle
that
can
tame
or
restrain
a
Libertine
Tongue
;
only
Custom
must
vanquish
that
Disease
.
First
therefore
,
when
there
are
many
Questions
propounded
in
the
Company
where
thou
art
,
accustom
thy self
to
Silence
,
till
all
the
rest
have
refus'd
to
give
an
Answer
.
For
as
Sophocles
observes
,
Although
in
Racing
Swiftness
is
requir'd
,
To
give
Advice
,
there
's
no
such
hast
desir'd
.
No
more
does
Voice
and
Answer
aim
at
the
same
Mark
.
For
it
is
the
Business
of
a
Racer
to
get
the
Start
of
him
that
contends
with
him
.
But
if
another
Man
give
a
sufficient
Answer
,
there
needs
no
more
then
by
commending
and
approving
what
he
says
,
to
gain
the
Reputation
of
a
Candid
Person
.
If
not
,
then
to
tell
wherein
the
other
fail'd
,
and
to
supply
the
Defect
,
will
neither
be
unseasonable
,
nor
a
thing
that
can
justly
merit
Distaste
.
But
above
all
things
,
let
us
take
special
heed
,
when
another
is
ask'd
a
Question
,
that
we
do
not
chop
in
to
prevent
his
returning
an
Answer
.
And
perhaps
it
is
as
little
commendable
,
when
a
Question
is
ask'd
of
another
,
to
put
him
by
,
and
undertake
the
Solution
of
what
is
demanded
our selves
.
For
thereby
we
seem
to
intimate
,
that
the
Person
to
whom
the
Question
was
put
,
was
not
able
to
resolve
it
,
and
that
the
Propounder
had
not
Discretion
sufficient
to
know
of
whom
to
ask
it
.
Besides
that
such
a
Malapert
Forwardness
in
answering
,
is
not
only
indecent
,
but
injurious
and
affrontive
.
For
he
that
prevents
the
Person
to
whom
the
Question
is
put
,
in
returning
his
Answer
,
would
in
effect
insinuate
a
What
need
had
you
to
ask
of
him
?
What
can
he
say
to
it
?
When
I
am
in
presence
,
no
Man
ought
to
be
ask'd
those
Questions
but
my self
.
And
many
times
we
put
the
Question
to
some
People
,
not
for
want
of
an
Answer
,
but
only
to
minister
occasion
of
Discourse
,
to
provoke
them
to
Familiarity
,
and
to
have
the
Pleasure
of
their
Wit
and
Conversation
;
as
Socrates
was
wont
to
challenge
Theatus
and
Carmides
.
Therefore
,
to
prevent
another
in
returning
his
Answers
,
to
abstract
his
Ears
,
and
draw
off
his
Cogitations
from
another
to
himself
,
is
the
same
thing
as
to
run
,
and
salute
a
Man
who
designs
to
be
saluted
by
some
body
else
;
or
to
divert
his
Eyes
upon
our selves
,
which
were
already
fix'd
upon
another
.
Considering
that
if
he
,
to
whom
the
Question
is
put
,
refuse
to
return
an
Answer
,
it
is
but
decent
for
a
Man
to
contain
himself
,
and
by
an
Answer
accommodated
to
the
Will
of
the
Propounder
,
modestly
and
respectfully
to
put
in
,
as
if
it
had
been
at
the
Request
,
or
in
the
Behalf
of
the
other
.
For
they
that
are
ask'd
a
Question
,
if
they
fail
in
their
Answer
,
are
justly
to
be
pardon'd
;
but
he
that
voluntarily
presumes
to
answer
for
another
,
gives
distaste
,
let
his
Answer
be
never
so
rational
;
but
if
he
mistake
,
he
is
derided
by
all
the
Company
.
The
second
point
of
Exercise
,
in
reference
to
our
own
Answering
of
Questions
,
wherein
a
Man
that
is
given
to
talk
,
ought
to
be
extreamly
careful
,
is
first
of
all
,
not
to
be
over-hasty
in
his
Answers
to
such
as
provoke
him
to
talk
,
on
purpose
to
make
themselves
merry
,
and
put
an
Affront
upon
him
.
For
some
there
are
,
who
not
out
of
any
Desire
to
be
satisfy'd
,
but
meerly
to
pass
away
the
time
,
study
certain
Questions
,
and
then
propound
them
to
Persons
which
they
know
love
to
multiply
Words
,
on
purpose
to
make
themselves
Sport
.
Such
Men
therefore
ought
to
take
heed
how
they
run
headlong
,
and
leap
into
Discourse
,
as
if
they
were
glad
of
the
Occasion
;
but
to
consider
the
Behaviour
of
the
Propounder
,
and
the
benefit
and
usefulness
of
the
Question
.
When
we
find
that
the
Propounder
is
really
desirous
to
be
inform'd
,
it
is
convenient
then
for
a
Man
to
bethink
himself
a
while
,
and
make
some
Pause
between
the
Question
and
the
Answer
,
to
the
end
the
Proposer
,
if
he
pleases
to
make
any
Additions
to
his
Proposal
,
may
have
time
to
do
it
,
and
himself
a
convenient
space
to
consider
what
Answer
to
make
,
for
fear
of
running
at
random
,
and
stifling
the
Question
before
it
be
fully
propounded
;
or
of
giving
one
Answer
for
another
,
for
want
of
consideration
what
he
ought
to
say
,
which
is
the
Effect
of
an
over-hasty
Zeal
to
be
talking
.
True
it
is
indeed
,
that
the
Pythian
Priestess
was
wont
to
give
her
Oracular
Answers
at
the
very
Instant
,
and
sometimes
before
the
Question
was
propounded
.
For
that
the
Deity
,
whom
she
serves
,
Both
understands
the
Mute
that
cannot
speak
,
And
hears
the
Silent
,
e're
his
Mind
he
break
.
But
it
behoves
a
Man
that
would
return
a
pertinent
Answer
,
to
stay
till
he
rightly
apprehended
the
Sence
,
and
understands
the
Intent
of
him
that
propounds
the
Question
;
least
he
may
happen
to
make
good
the
Proverb
.
A
Rake
we
call'd
for
,
they
half
Mad
Tell
us
a
Story
of
a
Spade
.
There
is
also
another
way
to
subdue
this
inordinate
and
insatiate
Greediness
of
having
all
the
Talk
,
that
it
may
not
seem
as
if
we
had
some
old
Flux
of
Humors
impostumated
about
the
Tongue
,
which
we
were
willing
to
have
lanc'd
and
let
out
by
a
Question
,
giving
occasion
of
lavish
Discourse
.
Socrates
therefore
,
though
never
so
Thirsty
after
violent
Exercise
,
never
would
allow
himself
the
Liberty
to
drink
,
till
he
had
empty'd
his
Bucket
of
Water
,
by
pouring
it
out
by
degrees
;
to
the
end
he
might
accustom
his
sensual
Appetite
to
attend
Reason's
Appointment
.
Now
therefore
we
come
to
understand
that
there
are
three
sorts
of
Answers
to
Questions
;
the
First
,
which
is
necessary
,
the
Second
,
out
of
Civility
,
and
the
Third
,
superfluous
.
For
Example
,
if
a
Man
should
ask
,
Whither
Socrates
is
within
?
The
other
,
if
he
were
in
an
ill
Humor
,
or
not
dispos'd
to
make
many
Words
,
would
answer
,
Not
within
:
Or
if
he
intended
to
be
more
Laconick
,
he
would
cut
off
,
Within
,
and
reply
briefly
No.
Thus
the
Lacedaemonians
,
when
Philip
sent
them
an
Epistle
,
to
know
,
whether
or
no
they
would
admit
him
into
their
City
,
vouchsaf'd
him
no
other
Answer
,
then
only
'
OY
or
NO
,
fairly
written
in
Capital
Letters
,
upon
a
large
Sheet
of
Paper
.
Another
,
that
would
answer
more
courteously
,
would
say
,
He
is
not
within
;
he
is
gone
among
the
Bankers
;
and
perhaps
he
would
add
,
where
he
expects
some
Friends
of
his
out
of
Ionia
.
But
a
superfluous
Prater
,
and
one
that
abounded
in
Words
,
would
reply
,
He
is
not
within
,
but
is
gone
among
the
Bankers
,
in
expectation
to
meet
certain
Ionian
Friends
,
who
are
recommended
to
him
in
a
Letter
from
Alcibiades
,
who
lives
at
Miletum
with
Tissaphernes
,
one
of
the
Great
King
of
Persia's
Lieutenant
Generals
,
who
formerly
assisted
the
Lacedaemonians
;
but
by
the
Solicitation
of
Alcibiades
,
is
in
League
with
the
Athenians
;
for
Alcibiades
being
desirous
to
return
to
his
own
Country
,
has
prevail'd
with
Tissaphernes
to
change
his
Mind
,
and
joyn
with
his
Fellow
Citizens
.
And
thus
perhaps
you
shall
have
him
run
on
,
and
repeat
the
whole
eighth
Book
of
Thucidides
,
and
overwhelm
a
Man
with
his
Impertinent
Discourse
,
till
he
has
taken
Miletum
,
and
banish'd
Alcibiades
a
second
Time
.
Herein
therefore
ought
a
Man
chiefly
to
restrain
the
Profuseness
of
his
Language
,
as
it
were
,
following
the
Foot-steps
of
the
Question
,
and
circumscribing
the
Answer
,
as
it
were
within
a
Center
and
Distance
proportionable
to
the
Benefit
which
the
Propounder
proposes
to
make
of
his
Question
.
't
is
reported
of
Carneades
,
that
before
he
was
well
known
in
the
World
,
while
he
was
disputing
in
the
Gymnasium
,
the
President
of
the
Place
,
sent
him
an
Admonition
to
moderate
his
Voice
(
for
he
naturally
spoke
very
deep
and
loud
)
in
Answer
to
which
,
when
he
desir'd
the
President
to
send
him
a
Gage
for
his
Voice
,
the
President
not
unproperly
made
Answer
,
Let
that
be
the
Person
who
disputes
with
thee
.
In
like
manner
,
the
intent
of
the
Propounder
ought
to
be
the
Rule
and
Measure
of
the
Propounder
.
Moreover
,
as
Socrates
was
wont
to
say
,
That
those
Meats
were
chiefly
to
be
abstain'd
from
,
which
allur'd
Men
to
Eat
when
they
were
not
a-hungry
,
and
those
Drinks
to
be
refrain'd
,
that
invited
Men
to
drink
when
they
were
not
a-dry
;
so
it
would
behove
a
Man
that
is
lavish
of
his
Tongue
,
to
be
afraid
of
those
Discourses
and
Themes
wherein
he
most
delights
,
and
makes
it
his
Business
to
be
most
prolix
;
and
whenever
he
perceives
them
flowing
in
upon
him
,
to
resist
them
to
the
utmost
of
his
Power
.
For
Example
,
your
Martial
Men
are
always
talking
of
Sieges
and
Battels
,
and
the
Poet
often
introduces
Hector
,
as
some
read
it
.
Nestor
,
boasting
often
of
his
own
Atchievements
and
Feats
of
Arms.
And
the
same
disease
is
incident
to
noted
Pleaders
at
the
Barr
,
and
accompanies
such
as
have
unexpectedly
risen
to
be
the
Favorites
of
Great
Princes
.
For
such
will
be
always
up
with
their
Stories
,
how
they
were
introduc'd
at
first
;
how
they
ascended
by
degrees
;
how
they
got
the
better
in
such
a
Case
;
what
Arguments
they
us'd
in
such
a
Case
;
and
lastly
,
how
they
were
humm'd
up
and
applauded
in
Court
.
For
to
say
Truth
,
Gladness
and
Joy
are
much
more
Loquacious
then
that
same
Agrippina
,
so
often
feign'd
in
their
Comedies
;
rousing
up
,
and
still
refreshing
it self
with
new
Relations
,
and
therefore
they
are
prone
to
fall
into
such
Stories
upon
the
least
Occasion
given
.
For
not
only
,
Where
the
Member
most
is
pain'd
,
There
the
Patient
lays
his
Hand
.
But
Pleasure
also
has
a
Voice
within
it self
,
and
leads
the
Tongue
about
,
to
be
a
support
to
their
Memories
:
Like
Lovers
,
that
spend
the
greatest
Part
of
their
Time
in
Songs
and
Sonnets
,
that
refresh
their
Memories
with
the
Representations
of
their
Mistresses
.
Concerning
which
Amours
of
theirs
,
when
Companions
are
wanting
,
they
frequently
discourse
with
Things
that
are
void
of
Life
.
Oh
dearest
Bed
,
whereon
we
wont
to
rest
,
And
undisturb'd
the
Height
of
Pleasure
Tast
.
And
again
,
O
blessed
Lamp
,
for
surely
thee
Bacchis
believes
some
Deity
.
And
again
,
Surely
the
greatest
of
the
Gods
thou
art
,
Or
else
the
She
that
d●es
possess
my
Heart
.
And
indeed
it
may
well
be
said
,
that
a
loose
Tongu'd
Fellow
is
no
more
,
in
respect
of
his
Discourse
,
then
a
white
Line
struck
with
Chalk
upon
a
Piece
of
Timber
.
For
in
regard
there
are
several
Subjects
of
Discourse
,
and
that
many
Men
are
more
subject
to
some
then
to
others
;
it
behoves
every
one
to
take
care
of
all
in
general
,
and
to
suppress
them
in
such
a
manner
,
that
the
Delight
which
they
take
therein
,
may
not
decoy
them
into
their
belov'd
Prolixity
and
Profuseness
of
Words
beyond
this
white
Line
.
The
same
Inclination
to
overshoot
themselves
in
Pratling
,
appears
in
such
as
are
prone
to
those
kind
of
Discourses
,
wherein
they
suppose
themselves
to
excel
others
,
either
in
Habit
or
Experience
.
For
such
a
one
being
as
well
a
Lover
of
himself
,
as
ambitious
of
Glory
:
The
chiefest
Part
of
all
the
Day
doth
spend
,
In
this
or
that
,
all
others
to
transcend
.
For
Example
,
he
that
reads
much
,
endeavours
to
excell
in
History
;
the
Grammarian
,
in
the
Artificial
couching
of
Words
;
the
Traveller
is
full
of
his
Geography
.
But
all
these
Surplusages
are
to
be
avoided
with
great
Caution
,
least
Men
,
intoxicated
therewith
,
grow
fond
of
their
old
Infirmities
,
and
return
to
their
former
Freaks
,
like
Beasts
that
cannot
be
driven
from
their
Haunts
.
Cyrus
therefore
,
yet
a
young
Stripling
,
was
most
worthy
of
Admiration
,
who
would
never
challenge
his
Equals
and
Play-fellows
to
any
Exercise
wherein
he
excell'd
,
but
wherein
he
knew
himself
to
be
inferior
;
unwilling
that
the
first
should
fret
for
the
Loss
of
the
Prize
,
which
he
was
sure
to
win
,
and
loath
to
loose
what
he
could
gain
from
the
others
better
Skill
.
On
the
other
side
,
the
Profuse
Talker
is
of
such
a
Disposition
,
that
if
any
Discourse
happen
,
from
which
he
might
be
able
to
learn
something
,
and
inform
his
Ignorance
,
that
he
refuses
and
rejects
:
Nor
can
you
hire
him
to
hold
his
Tongue
;
so
that
after
his
rolling
and
restless
Fancy
has
muster'd
up
some
few
obsolete
and
all
to
be
tatter'd
Rhapsodies
to
supply
his
Vanity
,
out
he
flings
them
,
as
if
he
were
Master
of
all
the
Knowledge
in
the
World
.
Just
like
one
amongst
us
,
who
having
read
two
or
three
of
Ephorus's
Books
,
tir'd
all
Mens
Ears
with
his
Talk
,
and
spoil'd
and
brake
up
all
the
Feasts
and
Societies
where
e're
he
came
,
with
his
continual
Relations
of
the
Battle
of
Leuctra
,
and
the
Consequences
of
it
;
by
which
means
he
got
himself
a
Nickname
,
while
every
one
call'd
him
Epaminondas
.
But
this
is
one
of
the
least
Inconveniences
of
this
Infirmity
:
and
indeed
we
ought
to
make
it
one
Step
toward
the
Cure
,
to
turn
this
violent
Vein
of
Twatling
upon
such
Subjects
as
those
.
For
such
a
Loquacity
is
less
a
Nuissance
when
it
superabounds
in
only
what
belongs
to
Human
Literature
.
It
would
be
necessary
also
that
the
same
sort
of
People
who
are
addicted
to
this
Vice
,
should
accustom
themselves
to
write
upon
some
Subject
or
other
,
and
to
dispute
of
certain
Questions
apart
.
For
Antipater
the
Stoick
,
as
we
may
probably
conjecture
,
either
not
being
able
,
or
else
unwilling
to
come
in
Dispute
with
Carneades
,
vehemently
inveighing
against
the
Stocks
,
declin'd
to
meet
him
fairly
in
the
Schools
,
yet
would
be
always
writing
Answers
against
him
;
and
because
he
fill'd
whole
Volumes
full
of
Contradictory
Arguments
,
and
still
oppos'd
him
with
Assertions
that
only
made
a
Noise
,
he
was
call'd
Calamoboas
,
as
one
that
made
a
great
Clamor
with
his
Pen
to
no
Purpose
:
So
't
is
very
probable
that
such
fighting
with
their
own
Shadows
,
and
exclaiming
one
against
another
apart
by
themselves
,
driving
and
restraining
them
from
the
Multitude
,
would
render
them
more
tolerable
and
sociable
in
Civil
Company
.
Like
Curst
Cur●
,
which
after
they
have
once
discharg'd
their
Fury
upon
Sticks
and
Stones
,
become
less
fierce
toward
Men
.
It
would
be
always
of
great
Importance
to
them
to
converse
with
their
Superiors
and
Elders
;
for
that
the
awful
Reverence
and
Respect
which
they
bore
to
their
Dignity
and
Gravity
,
might
accustom
them
in
time
to
silence
.
And
it
would
be
evermore
expedient
for
them
to
intermix
and
involve
with
those
Rules
and
Exercises
I
have
already
set
down
,
this
manner
of
Ratiocination
with
themselves
,
before
they
speak
,
and
at
the
same
time
that
the
Words
are
just
ready
to
break
out
of
their
Mouths
;
What
is
this
which
I
would
say
,
that
presses
so
hard
to
be
gone
?
for
what
reason
would
this
Tongue
of
mine
so
fain
be
walking
?
What
good
shall
I
get
by
speaking
?
What
Mischief
shall
I
incur
by
holding
my
Peace
?
For
we
are
not
to
ease
and
discharge
our selves
of
our
Words
,
as
if
they
were
a
heavy
Burthen
that
overloaded
us
;
for
Speech
remains
as
well
when
utter'd
,
as
before
;
but
Men
either
speak
in
behalf
of
themselves
,
when
some
Necessity
compels
them
,
or
for
the
Benefit
of
those
that
hear
them
,
or
else
to
recreate
one
another
with
the
Delights
of
Converse
,
on
purpose
to
mitigate
and
render
more
savory
,
as
with
Salt
,
the
Toyls
of
our
daily
Employments
.
But
if
there
be
nothing
profitable
in
Speaking
,
nothing
necessary
to
them
that
hear
what
is
said
,
nothing
of
Satisfaction
or
Delight
,
by
being
thereby
render'd
acceptable
to
all
Societies
:
What
need
is
there
it
should
be
spoken
?
For
Words
may
be
in
vain
,
and
to
no
purpose
,
as
well
as
Deeds
.
But
after
,
and
above
all
that
has
been
said
,
we
ought
always
to
bear
in
Remembrance
,
and
always
to
have
ready
at
our
Tongues
end
,
that
Saying
of
Simonides
,
That
he
who
is
given
to
Talk
,
has
many
times
an
occasion
to
repent
him
of
his
Words
,
but
never
he
that
can
hold
his
Tongue
.
Then
as
for
Exercise
,
we
must
believe
it
to
be
a
matter
of
great
Importance
,
as
being
that
which
overcomes
and
masters
all
things
;
considering
what
Toi●
and
Labour
Men
will
undergo
to
get
rid
of
an
old
Cough
or
Hickup
,
the
Effects
of
Superfluity
and
Laziness
,
and
that
Silence
and
Taciturnity
are
not
only
never
afflicted
with
Thirst
,
as
Hippocrates
observes
,
but
altogether
free
from
Pain
and
Sorrow
.
Plutarch's
Morals
:
Vol.
IV
.
Of
Love
.
Translated
from
the
Greek
by
J.
Phillips
,
Gent
.
Flavianus
.
WAS
it
not
in
Helicon
,
Dear
Autobulus
,
that
those
Discourses
were
held
concerning
Love
,
which
whether
thou
hast
already
set
them
down
in
Writing
,
or
still
carry'st
in
thy
Memory
,
as
having
often
desired
them
from
thy
Father
,
are
now
in
expectation
that
thou
wilt
recite
to
us
at
our
importunate
Request
?
Autobulus
.
It
was
in
Helicon
,
Dear
Flavianus
among
the
Muses
,
at
what
time
the
Thespians
perform'd
the
Erotic
Solemnitie●
.
For
(
as
in
Honour
of
the
Muses
)
so
with
the
same
Devotion
they
celebrate
every
five
Years
certain
Games
and
Festivals
very
Magnificent
and
Splendid
in
Honour
of
Cupid
.
Flavianus
.
Knowst
thou
then
,
what
it
is
we
all
desire
at
thy
hands
,
as
many
as
are
gather'd
here
together
to
be
thy
Auditors
?
Autobulus
.
No
but
I
shall
surely
know
,
when
once
by
you
inform'd
.
Flavianus
.
Curtal
,
we
beseech
ye
,
your
Discourse
at
present
,
for
bearing
the
Descriptions
of
Medows
and
Shades
,
together
with
the
crawling
Ivy
,
and
windings
of
the
purling
Rivolets
,
and
whatever
else
being
customary
in
describing
such
kind
of
Places
make
Plato's
Ilissus
desirable
:
such
as
the
Chastity-preserving
Tree
,
with
the
pleasing
variety
of
Herbs
and
Flowers
covering
the
rising
Hillocks
,
study'd
with
more
Curiosity
then
Elegancy
.
Autobulus
.
What
needed
my
Relation
,
dearest
Flavianus
,
such
a
Proem
as
this
?
The
occasion
that
gave
birth
to
these
discourses
requires
only
a
numerous
Auditory
and
a
Theater
;
otherwise
there
is
nothing
wanting
of
an
Interlude
.
Therefore
let
us
first
beseech
the
Mother
of
the
Muses
to
be
propitious
and
assist
us
in
the
discovery
of
the
Fable
.
For
my
Father
,
born
a
long
time
since
before
me
,
having
newly
espous'd
my
Mother
,
by
reason
of
an
unlucky
variance
that
fell
out
between
their
Parents
,
took
a
journey
to
Thespiae
,
with
an
intention
to
Sacrifice
to
the
God
of
Love
,
and
carry'd
my
Mother
also
to
the
Feast
(
for
that
it
properly
belong'd
to
her
as
well
to
make
the
Feast
,
as
to
perform
the
Sacrifice
)
besides
several
of
his
familiar
Acquaintance
that
accompany'd
him
from
his
House
.
Now
being
arriv'd
at
Thespiae
,
he
met
with
Daphnaeus
,
the
Son
of
Archidamus
,
and
Lysander
in
Love
with
the
Daughter
of
Simon
,
above
all
her
Suitors
,
chiefly
the
most
welcome
and
acceptable
to
her
.
There
he
also
found
Soclarus
,
the
Son
of
Ariston
,
who
was
come
from
Tithora
;
together
with
Protogenes
of
Tarsus
,
and
Zeuxippus
the
Lacedemonian
,
by
whom
he
had
been
a
Guest
several
times
kindly
entertain'd
,
with
many
other
Baeotian
Gentlemen
,
with
whom
my
Father
was
intimately
acquainted
.
Thus
they
stay'd
for
two
or
three
days
in
the
City
entertaining
each
other
with
learned
discourse
,
one
while
in
the
Common
wrestling
Places
,
sometimes
in
the
Theaters
,
still
keeping
company
together
.
After
that
,
avoiding
the
Troublesom
Contests
of
the
Harpers
and
Musicians
,
it
being
found
out
that
all
would
be
carry'd
by
anticipation
of
Parties
,
the
greatest
part
brake
Company
,
and
as
if
they
had
been
discamping
out
of
an
Enemies
Country
,
retir'd
to
Helicon
and
took
up
their
Lodgings
among
the
Muses
.
Whether
the
next
morning
came
to
them
Anthemion
and
Pisias
,
Persons
of
eminent
Nobility
;
and
both
ally'd
to
Baccho
,
Sirnamed
the
Fair
,
and
both
I
know
not
how
at
some
difference
one
with
another
,
by
reason
of
the
Affection
which
they
severally
bore
to
him
,
For
there
was
at
Thespiae
Ismendora
of
an
Illustrious
family
and
wealthy
withal
;
and
indeed
in
all
other
respects
discreet
and
modest
;
and
moreover
she
had
continu'd
a
Widow
without
spot
or
stain
to
her
Reputation
,
though
both
young
and
beautiful
.
Now
it
happen'd
that
while
this
Brisk
Widow
was
endeavouring
to
make
up
a
Match
between
Baccho
the
Son
of
a
Neighbouring
Lady
her
intimate
Friend
,
and
a
certain
just
blooming
Virgin
nearly
ally'd
to
her self
,
by
often
talking
with
the
Young
Gentleman
and
much
frequenting
his
Company
,
she
began
to
feel
some
sparks
of
kindness
kindled
for
him
in
her
own
Breast
.
Afterwards
hearing
him
highly
commended
by
others
,
and
speaking
many
things
in
his
praise
her self
,
and
finding
him
belov'd
by
a
great
number
of
Persons
of
the
best
Rank
,
by
degrees
she
fell
desperately
in
love
with
the
Youth
;
nevertheless
with
a
resolution
to
do
nothing
unbeseeming
her
Birth
and
Quality
,
but
after
public
Wedlock
to
acknowledge
him
her
Husband
:
But
as
the
Match
seemed
impracticable
,
by
reason
of
the
distance
of
their
years
,
so
the
Mother
of
the
Young
Man
suspected
the
Nobility
and
Grandeur
of
her
House
not
to
be
correspondent
to
her
Son's
condition
,
which
rendred
him
uncapable
of
such
a
preferment
.
Moreover
his
Companions
that
were
wont
to
go
a
hunting
with
him
,
weighing
the
difference
between
his
and
the
Age
of
Ismenodora
,
filled
his
head
with
several
scruples
,
asking
him
why
he
did
not
Marry
his
Mother
,
if
he
wanted
an
Old
woman
;
and
bidding
him
consider
how
much
it
would
cost
him
after
a
little
time
in
new
Sets
of
Teeth
;
and
thus
scaring
him
with
continual
frumps
and
scoffs
,
more
effectually
hinder'd
the
Match
,
then
they
who
labour'd
industriously
and
seriously
to
prevent
it
.
But
at
last
,
the
Young
Man
,
shaking
off
all
others
,
applys
himself
to
Pisias
and
Athenion
for
their
advice
in
a
Matter
of
so
great
concernment
.
The
Elder
of
these
two
,
Ariston
,
was
his
Uncle
;
and
Pisias
the
most
austere
of
all
his
Lovers
.
The
latter
therefore
withstood
the
Match
with
all
his
Might
,
and
upbraided
Anthenion
as
one
that
went
about
to
betray
the
Young
Man
to
Ismenodora
.
On
the
other
side
Anthenion
told
Pisias
,
that
he
did
not
well
to
do
as
he
did
,
having
the
Reputation
of
a
worthy
honest
Man
,
to
imitate
those
leud
Lovers
,
that
endeavour'd
to
deprive
their
Friend
of
a
Noble
House
,
a
Rich
Wife
,
and
other
corresponding
conveniences
,
that
he
might
have
the
Pleasure
to
see
him
frequently
naked
in
the
Wrestling
Places
,
fresh
and
smooth
,
and
a
stranger
to
Female
Sports
.
However
to
prevent
the
growing
of
any
quarrel
between
them
,
through
long
and
Passionate
disputes
,
they
chose
for
Umpires
of
the
Controversie
my
Father
and
those
Friends
that
were
with
him
:
and
besides
them
,
as
if
they
had
been
chosen
on
purpose
,
Daphnoeus
pleaded
for
Pisias
,
and
for
Anthenion
,
Protogenes
;
who
bitterly
inveighing
against
Ismenodora
,
O
Hercules
,
cry'd
Daphnaeus
what
may
we
not
expect
,
when
Protogenes
bids
defiance
to
Love
?
He
that
all
along
has
spent
as
well
the
serious
as
sportive
hours
of
his
Life
both
in
Love
and
for
Love
,
without
regard
either
to
Learning
or
his
Country
,
not
like
to
Laius
,
who
was
but
five
days
journey
distant
from
it
;
for
his
was
a
slow
sort
of
Love
upon
the
dry
Land
;
whereas
your
Cupid
,
Protogenes
With
nimble
Wings
display'd
.
Cross'd
the
Seas
from
Cilicia
to
Athens
,
merely
to
visit
and
straggle
up
and
down
with
Lovely
Boys
.
And
indeed
,
such
at
first
was
the
true
cause
of
Protogenes's
Peregrination
.
At
which
the
Company
falling
into
a
loud
Laughter
,
how
!
said
Protogenes
,
can
you
believe
that
I
at
this
time
wage
War
against
Love
,
and
that
I
do
not
rather
fight
for
Love
against
intemperate
Desire
and
lascivious
Wantonness
,
which
under
the
shelter
of
the
most
honest
and
fairest
Names
that
are
,
let
themselves
loose
into
the
most
shameful
Acts
of
inordinate
Lust
and
Concupiscence
.
Then
Daphnaeus
,
do
ye
number
Wedlock
,
said
he
,
and
the
Conjunction
of
Man
and
Wife
(
then
which
there
is
no
Tye
more
sacred
in
the
World
)
among
the
vile
and
dishonest
Actions
of
the
World
?
Why
truly
reply'd
Protogenes
,
this
same
Bond
of
Wedlock
,
as
being
necessary
for
Generation
,
is
not
undeservedly
perhaps
extoll'd
by
our
grave
Politicians
and
Lawgivers
,
and
by
them
recommended
to
the
Multitude
.
But
I
must
tell
ye
,
if
you
mean
true
Love
,
there
is
not
a
Farthings
worth
of
it
to
be
found
among
Women
.
Nor
do
I
believe
,
that
either
you
your selves
or
any
other
that
dote
so
much
as
you
pretend
to
do
,
upon
Women
and
Virgins
,
love
them
any
otherwise
,
then
as
Flys
love
Milk
,
or
Bees
love
Honycombs
;
only
as
Cooks
and
Butchers
Fat
up
Calves
and
Poultry
in
the
Dark
,
not
out
of
any
extraordinary
affection
which
they
bear
those
Creatures
,
but
for
the
gain
which
they
make
of
them
.
Well
knowing
that
Nature
prompts
all
Men
to
the
use
of
Bread
and
Meat
with
Moderation
,
and
so
far
as
may
suffice
the
Appetite
.
The
excess
of
which
becomes
a
Vice
,
under
the
name
of
Gluttony
or
Gurmandizing
.
Thus
it
is
natural
for
Men
and
Women
to
desire
the
Pleasures
of
mutual
enjoyment
;
but
as
for
that
impetuous
Concupiscence
that
hurries
the
greatest
part
of
Mankind
with
so
much
strength
and
violence
,
it
is
not
properly
call'd
Love
.
For
Love
,
that
is
bread
in
a
Young
and
truly
Generous
Heart
,
by
means
of
Friendship
terminates
in
Vertue
.
Whereas
all
our
Desires
toward
Women
,
let
them
be
taken
in
the
best
sence
we
can
,
serve
us
only
to
reap
the
fruit
of
Pleasure
,
and
to
assist
us
in
the
Fruition
of
Youth
and
Beauty
,
which
when
once
decay'd
,
we
love
no
longer
.
As
Aristippus
testified
to
on●
that
would
have
put
him
out
of
conceit
with
Lais
,
for
that
,
as
he
said
,
she
did
not
truly
love
him
;
no
more
,
said
he
,
am
I
beloved
by
pure
Wine
,
or
good
Fish
,
and
yet
I
willingly
make
use
of
both
.
For
the
end
of
Desire
is
Pleasure
and
Enjoyment
.
But
Love
having
once
lost
the
hopes
of
Friendship
,
will
neither
tarry
,
nor
cherish
,
for
Beauty
sake
,
that
which
is
Irksom
,
though
never
so
gaudy
in
the
flower
of
Youth
,
if
it
bring
not
forth
the
Fruit
of
a
Disposition
propense
to
Friendship
and
Vertue
.
And
therefore
it
is
that
you
hear
a
certain
Husband
,
in
a
Tragedy
thus
talking
to
his
Wife
Thou
hat'st
me
—
true
—
and
I
thy
proud
disdain
Will
brook
with
patience
,
careless
of
the
Pain
,
So
long
as
my
Dishonour
brings
me
Gain
.
Though
I
take
him
to
be
far
the
more
amorous
Man
of
the
two
,
that
can
endure
for
the
sake
of
his
carnal
Pleasure
,
the
Plague
of
a
curst
,
ill-natur'd
shrew
,
that
is
always
scolding
,
then
he
that
bears
the
Infamy
of
a
Cuckold
,
when
his
Wife
and
he
are
well
pay'd
for
it
.
The
first
of
which
Love
Martyrs
Phillippides
the
Comedian
thus
derided
in
the
Person
of
Stratocles
the
Rhetorician
.
She
jowrs
and
growles
and
turns
her
Tail
With
fury
so
unkind
,
The
Wittal
blest
would
think
himself
To
kiss
her
Coyf
behind
.
Now
if
this
be
the
Passion
you
talk
of
which
is
to
be
call'd
Love
,
it
is
a
spurious
and
effeminate
Love
,
that
sends
us
to
the
Womens
Chambers
,
as
it
were
to
the
Cynosarges
at
Athens
.
Or
rather
,
as
they
say
,
there
is
a
sort
of
Generous
and
true
bred
Mountain
Eagle
,
which
Homer
calls
the
black
Eagle
and
Eagle
of
Prey
;
and
then
again
there
is
another
sort
of
Bastard
Eagle
,
that
takes
Fish
and
Birds
that
are
Lazy
and
slow
of
Flight
:
and
wanting
Food
,
makes
a
shrill
and
mournful
noise
for
Hunger
.
Thus
the
true
Genuine
Love
is
that
of
Children
,
not
flaming
with
Concupiscence
,
as
according
to
Anacreon
the
Love
of
Maids
and
Virgins
does
,
neither
besmear'd
with
odoriferous
Oyntments
,
nor
alluring
with
Smiles
and
rowling
Glances
:
but
you
shall
find
him
plain
and
simple
,
and
undebauch'd
with
pleasures
,
in
the
Schools
of
the
Philosophers
,
or
in
the
Wrestling
Lists
,
and
Places
of
Public
Exercise
,
smart
and
generous
in
the
Chace
of
Youth
,
and
exhorting
to
Vertue
all
that
he
finds
to
be
fit
objects
of
his
Diligence
.
Whereas
that
other
Love
,
Nice
and
Effeminate
,
and
always
nestling
in
the
Bosoms
and
Beds
of
Women
,
pursuing
soft
pleasures
,
and
wasted
with
●nmanly
Delights
,
that
have
no
gust
of
friendship
or
heav'nly
ravishment
of
Mind
,
such
a
Love
is
to
be
despis'd
and
rejected
of
all
Mankind
;
as
Solon
banish't
it
out
of
his
Commonwealth
,
when
he
forbid
Slaves
and
Servants
the
use
of
male
Familiarity
,
but
permitted
them
the
Liberty
to
accompany
with
Women
.
As
looking
upon
Friendship
to
be
laudable
and
civil
,
but
Pleasure
to
be
a
vulgar
thing
,
and
unbecoming
a
Man
born
free
.
Whence
it
appears
that
for
a
Servant
to
make
Love
to
a
Boy
,
is
not
allowable
but
only
to
a
Citizen
or
a
Freeman
:
for
this
is
no
mischievous
Love
of
Copulation
,
like
the
affection
toward
Women
.
Now
while
Protogenes
was
desirous
to
have
said
more
,
Daphnaeus
interrupting
him
.
Truly
,
said
he
,
you
have
done
well
to
put
us
in
mind
of
Solon
,
as
if
we
were
to
make
use
of
him
to
be
the
judge
of
a
Person
addicted
to
Love
,
that
is
to
say
,
of
a
real
Lover
.
Hear
what
he
says
.
Then
dote
upon
the
flowry
Youth
of
B●ys
,
Their
fragrant
breath
admiring
and
soft
Thighs
.
Add
to
this
of
Solon
that
other
of
Aeschylus
,
Ingrateful
for
the
Kisses
of
my
Lips
,
Not
to
revere
the
Glory
of
my
Hips
.
These
are
proper
judges
of
Love
,
but
others
there
are
who
deride
all
those
that
would
have
Lovers
inspect
their
Thighs
and
Hanches
,
like
so
many
Sacrificers
or
Bowel
Observers
.
And
for
my
Part
I
draw
from
hence
a
very
strong
Argument
on
the
behalf
of
the
women
.
For
if
Male-Converse
,
which
is
altogether
against
Nature
,
neither
extinguishes
nor
is
any
way
noxious
to
Amorous
Affection
;
much
more
probable
is
it
,
that
the
Love
of
Women
which
is
according
to
Nature
,
should
reach
to
the
consummation
of
Friendship
,
by
vertue
of
that
Obsequious
Beauty
which
attends
it
.
For
I
must
tell
ye
,
Protogenes
,
the
submission
of
the
Female
to
the
Male
was
by
the
Ancients
express'd
by
the
word
{αβγδ}
.
For
which
reason
Pindarus
observes
that
Vulcaen
was
by
Juno
brought
forth
without
the
Graces
,
that
is
,
when
she
was
in
a
morose
humor
,
and
would
nor
oblige
Jupiter
:
and
Sappho
tells
a
young
Virgin
,
not
yet
ripe
for
Matrimony
,
Passive
Obedience
't
is
that
Women
yield
,
T'oblige
their
Woers
;
but
thy
Youth
,
poor
Child
,
Is
yet
too
raw
to
be
so
deeply
skill'd
.
And
certain
a
Person
puts
the
Question
to
Hercules
,
Did
you
by
Force
constrain
,
but
ill
obey'd
,
Or
by
Perswasion
win
the
willing
Maid
?
But
the
Submission
of
Males
to
Males
,
if
it
be
by
Compulsion
of
Strength
,
is
call'd
a
violent
and
forcible
Rape
;
but
if
it
be
voluntary
;
for
one
Man
to
cover
another
,
like
Bulls
and
Horses
,
and
to
conterfeit
the
Act
of
Generation
,
in
defiance
of
Nature
,
such
a
one
is
void
of
all
Allurement
,
brutish
,
and
contrary
to
the
end
of
Venereal
Pleasure
.
Wherefore
I
am
apt
to
believe
that
Solon
wrote
those
Lines
when
he
was
young
,
brisk
,
and
full
of
Seed
,
as
Plato
phrases
it
:
For
when
he
was
grown
into
Years
,
he
sang
another
Note
;
The
Sports
of
Venus
,
now
,
are
my
Delight
,
Or
else
with
Bacchus
to
carouse
;
At
other
times
the
Muses
Charms
invite
;
These
are
the
chiefest
Pleasures
Mankind
knows
.
As
if
he
had
alter'd
his
Course
of
Life
,
and
retir'd
from
the
Storms
and
Tempests
of
Paderastick
Fury
,
into
the
Calms
of
Wedlock
and
Philosophy
.
Now
then
Protogenes
,
let
us
but
consider
the
truth
of
the
Matter
,
we
shall
find
the
Passion
of
Lovers
to
be
the
same
,
whether
it
be
for
Boys
or
for
Women
;
or
if
out
of
a
contentious
Humor
,
you
will
distinguish
them
,
you
shall
find
that
this
Affection
for
Boys
does
not
keep
it self
within
Bounds
,
but
like
a
late-born
Issue
,
clandestinely
brought
forth
in
the
Dark
,
and
out
of
Season
,
strives
to
expel
the
truly
Genuine
and
Legitimate
Love
,
which
is
much
the
more
ancient
.
For
give
me
leave
to
tell
ye
,
my
dear
Friend
,
it
was
but
as
it
were
of
yesterday's
standing
,
or
the
day
before
,
since
young
Boys
began
to
strip
and
shew
themselves
naked
in
the
Publick
Places
of
Exercise
,
that
this
Frenzy
getting
in
by
degrees
,
and
crowding
in
there
,
afterwards
by
little
and
little
,
being
better
fledg'd
,
and
gathering
strength
of
Wings
in
the
Wrestling-Rings
,
the
Insolence
of
it
could
never
since
be
so
restrain'd
,
but
that
still
it
will
be
afronting
and
adulterating
that
same
Nuptial
and
Conjugal
Love
which
is
the
Coadjutrix
of
Nature
,
and
helps
to
immortallize
mortal
Mankind
,
which
being
extinguish'd
by
Death
,
it
raises
up
,
and
immediately
restores
again
by
Generation
.
But
this
same
Protogenes
denies
there
is
any
Pleasure
in
Male
Concupiscence
,
for
he
is
asham'd
and
afraid
to
acknowledge
it
.
Therefore
there
must
be
some
decent
Pretence
for
the
feeling
and
handling
these
adult
and
lovely
Youths
.
And
truly
he
has
found
out
a
very
clever
Excuse
,
alledging
it
to
be
for
the
Sake
of
Friendship
and
Vertue
.
Therefore
he
rowls
himself
in
the
Dust
,
washes
with
cold
Water
,
erects
his
Brows
,
and
outwardly
pretends
to
Philosophy
and
Chastity
,
for
fear
of
the
Law
;
but
when
Darkness
covers
the
Earth
,
and
that
all
People
have
betaken
themselves
to
their
Rest
,
Fearless
he
steals
to
his
belov'd
delight
,
And
sweetly
tasts
th'autumnal
Fruit
all
Night
.
Now
if
it
were
as
Protogenes
says
,
that
no
Carnal
Conjunction
attended
these
Masculine
Familiarities
,
how
can
it
be
Love
,
when
Venus
is
absent
?
Seeing
that
of
all
the
Goddesses
,
she
it
is
that
Cupid
is
bound
to
obey
and
attend
,
and
that
he
has
no
Honour
or
Power
,
but
what
she
confers
upon
him
?
But
if
there
be
a
sort
of
Love
without
Love
,
as
a
Man
may
be
drunk
without
Wine
,
by
drinking
the
Decoctions
of
Figs
or
Barley
,
the
Disturbance
of
such
a
Love
must
prove
fruitless
,
and
to
no
end
,
and
consequently
loathsome
and
offensive
.
These
things
thus
said
,
it
was
apparent
that
Pisia●
found
himself
touch'd
to
the
Quick
,
and
was
much
concern'd
for
what
Daphnaeus
had
spoken
.
But
after
he
had
been
silent
a
while
,
O
Hercules
,
said
he
,
what
a
strange
Impudence
and
Levity
is
this
in
Men
,
to
acknowledge
themselves
ty'd
to
Women
by
their
generating
Parts
,
like
Dogs
to
Bitches
;
by
this
means
expelling
and
banishing
Love
from
the
Places
of
Exercise
,
from
the
publick
Portico's
,
and
from
conversing
under
the
open
Sky
and
Sun-shine
,
to
the
Snares
,
Poniards
,
Philters
,
and
Sorceries
of
Lascivious
Women
;
for
it
is
not
convenient
for
the
Chast
,
either
to
love
,
or
to
be
belov'd
.
At
which
Words
,
as
my
Father
told
me
,
he
took
Protogenes
by
the
Hand
,
and
repeated
to
him
these
Verses
:
Words
,
such
as
these
,
the
Spartan
Courage
warm
;
And
the
affronted
Youth
provoke
to
arm
.
For
surely
the
Exorbitant
Language
of
Pisias
gives
us
good
reason
to
take
Daphnaeus's
part
,
while
he
introduces
over
the
Head
of
Wedlock
,
a
Society
void
of
Love
,
and
utterly
a
Stranger
to
that
same
Friendship
which
descends
,
and
is
inspir'd
from
above
;
which
if
real
Affection
and
Submission
be
wanting
,
can
hardly
be
restraind
by
all
the
Curbs
and
Yokes
of
Shame
and
Fear
.
Then
Pisias
,
for
my
part
,
said
he
,
I
give
little
heed
to
this
Argument
;
for
as
for
Daphnaeus
,
I
find
him
in
the
same
Condition
with
Brass
;
for
as
Brass
is
not
so
easily
melted
by
the
Fire
,
as
by
the
force
of
the
same
melted
and
liquid
Metal
being
powr'd
upon
it
,
which
mollifies
both
alike
,
and
causes
them
to
run
and
mix
together
;
so
it
is
not
the
Beauty
of
Lysandra
that
inflames
him
,
but
the
Conversing
long
with
her
that
is
already
inflam'd
and
full
of
Fire
,
that
sets
him
all
in
a
Flame
himself
;
and
it
is
apparent
,
that
unless
he
makes
hast
to
us
,
he
will
suddainly
be
melted
with
his
own
Heat
.
But
I
perceive
,
said
he
,
the
same
thing
will
befall
me
,
which
Athemion
has
most
reason
to
desire
,
that
I
shall
offend
both
my
Judges
and
my self
;
and
therefore
I
shall
say
no
more
.
Then
Anthemion
,
't
is
very
true
indeed
,
your
Fear
is
just
;
for
you
ought
at
the
first
to
have
spoken
to
the
purpose
,
and
what
was
proper
to
the
Argument
in
Hand
.
To
this
Pisias
reply'd
,
that
he
was
willing
that
every
Woman
should
have
her
Lover
,
but
withal
,
that
it
very
much
concern'd
Baccho
to
have
a
care
how
he
entangl'd
himself
in
Ismenodora's
Wealth
;
least
while
we
match
him
with
so
much
Grandeur
and
Magnificence
,
we
consume
him
to
nothing
,
like
Tin
among
Brass
.
For
I
must
tell
you
,
it
would
be
a
hard
matter
for
so
young
a
Stripling
as
he
is
,
though
he
should
marry
a
plain
and
ordinary
Woman
,
to
keep
the
Soveraignty
of
the
Breeches
,
and
to
be
still
predominant
,
as
Wine
above
Water
.
But
we
see
her
already
design
Superiority
and
Command
;
else
why
should
she
refuse
so
many
Sutors
of
great
Wealth
and
Noble
Extraction
that
court
her
daily
,
to
woe
her self
a
meer
Boy
,
that
has
but
newly
assum'd
the
Robes
of
Manhood
,
and
more
fit
to
go
to
School
then
to
Marry
.
And
therefore
those
Husbands
that
are
wise
,
without
any
Admonition
,
out
of
their
own
Fore-sight
,
clip
their
Wives
Wings
themselves
;
that
is
,
they
prune
away
their
Riches
,
that
prompt
them
to
Luxury
and
Vanity
,
and
render
them
inconstant
and
Foolish
;
so
that
many
times
,
by
the
help
of
these
Wings
,
they
soar
out
of
their
Husbands
Reach
and
fly
quite
away
;
or
if
they
stay
at
Home
,
better
it
were
for
a
Man
to
be
chain'd
with
Fetters
of
Gold
,
as
they
chain
their
Prisoners
in
Aethiopia
,
then
to
be
ty'd
to
the
Riches
of
a
Wife
.
However
,
said
Protogenes
,
he
has
not
hinted
to
us
in
the
least
,
the
hazard
we
run
of
inverting
absurdly
and
ridiculously
the
Counsel
of
Hesiod
,
whose
Words
are
these
;
For
Wedlock
ripe
,
look
out
,
and
choose
thy
Love
;
No●
under
thirty
much
,
nor
much
above
,
This
is
the
Season
;
they
that
longer
tarry
,
Tarry
too
long
,
if
they
for
Off-spring
Marry
.
Virgins
of
fourteen
Signs
of
Ripeness
shew
,
At
fifteen
match
'em
,
e're
more
harm
they
know
.
We
,
quite
contrary
to
this
Precept
,
are
going
about
to
couple
a
young
Lad
,
scarce
ripe
for
Marriage
,
to
a
Lady
much
older
then
himself
,
like
those
that
graft
the
tender
Scions
of
Dates
and
Fig-trees
upon
old
Stocks
,
to
make
them
bear
Fruit
before
their
Season
.
But
you
'l
say
,
the
Woman
is
in
Love
up
to
the
Ears
,
and
burns
with
Desire
.
Who
is
he
that
will
hinder
her
from
Masquerading
before
his
Doors
?
from
singing
her
Amorous
Lamentations
at
his
Windows
?
from
adorning
his
Statues
with
Chaplets
and
Garlands
of
Flowers
?
from
duelling
her
Rivals
,
and
winning
him
from
them
all
by
Feats
of
Arms
?
for
these
are
Acts
that
demonstrate
the
height
of
a
passionate
Affection
.
Let
her
knit
her
Brows
,
refrain
all
manner
of
Pomp
and
Luxury
;
let
her
put
on
a
Garb
and
Countenance
suitable
to
such
a
violent
Passion
.
But
if
Bashful
and
Modest
,
let
her
sit
at
Home
,
expecting
her
Suitors
and
Gallants
to
come
and
court
her
there
.
But
who
would
not
fly
and
abominate
a
Woman
that
professes
Love
,
for
fear
of
making
such
an
impudent
Incontinence
the
first
step
to
his
future
Nuptials
.
When
Protogenes
had
thus
concluded
,
Do
you
not
see
,
Anthemion
,
said
Daphnaeus
,
how
they
make
this
again
the
common
Hypothesis
and
Subject
of
Dispute
,
enforcing
us
still
to
continue
our
Discourse
of
Nuptial
Love
,
who
deny
not
our selves
to
be
the
Upholders
of
it
;
nor
ever
avoided
the
being
one
of
that
celebrated
Chorus
.
Most
certainly
I
do
,
reply'd
Anthemion
,
and
therefore
proceed
in
the
Defence
of
Conjugal
Affection
;
and
let
us
have
also
your
Assistance
in
maintaining
the
Argument
about
Riches
,
with
which
Pisias
chiefly
seems
to
scare
us
.
't
is
the
least
we
can
do
,
said
my
Father
,
for
would
it
not
be
a
great
Reproach
to
Woman-kind
,
should
we
reject
Ismenodora
,
because
she
is
in
Love
,
and
wealthy
to
boot
?
But
she
is
Nobly
descended
as
well
as
Rich
;
what
then
,
is
she
not
beautiful
and
young
?
What
if
she
be
somewhat
stately
and
haughty
,
by
reason
of
her
Illustrious
Birth
,
so
she
live
in
Esteem
and
Reputation
.
If
she
be
proud
and
reserv'd
to
others
,
a
sober
and
discreet
Lady
,
as
Ismenodora
i●
,
will
not
be
so
to
her
Husband
.
For
there
is
nothing
of
Crabbedness
,
nothing
sowre
,
nothing
troublesome
in
Women
truly
Chast
and
Modest
.
So
that
if
there
be
any
Women
that
value
themselves
upon
their
Chastity
,
and
domineer
over
their
Husbands
for
only
that
good
Quality
,
't
is
because
they
are
otherwise
naturally
morose
,
and
that
ill
Quality
gains
them
the
Name
of
Shrews
and
Furies
,
to
be
commended
for
their
Chastity
and
nothing
else
.
But
you
'l
say
,
since
it
may
be
a
Man's
Misfortune
to
be
so
hamper'd
,
would
it
not
be
better
to
marry
some
Thra●ian
Abr●●●●●●
,
or
some
Miles●an●
Bacchis
exchang'd
for
raw
Hides
,
as
an
Assurance
of
her
future
Loyalty
and
Obedience
;
and
yet
we
have
known
some
Men
that
have
been
miserably
Henp●ck'd
by
these
sort
of
Underlings
.
The
Samian
Mi●str●●
and
M●●ri●●
D●●●●●
,
such
as
were
Arist●nica
and
O●nanthe
with
her
Tabor
and
Pipe
,
and
Agathoclia
insulted
over
the
Diadems
of
their
Soveraigns
.
The
Syrian
Sennicamis
was
a
poor
Wench
,
kept
by
one
of
Ninus's
Slaves
,
partly
as
his
Servant
,
partly
as
his
Harlot
,
till
Ninus
meeting
her
,
and
taking
a
Fancy
to
her
,
at
length
doted
upon
her
to
that
degree
,
that
she
not
only
govern'd
him
as
she
pleas'd
her self
,
but
contemn'd
him
.
So
that
finding
she
had
got
the
absolute
Mastery
over
him
,
she
became
so
bold
as
to
desire
him
to
do
her
the
favour
to
see
her
sit
but
one
Day
upon
his
Throne
,
with
the
Royal
Diadem
upon
her
Head
,
dispatching
the
publick
Business
.
To
which
the
King
consenting
,
and
giving
order
to
all
hi●
Officers
to
yield
her
the
same
Obedience
as
to
himself
,
at
first
she
was
very
moderate
in
her
Commands
,
to
make
tryal
of
the
Guards
about
her
,
but
when
she
saw
that
they
obey'd
her
without
the
least
Hesitation
or
Murmuring
,
she
commanded
them
first
to
lay
hold
upon
Ninus
himself
,
then
to
bind
him
,
and
at
length
to
kill
him
.
Which
being
done
,
she
took
the
Government
upon
her self
,
and
reign'd
victoriously
over
all
Asia
with
great
Splendor
and
Renown
;
after
she
added
several
Kingdoms
by
Conquest
to
her
ancient
Dominions
.
And
was
not
Bel●sti●
,
a
Barbarian
Curtesan
,
bought
in
the
Market
,
in
whose
Honour
the
Alexandrians
erected
Temples
and
Altars
,
with
Inscriptions
to
Venus
Beletia
,
a●
Marks
of
the
Kings
Affection
to
her
?
Then
for
Phryn●
also
,
enshrin'd
in
the
same
Temple
,
and
honour'd
with
the
same
Solemnities
as
Cupid
,
and
whose
Statue
all
of
beaten
Gold
stands
among
Kings
and
Queens
;
I
would
fain
know
what
Dowry
of
hers
it
was
,
that
brought
so
many
Lovers
into
such
Subjection
to
her
.
But
as
those
great
Men
,
through
their
Softness
and
Effeminacy
,
became
a
Prey
to
those
Women
;
so
on
the
other
side
,
Men
of
low
and
mean
Condition
,
having
marry'd
Women
both
wealthy
and
of
splendid
Extraction
,
neither
loar'd
Sail
,
nor
abated
any
thing
of
their
Courage
and
Greatness
of
Mind
,
but
liv'd
together
,
always
honouring
their
Wives
,
and
keeping
that
Superiority
over
them
which
was
their
Right
and
Due
.
But
he
that
contracts
and
reduces
his
Wife
within
a
narrow
Compass
,
and
makes
her
less
,
like
a
Ring
that
is
too
big
for
the
Finger
,
to
prevent
it
from
dropping
off
,
are
like
to
those
that
dock
off
their
Mares
Tails
,
and
clip
their
Mains
,
and
then
lead
them
to
a
River
or
Pond
;
for
it
is
reported
,
that
when
those
Mares
perceive
themselves
so
ill
favour'dly
shorn
and
disfigur'd
,
they
loose
their
natural
Courage
,
and
will
afterwards
suffer
themselves
to
be
cover'd
by
Asses
.
And
therefore
as
it
is
a
base
thing
to
prefer
the
Riches
of
a
Woman
above
her
Vertue
or
Nobility
;
so
is
it
as
great
a
Folly
to
reject
Wealth
when
accompany'd
with
Vertue
and
illustrious
Parentage
.
Antigonus
writing
to
a
Captain
of
his
,
whom
he
had
order'd
to
fortifie
the
little
Hill
Munichia
,
joyning
the
City
of
Athens
to
the
Harbor
,
bid
him
not
only
make
the
Collar
strong
,
but
keep
the
Dog
lean
;
intimating
thereby
,
that
he
should
take
care
to
impoverish
the
Athenians
.
But
there
is
no
necessity
for
the
Husband
of
a
rich
and
beautiful
Wife
,
to
make
her
poor
,
or
to
disfigure
her
,
but
by
his
Reserv'dness
and
Prudence
,
and
by
seeming
not
to
admire
any
thing
particularly
in
her
,
to
carry
himself
so
,
that
she
may
perceive
that
as
he
designs
not
to
be
a
Tyrant
;
so
she
must
not
expect
him
to
be
her
Subject
,
giving
that
Weight
to
the
Ballance
,
that
still
the
Scale
may
turn
for
the
Good
of
both
.
Now
,
as
for
Ismenodora
,
her
Years
are
fit
for
Marriage
,
and
she
is
a
Woman
most
likely
to
bear
Children
;
nay
,
I
am
inform'd
that
she
is
now
in
her
Prime
,
and
then
smiling
upon
Pisias
,
for
,
said
he
,
she
is
not
elder
then
any
of
her
Rivals
;
neither
has
she
any
grey
Hairs
,
as
some
that
keep
Company
with
Baccho
.
Now
if
those
People
think
their
Converse
with
the
young
Gentleman
no
way
mis-becoming
their
Gravity
;
what
hinders
,
but
that
she
may
affect
and
cherish
him
as
well
,
if
not
better
then
any
young
Virgin
whatever
.
For
I
must
needs
say
,
't
is
a
difficult
matter
many
times
rightly
to
mix
and
blend
the
Tempers
and
Conditions
of
young
People
;
in
regard
it
will
require
some
time
to
make
them
sensible
of
several
Extravagancies
which
they
may
commit
,
until
they
have
lay'd
aside
the
Pride
and
Wantonness
which
is
incident
to
Youth
,
and
many
a
blustring
Tempest
will
happen
between
the
new
married
Couple
,
before
they
can
be
brought
to
endure
the
Yoak
,
and
draw
quietly
together
;
more
especially
if
there
be
any
thing
of
Jealousie
harbour'd
in
the
Bosom
of
either
;
for
that
,
like
the
Wind
,
in
the
Absence
of
the
Pilot
,
disturbs
and
confuses
the
Happiness
of
the
Match
,
while
the
one
has
not
skill
to
govern
,
and
the
other
refuses
to
be
govern'd
.
Now
then
if
it
be
so
that
Nurses
are
sought
for
to
look
after
sucking
Infants
,
School-masters
to
teach
Children
;
if
Masters
of
Exercise
guide
young
Striplings
;
if
the
Law
and
the
Captain
General
governs
those
that
are
of
age
,
so
that
no
Man
can
be
said
to
be
at
his
own
Liberty
,
to
do
what
he
list
,
where
is
the
Absurdity
for
a
Wife
that
has
Wit
and
Discretion
,
and
the
Advantage
of
years
,
to
govern
and
direct
the
Life
and
Conversation
of
a
youthful
Husband
;
profitable
to
him
,
as
exceeding
him
in
Wisdom
,
and
augmenting
the
Pleasure
of
her
Society
,
by
the
Sweetness
of
her
Disposition
,
and
Reality
of
Affection
.
To
conclude
,
said
he
,
we
that
are
B●eotians
our selves
,
ought
to
reverence
Hercules
,
and
not
to
be
offended
with
those
that
marry
Women
elder
then
themselves
;
knowing
,
as
wo
do
,
that
even
Hercules
himself
gave
his
own
Wife
Megara
,
being
then
three
and
thirty
years
old
,
to
Iolaus
his
Son
,
being
no
more
then
sixteen
years
of
Age
.
While
they
were
in
the
midst
of
these
Discourses
,
one
of
Pisias's
Companions
and
Friends
,
as
my
Father
reported
,
came
galloping
toward
them
out
of
the
City
,
whip
and
spur
,
to
bring
the
News
of
a
strange
and
wonderful
Accident
.
For
Ismenodora
believing
that
Baccho
no
way
dislik'd
his
being
marry'd
to
her
,
but
only
was
deterr'd
by
the
Importunities
of
his
Friends
that
disswaded
him
from
the
Match
,
resolv'd
not
to
let
the
young
Man
escape
her
.
To
this
purpose
she
sent
for
certain
Sparks
of
her
acquaintance
,
whom
she
knew
to
be
stout
and
resolute
young
Gentlemen
,
and
some
Women
that
were
well
Willers
to
her
Amours
,
and
observing
the
Hour
that
Baccho
was
wont
to
pass
by
her
House
to
the
Wrestling
Place
,
well
attended
and
decently
garbated
,
one
day
when
he
came
near
the
outermost
Door
,
anointed
as
he
was
for
the
Exercise
,
with
two
or
three
more
in
the
same
Posture
,
she
met
him
in
the
Street
,
and
gave
a
little
Twitch
to
his
upper
Coat
,
which
was
the
Signal
given
;
at
what
time
her
Friends
rusht
forth
,
and
fairly
and
softly
catching
him
up
in
his
Mandillion
and
Doublet
,
in
a
Huddle
together
,
they
carry'd
him
into
the
House
,
and
lock'd
the
Doors
fast
after
them
.
Then
came
the
Women
also
,
and
pulling
off
his
Mandillion
,
threw
about
him
a
costly
Nuptial
Garment
.
The
Servants
likewise
running
up
and
down
from
one
Place
to
another
,
adorn'd
the
Posts
not
only
of
Ismenodora's
,
but
of
Bacco's
House
,
with
Laurel
Boughs
;
and
a
Minstrel
likewise
was
order'd
to
pipe
along
the
Streets
,
as
is
usual
at
Weddings
.
The
Story
thus
related
,
the
Thespians
and
Strangers
some
of
them
laugh'd
,
some
others
were
heinously
offended
,
and
did
what
they
could
to
exasperate
the
Presidents
of
the
Publick
Exercises
.
For
they
have
a
great
Command
over
the
young
Gentlemen
,
and
keep
a
severe
and
vigilant
Eye
over
all
their
Actions
.
And
now
there
was
not
a
Word
said
of
the
Sports
that
were
intended
;
but
all
the
People
forsaking
the
Theatre
,
flock'd
to
Ism●nodora's
House
,
discoursing
and
debating
the
Matter
one
among
another
.
But
when
Pisias's
Friend
,
with
his
Horse
all
foaming
,
and
in
a
Sweat
,
as
he
had
brought
Intelligence
from
the
Army
in
time
of
War
,
had
deliver'd
his
News
,
hardly
able
to
speak
for
want
of
Breath
,
and
concluded
his
Story
with
saying
,
That
Ismenodora
had
ravish'd
Baccho
,
my
Father
told
me
,
that
Zeuxippus
fell
a
laughing
,
and
as
he
was
a
great
Admirer
of
that
Poet
,
repeated
the
Verses
of
Euripides
,
Wanton
with
Wealth
,
fair
Lady
,
thou
hast
done
No
more
then
Wisdom
teaches
every
one
.
But
that
Pisias
starting
up
out
of
his
Seat
,
made
a
great
Exclamation
,
crying
out
;
O
ye
Gods
!
when
will
ye
put
an
end
to
this
Licentiousness
,
that
will
in
the
end
subvert
our
City
?
For
now
all
things
are
running
into
disorder
through
Violation
of
the
Laws
;
but
perhaps
it
is
now
look'd
upon
as
a
slight
matter
to
transgress
the
Law
and
violate
Justice
;
for
even
the
Law
of
Nature
is
transgress'd
and
broken
by
the
insolent
Anarchy
of
the
Female
Sex
.
Was
ever
there
any
such
thing
committed
in
the
Island
of
Lemnos
?
Let
us
go
,
said
he
,
let
us
go
and
deliver
up
the
Wrestling
Place
,
and
the
Council
House
to
the
Women
,
if
the
City
be
so
effeminate
as
to
put
up
these
Indignities
.
Thus
Pisias
brake
from
the
Company
in
a
Fury
;
nor
would
Protogenes
leave
him
,
partly
offended
at
what
had
happen'd
,
partly
to
asswage
and
mollifie
his
Friend
.
But
Anthemion
,
't
was
a
Juvenile
bold
Attempt
,
said
he
,
and
truly
Lemnian
,
for
we
know
that
the
Lady
was
warmly
in
Love
.
To
whom
Soclarus
smiling
,
Do
you
then
believe
,
said
he
,
that
this
was
a
real
Ravishment
and
Force
,
and
not
rather
a
Stratagem
of
the
young
Man's
own
Contrivance
(
for
he
has
Wit
at
will
)
to
the
end
he
might
escape
out
of
the
Hands
of
his
ruder
Male
Lovers
,
into
the
Embraces
of
a
fair
and
rich
Widow
?
Never
say
so
,
said
Anthemion
,
nor
have
such
a
Suspicion
of
Baccho
.
For
were
he
not
naturally
,
as
he
is
of
a
plain
and
open
Temper
,
he
would
never
have
conceal'd
this
thing
from
me
,
to
whom
he
has
always
imparted
his
Secrets
,
and
whom
he
knew
to
be
always
a
Favorer
of
Ismenodora's
Design
.
For
according
to
the
saying
of
Heraclitus
,
it
is
a
harder
matter
to
withstand
Love
then
Anger
.
For
whatever
it
has
a
Desire
to
,
it
will
purchase
with
the
Hazard
of
Life
,
Fortune
and
Reputation
.
Now
where
is
there
a
more
accomplish'd
Woman
in
all
our
City
that
Ismenodora
?
When
did
you
ever
hear
an
ill
Word
spoken
of
her
?
Or
when
did
ever
any
thing
done
in
her
House
,
give
the
least
Suspition
of
an
ill
Act
?
Rather
we
may
say
,
that
she
seems
to
be
inspir'd
beyond
other
Women
with
something
above
Human
Reason
.
Then
Pemptides
smiling
,
Truly
,
said
he
,
there
is
a
certain
Disease
of
the
Body
,
which
they
call
Sacred
:
So
that
it
is
no
wonder
,
if
some
Men
give
the
Appellation
of
Sacred
and
Divine
,
to
the
most
raging
and
vehement
Passion
of
the
Mind
.
But
as
in
Aegypt
,
once
I
saw
two
Neighbours
hotly
contending
about
a
Serpent
which
crept
before
them
in
the
Road
,
while
both
concluded
it
to
be
good
Luck
,
and
each
assum'd
the
happy
Omen
to
himself
;
so
seeing
some
of
you
at
this
time
haling
Love
into
the
Chambers
of
the
Men
,
others
into
the
Cabinets
of
the
Women
,
as
a
Divinely
transcending
Good
;
I
do
not
wonder
,
since
it
is
a
Passion
so
powerful
,
and
greatly
esteem'd
,
that
it
be
magnify'd
,
and
held
in
greatest
Veneration
by
those
that
have
most
reason
to
clip
its
Wings
,
and
expel
and
drive
it
from
them
.
Hitherto
therefore
I
have
been
silent
,
perceiving
the
Debate
to
be
rather
about
a
particular
Concern
,
then
any
thing
for
the
Publick
Good
.
But
now
that
Pisias
is
gone
,
I
would
willingly
understand
from
one
of
you
,
upon
what
accompt
it
was
,
that
they
who
first
discours'd
of
Love
,
were
so
fond
to
deify
it
?
So
soon
as
Pemptides
had
done
,
and
that
my
Father
was
about
to
say
something
in
answer
to
his
Question
,
another
Messenger
came
from
the
City
,
in
Ismenodora's
name
,
requesting
Anthemiom
to
come
to
her
:
for
that
the
Tumult
increased
,
and
the
Presidents
of
the
Games
could
not
agree
,
while
one
was
of
Opinion
that
Baccho
was
to
be
demaned
and
delivered
up
into
their
Hands
,
and
the
other
thought
it
an
Impertinence
to
meddle
with
that
which
nothing
concern'd
them
.
Thus
Anthemion
being
gone
,
my
Father
address'd
himself
to
Pemptides
by
name
,
and
so
entring
into
the
following
discourse
,
You
seem
to
Me
,
Sir
said
he
,
to
have
hit
upon
a
very
strange
and
nice
point
,
or
rather
as
I
may
so
say
,
to
have
endeavour'd
to
stir
things
which
are
not
to
be
mov'd
,
in
reference
to
the
Opinion
which
we
have
of
the
Gods
,
while
you
demand
a
Reason
and
demonstration
of
every
thing
in
particular
.
For
it
is
sufficient
to
believe
according
to
the
Faith
of
our
Forefathers
,
and
the
Instructions
of
the
Country
where
we
have
been
bred
and
born
,
then
which
we
cannot
utter
or
invent
a
more
certain
Argument
,
For
surely
all
the
Wit
of
human
Brain
,
This
part
of
Knowledge
never
could
attain
.
For
this
is
a
Foundation
and
Basis
common
to
all
Piety
and
Religion
;
of
which
if
once
the
steady
Rule
and
decreed
Maxims
be
once
disordered
and
shaken
,
all
the
rest
must
totter
and
become
suspected
.
And
no
question
but
you
have
heard
in
what
a
confusion
of
thought
Euripides
was
,
and
how
it
perplexed
him
to
begin
his
Menalippe
—
Jupiter
,
if
his
name
be
so
,
For
't
is
by
hearsay
only
what
I
know
.
Where
he
seems
to
have
a
Confidence
in
the
Lofty
Stile
and
Elaborate
Eloquence
of
his
Tragedy
,
to
venture
the
Indignation
of
the
Deity
;
but
finding
he
had
drawn
upon
himself
the
Envy
of
another
Adversary
,
the
Multitude
,
he
altered
the
Verse
.
Jove
,
for
we
own
he
has
received
that
Name
From
Truth
alone
,
and
not
from
common
Fame
.
What
difference
then
is
there
between
calling
in
quetion
the
Name
of
Jupiter
or
Minerva
,
and
doubting
of
the
Name
of
Cupid
,
or
Love
?
For
it
is
not
of
late
that
Cupid
or
Love
has
challeng'd
Altars
and
Sacrifices
,
neither
is
he
a
Foreigner
started
up
out
of
any
Barbarian
Superstition
as
were
the
Attae
,
and
the
Adonaei
,
introduc'd
by
I
know
not
what
sort
of
Hermophrodites
and
idle
Women
.
Nor
has
he
clandestinly
crept
into
Honors
no
way
becoming
him
to
avoid
the
accusation
of
Bastardy
,
and
being
unduly
enroll'd
in
the
Catalogue
of
the
Gods
.
But
when
you
hear
Empedocles
thus
saying
,
In
Friendship
too
,
observe
my
Song
,
There
is
both
equal
Broad
and
Long
:
But
this
thou
must
not
think
to
find
With
Eyes
of
Body
but
of
Mind
.
You
ought
to
believe
all
this
to
be
said
of
Love
.
For
that
Love
,
no
more
then
any
of
the
rest
of
the
ancient
Deities
,
is
visible
,
but
apprehended
only
by
Opinion
and
Belief
.
For
every
one
of
which
if
you
require
a
reason
and
demonstrative
Argument
,
by
enquiring
after
every
Temple
,
and
making
a
Sophistical
doubt
upon
every
Altar
,
you
shall
find
nothing
free
from
Calumny
and
malicious
Slander
.
For
that
I
may
go
on
farther
,
observe
but
these
.
I
do
not
Venus
see
with
Mortal
Eyes
,
The
Goddess
unto
whom
we
Sacrifice
;
Yet
this
is
she
that
mighty
Cupid
bare
Whose
off-spring
all
Terrestrial
Beings
are
.
Therefore
Empedocles
gives
her
the
Epithite
of
{αβγδ}
,
or
the
Giver
of
Life
:
And
Sophocles
calls
her
{αβγδ}
or
Fruitful
:
both
very
aptly
and
pertinently
.
For
indeed
the
great
and
wonderful
Work
of
generation
is
properly
the
Work
of
Venus
,
where
Love
is
only
an
Assistant
,
when
present
with
Venus
:
but
whose
absence
renders
the
act
it self
altogether
irksom
,
dishonourable
,
harsh
and
ungrateful
.
For
the
Conjunction
of
Man
and
Woman
without
true
Affection
,
like
hunger
and
thirst
,
that
terminate
in
Satiety
,
produces
nothing
truly
noble
or
commendable
,
unless
the
Goddess
seperating
from
Love
the
glut
of
Pleasure
,
perpetuate
Delight
by
a
continual
supply
of
friendship
and
harmony
of
Temper
.
Therefore
Parmenides
asserts
Love
to
be
the
most
ancient
of
all
the
Works
of
Venus
,
Of
all
the
Gods
that
rule
above
She
first
brought
forth
the
mighty
Love
.
But
Hesiod
,
in
my
Opinion
,
seems
more
Philosophically
to
make
Love
the
Eldest
of
all
the
Gods
,
as
from
whom
all
the
other
Deities
derive
their
beginning
.
Therefore
should
we
deprive
Love
of
the
Honours
which
are
decreed
him
,
neither
will
the
Ceremonies
ascrib'd
to
Venus
be
any
longer
in
request
.
For
it
is
not
sufficient
to
say
,
that
some
Men
reproach
Love
and
load
him
with
Contumelies
,
but
abstain
from
giving
her
an
ill
word
.
For
upon
the
same
Theater
we
hear
these
Scandals
fix'd
upon
both
;
Love
Idle
of
himself
,
takes
up
his
res●
,
And
harbours
only
in
the
sloathful
brest
.
And
in
another
place
thus
upon
Venus
;
She
does
not
th'
only
name
of
Cypris
own
,
But
by
a
hundred
other
names
is
known
;
She
's
Hell
on
Earth
,
continu'd
Violence
,
And
Rage
subduing
all
the
force
of
Sence
.
As
indeed
we
may
say
of
the
rest
of
the
Gods
,
that
there
is
not
one
that
has
escap'd
the
scandalous
jibes
of
illiterate
Atheism
.
Look
upon
Mars
,
as
in
a
Brazen
Sculpture
possessing
the
Place
just
opposite
to
Love
,
how
highly
has
he
been
honoured
,
how
lowly
degraded
by
Men
?
Swine-snowed
Mars
,
and
as
a
Beetle
blind
,
't
is
he
,
fair
Dames
,
disorders
all
Mankind
.
Homer
also
gives
him
the
Epithite
of
{αβγδ}
or
contaminated
with
Murder
;
and
of
{αβγδ}
,
or
Jack
aboth●sides
.
Moreover
Chrysippus
explaining
the
name
of
the
Deity
,
fixes
a
villanous
accusation
upon
him
.
For
says
he
,
Ares
is
derived
from
{αβγδ}
,
which
signifies
to
Murder
and
destroy
:
thereby
affording
an
occasion
for
some
to
give
the
Name
of
Ares
or
Mars
,
to
that
same
proneness
and
perverse
Inclination
in
Men
to
wrath
and
Passion
,
and
to
quarrel
and
fight
one
with
another
.
Others
affirm
Venus
to
be
nothing
but
our
Concupiscence
:
that
Mercury
is
no
more
then
the
faculty
of
Speech
,
that
the
Muses
are
only
the
Names
for
the
Arts
and
Sciences
;
and
that
Minerva
is
only
a
fine
word
for
Prudence
.
And
thus
you
see
into
what
an
Abyss
of
Atheism
we
are
likely
to
plunge
our selves
,
while
we
go
about
to
set
up
the
Passions
,
Faculties
and
Vertues
of
Men
for
so
many
Gods
.
I
plainly
perceive
it
,
reply'd
Pemptides
;
for
I
neither
believe
it
lawful
to
make
the
Gods
to
be
Passions
,
nor
on
the
other
side
,
to
make
the
Passions
to
be
Deities
.
To
whom
my
Father
,
Well
then
,
said
he
,
do
you
believe
Mars
to
be
a
God
,
or
a
Passion
of
ours
?
To
which
when
Pemptides
reply'd
,
that
he
thought
Mars
to
be
the
Deity
that
rectify'd
the
Angry
and
Couragious
part
of
Man
;
my
Father
presently
retorting
upon
him
,
Why
then
,
said
he
,
shall
our
passionate
Part
,
and
those
wrathful
Inclinations
within
us
that
provoke
us
to
mischief
and
bloodshed
,
have
a
Deity
to
over-rule
and
govern
then
,
and
will
you
not
allow
the
same
Guardianship
over
our
better
propensities
to
Love
,
Friendship
,
Society
and
Peace
?
There
is
a
Deity
that
presides
and
has
the
superintendence
over
those
that
kill
and
are
slain
;
a
Deity
that
bears
rule
in
matters
of
Arms
,
all
Warlike
Preparations
,
Assaults
of
Citys
,
Depredations
of
Countries
,
&c.
And
distributes
rewards
as
he
sees
occasion
;
and
shall
there
be
no
Deity
to
be
a
Witness
and
Overseer
,
a
Supream
Governour
and
Director
of
Conjugal
Affection
which
terminates
in
Concord
and
happy
Society
?
Nay
we
find
that
they
who
make
it
their
sport
to
Hunt
Wild
Goats
,
Hares
and
Deer
are
not
without
their
Forest
Deity
to
incourage
them
;
and
they
that
make
it
their
business
to
Trapan
Wolves
and
Bears
into
Snares
and
Pit-falls
,
Pray
for
good
luck
to
Aristaeus
,
Who
first
of
all
for
the
Wild
Beasts
of
Prey
With
Gins
and
Snares
in
secret
Ambush
lay
.
Hercules
having
also
bent
his
Bow
,
before
he
let
fly
at
the
Bird
which
he
intended
to
hit
,
invok'd
another
Deity
,
as
we
find
in
Ecschylus
;
Hunter
Apollo
,
and
to
Hunter
's
kind
Direct
this
Arrow
to
the
Mark
design'd
.
But
for
Men
that
Hunt
the
most
Noble
Game
of
Love
and
Friendship
,
there
is
not
so
much
as
one
Daemon
to
assist
and
prosper
so
laudable
an
enterprise
.
Truly
,
Daphnaeus
for
my
part
I
cannot
believe
a
Man
to
be
a
more
inconsiderable
Plant
then
an
Oak
,
or
Mulbury-Tree
,
or
the
Vine
,
which
Homer
calls
by
the
Name
of
Hemeris
;
considering
that
Man
in
his
due
season
also
is
endu'd
with
a
Powerful
faculty
to
bud
,
and
pleasantly
put
forth
the
Beautys
both
of
his
Body
and
Mind
.
To
whom
Daphnaeus
,
In
the
Name
of
all
the
Gods
,
who
ever
thought
otherwise
?
All
those
most
certainly
,
reply'd
my
Father
,
who
believing
the
care
of
Plowing
,
Sowing
and
Planting
,
is
an
Employment
becoming
the
Gods
:
to
which
purpose
they
have
also
certain
Nymphs
attending
them
,
who
are
call'd
Druids
,
and
live
just
as
long
as
the
Trees
,
of
which
they
take
care
;
Or
as
Pindarus
Sings
,
God
Bacchus
,
He
That
is
the
Chast
Autumnal
Light
,
Whose
Influences
warm
and
Bright
Give
nourishment
to
every
fruitful
Tree
.
And
yet
will
not
allow
the
nourishment
and
growth
of
Children
and
Young
People
,
who
in
the
flower
of
their
Age
are
to
be
form'd
and
shap'd
into
several
varieties
of
Beauty
,
to
be
under
the
care
and
tuition
of
any
Deity
:
or
that
there
is
any
Divinity
to
take
care
,
that
Man
being
once
born
may
be
guided
and
conducted
in
the
true
Paths
of
Vertue
,
and
to
prevent
the
tender
Plant
from
being
bow'd
and
bent
the
wrong
way
for
want
of
a
good
Instructor
,
or
by
the
deprav'd
conversation
of
those
with
whom
he
lives
.
For
my
part
,
I
look
upon
it
as
a
heinous
peice
of
Indignity
and
Ingratitude
,
and
as
it
were
a
driving
of
the
Deity
from
his
love
to
Mankind
,
which
he
is
ready
to
dispeirce
and
diffuse
over
all
,
and
willingly
never
abandons
the
distresses
and
necessitys
of
Mortals
.
Of
which
there
are
some
that
cannot
be
avoided
,
though
not
so
pleasing
to
endure
.
Thus
our
being
delivered
from
the
Mothers
Womb
,
is
no
such
delightful
thing
,
as
being
attended
with
Pain
and
Issues
of
Blood
,
and
yet
there
is
a
Celestial
Midwife
and
Overseer
that
takes
particular
care
of
that
necessity
,
which
is
Lucina
.
And
indeed
a
Man
had
better
never
to
be
born
,
then
to
be
made
bad
and
wicked
for
want
of
a
good
Tutor
and
Guardian
.
Nay
,
we
find
that
the
divine
Power
does
not
desert
us
in
our
Sickness
,
nor
after
we
are
dead
;
there
being
still
some
Deity
or
other
,
who
claims
some
certain
peculiar
Employment
or
Function
,
even
upon
those
occasions
.
Among
the
rest
there
is
one
that
helps
to
convey
the
Souls
of
such
as
have
ended
this
Life
into
the
other
World
,
and
lays
them
asleep
,
like
the
Eunuch
that
is
appointed
to
usher
in
the
Bride
into
her
Bed-Chamber
;
for
which
reason
Mercury
is
called
by
the
name
of
{αβγδ}
,
or
the
Soul
conductor
.
According
to
this
of
the
Poet
,
For
shady
night
nere
brought
me
forth
to
play
With
Artful
touch
upon
the
tuneful
Lyre
,
Nor
to
be
Mistress
of
Prophetie
Fire
;
Nor
pains
of
rude
Distempers
to
allay
;
But
to
convey
the
Souls
of
the
Deceast
Each
one
to
their
appointed
Place
of
rest
.
Nevertheless
these
Ministerial
functions
have
many
difficulties
and
troubles
which
atend
them
;
whereas
we
cannot
imagine
any
Employment
more
holy
,
any
Exercise
more
sacred
,
nor
any
Contention
for
Prize
and
Glory
more
becoming
a
Deity
,
then
to
direct
and
assist
the
lawful
endeavours
and
pursuits
of
Lovers
in
their
prime
of
Years
and
Beauty
.
There
is
nothing
dishonorable
,
nothing
of
forc'd
necessity
in
this
,
but
gentle
perswasion
and
alluring
Grace
,
rendring
labour
deghtful
,
as
leading
to
Vertue
and
Friendship
,
and
which
never
attains
the
true
accomplishment
of
the
end
it
aims
at
without
some
divine
assistance
;
nor
can
have
any
other
Conductor
and
Master
then
Cupid
himself
,
who
is
the
Friend
and
Companion
of
the
Mus●●
,
the
Graces
and
Venus
his
own
Mother
.
For
according
to
Melannippides
,
Great
Love
it
is
that
in
the
heart
of
Man
Sowe
the
sweet
Harvest
of
unstain'd
desire
;
Which
once
grown
ripe
,
true
Lovers
reap
again
,
With
lasting
joys
to
feed
the
pleasing
fire
.
What
do
you
say
,
Zeuxippus
,
can
we
believe
it
to
be
otherwise
?
In
truth
,
I
judge
it
so
,
reply'd
Zeuxippus
,
and
I
think
it
would
be
absurd
to
affirm
the
contrary
.
And
would
it
not
be
absurd
indeed
,
said
my
Father
,
since
there
are
four
sorts
of
Friendship
,
according
to
the
determination
of
the
Ancients
?
The
first
,
say
they
,
is
Natural
;
the
next
is
that
of
Kindred
and
Relations
;
the
third
is
that
of
Friends
and
Acquaintance
,
and
the
last
is
that
of
Lovers
.
Three
of
these
have
their
several
Tutel●r
Deities
,
under
the
Names
of
{αβγδ}
,
the
Patron
of
Friendship
,
{αβγδ}
,
the
Patron
of
Hospitality
;
and
{αβγδ}
or
{αβγδ}
,
who
knits
Affection
,
between
those
of
the
same
Country
.
Only
amorous
Affection
,
as
if
it
were
unhallowed
and
under
interdiction
,
they
leave
without
any
Guardian
or
Protector
,
which
indeed
requires
the
greatest
Care
and
Government
above
all
the
rest
▪
All
that
you
say
,
reply'd
Zeuxippus
,
in
undeniable
.
By
the
way
,
reply'd
my
Father
,
we
may
here
take
notice
of
what
Plato
discourses
upon
this
Subjects
.
For
he
says
,
that
there
is
a
certain
Madness
transmitted
from
the
Body
to
the
Soul
,
proceeding
from
a
malignant
Mixture
of
ill
Humors
,
or
a
noxious
Vapor
,
or
rather
pernicious
Spirit
that
possesses
the
Heart
;
which
Madness
is
a
rugged
and
terrible
Disease
.
The
other
is
a
kind
of
Fury
,
partaking
something
of
Divine
Inspiration
;
neither
is
it
engender'd
within
,
but
is
an
Insufflation
from
without
,
and
a
disturbance
of
the
Rational
and
Considerative
Faculty
,
deriving
its
Beginning
and
Motion
from
some
stronger
Power
;
the
common
Affection
of
which
is
call'd
an
Enthusiastick
Passion
.
For
as
{αβγδ}
or
Inspiration
signifies
fill'd
with
Wind
;
and
{αβγδ}
denotes
repleat
with
Prudence
,
so
this
Commotion
of
the
Soul
is
call'd
Enthusiasm
,
by
reason
it
participates
of
a
more
Divine
Power
.
Now
the
Prophetic
Part
of
Enthusiasm
,
derives
it self
from
the
Inspiration
of
Apollo
,
possessing
the
Intellect
of
the
Sooth-sayer
;
but
Bacchanal
Fury
proceeds
from
Father
Liber
,
And
with
the
Corybantes
ye
shall
dance
.
Says
Sophocles
.
For
as
for
the
Extravagancies
of
the
Priests
of
Cybele
,
the
Mother
of
the
Gods
,
and
those
which
are
call'd
Panick
Terrros
and
Ejaculations
,
they
are
all
of
the
same
Nature
with
the
Bacchanal
Orgies
.
There
is
also
a
third
sort
of
Enthusiasm
,
which
is
proper
to
the
Muses
,
which
possessing
an
even
temper'd
and
placid
Soul
,
excites
and
rouses
up
the
Gifts
of
Poetry
and
Musick
.
But
as
for
that
same
Warlike
Fury
which
is
call'd
Arimanian
,
it
is
well
known
to
descend
from
Mar●
the
God
of
War
;
a
sort
of
Fury
,
wherein
there
is
no
Grace
nor
Musical
Sweetness
,
destructive
altogether
to
Generation
,
and
rousing
up
the
People
to
Discord
and
Tumult
.
There
remains
yet
one
sort
more
of
Alienation
of
the
Understanding
in
Man
,
the
same
neither
obscure
,
nor
yet
altogether
calm
and
quiet
.
Concerning
which
,
I
would
fain
ask
Pemptides
,
Which
of
the
Gods
it
is
that
shakes
the
Spear
,
That
beareth
Fruit
so
lovely
and
so
fair
.
But
without
expecting
a
Resolution
of
this
Qustion
,
I
mean
that
Erotick
Fury
that
possesses
lovely
Youths
and
Chast
Women
;
yet
a
most
hot
and
vehement
Transport
.
For
do
we
not
see
how
the
Warrior
lays
down
his
Arms
,
and
submits
to
this
more
prevalent
Rage
?
—
With
that
,
His
Grooms
o'rejoy'd
he
had
the
War
forsook
,
His
ponderous
Arms
from
off
his
Shoulders
took
.
And
thus
having
renounc'd
the
Hazards
of
Battel
,
he
sits
down
a
quiet
Spectator
of
other
Mens
Dangers
.
But
as
for
these
Bacchanalian
Motions
,
and
Frisking
of
the
Corybantes
,
there
is
a
way
to
allay
those
extravagant
Transports
,
by
changing
the
Measure
from
the
Tro●haic
to
the
Spondaick
,
and
the
Tone
from
the
Phrygian
to
the
Dorick
;
and
the
Pythian
Prophetess
,
descending
from
her
Tripos
,
and
quitting
the
Prophetic
Exhalation
,
becomes
sedate
and
calm
again
.
Whereas
the
Fury
of
Love
,
where
ever
it
seizes
either
Man
or
Woman
,
it
sets
them
in
a
Flame
;
no
Musick
,
no
appeasing
Incantations
,
no
change
of
Places
are
able
to
quench
or
put
a
Stop
to
it
;
but
being
in
Presence
,
being
absent
,
they
desire
;
by
Day
they
prosecute
their
Importunate
Visits
;
by
Night
they
serenade
at
the
Windows
:
Sober
,
they
are
continually
calling
●pon
their
Mistresses
,
and
when
they
are
Fuddl'd
,
ar●
always
●ea●ing
the
Company
with
their
Love
Songs
and
Madrigals
.
Neither
,
as
one
was
pleas'd
to
●ay
,
are
Poetical
Fancies
,
by
reason
of
their
lively
Expressions
,
the
Dreams
of
those
that
wake
.
But
rather
t●●
Dialogues
of
Persons
enamor'd
,
discoursing
with
their
absent
Mistrisses
,
as
if
they
were
present
;
and
D●●lying
,
Embracing
and
Expostulating
with
them
,
as
if
they
were
in
Place
.
For
the
Sight
seems
to
delineate
other
Fancies
in
the
Water
,
that
quickly
glide
away
,
and
slip
out
of
the
Mind
:
Whereas
the
Imagin●tions
of
Lovers
,
being
,
as
it
were
,
enamel'd
by
Fi●e
,
leave
the
Images
of
things
imprinted
in
the
Memory
,
moving
,
living
,
speaking
and
remaining
for
a
long
time
.
So
that
Cato
the
Roman
was
wont
to
say
,
that
the
Soul
of
a
Lover
resided
and
dwelt
in
the
Soul
o●
the
Person
belov'd
.
For
that
there
is
settl'd
and
fix'd
in
the
one
,
the
Form
,
Shape
,
Manners
,
Conversation
and
Actions
of
the
other
▪
by
the
swift
Motion
of
which
,
he
dispatches
and
rids
a
great
deal
of
Ground
,
as
the
Cyr●●c●
,
or
as
others
will
have
it
,
the
Comaedians
say
,
in
a
short
time
;
and
finds
a
more
compendious
and
direct
Road
to
Vertue
;
and
he
is
carry'd
from
Love
to
Friendship
,
as
it
were
,
with
Wind
and
Tide
,
the
God
of
Love
assisting
his
Passion
.
In
short
then
I
say
,
that
the
●●thusiasm
of
Lovers
,
is
neither
void
of
Divine
Inspiration
,
neither
is
it
under
the
Guardianship
and
Conduct
of
any
other
Deity
,
but
he
whose
Festivals
we
solemnize
,
and
to
whom
we
offer
our
Oblations
.
Nevertheless
,
in
regard
we
measure
the
Excellency
of
a
Deity
by
his
Puissance
,
and
the
Benefit
which
we
receive
at
his
Hands
,
and
esteem
Power
and
Vertue
to
be
the
two
chiefest
and
most
Divine
of
all
Human
Blessings
,
it
may
not
be
unseasonable
to
consider
,
whether
Love
be
inferior
in
Power
to
any
other
of
the
Gods
.
For
according
to
Sophocles
,
Great
is
the
Puissance
of
the
Cyprian
Queen
,
And
great
the
Honour
which
her
Triumphs
win
.
Great
is
also
the
Dominion
of
Mars
,
and
indeed
we
see
the
Power
of
all
the
rest
of
the
Gods
,
divided
in
some
Measure
into
two
sorts
;
the
one
familiarly
alluring
to
Vertue
and
Honesty
;
the
other
,
which
consists
in
the
Resistance
of
Evil
,
and
which
is
originally
bred
in
the
Soul
.
As
Plato
observes
in
his
Description
of
Forms
.
Now
then
let
us
consider
,
that
Venereal
Delight
is
a
thing
that
is
purchas'd
many
times
for
a
small
matter
of
Money
,
and
that
there
is
no
Man
that
ever
underwent
any
Pain
or
Danger
for
the
sake
of
Venereal
Enjoyments
,
unless
he
were
inflam'd
and
tormented
with
the
burning
Fires
of
an
ardent
Lust
;
insomuch
,
that
not
to
mention
such
Curtesans
as
either
Phryne
or
Lais
,
we
find
that
the
Harlot
Gnathemon
,
By
gloomy
Lanthorn-Light
,
at
Evening
late
,
Waiting
and
calling
for
some
Triggermate
,
Is
often
pass'd
by
and
Neglected
.
But
then
if
once
some
Spirit
blew
the
Fire
,
kindl'd
by
Love's
extream
and
warm
Desire
,
This
makes
the
Pleasure
equally
esteem'd
and
valu'd
to
the
Treasures
of
Tantalus
,
and
all
his
vast
Dominions
.
So
faint
and
so
soon
cloy'd
is
Venereal
Desire
,
unless
rendred
grateful
by
the
Charms
and
Inspiration
of
Love
.
Which
is
more
evidently
confirm'd
by
this
:
for
that
many
Men
admit
others
to
partake
of
their
Venereal
Pleasures
,
prostituting
not
only
their
Mistresses
and
Concubines
,
but
also
their
own
Wives
,
to
the
Embraces
of
their
Friends
;
as
it
is
reported
of
the
Roman
Kalbas
or
Galba
,
who
inviting
Mecaenas
to
his
House
,
and
perceiving
him
winking
and
nodding
upon
his
Wife
,
turn'd
away
his
Head
upon
his
Pillow
,
as
if
he
had
been
asleep
;
yet
at
the
same
time
,
when
one
of
the
Servants
came
creeping
out
of
the
next
Room
,
to
steal
a
Bottle
of
Wine
from
the
Cubboard
,
presently
turning
about
,
with
his
Eyes
open
,
Varlet
,
said
he
,
't
is
only
to
pleasure
Mecaenas
,
that
I
sleep
.
At
Argos
,
there
was
a
great
Animosity
between
Nicostratus
and
Faulius
,
so
that
they
always
oppos'd
each
other
,
and
quarrel'd
at
the
Council
Board
.
Now
it
being
known
that
King
Philip
intended
a
Visit
to
that
City
,
Faulius
bethought
himself
that
he
could
not
miss
the
highest
Preferment
the
Government
could
afford
,
if
he
could
but
oblige
the
King
with
the
Company
of
his
Wife
,
who
was
both
Beautiful
and
Young
.
Nicostratus
smelling
this
Design
,
set
some
of
his
Servants
to
walk
too
and
fro
before
Faulius's
House
,
and
observe
who
went
in
and
out
;
where
they
had
not
stay'd
long
,
but
out
came
Nicostratus's
Wife
,
in
high
Shoes
,
with
a
Mantle
and
Cap
,
after
the
Macedonian
Fashion
,
accouter'd
like
one
of
the
Kings
Pages
,
accompany'd
by
two
or
three
more
,
that
carry'd
her
directly
to
the
Kings
Court
.
Since
then
there
ever
were
,
and
still
are
too
many
Lovers
of
this
Temper
,
did
you
ever
know
of
any
one
that
ever
prostituted
his
particular
Male
Friend
,
though
it
were
to
gain
the
Honours
ascrib'd
to
Jupiter
himself
?
Truly
,
I
never
believe
there
ever
was
any
such
.
For
why
?
there
never
was
any
one
that
would
pretend
to
oppose
and
contend
with
a
Tyrant
;
but
there
are
many
Rivals
and
Competitors
that
will
quarrel
and
fight
for
Boys
that
are
Beautiful
,
and
in
the
Prime
of
their
Years
.
It
is
reported
of
Aristogiton
the
Athenian
,
and
Menalippus
of
Agrigentum
,
that
they
never
contested
with
Tyrants
,
though
they
wasted
and
ruin'd
the
Common-wealth
,
and
indulg'd
the
Impetuosity
of
their
Lust
;
but
when
they
found
them
attempting
their
Male
Amours
,
they
withstood
them
with
the
utmost
Peril
of
their
Lives
,
as
if
they
had
been
to
defend
their
Temples
,
and
their
most
Sacred
Sanctuaries
.
Alexander
also
is
said
to
have
sent
to
Theodorus
,
the
Brother
of
Proteus
,
in
these
Words
:
Send
me
that
Musical
Girl
that
Plays
and
Sings
so
well
,
and
take
ten
Talents
for
her
,
unless
thou
lov'st
her
thy self
.
Another
time
,
when
one
of
his
Minions
,
Antipatridas
came
to
be
jovial
with
him
,
and
brought
a
Minstrel
in
his
Company
to
compleat
their
Mirth
,
the
Prince
being
greatly
affected
with
the
Girls
Playing
and
Singing
,
ask'd
Antipatridas
,
Whether
he
had
any
extraordinary
Kindness
for
her
?
Who
answering
,
That
he
lov'd
her
as
his
Eyes
.
Then
all
the
Plagues
of
Mankind
light
upon
thee
,
quoth
the
Prince
:
however
he
would
not
so
much
as
touch
the
Girl
.
Consider
also
what
vast
Power
Love
has
also
over
Martial
Men
and
Warriors
.
Not
as
Euripides
will
have
it
to
be
,
Not
slothful
,
neither
out
of
Womens
Fear
Still
shifting
from
the
dang'rous
Toils
of
War
.
For
a
Man
that
is
once
inflam'd
with
Love
,
wants
not
Mars
himself
to
be
his
Second
,
when
he
is
to
engage
with
his
Enemies
;
but
confiding
in
the
Deity
that
is
within
him
,
Ventures
through
Fire
and
Seas
,
and
blustring
Storms
,
While
Love
of
Friend
his
daring
Courage
warms
.
And
breaks
through
all
Opposition
,
if
his
Mistriss
require
any
Proof
of
his
Valour
.
Therefore
we
read
in
Sophecles
,
that
the
Daughters
of
Niobe
being
wounded
with
Arrows
to
Death
,
one
of
them
,
as
she
lay
wollowing
in
her
Blood
,
calls
out
for
no
other
Help
or
Succor
to
assist
her
in
her
Revenge
,
but
her
Love
.
Where
is
my
Love
?
she
cry'd
,
Were
I
but
arm'd
with
that
;
I
yet
would
be
reveng'd
For
my
untimely
Fate
.
You
know
the
Reason
why
Cleomachus
the
Pharsalian
,
fell
in
Battel
.
I
am
a
Stranger
to
the
Story
,
reply'd
Pemptides
,
and
would
willingly
therefore
hear
it
.
Certainly
't
is
very
well
worth
your
Knowledge
,
said
my
Father
.
In
the
heat
of
the
War
between
the
Chalcidians
and
the
Eretrians
,
Cleomachus
went
to
aid
the
Chalcidians
;
at
what
time
it
was
evident
that
the
Chalcidians
were
the
stronger
in
Foot
,
but
they
found
it
a
difficult
thing
to
withstand
the
Force
of
the
Enemies
Horse
.
Thereupon
they
requested
Cleomachus
,
being
their
Confederate
,
and
a
Man
signaliz'd
for
his
Courage
,
to
give
the
first
Onset
upon
the
Enemies
Cavalry
.
Presently
the
Youth
,
whom
he
most
intirely
lov'd
,
being
present
,
he
ask'd
him
,
Whether
he
would
stay
and
be
a
Spectator
of
the
Combat
?
To
which
,
when
the
Lad
gave
his
Consent
,
and
after
many
tender
Kisses
and
Embraces
,
had
put
on
his
Helmet
,
Cleomachus
,
his
Love
redoubling
his
Courage
,
and
being
surrounded
with
some
few
of
the
Flower
of
the
Thessalian
Horse
,
charg'd
into
the
thickest
of
the
Enemy
,
and
put
them
to
the
Rout
;
which
the
heavy-arm'd
Infantry
seeing
,
betook
themselves
also
to
Flight
,
so
that
the
Chalcidians
obtain'd
a
Noble
Victory
;
however
Cleomachus
was
there
slain
,
and
the
Chalcidians
shew
his
Monument
erected
in
the
Market
Place
with
a
fair
Pillar
standing
upon
it
to
this
Day
;
and
whereas
they
abominated
Pederastie
before
,
after
that
,
they
admir'd
and
affected
it
above
all
other
Pleasures
.
Nevertheless
,
Aristotle
tells
us
,
that
Cleomachus
indeed
lost
his
Life
after
the
Victorious
Battel
which
he
gain'd
from
the
Eretrians
;
but
as
for
that
Cleomachus
,
who
was
thus
kiss'd
by
his
Male
Concubine
,
he
was
of
Chalcis
in
Thrace
,
and
sent
to
aid
the
Chalcidians
in
Euboea
.
Which
is
the
reason
of
that
same
Ballad
which
is
generally
sung
among
them
:
Fair
Youths
,
whose
happy
Mothers
brought
ye
forth
,
Lovely
in
Form
,
and
Noble
for
your
Birth
;
Envy
not
Men
of
Courage
,
prompt
in
Arms
,
The
kind
Fruition
of
your
tempting
Charms
.
For
Softest
Love
and
daring
Valor
reigns
,
With
equal
Honour
through
Chalcidian
Plain●
.
Dionysius
the
Poet
,
in
his
Poem
,
entitl'd
Questions
,
informs
us
,
that
the
Name
of
the
Lover
was
Anton
,
and
that
the
Youth
belov'd
was
call'd
Philistus
.
And
is
it
not
a
Custom
among
us
Thebans
,
for
the
Lover
to
present
the
Beloved
with
a
compleat
Suit
of
Armor
,
with
their
own
Names
inscrib'd
on
it
;
as
Artidas
presented
his
Minion
.
And
Pammenes
,
a
very
great
Souldier
,
but
very
amorously
given
,
quite
alter'd
the
Method
of
embatteling
the
heavy-arm'd
Infantry
,
and
blames
Homer
,
as
one
that
knew
not
what
belong'd
to
Love
,
for
marshaling
the
several
Divisions
of
the
Achaeans
,
according
to
their
Tribes
and
Wards
,
and
not
placing
the
Lover
by
his
Beloved
.
For
then
the
Description
which
he
gives
of
their
Close
Order
,
would
have
been
the
Consequence
of
his
Skill
and
Marshal
Discipline
,
where
he
says
,
Man
serry'd
close
to
Man
,
in
dangerous
Field
,
While
Morrions
Morrions
touch'd
,
and
Shield
to
Shield
.
The
only
way
to
render
a
Battalion
invincible
.
For
Men
will
desert
those
of
the
same
Tribe
or
Family
;
nay
,
before
George
,
their
very
Children
and
Parents
;
but
never
any
Enemy
could
pierce
or
penetrate
between
a
Lover
and
his
Darling
Minion
,
in
whose
Sight
,
many
times
,
when
there
is
no
necessity
,
the
Lover
delights
to
shew
his
Courage
and
Contempt
of
Danger
;
like
Thero
the
Thessalian
,
who
clapping
his
Left
hand
to
the
Wall
,
and
then
drawing
his
Sword
,
struck
of
his
Thumb
,
thereby
challenging
his
Rival
to
do
the
same
.
Or
like
another
,
who
falling
in
Battel
upon
his
Face
,
as
his
Enemy
was
about
to
follow
his
Blow
,
desir'd
him
to
stay
till
he
could
turn
,
least
his
Male
Concubine
should
see
that
he
had
been
wounded
in
the
Back
.
And
therefore
we
find
that
the
most
Warlike
of
Nations
,
are
most
addicted
to
Love
,
as
the
Boeotians
,
Lacedaemonians
and
Cretans
;
and
among
the
most
ancient
Hero's
,
none
more
amorous
then
Meleager
,
Achilles
,
Aristomenes
,
Cimon
and
Epaminondas
:
the
latter
of
which
,
had
for
his
Male
Concubines
,
Asopicus
and
Caphisodorus
,
who
was
slain
with
him
at
the
Battel
of
Mantinea
,
and
lyes
buried
v●ry
near
him
;
whose
Love
,
because
it
had
render'd
him
more
fierce
and
daring
,
and
consequently
more
terrible
to
the
Enemy
,
therefore
Bucnamus
the
Amphissian
,
that
first
made
head
against
him
and
slew
him
,
had
Heroick
Honours
pay'd
him
by
the
Phocensians
.
It
would
be
a
Task
too
great
to
enumerate
the
Amours
of
Hercules
;
but
among
the
rest
,
Iolaus
is
honour'd
and
ador'd
to
this
Day
by
many
,
because
he
is
thought
to
have
been
the
Darling
of
that
Hero
;
and
upon
his
Tomb
it
is
that
Lovers
plight
their
Troths
,
and
make
reciprocal
Vows
of
their
Affection
.
Moreover
,
Apollo
being
skill'd
in
Physick
,
is
said
to
have
recover'd
Alcestis
from
Deaths
Door
,
in
Kindness
to
Ad●●tus
,
who
,
as
he
had
a
great
Love
for
his
Wife
,
so
had
the
Deity
as
great
a
Passion
for
him
.
For
it
is
said
of
Apollo
,
that
doating
upon
Admetus
,
he
became
his
Servant
for
a
whole
year
.
And
here
methinks
we
have
very
opportunely
mention'd
Althestis
:
For
although
the
Temper
of
Women
has
little
to
do
with
Mars
,
love
many
times
drives
them
to
daring
Attempts
beyond
their
own
Nature
,
even
to
lay
violent
Hands
upon
themselves
.
And
if
there
be
any
Credit
to
be
given
to
the
Fables
of
the
Poets
,
the
Stories
of
Alcestis
,
Protesilaus
and
Euridice
,
the
Wife
of
Orpheus
,
plainly
evince
us
,
that
Pluto
himself
obeys
no
other
God
but
Love
.
For
as
Sophocles
says
,
To
others
,
be
their
Fame
or
Birth
whate're
,
Nor
Equity
,
nor
Favour
will
he
show
;
But
rig'rous
,
and
without
Remorse
severe
,
His
downright
Justice
only
makes
them
know
.
But
to
Lovers
he
pays
a
Reverence
;
to
them
alone
,
neither
implacable
nor
inexorable
.
And
therefore
it
is
a
very
good
thing
to
be
initiated
into
the
Eleusinian
Ceremonies
;
but
I
find
the
Condition
of
those
much
better
in
Hell
,
who
are
admitted
into
the
Mysteries
of
Love
;
which
I
speak
,
as
one
that
neither
altogether
confide
in
Fables
,
nor
altogether
mis-believe
them
.
For
they
speak
a
great
deal
of
Sence
,
and
many
times
by
a
certain
Kind
of
Divine
good
Hap
,
hit
upon
the
Truth
,
when
they
say
that
Lovers
are
permitted
to
return
from
Hell
to
Sun-light
again
;
but
which
way
,
and
how
,
they
know
not
;
as
wandring
from
the
right
Path
,
which
Plato
,
first
of
all
Men
,
by
the
Assistance
of
Phylosophy
,
found
out
.
For
there
are
several
slender
and
obscure
dimanations
of
Truth
dispiers'd
among
the
Mythologies
of
the
Egyptians
;
only
they
want
an
acute
and
experienc'd
Tracer
,
to
find
out
greater
Mysteries
by
hunting
small
things
Dryfoot
.
And
therefore
let
'em
go
.
And
now
since
we
find
the
Power
of
Love
to
be
so
great
,
let
us
take
a
little
Notice
of
that
which
we
call
the
Benevolence
and
Favour
of
it
toward
Men
.
Not
whither
it
confers
many
Benefits
upon
those
that
are
addicted
to
it
,
for
that
's
a
thing
apparent
to
all
Men
;
but
whether
the
Blessings
that
Men
receive
by
it
,
are
more
and
greater
then
any
other
.
And
here
Euripides
,
notwithstanding
that
he
was
a
Person
so
amorous
as
he
was
,
admires
the
meanest
gift
it
has
;
for
says
he
,
Love
into
Men
Poetic
fire
infuses
,
Though
ne're
before
acquainted
with
the
Muses
.
For
he
might
as
well
have
said
,
that
Love
makes
a
Man
wise
and
Prudent
,
that
was
a
Fool
and
sottish
before
;
or
a
Coward
bold
and
daring
;
or
a
Stout
and
couragious
Man
a
dastard
and
pusillanimous
;
as
when
we
heat
Wooden
Poles
in
the
fire
of
soft
and
bend
'em
to
make
them
strong
and
streight
.
In
like
manner
he
that
was
a
sordid
Miser
before
,
falling
once
in
Love
,
becomes
liberal
and
lofty
minded
;
his
covetous
and
pinching
humor
being
mollified
by
Love
,
like
Iron
in
the
Fire
,
so
that
he
is
more
pleas'd
with
being
liberal
to
the
Objects
of
his
Love
,
then
before
delighted
to
receive
from
others
.
For
ye
all
know
how
Anytus
,
the
Son
of
Anthemion
fell
in
Love
with
Alcibiades
;
who
understanding
that
Anytus
had
invited
several
of
his
Friends
to
a
noble
and
splendid
Banquet
,
came
into
the
Room
in
Masquerade
,
and
going
to
the
Table
,
after
he
had
taken
one
half
of
the
Silver
Cups
and
other
Plate
,
went
his
way
.
Which
when
some
of
the
Guests
took
very
ill
,
and
told
Anytus
that
the
young
Lad
had
demeaned
himself
very
rudely
and
saucily
.
Not
so
,
said
Anytus
,
but
very
civily
,
since
when
it
was
in
his
power
to
have
taken
all
the
rest
,
he
was
so
civil
as
to
leave
me
some
.
Pleased
with
this
story
,
O
Hercules
,
quo
Zeuxippus
,
how
have
ye
almost
ras'd
out
of
my
Mind
,
that
Hereditary
Hatred
which
I
had
conceiv'd
against
Anytus
,
for
his
ill
opinion
of
Socrates
and
Philosophy
,
since
he
was
become
so
gentle
and
generous
in
his
Amours
.
Be
it
so
said
my
Father
,
but
let
us
proceed
,
Love
is
of
that
nature
,
that
it
renders
those
that
were
severe
and
morose
before
,
both
affable
and
pleasant
in
their
Humor
.
For
as
,
The
burning
Tapers
make
the
House
more
light
,
And
all
things
look
more
glorious
to
the
sight
,
So
the
Heat
of
Love
renders
the
Soul
of
Man
more
lively
and
cheerful
.
But
there
are
many
who
go
quite
contrary
to
reason
in
this
particular
.
For
when
they
behold
a
glitttering
Light
in
a
House
by
Night
they
admire
,
and
look
upon
it
as
something
Celestial
;
but
when
they
see
a
narrow
pittiful
,
abject
soul
,
of
a
suddain
replenish'd
with
Understanding
,
Generosity
,
Sence
of
Honour
,
Curtesie
and
Liberality
,
they
do
not
believe
themselves
constrain'd
to
say
as
Telemachus
in
Homer
,
Surely
some
God
within
this
House
resides
.
For
the
love
of
the
Graces
tell
me
,
said
Daphnaeus
,
is
it
not
a
thing
altogether
as
much
savouring
of
Divinity
,
that
a
Man
who
contemns
all
other
things
,
not
only
his
Friends
and
Familiar
acquaintance
,
but
also
the
Laws
,
the
Magistrates
;
even
Kings
,
and
Princes
themselves
;
who
fears
nothing
,
is
astonish'd
at
nothing
,
cares
for
nothing
,
but
thinks
himself
able
to
fight
an
Army
,
so
soon
as
he
beholds
the
object
of
his
burning
Love
,
As
dunghil
Cravens
,
and
with
suddain
Blow
,
Hang
their
loose
Wings
with
little
list
to
Crow
,
Should
presently
loose
all
his
prowess
,
and
that
all
his
Bravery
should
fail
him
as
if
his
heart
were
quite
sunk
to
the
bottom
of
his
Belly
?
Remarkable
therefore
is
that
recorded
by
Sapho
among
the
Muses
.
For
the
Romans
report
in
their
Storys
,
that
Cacus
the
Son
of
Vulcan
vomited
Fire
and
Flames
out
of
his
Mouth
.
And
indeed
Sapho
speaks
,
as
if
her
words
were
mixt
with
fire
,
and
by
her
Verses
plainly
discovers
the
violent
heat
of
her
Heart
,
According
to
that
of
Philoxenus
,
Seeking
for
Cure
of
Love-inflicted
wounds
From
Pleasing
Numbers
and
Melodious
sounds
.
And
here
,
Daphnaeus
,
if
the
Love
of
Lysander
,
have
not
buried
in
oblivion
your
former
sportive
of
Dalliances
,
I
would
desire
ye
to
call
to
mind
and
oblige
us
with
the
repetition
of
those
Elegant
Raptures
of
Sappho
,
wherein
she
tells
us
,
how
that
when
the
Person
beloved
by
her
appear'd
,
her
speech
forsook
her
,
her
Body
was
all
over
in
a
cold
Sweat
;
how
she
grew
pale
and
wan
,
and
was
surpriz'd
with
a
suddain
trembling
and
diziness
.
To
this
Daphnaeus
consented
,
and
so
soon
as
he
had
concluded
,
said
my
Father
,
So
Jupiter
help
me
,
is
not
this
an
apparent
seisure
of
something
more
then
human
upon
the
Soul
?
Can
this
be
other
then
some
Celestial
rapture
of
the
Mind
?
what
do
we
find
equal
to
it
in
the
Pythian
Prophetess
,
when
she
sits
upon
the
Tripos
?
Where
do
we
find
that
the
Flutes
which
are
used
in
the
Bacchanalian
Orgies
,
or
the
Tabors
play'd
upon
in
the
Ceremonies
of
the
Mother
of
the
Gods
,
rouse
up
such
noble
Transports
among
that
fanatic
sort
of
Enthusiasts
?
Many
there
are
that
behold
the
same
Body
and
the
same
Beauty
,
but
the
Lover
only
admires
and
is
ravish'd
with
it
.
And
what
's
the
reason
d'
ye
think
!
For
we
do
not
perceive
ot
understand
it
,
when
Menander
shews
it
us
;
't
is
the
Occasion
that
infects
the
Heart
,
For
only
he
that
's
wounded
feels
the
Smart
.
Now
't
is
the
God
of
Love
that
gives
the
Occasion
,
seizing
upon
some
,
and
letting
others
go
free
.
What
therefore
had
been
more
seasonable
for
me
to
have
spoken
before
,
since
it
is
now
chop'd
into
my
Mouth
,
as
Aeschilus
says
,
I
think
it
is
my
best
way
to
let
it
go
,
as
being
a
Matter
of
great
Importance
.
For
it
may
be
,
my
dear
Friend
,
there
is
not
any
thing
in
the
World
which
was
not
perceptible
by
Sence
;
but
what
gain'd
Credit
and
Authority
at
the
first
,
either
from
Fables
,
or
from
the
Law
,
or
else
from
rational
Discourse
.
And
therefore
Poets
,
Law-givers
,
and
in
the
third
place
,
Philosophers
,
were
all
along
the
first
that
instructed
and
confirm'd
us
in
our
Opinions
of
the
Gods
.
For
all
agree
that
there
are
Gods
;
but
concerning
their
Number
,
their
Order
,
their
Essence
and
Power
,
they
vastly
differ
one
among
another
.
For
the
Philosophers
Deities
are
subject
neither
to
Age
nor
Diseases
,
neither
do
undergo
any
Labour
or
Pain
,
Exempted
from
the
Noise
and
Hurry
,
Of
busie
Acherontic
Ferry
.
And
therefore
they
will
not
admit
the
Poetical
Erides
and
Litai
,
or
Numen's
of
Contention
and
Pacification
;
nor
will
they
acknowledge
Fear
and
Terror
to
be
the
Sons
of
Mars
.
They
also
differ
from
the
Law-givers
in
many
things
.
Thus
Zenophanes
forbid
the
Aegyptians
to
worship
Osiris
as
a
God
,
if
they
thought
him
to
be
Mortal
,
and
if
they
thought
him
to
be
a
God
,
not
to
bewail
him
.
Then
again
,
the
Poets
and
Law-givers
vary
from
the
Philosophers
,
and
will
not
so
much
as
hear
them
,
while
they
Deifie
certain
Idea's
,
Numbers
,
Unites
,
and
Spirits
;
such
is
the
wild
Variety
,
and
vast
Difference
of
Opinions
among
these
sort
of
People
.
Therefore
as
there
were
at
Athens
the
three
Factions
of
the
Parati
,
Epacri
,
and
Pediei
,
that
could
never
agree
,
but
were
always
at
variance
one
with
another
;
yet
when
they
were
assembl'd
,
gave
their
Suffrages
unanimously
for
Solon
,
and
chose
him
with
one
Consent
for
their
Peace-maker
,
Governour
,
and
Law-giver
,
as
to
whom
the
highest
Reward
of
Vertue
was
beyond
all
doubt
or
question
due
;
so
the
three
different
Sects
or
Factions
,
in
reference
to
the
Gods
,
in
giving
their
Opinions
,
some
for
one
,
and
some
for
another
,
as
being
by
no
means
willing
to
subscribe
one
to
another
,
are
all
positive
in
their
Consent
as
to
the
God
of
Love
:
Him
,
the
most
famous
of
the
Philosopers
,
and
the
numerous
Acclamations
of
the
Philosophers
and
Law-givers
have
enroll'd
in
the
Catalogue
of
the
Gods
,
with
loud
Praises
and
Panegyricks
.
And
as
Alcaeus
says
,
that
the
Mitylenians
unanimously
chose
Pittacus
for
their
Prince
;
so
Hesiod
,
Plato
,
and
Solon
,
bring
forth
Cupid
out
of
Helicon
,
and
conduct
him
in
Pomp
and
State
into
the
Academy
to
be
our
King
,
Governour
,
and
Director
,
hamper'd
with
all
the
Yokes
and
Fetters
of
Friendship
and
Society
;
not
as
Euripides
says
.
With
Fetters
bound
,
but
not
of
Brass
,
God
knows
,
as
if
the
Bonds
of
Love
were
only
the
cold
and
ponderous
Chains
of
Necessity
,
made
use
of
as
a
colorable
Pretence
to
excuse
and
qualifie
Shame
;
and
not
such
as
are
carryed
upon
winged
Chariots
to
the
most
lovely
and
Celestial
Objects
in
this
World
,
concerning
which
,
there
has
been
much
more
said
by
others
.
After
my
Father
had
thus
deliver'd
himself
;
Do
ye
not
perceive
,
said
Soclarus
,
how
,
being
fallen
a
second
time
into
the
same
Matter
,
you
have
as
it
were
by
force
constrain'd
your self
to
this
Deviation
,
unjustly
to
deprive
us
,
if
I
may
speak
what
I
think
,
of
that
same
Sacred
Discourse
which
you
were
entring
into
?
For
as
before
,
you
gave
us
a
Hint
concerning
Plato
and
the
Egyptians
,
but
pass'd
them
over
as
if
it
had
been
done
against
your
Will
,
so
you
do
now
again
.
't
is
true
,
that
as
for
those
things
which
Plato
,
or
rather
the
Muses
,
have
deliver'd
in
Plato's
Writings
,
I
do
not
believe
you
would
put
your self
to
the
trouble
to
say
any
thing
more
,
although
we
should
request
it
.
But
whereas
you
have
obscurly
hinted
that
the
Fables
of
the
Egyptians
accord
with
Plato's
Opinion
concernig
Love
,
we
know
you
have
a
greater
Kindness
for
us
then
to
conceal
your
Knowledge
from
us
;
and
though
it
be
but
a
little
of
those
imports
●t
Matters
;
it
shall
suffice
us
.
Thereupon
the
rest
of
the
Company
declaring
their
Readiness
to
give
attention
,
my
Father
thus
began
.
The
Egyptians
,
said
he
,
as
also
the
Grecians
,
set
up
two
Deities
of
Love
;
the
one
Vulgar
,
the
other
Celestial
;
to
which
they
add
a
third
,
which
they
believe
to
be
the
Sun
;
and
as
for
Venus
,
they
pay
her
a
very
great
Veneration
.
We
our selves
also
do
find
that
there
is
a
great
Affinity
and
Resemblance
between
the
Sun
and
the
God
of
Love
.
For
neither
of
them
are
material
Fire
,
as
some
conjecture
.
All
that
we
can
acknowledge
is
only
this
,
that
there
is
a
certain
soft
and
generative
Heat
and
Warmth
proceeding
from
the
Sun
,
which
affords
to
the
Body
Nourishment
,
Light
and
Relaxation
of
Cold
:
Whereas
that
Warmth
which
comes
from
the
other
,
works
the
same
Effects
in
the
Soul
.
And
as
the
Sun
breaking
forth
from
the
Clouds
,
and
after
a
thick
Fog
is
much
hotter
;
so
Love
,
after
the
Passionate
Anger
and
Jealousies
of
the
Party
belov'd
,
upon
Reconciliation
of
both
Parties
,
are
over
,
grows
more
delightful
and
fervent
.
Moreover
as
some
believe
the
Sun
to
be
kindl'd
and
extinguish'd
,
they
also
imagine
the
same
things
concerning
Love
,
as
being
mortal
and
unstable
.
For
neither
can
a
Constitution
,
not
enur'd
to
Exercise
,
endure
the
Sun
,
nor
the
Disposition
of
an
illiterate
and
ill
tutor'd
Soul
,
brook
Love
without
Trouble
and
Pain
,
and
both
are
alike
distemper'd
and
diseas'd
,
for
which
the
lay
the
Blame
upon
the
Power
of
Love
,
and
not
their
own
Weakness
.
Herein
only
there
may
seem
to
be
some
Difference
between
them
,
for
that
the
Sun
displays
to
the
Sight
upon
the
Earth
,
both
Beauty
and
Deformity
at
once
.
But
Love
is
a
Luminary
that
affords
us
the
View
of
beautiful
Objects
only
,
and
perswades
Lovers
to
cast
their
Eyes
only
upon
what
is
pleasing
and
delightful
;
but
with
a
careless
Eye
to
overlook
all
other
things
.
On
the
other
side
,
they
that
attribute
the
Name
of
Venus
to
the
Earth
,
can
make
out
no
Resemblance
at
all
.
For
that
Venus
is
Celestial
and
Divine
;
but
the
Region
of
Mixture
between
Mortal
and
Immortal
,
is
weak
of
it self
,
obscure
and
dark
,
without
the
Presence
of
the
Sun
;
as
Venus
is
where
Love
is
absent
.
Therefore
more
properly
,
and
with
more
probability
,
the
Moon
is
liken'd
to
Venus
,
and
the
Sun
to
Love
,
rather
then
to
any
other
of
the
Gods
.
Nevertheless
,
we
must
not
therefore
say
they
are
all
one
.
For
neither
is
the
Soul
and
Body
the
same
,
but
distinct
;
as
the
Sun
is
visible
,
Love
perceptible
only
by
Sence
.
And
if
it
might
not
be
thought
too
harsh
a
Saying
,
a
Man
might
affirm
,
that
the
Sun
and
Love
act
contrary
to
one
another
.
For
the
Sun
diverts
the
Understanding
from
things
intelligible
to
sensible
Objects
,
alluring
and
fascinating
the
Sight
with
the
Grace
and
Splendor
of
his
Rays
,
and
perswading
us
to
search
among
other
things
,
even
for
Truth
it self
,
within
and
about
himself
,
and
no
where
else
.
And
we
appear
to
be
passionately
in
Love
with
this
Sun
,
because
as
Euripides
says
,
He
always
on
the
Earth
displays
,
The
Glory
of
his
burning
Rays
,
For
want
of
our
Knowledge
of
another
Life
;
or
rather
through
Forgetfulness
of
those
things
,
which
Love
calls
to
our
Remembrance
.
For
as
when
after
being
newly
awaked
,
and
coming
into
a
bright
and
dazling
Light
,
we
forget
whatever
appear'd
to
the
Soul
in
our
Dreams
;
so
the
Sun
seems
to
stupifie
the
Remembrance
of
things
done
,
and
happening
in
this
Life
,
and
to
adulterate
and
empoyson
the
Understanding
,
with
the
Pleasure
and
Admiration
of
himself
,
so
that
we
forget
all
other
Considerations
besides
of
the
other
Life
.
Though
there
indeed
are
the
real
Substances
proper
for
the
Contemplation
of
the
Soul
;
here
they
only
embrace
Dreams
,
and
grope
after
what
is
beautiful
and
Divine
;
Fallacious
Dreams
about
his
Temples
flew
,
But
such
as
charm'd
his
Fancy
,
though
untrue
.
Being
perswaded
here
,
that
every
thing
is
goodly
and
highly
to
be
priz'd
,
unless
they
happen
upon
some
Divine
and
chast
Love
to
be
their
Physitian
and
Preserver
;
which
being
transmitted
from
Elysium
through
Corporeal
Bodies
,
leads
them
to
Truth
,
and
the
Fields
of
Verity
;
where
they
desire
to
embrace
that
which
is
pure
,
and
void
of
Fallacy
and
Sophistication
,
and
for
some
time
to
abide
in
Amity
together
;
while
Love
,
like
an
obsequious
Servitor
to
those
that
are
initiated
in
Sacred
Ceremonies
,
assists
and
leads
them
to
Noble
Contemplations
;
but
no
sooner
is
Love
sent
from
hence
again
,
but
the
Soul
is
no
longer
able
to
make
her
approaches
of
her self
,
but
by
the
Body
.
And
therefore
as
Geometricians
,
when
Children
are
not
able
of
themselves
to
apprehend
the
intelligible
Ideas
of
incorporeal
and
impossible
Substances
,
form
and
set
before
their
Eyes
the
tangible
and
visible
Imitations
of
Spheres
,
Cubes
,
and
Dodecaedrons
:
In
like
manner
Celestial
Love
having
fram'd
lovely
Mirrors
to
represent
lovely
Objects
,
though
mortal
and
passive
Figures
of
things
divine
,
and
only
perceptible
to
Sence
,
shews
them
to
us
glittering
in
the
Form●
,
Colours
and
Shape
of
Youth
in
its
Prime
,
and
first
insensibly
moves
the
Memory
inflam'd
by
the
Sight
of
these
Objects
.
Whence
it
comes
to
pass
,
that
some
through
the
Stupidity
of
their
Friends
and
Acquaintance
,
endeavouring
by
Force
,
and
against
Reason
,
to
extinguish
that
Flame
,
have
enjoy'd
nothing
of
true
Benefit
thereby
,
but
only
either
disquieted
themselves
with
Smoak
and
Trouble
,
or
else
rushing
headlong
into
obscure
and
irregular
Pleasures
,
obstinately
cast
themselves
away
.
But
as
many
as
by
sober
and
modest
Ratiocination
,
have
sincerely
extinguish'd
the
raging
Heat
of
the
Fire
,
and
only
left
behind
a
warm
and
glowing
Heat
in
the
Soul
,
not
being
any
Agitation
of
the
Soul
,
moving
forward
to
the
Seed
,
or
a
slippery
Concurrence
of
Atomes
compress'd
by
smoothness
and
Titillation
;
but
a
wonderful
and
engendring
Diffusion
,
as
in
a
blossoming
and
well
nourish'd
Plant
;
and
opening
the
Pores
of
Obedience
and
Affection
;
these
I
say
,
in
a
short
time
,
passing
through
the
Bodies
of
those
whom
they
love
,
penetrate
more
inwardly
,
and
fall
to
admire
their
Manners
and
Dispositions
,
and
calling
off
their
Eyes
from
the
Body
,
converse
together
,
and
contemplate
one
another
in
their
Discourses
,
and
in
their
Actions
,
provided
there
be
but
the
least
Scrip
or
Appearance
of
Beauty
in
the
Understanding
.
If
not
,
they
let
'em
go
,
and
turn
their
Affections
upon
others
,
like
Bees
that
will
not
fasten
upon
many
Plants
and
Flowers
,
because
they
cannot
gather
Honey
from
them
.
But
where
they
find
any
Footstep
,
any
Emanation
,
any
Resemblance
of
a
Divinity
,
ravish'd
with
delight
and
admiration
,
they
attract
it
to
themselves
,
and
place
their
whole
content
in
what
is
truly
amiable
,
happy
and
belov'd
by
all
Mankind
.
True
it
is
,
that
the
Poets
according
to
their
sportive
humour
,
seem
to
write
many
things
in
Merriment
concerning
this
Deity
,
and
to
make
him
the
Subject
of
their
lascivious
Songs
,
in
the
height
of
their
Revelling
Jollity
:
making
but
little
serious
mention
of
him
;
whether
out
of
judgment
and
reason
,
or
being
assur'd
of
the
Truth
by
divine
Inspiration
,
is
the
question
.
Among
the
rest
,
there
is
one
thing
which
they
say
very
odly
,
concerning
the
Birth
and
Generation
of
this
God
,
Young
Zephyr
doting
on
her
Golden
Hair
,
At
last
the
Silver-Slipper'd
Iris
won
:
And
thus
embrac'd
,
at
length
she
bore
a
Son
Of
all
the
Gods
the
shrewdest
and
most
fair
.
Unless
the
Grammarians
have
likewise
deluded
you
,
by
saying
that
this
Fable
was
invented
,
by
the
variety
of
the
colours
in
the
Rainbow
to
set
forth
the
multiply'd
diversity
of
Passions
that
attend
on
Love
.
To
whom
Daphnaeus
,
to
what
other
end
or
purpose
could
it
be
?
Hear
me
then
,
said
my
Father
;
for
't
is
no
more
then
what
the
Celestial
Meteor
constrains
us
to
say
.
The
Reflection
of
the
Colours
in
the
Rainbow
is
an
Affection
of
the
Sight
,
when
it
lights
upon
a
Cloud
somewhat
of
a
dewy
substance
,
but
smooth
and
moderately
thick
withal
,
and
we
beholding
the
repercusion
of
the
Sun-beams
upon
it
,
together
with
the
light
and
splendor
about
the
Sun
,
it
begets
an
Opinion
in
us
,
that
the
Apparition
is
in
the
Cloud
.
In
like
manner
,
this
same
subtle
Invention
of
Love-Sophistry
in
generous
and
noble
Souls
causes
a
repercusion
of
the
Memory
from
beautiful
Objects
there
appearing
,
and
so
call'd
,
upon
that
Beauty
really
divine
,
truly
amiable
and
happy
,
and
by
all
admired
.
But
most
People
pursuing
and
taking
hold
of
the
fancy'd
Image
of
this
Beauty
in
Boys
and
Women
,
reap
nothing
more
assur'd
and
certain
then
a
little
Pleasure
mix'd
with
Pain
.
But
this
seems
to
be
more
then
a
Delirium
or
diziness
of
the
Vulgar
sort
,
beholding
their
empty
and
unsatisfy'd
desires
in
●he
Clouds
,
as
it
were
in
so
many
Shadows
.
Like
Children
,
who
thinking
to
catch
the
Rainbow
in
their
hands
,
snatch
at
the
Apparition
that
appears
before
their
Eyes
.
But
a
generous
and
modest
Lover
observes
another
Method
.
For
his
Contemplations
reflect
only
but
that
Beauty
which
is
divine
and
preceptible
by
the
Understanding
:
but
lighting
upon
the
Beauty
of
a
visible
Body
,
and
making
use
of
it
as
a
kind
of
Organ
of
the
Memory
,
he
embraces
and
loves
,
and
by
Conversation
augmenting
his
joy
and
satisfaction
,
still
more
and
more
inflames
his
Understanding
.
But
neither
do
these
Lovers
conversing
with
Bodies
,
rest
satisfy'd
in
this
World
with
a
Desire
and
Admiration
of
this
same
Light
;
neither
when
they
are
arriv'd
at
Elisyum
after
death
,
do
they
return
hither
again
as
Fugitives
,
to
hover
about
the
Doors
and
Mansions
of
new
Marry'd
People
;
which
are
only
the
Dreams
and
Visions
of
Men
and
Women
given
to
pleasure
and
corporeal
delights
,
who
by
no
means
deserve
the
Name
and
Character
of
true
Lovers
.
Whereas
a
Lover
truly
Chaste
and
Amorous
,
being
got
to
the
true
Mansion
of
Beauty
,
and
there
conversing
with
it
,
as
much
as
it
is
lawful
for
him
to
do
,
mounted
upon
the
Wings
of
chaste
desire
,
becomes
pure
and
hallow'd
,
and
being
initiated
into
sacred
Orders
,
continues
dancing
and
sporting
about
his
Deity
,
till
returning
again
to
the
Meadows
of
the
Moon
and
Venus
,
and
there
layd
asleep
,
he
becomes
ready
for
a
new
Nativity
.
But
these
are
Points
too
high
for
the
Discourse
which
we
have
propos'd
to
our selves
.
To
return
therefore
to
our
purpose
;
Love
,
according
to
Euripides
,
is
of
the
same
Nature
with
all
the
rest
of
the
Gods
,
That
he
delights
to
have
his
Altars
smoak
,
And
mortals
hear
his
honour'd
Name
invoke
.
On
the
otherside
he
is
no
less
offended
,
when
any
Affront
or
Contempt
is
put
upon
him
;
as
he
is
most
kind
and
benign
to
those
that
entertain
him
with
humility
and
respect
.
For
neither
does
Jupiter
,
Sirnam'd
the
Hospitable
,
so
severely
prosecute
injuries
done
to
Strangers
and
Suppliants
,
nor
is
Jupiter
Genialis
so
rigorous
in
accomplishing
the
Curses
of
Parents
disobey'd
,
as
Love
is
to
listen
to
the
Complaints
of
injur'd
Lovers
,
being
the
Scourger
and
Punisher
of
Proud
,
Ill-natur'd
and
Ill-bred
People
.
For
not
to
mention
Euxynthetus
and
Leucomantis
,
at
this
day
in
Cyprus
call'd
Paracypptusa
,
or
the
Squine-Ey'd
,
't
is
a
hundred
to
one
that
you
have
not
heard
neither
of
the
Punishment
inflicted
upon
Gorgo
the
Cretan
,
not
much
unlike
to
that
of
Paracytusa
,
only
that
Gorgo
was
turn'd
into
a
Stone
,
as
she
lookt
out
of
a
Window
to
see
her
Love
going
to
his
Grave
.
With
this
Gorgo
Asander
fell
in
Love
,
a
young
Gentleman
vertuous
and
nobly
descended
;
but
reduc'd
from
a
flourishing
Estate
to
Extremity
of
Poverty
.
However
he
did
not
think
so
meanly
of
himself
,
but
that
being
her
Kinsman
,
he
courted
this
Gorgo
for
a
Wife
,
though
she
had
many
Suitors
at
the
same
time
by
reason
of
her
great
Fortune
:
and
had
so
carry'd
his
business
,
that
notwithstanding
his
numerous
and
wealthy
Rivals
,
he
had
gain'd
the
good
will
of
all
her
Guardians
and
nearest
Relations
.
Now
as
for
those
things
which
they
say
are
the
Causes
that
beget
Love
,
they
are
not
peculiar
to
this
or
t'other
Sex
,
but
common
to
both
.
For
those
Images
that
enter
into
Amorous
Persons
,
and
whisk
above
from
one
Part
to
another
,
moving
and
tickling
the
Mass
of
Atoms
that
slides
into
the
Seed
,
cannot
perform
the
same
in
young
Boys
,
and
it
is
as
impossible
they
should
do
the
same
in
young
Women
,
unless
we
recal
these
noble
and
sacred
Remembrances
with
which
the
Soul
is
winged
to
that
same
Divine
,
real
and
Olympic
Beauty
.
What
should
hinder
then
but
that
the
same
Remembrances
may
pass
from
Boys
and
Young
Men
;
what
should
hinder
Virgins
and
Young
Women
from
remembring
the
same
things
,
when
we
find
a
Disposition
chast
good
natur'd
in
the
prime
of
Youth
and
graceful
features
,
seing
that
,
according
to
what
Aristotle
said
,
as
a
handsome
and
well
made
Shoe
,
shews
the
Proportion
of
the
Foot
,
so
they
that
have
Judgment
in
these
Matters
can
discern
the
splendid
upright
,
and
uncorrupted
footsteps
of
a
noble
and
generous
Soul
in
beautiful
Forms
and
Features
,
and
Bodies
undefil'd
.
For
should
the
Question
be
be
put
to
a
Voluptious
Person
,
To
which
are
your
hot
Passions
most
inclin'd
,
Or
to
the
Males
,
or
to
the
Female
kind
?
And
he
should
answer
thus
,
't
is
the
same
thing
to
me
,
Where
ere
I
Beauty
see
,
There
is
no
reason
that
he
should
be
thought
to
have
return'd
a
proper
and
pertinent
Answer
to
his
Concupiscence
;
and
that
a
noble
and
generous
Lover
,
should
not
direct
his
Amours
to
loveliness
and
good
Nature
,
but
only
to
the
Parts
that
distinguish
the
Sex
.
For
certainly
a
Man
that
delights
in
Horses
,
and
is
a
good
Horseman
besides
,
will
no
less
value
the
Mettle
and
Swiftness
of
Podargus
,
then
of
Aitha
that
was
Agamemnons
Mare
.
And
he
that
is
a
good
Hunts-man
,
does
not
only
delight
in
Dogs
,
but
mixes
with
his
Cry
the
Bitches
of
Candy
and
Laconia
:
and
shall
he
that
is
a
Lover
as
well
of
civility
,
carry
himself
with
an
inequality
more
to
one
than
to
another
,
and
make
a
distinction
as
of
Garments
between
the
Love
of
Men
and
Women
?
But
some
say
that
Beauty
is
the
Flower
of
Vertue
.
Will
they
then
affirm
that
the
Female
Sex
never
blossoms
,
nor
makes
any
shew
of
tendency
to
Vertue
:
It
were
absurd
to
think
so
.
Therefore
was
Echylus
in
the
right
,
when
he
said
,
The
Woman
young
that
once
has
been
a
Bride
From
me
her
gloating
Eye
can
never
hide
.
Now
then
are
those
signs
and
markes
of
Lasciviousness
,
Wantoness
and
impudence
to
be
discover'd
in
the
Visages
of
Women
,
and
shall
there
be
no
Light
shining
in
their
Faces
for
the
discovery
of
Modesty
and
Chastity
?
Nay
,
shall
there
be
many
such
signs
and
those
Apparent
,
and
shall
they
not
be
able
to
allure
and
provoke
love
?
Both
are
contrary
to
reason
,
and
dissonant
from
Truth
:
but
every
one
of
these
things
is
common
to
both
Sexes
,
as
we
have
shew'd
,
Now
then
Daphnaeus
,
let
us
confute
the
reason
that
Zeuxippus
has
but
now
alledg'd
,
by
making
Love
to
be
all
one
with
inordinate
desire
,
that
hurrys
the
Soul
to
Intemperance
.
Not
that
it
is
his
Opinion
,
but
only
what
he
has
frequently
heard
from
Men
morose
,
and
no
way
addicted
to
Love
.
Of
which
there
are
some
who
Marrying
poor
silly
Women
,
for
the
sake
of
some
petty
Portion
,
and
having
nothing
to
do
with
them
and
their
Money
,
but
to
make
them
perpetual
Drudges
in
p●tiful
Mecanic
Employments
,
are
every
day
brawling
and
quarrelling
with
them
.
Others
more
desirous
of
Children
then
of
Wives
,
like
Grashoppers
that
spill
their
Seed
upon
Squills
or
some
such
like
Herb
,
discharge
their
lust
in
hast
upon
the
next
they
mee●
with
,
and
having
reap'd
the
Fruit
they
sought
for
,
bid
Marriage
farwel
,
or
else
regard
is
not
at
all
,
neither
caring
to
Love
,
nor
be
belov'd
.
And
in
my
Opinion
the
Words
{αβγδ}
and
{αβγδ}
,
which
signifies
dearly
to
love
and
dearly
to
be
beloved
again
,
differing
but
one
Letter
from
{αβγδ}
,
which
signifies
to
contain
,
or
endure
,
seem
to
me
as
import
and
denote
,
that
mutual
kindness
which
is
call'd
Conjugal
,
and
is
intermix'd
by
time
and
custom
with
necessity
.
But
in
that
same
Wedlock
which
Love
supports
and
inspires
,
as
in
Plato's
Commonwealth
,
there
will
be
no
such
Language
as
Thine
and
M●●e
.
For
properly
to
speak
,
there
is
no
Community
of
Goods
among
all
Freinds
;
only
where
two
Friends
though
sever'd
in
Body
,
yet
having
their
Souls
melted
,
and
as
it
were
twisted
together
,
and
neither
being
desirous
,
nor
b●lieving
themselves
to
be
two
separate
Persons
,
live
in
mutual
respect
and
reverence
,
which
is
the
chiefest
happiness
of
Wedlock
.
But
where
the
Law
constrains
beyond
the
freedom
of
the
Will
,
or
where
we
are
restrain'd
by
shame
or
fear
,
And
many
other
Curbs
that
loose
desire
,
And
lawless
frisks
of
wanton
heat
require
,
There
it
is
requisite
that
they
who
are
coupl'd
in
Matrimony
should
have
a
strict
guard
upon
themselves
.
Whereas
in
Love
there
is
so
much
Continency
,
so
m●ch
Modesty
,
and
so
much
of
loyal
Affection
,
that
if
it
happen
upon
an
Intemperate
and
Lascivious
Soul
,
it
is
thereby
diverted
from
all
other
Amours
,
and
by
cutting
off
all
malapert
Boldness
,
and
bringing
down
the
Insolence
of
Imperious
Pride
;
instead
of
which
it
introduces
modest
Bashfulness
,
Silence
and
Submission
,
and
adorning
it
with
decent
and
becoming
Behaviour
,
makes
it
for
ever
after
the
obedient
Observer
of
one
Lover
.
Most
certainly
you
have
heard
of
that
celebrated
,
and
highly
courted
Curtisane
L●●s
,
how
her
Beauty
inflam'd
all
Greece
,
or
rather
how
two
S●●●
strove
for
her
.
This
famous
Beauty
being
seiz'd
with
an
ardent
Affection
for
Hippolochus
the
Thessalian
,
leaving
the
Aerocorinthus
,
as
the
Poet
describes
it
,
With
Seagr●en
Water
all
encompass'd
ro●●●
,
And
privately
avoiding
the
great
Army
,
as
I
may
so
call
it
,
of
those
that
cour●ed
her
Favour
,
withdrew
her self
modestly
to
the
Enjoyment
of
him
only
in
the
City
of
Megalopolis
,
where
the
Women
incens'd
with
Jealousie
,
and
envying
her
surpassing
Beauty
,
dragg'd
her
into
the
Temple
of
Venus
,
and
there
ston'd
her
to
Death
.
For
which
reason
it
is
call'd
to
this
Day
the
Temple
of
Venus
the
Murdress
.
We
our selves
have
known
several
young
Damsels
,
little
better
then
Slaves
,
who
never
would
submit
to
the
Embraces
of
their
Masters
,
and
private
Persons
,
who
have
disdain'd
the
Company
of
Queens
,
when
Love
had
the
abs●lute
Dominion
of
their
Hear●●
.
For
〈◇〉
in
Rome
,
when
there
is
a
Dictator
chosen
,
all
other
chief
Magistrates
lay
down
their
Officers
,
so
all
such
Persons
,
where
Love
is
truly
predominant
,
are
immediately
free
and
man●●i●●ed
from
all
other
Lords
and
Masters
,
and
afterwards
live
like
Vot●ries
to
some
particular
Deity
.
And
indeed
a
vertuous
and
generous
Lady
,
once
●●k'd
to
her
lawful
Husband
by
an
unfeign'd
Affection
,
will
sooner
choose
the
E●brace●
of
Wolves
and
Dragons
,
th●●
to
〈◇〉
the
Bedfellow
of
any
other
Person
whatsoever
but
her
only
Spouse
.
Of
which
,
although
we
might
produce
Examples
without
Number
,
yet
among
you
that
are
of
the
same
Country
where
Cupid
was
born
,
and
keep
him
Company
at
all
his
Festivals
and
Dancing
Materi●●s
,
it
will
not
be
from
the
Purpose
to
relate
the
Story
of
Kamma
the
Galatian
.
For
she
being
a
Woman
of
transcendent
Beauty
,
and
marry'd
to
Sinatus
the
Tetrarch
,
Sinorix
,
one
of
the
most
powerful
Men
in
all
Galatia
,
fell
desperately
in
Love
with
her
,
and
that
he
might
enjoy
her
,
murdered
her
Husband
Sinatus
,
since
〈◇〉
could
not
prevail
with
her
either
by
Force
or
Perswasion
,
while
her
Husband
was
alive
.
Thereupon
Camma
having
no
other
Sanctuary
for
the
Preservation
of
her
Chastity
,
nor
Consolation
in
her
Affliction
,
retir'd
to
the
Temples
of
Diana
,
where
she
remain'd
a
Votaress
to
the
Goddess
,
not
admitting
any
Person
so
much
as
to
speak
to
her
,
though
she
had
many
Suitors
that
sought
her
in
Wedlock
.
But
when
Synorix
boldly
presum'd
to
put
the
Question
to
her
,
she
neither
seem'd
to
reject
his
Motion
,
neither
did
she
upbraid
him
with
the
Crime
h●
had
committed
,
as
if
he
had
been
induc'd
to
perpetrates
so
vile
an
Act
,
not
out
of
any
malicious
intent
to
Sinatus
,
but
meerly
out
of
a
pure
and
ardent
Love
and
Affection
to
her
.
Thereupon
he
came
with
greater
Confidence
,
and
demanded
her
in
Marriage
.
She
on
the
other
side
,
met
him
no
less
chearfully
,
and
leading
him
by
the
Hand
to
the
Altar
of
the
Goddess
,
after
she
had
pour'd
forth
a
small
quantity
of
Hydromel
,
well
temper'd
with
a
rank
Poyson
,
as
it
were
an
Atonement
offering
to
the
Goddess
,
she
drank
off
the
one
half
of
that
which
remain'd
her self
,
and
gave
the
other
half
to
the
Galatian
.
And
then
,
so
soon
as
she
saw
be
bad
,
drank
it
off
,
she
gave
a
loud
Groan
,
and
calling
her
dece●s'd
Husband
by
this
Name
,
This
Day
,
said
she
,
my
most
●ar●
and
belo●ed
Husband
,
I
have
long
expected
,
as
having
liv'd
,
depriv'd
of
thee
,
a
desolate
and
comfortless
Life
:
but
now
receive
me
joyfully
,
for
for
thy
Sake
I
have
reveng'd
my self
upon
the
most
wicked
among
Men
,
willing
to
have
liv'd
with
thee
,
and
now
no
less
rejoycing
to
dye
with
him
.
Thus
Synorix
being
carry'd
out
of
the
Temple
,
soon
after
expir'd
,
but
Camma
surviving
him
a
Day
and
a
Night
,
is
reported
to
have
dy'd
with
an
extraordinary
Resolution
and
Chearfulness
of
Spirit
.
Now
in
regard
there
have
been
many
such
,
as
well
among
us
as
among
the
Barbarians
,
who
can
bear
with
those
that
reproach
Venus
,
that
being
coupl'd
and
present
with
Love
,
she
becomes
a
Hindrance
of
Friendship
?
Whereas
any
sober
and
considerate
Person
,
may
rather
revile
the
Company
of
Male
with
Male
,
and
justly
call
it
Intemperance
and
Lasciviousness
.
A
vile
Affront
to
Nature
,
no
Effect
,
Of
lovely
Venus
,
or
of
chast
Respect
.
And
therefore
as
for
those
that
willingly
prostitute
their
Bodies
,
we
look
upon
'em
to
be
the
most
wicked
and
flagitious
Persons
in
the
World
,
void
of
Fidelity
,
neither
endu'd
with
Modesty
nor
any
thing
of
Friendship
,
and
but
too
truly
and
really
,
according
to
Sophocles
.
They
who
ne're
had
such
Friends
as
these
,
Believe
their
Blessing
double
,
And
they
that
have
'em
,
pray
the
Gods
To
rid
'em
of
the
Trouble
.
And
as
for
those
,
who
not
being
by
Nature
Lewd
and
Wicked
,
were
circumvented
and
forc'd
to
prostitute
themselves
,
they
persist
in
a
perfect
Hatred
and
Detestation
of
no
Men
,
more
then
those
that
deluded
and
flatter'd
'em
into
so
vile
an
Act
,
and
bitterly
revenge
themselves
,
when
they
find
an
Opportunity
.
For
Crateas
kill'd
Archelaus
who
had
rid
him
in
his
Youth
,
and
Py●●●l●●●
slew
Alexander
the
Pherae●●
.
Periander
,
Tyrant
of
the
Ambracintos
,
ask'd
his
Minion
,
whether
he
were
with
Child
or
no
?
which
the
Lad
took
so
heinously
,
that
he
stabb'd
him
.
Whereas
among
Women
that
are
marry'd
,
these
are
but
the
Beginnings
of
Friendship
,
as
it
were
,
a
communicating
and
imparting
of
Great
and
Sacred
Mysteries
.
The
Pleasure
of
Coition
i●
she
least
thing
;
but
the
Honour
,
the
Submission
to
natural
L●●
and
Fidelity
,
which
daily
germinates
from
this
,
conv●●ce
us
,
that
neither
the
Delphians
rav'd
,
who
gave
the
Name
of
Har●●a
,
or
a
Chariot
to
Venus
;
nor
that
H●●●
was
in
an
Error
,
who
call'd
the
Conjunction
of
Man
and
Woman
,
by
the
Name
of
Friendship
:
but
that
Solon
was
a
Law-giver
the
most
experienc'd
in
Conjugal
Affairs
;
who
decreed
,
that
a
Husband
should
lye
with
his
Wife
thrice
a
Month
at
least
,
not
for
Pleasures
Sake
,
but
that
as
Cities
renew
their
Treaties
one
with
another
at
such
a
time
,
so
that
the
Alliance
of
Matrimony
might
be
renew'd
by
the
Discontinuance
of
Chast
Enjoyment
.
But
you
will
say
,
there
are
many
Men
i●
Love
with
Women
that
act
amiss
and
furiously
.
〈◇〉
are
there
not
more
Enormities
committed
by
those
that
are
enamor'd
upon
Boys
?
But
though
there
is
a
Raging
Passion
after
Boys
,
as
well
as
a
Dotage
upon
Women
,
yet
can
neither
be
truly
said
to
be
truly
Love
.
And
therefore
it
is
an
Absurdity
to
aver
,
that
Women
are
not
capable
of
other
Vertues
,
as
well
as
Love
.
For
not
to
speak
of
so
many
Signal
for
their
Chastity
,
Prudence
and
Fidelity
;
we
find
others
no
less
Eminent
for
their
Justice
,
Fortitude
,
Resolution
and
Magnanimity
;
after
all
which
,
to
tax
them
of
being
incapable
of
Friendship
only
,
is
a
hard
Case
.
For
they
are
naturally
Lovers
of
their
Children
,
affectionate
to
their
Husbands
;
and
this
same
Natural
Affection
of
theirs
,
like
a
fertile
Soyl
,
as
it
is
capable
of
Friendship
,
so
it
is
no
less
pliable
to
perswasion
nor
less
accompanied
with
all
the
Graces
.
But
as
Poetry
adapting
to
Speech
the
Conditements
of
Rythm
,
measure
and
charming
Expression
renders
the
wholsom
and
instructive
Part
of
it
so
much
the
more
moving
,
and
the
noxious
Part
so
much
the
more
apt
to
corrupt
the
Mind
,
so
Nature
having
adorn'd
a
Woman
with
the
Charms
of
Beauty
and
perswasive
Language
,
a
Lascivious
Woman
makes
use
of
these
Perfections
to
please
her self
and
deceive
others
,
but
in
a
Modest
and
Sober
Woman
,
they
work
wonders
toward
the
gaining
and
fixing
the
good
will
and
favour
of
her
Husband
.
Therefore
Plato
exhorted
Xenocrates
,
otherwise
generous
and
brave
,
but
very
morose
in
his
humor
,
to
sacrifice
to
the
Graces
;
but
he
would
have
exhorted
a
Vertuous
and
Modest
Woman
to
Sacrifice
to
Love
,
for
his
propitious
favour
to
her
Marriage
,
in
ordering
it
so
,
that
her
behaviour
prove
may
a
sufficient
Charm
,
to
keep
her
Husband
at
Home
,
or
if
he
will
be
upon
his
Rambles
after
other
Women
,
he
may
be
forc'd
to
exclaim
,
as
in
the
Comedy
,
Curse
'
o
this
Rage
of
Mine
,
so
given
to
roam
,
What
a
good
Wife
do
I
abuse
at
Home
?
For
in
Wedlock
,
to
love
is
a
far
greater
blessing
then
to
be
belov'd
.
For
it
preserves
and
keeps
People
from
falling
into
many
Errors
,
especially
those
that
corrupt
and
ruin
Matrimony
;
for
as
for
those
passionate
Affections
,
which
at
the
beginning
of
Conjugall
Love
raise
certain
Fits
which
are
somewhat
sharp
and
biting
,
most
fortunate
●●xipp●●
,
I
would
not
have
you
fear
them
,
for
any
Ulcer
or
Scarification
which
they
will
produce
.
Though
perhaps
it
would
not
be
amiss
if
it
should
cost
ye
some
small
wound
to
be
joyn'd
to
a
vertuous
Woman
,
like
Trees
that
grow
together
,
when
grafted
by
Incision
upon
a
proper
Stock
.
The
beginning
of
Conception
it self
,
is
a
kind
of
Exulceration
;
for
there
can
be
no
mixture
of
things
that
do
not
suffer
reciprocally
one
from
the
other
.
The
very
Mathematical
Rudiments
do
not
a
little
perplex
little
Children
at
the
first
;
as
Philosophy
troubles
the
Brains
of
Young
beginners
,
though
grown
to
maturity
of
Years
;
so
neither
does
this
corroding
humour
always
remain
among
Lovers
,
no
more
then
those
first
unpleasantnesses
among
Scholars
and
and
Students
.
In
so
much
that
a
Man
would
think
that
Love
at
first
resembl'd
the
mixture
of
two
Liquors
,
which
when
they
once
begin
to
incorporate
by
their
Ebullition
discover
some
little
disgusts
;
for
so
Love
at
the
beginning
bubbles
up
with
a
kind
of
Effervency
,
till
being
settl'd
and
purify'd
,
it
acquires
a
firm
and
stable
Constitution
.
For
this
indeed
is
properly
that
kind
of
mixture
,
which
is
call'd
the
Mixture
of
the
whole
through
the
whole
.
Whereas
the
Love
of
other
Friends
conversing
and
living
together
,
is
like
the
touches
and
interweavings
of
Epicurus's
Atoms
;
subject
to
raptures
and
separations
,
but
can
never
compose
such
a
Union
as
proceeds
from
Love
,
assisting
conjugal
Society
.
For
neither
are
the
Pleasures
receiv'd
from
any
other
Love
so
great
,
nor
the
benefits
so
lasting
one
from
another
,
nor
is
the
Glory
and
Beauty
of
any
other
Friendship
so
noble
and
desirable
,
As
when
the
Man
and
Wife
at
Board
and
Bed
;
Under
one
Roof
a
Life
of
Concord
lead
.
More
especially
where
it
is
a
thing
warranted
by
Law
,
while
Nature
shews
us
that
even
the
Gods
themselves
stood
in
need
of
Love
,
for
the
sake
of
common
Procreation
.
Thus
the
Poets
tell
us
that
Heaven
was
in
Love
with
the
Earth
,
and
the
Natural
Philosophers
are
of
Opinion
that
the
Sun
is
in
love
that
with
the
Moon
,
that
they
copulate
every
Month
,
and
that
the
Moon
Conceives
by
vertue
of
that
Conjunction
:
and
it
would
of
necessity
follow
,
that
the
Earth
which
is
the
common
Mother
of
all
Mandkind
,
of
all
Animals
and
of
all
manner
of
Plants
,
would
one
day
cease
and
be
extinguish'd
,
should
that
same
Ardent
Love
and
Desire
infus'd
by
the
God
forsake
the
Matter
,
and
that
Matter
cease
to
pursue
and
lust
after
the
Principles
and
Motions
of
Generation
.
But
that
we
may
not
seem
to
wander
too
far
,
or
spend
our
time
in
Trifles
,
you
your selves
are
not
ignorant
that
these
Padirasties
are
by
many
said
to
be
most
incertain
and
the
least
durable
things
in
the
World
,
and
derided
by
those
that
make
use
of
them
,
whom
affirm
the
Friendship
of
Boys
to
be
like
an
Egg
divided
into
three
Parts
and
the
Lovers
themselves
are
like
the
wandring
Scytians
,
who
having
spent
the
Spring
in
flowery
and
verdant
Pastures
,
presently
dislodge
from
thence
,
as
out
of
an
Enemies
Country
.
And
Bio
the
Sophister
was
yet
more
sharp
and
satyrical
,
when
he
call'd
the
Beards
of
young
and
beautiful
Striplings
by
the
Names
of
Harmodil
,
and
Aristogitons
,
as
being
by
that
fair
budding
show
of
Manhood
,
deliver'd
from
the
Tyranny
of
their
Lovers
.
But
these
imputations
are
not
charg'd
upon
true
Lovers
.
Elegant
therefore
was
that
which
was
said
by
Euripides
:
For
as
he
was
clipping
and
embracing
the
Fair
Agatho
,
just
as
the
Down
began
to
sprout
forth
upon
his
Chin
,
he
cry'd
that
the
very
Autumn
of
lovely
Youths
was
pleasing
and
delightful
.
But
I
say
more
then
this
,
that
the
Love
of
vertuous
Women
does
not
decay
with
the
Wrinkles
that
appear
upon
their
Faces
,
but
remains
and
endures
to
their
Graves
and
Monuments
.
Then
again
,
we
shall
find
but
few
Male-Couples
of
True
Lovers
;
but
thousands
of
Men
and
Women
conjoyn'd
together
in
Wedlock
,
who
have
reciprocally
and
inviolably
observ'd
a
Community
of
Affection
and
Loyalty
to
the
end
of
their
Lives
.
I
shall
only
instance
one
Exampl●●
which
happen'd
in
our
time
,
during
the
Reign
of
Caesar
Vespasian
.
Julius
who
was
the
first
that
occasion'd
the
Revolt
in
Galatia
among
many
other
Confederates
in
the
Rebellion
had
one
Sabinus
,
a
Young
Gentleman
,
of
no
mean
Spirit
,
and
for
Fame
and
Riches
,
inferior
to
none
.
But
having
undertaken
a
very
difficult
enterprize
they
miscarry'd
,
and
therefore
expecting
nothing
but
Death
by
the
hand
of
Justice
,
some
of
them
kill'd
themselves
,
others
made
their
Escapes
as
well
as
they
could
;
and
as
for
Sabinus
he
had
all
the
Opportunities
that
could
be
to
save
himself
by
flyin●
to
the
Barbarians
.
But
he
had
Marry'd
a
Lady
,
the
best
of
Women
,
which
they
call'd
by
the
Name
of
E●●●●●
,
as
much
as
to
say
in
the
Greek
Language
a
Her●●s●
.
This
Woman
it
was
not
in
his
Power
to
leave
,
neither
could
he
carry
her
conveniently
along
with
him
.
Having
therefore
in
the
Country
certain
Vaults
or
Cellars
under
ground
,
where
he
had
hid
his
Treasures
and
Moveables
of
greatest
value
,
which
were
only
known
to
two
of
his
freed
Bondmen
,
he
dismiss'd
all
the
rest
of
his
Servants
,
as
if
he
had
intended
to
have
poyson'd
himself
,
and
taking
along
with
him
his
two
faithful
and
trusty
Servants
,
he
hid
himself
in
one
of
the
Vaults
,
and
sent
another
of
his
enfranchiz'd
Attendants
,
whose
Name
was
Martialus
,
to
tell
his
Wife
,
that
her
Husband
had
poyson'd
himself
,
and
that
the
House
and
his
Corps
were
both
burnt
together
,
designing
by
the
Lamentation
and
unfeigned
Greif
of
his
Wife
,
to
make
the
Report
of
his
Death
the
more
easily
believ'd
;
which
fell
out
according
to
his
Wish
.
For
the
Lady
,
so
soon
as
she
heard
the
News
,
threw
her self
upon
the
Floor
,
and
there
continu'd
for
three
days
together
,
without
Meat
or
Drink
,
making
the
most
bitter
outcrys
,
and
bewayling
her
loss
with
all
the
marks
of
a
real
and
unfeigned
Anguish
.
Which
Sabinus
understanding
,
and
fearing
her
Sorrow
might
prevail
with
her
to
lay
violent
hands
upon
her self
,
he
order'd
the
same
Martinius
to
tell
her
he
was
yet
alive
,
and
lay
hid
in
such
a
Place
;
however
that
she
should
for
a
while
continue
her
Mourning
and
be
sure
so
to
counterfeit
her
Grief
,
that
she
should
not
be
discover'd
.
And
indeed
in
all
other
things
the
Lady
acted
her
Part
so
well
,
and
managed
her
Passion
to
that
degree
,
that
no
Woman
could
do
it
better
.
But
having
still
a
longing
desire
to
see
her
Husband
,
she
went
to
him
in
the
Night
,
and
return'd
again
so
privately
,
that
no
body
took
any
notice
of
her
.
And
thus
she
continu'd
keeping
him
Company
for
seven
Months
together
,
that
it
might
be
said
to
differ
very
little
from
living
in
Hell
it self
.
Where
after
she
had
so
strangely
disguis'd
Sabinus
with
a
false
Head
of
Hair
,
and
such
odd
sort
of
Habit
,
that
it
was
impossible
for
him
to
be
known
,
she
carry'd
him
to
Rome
along
with
her
undiscover'd
to
several
that
met
him
.
But
not
being
able
to
obtain
his
Pardon
,
she
return'd
with
him
back
to
his
Den
,
and
for
many
Years
convers'd
with
him
under
Ground
;
only
between
whiles
she
went
to
the
City
,
and
there
shew'd
her self
in
Public
to
several
Ladys
her
Friends
and
familiar
Acquaintance
.
But
that
which
was
the
most
incredible
of
all
things
,
she
so
order'd
her
business
,
that
none
of
them
perceiv'd
her
being
with
Child
,
though
she
were
very
big
at
the
same
time
.
For
such
is
the
Nature
of
that
same
Oyntment
wherewith
the
Women
anoynt
their
Hair
to
make
it
of
a
Colour
shining
like
Gold
,
that
by
the
Fatness
and
Oyliness
of
it
,
it
plumps
and
swells
up
the
Flesh
of
the
Body
,
and
brings
it
up
to
an
Embonpoint
:
So
that
the
Lady
no
less
liberal
of
her
Oyntment
,
then
she
was
diligent
to
chase
and
rub
her
Body
limb
by
limb
,
by
the
proportionable
rising
and
swelling
of
her
Flesh
in
every
Part
,
conceal'd
the
swelling
of
her
Belly
:
and
when
she
came
to
be
deliver'd
,
she
endur'd
the
Pains
of
her
Child-bearing
alone
by
her self
;
like
a
Liones
abiding
her self
in
her
Den
with
her
Husband
,
and
there
,
as
I
may
say
,
bred
up
in
private
her
two
Male
Whelp●
;
for
at
that
time
she
was
deliver'd
of
two
Boys
.
Of
which
there
was
one
who
was
slain
in
Egypt
:
the
other
whose
Name
was
also
Sabiuus
,
was
but
very
lately
with
us
at
Delphi
.
For
this
reason
Caesar
put
the
Lady
to
death
;
but
dearly
paid
for
the
Murder
,
by
the
utter
extirpation
of
his
whole
Posterity
,
which
in
a
short
time
after
was
utterly
cut
off
from
the
Face
of
the
Earth
.
For
during
his
whole
Reign
,
there
was
not
a
more
cruel
and
savage
Act
committed
;
neither
was
there
any
other
Spectacle
,
which
in
all
probability
the
Gods
and
Daemons
more
detested
,
or
from
which
they
turn'd
away
their
Eyes
in
Abomination
of
the
Sight
:
besides
that
she
abated
the
compassion
of
the
Spectators
by
the
stoutness
of
her
behavior
and
the
Grandeur
of
her
Utterance
;
then
which
there
was
nothing
more
exasperated
Vespasian
;
when
despairing
of
her
Husbands
Pardon
,
she
did
as
it
were
challenge
the
Emperor
to
exchange
her
Life
for
his
;
telling
him
with
all
,
that
she
accounted
it
a
far
greater
Pleasure
to
have
liv'd
in
darkness
under
ground
,
then
to
see
him
Reign
in
all
his
Splendor
.
Here
,
as
my
Father
told
me
,
ended
the
Discourse
concerning
Love
,
they
being
now
got
pretty
near
to
Thespiae
;
at
what
time
they
saw
coming
a
good
round
pace
toward
them
one
of
Pisias's
Friends
,
by
name
Diogenes
;
to
whom
when
Soclarus
,
while
he
was
yet
at
a
distance
,
cry'd
out
,
No
tydings
of
War
,
Diogenes
,
I
hope
?
No
,
no
,
said
he
,
that
near
can
be
at
a
Wedding
;
and
therefore
mend
your
pace
,
for
the
Nuptial
Sacrifice
stays
only
for
your
coming
.
And
to
tell
ye
the
Truth
,
all
the
rest
of
the
Company
were
exceeding
glad
,
only
Zeuxippus
seemed
to
be
a
little
moody
.
And
yet
he
was
the
first
who
when
it
came
to
the
conclusion
,
approv'd
what
Ismenodora
had
done
;
and
at
the
same
time
putting
on
a
Garland
upon
his
Head
,
and
throwing
a
White
Nuptial
Robe
about
his
Shoulders
,
march'd
before
all
the
Company
through
the
Market
Place
,
to
give
thanks
to
the
God
of
Love
.
Well
done
,
by
Jupiter
,
come
away
,
come
a
way
then
,
cry'd
my
Father
,
that
we
may
Laugh
and
be
merry
with
our
Friend
,
and
adore
the
Deity
,
so
Apparently
and
Propitiously
present
with
his
Favour
and
Approbation
of
the
Wedding
.
Plutarch's
Morals
:
Vol.
IV
.
Five
Tragical
Histories
of
Love
.
Translated
from
the
Greek
by
Sir
A.
I.
IN
Aliartus
,
which
is
a
City
of
Baeotia
,
liv'd
a
Young
Damsel
,
of
surpassing
Beauty
,
whose
Name
was
Aristoclia
,
the
Daughter
of
Theophanes
.
This
Lady
was
courted
by
Straton
an
Orchomenian
,
and
Callisthenes
of
Haliartus
;
but
Straton
was
the
more
Wealthy
of
the
two
,
and
more
enamour'd
of
the
Virgin
.
For
he
had
seen
her
Bathing
her self
in
the
Fountain
of
Ercyne
,
which
is
in
Lebadia
,
against
the
Time
that
she
was
to
celebrate
the
Solemnity
of
carying
the
This
Pannier
was
of
pure
Gold
,
fill'd
with
all
the
First
Fruits
of
the
Season
,
and
was
carry'd
by
Virgins
that
were
come
to
Maturity
,
though
not
in
Honour
of
Jupiter
,
but
of
Bacchus
,
as
Damarathus
affirms
.
Others
say
,
that
those
Panniers
were
fill'd
by
the
Nobler
Sort
of
Athenian
Virgins
,
with
such
things
as
they
had
wrought
with
most
Beauty
and
Curiosity
and
offer'd
to
Diana
,
signifying
thereby
that
they
were
weary
of
their
Virginity
,
and
desir'd
to
change
their
Course
of
Life
.
Sacred
Pannier
as
an
Offering
to
Jupiter
the
King
.
But
the
Virgin
her self
had
a
greater
Affection
for
Callisthenes
,
for
that
he
was
more
nearly
ally'd
to
her
.
In
this
case
,
her
Father
Theophanes
not
knowing
well
what
to
do
(
for
he
was
afraid
of
Straton
,
who
had
the
Advantage
both
of
Noble
Birth
and
Riches
above
all
the
rest
of
the
Boeotians
)
resolv'd
to
refer
the
Choice
to
the
Oracle
of
Jupiter
Trophonius
.
On
the
other
side
,
Straton
(
for
he
was
made
believe
by
some
of
the
Virgins
familiar
Acquaintance
,
that
his
Mistriss
had
the
greatest
Kindness
for
him
)
earnestly
desir'd
to
refer
the
Matter
to
the
Election
of
the
Virgin
her self
.
But
when
Theophanes
put
the
Question
to
his
Daughter
in
a
great
Assembly
of
all
the
Friends
of
all
Parties
,
so
it
fell
out
that
the
Damsel
preferr'd
Callisthenes
.
Thereupon
it
presently
appear'd
in
Straton's
Countenance
,
how
much
he
was
disgusted
at
the
Indignity
he
had
receiv'd
.
However
,
two
days
after
he
came
to
Theophanes
and
Callisthenes
,
requesting
the
Continuance
of
their
Friendship
,
notwithstanding
that
some
Daemon
had
envy'd
him
the
Happiness
of
his
intended
Marriage
.
Who
so
well
approv'd
his
Proposal
,
that
they
invited
him
to
the
Wedding
and
the
Nuptial
Feast
.
But
he
in
the
mean
time
having
muster'd
together
a
great
Number
of
his
Friends
,
together
with
a
numerous
Troop
of
his
own
Servants
,
whom
he
secretly
dispiers'd
and
dispos'd
up
and
down
in
Places
proper
for
his
Purpose
,
watch'd
his
Opportunity
so
well
,
that
as
the
Damsel
was
going
down
,
according
to
the
Custom
of
the
Country
,
to
the
Fountain
,
call'd
Cissoessa
,
there
to
pay
her
Offerings
to
the
Nymphs
before
her
Wedding-day
,
he
and
his
Accomplices
rushing
out
of
their
Embuscado
,
seiz'd
upon
the
Virgin
,
whom
Strato
held
fast
and
pull'd
to
himself
.
On
the
other
side
,
Callisthenes
,
with
those
that
were
about
him
,
as
it
is
easie
to
be
believ'd
,
flew
with
all
speed
to
her
Relief
;
and
in
this
fatal
Contest
,
while
the
one
tugg'd
,
and
the
t'other
hawl'd
,
the
unhappy
Damsel
perish'd
.
As
for
Callisthenes
,
he
was
never
seen
any
more
,
whether
he
lay'd
violent
hands
upon
himself
,
or
whether
it
were
that
he
left
Baeotia
as
a
voluntary
Exile
,
for
no
Man
could
give
any
account
of
him
afterwards
.
And
as
for
Strato
,
he
slew
himself
upon
the
dead
Body
of
the
unfortunate
Virgin
.
A
certain
great
Person
,
whose
Name
was
Phido
,
designing
to
make
himself
Lord
of
the
whole
Peloponnesus
,
and
more
especially
desirous
that
Argos
,
being
his
Native
Country
,
should
be
the
Metropolis
of
all
the
rest
,
resolv'd
to
reduce
the
Corinthians
under
his
Subjection
.
To
this
purpose
he
sent
to
them
,
to
demand
a
Levy
of
a
thousand
young
Gentlemen
,
the
most
Valiant
,
and
the
Chiefest
,
in
the
Prime
of
their
Age
,
in
the
whole
City
.
Accordingly
,
they
sent
him
a
thousand
young
Sparks
,
brisk
and
gallant
,
under
the
Leading
of
Dexander
,
whom
they
chose
to
be
their
Captain
.
But
Phido
,
designing
nothing
more
then
the
Massacre
of
these
Gentlemen
,
to
the
end
he
might
the
more
easily
make
himself
Master
of
Corinth
,
enfeebl'd
by
so
great
a
Loss
(
as
being
by
the
Scituation
of
it
,
the
only
Bulwark
to
guard
the
Entrance
into
Peloponnesus
)
imparted
this
Contrivance
of
his
to
several
of
his
Confidents
,
in
which
Number
,
was
one
whole
Name
was
Abro
,
who
having
been
formerly
acquainted
,
and
familiarly
entertained
by
Dexander
,
discover'd
the
whole
Conspiracy
to
his
Friend
,
in
acknowledgment
of
his
Kindness
.
By
which
means
,
the
Phliasti
,
before
they
fell
into
the
Embuscado
,
retreated
and
got
safe
to
Corinth
.
Phido
thus
disappointed
,
made
all
the
Inquiry
imaginable
,
to
find
out
who
it
was
that
had
betray'd
and
discover'd
his
Design
.
Which
Abro
understanding
,
fled
to
Corinth
with
his
Wife
and
all
his
Family
,
and
settl'd
himself
in
Melissus
,
a
certain
Village
in
the
Territory
of
the
Corinthians
.
There
he
begat
a
Son
,
whom
he
nam'd
Melissus
,
from
the
Name
of
the
Place
where
he
was
born
.
The
Son
of
this
Melissus
was
Actaeon
,
the
loveliest
and
most
modest
of
all
the
Striplings
of
his
Age
.
For
which
reason
there
were
several
that
fell
in
Love
with
him
,
but
none
with
so
much
Ardour
as
Archias
,
being
of
the
Race
of
the
Heraclidae
,
and
for
Wealth
and
Authority
,
the
greatest
Person
in
all
Corinth
.
This
Archias
,
when
he
found
that
no
fair
Means
and
Perswasions
would
prevail
upon
the
young
Lad
,
resolv'd
to
ravish
him
away
by
Force
.
To
which
purpose
he
invited
himself
to
Melissus's
House
,
as
it
were
,
to
make
Merry
,
accompany'd
with
a
great
number
of
his
Friends
and
Servants
,
and
by
their
Assistance
,
made
an
Attempt
to
carry
away
the
Boy
by
Violence
.
But
the
Father
and
his
Friends
opposing
the
Rape
,
and
the
Neighbours
coming
in
to
the
Rescue
of
the
Child
,
poor
Actaeon
,
between
the
one
and
the
other
,
was
pull'd
and
hawl'd
to
Death
;
and
Archias
with
his
Company
departed
.
Upon
this
,
Melissus
carry'd
the
murther'd
Body
of
his
Son
into
the
Market
place
of
Corinth
,
and
there
exposing
him
to
publick
View
,
demanded
Justice
to
be
done
upon
the
Murtherers
.
But
finding
that
the
Corinthians
only
pity'd
his
Condition
,
without
taking
any
further
notice
of
the
Matter
,
he
return'd
home
,
and
waited
for
the
Grand
Assembly
of
the
Greeks
at
Isthmus
.
At
what
time
,
getting
up
to
the
very
Top
of
Neptune's
Temple
,
he
exclaim'd
against
the
whole
Race
of
the
Bacchiadae
,
and
after
he
had
made
a
publick
Relation
of
the
good
Service
which
his
Father
Abro
had
done
the
Corinthians
,
he
invok'd
the
Vengeance
of
the
Gods
,
and
presently
threw
himself
headlong
among
the
Rocks
.
Soon
after
the
Corinthians
being
plagu'd
with
a
most
terrible
Drought
,
upon
which
ensu'd
a
violent
Famine
,
sent
to
the
Oracle
,
to
know
by
what
means
they
might
be
deliver'd
from
their
Calamity
.
To
whom
the
Deity
made
answer
,
that
it
was
Neptune's
Wrath
,
which
would
not
cease
till
they
had
reveng'd
the
Death
of
Actaeon
;
which
Archias
hearing
(
for
he
was
one
of
those
that
were
sent
to
the
Oracle
)
he
never
return'd
again
to
Corinth
,
but
Sailing
into
Sicily
,
built
there
the
City
of
Syracuse
,
where
after
he
was
become
the
Father
of
two
Daughters
,
Ortygia
and
Syracoussa
,
he
was
treacherously
slain
by
Telephus
,
whom
he
had
preternaturally
abus'd
in
his
Youth
,
and
who
,
having
the
Command
of
a
Ship
,
Sail'd
along
with
him
into
Sicily
.
A
certain
poor
Man
,
Skedasus
by
Name
,
liv'd
at
Leuctra
,
a
small
Village
in
the
Territory
of
the
Thespians
,
and
had
two
Daughters
,
Hippo
and
Milesia
;
or
as
others
say
,
Theano
and
Euxippe
.
This
Skedasus
was
a
very
good
Man
,
and
to
the
Extent
of
his
Fortune
,
very
Hospitable
to
Strangers
.
Which
was
the
reason
that
most
readily
and
gladly
he
entertain'd
two
young
Gentlemen
of
Sparta
,
that
came
to
lodge
at
his
House
.
Who
falling
in
Love
with
the
Virgins
,
yet
were
so
over-aw'd
by
the
Kindness
that
Skedasus
had
shew'd
them
,
that
they
durst
not
make
any
rude
Attempt
for
that
time
.
The
next
Morning
therefore
they
went
directly
to
the
City
of
Delphos
;
where
after
they
had
consulted
the
Oracle
,
touching
such
Questions
as
they
had
to
put
,
they
return'd
homeward
,
and
travelling
through
Boeotia
,
stopp'd
again
at
Skedasus's
House
,
who
happen'd
at
that
time
,
not
to
be
at
Leuctra
.
However
,
his
Daughters
,
according
to
that
Education
to
which
their
Father
had
accustom'd
them
,
gave
the
same
entertainment
to
the
Strangers
,
as
if
their
Father
had
been
at
Home
.
But
such
was
the
perfidious
Ingratitude
of
these
Guests
,
that
finding
the
Virgins
alone
,
they
ravish'd
,
and
by
force
deflowr'd
the
Damsels
;
and
which
was
worse
,
perceiving
them
lamenting
to
excess
the
undeserv'd
Injury
they
had
receiv'd
,
the
Ravishers
murther'd
'em
,
and
after
they
had
thrown
their
Bodies
into
a
Well
,
went
their
ways
:
Soon
after
Skedasus
returning
Home
,
miss'd
both
his
Daughters
,
but
all
things
else
he
found
safe
and
in
order
as
he
left
them
;
which
put
him
into
such
a
Quandary
,
that
he
knew
not
what
to
say
or
do
,
till
instructed
by
a
little
Bitch
that
several
times
in
a
Day
came
whining
and
fawning
upon
him
,
and
then
return'd
to
the
Well
;
he
began
to
suspect
what
he
found
to
be
true
,
and
so
he
drew
up
the
dead
Bodies
of
his
Daughters
.
Moreover
,
being
then
inform'd
by
his
Neighbours
,
that
they
had
seen
the
two
Lacedaemonian
Gentlemen
which
he
had
entertain'd
some
time
before
,
go
into
his
House
,
he
guess'd
them
to
be
the
Persons
who
had
committed
the
Fact
,
for
that
they
would
be
always
praising
the
Virgins
when
they
lodg'd
there
before
,
and
telling
their
Father
what
happy
Men
they
would
be
that
should
have
the
good
Fortune
to
marry
them
.
Thereupon
away
he
went
to
Lacedaemon
,
with
a
Resolution
to
make
his
Complaint
to
the
Ephori
;
but
being
benighted
in
the
Territory
of
Argos
,
he
put
into
a
Publick
House
,
where
he
found
another
Old
Man
,
of
the
City
of
Oreum
,
in
the
Province
of
Hestiaeas
;
whom
when
he
heard
Sighing
and
Cursing
the
Lacedaemonians
,
Skedasus
ask'd
him
what
Injury
the
Lacedaemonians
had
done
him
?
In
answer
to
which
,
the
Old
Man
gave
him
this
Account
:
I
am
,
said
he
,
a
Subject
to
the
Lacedaemonians
,
by
whom
,
Aristodemus
was
sent
to
Oreum
,
to
be
Governor
of
that
Place
,
where
he
committed
several
Outrages
and
Savage
Enormities
.
Among
the
rest
,
being
fallen
in
Love
with
my
Son
,
when
he
could
by
no
fair
means
procure
his
Consent
,
he
endeavour'd
to
carry
him
away
by
main
Force
out
of
the
Wrestling-Place
:
But
the
President
of
the
Exercises
opposing
him
,
with
the
Assistance
of
several
of
the
Young
Men
,
Aristodemus
was
constrain'd
to
retire
;
but
the
next
Day
,
having
provided
a
Galley
to
be
in
a
readiness
,
he
ravish'd
away
my
Son
,
and
sailing
from
Oreum
to
the
opposite
Continent
,
endeavour'd
,
when
he
had
the
Boy
,
there
to
abuse
his
Body
,
and
because
the
Lad
refus'd
to
submit
to
his
Lust
,
cut
the
Child's
Throat
.
Upon
his
Return
,
he
made
a
great
Feast
at
Oreum
,
to
which
he
invited
all
his
Friends
.
In
the
mean
while
,
I
being
soon
inform'd
of
the
sad
Accident
,
presently
went
and
interr'd
the
Body
;
and
having
so
done
,
I
made
haste
to
Sparta
,
and
preferr'd
my
Complaint
to
the
Epori
,
but
they
gave
me
no
Answer
,
nor
took
any
notice
of
the
Matter
.
Skedasus
having
heard
this
Relation
,
remain'd
very
much
dejected
,
believing
he
should
have
no
better
Success
.
However
,
in
his
Turn
,
he
gave
an
Account
to
the
Stranger
of
his
own
sad
Mischance
;
which
when
he
had
done
,
the
Stranger
advis'd
him
not
to
complain
to
the
Ephori
,
but
to
return
to
his
own
Country
,
and
erect
a
Monument
for
his
two
Daughters
.
But
Skedasus
not
liking
this
Advice
,
went
to
Sparta
,
made
his
Case
known
to
the
Ephori
,
and
demanded
Justice
,
who
taking
no
notice
of
his
Complaint
,
away
he
went
to
the
Kings
,
but
they
as
little
regarding
him
,
he
apply'd
himself
to
every
particular
Citizen
,
and
recommended
to
them
the
Sadness
of
his
Condition
.
At
length
,
when
he
saw
nothing
would
do
he
ran
through
the
City
,
stretching
forth
his
Hands
to
the
Sun
,
and
stamping
the
Ground
with
his
Feet
,
call'd
upon
the
Furies
to
revenge
his
Cause
;
and
when
he
had
done
all
he
could
,
in
the
last
place
slew
himself
;
but
afterwards
the
Lacedaemonians
dearly
pay'd
for
their
Injustice
.
For
being
at
that
time
Lords
of
all
Greece
,
while
all
the
chiefest
Cities
of
that
spacious
Region
were
curb'd
by
their
Garrisons
,
Epaminondas
the
Theban
was
the
first
that
threw
off
their
Yoak
,
and
cut
the
Throats
of
the
Garrison
that
lay
in
Thebes
.
Upon
which
,
the
Lacedaemonians
making
War
upon
the
Revolters
,
the
Thebans
met
them
at
Leuctra
,
confident
of
Success
from
the
Name
of
the
Place
,
for
that
formerly
they
had
been
there
deliver'd
from
Slavery
;
at
what
time
Amphyctyon
being
driven
into
Exile
by
Sthenelus
,
came
to
the
City
of
Thebes
,
and
finding
them
Tributaries
to
the
Chalcidians
,
after
he
had
slain
Chalcodon
,
King
of
the
Eubaeans
,
eas'd
them
altogether
of
that
Burthen
.
In
like
manner
it
happen'd
that
the
Lacedaemonians
were
vanquish'd
not
far
from
the
Monument
of
Skedasus's
Daughters
.
It
is
reported
also
that
before
the
Fight
,
Pelopidas
being
then
one
of
the
Theban
Generals
,
and
troubled
by
reason
of
some
certain
Signs
that
seem'd
to
portend
some
ill
Event
of
the
Battel
,
Skedasus
appear'd
to
him
in
a
Dream
,
and
bid
him
be
of
good
Courage
,
for
that
the
Lacedaemonians
were
come
to
Leuctra
to
receive
the
just
Vengeance
which
they
ow'd
to
him
and
his
Daughters
;
only
the
Ghost
advis'd
him
,
the
Day
before
he
encounter'd
the
Lacedaemonians
,
to
Sacrifice
the
Fole
of
a
white
Mare
,
which
he
should
find
ready
for
him
close
by
his
Daughters
Sepulchre
.
Whereupon
Pelopidas
,
while
the
Lacedaemonians
yet
lay
encamp'd
at
Tegea
,
sent
certain
Persons
to
examine
the
Truth
of
the
Matter
,
and
finding
by
the
Inhabitants
thereabouts
that
every
thing
agreed
with
his
Dream
,
he
advanc'd
with
his
Army
boldly
forward
and
won
the
Field
.
Phocus
was
a
Boeotian
by
Birth
(
for
he
was
born
in
the
City
of
Cleisas
)
the
Father
of
Challirrhoe
,
who
was
a
Virgin
of
matchless
Beauty
and
Modesty
,
and
courted
by
thirty
young
Gentlemen
,
the
Prime
of
the
Baeotian
Nobility
.
Phocus
therefore
seeing
so
many
Suitors
about
her
,
still
pretended
one
Excuse
or
other
to
put
off
her
Marriage
,
afraid
least
some
Force
or
other
should
be
put
upon
her
.
At
length
,
when
he
could
hold
out
no
longer
,
the
Gentlemen
being
offended
at
his
dilatory
Answers
,
he
desir'd
them
to
refer
it
to
the
Pythian
Deity
to
make
the
Choice
.
But
this
the
Gentlemen
took
so
heinously
,
that
they
fell
upon
Phocus
and
slew
him
.
In
this
Combustion
and
Tumult
,
the
Virgin
making
her
Escape
,
fled
into
the
Country
,
and
was
as
soon
pursu'd
by
the
young
Sparks
;
but
lighting
upon
certain
Country
People
that
were
piling
up
their
Wheat
in
a
Barn
,
by
their
Assistance
she
sav'd
her self
:
for
the
Country-men
hid
her
in
the
Corn
;
so
that
they
who
were
in
chase
of
her
,
pass'd
her
by
.
The
Virgin
thus
preserv'd
,
kept
her self
close
till
the
General
Assembly
of
the
Boeotians
,
call'd
Pamboiotia
,
and
then
coming
to
Coronea
,
she
there
sate
as
a
Suppliant
before
the
Altar
of
Rather
Iconian
.
Iconian
Minerva
,
and
there
gave
a
full
Relation
of
the
Villany
and
Murther
committed
by
her
several
Suitors
,
discovering
withal
the
Names
of
the
Persons
,
and
Places
of
their
Abode
.
The
Boeotians
commiserating
the
Virgin
,
were
no
less
incens'd
against
the
young
Gentlemen
;
who
having
notice
of
what
had
pass'd
,
fled
to
Orchomenus
;
but
being
shut
out
by
the
Citizens
,
made
their
Escape
to
Hippotae
,
a
Village
near
to
Helicon
,
seated
between
Thebes
and
Coronea
,
where
they
were
receiv'd
and
protected
.
Thither
the
Thebans
sent
to
have
the
Murtherers
of
Phocus
deliver'd
up
,
which
the
Inhabitants
refusing
to
do
,
they
march'd
against
the
Town
with
a
good
Force
of
other
Boeotians
,
under
the
Leading
of
Phaedus
,
then
the
chief
Ruler
of
Thebes
,
and
laying
Siege
to
it
,
for
it
was
a
strong
Place
,
at
last
they
took
it
for
want
of
Water
;
and
in
the
first
place
,
having
apprehended
all
the
Murtherers
,
they
ston'd
them
to
Death
;
then
they
condemn'd
the
Inhabitants
to
perpetual
Slavery
,
broke
down
the
Walls
,
ruin'd
the
Houses
,
and
divided
the
Land
between
the
Thebans
and
Coroneans
.
The
Report
goes
,
that
the
Night
before
Hippotae
was
taken
,
there
was
a
Voice
heard
from
Helicon
,
several
times
uttering
these
Words
,
I
am
come
;
and
that
when
the
thirty
Rivals
heard
it
,
they
knew
it
to
be
the
Voice
of
Phocus
;
and
it
was
said
moreover
,
that
the
very
Day
the
Rivals
were
ston'd
,
the
Monument
of
the
old
Man
,
which
was
erected
in
Cleisas
,
was
cover'd
with
Saffron
.
And
as
Phaedus
,
the
Governor
and
General
of
the
Thebans
,
was
upon
his
March
homeward
from
the
Siege
,
News
was
brought
him
upon
the
Way
,
that
his
Wife
had
brought
him
a
Daughter
,
which
for
the
good
Omens
Sake
,
he
call'd
by
the
Name
of
Nicostrata
.
Alcippus
was
a
Lacedaemonian
by
Birth
,
who
marrying
Damocrita
,
became
the
Father
of
two
Daughters
.
This
Al●●ppus
being
a
Person
that
always
advis'd
the
City
for
the
best
,
and
one
that
was
always
ready
to
serve
his
Country-men
upon
all
Occasions
,
was
envy'd
by
a
contrary
Faction
that
bandy'd
against
him
,
and
continually
accus'd
him
to
the
Ephori
,
as
one
that
endeavour'd
to
subvert
the
ancient
Laws
and
Constitutions
of
the
City
,
and
never
left
till
the
Ephori
had
banish'd
the
Husband
who
being
condemn'd
,
forsook
the
City
;
but
when
Damocrita
and
his
Daughters
would
fain
have
follow'd
him
,
they
would
not
permit
them
to
stir
.
Moreover
they
confiscated
his
Estate
,
to
deprive
his
Daughters
of
their
Portions
.
Nay
,
more
then
this
,
when
there
were
some
that
courted
the
Daughters
for
the
Sake
of
their
Fathers
Vertue
,
his
Enemies
obtain'd
a
Decree
,
whereby
it
was
forbid
that
any
Man
should
make
Love
to
the
young
Ladies
,
cunningly
alledging
,
that
the
Mother
had
often
pray'd
to
the
Gods
to
favour
her
Daughters
with
speedy
Wedlock
,
to
the
end
they
might
the
sooner
bring
forth
Children
to
be
reveng'd
of
the
Injury
done
their
Father
.
Damocrita
thus
beset
,
and
in
a
Streight
on
every
side
,
stay'd
till
the
General
Festival
,
when
the
Women
,
together
with
their
Daughters
,
Servants
and
little
Children
Feast
in
publick
together
;
on
which
day
,
the
Wives
of
the
Magistrates
and
Persons
in
Dignity
,
Feast
all
Night
in
a
spacious
Hall
by
themselves
.
But
then
it
was
that
Damocrita
,
with
a
Sword
girt
about
her
,
and
taking
her
Daughters
with
her
,
went
in
the
Night-time
to
the
Temple
,
and
watching
her
Opportunity
,
when
the
Women
were
all
busie
in
the
great
Hall
,
performing
the
Mysteries
of
the
Solemnity
,
after
all
the
Ways
and
Passages
were
stopp'd
up
,
she
fetch'd
the
Wood
that
was
ready
prepar'd
for
the
Sacrifices
appertaining
to
the
Festival
,
and
pil'd
it
against
the
Doors
of
the
Room
,
and
so
set
Fire
to
it
.
All
was
then
in
a
Hurry
,
and
the
Men
came
crowding
in
vain
to
help
their
Wives
;
but
then
it
was
that
Damocrita
slew
her
Daughters
,
and
upon
their
Dead
Bodies
her self
.
Thus
the
Lacedaemonians
not
knowing
upon
whom
to
wreck
their
Anger
,
were
forc'd
to
be
contented
with
only
throwing
the
dead
Bodies
of
the
Mother
and
the
Daughters
without
the
Confines
of
their
Territories
.
For
which
barbarous
Act
of
theirs
the
Deity
being
highly
offended
,
plagu'd
the
Lacedaemonians
,
as
their
Histories
record
,
with
that
must
dreadful
Earthquake
,
so
remarkable
to
Posterity
.
PLUTARCH's
Discourse
to
an
unlearned
Prince
.
Translated
from
the
Greek
by
Mr.
John
Kersey
.
PLato
being
desired
by
the
Cyreneans
to
prescribe
to
them
good
Laws
,
and
to
settle
their
Government
,
refused
to
do
it
;
saying
,
That
it
was
a
hard
matter
to
give
them
any
Law
,
whilst
they
enjoyed
so
much
Prosperity
;
since
nothing
is
so
fierce
,
arrogant
and
untameable
,
as
a
Man
that
thinks
himself
to
be
in
a
happy
Condition
:
Wherefore
it
is
very
difficult
to
give
Counsel
to
Princes
in
Matters
of
Government
;
for
they
fear
to
receive
Advice
as
a
thing
seeming
to
command
them
,
least
the
Force
of
Reason
should
seem
to
lessen
their
Power
,
by
obliging
it
to
submit
to
Truth
.
And
they
consider
not
the
Saying
of
Theopompus
,
King
of
Sparta
,
who
being
the
first
in
that
Country
that
joyn'd
the
Certain
Magistrates
,
whose
Office
it
was
to
inspect
the
Affairs
of
the
Commonwealth
.
Ephori
with
the
Kings
,
was
reproached
by
his
Wife
,
because
by
this
means
he
would
leave
the
Kingdom
to
his
Children
less
than
he
found
it
,
to
whom
he
replied
,
that
he
should
render
it
so
much
the
greater
,
by
how
much
the
more
firm
it
was
;
for
by
holding
the
Reins
of
Government
somewhat
loose
,
he
avoided
all
Envy
and
Danger
;
nevertheless
,
since
he
permitted
the
Stream
of
his
Power
to
flow
so
freely
into
other
Channels
,
what
he
gave
to
them
must
needs
be
a
Loss
to
himself
.
Though
Philosophy
possessing
a
Prince
as
his
Assistant
and
Keeper
,
by
taking
away
the
dangerous
part
of
Fulness
of
Power
,
leaves
the
sound
.
But
many
Kings
and
Princes
foolishly
imitate
those
unskilful
Statuaries
,
who
think
to
make
their
Images
look
Great
and
Fierce
,
if
they
make
them
much
stradling
and
distended
;
after
the
same
manner
,
they
,
by
the
grave
Tone
of
their
Voice
,
stern
Countenance
,
and
morose
Behaviour
,
would
affect
a
kind
of
Majestick
Grandeur
,
not
unlike
those
Statues
,
that
without
seem
to
be
of
an
Heroic
and
Divine
Form
,
but
within
,
are
fill'd
with
nothing
but
Earth
,
Stone
and
Lead
,
with
this
only
Difference
,
that
the
weight
of
these
massie
Bodies
renders
them
stable
and
unmoveable
,
whereas
unlearned
Princes
,
by
their
internal
Ignorance
,
are
often
shaken
and
overthrown
,
and
in
regard
they
do
not
build
their
Power
on
its
true
Basis
and
Foundation
,
they
fall
together
with
it
:
For
as
it
is
necessary
at
first
that
the
Rule
it self
should
be
right
and
streight
,
before
those
things
that
are
applied
to
it
can
be
rectified
and
made
like
unto
it
.
So
a
Potentate
ought
in
the
first
place
to
learn
how
to
govern
his
own
Passions
,
and
to
imbue
his
Mind
with
a
Tincture
of
Princely
Vertues
,
and
afterwards
to
make
his
Subjects
conformable
to
his
Example
;
for
it
is
not
the
Property
of
one
that
is
ready
to
fall
himself
,
to
hinder
another
from
Tripping
;
nor
of
one
that
is
Rude
and
Illiterate
,
to
instruct
the
Ignorant
;
neither
can
a
Person
Govern
,
that
is
under
no
Government
.
But
many
being
deceived
by
a
false
Opinion
,
esteem
it
the
chiefest
Good
in
Ruling
,
to
be
subject
to
no
Authority
;
and
thus
the
Persian
King
accounted
all
as
his
Servants
and
Slaves
except
his
Wife
,
whose
Master
he
ought
more
especially
to
have
been
.
Who
then
shall
have
Power
to
govern
a
Prince
?
The
Law
,
without
doubt
,
which
(
as
Pindar
saith
)
is
the
King
of
Mortal
and
Immortal
Beings
,
and
is
not
written
without
in
Books
,
nor
engraven
on
Wood
or
Stone
,
but
is
a
clear
Reason
imprinted
in
the
Heart
,
always
residing
and
watching
therein
,
and
never
suffering
the
Mind
to
be
without
Government
.
The
King
of
Persia
indeed
,
commanded
one
of
his
Lords
that
lay
in
the
same
Chamber
,
to
attend
him
every
Morning
,
and
to
sound
these
Words
in
his
Ears
:
Arise
,
O
King
!
and
take
care
of
those
Affairs
and
Duties
that
One
of
the
Gods
of
the
Persians
.
Oromasdes
requires
of
thee
.
But
a
Wise
and
Learned
Prince
hath
such
a
Monitor
within
his
Breast
,
that
always
prompts
and
admonishes
him
to
the
same
effect
.
It
was
a
Saying
of
Polemon
,
that
Love
was
the
Minister
of
the
Gods
,
appointed
to
take
care
of
the
Education
of
Youth
,
but
it
might
be
more
truly
affirmed
,
that
Princes
are
the
Administrators
of
the
Divine
Power
,
for
the
Safety
and
Protection
of
Mankind
,
to
distribute
part
of
those
Goods
that
God
bestows
on
Men
,
and
to
reserve
part
for
themselves
.
Dost
thou
behold
the
vast
and
azure
Skie
,
How
in
its
liquid
Arms
the
Earth
doth
lie
?
The
Air
indeed
dispierces
the
first
Principles
of
convenient
Seeds
,
but
the
Earth
causeth
them
to
spring
forth
;
some
grow
and
thrive
by
the
means
of
moderate
and
refreshing
Showrs
,
some
delight
in
gentle
Breezes
of
Wind
,
and
some
are
cherished
by
the
Influence
of
the
Moon
and
Stars
;
but
't
is
the
Sun
that
perfects
and
beautifies
all
,
inspiring
them
with
the
Principle
of
mutual
Sympathy
and
Love
.
Nevertheless
,
all
these
,
so
many
and
so
great
Benefits
that
are
the
Effects
of
the
Divine
Munificence
and
Liberality
,
cannot
be
enjoyed
,
nor
duly
made
use
of
,
without
a
Law
,
Justice
and
a
Prince
;
for
Justice
is
the
end
of
the
Law
,
the
Law
is
the
Prince's
Work
,
and
the
Prince
is
the
Image
of
God
,
that
disposeth
all
things
;
he
doth
not
stand
in
need
of
a
Phidias
,
a
Policl●tus
,
or
a
Myro
;
but
by
the
Practice
of
Vertue
,
makes
himself
most
like
the
Divine
Nature
,
and
becomes
a
most
delectable
Object
to
God
and
Man
;
for
as
God
hath
placed
the
Sun
and
Moon
in
Heaven
,
as
manifest
Tokens
of
his
Power
and
Glory
,
so
the
Majesty
of
a
Prince
is
resplendent
on
Earth
,
as
he
is
his
Representative
and
Vice-gerent
.
Who
doth
like
God
most
Righteous
Laws
dispense
.
Viz
.
Such
a
one
as
is
endowed
with
the
Wisdom
and
Understanding
of
the
Deity
,
but
pretends
not
to
brandish
his
Scepter
,
Thunder
or
Trident
,
as
some
here
vainly
caused
themselves
to
be
painted
in
such
a
Posture
;
thereby
exposing
their
egregious
Folly
to
the
World
,
in
affecting
that
which
they
are
not
able
to
attain
to
:
For
God
cannot
but
be
incensed
against
those
that
presume
to
imitate
him
,
in
producing
Thunder
,
Lightnings
,
and
in
such
like
Works
of
his
Omnipotence
;
but
if
any
strive
to
emulate
Goodness
and
Mercy
,
being
well
pleased
with
their
Endeavours
,
he
will
assist
them
,
and
will
endue
them
with
his
Justice
,
Truth
and
Gentleness
,
than
which
,
nothing
can
be
more
Sacred
and
Pure
,
not
Fire
,
not
Light
,
not
the
Course
of
the
Sun
,
not
the
Rising
and
Setting
of
the
Stars
,
nor
even
Eternity
and
Immortality
it self
:
For
God
is
not
only
happy
by
reason
of
the
Duration
of
his
Being
,
but
because
of
the
Excellency
of
his
Vertue
,
this
is
properly
Divine
and
Transcendent
,
and
that
is
also
good
which
is
govern'd
by
it
.
Anaxarchus
endeavouring
to
comfort
Alexander
who
was
very
much
afflicted
for
the
Murther
he
had
committed
on
the
Person
of
Clitus
,
told
him
,
that
Justice
required
it
,
and
that
the
the
Gods
had
determined
,
that
whatsoever
was
done
by
a
King
,
should
be
accounted
Lawful
and
Just
;
but
by
this
means
he
indiscreetly
prevented
his
Repentance
,
and
encouraged
him
to
attempt
the
committing
the
like
Crimes
again
.
But
if
we
may
be
permitted
to
guess
at
these
Matters
,
Jupiter
hath
not
Justice
for
an
Assessor
or
Counsellor
,
but
is
himself
Justice
and
Right
,
and
the
Original
and
Perfection
of
all
Laws
;
and
therefore
the
Ancients
devised
and
taught
these
things
,
that
they
might
thereby
shew
,
that
Jupiter
himself
could
not
Rule
well
without
Justice
,
for
she
is
(
according
to
Hesiod
)
a
pure
and
undefiled
Virgin
,
and
the
Companion
of
Modesty
,
Chastity
and
Instead
of
{αβγδ}
,
I
read
{αβγδ}
Simplicity
;
hence
Kings
are
called
Venerable
,
for
they
deserve
most
Veneration
that
fear
least
;
but
a
Prince
ought
to
be
more
afraid
of
doing
Ill
,
than
of
suffering
,
for
this
is
the
Cause
of
the
other
,
and
this
is
a
noble
and
generous
sort
of
Fear
,
well
becoming
a
Prince
;
to
be
solicitous
least
any
Harm
should
befall
his
Subjects
unawares
,
and
not
expected
.
As
faithful
Dogs
surpriz'd
with
sudden
Fear
,
When
once
they
see
the
Savage
Beasts
appear
,
Not
for
themselves
,
but
of
their
Flocks
take
care
.
Epaminondas
,
when
on
a
certain
Festival
Day
,
the
Thebans
gave
themselves
up
wholly
to
Drinking
and
Carowsing
,
went
about
alone
and
view'd
the
Arsenal
and
the
Walls
of
the
City
,
saying
,
That
he
was
Sober
and
Vigilant
,
that
others
might
have
Liberty
to
be
Drunk
and
to
Sleep
.
And
Cato
at
Utica
,
when
he
called
together
by
Proclamation
,
all
his
Souldiers
that
had
escaped
the
Slaughter
,
to
the
Sea-side
,
caused
them
to
embark
in
Ships
,
and
having
prayed
for
their
prosperous
Voyage
,
returned
home
and
kill'd
himself
,
leaving
an
Example
to
Princes
,
for
whom
they
ought
to
fear
,
and
what
they
ought
to
contemn
.
Clearchus
,
King
of
Pontus
,
creeping
into
a
Chest
,
slept
therein
like
a
Snake
;
and
Aristodemus
lay
with
his
Concubine
in
a
Bed
,
plac'd
in
an
upper
Room
over
a
Trap
door
,
her
Mother
removing
the
Ladder
as
soon
as
they
were
got
up
,
and
bringing
it
again
in
the
Morning
:
How
then
did
he
Fear
to
be
seen
in
the
Theatre
,
in
the
Judgment
Hall
,
in
the
Court
,
or
at
a
Feast
,
who
had
turned
his
Bed-Chamber
into
a
Prison
?
For
indeed
good
Princes
are
possessed
with
Fear
for
their
Subjects
,
but
Tyrants
are
afraid
of
them
,
insomuch
that
their
Timorousness
encreaseth
with
their
Power
,
since
by
how
much
the
more
People
they
have
under
their
Dominion
,
so
much
the
more
Objects
they
see
of
Dread
and
Terror
.
Neither
is
it
probable
nor
convenient
(
as
some
Philosophers
affirm
)
that
God
should
be
mingled
together
with
Matter
that
is
altogether
passive
,
and
obnoxious
to
innumerable
Necessities
,
Chances
and
Mutations
;
but
to
us
he
seems
to
be
pl●ced
somewhere
above
with
an
eternal
Nature
,
that
always
operates
after
the
same
manner
,
and
proceeding
(
as
Plato
saith
)
on
Sacred
Foundations
,
according
to
Nature
,
brings
his
Works
to
Perfection
:
And
as
he
hath
placed
the
Sun
in
the
Firmament
,
as
a
clear
Image
of
his
most
Sacred
and
Glorious
Essence
,
in
which
,
as
through
a
Glass
,
he
exhibits
himself
to
the
Contemplation
of
Wise
Men
:
So
in
like
manner
the
Splendor
of
Justice
that
appears
in
some
Cities
,
is
a
Kind
of
Representation
of
the
Divine
Wisdom
,
which
happy
and
prudent
Persons
describe
by
the
help
of
Philosophy
,
addicting
themselves
to
the
Study
of
things
of
a
most
sublime
and
excellent
Nature
.
It
is
certain
that
this
Disposition
of
Mind
cannot
be
attained
but
by
the
Doctrine
of
Philosophy
;
otherwise
we
shall
lye
under
the
same
Circumstances
as
Alexander
,
who
seeing
Diogenes
at
Corinth
,
and
being
astonished
at
his
Ingenuity
and
Majestick
Gravity
,
let
fall
this
Expression
,
If
I
were
not
Alexander
,
I
would
choose
to
be
Diogenes
;
for
being
almost
opprest
with
the
Weight
of
his
own
Grandeur
and
Power
,
which
are
the
Impediments
of
Vertue
and
Meditation
,
he
seemed
to
envy
the
Happiness
of
a
Threadbare
Cloak
and
Pouch
,
with
which
the
Cynic
rendred
himself
as
invincible
,
as
he
could
be
with
all
his
Armor
,
Horses
and
Spears
:
However
,
he
had
an
Opportunity
to
Philosophize
,
and
to
become
Diogenes
in
his
Mind
,
though
he
remained
Alexander
in
his
outward
State
and
Condition
;
and
be
might
more
easily
be
Diogenes
,
because
he
was
Alexander
,
forasmuch
as
to
keep
the
Vessel
of
his
Prosperous
Fortune
steady
,
which
was
tossed
with
the
Winds
and
Waves
,
he
stood
in
need
of
a
good
quantity
of
Ballast
,
and
of
a
skilful
Pilot
:
Amongst
the
mean
and
inferior
sort
of
People
,
Folly
mingled
with
Weakness
is
destitute
of
an
Ability
to
do
Mischief
,
and
the
Mind
is
vexed
and
distracted
by
it
at
a
distempered
Brain
is
with
troublesome
Dreams
,
insomuch
that
it
hath
not
strength
enough
to
execute
what
it
desires
;
but
Power
joyned
with
a
corrupt
and
deprived
Inclination
,
adds
the
Fuel
of
Madness
to
the
Fire
of
the
Passions
;
so
true
is
that
Saying
of
Dionysius
,
who
declared
that
he
then
chiefly
enjoyed
his
Authority
,
when
he
speedily
performed
what
he
designed
;
but
herein
lyes
the
greatest
Danger
,
lest
he
that
is
able
to
do
all
things
that
he
desires
,
should
desire
those
things
that
he
ought
not
.
The
Word
's
no
sooner
said
but
th'
act
is
done
.
Vice
being
furnished
with
Wheels
by
Power
,
sets
all
the
Faculties
of
the
Soul
in
a
violent
Fermentation
;
of
Anger
it
makes
Murther
,
of
Love
Adultery
,
and
of
Covetousness
,
the
Confiscation
of
other
Mens
Goods
.
The
Word
's
no
sooner
said
—
But
the
Offender
is
Executed
,
and
the
accused
Person
is
put
to
Death
meerly
upon
Suspicion
;
and
as
Naturalists
affirm
,
that
the
Lightning
breaks
forth
after
the
Thunder
,
as
the
Blood
follows
the
Wound
,
but
is
seen
first
,
since
whilst
the
Ear
expects
the
Sound
,
the
Eye
discerns
the
Light
,
so
under
some
Governments
the
Punishments
precede
the
Accusation
,
and
the
Condemnation
prevents
the
proving
of
the
Crime
.
There
Fury
reigns
,
as
Cables
can't
asswage
,
Nor
Anchors
stop
the
foaming
Billows
Rage
,
Unless
this
exorbitant
Power
be
restrained
and
kept
within
its
due
Bounds
by
the
force
of
sound
Reason
.
Therefore
a
Prince
ought
to
imitate
the
Sun
,
which
being
come
to
its
greatest
height
in
the
Northern
Signs
,
moves
slowest
,
whereby
he
renders
his
Course
the
more
safe
:
For
't
is
not
possible
that
the
Vices
and
Faults
of
Persons
in
Authority
can
be
concealed
in
Obscurity
;
but
as
People
that
are
troubled
with
the
Falling-Sickness
,
if
they
wander
about
in
the
Cold
,
are
seized
with
a
Giddiness
in
the
Head
,
and
a
Dimness
in
the
Sight
,
which
are
the
usual
Symptoms
of
that
Disease
;
so
Fortune
,
when
she
hath
a
little
exalted
illiterate
and
foolish
Men
with
Riches
,
Glory
,
or
Authority
,
suddenly
hastens
their
Ruine
:
And
as
amongst
empty
Vessels
,
it
cannot
easily
be
discerned
which
are
whole
and
which
are
leaky
,
but
by
the
powring
in
of
any
Liquor
;
so
corrupt
and
exulcerated
Minds
,
after
the
Infusion
of
Power
,
are
not
able
to
contain
it
,
but
immediately
overflow
with
Concupiscense
,
Anger
,
Arrogance
and
Folly
.
And
what
need
is
there
of
mentioning
these
Particulars
?
since
the
least
Faults
and
Miscarriages
of
renowned
and
famous
Men
lye
under
the
lash
of
Slander
and
Calumny
;
Cimon
was
accused
for
being
too
much
addicted
to
the
Drinking
of
Wine
,
Scipio
was
blamed
for
delighting
in
immoderate
Sleep
,
and
Lucullus
for
making
too
liberal
and
costly
Entertainments
.
Plutarch's
Morals
:
Vol.
IV
.
Of
Herodotus's
Malice
.
Translated
out
of
the
Original
Greek
,
by
A.
G.
Gent
.
THE
Stile
,
O
Alexander
,
of
Herodotus
,
as
being
simple
,
free
,
and
easily
suiting
it self
to
its
Subject
,
has
deceived
many
;
but
more
a
Perswasion
of
his
Dispositions
being
equally
sincere
.
For
't
is
not
only
(
as
Plato
says
)
an
extream
Injustice
,
to
make
a
shew
of
being
Just
,
when
one
is
not
so
;
but
't
is
also
the
highest
Malignity
,
to
pretend
to
Simplicity
and
Mildness
,
and
be
in
the
mean
time
really
most
Malicious
.
Now
since
he
principally
exorts
his
Malice
against
the
Boeotians
and
Corinthians
,
though
without
sparing
any
other
,
I
think
my self
oblig'd
to
defend
our
Ancestors
and
the
Truth
against
this
part
of
his
Writings
,
since
those
,
who
would
detect
all
his
other
Lies
and
Fictions
,
would
have
need
of
many
Books
.
But
,
as
Sophocles
has
it
,
the
Face
of
Perswasion
is
prevalent
,
especially
when
deliver'd
in
good
Language
,
and
such
as
has
Power
to
conceal
both
the
other
Absurdities
,
and
the
ill
Nature
of
the
Writer
.
King
Philip
told
the
Greeks
,
who
revolted
from
him
to
Titus
Quinctius
,
that
they
had
got
a
more
polisht
,
but
a
longer-lasting
Yoke
:
So
the
Malice
of
Herodotus
is
indeed
more
polite
and
delicate
than
that
of
Theopompus
,
yet
it
pinches
closer
,
and
makes
a
more
severe
Impression
,
not
unlike
to
those
Winds
,
which
blowing
secretly
through
narrow
Chinks
,
are
sharper
than
those
that
are
more
diffus'd
.
Now
it
seems
to
me
very
convenient
to
delineate
,
as
it
were
in
a
rough
Draught
,
those
Signs
and
Marks
that
distinguish
a
malicious
Narration
From
a
candid
and
unbiass'd
one
,
applying
afterwards
every
Point
we
shall
examine
,
to
such
as
appertain
to
them
.
First
then
,
Whoever
in
relating
a
Story
shall
use
odious
Terms
,
when
gentler
Expressions
might
do
as
well
,
he
is
not
to
be
esteemed
impartial
,
but
an
Enjoyer
of
his
own
Fancy
in
putting
the
worst
Construction
on
Things
;
as
if
any
one
,
instead
of
saying
Nicias
is
too
precise
,
should
call
him
Phanatick
,
or
should
accuse
Cleon
of
Presumption
and
Madness
,
rather
than
of
Inconsiderateness
in
Speech
.
Secondly
,
When
a
Writer
,
catching
hold
of
a
Fault
which
has
no
reference
to
his
Story
,
shall
draw
it
into
the
Relation
of
such
Affairs
,
as
need
it
not
,
extending
his
Narrative
with
Circumlocutions
,
only
that
he
may
insert
a
Mans
Misfortune
,
Offence
,
or
discommendable
Action
,
't
is
manifest
that
he
delights
in
speaking
Evil
.
Therefore
Thucydides
would
not
clearly
relate
the
Faults
of
Cleon
,
which
were
very
numerous
;
and
as
for
Hyperbolus
the
Orator
,
having
toucht
at
him
in
a
Word
,
and
call'd
him
an
ill
Man
,
he
let
him
go
.
Philistus
also
pass'd
over
all
those
Outrages
committed
by
Dionysius
on
the
Barbarians
,
which
had
no
Connexion
with
the
Grecian
Affairs
.
For
the
Excursions
and
Digressions
of
History
are
principally
allow'd
for
Fables
and
Antiquities
,
and
sometimes
also
for
Encomiums
.
But
he
,
who
makes
Reproaches
and
Detractions
an
Addition
to
his
Discourse
,
seems
to
incur
the
Tragedians
Curse
on
the
Collector
of
Mens
Calamities
.
Now
the
Opposite
to
this
is
known
to
every
one
,
as
the
omitting
to
relate
some
good
and
laudable
Action
,
which
,
though
it
may
seem
not
to
be
reprehensible
,
yet
is
then
done
maliciously
,
when
the
Omission
happens
in
a
Place
,
that
is
pertinent
to
the
History
.
For
to
praise
unwillingly
,
is
so
far
from
being
more
Civil
than
to
dispraise
willingly
,
that
't
is
perhaps
rather
more
Uncivil
.
The
Fourth
Sign
of
a
partial
Disposition
in
writing
of
History
,
I
take
to
be
this
,
when
,
a
Matter
being
related
in
two
or
more
several
manners
,
the
Historian
shall
embrace
the
worst
.
Sophisters
indeed
are
permitted
for
the
obtaining
either
of
Profit
or
Reputation
,
to
undertake
the
Defence
of
the
worse
Cause
;
for
they
neither
create
any
firm
Belief
of
the
Matter
,
nor
yet
do
they
deny
,
that
they
are
often
pleased
in
maintaining
Paradoxes
,
and
making
incredible
things
appear
probable
.
But
an
Historian
is
then
just
,
when
he
asserts
such
things
,
as
he
knows
to
be
true
,
and
of
those
,
that
are
uncertain
,
reports
rather
the
better
,
than
the
worse
.
Nay
there
are
many
Writers
,
who
wholly
omit
the
Worse
.
Thus
Ephorus
writes
of
Themistocles
,
that
he
was
acquainted
with
the
Treason
of
Pausanias
,
and
his
Negotiations
with
the
Kings
Lieutenants
;
but
that
he
neither
consented
to
it
,
nor
hearkned
to
Pausanias's
Proffers
of
making
him
partaker
of
his
Hopes
.
And
Thucydides
left
the
whole
Matter
out
of
his
Story
,
as
judging
it
to
be
false
.
Moreover
in
things
,
confess'd
to
have
been
done
,
but
of
doing
which
the
Cause
and
Intention
is
unknown
,
he
,
who
casts
his
Conjectures
on
the
worse
side
,
is
partial
and
malicious
.
Thus
do
the
Comedians
,
who
affirm
the
Peloponnesian
War
to
have
been
kindled
by
Pericles
for
the
Love
of
Aspasia
,
or
the
Sake
of
Phidias
,
and
not
through
any
Desire
of
Honour
or
Ambition
of
pulling
down
the
Peloponnesians
Pride
,
and
giving
place
in
nothing
to
the
Lacedemonians
.
For
those
who
suppose
a
bad
Cause
for
laudable
Works
and
commendable
Actions
,
endeavouring
by
Calumnies
to
insinuate
sinister
Suspicions
of
the
Actor
,
when
they
cannot
openly
discommend
the
Act
;
as
they
,
that
impute
the
Killing
of
Alexander
the
Tyrant
by
Theba
not
to
any
Magnanimity
,
or
Hatred
of
Vice
,
but
to
a
certain
feminine
Jealousie
and
Passion
;
and
those
,
that
say
,
Cato
slew
himself
for
fear
,
Caesar
should
put
him
to
a
more
shameful
Death
:
such
as
these
are
manifestly
in
the
highest
degree
envious
and
malicious
.
An
Historical
Narration
is
also
more
or
less
guilty
of
Malice
,
according
as
it
relates
the
manner
of
the
Action
;
as
if
one
should
be
said
to
have
perform'd
an
Exploit
rather
by
Money
,
than
Vertue
,
as
some
affirm
of
Philip
;
or
else
easily
,
and
without
any
Labour
,
as
't
is
said
of
Alexander
;
or
else
not
by
Prudence
,
but
Fortune
,
as
the
Enemies
of
Timotheus
painted
Cities
falling
into
his
Nets
,
as
he
lay
sleeping
;
for
they
undoubtedly
diminish
the
Greatness
and
Beauty
of
the
Actions
,
who
deny
the
Performers
of
them
to
have
done
them
generously
,
industriously
,
vertuously
,
and
by
themselves
.
Moreover
,
those
who
will
directly
speak
ill
of
any
one
,
incur
the
Reproach
of
Moroseness
,
Rashness
,
Madness
,
unless
they
keep
within
Measure
.
But
they
who
send
forth
Calumnies
obliquely
,
as
if
they
were
shooting
Arrows
out
of
Corners
,
and
then
stepping
back
,
think
to
conceal
themselves
by
saying
,
they
do
not
believe
,
what
they
most
earnestly
desire
to
have
believ'd
,
whilst
they
disclaim
all
Malice
,
condemn
themselves
also
farther
of
Disingenuity
.
Next
to
these
are
they
,
who
with
their
Reproaches
intermix
some
Praises
;
as
did
Aristoxenus
,
who
,
having
term'd
Socrates
Unlearned
,
Ignorant
and
Libidinous
,
added
,
Yet
was
he
free
from
Injustice
.
For
,
as
they
who
flatter
artificially
,
and
craftily
,
sometimes
mingle
light
Reprehensions
with
their
many
and
great
Praises
,
joyning
this
Liberty
of
Speech
,
as
a
Sauce
to
their
Flattery
:
so
Malice
,
that
it
may
gain
Belief
to
its
Accusations
,
adds
also
Praise
.
We
might
here
also
reckon
up
more
Notes
,
but
these
are
sufficient
to
let
us
understand
the
Nature
and
Manners
of
Herodotus
.
First
therefore
,
beginning
,
as
the
Proverb
is
,
with
Vesta
,
whereas
all
the
Grecians
affirm
Io
,
Daughter
to
Inachus
,
to
have
been
worshipt
with
Divine
Honour
by
the
Barbarians
,
for
her
Glory
,
to
have
left
her
Name
to
many
Seas
and
principal
Ports
,
and
to
have
given
a
Source
and
Original
to
most
Noble
and
Royal
Families
;
this
famous
Author
says
of
her
,
that
she
gave
her self
to
certain
Phaenician
Merchants
,
having
been
not
unwillingly
destowr'd
by
a
Mariner
,
and
fearing
,
left
she
should
be
found
by
her
Friends
to
be
with
Child
.
And
he
belyes
the
Phaenicians
,
as
having
deliver'd
these
things
of
her
,
and
says
,
that
the
Persian
Stories
testifie
her
being
carry'd
away
by
the
Phaenicians
with
other
Women
.
Presently
after
he
gives
Sentence
on
the
bravest
and
greatest
Exploits
of
Greece
,
saying
,
that
the
Trojan
War
was
foolishly
undertaken
for
an
ill
Woman
.
For
't
is
manifest
,
says
he
,
that
had
they
not
been
willing
,
they
had
never
been
ravisht
.
Let
us
then
say
,
that
the
Gods
also
acted
foolishly
,
in
inflicting
their
Indignation
on
the
Spartans
,
for
abusing
the
Daughters
of
Skedasus
the
Leuctrian
,
and
in
punishing
Ajax
for
the
Violation
of
Cassandra
.
For
't
is
manifest
,
if
we
believe
Herodotus
,
that
,
if
they
had
not
been
willing
,
they
had
never
been
defil'd
.
And
yet
he
himself
said
,
that
Aristomenes
was
taken
alive
by
the
Spartans
;
and
the
same
afterwards
hapned
to
Philopaemen
,
Praetor
of
the
Achaians
;
and
the
Carthaginians
took
Regulus
,
the
Consul
of
the
Romans
;
than
whom
there
are
not
easily
to
be
found
more
valiant
and
warlike
Men
.
Nor
is
it
to
be
wondred
,
since
the
very
Leopards
and
Tigers
are
taken
alive
by
Men
.
But
Herodotus
blames
the
poor
Women
that
have
been
abus'd
by
Violence
,
and
Patronizes
their
Ravishers
.
Nay
,
he
is
so
favorable
to
the
Barbarians
,
that
acquitting
Busiris
of
those
Human
Sacrifices
,
and
that
Slaughter
of
his
Guests
,
for
which
he
is
accus'd
,
and
attributing
by
his
Testimony
to
the
Aegyptians
much
Religion
and
Justice
,
he
endeavours
to
cast
that
abominable
Wickedness
,
and
those
impious
Murthers
on
the
Grecians
.
For
in
his
Second
Book
,
he
says
,
that
Menelaus
having
received
Helena
from
Proteus
,
and
been
honour'd
by
him
with
many
Presents
,
shew'd
himself
a
most
unjust
and
wicked
Man
.
For
wanting
a
sit
Wind
to
set
Sail
,
he
found
out
an
impious
Device
,
and
having
taken
two
of
the
Inhabitants
Boys
,
consulted
their
Entrals
;
for
which
Villany
being
hated
and
persecuted
,
he
fled
with
his
Ships
directly
into
Africa
.
From
what
Aegyptian
this
Story
proceeds
,
I
know
not
.
For
on
the
contrary
many
Honours
are
even
at
this
day
given
by
the
Aegyptians
both
to
Helena
and
Menelaus
.
The
same
Herodotus
,
that
he
may
still
be
like
himself
,
says
,
that
the
Persians
learnt
the
Defiling
of
the
Male
Sex
from
the
Greeks
.
And
yet
how
could
the
Greeks
have
taught
this
Impurity
to
the
Persians
,
amongst
whom
,
't
is
confess'd
by
all
,
that
Boys
were
castrated
,
before
ever
they
arriv'd
in
the
Grecian
Seas
?
He
writes
also
,
that
the
Greeks
were
instructed
by
the
Aegyptians
in
their
Pomps
,
Solemn
Festivals
,
and
Worship
of
the
twelve
Gods
:
that
Melampus
also
learnt
of
the
Aegyptians
the
Name
of
Dionysius
[
or
Bacchus
]
and
taught
it
the
other
Greeks
;
that
the
Mysteries
likewise
and
Rites
of
Ceres
were
brought
out
of
Aegypt
by
the
Daughters
of
Danaus
;
and
that
the
Aegyptians
were
wont
to
beat
themselves
and
make
great
Lamentation
,
but
yet
would
not
tell
the
Names
of
their
Deities
,
but
conceal'd
them
in
Silence
.
As
to
Hercules
and
Bacchus
,
whom
the
Aegyptians
nam'd
Gods
,
and
the
Greeks
very
aged
Men
,
he
no
where
makes
use
of
this
Distinction
,
although
he
places
also
the
Aegyptian-Hercules
amongst
the
Gods
of
the
second
Rank
,
and
Bacchus
amongst
those
of
the
third
,
as
who
had
some
Beginning
of
their
Being
,
and
were
not
Eternal
,
and
yet
he
pronounces
those
to
be
Gods
,
but
to
these
as
having
been
Mortal
,
and
being
now
Demi-Gods
,
he
thinks
we
ought
to
perform
Anniversary
Solemnities
,
but
not
to
Sacrifice
to
them
as
to
Gods
.
The
same
also
he
said
of
Pan
,
overthrowing
the
most
venerable
and
purest
Sacrifices
of
the
Greeks
by
the
proud
Vanities
and
Mythologies
of
the
Aegyptians
.
Nor
is
this
impious
enough
.
But
moreover
,
deriving
the
Pedigree
of
Hercules
from
Perseus
,
he
says
,
that
Perseus
was
an
Assyrian
,
as
the
Persians
affirm
.
But
the
Leaders
,
says
he
,
of
the
Dorians
may
appear
to
be
descended
in
a
right
Line
from
the
Aegyptians
,
reckoning
their
Ancestors
from
before
Danae
and
Acrisius
.
For
he
has
wholly
pass'd
by
Epaphus
,
Io
,
Jasus
,
and
Argus
,
being
not
only
ambitious
to
make
the
other
Herculeses
Aegyptians
and
Phoenicians
,
but
to
carry
this
also
,
whom
himself
says
to
have
been
the
third
,
out
of
Greece
to
the
Barbarians
.
But
of
the
ancient
learned
Writers
,
neither
Homer
,
nor
Hesiod
,
nor
Archilochus
,
nor
Pisander
,
nor
Stesichorus
,
nor
Alcman
,
nor
Pindar
,
make
any
mention
of
the
Aegyptian
or
Phenician
Hercules
,
but
do
all
acknowledge
this
our
one
Baeotian
and
Argive
Hercules
.
Now
of
the
seven
Sages
,
whom
he
calls
Sophisters
,
he
affirms
Thales
to
have
been
a
Babarian
,
descended
of
the
Phaenicians
.
Speaking
ill
also
of
the
Gods
under
the
Person
of
Solon
,
he
has
these
Words
:
Thou
,
O
Craesus
,
askst
me
concerning
Human
Affairs
,
who
know
,
that
every
one
of
the
Deities
is
envious
and
tumultuous
.
Thus
attributing
to
Solon
,
what
himself
thinks
of
the
Gods
,
he
joyns
Malice
to
Blasphemy
.
Having
made
use
also
of
Pittacus
in
some
trivial
Matters
,
not
worth
the
mentioning
,
he
has
pass'd
over
the
greatest
and
gallantest
Action
that
was
ever
done
by
him
.
For
when
the
Athenians
and
Mitylenians
were
at
War
about
the
Sigaeum
,
Phegnon
,
the
Athenian
General
,
challenging
,
whoever
would
come
forth
,
to
a
single
Combat
,
Pittacus
advanc'd
to
meet
him
,
and
catching
him
in
a
Net
,
slew
that
stout
and
giant-like
Man
,
For
which
,
when
the
Mitylenians
offer'd
him
great
Presents
,
darting
his
Javelin
,
as
far
as
he
could
,
out
of
his
Hand
,
he
desir'd
only
so
much
Ground
,
as
he
should
reach
with
that
Throw
,
the
Place
being
to
this
Day
called
Pittacium
.
Now
what
does
Herodotus
,
when
he
comes
to
this
?
Instead
of
Pittacus's
valiant
Act
,
he
tells
us
the
Flight
of
Alcaeus
the
Poet
,
who
,
throwing
away
his
Arms
,
ran
out
of
the
Battle
;
by
this
his
not
writing
of
honorable
Deeds
,
and
not
passing
over
such
,
as
are
dishonorable
,
giving
his
Testimony
to
those
,
who
say
,
that
from
one
and
the
same
Malice
proceed
both
Envy
,
and
a
Rejoycing
at
other
Mens
Harms
.
After
this
,
he
accuses
of
Treason
the
Alcmaeonidae
,
who
shew'd
themselves
generous
Men
,
and
deliver'd
their
Country
from
Tyranny
.
He
says
,
that
they
receiv'd
Pisistratus
after
his
Banishment
,
and
got
him
call'd
Home
,
on
condition
he
should
marry
the
Daughter
of
Migacles
;
but
that
the
Damsel
saying
to
her
Mother
,
Do
you
see
,
Mother
,
how
I
am
,
contrary
to
Nature
,
known
by
Pisistratus
?
The
Alcmaeonidae
were
so
offended
at
this
Villany
,
that
they
expell'd
the
Tyrant
.
Now
that
the
Lacedaemonians
might
have
no
less
Share
of
his
Malice
than
the
Athenians
,
behold
how
he
bespatters
Othryades
,
the
Man
,
most
admir'd
and
honour'd
by
them
.
He
only
,
says
Herodotus
,
remaining
alive
of
the
three
hundred
,
and
asham'd
to
return
to
Sparta
,
his
Companions
being
lost
,
slew
himself
in
the
Place
.
For
having
before
said
,
the
Victory
was
doubtful
on
both
sides
,
he
here
,
by
making
Othryaders
asham'd
,
witnesses
,
that
the
Lacedaemonians
were
vanquisht
.
For
't
was
shameful
for
him
to
survive
,
if
conquer'd
;
but
glorious
if
Conqueror
.
I
pass
by
now
,
that
having
represented
Craesus
,
as
foolish
,
vainglorious
,
and
ridiculous
in
all
things
,
he
makes
him
,
when
a
Prisoner
,
to
have
taught
and
instructed
Cyrus
,
who
seems
to
have
excell'd
all
other
Kings
in
Prudence
,
Vertue
and
Magnanimity
.
Having
testify'd
of
the
same
Craesus
nothing
else
that
was
commendable
,
but
his
honouring
the
Gods
with
many
and
great
Oblations
,
he
shews
that
very
Act
of
his
to
have
been
the
most
impious
of
all
.
For
he
says
,
that
he
and
his
Brother
Pantaleon
contended
for
the
Kingdom
,
while
their
Father
was
yet
,
alive
;
and
that
Craesus
having
obtain'd
the
Crown
,
caus'd
a
Companion
and
familiar
Friend
of
Pantaleons
to
be
torn
in
pieces
in
a
Fulling-Mill
,
and
sent
Presents
,
made
of
his
Money
,
to
the
Gods
.
Of
Deioces
also
,
the
Median
,
who
by
Vertue
and
Justice
obtain'd
the
Government
,
he
says
,
that
he
got
it
not
by
real
,
but
pretended
Justice
.
But
I
let
pass
the
Barbarian
Examples
,
since
he
has
offer'd
us
Plenty
enough
in
the
Grecian
Affairs
.
He
says
,
that
the
Athenians
,
and
many
other
Ionians
were
so
asham'd
of
that
Name
,
that
they
wholly
refus'd
to
be
call'd
Ionians
;
and
that
those
,
who
esteem'd
themselves
the
noblest
amongst
them
,
and
descended
from
the
very
Prytaneum
[
or
Senate
]
of
Athens
,
begat
Children
on
Barbarian
Wives
,
whose
Parents
and
former
Children
they
had
slain
;
that
the
Women
had
therefore
made
a
Law
among
themselves
,
confirm'd
it
by
Oath
,
and
deliver'd
it
to
be
kept
by
their
Daughters
,
never
to
eat
with
their
Husbands
,
nor
to
call
any
of
them
by
his
Name
,
and
that
the
present
Milesians
are
descended
from
these
Women
.
Having
afterwards
added
,
that
those
are
true
Ionians
,
who
celebrate
the
Feast
call'd
Apaturia
:
They
all
,
says
he
,
keep
it
,
except
the
Ephesians
and
Colophonians
:
In
this
manner
does
he
deprive
these
two
States
of
their
Nobility
.
He
says
moreover
,
that
the
Cumaeans
and
Mitylenians
agreed
with
Cyrus
,
to
deliver
up
to
him
for
a
Price
Pactyas
,
who
had
revolted
from
him
:
I
know
not
indeed
,
says
he
,
for
how
much
,
since
't
is
not
certain
what
it
was
.
But
he
ought
not
to
have
cast
such
an
Infamy
on
a
Grecian
City
,
without
a
more
assured
Knowledge
.
He
says
farther
,
that
the
Chians
drew
Pactyas
,
who
was
brought
to
them
out
of
the
Temple
of
Minerva
Poliuchus
[
or
Guardianess
of
the
City
]
and
deliver'd
him
up
,
having
receiv'd
the
Field
Atarnes
for
their
Recompence
;
and
yet
Charon
the
Lampsacenian
,
a
more
ancient
Writer
,
relating
this
Matter
concerning
Pactyas
,
charges
neither
the
Mitylenians
nor
the
Chians
with
any
such
Action
.
These
are
his
very
Words
.
Pactyas
,
hearing
,
that
the
Persian
Army
drew
near
,
fled
first
to
Mitylene
,
then
to
Chios
,
and
fell
into
the
Hands
of
Cyrus
.
Our
Author
in
his
third
Book
,
relating
the
Expedition
of
the
Lacedaemonians
against
the
Tyrant
Polycrates
,
affirms
,
that
the
Samians
think
and
say
,
that
the
Spartans
,
to
recompence
them
for
their
former
Assistance
against
the
Messenians
,
both
brought
back
the
Samians
,
that
were
banisht
,
and
made
War
on
the
Tyrant
.
But
that
the
Lacedaemonians
deny
this
,
and
say
,
they
undertook
not
this
Design
to
help
or
deliver
the
Samians
,
but
to
punish
them
for
having
taken
away
a
Cup
sent
by
them
to
Craesus
;
and
besides
,
a
Breast-plate
sent
them
by
Amasis
.
And
yet
we
know
,
that
there
was
not
at
that
time
any
City
,
so
desirous
of
Honour
,
or
such
an
Enemy
to
Tyrants
,
as
Sparta
.
For
what
Breast-plate
or
Cup
was
the
Cause
of
their
driving
the
Clypselioae
out
of
Corinth
and
Ambracia
,
Lygdamis
out
of
Naxos
,
the
Children
of
Pisistratus
out
of
Athens
,
Aeschines
out
of
Sicyon
,
Symmachus
out
of
Thasus
,
Aulis
out
of
Phoceae
,
and
Aristogenes
out
of
Miletus
?
and
of
their
overturning
the
domineering
Powers
of
Thessaly
,
pulling
down
Aristodemus
and
Angelus
by
the
help
of
King
Leotichides
?
which
Facts
are
elsewhere
more
largely
describ'd
.
Now
if
Herodotus
says
true
,
they
were
in
the
highest
degree
guilty
both
of
Malice
and
Folly
,
when
denying
a
most
honorable
and
most
just
Cause
of
their
Expedition
,
they
confess'd
,
that
in
remembrance
of
a
former
Injury
,
and
through
highly
valuing
an
inconsiderable
Matter
,
they
invaded
a
miserable
and
afflicted
People
.
Now
perhaps
he
gave
the
Lacedaemonians
this
Stroke
,
as
directly
falling
under
his
Pen
;
but
the
City
of
Corinth
,
which
was
wholly
out
of
the
Course
of
his
Story
,
he
has
in
his
passing
by
it
,
as
they
say
,
bespatter'd
with
a
most
filthy
Crime
,
and
most
shameful
Calumny
.
The
Corinthians
,
says
he
,
studiously
forwarded
this
Journey
of
the
Lacedaemonians
,
as
having
themselves
also
been
formerly
affronted
by
the
Samians
.
The
Matter
was
this
;
Periander
,
Tyrant
of
Corinth
,
sent
three
hundred
Boys
,
Sons
to
the
principal
Men
of
Corfu
,
to
King
Alyattes
,
to
be
gelt
.
These
,
going
ashore
in
the
Island
of
Samos
,
were
by
the
Samians
taught
to
sit
,
as
Suppliants
,
in
the
Temple
of
Diana
,
where
they
preserv'd
them
,
setting
before
them
for
their
Food
Cakes
made
of
Sesam-Seed
and
Honey
.
This
our
Author
calls
an
Affront
,
put
by
the
Samians
on
the
Corinthians
,
who
therefore
instigated
the
Lacedemonians
against
them
;
to
wit
,
because
the
Samians
had
sav'd
the
Children
of
the
Greeks
from
being
unmann'd
.
By
attributing
this
Villany
to
the
Corinthians
,
he
makes
the
City
more
wicked
than
the
Tyrant
.
He
indeed
reveng'd
himself
on
those
of
Corfu
,
who
had
slain
his
Son
.
But
what
had
the
Corinthians
suffer'd
,
that
they
should
punish
the
Samians
for
putting
an
Obstacle
to
so
great
a
Cruelty
and
Wickedness
?
And
this
,
after
three
Generations
,
reviving
the
Memory
of
an
old
Quarrel
for
the
Sake
of
that
Tyranny
,
which
they
found
so
grievous
and
intollerable
,
that
they
are
still
endlesly
abolishing
all
the
Monuments
and
Marks
of
it
,
though
long
since
extinct
.
Such
then
was
the
Injury
done
by
the
Samians
to
the
Corinthians
.
Now
what
a
kind
of
Punishment
was
it
,
the
Corinthians
would
have
inflicted
on
them
?
Had
they
been
indeed
angry
with
the
Samians
,
they
should
not
have
incited
,
but
rather
diverted
the
Lacedaemonians
from
their
War
against
Polycrates
,
that
the
Samians
might
not
by
the
Tyrants
Overthrow
,
recover
Liberty
,
and
be
freed
from
their
Slavery
.
But
what
is
most
to
be
observ'd
,
why
were
the
Corinthians
so
offended
with
the
Samians
,
that
desir'd
indeed
,
but
were
not
able
to
save
the
Corcyreans
Children
,
and
yet
were
not
displeas'd
with
the
Cnidians
,
who
both
preserv'd
them
,
and
restor'd
them
to
their
Friends
?
Nor
indeed
have
the
Corcyreans
any
great
Esteem
for
the
Samians
on
this
Account
;
but
of
the
Cnidians
they
preserve
a
Memorial
,
having
granted
them
several
Honors
and
Priviledges
,
and
made
Decrees
in
their
Favour
.
For
these
,
sailing
to
Samos
,
drave
away
Perianders
Guards
from
the
Temple
,
and
taking
the
Children
aboard
their
Ships
,
carry'd
them
safe
to
Corfu
,
as
't
is
recorded
by
Antenor
the
Cretan
,
and
Dionysius
the
Chalcidian
in
his
Foundations
.
Now
that
the
Spartans
undertook
not
this
War
on
any
design
of
punishing
the
Samians
,
but
to
save
them
by
delivering
them
from
the
Tyrant
,
we
have
the
Testimony
of
the
Samians
themselves
.
For
they
affirm
,
that
there
is
in
Samos
a
Monument
,
erected
at
the
publick
Charge
,
and
Honours
there
done
to
Archias
a
Spartan
,
who
,
fighting
valiantly
,
fell
in
that
Quarrel
;
for
which
Cause
also
his
Posterity
still
keep
a
familiar
and
friendly
Correspondence
with
the
Samians
,
as
Herodotus
himself
witnesses
.
In
his
Fifth
Book
he
says
,
that
Clisthenes
,
one
of
the
best
and
noblest
Men
in
Athens
,
perswaded
the
Priestess
Pythia
to
be
a
false
Prophetess
,
always
exhorting
the
Lacedaemonians
to
free
Athens
from
the
Tyrants
;
calumniating
this
most
excellent
and
just
Action
by
the
Imputation
of
so
great
a
Wickedness
and
Imposture
,
and
taking
from
the
God
the
Credit
of
that
true
and
good
Prophesie
,
beseeming
even
Themis
her self
,
who
is
also
said
to
have
joyn'd
with
him
.
He
says
farther
,
that
Isagoras
prostituted
his
Wife
to
Cleomenes
,
who
came
to
her
.
Then
,
as
his
manner
is
,
to
gain
Credit
,
mixing
some
Praises
with
his
Reproaches
,
he
says
:
Isagoras
,
The
Son
of
Tisander
,
was
of
a
Noble
Family
,
but
I
cannot
tell
the
Original
of
it
.
His
Kinsmen
indeed
Sacrifice
to
Jupiter
Carius
.
O
this
pleasant
and
cunning
Scoffer
of
a
Writer
,
who
thus
disgracefully
sends
Isagoras
to
the
Carians
,
as
it
were
to
the
Ravens
.
As
for
Aristogiton
,
he
puts
him
not
forth
at
the
Back-door
,
but
thrusts
him
directly
out
of
the
Gate
into
Phaenicia
;
saying
,
that
he
had
his
Original
from
the
Gephyraeans
,
and
that
the
Gephyraeans
were
not
,
as
some
think
,
Eubaeans
or
Eretrians
,
but
Phaenicians
,
as
himself
is
fully
perswaded
.
And
since
he
cannot
altogether
take
from
the
Lacedaemonians
the
Glory
of
having
deliver'd
the
Athenians
from
the
Tyrants
,
he
endeavours
to
cloud
and
disgrace
that
most
honorable
Act
by
as
foul
a
Passion
.
For
he
says
,
they
presently
repented
of
it
,
as
not
having
done
well
,
in
that
they
had
,
by
the
Inducement
of
spurious
and
deceitful
Oracles
,
driven
the
Tyrants
,
who
were
their
Allies
,
and
had
promis'd
to
put
Athens
into
their
Hands
,
out
of
their
Conntry
,
and
restor'd
the
City
to
an
ungrateful
People
.
He
adds
,
that
they
were
about
to
send
for
Hippias
from
Sigaeum
,
and
bring
him
back
to
Athens
;
but
that
they
were
oppos'd
by
the
Corinthians
,
Sosicles
telling
them
how
much
the
City
of
Corinth
had
suffer'd
under
the
Tyranny
of
Cypselus
and
Periander
;
and
yet
there
was
no
Outrage
of
Perianders
more
abominable
and
cruel
,
than
his
sending
the
three
hundred
Children
to
be
emasculated
,
for
the
delivering
and
saving
of
whom
from
that
contumely
,
the
Corinthians
,
he
says
,
were
angry
,
and
bore
a
Grudge
against
the
Samians
,
as
having
put
an
Affront
upon
them
.
With
so
much
Repugnance
●●d
Contradiction
is
that
Malice
of
his
Discourse
fill'd
,
which
on
every
Occasion
insinuates
it self
into
his
Narrations
.
After
this
,
relating
th●
Action
at
Sardis
,
he
,
as
much
as
in
him
lies
,
diminishe●
and
discredits
the
Matter
;
being
so
audacious
,
as
to
call
the
Ships
which
the
Athenians
sent
to
the
Assistance
of
the
Ionians
,
who
had
revolted
from
the
King
,
the
Beginning
of
Evils
,
because
they
endeavour'd
to
deliver
so
many
and
so
great
Grecian
Cities
from
the
Barbarians
.
As
to
the
Eretrians
,
making
mention
of
them
only
by
the
way
,
he
passes
over
in
silence
,
a
great
,
gallant
,
and
memorable
Action
of
theirs
.
For
when
all
Ionia
was
in
a
Confusion
[
and
Uproar
]
and
the
Kings
Fleet
drew
nigh
,
they
,
going
forth
to
meet
him
,
overcame
in
a
Sea
Fight
the
Cyprians
in
the
Pamphilian
Sea
.
Then
turning
back
,
and
leaving
their
Ships
at
Ephesus
,
they
invaded
Sardis
,
and
besieg'd
Artaphernes
,
who
was
fled
into
the
Castle
,
that
so
they
might
raise
the
Siege
of
Miletus
.
And
this
indeed
they
affected
,
causing
the
Enemies
[
to
break
up
their
Camp
,
and
]
remove
thence
in
a
wonderful
Fright
,
and
then
seeing
themselves
in
danger
to
be
oppress'd
by
a
Multitude
,
retired
.
This
not
only
others
,
but
Lysanias
Mallotes
,
also
in
his
History
of
Eretria
relates
,
thinking
it
convenient
,
if
for
no
other
Reason
,
yet
after
the
Taking
and
Destruction
of
the
City
,
to
add
this
valiant
and
heroick
Act.
But
this
[
Writer
of
ours
]
says
,
they
were
defeated
,
and
pursued
even
to
their
Ships
by
the
Barbarians
,
though
Charon
the
Lampsacenia●
●as
no
such
thing
,
but
writes
thus
word
for
wor●
The
Athenians
set
forth
with
twenty
Gallies
to
the
Assistance
of
the
Ionians
,
and
going
to
Sardis
,
took
all
thereabouts
,
except
the
Kings
[
Fortress
or
]
Wall
;
which
having
done
,
they
returned
to
Miletus
.
In
his
Sixth
Book
[
our
Author
]
discoursing
of
the
Plataeans
,
how
they
gave
themselves
to
the
Lacedaemonians
,
who
exhorted
them
rather
to
have
Recourse
to
the
Athenians
,
who
where
nearer
to
them
,
and
no
bad
Defenders
;
he
adds
,
not
as
a
Matter
of
Suspicion
or
Opinion
,
but
o●
a
thing
,
certainly
known
by
him
,
that
the
Lacedaemonians
gave
the
Plataeans
this
Advice
,
not
so
much
for
any
good
Will
,
as
through
a
Desire
to
find
Work
for
the
Athenians
,
by
engaging
them
with
the
Boeotians
.
If
then
Herodotus
is
not
Malicious
,
the
Lacedaemonians
must
have
been
both
fraudulent
and
spightful
,
the
Athenians
Fools
,
in
suffering
themselves
to
be
thus
impos'd
on
,
and
the
Plataeans
were
brought
into
play
,
not
for
any
good
Will
or
Respect
,
but
as
an
Occasion
of
War
.
He
is
farther
manifestly
convinc'd
of
belying
the
Lacedaemonians
,
when
he
says
,
that
,
whilst
they
expected
the
Full
Moon
,
they
fail'd
of
giving
their
Assistance
to
the
Athenians
at
Marathon
.
For
they
not
only
made
a
thousand
other
Excursions
and
Fights
at
the
beginning
of
the
Month
,
without
staying
for
the
Full
Moon
;
but
wanted
so
little
of
being
present
at
this
very
Battle
,
which
was
fought
the
sixth
Day
of
the
Montn
Boedromion
,
that
at
their
coming
they
found
the
Dead
still
lying
in
the
Field
.
And
yet
he
has
written
thus
of
the
Full
Moon
.
't
was
impossible
for
them
to
do
these
things
at
that
present
,
being
unwilling
to
break
the
Law
;
for
't
was
the
beginning
of
the
Month
,
and
they
said
,
they
could
not
go
forth
on
the
ninth
Day
,
the
Orb
of
the
Moon
being
not
yet
full
.
And
therefore
they
stay'd
for
the
Full
Moon
.
But
thou
[
O
Herodotus
!
]
transferrest
the
Full
Moon
to
the
Beginning
of
the
Mo●●
when
she
is
but
yet
in
her
first
Quarter
,
and
at
●he
same
time
confoundest
the
Heavens
,
Days
,
and
all
things
.
And
professing
to
write
of
the
Greek
Affairs
,
but
more
particularly
and
carefully
those
of
Athens
,
thou
dost
not
so
much
as
say
a
Word
of
that
solemn
Pomp
,
which
the
Athenians
,
even
at
this
Day
,
send
to
Agra
,
celebrating
a
Feast
of
Thanksgiving
to
Hecate
for
their
Victory
.
But
this
helps
Herodotus
to
refel
the
Crime
,
with
which
he
is
charg'd
,
of
having
flatter'd
the
Athenians
for
a
great
Sum
of
Money
,
he
receiv'd
of
them
.
For
if
he
had
rehears'd
these
things
to
them
,
they
would
not
have
omitted
or
neglected
that
wicked
Philippides
,
who
,
going
from
the
Fight
,
call'd
the
Lacedaemonians
to
it
,
especially
since
he
went
,
as
himself
says
,
in
two
Days
from
Athens
to
Sparta
;
unless
the
Athenians
sent
for
their
Allies
to
the
Fight
,
after
their
Enemies
were
overcome
.
Indeed
Diyllus
the
Athenian
,
none
of
the
most
contemptible
Historians
,
says
,
that
he
received
from
Athens
a
Present
of
ten
Talents
,
Anytus
proposing
the
Decree
.
Moreover
Herodotus
,
as
many
say
,
has
in
relating
the
Fight
at
Marathon
,
derogated
from
the
Credit
of
it
,
by
the
Number
he
sets
down
of
the
Slain
.
For
he
writes
,
that
the
Athenians
made
a
Vow
to
Sacrifice
so
many
Kids
to
Diana
Agrotera
,
as
they
should
kill
Barbarians
;
but
that
after
the
Fight
,
the
Number
of
the
Dead
appearing
infinite
,
they
appeas'd
the
Goddess
by
making
a
Decree
,
to
immolate
five
hundred
to
her
every
year
.
But
letting
this
pass
,
let
us
see
,
what
was
done
after
the
Fight
.
The
Barbarians
,
says
he
,
retiring
back
with
the
rest
of
their
Ships
,
and
taking
the
Eretrian
Slaves
out
of
the
Island
,
where
they
had
left
them
,
doubled
the
Point
of
Sunium
,
desiring
to
prevent
the
Athenians
,
before
they
could
gain
the
City
.
The
Athenians
suspected
this
to
have
been
done
by
a
Plot
of
the
Alcmaeonidae
,
who
by
Agreement
shew'd
a
Shield
to
the
Persians
when
they
were
got
into
their
Ships
.
They
therefore
doubled
the
Cape
of
Sunium
.
Let
us
in
this
place
take
no
notice
of
his
calling
the
Eretrians
Slaves
,
who
shew'd
as
much
Courage
and
Gallantry
in
this
War
,
as
any
other
of
the
Grecians
,
and
suffer'd
things
,
unworthy
their
Vertue
.
Nor
let
us
insist
much
on
the
Calumny
,
with
which
he
defames
the
Alcmaeonidae
,
of
whom
,
were
both
the
greatest
Families
,
and
noblest
Men
of
the
City
.
The
Greatness
of
the
Victory
it self
is
overthrown
,
and
the
End
of
that
so
celebrated
Action
comes
to
nothing
;
nor
does
it
seem
to
have
been
a
Fight
,
or
any
great
Exploit
;
but
only
a
light
Skirmish
with
the
Barbarians
,
as
the
Envious
and
Ill-willers
affirm
,
if
they
did
not
after
the
Battle
fly
away
,
cutting
their
Cables
,
and
giving
themselves
to
the
Wind
,
for
to
carry
them
as
far
as
might
be
from
the
Attick
Coast
;
but
having
a
Shield
lifted
up
to
them
as
a
Signal
of
Treason
,
made
straight
with
their
Fleet
for
Athens
,
in
hope
to
surprise
it
,
and
having
at
leisure
doubled
the
Point
of
Sunium
,
were
discovered
above
the
Port
Phalerus
,
so
that
the
Chief
and
most
Illustrious
Men
,
despairing
to
save
the
City
,
would
have
betray'd
it
:
for
a
little
after
,
acquitting
the
Alcmaeonidae
,
he
charges
others
with
the
Treason
.
For
the
Shield
indeed
was
shewn
,
nor
can
it
be
deny'd
,
says
he
,
as
if
he
had
seen
it
himself
.
But
this
could
no
way
be
,
since
the
Athenians
obtain'd
a
solid
Victory
;
and
if
it
had
been
done
,
it
could
not
have
been
seen
by
the
Barbarians
,
flying
in
an
Hurry
amidst
Wounds
and
Arrows
into
their
Ships
,
and
leaving
every
one
the
Place
with
all
possible
speed
.
But
when
he
again
pretends
to
excuse
the
Alcmaeonidae
of
those
Crimes
,
which
he
,
first
of
all
Men
,
objected
against
them
,
he
speaks
thus
.
I
cannot
bear
this
Discourse
,
that
the
Alcmeonidae
by
agreement
,
lifted
up
a
Shield
to
the
Persians
,
and
would
have
brought
the
Athenians
under
the
Power
of
the
Barbarians
and
Hippias
.
I
remember
a
certain
Clause
,
[
the
Tenor
of
which
,
is
this
:
]
You
will
take
me
,
and
having
taken
me
,
let
me
go
.
Thus
you
first
Accuse
,
then
Apologize
,
and
write
Calumnies
against
Illustrious
Men
,
which
again
you
refute
;
to
wit
,
discrediting
your self
.
For
you
heard
your self
say
,
that
the
Alcmaeonidae
lifted
up
a
Shield
to
the
vanquisht
and
flying
Barbarians
.
And
in
those
very
things
,
which
you
alledge
for
the
Alcmaeonidae
,
you
shew
your self
a
Sycophant
.
For
if
,
as
here
you
write
,
the
Alcmaeonidae
were
more
,
or
no
less
Enemies
to
Tyrants
,
than
Callias
the
Son
of
Phoenippus
,
and
Father
of
Hipponicus
,
where
will
you
place
their
Conspiracy
,
of
which
you
write
in
your
former
Books
,
that
assisting
Pisistratus
,
they
brought
him
back
from
Exile
to
the
Tyranny
,
and
did
not
drive
him
away
,
till
he
was
accus'd
of
unnaturally
abusing
his
Wife
?
Such
then
are
the
Repugnancies
of
these
things
,
and
by
his
intermixing
the
Praises
of
Callias
,
the
Son
of
Phoenippus
,
amidst
the
Crimes
and
Suspicions
of
the
Alcmaeonidae
,
and
joyning
to
him
his
Son
Hipponicus
,
who
was
,
as
Herodotus
himself
says
,
one
of
the
richest
Men
in
Athens
,
he
confesses
,
that
he
brought
in
Callias
,
not
for
any
necessity
of
the
Story
,
but
to
ingratiate
himself
,
and
gain
Favour
with
Hipponicus
.
Now
,
whereas
all
know
,
that
the
Argives
deny
not
to
enter
into
the
common
League
of
the
Grecians
,
though
they
thought
not
sit
to
follow
,
and
be
under
the
Command
of
the
Lacedaemonians
,
who
were
their
mortal
Enemies
,
and
that
this
was
no
otherwise
,
[
our
Author
]
subjoyns
a
most
malicious
Cause
for
it
,
writing
thus
,
When
[
they
saw
]
they
were
comprised
by
the
Greeks
,
knowing
that
the
Lacedaemonians
would
not
admit
them
into
a
share
of
the
Command
,
they
requested
it
,
that
they
might
have
a
Pretence
to
lye
still
.
And
of
this
,
he
says
,
the
Argive
Embassadors
afterwards
put
Artaxerxes
in
mind
,
when
they
attended
him
at
Susa
,
and
that
he
said
,
He
esteem'd
no
City
more
his
Friend
than
Argos
.
Then
adding
,
as
his
Manner
is
,
to
cover
the
Matter
,
he
says
.
Of
these
things
I
know
nothing
certainly
;
but
this
I
know
,
that
all
Men
have
Faults
,
and
that
the
worst
things
were
not
done
by
the
Argives
.
But
I
must
tell
such
things
a
are
reported
,
though
I
am
not
bound
to
believe
them
all
;
and
let
this
be
understood
of
all
my
Narrations
.
For
't
is
farther
said
,
that
the
Argives
,
when
they
were
not
able
to
sustain
the
War
against
the
Lacedaemonians
,
call'd
the
Persian
into
Greece
,
willing
rather
to
suffer
any
thing
than
the
present
Trouble
.
Therefore
,
what
himself
reports
she
Aethiopian
to
have
said
of
the
Ointment
and
Purple
,
Deceitful
are
the
Beauties
,
deceitful
the
Garments
of
the
Persians
;
may
not
any
one
say
the
same
of
him
;
Deceitful
are
the
Phrases
,
deceitful
the
Figures
of
Herodotus's
Speeches
,
as
being
perplext
,
unsound
,
and
full
of
Ambiguities
?
For
as
Painters
set
off
,
and
render
more
eminent
the
luminous
part
of
their
Pictures
,
by
adding
shadows
,
so
he
by
his
Denials
extends
his
Calumnies
,
and
by
his
dubious
Speeches
,
makes
his
Suspicions
take
deeper
Impression
.
If
the
Argives
joyn'd
not
with
the
other
Greeks
,
but
stood
out
through
an
Emulation
of
the
Lacedaemonians
Command
and
Valor
,
it
cannot
be
deny'd
,
but
that
they
acted
in
a
manner
,
not
beseeming
their
Nobility
and
Descent
from
Hercules
.
For
it
had
been
more
honorable
for
the
Siphnians
and
Cythnians
to
have
defended
the
Grecian
Liberty
,
than
contending
with
the
Spartans
for
Superiority
,
to
have
avoided
so
many
,
and
such
signal
Combats
.
And
if
it
were
they
,
who
brought
the
Persian
into
Greece
,
because
their
War
against
the
Lacedaemonians
succeded
ill
,
how
came
it
to
pass
,
that
they
did
not
at
the
c●ming
of
Xerxes
openly
joyn
themselves
to
the
Medes
?
or
,
if
they
would
not
fight
under
the
King
,
why
did
they
not
,
being
left
at
Home
,
make
Incursions
into
Laconia
,
or
again
attempt
Thyreae
,
or
by
some
other
way
disturb
and
infest
the
Lacedaemonians
?
Since
they
might
have
greatly
damaged
the
Grecians
by
hindring
the
Spartans
from
going
with
so
great
an
Army
to
Plattae
.
But
in
this
place
indeed
he
has
highly
magnified
the
Athenians
,
and
pronounc'd
them
the
Saviours
of
Greece
,
doing
herein
rightly
and
justly
,
if
he
had
not
intermixt
many
Reproaches
with
their
Praises
.
But
now
,
when
he
says
,
that
the
Lacedaemonians
were
betray'd
by
the
other
Greeks
;
and
that
being
left
alone
,
and
having
undertaken
great
Exploits
,
they
dy'd
generously
,
having
before
seen
that
the
Greeks
,
favouring
the
Medes
,
held
Intelligence
with
Xerxes
,
't
is
manifest
,
he
speaks
not
these
things
so
much
to
the
Commendation
of
the
Athenians
,
as
that
,
praising
the
Athenians
,
he
may
speak
ill
of
all
the
rest
.
For
how
can
any
one
now
be
angry
with
him
for
so
bittery
and
outragiously
,
at
every
turn
,
upbraiding
the
Thebans
and
Phocaeans
,
when
he
charges
even
those
,
who
expos'd
themselves
to
all
Perils
for
Greece
,
with
a
Treason
,
which
,
as
himself
says
,
was
never
acted
?
Nay
,
of
the
Lacedaemonians
themselves
,
he
makes
it
doubtful
,
whether
they
fell
in
the
Battle
,
or
yielded
to
the
Enemy
,
distinguishing
them
by
very
slight
Conjectures
from
those
that
were
slain
at
Thermopylae
.
After
this
,
when
he
●●●lares
the
Shipwrack
,
that
befel
the
Kings
Fleet
,
and
how
,
an
infinite
Mass
of
Wealth
being
cast
away
,
Aminocles
the
Magnesian
,
Son
of
Cresines
,
was
greatly
enriched
by
it
,
having
gotten
an
immense
Quantity
of
Gold
and
Silver
;
he
could
not
so
much
as
let
this
pass
without
snarling
at
it
.
For
this
Man
,
says
he
,
who
had
till
then
been
none
of
the
most
Fortunate
,
by
those
Wrecks
became
exceeding
Rich
;
for
the
Misfortune
,
he
had
in
Killing
his
Son
,
much
afflicted
his
Mind
.
This
indeed
is
manifest
to
every
one
,
that
he
brought
this
golden
Treasure
,
and
this
Wealth
,
cast
up
by
the
Sea
,
into
his
History
,
that
he
might
make
way
for
the
inserting
Aminocle's
Killing
his
Son
.
Now
,
whereas
Aristophanes
the
Boeotian
wrote
,
that
having
demanded
Money
of
the
Thebans
,
he
receiv'd
none
,
and
that
going
about
to
discourse
and
reason
with
the
young
Men
,
he
was
prohibited
by
the
Magistrates
through
their
Clownishness
and
Hatred
of
Learning
;
of
which
there
is
no
other
Argument
.
But
Herodotus
bears
Witness
to
Aristophanes
,
whilst
he
charges
the
Thebans
with
some
things
falsly
,
with
others
ignorantly
,
and
with
others
,
as
hating
them
,
and
having
a
Quarrel
with
them
.
For
he
affirms
,
that
the
Thessalians
at
first
,
upon
necessity
,
inclin'd
to
the
Medes
,
in
which
he
says
the
Truth
;
and
prophesying
of
the
other
Grecians
,
that
they
would
betray
the
Lacedaemonians
;
he
added
,
that
they
would
not
do
it
willingly
,
but
upon
Necessity
,
one
City
being
taken
after
another
.
But
he
does
not
allow
the
Thebans
the
same
Plea
of
Necessity
,
although
they
sent
to
Tempo
five
hundred
Men
under
the
Command
of
Mnamia
,
and
to
Thermopylae
as
many
,
as
Leonidas
desir'd
;
who
also
alone
,
with
the
Thespians
,
stood
by
him
,
the
rest
leaving
him
,
after
he
was
surrounded
.
But
when
the
Barbarian
,
having
possess'd
himself
of
the
Avenues
,
was
got
into
their
Confines
,
and
Demaratus
the
Spartan
,
favouring
in
right
of
Hospitality
Apaginus
,
the
Chief
of
the
Oligarchy
,
had
so
wrou●●●
,
that
he
became
the
Kings
Friend
and
Familiar
,
whilst
the
other
Gre●ks
were
in
their
Ships
,
and
none
coming
on
by
Land
;
then
at
last
being
forsaken
,
did
they
acc●pt
Conditions
of
Peace
,
to
which
they
were
compell'd
by
great
Necessity
.
For
they
had
neither
the
Sea
and
Ships
at
hand
,
as
had
the
Athenians
,
nor
did
they
dwell
far
off
,
as
the
Spartans
,
who
inhabited
the
most
remote
parts
of
Greece
;
but
were
not
above
a
Day
and
an
halfs
Journey
from
the
Medians
Army
,
whom
they
had
already
with
the
Spartans
and
Thespians
alone
resisted
at
the
Entrance
of
the
Streights
,
and
were
defeated
.
But
this
Writer
is
so
equitable
,
that
having
said
the
Lacedaemonians
being
alone
,
and
deserted
by
their
Allies
,
would
perhaps
make
a
Composition
with
the
Enemy
,
when
he
could
not
wholly
obliterate
this
most
great
and
glorious
Act
of
the
Thebans
,
yet
went
about
to
deface
it
with
a
most
vile
Imputation
and
Suspicion
,
writing
thus
:
The
Confederates
,
who
had
been
sent
,
return'd
back
,
obeying
the
Commands
of
Leonidas
;
there
remain'd
only
with
the
Lacedaemonians
the
Thespians
,
and
the
Thebans
;
of
these
,
the
Thebans
stay'd
against
their
Wills
,
for
Leonidas
retain'd
them
as
Hostages
;
but
the
Thespians
most
willingly
,
as
who
said
,
they
would
never
depart
from
Leonidas
,
and
those
that
were
with
him
.
Does
he
not
here
manifestly
discover
himself
to
have
a
peculiar
Pique
and
Hatred
against
the
Thebans
,
by
the
Impulse
of
which
he
not
only
falsly
and
unjustly
calumniated
the
City
,
but
did
not
so
much
as
take
care
to
render
his
Contradiction
probable
,
or
to
conceal
,
at
least
from
a
few
Men
,
his
being
conscious
of
having
knowingly
contradicted
himself
?
For
having
before
said
,
that
Leonidas
,
perceiving
his
Confederates
not
to
be
in
good
Heart
,
nor
prepared
to
undergo
Danger
,
wish'd
them
to
depart
;
he
a
little
after
adds
,
that
the
Thebans
were
,
against
their
Wills
,
detain'd
by
him
;
whereas
,
if
he
had
believ'd
them
inclin'd
to
the
Medians
,
he
should
have
driven
them
away
,
though
they
had
been
willing
to
tarry
.
For
if
he
thought
that
those
,
who
were
not
brisk
,
would
be
useless
,
to
what
purpose
was
it
to
mix
among
his
Souldiers
those
,
that
were
suspected
?
Nor
was
the
King
of
the
Spartans
,
and
General
of
all
Greece
,
so
sensless
as
to
think
,
that
four
hundred
armed
Thebans
could
be
detain'd
as
Hostages
,
by
his
three
hundred
,
especially
the
Enemy
being
both
in
his
Front
and
Rear
.
For
though
at
first
he
might
have
taken
them
along
with
him
as
Hostages
;
t
is
certainly
probable
,
that
at
last
having
no
regard
for
him
,
they
would
have
gone
away
from
him
,
and
that
Leonidas
would
have
more
fear'd
being
encompass'd
by
them
,
than
by
the
Enemy
.
Furthermore
,
would
not
Leonidas
have
been
ridiculous
,
to
have
sent
away
the
other
Greeks
,
as
if
by
staying
,
they
should
soon
after
have
dy'd
,
and
to
have
detain'd
the
Thebans
,
that
being
himself
about
to
dye
,
he
might
keep
them
for
the
Greeks
?
For
if
he
had
indeed
carry'd
them
along
with
him
for
Hostages
,
or
rather
for
Slaves
,
he
should
not
have
kept
them
with
those
,
that
were
at
the
point
to
perish
,
but
have
deliver'd
them
to
the
Greeks
,
that
went
away
.
There
remain'd
but
one
Cause
,
that
might
be
alledg'd
for
Leonidas's
unwillingness
to
let
them
go
,
to
wit
,
that
they
might
dye
with
him
,
and
this
our
Historian
himself
has
taken
away
,
writing
thus
of
Leonidas's
Ambition
:
Leonidas
,
considering
these
things
,
and
desirous
that
this
Glory
might
redound
to
the
Spartans
alone
,
sent
away
his
Confederates
rather
for
this
,
than
because
they
differ'd
in
their
Opinions
.
For
it
had
certainly
been
the
height
of
Folly
to
keep
his
Enemies
against
their
Wills
,
to
be
Partakers
of
that
Glory
,
from
which
he
drave
away
his
Confederates
.
But
't
is
manifest
from
the
Effects
,
that
,
Leonidas
suspected
not
the
Thebans
of
Insincerity
,
but
esteem'd
them
to
be
his
stedfast
Friends
.
For
he
march'd
with
his
Army
into
Thebes
,
and
at
his
request
obtain'd
that
which
was
never
granted
to
any
other
,
to
sleep
within
the
Temple
of
Hercules
,
and
the
next
Morning
related
to
the
Thebans
the
Vision
,
that
had
appear'd
to
him
.
For
he
imagin'd
,
that
he
saw
the
most
illustrious
and
greatest
Cities
of
Greece
,
irregularly
toss'd
,
and
floating
up
and
down
in
a
very
stormy
and
tempestuous
Sea
;
that
Thebes
,
being
carry'd
above
all
the
rest
,
was
lifted
up
on
high
to
Heaven
,
and
suddenly
after
disappear'd
.
And
this
indeed
had
a
Resemblance
of
those
things
,
which
long
after
befel
that
City
.
Now
Herodotus
in
his
Narration
of
that
Fight
,
hath
obscur'd
also
the
bravest
Act
of
Leonidas
,
saying
,
that
they
all
fell
in
the
Streights
near
Colonus
.
But
the
Affair
was
otherwise
manag'd
.
For
when
they
perceiv'd
by
Night
,
that
they
were
emcompass'd
by
the
Barbarians
,
they
march'd
streight
to
the
Enemies
Camp
,
and
got
very
near
the
Kings
Pavilion
,
with
a
Resolution
to
kill
him
,
and
leave
their
Lives
about
him
.
They
came
then
to
his
Tent
,
killing
,
or
putting
to
slight
all
they
met
.
But
when
Xerxes
was
not
found
there
,
seeking
him
in
that
vast
Camp
,
and
wandring
about
,
they
were
at
last
with
much
difficulty
slain
by
the
Barbarians
,
who
surrounded
them
on
every
side
.
What
other
Acts
and
Sayings
of
the
Spartans
Herodotus
has
omitted
,
we
will
write
in
the
Life
of
Leonidas
.
Yet
that
hinders
not
,
but
we
may
here
set
down
also
some
few
.
Before
Leonidas
went
forth
to
that
War
,
the
Spartans
exhibited
to
him
a
Funeral
Fight
,
at
which
the
Fathers
and
Mothers
of
those
who
went
along
with
him
,
were
Spectators
.
Leonidas
himself
,
when
one
said
to
him
,
You
lead
very
few
with
you
to
the
Battle
:
answered
,
They
are
many
to
dye
there
.
When
his
Wife
,
at
his
Departure
,
ask'd
him
,
what
Commands
he
had
for
her
;
he
turning
to
her
,
said
,
I
command
you
to
marry
a
good
Man
,
and
bring
him
good
Children
.
After
he
was
enclosed
by
the
●●emy
at
Thermopylae
,
desiring
to
save
two
,
that
were
related
to
him
,
he
gave
one
of
them
a
Letter
,
and
sent
him
away
;
but
he
rejected
it
,
saying
,
angrily
,
I
follow'd
you
as
a
Souldier
,
not
as
a
Post
.
The
other
commanded
on
a
Message
to
the
Magistrates
of
Sparta
;
but
he
answering
,
't
is
a
Messengers
Business
,
took
his
Shield
,
and
stood
up
in
his
Rank
.
Who
would
not
have
blam'd
another
,
that
should
have
omitted
these
things
?
But
he
,
who
has
collected
and
recorded
the
Fart
of
Amasis
,
the
coming
of
the
Thiefs
Asses
,
and
the
giving
of
Bottles
,
and
many
such
like
things
,
cannot
seem
to
have
omitted
these
gallant
Acts
,
and
these
remarkable
Sayings
,
by
Negligence
and
Oversight
,
but
as
bearing
ill
Will
,
and
being
unjust
to
some
.
He
says
,
that
the
Thebans
,
being
at
the
first
with
the
Greeks
,
fought
,
but
compell'd
by
Necessity
.
For
belike
not
only
Xerxes
,
but
Leonidas
also
,
had
Whipsters
following
his
Camp
,
by
whom
the
Thebans
being
scourg'd
,
were
forc'd
against
their
Wills
to
fight
.
And
he
says
,
that
the
fought
upon
Necessity
,
who
might
have
gone
away
and
fled
;
and
that
they
inclin'd
to
the
Medes
,
whereas
not
one
came
in
to
help
them
.
After
this
,
he
writes
,
that
the
rest
making
to
Colonus
,
the
Thebans
separated
themselves
from
them
,
lifted
up
their
Hands
to
the
Barbarians
,
and
coming
near
,
cry'd
with
a
most
true
Voice
,
that
they
h●d
favour'd
the
Medes
Affairs
,
had
given
Earth
and
Water
to
the
King
,
that
now
being
forc'd
by
Necessity
,
they
were
come
to
Thermopylae
,
and
they
were
innocent
of
the
Kings
Wound
.
Having
said
these
things
,
they
obtain'd
Quarter
;
for
they
had
the
Thessalians
for
Witnesses
of
all
they
said
.
Behold
,
how
amidst
the
Barbarians
Exclamations
,
Tumults
of
all
sorts
,
Flights
and
Pursuits
,
their
Apology
was
heard
,
the
Witnesses
examin'd
,
and
the
Thessalians
in
the
midst
of
those
,
that
were
slain
and
trodden
under
Foot
,
all
being
done
in
a
very
narrow
Passage
,
Patroniz'd
the
Thebans
,
to
wit
,
because
the
Thebans
had
but
a
little
before
driven
a●●y
them
,
who
were
possest
of
all
Greece
as
far
as
Thespiae
,
having
Conquer'd
them
in
a
Battel
,
and
slain
their
Leader
Lattamias
.
For
thus
at
that
time
stood
Matters
between
the
Bo●etians
and
the
Thessalians
,
without
any
Friendship
or
Good
Will
.
But
yet
how
did
the
Thebans
escape
,
the
Thessalians
helping
them
with
their
Testimony
?
Some
of
them
,
says
he
,
were
slain
by
the
Barbarians
.
Many
of
them
were
by
Command
of
Xerxes
mark'd
with
the
Royal
Mark
,
beginning
with
their
Leader
Leontiades
.
Now
the
Captain
of
the
Thebans
at
Thermopylae
,
was
not
Leontiades
,
but
Anaxander
,
as
both
Aristophanes
,
out
of
the
Commentaries
of
the
Magistrates
,
and
Nicander
the
Colophonian
have
taught
us
.
Nor
did
any
Man
,
before
Herodotus
,
know
,
that
the
Thebans
were
stigmatiz'd
by
Xerxes
.
For
otherwise
this
would
have
been
an
excellent
Plea
for
them
against
his
Calumny
,
and
this
City
might
well
have
glory'd
in
these
Marks
,
that
Xerxes
had
punisht
Leonidas
and
Leontiades
as
his
greatest
Enemies
,
having
outrag'd
the
Body
of
the
one
when
he
was
Dead
,
and
caus'd
the
other
to
be
tormented
,
whilst
living
.
But
he
,
who
makes
the
Barbarians
Cruelty
against
Leonidas
,
when
dead
,
a
Sign
,
that
he
hated
him
most
of
all
Men
,
when
living
;
and
yet
says
,
that
the
Thebans
,
though
favouring
the
Medes
,
were
stigmatiz'd
by
them
at
Thermopylae
,
and
having
been
thus
stigmatiz'd
,
again
chearfully
took
their
Parts
at
Platea
,
seems
to
me
not
unlike
to
Hippoclides
,
who
being
told
,
as
he
was
dancing
over
the
Tables
at
a
Festival
,
that
he
had
danc'd
away
the
Truth
,
made
answer
,
Hippoclides
cares
not
for
that
.
In
his
Eighth
Book
,
our
Author
says
,
that
the
Greeks
being
frighted
,
design'd
to
fly
from
Artemisium
into
Greece
,
and
that
being
requested
by
the
Euboeans
to
stay
a
little
,
till
they
could
dispose
of
their
Wives
and
Families
,
they
regarded
them
not
,
till
such
time
as
Themistocles
,
having
taken
Money
of
them
,
divided
it
between
Eurybiades
and
Adimantus
,
the
Captain
of
the
Corinthians
,
and
that
then
they
stay'd
,
and
had
a
Sea-Fight
with
the
Barbarians
.
Yet
Pindar
,
who
was
not
a
Citizen
of
any
of
the
Confederate
Cities
,
but
of
one
,
that
was
suspected
to
take
part
with
the
Medians
,
having
made
mention
of
Artemisium
,
brake
forth
into
this
Exclamation
.
[
This
is
the
Place
]
where
the
Sons
of
the
Athenians
laid
the
glorious
Foundation
of
Liberty
.
But
Herodotus
,
by
whom
,
as
some
will
have
it
,
Greece
is
honour'd
,
makes
that
Victory
a
Work
of
Bribery
and
Theft
,
saying
,
that
the
Greeks
,
deceiv'd
by
their
Captains
,
who
had
to
that
end
taken
Money
,
fought
against
their
Wills
.
Nor
does
he
here
put
an
end
to
his
Malice
.
All
Men
in
a
manner
confess
,
that
,
although
the
Greeks
got
the
better
at
Sea
,
they
nevertheless
abandon'd
Artemisium
to
the
Barbarians
,
after
they
had
receiv'd
the
News
of
the
Overthrow
at
Thermopylae
.
For
't
was
to
no
purpose
for
them
to
stay
there
,
and
keep
the
Sea
,
the
War
being
already
within
Pylae
,
and
Xerxes
having
possess'd
himself
of
the
Avenues
.
But
Herodotus
makes
the
Greeks
contriving
to
fly
,
before
they
heard
any
thing
of
Leonidas's
Death
.
For
thus
he
says
:
But
they
,
having
been
ill
treated
,
and
especially
the
Athenians
,
half
of
whose
Ships
were
sorely
shatter'd
,
consulted
to
take
their
Flight
into
Greece
.
But
let
him
be
permitted
so
to
name
,
or
rather
to
reproach
this
Retreat
of
theirs
before
the
Fight
;
for
having
before
call'd
it
a
Flight
,
he
both
now
stiles
it
a
Flight
,
and
will
again
a
little
after
term
it
a
Flight
;
so
bitterly
does
he
adhere
to
this
Word
Flight
.
Presently
after
this
[
says
he
]
there
came
to
the
Barbarians
in
a
Pinnace
a
Man
of
Hestiaeae
,
who
acquainted
them
with
the
Flight
of
the
Grecians
from
Artemisium
.
They
,
because
the
thing
seem'd
incredible
,
kept
the
Messenger
in
Custody
,
and
sent
forth
some
light
Gallies
to
discover
the
Truth
.
But
what
is
this
you
say
?
That
they
fled
as
conquer'd
,
whom
the
Enemies
after
the
Fight
could
not
believe
to
have
fled
,
as
having
got
much
the
better
?
Is
then
this
[
a
Fellow
]
fit
to
be
believ'd
,
when
he
writes
of
any
Man
or
City
,
who
in
one
Word
deprives
Greece
of
the
Victory
,
throws
down
the
Trophy
,
and
pronounces
the
Inscriptions
,
they
had
set
up
to
Diana
on
the
East
Side
of
Artemisium
,
to
be
nothing
but
Pride
and
vain
Boasting
?
The
Tenor
of
the
Inscription
was
,
as
follows
.
When
Athens
Youth
had
in
a
Naval
Fight
All
Asias
Forces
on
this
Sea
o'rethrown
,
And
the
Medes
Army
put
to
Flight
,
Than
which
a
greater
scarce
was
ever
known
,
To
shew
,
how
much
Diana
they
respected
,
This
Trophy
to
her
Honour
they
erected
.
Moreover
,
not
having
describ'd
any
Order
of
the
Greeks
,
nor
told
us
,
what
Place
every
City
of
theirs
held
during
the
Sea-fight
,
he
says
,
that
in
this
Retreat
,
which
he
calls
their
Flight
,
the
Corinthians
sail'd
first
,
and
the
Athenians
last
.
He
indeed
ought
not
to
have
too
much
insulted
over
the
Greeks
,
that
took
part
with
the
Medes
,
who
,
being
by
others
thought
a
Thurian
,
reckons
himself
among
the
Halicarnasseans
,
which
,
being
Dorians
by
Descent
,
went
with
their
Wives
and
Children
to
the
War
against
the
Greeks
.
But
he
is
so
far
from
giving
first
an
Account
of
the
Streights
,
they
were
in
,
who
revolted
to
the
Medes
,
that
relating
how
the
Thessalians
sent
to
the
Phocaeans
,
which
were
their
mortal
Enemies
,
and
promis'd
to
preserve
their
Country
free
from
all
Dammage
,
if
they
might
receive
from
them
a
Reward
of
fifty
Talents
,
he
writ
thus
of
the
Phocaeans
:
For
the
Phocaeans
were
the
only
People
in
these
Quarters
,
who
inclin'd
not
to
the
Medians
,
and
that
,
as
far
as
I
upon
due
consideration
can
find
,
for
no
other
Reason
,
but
because
they
hated
the
Thessalians
;
for
if
the
Thessalians
had
been
affected
to
the
Grecian
Affairs
,
I
suppose
the
Phocaeans
would
have
joyn'd
themselves
to
the
Medes
.
And
yet
a
little
after
he
wi●l
say
,
that
thirteen
Cities
of
the
Phocaeans
were
burnt
by
the
Barbarians
,
their
Country
laid
wast
,
and
the
Temple
,
which
was
in
Abes
,
set
on
fire
,
and
all
of
both
Sexes
put
to
the
Sword
,
except
those
,
that
by
Flight
escap'd
to
Parnassus
.
Nevertheless
,
he
puts
those
,
who
suffered
all
Extremities
,
rather
than
they
would
lose
their
Honesty
,
in
the
same
Rank
with
those
,
who
most
affectionately
sided
with
the
Medians
.
And
when
he
could
not
blame
the
Phocaeans
Actions
,
he
devis'd
false
Causes
,
framing
Suspicions
against
them
with
his
Pen
,
and
judging
them
,
not
by
what
they
did
,
but
by
the
Construction
,
put
on
their
Intentions
by
the
Thessalians
,
who
gap'd
after
their
Dominions
,
as
if
they
therefore
refused
to
enter
into
the
Treason
,
because
others
had
prevented
them
.
Now
if
any
one
,
going
about
to
excuse
the
Revolt
of
the
Thessalians
to
the
Medes
,
should
say
,
that
they
would
not
have
done
it
,
but
for
the
Hatred
,
they
bare
the
Phocaeans
,
whom
when
they
saw
joyn'd
to
the
Greeks
,
they
,
against
their
Inclinations
,
followed
the
Party
of
the
Medes
;
would
not
such
an
one
be
thought
most
shamefully
to
flatter
,
and
for
the
Sake
of
others
,
to
pervert
the
Truth
,
by
feigning
good
Causes
for
evil
Actions
?
Indeed
,
I
think
,
he
would
,
why
then
should
not
he
be
thought
openly
to
calumniate
,
who
says
,
that
the
Phocaeans
chose
the
best
,
not
for
the
Love
of
Vertue
,
but
because
they
saw
the
Thessalians
on
the
contrary
side
?
For
neither
does
he
refer
this
Device
to
other
Authors
,
as
he
is
elsewhere
wont
to
do
,
but
says
,
that
himself
found
it
out
by
Conjecture
.
He
should
therefore
have
produc'd
certain
Arguments
,
by
which
he
was
perswaded
,
that
they
,
who
did
things
like
the
best
,
followed
the
same
Counsels
with
the
worst
.
For
what
he
alledges
of
their
Enmities
,
is
ridiculous
.
For
neither
did
the
Difference
between
the
Aeginetae
and
the
Athenians
,
nor
that
between
the
Chalcidians
and
the
Eretrians
,
nor
yet
that
between
the
Corinthians
and
the
Megarians
,
hinder
them
from
fighting
together
for
Greece
.
Nor
did
the
Macedonians
,
their
most
bitter
Enemies
,
plaguing
the
Thessalians
,
divert
them
from
their
Friendship
with
the
Barbarians
.
For
the
common
Danger
did
so
bury
their
private
Grudges
,
that
banishing
their
other
Pussions
,
they
apply'd
their
Minds
either
to
Honesty
,
for
the
Sake
of
Vertue
,
or
to
profit
through
the
Impulse
of
Necessity
.
And
indeed
after
that
Necessity
,
which
compell'd
them
to
obey
the
Medians
,
was
over
,
they
return'd
again
to
the
Greeks
,
as
Laocrates
the
Spartan
has
openly
testified
of
them
.
And
Herodotus
,
as
constrain'd
to
it
,
in
his
Relation
of
the
Affairs
at
Plataeae
,
confess'd
that
the
Phocaeans
took
part
with
the
Greeks
.
Neither
ought
it
to
seem
strange
to
any
,
if
he
thus
bitterly
inveighs
against
the
Unfortunate
;
since
he
reckons
amongst
Enemies
and
Traytors
those
,
who
were
present
at
the
Engagement
,
and
together
with
the
other
Greeks
,
hazarded
their
Safety
.
For
the
Naxians
,
says
he
,
sent
three
Ships
to
the
Assistance
of
the
Barbarians
,
but
Democritus
,
one
of
their
Captains
,
perswaded
the
other
two
to
take
the
Party
of
the
Greeks
.
So
unable
he
is
to
praise
without
dispraising
,
that
if
he
commends
one
Man
,
he
must
condemn
a
whole
City
or
People
.
But
in
this
there
give
Testimony
against
him
,
of
the
more
ancient
Writers
,
Hellanicus
,
and
of
the
l●ter
Ephorus
,
one
of
which
says
,
that
the
Naxians
came
with
six
Ships
to
aid
the
Greeks
,
and
the
other
with
five
.
And
Herodotus
convinces
himself
of
having
feign'd
these
things
.
For
the
Writers
of
the
Naxian
Annals
say
,
that
they
had
before
beaten
back
Megabates
,
who
came
to
their
Island
with
two
hundred
Ships
;
and
after
that
,
put
to
flight
the
General
Datis
,
who
had
set
their
City
on
Fire
.
Now
if
,
as
Herodotus
has
elsewhere
said
,
the
Barbarians
burnt
their
City
,
so
that
the
Men
were
glad
to
save
themselves
by
flying
into
the
Mountains
;
had
they
not
just
Cause
rather
to
send
Aid
to
the
Destroyers
of
their
Country
,
than
to
help
the
Protectors
or
the
common
Liberty
?
But
that
he
fram'd
this
Lye
,
not
so
much
to
honor
Democritus
,
as
to
cast
Infamy
on
the
Naxians
,
is
manifest
from
his
omitting
and
wholly
passing
over
in
Silence
the
valiant
Acts
then
perform'd
by
Democritus
,
of
which
Simonides
gives
us
an
Account
in
this
Epigram
.
When
as
the
Greeks
at
Sea
the
Medes
did
meet
,
And
had
neer
Salamis
a
Naval
Fight
,
Democritus
third
time
led
up
the
Fleet
,
Charging
the
Enemy
with
all
his
Might
.
He
took
five
of
their
Ships
,
and
did
another
,
Which
they
had
taken
from
the
Greeks
,
recover
.
But
why
should
any
one
be
angry
with
him
about
the
Naxians
?
If
we
have
as
some
say
,
Antipodes
inhabiting
the
other
Hemisphere
;
I
believe
,
that
they
also
have
heard
of
Themistocles
and
his
Counsel
,
which
he
gave
the
Greeks
to
fight
a
Naval
Battel
before
Salamis
,
where
the
Barbarian
being
overcome
,
he
built
in
Malta
a
Temple
to
Diana
the
Counsellor
.
This
gentle
Writer
,
endeavouring
,
as
much
as
in
him
lies
,
to
deprive
Themistocles
of
the
Glory
of
this
,
and
transfer
it
to
another
,
writes
thus
Word
for
Word
:
Whilst
things
were
thus
,
Mnesiphilus
,
an
Athenian
,
askt
Themistocles
,
as
he
was
going
aboard
his
Ship
,
what
had
been
resolv'd
on
in
Council
.
And
being
answer'd
,
that
't
was
decreed
,
the
Ships
should
be
brought
back
to
Isthmus
,
and
a
Battel
fought
at
Sea
before
Peloponnesus
;
he
said
,
If
then
they
remove
the
Navy
from
Salamis
,
you
,
Themistocles
,
shall
never
fight
for
your
Country
;
for
they
will
every
one
return
to
his
own
City
.
Wherefore
,
if
there
be
any
way
left
,
go
,
and
endeavour
to
break
this
Resolution
,
and
if
it
be
possible
,
perswade
Euribyades
to
change
his
Mind
and
stay
here
.
Then
adding
,
that
this
Advice
pleas'd
Themistocles
,
who
,
without
making
any
Reply
,
went
streight
to
Euribyades
,
he
has
these
very
Expressions
.
And
sitting
by
him
,
related
,
what
he
had
heard
from
Mnesiphilus
,
feigning
,
as
if
it
came
from
himself
,
and
adding
other
things
.
You
see
how
he
accuses
Themistocles
of
Disingenuity
in
arrogating
to
himself
the
Counsel
of
Mnesiphilus
.
And
further
deriding
the
Greeks
,
he
says
,
that
Themistocles
,
who
was
call'd
another
Ulysses
for
his
Wisdom
,
was
so
blind
,
that
he
could
not
foresee
,
what
was
fit
to
be
done
.
But
that
Artemisia
,
who
was
of
the
same
City
with
Herodotus
,
without
being
taught
by
any
one
,
but
by
her
own
Consideration
,
said
thus
to
Xerxes
.
The
Greeks
will
not
long
be
able
to
hold
out
against
you
;
nor
is
it
probable
,
if
you
march
your
Army
by
Land
to
Peloponnesus
,
that
they
will
sit
still
,
or
take
care
to
fight
at
Sea
for
the
Athenians
.
But
if
you
make
hast
to
give
them
a
Naval
Battel
,
I
fear
,
lest
your
Fleets
receiving
Dammage
,
may
prove
also
very
prejudicial
to
your
Land-Forces
.
Certainly
Herodotus
wanted
nothing
but
Verses
to
make
Artemisia
another
Sibyl
,
so
exactly
prophesying
of
things
to
come
.
Therefore
Xerxes
also
deliver'd
his
Children
to
her
to
be
carry'd
to
Ephesus
;
for
he
had
(
it
seems
)
forgot
to
bring
Women
with
him
from
Susa
,
if
indeed
they
wanted
a
Train
of
Female
Attendants
.
But
't
is
not
our
Design
to
search
into
the
Lies
of
Herodotus
;
we
only
make
inquiry
into
those
,
which
he
invented
,
to
detract
from
the
Glory
of
others
.
He
says
,
't
is
reported
by
the
Athenians
,
that
Adimantus
,
Captain
of
the
Corinthians
,
when
the
Enemies
were
now
ready
to
joyn
Battel
,
was
struck
with
such
Fear
and
Astonishment
,
that
he
fled
;
not
thrusting
his
Ship
backward
at
the
Stern
,
or
leisurely
retreating
through
those
,
that
were
engag'd
,
but
openly
hoising
up
his
Sails
,
and
turning
the
Heads
of
all
his
Vessels
.
And
that
about
the
farther
part
of
the
Salaminian
Coast
,
he
was
met
by
a
Pinnace
,
out
of
which
one
spake
thus
to
him
:
Thou
indeed
,
Adimantus
,
fly'st
,
having
betray'd
the
Grecians
,
yet
they
overcome
,
and
according
to
their
Desi●es
have
the
better
of
their
Enemies
.
This
Pinnace
certainly
was
let
down
from
Heaven
.
For
what
should
hinder
him
from
erecting
a
Tragical
Machine
,
who
by
his
Boasting
excell'd
the
Tragaedians
in
all
other
things
?
Adimantus
then
crediting
him
,
return'd
to
the
Fleet
,
when
the
Business
was
already
done
.
This
Report
,
says
he
,
is
deliver'd
by
the
Athenians
;
but
the
Corinthians
deny
it
,
and
say
,
they
were
the
first
at
the
Sea-sight
,
for
which
they
have
the
Testimony
of
all
the
other
Greeks
.
Such
is
this
Man
in
many
other
Places
:
He
spreads
different
Calumnies
and
Accusations
of
different
Men
,
that
he
may
not
sail
of
making
some
one
appear
altogether
Wicked
;
as
it
has
succeeded
well
with
him
in
this
place
:
for
if
the
Calumny
is
believ'd
,
the
Corinthians
;
if
it
is
not
,
the
Athenians
are
rendred
infamous
,
or
else
the
Athenians
did
not
bely
the
Corinthians
,
but
he
has
bely'd
them
both
.
Certainly
Thucydides
,
bringing
in
an
Athenian
Ambassador
,
contesting
with
a
Corinthian
at
Sparta
,
and
gloriously
boasting
of
many
things
about
the
Median
War
,
and
the
Sea-Fight
at
Salamis
,
charges
not
the
Corinthians
with
any
Crime
of
Treachery
,
or
leaving
their
Station
.
Nor
was
it
likely
the
Athenians
should
object
any
such
thing
against
Corinth
,
when
they
saw
it
engraven
in
the
third
place
after
the
Lacedaemonians
and
themselves
on
those
Spoils
,
which
,
being
taken
from
the
Barbarians
,
were
consecrated
to
the
Gods
.
And
in
Salamis
they
had
permitted
them
to
bury
their
Dead
near
the
City
,
as
being
Men
,
who
had
behav'd
themselves
gallantly
,
and
to
write
over
them
this
Elegy
.
Well-water'd
Corinth
us
,
when
living
,
gave
Abode
;
now
dead
,
dry
Salamis
a
Grave
.
We
,
sacred
Greece
defending
,
put
to
flight
Phoenicia's
Ships
,
did
Medes
and
Persians
fight
.
And
their
Honorary
Sepulchre
in
Isthmus
has
on
it
this
Epitaph
.
We
,
who
all
Greece
,
neer
brought
to
Slavery
,
Did
with
our
Lives
set
free
,
here
bury'd
lye
.
Moreover
,
on
the
Offerings
of
Diodorus
,
one
of
the
Corinthian
Sea-Captains
,
reserv'd
in
the
Temple
of
Latona
,
there
is
this
Inscription
.
These
,
of
their
Fight
with
th'
Medes
a
Monument
,
Diodores's
Sea-men
to
Latona
sent
.
And
as
for
Adimantus
himself
,
against
whom
Herodotus
frequently
inveighs
,
saying
,
that
he
was
the
only
Capt●in
,
who
went
about
to
fly
from
Artemisium
,
and
would
not
stay
the
Fight
:
behold
in
how
great
Honour
he
is
.
Brave
Adimantus
,
who
set
free
,
when
doom'd
To
Slavery
,
all
Greece
,
lies
here
entomb'd
.
For
neither
is
it
probable
,
that
such
Honour
would
have
been
shewn
to
a
Coward
and
a
Traytor
after
his
Decease
;
nor
would
he
have
dar'd
to
have
given
his
Daughters
the
Names
of
Nausinica
,
Acrothinius
,
and
Alexibia
,
and
his
Son
,
that
of
Aristeas
,
if
he
had
not
perform'd
some
illustrious
and
memorable
Action
in
that
Fight
.
Nor
is
it
credible
,
that
Herodotus
was
ignorant
of
that
,
which
could
not
be
unknown
even
to
the
meanest
Carian
,
that
the
Corinthian
Women
alone
made
that
glorious
and
Divine
Prayer
,
by
which
they
besought
the
Goddess
Venus
to
inspire
their
Husbands
with
a
Love
of
Fighting
against
the
Barbarians
.
For
it
was
a
thing
divulg'd
abroad
,
concerning
which
,
Simonides
made
an
Epigram
to
be
inscrib'd
on
the
Brasen
Images
,
set
up
in
that
Temple
of
Venus
,
which
is
said
to
have
been
founded
by
Medea
,
desiring
the
Goddess
,
as
some
affirm
,
to
deliver
her
from
loving
her
Husband
Jason
;
or
,
as
others
,
to
free
him
from
loving
Thetis
.
The
Tenor
of
the
Epigram
follows
.
These
Statues
those
fair
La●ies
represent
,
Whose
Vows
,
for
Grecia
to
Venus
sent
,
Obtain'd
,
she
would
not
leave
them
as
a
Prey
,
Nor
to
the
Medes
the
Cittadel
betray
.
These
things
he
should
rather
have
written
,
and
recorded
,
than
have
inserted
Aminocles's
Killing
of
his
Son
.
After
he
had
abundantly
satisfy'd
himself
with
the
Accusations
brought
against
Themistocles
,
of
whom
he
says
,
that
unknown
to
the
other
Captains
,
he
incessantly
robb'd
and
spoil'd
the
Islands
,
he
at
length
openly
takes
away
the
Crown
of
Victory
from
the
Athenians
,
and
sets
it
on
the
Head
of
the
Aeginetae
,
writing
thus
:
The
Greeks
having
sent
the
First
Fruits
of
their
Spoils
to
Delphos
,
askt
in
general
of
the
GOD
,
whether
he
had
a
sufficient
part
of
the
Booty
,
and
were
contented
with
it
.
He
answer'd
,
That
he
had
enough
of
all
the
other
Greeks
,
but
not
of
the
Aeginetae
;
for
he
expected
a
Donary
of
them
,
as
having
won
the
greatest
Honor
in
the
Battle
at
Salamis
.
See
here
,
how
he
attributes
not
his
Fictions
to
the
Scythians
,
to
the
Persians
,
or
to
the
Aegyptians
,
as
Aesop
did
his
to
the
Ravens
and
Apes
;
but
using
the
very
Person
of
the
Pythian
Apollo
,
takes
from
Athens
the
chief
Honour
of
the
Battle
at
Salamis
.
And
the
second
Place
in
Honour
being
given
to
Themistocles
at
Isthmus
by
all
the
other
Captains
,
every
one
of
which
,
attributing
to
himself
the
first
Degree
of
Valor
,
gave
the
next
to
Themistocles
,
and
the
Judgment
not
coming
to
a
Determination
,
when
he
should
have
reprehended
the
Ambition
of
the
Captains
,
he
said
,
that
all
the
Greeks
weigh'd
Anchor
from
th●●ce
,
not
being
willing
to
give
the
chief
Honour
of
the
Victory
to
Themistocles
.
In
his
ninth
and
last
Book
,
having
nothing
left
,
to
vent
his
Malice
on
but
the
Lacedaemonians
,
and
their
glorious
Action
against
the
Barbarians
at
Plataeae
,
he
writes
,
that
the
Spartans
at
first
fear'd
,
lest
the
Athenians
should
suffer
themselves
to
be
perswaded
by
Mardonius
,
to
forsake
the
other
Greeks
;
but
that
now
,
the
Isthmus
being
fortify'd
,
they
,
supposing
all
to
be
safe
at
Peloponnesus
,
easily
slighted
the
rest
,
Feasting
and
making
merry
at
home
,
and
deluding
and
delaying
the
Athenian
Ambassadors
.
How
then
did
there
go
forth
from
Sparta
to
Plateae
a
thousand
and
five
Men
,
having
every
one
of
them
with
him
seven
Heilots
?
or
how
came
it
,
that
exposing
themselves
to
so
many
Dangers
,
they
vanquisht
and
overthrew
so
many
thousand
Barbarians
?
Hear
now
his
probable
Cause
of
it
.
It
happen'd
,
says
he
,
that
there
was
then
at
Sparta
a
certain
Stranger
of
Tegea
,
nam'd
Chileus
,
who
had
some
Friends
amongst
the
Ephori
,
between
whom
and
him
there
was
mutual
Hospitality
:
He
then
perswaded
them
to
send
f●rth
the
Army
,
telling
them
,
that
the
Fortification
on
the
Isthmus
,
by
which
they
had
fenc'd
in
Peloponnesus
,
would
be
of
no
avail
,
if
the
Athenians
joyn'd
themselves
with
Mardonius
.
This
Counsel
then
drew
Pausanias
with
his
Army
to
Plataeae
.
Now
if
any
private
Business
had
kept
that
Chileus
at
Tegea
,
Greece
had
never
been
victorious
.
Again
,
not
knowing
what
to
do
with
the
Athenians
,
he
tosses
to
and
fro
that
City
,
sometimes
extolling
it
,
and
sometimes
debasing
it
.
He
says
,
that
contending
for
the
second
Place
with
the
Tegeates
,
they
made
mention
of
the
Heraclidae
,
alledg'd
their
Acts
against
the
Amazons
,
and
the
Sepulchres
of
the
Peloponnesians
,
that
dy'd
under
the
Walls
of
Cadmeia
,
and
at
last
brought
down
their
Discourse
to
the
Battel
of
Marathon
,
ambitiously
desiring
the
Command
of
the
left
Wing
.
A
little
after
he
says
,
that
Pausanias
and
the
Spartans
yielded
them
the
first
Place
,
desiring
them
to
fight
in
the
right
Wing
against
the
Persians
,
and
give
them
the
Left
,
who
excus'd
themselves
as
not
skill'd
in
fighting
against
the
Barbarians
.
Now
't
is
a
ridiculous
thing
to
be
willing
to
fight
against
no
Enemy
,
unless
one
has
been
us'd
to
him
.
But
he
says
farther
,
that
the
other
Greeks
being
led
by
their
Captains
to
encamp
in
another
Place
,
as
soon
as
they
were
mov'd
,
the
Horse
fled
,
not
without
Joy
,
towards
Plataeae
,
and
in
their
Flight
came
as
far
as
Juno's
Temple
.
In
which
place
indeed
he
charges
them
all
in
general
with
Disobedience
,
Cowardize
and
Treason
.
At
last
he
says
,
that
only
the
Lacedaemonians
and
the
Tegeates
fought
with
the
Barbarians
,
and
the
Athenians
with
the
Thebans
;
equally
defrauding
all
the
other
Cities
of
their
Part
in
the
Honour
of
the
Victory
;
whilst
he
affirms
,
that
none
of
them
joyn'd
in
the
Fight
,
but
all
of
them
,
sitting
still
hard
by
in
their
Arms
,
betray'd
and
forsook
those
,
who
fought
for
them
.
That
the
Phliasians
and
Megarians
indeed
;
when
they
heard
,
Pausanias
had
got
the
better
,
came
in
,
and
falling
rashly
on
the
Theban
Horse
,
were
cut
off
:
that
the
Corinthians
were
not
at
the
Battel
;
but
,
after
the
Victory
was
got
,
making
hast
through
the
Hills
,
they
escap'd
the
Theban
Cavalry
.
For
the
Thebans
,
after
the
Barbarians
were
overthrown
,
going
before
with
their
Horse
,
affectionately
assisted
them
in
their
Flight
,
to
return
them
Thanks
(
forsooth
)
for
the
Marks
,
they
had
stigmatiz'd
them
with
at
Thermopylae
.
Now
what
Rank
the
Corinthians
had
in
the
Fight
at
Plataeae
against
the
Barbarians
,
and
how
they
perform'd
their
Duty
,
you
may
hear
from
Simonides
in
these
Verses
.
I'
th
midst
were
Men
,
in
warlike
Feats
excelling
,
Who
Ephyre
,
full
of
Springs
,
inhabited
,
And
who
in
Corinth
,
Glaucus
City
,
dwelling
,
Great
Praise
by
their
great
Valour
merited
;
Of
which
,
they
,
to
perpetuate
the
Fame
,
To
th'Gods
of
well
wrought
Gold
did
Offrings
frame
.
For
he
wrote
not
these
things
,
as
one
that
taught
at
Corinth
,
or
that
made
Verses
in
Honour
of
the
City
,
but
as
recording
these
Actions
in
Elegiack
Verses
.
But
Herodotus
,
whilst
he
desires
to
prevent
that
Objection
,
by
which
those
might
convince
him
of
Lying
,
who
should
ask
,
whence
then
are
so
many
Mounts
,
Tombs
and
Monuments
of
the
Dead
,
at
which
the
Plataeans
,
even
to
this
Day
,
celebrate
Funeral
Solemnities
in
the
Presence
of
the
Greeks
?
has
charg'd
,
unless
I
am
mistaken
,
a
fouler
Crime
,
than
that
of
Treason
on
their
Posterity
.
For
these
are
his
Words
.
As
for
the
other
Sepulchres
that
are
seen
in
Plateae
,
I
have
heard
,
that
their
Successors
,
being
asham'd
of
their
Progenitors
Absence
from
this
Battel
,
erected
every
Man
a
Monument
for
Posterities
Sake
.
Of
this
treacherous
Deserting
the
Battel
,
Herodotus
was
the
only
Man
,
that
ever
heard
.
For
the
Greeks
,
who
withdrew
themselves
from
the
Battel
,
deceiv'd
Pausanias
,
Aristides
,
the
Lacedaemonians
,
and
the
Athenians
.
Neither
yet
did
the
Athenians
exclude
the
Aeginetae
,
who
were
their
Adversaries
,
from
the
inscription
,
nor
convince
the
Corinthians
of
having
fled
from
Salamis
before
the
Victory
,
Greece
bearing
Witness
to
the
contrary
.
Indeed
Cleadas
a
Plataean
,
ten
years
after
the
Median
War
,
to
gratifie
,
as
Herodotus
says
,
the
Aeginetae
,
erected
a
Mount
bearing
their
Name
.
How
came
it
then
to
pass
,
that
the
Athenians
and
Lacedaemonians
,
who
were
so
jealous
of
each
other
,
that
they
were
presently
after
the
War
ready
to
go
together
by
the
Ears
about
the
setting
up
a
Trophy
,
did
not
yet
repel
those
Greeks
,
who
fled
in
a
Fear
from
the
Battel
,
from
having
a
Share
in
the
Honour
of
those
,
that
behav'd
themselves
valiantly
,
but
inscrib'd
their
Names
on
the
Trophees
and
Colosses
,
and
granted
them
part
of
the
Spoils
?
Lastly
,
they
set
up
an
Altar
,
on
which
was
engraven
this
Epigram
.
The
Greeks
,
by
Valor
having
put
to
flight
The
Persians
,
and
preserv'd
their
Countreys
Right
,
Erected
here
this
Altar
,
which
you
see
,
To
Jove
,
Preserver
of
their
Liberty
.
Did
Cleadas
also
,
O
Herodotus
,
or
some
other
,
write
this
,
to
oblige
the
Cities
by
Flattery
?
What
need
had
they
then
to
employ
fruitless
Labor
in
digging
up
the
Earth
,
to
make
Tombs
,
and
erect
Monuments
for
Posterities
Sake
,
when
they
saw
their
Glory
consecrated
in
the
most
illustrious
and
greatest
Donaries
?
Pausanias
indeed
,
when
he
was
now
aspiring
to
the
Tyranny
,
set
up
this
Inscription
in
Delphos
.
Pausanias
,
of
Greeks
the
General
,
When
he
the
Medes
in
Fight
had
overthrown
,
Offer'd
to
Phaebus
a
Memorial
Of
's
Victory
,
this
Monumental
Stone
.
In
which
he
gave
the
Glory
to
the
Greeks
,
whose
General
he
profess'd
himself
.
Yet
the
Greeks
not
enduring
,
but
utterly
misliking
it
,
the
Lacedaemonians
,
sending
to
Delphos
,
caus'd
this
to
be
cut
out
,
and
the
Names
of
the
Cities
,
as
it
was
fit
,
to
be
engraven
instead
of
it
.
Now
how
is
it
probable
,
that
the
Greeks
should
have
been
offended
,
that
there
was
no
mention
made
of
them
in
the
Inscription
,
if
they
had
been
conscious
to
themselves
of
deserting
the
Fight
?
or
that
the
Lacedaemonians
would
have
eras'd
the
Name
of
their
Leader
and
General
,
to
insert
Deserters
,
and
such
as
withdrew
themselves
from
the
common
Danger
?
For
it
would
have
been
a
great
Indignity
,
that
Sochares
,
Deipnistus
,
and
all
the
rest
,
who
shew'd
their
Valor
in
that
Fight
,
should
calmly
suffer
the
Cythnians
and
Melians
to
be
inscrib'd
on
the
Trophees
;
and
that
Herodotus
,
attributing
that
Fight
only
to
three
Cities
,
should
erase
all
the
rest
out
of
those
and
other
Sacred
Monuments
and
Donaries
.
For
there
having
been
then
four
Fights
with
the
Barbarians
;
he
says
,
that
the
Greeks
fled
from
Artemisium
;
that
,
whilst
their
King
and
General
expos'd
himself
to
Danger
at
Thermopylae
,
the
Lacedaemonians
sat
negligent
at
Home
,
celebrating
the
Olympian
and
Carnean
Feasts
.
And
discoursing
of
the
Action
at
Salamis
,
he
uses
more
Words
about
Artemisia
,
than
he
does
in
his
whole
Narrative
of
the
Naval
Battel
.
Lastly
,
he
says
,
that
the
Greeks
sate
still
at
Plataeae
,
knowing
no
more
of
the
Fight
,
till
it
was
over
,
than
if
it
had
been
a
Skirmish
between
Mice
and
Frogs
,
in
which
,
as
Pigres
,
Artemisias's
Brother
,
merrily
and
scoffingly
said
,
it
had
been
agreed
to
fight
silently
,
lest
they
should
be
heard
by
others
;
and
that
the
Lacedaemonians
excell'd
not
the
Barbarians
in
Valor
,
but
only
got
the
better
,
as
fighting
against
naked
and
unarm'd
Men
.
To
wit
,
when
Xerxes
himself
was
present
,
the
Barbarians
were
with
much
difficulty
compell'd
by
Scourges
to
fight
with
the
Greeks
;
but
at
Plataeae
,
having
taken
other
Resolutions
,
they
were
no
way
inferior
in
Courage
and
Strength
;
but
their
Garments
being
without
Armour
,
was
prejudicial
to
them
,
since
being
naked
,
they
fought
against
a
compleatly
arm'd
Enemy
.
What
then
is
there
left
great
and
memorable
to
the
Grecians
of
those
Fights
,
if
the
Lacedaemonians
fought
with
unarm'd
Men
,
the
other
Greeks
,
though
present
,
were
ignorant
of
the
Battel
,
empty
Monuments
are
set
up
every
where
,
and
Tripuses
and
Altars
,
full
of
lying
Inscriptions
,
plac'd
before
the
Gods
:
if
lastly
,
Herodotus
only
knows
the
Truth
,
all
others
,
that
give
any
Account
of
the
Greeks
,
being
deceiv'd
by
the
Fame
of
those
Actions
,
as
the
Effects
of
an
admirable
Prowess
?
What
then
is
to
be
said
?
But
that
he
is
an
acute
Writer
,
his
Stile
is
pleasont
,
there
is
a
certain
.
Grace
,
Force
,
and
Elegancy
in
●is
Narrations
;
and
as
he
has
,
like
a
Musician
,
propos'd
his
Discourse
,
though
not
knowingly
,
however
sweetly
,
these
things
delight
,
please
,
and
affect
all
Men
.
But
as
in
Roses
we
must
beware
of
[
the
venemous
Flies
,
call'd
]
Cantharides
;
so
must
we
take
heed
of
his
Calumnies
and
Envy
,
lying
hid
under
smooth
and
well-couch'd
Phrases
and
Expressions
,
lest
we
imprudently
entertain
absur'd
and
false
Opinions
of
the
most
excellent
and
greatest
Cities
and
Men
of
Greece
.
Plutarch's
Morals
:
Vol.
IV
.
Of
common
Conception
against
the
Stoicks
.
Translated
out
of
the
Greek
,
by
Samuel
White
,
M.
D.
Lamprias
.
You
,
O
Diadumenus
,
seem
not
much
to
care
,
if
any
one
thinks
,
that
you
philosophize
against
the
common
Notions
;
since
you
confess
,
that
you
contemn
also
the
Senses
,
from
whence
the
most
part
of
these
Notions
in
a
manner
proceed
,
having
for
their
Seat
and
Foundation
the
Belief
of
such
things
,
as
appear
to
us
.
But
I
beseech
you
,
with
what
speed
you
can
,
either
by
Reasons
,
Incantations
,
or
some
other
manner
of
Discourse
,
to
cure
me
,
who
come
to
you
,
full
,
as
I
seem
to
my self
,
of
great
and
strange
Perturbation
:
so
much
have
I
been
shaken
,
and
into
such
a
Perplexity
of
Mind
have
I
been
brought
by
certain
Stoicks
,
in
other
things
indeed
very
good
Men
,
and
my
familiar
Friends
,
but
most
bitterly
and
hostilely
bent
against
the
Academy
.
These
for
some
few
Words
,
modestly
spoken
by
me
,
have
(
for
I
will
tell
you
no
Ly
)
rudely
and
unkindly
reprehended
me
;
angrily
calling
and
reputing
the
Ancients
Sophisters
,
Corrupters
and
Subverters
of
those
that
walk
in
the
way
of
Doctrines
,
and
saying
yet
things
more
absurd
than
these
,
they
fell
at
last
upon
the
Conceptions
,
as
into
which
the
Academicks
had
brought
a
certain
Confusion
and
Disturbance
.
At
length
one
of
them
said
,
that
he
thought
,
it
was
not
by
Fortune
,
but
by
the
Providence
of
the
Gods
,
that
Chrysippus
came
into
the
World
after
Arcesilaus
,
and
before
Carneades
;
of
which
the
one
was
the
Author
of
the
Contumelies
and
Injuries
done
to
Custom
;
and
the
other
flourisht
most
of
all
in
the
Academicks
.
Chrysippus
then
,
coming
between
them
,
by
his
Writings
against
Arcesilaus
,
stopp'd
also
the
way
against
the
Eloquence
of
Carreades
,
leaving
indeed
many
things
to
the
Senses
,
as
Provision
against
a
Siege
;
but
wholly
taking
away
the
Trouble
about
Anticipations
and
Conceptions
,
directing
every
one
of
them
,
and
putting
it
in
its
proper
Place
:
that
they
,
who
will
again
embroil
and
disquiet
Matters
,
cannot
but
be
convinc'd
of
being
Malicious
and
Deceitful
Sophisters
.
I
,
having
been
this
Morning
set
on
Fire
by
these
Discourses
,
want
some
cooling
Remedies
to
extinguish
and
take
away
this
Doubting
,
as
an
Inflammation
,
out
of
my
Mind
.
Diadumenus
.
You
perhaps
have
suffer'd
the
same
things
with
some
of
the
Vulgar
.
But
if
you
believe
the
Poets
,
who
say
,
that
the
ancient
[
City
]
Sipilus
was
overthrown
by
the
Providence
of
the
Gods
,
when
they
punisht
Tantalus
:
believe
also
the
Companions
of
the
Stoa
,
[
saying
]
that
Nature
,
not
by
Chance
,
but
by
Divine
Providence
,
brought
forth
Chrysippus
,
when
she
had
a
mind
to
turn
things
upside
down
,
and
alter
the
Course
of
Life
;
for
which
purpose
,
never
any
Man
was
fitter
than
he
.
But
as
Cato
said
of
Caesar
,
that
never
any
[
but
he
]
came
to
the
[
Management
of
]
Publick
Affairs
,
sober
and
considerately
resolv'd
on
the
Ruine
of
the
State
:
so
does
this
Man
seem
to
me
,
with
the
greatest
Diligence
and
Eloqence
,
to
overturn
and
demolish
Custom
;
and
that
do
they
,
who
magnifie
the
Man
,
testifie
,
when
they
dispute
against
him
concerning
[
the
Sophism
]
call'd
Pseudomenos
[
or
the
Liar
.
]
For
to
say
,
my
best
Friend
,
that
a
Conclusion
,
drawn
from
contrary
Positions
,
is
not
manifestly
false
;
and
again
to
say
,
that
some
Arguments
,
having
true
premises
,
and
true
Inductions
,
may
yet
moreover
have
the
contrary
to
their
Conclusions
true
;
what
Conception
at
Demonstration
,
or
what
Anticipation
of
Faith
does
it
not
overthrow
?
They
say
,
that
the
Polypus
in
the
Winter
gnaws
his
own
Claws
and
pendant
hairy
Feet
:
But
the
Logick
of
Chrysippus
,
taking
away
and
cutting
off
its
own
chiefest
Parts
and
Principles
;
What
other
Notion
has
it
left
unsuspected
of
Fasthood
?
For
the
Superstructures
cannot
be
steady
and
sure
,
if
the
Foundations
remain
not
firm
,
but
are
shaken
with
so
many
Doubts
and
Troubles
.
But
as
those
,
who
have
Dust
or
Dirt
upon
their
Bodies
,
if
they
touch
or
rub
the
Filth
,
that
is
upon
them
,
seem
rather
to
increase
than
remove
it
:
so
some
Men
blame
the
Academicks
,
and
think
them
guilty
of
the
Faults
,
with
which
they
shew
themselves
to
be
burden'd
.
For
which
of
these
do
at
length
more
pervert
the
common
Conception
?
But
if
you
please
,
let
us
leave
accusing
them
,
and
defend
our selves
from
the
things
,
with
which
they
charge
us
.
Lamprias
.
Methinks
,
Diadumenus
,
I
am
this
Day
become
a
certain
various
and
unconstant
Man
.
For
erewhile
I
came
dejected
and
trembling
,
as
one
,
that
wanted
an
Apology
;
and
now
I
am
chang'd
to
an
Accuser
,
and
desire
to
enjoy
the
Pleasure
of
Revenge
,
in
seeing
them
all
convict
together
,
of
what
they
philosophize
against
the
common
Conceptions
and
Anticipations
,
whence
they
think
chiefly
[
to
magnifie
]
their
Sect
,
as
in
**
and
say
,
that
it
alone
agrees
with
Nature
.
Diadumenus
.
Shall
we
then
first
attack
those
common
and
celebrated
[
Doctrines
of
theirs
]
which
themselves
,
gently
admitting
their
Absurdity
,
stile
Paradoxes
;
as
that
only
wise
Men
are
Kings
,
that
they
only
are
rich
and
fair
,
they
only
Citizens
and
Judges
?
or
shall
we
send
all
this
to
the
Brokers
,
as
old
decay'd
Frippery
,
and
make
our
Enquiry
into
such
things
,
as
are
most
practical
,
and
with
the
greatest
Earnestness
deliver'd
by
them
?
Lamprias
.
I
indeed
like
this
best
.
For
who
is
there
,
that
is
not
already
full
of
the
Arguments
,
brought
against
those
[
Paradoxes
?
]
Diadumenus
.
First
then
consider
this
,
whether
,
according
to
the
common
Conceptions
,
they
[
can
be
said
to
]
agree
with
Nature
,
who
think
[
all
]
natural
things
indifferent
,
and
esteem
neither
Health
,
Vigorousness
of
Complexion
,
Beauty
,
nor
Strength
desirable
,
commodious
,
profitable
,
or
any
way
contributary
to
the
compleating
of
natural
Perfection
?
Nor
that
their
Contraries
,
as
Maims
,
Pains
,
Disgraces
,
and
Diseases
,
are
hurtful
,
or
to
be
shunn'd
.
To
the
latter
of
which
,
themselves
say
,
that
Nature
gives
us
an
Abhorrence
,
and
an
Inclination
to
the
former
.
Which
very
thing
is
not
a
little
repugnant
to
common
Understanding
:
that
Nature
should
incline
us
to
such
things
,
as
are
neither
good
nor
available
,
and
avert
us
from
such
,
as
are
neither
ill
,
nor
hurtful
;
and
which
is
more
,
that
she
should
render
this
Inclination
and
this
Aversion
so
violent
,
that
they
,
who
either
possess
not
the
one
,
or
fall
into
the
other
,
with
good
Reason
detest
their
Life
,
and
withdraw
themselves
out
of
it
.
I
think
also
,
that
this
is
said
by
them
against
common
Sense
,
that
Nature
her self
is
indifferent
,
and
yet
that
't
is
good
to
agree
with
Nature
.
For
't
is
not
our
Duty
,
either
to
follow
the
Law
,
or
be
perswaded
by
Argument
,
unless
the
Law
and
Argument
be
good
and
honest
.
And
this
indeed
is
the
least
[
of
their
Errors
.
]
But
if
,
as
Chrysippus
has
written
in
his
first
Book
concerning
Exhortation
,
an
happy
Life
consists
only
in
living
according
to
Vertue
,
other
things
,
as
he
says
,
being
nothing
to
us
,
nor
cooperating
any
way
towards
it
,
Nature
is
not
only
indifferent
,
but
foolish
also
and
stupid
,
in
inclining
us
to
such
things
,
as
belong
nothing
to
us
;
and
we
also
are
fools
in
thinking
Felicity
to
be
an
agreeing
with
Nature
,
which
draws
us
after
such
things
,
as
contribute
nothing
to
Happiness
.
For
what
can
be
more
agreeable
to
common
Sense
,
than
that
,
as
desirable
things
are
requisite
to
live
commodiously
,
so
natural
things
are
necessary
,
that
we
may
live
according
to
Nature
.
Now
these
Men
say
not
so
;
but
having
setled
the
Living
according
to
Nature
for
their
End
,
do
nevertheless
hold
those
things
,
which
are
according
to
Nature
,
to
be
indifferent
.
Nor
is
this
less
repugnant
to
common
Sense
,
that
an
intelligent
and
prudent
Man
should
not
be
equally
affected
to
equal
good
things
;
but
should
put
no
value
on
some
,
and
be
ready
to
undergo
and
suffer
any
thing
for
others
,
though
the
things
themselves
are
neither
greater
nor
less
one
than
another
.
For
they
say
,
't
is
the
same
thing
to
abstain
from
the
Enjoyment
of
an
old
Woman
,
that
has
one
foot
in
the
Grave
,
[
and
to
venture
ones
Life
in
defence
of
ones
Country
:
]
since
both
do
,
what
their
Duty
requires
.
And
yet
for
this
,
as
a
great
and
glorious
thing
,
they
should
be
ready
to
dye
;
when
as
to
boast
of
the
other
,
would
be
shameful
and
ridiculous
.
And
even
Chrysippus
himself
in
his
Commentary
concerning
Jupiter
,
and
third
Book
of
the
Gods
,
says
,
that
't
were
a
poor
,
absur'd
,
and
impertinent
thing
to
glory
in
such
Acts
,
as
proceeding
from
Vertue
,
as
are
to
bear
valiantly
the
Stinging
of
a
Wasp
,
or
to
abstain
chastly
from
an
old
Woman
,
that
lies
a
dying
.
Do
not
they
then
philosophize
against
the
common
Conception
,
who
profess
nothing
to
be
more
commendable
than
those
things
,
which
yet
themselves
are
asham'd
to
praise
?
For
how
can
that
be
desirable
,
or
to
be
approv'd
,
which
is
worthy
neither
of
Praise
nor
Admiration
;
but
the
Praisers
and
Admirers
of
which
,
they
esteem
absurd
and
ridiculous
?
And
yet
this
will
(
I
suppose
)
appear
to
you
more
against
common
Sense
,
that
a
wise
Man
should
take
no
care
,
whether
he
enjoys
,
or
not
enjoys
the
greatest
good
things
,
but
should
carry
himself
after
the
same
manner
in
these
things
,
as
in
those
,
that
are
indifferent
,
and
the
Management
and
Administration
of
them
.
For
all
of
us
,
whoever
we
are
,
that
eat
the
Fruits
of
the
Earth
,
judge
that
desirable
,
good
,
and
profitable
,
which
,
being
present
,
we
use
,
and
absent
,
we
want
and
desire
.
But
that
,
which
no
Man
thinks
worth
his
Concern
,
either
for
his
Profit
,
or
Delight
,
is
indifferent
.
For
we
by
no
other
means
distinguish
a
laborious
Man
from
a
Trifler
,
who
is
for
the
most
part
also
employ'd
in
Action
,
but
that
the
one
busies
himself
in
useless
Matters
and
indifferently
,
and
the
other
in
things
commodious
and
profitable
.
But
these
Men
act
quite
contrary
:
for
with
them
,
a
wise
and
prudent
Man
,
being
conversant
in
many
Comprehensions
and
Memories
of
Comprehensions
,
esteems
few
of
them
to
belong
to
him
,
and
not
caring
for
the
rest
,
thinks
he
has
neither
more
or
less
by
remembring
,
that
he
la●ely
had
the
Comprehension
[
or
certain
Knowledge
]
of
Dion
sneezing
,
or
Theon
playing
at
Ball
,
although
every
Comprehension
in
a
wise
Man
,
and
every
Memory
,
having
Assurance
and
Firmness
,
is
a
great
,
yea
,
a
very
great
Good
.
When
therefore
his
Health
fails
,
when
some
Organ
of
his
Senses
is
disorder'd
,
or
when
his
Wealth
is
lost
,
is
a
wise
Man
so
careless
,
as
to
think
,
that
none
of
these
things
concerns
him
?
Or
does
he
,
when
sick
,
give
Fees
to
the
Physicians
?
for
the
gaining
of
Riches
sail
to
Leucon
,
Governor
in
the
Bosphorus
,
or
travel
to
Indathyrsus
,
King
of
the
Scythians
,
as
Chrysippus
says
?
and
being
depriv'd
of
some
of
his
Senses
,
grow
weary
even
of
Life
?
How
then
do
they
not
acknowledge
,
that
they
philosophize
against
the
common
Notions
,
employing
so
much
Care
and
Diligence
on
things
indifferent
,
and
carrying
themselves
indifferently
,
when
they
either
have
,
or
have
not
great
good
things
?
But
this
also
is
yet
against
the
common
Conceptions
,
that
he
,
who
is
a
Man
,
should
not
rejoyce
,
when
coming
from
the
greatest
Evils
to
the
greatest
Goods
.
Now
their
wise
Man
suffers
this
.
For
being
chang'd
from
extream
Vitiousness
to
the
highest
Vertue
,
and
at
the
same
time
escaping
a
most
miserable
Life
,
and
attaining
to
a
most
happy
one
,
he
shews
no
sign
of
Joy
,
nor
does
this
so
great
Change
lift
him
up
,
or
yet
move
him
,
being
deliver'd
from
all
Infelicity
and
Vice
,
and
coming
to
a
certain
sure
and
firm
Perfection
of
Vertue
.
This
also
is
repugnant
to
common
Sense
,
that
the
being
Immutable
in
ones
Judgments
and
Resolutions
,
is
the
greatest
of
Goods
,
and
yet
,
that
he
,
who
has
attain'd
to
the
height
,
wants
not
this
,
nor
cares
for
it
,
when
he
has
it
;
nay
,
many
times
will
not
so
much
as
stretch
forth
a
Finger
for
this
Security
and
Constancy
,
which
nevertheless
themselves
esteem
the
Soveraign
and
perfect
Good
.
Nor
do
the
Stoicks
only
say
these
things
,
but
[
add
]
also
this
to
them
,
that
the
continuance
of
Time
encreases
not
any
good
thing
;
but
that
,
if
a
Man
shall
be
wise
but
a
minute
of
an
hour
,
he
will
not
be
any
way
inferior
in
Happiness
to
him
,
who
has
all
his
time
practis'd
Vertue
,
and
led
his
Life
happily
in
it
.
Yet
,
whilst
they
thus
boldly
affirm
these
things
,
they
on
the
contrary
also
say
,
that
a
short-liv'd
Vertue
is
nothing
worth
:
for
what
Advantage
would
the
Attainment
of
Wisdom
be
to
him
,
who
is
immediately
to
be
swallow'd
up
by
the
Wave
,
or
tumbled
down
headlong
from
a
Precipice
?
What
would
it
have
benefited
Lichas
,
if
,
being
thrown
by
Hercules
,
as
from
a
Sling
into
the
Sea
,
he
had
been
on
a
sudden
chang'd
from
Vice
to
Vertue
?
These
therefore
are
the
Positions
of
Men
,
who
not
only
philosophize
against
the
common
Conceptions
,
but
also
confound
their
own
;
if
the
having
been
but
a
little
while
endu'd
with
Vertue
is
no
way
short
of
the
highest
Felicity
,
and
at
the
same
time
nothing
worth
.
Nor
is
this
the
strangest
thing
,
you
will
find
in
their
Doctrine
,
but
their
being
of
Opinion
,
that
Vertue
and
Happiness
,
when
present
,
are
frequently
not
perceiv'd
by
him
,
who
enjoys
them
;
nor
does
he
discern
,
that
having
but
a
little
before
been
most
miserable
and
foolish
,
he
is
of
a
sudden
become
wise
and
happy
.
For
't
is
not
only
childish
to
say
,
that
he
,
who
is
possess'd
of
Wisdom
,
is
ignorant
of
this
thing
alone
,
that
he
is
wise
,
and
knows
not
that
he
is
deliver'd
from
Folly
;
but
,
to
speak
in
general
,
they
make
Goodness
to
have
very
little
Weight
or
Strength
,
if
it
does
not
give
so
much
as
a
Feeling
of
it
,
when
't
is
present
:
for
,
according
even
to
them
,
't
is
not
by
Nature
imperceptible
;
nay
,
even
Chrysippus
in
his
[
Books
]
Of
the
End
,
expresly
says
,
that
Good
is
sensible
,
as
he
thinks
,
and
demonstrates
.
It
remains
then
,
that
by
its
weakness
and
littleness
it
flies
the
Sense
,
when
being
present
,
't
is
unknown
and
conceal'd
from
the
Possessors
.
't
were
moreover
absurd
[
to
imagin
]
that
the
Sight
,
perceiving
those
things
,
which
are
but
a
little
whitish
,
or
inclining
to
white
,
should
not
discern
such
as
are
white
in
perfection
,
or
that
the
Touch
,
feeling
those
things
,
which
are
but
warm
,
or
moderately
hot
,
should
be
insensible
of
those
,
that
are
hot
in
the
highest
degree
.
And
yet
more
absurd
it
is
,
that
a
Man
,
who
perceives
,
what
is
commonly
according
to
Nature
,
as
are
Health
and
good
Constitution
of
Body
,
should
yet
be
ignorant
of
Vertue
,
when
it
is
present
,
which
themselves
hold
to
be
most
of
all
,
and
in
the
highest
degree
according
to
Nature
.
For
how
can
it
but
be
against
Sense
,
to
conceive
the
difference
between
Health
and
Sickness
,
[
and
so
little
to
comprehend
that
between
Wisdom
]
and
Folly
,
as
to
think
,
the
one
to
be
present
,
when
it
is
gone
,
and
possessing
the
other
,
to
be
ignorant
,
that
one
has
it
?
Now
because
there
is
from
the
Highest
Progress
a
Change
made
to
Felicity
and
Vertue
,
one
of
these
two
things
must
of
necessity
follow
;
either
that
this
Progress
is
not
Vice
and
Infelicity
;
or
that
Vertue
is
not
far
distant
from
Vice
,
nor
Happiness
from
Misery
;
but
that
the
Difference
between
Good
and
Evil
is
very
small
,
and
not
to
be
perceiv'd
by
Sense
:
for
otherwise
they
,
who
have
the
one
for
the
other
,
could
not
be
ignorant
of
it
.
Since
then
they
will
not
depart
from
any
of
these
Contrarieties
,
but
confess
,
and
hold
them
all
.
That
those
,
who
are
proceeding
towards
Vertue
,
are
Fools
and
vitious
;
that
those
,
who
are
become
Good
and
Wise
,
perceive
not
this
Change
in
themselves
;
and
that
there
is
a
great
difference
between
Folly
and
Wisdom
,
do
they
not
seem
to
you
wonderfully
to
preserve
an
Agreement
in
their
Doctrines
?
[
Now
if
in
their
Doctrines
they
are
repugnant
to
Common
Sense
,
and
contradictory
to
themselves
]
they
are
yet
more
so
in
their
[
Negotiations
and
]
Affairs
,
when
affirming
all
Men
,
who
are
not
wise
,
to
be
equally
wicked
,
unjust
,
faithless
and
Fools
,
they
on
the
otherside
abhor
and
detest
some
of
them
,
nay
,
sometimes
to
such
a
Degree
,
that
they
refuse
even
to
speak
to
them
when
they
meet
them
;
and
others
of
them
,
they
trust
with
their
Money
,
choose
to
Offices
,
and
take
for
Husbands
to
their
Daughters
.
Now
if
they
say
these
things
in
jest
,
let
them
smooth
their
Brows
;
but
if
in
earnest
,
and
as
Philosophers
,
't
is
against
the
common
.
Notions
,
to
reprove
and
blame
all
Men
alike
in
Words
,
and
yet
to
deal
with
some
of
them
,
as
moderate
Person●
,
and
with
others
,
as
very
wicked
:
and
exceedingly
to
admire
Chrysippus
,
to
deride
Alexinus
,
and
yet
to
think
neither
of
them
more
or
less
mad
than
the
other
.
't
is
so
,
say
they
;
but
as
he
,
who
is
not
above
a
Cubit
under
the
Superficies
of
the
Sea
,
is
no
less
drown'd
,
than
he
,
who
is
five
hundred
Fathom
deep
:
so
they
,
that
are
coming
towards
Vertue
,
are
no
less
in
Vice
,
than
those
,
that
are
farther
off
:
and
as
blind
Men
are
still
blind
,
though
they
shall
perhaps
a
little
after
recover
their
Sight
:
so
those
,
that
have
proceeded
towards
Vertue
,
till
such
time
as
they
have
attain'd
to
it
,
continue
foolish
and
wicked
.
But
that
they
,
who
are
in
the
way
towards
Vertue
,
resemble
not
the
Blind
,
but
such
,
as
see
less
clearly
,
nor
are
like
to
those
,
who
are
drown'd
,
but
to
those
,
which
swim
,
and
that
near
the
Harbor
,
they
themselves
testifie
by
their
Actions
.
For
they
would
not
use
Counsellors
,
and
Generals
,
and
Law-givers
,
as
blind
Men
do
Guides
;
nor
would
imitate
the
Works
,
and
Actions
,
and
Words
,
and
Lives
of
some
,
if
they
saw
them
all
equally
drown'd
in
Folly
and
Wickedness
.
But
leaving
this
,
wonder
at
the
Men
in
this
behalf
,
that
they
are
not
taught
by
their
own
Examples
,
to
let
alone
these
wise
Men
,
who
are
ignorant
of
themselves
,
and
neither
know
,
nor
are
sensible
,
that
they
are
recover'd
from
boing
drown'd
,
and
see
the
Light
,
and
being
gotten
above
Vice
,
fetch
Breath
again
.
This
also
is
against
common
Sense
,
that
it
should
be
convenient
for
a
Man
,
who
has
all
good
things
,
and
wants
nothing
[
requisite
]
to
Felicity
and
Happpiness
,
to
make
away
himself
;
and
much
more
this
,
that
for
him
,
who
neither
has
,
nor
ever
shall
have
any
good
thing
,
but
who
is
,
and
ever
shall
be
accompany'd
with
all
Adversities
,
Difficulties
and
Mishaps
,
it
should
not
be
fitting
to
quit
this
Life
,
unless
some
of
the
indifferent
things
befall
him
.
These
Laws
are
enacted
in
the
Stoa
,
and
by
these
they
incite
many
wise
Men
[
to
kill
themselves
]
as
who
shall
be
thereby
more
happy
.
Although
the
wise
Man
is
fortunate
,
blessed
,
every
way
happy
,
secure
,
and
free
from
Danger
;
but
the
vitious
and
foolish
Man
,
full
,
as
I
may
say
,
of
Wickedness
,
so
that
there
is
not
room
to
put
them
in
;
and
yet
they
think
,
that
continuing
in
Life
is
fit
for
the
latter
,
and
departing
out
of
it
only
for
the
former
.
And
not
without
cause
,
says
Chrysippus
,
for
we
are
not
to
measure
Life
by
good
things
or
evil
,
but
by
those
,
that
are
according
to
Nature
.
In
this
manner
do
they
maintain
Custom
,
and
philosophize
according
to
the
common
Conceptions
.
What
do
you
say
?
Ought
not
he
,
who
enters
upon
a
Deliberation
of
Life
and
Death
,
to
consider
,
What
Good
or
Ill
in
his
own
House
there
is
?
Should
he
not
weigh
,
as
in
a
Ballance
,
what
things
have
the
greatest
Sign
of
serving
to
Felicity
or
Infelicity
?
But
argue
,
whether
he
should
live
or
dye
,
from
those
things
,
which
are
neither
profitable
nor
prejudicial
?
and
follow
such
Principles
and
Sentences
,
as
command
the
choosing
of
a
Life
full
of
all
things
,
to
be
avoided
,
and
the
shunning
of
one
,
which
wants
nothing
of
all
those
things
,
that
are
desirable
?
For
though
't
is
an
absurd
thing
,
Friend
Lamprias
,
to
shun
a
Life
,
in
which
there
is
no
Evil
;
't
is
yet
more
absurd
,
if
any
one
should
leave
what
is
good
,
because
he
is
not
possess'd
of
what
is
indifferent
,
as
these
Men
do
,
who
leave
present
Felicity
and
Vertue
for
want
of
Riches
and
Health
,
which
they
have
not
.
Saturnian
Jove
from
Glaucus
took
his
Wits
,
When
he
went
about
to
change
his
Suit
of
golden
Armor
for
a
brasen
one
,
and
to
give
,
what
was
worth
an
hundred
Oxen
,
for
that
,
which
was
worth
but
nine
;
and
yet
the
brasen
Armor
was
no
less
useful
for
Fight
than
the
golden
:
Whereas
Beauty
and
Health
of
Body
,
as
the
Stoicks
say
,
contribute
not
the
least
Advantage
or
Help
towards
Felicity
;
and
yet
they
are
willing
to
take
Health
in
exchange
for
Wisdom
.
For
they
say
,
it
would
well
enough
have
become
Heraclitus
and
Pherecydes
to
have
parted
with
their
Vertue
and
Wisdom
,
if
the
one
of
them
could
have
thereby
been
freed
from
his
lowsie
Disease
,
and
the
other
from
his
Dropsie
.
And
if
Circe
had
us'd
two
sorts
of
Magical
Drinks
,
one
to
make
wise
Men
Fools
,
and
the
other
to
make
Fools
wise
***
Ulysses
[
would
have
done
well
]
rather
to
have
drank
that
of
Folly
,
than
to
have
chang'd
his
[
Human
]
Shape
for
the
Form
of
a
Beast
,
though
having
with
it
Wisdom
,
and
consequentially
also
Happiness
.
And
they
say
,
that
Wisdom
it self
dictates
to
them
these
things
,
exhorting
them
thus
:
Let
me
go
,
and
value
not
my
being
lost
,
If
I
must
be
carry'd
about
in
the
Shape
of
an
Ass.
But
this
,
will
some
say
,
is
an
Ass-like
Wisdom
,
which
teaches
thus
:
since
to
be
wise
and
enjoy
Felicity
is
good
,
and
to
wear
the
Shape
[
of
an
Ass
]
indifferent
.
They
say
,
there
is
a
Nation
of
the
Aethiopians
,
where
a
Dog
reigns
,
is
call'd
King
,
and
has
all
regal
Honors
and
Services
done
to
him
;
but
Men
execute
the
Offices
of
Magistrates
and
Governors
of
Cities
.
Do
not
the
Stoicks
act
in
the
very
same
manner
?
They
give
the
Name
and
Apparence
of
Good
to
Vertue
,
saying
,
that
it
alone
is
desirable
,
profitable
,
and
available
;
but
in
the
mean
time
they
act
these
things
,
they
philosophize
,
they
live
and
die
,
as
at
the
Command
of
things
indifferent
.
And
yet
none
of
the
Aethiopians
kills
that
Dog
;
but
he
sits
in
State
,
and
is
rever'd
by
all
.
But
these
Men
destroy
and
corrupt
their
Vertue
,
that
they
may
obtain
Health
and
Riches
.
But
the
Corollary
,
which
Chrysippus
himself
has
given
for
a
Conclusion
to
his
Doctrines
,
seems
to
free
us
from
the
Trouble
of
saying
any
thing
more
about
it
.
For
there
being
,
says
he
,
in
Nature
some
things
good
,
some
things
bad
,
and
some
things
between
them
both
,
which
we
call
indifferent
,
there
is
no
Man
,
but
would
rather
have
the
Good
than
the
Indifferent
,
and
the
Indifferent
than
the
Bad
.
And
of
this
we
call
the
Gods
to
witness
,
begging
of
them
by
our
Prayers
,
principally
the
Possession
of
good
things
;
and
,
if
that
may
not
be
,
Deliverance
from
Evil
;
not
desiring
that
,
which
is
neither
good
nor
bad
,
instead
of
Good
;
but
willing
to
have
it
instead
of
Evil
.
But
this
Man
,
changing
Nature
,
and
inverting
its
Order
,
removes
the
middle
out
of
its
own
place
into
the
last
,
and
brings
back
the
last
into
the
middle
;
not
unlike
to
those
Tyrants
,
who
give
the
first
Place
to
the
Wicked
;
and
giving
us
a
Law
,
first
to
seek
for
the
Good
,
and
secondly
,
the
Evil
,
and
lastly
,
to
judge
that
worst
,
which
is
neither
Good
nor
Evil
;
as
if
any
one
should
place
Infernal
things
next
to
Coelestial
,
thrusting
the
Earth
and
earthly
things
into
Tartarus
,
Where
very
far
from
hence
,
deep
under
Ground
,
Lies
a
vast
Gulf
—
Having
therefore
said
in
his
third
Book
,
that
't
is
more
expedient
for
a
Fool
to
live
,
than
not
,
though
he
should
never
attain
to
Wisdom
,
he
adde
these
Words
:
For
such
are
the
good
things
of
Men
,
that
even
evil
things
do
in
a
manner
precede
others
in
the
middle
place
.
Not
that
these
things
themselves
really
precede
;
but
Reason
,
which
makes
us
choose
rather
to
live
,
though
we
are
to
be
Fools
:
therefore
also
,
though
unjust
,
wicked
,
hated
of
the
Gods
,
and
u●●appy
;
for
none
of
these
things
are
absent
from
those
,
that
live
foolishly
.
Is
it
them
convenient
rather
to
live
miserably
,
than
not
to
live
miserably
,
and
better
to
be
hurt
,
than
not
hurt
;
to
be
unjust
,
than
not
unjust
;
to
break
the
Laws
,
th●●
no●
to
break
them
?
That
is
,
is
it
convenient
to
do
things
than
are
not
convenient
,
and
a
Duty
to
live
even
against
Duty
?
Yes
indeed
,
for
't
is
worse
to
mans
Sense
and
Reason
,
than
to
be
a
Fool
.
What
then
all
them
,
that
they
will
not
confess
that
to
be
Evil
,
which
is
worse
than
Evil
?
Why
do
they
say
,
that
Folly
alone
is
to
be
avoided
,
if
't
is
not
less
,
but
rather
more
convenient
,
to
shun
that
Disposition
,
which
is
not
capable
of
Folly
?
But
who
can
complain
of
this
,
that
shall
remember
what
he
has
written
in
his
Second
Book
of
Nature
,
declaring
,
that
Vice
was
not
unprofitably
made
for
the
Universe
.
But
't
is
meet
,
I
should
set
down
his
Doctrine
in
his
own
Words
,
that
you
may
understand
,
in
what
place
those
rank
Vice
,
and
what
Discourses
they
hold
of
it
,
who
accuse
Xenocrates
and
Spensippus
for
not
reckoning
,
Health
indifferent
,
and
Riches
useless
.
Vice
,
says
he
,
has
its
Limit
in
reference
to
other
Accidents
.
For
't
is
also
in
some
sort
according
to
the
Reason
of
Nature
,
and
,
as
I
may
so
say
,
is
not
wholly
useless
in
respect
of
the
Universe
,
for
otherwise
also
there
would
not
be
any
Good
.
Is
there
then
no
Good
among
the
Gods
,
because
there
is
no
Evil
?
And
when
Jupiter
,
having
resolv'd
all
Matter
into
himself
,
shall
be
alone
,
other
Differences
being
taken
away
,
will
there
then
be
no
Good
,
because
there
will
be
no
Evil
?
But
[
is
it
true
,
that
]
there
is
Melody
in
a
Quire
,
though
none
in
it
sings
faultily
?
and
Health
in
the
Body
,
tho
no
Member
is
sick
?
and
yet
cannot
Vertue
have
its
Existence
without
Vice
?
But
as
the
Poyson
of
a
Serpent
,
on
the
Gall
of
an
Hyena
,
is
to
be
mixt
with
some
Medicures
:
was
it
also
of
necessity
,
that
there
must
have
been
some
Conjunction
of
the
Wickedness
of
Melitus
,
with
the
Justice
of
Socrates
,
and
the
Dissoluteness
of
Cleon
,
with
the
Probity
of
Pericles
?
And
could
not
Jupiter
have
found
a
Means
to
bring
into
the
World
Hercules
and
Lycurgus
,
if
he
had
not
also
made
for
us
Sardanapalus
and
Phalaris
?
't
is
now
time
for
them
to
say
,
that
the
Consumption
was
made
for
the
sound
Constitution
of
Mens
Bodies
,
and
the
Gout
for
the
Swiftness
of
their
Feet
;
and
that
Achilles
would
not
have
had
a
good
Head
of
Hair
,
if
Thersites
had
not
been
bald
.
For
what
difference
is
there
between
such
Triflers
and
Ravers
,
and
those
,
who
say
,
that
Intemperance
was
not
brought
forth
unprofitably
for
Continence
,
nor
Injustice
for
Justice
?
that
so
we
may
pray
to
the
Gods
,
there
may
always
be
Wickedness
,
Lies
,
fawning
Speeches
,
and
deceitful
Manners
:
If
these
being
taken
away
,
Vertue
will
also
vanish
and
be
lost
.
Or
do
you
desire
to
understand
the
greatest
Sweetness
of
his
Eloquence
and
Perswasion
?
For
,
says
he
,
As
Comedies
have
in
them
sometimes
ridiculous
Epigrams
,
which
,
though
bad
in
themselves
,
give
nevertheless
a
certain
Grace
to
the
whole
Poem
:
so
,
though
you
may
blame
Vice
in
it self
,
yet
is
it
not
useless
to
other
things
.
First
then
[
to
say
]
that
Vice
was
made
by
the
Providence
of
God
,
as
a
wanton
Epigram
by
the
will
of
the
Poet
,
transcends
in
Absurdity
all
Imagination
.
For
this
being
granted
,
how
will
the
Gods
be
rather
Givers
of
Good
than
Evil
?
How
will
Wickedness
be
displeasing
to
them
,
and
hated
by
them
?
And
what
shall
we
have
to
oppose
against
these
ill-sounding
Sentences
of
the
Poets
?
—
A
Cause
to
Men
God
sends
,
When
to
chastise
some
House
his
Wrath
intends
?
And
again
,
What
God
these
Seeds
of
Strife
'twixt
them
did
sow
.
Moreover
,
a
lewd
Epigram
adorns
the
adorns
the
Comedy
,
and
contributes
to
its
End
,
which
is
to
delight
the
Spectators
,
and
make
them
laugh
?
But
Jupiter
,
who
is
Surnam'd
Fatherly
,
Supreme
,
Just
,
and
,
as
Pindarus
has
it
,
the
most
perfect
Artist
,
framing
the
World
,
not
as
a
great
Enterlude
,
full
of
Variety
,
and
great
Learning
;
but
as
a
common
City
of
Gods
and
Men
,
living
together
in
Concord
and
Happiness
with
Justice
and
Vertue
.
What
need
had
he
,
for
the
attaining
to
this
excellent
End
,
of
Thieves
,
Murderers
,
Parricides
and
Tyrants
?
For
Vice
entred
not
as
a
Morisk
dance
,
pleasing
and
delightful
to
the
Divinity
;
nor
was
brought
in
amongst
the
Affairs
of
Men
,
for
to
cause
Mirth
and
Laughter
by
its
Railery
and
Facetiousness
,
since
there
is
not
to
be
seen
in
it
so
much
as
a
Dream
of
that
celebrated
Agreement
[
with
Nature
.
]
Besides
,
that
foolish
Epigram
is
a
very
small
part
of
the
Poem
,
and
takes
up
but
a
very
little
Place
in
the
Comedy
;
neither
do
such
things
abound
in
it
,
nor
do
they
corrupt
any
of
those
things
,
which
seem
to
have
been
well
done
,
or
spoil
their
Grace
.
But
all
[
Human
]
Affairs
are
repleat
with
Vice
,
and
the
whole
Life
from
the
very
Prologue
and
Beginning
to
the
End
,
being
disorder'd
,
deprav'd
,
and
disturb'd
,
and
having
no
part
of
it
pure
,
or
inreprehensible
,
as
these
Men
say
,
is
the
most
filthy
and
most
unpleasant
of
all
Farces
.
Wherefore
I
would
willingly
ask
,
in
what
Vice
is
profitable
to
the
Universe
.
Not
surely
in
respect
of
heavenly
things
,
and
such
,
as
are
Divine
by
Nature
:
for
't
would
be
ridiculous
[
to
say
]
that
,
if
there
had
not
arisen
,
or
were
not
amongst
Men
,
Malice
,
and
Covetousness
,
and
Lying
,
or
that
,
if
we
did
not
Rob
,
Plunder
,
Slander
,
and
Murther
one
another
,
the
Sun
would
not
run
his
appointed
Course
,
the
World
enjoy
its
Seasons
and
Periods
of
Time
,
or
the
Earth
,
which
is
seated
in
the
midst
of
the
Universe
,
afford
the
Principles
of
Wind
and
Rain
.
It
remains
then
,
that
the
Existence
of
Vice
must
be
profitable
for
us
and
our
Affairs
;
and
that
perhaps
these
Men
mean
.
Are
we
then
more
healthy
for
being
vicious
,
or
do
we
more
abound
with
Necessaries
?
or
does
Vice
contribute
any
thing
to
our
Beauty
or
Strength
?
They
say
,
No
Is
it
then
only
a
Name
of
Silence
,
and
a
visionary
Opinion
of
the
Night-walking
Sophisters
,
not
lying
above
all
things
,
and
conspicuous
to
all
,
as
Vice
,
so
that
it
cannot
partake
of
any
thing
,
as
unprofitable
;
but
least
,
O
ye
Gods
!
of
Vertue
,
for
which
we
were
created
?
Is
it
not
then
absurd
,
that
the
Utensils
of
the
Husbandman
,
Mariner
,
and
Carter
,
should
be
serviceable
and
aiding
towards
his
intended
End
,
whilst
that
,
which
was
by
God
made
for
Vertue
,
destroys
and
corrupts
Vertue
?
But
perhaps
't
is
time
now
to
leave
this
Point
,
and
pass
to
another
.
Lamprias
.
Not
for
my
Sake
,
my
dear
Friend
,
I
beseech
you
;
for
I
desire
to
understand
,
in
what
manner
these
Men
bring
in
evil
things
before
the
good
,
and
Vice
before
Vertue
.
Diadumenus
.
It
is
indeed
,
Sir
,
a
thing
worth
knowing
.
They
babble
indeed
much
;
but
in
conclusion
they
say
,
that
Prudence
,
being
the
Knowledge
of
Good
and
Evil
**
and
be
wholly
taken
away
:
For
,
as
,
if
there
are
Truths
,
't
is
impossible
,
but
there
must
be
some
Lies
also
near
to
them
:
so
it
stands
with
Reason
,
that
,
if
there
are
good
things
,
there
must
also
be
evill
things
.
Lamprias
.
One
of
these
things
indeed
is
not
said
amiss
.
And
I
think
also
,
that
the
other
is
not
unapprehended
by
me
.
For
I
see
a
Difference
[
shewing
]
why
that
,
which
is
not
true
,
must
immediately
be
false
;
but
that
is
not
of
necessity
presently
Evil
,
which
is
not
Good
:
because
that
between
True
and
False
there
is
no
Medium
;
but
between
Good
and
Evil
there
is
Indifferent
.
Nor
is
it
of
necessity
,
that
the
one
must
subsist
with
the
other
:
for
Nature
may
have
Good
without
having
any
need
of
Evil
,
but
only
of
that
,
which
is
neither
Good
nor
Evil
.
But
if
there
is
any
thing
said
by
you
to
the
former
Reason
,
let
us
hear
it
.
Diadumenus
.
Many
things
indeed
are
said
;
but
at
present
we
shall
make
use
only
of
what
is
most
necessary
.
In
the
first
place
,
't
is
a
Folly
to
imagine
,
that
Good
and
Evil
have
their
Existence
for
the
Sake
of
Prudence
:
for
,
Good
and
Evil
being
already
extant
,
Prudence
came
afterwards
:
as
the
Art
of
Physick
was
invented
,
there
being
already
things
wholsome
and
unwholsome
.
For
Good
and
Evil
are
not
therefore
extant
,
that
there
may
be
Prudence
:
But
the
Faculty
,
by
which
we
judge
between
Good
and
Evil
,
that
are
already
in
being
,
is
named
Prudence
.
As
Sight
is
a
Sence
,
distinguishing
White
from
Black
:
which
Colors
were
not
therefore
made
,
that
we
might
have
Sight
;
but
we
rather
wanted
Sight
,
to
discern
these
things
.
Secondly
,
When
the
World
shall
,
as
they
hold
,
be
set
on
Fire
,
there
will
then
no
Evil
be
left
;
but
all
will
then
be
prudent
and
wise
.
There
is
therefore
Prudence
,
though
there
is
no
Evil
:
nor
is
it
of
necessity
for
Evil
to
exist
,
that
Prudence
may
have
a
Being
.
But
supposing
,
that
Prudence
must
always
be
a
Knowledge
of
Good
and
Evil
,
what
Inconvenience
would
it
be
,
if
,
Evil
being
taken
away
,
Prudence
should
no
longer
subsist
;
but
instead
of
this
we
should
have
another
Vertue
,
not
being
the
Knowledge
of
Good
and
Evil
,
but
of
Good
only
?
So
,
if
Black
should
be
wholly
lost
from
among
the
Colors
,
and
any
one
should
therefore
contend
,
that
Sight
also
is
lost
,
for
that
't
is
not
the
Sense
of
[
discerning
]
Black
and
White
:
what
should
hinder
us
from
answering
him
?
't
is
no
Prejudice
to
us
,
If
we
have
not
,
what
you
call
Sight
,
but
in
lieu
of
that
have
another
Sense
and
Faculty
,
by
which
we
apprehend
Colours
,
that
are
White
and
not
White
.
For
I
indeed
think
,
that
neither
our
Taste
would
be
lost
,
if
bitter
things
were
wanting
,
nor
our
Feeling
,
if
Pain
were
taken
away
,
nor
Prudence
,
if
Evil
had
no
Being
;
but
that
these
Senses
would
remain
,
to
apprehend
things
sweet
and
grateful
,
and
those
that
are
not
so
,
and
Prudence
to
be
the
Science
of
things
Good
and
not
Good
.
But
let
those
,
who
think
otherwise
,
take
the
Name
to
themselves
,
leaving
us
the
Thing
.
Besides
all
this
,
what
should
hinder
,
but
there
may
be
an
Understanding
of
Evil
,
and
an
Existence
of
Good
?
As
the
Gods
,
I
believe
,
enjoy
Health
,
but
understand
the
Feaver
and
Pleurisie
.
Since
even
we
,
who
,
as
they
say
,
have
abundance
of
Evils
,
but
no
Good
,
are
not
yet
destitute
of
the
Knowledge
,
what
Prudence
,
what
Goodness
,
and
what
Happiness
is
.
And
this
also
is
to
be
admir'd
,
that
,
Vertue
being
absent
,
there
should
be
those
,
who
can
teach
us
,
what
it
is
,
and
give
us
a
Comprehension
of
it
;
but
[
Vice
]
not
being
extant
,
it
should
be
impossible
to
have
any
Understanding
of
it
.
For
see
,
what
these
Men
perswade
us
,
who
Philosophize
against
the
Conceptions
,
that
by
Folly
indeed
we
comprehend
Prudence
;
but
Prudence
without
Folly
cannot
so
much
as
comprehend
Folly
it self
.
And
if
Nature
had
absolutely
stood
in
need
of
the
Generation
of
Evil
,
yet
might
one
or
two
Examples
of
Vice
have
been
sufficient
;
or
if
you
will
,
it
might
have
been
requisite
,
that
ten
,
a
thousand
,
or
ten
thousand
vitious
Men
should
be
brought
forth
,
and
not
,
that
the
Multitude
of
Vices
should
be
so
great
,
as
to
exceed
in
Number
the
Sands
of
the
Sea
,
the
Dust
of
the
Earth
,
and
the
Feathers
of
all
the
various
kinds
of
Birds
in
the
World
;
and
yet
,
that
there
should
not
be
so
much
all
this
while
,
as
a
Dream
of
Vertue
.
Those
,
who
in
Sparta
had
the
Charge
of
the
[
publick
Halls
or
Eating-places
,
call'd
]
Phiditia
,
were
wont
to
bring
forth
two
or
three
Heilots
,
drunken
and
full
of
Wine
,
that
the
young
Men
,
seeing
what
Drunkenness
was
,
might
learn
to
keep
Sobriety
.
But
in
Human
Life
there
are
many
such
Examples
of
Vice
For
there
is
not
any
one
sober
to
Vertue
;
but
we
all
stagger
up
and
down
,
acting
shamefully
,
and
living
miserably
.
Thus
does
Reason
inebriate
us
,
and
with
so
much
Trouble
and
Madness
does
it
fill
us
,
that
we
fall
in
nothing
short
of
those
Dogs
,
of
whom
Aesop
says
,
that
seeing
certain
Skins
swim
on
the
Sea
,
they
endeavor'd
to
drink
it
up
,
but
burst
,
before
they
could
get
at
them
.
For
Reason
also
,
by
which
we
hope
to
gain
Reputation
,
and
attain
to
Vertue
,
does
,
e're
we
can
reach
to
it
,
corrupt
and
destroy
us
,
being
before
fill'd
with
abundance
of
heady
and
bitter
Vice
.
If
indeed
,
as
these
Men
say
,
they
who
are
got
even
to
the
uppermost
Step
,
have
no
Ease
,
Cessation
,
or
Breathing
from
Folly
and
Infelicity
.
But
let
us
see
,
what
manner
of
thing
he
shews
Vice
to
be
,
who
says
,
that
't
was
not
brought
forth
unprofitably
,
and
of
what
use
he
makes
it
to
be
to
those
,
who
have
it
:
writing
in
his
Book
,
Of
perfect
Offices
,
that
a
wicked
Man
wants
Nothing
,
has
need
of
Nothing
:
Nothing
is
useful
to
him
,
Nothing
proper
,
Nothing
fit
for
him
.
How
then
is
Vice
useful
,
with
which
,
neither
Health
,
nor
abundance
of
Riches
,
nor
Advancement
[
in
Vertue
]
is
profitable
?
Does
then
none
want
these
things
,
of
which
some
are
precedent
and
preferrable
,
and
therefore
useful
,
and
others
according
to
Nature
,
as
themselves
term
them
?
Has
none
need
of
them
,
unless
he
become
Wise
?
Does
neither
the
vitious
Man
stand
in
need
of
being
made
Wise
?
Nor
are
Men
hungry
and
thirsty
,
before
they
become
Wise
?
The
Thirsty
then
have
no
need
of
Water
,
nor
the
Hungry
of
Bread
:
like
those
courteous
Guests
,
who
requested
only
Shelter
and
Fire
.
So
he
had
no
need
either
of
Entertainment
,
or
a
Cloak
,
who
said
:
Give
Hipponax
a
Cloak
:
I
'm
stiff
with
Cold
.
But
will
you
speak
a
Paradox
indeed
,
both
extravagant
,
and
singular
?
Say
,
that
a
wise
Man
has
need
of
Nothing
,
that
he
wants
Nothing
.
He
is
fortunate
,
he
is
free
from
Want
,
he
is
self-sufficient
,
blessed
,
perfect
.
Now
what
Madness
is
this
that
he
,
to
whom
nothing
is
wanting
,
has
need
of
the
Goods
,
he
has
;
but
that
the
Vitious
indeed
wants
many
things
,
but
stands
in
need
of
Nothing
.
For
thus
indeed
says
Chrysippus
,
that
the
Vicious
wants
,
but
stands
not
in
need
:
removing
the
common
Notions
,
like
Chess-men
,
backwards
and
forwards
.
For
all
Men
think
,
that
having
Need
precedes
Wanting
,
esteeming
him
,
who
stands
in
need
of
things
,
that
are
not
at
hand
,
or
easie
to
be
got
,
to
want
them
.
For
no
Man
wants
Horns
or
Wings
,
because
he
has
no
need
of
them
.
But
we
say
,
that
those
want
Arms
,
and
Money
,
and
Cloaths
,
who
are
destitute
of
them
,
when
they
have
occasion
for
them
.
But
these
Men
are
so
desirous
of
seeming
always
to
say
something
against
the
common
Notions
,
that
for
the
Love
of
Novelty
they
often
depart
from
their
own
Opinions
,
as
they
do
here
:
[
which
that
you
may
the
better
perceive
]
recall
your self
to
the
Consideration
of
what
has
been
said
a
little
above
.
This
is
one
of
their
Assertions
against
the
common
Conceptions
,
that
no
vitious
Man
receives
any
Utility
:
And
yet
many
,
being
instructed
,
profit
;
many
,
being
Slaves
,
are
made
free
;
many
,
being
Besieg'd
,
are
deliver'd
;
being
Lame
,
are
led
by
the
Hand
;
and
being
Sick
,
are
cur'd
:
But
possessing
all
these
things
,
they
are
never
the
better
,
neither
do
receive
Benefits
,
nor
have
they
any
Benefactors
,
nor
do
they
slight
them
.
Vitious
Men
then
are
not
ungrateful
,
no
more
than
are
wise
Men
.
Ingratitude
therefore
has
no
Being
:
because
the
Good
,
receiving
a
Benefit
,
fail
not
to
acknowledge
it
,
and
the
Bad
are
not
capable
of
receiving
any
.
Behold
now
,
what
they
say
to
this
:
[
to
wit
]
that
Benefit
is
rank'd
amongst
[
mean
,
or
]
middle
things
,
and
that
to
give
and
receive
Utility
,
belongs
only
to
the
Wise
;
but
the
Bad
also
receive
a
Benefit
.
Then
they
who
partake
of
a
Benefit
,
partake
not
also
of
its
Use
:
and
whither
a
Benefit
extends
,
there
is
nothing
useful
or
commodious
.
Now
what
else
is
there
,
that
maks
a
kind
Office
a
Benefit
,
but
that
the
Bestower
of
it
is
in
some
respect
useful
to
the
needy
Receiver
?
Lamprias
.
But
let
these
things
pass
.
What
[
I
beseech
you
]
is
this
so
highly
venerated
Utility
,
which
preserving
as
some
great
and
excellent
thing
,
for
the
Wise
,
they
permit
not
so
much
as
the
Name
of
it
to
the
Vitious
?
Diadumenus
.
If
,
[
say
they
]
one
wise
Man
does
but
any
way
prudently
stretch
out
his
Finger
,
all
the
wise
Men
all
the
World
over
receive
Utility
by
it
.
This
is
the
Work
of
their
Amity
,
in
this
do
the
Vertues
of
the
wise
Men
terminate
by
their
common
Utilities
.
Aristotle
then
and
Xenocrates
doated
,
saying
,
that
Men
receive
Utility
from
the
Gods
,
from
their
Parents
,
from
their
Masters
,
being
ignorant
of
that
wonderful
Utility
,
which
wise
Men
receive
from
one
another
,
being
mov'd
according
to
Vertue
,
though
they
neither
are
together
,
nor
yet
know
it
.
Yet
all
Men
esteem
,
that
laying
up
,
keeping
,
and
bestowing
are
then
useful
and
profitable
,
when
some
Benefit
or
Profit
is
recover'd
by
it
.
The
thriving
Man
buys
Keys
,
and
diligently
keeps
his
Stores
,
With
's
Hand
unlocking
Wealths
sweet
Treasury
.
But
to
store
up
,
and
to
keep
with
diligence
and
Labour
such
things
,
as
are
for
no
use
,
is
not
seemly
or
honorable
,
but
ridiculous
.
If
Ulysses
indeed
had
ty'd
up
with
the
Knot
,
which
Circe
taught
him
,
not
the
Gifts
,
he
had
receiv'd
from
Alcinous
,
Tripodes
,
Caldrons
,
Cloths
,
and
Gold
;
but
heaping
up
Trash
,
Stones
,
and
such
like
Trumpery
,
should
have
thought
his
Employment
about
such
things
,
and
the
Possession
,
and
Keeping
of
them
,
an
happy
and
blessed
Work
:
would
any
one
have
imitated
this
foolish
Providence
,
and
empty
Care
?
Yet
this
is
the
Beauty
,
Gravity
,
and
Happiness
of
the
Stoical
Consent
,
being
nothing
else
but
a
gathering
together
,
and
keeping
of
useless
and
indifferent
things
.
For
such
are
things
according
to
Nature
,
and
more
,
exterior
things
:
If
they
compare
the
greatest
Riches
to
Fringes
and
golden
Chamber-pots
,
and
sometimes
also
,
as
it
happens
to
Oil
Cruets
.
Then
,
as
those
,
who
seem
proudly
to
have
affronted
and
rail'd
at
some
Gods
or
Demi-Gods
,
presently
changing
their
Note
,
fall
prostrate
,
and
sit
humbly
on
the
Ground
,
praising
and
magnifying
the
Divinity
:
so
these
Men
,
through
a
certain
Punishment
of
this
Arrogancy
and
Vanity
,
again
exercise
themselves
in
these
indifferent
things
,
and
such
as
pertain
nothing
to
them
,
crying
out
with
a
loud
Voice
,
how
good
,
how
specious
,
and
how
honorable
a
thing
,
the
storing
up
of
these
things
,
and
the
Communication
in
them
is
,
and
that
't
is
not
meet
for
those
,
who
have
them
not
,
to
live
,
but
to
dispatch
out
of
the
way
,
and
famish
themselves
,
bidding
a
long
Farewel
to
Vertue
.
They
esteem
indeed
Theognis
to
have
been
a
Man
altogether
of
a
base
and
abject
Spirit
,
for
saying
,
as
one
over-fearful
,
[
in
Verse
:
]
From
Poverty
to
fly
,
into
the
Deep
Throw
thy self
,
Cyrnus
,
or
from
Rocks
so
steep
.
Yet
they
themselves
exhort
the
same
thing
,
and
affirm
,
that
a
Man
,
to
free
himself
from
some
great
Disease
,
or
exceedingly
acute
Pain
,
if
he
have
not
at
hand
Sword
or
Poyson
,
ought
to
leap
into
the
Sea
,
or
throw
himself
headlong
from
a
Precipice
.
Neither
of
which
is
hurtful
,
or
evil
,
or
incommodious
,
or
makes
them
,
who
fall
into
it
,
miserable
.
With
what
then
,
says
he
,
shall
I
begin
?
and
what
shall
I
take
for
the
Principle
of
Duty
,
and
Matter
of
Vertue
,
leaving
Nature
,
and
that
,
which
is
according
to
Nature
?
With
what
,
O
good
Sir
,
do
Ar●stotle
and
Theophrastus
begin
?
What
Beginnings
do
Xenocrates
and
Polemon
take
?
Does
not
also
Zeno
follow
these
,
supposing
Nature
,
and
that
,
which
is
according
to
Nature
,
to
be
the
Elements
of
Happiness
?
But
they
indeed
persisted
in
these
things
,
as
desirable
,
good
,
and
profitable
,
and
joyning
to
them
Vertue
,
which
employs
them
,
and
uses
every
one
of
them
according
to
its
Property
,
thought
to
compleat
and
consummate
a
perfect
Life
,
and
one
every
way
absolute
,
producing
that
Concord
,
which
is
truly
suitable
and
consonant
to
Nature
:
Not
like
those
,
who
,
leaping
up
from
the
Ground
,
and
presently
falling
down
again
upon
it
,
were
disturb'd
,
terming
the
same
things
acceptable
,
and
not
desirable
;
proper
,
and
not
good
;
unprofitable
,
and
yet
useful
;
nothing
to
us
,
and
yet
the
Principles
of
Duties
.
But
the
Life
of
those
Men
was
such
,
as
their
Speech
exhibiting
their
Actions
suitable
and
consonant
to
their
Sayings
.
But
they
,
who
are
of
the
Stoicks
Sect
,
not
unlike
to
that
Woman
in
Archilochus
,
who
deceitfully
carry'd
in
one
Hand
Water
,
in
the
other
Fire
,
by
some
Doctrines
draw
Nature
to
them
,
and
by
others
drive
her
from
them
.
Or
rather
by
their
Deeds
and
Actions
they
embrace
those
things
,
which
are
according
to
Nature
,
as
good
and
desirable
;
but
in
Words
and
Speeches
they
reject
and
contemn
them
,
as
indifferent
and
of
no
use
to
Vertue
,
for
the
acquiring
Felicity
.
Now
,
forasmuch
as
all
Men
esteem
the
Soveraign
Good
to
be
joyous
,
desirable
,
happy
,
of
the
greatest
Dignity
,
self-sufficient
,
and
wanting
nothing
:
compare
their
Good
,
and
see
,
[
how
it
ag●ees
with
this
common
Conception
.
]
Does
the
stretching
out
a
Finger
prudently
produce
this
Joy
?
Is
a
prudent
Torture
a
thing
desirable
?
Is
he
happy
,
who
with
reason
breaks
his
Neck
?
Is
that
of
the
greatest
Dignity
,
which
Reason
often
chooses
to
let
go
for
that
,
which
is
not
Good
?
Is
that
perfect
,
and
self
sufficient
,
which
though
they
enjoy
,
yet
if
they
have
not
also
indifferent
things
,
they
neither
can
nor
will
endure
to
live
?
Was
there
ever
any
other
Discourse
,
by
which
Custom
was
more
injur'd
,
taking
and
plucking
from
her
her
genuine
Notions
,
being
as
her
Legitimate
Children
,
and
supposing
other
bastardly
,
wild
,
and
illegitimate
ones
in
their
room
,
and
necessitating
her
to
nourish
and
cherish
the
one
instead
of
the
other
?
and
that
in
those
which
concern
things
good
and
bad
,
desirable
and
avoidable
,
proper
and
strange
,
the
Energy
of
which
ought
to
be
more
clearly
distinguished
,
than
that
of
Hot
and
Cold
,
Black
and
White
.
For
the
Imaginations
of
these
things
are
brought
in
by
the
Senses
from
without
;
but
those
have
their
Original
bred
from
the
good
things
,
which
we
have
within
us
.
But
these
Men
entring
with
their
Logick
upon
the
Topick
of
Felicity
,
as
on
the
Sophism
,
call'd
Pseudomenos
,
or
that
nam'd
Kyrieuon
,
have
remov'd
no
Ambiguity
,
but
brought
in
very
many
.
Indeed
of
two
good
things
,
of
which
the
one
is
the
End
,
the
other
belongs
to
the
End
,
none
is
ignorant
,
that
the
End
is
the
greater
and
perfecter
Good
.
Chrysiptus
also
acknowledges
this
Difference
,
as
is
manifest
from
his
third
Book
,
of
good
Things
.
For
he
dissents
from
those
,
who
make
Science
the
End
,
and
sets
it
down
in
his
Treatise
of
Justice
.
And
if
any
one
supposes
Pleasure
to
be
the
End
,
he
does
not
think
,
that
Justice
can
be
safe
;
but
grants
,
it
may
,
if
Pleasure
is
not
said
to
be
the
End
,
but
simply
a
Good
.
Nor
do
I
think
,
that
you
would
now
hear
me
repeating
his
Words
:
since
his
third
Book
of
Justice
is
every
where
to
be
had
.
When
therefore
,
O
my
Friend
,
they
elsewhere
say
,
that
no
one
Good
is
greater
or
less
than
another
,
and
that
what
is
not
the
End
,
is
equal
to
the
End
,
they
contradict
not
only
the
common
Conceptions
,
but
even
their
own
Words
.
Again
,
if
of
two
Evils
,
the
one
,
when
it
is
present
,
renders
us
worse
,
and
the
other
hurts
us
indeed
,
but
renders
us
not
worse
,
that
in
my
Opinion
is
the
greater
,
which
renders
us
worse
.
Now
Chrysippus
indeed
confesses
,
that
there
are
some
Fears
,
and
Sorrows
,
and
Errors
,
which
hurt
us
,
but
render
us
not
worse
.
Read
his
first
Book
of
Justice
against
Plato
:
for
in
respect
of
other
things
,
't
is
worth
the
while
to
note
the
Babling
of
the
Man
in
that
Place
,
delivering
indifferently
all
Matters
and
Doctrines
,
as
well
proper
to
his
own
Sect
,
as
forreign
,
against
common
Sense
:
as
when
he
says
,
that
there
may
be
two
Ends
or
Scopes
propos'd
of
Life
,
and
that
all
the
things
we
do
,
are
not
to
be
referr'd
to
one
.
And
yet
this
is
more
against
common
Sense
,
that
there
is
an
End
,
and
yet
that
every
Action
is
to
be
referr'd
to
another
,
and
nevertheless
they
must
of
necessity
endure
one
of
these
.
For
if
those
things
,
that
are
first
according
to
Nature
,
are
not
eligible
for
themselves
and
the
last
End
,
but
the
Choice
and
taking
of
them
is
agreeable
to
Reason
,
and
that
every
one
therefore
does
all
his
Actions
for
the
acquiring
the
first
things
according
to
Nature
,
and
that
all
things
which
are
done
,
have
their
Reference
to
this
,
that
the
principal
things
,
according
to
Nature
may
be
obtain'd
.
For
if
they
think
,
that
they
who
neither
aim
nor
aspire
to
get
these
things
,
have
an
end
,
there
must
be
something
else
,
to
which
the
Choice
of
these
things
must
be
referr'd
,
and
not
the
things
themselves
.
For
the
end
indeed
is
to
choose
and
receive
these
things
prudently
But
the
things
themselves
,
and
the
enjoying
of
them
,
is
not
the
End
,
but
is
subjected
as
a
certain
Matter
,
having
a
Worthiness
to
be
chosen
.
For
this
is
my
Opinion
,
that
they
both
use
and
write
this
very
Expression
,
to
shew
the
Difference
.
Lamprias
.
You
have
exactly
related
,
both
what
they
say
,
and
in
what
manner
they
deliver
it
.
Diadumenus
.
But
observe
,
how
it
fares
with
them
,
as
with
those
,
that
endeavor
to
leap
over
their
own
Shadow
:
for
they
do
not
leave
behind
,
but
[
always
]
carry
along
with
them
in
their
Speech
some
Absurdity
,
most
remote
from
common
Sense
.
For
as
,
if
any
one
should
say
,
that
he
,
who
shoots
,
does
all
he
can
,
not
that
he
may
hit
the
Mark
,
but
that
he
may
do
,
all
he
can
,
such
an
one
would
rightly
be
esteem'd
to
speak
enigmatically
and
prodigiously
:
so
these
doating
Dreamers
,
who
contend
,
that
the
obtaining
of
natural
things
is
not
the
End
of
aiming
after
natural
things
,
but
only
the
taking
and
choosing
them
;
and
that
the
Desire
and
Endeavor
after
Health
is
not
in
every
one
terminated
in
the
Enjoyment
of
Health
;
but
that
on
the
contrary
,
the
Enjoyment
of
H●alth
is
referr'd
to
the
Desire
and
Endeavor
after
it
,
and
that
certain
Walkings
,
and
Contentions
of
Speech
,
and
suffering
Incisions
,
and
taking
of
Medicines
,
so
they
are
done
by
Reason
,
are
the
End
of
Health
,
and
not
Health
of
them
:
[
they
,
I
say
]
trifle
like
to
those
,
who
say
,
Let
us
Sup
,
that
we
may
Kill
,
that
we
may
Bath
.
But
this
rather
changes
Order
and
Custom
,
and
all
things
,
which
these
Men
say
,
carry
with
them
the
total
Subversion
and
Confusion
of
Affairs
.
Thus
we
do
not
desire
to
take
a
Walk
in
fit
time
,
that
we
may
digest
our
Meat
;
but
[
we
digest
our
Meat
]
that
we
may
take
a
Walk
in
fit
time
.
Has
Nature
also
made
Health
for
the
Sake
of
Hellebore
,
instead
of
producing
Hellebore
for
the
Sake
of
Health
?
For
what
is
wanting
to
bring
them
to
the
highest
Degree
of
speaking
Paradoxes
,
but
the
saying
of
such
things
?
What
difference
is
there
between
him
,
who
says
that
Health
was
made
for
the
Sake
of
Medicines
,
and
not
Medicines
for
the
Sake
of
Health
;
and
him
,
who
makes
the
Choice
of
Medicines
,
and
their
Composition
,
and
Use
,
more
desirable
than
Health
it self
?
or
rather
,
who
esteems
Health
not
at
all
desirable
,
but
placing
the
End
in
the
Negotiation
about
these
things
,
prefers
Desire
to
Enjoyment
,
and
not
Enjoyment
to
Desire
:
For
to
Desire
;
forsooth
,
is
joyn'd
the
Proceeding
wisely
and
discreetly
.
't
is
true
indeed
,
we
will
say
,
if
Respect
be
had
to
the
End
,
[
that
is
]
the
Enjoyment
and
Possession
of
the
Things
,
it
pursues
;
but
otherwise
't
is
wholly
void
of
Reason
,
if
it
does
all
things
for
the
obtaining
of
that
,
the
Enjoyment
of
which
is
neither
Honorable
nor
Happy
.
Lamprias
.
Now
since
we
are
fallen
upon
this
Discourse
,
any
thing
may
rather
be
said
to
agree
with
common
Sense
,
than
that
those
,
who
have
neither
receiv'd
nor
have
any
Conception
of
Good
,
do
nevertheless
desire
and
pursue
it
:
For
you
see
,
how
Chrysippus
drives
Ariston
into
this
Difficulty
,
that
he
should
understand
an
Indifference
in
things
,
enclining
neither
to
Good
nor
Bad
,
before
either
Good
or
Bad
are
themselves
understood
:
for
so
its
Indifference
will
appear
to
have
subsisted
before
,
if
the
understanding
of
it
cannot
be
perceiv'd
,
unless
Good
be
understood
:
now
this
is
no
other
thing
,
but
only
Good
.
Diadumenus
.
Understand
now
,
and
consider
this
Indifference
taken
out
of
the
Stoa
,
and
call'd
Consent
:
whence
,
and
in
what
manner
it
gives
us
the
Knowledge
of
Good
,
for
if
without
Good
the
Indifference
to
that
,
which
is
not
Good
,
cannot
be
understood
:
much
less
does
the
Prudence
of
good
things
give
any
Intelligence
to
those
,
who
had
not
before
some
Prenotion
of
the
Good
.
But
as
there
can
be
no
Knowledge
of
the
Art
of
things
wholsome
and
unwholsome
in
those
,
who
have
not
first
some
Knowledge
of
the
things
themselves
:
so
they
cannot
conceive
any
Notion
of
the
Science
of
Good
and
Evil
,
who
have
not
some
Fore-knowledge
of
Good
and
Evil
.
What
then
is
Good
?
Nothing
,
but
Prudence
.
And
what
is
Prudence
?
Nothing
,
but
the
Science
of
Good
.
There
is
much
then
of
Jupiters
Corinth
,
[
that
is
,
much
Begging
of
the
Question
]
admitted
into
their
Reasoning
.
For
I
would
have
you
let
alone
the
Turning
of
the
Pestle
,
lest
you
should
seem
to
mock
them
:
Although
an
Accident
,
like
to
that
,
has
insinuated
it self
into
their
Discourse
.
For
it
seems
,
that
to
the
Understanding
of
Good
one
has
need
to
understand
Prudence
,
and
to
seek
for
Prudence
in
the
Understanding
of
Good
,
being
forc'd
always
to
pursue
the
one
by
the
other
,
and
thus
failing
of
both
:
since
to
the
Understanding
of
each
,
we
have
need
of
that
,
which
cannot
be
known
,
without
the
other
be
first
understood
.
But
there
is
yet
another
way
,
by
which
you
may
perceive
not
only
the
Perversion
,
but
the
Eversion
of
their
Discourse
,
and
the
reduction
of
it
entirely
to
nothing
.
They
hold
the
Essence
of
Good
to
be
the
reasonable
Election
of
things
according
to
Nature
:
Now
the
Election
is
not
reasonable
,
which
is
directed
to
some
End
,
as
has
been
said
before
.
What
then
is
this
?
Nothing
else
,
say
they
,
but
to
reason
rightly
in
the
Election
of
things
according
to
Nature
.
First
then
,
the
Conception
of
Good
is
lost
and
gone
:
For
to
reason
rightly
in
Elections
is
an
Operation
,
proceeding
from
an
Habit
of
right
Reasoning
:
and
therefore
being
constrain'd
to
take
this
from
the
End
,
and
the
End
not
without
this
,
we
fail
of
understanding
either
of
them
.
Besides
,
which
is
more
,
this
reasonable
Election
must
be
a
Choice
of
thing●
good
,
and
reasonable
,
and
cooperating
to
the
End
:
for
how
can
it
be
reasonable
to
choose
things
,
which
are
neither
convenient
,
nor
honorable
,
nor
at
all
eligible
?
For
be
it
,
as
they
say
,
a
reasonable
Election
of
things
,
having
a
Fitness
for
the
causing
Felicity
:
see
then
to
what
a
beautiful
and
venerable
Conclusion
their
Discourse
brings
them
.
For
the
End
is
(
it
seems
)
according
to
them
,
to
reason
rightly
in
the
Choice
of
things
,
which
have
a
Fitness
for
the
procuring
of
Happiness
.
Now
when
you
hear
these
Words
,
does
not
,
my
Friend
,
what
is
said
,
seem
to
you
strangely
extravagant
?
Lamprias
.
[
Yes
indeed
:
]
but
I
farther
want
to
know
,
how
this
Happens
.
Diadumenus
.
You
must
then
be
more
attentive
:
for
't
is
not
for
every
one
to
understand
this
Riddle
.
Hear
therefore
and
answer
.
Is
not
the
End
,
according
to
them
,
to
reason
rightly
in
the
Elections
of
things
according
to
Nature
?
Lamprias
.
So
they
say
.
Diadumenus
.
And
these
things
according
to
Nature
,
are
they
chosen
,
as
good
,
or
as
having
some
Fitness
or
Preferences
[
conducing
to
Happiness
?
Lamprias
.
For
this
last
.
]
Diadumenus
.
And
is
this
for
the
End
,
or
for
something
else
?
Lamprias
.
I
think
not
[
for
any
thing
else
;
]
but
for
the
End.
Diadumenus
.
Now
then
,
having
discover'd
the
Matter
,
see
,
what
befalls
them
.
They
say
,
that
the
End
is
to
reason
rightly
,
and
that
Men
neither
have
nor
understand
any
thing
of
Felicity
,
but
this
precious
Rectitude
of
Reasoning
in
the
Elections
of
things
,
that
are
of
worth
.
But
there
are
some
,
who
think
,
that
this
is
spoken
against
Antipater
,
and
not
against
the
whole
Sect
:
for
that
he
,
being
press'd
by
Carneades
,
fell
into
these
Fooleries
.
But
as
for
those
things
,
that
are
against
the
common
Conceptions
taught
in
the
Stoa
concerning
Love
,
they
are
all
of
them
concern'd
in
the
Absurdity
.
They
say
,
that
those
Youths
are
deform'd
,
who
are
vitious
and
foolish
;
and
that
the
Wise
are
fair
:
and
yet
that
none
of
these
beautiful
ones
is
either
belov'd
,
or
worthy
of
being
belov'd
.
Nor
yet
is
this
the
worst
;
but
they
add
,
that
those
deform'd
ones
,
who
are
belov'd
,
cease
to
be
so
,
when
they
are
become
fair
.
Now
,
whoever
knew
such
a
Love
,
which
is
kindled
,
and
has
its
Being
at
the
Sight
of
the
Bodies
Deformity
,
joyn'd
with
that
of
the
Soul
;
and
is
quench'd
and
decays
at
the
Accession
of
Beauty
,
joyn'd
with
Prudence
,
Justice
and
Temperance
?
These
Men
are
not
unlike
to
those
Gnats
,
which
love
to
settle
on
the
Dregs
of
Wine
,
or
on
Vinegar
,
but
shun
and
fly
away
from
potable
and
pleasant
Wine
.
As
for
that
,
which
they
call
and
term
an
Apparence
of
Beauty
,
saying
,
that
it
is
the
Inducement
of
Love
:
first
it
has
no
Probability
:
for
in
those
,
who
are
very
foul
,
and
highly
wicked
,
there
cannot
be
an
Appearance
of
Beauty
,
if
indeed
the
Wickedness
of
the
Disposition
fills
the
Face
with
Deformity
.
And
what
is
this
at
last
,
which
some
of
them
say
,
that
the
Deformed
is
worthy
of
Love
,
because
he
one
Day
will
be
fair
,
and
expects
to
have
Beauty
;
but
that
,
when
he
has
obtain'd
it
,
and
is
become
fair
and
good
,
he
is
belov'd
of
none
?
For
Love
,
they
say
,
is
a
certain
Hunting
after
a
young
Person
,
as
yet
indeed
unperfect
,
but
naturally
well-dispos'd
towards
Vertue
.
Lamprias
.
And
what
do
we
now
else
,
O
my
best
Friend
,
but
demonstrate
,
that
their
Sect
perverts
and
destroys
all
our
common
Conceptions
with
improbable
things
,
and
unusual
Expressions
?
For
none
would
hinder
the
Sollicitude
of
these
wise
Men
towards
young
Persons
,
if
it
were
free
from
that
passionate
Affection
,
which
all
think
and
say
[
to
be
such
,
as
Penelope's
Suitors
in
Homer
seem
to
acknowledge
,
]
Who
all
desir'd
to
be
with
her
in
Bed
.
Or
as
Jupiter
in
another
place
says
to
Juno
.
For
neither
Goddess
yet
,
nor
mortal
Dame
,
E're
kindled
in
my
Heart
so
great
a
Flame
.
Diadumenus
.
Thus
casting
moral
Philosophy
into
these
Perplexities
,
in
which
there
is
nothing
sound
,
they
contemn
and
deride
all
about
them
,
as
if
they
were
the
only
Men
,
who
,
regulating
Nature
and
Custom
,
as
it
ought
to
be
,
do
accordingly
frame
their
Speech
.
And
yet
Nature
by
its
Desires
,
Pursuits
,
and
Impulses
,
diverts
and
induces
every
one
to
what
is
fit
.
But
the
Custom
of
Logick
being
rendred
contentious
,
has
receiv'd
no
Benefit
or
Good
,
but
,
like
the
Ear
,
diseas'd
by
vain
Sounds
,
is
fill'd
with
Difficulty
and
Obscurity
.
Of
which
,
if
you
think
good
,
we
will
elsewhere
begin
a
new
Discourse
.
But
now
we
will
run
through
the
chief
and
principal
Heads
of
their
Natural
Philosophy
,
which
no
less
confounds
the
common
Conceptions
,
than
that
other
concerning
Ends.
First
,
this
is
altogether
absurd
,
and
against
Sense
,
[
to
say
]
that
is
,
which
is
not
,
and
that
things
,
which
are
not
,
are
.
But
above
all
,
that
is
most
absurd
,
which
they
say
of
the
Universe
.
For
putting
round
about
the
Circumference
of
the
World
an
infinite
Vacuum
,
they
say
,
that
the
Universe
neither
is
a
Body
,
nor
bodiless
.
It
follows
then
from
this
,
that
the
Universe
has
no
Being
:
since
with
them
,
Body
only
has
a
Being
.
Since
therefore
't
is
the
Part
of
that
,
which
has
a
Being
,
both
to
do
and
suffer
,
and
the
Universe
has
no
being
:
it
follows
,
that
the
Universe
will
neither
do
nor
suffer
,
neither
will
it
be
in
a
Place
.
For
that
which
takes
up
Place
,
is
a
Body
,
and
the
Universe
is
not
a
Body
.
And
since
that
only
rests
,
which
continues
in
one
and
the
same
Place
,
the
Universe
rests
not
,
because
it
takes
not
up
Place
.
Neither
yet
is
it
mov'd
,
for
what
is
mov'd
must
have
a
Place
and
Space
subjected
.
Moreover
,
what
is
mov'd
,
either
moves
it self
,
or
suffers
Motion
from
another
.
Now
that
,
which
is
mov'd
by
it self
,
has
some
Bents
and
Inclinations
,
proceeding
from
its
Gravity
or
Levity
:
Now
Gravity
and
Levity
are
certain
Habits
,
or
Faculties
,
or
Differences
of
every
Body
.
But
the
Universe
is
not
a
Body
:
It
follows
then
of
Necessity
,
that
the
Universe
is
neither
heavy
nor
light
,
and
consequently
that
it
has
not
in
it self
any
Principle
of
Motion
.
Nor
yet
will
the
Universe
be
mov'd
by
any
other
:
for
there
is
nothing
else
,
besides
the
Universe
.
Thus
are
they
necessitated
to
say
,
as
they
do
,
that
the
Universe
neither
rests
,
nor
is
mov'd
.
Lastly
,
since
,
according
to
their
Opinion
,
it
must
not
be
said
,
that
the
Universe
is
a
Body
;
and
yet
the
Heaven
,
the
Earth
,
Animals
,
Plants
,
Men
,
and
Stones
,
are
Bodies
:
that
,
which
is
no
Body
,
will
have
Bodies
for
its
Parts
,
and
things
,
which
have
Existence
,
will
be
parts
of
that
,
which
has
no
Existence
:
and
that
,
which
is
not
heavy
,
will
have
parts
,
that
are
heavy
,
and
what
is
not
light
,
Parts
,
that
are
light
:
than
which
there
cannot
be
any
Dreams
imagin'd
more
repugnant
to
the
common
Conceptions
.
Moreover
,
there
is
nothing
so
evident
,
or
so
agreeing
to
common
Sense
,
as
that
what
is
not
animate
,
is
animate
;
and
what
is
not
inanimate
,
is
inanimate
.
And
yet
they
overthrow
also
this
Evidence
,
confessing
the
Universe
to
be
neither
animate
nor
inanimate
.
Besides
this
,
none
thinks
the
Universe
,
of
which
there
is
no
part
wanting
,
to
be
unperfect
:
But
they
deny
the
Universe
to
be
perfect
:
saying
,
that
what
is
perfect
,
may
be
defin'd
;
but
the
Universe
,
because
of
its
Infiniteness
,
cannot
be
defin'd
.
Therefore
,
according
to
them
,
there
is
something
,
which
is
neither
perfect
,
nor
unperfect
.
Moreover
,
the
Universe
is
neither
a
Part
,
since
there
is
nothing
greater
than
it
;
nor
the
Whole
,
for
the
Whole
,
they
say
,
is
predicated
only
of
that
,
which
is
digested
into
Order
:
but
the
Universe
is
through
its
Infiniteness
undetermin'd
,
and
unorder'd
.
Moreover
,
there
is
not
any
Cause
of
the
Universe
,
there
being
nothing
besides
the
Universe
:
nor
is
the
Universe
the
Cause
either
of
other
things
,
or
of
it self
:
for
its
Nature
suffers
it
not
to
act
:
and
a
Cause
is
understood
by
Acting
.
Suppose
now
,
one
should
ask
all
Men
,
what
they
imagine
Nothing
to
be
,
and
what
Notion
they
have
of
it
;
would
they
not
answer
,
that
it
is
neither
a
Cause
,
nor
has
a
Cause
,
that
't
is
neither
the
Whole
,
nor
a
Part
,
that
't
is
neither
perfect
,
nor
unperfect
,
that
't
is
neither
animate
nor
inanimate
,
that
that
it
is
neither
mov'd
,
nor
rests
,
nor
subsists
,
that
't
is
neither
corporeal
,
nor
incorporeal
;
and
that
this
,
and
no
other
thing
,
is
meant
by
Nothing
?
Since
then
they
alone
predicate
that
of
the
Universe
,
which
all
others
do
of
Nothing
,
it
seems
plain
,
that
they
make
the
Universe
and
Nothing
to
be
the
same
.
Time
must
then
be
said
to
be
Nothing
,
[
the
same
also
must
be
said
of
]
Predicate
,
Axiom
,
Connex
,
Complex
:
which
[
Terms
though
]
they
use
more
than
any
of
the
other
Philosophers
,
[
yet
]
they
say
,
that
they
are
Non
entia
,
[
or
things
,
that
have
no
Being
.
]
But
farther
to
say
,
that
what
is
true
,
has
no
Being
,
or
Subsistence
,
but
is
comprehended
;
and
that
that
is
comprehensible
and
credible
,
which
no
way
partakes
of
the
Essence
of
Being
;
does
not
this
exceed
all
Absurdity
?
But
least
these
things
should
seem
to
have
too
much
of
Logical
Difficulty
,
let
us
proceed
to
such
as
pertain
more
to
Natural
Philosophy
.
Since
then
,
as
themselves
say
,
Jove
is
of
all
Beginning
,
Midst
and
End
:
They
ought
chiefly
to
have
apply'd
themselves
to
Remedy
,
redress
,
and
reduce
to
the
best
[
Order
]
the
Conceptions
concerning
the
Gods
,
if
there
were
in
them
any
thing
confus'd
or
erroneous
;
or
if
not
,
to
have
left
every
one
in
those
Sentiments
,
which
they
had
from
the
Laws
and
Custom
concerning
the
Divinity
:
Since
neither
now
nor
yesterday
began
These
Thoughts
;
but
have
been
ever
;
nor
yet
can
A
Man
be
found
,
who
their
first
Entrance
knows
.
But
these
Men
,
having
begun
as
it
were
from
Vesta
to
disturb
the
Opinions
setled
,
and
receiv'd
in
every
Country
concerning
the
Gods
,
have
not
(
to
speak
sincerely
)
left
any
thing
entire
and
uncorrupted
.
For
what
Man
is
there
,
or
ever
was
,
except
these
,
who
does
not
believe
the
Divinity
to
be
immortal
,
and
eternal
?
Or
what
is
in
the
common
Anticipations
more
unanimously
chanted
forth
concerning
the
Gods
,
than
such
things
,
as
these
:
There
the
blest
Gods
eternally
enjoy
Their
sweet
Delights
—
And
again
,
Both
Gods
immortal
,
and
Earth-dwelling
Men
.
And
again
,
Exempt
from
Sickness
,
and
Old
Age
,
are
they
And
free
from
Toil
,
and
have
escap'd
the
Bay
Of
roaring
Acheron
—
One
may
perhaps
light
upon
some
Nations
so
barbarous
and
savage
,
as
not
to
think
,
there
is
a
God
;
but
there
was
never
found
any
Man
,
who
,
believing
a
God
,
did
not
at
the
same
time
believe
him
immortal
,
and
eternal
.
Certainly
,
those
who
were
call'd
Atheists
,
the
Theodores
,
Diagorases
,
and
Hippons
,
durst
not
say
,
that
the
Divinity
is
corruptible
;
but
they
did
not
believe
,
that
there
is
any
thing
incorruptible
:
not
indeed
admitting
the
Subsistence
of
an
Incorruptibility
,
but
keeping
the
Anticipation
of
a
God
.
But
Chrysippus
and
Cleanthes
,
having
fill'd
,
as
one
may
say
,
Heaven
,
Earth
,
Air
,
and
Sea
,
with
Gods
,
have
not
yet
made
any
one
of
all
these
Gods
immortal
,
or
eternal
,
except
Jupiter
alone
,
in
whom
they
consume
all
the
rest
:
so
that
in
him
to
consume
,
is
nothing
better
than
to
be
consum'd
.
For
't
is
an
Infirmity
both
to
perish
by
being
resolv'd
into
another
,
and
to
be
sav'd
by
being
nourish'd
by
the
Resolution
of
others
into
himself
.
Now
these
are
not
like
other
of
their
Absurdities
,
gather'd
by
Argument
from
their
Suppositions
,
or
drawn
by
Consequence
from
their
Doctrines
;
but
they
themselves
,
proclaiming
it
aloud
in
their
Writings
concerning
the
Gods
,
providence
,
Fate
and
Nature
,
expresly
say
,
that
all
the
Gods
were
born
,
and
shall
dye
by
the
Fire
,
melting
away
,
in
their
Opinion
,
as
if
they
were
of
Wax
or
Tin
.
't
is
indeed
as
much
against
common
Sense
,
that
God
should
be
mortal
,
as
that
Man
should
be
immortal
:
nay
,
indeed
I
do
not
see
,
what
the
Difference
between
God
and
Man
will
be
,
if
God
also
is
a
reasonable
and
corruptible
Animal
.
For
if
they
oppose
this
fine
and
subtle
Distinction
,
that
Man
is
mortal
,
and
God
not
mortal
,
but
corruptible
,
see
,
what
they
get
by
it
.
For
they
will
either
say
,
that
God
is
at
the
same
time
both
immortal
and
corruptible
,
or
else
that
he
is
neither
mortal
nor
immortal
:
the
Absurdity
of
which
even
those
cannot
exceed
,
who
set
themselves
industriously
to
devise
Positions
,
repugnant
to
common
Sense
.
I
speak
of
others
:
for
these
Men
have
left
no
one
of
the
absurdest
things
unspoken
or
unattempted
.
To
these
things
Cleanthes
,
contending
for
the
Conflagration
of
the
World
,
says
,
that
the
Sun
will
make
the
Moon
,
and
all
the
other
Stars
,
like
to
himself
,
and
will
change
them
into
himself
.
Indeed
if
the
Stars
,
being
Gods
,
should
contribute
any
thing
to
the
Sun
towards
their
own
Destruction
,
't
would
be
very
ridiculous
for
us
to
make
Prayers
to
them
for
our
Salvation
,
and
to
think
them
the
Saviours
of
Men
,
whose
Nature
it
is
to
accelerate
their
own
Corruption
and
Dissolution
.
And
yet
these
Men
leave
nothing
unsaid
against
Epicurus
,
crying
,
Out
,
out
,
Fy
,
fy
upon
him
,
as
confounding
their
Presumption
concerning
God
,
by
taking
away
Providence
;
for
God
is
not
only
presum'd
and
understood
to
be
immortal
and
happy
,
but
also
a
Lover
of
Men
,
and
careful
of
them
,
and
beneficial
to
them
:
and
herein
they
say
true
.
Now
if
they
,
who
abolish
Providence
,
take
away
the
Pre-conception
concerning
God
:
what
do
they
,
who
say
,
that
the
Gods
indeed
have
care
of
us
,
but
deny
them
to
be
helpful
to
us
,
and
make
them
not
Bestowers
of
good
things
,
but
of
indifferent
ones
;
giving
to
wit
,
not
Vertue
,
but
Wealth
,
Health
,
Children
,
and
such
like
things
,
none
of
which
is
helpful
,
profitable
,
desirable
or
available
?
Or
do
not
those
indeed
take
away
the
Conceptions
concerning
the
Gods
,
but
these
also
scoff
at
them
,
and
deride
them
,
saying
,
that
one
God
is
a
Fruiterer
,
another
a
Marriage-Broker
,
another
a
Physician
,
and
another
a
Divine
?
And
yet
neither
Health
,
nor
Issue
,
nor
plenty
of
Fruits
,
are
good
,
but
unprofitable
to
those
,
who
have
them
.
The
third
Point
of
the
Conception
concerning
the
Gods
is
,
that
the
Gods
do
in
nothing
so
much
differ
from
Men
,
as
in
Happiness
and
Vertue
.
But
,
according
to
Chrysippus
,
they
have
not
so
much
as
this
Difference
:
for
[
he
says
]
that
Jupiter
does
not
exceed
Dion
in
Vertue
,
but
that
Jupiter
and
Dion
,
being
both
wise
,
are
equally
aided
by
one
another
,
when
the
one
enjoys
the
Motion
of
the
other
.
For
this
,
and
none
else
,
is
the
Good
,
which
the
Gods
do
to
Men
,
and
Men
likewise
to
the
Gods
,
when
they
are
Wise
.
For
they
say
,
that
a
Man
,
who
falls
not
short
in
Vertue
,
comes
not
behind
them
also
in
Felicity
:
and
that
he
,
who
,
being
tormented
with
Diseases
and
violent
Pains
of
the
Body
,
makes
himself
away
,
is
equally
happy
with
Jupiter
the
Savior
,
provided
he
be
but
Wise
.
But
this
Man
neither
is
,
nor
ever
was
upon
the
Earth
;
but
there
are
infinite
millions
of
Men
,
unhappy
to
the
highest
degree
,
in
the
State
and
Government
of
Jupiter
,
which
is
most
excellently
administred
.
Now
,
what
can
be
more
against
Sense
,
than
that
,
Jupiter
governing
exceedingly
well
,
we
should
be
exceedingly
miserable
?
But
if
,
which
't
is
unlawful
even
to
say
,
he
would
no
longer
be
a
Saviour
,
nor
a
Deliverer
,
nor
a
Protector
,
but
the
contrary
to
all
these
glorious
Appellations
,
there
can
no
Goodness
be
added
to
the
things
,
that
are
,
neither
as
to
their
Multitude
,
nor
Magnitude
,
as
these
Men
say
,
all
Men
living
to
the
height
miserably
and
wickedly
,
and
Vice
neither
receiving
Addition
,
nor
Unhappiness
Increase
.
Nor
is
this
the
worst
;
but
they
are
angry
with
Menander
for
saying
upon
the
Stage
;
The
chief
Beginning
of
Mens
Miseries
Are
things
exceeding
good
.
—
For
that
this
is
against
Sense
.
And
yet
they
make
God
,
who
is
good
,
the
Beginning
of
Evils
.
For
Matter
produc'd
not
any
Evil
of
it self
:
for
it
is
without
Quality
,
and
whatever
Differences
it
has
,
it
has
receiv'd
them
all
from
that
,
which
moves
,
and
forms
it
:
if
indeed
Reason
,
which
is
within
,
does
also
form
it
,
not
being
made
to
move
and
form
it self
.
So
that
of
necessity
,
Evil
,
if
[
it
come
]
by
.
Nothing
,
must
have
been
produc'd
from
that
,
which
has
no
Being
;
but
if
by
some
moving
Principle
,
from
God
.
But
if
they
think
,
that
Jupiter
has
not
the
Command
of
his
Parts
,
nor
uses
every
one
of
them
according
to
his
Reason
,
they
speak
against
common
Sense
,
and
imagine
an
Animal
,
many
of
whose
Parts
are
not
subservient
to
his
Will
,
using
their
own
Operations
and
Actions
,
to
which
the
whole
gives
no
Incitation
,
nor
begins
their
Motion
.
For
there
is
nothing
,
which
has
Life
,
so
ill
compacted
,
as
that
against
its
Will
,
its
Feet
should
go
,
its
Tongue
speak
,
its
Hours
push
,
or
its
Teeth
bite
.
The
most
of
which
things
God
must
of
necessity
suffer
,
if
the
Wicked
,
being
Parts
of
him
,
do
against
his
Will
ly
,
cheat
,
rob
,
and
murther
one
another
.
But
if
,
as
Chysippus
says
,
the
very
least
part
cannot
possibly
behave
it self
otherwise
,
than
according
to
Jupiters
Pleasure
,
and
if
every
living
thing
is
so
fram'd
by
Nature
,
as
to
rest
,
and
move
according
as
he
inclines
it
,
and
as
he
turns
,
stays
,
and
disposes
it
:
This
Saying
is
more
impious
than
the
former
.
For
't
were
more
tolerable
to
say
,
that
many
Parts
of
Jupiter
are
through
his
Weakness
and
Want
of
Power
,
hurry'd
on
to
do
many
absurd
things
against
his
Nature
and
Will
,
than
that
there
is
not
any
Intemperance
or
Wickedness
,
of
which
Jupiter
is
not
the
Cause
.
Moreover
[
since
they
affirm
]
the
World
to
be
a
City
,
and
the
Stars
Citizens
,
if
this
[
be
so
,
there
must
be
also
]
Tribes
and
Magistrates
,
the
Sun
[
must
be
some
]
Consul
,
and
the
Evening
Star
a
Praetor
or
Mayor
of
a
City
.
Now
I
know
not
,
whether
any
one
,
that
shall
go
about
to
confute
them
for
asserting
and
affirming
such
things
,
can
shew
any
greater
Absurdities
than
those
things
,
which
,
they
say
,
are
most
natural
.
Is
it
not
therefore
against
Sense
[
to
say
,
]
that
the
Seed
is
more
and
greater
than
that
,
which
is
produc'd
of
it
?
For
we
see
,
that
Nature
in
all
Animals
and
Plants
,
even
those
,
that
are
wild
,
has
taken
small
,
slender
,
and
scarce
visible
things
for
Principles
of
Generation
to
the
greatest
.
For
it
does
not
only
from
a
Grain
of
Wheat
produce
an
Ear-bearing
Stalk
,
or
a
Vine
from
the
Stone
of
a
Grape
,
but
from
a
small
Berry
,
or
Acorn
,
which
has
escap'd
being
eaten
by
the
Bird
,
kindling
and
setting
a
fire
Generation
,
as
it
were
from
a
little
Spark
,
it
sends
forth
the
Stock
of
a
Bush
,
or
the
tall
Body
of
an
Oak
,
Palm
,
or
Pine-Tree
.
Whence
also
they
say
,
that
Seed
is
in
Greek
call'd
{αβγδ}
,
as
it
were
{αβγδ}
,
or
the
wrapping
up
of
a
great
Mass
in
a
little
Compass
,
and
that
Nature
has
the
Name
of
{αβγδ}
,
as
if
it
were
{αβγδ}
,
the
Inflation
and
Diffusion
of
Reasons
and
Numbers
,
open'd
and
loosen'd
by
it
.
And
again
,
the
Fire
of
the
World
,
which
,
they
say
,
is
its
Seed
,
shall
after
the
Conflagration
change
into
its
own
Seed
the
World
,
having
a
copious
Nature
from
a
smaller
Body
and
Bulk
,
and
possessing
an
infinite
space
of
Vacuum
,
fill'd
by
its
Increase
,
and
the
World
being
made
,
the
Weakness
again
recedes
and
settles
,
the
Matter
being
after
the
Generation
gather'd
and
contracted
into
it self
.
You
may
hear
them
,
and
read
many
of
their
Writings
,
in
which
they
jangle
with
the
Academicks
,
and
cry
out
against
them
,
as
confounding
all
things
with
their
Aparallaxes
,
[
that
is
,
]
in
distinguishable
Identities
,
vehemently
contending
,
that
there
is
but
one
qualify'd
in
two
Substances
.
And
yet
there
is
no
Man
,
who
understands
not
this
,
and
would
not
on
the
contrary
think
it
wonderful
and
extreamly
strange
,
if
there
should
not
at
all
times
be
found
a
Stock-Dove
to
a
Stock-Dove
,
a
Bee
to
a
Bee
,
a
Grain
of
Wheat
to
a
Grain
of
Wheat
,
nor
,
as
the
Proverb
has
it
,
one
Fig
to
another
,
exactly
,
and
in
all
respects
,
alike
.
But
these
things
are
plainly
against
common
Sence
,
which
the
Stoicks
say
,
and
feign
,
that
there
are
in
one
Substance
two
particularly
qualify'd
,
and
that
the
same
Substance
,
which
has
particularly
one
qualify'd
,
receives
and
equally
conserves
them
both
.
For
if
there
may
be
two
,
there
may
be
also
three
,
four
and
five
,
and
even
as
many
,
as
you
can
name
,
in
one
and
the
same
Substance
,
I
say
not
,
in
its
different
Parts
,
but
all
equally
,
though
even
infinite
in
the
whole
.
Chrysippus
then
says
,
that
Jupiter
is
like
to
Man
,
as
is
also
the
World
,
and
Providence
to
the
Soul
.
When
therefore
the
Conflagration
shall
be
,
Jupiter
,
who
alone
of
all
the
Gods
is
incorruptible
,
will
retire
into
Providence
,
and
they
being
together
,
will
both
perpetually
remain
in
one
Substance
of
the
Aether
.
But
leaving
now
the
Gods
,
and
beseeching
them
to
give
[
these
Stoicks
]
common
Sense
,
and
a
common
Understanding
,
let
us
look
into
their
Doctrines
concerning
the-Elements
.
't
is
against
the
common
Conceptions
,
that
one
Body
should
be
the
Place
of
another
,
or
that
a
Body
should
penetrate
through
a
Body
,
neither
of
them
containing
any
Vacuity
;
but
the
Full
passing
into
the
Full
,
and
that
,
which
has
no
distance
,
being
full
,
and
not
having
any
Place
by
reason
of
its
Continuity
,
receiving
the
Mixture
.
But
these
Men
,
not
thrusting
one
thing
into
one
,
nor
yet
two
,
or
three
,
or
ten
together
;
but
jumbling
all
the
Parts
of
the
World
,
being
cut
piece-meal
,
in
any
one
thing
,
which
they
shall
first
light
on
,
and
saying
,
that
the
very
least
,
which
is
perceiv'd
by
Sense
,
will
contain
the
greatest
,
that
shall
come
unto
it
,
boldly
frame
a
new
Doctrine
,
as
in
many
other
things
,
of
that
,
which
convinces
them
,
taking
for
their
Suppositions
things
repugnant
to
common
Sense
.
And
presently
upon
this
[
they
are
forc'd
]
to
admit
into
their
Discourse
many
monstrous
and
strange
Positions
,
mixing
whole
Bodies
with
whole
;
of
which
this
also
is
one
,
that
three
are
four
:
for
this
others
put
as
an
Example
of
those
things
,
which
cannot
be
conceiv'd
even
in
thought
.
But
to
the
Stoicks
it
is
a
Matter
of
Truth
,
that
one
Cup
of
Wine
,
being
mixt
with
two
of
Water
,
it
will
not
fail
but
equal
them
,
extending
the
whole
,
and
confounding
it
,
to
make
that
,
which
is
one
,
two
,
by
the
Equality
of
the
Mixture
with
two
:
For
that
one
remains
,
and
is
extended
as
much
as
two
,
and
makes
that
,
which
is
equal
to
the
Double
.
Now
if
it
happens
in
the
Mixture
with
two
to
take
the
Measure
of
two
in
the
Diffusion
,
this
is
together
the
Measure
both
of
three
and
four
;
of
three
,
because
one
is
mixt
with
two
;
and
of
four
,
because
being
mixt
with
two
,
it
has
an
equal
Quantity
with
those
,
with
which
it
is
mixt
.
Now
this
fine
Subtilty
is
a
Consequence
of
their
putting
Bodies
into
a
Body
,
and
the
untelligibleness
of
the
Manner
,
how
one
is
contain'd
in
the
Other
.
For
't
is
of
necessity
,
that
of
Bodies
,
passing
one
into
another
by
Mixture
,
the
one
should
not
contain
,
and
the
other
be
contain'd
,
nor
the
one
receive
,
and
the
other
be
receiv'd
within
;
for
this
would
not
be
a
Mixture
,
but
a
Contiguity
and
Touching
of
the
Superficies
,
the
one
entring
in
,
and
the
other
enclosing
it
without
,
and
the
rest
of
the
Parts
remaining
unmixt
and
pure
,
and
so
it
would
be
one
of
many
different
things
.
But
there
being
a
Necessity
,
according
to
their
Axiom
of
Mixture
,
that
the
things
,
which
are
mixt
,
should
be
mingled
one
within
the
other
,
and
that
the
same
thing
should
together
be
contain'd
by
being
within
,
and
by
receiving
,
contain
the
other
,
and
that
neither
of
them
can
possibly
be
again
,
[
what
it
was
before
,
]
it
comes
to
pass
,
that
both
the
Subjects
of
the
Mixture
mutually
penetrate
each
other
,
and
that
there
is
not
any
part
of
either
remaining
separate
;
but
that
they
are
necessarily
all
fill'd
with
each
other
.
Here
now
that
Leg
of
Arcesilaus
comes
in
,
with
much
Laughter
insulting
over
their
Absurdities
;
for
if
these
Mixtions
are
through
the
whole
,
what
should
hinder
,
but
that
,
this
Leg
being
cut
off
,
and
putrify'd
,
and
cast
into
the
Sea
,
and
diffus'd
,
not
only
Antigonus's
Fleet
,
as
Arc●silaus
said
,
might
sail
through
it
,
but
also
Xerxes's
twelve
hundred
Ships
,
together
with
the
Gr●cians
three
hundred
Gallies
,
might
fight
in
it
?
For
the
Progress
will
not
thenceforth
fail
,
nor
the
lesser
cease
to
be
in
the
greater
,
or
else
the
Mixture
will
be
at
an
end
,
and
the
Extremity
of
it
,
touching
,
where
it
shall
end
,
will
not
pass
through
the
whole
,
but
will
give
over
being
mingled
.
But
if
the
Mixture
is
through
the
whole
,
will
not
the
Leg
indeed
afford
the
Greeks
room
for
a
Sea-fight
;
but
to
this
there
is
need
of
Putrefaction
and
Change
?
But
if
one
Glass
,
or
but
one
Drop
of
Wine
shall
fall
from
hence
into
the
Aegean
or
Cretian
Sea
,
it
will
pass
into
the
Ocean
or
main
Atlantick
Sea
,
not
lightly
touching
its
Superficies
,
but
being
spread
quite
through
it
in
Depth
,
Breadth
and
Length
.
And
this
Chrysippus
admits
,
saying
immediately
in
his
first
Book
of
Natural
Questions
,
that
there
is
nothing
to
hinder
one
Drop
of
Wine
from
being
mixt
with
the
whole
Sea
.
And
that
we
may
not
wonder
at
this
,
he
says
,
that
this
one
Drop
will
by
Mixtion
extend
through
the
whole
World
.
Than
which
,
I
know
not
any
thing
,
that
can
appear
more
absurd
.
And
this
also
is
against
Sense
,
that
there
is
not
in
the
Nature
of
Bodies
any
thing
either
Supream
,
or
first
,
or
last
,
in
which
the
Magnitude
of
the
Body
may
terminate
;
but
that
the
Phaenomenon
of
it
,
still
going
on
,
carries
the
Subject
to
Infinity
and
Undeterminateness
.
For
one
Body
cannot
be
imagin'd
greater
or
less
than
another
,
if
both
of
them
may
by
their
Parts
proceed
in
Infinitum
;
but
the
Nature
of
Inequality
is
taken
away
:
For
of
things
,
that
are
esteem'd
unequal
,
the
one
falls
short
in
its
last
Parts
,
and
the
other
goes
on
,
and
exceeds
.
Now
if
there
is
no
Inequality
,
it
follows
,
that
there
is
no
Unevenness
,
nor
Roughness
of
Bodies
:
for
Unevenness
is
the
Inequality
of
the
same
Superficies
with
it self
,
and
Roughness
is
an
Unevenness
,
joyn'd
with
Hardness
:
neither
of
which
is
left
us
by
those
,
who
terminate
no
Body
in
its
last
part
,
but
extend
them
all
by
the
Multitude
of
their
Parts
unto
an
Infinity
.
And
yet
is
it
not
evident
,
that
a
Man
consists
of
more
Parts
,
than
a
Finger
,
and
the
World
of
more
than
a
Man
?
This
indeed
all
Men
know
and
understand
,
unless
they
become
Stoicks
;
but
if
they
are
once
Stoicks
,
they
on
the
contrary
say
and
think
,
that
a
Man
has
no
more
Parts
than
a
Finger
,
nor
the
World
than
a
Man
.
For
Division
reduces
Bodies
to
an
Infinity
;
and
of
Infinites
neither
is
more
,
or
less
,
or
exceeds
in
Multitude
,
nor
will
the
Parts
of
the
Remainder
cease
to
be
divided
,
and
to
afford
a
Multitude
of
themselves
.
How
then
do
they
extricate
themselves
out
of
these
Difficulties
?
Surely
with
very
great
Cunning
and
Courage
.
For
Chrysippus
says
,
that
being
askt
,
if
we
have
any
Parts
,
and
how
many
,
and
of
what
,
and
how
many
other
Parts
,
they
consist
,
we
are
to
use
a
Distinction
,
making
it
a
Position
,
that
the
whole
Body
is
compacted
of
the
Head
,
Trunk
,
and
Legs
,
as
if
that
were
all
,
which
is
enquir'd
and
doubted
of
.
But
if
they
extend
their
Interrogation
to
the
last
Parts
,
no
such
thing
is
to
be
undertaken
,
but
we
are
to
say
,
that
they
consist
not
of
any
certain
Parts
,
nor
yet
of
so
many
,
nor
of
infinite
,
nor
of
finite
.
And
I
seem
to
my self
to
have
us'd
his
very
Words
,
that
you
may
perceive
,
how
he
maintains
the
common
Notions
,
forbidding
us
to
think
,
of
what
,
or
how
many
Parts
every
Body
is
compacted
,
and
whether
of
infinite
or
finite
.
For
if
there
were
any
Medium
between
Finite
and
Infinite
,
as
Indifferent
is
between
Good
and
Evil
,
he
should
by
telling
us
,
what
that
is
,
have
solv'd
the
Difficulty
.
But
if
,
as
that
,
which
is
not
equal
,
is
presently
understood
to
be
unequal
,
and
that
,
which
is
not
mortal
,
to
be
immortal
,
we
also
understand
,
that
,
which
is
not
finite
,
to
be
immediately
infinite
:
to
say
,
that
a
Body
consists
of
Parts
,
neither
finite
,
nor
infinite
,
is
,
in
my
Opinion
,
the
same
thing
,
as
to
affirm
,
that
an
Argument
is
compacted
of
Positions
,
neither
true
,
nor
false
,
[
and
Number
neither
of
Even
,
nor
Odd.
]
To
this
,
he
with
a
certain
youthful
Rashness
adds
,
that
,
a
Pyramis
consisting
of
Triangles
,
the
Sides
,
inclining
according
to
the
Juncture
,
are
unequal
,
and
yet
do
not
extend
one
another
,
in
that
they
are
greater
.
Thus
does
he
keep
the
common
Notions
.
For
if
there
is
any
thing
greater
,
and
not
exceeding
,
there
will
be
also
something
less
,
and
not
deficient
;
and
so
also
some
thing
unequal
,
which
neither
exceeds
,
nor
is
deficient
:
that
is
,
there
will
be
an
equal
thing
unequal
,
a
greater
not
greater
,
and
a
less
not
less
.
See
yet
farther
,
in
what
manner
he
answer'd
Democritus
,
enquiring
philosophically
and
earnestly
,
if
a
Cone
is
divided
by
a
Level
at
the
Basis
,
what
is
to
be
thought
of
the
Superficies
of
its
Segments
,
whether
they
are
equal
or
unequal
:
for
if
they
are
unequal
,
they
will
render
the
Cone
uneven
,
receiving
many
Step-like
Incisions
and
Roughnesses
;
but
if
they
are
equal
,
the
Sections
also
will
be
equal
,
and
the
Cone
will
seem
to
be
affected
in
the
same
manner
,
as
the
Cylinder
,
to
wit
,
to
be
compos'd
not
of
unequal
,
but
of
equal
Circles
;
which
is
most
absurd
.
Here
,
that
he
may
convince
Democritus
of
Ignorance
,
he
says
,
that
the
Superficies
are
neither
equal
or
unequal
;
but
that
the
Bodies
are
unequal
,
because
the
Superficies
are
neither
equal
nor
unequal
.
Indeed
to
ass●rt
this
for
a
Law
,
that
Bodies
happen
to
be
unequal
,
the
Superficies
not
being
unequal
,
is
the
part
of
a
Man
,
who
takes
to
himself
a
wonderful
Liberty
of
Writing
,
whatever
comes
into
his
Head
.
For
Reason
and
manifest
Evidence
on
the
contrary
give
us
to
understand
,
that
the
Superficies
of
unequal
Bodies
are
unequal
,
and
that
the
bigger
the
Body
is
,
the
greater
also
is
the
Superficies
,
unless
the
Excess
,
by
which
it
is
the
greater
,
is
void
of
a
Superficies
.
For
if
the
Superficies
of
the
greater
Bodies
do
not
exceed
those
of
the
less
,
but
sooner
fail
,
the
Part
of
that
Body
,
which
has
an
End
,
will
be
without
an
End
,
and
infinite
.
For
if
he
says
,
that
he
is
compell'd
to
this
[
lest
the
Inequality
of
the
Superficies
might
make
unequal
Incisions
,
there
is
no
Reason
for
it
.
]
For
those
rabbotted
Incisions
,
which
he
suspects
in
a
Cone
,
are
made
by
the
Inequality
of
the
Body
,
and
not
of
the
Superficies
.
't
were
ridiculous
therefore
,
that
the
taking
away
the
Superficies
should
leave
a
manifest
Unevenness
in
the
Bodies
.
But
to
persist
still
in
this
Matter
,
what
is
more
repugnant
to
Sense
,
than
the
imagining
of
such
things
?
For
if
we
admit
,
that
one
Superficies
is
neither
equal
nor
unequal
to
another
,
we
may
say
also
of
Magnitude
,
and
of
Number
,
that
one
is
neither
equal
nor
unequal
to
another
,
and
this
,
not
having
any
thing
,
that
we
can
call
or
think
to
be
a
Neuter
,
or
Medium
between
Equal
and
Unequal
.
Besides
,
if
there
are
Superficies
,
neither
equal
nor
unequal
,
what
hinders
,
but
there
may
be
also
Circles
,
neither
equal
nor
unequal
?
For
indeed
these
Superficies
of
Conick
Sections
are
Circles
.
And
if
Circles
,
why
may
not
also
their
Diameters
be
neither
equal
nor
unequal
?
And
if
so
,
why
not
also
Angles
,
Triangles
,
Parallelograms
,
Parallelepipeds
,
and
Bodies
?
For
if
Longitudes
are
neither
equal
nor
unequal
to
one
another
,
neither
will
Weight
,
Percussion
,
or
Bodies
be
equal
or
unequal
.
How
then
dare
these
Men
inveigh
against
those
,
who
introduce
Vacuities
,
and
suppose
,
that
there
are
some
Individuums
,
and
things
,
combating
each
other
,
which
neither
move
,
nor
are
still
?
when
themselves
affirm
such
Axioms
,
as
these
,
to
be
false
:
If
any
things
are
not
equal
to
one
another
,
they
are
unequal
to
one
another
:
and
these
things
are
not
equal
to
one
another
,
therefore
they
are
unequal
to
one
another
.
But
because
he
says
,
that
there
is
something
greater
,
and
yet
not
exceeding
,
it
were
worth
the
while
to
ask
,
whether
these
things
quadrate
with
one
another
.
For
if
they
quadrate
,
how
is
either
the
greater
?
and
if
they
do
not
quadrate
,
how
can
it
be
,
but
the
one
must
exceed
,
and
the
other
fall
short
?
For
if
neither
of
these
be
,
it
will
not
quadrate
with
the
greater
,
or
it
will
also
quadrate
,
that
the
other
is
the
greater
.
For
those
,
who
keep
not
the
common
Conceptions
,
must
of
necessity
fall
into
such
Perplexities
.
't
is
moreover
against
Sense
to
say
,
that
nothing
touches
another
;
nor
is
this
less
,
that
Bodies
touch
one
another
,
but
touch
by
nothing
.
For
they
are
necessitated
to
admit
these
things
,
who
leave
not
the
least
Parts
of
a
Body
,
but
receive
any
thing
,
which
is
before
that
,
which
seems
to
touch
,
and
never
cease
to
pass
still
on
farther
.
What
therefore
these
Men
principally
object
to
the
Patrons
of
[
those
]
indivisible
[
Bodies
,
call'd
Atoms
]
is
this
,
that
there
is
neither
a
touching
of
the
whole
,
nor
of
the
Parts
by
the
Parts
:
for
that
this
makes
not
a
Touching
,
but
a
Mixture
,
and
that
this
is
not
possible
,
these
Individuals
having
no
Parts
.
How
then
do
not
they
themselves
fall
into
the
same
Inconvenience
,
leaving
no
first
or
last
Part
,
whilst
they
say
,
that
whole
Bodies
mutually
touch
one
another
by
a
Term
[
or
Extremity
]
and
not
by
a
Part
?
but
this
Term
is
not
a
Body
.
Therefore
one
Body
shall
touch
another
by
that
,
which
is
incorporeal
,
and
again
shall
not
touch
,
that
,
which
is
incorporeal
,
coming
between
them
.
And
if
it
shall
touch
,
the
Body
shall
both
do
,
and
suffer
something
by
that
,
which
is
incorporeal
.
For
't
is
the
Nature
of
Bodies
mutually
to
do
and
suffer
,
and
to
touch
.
But
if
the
Body
has
a
Touching
by
that
,
which
is
incorporeal
,
it
will
have
also
a
Contact
,
and
a
Mixture
,
and
a
Coalition
.
Again
,
in
these
Contacts
and
Mixtures
,
the
Extremities
of
the
Bodies
must
either
remain
,
or
not
remain
,
but
be
corrupted
.
Now
both
of
these
are
against
Sense
.
For
neither
do
they
themselves
admit
Corruptions
and
Generations
of
incorporeal
things
;
nor
can
there
be
a
Mixture
and
Coalition
of
Bodies
,
retaining
their
own
Extremities
.
For
the
Extremity
determines
and
constitutes
the
Nature
of
the
Body
:
and
Mixtions
,
unless
the
mutual
laying
of
Parts
by
Parts
are
thereby
understood
,
wholly
confound
all
those
things
that
are
mixt
.
And
,
as
these
Men
say
,
we
must
admit
the
Corruptions
of
Extremities
in
Mixtures
,
and
their
Generation
again
in
the
Separations
of
them
.
But
this
none
can
easily
understand
;
for
by
what
Bodies
mutually
touch
each
other
,
by
the
same
they
press
,
thrust
,
and
crush
each
other
.
Now
to
do
or
suffer
this
by
things
,
that
are
incorporeal
,
is
impossible
,
and
not
so
much
as
to
be
imagin'd
.
But
by
this
they
[
would
]
constrain
us
to
understand
it
.
For
if
a
Sphere
[
or
round
Body
]
touch
a
Plain
[
or
flat
Body
]
by
a
Point
,
't
is
manifest
,
that
it
may
be
also
roll'd
upon
the
Plain
by
a
Point
,
and
if
the
Superficies
of
it
is
painted
with
Vermilion
,
it
will
imprint
a
red
Line
on
the
Plain
,
and
if
it
is
fiery
hot
,
it
will
burn
[
or
scorch
]
the
Plain
.
Now
for
an
incorporeal
thing
to
color
,
or
a
Body
to
be
burnt
by
that
,
which
is
incorporeal
,
is
against
Sense
.
But
if
we
should
imagine
an
earthen
or
glassy
Sphere
to
fall
from
an
high
on
a
Plain
of
Stone
,
't
were
against
Reason
to
think
,
it
would
not
be
broken
,
being
struck
against
that
which
is
hard
and
solid
;
but
't
would
be
more
absurd
,
that
it
should
be
broken
,
falling
by
an
Extremity
,
or
Point
,
that
is
incorporeal
.
So
that
the
Anticipations
concerning
things
Incorporeal
and
Corporeal
are
wholly
disturb'd
,
or
rather
taken
away
,
by
their
joyning
to
them
many
Impossibilities
.
't
is
also
against
common
Sense
,
that
there
should
be
a
Time
future
,
and
past
,
but
no
time
present
,
and
that
Erewhile
and
Lately
subsist
,
but
Now
is
nothing
at
all
.
Yet
this
often
befalls
the
Stoicks
,
who
admit
not
the
least
time
[
between
]
nor
will
allow
the
Present
to
be
indivisible
;
but
whatsoever
any
one
thinks
to
take
and
understand
,
as
present
,
one
part
of
that
they
say
to
be
futur●
,
and
the
other
part
past
:
so
that
there
is
no
Part
remaining
or
left
of
the
present
Time
;
but
of
that
,
which
i●
said
to
be
present
,
one
part
is
distributed
to
the
future
,
the
other
to
the
past
.
Therefore
one
of
these
two
things
follows
,
either
that
holding
there
was
a
Time
,
and
there
will
be
a
Time
,
we
must
deny
,
there
is
a
Time
;
or
must
hold
,
that
there
is
a
Time
present
,
part
of
which
has
already
been
,
and
part
will
be
;
and
say
,
that
of
that
,
which
now
is
,
one
part
is
future
,
and
the
other
past
;
and
that
of
Now
,
one
part
is
before
,
and
the
other
behind
;
and
that
of
Now
is
that
,
which
is
neither
yet
Now
,
nor
still
Now
:
for
that
,
which
is
past
,
is
no
longer
Now
,
and
that
,
which
is
to
come
,
is
not
yet
Now
.
And
dividing
[
thus
the
present
,
they
must
needs
]
say
of
the
[
Year
,
and
of
the
Light
]
that
part
of
it
was
of
the
Year
past
,
and
part
will
be
of
the
Year
to
come
;
and
that
of
what
is
together
,
there
is
a
first
,
and
a
last
.
For
no
less
are
they
perplext
,
confounding
together
these
Terms
,
Not
yet
,
and
Already
,
and
No
longer
,
and
Now
,
and
Not
now
.
But
all
other
Men
suppose
,
esteem
,
and
think
,
Erewhile
,
and
a
While
hence
to
be
different
parts
of
Time
from
Now
,
which
is
follow'd
by
the
one
,
and
preceded
by
the
other
.
But
Archedemus
,
saying
,
that
Now
is
the
Beginning
and
Juncture
of
that
,
which
is
past
,
and
that
,
which
is
near
at
hand
,
perceiv'd
not
(
't
is
likely
)
that
he
thereby
took
away
all
Time
.
For
if
Now
is
no
Time
,
but
only
a
Term
[
or
Extremity
]
of
Time
,
and
every
part
of
Time
is
such
,
as
Now
,
all
Time
seems
to
have
no
Parts
,
but
to
be
wholly
dissolv'd
into
Terms
,
Joynts
,
and
Beginnings
.
But
Chrysippus
,
desiring
to
shew
more
Artifice
in
his
Division
,
in
his
[
Book
]
of
Vacuity
,
and
some
others
,
says
,
that
the
past
and
futur●
Time
are
not
,
but
either
have
subsisted
,
or
will
subsist
,
and
that
the
present
only
is
;
but
in
his
third
,
fourth
,
and
fifth
Book
concerning
Parts
,
he
asserts
,
that
of
th●
present
time
one
part
is
past
,
the
other
to
come
.
Thus
it
comes
to
pass
,
that
he
divides
subsisting
Time
into
non-subsisting
[
Parts
]
of
a
subsisting
[
Total
]
or
rather
leaves
nothing
at
all
of
Time
subsisting
,
If
the
present
has
no
part
,
but
what
is
either
future
,
or
past
.
These
Mens
Conception
therefore
of
Time
is
not
unlike
the
Grasping
of
Water
,
which
,
the
harder
it
is
held
,
the
more
it
slides
and
runs
away
.
As
to
Actions
and
Motions
,
all
Evidence
is
utterly
confounded
.
For
if
Now
is
divided
into
past
and
future
,
't
is
of
necessity
,
that
what
is
now
mov'd
,
partly
has
been
mov'd
,
and
partly
shall
be
mov'd
;
that
the
End
and
Beginning
of
Motion
be
taken
away
;
that
nothing
of
any
Work
has
been
done
first
,
nor
shall
any
thing
be
last
,
the
Actions
being
distributed
with
Time
.
For
as
they
say
,
that
of
Present
Time
,
part
is
past
,
and
part
to
come
:
so
of
that
,
which
is
doing
,
[
it
will
be
said
]
that
part
is
done
,
and
part
shall
be
done
.
When
therefore
had
to
Dine
,
to
Write
,
to
Walk
,
a
Beginning
?
when
shall
they
have
an
End
?
if
every
one
,
who
Dines
,
has
Din'd
,
and
shall
Dine
,
and
every
one
,
who
Walks
,
has
Walk'd
,
and
shall
Walk
?
But
this
is
,
as
't
is
said
,
of
all
Absurdities
the
most
absurd
,
if
he
,
who
now
Lives
,
has
already
liv'd
,
and
shall
live
,
[
for
then
]
to
Live
,
neither
had
Beginning
,
nor
shall
have
End
;
but
every
one
of
us
,
as
it
seems
,
was
born
without
beginning
,
and
shall
dye
without
ceasing
to
live
.
For
if
there
is
no
last
part
,
but
he
,
who
lives
,
has
something
of
the
present
still
remaining
for
the
future
;
[
to
say
]
Socrates
shall
live
,
will
never
be
false
,
as
long
as
it
shall
be
true
[
to
say
]
Socrates
lives
;
[
and
as
long
as
it
shall
be
true
to
say
,
Socrates
shall
live
]
it
will
be
false
[
to
say
]
Socrates
is
dead
.
So
that
if
[
to
say
]
Socrates
shall
live
,
is
true
in
infinite
parts
of
Time
,
it
will
in
no
part
of
Time
be
true
[
to
say
]
Socrates
is
dead
.
And
verily
what
End
will
there
be
of
a
Work
?
and
where
will
you
terminate
an
Action
,
if
as
often
,
as
't
is
true
[
to
say
]
This
is
doing
,
't
is
likewise
true
to
say
,
This
shall
be
doing
?
For
he
will
ly
,
who
shall
say
,
there
will
be
an
End
of
Plato's
Writing
and
Disputing
:
since
Plato
will
never
give
over
to
[
Write
and
]
Dispute
,
if
't
is
never
false
[
to
say
]
of
him
who
disputes
,
that
he
shall
dispute
,
and
of
him
who
writes
,
that
he
shall
write
.
Moreover
,
there
will
be
no
part
of
that
,
which
now
is
,
but
either
has
been
,
or
is
to
be
,
and
either
past
or
future
;
but
of
what
has
been
,
and
is
to
be
,
of
past
and
future
there
is
no
Sense
:
therefore
is
absolutely
no
Sense
of
any
thing
.
For
we
neither
see
,
what
is
past
or
future
,
nor
do
we
hear
,
or
have
any
other
Sense
of
what
has
been
,
or
is
to
be
.
Nor
is
,
what
is
present
,
to
be
perceiv'd
by
Sense
,
if
of
the
present
part
is
always
future
,
and
part
past
;
part
has
been
,
and
part
is
to
be
.
Now
they
indeed
say
,
that
Epicurus
does
intolerable
things
,
and
violates
the
Conceptions
in
moving
all
Bodies
with
equal
celerity
,
and
admitting
none
of
them
to
be
swifter
than
another
.
And
yet
it
is
much
more
intolerable
,
and
farther
remote
from
Sense
,
that
nothing
can
be
overtaken
by
another
,
Not
,
though
Adrastuses
swift-footed
Steed
Should
chase
the
Tortoise
slow
,
—
As
the
Proverb
has
it
.
Now
this
must
of
necessity
fall
out
,
if
,
things
moving
according
to
Before
and
Behind
,
the
Intervals
[
or
Spaces
]
through
which
they
pass
,
are
,
as
these
Mens
Tenet
is
,
divisible
in
infinitum
:
for
if
th●
Tortoise
[
is
]
but
a
furlong
[
before
]
the
Horse
,
they
,
who
divide
this
[
Furlong
]
in
insinitum
,
and
move
them
both
according
to
Prius
and
Posterius
,
will
never
bring
the
swiftest
to
the
slowest
;
the
slower
always
adding
some
Interval
[
or
Space
]
divisible
into
infinite
Spaces
.
Now
to
affirm
,
that
,
Water
being
pour'd
from
a
Bowl
or
Cup
,
it
will
never
be
all
pour'd
out
,
is
it
not
both
both
against
common
Sense
,
and
a
Consequence
of
what
these
Men
say
?
For
no
Man
can
understand
the
Motion
according
to
Before
of
things
,
divisible
in
infinitum
,
to
be
consummated
;
but
leaving
always
somewhat
divisible
,
it
will
make
all
the
Effusion
,
all
the
Running
and
Flux
of
a
Liquid
,
Motion
of
a
Solid
,
and
Fall
of
an
heavy
thing
imperfect
.
I
pass
by
many
Absurdities
of
theirs
,
touching
only
such
,
as
are
against
Sense
.
The
Dispute
concerning
Increase
is
indeed
ancient
:
for
the
Question
,
as
Chrysippus
says
,
was
put
by
Epicharmus
.
Now
,
whereas
those
of
the
Academy
think
,
that
the
Doubt
is
not
very
easie
,
these
Men
have
mightily
exclaim'd
against
them
,
and
accus'd
them
of
taking
away
the
Anticipations
,
and
yet
themselves
are
so
far
from
preserving
the
common
Notions
,
that
they
pervert
even
Sense
it self
.
For
the
Discourse
is
simple
,
and
these
Men
grant
the
Suppositions
,
that
all
particular
Substances
flow
,
and
are
carry'd
;
some
of
them
emitting
forth
somewhat
from
themselves
,
and
others
receiving
things
coming
from
elsewhere
:
and
that
the
things
,
to
which
there
is
made
an
Accession
,
or
from
which
there
is
a
Decession
by
Numbers
and
Multitudes
,
do
not
remain
the
same
,
but
become
others
by
the
said
Accessions
,
the
Substance
receiving
a
Change
:
and
that
these
Changes
are
not
rightly
call'd
by
Custom
Increasings
or
Diminutions
;
when
't
is
fitter
,
they
should
be
stil'd
Generations
and
Corruptions
:
because
they
drive
by
force
from
one
State
to
another
;
whereas
to
increase
and
be
diminish'd
are
Passions
of
a
Body
,
that
is
subject
and
permanent
.
These
things
being
thus
in
a
manner
said
and
deliver'd
,
what
would
these
Defenders
of
Evidence
,
and
Canonical
Reformers
of
Conceptions
have
?
Every
one
of
us
to
be
double
,
twin-like
,
and
compos'd
of
a
double
Nature
:
not
as
the
Poets
seign'd
of
the
Molionidae
,
that
they
in
some
parts
grow
together
,
and
in
some
parts
are
separated
;
but
every
one
of
us
to
have
two
Bodies
,
having
the
same
Colour
,
the
same
Figure
,
the
same
Weight
and
Place
**
things
never
before
seen
by
any
Man
;
but
these
Men
alone
have
discern'd
this
Composition
,
Doubleness
,
and
Ambiguity
,
how
every
one
of
us
is
two
Subjects
,
the
one
in
Substance
,
the
other
***
and
the
one
is
in
perpetual
Flux
and
Motion
,
neither
increasing
,
nor
being
diminish'd
,
nor
remaining
altogether
,
the
other
remains
,
and
increases
,
and
is
diminish'd
,
and
suffers
all
things
contrary
to
the
former
,
with
which
it
is
concorporate
,
conjoyn'd
and
confounded
,
and
exhibits
not
any
difference
,
to
be
perceiv'd
by
Sense
.
Indeed
that
Lynceus
is
said
to
have
penetrated
Stones
and
Oaks
with
his
Sight
,
and
a
certain
Man
,
sitting
on
a
Watch-Tower
in
Sicily
,
beheld
the
Ships
of
the
Carthaginians
setting
forth
from
their
Harbor
,
which
was
a
Days
and
a
Nights
Sail
from
thence
.
Callicrates
and
Myrmecides
are
said
to
have
made
Chariots
,
that
might
be
cover'd
with
the
Wings
of
a
Fly
,
and
to
have
engrav'd
Homers
Verses
on
a
Sesam
seed
.
But
none
ever
discern'd
or
discover'd
this
Diversity
and
Motion
in
us
;
nor
have
we
perceiv'd
our selves
to
be
double
,
in
one
part
always
flowing
,
and
in
the
other
remaining
the
same
from
our
Birth
,
even
to
our
Death
.
But
I
make
the
Discourse
more
simple
:
since
they
make
four
Subjects
in
every
one
,
or
rather
every
one
of
us
to
be
four
.
But
two
are
sufficient
to
shew
their
Absurdity
.
For
if
,
when
we
hear
Pentheus
in
the
Tragedy
affirm
,
that
he
sees
two
Suns
,
and
two
Cities
of
Thebes
,
we
say
,
that
he
does
not
see
,
but
that
his
Sight
dazles
,
he
being
transported
and
troubled
in
his
Discourses
:
why
do
we
not
bid
those
Farewel
,
who
assert
not
one
City
alone
,
but
all
Men
,
and
Animals
,
and
all
Trees
,
Vessels
,
Instruments
,
and
Cloaths
,
to
be
double
,
and
compos'd
of
two
,
as
Men
,
who
constrain
us
to
doat
,
rather
than
to
understand
.
But
this
feigning
other
Natures
of
Subjects
,
must
perhaps
be
pardon'd
them
:
for
there
appears
no
other
Invention
,
by
which
they
can
maintain
and
uphold
the
Augmentations
,
of
which
they
are
so
fond
.
But
by
what
Cause
mov'd
,
or
for
the
adorning
of
what
other
Suppositions
,
they
frame
in
a
manner
innumerable
Differences
and
Ideas
of
Bodies
in
the
Soul
,
there
is
none
can
say
,
unless
it
be
,
that
they
would
remove
,
or
rather
wholly
abdicate
and
destroy
the
common
and
usual
Notions
,
for
to
introduce
other
forreign
and
strange
ones
.
For
't
is
very
absurd
,
that
making
all
Vertues
,
and
Vices
,
and
with
them
,
all
Arts
,
Memories
,
Fancies
,
Passions
,
Impulses
,
and
Assents
to
be
Bodies
,
they
should
affirm
,
that
they
neither
lye
nor
subsist
in
any
Subject
,
leaving
them
for
a
Place
one
only
Hole
,
like
a
Prick
,
in
the
Heart
,
where
they
croud
the
principal
part
of
the
Soul
,
enclos'd
with
so
many
Bodies
,
that
a
very
great
number
of
them
lies
hid
,
even
from
those
,
who
think
,
they
can
separate
and
distinguish
them
one
from
another
:
Nay
,
that
they
should
not
only
make
them
Bodies
,
but
also
rational
Creatures
,
and
even
a
Swarm
of
such
Creatures
,
not
friendly
or
gentle
,
but
a
Multitude
,
rebelling
by
their
Malice
against
Evidence
and
Custom
.
But
they
say
,
that
not
only
Virtues
and
Vices
,
not
only
the
Passions
,
as
Anger
,
Envy
,
Grief
,
and
Maliciousness
;
not
only
Comprehensions
,
Fancies
,
and
Ignorances
,
nor
only
Arts
,
as
Shoo-making
,
and
working
in
Brass
are
Animals
;
but
besides
these
,
also
they
make
even
the
Operations
Bodies
and
Animals
,
[
saying
,
that
]
Walking
is
an
Animal
,
as
also
Dancing
,
Supposing
,
Saluting
,
and
Railing
.
The
Consequence
of
this
is
,
that
Laughing
and
Weeping
are
also
Animals
;
and
if
so
,
then
also
Coughing
,
Sneezing
,
Groaning
,
Spitting
,
Blowing
the
Nose
,
and
other
such
like
things
sufficiently
known
.
Neither
have
they
any
Cause
to
take
it
ill
,
that
they
are
by
●●●son
,
proceeding
leisurely
,
reduced
to
this
,
if
they
●hall
call
to
mind
,
how
Chrysippus
,
in
his
first
Book
of
Natural
Questions
argues
thus
.
Is
not
Night
a
Body
?
And
are
not
then
the
Evening
,
Dawning
,
and
Midnight
Bodies
?
Or
is
not
a
Day
a
Body
?
Is
not
then
the
first
Day
of
the
Month
a
Body
?
and
the
Tenth
,
the
Fifteenth
,
and
the
Thirtieth
,
[
are
they
not
Bodies
?
]
Is
not
a
Month
a
Body
?
Summer
,
Autumn
,
and
the
Year
,
[
are
they
not
Bodies
?
]
These
things
,
[
which
we
have
already
mention'd
]
they
hold
against
the
common
Conceptions
;
but
those
,
which
follow
,
also
against
their
own
,
engendring
that
,
which
is
most
hot
,
by
refrigeration
,
and
that
,
which
is
most
subtil
,
by
Condensation
.
For
the
Soul
,
to
wit
,
is
[
a
Substance
]
most
hot
,
and
most
subtil
.
But
this
they
make
by
the
Refrigeration
and
Condensation
of
the
Body
,
changing
,
as
it
were
by
Induration
,
the
Spirit
,
which
of
Vegetative
is
made
Animal
.
Moreover
,
they
say
,
that
the
Sun
became
animated
,
his
Moisture
changing
into
intellectual
Fire
.
Behold
how
the
Sun
is
imagin'd
to
be
engendred
by
Refrigeration
.
Xenophanes
indeed
,
when
one
told
him
,
that
he
had
seen
Eels
living
in
hot
Water
,
answer'd
,
We
will
boil
them
then
in
cold
.
But
if
these
Men
engender
Heat
by
Refrigeration
,
and
Lightness
by
Condensation
,
it
follows
,
they
must
also
generate
cold
things
by
Heat
,
thick
things
by
Dissolution
,
and
heavy
things
by
Rarefaction
,
that
so
they
may
keep
some
Proportion
in
their
Absurdity
.
And
do
they
not
also
determine
the
Substance
and
Generation
of
Conception
it self
,
even
against
the
[
common
]
Conceptions
?
For
Conception
is
a
certain
Imagination
,
and
Imagination
an
Impression
in
the
Soul
.
Now
the
Nature
of
the
Soul
is
an
Exhalation
,
in
which
it
is
difficult
for
an
Impression
to
be
made
,
because
of
its
Tenuity
,
and
for
which
to
keep
an
Impression
,
it
may
have
receiv'd
,
't
is
impossible
.
For
its
Nutriment
and
Generat●●●
consisting
of
moist
things
,
has
a
continual
Succession
and
Consumption
.
And
the
Mixture
of
Respiration
with
the
Air
,
always
makes
some
new
Exhalation
,
alter'd
and
chang'd
by
the
Flux
of
the
Air
,
coming
from
abroad
,
and
again
going
out
.
For
one
may
more
Easily
imagine
,
that
a
Stream
of
running
Water
can
retain
Figures
,
Impressions
,
and
Images
,
than
a
Spirit
,
which
being
carry'd
in
Vapors
and
Humors
,
is
continually
mingled
with
another
idle
and
strange
Breath
from
without
.
But
these
Men
so
far
forget
themselves
,
that
having
defin'd
the
Conceptions
to
be
certain
stor'd-up
Intelligences
and
Memories
,
to
be
constant
and
habitual
Impressions
;
and
having
wholly
fixt
the
Sciences
,
as
having
Stability
and
Firmness
,
they
presently
place
under
them
a
Basis
and
Seat
of
a
slippery
Substance
,
easie
to
be
dissipated
,
and
in
perpetual
Flux
and
Motion
.
Now
the
common
Conception
of
an
Element
and
Principle
,
naturally
imprinted
in
almost
all
Men
,
is
this
,
that
it
is
simple
,
unmixt
,
and
uncompounded
.
For
that
is
not
an
Element
or
Principle
,
which
is
mixt
;
but
those
things
[
are
so
,
]
of
which
it
is
mixt
.
But
these
Men
,
making
God
,
who
is
the
Principle
[
of
all
things
]
to
be
an
intellectual
Body
,
and
a
Mind
seated
in
Matter
,
pronounce
him
to
be
neither
simple
,
nor
uncompounded
,
but
[
to
be
compos'd
]
of
,
and
by
another
.
Matter
indeed
,
being
of
it self
without
Reason
,
and
void
of
Quality
,
has
Simplicity
,
and
the
Property
of
a
Principle
.
If
then
God
is
not
incorporeal
and
immaterial
,
he
participates
of
Matter
,
as
a
Principle
.
For
if
Matter
and
Reason
are
one
and
the
same
thing
,
they
have
not
rightly
defin'd
Matter
to
be
reasonless
;
but
if
they
are
different
things
,
then
is
God
constituted
of
them
both
,
and
is
not
a
simple
,
but
compound
thing
,
having
to
the
Intellectual
taken
the
Corporeal
from
Matter
.
Moreover
,
calling
these
four
Bodies
,
Earth
,
Water
,
Air
and
Fire
,
the
first
Elements
,
they
do
,
I
know
not
how
,
make
some
of
them
simple
and
pure
,
and
other●
compound
and
mixt
;
for
they
hold
,
that
Earth
and
Water
neither
contain
themselves
nor
other
things
,
but
preserve
their
Uni●y
by
the
Participation
of
Air
,
and
Force
of
Fire
;
but
that
Air
and
Fire
do
both
fortifie
themselves
by
their
own
strength
,
and
being
mixt
with
the
other
two
,
give
them
Force
,
Permanence
,
and
Subsistence
.
How
then
is
either
Earth
●or
Water
,
an
Element
,
if
neither
of
them
is
either
simple
,
or
first
,
or
self-sufficient
;
but
wanting
somewhat
from
without
,
to
contain
and
keep
it
in
its
Being
?
For
they
have
not
left
so
much
as
a
Thought
of
their
Substance
;
but
this
Discourse
concerning
the
Earth
has
much
Confusion
and
Uncertainty
,
[
when
they
say
,
that
it
subsists
]
of
it self
;
for
if
the
Earth
is
of
it self
,
how
has
it
need
of
the
Air
,
to
fix
and
contain
it
?
But
neither
the
Earth
nor
Water
can
any
more
be
[
said
to
be
]
of
it self
;
but
the
Air
,
drawing
together
,
and
thickning
the
Matter
,
has
made
the
Earth
,
and
again
,
dissolving
and
mollifying
it
,
has
produc'd
the
Water
.
Neither
of
these
then
is
an
Element
,
since
something
else
has
contributed
Being
and
Generation
to
them
both
.
Moreover
,
they
say
,
that
Substance
and
Matter
are
subject
to
Qualities
,
and
do
so
in
a
manner
define
them
;
and
again
,
they
make
the
Qualities
to
be
also
Bodies
.
But
these
things
have
much
Perplexity
;
for
,
if
Qualities
have
a
peculiar
Substance
,
for
which
they
both
are
,
and
are
call'd
Bodies
,
they
need
no
other
Substance
,
for
they
have
one
of
their
own
.
But
if
they
have
only
under
them
that
,
which
is
common
,
which
they
call
Essence
and
Matter
,
't
is
manifest
,
they
do
but
participate
of
the
Body
,
for
they
are
not
Bodies
.
But
the
Subject
and
Recipient
must
of
necessity
differ
from
those
things
,
which
it
receives
,
and
to
which
it
is
subject
.
But
these
Men
see
by
halves
,
for
they
say
indeed
,
that
Matter
is
void
of
Quality
;
but
they
will
not
call
Qualities
immaterial
.
Now
how
can
they
make
a
Body
without
Quality
,
who
understand
not
Quality
without
a
Body
?
For
the
reason
which
joyns
to
all
Quality
a
Body
,
suffers
not
the
Understanding
to
comprehend
any
Body
without
some
Quality
.
Either
therefore
he
,
who
oppugns
incorporeal
Quality
,
seems
also
to
oppugn
unqualify'd
Matter
;
or
separating
the
one
from
the
other
,
he
mutually
parts
them
both
.
As
for
the
Reason
,
which
some
pretend
,
that
Matter
is
call'd
unqualify'd
,
not
because
it
is
void
of
all
Quality
,
but
because
it
has
all
Qualities
,
is
most
of
all
against
Sense
:
for
no
Man
calls
that
unqualify'd
,
which
is
uncapable
of
no
Quality
;
nor
that
impassible
,
which
is
by
Nature
always
apt
to
suffer
all
things
;
nor
that
immoveable
,
which
is
mov'd
every
way
.
And
this
Doubt
is
not
solv'd
,
that
,
howsoever
Matter
is
always
understood
with
Quality
,
yet
't
is
understood
to
be
another
thing
,
and
differing
from
Quality
.
Plutarch's
Morals
:
Vol.
IV
.
The
Contradictions
of
the
Stoicks
.
Translated
out
of
the
Greek
,
by
E.
Smith
,
M.A.
I
First
lay
down
this
for
an
Axiom
,
that
there
[
ought
to
]
be
seen
in
Mens
Lives
an
Agreement
with
their
Doctrines
.
For
't
is
not
so
necessary
,
that
the
Pleader
(
as
Aeschines
has
it
)
and
the
Law
,
speak
one
and
the
same
thing
,
as
that
the
Life
of
a
Philosopher
be
consonant
to
his
Speech
.
For
the
Speech
of
a
Philosopher
is
a
Law
of
his
own
,
and
voluntarily
impos'd
on
himself
,
unless
they
esteem
Philosophy
to
be
a
Game
,
or
an
Acuteness
in
Disputing
[
invented
]
for
the
gaining
of
Applause
,
and
not
,
what
it
really
is
,
a
thing
,
deserving
[
our
]
greatest
Study
[
and
Industry
.
]
Since
then
there
are
in
their
Discourses
many
things
written
by
Zeno
himself
,
many
by
Cleanthes
,
and
most
of
all
by
Chrysippus
,
concerning
Policy
,
Governing
,
and
being
Governed
,
concerning
Judging
and
Pleading
;
and
yet
there
is
not
to
be
found
in
any
of
their
Lives
,
either
leading
of
Armies
,
making
of
Laws
,
going
to
Parliament
,
pleading
before
the
Judges
,
fighting
for
their
Country
,
travelling
on
Embassies
,
or
bestowing
of
L●rgesses
on
the
People
;
but
they
have
all
,
feeding
[
If
I
may
so
say
]
on
Rest
,
as
on
the
Lotus
,
led
their
whole
Lives
,
and
those
not
short
,
but
very
long
ones
,
in
forreign
Countries
,
amongst
Disputations
,
Books
,
and
Walkings
:
't
is
manifest
,
that
they
have
liv'd
,
rather
according
to
the
Writings
and
Sayings
of
others
,
than
their
own
Professions
,
having
spent
all
their
Days
in
that
Repose
,
which
Epicurus
and
Hieronymus
[
so
much
]
commend
.
Chrysippus
indeed
himself
,
in
his
fourth
Book
Of
Lives
,
thinks
,
there
is
[
little
or
]
no
difference
between
a
Scholastick
Life
,
and
a
voluptuous
one
.
I
will
set
down
here
his
very
Words
.
They
[
says
he
]
who
are
of
Opinion
,
that
a
Scholastick
Life
is
from
the
very
Beginning
,
most
suitable
to
Philosophers
,
seem
to
me
to
be
in
an
Error
,
thinking
that
they
ought
to
do
this
for
the
sake
of
some
Recreation
,
or
some
other
thing
like
to
it
,
and
in
that
manner
to
spin
out
the
whole
[
Course
of
their
]
Life
:
that
is
,
if
it
may
be
explain'd
,
to
live
at
ease
.
For
this
Opinion
of
theirs
is
not
to
be
conceal'd
,
many
of
them
delivering
it
clearly
,
and
not
a
few
more
obscurely
.
Who
therefore
did
more
grow
old
in
this
scholastick
[
or
idle
]
Life
,
than
Chrysippus
,
Cleanthes
,
Diogenes
,
Zeno
,
and
Antipater
?
who
left
their
Countreys
,
not
out
of
any
Discontent
,
but
that
they
might
quietly
enjoy
their
Delight
,
studying
and
disputing
at
their
leisure
.
[
To
verifie
which
]
Aristocreton
,
the
Disciple
,
and
intimate
Friend
of
Chrysippus
,
having
erected
his
Statue
of
Brass
upon
a
Pillar
,
engrav'd
on
it
these
Verses
.
This
Brasen
Statue
Aristocreon
To
's
Friend
Chrysippus
newly
here
has
put
,
Whose
sharp-edg'd
Wit
,
like
Sword
of
Champion
,
Did
Academick
Knots
in
sunder
cut
.
Such
an
one
then
was
Chrysippus
,
an
old
Man
,
a
Philosopher
,
one
,
who
prais'd
the
Regal
and
Civil
Life
,
and
thought
,
there
is
no
difference
between
a
scholastick
and
a
voluptuous
one
.
But
those
others
of
them
,
who
intermeddle
in
State
Affairs
,
act
yet
more
contradictorily
to
their
own
Doctrines
;
for
they
govern
,
judge
,
consult
,
make
Laws
,
punish
,
and
honour
,
as
if
Those
were
indeed
Cities
,
in
the
Government
of
which
they
concern
themselves
;
Those
truly
Counsellors
and
Judges
,
who
are
at
any
time
allotted
to
such
Offices
;
Those
Generals
,
who
are
chosen
by
Suffrages
;
and
Those
Laws
,
which
were
made
by
Clisthenes
,
Lycurgus
,
and
Solon
,
whom
they
affirm
to
have
been
vitious
Men
and
Fools
.
Indeed
Antipater
,
in
his
Writings
concerning
the
Difference
between
Cleanthes
and
Chrysippus
has
related
,
that
Zeno
and
Cleanthes
would
not
be
made
Citizens
of
Athens
,
lest
they
might
seem
to
injure
their
own
Countreys
.
I
shall
not
much
insist
upon
it
,
that
,
if
they
did
well
,
Chrysippus
acted
amiss
,
in
suffering
himself
to
be
enroll'd
,
as
a
Member
of
that
City
.
But
this
is
very
contradictory
and
absurd
,
that
removing
their
Persons
and
their
Lives
so
far
off
amongst
Strangers
,
they
reserv'd
their
Names
for
their
Countreys
:
[
which
is
the
same
thing
]
as
if
a
Man
,
leaving
his
Wife
,
and
cohabiting
and
bedding
with
another
,
and
getting
Children
on
her
,
should
yet
refuse
to
contract
Marriage
with
the
second
,
lest
he
might
seem
to
wrong
the
former
.
Again
,
Chrysippus
,
writing
in
his
Treatise
Of
Rhetorick
,
that
a
wise
Man
will
so
plead
,
and
act
in
the
Management
of
a
Common-wealth
,
as
if
Riches
,
Glory
,
and
Health
were
[
really
]
good
,
confesses
that
his
Speeches
are
inextricable
and
impolitick
,
and
his
Doctrines
unsuitable
for
the
Uses
and
Actions
[
of
human
Life
.
]
't
is
moreover
a
Doctrine
of
Zeno's
,
that
Temples
are
not
to
be
built
to
the
Gods
;
for
that
a
Temple
is
neither
a
thing
of
much
value
,
nor
holy
:
since
no
Work
of
Carpenters
,
and
Handicrafts
Men
can
be
of
much
value
.
And
yet
they
,
who
praise
these
things
,
as
well
[
and
wisely
]
said
,
are
initiated
in
the
sacred
Mysteries
,
go
up
to
the
Castle
,
[
where
Minerva's
Temple
stands
,
]
adore
the
Shrines
,
and
adorn
with
Garlands
the
Sacraries
,
being
the
Works
of
Carpenters
,
and
mechanical
Persons
.
Again
,
they
think
,
that
the
Epicureans
,
who
sacrifice
to
the
Gods
[
and
yet
deny
them
to
meddle
with
the
Government
of
the
World
]
do
thereby
refute
themselves
;
whereas
they
themselves
are
more
contrary
to
themselves
,
sacrificing
on
Altars
and
in
Temples
,
which
they
affirm
ought
not
to
stand
,
nor
to
have
been
built
.
Moreover
,
Zeno
admits
,
as
Plato
does
,
several
Virtues
according
to
their
differences
,
to
wit
,
Prudence
,
Fortitude
,
Temperance
,
and
Justice
,
as
being
indeed
inseparable
;
but
yet
divers
and
different
from
one
another
.
But
again
,
defining
every
one
of
them
,
he
says
,
that
Fortitude
is
Prudence
in
executing
,
Justice
Prudence
in
distributing
,
as
being
one
and
the
same
Vertue
,
but
seeming
to
differ
in
its
relations
to
Affairs
,
according
[
as
they
come
]
to
Action
.
Nor
does
Zeno
alone
seem
to
contradict
himself
in
these
Matters
;
but
Chrysippus
also
,
who
blames
Ariston
for
saying
,
that
the
other
[
Vertues
]
are
[
different
]
Habits
of
one
and
the
same
Vertue
,
and
yet
defends
Zeno
,
who
in
this
manner
defines
every
one
of
the
Vertues
.
And
Cleanthes
,
having
in
his
Commentaries
concerning
Nature
said
,
that
the
Vigor
[
of
things
]
is
the
striking
of
Fire
,
which
,
if
it
is
sufficient
in
the
Soul
to
perform
the
[
Duties
]
presented
to
it
,
is
call'd
Force
and
Strength
,
subjoyns
these
very
Words
:
Now
this
Force
and
Strength
,
when
it
is
in
things
apparent
,
and
to
be
persisted
in
,
is
Continence
;
when
in
things
to
be
endur'd
,
't
is
Fortitude
;
when
about
Worthiness
,
't
is
Justice
;
and
when
about
Choosing
or
Refusing
;
't
is
Temperance
.
Against
him
,
who
said
,
Give
not
thy
Judgment
,
till
both
Sides
are
heard
,
Zeno
on
the
contrary
made
use
of
such
an
Argument
as
this
.
If
he
,
who
spake
first
,
has
plainly
prov'd
[
his
Cause
]
the
second
is
not
to
be
heard
,
for
the
Question
is
at
an
end
;
and
if
he
has
not
prov'd
it
,
't
is
the
same
Case
,
as
if
being
cited
,
he
did
not
appear
,
or
appearing
,
did
[
nothing
but
]
wrangle
:
so
that
,
whether
he
has
prov'd
or
not
prov'd
his
Cause
,
the
second
is
not
to
be
heard
.
And
yet
he
,
who
made
this
Dilemma
,
has
written
against
Plato's
Common-weal
,
dissolv'd
Sophisms
,
and
exhorted
his
Scholars
to
learn
Logick
,
as
enabling
them
to
do
the
same
.
Now
Plato
has
either
prov'd
,
or
not
prov'd
those
things
[
which
he
writ
]
in
his
Common-weal
;
but
in
neither
Case
it
was
necessary
to
write
against
him
,
but
wholly
superfluous
and
vain
.
The
same
may
be
said
concerning
Sophisms
.
Chrysippus
is
of
Opinion
,
that
young
[
Students
]
should
first
learn
Logick
,
secondly
Ethicks
,
and
,
after
these
,
Physicks
,
and
likewise
in
this
,
to
meddle
last
of
all
with
the
Disputes
concerning
the
Gods
.
Now
these
things
having
been
often
said
by
him
,
't
will
suffice
to
set
down
,
what
is
[
to
that
purpose
]
found
in
his
fourth
Book
Of
Lives
,
being
thus
word
for
word
.
First
then
,
says
he
,
it
seems
to
me
,
according
as
it
has
been
rightly
said
by
the
Antients
,
that
there
are
three
Kinds
of
Philosophical
Speculations
;
Logical
,
Ethical
,
and
Physical
,
and
that
of
these
,
the
Logical
ought
to
be
plac'd
first
,
the
Ethical
second
,
and
the
Physical
third
,
and
that
of
the
Physical
,
the
Discourse
concerning
the
Gods
ought
to
be
the
last
:
wherefore
also
the
Traditions
concerning
this
have
been
stil'd
{αβγδ}
,
[
or
the
Endings
.
]
But
that
very
Discourse
concerning
the
Gods
,
which
he
says
ought
to
be
plac'd
the
last
,
he
usually
places
first
,
and
sets
before
every
moral
Question
;
for
he
is
seen
not
to
say
any
thing
,
either
concerning
the
Ends
,
or
concerning
Justice
,
or
concerning
Good
and
Evil
,
or
concerning
Marriage
and
the
Education
of
Children
,
or
concerning
the
Law
and
the
Commonwealth
,
but
,
as
those
,
who
propose
Decrees
to
States
,
set
before
them
some
Wish
of
good
Fortune
,
so
he
also
premises
something
of
Jupiter
,
Fate
,
Providence
,
the
Worlds
being
one
,
and
finite
,
and
maintain'd
by
one
Power
.
None
of
which
any
one
can
be
perswaded
to
believe
,
who
has
not
penetrated
deeply
into
the
Discourses
of
Natural
Philosophy
.
Hear
what
he
says
of
this
in
his
third
Book
of
the
Gods
.
For
there
is
not
,
[
says
he
]
to
be
found
any
other
Beginning
,
or
any
other
Generation
of
Justice
,
but
what
is
from
Jupiter
,
and
common
Nature
.
For
thence
must
every
such
thing
have
its
Beginning
,
if
we
will
say
any
thing
concerning
Good
and
Evil
.
And
again
in
his
Natural
Positions
[
he
says
:
]
For
one
cannot
otherwise
,
or
more
properly
come
to
the
Discourse
of
Good
and
Evil
,
to
the
Vertues
,
or
to
Felicity
,
than
from
common
Nature
,
and
the
Administration
of
the
World
.
And
going
farther
on
,
[
he
adds
]
For
to
these
we
must
annex
the
Discourse
concerning
Good
and
Evil
,
there
being
no
other
better
Beginning
or
Relation
thereof
,
and
the
Speculation
of
Nature
being
learne
for
nothing
else
,
but
[
to
understand
]
the
Difference
between
Good
and
Evil
.
According
to
Chrysippus
,
therefore
the
Natural
Science
is
both
before
and
after
the
Moral
:
or
rather
,
't
is
an
Inversion
of
Order
altogether
absurd
,
if
this
must
be
put
after
those
things
,
none
of
which
can
be
comprehended
without
this
;
and
his
contradicting
himself
is
manifest
,
when
he
asserts
the
Discourse
of
Nature
to
be
the
Beginning
of
that
concerning
Good
and
Evil
,
and
yet
commands
it
to
be
deliver'd
,
not
before
,
but
after
it
.
Now
if
any
one
shall
say
,
that
Chrysippus
,
in
his
Book
concerning
the
Use
of
Speech
,
has
written
,
that
he
,
who
applies
himself
to
Logick
first
,
needs
not
absolut●ly
to
abstain
from
the
rest
,
but
should
take
as
much
of
them
,
as
shall
fall
in
his
way
,
he
will
indeed
say
the
truth
,
but
will
withal
confirm
the
Fault
.
For
he
oppugns
himself
,
one
while
commanding
,
that
the
Science
concerning
God
should
be
taken
last
,
and
for
a
Conclusion
,
as
being
therefore
also
call'd
{αβγδ}
;
and
again
,
another
while
saying
,
that
this
is
to
be
learnt
together
with
the
very
first
.
For
Order
is
at
an
end
,
if
all
things
must
be
us'd
at
all
times
.
But
this
is
more
,
that
having
made
the
Science
concerning
the
Gods
the
Beginning
of
that
concerning
Good
and
Evil
,
he
bids
not
those
,
who
apply
themselves
to
the
Ethicks
,
to
begin
with
that
;
but
learning
these
,
to
take
of
that
also
,
as
it
shall
come
in
their
way
,
and
then
to
go
from
these
to
that
,
without
which
,
he
says
there
is
no
Beginning
or
Entrance
upon
these
.
As
for
disputing
on
both
sides
,
he
says
,
that
he
does
not
universally
reject
it
,
but
exhorts
us
to
use
it
with
caution
,
as
is
done
in
Pleadings
,
not
with
Approbation
,
but
to
dissolve
their
Probability
.
For
to
those
,
says
he
,
who
endeavor
a
Suspension
of
Assent
concerning
all
things
,
't
is
convenient
to
do
this
,
and
it
cooperates
to
what
they
desire
;
but
as
for
those
,
who
would
work
in
us
Science
,
according
to
which
we
shall
professedly
live
,
they
ought
to
found
the
contrary
,
and
to
direct
those
,
who
are
entred
,
from
the
Beginning
to
the
End
;
and
where
there
is
occasion
to
make
mention
of
contrary
Discourses
,
to
dissolve
their
Probability
,
as
is
done
in
Pleadings
.
For
this
he
has
said
in
express
Words
.
Now
that
it
is
absurd
,
for
Philosophers
to
think
,
that
they
ought
to
set
down
the
contrary
Opinion
,
not
with
all
its
Reasons
,
but
like
Pleaders
,
disabling
it
,
as
if
they
contended
not
for
Truth
,
but
Victory
;
we
have
elsewhere
spoken
against
him
.
But
that
he
himself
has
,
not
[
only
]
in
his
Disputations
,
but
frequently
confirm'd
the
Discourses
,
which
are
contrary
to
his
own
Opinions
,
[
and
that
]
stoutly
,
and
with
so
much
earnestness
and
Contention
,
that
't
was
not
for
every
one
to
understand
what
he
lik'd
,
they
themselves
affirm
,
who
admire
the
Mans
Acuteness
;
and
think
,
that
Carneades
said
nothing
of
his
own
,
but
catching
hold
of
those
Arguments
,
which
Chrysippus
alledg'd
for
the
contrary
Opinion
,
assaulted
with
them
his
Positions
,
and
often
cry'd
out
;
Wretch
,
thy
own
Strength
will
thee
undo
—
As
if
he
had
given
great
Advantages
against
himself
to
those
,
who
would
disturb
and
calumniate
his
Doctrines
.
But
of
those
things
,
he
has
set
out
against
Custom
,
they
are
so
proud
,
and
do
so
glory
[
in
them
,
]
that
they
fear
not
to
affirm
,
that
all
the
Sayings
of
all
the
Academicks
together
,
if
they
were
collected
into
one
Body
,
are
not
comparable
to
what
Chrysippus
has
writ
in
disparagement
of
the
Senses
.
Which
is
an
evident
sign
of
the
Ignorance
or
Self-love
of
the
Speakers
;
but
this
indeed
is
true
,
that
being
afterwards
desirous
to
defend
Custom
and
the
Senses
,
he
was
inferior
to
himself
,
and
the
latter
Treatise
was
much
weaker
than
the
former
.
So
that
he
contradicts
himself
:
for
having
always
directed
the
proposing
of
an
Adversaries
Opinions
,
not
with
Approbation
,
but
with
a
Demonstration
of
their
Falsity
,
he
has
shew'd
himself
more
acute
in
opposing
,
then
defending
his
own
Doctrines
;
and
having
admonish'd
others
to
take
heed
of
contrary
Arguments
,
as
withdrawing
Comprehension
,
he
has
been
more
sedulous
in
framing
such
Proofs
,
as
take
away
Comprehension
,
than
such
,
as
confirm
it
.
And
yet
he
plainly
shews
,
that
he
himself
fear'd
this
,
writing
thus
in
his
fourth
Book
of
Lives
.
Repugnant
Arguments
,
and
Probabilities
on
the
contrary
side
,
are
not
[
rashly
]
to
be
propos'd
,
but
with
caution
,
lest
[
the
Hearers
,
]
distracted
by
them
,
should
let
go
their
Conception
,
not
being
able
sufficiently
to
apprehend
their
Solutions
,
but
so
weakly
,
that
their
Comprehensions
may
easily
be
shaken
.
For
even
those
,
who
have
,
according
to
custom
,
preconceiv'd
both
sensible
and
other
things
,
quickly
forego
them
,
being
distracted
by
Megarian
Interrogatories
,
and
others
more
numerous
and
forcible
.
I
would
willingly
therefore
ask
the
Stoicks
,
whether
they
think
these
Megarian
Interrogatories
to
be
more
forcible
than
those
,
which
Chrysippus
has
written
in
six
Books
against
Custom
,
or
[
rather
]
this
should
be
askt
of
Chrysippus
himself
.
For
observe
,
what
he
has
written
about
the
Megarian
Reason
,
in
his
Book
Concerning
the
Use
of
Speech
,
[
where
he
says
]
thus
:
Some
such
things
fell
out
in
the
Discourse
of
Stilpon
and
Menedemus
:
for
,
whereas
they
were
renown'd
for
Wisdom
,
their
Disputing
has
turn'd
to
their
Reproach
,
[
their
Arguments
]
being
part
clumsie
,
and
the
rest
evidently
sophistical
.
And
yet
,
good
Sir
,
you
fear
,
lest
those
Arguments
,
which
you
deride
,
and
term
the
Disgrace
of
their
Proposers
,
as
having
a
manifest
Faultiness
,
should
divert
some
from
Comprehension
.
And
did
not
you
your self
,
writing
so
many
Books
against
Custom
,
in
which
you
have
added
,
whatever
you
could
invent
,
ambitiously
striving
to
exceed
Arcesilaus
,
expect
,
that
you
should
perplex
some
of
your
Readers
?
For
neither
does
he
use
slender
Arguments
against
Custom
,
but
,
as
if
he
were
Pleading
,
he
with
some
Passion
[
in
himself
]
stirs
up
the
Affections
[
of
others
,
]
telling
[
his
Opponent
,
]
that
he
talks
foolishly
,
and
labours
in
vain
.
And
that
he
may
leave
no
room
to
deny
his
speaking
of
Contradictions
,
he
has
in
his
Natural
Positions
written
thus
.
It
may
be
lawful
for
those
,
who
comprehend
a
thing
,
to
argue
on
the
contrary
side
,
applying
it
to
the
Defence
,
which
is
in
the
thing
it self
;
and
sometimes
,
when
they
comprehend
neither
,
to
discourse
,
what
is
[
alledg'd
]
for
either
.
And
having
said
in
his
Book
Concerning
the
Use
of
Speech
,
that
we
ought
no
more
to
use
the
Force
of
Reason
,
than
of
Arms
,
for
such
things
as
are
not
fitting
,
he
subjoyns
this
:
For
they
are
to
be
employ'd
for
the
finding
out
of
Truths
,
and
for
the
Alliance
of
them
,
and
not
for
the
contrary
,
though
many
Men
do
it
.
By
the
Many
,
perhaps
he
means
those
,
who
withhold
[
their
Assent
.
]
But
they
indeed
,
comprehending
neither
,
argue
on
both
sides
,
as
may
be
perceiv'd
:
for
thus
only
,
or
chiefly
,
does
Truth
afford
a
Comprehension
of
it self
.
But
you
,
who
accuse
them
,
and
do
your self
write
contrary
to
those
things
,
which
you
comprehend
concerning
Custom
,
and
exhort
others
with
Approbation
to
do
the
same
in
unprofitable
and
hurtful
things
,
confess
,
that
using
the
Faculty
of
Disputing
,
you
,
through
Ambition
act
like
a
young
Scholar
.
They
say
,
that
a
good
Deed
is
the
Command
,
and
Sin
the
Prohibition
of
the
Law
;
and
therefore
that
the
Law
forbids
the
Wicked
many
things
,
but
commands
them
nothing
,
because
they
cannot
do
a
good
Deed
.
But
who
is
ignorant
,
that
he
,
who
cannot
do
a
good
Deed
,
cannot
also
sin
?
Therefore
they
make
the
Law
to
contradict
it self
,
commanding
Men
those
things
,
which
they
cannot
perform
,
and
forbidding
them
those
things
,
from
which
they
cannot
abstain
.
For
a
Man
,
who
cannot
be
temperate
,
cannot
but
act
intemperately
;
and
he
,
who
cannot
be
wise
,
cannot
but
act
foolishly
.
And
they
themselves
affirm
,
that
those
who
forbid
,
say
indeed
one
thing
,
forbid
another
,
and
command
another
.
For
he
,
who
says
,
Thou
shalt
not
steal
,
[
at
the
same
time
,
that
]
he
says
this
Word
,
Thou
shalt
not
steal
,
forbids
also
to
steal
.
The
Law
therefore
forbids
the
Wicked
nothing
,
unless
it
also
commands
them
something
.
And
they
say
,
that
the
Physician
[
or
Chyrurgion
]
bids
his
Disciple
[
or
Apprentice
]
to
cut
and
cauterize
,
without
adding
these
Words
,
Seasonably
and
Moderately
;
and
the
Musician
commands
his
Scholar
to
play
on
the
Harp
,
and
Sing
,
without
adding
,
Tuneably
,
and
keeping
Time
.
Wherefore
also
they
punish
those
,
who
do
these
things
unskilfully
and
faultily
:
for
that
they
were
commanded
to
do
them
well
,
and
they
have
done
them
ill
.
If
therefore
a
wise
Man
commands
his
Servant
to
say
,
or
do
something
,
and
punishes
him
for
doing
it
unseasonably
,
or
not
as
he
ought
,
is
it
not
manifest
,
that
he
commanded
him
to
do
a
good
Action
,
and
not
an
indifferent
one
?
But
if
wise
Men
command
wicked
ones
indifferent
things
,
what
hinders
,
but
the
Commands
of
the
Law
may
be
also
such
?
Moreover
,
the
Instinct
,
call'd
{αβγδ}
,
is
,
according
to
him
,
the
Reason
of
a
Man
,
commanding
him
to
do
something
,
as
he
has
written
in
his
Book
Of
the
Law
.
Is
not
therefore
also
the
Aversion
,
call'd
{αβγδ}
,
a
prohibiting
Reason
,
and
an
Inclination
,
and
that
Inclination
agreeable
to
Reason
?
Caution
therefore
is
also
Reason
,
prohibiting
a
wise
Man
:
for
to
be
cautious
,
is
proper
only
to
the
Wise
,
and
not
to
the
Wicked
.
If
then
the
Reason
of
a
wise
Man
is
one
thing
,
and
the
Reason
of
the
Law
another
,
wise
Men
have
caution
contrary
to
the
Law
;
but
if
the
Law
is
nothing
else
,
but
the
Reason
of
a
wise
Man
,
the
Law
is
found
to
forbid
wise
Men
the
doing
of
those
things
,
of
which
they
are
cautious
.
Chrysippus
says
,
that
nothing
is
profitable
to
the
Wicked
,
that
the
Wicked
have
neither
use
nor
need
of
any
thing
.
Having
said
this
in
his
first
Book
Of
Good
Deeds
,
he
says
again
,
that
both
Commodiousness
and
Grace
pertain
to
mean
[
or
indifferent
]
things
,
none
of
which
,
according
to
them
,
is
profitable
.
In
the
same
place
he
affirms
,
that
there
is
nothing
proper
,
nothing
convenient
for
a
vitious
Man
:
and
consequently
,
that
there
is
nothing
strange
[
or
unfitting
]
for
a
good
Man
,
nothing
familiar
or
fitting
for
a
bad
one
:
since
,
as
Goodness
is
the
ones
,
so
Badness
is
the
others
.
Why
then
does
he
break
our
Heads
,
writing
particularly
in
every
one
of
his
Books
,
as
well
Natural
as
Moral
,
that
as
soon
as
we
are
born
,
we
are
appropriated
to
our selves
,
our
Parts
,
Off-spring
?
And
why
in
his
first
Book
Of
Justice
does
he
say
,
that
the
very
Brutes
,
proportionably
to
the
Necessity
of
their
Young
,
are
appropriated
[
or
affected
]
to
them
,
except
Fishes
,
for
their
Young
are
nourish'd
by
themselves
?
For
neither
have
they
Sense
,
who
have
nothing
sensible
,
nor
they
Appropriation
,
who
have
nothing
proper
:
for
Appropriation
seems
to
be
the
Sense
and
Perception
of
what
is
proper
.
And
this
Opinion
is
consequent
to
their
principal
ones
.
't
is
moreover
manifest
,
that
Chrysippus
,
though
he
has
also
written
many
things
to
the
contrary
,
lays
this
for
a
Position
,
that
there
is
not
any
Vice
greater
,
or
any
Sin
more
grievous
than
another
;
nor
any
Vertue
more
excellent
,
or
any
good
Deed
better
than
another
:
so
that
he
says
in
his
first
Book
Of
Nature
:
As
it
well
beseems
Jupiter
to
glory
in
himself
and
his
Life
,
to
magnifie
himself
,
and
(
if
we
may
so
say
)
to
bear
up
his
Head
,
have
an
high
Conceit
of
himself
,
and
speak
big
,
for
that
he
leads
a
Life
worthy
of
lofty
Speech
:
so
the
same
things
do
not
mis-beseem
all
good
Men
,
who
are
in
nothing
exceeded
by
Jupiter
.
And
yet
himself
,
in
his
third
Book
Of
Justice
says
,
that
they
,
who
make
Pleasure
the
End
,
destroy
Justice
;
but
they
,
who
say
,
't
is
only
a
Good
,
do
not
destroy
it
.
These
are
his
very
Words
:
For
perhaps
,
if
we
leave
this
to
Pleasure
,
that
't
is
a
Good
,
but
not
the
End
,
and
that
Honesty
is
[
one
]
of
those
things
,
which
are
eligible
for
themselves
;
we
may
preserve
Justice
,
making
Honest
and
Just
a
greater
Good
than
Pleasure
.
But
if
that
is
only
good
,
which
is
honest
,
he
,
who
affirms
Pleasure
to
be
a
Good
,
is
in
an
Error
,
but
he
errs
less
than
he
who
makes
it
also
the
End
:
for
the
one
destroys
Justice
,
the
other
preserves
it
;
and
by
the
one
[
human
]
Society
is
overthrown
,
but
the
other
leaves
a
Place
to
Goodness
and
Humanity
.
Now
I
let
pass
his
saying
farther
in
his
Book
Concerning
Jupiter
,
that
the
Vertues
increase
and
go
on
,
lest
I
may
seem
to
catch
at
Words
;
though
Chrysippus
indeed
is
in
this
kind
very
sharp
upon
Plato
and
others
.
But
when
he
forbids
the
praising
of
every
thing
,
that
is
done
according
to
Vertue
,
he
shews
that
there
is
some
difference
between
good
Deeds
.
Now
he
says
thus
in
his
Book
Concerning
Jupiter
:
For
of
Works
that
are
according
to
Vertue
,
the
principal
only
are
to
be
prais'd
;
for
he
would
show
himself
to
be
very
frigid
,
that
should
undertake
to
praise
and
extol
any
Men
for
holding
out
the
Finger
sloutly
,
for
abstaining
continently
from
an
old
Woman
,
ready
to
drop
into
the
Grave
,
and
patiently
hearing
[
it
said
,
]
that
three
are
not
exactly
four
.
What
he
says
in
his
third
Book
of
the
Gods
,
is
not
unlike
to
this
:
For
I
moreover
think
,
says
he
,
that
the
Praises
of
such
things
,
though
proceeding
from
Vertue
,
as
are
to
abstain
from
an
old
Woman
,
who
has
one
Foot
in
the
Grave
,
and
to
endure
the
Stinging
of
a
Wasp
,
would
be
very
impertinent
.
What
other
Reprehender
of
his
Doctrines
does
this
Man
then
expect
?
For
if
he
,
who
praises
such
things
,
is
frigid
,
he
,
who
asserts
every
one
of
them
to
be
a
great
,
nay
,
a
very
great
good
Deed
,
is
much
more
frigid
.
For
if
to
bear
the
Stinging
of
a
Wasp
is
equal
to
the
being
Valiant
;
and
to
abstain
from
an
old
Woman
,
who
is
neer
her
End
,
to
the
being
Temperate
;
there
is
,
I
think
,
no
difference
whether
a
vertuous
Man
is
prais'd
for
these
,
or
for
those
.
Moreover
,
in
his
second
Book
of
Friendship
,
teaching
,
that
Friendships
are
not
for
every
Fault
to
be
dissolv'd
,
he
has
these
very
Expressions
:
For
't
is
meet
that
some
[
Faults
]
should
be
wholly
pass'd
by
,
others
lightly
reprehended
,
others
more
severely
,
and
others
deem'd
worthy
a
total
Dissolution
[
Of
Friendship
.
]
And
which
is
more
,
he
says
in
the
same
Book
,
that
we
will
converse
with
some
more
,
and
some
less
,
so
that
some
are
more
,
and
some
less
Friends
;
this
Diversity
extending
very
far
:
for
some
are
worthy
of
such
an
Amity
,
others
of
a
greater
;
and
these
will
deserve
to
be
so
far
trusted
,
those
not
so
far
,
and
the
like
.
For
what
else
has
he
done
in
these
Places
,
but
shewn
the
great
Diversities
,
there
are
between
these
things
?
Moreover
,
in
his
Book
Concerning
Honesty
,
to
demonstrate
that
only
to
be
good
,
which
is
honest
,
he
uses
these
Words
:
What
is
good
,
is
eligible
;
what
is
eligible
,
is
acceptable
;
what
is
acceptable
,
is
laudable
;
and
what
is
laudable
,
is
honest
.
And
again
,
What
is
good
,
is
joyous
;
what
is
joyous
,
is
venerable
;
what
is
venerable
,
is
honest
.
But
these
Speeches
are
repugnant
to
himself
:
for
either
all
Good
is
commendable
,
and
then
the
abstaining
chastly
from
an
old
Woman
is
also
commendable
;
or
all
Good
is
neither
venerable
,
nor
joyous
,
but
this
Reason
is
at
an
end
.
Or
may
it
perhaps
be
frigid
in
others
,
to
praise
any
for
such
things
,
and
not
ridiculous
for
him
to
rejoyce
and
glory
in
them
?
Such
indeed
he
frequently
is
;
but
in
his
Disputations
against
others
he
takes
not
the
least
care
of
speaking
things
contrary
and
dissonant
to
himself
.
For
in
his
Books
Of
Exhorting
reprehending
Plato
,
who
said
,
that
to
him
,
who
has
neither
learnt
,
nor
knows
how
to
live
,
't
is
profitable
not
to
live
;
he
speaks
in
this
manner
:
For
this
Speech
is
both
repugnant
to
it self
,
and
not
at
all
exhortatory
:
for
first
insinuating
,
that
't
is
best
for
us
not
to
live
,
and
in
a
sort
counselling
us
to
dye
,
he
will
excite
us
rather
to
any
thing
else
,
than
to
be
Philosophers
:
for
neither
can
he
,
who
does
not
live
,
philosophize
,
nor
he
,
who
shall
live
long
wickedly
and
ignorantly
,
become
wise
.
And
going
on
,
he
says
,
that
't
is
convenient
for
the
Wicked
also
to
continue
in
Life
.
And
afterwards
thus
word
for
word
:
First
[
as
]
Vertue
,
barely
[
taken
,
]
has
nothing
towards
our
Living
;
so
neither
has
Vice
any
thing
to
oblige
us
to
depart
.
Nor
is
it
necessary
to
turn
over
other
Books
,
that
we
may
shew
Chrysippus's
Contradictoriness
to
himself
;
but
in
these
same
he
sometimes
with
Commendation
brings
forth
this
Saying
of
Antisthenes
,
that
either
Understanding
,
or
an
Halter
,
is
to
be
provided
;
as
also
that
of
Tyrtaeus
,
Come
nigh
the
Bounds
of
Vertue
,
or
of
Death
.
Now
what
else
will
this
shew
,
but
that
to
wicked
Men
and
Fools
,
not
to
live
is
more
profitable
than
to
live
?
And
sometimes
correcting
Theogni●
,
he
says
,
that
the
Poet
should
not
have
written
,
From
Poverty
to
fly
—
But
rather
thus
;
From
Wickedness
to
fly
,
into
the
Deep
Throw
thy self
,
Cyrnus
,
or
from
Rocks
so
steep
.
What
therefore
else
does
he
seem
to
do
,
but
to
set
down
himself
those
things
and
Doctrines
,
which
,
when
others
write
them
,
he
expunges
:
condemning
indeed
Plato
,
for
shewing
,
that
not
to
live
,
is
better
than
to
live
vitiously
and
ignorantly
;
and
yet
with
Theoguis
counselling
a
Man
to
break
his
Neck
,
or
throw
himself
into
the
Sea
,
that
he
may
avoid
Vice
?
For
having
prais'd
Antisthenes
for
directing
Fools
to
an
Halter
,
he
again
blames
him
,
saying
,
that
Vice
has
nothing
that
should
oblige
us
to
depart
out
of
Life
.
Moreover
,
in
his
Books
against
the
same
Plato
,
Concerning
Justice
,
he
immediately
,
at
the
very
beginning
,
leaps
into
a
Discourse
touching
the
Gods
,
and
says
,
that
Cephalus
did
not
rightly
avert
Men
from
Injustice
by
the
Fear
of
the
Gods
,
and
that
he
may
easily
be
refuted
,
and
that
he
affords
to
the
contrary
many
Arguments
and
Probabilities
,
impugning
the
Discourse
concerning
Divine
Punishments
,
as
nothing
differing
from
the
Tales
of
Acco
and
Alphito
,
[
or
Raw-Head
and
Bloody-Bones
,
]
with
which
Women
are
wont
to
frighten
little
Children
from
their
unlucky
Pranks
.
Having
thus
traduc'd
Plato
,
he
in
other
places
again
praises
him
,
and
often
alledges
this
Saying
of
Euripides
.
Howe're
you
may
deride
it
,
there
's
a
Jove
,
With
other
Gods
,
who
see
Mens
Facts
,
above
.
And
likewise
in
his
first
Book
of
Justice
citing
these
Verses
of
Hesiod
,
Then
Jove
from
Heaven
Punishments
did
send
,
And
Plague
and
Famine
brought
them
to
their
End.
He
says
,
the
Gods
do
these
things
,
that
,
the
Wicked
being
punisht
,
others
,
admonisht
by
these
Examples
,
may
less
dare
to
attempt
the
doing
of
such
things
.
Again
,
in
his
Book
of
Justice
,
subjoyning
,
that
't
is
possible
for
those
,
who
make
Pleasure
a
Good
,
but
not
the
End
,
to
preserve
also
Justice
,
he
said
in
express
Terms
:
For
perhaps
if
we
leave
this
to
Pleasure
,
that
't
is
a
Good
,
but
not
the
End
,
and
that
Honesty
is
one
of
those
things
,
which
are
eligible
for
themselves
,
we
may
preserve
Justice
,
making
Honest
and
Just
a
greater
Good
than
Pleasure
.
So
much
[
he
says
]
in
this
Place
concerning
Pleasure
.
But
in
his
Book
against
Plato
,
accusing
him
for
seeming
to
make
Health
a
Good
,
he
says
,
that
not
only
Justice
,
but
also
Magnanimity
,
Temperance
,
and
all
the
other
Vertues
will
be
taken
away
,
if
we
make
Pleasure
,
Health
,
or
any
thing
else
,
which
is
not
Honest
,
to
be
a
Good
.
What
therefore
is
to
be
said
for
Plato
,
we
have
elsewhere
written
against
him
.
But
here
his
contradicting
himself
is
manifest
,
when
he
says
in
one
place
,
that
if
a
Man
supposes
,
with
Honesty
,
Pleasure
also
to
be
a
Good
,
Justice
is
preserv'd
;
and
in
another
,
accuses
those
who
make
any
thing
besides
Honesty
,
to
be
a
Good
,
of
taking
away
all
the
Vertues
.
But
that
he
may
not
leave
[
any
Means
of
making
]
an
Apology
for
his
Contradictions
,
writing
against
Aristotle
Concerning
Justice
,
he
affirms
him
not
to
have
spoken
rightly
,
when
he
said
,
that
Pleasure
being
[
made
]
the
End
,
Justice
is
taken
away
,
and
together
with
Justice
,
every
one
also
of
the
other
Vertues
.
For
that
Justice
will
indeed
be
taken
away
;
but
that
there
is
nothing
to
hinder
the
other
Vertues
from
remaining
,
and
being
,
though
not
eligible
for
themselves
,
yet
good
,
and
Vertues
.
Then
he
reckons
up
every
one
of
them
by
Name
.
But
[
't
will
be
]
better
to
set
down
his
own
Words
.
For
Pleasure
,
says
he
,
appearing
,
according
to
this
Discourse
[
to
be
made
]
the
End
,
yet
all
this
seems
not
to
me
to
be
contain'd
in
it
.
Wherefore
we
must
say
,
that
neither
any
of
the
Vertues
is
eligible
,
nor
any
of
the
Vices
to
be
avoided
for
it self
,
but
that
all
these
things
are
to
be
refer'd
to
the
proposed
Scope
.
Yet
nothing
,
according
to
their
Opinion
,
will
hinder
,
but
that
Fortitude
,
Prudence
,
Continence
,
and
Patience
,
may
be
good
,
and
their
Contraries
to
be
avoided
.
Has
there
ever
then
been
any
Man
more
peevish
in
his
Disputes
than
he
,
who
has
blam'd
two
of
the
principal
Philosophers
;
the
one
for
taking
away
all
Vertue
,
by
not
making
that
only
to
be
good
,
which
is
honest
;
and
the
other
,
for
not
thinking
all
the
Vertues
,
except
Justice
,
to
be
preserv'd
,
though
Pleasure
is
[
made
]
the
End.
For
't
is
a
wonderful
Licentiousness
,
that
discoursing
of
the
same
Matters
,
he
should
,
[
when
]
accusing
Plato
,
take
away
again
those
very
things
,
which
himself
sets
down
,
[
when
]
reprehending
Aristotle
.
Moreover
,
in
his
Demonstrations
concerning
Justice
,
he
says
expresly
,
that
every
good
Deed
is
both
a
lawful
Action
,
and
a
just
Operation
;
but
every
thing
which
is
done
according
to
Continence
,
Patience
,
Prudence
,
or
Fortitude
,
is
a
good
Deed
,
and
therefore
also
a
just
Operation
.
Why
then
does
he
not
also
leave
Justice
to
them
,
to
whom
he
leaves
Prudence
,
Fortitude
,
and
Continence
;
since
whatever
they
do
well
according
to
the
said
Vertue
,
they
do
also
justly
?
Moreover
,
Plato
having
said
,
that
Injustice
,
as
being
the
Corruption
and
Sedition
of
the
Soul
,
loses
not
its
Power
even
in
those
,
who
have
it
within
them
;
but
sets
the
wicked
Man
against
himself
,
and
molests
,
and
disturbs
him
:
Chrysippus
,
blaming
this
,
affirms
,
that
't
is
absurdly
said
,
a
Man
injures
himself
:
for
that
Injustice
is
to
another
,
and
not
to
ones
self
.
But
forgetting
this
,
he
again
says
in
his
Domonstrations
concerning
Justice
,
that
the
unjust
Man
is
injur'd
by
himself
,
and
injures
himself
,
when
he
injures
another
,
becoming
to
himself
the
Cause
of
Transgressing
,
and
undeservedly
hurting
himself
.
In
his
Books
indeed
against
Plato
contending
,
that
Injustice
is
not
said
against
ones
self
,
but
against
another
,
he
has
these
Words
.
For
those
who
are
particularly
unjust
,
consist
of
many
such
,
speaking
contrary
things
;
Injustice
also
being
besides
so
taken
,
as
to
be
in
many
,
so
affected
to
one
another
;
and
no
such
thing
extending
to
one
alone
,
but
inasmuch
as
he
is
affected
towards
his
Neighbour
.
But
in
his
Demonstrations
he
has
such
Discourses
,
as
these
,
concerning
the
unjust
Mans
being
injurious
also
to
himself
:
The
Law
forbids
the
being
any
way
the
Author
[
or
Cause
]
of
Transgression
;
and
to
act
injustly
will
be
a
Transgression
:
He
Therefore
,
who
is
to
himself
the
Author
[
or
Cause
]
of
acting
injustly
,
transgresses
against
himself
.
Now
he
that
transgresses
against
any
one
,
also
injures
him
;
therefore
he
,
who
is
injurious
to
any
one
whomsoever
,
is
injurious
also
to
himself
.
Again
,
Sin
is
an
Hurt
,
and
every
one
,
who
sins
,
sins
against
himself
;
every
one
therefore
,
who
sins
,
hurts
himself
undeservedly
,
and
if
so
,
is
also
unjusts
to
himself
.
And
farther
thus
:
He
,
who
is
hurt
by
another
,
hurts
himself
,
and
that
undeservedly
.
Now
that
is
to
be
unjust
.
Every
one
therefore
,
that
is
injur'd
,
by
whomsoever
it
is
,
is
unjust
also
to
himself
.
He
says
,
that
the
Doctrine
concerning
Good
and
Evil
,
which
himself
introduces
and
approves
,
is
most
agreeable
to
Life
,
and
does
most
of
all
reach
the
inbred
Praenotions
;
for
this
he
has
affirm'd
in
his
third
Book
Of
Exhortations
.
But
in
his
first
Book
,
he
says
,
that
this
Doctrine
takes
a
Man
off
from
all
other
things
,
as
bei●●●othing
to
us
,
nor
co-operating
any
thing
towards
Felicity
.
See
now
,
how
consonant
he
is
to
himself
,
when
he
asserts
[
a
Doctrine
,
]
which
takes
us
off
from
Life
,
Health
,
Indolence
,
and
Integrity
of
the
Senses
,
and
says
,
that
those
things
,
we
beg
of
the
Gods
,
are
nothing
to
us
,
to
be
most
agreeable
to
Life
,
and
to
the
common
Anticipations
.
But
that
there
may
be
no
Denial
of
his
speaking
Contradictions
,
in
his
third
Book
Of
Justice
he
has
said
thus
:
Wherefore
also
for
the
Excellence
of
their
Greatness
and
Beauty
,
we
seem
to
speak
things
,
like
to
Fictions
,
and
not
according
to
Man
or
Human
Nature
.
Is
it
then
possible
that
any
one
can
more
plainly
confess
his
speaking
things
contrary
to
himself
,
than
this
Man
does
,
who
affirms
those
things
,
which
he
says
for
their
Excellency
seem
to
be
Fictions
,
and
to
be
spoken
above
Man
,
and
Human
Nature
,
to
be
agreeable
to
Life
,
and
most
of
all
to
reach
the
inbred
Praenotions
?
In
every
one
of
his
Natural
and
Ethical
Books
,
he
asserts
Vice
to
be
the
very
Essence
of
Unhappiness
:
writing
and
contending
,
that
to
live
vitiously
is
the
same
thing
as
to
live
unhappily
.
But
in
his
third
Book
Of
Nature
,
having
said
,
that
't
is
profitable
for
a
Fool
to
live
,
rather
than
to
dy
,
though
he
is
never
to
become
Wise
,
he
subjoyns
:
For
such
are
good
things
to
Men
,
that
evil
things
do
in
some
sort
precede
indifferent
ones
.
I
let
pass
therefore
,
that
having
elsewhere
said
,
Nothing
is
profitable
to
Fools
,
he
here
says
,
that
to
live
foolishly
is
profitable
to
them
.
Now
those
things
being
by
them
call'd
indifferent
,
which
are
neither
bad
nor
good
,
when
he
says
,
that
bad
things
precede
them
,
he
says
nothing
else
,
but
that
evil
things
precede
those
,
that
are
not
evil
,
and
that
to
be
unhappy
is
more
profitable
than
not
to
be
Unhappy
;
and
if
so
,
he
esteems
not
to
be
unhappy
to
be
more
unprofitable
;
and
if
more
unprofitable
,
more
hurtful
than
to
be
unhappy
.
Desiring
therefore
to
mitigate
this
Absurdity
,
he
adds
concerning
Evils
:
But
't
is
not
these
Evils
that
prec●de
,
but
Reason
,
with
which
't
is
more
con●enient
to
live
,
though
we
shall
be
Fools
.
First
therefore
he
says
,
that
Vice
,
and
things
participating
of
Vice
,
are
Evil
;
and
that
nothing
else
[
is
so
.
]
Now
Vice
is
something
reasonable
,
or
rather
deprav'd
Reason
.
For
those
therefore
,
who
are
Fools
,
to
live
with
Reason
,
is
nothing
else
but
to
live
with
Vice
:
thence
to
live
being
Fools
,
is
to
live
being
unhappy
.
In
what
then
does
this
precede
indifferent
things
?
For
he
meant
not
,
that
to
be
happy
,
does
by
Nature
precede
to
be
unhappy
.
But
neither
,
say
they
,
does
Chrysippus
altogether
think
,
that
the
remaining
in
Life
is
to
be
reckon'd
amongst
good
things
,
or
the
going
out
of
it
amongst
bad
;
but
both
of
them
amongst
indifferent
ones
according
to
Nature
.
Wherefore
also
it
sometimes
becomes
meet
for
the
Happy
to
make
themselves
away
,
and
again
for
the
Unhappy
to
continue
in
Life
.
Now
what
greater
Repugnance
can
there
be
than
this
in
the
Choice
and
avoiding
of
Things
,
if
't
is
convenient
for
those
,
who
are
in
the
highest
degree
happy
,
to
forsake
those
good
things
,
that
are
present
,
for
the
want
of
some
one
indifferent
thing
?
And
yet
they
esteem
none
of
the
indifferent
things
either
desirable
,
or
to
be
avoided
;
but
only
Good
desirable
,
and
Evil
only
to
be
avoided
.
So
that
it
comes
to
pass
according
to
them
,
that
the
Reasonings
about
Actions
are
plac'd
neither
upon
things
desirable
,
nor
upon
things
refusable
;
but
that
aiming
at
other
things
,
which
they
neither
shun
nor
choose
,
they
live
and
dye
according
to
them
.
Chrysippus
confesses
,
that
good
things
are
totally
different
from
bad
,
and
it
must
of
necssity
be
so
,
if
these
make
them
,
with
whom
they
are
present
,
miserable
to
the
very
utmost
Point
,
and
those
[
render
their
Possessors
]
in
the
highest
degree
happy
.
Now
he
says
,
that
good
and
evil
things
are
sensible
,
writing
thus
in
his
first
Book
Of
the
End
:
That
good
and
evil
things
are
perceptible
by
Sense
,
we
are
by
these
[
Reasons
]
forc'd
to
say
:
for
not
only
the
Passions
with
their
Species
,
as
Sorrow
,
Fear
,
and
such
others
,
are
sensible
;
but
we
may
also
have
a
Sense
of
Theft
,
Adultery
,
and
the
like
,
and
generally
of
Folly
,
Cowardise
,
and
other
Vices
not
a
few
,
:
And
again
,
not
only
of
Joy
,
Beneficence
,
and
many
other
Dependencies
on
good
Deeds
,
but
also
of
Prudence
,
Fortitude
,
and
the
other
Vertues
.
Let
us
pass
by
the
other
Absurdities
of
these
things
;
but
that
they
are
repugnant
to
those
[
things
,
which
are
deliver'd
by
him
]
concerning
a
wise
Man
,
that
knows
nothing
of
his
being
so
,
who
does
not
confess
?
For
Good
,
when
present
,
being
sensible
,
and
having
a
great
difference
from
Evil
,
is
it
not
most
absurd
,
that
he
,
who
is
of
Bad
become
Good
,
should
be
ignorant
of
it
,
and
not
perceive
Virtue
when
present
,
but
think
,
that
Vice
is
still
within
him
?
For
either
none
,
who
has
all
Vertues
,
can
be
ignorant
,
and
doubt
[
of
his
having
them
;
]
or
the
Difference
of
Vertue
from
Vice
,
of
Happiness
from
Misery
,
and
of
a
most
honest
Life
from
a
most
shameful
one
,
is
little
,
and
altogether
difficult
to
be
discern'd
,
if
he
,
who
possesses
the
one
for
the
other
,
does
not
perceive
it
.
[
He
has
written
]
one
Volume
of
Lives
,
[
divided
into
]
four
Books
:
in
the
fourth
of
these
,
he
says
,
that
a
wise
Man
meddles
with
no
Business
but
his
own
,
and
is
imploy'd
about
his
own
Affairs
.
His
Words
are
these
:
For
I
am
of
Opinion
,
that
a
prudent
Man
shuns
Affairs
,
meddles
little
,
and
at
the
same
time
minds
his
own
Occasions
,
civil
Persons
being
both
Minders
of
their
own
Affairs
,
and
Medlers
with
little
[
else
.
]
He
has
said
almost
the
same
in
his
Book
Of
things
eligible
for
themselves
,
in
these
very
Words
:
For
indeed
a
quiet
Life
seems
to
have
[
in
it
]
a
certain
Freedom
from
Danger
and
Security
,
though
there
are
not
very
many
,
who
can
comprehend
it
.
't
is
manifest
,
that
he
does
not
much
dissent
from
Epicurus
,
who
takes
away
Providence
,
that
he
may
leave
God
in
Repose
.
But
the
same
Chrysippus
in
his
first
Book
Of
Lives
says
,
That
a
wise
Man
willingly
takes
upon
him
a
Kingdom
,
making
his
Profit
by
it
,
and
if
he
cannot
reign
himself
,
will
dwell
with
a
King
,
and
go
with
him
to
the
Wars
,
[
though
he
be
]
such
an
one
as
was
Hydanthyrsus
the
Scythian
,
or
Leucon
the
Pontick
.
[
But
]
I
will
[
here
]
also
set
down
his
very
Discourse
,
that
we
may
see
,
whether
,
as
from
the
Treble
and
the
Bass
Strings
there
arises
a
Symphony
in
Musick
,
so
the
Life
of
a
Man
,
who
chooses
Quietness
,
and
Medling
with
little
,
accords
with
him
,
who
upon
any
necessity
rides
along
with
the
Scythians
,
and
manages
the
Affairs
of
the
Tyrants
in
the
Bosphorus
:
For
,
says
he
,
that
[
a
wise
Man
]
will
both
go
to
the
Wars
,
and
live
with
Potentates
,
we
will
again
consider
this
hereafter
;
some
indeed
upon
the
like
Arguments
,
not
so
much
as
suspecting
these
things
,
and
we
for
semblable
Reasons
admitting
them
.
And
a
little
after
:
Not
only
with
those
,
who
have
proceeded
well
,
and
are
become
[
Proficients
]
in
discipline
and
[
good
]
Manners
,
as
with
Leucon
and
Hydanthyrsus
.
Some
there
are
,
who
blame
Callisthenes
for
sailing
to
Alexander
,
in
hopes
to
obtain
the
Re-building
of
Olymthus
,
as
Aristotle
[
had
procur'd
that
]
of
Stagira
;
and
commend
Ephorus
,
Xenocrates
,
and
Menedemus
,
who
rejected
Alexander
.
But
Chrysippus
thrusts
[
his
]
wise
Man
Head
forwards
for
the
sake
of
Gain
,
as
far
as
Panticapeum
,
and
the
Desert
of
the
Scythians
.
And
that
he
does
this
for
the
sake
of
Profit
and
Gain
,
he
has
shew'd
before
,
supposing
three
ways
of
gaining
most
suitable
for
a
wise
Man
:
the
first
by
a
Kingdom
,
the
second
by
his
Friends
,
and
the
third
,
besides
these
,
by
[
teaching
of
]
Literature
.
And
yet
he
frequently
,
even
tires
us
with
his
Praises
of
this
Saying
:
What
need
have
Men
of
more
,
than
these
two
things
?
But
in
his
Books
Of
Nature
,
he
says
,
that
wise
Man
,
if
he
has
lost
the
greatest
Wealth
[
imaginable
,
values
it
so
little
,
that
he
]
seems
to
have
lost
[
but
]
a
single
Groat
.
But
having
there
thus
elevated
and
pufft
him
up
,
he
again
here
throws
him
down
to
Mercinariness
,
and
[
teaching
of
]
Sophistry
;
nay
,
even
to
asking
and
receiving
beforehand
,
sometimes
at
the
very
entrance
of
his
Scholar
,
and
otherwhiles
after
some
time
past
:
which
he
says
indeed
to
be
the
more
civil
,
but
to
receive
before
hand
the
more
sure
,
Delay
being
subject
to
sustain
Injuries
:
Now
he
says
thus
:
All
,
who
are
well
advis'd
,
do
not
require
their
Salary
in
the
same
manner
,
but
differently
:
a
Multitude
of
them
,
as
Opportunity
offers
,
not
promising
to
make
[
their
Scholars
]
good
Men
,
and
that
within
a
Year
;
but
to
do
this
,
as
far
as
in
them
lies
,
within
a
time
agreed
on
.
And
again
,
going
on
,
[
he
says
:
]
But
he
will
know
his
Opportunity
,
whether
he
ought
to
receive
his
Recompence
presently
at
the
very
Entrance
,
(
as
many
have
done
)
or
to
give
them
Time
,
this
Manner
being
more
liable
to
Injuries
,
but
withal
,
seeming
the
more
courteous
.
And
how
is
the
wise
Man
a
Contemner
of
Wealth
,
who
upon
a
Contract
delivers
Vertue
for
Money
,
and
if
he
has
not
deliver'd
it
,
yet
requires
his
Reward
,
as
having
done
what
is
in
him
?
Or
how
is
he
above
being
endammag'd
,
when
he
is
so
cautious
,
lest
he
be
wrong'd
of
his
Recompence
?
For
no
Man
is
wrong'd
,
who
is
not
endammag'd
.
Therefore
,
though
he
has
elsewhere
asserted
,
that
a
wise
Man
cannot
be
injur'd
,
he
here
says
,
that
this
manner
[
of
Dealing
]
is
liable
to
Injury
.
In
his
Book
Of
a
Common-weal
he
says
,
that
his
Citizens
will
neither
act
,
nor
prepare
any
thing
for
the
sake
of
Pleasure
,
and
praises
Euripides
for
having
utter'd
this
Sentence
:
What
need
have
Men
of
more
,
than
these
two
things
,
The
Fruits
of
Ceres
,
and
Thirst-quenching
Springs
?
And
yet
a
little
after
this
,
going
on
,
he
commends
Di●genes
,
who
forc'd
his
Nature
to
pass
from
himself
in
publick
,
and
said
to
those
,
that
were
present
.
I
wish
I
could
in
the
same
manner
drive
Hunger
also
out
of
my
Belly
.
What
Reason
then
is
there
to
praise
in
the
same
Books
,
him
,
who
rejects
all
Pleasure
,
and
withal
him
,
who
for
the
sake
of
Pleasure
does
such
things
,
and
proceeds
to
such
a
Degree
of
Filthiness
?
Moreover
,
having
in
his
Books
Of
Nature
written
,
that
Nature
has
produc'd
many
Creatures
for
the
Sake
of
Beauty
,
delighting
in
Pulchritude
,
and
pleasing
her self
with
Variety
,
and
having
added
a
most
absurd
Expression
,
that
the
Peacock
was
made
for
the
sake
of
his
Tail
,
and
for
the
Beauty
of
it
:
he
has
in
his
Treatise
Of
a
Common-weal
sharply
reprehended
those
,
who
breed
Peacocks
and
Nightingales
,
as
if
he
were
making
Laws
contrary
to
the
Law-giver
of
the
World
,
and
deriding
Nature
for
pleasing
her self
in
the
Beauty
[
and
Production
]
of
s●ch
Animals
,
to
which
a
wise
Man
would
not
give
a
Place
in
his
City
.
For
how
can
it
but
be
absurd
to
blame
those
,
who
nourish
these
Creatures
,
if
he
commends
Providence
,
[
which
created
them
?
]
In
his
Fifth
Book
Of
Nature
,
having
said
,
that
Bugs
profitably
awaken
us
out
of
our
Sleep
,
that
Mice
make
us
cautious
not
to
lay
up
every
think
negligently
,
and
that
't
is
probable
,
that
Nature
,
rejoycing
in
Variety
,
takes
delight
in
the
Production
of
fair
Creatures
,
he
adds
these
Words
:
The
Evidence
of
this
is
chiefly
shewn
in
the
Peacocks
Tail
:
for
here
she
manifests
,
that
this
Animal
was
made
for
the
sake
of
his
Tail
,
and
not
the
contrary
:
so
,
the
Male
being
made
,
the
Female
follow'd
.
In
his
Book
Of
a
Common-weal
,
having
said
,
that
we
are
ready
to
paint
even
Dunghils
,
a
little
after
he
adds
,
that
some
beautifie
their
Corn-fields
with
Vines
,
climbing
up
Trees
,
and
Myrtles
set
in
rows
,
and
keep
Peacocks
,
Doves
,
and
Partridges
,
that
they
may
[
hear
them
]
cry
and
cooe
,
and
Nightingales
[
to
hear
them
sing
.
]
Now
I
would
gladly
ask
him
,
what
he
thinks
of
Bees
and
Honey
.
For
't
was
of
Consequence
,
that
he
,
who
said
,
Bugs
were
created
profitably
,
should
also
say
,
that
Bees
were
created
unprofitably
.
But
if
he
allows
these
a
Place
in
his
City
,
why
does
he
drive
away
his
Citizens
from
things
,
that
are
pleasing
,
and
delight
the
Ear
?
To
be
brief
,
as
he
would
be
very
absurd
,
who
should
blame
the
Guests
for
eating
Sweet-meats
,
and
other
Delicacies
,
and
drinking
of
Wine
;
and
at
the
same
time
commend
him
,
who
invited
them
,
and
prepar'd
such
things
for
them
:
so
he
,
that
praises
Providence
,
which
has
afforded
Fishes
,
Birds
,
Honey
,
and
Wine
,
and
at
the
same
time
finds
fault
with
those
,
who
reject
not
these
things
,
nor
content
themselves
with
The
Fruits
of
Ceres
,
and
thirst-quenching
Springs
,
Which
are
present
,
and
sufficient
to
nourish
us
,
seems
to
make
no
Scruple
of
speaking
things
,
contradictory
to
himself
.
Moreover
,
having
said
in
his
Book
of
Exhortations
,
that
the
having
carnal
Commerce
with
our
Mothers
,
Daughters
,
or
Sisters
,
the
Eating
any
sort
of
Food
,
and
the
Going
from
a
[
Womans
]
Bed
,
or
a
dead
Carcase
to
the
Temple
,
have
been
without
reason
blam'd
,
he
affirms
,
that
we
ought
for
these
things
to
have
a
Regard
to
the
brute
Beasts
,
and
from
what
is
done
by
them
,
conclude
,
that
none
of
these
is
absurd
,
or
contrary
to
Nature
.
For
that
the
Comparisons
of
other
Animals
are
fitly
made
for
this
Purpose
,
[
to
shew
,
]
that
neither
their
Coupling
,
Bringing
forth
,
nor
dying
in
the
Temples
,
pollutes
the
Divinity
.
Yet
he
again
in
his
Fifth
Book
Of
Nature
says
,
that
Hesiod
rightly
forbids
the
Pissing
into
Rivers
and
Fountains
;
and
that
we
should
rather
abstain
from
making
Water
against
any
Altar
,
or
Statue
of
the
Gods
;
and
that
't
is
not
to
be
admitted
for
an
Argument
,
that
Dogs
,
Asses
,
and
young
Children
do
it
,
who
have
no
Discretion
or
Consideration
of
such
things
.
't
is
therefore
absurd
to
say
in
one
place
,
that
the
Savage
Example
of
irrational
Animals
is
fit
[
to
be
consider'd
,
]
and
in
another
,
that
't
is
unreasonable
[
to
alledge
it
.
]
To
give
a
Solution
to
the
Inclinations
,
when
a
Man
seems
to
be
necessitated
by
exterior
Causes
,
some
Philosophers
place
in
the
principal
Faculty
of
the
Soul
,
a
certain
adventitious
Motion
,
which
is
chiefly
manifested
in
dubious
things
,
compar'd
with
one
another
.
For
when
of
two
things
,
altogether
alike
,
and
of
equal
Importance
,
there
is
a
Necessity
to
choose
the
one
,
there
being
no
Cause
inclining
to
either
,
for
that
neither
of
them
differs
from
the
other
,
this
adventitious
Power
of
the
Soul
,
seizing
on
its
Inclination
,
determins
the
Doubt
.
Chrysippus
discoursing
against
these
Men
,
as
offering
Violence
to
Nature
by
the
contrary
,
in
many
[
Places
]
alledges
the
Dy
and
the
Ballance
,
and
several
[
other
]
things
,
which
cannot
fall
,
or
bend
,
either
one
way
or
other
,
without
some
Cause
or
Difference
,
either
wholly
within
them
,
or
coming
to
them
from
without
:
For
that
what
is
causeless
,
is
wholly
insubsistent
,
as
also
what
is
fortuitous
;
and
that
in
those
Motions
,
devi●'d
by
some
,
and
call'd
Adventitious
,
there
occur
[
certain
]
obscure
Causes
,
which
,
being
conceal'd
from
us
,
move
our
Inclinations
to
one
side
or
other
.
These
are
some
of
those
things
,
which
are
most
evidently
known
to
have
been
frequently
said
by
him
;
but
what
he
has
said
contrary
to
this
,
not
lying
so
expos'd
to
every
ones
Sight
,
I
will
set
down
in
his
own
Words
.
For
in
his
Book
Of
Judging
,
having
suppos'd
two
,
running
[
for
a
Wager
,
]
to
have
exactly
finish'd
their
Race
together
,
he
examines
what
is
fit
for
the
Judge
[
in
this
Case
]
to
do
.
Whether
,
says
he
,
may
the
Judge
give
the
Palm
to
which
of
them
he
will
,
although
they
both
happen
to
be
so
familiar
to
him
,
that
he
would
in
some
sort
rather
bestow
on
them
somewhat
of
his
own
,
[
than
deprive
them
of
what
is
theirs
:
]
so
that
,
the
Palm
being
common
to
both
,
may
he
,
as
if
Lots
had
been
cast
,
give
it
to
either
,
according
to
the
Inclination
,
he
chances
to
have
?
I
say
the
Inclination
,
he
chances
to
have
,
such
,
as
when
,
two
Groats
,
every
way
else
alike
,
being
presented
to
us
,
we
incline
to
one
of
them
,
and
take
it
.
And
in
his
sixth
Book
Of
Duties
,
having
said
,
that
there
are
some
things
not
worthy
of
much
Study
or
Attention
,
he
thinks
we
ought
,
as
if
we
had
cast
Lots
,
to
commit
the
Choice
of
those
things
to
the
casual
Inclination
of
the
Mind
:
As
if
,
says
he
,
of
those
,
who
try
the
same
two
Groats
,
some
should
say
this
,
and
others
that
to
be
good
,
and
there
being
no
more
Cause
for
the
taking
of
one
than
the
other
,
we
should
leave
off
making
any
farther
Enquiry
into
their
Value
,
and
take
that
,
which
chances
[
to
come
first
to
hand
]
In
another
place
he
says
,
that
casting
Lots
for
this
,
we
shall
yet
[
perhaps
]
take
the
worst
of
them
.
For
in
these
Passages
,
the
Casting
of
Lots
,
and
the
casual
Inclining
of
the
Mind
,
which
is
without
any
Cause
,
introduces
the
[
Choice
,
or
]
Taking
of
indifferent
things
.
In
his
third
Book
Of
Logick
,
having
said
,
that
Plato
,
Aristotle
,
and
[
those
,
who
came
]
after
them
,
even
to
Polemon
and
Straton
,
but
especially
Socratos
,
diligently
study'd
Logick
,
and
having
cry'd
out
,
that
one
would
even
choose
to
erre
with
these
,
such
and
so
great
Men
,
he
brings
in
these
Words
:
For
if
they
had
spoken
of
these
things
cursorily
,
one
might
perhaps
have
cavil'd
at
this
place
;
but
having
treated
of
Logick
,
as
one
of
the
greatest
●nd
most
nec●●●ary
Faculties
,
't
is
not
probable
,
they
should
have
been
so
much
mistaken
,
having
been
such
in
all
[
the
Parts
of
Philosophy
,
]
as
we
esteem
them
.
Why
then
might
some
one
say
to
him
,
do
you
never
cease
to
oppose
and
argue
against
such
and
so
great
Men
,
as
if
you
thought
them
to
erre
in
the
principal
and
greatest
Matters
?
For
[
't
is
not
probable
]
that
they
writ
seriously
of
Logick
,
and
[
only
]
transitorily
,
and
in
sport
,
of
the
Beginning
,
End
,
Gods
and
Justice
;
in
which
you
affirm
their
Discourse
to
be
blind
,
and
contradictory
to
it self
,
and
to
have
a
thousand
other
faults
.
In
one
place
he
says
,
that
[
the
Vice
,
call'd
by
the
Greeks
]
{αβγδ}
,
or
the
rejoycing
at
other
Mens
Harms
has
no
Being
,
since
no
good
Man
ever
rejoyc'd
at
anothers
Evils
.
But
in
his
second
Book
Of
Good
,
having
declar'd
Envy
to
be
a
Sorrow
at
other
Mens
Good
,
to
wit
,
in
such
as
desire
the
Depression
of
their
Neighbours
,
that
themselves
may
excel
,
he
joyns
to
it
this
Rejoycing
at
other
Mens
Harms
,
[
saying
thus
:
]
To
this
is
contiguous
the
Rejoycing
at
other
Mens
Harms
,
in
such
,
as
for
like
Causes
desire
to
have
their
Neighbours
low
;
but
in
those
,
that
are
turn'd
according
to
other
natural
Motions
,
is
ingendred
Mercy
.
For
he
manifestly
admits
the
Joy
at
other
Mens
Harms
to
be
subsistent
,
as
well
as
Envy
and
Mercy
,
though
in
other
places
he
affirms
it
to
have
no
subsistence
;
as
[
he
does
]
also
the
Hatred
of
Wickedness
,
and
the
Desire
of
dishonest
Gain
.
Having
in
many
places
said
,
that
those
,
who
have
a
long
time
been
happy
,
are
nothing
more
so
,
but
equally
,
and
in
like
manner
with
those
,
who
have
but
a
moment
been
Partakers
of
Felicity
,
he
has
again
in
many
other
places
affirm'd
,
that
't
is
not
fit
to
stretch
out
so
much
as
a
Finger
for
[
the
obtaining
]
momentary
Prudence
,
which
flies
away
like
a
Flash
of
Lightning
.
't
will
be
sufficient
to
set
down
,
what
is
to
this
purpose
written
by
him
in
his
sixth
Book
Of
Moral
Questions
.
For
having
said
,
that
every
good
thing
does
neither
equally
cause
Joy
,
nor
every
good
Deed
[
the
like
]
Glorying
,
he
subjoyns
these
[
Words
:
]
For
if
a
Man
should
be
to
have
Wisdom
only
for
a
Moment
of
Time
,
or
the
last
Minute
of
Life
,
he
ought
not
so
much
as
to
stretch
out
his
Finger
for
such
a
short-liv'd
Prudence
,
though
Men
are
neither
more
happy
for
being
longer
so
,
nor
is
eternal
Felicity
more
eligible
than
that
,
which
lasts
but
a
Moment
.
If
he
had
indeed
held
Prudence
to
be
a
Good
,
producing
Felicity
,
as
Epicurus
thought
,
one
should
have
blam'd
only
the
Absurdity
and
the
Paradoxicalness
of
this
Opinion
;
but
since
Prudence
of
it self
is
not
another
thing
[
differing
]
from
Felicity
,
but
Felicity
it self
;
how
is
it
no●
a
Contradiction
to
say
,
that
momentary
Happiness
is
equally
desirable
with
eternal
,
and
yet
that
momentary
Happiness
is
nothing
worth
?
Chrysippus
also
says
,
that
the
Vertues
follow
one
another
,
and
that
not
only
he
,
who
has
one
,
has
all
,
but
also
that
he
,
who
acts
according
to
any
one
of
them
,
acts
according
to
them
all
;
and
he
affirms
,
that
there
is
not
any
Man
perfect
,
who
is
not
possess'd
of
all
the
Vertues
,
nor
any
Action
perfect
,
to
the
doing
of
which
all
the
Vertues
do
not
concur
.
But
yet
in
his
sixth
Book
Of
Moral
Questions
he
says
,
that
a
good
Man
does
not
always
act
valiantly
,
nor
a
vitious
Man
always
fearfully
;
for
Certain
Objects
being
presented
to
the
Fancies
,
the
one
must
persist
in
his
Judgments
,
and
the
other
depart
from
them
:
and
he
says
,
that
't
is
not
probable
,
a
wicked
Man
should
be
always
indulging
his
Lust
.
If
then
to
act
valiantly
is
the
same
thing
as
to
use
Fortitude
,
and
to
act
timorously
,
as
to
yield
to
Fear
,
they
[
cannot
but
]
speak
Contradictions
,
who
say
,
that
he
,
who
is
possess'd
[
of
either
Vertue
or
Vice
]
acts
at
the
same
time
according
to
all
the
Vertues
,
or
[
all
the
]
Vices
,
and
yet
that
a
valiant
Man
does
not
always
act
valiantly
,
nor
a
vitious
Man
timorously
.
He
defines
Rhetorick
to
be
an
Art
concerning
the
Ornament
,
and
the
ordering
of
a
Discourse
,
that
is
pronounced
.
And
farther
in
his
first
Book
he
has
written
thus
:
And
I
am
of
Opinion
,
that
there
ought
not
a
Regard
to
be
had
to
a
liberal
and
simple
adorning
of
Words
;
but
also
[
that
Care
is
to
be
taken
]
for
proper
Gestures
,
according
to
the
interjected
Stops
of
the
Voice
,
and
the
Compositions
of
the
Countenance
and
Hands
.
Yet
he
,
who
is
in
this
place
so
curious
and
exact
,
again
in
the
same
Book
,
speaking
of
the
Collision
of
the
Vowels
,
says
:
We
ought
not
only
,
to
let
these
things
pass
,
minding
[
somewhat
,
that
is
]
better
,
but
also
[
to
neglect
]
certain
Obscurities
and
Defects
,
nay
,
Solecisms
also
,
of
which
others
,
[
and
those
]
not
a
few
,
would
be
asham'd
.
Certainly
in
one
place
to
allow
those
,
who
would
speak
eloquently
,
[
so
carefully
]
to
dispose
their
Speech
,
[
as
even
]
to
[
observe
]
a
Decorum
[
in
the
very
Composition
]
of
their
Mouth
and
Hands
;
and
in
another
place
[
to
forbid
]
the
taking
Care
of
Defects
and
Absurdities
,
and
the
being
asham'd
even
of
committing
Solecisms
,
is
the
Property
of
a
Man
,
who
[
little
cares
,
what
he
says
,
but
rashly
]
utters
,
whatever
comes
[
first
]
into
[
his
Mouth
.
]
Moreover
in
his
[
Natural
Positions
]
having
warn'd
us
[
not
to
trouble
our selves
,
but
]
to
be
at
quiet
about
such
things
,
as
require
Experience
and
History
,
he
says
;
Let
us
not
think
after
the
same
manner
with
Plato
,
that
liquid
Nourishment
is
convey'd
to
the
Lungs
,
and
dry
to
the
Stomach
,
nor
let
us
embrace
other
Errors
,
like
to
these
.
Now
't
is
my
Opinion
,
that
to
reprehend
others
,
and
then
not
to
keep
ones
self
from
falling
into
those
things
,
which
one
has
reprehended
,
is
the
greatest
of
Contradictions
,
and
shamefulest
of
Errors
.
But
he
says
,
that
the
Connexions
,
[
made
]
by
the
ten
[
principal
]
Axioms
,
amount
to
above
a
Million
in
Number
,
having
neither
search'd
diligently
into
it
by
himself
,
nor
attain'd
to
the
Truth
by
Men
experienc'd
in
it
.
Yet
Plato
had
to
testifie
for
him
,
the
most
renowned
of
the
Physicians
,
Hippocrates
,
Philistian
,
and
Dioxippus
the
Disciple
of
Hippocrates
,
and
of
the
Poets
,
Euripides
,
Alcaeus
,
Eupolis
,
and
Eratosthenes
,
who
[
all
]
say
,
that
the
Drink
passes
through
the
Lungs
.
But
all
the
Arithmeticians
refel
Chrysippus
,
amongst
whom
also
is
Hipparchus
,
demonstrating
,
that
the
Error
of
his
Computation
is
very
great
;
if
indeed
the
Affirmative
makes
of
the
connext
Axioms
one
hundred
and
three
thousand
forty
and
nine
,
and
the
Negative
three
hundred
and
ten
thousand
,
nine
hundred
fifty
and
two
.
Some
of
the
Ancients
have
said
,
that
the
same
besel
Zeno
,
which
befals
him
,
who
has
sowr
Wine
,
which
he
can
sell
neither
for
Vinegar
nor
Wine
;
for
his
Precedent
,
as
he
call'd
it
,
cannot
be
dispos'd
of
,
either
as
good
,
or
indifferent
.
But
Chrysippus
has
made
the
Matter
yet
far
more
intricate
,
for
he
sometimes
says
,
that
they
are
mad
,
who
make
no
account
of
Riches
,
Health
,
Freedom
from
Pain
,
and
Integrity
of
the
Body
,
nor
take
any
Care
to
attain
them
,
and
having
cited
that
Sentence
of
Hesiod
,
Work
hard
,
O
God
born
Perses
—
He
crys
out
,
that
't
would
be
a
madness
to
advise
the
contrary
,
and
say
,
Work
not
,
O
God-born
Perses
—
And
in
his
Book
Of
Lives
he
affirms
,
that
a
wise
Man
will
for
the
sake
of
Gain
live
with
Kings
,
and
teach
for
Money
,
receiving
from
some
of
his
Scholars
his
Reward
before
hand
,
and
making
Contracts
with
others
of
them
;
and
in
his
seventh
Book
Of
Duties
he
says
,
that
he
will
[
not
scruple
to
]
turn
his
Heels
thrice
over
his
Head
,
if
for
so
doing
he
may
have
a
Talent
.
In
his
first
Book
Of
Good
Things
,
he
yields
and
grants
to
those
that
desire
it
,
to
call
these
Precedents
Good
,
and
their
Contraries
Evil
,
in
these
very
Words
:
If
any
one
will
,
according
to
these
Permutations
,
call
one
thing
good
to
himself
,
and
another
evil
,
having
a
regard
to
these
things
,
and
not
wandring
elsewhere
,
nor
failing
in
the
Understanding
of
the
things
signify'd
,
let
him
in
the
rest
accommodate
himself
〈◇〉
Custom
for
the
Denominations
.
Having
thus
in
this
place
set
his
Precedent
so
near
,
and
mixt
it
with
Good
,
he
again
says
,
that
none
of
these
things
belongs
at
all
to
us
,
but
that
Reason
withdraws
and
averts
us
from
all
such
things
:
for
he
has
written
thus
in
his
first
Book
Of
Exhortations
.
And
in
his
third
Book
Of
Nature
he
says
,
that
some
esteem
those
happy
,
who
reign
,
and
are
rich
:
which
is
all
one
,
as
if
those
should
be
reputed
happy
,
who
make
Water
in
golden
Chamber-pots
,
and
wear
golden
Fringes
.
But
to
a
good
Man
,
the
Losing
of
his
whole
Estate
is
but
as
the
losing
of
one
Groat
,
and
the
being
sick
no
more
,
than
if
he
had
stumbled
.
Wherefore
he
has
not
fill'd
Vertue
only
,
but
Providence
also
,
with
these
Contradictions
.
For
Vertue
would
seem
to
the
utmost
degree
sordid
and
foolish
,
if
it
should
busie
it self
about
such
Matters
,
and
enjoyn
a
wise
Man
for
their
sake
to
sail
to
Bosphorus
,
or
tumble
with
his
Heels
over
his
Head
.
And
Jupiter
would
be
very
ridiculous
to
be
stil'd
Ctesius
,
Epicarpius
,
and
Charidotes
:
because
forsooth
he
gives
the
Wicked
golden
Chamberpots
,
and
golden
Fringes
,
and
the
Good
such
things
,
as
are
hardly
worth
a
Groat
,
when
through
Jupiters
Providence
they
become
rich
.
And
yet
much
more
ridiculous
is
Apollo
,
if
he
sits
to
give
Oracles
concerning
golden
Fringes
And
Chamber-pots
,
and
the
recovering
of
a
Stumble
.
But
they
make
this
Repugnancy
yet
more
evident
by
their
Demonstration
:
For
they
say
,
that
what
may
be
us'd
both
well
and
ill
,
the
same
is
neither
good
nor
bad
:
But
Fools
make
an
Ill
use
of
Riches
,
Health
,
and
Strength
of
Body
:
therefore
none
of
these
is
good
.
If
therefore
God
gives
not
Vertue
to
Men
,
but
Honesty
is
eligible
of
it self
,
and
yet
bestows
on
them
Riches
and
Health
without
Vertue
,
he
confers
them
not
on
those
,
who
will
use
them
well
,
but
ill
,
that
is
,
hurtfully
,
shamefully
and
perniciously
.
Now
,
if
the
Gods
indeed
can
bestow
Vertue
,
and
do
not
,
they
are
not
good
;
but
if
they
cannot
make
Men
good
,
neither
can
they
help
them
.
Now
[
to
say
,
]
that
the
Gods
judge
those
,
who
are
otherwise
made
good
,
according
to
Vertue
and
Strength
,
is
nothing
[
to
the
purpose
:
]
for
good
Men
also
judge
evil
ones
according
to
Vertue
and
Strength
:
so
that
they
do
no
more
aid
Men
,
than
they
are
aided
by
them
.
Now
Chrysippus
neither
professes
himself
to
be
vertuous
,
nor
any
one
of
his
Disciples
and
Teachers
.
What
then
do
they
think
of
others
,
but
those
things
which
they
say
:
That
they
are
mad
,
Fools
,
impious
,
Transgressors
of
the
Laws
,
and
in
the
utmost
degree
of
Misery
and
Unhappiness
?
And
yet
they
say
,
that
our
Affairs
,
though
we
act
thus
miserably
,
are
govern'd
by
the
Providence
of
the
Gods
.
Now
if
the
Gods
,
changing
[
their
Mind
,
]
should
desire
to
hurt
,
afflict
,
overthrow
,
and
quite
crush
us
,
they
could
not
put
us
in
a
worse
Condition
,
than
we
already
are
,
as
Chrysippus
demonstrates
,
that
Life
can
neither
admit
an
Excess
of
Misery
,
nor
unhappiness
:
so
that
if
it
had
a
Voice
,
it
would
pronounce
these
Words
of
Hercules
:
I
am
so
full
of
Miseries
,
there
is
No
Place
to
stow
them
in
—
Now
who
can
imagine
any
Assertion
more
repugnant
to
one
another
;
than
that
of
Chrysippus
concerning
the
Gods
,
and
that
concerning
Men
;
when
he
says
,
that
the
Gods
do
in
the
best
manner
possible
provide
for
Men
;
and
yet
Men
are
in
the
worst
Condition
imaginable
?
Some
of
the
Pythagoreans
blame
him
for
having
in
his
Book
Of
Justice
written
concerning
Cocks
,
that
they
are
usefully
procreated
,
because
they
awaken
us
from
our
Sleep
,
hunt
out
Scorpions
,
and
animate
us
to
Battle
,
breeding
in
us
a
certain
Emulation
to
shew
Courage
;
and
yet
that
we
must
eat
them
,
lest
the
Number
of
Chickens
should
be
greater
,
than
were
expedient
.
But
he
so
derides
those
,
who
blame
him
for
this
,
that
he
has
written
thus
concerning
Jupiter
the
Saviour
,
Creator
,
and
Father
of
Justice
,
Equity
and
Peace
,
in
his
third
Book
Of
the
Gods
.
As
Cities
,
overcharg'd
[
with
too
great
a
Number
of
Citizens
,
]
send
forth
Colonies
into
other
Places
,
and
make
war
upon
some
:
so
does
God
give
the
Beginnings
of
Corruption
.
And
he
brings
in
Euripides
for
a
Witness
with
others
,
who
say
,
that
the
Trojan
War
was
caus'd
by
the
Gods
,
to
exhaust
the
Multitude
of
Men
.
But
letting
pass
their
other
Absurdities
,
(
for
our
Design
is
not
to
enquire
,
what
they
have
said
amiss
,
but
only
what
they
have
said
dissonantly
to
themselves
:
)
consider
,
how
he
always
attributes
to
the
Gods
specious
and
kind
Appellations
;
but
at
the
same
time
cruel
,
barbarous
and
Galatian
Deeds
.
For
those
so
great
Slaughters
and
Carnages
,
as
were
the
Productions
of
the
Trojan
War
,
and
again
of
the
Median
and
Peloponnesian
,
were
no
way
like
to
Colonies
,
unless
these
Men
know
of
some
Cities
,
built
in
Hell
,
and
under
the
Earth
.
But
Chrysippus
makes
God
like
to
Deiotarus
,
the
Galatian
King
,
who
having
many
Sons
,
and
being
desirous
to
leave
his
Kingdom
and
House
to
one
of
them
,
kill'd
all
the
rest
:
as
he
that
cuts
and
prunes
away
all
the
other
Branches
from
the
Vine
,
that
one
,
which
he
leaves
remaining
,
may
grow
strong
and
great
;
but
the
Vine-dresser
does
this
,
the
Sprig●
being
slender
and
weak
.
And
we
,
to
favour
a
Bitch
,
take
from
her
many
of
her
new-born
Puppies
,
whilst
they
are
yet
blind
.
But
Jupiter
,
having
not
only
suffer'd
and
seen
Men
to
grow
up
,
but
having
also
both
created
and
increas'd
them
,
plagues
them
[
afterwards
,
]
devising
Occasions
of
their
Destruction
and
Corruption
;
[
whereas
]
he
should
[
rather
]
not
have
given
[
them
]
any
Causes
and
Beginnings
of
Generation
.
However
this
is
but
a
small
matter
;
but
that
,
[
which
follows
,
]
is
greater
.
For
there
is
no
War
amongst
Men
without
Vice
.
But
sometimes
[
Luxury
,
or
]
the
Love
of
Pleasure
,
sometimes
[
Avarice
,
or
]
or
the
Love
of
Money
,
and
sometimes
[
Ambition
,
or
]
the
Love
of
Glory
and
Rule
is
the
Cause
of
it
.
If
therefore
God
is
the
Author
of
Wars
,
[
he
must
be
]
also
of
Sins
,
provoking
and
perverting
Men
.
And
yet
himself
says
in
his
Treatise
Of
Judgment
,
and
his
second
Book
Of
the
Gods
,
that
't
is
no
way
rational
to
say
,
that
the
Divinity
is
in
any
respect
the
Cause
of
Dishonesty
.
For
as
the
Law
can
no
way
be
the
Cause
of
transgressing
:
so
neither
can
the
Gods
of
being
impious
:
therefore
neither
is
it
rational
,
that
they
should
be
the
Causes
of
any
thing
that
is
filthy
.
What
therefore
can
be
more
filthy
to
Men
,
than
the
mutual
Killing
of
one
another
;
to
which
Chrysippus
says
,
that
God
gives
Beginnings
.
But
some
one
perhaps
will
say
,
that
he
elsewhere
praises
Euripides
for
saying
,
If
Gods
do
ought
dishonest
,
they
're
no
Gods
:
And
again
:
't
is
a
most
easie
thing
t'
accuse
the
Gods
:
As
if
we
were
now
doing
any
thing
else
,
than
setting
down
such
Words
and
Sentences
of
his
,
as
are
●●pugnant
to
one
another
.
Yet
that
very
thing
,
which
is
now
prais'd
,
may
be
objected
,
not
once
,
or
twice
,
or
thrice
,
but
even
ten
thousand
times
against
Chrysippus
:
't
is
a
most
easie
thing
t'
accuse
the
Gods
.
For
first
having
in
his
Book
Of
Nature
compar'd
the
Eternity
of
Motion
to
a
Drink
,
made
of
divers
Species
,
confusedly
mixt
together
,
turning
and
jumbling
the
things
,
that
are
made
,
some
this
way
,
others
that
way
,
he
goes
on
thus
:
Now
the
Administration
of
the
Universe
proceeding
in
this
manner
,
't
is
of
Necessity
,
we
should
be
in
the
Condition
we
are
,
whether
contrary
to
our
own
Nature
we
are
sick
,
or
maim'd
,
or
whether
we
are
Grammarians
,
or
Musicians
.
And
again
a
little
after
:
According
to
this
Reason
,
we
shall
say
the
like
of
our
Virtue
and
Vice
,
and
generally
of
Arts
,
or
the
Ignorance
of
Arts
,
as
I
have
said
.
And
a
little
after
,
taking
away
all
Ambiguity
,
[
he
says
:
]
For
no
particular
thing
,
not
even
the
least
,
can
be
otherwise
,
than
according
to
common
Nature
,
and
its
Reason
.
But
that
common
Nature
,
and
the
common
Reason
of
Nature
is
[
with
him
]
Fate
,
and
Providence
,
and
Jupiter
,
is
not
unknown
even
to
the
Antipodes
.
For
these
things
are
every
where
inculcated
by
them
;
and
he
affirms
,
that
Homer
said
very
well
,
—
The
Will
of
Jove
was
done
,
Having
Respect
to
Fate
,
and
the
Nature
of
the
Universe
.
How
then
do
these
things
agree
,
both
that
God
is
no
way
the
Cause
of
any
dishonest
thing
;
and
again
that
not
even
the
least
thing
[
imaginable
]
can
be
otherwise
done
,
than
according
to
common
Nature
and
its
Reason
?
For
amongst
all
things
,
that
are
done
,
there
must
of
necessity
be
also
dishonest
things
.
And
though
Epicurus
indeed
turns
himself
every
way
,
and
studies
Artifices
,
devising
how
to
deliver
,
and
set
loose
our
voluntary
Free
Will
from
this
eternal
Motion
,
that
he
may
not
leave
Vice
irreprehensible
;
[
yet
Chrysippus
]
gives
,
it
[
to
wit
Vice
,
]
a
most
absolute
Liberty
,
as
being
done
,
not
only
of
Necessity
,
or
according
to
Fate
,
but
also
according
to
the
Reason
of
God
,
and
best
Nature
.
And
these
things
are
yet
farther
seen
,
being
thus
Word
for
Word
:
For
common
Nature
extending
to
all
things
,
it
will
be
of
necessity
that
every
thing
,
howsoever
done
in
reason
,
and
in
whatsoever
of
its
Parts
,
must
be
done
according
to
this
[
common
Nature
,
]
and
the
Reason
of
this
,
proceeding
on
without
any
Impediment
.
For
there
is
nothing
without
,
that
can
hinder
the
Administration
,
nor
is
there
any
of
the
Parts
,
that
can
be
mov'd
,
or
habituated
otherwise
,
than
according
to
common
Nature
.
What
then
are
these
Habits
and
Motions
of
the
Parts
?
't
is
Manifest
,
that
the
Habits
are
Vices
and
Diseases
,
Covetousness
,
Luxury
,
Ambition
,
Cowardise
,
Injustice
:
and
that
the
Motions
are
Adulteries
,
Thefts
,
Treasons
,
Murders
,
Parricides
.
Of
these
Chrysippus
thinks
,
that
no
one
,
either
little
or
great
,
is
contrary
to
the
Reason
of
Jupiter
,
the
Law
,
Justice
and
Providence
:
so
that
neither
the
transgressing
of
the
Law
is
done
against
the
Law
,
nor
the
acting
injustly
against
Justice
,
nor
the
committing
of
Sin
against
Providence
.
And
yet
he
says
,
that
God
punishes
Vice
,
and
does
many
things
for
the
chastizing
of
the
Wicked
.
As
in
his
second
Book
Of
the
Gods
he
says
,
that
many
Adversities
sometimes
befal
the
Good
,
not
,
as
they
do
the
Wicked
,
for
Punishment
,
but
according
to
another
Dispensation
,
as
it
is
in
Cities
.
And
again
in
these
Words
:
First
we
are
to
understand
of
Evils
in
like
manner
,
as
has
been
said
before
;
then
,
that
these
things
are
distributed
according
to
the
Reason
of
Jupiter
,
whether
for
Punishment
,
or
according
to
some
other
Dispensation
,
having
in
some
sort
[
Respect
]
to
the
Universe
.
This
therefore
is
indeed
severe
,
that
Wickedness
is
both
done
,
and
punisht
according
to
the
Reason
of
Jupiter
.
But
he
aggravates
this
Contradiction
in
his
second
Book
Of
Nature
,
writing
thus
:
Vice
,
in
reference
to
grievous
Accidents
has
a
certain
Reason
of
its
own
.
For
't
is
also
in
some
sort
according
to
the
Reason
of
Nature
,
and
,
as
I
may
so
say
,
is
not
wholly
useless
in
respect
of
the
Universe
:
for
otherwise
also
there
would
not
be
any
Good
.
Thus
does
he
reprehend
those
,
that
dispute
indifferently
on
both
sides
,
who
out
of
a
Desire
to
say
something
wholly
singular
,
and
more
exquisite
concerning
every
thing
,
affirms
,
that
[
Men
]
do
not
unprofitably
cut
Purses
,
calumniate
,
and
play
the
Madmen
,
and
that
't
is
not
unprofitable
,
there
should
be
unprofitable
,
hurtful
,
and
unhappy
[
Persons
.
]
What
manner
[
of
God
]
then
is
Jupiter
,
I
mean
Chrysippus's
[
Jupiter
,
]
who
punishes
an
Act
,
neither
done
willingly
,
nor
unprofitably
.
For
Vice
is
indeed
according
to
Chrysippus's
Discourse
,
wholly
irreprehensible
;
but
Jupiter
is
to
be
blam'd
,
whether
he
has
made
Vice
,
being
an
unprofitable
thing
,
or
having
made
it
not
unprofitably
,
punishes
it
.
Again
in
his
first
Book
Of
Justice
,
having
spoken
of
the
Gods
,
as
resisting
tho
Injustices
of
some
,
he
says
,
But
wholly
to
take
away
Vice
,
is
neither
possible
nor
expedient
.
[
Whether
it
were
not
better
,
]
that
Law-breaking
,
Injustice
,
and
Folly
,
should
be
taken
away
,
't
is
not
the
Design
of
this
present
Discourse
to
enquire
.
But
he
himself
,
as
much
as
in
him
lies
,
by
his
Philosophy
taking
away
Vice
,
which
't
is
not
expedient
to
take
away
,
does
something
repugnant
both
to
Reason
,
and
God
.
Besides
this
,
saying
,
that
God
resists
some
Injustices
,
he
again
insinuates
the
Inequality
of
Sins
.
Having
often
written
,
that
there
is
nothing
reprehensible
,
nothing
to
be
complain'd
of
in
the
World
,
all
things
being
finisht
according
to
a
most
excellent
Nature
;
he
again
elsewhere
leaves
certain
Negligences
to
be
reprehended
,
and
those
not
concerning
small
or
base
Matters
.
For
having
in
his
third
Book
Of
Substance
related
,
that
some
such
things
befal
honest
and
good
Men
,
he
says
:
Whether
it
be
,
that
some
things
are
not
regarded
,
as
in
great
Families
some
Bran
,
yea
,
and
some
Grains
of
Corn
also
are
scatter'd
,
the
Generality
being
[
nevertheless
]
well
order'd
;
or
whether
there
are
[
any
]
evil
Genii
set
over
such
things
,
in
which
indeed
there
are
faulty
Negligences
:
and
he
also
affirms
,
that
there
i●
much
Necessity
intermixt
.
I
let
pass
,
how
inconsiderate
it
is
,
to
compare
such
Accidents
,
befalling
honest
and
good
Men
,
as
were
the
Condemnation
of
Socrates
,
the
Burning
of
Pythagoras
,
whilst
he
was
yet
living
,
by
the
Cyloneans
,
the
putting
to
Death
,
and
that
with
Torture
,
of
Zeno
by
the
Tyrant
Demulus
;
and
of
Antiphon
by
Dionysius
,
with
the
letting
fall
of
Bran
.
But
that
there
should
be
evil
Genii
plac'd
by
Providence
over
such
Charges
;
how
can
it
but
be
a
Reproach
to
God
,
as
[
it
would
]
to
a
King
to
commit
the
[
Administration
of
his
]
Provinces
to
evil
and
rash
Governours
and
Captains
,
and
suffer
the
best
[
of
his
Subjects
]
to
be
despis'd
and
ill
treated
by
them
?
And
furthermore
,
if
there
is
much
Necessity
mixt
amongst
Affairs
,
then
God
has
not
Power
over
them
all
,
nor
are
they
all
administred
according
to
his
Reason
.
He
contends
much
against
Epicurus
,
and
those
,
that
take
away
Providence
from
the
Conceptions
,
we
have
of
the
Gods
,
whom
we
esteem
beneficial
and
gracious
to
Men
.
And
these
things
being
frequently
said
by
them
,
there
is
no
necessity
of
setting
down
the
Words
.
Yet
all
do
not
conceive
the
Gods
to
be
good
[
and
favorable
,
]
to
us
.
For
see
what
the
Jews
and
Syrians
think
of
the
Gods
;
look
also
into
the
Poems
,
with
how
much
Superstition
they
are
fill'd
.
But
there
is
not
any
one
in
a
manner
to
speak
of
,
that
imagins
God
to
be
corruptible
,
or
have
been
born
.
And
to
omit
all
others
,
Antipater
the
Tarsian
,
in
his
Book
Of
the
Gods
,
writes
thus
word
for
word
:
But
to
render
all
the
Discourse
perspicuous
,
we
will
briefly
repeat
the
Opinion
,
we
have
concerning
God
.
We
understand
therefore
God
to
be
an
Animal
,
blessed
,
and
incorruptible
,
and
beneficial
to
Men
.
And
then
expounding
every
one
of
these
[
Terms
,
]
he
says
:
And
indeed
all
esteem
the
Gods
to
be
incorruptible
.
Chrysippus
therefore
is
,
according
to
Antipater
,
none
of
all
:
for
he
thinks
none
of
the
Gods
,
except
Jupiter
,
to
be
incorruptible
;
but
that
they
all
were
equally
born
,
and
shall
dy
.
These
things
are
in
a
manner
every
where
said
by
him
.
But
I
will
set
down
his
Words
out
of
his
third
Book
Of
the
Gods
,
according
to
another
Discourse
.
For
some
of
them
are
born
and
corruptible
;
but
others
not
born
.
And
to
demonstrate
these
things
from
the
beginning
,
will
be
more
fit
for
a
Treatise
of
Nature
.
For
the
Sun
,
the
Moon
,
and
other
Gods
,
who
are
of
like
Nature
,
were
begotten
;
but
Jupiter
is
eternal
.
And
again
going
on
:
But
the
like
will
be
said
concerning
dying
and
being
born
,
both
concerning
the
other
Gods
,
and
Jupiter
.
For
they
indeed
are
corruptible
,
but
his
Parts
incorruptible
.
With
these
I
will
compare
a
few
of
the
things
said
by
Antipater
.
Whosoever
they
are
,
that
shall
take
away
from
the
Gods
Beneficence
,
they
touch
but
in
part
the
Prenotion
of
them
,
and
according
to
the
same
Reason
,
they
also
,
who
think
,
they
participate
of
Generation
and
Corruption
.
If
then
he
,
who
esteems
the
Gods
corruptible
,
is
equally
absurd
with
him
,
who
thinks
them
not
to
be
provident
and
gracious
to
Men
,
Chrysippus
is
no
less
in
an
Error
than
Epicurus
.
For
one
of
them
deprives
the
Gods
of
Beneficence
,
the
other
of
Incorruptibility
.
And
moreover
,
Chrysippus
in
his
third
Book
Of
the
Gods
,
[
treating
]
of
the
other
Gods
being
nourish'd
,
says
thus
:
The
other
Gods
indeed
use
Nourishment
,
being
equally
sustain'd
by
it
;
but
Jupiter
and
the
World
after
another
manner
than
those
,
who
are
consum'd
,
and
were
engendred
by
Fire
.
Here
indeed
he
declares
,
that
all
the
other
Gods
are
nourish'd
,
except
the
World
,
and
Jupiter
;
but
in
his
first
Book
Of
Providence
he
says
,
that
Jupiter
increases
,
till
he
has
consum'd
all
things
into
himself
.
For
since
Death
is
the
Separation
of
the
Soul
from
the
Body
,
and
the
Soul
of
the
World
is
not
indeed
separated
,
but
increases
continually
,
till
it
has
consum'd
all
Matter
into
it self
,
't
is
not
to
be
said
,
that
the
World
dies
.
Who
therefore
can
appear
to
speak
things
more
contradictory
to
himself
,
than
he
,
who
says
,
that
the
same
God
[
is
nourish'd
,
and
not
nourish'd
?
]
Nor
is
there
any
need
of
gathering
this
by
Argument
:
for
himself
has
plainly
written
in
the
same
place
:
But
the
World
alone
is
said
to
be
self-sufficient
,
because
it
alone
has
in
it self
all
things
,
it
stands
in
need
of
,
and
is
nourish'd
,
and
augmented
of
it self
,
the
other
Parts
being
mutually
chang'd
into
one
another
.
He
is
then
repugnant
to
himself
,
not
only
by
declaring
in
one
Place
,
that
all
the
Gods
are
nourish'd
,
except
the
World
,
and
Jupiter
,
and
saying
in
another
,
that
the
World
also
is
nourisht
;
but
much
more
,
when
he
affirms
,
that
the
World
increases
by
nourishing
it self
:
Now
the
contrary
had
been
[
much
more
]
probable
,
[
to
wit
]
that
the
World
alone
does
not
increase
,
having
its
own
Destruction
for
its
Food
;
but
that
Addition
and
Increase
are
Incident
to
the
other
Gods
,
who
are
nourish'd
from
without
,
and
that
the
World
is
rather
consum'd
into
them
,
if
so
it
is
,
that
the
World
feeds
on
it self
,
and
they
always
receive
something
,
and
are
nourish'd
from
that
.
Secondly
,
The
Conception
of
the
Gods
contains
in
it
Felicity
,
Blessedness
,
and
Self-perfection
.
Wherefore
also
Euripides
is
commended
for
saying
:
For
God
,
If
truly
God
,
does
nothing
want
Of
these
:
and
all
their
Speeches
are
but
Cant
.
But
Chrysippus
,
in
the
Places
,
I
have
alledg'd
,
says
,
that
the
World
only
is
self-sufficient
,
because
this
alone
has
in
it self
all
things
,
it
needs
.
What
then
follows
from
this
,
that
the
World
alone
is
self-sufficient
?
That
neither
the
Sun
,
Moon
,
nor
any
other
of
the
Gods
,
is
self-sufficient
,
and
not
being
self-sufficient
,
they
are
not
happy
,
or
blessed
.
He
says
,
that
the
Infant
in
the
Womb
is
nourish'd
by
Nature
,
like
a
Plant
;
but
when
it
is
brought
forth
,
being
cool'd
and
hardned
by
the
Air
,
it
changes
its
Spirit
,
and
becomes
an
Animal
:
whence
the
Soul
is
not
unfitly
nam'd
Psyche
,
because
of
this
Refrigeration
.
But
again
,
he
esteems
the
Soul
the
more
subtil
and
fine
Spirit
of
Nature
,
therein
contradicting
himself
:
for
how
can
a
subtil
thing
be
made
of
a
gross
one
,
and
be
rarify'd
by
Refrigeration
and
Condensation
?
And
what
is
more
,
how
does
he
,
declaring
an
Animal
to
be
made
by
Refrigeration
,
think
the
Sun
to
be
animated
,
which
is
of
Fire
,
and
made
of
an
Exhalation
,
chang'd
into
Fire
?
For
he
says
in
his
third
Book
Of
Nature
:
Now
the
Change
of
Fire
is
such
:
It
is
turn'd
by
the
Air
into
Water
:
and
the
Earth
subsisting
of
this
,
the
Air
exhales
:
the
Air
being
subtiliz'd
,
the
Aether
[
or
Fire
]
is
produc'd
round
about
it
:
and
the
Stars
are
with
the
Sun
kindled
from
the
Sea
.
Now
what
is
more
contrary
to
Kindling
than
Refrigeration
,
or
to
Rarefaction
than
Condensation
?
[
of
which
]
the
one
makes
Water
and
Earth
of
Fire
and
Air
,
and
the
other
changes
that
,
which
is
moist
and
earthy
,
into
Fire
and
Air
.
But
yet
in
one
place
he
makes
Kindling
,
in
another
Cooling
to
be
the
Beginning
of
Animation
.
And
he
moreover
says
,
that
,
when
the
Inflammation
is
throughout
,
it
lives
and
is
an
Animal
;
but
being
again
extinct
and
thickned
,
it
is
turn'd
into
Water
,
and
Earth
,
and
Corporeity
.
Now
in
his
first
Book
Of
Providence
,
he
says
:
For
the
World
indeed
,
being
wholly
set
on
fire
,
is
presently
also
the
Soul
and
Guide
of
it self
:
but
when
being
chang'd
into
Moisture
,
and
the
Soul
remaining
within
it
,
it
in
some
sort
passes
with
that
into
a
Body
and
Soul
so
as
to
consist
of
them
,
it
is
then
after
anot
er
manner
:
Here
forsooth
he
plainly
says
,
that
the
inanimate
parts
of
the
World
are
by
Inflammation
turn'd
into
an
animated
thing
;
and
that
again
by
Extinction
the
Soul
is
relax'd
and
moistned
,
being
chang'd
into
Corporeity
.
He
seems
therefore
very
absurd
,
one
while
by
Refrigeration
making
Animals
of
sensele●●
things
;
and
again
,
by
the
same
changing
the
greatest
part
of
the
Worlds
Soul
into
senseless
and
inanimate
things
.
But
besides
this
,
his
Discourse
concerning
the
Generation
of
the
Soul
,
has
a
Demonstration
contrary
to
his
own
Opinion
:
for
he
says
,
that
the
Soul
is
generated
,
when
the
Infant
is
already
brought
forth
,
the
Spirit
being
chang'd
by
Refrigeration
,
as
by
Hardning
.
Now
for
the
Souls
being
engendred
,
and
that
after
the
Birth
,
he
,
chiefly
uses
this
Demonstration
,
that
the
Children
are
for
the
most
part
in
manners
and
Inclination
like
to
their
Parents
.
Now
the
Repugnancy
of
these
things
is
evident
.
For
't
is
not
possible
,
that
the
Soul
,
which
is
[
not
]
generated
[
till
]
after
the
Birth
,
should
have
its
Inclination
before
the
Birth
;
or
it
will
fall
out
,
that
the
Soul
is
like
,
before
it
is
generated
;
that
is
,
it
will
both
be
in
likeness
,
and
yet
not
be
,
because
it
is
not
yet
generated
.
But
if
any
one
says
,
that
,
the
Likeness
being
bred
in
the
Tempers
of
the
Bodies
,
the
Souls
are
chang'd
,
when
they
are
generated
,
he
destroys
the
Argument
of
the
Souls
being
generated
.
For
thus
it
may
come
to
pass
,
that
the
Soul
,
though
not
generated
,
may
at
its
Entrance
[
into
the
Body
]
be
chang'd
by
the
Mixture
of
Likeness
.
He
says
sometimes
,
that
the
Air
is
light
,
and
mounts
upwards
,
and
sometimes
,
that
't
is
neither
heavy
nor
light
.
For
in
his
second
Book
Of
Motion
,
he
says
,
that
the
Fire
,
being
without
Gravity
,
ascends
upwards
,
and
the
Air
like
to
that
;
the
Water
approaching
more
to
the
Earth
,
and
the
Air
to
the
Fire
.
But
in
his
Physical
Arts
,
he
inclines
to
the
other
Opinion
,
that
the
Air
of
it self
has
neither
Gravity
nor
Levity
.
He
says
,
that
the
Air
is
by
Nature
Dark
,
and
uses
this
as
an
Argument
of
its
being
also
the
first
Cold
:
for
that
its
Darkness
is
opposite
to
the
Brightness
,
and
its
Coldness
to
the
Heat
of
Fire
.
Moving
this
in
his
Book
Of
Natural
Questions
,
he
again
in
his
Treatise
Of
Habits
says
,
that
Habits
are
nothing
else
but
Airs
.
For
Bodies
are
contain'd
by
these
,
and
the
Cause
,
that
every
one
of
the
Bodies
,
contain'd
in
[
any
]
Habit
,
is
such
[
as
it
is
,
]
is
the
containing
Air
,
which
they
call
in
Iron
Hardness
,
in
Stone
Solidness
,
in
Silver
Whiteness
:
these
[
Words
]
having
[
in
them
]
much
Absurdity
and
Contradiction
.
For
if
the
Air
remains
such
,
as
it
is
of
its
own
Nature
,
how
comes
Black
in
that
,
which
is
not
White
,
to
be
made
Whiteness
,
and
Soft
in
that
,
which
is
not
Hard
,
to
be
made
Hardness
:
and
Rare
in
that
,
which
is
not
thick
,
to
be
made
Thickness
?
But
if
b●●ng
mixt
with
these
,
it
is
alter'd
and
made
like
to
them
,
how
is
it
an
Habit
or
Cause
of
these
things
,
by
which
it
is
subdu'd
?
For
such
a
Change
,
by
which
it
loses
its
own
Qualities
,
is
[
the
Property
]
of
a
Patient
,
not
of
an
Agent
,
and
not
of
a
thing
containing
,
but
languishing
.
Yet
they
every
where
affirm
,
that
Matter
,
being
of
its
own
Nature
idle
and
motionless
,
is
subjected
to
Qualities
,
and
that
the
Qualities
are
Spirits
;
which
,
being
also
aëreal
Tensions
,
give
a
Form
and
Figure
to
every
Part
of
Matter
,
to
which
they
adhere
.
These
things
they
cannot
[
rationally
]
say
,
supposing
the
Air
to
be
such
,
as
they
affirm
it
.
For
if
it
is
an
●●bit
and
Tension
,
it
will
assimilate
every
Body
to
it
s●●●
,
so
that
it
shall
be
black
and
soft
.
But
if
by
the
Mixture
with
these
things
it
receives
Forms
contrary
to
those
,
it
has
,
it
will
be
in
some
sort
the
Matter
,
and
not
the
Cause
or
Power
of
Matter
.
It
is
often
said
by
Chrysippus
,
that
there
is
without
the
World
an
infinite
Vacuum
,
and
that
this
Infinity
has
neither
Beginning
,
Middle
,
nor
End.
And
by
this
the
Stoicks
chiefly
refute
that
spontaneous
Motion
of
the
Atoms
downward
,
which
is
taught
by
Epicurus
,
there
not
being
in
Infinity
any
Difference
,
according
to
which
,
one
thing
is
thought
to
be
above
,
another
below
.
But
in
his
fourth
Book
Of
things
possible
,
having
suppos'd
a
certain
middle
Place
,
and
middle
Region
,
he
says
,
that
the
World
is
situated
there
.
The
Words
are
these
:
Wherefore
't
is
to
be
said
of
the
World
,
that
it
is
incorruptible
;
which
though
it
seems
to
want
Proof
,
yet
nevertheless
it
rather
appears
to
me
to
be
so
.
However
the
Comprehension
of
Place
cooperates
very
much
towards
its
Incorruptibility
,
because
it
is
[
seated
]
in
the
Midst
:
since
if
it
were
thought
to
be
any
where
else
,
Corruption
would
absolutely
take
hold
of
it
.
And
again
a
little
after
:
For
so
also
in
a
manner
has
Essence
hapned
eternally
to
have
possess'd
the
middle
Place
,
being
immediately
[
from
the
B●●inning
]
such
[
as
it
is
]
so
that
both
by
another
manner
,
and
through
this
Chance
,
it
admits
not
any
Corruption
,
[
and
]
is
therefore
eternal
.
These
Words
have
one
apparent
and
visible
Contradiction
,
[
to
wit
]
his
admitting
a
certain
middle
Place
and
middle
Region
in
Infinity
:
[
They
have
also
]
a
second
,
more
obscure
indeed
,
but
[
withal
]
more
absurd
than
this
.
For
thinking
that
the
World
would
not
have
remain'd
incorruptible
,
if
its
Situation
had
hapned
to
have
been
in
any
other
part
of
the
Vacuum
,
he
manifestly
appears
to
have
fear'd
,
lest
,
the
Parts
of
Essence
moving
towards
the
Middle
,
there
should
be
a
Dissolution
and
Corruption
of
the
World
.
Now
this
he
wou●●
not
have
fear'd
,
had
he
not
thought
,
that
Bodies
〈◇〉
by
Nature
tend
from
every
Place
towards
the
Middle
,
not
of
Essence
,
but
of
the
Region
containing
Essence
:
Of
which
also
he
has
frequently
spoken
,
as
of
a
thing
impossible
,
and
that
is
contrary
to
Nature
:
for
that
there
is
not
in
the
Vacuum
any
Difference
,
by
which
Bodies
are
drawn
rather
this
way
than
that
way
;
but
that
the
Construction
of
the
World
is
the
Cause
of
Motion
,
[
Bodies
]
inclining
and
being
carry'd
from
every
side
to
the
Center
and
Middle
of
it
.
't
is
sufficient
for
this
Purpose
,
to
set
down
the
Text
out
of
his
second
Book
Of
Motion
:
For
having
discours'd
,
that
the
World
indeed
is
a
perfect
Body
,
but
that
the
Parts
of
the
World
are
not
perfect
,
because
they
have
in
some
sort
respect
to
the
whole
,
and
are
not
of
themselves
:
and
going
forward
concerning
its
Motion
,
as
having
been
fram'd
by
Nature
to
be
mov'd
by
all
its
Parts
to
its
Compaction
and
Cohaesion
,
and
not
to
its
Dissolution
and
Breaking
,
he
says
thus
:
But
the
Universe
thus
tending
and
being
mov'd
to
the
same
Point
,
and
the
Parts
having
the
same
Motion
from
the
Nature
of
the
Body
,
't
is
probable
,
that
all
Bodies
have
this
first
Motion
according
to
Nature
,
towards
the
Middle
of
the
World
,
the
World
being
thus
mov'd
towards
it self
,
and
the
Parts
,
as
being
Parts
.
What
then
ail'd
you
,
good
Sir
,
(
might
some
one
say
to
him
)
that
you
have
so
far
forgotten
these
Words
,
as
t●●ffirm
,
that
the
World
,
if
it
had
not
casually
possest
the
middle
Place
,
would
have
been
dissoluble
and
corruptible
.
For
if
it
is
by
Nature
so
fram'd
,
as
always
to
incline
towards
the
Middle
,
and
its
Parts
from
every
side
tend
to
the
same
,
into
what
Place
soever
of
the
Vacuum
it
should
have
been
transpos'd
,
thus
containing
,
and
[
as
it
were
]
embracing
it self
,
it
would
have
remain'd
incorruptible
,
and
without
danger
of
breaking
.
For
things
,
that
are
broken
and
dissipated
,
suffer
this
by
the
Separation
and
Dissolution
of
their
Parts
,
every
one
[
of
them
]
hasting
to
its
own
Place
from
that
,
which
it
had
contrary
to
Nature
.
But
you
,
being
of
Opinion
,
that
,
if
the
World
should
have
been
seated
in
any
other
Place
of
the
Vacuum
,
it
would
have
been
wholly
liable
to
Corruption
,
and
affirming
the
same
,
and
therefore
[
asserting
]
a
Middle
in
that
,
which
naturally
ca●
have
no
Middle
,
to
wit
,
in
that
which
is
infinite
,
have
indeed
dismiss'd
these
Tensions
,
Coherences
and
Inclinations
,
as
having
nothing
available
to
its
Preservation
,
and
attributed
all
the
Cause
of
its
Permanency
to
the
Possession
of
Place
,
and
,
as
if
you
were
ambitious
to
confute
your self
,
to
the
things
,
you
have
said
before
,
you
joyn
this
also
.
In
whatsoever
manner
every
one
of
the
Parts
moves
,
being
coherent
to
the
rest
,
't
is
agreeable
to
Reason
,
that
in
the
same
also
it
should
move
by
it self
;
yea
,
though
we
should
,
for
Arguments
sake
,
imagine
and
suppose
it
to
be
in
some
Vacuity
of
this
World
:
for
,
as
being
kept
in
on
every
side
,
it
mov'd
towards
the
Middle
,
so
it
would
continue
in
the
same
Motion
,
though
by
way
of
Disputation
[
we
should
admit
,
that
]
there
were
on
a
sudden
a
Vacuum
round
about
it
.
No
Part
then
whatsoever
,
tho
encompass'd
by
a
Vacuum
,
loses
its
Inclination
,
moving
it
towards
the
middle
of
the
World
;
but
the
World
it self
,
if
Chance
had
not
prepar'd
it
a
Place
in
the
Middle
,
would
have
lost
its
containing
Vigor
,
the
Parts
of
its
Essence
being
carry'd
some
one
way
,
some
another
.
And
these
things
i●●●ed
contain
great
Contradictions
to
Natural
Reason
;
but
this
is
also
repugnant
to
the
Doctrine
concerning
God
,
and
Providence
,
that
assigning
to
them
the
least
Causes
,
he
takes
from
them
the
most
principal
and
greatest
.
For
what
is
more
principal
than
the
Permanency
of
the
World
,
or
that
its
Essence
,
united
in
its
Parts
,
is
contain'd
in
it self
?
But
this
,
as
Chrysippus
says
,
fell
out
casually
.
For
if
the
Possession
of
Place
is
the
Cause
of
Incorruptibility
,
and
this
was
the
Production
of
Chance
,
't
is
manifest
,
that
the
Preservation
of
the
Universe
is
a
Work
of
Chance
,
and
not
of
Fate
and
Providence
.
Now
as
for
his
Doctrine
of
Possibles
,
how
can
it
but
be
repugnant
to
his
Doctrine
of
Fate
?
For
if
that
is
not
possible
,
which
either
is
true
,
or
shall
be
true
,
as
Diodorus
has
it
;
but
every
thing
which
is
capable
of
being
,
though
it
never
shall
be
,
is
possible
:
there
will
be
many
of
those
things
possible
,
which
will
never
be
according
to
invincible
,
inviolable
,
and
all-conquering
Fate
.
[
And
]
either
Fate
will
lose
its
Power
,
or
if
that
,
as
Chrysippus
thinks
,
has
Existence
,
that
,
which
is
susceptible
of
Being
,
will
often
fall
out
to
be
impossible
.
And
every
thing
,
indeed
which
is
true
,
will
be
necessary
,
being
comprehended
by
the
Principal
of
all
Necessities
;
and
every
thing
that
is
false
,
will
be
impossible
,
having
the
greatest
Cause
to
oppose
it
s
ever
being
true
.
For
how
is
it
possible
,
that
he
should
be
susceptible
of
dying
on
the
Land
,
who
is
destinated
to
dye
at
Sea
?
and
how
is
it
possible
for
him
,
who
is
at
Megara
,
to
come
to
Athens
,
being
prohibited
by
Fate
?
But
moreover
,
the
things
that
are
boldly
asserted
by
him
concerning
Fantasies
[
or
Imaginations
;
]
are
very
opposite
to
Fate
.
For
desiring
to
shew
,
that
Fantasie
is
not
of
it self
a
perfect
cause
of
Consent
,
he
said
,
that
the
Sages
[
or
wise
Men
]
will
prejudice
us
by
imprinting
false
Imaginations
[
in
our
Minds
,
]
if
Fantasies
do
of
themselves
absolutely
cause
Consents
:
for
wise
Men
often
make
use
of
Falsity
against
the
Wicked
,
representing
a
probable
Imagination
,
yet
not
the
Cause
of
Consent
:
for
then
it
would
be
also
a
Cause
of
false
Apprehension
and
Error
.
Any
one
therefore
,
transferring
these
things
from
the
wise
Man
to
Fate
,
may
say
,
that
Consents
are
not
caus'd
by
Fate
:
for
[
if
they
were
]
false
Consents
,
and
Opinions
,
and
Deceptions
would
also
be
[
by
Fate
,
]
and
Men
would
be
endammag'd
by
Fate
.
Thus
the
Reason
,
which
exempts
the
wise
Man
from
doing
hurt
,
at
the
same
time
also
demonstrates
,
that
Fate
is
not
the
Cause
of
all
things
.
For
if
Men
neither
opine
,
nor
are
prejudic'd
by
Fate
,
't
is
manifest
[
also
,
]
that
they
neither
act
rightly
,
nor
are
wise
,
nor
remain
firm
in
their
Sentiments
,
nor
have
Utility
by
Fate
;
but
that
there
is
an
End
of
Fate's
being
the
Cause
of
all
things
.
Now
if
any
one
shall
say
,
that
Chrysippus
makes
not
Fate
the
absolute
Cause
of
all
things
,
but
only
a
Procatarctical
[
or
antecedent
]
one
,
he
will
again
shew
,
that
he
is
contradictory
to
himself
,
since
he
excessively
praises
Homer
for
saying
of
Jupiter
:
Receive
,
whatever
Good
or
Evil
He
Shall
send
to
each
of
you
—
As
also
Euripides
[
for
these
Words
:
]
O
Jove
,
how
can
I
say
,
that
wretched
we
Poor
Mortals
understand
ought
?
For
on
thee
We
all
depend
,
and
nothing
can
transact
,
But
as
thy
sacred
Wisdom
shall
enact
.
And
himself
writes
many
things
agreeable
to
these
.
In
fine
,
he
says
,
that
nothing
,
be
it
never
so
little
,
either
rests
,
or
is
mov'd
,
otherwise
than
according
to
the
Reason
of
Jupiter
,
which
is
the
same
thing
with
Fate
.
Moreover
,
the
Catarctick
[
antecedent
,
or
principiating
]
Cause
is
weaker
than
the
absolute
one
,
and
attains
not
[
to
its
effect
,
]
being
subdu'd
by
others
,
that
rise
up
against
it
.
But
he
himself
,
declaring
Fate
to
be
an
invincible
,
unimpeachable
,
and
inflexible
Cause
,
calls
it
That
i●
,
vnchangeable
.
Atropos
,
That
is
,
vnavoidable
.
Adrasteia
,
Necessity
,
and
Pepromene
,
as
putting
a
Limit
[
or
End
]
to
all
things
.
Whether
then
shall
we
say
,
that
neither
Consents
,
nor
Vertues
,
nor
Vices
,
nor
doing
well
,
nor
doing
ill
,
are
in
us
,
[
or
in
our
Power
?
]
or
shall
we
affirm
,
that
Fate
is
deficient
,
that
terminating
Destiny
is
unable
to
determine
,
and
that
the
Motions
and
Habits
of
Jupiter
[
and
his
Reason
]
are
unaccomplish'd
?
For
the
one
of
these
[
two
Consequences
]
will
follow
from
Fates
being
an
absolute
,
the
other
from
its
being
only
a
procatarctick
Cause
.
For
if
it
is
an
absolute
Cause
,
it
takes
away
our
Free
Will
,
and
what
is
in
us
;
and
if
it
is
[
only
]
procatarctick
,
it
loses
its
being
unimpeachable
and
effectual
.
For
not
once
,
or
ten
times
,
but
every
where
,
especially
in
his
Physicks
,
he
has
written
,
that
there
are
many
Obstacles
and
Impediments
to
particular
Natures
and
Motions
,
but
none
to
that
of
the
Universe
.
And
how
ca●
the
Motion
of
the
Universe
,
extending
[
as
it
does
]
to
particular
ones
,
be
undisturb'd
,
and
unimpeach'd
,
if
these
are
stopt
and
hindred
?
For
neither
can
the
Nature
of
Man
be
free
from
Impediment
,
if
that
of
the
Foot
or
Hand
is
not
so
;
nor
can
the
Motion
of
a
Ship
but
be
hindred
,
if
there
are
any
Obstacles
about
the
Sails
,
or
the
Operation
of
the
Oars
.
Besides
[
all
]
this
,
if
the
Fantasies
are
not
according
to
Fate
,
[
●either
are
they
the
Causes
]
of
Consents
;
but
if
when
it
imprints
Fantasies
,
leading
to
Consent
,
the
Consents
are
said
to
be
according
to
Fate
,
how
is
it
not
contrary
to
it self
,
imprinting
in
the
greatest
Matters
different
Imaginations
,
and
such
,
as
draw
the
Understanding
contrary
ways
?
Since
,
they
say
,
that
those
,
who
adhere
to
one
of
them
,
and
withhold
not
their
Consent
,
do
amiss
:
for
if
they
yield
to
obscure
things
,
they
stumble
;
if
to
false
,
they
are
deceiv'd
;
if
to
such
as
are
not
commonly
comprehended
,
they
opine
.
And
yet
one
of
these
three
is
of
necessity
,
either
that
every
Fantasie
is
not
the
Work
of
Fate
,
or
that
every
Receit
and
Consent
of
Fantasie
is
faultless
,
or
that
Fate
it self
is
not
irreprehensible
.
For
I
do
not
know
how
it
can
be
blameless
,
proposing
to
us
such
Fantasies
,
that
not
the
resisting
,
or
going
against
them
,
but
the
following
and
yielding
to
them
is
blameable
.
Moreover
,
both
Chrysippus
and
Antipater
,
in
their
Disputes
against
the
Aca●●micks
,
take
not
a
little
pains
to
prove
,
that
we
neither
act
,
nor
are
incited
without
Consent
,
saying
,
that
,
they
[
build
on
]
Fictions
,
and
false
Suppositions
,
who
think
,
that
,
a
proper
Fantasie
being
presented
,
we
are
presently
incited
,
without
having
either
yielded
,
or
consented
.
Again
Chrysippus
says
,
that
God
imprints
in
us
false
Imaginations
,
as
does
also
the
wise
Man
,
not
that
they
would
have
us
consent
,
or
yield
to
them
,
but
only
that
we
should
act
,
and
be
incited
to
that
,
which
appears
;
but
that
we
,
being
evil
,
do
through
Infirmity
consent
to
such
Fantasies
.
Now
the
Perplexity
and
Discrepancy
of
these
Discourses
from
themselves
is
not
very
difficult
to
be
discern'd
.
For
he
,
that
would
not
have
Men
consent
,
but
only
act
,
whether
it
be
God
,
or
a
wise
Man
,
knows
that
the
Fantasies
are
sufficient
for
acting
,
and
that
Consents
are
superfluous
.
So
that
if
Knowing
,
that
the
Imagination
gives
us
not
an
Instinct
to
work
without
Consent
,
he
ministers
to
us
false
and
probable
Fantasies
,
he
is
the
●oluntary
Cause
of
our
falling
and
erring
,
by
assenting
to
incomprehensible
things
.
Plutarch's
Morals
:
Vol.
IV
.
Of
the
Word
{αβγδ}
,
engraven
over
the
Gate
of
Apollo's
Temple
at
Delphi
.
Translated
out
of
the
Greek
by
R.
Kippax
,
M.A.
I
Hapned
not
long
since
,
dear
Sarapion
,
on
certain
,
not
unelegant
Verses
,
which
Dicaearchus
supposes
[
the
Poet
]
Euripides
to
have
[
heretofore
]
spoken
to
[
King
]
Archelaus
:
I
'm
poor
,
you
rich
,
I
'l
therefore
nothing
give
,
Lest
me
,
or
Fool
,
or
Beggar
,
you
believe
.
For
he
,
who
out
of
his
little
Estate
makes
small
Presents
to
those
,
that
have
great
Possessions
,
does
them
no
Pleasure
,
nay
,
[
which
is
yet
worse
,
]
being
not
believ'd
to
give
[
even
that
little
gratis
,
or
]
for
nothing
,
he
incurs
the
Suspition
of
being
of
a
sordid
and
ungenerous
Disposition
.
But
since
pecuniary
Presents
are
both
in
Bounty
and
Beauty
far
inferior
to
such
,
as
proceed
from
Learning
and
Wisdom
,
't
is
honorable
both
to
make
such
Presents
,
and
at
our
giving
them
,
to
desire
suitable
Returns
from
the
Receivers
.
I
therefore
,
sending
to
you
,
and
for
your
Sake
,
to
our
Friends
in
those
Parts
,
as
a
First-fruit
Offering
,
some
Discourses
concerning
the
Pythian
Affairs
,
confess
,
that
I
do
[
in
requital
]
expect
others
,
both
more
,
and
better
from
you
,
as
being
[
Persons
]
conversant
in
a
great
City
,
and
enjoying
more
Leisure
amongst
many
Books
and
Conferences
of
all
sorts
.
For
indeed
our
good
Apollo
seems
to
cure
and
solve
such
Difficulties
,
as
occur
in
[
the
ordinary
Management
of
our
]
Life
,
by
giving
his
Oracles
to
those
that
resort
to
him
;
but
as
for
those
,
which
concern
Learning
,
he
leaves
and
proposes
them
to
that
Faculty
of
the
Soul
,
which
is
naturally
addicted
to
the
Study
of
Philosophy
,
imprinting
in
it
a
Desire
leading
to
Truth
;
as
is
manifest
both
in
many
other
Matters
,
and
in
the
Consecration
of
[
this
Inscription
]
{αβγδ}
.
For
't
is
not
probable
,
that
't
was
either
by
chance
,
or
by
a
Lottery
(
as
it
were
)
of
Letters
,
that
this
[
Word
]
alone
was
by
the
God
,
plac'd
in
the
principal
Seat
,
and
receiv'd
the
Dignity
of
a
sacred
Donary
and
Spectacle
;
but
[
't
is
highly
credible
]
that
those
,
who
at
the
beginning
philosophiz'd
concerning
this
God
,
gave
it
that
Station
,
either
as
seeing
in
it
some
peculiar
and
extraordinary
Power
,
or
using
it
as
a
Symbol
,
to
[
signifie
]
some
other
thing
,
worthy
of
[
our
]
Attention
.
Having
therefore
often
formerly
declin'd
and
avoided
this
Discourse
,
when
propos'd
in
the
School
,
I
was
lately
surpriz'd
by
my
own
Children
,
as
I
was
debating
with
certain
Strangers
,
who
being
on
their
Departure
out
of
Delphi
,
I
could
not
in
Civility
hold
them
in
suspence
,
nor
yet
refuse
discoursing
with
them
,
since
they
were
exceeding
earnest
to
hear
something
.
Being
therefore
sate
down
by
the
Temple
,
I
began
my self
to
search
into
some
things
,
and
to
ask
them
concerning
others
,
[
being
]
by
the
Place
,
and
the
very
Talk
,
[
we
had
,
put
in
mind
of
those
things
]
we
had
heretofore
at
such
time
,
as
Nero
pass'd
through
these
Parts
,
heard
Ammonius
and
some
others
Discourse
,
the
same
Difficulty
having
been
[
then
]
likewise
in
this
very
place
propounded
.
Because
therefore
this
God
is
no
less
a
Philosopher
than
a
Prophet
,
Ammonius
seem'd
to
all
[
of
us
,
]
rightly
to
have
apply'd
every
one
of
his
Names
to
this
purpose
,
and
to
have
taught
[
us
,
]
that
he
is
Pythius
,
[
or
a
Questionist
,
]
to
those
,
who
begin
to
learn
and
enquire
;
Delius
and
Phanaeus
,
or
a
Manifester
and
Approver
]
to
those
,
to
whom
somewhat
of
the
Truth
is
already
manifested
and
shines
forth
;
Ismenius
[
or
Knowing
,
]
to
those
,
that
have
acquir'd
Knowledge
and
a
Readiness
of
Speech
;
and
Horius
[
or
a
Finisher
]
when
they
practice
and
enjoy
[
their
Science
,
]
making
use
[
of
it
]
to
discourse
and
philosophize
with
one
another
.
Now
forasmuch
as
to
Pholosophize
,
implies
to
Enquire
,
to
Wonder
and
to
Doubt
;
't
is
probable
,
that
many
of
the
things
,
that
concern
this
God
,
are
not
unfitly
conceal'd
under
Aenigms
,
[
or
mystical
Speeches
and
Ceremonies
,
and
[
therefore
]
require
[
one
should
ask
]
the
Reason
why
,
and
[
seek
]
to
be
instructed
in
the
Cause
:
as
,
Why
of
all
Wood
,
Fir
only
is
burnt
in
the
eternal
Fire
:
Why
the
Lawrel
only
is
us'd
in
Fumigations
:
Why
there
are
erected
but
two
[
Statues
of
the
]
Parca
,
[
or
fatal
Sisters
,
]
they
being
every
where
[
else
]
thought
to
be
three
:
Why
no
Woman
is
permitted
to
have
Access
to
the
Curtain
:
What
is
the
Reason
of
the
Tripus
[
or
three-footed
Chair
,
]
and
other
such
like
things
,
which
being
proposed
to
those
,
who
are
not
altogether
irrational
and
Soul-less
,
allure
,
and
inc●●e
[
such
Persons
]
,
to
consider
,
hear
and
discourse
something
about
them
.
And
do
but
behold
,
how
many
questions
these
Inscriptions
,
Know
thy self
,
and
Nothing
too
much
,
have
set
afoot
amongst
the
Philosophers
,
and
what
a
Multitude
of
Discourses
has
sprung
up
from
each
of
them
,
as
from
a
Seed
:
than
neither
of
which
,
I
think
the
Matter
now
in
question
to
be
less
fruitful
.
Ammonius
having
spoken
thus
,
Lamprias
the
Delphian
said
:
The
Reason
indeed
,
which
we
have
heard
of
this
,
is
plain
and
very
short
:
for
they
say
,
that
those
wise
Men
,
who
were
by
some
call'd
Sophisters
,
were
but
five
,
Chilon
,
Thales
,
Solon
,
Bias
,
and
Pittacus
.
But
after
that
Cleobulus
,
the
Tyrant
of
the
Lindians
,
and
Periander
the
Corinthian
,
though
wholly
destitute
of
Vertue
and
Wisdom
,
had
by
[
their
]
Power
,
Friends
,
and
Courtesie
,
forc'd
a
Reputation
,
set
forth
,
and
dispers'd
all
over
Greece
,
certain
Sentences
and
Sayings
,
not
unlike
to
those
,
which
had
been
spoken
by
these
[
others
,
]
the
[
five
former
Sages
,
or
wise
]
Men
,
being
discontented
at
it
,
would
not
however
reprove
their
Arrogancy
,
nor
openly
contest
,
and
enter
into
Quarrels
for
Glory
,
with
Men
of
so
great
Power
;
but
assembling
here
together
,
and
consulting
with
one
another
,
they
consecrated
the
Letter
E
,
which
is
in
the
Order
[
of
the
Alphabet
]
the
fifth
,
and
signifies
five
in
Number
,
protesting
of
themselves
before
the
God
,
that
they
were
but
five
,
and
rejecting
and
abdicating
the
sixth
and
seventh
,
as
not
belonging
to
them
.
Now
that
these
things
are
not
spoken
beside
the
Cushion
,
any
one
might
understand
,
who
should
have
heard
those
,
[
who
have
care
]
of
the
Temple
,
naming
the
golden
{αβγδ}
[
the
{αβγδ}
]
of
L●via
the
Wife
of
Augustus
Caesar
,
and
the
brazen
one
,
[
the
{αβγδ}
]
of
the
Athenians
;
but
the
first
and
ancientest
of
all
▪
which
is
the
wooden
one
,
they
call
[
the
{αβγδ}
]
of
the
Sages
,
as
not
being
of
any
one
,
but
the
common
Dedication
of
them
all
.
At
this
Ammonius
gently
smil'd
,
supposing
Lamprias
to
have
deliver'd
an
Opinion
of
his
own
,
but
to
have
feign'd
,
that
he
had
heard
the
Story
from
others
,
lest
he
might
be
oblig'd
to
give
an
Account
of
it
.
But
another
of
those
,
that
were
present
,
said
,
that
this
had
some
Affinity
with
what
a
certain
Chaldean
Stranger
had
lately
babbl'd
,
[
to
wit
,
]
that
there
are
[
in
the
Alphabet
]
seven
Letters
,
rendring
a
[
perfect
]
Sound
of
themselves
,
and
in
the
Heavens
seven
Stars
,
mov'd
by
their
own
proper
Motion
,
not
bound
[
or
link'd
to
that
of
the
others
:
]
That
E
is
from
the
beginning
the
second
in
order
of
the
Vowels
,
and
the
Sun
of
the
Planets
[
the
second
,
or
next
]
to
the
Moon
,
and
that
the
Greeks
do
all
unanimously
repute
Apollo
to
be
the
same
with
the
Sun.
Bu●
these
things
,
said
he
,
wholly
savour
of
his
[
Astrological
]
counting
Table
[
or
Scheme
,
]
and
his
Mountebank-like
Harangue
.
But
Lamprias
,
it
seems
,
is
not
sensible
of
his
having
stirr'd
up
all
those
of
the
Temple
against
his
Discourse
:
for
there
is
not
a
Man
of
the
Delphians
,
who
knows
any
thing
of
what
he
has
said
;
but
they
all
have
alledg'd
the
common
and
current
Opinion
,
holding
,
that
neither
the
Sight
,
nor
Sound
of
this
Writing
,
but
the
Word
alone
,
[
as
it
is
written
,
]
contains
some
Symbol
[
or
secret
Significaon
.
]
For
[
the
Syllable
{αβγδ}
,
with
which
our
English
IF
is
correspondent
,
]
is
,
as
the
Delphians
conceive
it
,
and
as
Nicander
the
Priest
,
who
was
then
present
,
also
said
,
a
Conveyance
and
Form
of
Prayer
to
the
God
,
and
has
the
[
first
or
]
leading
Place
in
the
Questions
of
those
,
who
at
every
turn
use
it
,
and
ask
,
If
they
shall
overcome
:
If
they
shall
marry
:
If
't
is
convenient
to
go
to
Sea
:
If
to
till
the
Ground
:
If
to
travel
.
And
the
wise
God
,
bidding
adiew
to
the
Logicians
,
who
think
,
nothing
at
all
can
be
made
of
this
Particle
{αβγδ}
,
[
or
If
,
]
and
any
Proposition
[
joyn'd
]
with
it
,
understands
and
admits
all
Interrogations
annext
to
it
,
as
real
things
.
Now
,
because
't
is
proper
for
us
to
consult
[
him
,
as
]
a
Prophet
,
and
common
to
pray
to
[
him
,
as
]
a
God
,
they
suppose
,
that
this
Word
has
no
less
a
Precatory
,
than
an
Interrogatory
Power
.
For
every
one
,
who
prays
,
[
or
wishes
,
]
says
:
{αβγδ}
:
If
it
might
come
to
pass
;
[
or
,
If
it
might
please
God
.
]
And
Archilochus
[
has
also
this
Expression
:
]
"
If
I
might
be
so
happy
,
as
to
touch
"
My
Neobules
Hand
—
And
they
say
that
the
second
Syllable
in
this
Word
{αβγδ}
is
redundant
,
[
signifying
nothing
,
]
like
[
{αβγδ}
in
]
this
of
Sophron
:
"
{αβγδ}
:
"
Desiring
also
Children
:
And
[
in
]
this
of
Homer
:
—
"
{αβγδ}
:
—
"
As
I
will
also
foil
thy
Strength
:
[
in
both
which
{αβγδ}
signifies
nothing
.
]
But
in
the
Word
{αβγδ}
,
there
is
sufficiently
declar'd
an
optative
Power
.
Nicander
having
deliver'd
these
[
Words
,
]
our
Friend
Thee
,
whom
you
know
ask'd
Ammonius
,
if
he
might
have
Liberty
to
plead
for
Logick
,
which
was
so
highly
injur'd
.
And
Ammonius
bidding
him
speak
,
and
defend
it
,
[
as
well
as
he
could
,
]
he
said
:
Now
that
this
God
is
a
most
expert
Logician
,
many
of
his
Oracles
shew
:
for
't
is
,
to
wit
,
the
Part
of
the
same
[
Artist
]
to
dissolve
and
frame
Ambiguities
.
Moreover
,
as
Plato
said
,
when
an
Oracle
was
given
[
to
the
Greeks
,
]
that
they
should
double
the
Altar
in
Delos
,
which
is
a
Work
of
the
utmost
Perfection
in
Geometry
,
that
the
God
did
not
order
[
or
intend
]
the
doing
of
that
very
thing
,
but
commanded
the
Greeks
to
apply
themselves
to
Geometry
:
so
the
same
God
,
by
giving
ambiguous
Oracles
,
honor●
and
recommends
Logick
,
as
necessary
to
those
,
who
desire
to
understand
him
aright
.
Now
this
Conjunction
[
{αβγδ}
,
or
If
,
]
so
fit
for
the
Connexion
of
a
Speech
,
has
very
great
Efficacy
in
Logick
,
as
forming
the
most
rational
Proposition
.
For
how
can
it
be
otherwise
,
since
the
very
Brutes
have
indeed
the
Knowledge
of
the
Substance
of
things
;
but
to
Man
only
has
Nature
given
the
Consideration
and
Judgment
of
Consequence
.
For
that
there
is
both
Day
and
Light
,
Wolves
,
and
Dogs
,
and
Birds
are
sensible
.
But
that
if
it
is
Day
,
there
must
be
Light
,
no
other
Animal
understands
,
but
Man
,
who
only
has
the
Conception
of
Antecedent
and
Consequent
,
of
the
Coherence
and
Connexion
of
these
things
with
one
another
,
and
of
their
Habitude
and
Difference
,
from
which
things
Demonstrations
take
their
principal
Beginning
.
Now
since
Philosophy
is
conversant
about
Truth
,
since
the
Light
of
Truth
is
Demonstration
,
and
the
Beginning
of
Demonstration
this
[
Coherence
and
]
Connexion
[
of
Propositions
,
]
the
Faculty
,
which
contains
and
effects
this
,
was
by
wise
Men
with
good
reason
consecrated
to
the
God
,
who
most
of
all
loves
Truth
.
Now
the
God
indeed
is
a
Prophet
,
and
the
Art
of
Prophesying
is
[
a
Divination
]
concerning
the
Future
from
things
,
that
are
present
and
past
.
For
neither
is
the
Original
of
any
thing
without
a
Cause
,
nor
the
Fore-knowledge
of
any
thing
without
Reason
.
But
since
all
things
,
that
are
done
,
follow
,
and
are
connext
to
those
,
that
have
been
done
,
and
those
,
that
shall
be
done
,
to
those
,
that
are
done
,
according
to
the
Progress
,
proceeding
from
the
Beginning
to
the
End
;
he
,
who
knows
how
to
look
into
the
Causes
of
this
together
,
and
naturally
to
connect
them
one
with
another
,
knows
also
,
and
divines
,
"
What
things
now
are
,
shall
be
,
or
e'rst
have
been
.
And
Homer
indeed
[
excellently
]
well
places
first
things
,
that
are
present
,
and
afterwards
what
is
future
and
past
.
For
the
Argument
is
according
to
the
Vertue
of
the
Connexion
taken
from
the
Present
:
Thus
,
If
this
is
,
That
preceded
:
and
again
,
If
this
is
,
That
shall
be
.
For
the
Knowledge
of
the
Consequence
is
,
as
has
been
said
,
an
artificial
and
rational
thing
;
but
Sense
gives
the
Anticipation
to
Reason
.
Whence
(
though
[
it
may
seem
]
undecent
to
say
it
)
I
will
not
be
afraid
to
aver
this
[
Assertion
,
]
that
the
Tripus
[
or
Oracle
]
of
Truth
is
Reason
,
which
,
joyning
the
Consequence
of
the
Subsequent
to
the
Antecedent
,
and
then
assuming
the
present
,
infers
the
Conclusion
of
the
Demonstration
.
If
then
the
Pythian
[
Apollo
]
delights
in
Musick
,
and
[
is
pleas'd
]
with
the
Singing
of
Swans
,
and
the
Harmony
of
the
Lute
[
or
Harp
,
]
what
Wonder
is
it
,
that
for
the
sake
of
Logick
,
he
embraces
and
loves
this
argumentative
Particle
,
which
he
sees
the
Philosophers
so
much
and
so
frequently
to
use
?
Hercules
indeed
,
not
having
yet
unbound
Prometheus
,
nor
convers'd
with
the
Sophisters
,
that
were
with
Chiron
and
Atlas
,
but
being
still
a
young
Man
,
and
a
plain
Boeotian
,
at
first
abolish'd
Logick
,
and
derided
this
Word
{αβγδ}
,
but
afterwards
he
seem'd
by
force
to
have
seiz'd
on
the
Tripus
,
and
contended
with
[
our
]
God
[
himself
]
for
[
the
praeeminence
in
]
this
Art.
For
being
grown
up
in
Age
,
he
appear'd
to
be
most
expert
both
in
Divination
and
Logick
.
Theon
having
ended
[
his
Speech
,
]
I
think
,
't
was
Eustrophus
the
Athenian
,
who
said
to
us
:
Do
you
not
see
,
how
valiantly
Theon
vindicates
Logick
,
having
in
a
manner
got
on
the
Lions
Skin
,
and
not
suffering
even
us
,
who
comprehensively
place
all
the
Affairs
,
Natures
and
Principles
of
things
,
both
Divine
and
Humane
in
Number
,
and
make
it
most
especially
the
Author
and
Lord
of
honest
and
estimable
things
,
to
be
at
quiet
,
but
willingly
to
offer
the
First
Fruits
of
[
our
]
dear
Mathematicks
to
the
God
,
since
we
think
that
this
[
Letter
]
E
does
of
it self
neither
in
Power
,
Figure
,
or
Expression
,
differ
from
,
[
or
exceed
]
the
other
Letters
;
but
that
it
has
been
preferr'd
as
[
being
]
the
Sign
of
that
great
Number
,
having
an
Influence
over
all
things
,
call'd
[
the
Quinary
,
or
]
Pemptas
,
from
which
the
Sages
have
expres'd
the
Art
of
Numbring
by
the
Verb
{αβγδ}
,
[
signifying
to
account
by
Fives
.
]
Now
Eustrophus
spake
these
things
to
us
,
not
in
jest
,
but
because
I
did
at
that
time
studiously
apply
my self
to
the
Mathematicks
,
and
perhaps
also
in
every
thing
to
honor
that
Saying
,
Nothing
too
much
,
as
having
been
[
conversant
]
in
the
Academy
.
I
answer'd
therefore
,
that
Eustrophus
had
excellently
solv'd
the
Difficulty
by
Number
.
For
,
said
I
,
since
all
Number
being
distributed
into
Even
and
Odd
,
Unity
is
in
efficacy
common
to
them
both
,
for
that
being
added
to
an
even
Number
,
it
makes
it
odd
,
and
to
an
odd
,
it
makes
it
even
,
Two
constituting
the
Beginning
of
the
Even
,
and
Three
of
the
Odd
:
[
The
Number
of
]
Five
,
compos'd
of
these
two
,
is
deservedly
honour'd
,
as
being
the
first
[
Compound
]
made
of
the
first
[
simple
]
Numbers
,
and
is
call'd
the
Marriage
for
the
Resemblance
of
the
Odd
with
the
Female
,
and
the
Even
with
the
Male
:
for
in
the
Divisions
of
the
Numbers
into
equal
Parts
,
the
Even
,
being
wholly
separated
,
leaves
a
certain
capacious
Beginning
and
Space
in
it self
;
but
in
the
Odd
,
suffering
the
same
thing
,
there
always
remains
a
Middle
,
of
generative
Distribution
,
by
which
it
is
more
fruitful
than
the
other
,
and
being
mixt
,
is
always
Master
,
never
master'd
.
For
by
the
Mixture
of
both
[
Even
and
Odd
]
together
;
there
is
never
produc'd
an
Even
[
Number
,
]
but
always
an
Odd.
But
which
is
more
,
either
of
them
added
to
,
and
compounded
with
it self
,
shews
the
Difference
:
for
no
Even
,
joyn'd
with
another
Even
,
ever
produc'd
an
Odd
,
or
went
forth
of
its
proper
[
Nature
,
]
being
through
[
it
s
]
Weakness
unable
to
generate
another
,
and
imperfect
.
But
Odd
Numbers
,
mixt
with
Odd
,
do
,
through
their
being
every
way
fruitful
,
produce
many
Even
ones
.
Time
does
not
now
permit
us
to
set
down
the
other
Powers
and
Differences
of
Numbers
.
Therefore
have
the
Pythagoreans
,
through
a
[
certain
]
Resemblance
,
said
,
that
Five
is
the
Marriage
first
Male
and
[
first
]
Female
.
This
also
is
it
,
for
which
it
is
call'd
also
Nature
,
by
the
Multiplication
of
it self
determining
again
into
it self
.
For
as
Nature
,
taking
a
Grain
of
Wheat
for
Seed
,
and
diffusing
it
,
produces
many
Forms
and
Species
between
,
by
which
she
brings
her
Work
to
an
End
,
but
at
last
shews
again
a
Grain
of
Wheat
,
restoring
the
Beginning
in
the
End
of
all
:
so
the
rest
of
the
Numbers
,
when
they
multiply
themselves
,
terminating
by
the
Increase
in
others
,
only
those
of
Five
and
Six
,
multiply'd
by
themselves
,
bring
back
and
reserve
themselves
.
For
six
times
six
makes
thirty
six
,
and
five
times
five
makes
twenty
five
.
And
again
,
Six
does
this
once
,
and
only
after
one
manner
,
becoming
of
it self
that
four
square
Number
;
but
this
indeed
befalls
Five
,
both
by
Multiplication
,
and
by
Composition
with
it self
,
to
which
being
added
,
it
alternatively
makes
Ten
,
and
this
as
far
as
all
[
Number
can
extend
,
]
this
Number
imitating
the
Beginning
,
[
or
first
Cause
,
]
which
[
governs
and
manages
the
Universe
.
For
as
that
[
first
Cause
,
]
preserving
the
World
by
it self
,
does
reciprocally
perfect
it self
by
the
World
,
[
as
]
Heraclitus
says
[
of
Fire
;
]
"
Fire
turns
to
all
things
,
and
all
things
to
Fire
.
As
Wares
are
chang'd
for
Gold
,
and
Gold
for
Wares
:
so
the
Congress
of
Five
with
it self
is
fram'd
by
Nature
to
produce
nothing
imperfect
or
strange
;
but
has
limitted
Changes
:
for
it
either
generates
it self
,
or
Ten
,
that
is
,
either
[
what
is
]
proper
[
to
it
,
]
or
[
what
is
]
perfect
.
Now
if
any
one
shall
say
,
what
is
all
this
to
Apollo
?
We
will
answer
,
[
That
it
concerns
]
not
[
Apollo
]
only
,
but
Dionysus
[
or
Bacchus
]
also
,
who
has
no
less
to
do
with
Delphi
than
Apollo
himself
.
For
we
have
heard
the
Divines
,
partly
in
Verse
,
partly
in
Prose
,
saying
and
singing
,
that
the
God
,
being
of
his
own
Nature
incorruptible
and
eternal
,
yet
through
a
certain
fatal
Decree
and
Reason
,
using
Changes
of
himself
,
is
sometimes
by
Nature
kindled
into
a
Fire
,
making
all
things
alike
,
and
other
whiles
becoming
various
,
in
different
Shapes
,
Passions
,
and
Powers
,
as
the
World
now
is
,
he
is
nam'd
by
the
most
known
of
Names
.
But
the
Wiser
,
concealing
from
the
Vulgar
the
Change
into
Fire
,
call
him
both
Apollo
,
from
his
Uniting
,
and
Phoebus
from
his
Purity
and
Unpollutedness
.
But
[
as
for
]
the
Passion
and
Change
of
his
Conversion
into
Winds
,
Water
,
Earth
,
Stars
,
and
the
[
various
]
Kinds
of
Plants
and
Animals
,
and
of
its
[
Order
and
]
Disposition
,
[
this
]
they
obscurely
propose
as
a
certain
Distraction
,
and
[
in
these
respects
]
call
him
Dionysus
[
or
Bacchus
]
Zagreus
,
Nyctelius
,
and
Isodates
,
exhibiting
and
chanting
forth
certain
Corruptions
,
Disparitions
,
Deaths
,
and
Regenerations
,
[
which
are
all
Riddles
,
]
and
[
aenigmatical
]
Fables
,
fit
for
[
the
vailing
and
mysteriously
representing
of
]
the
said
Mutations
:
to
the
one
indeed
[
that
is
,
Dionysus
,
or
Bacchus
singing
]
Dithyrambie
Verses
,
full
of
Passions
and
Change
,
joyn'd
with
a
certain
Wandring
and
Agitation
backwards
and
forwards
:
for
,
as
Aeschilus
says
,
"
The
Dithyramb
,
whose
Sounds
are
dissonant
,
"
't
is
fit
,
should
wait
on
Bacchus
—
But
to
the
other
,
[
that
is
,
to
Apollo
,
]
they
sing
the
well-ordered
Paean
,
and
a
discreet
Song
.
And
this
[
last
indeed
]
they
do
both
in
their
Sculptures
,
and
Statues
,
always
make
to
be
young
,
and
never
declining
to
old
Age
;
but
that
[
former
]
they
represent
in
many
Shapes
and
Forms
.
Lastly
,
to
the
one
they
attribute
Equality
,
Order
,
and
unmixt
Gravity
;
but
to
the
other
a
certain
Mixture
of
Sports
,
Petulancy
,
Gravity
,
Madness
,
and
Inequality
:
surnaming
him
"
Evius
Bacchus
,
who
to
Rage
incites
"
Women
on
Tops
of
Mountains
,
and
delights
"
In
frantick
Worship
.
—
[
By
which
]
they
not
unfitly
touch
the
Property
of
both
Changes
.
Now
because
the
Time
of
the
Revolutions
in
these
Changes
is
not
equal
,
but
that
of
the
one
,
which
they
call
Coros
,
[
that
is
,
Satiety
,
]
longer
,
and
that
of
the
other
,
[
nam'd
]
Chresmosyne
,
[
or
Want
,
]
shorter
:
observing
in
this
the
Proportion
,
they
all
the
rest
of
the
Year
use
in
their
Sacrifices
the
Paean
;
but
at
the
beginning
of
Winter
,
rousing
up
the
Dithyramb
,
and
laying
the
Paean
to
rest
,
they
do
for
three
Months
invocate
this
God
instead
of
the
other
,
esteeming
the
Restauration
of
the
World
to
be
the
same
in
[
proportion
of
]
time
to
the
Conflagration
of
it
,
as
Three
is
to
One
.
But
these
things
have
[
perhaps
]
had
more
than
sufficient
Time
spent
on
them
.
This
however
is
evident
,
that
they
properly
attribute
to
this
God
the
Number
of
Five
,
saying
,
that
it
sometimes
of
it self
produces
it
self
like
Fire
,
and
other
whiles
the
Number
of
Ten
,
like
the
World
.
But
do
we
think
,
that
this
Number
is
not
also
concern'd
with
Musick
,
which
is
[
of
all
things
]
most
acceptable
to
this
God
?
For
the
chiefest
Operation
of
Harmony
is
,
as
one
may
say
,
about
Symphonies
[
or
Accords
.
]
Now
that
these
are
five
,
and
no
more
,
Reason
convinces
[
even
]
him
,
who
will
by
his
Sense
[
of
Hearing
only
]
without
reasoning
,
make
Trial
either
on
Strings
or
Pipe-holes
.
For
all
[
these
Accords
]
take
their
Original
in
Proportions
from
Number
:
and
the
Proportion
of
[
the
Symphony
]
Diatesseron
is
sesquitertial
,
of
Diapente
sesquialter
,
of
Diapason
duple
,
of
Diapason
with
Diapente
triple
,
and
of
Disdiapason
quadruple
.
But
as
for
that
,
which
transcending
all
Measures
,
the
Musicians
add
to
these
,
naming
it
Diapason
with
Diatessaron
,
't
is
not
fit
,
we
should
receive
it
,
gratifying
the
unreasonable
Pleasure
of
the
Ear
against
Proportion
,
which
is
as
the
Law
.
That
I
may
therefore
let
pass
the
five
Positions
of
the
Tetrachords
,
and
also
the
five
first
,
whether
they
are
to
be
called
Tones
,
Tropes
,
or
Harmonies
,
as
which
change
by
rising
or
falling
either
to
more
or
less
,
the
rest
are
Basses
or
Trebles
:
Whereas
there
are
many
,
or
rather
infinite
Intervals
,
are
not
five
of
them
only
used
in
Musick
?
[
to
wit
,
]
Diesis
,
Hemitonion
,
Tonos
,
Triemitonion
,
and
Ditonon
.
Nor
is
there
any
other
Space
,
either
greater
,
or
less
in
the
Voice
,
that
,
being
distinguished
by
Bass
or
Treble
,
comes
into
Melody
.
Passing
by
many
other
such
like
things
,
said
I
,
I
will
only
produce
Plato
,
saying
,
that
there
is
but
one
World
,
but
that
if
this
were
not
alone
,
so
that
there
were
others
besides
it
,
they
would
be
in
all
five
,
and
no
more
.
For
indeed
though
there
is
but
this
one
only
World
,
as
Aristotle
is
also
of
Opinion
,
yet
this
World
is
in
some
sort
composed
and
assembled
of
five
[
others
,
]
of
which
one
indeed
is
of
Earth
,
another
of
Water
,
the
third
of
Fire
,
the
fourth
of
Air
,
and
the
fifth
,
being
Heaven
,
some
call
Light
,
and
others
the
Sky
;
and
some
also
name
this
same
the
fifth
Essence
,
to
which
alone
of
[
all
]
Bodies
't
is
natural
to
be
carry'd
about
in
a
Circle
,
not
of
Necessity
,
or
otherwise
by
Accident
.
Wherefore
knowing
,
that
of
the
Figures
,
which
are
in
Nature
,
there
are
five
most
excellent
and
perfect
,
[
to
wit
,
]
the
Pyramis
,
the
Cube
,
the
Octaëdron
:
the
Eicosaëdron
,
and
Dodecaaedron
,
he
has
fitly
accommodated
each
[
of
them
]
to
each
[
of
these
Worlds
or
Bodies
.
]
There
are
some
also
,
who
apply
the
Faculties
of
the
Senses
,
being
equal
in
Number
,
to
these
five
first
Bodies
,
seeing
the
Touch
to
be
firm
and
earthy
,
and
the
Taste
to
perceive
the
Qualities
of
Savors
by
Moisture
.
Now
the
Air
,
being
struck
upon
in
the
Hearing
,
is
a
Voice
and
Sound
;
and
as
for
the
other
two
,
the
Scent
,
which
the
Smell
has
obtain'd
[
for
its
Object
,
]
being
an
Exhalation
,
and
engendred
by
Heat
,
is
fiery
;
and
for
the
Sight
,
which
shines
by
reason
of
its
Affinity
to
the
Sky
and
Light
,
it
has
from
both
of
them
a
Temperature
and
Complexion
equally
affected
.
Now
neither
has
any
Animal
any
other
Sense
,
or
the
World
any
other
Nature
simple
and
unmixt
;
but
there
has
been
made
,
as
appears
,
a
certain
wonderful
Distribution
and
Congruity
of
five
to
five
.
Having
here
stopt
a
little
,
and
made
a
small
Pause
between
,
I
said
:
What
a
Fault
,
O
Eustrophus
,
were
we
like
to
have
committed
!
having
almost
pass
by
Homer
,
as
if
he
were
not
the
first
,
that
distributed
the
World
into
five
Parts
,
who
assign'd
the
three
,
which
are
in
the
midst
,
to
three
Gods
,
and
left
the
two
Extreams
,
Olympus
and
the
Earth
,
of
which
one
is
the
Limit
of
things
above
,
the
other
of
things
below
,
common
and
undistributed
.
But
we
must
,
as
Euripides
says
,
return
to
our
Discourse
.
For
those
,
who
magnifie
the
Quaternary
or
Number
of
Four
,
teach
not
amiss
,
that
every
[
solid
]
Body
had
its
Generation
by
reason
of
this
.
For
since
every
Solid
consists
in
Length
and
Breadth
,
having
also
receiv'd
a
Depth
,
and
since
before
Length
there
is
extant
a
Point
,
answerable
to
Unity
,
and
Length
without
Breadth
being
call'd
a
Line
,
and
consisting
of
two
,
and
the
Motion
of
a
Line
towards
Breadth
exhibiting
also
the
Procreation
of
a
Superficies
,
compos'd
of
three
,
and
the
Augmentation
of
this
Depth
,
added
to
it
,
going
on
to
a
Solid
;
't
is
manifest
to
every
one
,
that
the
Quaternary
,
having
carry'd
on
Nature
hitherto
,
and
even
to
the
perfecting
of
a
Body
,
and
the
exhibiting
it
double
,
massy
,
and
solid
,
has
at
last
left
it
,
wanting
the
greatest
[
Accomplishment
.
]
For
that
which
is
inanimate
,
is
to
speak
sincerely
,
Orphan-like
,
unperfect
,
and
fit
for
nothing
at
all
,
unless
there
is
some
Soul
to
use
it
;
but
the
Motion
or
Disposition
,
introducing
a
Soul
,
being
a
Change
,
made
by
[
the
Number
]
five
,
adds
the
Consummation
to
Nature
,
and
has
a
Reason
so
much
more
excellent
than
the
Quaternary
,
as
an
Animal
differs
in
Dignity
from
that
,
which
is
inanimate
.
Moreover
the
Symmetry
and
Power
of
[
this
Number
]
Five
,
having
obtain'd
greater
Force
,
has
not
permitted
the
animate
Body
to
proceed
to
infinite
sorts
,
but
has
exhibited
five
Species
of
all
things
that
have
Life
:
For
there
are
Gods
,
Genii
,
and
Heroes
,
and
then
after
them
the
fourth
sort
is
Men
,
and
the
fifth
and
last
the
irrational
and
brutish
Animal
.
Furthermore
,
if
you
divide
the
Soul
it self
according
to
[
it
s
]
Nature
,
its
first
and
most
obscure
[
Part
or
Faculty
]
is
the
Vegetative
,
the
second
the
Sensitive
,
then
the
Concupiscible
,
after
that
the
Irascible
,
and
having
brought
on
and
perfected
Nature
in
the
Faculty
of
the
Rational
,
it
rests
in
this
fifth
,
as
in
the
Top
[
of
all
.
]
Now
the
Generation
of
this
Number
,
which
has
so
many
and
so
great
Faculties
,
is
also
beautiful
,
not
that
,
which
we
have
already
discours'd
of
,
being
compos'd
of
two
and
three
,
but
that
,
which
the
[
first
]
Principle
,
joyn'd
with
the
first
Square
has
exhibited
.
For
the
Principle
of
all
Number
is
Unity
,
and
the
first
Square
is
the
Quaternary
:
Now
the
Quinary
is
compos'd
of
these
,
as
of
Form
and
Matter
,
having
[
attain'd
to
]
Perfection
.
And
if
't
is
right
,
which
some
hold
,
that
Unity
is
also
square
,
as
being
the
Power
of
it self
,
and
terminating
in
it self
,
the
Quinary
,
being
made
of
the
two
first
Squares
,
could
not
have
a
nobler
Original
.
But
[
as
for
its
]
greatest
Excellency
,
I
fear
,
lest
being
spoken
,
it
should
press
our
Plato
[
as
much
,
]
as
he
himself
said
,
Anaxagoras
was
by
the
Name
of
the
Moon
,
who
made
a
certain
Opinion
concerning
her
Illuminations
,
which
was
very
ancient
,
[
to
be
an
Invention
of
]
his
own
.
For
has
he
not
said
this
in
[
his
Dialogue
,
entitled
]
Cratylus
?
Yes
indeed
,
answer'd
Eustrophus
;
but
I
see
not
any
thing
that
has
fallen
out
like
it
.
And
yet
you
know
,
that
in
[
his
Treatise
,
which
has
for
its
Title
]
The
Sophister
,
he
demonstrates
five
principal
Beginnings
,
[
to
wit
]
Ens
[
or
,
That
which
is
,
]
The
Same
,
Another
,
adding
]
to
these
for
a
fourth
and
fifth
Motion
and
Rest
.
Again
,
in
[
his
Dialogue
,
call'd
]
Philebus
,
using
another
manner
of
Division
,
he
says
,
that
there
is
one
thing
infinite
,
and
another
the
Extremity
,
[
or
End
:
]
and
that
all
Generation
consists
of
these
[
two
]
mixt
[
together
.
]
Then
he
puts
the
Cause
,
by
which
they
are
mixt
,
for
the
fourth
Kind
:
and
has
left
us
to
conjecture
the
fifth
,
by
which
the
things
that
were
mixt
,
have
again
a
Division
and
Dissipation
.
Now
I
am
[
altogether
]
of
Opinion
,
that
these
[
last
]
are
deliver'd
as
the
Images
[
or
Representations
]
of
those
[
before
,
to
wit
,
]
The
things
engendred
of
Ens
[
or
,
That
which
is
,
]
Infinite
of
Motion
,
and
the
Extremity
of
Rest
;
the
Mixing
Principle
of
The
same
,
and
the
Separating
of
The
other
.
But
if
these
are
different
[
from
those
,
]
yet
both
that
way
and
this
way
[
these
Principles
are
still
distingusht
]
in
five
Kinds
and
Differences
.
Now
some
one
,
said
he
,
being
perswaded
of
these
things
,
[
and
]
seeing
them
before
Plato
,
consecrated
to
the
God
two
E
E
,
for
a
Mark
and
Symbol
of
the
Number
of
all
things
.
And
having
perhaps
further
understood
,
that
Good
also
appears
in
five
Kinds
,
of
which
the
first
is
Mean
[
or
Measur'd
,
]
the
second
Commensurate
[
or
Proportion'd
,
]
the
third
Understanding
,
the
fourth
Sciences
,
Arts
,
and
true
Opinions
in
the
Soul
,
and
the
fifth
,
a
certain
Pleasure
,
pure
and
unmixt
with
Sorrow
;
he
stops
there
,
subjoyning
that
of
Orpheus
:
In
the
sixth
Age
stay
your
Desire
of
Singing
.
After
he
had
spoken
these
things
to
us
,
he
said
,
Yet
one
short
[
Word
]
to
those
about
Nicander
,
I
'l
sing
to
Men
of
Skill
.
—
For
on
the
sixth
Day
of
the
New
Moon
,
when
he
introduces
[
the
Prophetess
]
Pythia
into
the
[
Hall
,
call'd
]
Prytaneum
,
the
first
of
the
three
Lots
tends
with
you
towards
five
,
casting
neither
three
,
nor
two
,
one
to
another
.
For
is
not
this
so
?
It
is
so
,
said
Nicander
;
but
the
Cause
is
not
to
be
told
to
others
.
Well
then
,
said
I
smiling
,
till
such
time
as
the
God
admits
us
,
being
consecrated
to
know
the
Truth
,
this
also
shall
be
added
to
those
things
,
that
have
been
spoken
concerning
the
Quinary
.
This
End
,
as
I
remember
,
had
the
Discourse
of
the
Arithmetical
and
Mathematical
Encomiums
of
E.
But
Ammonius
,
who
had
himself
also
bestow'd
not
the
worst
[
part
of
his
Time
]
in
Mathematical
Philosophy
,
was
delighted
with
what
had
been
spoken
,
and
said
:
't
is
not
meet
too
eagerly
to
oppose
these
young
Men
about
these
things
,
except
[
it
be
by
saying
,
]
that
every
one
of
the
Numbers
will
afford
you
,
if
you
desire
to
praise
it
,
no
small
[
Subject
of
Commendations
.
]
And
what
need
is
there
to
speak
of
others
?
For
the
Septenary
,
sacred
to
Apollo
,
will
take
up
a
Days
time
,
before
one
can
in
Words
run
through
all
its
Powers
.
We
shall
therefore
pronounce
,
that
the
wise
Men
[
or
Sages
]
do
at
once
contest
both
against
common
Law
,
and
a
long
[
Series
of
]
Time
,
if
,
throwing
the
Septenary
out
of
its
Seat
,
they
shall
consecrate
the
Quinary
to
the
God
,
as
being
more
suitable
to
him
.
I
am
therefore
of
Opinion
,
that
this
Syllable
signifies
neither
Number
,
Order
,
nor
Connexion
,
nor
any
other
of
the
deficient
Parts
,
but
is
a
self-perfect
Appellation
and
Salutation
of
the
God
,
which
together
with
[
the
Pronunciation
of
]
the
Word
,
brings
the
Speaker
to
the
Conception
of
his
Power
.
For
the
God
in
a
manner
calls
upon
every
one
of
us
,
who
comes
hither
,
with
this
Salutation
,
Know
thy self
:
which
is
nothing
inferior
to
[
that
other
Expression
]
All
hail
.
And
we
again
,
answering
the
God
,
say
to
him
{αβγδ}
,
thou
art
;
attributing
to
him
the
true
,
unfeign'd
,
and
Sole
Appellation
of
Being
,
[
as
]
agreeing
to
him
alone
.
For
we
indeed
do
not
at
all
essentially
partake
of
Being
,
but
every
mortal
Nature
,
being
in
the
midst
between
Generation
and
Corruption
,
exbibits
an
Appearance
,
and
obscure
and
weak
Opinion
of
it self
:
and
if
you
fix
your
Thought
,
desiring
to
comprehend
it
,
as
the
hard
Grasping
of
Water
,
by
the
pressing
and
squeezing
together
,
that
which
is
fluid
,
loses
that
,
which
is
held
:
so
the
Passions
changing
,
Reason
,
pursuing
too
evident
a
Perception
of
every
thing
,
is
deceiv'd
,
partly
as
to
its
Generation
,
and
partly
to
its
Corruption
,
being
able
to
apprehend
Nothing
,
either
remaining
,
or
really
subsisting
.
For
we
cannot
,
as
Heraclitus
says
,
descend
twice
into
the
same
River
,
or
twice
find
any
perishable
Substance
in
the
same
State
;
but
by
the
Suddenness
and
Swiftness
of
the
Change
it
disperses
,
and
again
gathers
together
,
comes
and
goes
:
whence
what
is
generated
of
it
,
reaches
not
to
the
Perfection
of
Being
,
because
the
Generation
never
ceases
,
nor
is
it
at
an
End
;
but
always
changing
,
of
Seed
it
makes
an
Embryo
,
next
an
Infant
,
then
a
Child
,
then
a
Stripling
,
after
that
a
young
Man
,
then
a
full-grown
Man
,
an
elderly
Man
,
[
and
lastly
,
]
a
decrepit
old
Man
,
corrupting
the
[
precedent
or
]
former
Generations
and
Statures
by
the
subsequent
[
or
later
.
]
But
we
ridiculously
fear
one
Death
,
having
already
so
often
dy'd
,
and
dying
.
For
not
only
,
as
Heraclitus
said
,
in
the
Death
of
Fire
the
Generation
of
Air
,
and
the
Death
of
Air
the
Generation
of
Water
;
but
you
may
see
this
more
plainly
in
Men
themselves
:
for
the
full-grown
Man
perishes
,
when
the
old
Man
comes
,
as
the
Youth
terminated
in
the
full-grown
Man
,
the
Child
in
the
Youth
,
the
Infant
in
the
Child
:
so
Yesterday
dy'd
in
To
day
,
and
To
day
dies
in
To
morrow
:
so
that
none
remains
,
nor
is
one
,
but
we
are
generated
many
about
one
Phantasm
,
and
common
Mould
,
the
Matter
sliding
and
turning
about
.
For
how
do
we
,
if
remaining
the
same
,
delight
in
other
things
,
[
than
we
delighted
in
before
?
]
How
do
we
love
,
hate
,
admire
,
and
contemn
things
,
contrary
to
the
former
?
How
do
we
use
other
Words
,
and
other
Passions
,
not
having
the
same
Form
,
Figure
,
or
Understanding
?
For
neither
is
it
probable
,
we
should
be
thus
differently
afflicted
without
Change
,
neither
is
he
,
who
changes
the
same
.
And
if
he
is
not
the
same
,
neither
is
he
at
all
,
but
changing
from
the
same
,
changes
also
his
Being
,
being
made
one
from
another
.
But
the
Sense
is
deceiv'd
through
the
Ignorance
of
Being
,
supposing
that
to
be
,
which
appears
.
What
then
is
it
that
has
really
a
Being
?
That
which
is
eternal
,
unbegotten
,
and
incorruptible
,
to
which
no
Time
brings
a
Change
.
For
Time
is
a
certain
moveable
thing
,
appearing
as
a
Shadow
with
fleeting
Matter
,
always
flowing
and
unstable
,
like
a
Vessel
of
Corruption
and
Generation
:
of
which
the
Saying
,
After
,
and
Before
,
It
has
been
,
and
It
shall
be
,
is
of
it self
a
Confession
,
that
it
has
no
Being
.
For
to
say
,
that
what
never
was
,
or
what
has
already
ceas'd
to
be
,
is
in
being
,
how
foolish
and
absurd
it
is
.
And
as
for
that
,
on
which
we
chiefly
ground
the
Understanding
of
Time
,
saying
,
the
Instant
,
Present
,
and
Now
,
Reason
again
,
wholly
discovering
it
,
does
immediately
overthrow
it
:
for
it
is
press'd
between
the
Future
and
the
Past
,
as
desiring
to
see
it
necessarily
separated
into
two
.
Now
if
the
same
thing
befalls
Nature
,
which
we
measure
by
Time
,
as
does
the
Measure
of
it
,
there
is
nothing
in
it
permanent
or
subsistent
,
but
all
things
are
either
breeding
,
or
dying
,
according
to
their
Commixture
with
Time
.
Whence
also
it
is
not
lawful
to
say
of
any
thing
,
which
is
,
that
it
was
,
or
shall
be
:
for
these
are
Inclinations
and
Departures
,
and
Changes
of
that
,
whose
Nature
is
not
to
continue
in
Being
.
But
GOD
,
we
must
say
,
IS
,
and
he
is
not
according
to
any
Time
,
but
according
to
Eternity
,
which
is
immoveable
,
without
Time
,
and
free
from
Inclination
,
in
which
there
is
nothing
first
,
or
last
,
or
newer
;
but
being
one
,
it
has
fill'd
its
eternal
Duration
with
one
[
only
]
Now
,
and
that
only
is
,
which
is
really
according
to
this
,
[
of
which
it
cannot
be
said
,
that
it
]
either
was
,
or
shall
be
,
or
that
it
begins
,
or
shall
end
.
Thus
ought
those
,
who
worship
,
to
salute
and
invocate
this
eternal
Being
,
or
else
indeed
,
as
some
of
the
Ancients
[
have
dome
,
with
this
Expression
]
{αβγδ}
,
Thou
art
one
.
For
the
Divinity
is
not
many
,
as
[
is
]
every
one
of
us
,
who
are
made
of
ten
thousand
Differences
in
Affections
,
being
a
confus'd
Heap
,
fill'd
with
all
Diversities
,
and
a
Mixture
of
all
sorts
of
Alterations
.
But
that
,
which
is
,
must
be
one
,
as
One
must
have
a
Being
.
But
Diversity
,
[
which
is
esteem'd
]
the
Difference
of
Being
,
goes
forth
to
the
Generation
of
that
which
is
not
.
Whence
both
the
first
of
his
Names
agrees
rightly
with
this
God
,
as
do
also
the
second
and
third
.
For
he
is
call'd
Apollo
,
as
denying
Plurality
,
and
rejecting
Multitude
:
and
Ieios
,
as
being
only
one
;
and
Phoebus
was
the
Name
given
by
the
Ancients
to
every
thing
,
that
is
pure
and
chast
:
as
the
Thessalians
even
to
this
Day
,
if
I
am
not
mistaken
,
say
of
their
Priests
,
when
on
vacant
Days
they
[
abstain
from
the
Temples
,
and
]
keep
themselves
retir'd
,
that
they
do
Phoebonomize
,
that
is
,
purifie
themselves
.
Now
that
which
is
one
,
is
sincere
and
pure
:
For
Pollution
is
by
the
Mixture
of
one
thing
with
another
:
as
Homer
,
speaking
of
a
Piece
of
Ivory
dy'd
red
,
said
,
it
was
polluted
by
the
Dye
,
and
Diers
say
of
mixt
Colours
,
that
they
are
corrupted
,
and
call
the
Mixture
it self
Corruption
.
't
is
therefore
always
requisite
for
that
,
which
is
incorruptible
and
pure
,
to
be
one
and
unmixt
.
Now
as
for
those
who
think
Apollo
and
the
Sun
to
be
the
same
,
they
are
to
be
caress'd
and
lov'd
for
their
Ingenuity
,
[
as
]
placing
the
Notion
of
God
in
that
,
which
they
most
reverence
of
all
things
,
that
they
know
and
desire
.
And
now
,
as
if
we
were
dreaming
of
God
the
most
glorious
Dream
[
imaginable
,
]
let
us
stir
up
and
exhort
our selves
to
ascend
higher
,
and
to
contemplate
what
is
above
us
,
and
[
principally
to
adore
his
]
Essence
;
but
to
honour
also
this
his
Image
,
[
the
Sun
,
]
and
to
venerate
that
Generative
[
Faculty
,
he
has
plac'd
]
in
it
,
exhibiting
in
some
sort
by
its
Brightness
,
as
far
as
't
is
possible
for
a
sensible
thing
[
to
represent
]
an
Intellectual
and
a
moveable
thing
,
that
,
which
is
permanent
,
certain
Manifestations
and
Resemblances
of
his
Benignity
and
Blessedness
.
But
as
for
those
his
Sallyings
out
and
Changes
,
when
he
casts
forth
Fire
,
which
,
as
they
say
,
at
the
same
time
distract
him
,
and
when
he
again
draws
himself
in
,
afterwards
extending
himself
into
the
Earth
,
Sea
,
Winds
,
Animals
,
and
strange
Accidents
both
of
Animals
and
Plants
,
they
cannot
so
much
as
be
hearkned
to
without
Impiety
,
or
else
the
God
will
be
worse
than
the
Child
in
the
Poet
,
who
made
himself
Sport
with
an
Heap
of
Sand
,
first
rais'd
,
and
then
again
scatter'd
abroad
by
himself
,
if
he
shall
do
the
same
in
respect
of
the
Universe
,
first
framing
the
World
,
when
it
was
not
,
and
then
destroying
it
,
when
made
.
On
the
contrary
,
whatsoever
of
him
is
in
any
sort
infus'd
into
the
World
,
that
binds
together
its
Substance
,
and
restrains
the
Corporeal
Weakness
,
which
tends
to
Corruption
.
And
this
Word
seems
to
me
to
have
been
chiefly
oppos'd
to
that
Doctrine
,
and
that
{αβγδ}
,
[
or
Thou
art
]
is
spoken
to
this
God
,
as
testifying
,
that
there
is
never
in
him
any
going
forth
or
Change
.
But
to
do
and
suffer
this
,
agrees
to
a
certain
other
God
,
or
rather
Daemon
,
ordain'd
[
to
take
care
]
about
Nature
in
Generation
and
Corruption
,
as
is
immediately
manifest
from
their
Names
,
being
wholly
contrary
,
and
of
different
Significations
.
For
the
one
is
call'd
Apollo
,
[
or
Not
many
,
]
the
other
Pluto
,
[
or
Many
;
]
the
one
Delius
[
from
Clearness
,
]
the
other
Aidoneus
[
from
Obscurity
;
]
the
one
Phoebus
,
[
or
Shining
,
]
the
other
Scotius
,
[
of
Dark
;
]
with
the
one
are
the
Muses
and
Mnemosyne
,
[
or
Songs
and
Memory
,
]
with
the
other
Lethe
and
Siope
,
[
or
Forgetfulness
and
Silence
:
]
The
one
is
[
from
Contemplating
and
Shewing
,
]
nam'd
Theorius
and
Phaneus
,
the
other
is
"
Prince
of
dark
Night
,
and
sluggish
Sleep
,
whose
Fate
"
Is
,
that
Men
him
most
of
all
Gods
do
hate
.
Of
whom
also
Pindarus
not
unpleasantly
sung
,
"
He
is
condemn'd
to
be
for
ever
Childless
.
And
therefore
Euripides
rightly
also
said
:
"
These
mournful
Songs
suit
well
with
Men
deceas'd
,
"
With
which
gold-hair'd
Apollo's
no
way
pleas'd
.
And
before
him
Stesichorus
:
"
Apollo
joys
in
Sports
and
pleasant
Tones
;
"
But
Pluto
takes
delight
in
Griefs
and
Moans
.
Sophocles
also
evidently
attributes
to
either
of
them
his
proper
Instruments
,
in
these
Words
:
"
Neither
the
Lute
nor
Psaltery
is
fit
"
For
mournful
Matters
—
For
't
is
but
very
lately
,
and
in
a
manner
of
yesterday
,
that
the
Pipe
or
Hautbois
has
dar'd
to
introduce
it self
into
delightful
Matters
;
having
in
former
times
drawn
Men
to
Mourning
,
and
possessing
about
these
things
no
very
honorable
or
splendid
Employment
,
though
it
was
afterwards
wholly
intermixt
.
But
those
especially
,
who
confounded
the
Affairs
of
the
Gods
with
those
of
the
Genii
,
brought
them
into
Reputation
.
But
the
Sentence
,
Know
thy self
,
seems
in
one
respect
to
contradict
this
Note
{αβγδ}
,
and
in
another
to
agree
with
it
.
For
the
one
is
pronounc'd
with
Admiration
and
Veneration
to
God
,
as
being
eternally
,
and
the
other
is
a
Remembrance
to
mortal
Men
of
their
Nature
and
Infirmity
.
Plutarch's
Morals
:
Vol.
IV
.
The
Lives
of
the
Ten
Orators
.
Translated
out
of
the
Greek
,
by
Charles
Barcroft
,
Lecturer
of
St.
Mildred
Bread-street
.
ANTIPHON
I.
ANtiphon
,
the
Son
of
Sophilus
,
by
Descent
a
Rhamnusian
,
was
his
Fathers
Scholar
,
for
he
kept
a
Rhetorick-School
,
to
which
,
't
is
reported
,
that
Alcibiades
himself
had
recourse
in
his
Youth
.
Having
attain'd
to
competent
measure
of
Knowledge
and
Eloquence
,
and
that
,
as
some
believe
,
from
his
own
Natural
Ingenuity
,
he
dedicated
his
Study
chiefly
to
Affairs
of
State
.
And
yet
he
was
for
some
time
conversant
in
the
Schools
,
and
had
a
Controversie
with
Socrates
the
Philosoper
,
about
the
Reason
of
Disputing
;
not
so
much
for
the
Sake
of
Contention
,
as
the
Profit
of
Arguing
,
as
Xenophon
tells
us
;
in
his
Commentaries
on
the
Sayings
and
Actions
of
Socrates
.
At
the
Request
of
some
Citizens
he
wrote
Orations
,
by
which
they
defended
their
Suits
at
Law
;
and
some
say
,
that
he
was
the
first
that
ever
did
any
thing
of
this
Nature
:
For
it
is
certain
there
is
not
one
Juridicial-Oration
extant
,
written
by
any
Orator
that
liv'd
before
him
,
nor
by
his
Contemporaries
neither
,
as
Themistocles
,
Aristides
and
Pericles
,
though
the
Times
gave
them
opportunity
,
and
there
was
need
enough
of
their
Labour
in
such
Business
.
Not
that
we
are
to
impute
it
to
their
Want
of
Parts
,
that
they
did
nothing
in
this
way
,
for
we
may
inform
our selves
of
the
contrary
from
what
Historians
relate
of
each
of
'
em
.
Besides
,
if
we
inspect
the
most
Antient
,
viz.
Alcibiades
,
Critias
,
Lisias
and
Archinous
,
who
we
shall
find
,
that
though
they
wrote
in
one
and
the
same
Stile
,
and
had
the
same
Form
and
Method
in
their
Pleadings
,
yet
they
were
in
a
great
Measure
beholding
to
Antiphon
,
when
he
was
old
.
For
being
a
Man
of
incomparable
Sagacity
,
he
was
the
first
that
published
Institutions
of
Oratory
;
and
by
reason
of
his
profound
Learning
,
he
was
Sirnamed
Nestor
.
Caecilius
,
in
a
Tract
which
he
wrote
of
him
,
supposes
him
to
have
been
Thucidides's
Pupil
,
from
what
Antiphon
delivered
in
praise
of
him
.
He
is
most
accurate
in
his
Orations
;
in
Invention
subtil
;
and
would
frequently
baffle
his
Adversary
at
unawares
,
by
a
covert
sort
of
Pleading
;
in
troublesome
and
intricate
Matters
he
was
very
judicious
and
sharp
;
and
as
he
was
a
great
Admirer
of
Ornamental
Speaking
,
he
would
always
adapt
his
Orations
to
both
Law
and
Reason
.
He
liv'd
about
the
Time
of
the
Persian
War
,
and
of
Gorgias
the
Rhetorician
,
being
somewhat
younger
than
he
.
And
he
lived
to
see
the
Subversion
of
the
Popular
Government
in
the
Common-wealth
,
which
was
wrought
by
the
four
hundred
Conspirators
,
in
which
he
himself
is
thought
to
have
had
the
chiefest
Hand
,
being
sometimes
Commander
of
two
Gallies
,
and
sometimes
holding
the
Praetorship
,
and
having
by
the
many
and
great
Victories
he
obtain'd
,
gain'd
them
many
Allies
,
he
armed
the
young
Men
,
man'd
out
sixty
Gallies
,
and
on
all
their
Occasions
went
Ambassador
to
Lacedaemonia
,
at
what
time
●etionia
was
fortified
.
But
when
those
four
hundred
were
overcome
and
taken
down
,
he
,
with
Archiptolemus
,
who
was
likewise
one
of
the
same
Number
,
was
accused
of
the
Conspiracy
,
Condemned
and
Sentensed
to
the
Punishment
due
to
Traytors
,
his
Body
cast
out
unburied
,
and
all
his
Posterity
infamous
on
Record
.
But
there
are
some
,
who
tell
us
,
that
he
was
put
to
Death
by
the
thirty
Tyrants
;
and
among
the
rest
,
Lysias
,
in
his
Oration
for
Antiphon's
Daughter
,
says
the
same
,
for
he
left
a
little
Daughter
,
whom
Callaeschius
claim'd
for
his
Wife
by
the
Law
of
Propinquity
.
And
Theopompus
likewise
in
his
fifteenth
Book
of
his
Philippicks
,
tells
us
the
same
thing
.
But
he
is
more
tender
of
his
Reputation
than
Lycidonidas
his
Father
;
and
so
is
Cratinus
in
his
Pytine
,
in
that
he
does
not
mention
the
Evil
he
was
guilty
of
.
But
how
could
he
be
Executed
in
the
Time
of
the
four
Hundred
,
and
afterward
live
to
be
put
to
Death
by
the
Thirty
Tyrants
?
There
is
likewise
anoother
Story
of
the
Manner
of
his
Death
.
That
when
he
was
old
he
sail'd
to
Syracuse
,
when
the
Tyranny
of
Dionysius
the
First
,
was
most
famous
;
and
being
at
Table
,
a
Question
was
put
,
What
sort
of
Brass
was
best
?
When
others
had
answered
,
as
they
thought
most
proper
,
he
replied
;
That
is
the
best
Brass
,
of
which
the
Statues
of
Hermodius
and
Aristogiton
were
made
.
Which
the
Tyrant
hearing
,
and
taking
it
as
a
tacit
Exhortation
to
his
Subjects
to
contrive
his
Ruine
,
he
commanded
Antiphon
to
be
put
to
Death
;
and
as
some
say
,
he
unjustly
gave
out
,
that
he
was
put
to
Death
for
deriding
his
Tragedies
.
This
Orator
is
reported
to
have
written
sixty
Orations
;
but
Caecilius
supposes
twenty
five
of
them
to
be
spurious
and
none
of
his
.
Plato
,
in
his
Comedies
with
Pisander
,
traduces
him
as
a
Covetous
Man
.
He
is
reported
to
have
composed
some
of
his
Tragedies
alone
,
and
others
with
Dionysius
the
Tyrant
.
While
he
was
Poetically
inclined
,
he
invented
an
Art
of
Curing
the
Distemper
of
the
Mind
,
as
Physicians
are
wont
to
promise
Cure
of
bodily
Diseases
.
And
having
at
Corinth
built
him
a
little
House
,
in
or
near
the
Market
,
he
set
a
Postscript
over
the
Gate
,
to
this
effect
:
That
he
had
a
way
to
cure
the
Distemper
of
Mens
Minds
by
Words
;
and
let
him
but
know
the
cause
of
their
Malady
,
he
would
immediately
prescribe
the
Remedy
,
to
their
Comfort
.
But
after
some
time
,
thinking
that
Art
not
worth
his
while
,
he
betook
himself
to
the
Study
and
Teaching
of
Oratory
.
There
are
some
who
ascribe
the
Book
of
Glaucus
Rheginus
concerning
Poets
,
to
him
as
Author
of
it
.
His
Orations
concerning
Herodotus
,
to
Erasistratus
concerning
Ideas
,
are
very
much
commended
:
and
that
which
,
when
he
was
accused
,
he
penn'd
for
himself
,
against
a
Law
not
recorded
;
and
that
against
Demosthenes
the
Praetor
,
touching
publick
Offences
.
He
likewise
had
another
against
Hippocrates
the
Praetor
,
in
which
he
condemn'd
him
for
his
Contempt
,
in
that
he
did
not
appear
on
the
Day
appointed
for
his
Tryal
:
and
this
was
done
in
the
very
time
when
Theopompus
was
Governor
of
the
City
,
under
whose
Government
the
Power
of
the
four
hundred
Conspirators
was
overthrown
.
Caecilius
has
recorded
the
Decree
of
the
Senate
,
for
the
Judicial
Tryal
of
Antiphon
,
in
these
Words
:
That
on
the
one
and
twentieth
Day
of
Prytaneia
,
Demonicus
Alopecensis
being
then
Notary-Publick
,
Philostratus
Pellenensis
preferr'd
a
Bill
from
the
Senate
,
wherein
it
was
decreed
,
that
those
Men
,
viz.
Archeptolemus
,
Oromacles
,
and
Antiphon
,
whom
the
Praetors
had
declar'd
against
,
for
that
they
went
in
an
Embassage
to
Lacedaemonia
,
to
the
great
Damage
of
the
City
of
Athens
,
and
departed
from
the
Camp
in
an
Enemies
Ship
,
and
so
went
through
Decelia
by
Land
;
that
they
shou'd
be
apprehended
and
kept
in
Prison
,
till
they
should
be
brought
to
a
legal
Tryal
:
That
the
Praetors
themselves
,
with
others
of
the
Senate
,
to
the
Number
of
ten
,
whom
it
should
please
them
to
name
and
chuse
,
should
look
after
them
to
keep
them
safe
till
Judgment
shou'd
be
pass'd
upon
'em
:
That
Thesmothetes
shou'd
on
the
Morrow
after
their
Commitment
,
judicially
cite
the
said
Prisoners
before
the
Judges
,
both
the
Leaders
,
and
others
of
the
Conspiracy
,
where
the
Bill
being
read
,
wherein
they
were
accused
of
Treason
,
whoever
had
any
thing
to
say
against
'em
,
he
shou'd
be
heard
:
That
whoever
shou'd
then
be
Condemn'd
,
shou'd
have
Sentence
pronounc'd
against
him
,
according
to
the
prescript
Form
of
Condemnation
,
appointed
by
the
Law
in
the
Case
of
Treason
.
At
the
bottom
of
this
Decree
was
subscribed
,
Archeptolemus
,
the
Son
of
Hippodamus
Agrylensis
;
and
Antiphon
,
the
Son
of
Sophilus
the
Ramnusian
,
being
both
present
in
Court
,
are
condemned
of
Treason
.
And
this
was
to
be
their
Punishment
;
That
they
shou'd
be
deliver'd
to
the
eleven
Executioners
,
their
Goods
confiscated
,
the
tenth
part
of
'em
being
first
consecrated
to
Minerva
;
their
Houses
to
be
level'd
with
the
Ground
,
and
in
the
Places
where
they
stood
,
this
Subscription
to
be
engraven
on
Brass
:
The
House
of
Archeptolemus
and
of
Antiphon
Traytors
.
***
That
Archeptolemus
and
Antiphon
shou'd
neither
of
'em
be
buried
in
Athens
,
nor
any
where
else
under
that
Government
.
And
besides
all
this
,
that
their
Memory
shou'd
be
accounted
infamous
to
Posterity
,
as
well
the
Memory
of
Bastards
as
of
their
lawful
Progeny
:
and
he
too
was
lookt
upon
with
the
same
Contempt
,
who
shou'd
adopt
any
one
of
their
Progeny
for
his
Son
.
In
a
Word
,
that
all
this
shou'd
be
engross'd
and
engraven
on
a
Brass
Column
,
and
that
Column
to
be
placed
,
where
that
stands
,
on
which
is
engraven
the
Decree
concerning
Phrynicus
.
ANDOCIDES
II
.
ANdocides
,
the
Son
of
that
Leogoras
,
who
once
made
a
Peace
with
the
Athenians
against
the
Lacedaemonians
,
by
Descent
a
Cydathenian
or
Phucian
,
of
a
Noble
Family
,
and
as
Hellanicus
tells
us
,
if
we
may
believe
him
,
the
Off-spring
of
Mercury
himself
:
for
the
Race
of
Heraulds
belong
to
him
:
and
on
this
account
he
was
chosen
by
the
People
to
go
with
Glaucen
,
with
twenty
Sail
of
Ships
to
aid
the
Corcyreans
against
the
Corinthians
.
But
in
process
of
time
,
being
accused
of
some
notorious
Acts
of
Impiety
;
as
that
he
was
of
the
Number
of
those
who
defaced
the
Statues
of
Mercury
,
and
divulg'd
the
Sacred
Mysteries
of
Ceres
;
and
withal
,
being
accused
of
Wildness
and
Intemperance
,
and
that
he
had
been
seen
in
the
Night
in
Masquerade
to
break
one
of
the
Statues
of
Mercury
;
and
when
he
refus'd
to
bring
his
Servant
to
Examination
,
whom
his
Accusers
named
,
he
was
not
only
convicted
of
the
first
,
but
also
was
very
much
suspected
to
be
guilty
of
the
second
Crime
too
.
Which
later
Action
was
laid
to
his
Charge
soon
after
the
Expedition
of
the
Navy
sent
by
the
Athenians
into
Sicily
.
For
as
Cratippus
informs
us
,
when
the
Corinthians
sent
the
Leontines
and
Aegesians
to
the
Athenians
,
who
were
to
lend
them
Assistance
in
cognito
,
they
in
the
Night
defaced
and
brake
all
the
Statues
of
Mercury
which
were
erected
in
the
Market
.
To
which
Offence
,
Andocides
having
added
another
,
that
of
divulging
the
Mysteries
of
Ceres
,
he
was
brought
to
his
Tryal
,
but
was
acquitted
,
on
condition
he
wou'd
discover
who
were
Companions
with
him
in
the
Crime
.
In
which
Affair
,
being
very
diligent
,
he
found
out
who
they
were
that
had
been
guilty
,
and
among
the
rest
,
he
discover'd
his
own
Father
.
He
prov'd
all
guilty
,
and
caus'd
them
all
to
be
put
to
Death
,
only
his
Father
,
whom
he
sav'd
,
though
in
Prison
,
by
a
Promise
of
some
eminent
Service
he
wou'd
do
to
the
Common-wealth
.
Nor
did
he
fail
of
what
he
promis'd
;
for
Leogoras
accused
many
who
had
acted
in
several
Matters
against
the
Interest
of
the
Common-wealth
,
and
for
this
was
acquitted
of
his
own
Crime
.
Now
,
though
Andocides
was
very
much
esteemed
of
for
his
Skill
in
the
Management
of
the
Affairs
of
the
Common-wealth
;
yet
his
Inclinations
led
him
rather
to
Trafick
by
Sea
:
and
by
this
means
he
contracted
Friendship
with
the
Kings
of
Cyprus
,
and
other
great
Princes
.
At
which
time
he
privily
stole
a
Damsel
of
the
City
,
the
Daughter
of
Aristides
,
and
his
own
Neece
,
and
sent
her
as
a
Present
to
the
King
of
Cyprus
:
But
suspecting
he
shou'd
be
call'd
in
question
for
it
,
he
again
stole
her
from
Cyprus
,
for
which
the
King
of
Cyprus
took
him
and
clapt
him
up
in
Prison
;
whence
he
brake
loose
and
return'd
to
Athens
,
just
at
that
time
when
the
four
hundred
Conspirators
had
usurped
the
Government
.
By
whom
being
confined
,
he
again
escaped
,
when
the
Power
of
Governing
was
lodg'd
in
a
few
.
But
when
the
thirty
Tyrants
were
uppermost
,
he
withdrew
to
Elis
,
and
there
lived
,
till
Thrasybulus
and
his
Faction
returned
into
the
City
,
and
then
he
also
repair'd
thither
.
And
after
some
time
,
being
sent
into
Lacedaemonia
to
conciliate
a
Peace
,
he
was
again
suspected
to
be
faulty
,
and
on
that
Suspicion
banished
.
He
himself
has
given
an
account
of
all
these
Transactions
in
his
Orations
which
he
has
left
behind
him
.
For
some
of
'em
treat
of
the
Crime
of
him
who
shakes
off
his
Religion
by
a
Violation
of
its
Laws
,
as
he
did
when
he
divulg'd
the
Mysteries
of
Ceres
:
Others
represent
a
convicted
Person
begging
Mercy
of
the
Judge
:
and
there
is
one
extant
,
wherein
he
makes
a
Discovery
of
the
wicked
Practises
of
others
,
and
one
to
Phaeax
,
and
one
concerning
Peace
.
He
flourished
at
the
same
time
with
Socrates
the
Philosopher
;
he
was
born
in
the
seventy
eighth
Olympiate
,
when
Theogenides
was
Governour
of
Athens
,
so
that
he
shou'd
seem
to
be
almost
an
hundred
years
before
Lysias
.
There
is
an
Image
of
Mercury
,
call'd
from
his
Name
Andocideum
,
being
given
by
the
House
of
Aegis
,
and
it
stood
near
the
House
where
Andocides
dwelt
.
This
Andocides
himself
was
at
the
Charge
of
a
publick
Revel
,
in
memory
of
the
Name
and
House
of
Aegeis
,
at
the
Celebration
of
the
Feasts
or
Songs
dedicated
to
Bacchus
.
Dithyrambicks
.
And
having
gain'd
a
Victory
,
he
erected
a
Tripos
on
an
Ascent
opposite
to
the
Country
of
Perinus
Selinus
.
His
Stile
in
his
Orations
is
plain
and
easie
,
without
the
least
Affectation
,
or
any
thing
of
a
Figurative
Ornament
.
LYSIAS
III
.
LYsias
,
the
Son
of
Cephalus
,
Grand-Son
of
Lysanias
,
and
Great
Grand-Son
of
Cephalus
,
was
by
Descent
a
Syracusian
,
but
partly
for
the
Love
he
had
to
the
City
,
and
partly
in
condescention
to
the
Perswasions
of
Pericles
,
the
Son
of
Xantippus
,
a
great
and
rich
Man
there
,
who
entertain'd
him
as
his
Friend
and
Guest
,
he
went
to
live
at
Athens
.
Some
say
,
that
he
was
banish'd
Syracuse
,
when
the
City
was
under
the
Tyranny
of
Gelo
.
However
,
he
entred
Athens
when
Philocles
,
the
Successor
of
Phrasicles
was
Governour
,
in
the
second
Year
of
the
eighty
second
Olympiade
.
At
his
first
coming
,
he
was
educated
among
the
most
Noble
of
the
Athenians
.
But
when
the
City
sent
a
Colony
to
Sybaris
,
which
was
afterwards
call'd
Thurii
,
he
went
thither
with
his
elder
Brother
Polemarchus
,
his
Father
being
now
dead
,
for
he
had
two
other
Brothers
,
Eudemus
and
Brachillus
,
that
he
might
receive
his
Portion
,
or
part
of
his
Fathers
Estate
.
This
was
done
in
the
fifteenth
Year
of
his
Age
,
when
Praxiteles
was
Governour
.
There
then
he
staid
,
and
was
brought
up
under
Nicias
and
Tisias
,
both
Syracusians
.
And
having
purchas'd
a
House
,
he
liv'd
as
a
Citizen
for
about
sixty
three
years
,
till
the
Regency
of
Clearchus
,
having
been
Governour
himself
in
his
turn
.
In
the
Year
following
,
in
the
Time
of
Gallias
,
viz.
in
the
ninety
second
Olympiade
,
when
the
Athenians
had
War
with
the
Sicilians
,
and
when
other
of
their
Allies
revolted
,
and
especially
the
Italians
,
he
being
accused
of
favouring
the
Athenians
,
with
three
others
of
his
Association
was
banish'd
;
when
coming
to
Athens
,
in
the
Year
wherein
Gallias
succeeded
Cleocritus
in
the
Government
,
which
then
labour'd
under
the
Tyranny
of
the
four
hundred
Conspirators
,
he
there
sate
down
.
But
after
the
Fight
at
i
.
e
.
The
River
of
Goats
.
Aegospotamos
,
when
the
Thirty
Tyrants
had
usurp'd
the
Government
,
he
was
banished
thence
for
seven
Years
,
his
Goods
confiscated
,
and
having
likewise
lost
his
Brother
Polemarchus
,
he
himself
escaped
by
a
Back-door
of
the
House
in
which
he
was
kept
,
fled
to
Megara
,
and
there
lived
as
one
without
hope
of
Recovery
.
But
when
the
Citizens
endeavour'd
to
return
from
Phila
,
he
also
behaved
himself
very
well
,
and
appear'd
very
active
in
the
Affair
,
having
,
to
forward
this
great
Enterprize
,
deposited
two
thousand
Drachms
of
Silver
,
and
two
hundred
Targets
,
and
being
Commission'd
with
Hermanes
,
he
maintain'd
three
hundred
and
two
Men
in
Arms
,
and
prevail'd
with
Thrasilaeus
the
Elian
,
his
old
Friend
and
Host
,
to
contribute
some
Talents
.
Upon
his
entring
the
City
Thrasibulus
proposed
,
that
for
a
Consideration
of
his
good
Service
to
the
Publick
,
he
should
take
upon
him
the
Administration
of
the
Common-wealth
,
and
be
invested
with
the
Government
before
Euclides
.
Which
Proposal
being
ratified
by
the
People
,
Archimus
objected
that
it
was
against
the
Laws
,
and
a
Judgment
without
Authority
,
and
therefore
void
of
it self
.
Whereupon
being
deceiv'd
of
his
Right
of
Governing
,
he
led
the
Remainder
of
his
Life
in
private
,
and
died
at
last
at
Athens
,
being
fourscore
and
three
years
old
,
or
as
some
would
have
it
,
seventy
six
:
and
others
again
say
,
that
he
liv'd
above
fourscore
years
,
till
after
the
Birth
of
Demosthenes
.
't
is
suppos'd
he
was
born
in
the
Year
of
Philocles
.
There
are
four
hundred
and
twenty
five
Orations
which
bear
his
Name
,
of
which
Dionysius
and
Cecilius
affirm
only
two
hundred
and
thirty
to
be
genuine
:
and
he
is
said
to
have
been
overcome
but
twice
in
all
.
There
is
extant
also
the
Oration
which
he
made
in
defence
of
the
forementioned
Decree
against
Archimus
,
wherein
he
shews
what
Right
he
had
to
it
,
by
his
Conversation
in
the
Common-wealth
:
as
also
another
against
the
thirty
Tyrants
.
He
was
very
cogent
in
his
Perswasions
,
and
was
always
very
brief
in
what
he
deliver'd
.
He
would
commonly
give
Orations
to
private
Persons
.
There
are
likewise
his
Institutions
of
Oratory
,
his
Lectures
and
Epistles
,
his
Elogies
,
Funeral
Orations
,
Discourses
of
Love
,
and
his
Defence
of
Socrates
,
accommodated
to
the
Minds
of
the
Judges
.
His
Stile
seems
plain
and
easie
,
though
hardly
imitable
.
Demosthenes
in
his
Oration
against
Neaera
,
says
that
he
was
in
Love
with
one
Metanira
,
Neaera's
Serving
maid
;
but
afterwards
married
his
Brother
Brachillus's
Daughter
.
Plato
in
his
Phedrus
makes
mention
of
him
,
as
a
most
eloquent
Orator
,
and
antienter
than
Isocrates
.
Philiscus
,
his
Companion
,
and
Isocrates's
Votary
,
composed
an
Epigram
concerning
him
,
whence
the
That
he
was
before
Isocrates
.
same
that
we
have
urg'd
from
Plato
is
deducible
:
and
it
sings
to
this
effect
:
Thou
witty
Daughter
of
Callippe
,
shew
,
If
ought
of
Wit
or
Eloquence
thou
hast
:
For
't
is
decreed
that
thou
shalt
bear
a
Son
,
Lycias
by
Name
,
to
spread
the
Name
of
him
,
Whose
great
and
generous
Acts
do
fill
the
World
,
And
are
receiv'd
for
Glorious
above
.
Let
him
who
sings
these
Praises
of
the
Dead
,
Let
him
,
my
Friend
,
too
,
praise
our
Amity
.
He
likewise
wrote
an
Oration
for
Iphicrates
,
against
Harmodius
;
and
another
accusing
Timotheus
of
Treason
,
in
both
which
he
overcame
.
But
when
Iphicrates
took
upon
him
the
Examination
of
Timotheus's
Actions
,
and
wou'd
purge
him
of
the
Allegation
of
Treason
,
Lycias
wrote
an
Oration
for
him
to
deliver
in
his
Defence
:
upon
which
he
was
acquitted
;
but
Timotheus
was
fined
in
a
considerable
Sum
of
Money
.
He
likewise
delivered
an
Oration
at
the
Olympick
Games
,
in
which
he
endeavour'd
to
convice
the
Greeks
,
of
how
great
Advantage
it
wou'd
be
to
'em
,
if
they
cou'd
but
unanimously
joyn
to
pull
down
the
Tyrant
Dionysius
.
ISOCRATES
IV
.
ISocrates
was
the
Son
of
Theodorus
,
and
Erechthian
,
reckon'd
among
the
meaner
sort
of
Citizens
,
and
a
Man
who
kept
Servants
under
him
to
make
Flutes
,
by
which
he
got
so
much
Money
,
as
enabled
him
not
only
to
bring
up
his
Children
after
the
most
gentile
Manner
,
but
likewise
to
maintain
a
Choire
,
(
for
besides
Isocrates
,
he
had
other
Sons
,
viz.
Telesippus
,
and
Diomnestus
,
and
one
Daughter
.
)
And
hence
we
may
suppose
those
two
comical
Poets
,
Aristophanes
and
Stratis
,
took
occasion
to
bring
him
on
the
Stage
.
He
lived
about
the
eighty
sixth
Olympiade
,
Lysimachus
the
Myrrhinusian
being
Governour
,
about
two
and
twenty
Years
after
Lysias
,
and
seven
before
Plato
.
When
he
was
a
Boy
,
he
was
as
well
educated
as
any
of
the
Athenian
Children
,
being
under
the
Tuition
of
Prodicus
the
Cean
,
Gorgias
the
Leontine
,
Tisias
the
Syracusan
,
and
Theramenes
the
Rhetorician
,
whom
when
he
was
to
be
apprehended
by
the
Order
of
the
Thirty
Tyrants
,
and
flying
for
Succor
to
the
Altar
of
the
Senate
,
only
Isocrates
stood
his
Friend
,
and
for
a
long
time
conceal'd
him
.
But
after
some
time
Theramenes
advised
him
to
desist
,
because
,
he
told
him
,
it
would
be
an
Aggravation
of
his
Grief
,
if
any
of
his
Friends
should
come
into
Trouble
for
and
with
him
.
And
't
is
said
,
that
he
made
use
of
certain
Institutions
of
Rhetorick
,
composed
by
him
when
he
was
slandered
in
Court
:
which
Institutions
have
since
born
Boton's
Name
.
When
Isocrates
was
come
to
Man's
Estate
,
he
medled
with
nothing
of
State
Affairs
,
both
because
he
had
a
very
weak
Voice
,
and
because
he
was
something
timorous
;
and
besides
these
two
Impediments
,
his
Estate
was
much
impair'd
by
the
Loss
of
a
great
part
of
his
Patrimony
in
the
War
with
the
Lacedaemonians
.
It
is
the
Opinion
of
some
,
that
he
compos'd
some
Orations
,
and
especially
one
concerning
Barter
.
Having
set
up
a
School
,
he
gave
himself
much
to
Writing
,
and
the
Study
of
Phylosophy
,
and
then
he
wrote
his
Panegyrical
Oration
,
and
others
which
were
used
for
Advice
,
some
of
which
he
deliver'd
himself
,
and
others
he
gave
to
others
to
pronounce
for
him
;
aiming
thereby
to
perswade
the
Greeks
to
the
Study
and
Practice
of
such
things
as
were
of
most
immediate
concern
to
them
.
But
his
Endeavours
in
that
way
proving
to
no
purpose
,
he
gave
those
things
over
,
and
opened
a
School
in
Chios
first
,
as
some
will
have
it
,
having
for
a
Beginning
nine
Scholars
:
and
when
they
came
to
him
to
pay
him
for
their
Schooling
,
he
weeping
said
,
Now
I
see
plainly
that
I
am
sold
to
my
Scholars
.
He
admitted
all
into
his
Acquaintance
who
desir'd
it
.
He
was
the
first
that
made
a
Separation
between
Brawling
,
and
solid
Pleading
and
Arguments
,
to
which
latter
he
rather
addicted
himself
.
He
instituted
a
Form
of
Magistracy
in
Chios
,
much
the
same
with
that
at
Athens
.
No
School-master
ever
got
so
much
Money
by
the
Profession
as
he
did
:
for
he
got
so
much
,
that
he
built
and
maintain'd
a
Galley
at
his
own
Charge
.
He
had
more
than
an
hundred
Scholars
,
and
among
others
,
Timotheus
the
Son
of
Conon
was
one
,
with
whom
he
visited
many
Cities
,
and
composed
these
Epistles
which
Timotheus
sent
to
the
Athenians
;
who
for
his
pains
gave
him
a
Talent
out
of
that
which
he
got
of
Samos
.
Theopompus
likewise
,
the
Chian
,
Ephorus
the
Cumean
,
Asclepiades
the
Writer
of
Tragedy
,
and
Theodecles
,
who
afterwards
wrote
Tragedies
too
,
were
all
Isocrates's
Scholars
.
(
The
last
of
these
had
a
Monument
in
the
way
to
Cyamites
,
as
we
go
to
Eleusines
,
of
which
now
remains
only
Rubbish
,
there
also
he
set
up
with
his
,
the
Statues
of
other
famous
Poets
,
of
all
which
,
only
Homer's
is
to
be
seen
.
)
Leodamus
also
the
Athenian
,
and
Lacritus
who
gave
Laws
to
the
Athenians
,
were
both
his
Scholars
:
and
some
say
Hyperides
and
Isaeus
too
.
They
add
likewise
,
that
Demosthenes
also
was
very
desirous
to
learn
of
him
;
and
because
he
cou'd
not
give
the
full
Rate
,
which
was
a
thousand
Drachms
,
he
offer'd
him
two
hundred
,
the
fifth
part
,
if
he
wou'd
teach
him
but
the
fifth
part
of
his
Art
proportionable
:
to
whom
Isocrates
answer'd
,
We
do
not
use
,
Demosthenes
,
to
impart
our
Skill
by
halves
,
but
as
Men
sell
good
Fish
whole
,
or
altogether
,
so
,
if
thou
hast
a
Desire
to
learn
,
we
will
teach
thee
our
full
Art
,
and
not
a
piece
of
it
.
He
died
in
the
Year
when
C●aeronides
was
Governour
;
when
being
at
Hippocrates's
publick
Exercise
,
he
receiv'd
the
News
of
the
Slaughter
at
Chaeronea
;
for
he
was
the
Cause
of
his
own
Death
by
a
four
Days
Fast
,
which
he
then
made
,
pronouncing
just
at
his
Departure
the
three
Verses
which
begin
the
three
Tragedies
of
Euripides
:
Danaus
,
Father
of
the
fifty
Sisters
.
Pelops
,
Son
of
Tantalus
,
in
quest
of
Pisa
.
Cadmus
,
in
time
past
going
from
Sidonia
.
He
lived
ninety
eight
Years
,
or
,
as
some
say
,
a
hundred
,
not
being
able
to
behold
Greece
the
fourth
time
brought
into
Slavery
.
The
Year
,
or
as
some
say
,
four
Years
before
he
died
,
he
wrote
his
Panethenaic
Oration
:
his
Panegyrick
Oration
ten
Years
before
,
or
as
some
tell
us
,
fifteen
,
which
he
is
supposed
to
have
translated
out
of
Gorgias
the
Leontine
,
and
Lysias
.
His
Oration
concerning
Barter
,
he
wrote
when
he
was
eighty
two
years
old
;
and
that
to
Philip
a
little
before
his
Death
.
When
he
was
old
,
he
adopted
Aphareus
,
the
youngest
of
the
three
Sons
of
Plathane
,
the
Daughter
of
Hippias
the
Orator
,
whom
he
married
for
his
Son
.
He
was
very
rich
,
both
in
respect
of
the
great
Sums
of
Money
he
exacted
of
his
Scholars
;
and
besides
that
,
he
had
at
one
time
twenty
Talents
of
Nicocles
,
King
of
Cyprus
,
for
an
Oration
which
he
dedicated
to
him
.
By
reason
of
his
Riches
he
became
obnoxious
to
the
Envy
of
others
,
and
was
three
times
named
to
build
a
Galley
,
which
he
evaded
twice
by
the
Assistance
of
his
Son
and
a
Counterfeit
Sickness
;
but
the
third
time
he
undertook
it
,
though
the
Charge
prov'd
very
great
.
A
Father
telling
him
,
that
he
had
allow'd
his
Son
no
other
Companion
than
one
Slave
:
Isocrates
reply'd
,
Go
thy
way
then
,
for
one
Slave
thou
shalt
have
two
.
He
strove
for
the
Prize
which
Artemisia
dedicated
to
the
Honour
and
Memory
of
her
Husband
Mausolus
;
but
that
Oration
is
lost
.
He
wrote
also
another
Oration
in
praise
of
Helen
,
and
one
for
Areopagus
.
Some
say
,
that
he
died
when
he
had
fasted
nine
Days
,
some
again
,
at
four
days
end
;
and
that
his
Death
took
its
Date
from
the
Funeral
Solemnities
of
those
that
lost
their
Lives
at
Cheronea
.
His
Son
Aphareus
likewise
wrote
several
Orations
.
He
lies
buried
with
all
his
Family
near
Synosarges
,
on
the
Left-hand
of
the
Hill
:
For
there
are
interr'd
Isocrates
and
his
Father
Theodorus
,
and
his
Mother
,
and
her
Sister
Anaco
,
and
his
adoptive
Son
Aphareus
,
Socrates
the
Son
of
Anaco
,
and
Isocrates
his
Brother
,
bearing
his
Father's
Name
,
and
Isocrates's
Nephews
,
the
Sons
of
Aphareus
,
Aphareus
and
his
Father
Theodorus
,
and
his
Wife
Plathane
,
the
Mother
of
his
adopted
Aphareus
▪
On
the
Tombs
of
whom
were
erected
six
Tables
,
which
are
now
demolished
.
But
upon
the
Tomb
of
Isocrates
himself
was
placed
a
Ram
thirty
Cubits
high
,
and
on
that
a
Mermaid
of
seven
Cubits
;
which
was
an
Emblem
of
his
Eloquence
;
there
is
nothing
more
extant
.
There
was
also
near
it
a
Table
having
his
Poets
and
School-master
on
it
;
and
among
the
rest
,
Gorgias
inspecting
a
Caelestial
Globe
,
and
Isocrates
standing
by
him
.
There
is
likewise
a
Statue
of
his
of
Brass
in
Eleusine
,
dedicated
by
Timothy
the
Son
of
Conon
,
before
the
Entry
of
the
Porch
,
with
this
Inscription
;
To
the
Fame
and
Honour
of
Isocrates
,
This
Statu's
Sacred
to
the
Goddesses
;
The
Gift
of
Timothy
.
This
Statue
was
made
by
Leochare●
.
There
are
threescore
Orations
which
bear
his
Name
;
of
which
,
if
we
credit
Dionysius
,
only
five
and
twenty
are
genuine
;
but
according
to
Cecilius
,
twenty
eight
;
and
the
rest
are
accounted
spurious
.
He
was
an
utter
Stranger
to
Ostentation
,
insomuch
,
that
when
there
came
at
one
time
three
Persons
to
hear
him
declaim
,
he
admitted
but
two
of
them
,
desiring
the
third
to
come
the
next
Day
,
for
that
two
at
once
were
to
him
as
a
full
Theatre
.
〈◇〉
used
to
tell
his
Scholars
that
he
taught
his
Art
for
〈◇〉
Pounds
;
but
he
would
give
any
Man
ten
thousand
,
that
cou'd
teach
him
to
be
bold
,
and
give
him
a
good
utterance
.
And
being
once
asked
,
how
he
who
was
not
very
eloquent
himself
,
cou'd
make
others
so
:
he
answered
,
Just
as
a
Whetstone
cannot
cut
,
yet
it
will
sharpe●
Knives
for
that
purpose
.
Some
say
,
that
he
wrote
Institutions
to
the
Art
of
Oratory
;
others
are
of
Opinion
,
that
he
had
no
Method
of
Teaching
,
but
only
Exercise
▪
He
wou'd
never
ask
any
thing
of
a
Free●om
Citizen
.
He
used
to
injoyn
his
Scholars
being
present
at
publick
Acts
,
to
repeat
to
him
what
was
there
delivered
.
He
conceiv'd
no
little
Sorrow
for
the
Death
of
Socrates
,
insomuch
,
that
the
next
Day
he
put
himself
in
Mourning
.
Being
asked
what
was
the
Use
and
Force
of
Rhetorick
,
he
answer'd
,
To
make
great
Matters
appear
small
,
and
small
great
.
At
a
Feast
with
Nicocre●●
,
the
Tyrant
of
Cypr●●
,
being
desired
by
some
of
the
Company
to
declaim
upon
some
Theme
,
he
made
answer
,
That
that
was
not
a
Season
for
him
to
speak
his
Mind
,
and
he
had
no
mind
,
then
,
to
be
Seasonable
.
Happening
once
to
see
Sophocles
the
Tragedian
amorously
eying
a
comely
Boy
,
he
said
to
him
,
It
will
become
thee
,
Sophocles
,
not
only
to
restrain
thy
Hands
,
but
to
turn
away
thine
Eyes
.
When
Epherus
of
Cunes
left
his
School
,
before
he
had
arriv'd
at
any
good
Proficiency
,
his
Father
Demophilus
sent
him
again
with
a
second
Sum
of
Money
in
his
Hand
;
at
which
,
Isocrates
smiling
,
he
jocosely
call'd
him
Diphorus
:
that
is
,
〈◇〉
that
pays
twice
for
his
Learning
.
However
,
he
took
a
great
deal
of
Pains
and
Care
with
him
,
and
went
so
far
,
as
to
put
him
in
the
way
of
writing
History
.
He
was
wantonly
given
:
and
used
to
lie
upon
a
Straw
Mat
for
his
Bed
,
and
his
Bolster
was
commonly
made
moist
with
Saffron
.
He
never
married
while
he
was
young
,
but
in
his
old
Age
he
kept
a
Miss
,
whose
Name
was
Lagisca
,
and
by
her
he
had
a
Daughter
,
who
died
in
the
twelfth
Year
of
her
Age
,
before
she
was
married
.
He
afterward
married
Plathane
,
the
Wife
of
Hippia
the
Rhetorician
,
who
had
three
Sons
,
the
youngest
of
which
,
Aphareus
by
Name
,
he
adopted
for
his
own
,
as
we
said
before
;
and
he
erected
a
brazen
Statue
to
him
near
Olympius
,
as
it
were
a
Column
,
with
an
Inscription
to
this
purpose
:
In
veneration
of
the
mighty
Jove
,
His
noble
Parents
and
the
Gods
above
,
Aphareus
this
Statue
here
has
set
,
The
Statue
of
Isocrates
his
Father
.
He
is
said
to
have
run
a
Race
on
a
swift
Horse
,
when
he
was
but
a
Boy
;
for
he
is
to
be
seen
in
this
Posture
in
the
Cittadel
or
Tower
,
in
the
Tennis
Court
of
the
Priests
of
Minerva
,
in
a
Statue
.
There
were
but
two
Suits
commenced
against
him
in
his
whole
Life
:
one
whereof
was
with
Megaclides
,
who
provoked
him
to
Barter
;
at
the
Tryal
of
which
,
he
could
not
be
personally
present
,
by
reason
of
Sickness
;
but
sending
Aphareus
,
he
nevertheless
overcame
.
The
other
Suit
was
commenced
against
him
by
Lysimachus
,
who
wou'd
have
him
come
to
a
Barter
,
and
likewise
to
be
at
the
Charge
of
maintaining
a
Galley
for
the
Commonwealth
.
In
this
Case
he
was
overthrown
,
and
forced
to
deposite
the
Money
.
But
there
was
likewise
a
piece
of
Painting
of
his
in
Pompeium
.
Aphareus
also
wrote
Orations
both
judicial
and
deliberative
;
as
also
a
few
Tragedies
,
to
the
Number
of
thirty
seven
;
of
which
,
two
are
answer'd
.
He
began
to
make
his
Works
publick
in
the
Year
of
Lysistratus
,
and
continued
it
to
the
Year
of
Sisigenes
,
that
is
,
eight
and
twenty
Years
:
He
wrote
likewise
six
civil
Plays
,
and
twice
together
went
away
with
the
Prize
,
and
by
other
Actors
he
play'd
two
more
,
which
he
call'd
From
Lenaeus
,
one
of
the
Names
of
Bacclus
.
Lenaicks
.
There
were
to
be
seen
in
the
Cittadel
,
the
Statues
of
their
Mother
,
of
Isocrates
,
Theodorus
,
and
Anaco
their
Mothers
Sister
.
That
of
the
Mother
is
plac'd
just
by
the
Image
of
Health
,
or
,
the
Inscription
being
chang'd
,
of
Anaco
.
She
had
two
Sons
,
Alexander
by
Coenes
,
and
Usicles
by
Lysias
.
YSOEUS
V.
ISoeus
was
born
in
Chalcis
,
when
he
came
to
Athens
,
he
read
Lysias's
Works
,
whom
he
imitated
so
well
,
both
as
to
his
Stile
,
and
his
way
of
Reasoning
,
that
he
who
was
not
very
well
acquainted
with
their
manner
of
Writing
,
could
not
tell
which
of
the
two
was
Author
of
many
of
their
Orations
.
He
flourished
after
the
Peloponnesian
War
,
as
we
may
conjecture
from
his
Orations
,
and
was
in
repute
till
the
Reign
of
Philip
.
He
taught
Demosthenes
,
not
at
his
School
,
but
privately
,
who
gave
him
ten
thousand
Drachms
,
by
which
Business
he
became
very
famous
.
Some
say
that
he
compos'd
Orations
for
Demosthenes
,
which
he
pronounced
in
opposition
to
his
Tutors
.
He
left
behind
him
sixty
four
Orations
,
of
which
fifty
are
his
own
;
as
likewise
some
peculiar
Institutions
of
Rhetorick
.
He
was
the
first
that
used
to
speak
or
write
figuratively
,
and
who
addicted
himself
to
Civil
Matters
:
which
Demosthenes
chiefly
followed
.
Theopompus
the
Comedian
makes
mention
of
him
in
his
Theseus
.
AESCHINES
VI
.
HE
was
the
Son
of
that
Atrometus
,
who
being
banished
by
the
thirty
Tyrants
,
was
thereby
a
Means
of
reducing
the
Common-wealth
to
the
Government
of
the
People
,
and
of
his
Wife
Glaucothea
;
by
Descent
a
Cothocidian
.
He
was
neither
nobly
born
,
nor
Rich
;
but
in
his
Youth
,
being
strong
and
well
set
,
he
addicted
himself
to
all
sorts
of
bodily
Exercises
;
and
afterwards
,
if
we
may
credit
Demosthenes
,
having
a
very
clear
Voice
,
and
good
Pronunciation
,
he
took
to
playing
of
Tragedies
,
and
in
this
he
served
Aristodemus
in
his
Bacchanals
,
playing
in
the
School
only
the
third
Parts
of
the
ancient
Tragedies
.
When
he
was
but
a
Boy
,
he
was
assisting
to
his
Father
in
teaching
little
Children
their
Letters
,
and
when
he
was
grown
up
,
he
listed
himself
a
private
Centinel
.
Some
think
he
was
brought
up
under
Socrates
and
Plato
;
but
Caecilius
will
have
it
that
Leodamus
was
his
Master
.
Being
concern'd
in
the
Affairs
of
the
Common-wealth
,
he
openly
acted
in
opposition
to
Demosthenes
and
his
Faction
;
and
was
therefore
employed
in
several
Embassies
,
and
especially
in
one
to
Philip
,
to
treat
about
Articles
of
Peace
.
For
which
Demosthenes
accused
him
for
being
the
Cause
of
the
Overthrow
and
Ruine
of
the
Phocaeans
,
and
the
Enflamer
of
War
;
which
part
he
would
have
him
thought
to
have
acted
in
the
Diet
of
the
Amphyctions
,
who
chose
him
one
of
their
Deputies
in
that
Assembly
;
and
having
made
them
a
convenient
Haven
,
put
themselves
under
Philips
Protection
,
who
being
assisted
by
Aeschines
,
took
the
Affair
in
hand
,
and
soon
conquer'd
all
Phocis
:
But
Aeschines
,
notwithstanding
all
that
Demosthenes
could
do
,
being
favour'd
by
Eubulus
the
Son
of
Spintharus
,
a
Proballusian
,
who
pleaded
in
his
Behalf
,
he
carried
his
Cause
by
thirty
Voices
,
and
so
was
clear'd
.
Though
some
tell
us
,
that
there
were
Orations
prepared
by
some
Orators
;
but
the
News
of
the
Conquest
of
Chaeronea
put
a
stop
to
the
present
Proceedings
,
and
so
the
Suit
fell
.
Some
time
after
this
,
Philip
being
dead
,
and
his
Son
Alexander
marching
into
Asia
,
Aeschines
impeached
Ctasiphon
for
acting
against
the
Laws
,
in
passing
a
Decree
in
favour
of
Demosthenes
.
But
he
having
not
the
fifth
part
of
the
Voices
of
the
People
on
his
side
,
he
was
forced
to
go
in
Exile
to
Rhodes
,
because
he
would
not
pay
the
Mulct
of
a
thousand
Drachms
,
in
which
he
was
fined
,
being
overthrown
at
the
Bar
.
Others
say
,
that
to
add
to
his
Crime
,
he
would
not
depart
the
City
;
and
that
he
went
to
Alexander
at
Ephesus
.
But
upon
the
Death
of
Alexander
,
when
the
Tumult
was
at
the
highest
,
he
went
to
Rhodes
,
and
there
opened
a
School
and
taught
.
And
on
a
time
pronouncing
the
Oration
which
he
had
formerly
made
against
Ctesiphon
to
pleasure
the
Rhodians
,
he
did
it
with
that
Grace
,
that
they
wondred
how
he
cou'd
fail
of
carrying
his
Cause
,
if
he
pleaded
so
well
for
himself
:
But
,
wonder
not
,
said
he
,
that
I
was
overthrown
,
because
ye
did
not
hear
Demosthenes
pleading
against
me
.
He
left
a
School
behind
him
at
Rhodes
,
which
was
afterwards
call'd
the
Rhodian
School
.
Thence
he
sailed
to
Samos
,
and
there
in
a
short
time
died
.
He
had
a
very
good
Voice
,
as
both
Demosthenes
and
Demochares
testifie
of
him
.
Four
Orations
bear
his
Name
,
one
of
which
was
against
Timarchus
,
one
concerning
a
false
Ambassage
,
a
third
against
Cetesiphon
,
which
three
are
really
his
own
;
but
the
fourth
,
called
Deliaca
,
is
none
of
his
;
for
though
he
was
named
to
plead
the
Cause
of
the
Temple
at
Delos
,
yet
Demosthenes
tells
us
,
that
Hyperides
was
chosen
in
his
stead
.
He
says
himself
,
that
he
had
two
Brothers
,
Aphobus
and
Demochares
.
He
was
the
first
that
brought
the
Athenians
the
News
of
the
Victory
obtained
at
Tamyne
,
for
which
he
was
crowned
.
Some
report
that
Aeschines
was
never
any
Mans
Scholar
;
but
having
learned
to
writ●
indifferently
well
,
he
by
that
means
arrived
to
his
Skill
in
Rhetorick
.
His
first
publick
Appearance
was
in
a
Speech
against
Ph●●●●p
;
with
which
the
People
being
pleased
,
he
was
immediately
chosen
to
go
Ambassador
to
the
Arcadians
,
and
being
come
thither
,
he
raised
some
thousands
of
Men
against
Philip
.
He
indicted
Timarchus
for
keeping
a
Brothel
,
who
fearing
the
Issue
,
deserted
his
Cause
and
hang'd
himself
,
as
Demosthenes
somewhere
informs
us
.
Being
imploy'd
with
Ctesiphon
and
Demosthenes
in
an
Embassage
to
Philip
,
to
treat
of
Peace
,
he
appear'd
the
most
accomplished
of
the
three
.
Another
time
also
he
was
the
tenth
Man
sent
in
Ambassage
to
conclude
a
Peace
,
and
being
afterward
call'd
to
answer
it
,
he
was
acquitted
,
as
we
said
before
.
LYCURGUS
VII
.
LYcurgus
was
the
Son
of
Lycophron
,
and
Grand-Son
of
that
Lycurgus
whom
the
thirty
Tyrants
put
to
Death
,
by
the
Procurement
of
Aristodemus
the
Batesian
,
who
also
being
Questor
,
or
Treasurer
of
the
Greeks
,
was
banished
in
the
time
of
the
Popular
Government
.
He
was
a
Butadian
by
Country
,
of
the
Line
or
Family
of
the
Etrobutades
.
He
receiv'd
his
first
Institutions
of
Philosophy
from
Plato
the
Philosopher
.
But
afterward
entring
himself
a
Scholar
to
Isocrates
the
Orator
,
he
employ'd
his
Study
about
Affairs
of
the
Common-wealth
.
And
to
his
care
was
committed
the
Disposal
and
Management
of
the
City
Stock
,
and
so
he
executed
the
Office
of
Treasurer
General
for
the
space
of
fifteen
Years
:
in
which
time
there
went
through
his
Hands
fourteen
Millions
of
Talents
,
or
,
as
some
will
have
it
,
fourscore
Millions
,
six
hundred
and
fifty
.
It
was
the
Orator
Stratocles
that
procured
him
this
Preferment
,
who
as
his
Friend
recommended
him
to
the
People
,
though
he
was
first
chosen
for
his
own
Sake
,
for
there
was
a
Law
,
that
no
Man
shou'd
be
chosen
Treasurer
for
above
the
Term
of
five
Years
.
But
Lycurgus
plied
his
Business
closely
,
both
Summer
and
Winter
,
in
the
Administration
of
publick
Affairs
,
and
being
entrusted
to
make
Provision
of
all
Necessaries
for
the
Wars
,
he
reformed
many
Abuses
that
were
crept
into
the
Commonwealth
.
He
built
four
hundred
Galleys
for
the
use
of
the
Publick
:
And
prepar'd
and
fitted
a
Place
for
publick
Exercises
in
Lyceum
,
and
planted
Trees
before
it
;
he
likewise
built
a
Wrestling
Court
,
and
was
at
last
made
Surveyer
of
the
Theatre
of
Bacchus
.
He
was
likewise
of
so
great
repute
among
all
sorts
,
that
he
was
entrusted
with
two
hundred
and
fifty
Talents
of
private
Citizens
.
He
adorned
and
beautified
the
City
with
gold
and
silver
Vessels
of
state
,
and
golden
Lawrels
:
He
likewise
finished
many
things
that
were
as
yet
imperfect
,
as
the
Arsenals
,
Armories
,
&c.
He
built
a
Wall
also
about
the
spacious
Panathenaick
Cloister
,
and
made
level
a
piece
of
uneven
Ground
,
given
by
one
Disicas
to
Lycurgus
for
the
use
of
the
City
.
The
keeping
of
the
City
was
committed
wholly
to
his
Care
,
and
Power
to
apprehend
Malefactors
,
of
whom
he
clear'd
the
City
by
degrees
:
so
that
some
Sophisters
were
wont
to
say
,
that
Lycurgus
did
not
dip
his
Pen
in
Ink
,
but
in
Blood
.
And
therefore
it
was
,
that
when
Alexander
demanded
him
of
the
People
,
they
would
not
deliver
him
up
:
When
Philip
made
the
second
War
upon
the
Athenians
,
he
was
employed
with
Demosthenes
and
Polyeuclus
in
an
Embassie
to
Peloponnesus
and
other
Cities
.
He
was
always
in
great
repute
and
esteem
with
the
Athenians
,
and
looked
upon
as
a
Man
of
that
Justice
and
Integrity
,
that
in
the
Courts
of
Judicature
his
good
Word
was
at
all
times
prevalent
on
the
Behalf
of
those
Persons
for
whom
he
undertook
to
speak
.
He
was
the
Author
of
several
Laws
;
one
of
which
was
,
that
there
shou'd
be
certain
Comedies
plaid
at
the
Chytrian
Solemnities
,
and
whoever
of
the
Poets
or
Players
shou'd
come
off
Victor
,
he
shou'd
thereby
be
invested
with
a
Freedom
,
which
before
was
not
lawful
:
and
so
he
revived
a
Solemnity
,
which
for
want
of
Encouragement
,
had
for
some
time
before
been
out
of
request
.
Another
of
his
Laws
,
was
,
that
the
City
shou'd
erect
Statues
to
the
Memory
of
Aeschylus
,
Sophocles
and
Euripides
;
and
that
their
Tragedies
being
fairly
engrossed
,
shou'd
be
preserved
in
the
publick
Consistory
,
and
that
they
shou'd
be
read
by
the
publick
Notaries
,
because
it
was
not
lawful
for
the
Players
to
act
them
.
A
third
Law
proposed
by
him
,
was
,
that
no
Athenian
,
nor
any
Person
inhabiting
in
Athens
,
shou'd
be
permitted
to
sell
a
Captive
,
who
was
free
before
,
to
be
a
Slave
,
without
the
Consent
of
his
former
Master
.
Further
,
that
in
Piraeeum
there
shou'd
be
at
least
three
circular
Dances
play'd
to
Neptune
;
and
that
to
the
Victor
in
the
first
,
shou'd
be
given
ten
Pounds
;
to
the
second
,
eight
;
and
to
the
third
,
six
.
Also
,
that
no
Woman
should
go
to
Eleusine
in
a
Coach
,
lest
the
Poor
shou'd
appear
more
despicable
than
the
Rich
,
and
so
be
dejected
and
cast
down
:
and
that
whoever
shou'd
ride
in
a
Coach
contrary
to
this
Law
shou'd
be
fin'd
six
thousand
Drachms
.
And
when
even
his
own
Wife
was
taken
in
the
Violation
of
it
,
he
paid
to
the
Discoverers
of
it
a
whole
Talent
,
for
which
being
afterwards
call'd
in
question
by
the
People
:
See
therefore
,
said
he
,
I
am
call'd
to
answer
for
giving
,
and
not
for
receiving
Money
.
As
he
was
walking
one
Day
in
the
Streets
,
he
saw
an
Officer
lay
Hands
on
Xenocrates
the
Philosopher
,
and
when
nothing
wou'd
serve
his
turn
but
the
Philosopher
must
to
Prison
,
because
he
had
not
deposited
the
Tribute
due
from
Strangers
;
he
with
his
Staff
struck
the
Officer
on
the
Head
for
his
unmannerly
Roughness
toward
a
Person
of
that
Character
,
and
,
freeing
Xenocrates
,
cast
the
other
in
Prison
in
his
stead
.
And
not
many
Days
after
,
Xenocrates
meeting
with
the
Children
of
Lycurgus
,
I
made
the
more
haste
,
said
he
,
to
them
,
to
give
your
Father
Thanks
for
his
Friendship
to
me
,
because
I
heard
his
undeserved
Kindness
commended
by
all
People
where
I
go
.
He
made
likewise
several
Decrees
,
in
which
he
made
use
of
the
Works
of
Euclides
,
one
very
expert
in
such
Matters
.
Though
he
was
rich
enough
,
yet
he
was
used
to
wear
the
same
Coat
,
and
the
same
Shooes
every
Day
,
both
Summer
and
Winter
.
Because
he
was
not
so
ready
and
apt
as
some
others
,
to
speak
to
any
thing
ax
tempore
,
he
used
to
meditate
and
study
Day
and
Night
.
And
to
the
end
he
might
not
at
any
time
oversleep
himself
,
and
so
lose
time
from
his
Study
,
he
used
to
cover
himself
on
his
Bed
only
with
a
Sheep's-skin
,
with
the
Wooll
on
,
and
to
lay
a
hard
Bolster
under
his
Head
.
When
one
reproached
him
for
being
in
see
with
Rhetoricians
,
when
he
studied
his
Orations
,
he
answered
;
That
,
if
any
Man
wou'd
promise
to
restore
his
Sons
better
,
he
wou'd
give
him
not
only
a
thousand
Deniers
,
but
half
what
he
was
worth
.
He
took
the
Liberty
of
speaking
boldly
upon
all
occasions
,
by
reason
of
his
Greatness
:
as
when
once
the
Athenians
interrupted
him
in
his
speaking
,
he
cryed
out
,
O
thou
Corcyraean
Whip
,
bow
many
Talents
art
thou
worth
?
And
another
time
,
when
some
wou'd
rank
Alexander
among
the
Gods
;
What
manner
of
God
,
said
he
,
must
he
be
,
when
all
that
go
out
of
his
Temple
had
need
to
be
dipp'd
in
Water
to
purifie
themselves
?
After
his
Death
,
Menesaechmus
accusing
and
indicting
them
by
Virtue
of
an
Instrument
drawn
by
Thracyclos
,
his
Sons
were
delivered
to
the
eleven
Executioners
of
Justice
.
But
Demosthenes
being
in
Exile
,
wrote
to
the
Athenians
,
to
let
them
know
that
they
were
wrongfully
accused
,
and
that
therefore
they
did
not
well
to
hear
their
Accusers
:
upon
which
they
recanted
what
they
had
done
,
and
set
them
at
liberty
again
;
Democles
,
who
was
Theophrastus's
Scholar
,
likewise
pleading
in
their
Defence
.
Lycurgus
and
some
of
his
Posterity
were
buried
publickly
,
at
,
or
near
the
Temple
of
Minerva
Paeonia
,
where
their
Monuments
stand
in
the
Garden
of
Melanthius
the
Philosopher
,
on
which
are
Inscriptions
to
Lycurgus
and
his
Children
,
which
are
yet
extant
.
The
greatest
thing
he
did
while
he
lived
,
was
his
raising
the
Revenue
of
the
Commons
totally
from
sixty
Talents
,
as
he
found
it
,
to
twelve
hundred
.
When
he
found
he
must
die
,
he
was
by
his
own
appointment
carried
into
the
Temple
,
and
into
the
Senate-house
;
being
willing
before
his
Death
to
give
an
account
of
his
Administration
:
And
no
Man
daring
to
accuse
him
of
any
thing
except
one
Menesaechmus
;
having
purged
himself
from
those
Calumnies
he
cast
upon
him
,
he
was
carried
Home
again
,
where
in
a
short
time
he
ended
his
Life
.
He
was
always
accounted
Honest
,
his
Orations
were
commended
for
the
Eloquence
they
carried
in
them
,
and
though
he
was
often
accused
,
yet
he
never
was
overthrown
in
any
Suit
.
He
had
three
Children
by
Callisto
,
the
Daughter
of
Abron
,
and
Sister
of
Caloeus
Abrons's
Son
,
by
Descent
a
Batesian
,
I
mean
,
of
him
,
who
when
Chaerondas
was
Governor
,
was
Treasurer
,
or
Pay-master
to
the
Army
.
Of
this
Affinity
Dinarchus
speaks
in
his
Oration
against
Pastius
.
He
left
behind
him
three
Sons
,
Abron
,
Lycurgus
and
Lychophron
;
of
which
,
Abron
and
Lycurgus
died
without
Issue
,
though
the
first
,
Abron
,
did
for
some
time
act
very
acceptably
and
worthily
in
Affairs
of
the
Common-Wealth
.
Lycophron
marrying
Callistomacha
,
the
Daughter
of
Philip
Aixenes
,
begat
Callisto
,
who
married
Cleombrotus
the
Son
of
Dinocrates
the
Acharnanian
,
to
whom
she
bare
Lycophron
,
who
being
adopted
by
his
Grand-Father
,
died
without
Issue
.
He
being
dead
,
Socrates
married
Calisto
,
of
whom
he
had
his
Son
Symmachus
.
To
him
was
born
Aristonymus
,
to
Aristonymus
Charmides
,
who
was
the
Father
of
Philippe
.
Of
her
and
Lysander
came
Medius
,
who
also
was
an
Interpreter
,
one
of
the
Eumolpides
.
He
begat
two
Children
of
Timothea
,
the
Daughter
of
Glaucus
,
viz.
Laodamia
and
Medius
,
who
were
Priests
of
Neptune
Erectheus
;
also
Philippae
a
Daughter
,
who
was
afterward
Priestess
of
Minerva
;
for
before
,
she
was
married
to
Diocles
the
Milettean
,
to
whom
she
bare
a
Son
named
Diocles
,
who
was
a
Collonel
of
a
Regiment
of
Foot
.
He
married
Hediste
,
the
Daughter
of
Abron
,
and
of
her
begat
Philippide
and
Nicostrata
;
whom
Themistocles
the
Torch-bearer
,
Son
of
Theophrastus
married
,
and
by
her
had
Theophrastus
and
Diocles
,
and
he
likewise
constituted
the
Priesthood
of
Neptune
Erectheus
.
't
is
said
,
that
he
penn'd
fifteen
Orations
.
He
was
often
Crown'd
by
the
People
,
and
had
Statues
dedicated
to
him
.
His
Image
in
Brass
was
set
up
in
Ceramicum
,
by
order
of
the
Publick
,
in
the
time
of
Anaxicrates
;
in
whose
time
also
it
was
order'd
that
he
and
his
eldest
Son
shou'd
be
provided
for
with
Diet
in
Prytaneum
:
and
he
being
dead
,
Lycophron
his
eldest
Son
sued
for
that
Donation
.
This
Lycurgus
also
was
used
frequently
to
plead
on
the
account
of
Sacred
things
;
and
accused
Antolycus
the
Areopagite
,
Lysicles
the
Praetor
,
Demades
the
Son
of
Demius
,
Menesaechmus
,
and
many
others
,
all
whom
he
caused
to
be
condemned
as
guilty
.
Diphilus
also
was
called
in
question
by
him
,
for
impairing
and
diminishing
the
Props
of
the
Metal
Mines
,
and
so
unjustly
making
himself
Rich
,
and
caused
him
to
be
condemned
to
die
,
according
to
the
Provision
made
by
the
Laws
in
that
Case
.
He
gave
,
out
of
his
own
Stock
,
fifty
Drachms
to
every
Citizen
,
the
Sum-total
of
which
Donation
,
amounted
to
one
hundred
and
sixty
Talents
;
but
some
say
he
gave
a
pound
of
Silver
to
each
.
He
likewise
accused
Aristogiton
,
Cleocrates
and
Antolimus
,
for
appearing
as
Free-men
,
when
they
were
known
to
be
but
as
it
were
Slaves
.
He
was
Sirnamed
Lycurgus
Ibis
,
which
in
English
sounds
,
A
black
Stork
:
and
they
wou'd
compare
him
to
Xenophon
Nycteris
,
which
in
plainer
terms
,
is
,
Owl
.
His
Ancestors
derived
their
Pedigree
from
Erectheus
,
the
Son
of
the
Earth
and
of
Vuloan
;
but
he
was
nearest
to
Lycomedes
and
Lycurgus
,
whom
the
People
honoured
with
publick
Solemnities
.
There
is
a
Succession
of
their
Race
of
the
Priests
of
Neptune
,
in
a
compleat
Table
,
which
is
placed
in
the
Temple
at
Erectheium
,
drawn
by
Ismenias
the
Chalcidian
:
in
the
same
place
also
stood
the
Images
of
Lycurgus
,
and
of
his
Son
Abron
,
Lycurgus
and
Lyciphron
;
and
by
them
Timarchus
and
Cephisodotus
the
Son
of
Praxiteles
.
His
Son
Abron
dedicated
the
Table
,
and
coming
to
the
Priesthood
by
right
of
Scoession
,
he
resigned
to
his
Brother
Lycophron
,
and
hence
he
is
painted
as
giving
a
Trident
.
But
Lycurgus
had
made
a
Draught
of
all
his
Actions
,
and
hung
it
on
a
Column
before
the
Wrestling-Court
built
by
himself
,
that
all
might
read
that
wou'd
;
and
no
Man
cou'd
accuse
him
of
any
Offence
.
He
likewise
referred
to
the
People
,
the
Crowning
of
Neoptolemus
,
the
Son
of
Anticles
,
and
to
dedicate
Statues
to
him
,
because
he
had
promised
and
undertaken
to
cover
the
Altar
of
Apollo
in
the
Market
with
Gold
,
according
to
the
Order
of
the
Oracle
.
He
decreed
Honours
likewise
to
Dio●imus
,
the
Son
of
Diopithes
of
Euon
mos
,
in
the
year
when
Clesicles
was
Governour
.
DEMOSTHENES
.
VIII
.
DEmosthenes
,
the
Son
of
Demosthenes
,
by
Cleobul●
,
the
Daughter
of
Gilon
,
a
Paeanian
by
Descent
:
he
was
left
an
Orphan
by
his
Father
,
when
he
was
but
seven
years
old
,
together
with
a
Sister
of
the
Age
of
five
.
Being
kept
by
his
Mother
during
his
Non-age
,
he
went
to
School
to
Isocrates
,
say
some
,
but
the
Generality
are
of
Opinion
that
he
was
Pupil
to
Isaeus
the
Chalcidian
,
who
lived
in
Athens
,
and
was
Isocrates's
Scholar
.
Some
say
he
was
initiated
by
Thucydides
and
Plato
,
and
they
affirm
that
he
more
especially
followed
the
last
of
these
two
.
Hegesias
the
Magnesian
writes
,
that
he
intreated
his
Master's
Leave
to
go
hear
Callistratus
the
Son
of
Empaedus
,
an
Amphidura●
,
a
noble
Orator
,
and
sometime
Commander
of
a
Troop
of
Horse
,
who
had
dedicated
an
Altar
to
Mercury
Agoraids
,
and
was
to
make
an
Oration
to
the
People
:
Whom
,
when
he
heard
him
,
he
loved
,
and
so
long
as
he
continued
at
Athens
,
became
his
Disciple
.
But
Callistratus
being
some
time
after
banished
,
Demosthenes
being
arrived
to
some
years
of
maturity
,
he
joyned
with
Isocrates
and
Plato
.
After
this
,
he
took
Isaeus
into
his
House
,
and
for
the
space
of
four
years
labour'd
very
hard
in
imitation
of
his
Orations
.
Though
Clesibius
in
his
Book
of
Philosophy
,
affirms
,
that
by
the
help
of
Callias
the
Syracusian
,
he
got
the
Orations
of
Zethus
the
Amphipolite
,
and
by
the
assistance
of
Charicles
,
those
also
of
Alcidamus
the
Ca●istian
,
and
devoted
himself
to
the
Imitation
of
them
.
When
he
came
to
Age
,
in
the
Year
of
Timocrates
,
he
call'd
his
Tutors
and
Guardians
to
account
for
their
Male-administration
,
in
not
allowing
him
what
was
fitting
and
requisite
out
of
his
Estate
,
while
he
was
under
their
Tuition
.
And
these
Tutors
or
Guardians
were
three
,
Aphobus
,
Therip●des
and
Demophon
,
alias
Demea
,
the
last
of
whom
,
being
his
Uncle
,
he
charged
more
severely
than
the
other
two
.
He
arrested
each
of
them
in
an
Action
of
ten
Talents
,
and
cast
them
,
but
did
not
exact
of
them
what
the
Law
had
given
him
.
When
Aristophon
,
by
reason
of
his
Age
,
cou'd
not
hold
the
Government
any
longer
,
he
was
chosen
Chorager
,
or
Overseer
of
the
Dances
.
During
the
Execution
of
which
Office
,
Media●
the
Anagiratin
striking
him
as
he
was
ordering
the
Dances
in
the
Theatre
,
he
sued
him
upon
it
,
but
let
fall
his
Suit
upon
Medias's
paying
him
three
thousand
Drachms
.
't
is
reported
of
him
,
that
while
he
was
a
Youth
,
he
confined
himself
to
a
Den
or
Cave
,
and
there
studied
his
Orations
,
and
shaved
half
of
his
Head
,
that
he
might
not
be
allured
to
divert
himself
from
it
;
and
that
he
lay
upon
a
very
narrow
Bed
,
that
he
might
awake
and
rise
the
sooner
.
And
for
that
he
cou'd
not
very
well
pronounce
the
Letter
R.
he
accustomed
himself
very
much
to
that
,
that
he
might
master
it
if
possible
:
and
using
likewise
an
unseemly
Motion
of
his
Shoulder
when
he
spake
at
any
time
,
he
remedied
that
by
a
Spit
,
or
,
as
some
say
,
a
Sword
stuck
in
the
Ceiling
just
over
his
Shoulder
,
that
the
Fear
of
being
pricked
with
it
might
break
him
off
that
indecent
Gesture
.
They
report
of
him
further
,
that
when
he
cou'd
declaim
pretty
well
,
that
he
had
a
sort
of
Looking-glass
as
big
as
himself
,
and
used
always
in
declaiming
,
to
look
in
that
,
to
the
end
he
might
see
,
and
correct
what
was
amiss
.
He
used
likewise
at
some
certain
times
to
go
down
to
the
Phalerian
Shore
,
to
the
end
,
that
being
accustomed
to
the
Surges
,
and
Noise
of
the
Waves
,
he
might
not
be
daunted
by
the
Clamors
of
the
People
,
when
he
shou'd
at
any
time
declaim
in
publick
.
And
being
naturally
short
winded
,
he
gave
Neoptolemus
a
Player
,
ten
thousand
Drachms
to
teach
him
to
pronounce
long
Sentences
in
one
Breath
.
Afterwards
,
betaking
himself
to
the
Affairs
of
the
Common-wealth
,
and
finding
the
People
divided
into
two
different
Factions
,
one
in
favour
of
Philip
,
and
the
other
standing
for
the
Liberties
and
Properties
of
the
People
;
he
took
part
with
them
that
opposed
Philip
,
and
always
perswaded
the
Citizens
to
help
those
who
were
in
danger
and
trouble
by
Philips
Oppression
;
taking
for
his
Companions
in
Council
,
Hyperides
,
Nausicles
,
Polyenctus
aad
Diotimus
;
and
then
he
drew
the
Thebans
,
Euboeans
,
Corcyreans
,
Corinthians
,
Boeotians
,
and
many
more
into
a
League
with
the
Athenians
.
Being
abroad
one
day
,
and
his
Memory
failing
him
,
his
Oration
was
hiss'd
;
which
made
him
return
home
very
heavy
and
melancholly
:
and
being
met
by
Eunomus
the
Thriasian
,
an
old
Man
,
by
him
he
was
comforted
and
encouraged
.
But
chiefly
he
was
animated
by
Andronicus
the
Player
,
who
told
him
that
his
Orations
were
excellent
,
but
that
he
wanted
something
of
Action
.
And
so
when
he
was
asked
what
was
the
first
part
of
Oratory
,
he
answered
,
Action
;
and
which
was
the
second
,
he
replied
,
Action
;
and
which
was
the
third
,
he
still
answered
,
Action
.
Another
time
,
declaiming
publickly
,
and
using
Expressions
too
youthful
for
one
of
his
Years
and
Gravity
,
he
was
laugh'd
at
,
and
ridiculed
by
the
Commedians
,
Antiphanes
and
Timocles
,
who
in
derision
used
to
repeat
such
Phrases
as
these
,
as
utter'd
by
him
—
{αβγδ}
.
By
the
Earth
,
by
the
Fountains
,
by
the
Rivers
,
by
the
Floods
.
For
having
sworn
thus
in
presence
of
the
People
,
he
raised
a
Tumult
about
him
.
He
likewise
once
sware
by
Asclepius
,
and
made
the
Ante
pemiltima
long
through
some
Mistake
,
and
yet
afterward
defended
it
.
For
this
Asclepius
was
called
,
{αβγδ}
,
that
is
,
a
mild
God
,
by
which
Name
he
often
invoked
him
.
But
all
these
things
he
reform'd
in
time
,
being
sometime
conversant
with
Eubulides
the
Milesian
Rhetorician
.
Being
on
a
time
present
at
the
Olympick
Games
,
and
hearing
Lamachus
the
Terinaean
sound
the
Praises
of
Philip
,
and
of
Alexander
the
Great
,
his
Son
,
and
decry
the
Cowardize
of
the
Thebans
and
Olynthians
,
he
stood
up
in
their
Defence
against
him
,
and
from
the
ancient
Poets
he
proclaim'd
the
great
and
noble
Atchievments
of
the
Thebans
and
Olynthians
;
and
so
elegantly
he
behaved
himself
in
this
Affair
,
that
he
at
once
silenced
Lamachus
,
and
made
him
convey
himself
immediately
out
of
the
Assembly
.
And
even
Philip
himself
,
when
he
heard
what
an
Harangue
he
made
against
him
,
replied
,
That
,
if
he
had
heard
him
himself
,
he
shou'd
have
been
apt
to
commend
him
,
and
to
have
chosen
him
to
make
War
against
himself
.
He
was
used
to
compare
Demosthenes's
Orations
to
Souldiers
,
for
the
Force
they
carried
along
with
them
:
but
the
Orations
of
Isocrates
to
Fencers
,
because
of
the
Theatrical
Delight
that
accompanied
them
.
Being
about
the
Age
of
seven
and
thirty
,
reckoning
from
Dexitheus
to
Callimachus
,
in
whose
time
the
Olynthians
sent
to
beg
Aid
of
the
Athenians
against
Philip
,
who
then
made
War
upon
them
,
he
perswaded
them
to
answer
the
Olynthians
Request
:
but
in
the
following
Year
,
in
which
Plato
died
,
Philip
overthrew
and
destroyed
the
Olynthians
.
Xenophon
also
,
the
Scholar
of
Socrates
,
had
some
knowledge
of
Demosthenes
,
either
at
his
first
Rise
,
or
at
least
,
when
he
was
most
famous
and
flourishing
:
For
he
wrote
the
Acts
of
the
Greeks
,
as
touching
what
passed
at
the
Battel
of
Mantinea
,
in
the
Year
of
Charicles
:
our
Demosthenes
having
some
time
before
overthrown
his
Guardians
,
in
a
Suit
he
had
commenced
against
them
,
of
which
mention
is
made
already
.
When
Aeschines
,
being
condemn'd
,
fled
toward
Athens
,
Demosthenes
hearing
of
it
,
he
took
Horse
and
rode
after
him
;
which
Aeschines
understanding
,
and
fearing
to
be
apprehended
again
,
he
came
out
to
meet
Demosthenes
,
and
fell
at
his
Feet
,
cover'd
his
Face
,
and
begg'd
his
Mercy
;
upon
which
Demosthenes
bid
him
stand
up
,
assured
him
of
his
Favour
,
and
as
a
Pledge
of
it
,
gave
him
a
Talent
of
Silver
.
He
advised
the
People
to
maintain
a
Company
of
mercenary
Souldiers
in
Thasos
,
and
thither
sail'd
himself
as
Captain
of
the
Galleys
.
Another
time
,
being
entrusted
to
buy
Corn
,
he
was
accused
of
defrauding
the
City
,
but
cleared
himself
of
the
Accusation
,
and
was
acquitted
.
When
Philip
made
War
upon
Elatia
,
and
overcame
it
,
Demosthenes
with
others
went
to
the
War
of
Caeronea
,
where
he
is
said
to
have
deserted
his
Colours
,
and
flying
away
,
a
Bramble
caught
hold
of
his
Vest
behind
,
when
turning
about
in
hast
,
thinking
an
Enemy
had
overtaken
him
,
he
cry'd
out
,
Save
my
Life
,
and
say
what
shall
be
my
Ranson
.
On
his
Buckler
he
had
engraven
for
his
Motto
,
Good
Fortune
.
And
it
was
he
that
made
the
Orations
at
the
Funerals
of
such
as
died
in
the
Field
.
After
these
things
,
he
bent
his
whole
Care
and
Study
for
the
reparation
and
adorning
of
the
City
and
Walls
;
and
besides
what
Money
he
expended
of
the
City
Stock
,
he
laid
out
of
his
own
Pocket
at
least
an
hundred
pounds
.
And
besides
this
,
he
gave
ten
thousand
to
those
who
were
concern'd
about
things
Sacred
,
and
taking
Ship
,
he
sail'd
from
Coast
to
Coast
to
collect
Money
of
the
Allies
:
for
which
he
was
often
by
Damoteles
,
Aristonicus
,
and
Hyperides
,
crowned
with
golden
Crowns
:
and
afterwards
by
Ctesiphon
.
Which
afterward
had
like
to
have
been
retracted
,
Diodotus
and
Aeschines
endeavouring
to
prove
it
to
be
contrary
to
the
Laws
;
but
he
defended
himself
so
well
against
their
Allegations
,
that
he
overcame
all
Difficulties
,
his
Enemies
not
having
the
fifth
part
of
the
Votes
of
the
People
.
After
this
,
when
Alexander
the
Great
made
his
Expedition
into
Asia
,
and
Harpalus
fled
to
Athens
with
a
great
Sum
of
Money
;
at
first
he
wou'd
not
let
him
be
entertertain'd
,
but
afterwards
,
he
being
landed
,
and
having
given
him
a
thousand
Daricks
,
he
was
of
another
Mind
;
and
when
the
Athenians
determin'd
to
deliver
Harpalus
up
to
Antipater
,
he
oppos'd
it
,
averring
that
the
Money
was
laid
up
in
the
Cittadel
,
ordering
the
Sum
to
be
declar'd
to
the
People
,
and
accordingly
Harpalus
told
them
,
it
was
seven
hundred
and
fifty
Talents
,
or
somewhat
more
,
according
to
Philochorus
.
But
when
Harpalus
broke
out
of
the
Prison
wherein
he
was
kept
till
some
Person
shou'd
come
from
Alexander
,
and
was
escap'd
into
Crete
,
or
,
as
some
will
have
it
,
into
Taenarus
in
Laconia
;
Demosthenes
was
accused
that
he
had
let
him
go
for
a
Sum
of
Money
;
and
that
he
had
not
given
a
true
Account
of
the
Sum
delivered
to
him
;
nor
had
he
impeach'd
the
Negligence
of
the
Keepers
of
both
him
and
the
Money
;
and
so
he
was
judicially
cited
by
Hyperides
,
Pytheus
,
Menesaechmus
,
Himereus
and
Patrocles
,
who
prosecuted
him
so
severely
,
as
to
cause
him
to
be
condemn'd
in
the
Court
of
Areopagus
;
and
being
condemn'd
,
he
went
into
Exile
,
not
being
able
to
pay
five
fold
;
for
he
was
accus'd
of
receiving
thirty
Talents
:
Others
say
,
that
he
wou'd
not
run
the
Risque
of
a
Tryal
,
but
went
into
Banishment
befor
the
Day
came
.
After
this
Tempest
was
over
,
when
the
Athenians
sent
Polyeuctus
to
the
Republick
of
Arcadia
,
to
draw
them
off
from
the
Alliance
of
the
Macedonians
,
he
not
succeeding
,
Demosthenes
appear'd
to
second
him
,
where
he
reason'd
so
effectually
,
that
he
easily
prevail'd
.
Which
procur'd
him
so
much
Credit
and
Esteem
,
that
after
some
time
a
Galley
was
dispatch'd
to
call
him
Home
again
.
And
the
Athenians
decreed
,
that
whereas
he
ow'd
the
State
thirty
Talents
,
as
a
Fine
laid
on
him
for
the
Misdemeanor
he
was
accused
of
,
he
shou'd
be
excus'd
only
for
building
an
Altar
to
Jupiter
Servator
in
the
Piraeeum
:
which
Decree
was
first
propos'd
by
Damon
his
near
Kinsman
.
This
being
agreed
on
,
he
return'd
to
the
Administration
of
Affairs
in
the
Common-wealth
again
.
But
when
Antipater
was
block'd
up
in
Lamia
,
and
the
Athenians
offer'd
Sacrifices
for
the
happy
News
,
he
happen'd
,
being
talking
with
Agesistratus
,
one
of
his
intimate
Friends
,
to
say
,
that
his
Judgment
concerning
the
State
of
Affairs
,
did
not
jump
with
other
Mens
,
for
that
he
knew
the
Greeks
were
brisk
and
ready
enough
for
a
short
Encounter
,
but
were
not
able
to
endure
a
lasting
War
.
When
Antipater
had
taken
Pharsales
,
and
threatned
to
besiege
Athens
it self
,
if
they
refus'd
to
deliver
up
such
Orators
as
had
declaim'd
against
him
:
Demosthenes
suspecting
himself
to
be
one
of
the
Number
,
left
the
City
,
and
fled
first
into
Egina
,
that
he
might
take
Sanctuary
in
the
Temple
of
Aeacus
;
but
being
afraid
to
trust
himself
long
there
,
he
went
over
to
Calauria
:
and
when
the
Athenians
had
decreed
to
deliver
up
those
Orators
,
and
him
especially
as
one
of
them
,
he
continued
a
Suppliant
in
the
Temple
of
Neptune
.
When
Archias
,
who
from
his
Office
of
pursuing
Fugitives
,
was
call'd
Phygatotheres
,
came
thither
,
who
was
the
Scholar
of
Anaximenes
the
Orator
;
when
he
,
I
say
,
came
to
him
,
and
perswaded
him
to
go
with
him
,
telling
him
,
that
no
doubt
he
shou'd
be
receiv'd
by
Antipater
as
a
Friend
;
he
reply'd
,
When
you
play
a
part
in
a
Tragedy
,
you
cannot
perswade
me
to
believe
you
the
Person
you
represent
;
no
more
shall
you
now
perswade
me
by
your
Counsel
.
And
when
Archias
endeavour'd
to
force
him
thence
,
the
Towns-men
wou'd
not
suffer
it
.
And
Demosthenes
told
them
,
that
he
did
not
flee
to
Calabria
to
save
his
Life
,
but
that
he
might
convice
the
Macedonians
of
their
Violence
committed
,
even
against
the
Gods
themselves
.
And
with
that
he
call'd
for
a
Writing-Table
,
and
if
we
may
credit
Demetrius
the
Magnesian
,
on
that
he
wrote
this
Distich
,
which
afterwards
the
Athenians
caus'd
to
be
affix'd
to
his
Statue
;
and
't
was
to
this
purpose
:
Hadst
thou
,
Demostenes
,
an
outward
Force
,
Great
as
thy
inward
Magnanimity
;
Greece
shou'd
not
wear
the
Macedonian
Yoke
.
This
Statue
,
made
by
Polyeuctus
,
is
plac'd
near
the
Cloister
,
where
the
Altar
of
the
twelve
Gods
is
erected
.
Some
say
this
Writing
was
found
;
Demosthenes
to
Antipater
Greeting
.
Philochorus
tells
us
that
he
died
by
drinking
of
Poyson
;
but
Satyrus
the
Historiographer
will
have
it
,
that
the
Pen
was
poison'd
with
which
he
wrote
his
Epistle
,
and
putting
it
into
his
Mouth
,
soon
after
he
tasted
it
he
died
.
Eratosthenes
is
of
another
Opinion
,
viz.
that
being
in
continual
Fear
of
the
Macedonians
,
he
wore
a
poison'd
Bracelet
on
his
Arm.
Others
say
again
,
that
he
died
with
holding
his
Breath
;
and
others
,
lastly
,
say
,
that
he
carry'd
strong
Poyson
in
his
Signet
**
two
and
twenty
.
When
King
Philip
was
dead
,
he
appear'd
publickly
in
a
glorious
Robe
or
Mantle
,
as
rejoycing
for
his
Death
,
though
he
but
just
before
mourn'd
for
his
Daughter
.
He
assisted
the
Thebans
likewise
against
Alexander
,
and
animated
all
the
other
Greeks
.
So
that
when
Alexander
had
conquer'd
Thebes
,
he
demanded
Demosthenes
of
the
Athenians
,
threatning
them
,
if
they
refus'd
to
deliver
him
.
When
he
went
against
Persia
,
demanding
Ships
of
the
Athenians
,
Demosthenes
oppos'd
it
,
saying
,
Who
can
assure
us
,
that
he
will
not
use
those
Ships
we
shou'd
send
him
,
against
our selves
?
He
left
behind
him
two
Sons
by
one
Wife
,
the
Daughter
of
one
Heliodorus
Eudocimus
.
He
had
but
one
Daughter
,
who
died
unmarried
,
being
but
a
Child
.
A
Sister
,
too
,
he
had
,
who
married
with
Laches
the
Leuconian
,
his
Kinsman
,
and
to
him
bore
Demochares
,
who
prov'd
inferior
to
none
in
his
time
for
Eloquence
,
Conduct
and
Courage
.
His
Statue
is
still
standing
in
the
Pritaneum
,
on
the
Right
of
the
Entry
,
the
first
that
ever
was
cloathed
with
a
Coat
,
and
girt
with
a
Sword
;
because
in
this
Habit
he
delivered
an
Oration
to
the
People
when
Antipater
demanded
of
them
their
Orators
.
Afterwards
,
in
process
of
time
,
the
Athenians
decreed
Nourishment
to
be
given
to
the
Kindred
of
Demosthenes
in
the
Prytaneum
;
and
likewise
set
up
a
Statue
to
his
Memory
,
when
he
was
dead
,
in
the
Market
,
in
the
Year
of
Gorgias
:
Which
Honours
were
paid
him
at
the
Request
of
Demochares
his
Sisters
Son
.
And
ten
years
after
,
Laches
,
the
Son
of
Demochares
a
Leuconian
,
in
the
Year
of
Pytharatus
,
requir'd
the
same
Honour
for
himself
;
viz.
That
his
Statue
shou'd
be
set
up
in
the
Market
,
and
that
both
he
and
his
Posterity
,
that
is
,
the
Eldest
of
his
Line
for
the
future
shou'd
have
their
Allowance
in
the
Prytaneum
,
and
the
highest
room
at
all
publick
Shews
and
Triumphs
.
These
Decrees
concerning
both
of
them
,
are
engross'd
,
and
to
be
found
among
the
Statute
Laws
.
The
Statue
of
Demochares
,
as
we
have
said
before
,
was
afterwards
remov'd
out
of
the
Market
into
the
Prytaneum
.
There
are
extant
sixty
five
Orations
which
are
truly
his
.
Some
report
of
him
,
that
he
liv'd
a
very
dissolute
and
vitious
Life
,
appearing
often
in
Womens
Apparel
,
and
being
frequently
conversant
at
Masks
and
Revellings
;
whence
he
was
sirnam'd
Batalus
:
though
others
say
,
that
this
was
a
Diminutive
of
his
Nurses
Name
,
and
that
from
her
he
was
call'd
Batalus
in
derision
.
Diogenes
,
who
for
his
churlish
Humor
,
was
sirnamed
Canis
,
a
Dog
,
espying
him
one
day
in
a
Victualing-house
,
he
was
very
much
ashamed
,
and
to
shun
him
,
went
to
withdraw
:
But
Diogenes
call'd
after
him
,
and
told
him
:
The
more
you
shrink
inward
,
the
more
you
will
be
in
.
The
same
Diogenes
hearing
him
once
upon
the
Banter
,
said
of
him
,
that
in
his
Orations
,
he
was
a
Scythian
,
a
robust
,
valiant
Warrior
;
but
in
War
a
delicate
nice
Citizen
.
He
was
one
of
them
who
receiv'd
Gold
of
Ephialtes
,
one
of
the
popular
Orators
,
who
being
sent
in
an
Emb●ssie
t●
the
King
of
Persia
,
took
Money
privily
,
and
dist●ibuted
among
the
Orators
of
Athens
,
that
they
might
use
their
utmost
Endeavours
to
kindle
and
inflame
the
War
against
Philip
;
and
't
is
said
of
Demosthenes
,
that
he
for
his
part
,
had
at
once
three
thousand
Daricks
of
the
King
.
He
apprehended
one
Anaxilles
of
Oreites
,
and
caus'd
him
to
be
tortur'd
for
a
Spie
,
and
when
he
wou'd
confess
nothing
,
he
procur'd
a
Decree
that
he
shou'd
be
deliver'd
to
the
Eleven
Executioners
.
When
once
at
a
Meeting
of
the
Athenians
,
they
wou'd
not
suffer
him
to
speak
,
he
told
them
,
he
had
but
a
short
Story
to
tell
them
.
Upon
which
all
being
silent
,
thus
he
began
;
A
certain
Youth
,
said
he
,
hired
an
Ass
in
Summer
time
,
from
hence
to
Megara
.
About
Noon
,
when
the
Sun
was
very
hot
,
and
both
he
that
hired
the
Ass
,
and
the
owner
being
desirous
of
sitting
under
,
or
on
one
side
of
the
Ass
,
that
he
might
shade
them
,
they
each
thrust
the
other
away
,
the
Owner
arguing
,
that
he
let
him
only
his
Ass
,
and
not
the
Shadow
;
and
the
other
replying
,
that
since
he
had
hir'd
the
Ass
,
all
that
belong'd
to
him
was
at
his
Dispose
.
Having
said
thus
,
he
seem'd
to
go
his
way
.
But
the
Athenians
willing
now
to
hear
his
Story
out
,
call'd
him
back
,
and
desired
him
to
proceed
.
To
whom
he
reply'd
;
How
comes
it
to
pass
,
that
ye
are
so
desirous
of
hearing
a
Story
of
the
Shadow
of
an
Ass
,
and
refuse
to
give
ear
to
Matters
of
greater
Moment
?
Polus
,
the
Player
,
boasting
to
him
,
that
he
had
gotten
a
whole
Talent
by
playing
but
two
days
,
he
answer'd
,
And
I
have
gotten
five
Talents
by
being
silent
but
one
Day
.
One
Day
his
Voice
failing
him
,
when
he
was
declaiming
publickly
,
being
hiss'd
,
he
cry'd
out
to
the
People
,
saying
,
Ye
are
to
judge
of
Players
,
indeed
,
by
the
Clearness
and
Tuneableness
of
their
Voice
;
but
of
Orators
,
by
the
Gravity
and
Excellency
of
their
Sentences
.
Epicles
upbraiding
him
,
for
his
premeditating
what
he
was
to
say
,
he
reply'd
,
I
shou'd
be
asham'd
to
speak
what
comes
uppermost
to
so
great
an
Assembly
.
They
say
of
him
,
that
his
Lamp
never
went
out
;
that
he
us'd
always
,
to
the
Age
of
fifty
years
,
to
peruse
often
,
correct
and
publish
his
Orations
before
he
deliver
d
them
.
And
he
says
of
himself
,
that
he
drank
always
fair
Water
.
Lysias
the
Orator
was
acquainted
with
him
;
and
Isocrates
knew
him
concern'd
in
the
Management
of
publick
Affairs
till
the
Battle
of
Chaeronea
;
as
also
some
of
the
Socratical
Sect
.
He
deliver'd
some
of
his
Orations
This
is
suposed
to
have
been
added
by
some
other
Hand
,
because
a
contrary
Sentense
is
given
of
him
before
.
ex
tempore
;
Nature
having
qualify'd
him
for
it
.
The
first
that
proposed
the
Crowning
him
with
a
Coronet
of
Gold
,
was
Aristonicus
,
the
Son
of
Nicophanes
the
Anagyrasian
:
though
Diondas
,
indeed
,
interceded
for
it
likewise
.
HYPERIDES
IX
.
HYperides
was
Son
of
Glausippus
,
and
Grand-son
of
Dionysius
,
of
the
Borough
of
Colittea
.
He
had
a
Son
who
bare
the
same
Name
with
his
Father
Glaucipput
the
Orator
,
who
wrote
many
Orations
,
and
begat
a
Son
named
Alphinus
.
He
was
Plato's
Scholar
,
and
had
the
Management
of
publick
Affairs
with
Lycurgus
,
or
,
as
some
will
have
it
,
he
was
the
Scholar
of
Plato
,
Lycurgus
and
Isocrates
:
However
,
his
Concern
in
the
Common-wealth
,
was
at
that
time
,
when
Alexander
accosted
Greece
,
whom
he
vigorously
oppos'd
,
in
his
Demands
of
Officers
and
Ships
of
the
Athenians
.
He
advised
the
People
not
to
discharge
the
Garison
of
Taenara
;
and
this
he
seem'd
to
do
for
the
Sake
of
a
Friend
of
his
,
who
was
Commander
of
it
.
At
first
he
used
to
plead
Causes
for
a
Fee
,
and
was
suspected
to
have
receiv'd
part
of
the
Money
which
Ephialtes
brought
out
of
Persia
.
When
Philip
besieged
the
City
Bizantium
,
he
was
sent
as
Captain
of
the
Galleys
for
the
Assistance
and
Relief
of
that
City
.
In
that
Year
he
had
the
Charge
and
Care
of
the
solemn
Dances
,
when
others
were
dismiss'd
from
all
publick
Offices
.
He
obtain'd
a
Decree
for
some
Honours
to
be
paid
to
Demosthenes
;
and
when
that
Decree
was
repeal'd
at
the
Instance
of
Diondas
,
as
being
contrary
to
the
Laws
,
he
being
call'd
in
question
upon
it
,
clear'd
himself
.
He
did
not
continue
his
Friendship
with
Demosthenes
,
Lysicles
,
and
Lycurgus
to
the
last
;
for
,
Lysicles
and
Lycurgus
being
dead
,
and
Demosthenes
being
accus'd
of
having
receiv'd
Money
of
Harpalus
,
he
,
among
all
the
rest
,
was
pitch'd
upon
as
the
only
Person
who
was
not
corrupted
with
Bribery
,
to
draw
up
his
Indictment
,
which
he
accordingly
did
.
Being
once
accused
of
publishing
Acts
contrary
to
the
Laws
;
as
,
that
all
Inhabitants
of
Athens
shou'd
be
accounted
Citizens
;
that
Slaves
shou'd
be
made
free
;
that
,
all
sacred
things
,
Children
and
Women
,
shou'd
be
confin'd
to
the
Piraeeum
,
he
clear'd
himself
of
all
,
and
was
acquitted
.
And
being
blam'd
by
some
,
who
wondred
how
he
cou'd
be
ignorant
of
the
many
Laws
that
were
directly
repugnant
to
those
Decrees
;
he
answer'd
,
that
,
The
Arms
of
the
Macedonians
dazled
his
Sight
,
and
it
was
not
he
,
but
the
Battel
of
Chaeronea
that
made
that
Decree
.
But
Philip
being
affrighed
at
somewhat
,
gave
leave
to
carry
away
their
Dead
out
of
the
Field
,
which
before
he
had
deny'd
to
the
Heraulds
of
Lebadia
.
After
this
,
at
the
Overthrow
at
Cranon
,
being
demanded
by
Antipater
,
and
the
People
being
resolv'd
to
deliver
him
up
,
he
fled
out
of
the
City
with
others
who
were
under
the
same
Condemnation
,
to
Aegina
:
where
meeting
with
Demosthenes
,
he
excused
himself
for
the
Breach
of
Friendship
between
them
.
Going
from
thence
,
he
was
apprehended
by
Archias
,
sirnamed
Phygadotheres
,
by
Country
a
Thurian
,
formerly
a
Player
,
but
at
that
time
in
the
Service
of
Antipater
;
by
this
Man
,
I
say
,
he
was
apprehended
,
even
in
the
very
Temple
of
Neptune
,
though
he
grasp'd
the
Image
of
that
God
in
,
his
Arms
,
and
was
brought
before
Antipater
,
who
was
then
at
Corinth
.
Where
being
put
upon
the
Rack
,
he
bit
out
his
Tongue
,
because
he
wou'd
not
divulge
the
,
Secrets
of
his
Country
,
and
so
died
,
on
,
or
about
the
ninth
Day
of
October
.
Hermippus
tells
us
,
that
as
he
went
into
Macedonia
,
his
Tongue
was
cut
out
,
and
his
Body
cast
out
unburied
;
but
Alphinus
his
Cousin
Germen
,
or
,
according
to
the
Opinion
of
others
,
his
Grandson
,
by
his
Son
Glausippus
,
obtain'd
Leave
,
by
means
of
one
Philopithes
a
Physician
,
to
take
up
his
Body
,
which
he
burnt
,
and
carried
the
Ashes
to
Athens
to
his
Kinsfolk
there
,
contrary
to
the
Edicts
both
of
the
Athenians
and
Macedonians
:
which
not
only
banish'd
them
,
but
likewise
forbad
the
Burial
of
them
any
where
in
their
own
Country
.
Others
say
,
that
he
went
to
Cleonae
,
where
with
others
he
died
;
having
his
Tongue
cut
out
,
as
above
.
However
,
his
Relations
and
Friends
took
his
Bones
when
his
Body
was
burnt
,
and
buried
them
among
his
Ancestors
before
the
Gate
Hippades
,
as
Heliodorus
gives
us
the
Relation
in
his
third
Book
Of
Monuments
.
His
Monument
is
now
altogether
unknown
and
lost
,
being
thrown
down
with
Age
and
long
standing
.
He
is
said
to
have
excell'd
all
others
in
his
way
of
delivering
himself
in
his
Orations
to
the
People
.
And
there
are
some
,
who
prefer
him
even
to
Demosthenes
himself
.
There
are
seventy
seven
Orations
which
bear
his
Name
,
of
which
only
two
and
fifty
are
genuine
,
and
truly
his
.
He
was
much
given
to
Venery
,
insomuch
,
that
he
turn'd
his
Son
out
of
Doors
,
to
entertain
that
famous
Curtesan
,
Murrhina
:
In
Pyraeeum
he
had
another
,
whose
Name
was
Aristagora
;
and
at
Eleusine
,
where
the
greatest
part
of
his
Estate
lay
;
he
kept
another
,
one
Philete
,
a
Theban
,
whom
he
purchased
for
twenty
Pounds
.
His
usual
Walk
was
in
the
Fish-Market
.
It
is
thought
that
he
was
accus'd
of
Impiety
with
one
Phryne
,
a
Curtezan
likewise
,
and
so
was
sought
after
to
be
apprehended
,
as
he
himself
seems
to
intimate
in
the
beginning
of
an
Oration
:
and
't
is
said
,
that
when
Sentence
was
just
ready
to
be
pass'd
upon
her
,
he
produc'd
her
in
Court
,
open'd
he
Cloaths
before
,
and
discover'd
her
naked
Breasts
,
which
were
so
very
white
,
that
for
her
Beauty's
sake
,
the
Judges
for
that
time
acquitted
her
.
He
at
leisure
times
drew
up
several
Declamations
against
Demosthenes
,
which
he
thus
discover'd
;
Hyperides
being
sick
,
Demosthenes
came
one
Day
to
visit
him
,
and
caught
him
with
a
Book
in
his
Hand
written
against
him
;
at
which
seeming
somewhat
displeas'd
,
Hyperides
told
him
;
This
Book
shall
hurt
no
Man
that
is
my
Friend
;
but
as
a
Curb
it
may
serve
to
restrain
my
Enemy
from
offering
me
any
Injury
.
He
obtain'd
a
Decree
of
some
Honours
to
be
paid
to
Iolas
,
who
gave
the
poyson'd
Cup
to
Alexander
.
He
joyn'd
with
Demosthenes
in
fomenting
the
Lamian
War
,
and
made
an
admirable
Oration
at
the
Funerals
of
those
who
lost
their
Lives
therein
.
When
Philip
embark'd
for
Eubaea
,
and
the
Athenians
were
at
the
News
of
it
in
no
little
Consternation
;
Hyperides
in
a
very
short
time
,
by
the
voluntary
Contributions
of
the
Citizens
,
fitted
out
forty
Sail
:
and
was
the
first
that
set
the
Example
,
by
setting
out
two
Gallies
,
one
for
himself
,
and
another
for
his
Son
,
at
his
own
Charge
.
When
there
was
a
Controversie
between
the
Delians
and
the
Athenians
,
who
shou'd
have
the
Preheminence
in
the
Temple
at
Delos
:
Aeschines
being
chosen
on
the
behalf
of
the
Athenians
,
the
Areopagites
pitch'd
upon
Hyperides
for
their
Advocate
,
and
his
Oration
is
yet
extant
,
and
bears
the
Name
of
the
Deliack
Oration
.
He
likewise
went
Ambassador
to
Rho●es
,
where
meeting
other
Ambassadors
from
Antipater
,
who
commended
him
very
highly
for
his
Goodness
and
Vertue
;
We
know
,
reply'd
he
,
that
Antipater
is
good
,
but
we
have
no
need
of
a
good
Master
at
present
.
It
is
said
of
him
,
that
he
never
affected
much
Action
in
his
Orations
to
the
People
;
his
chief
aim
being
to
lay
down
the
Matter
as
plainly
,
and
make
the
Case
as
obvious
to
the
Judges
as
he
cou'd
.
He
was
sent
likewise
to
the
Elians
,
to
plead
the
Cause
of
Callippus
the
Fencer
,
who
was
accus'd
of
carrying
away
the
Prize
at
the
publick
Games
unfairly
:
in
which
Cause
he
got
the
better
.
But
when
he
oppos'd
the
Sentence
of
paying
Honours
to
Phocion
,
obtain'd
by
Midias
the
Son
of
Midias
the
Anagyrasian
,
he
was
in
that
Cause
overthrown
.
This
appear'd
on
the
twenty
fourth
,
or
,
as
some
suppose
,
the
twenty
seventh
Day
of
May
,
in
the
Year
when
Xenus
was
Governor
.
DINARCHUS
X.
DInarchus
,
the
Son
of
Sostrates
,
or
Sortratus
,
born
,
as
some
think
,
at
Athens
,
but
according
to
others
,
at
Corinth
,
came
to
Athens
very
young
,
and
there
took
up
his
Dwelling
,
at
that
time
when
Alexander
made
his
Expedition
into
Asia
.
He
used
to
hear
Theophrastus
,
who
succeeded
Aristotle
in
his
School
.
He
was
frequently
conversant
with
Demetrius
the
Phalerian
too
.
He
betook
himself
more
especially
to
the
Affairs
of
the
Commonwealth
,
after
the
Death
of
Antipater
,
when
some
of
the
Orators
were
kill'd
,
others
banish'd
.
Having
contracted
Friendship
with
Cassander
,
he
became
in
a
short
time
vastly
Rich
,
by
exacting
great
Rates
for
his
Orations
,
of
those
for
whom
he
wrote
them
.
He
oppos'd
himself
to
the
greatest
and
most
noble
Orators
of
his
time
,
not
by
being
over
forward
to
declaim
publickly
,
for
his
Faculty
did
not
lye
that
way
,
but
by
composing
Orations
for
their
Adversaries
.
And
when
Harpalus
had
broken
out
of
Prison
,
he
wrote
several
Orations
,
which
he
gave
to
their
Accusers
to
pronounce
against
those
that
were
suspected
to
have
taken
Bribes
of
him
.
Some
time
after
,
being
accused
of
a
Conspiracy
with
Antipater
and
Cassander
,
about
the
Matter
of
Munichia
,
when
it
was
surpriz'd
by
Antigonus
and
Demetrius
,
who
put
a
Garison
into
it
,
in
the
Year
when
Anaxicrates
was
Governour
,
he
turn'd
the
greatest
part
of
his
Estate
into
Money
,
and
fled
to
Calchis
,
where
he
liv'd
in
Exile
about
fifteen
Years
,
where
he
increas'd
his
Stock
,
and
afterwards
,
by
the
Mediation
of
Theophrastus
,
he
and
some
other
banish'd
Persons
,
return'd
to
Athens
.
Then
he
took
up
his
Abode
in
the
House
of
one
Proxenus
,
his
intimate
Friend
;
where
,
being
very
Aged
,
and
withal
dim
Sighted
,
he
lost
his
Gold
.
And
because
Proxenus
refus'd
to
make
inquiry
after
the
Thief
,
he
apprehended
him
;
and
this
was
the
first
time
that
ever
he
appear'd
in
Court
.
That
Oration
against
Proxenus
is
extant
:
And
there
are
sixty
four
that
bear
his
Name
,
whereof
some
are
receiv'd
and
approv'd
;
as
namely
,
that
against
Aristogiton
.
He
imitated
Hyperides
;
or
,
as
some
incline
to
judge
,
rather
Demosthenes
,
because
of
that
Vigor
and
Force
to
move
the
Affections
,
and
the
Rhetorical
Ornaments
that
are
evident
in
his
Stile
.
Decrees
proposed
to
the
Athenians
.
DEmochares
the
Son
of
Laches
the
Leuconian
,
requires
that
a
Statue
of
Brass
be
set
up
for
Demosthenes
the
Son
of
Demosthenes
the
Paeanian
,
in
the
Market-place
:
as
likewise
that
Provision
of
Diet
be
made
in
the
Prytanaeum
for
himself
,
and
the
Eldest
of
his
Progeny
successively
,
and
the
chief
Seat
of
all
publick
Shews
.
For
he
had
done
many
good
Offices
for
the
Athenians
,
had
on
most
Occasions
been
a
good
Counsellor
,
had
spent
his
Patrimony
in
the
Common-wealth
,
that
he
had
expended
eight
Talents
for
the
fitting
out
and
maintenance
of
one
Galley
,
when
they
deliver'd
Eubaea
;
another
,
when
Cephisodorus
sail'd
into
the
Hellespont
;
and
a
third
,
when
Chares
and
Phocion
were
Commission'd
by
the
People
to
go
Captains
to
Bizantium
;
that
he
at
his
own
Charge
,
had
redeem'd
many
who
had
been
taken
Prisoner
by
Philip
at
Pydene
,
Methone
and
Olynthus
:
That
himself
had
maintain'd
the
Choire
,
when
the
solemn
Dances
had
been
sometime
laid
aside
,
through
the
Neglect
of
the
Pandionides
:
That
he
had
furnished
many
indigent
Citizens
with
Money
and
Arms
:
That
being
chosen
by
the
People
to
oversee
the
City
Works
,
he
had
laid
out
three
Talents
of
his
own
Stock
towards
the
repairing
of
the
Walls
,
and
ten
thousand
Drachms
for
making
two
Trenches
about
the
Pyraeeum
:
That
after
the
Battel
of
Chaeronea
,
he
deposited
one
Talent
for
the
Use
of
the
Publick
;
and
after
that
,
another
to
buy
Corn
in
time
of
Scarcity
and
Want
:
That
by
his
Beneficence
,
wholsome
Counsels
,
and
effectual
Perswasions
,
he
allur'd
the
Thebans
,
Eubaeans
,
Corinthians
,
Megarenses
,
Achians
,
Locrians
,
Byzantines
and
Messenians
to
a
League
with
the
Athenians
:
That
he
rais'd
an
Army
of
ten
thousand
Foot
,
and
a
thousand
Horse
,
and
contracted
Plenty
to
the
People
and
their
Allies
,
That
being
Ambassador
,
he
had
perswaded
the
Allies
to
a
Contribution
of
above
five
hundred
Talents
:
That
in
the
same
Quality
he
obtain'd
of
the
Peloponnesians
that
they
shou'd
not
send
Aid
to
Alexander
against
the
Thebans
:
And
in
Consideration
of
many
other
good
Offices
perform'd
by
him
,
either
as
to
his
Counsels
,
or
his
personal
Administration
of
Affairs
of
the
Common-wealth
,
in
which
,
and
in
defending
the
Rights
and
Properties
of
the
People
,
no
Man
in
his
time
had
done
more
,
or
deserv'd
better
.
And
in
regard
of
his
Sufferings
on
the
Account
of
the
Common-wealth
,
being
banish'd
by
the
Insolence
of
a
few
,
and
at
last
dy'd
at
Calaura
for
his
Good
Will
to
the
Publick
,
and
his
unchangeable
Love
to
the
People
of
Athens
,
there
being
Souldiers
sent
from
Antipater
to
apprehend
him
;
and
that
notwithstanding
his
being
in
the
Hands
of
his
Enemies
,
in
so
great
and
imminent
Danger
,
his
hearty
Affections
to
his
Countrymen
was
still
the
same
,
insomuch
,
that
he
never
to
the
last
offer'd
any
thing
unworthy
to
the
Injury
of
his
People
.
Subscribed
Pytharatus
Governour
.
Laches
,
the
Son
of
Demochares
the
Leuconian
,
requires
of
the
Athenian
Senate
,
that
a
Statue
of
Brass
be
set
up
for
Demochares
,
the
Son
of
Laches
of
Leucon
,
in
the
Market-place
,
and
Table
and
Diet
in
the
Prytanaeum
for
himself
and
the
Eldest
of
his
Progeny
successively
,
and
the
first
Seat
at
all
publick
Shews
;
for
that
he
had
always
been
a
Benefactor
and
good
Counsellor
to
the
People
;
that
he
had
done
these
and
the
like
good
Offices
to
the
Publick
;
he
had
gone
in
Embassies
in
his
own
Person
;
that
he
proposed
and
carried
in
Bills
relating
to
his
Embassage
;
that
he
had
been
chief
Manager
of
publick
Matters
;
he
repair'd
the
Walls
,
prepar'd
Arms
and
Machines
;
that
he
fortified
the
City
in
the
time
of
the
four
years
War
,
and
compos'd
a
Peace
,
Truce
and
Alliance
with
the
Baeotians
.
That
for
these
things
he
was
banish'd
by
those
who
overturn'd
and
usurped
the
Government
;
and
being
call'd
Home
again
by
a
Decree
of
the
People
,
in
the
Year
of
Diocles
,
he
contracted
the
Administration
,
not
sparing
his
own
Pains
,
he
went
in
Embassage
to
Lysimmachus
;
that
at
one
time
he
levied
thirty
,
and
at
another
time
an
hundred
Talents
of
Silver
,
for
the
use
of
the
Publick
;
that
he
moved
the
People
to
send
an
Ambassage
to
Polemeus
,
by
which
means
the
People
got
fifty
Talents
:
That
he
want
Ambassador
to
Antipater
,
and
by
that
got
twenty
Talents
,
and
brought
it
to
Eleusine
to
the
People
:
That
he
did
all
these
things
,
for
which
he
was
banished
;
and
wou'd
never
take
part
with
Usurpers
against
the
Popular
Government
;
neither
did
he
after
the
Overthrow
of
that
Government
,
bear
any
publick
Office
in
the
State
:
That
he
was
the
only
Man
of
all
that
had
to
do
in
the
publick
Administration
of
Affairs
in
his
time
,
who
never
promoted
or
consented
to
any
other
Form
of
Government
,
but
the
Popular
:
That
by
his
Prudence
and
Conduct
,
all
the
Judgments
and
Decrees
,
the
Laws
,
Goods
and
all
things
else
belonging
to
the
Athenians
were
preserved
safe
and
inviolate
;
and
in
a
Word
,
That
he
never
said
or
did
any
thing
to
the
Prejudice
of
the
Popular
Government
.
Lycophron
,
the
Son
of
Lycurgus
of
Buta
,
requires
,
that
he
may
have
Diet
in
the
Prytanaeum
,
according
to
a
Donation
of
the
People
to
Lycurgus
,
in
the
Year
of
Anaxicrates
,
the
Tribe
of
Antiochus
in
Prytanaeum
.
Stratocles
,
the
Son
of
Euthydemus
,
of
Diomedia
,
proposed
:
That
since
Lycurgus
,
the
Son
of
Lycophron
of
Buta
,
had
,
as
it
were
,
a
generated
Good-Will
in
him
towards
the
People
of
Athens
;
and
since
his
Ancestors
Diomedes
and
Lycurgus
lived
in
Honour
and
the
Esteem
of
all
People
,
and
when
they
died
were
honour'd
for
their
Vertue
,
so
far
,
as
to
be
buried
at
the
publick
Charge
in
the
Ceramicum
;
and
since
Lycurgus
himself
,
while
he
had
the
Management
of
publick
Affairs
,
was
the
Author
of
many
good
and
wholsome
Laws
,
and
was
the
City
Treasurer
for
above
fifteen
Years
together
;
during
which
time
he
passed
through
his
own
Hands
eighteen
thousand
and
nine
hundred
Talents
,
besides
other
great
Sums
of
Money
that
he
had
in
his
Hands
,
and
was
entrusted
with
of
private
Citizens
,
to
the
Sum
of
at
least
six
hundred
Talents
;
in
all
which
concerns
he
behaved
himself
so
justly
,
that
he
was
often
Crown'd
by
the
City
for
his
Fidelity
:
Besides
,
being
chosen
by
the
People
to
that
purpose
,
he
brought
much
Money
into
the
Cittadel
,
and
provided
Ornaments
,
viz.
Vessels
of
Gold
and
Silver
for
the
Goddess
Minerva
,
and
Ornaments
for
the
i
.
e
.
Persons
who
carried
Baskets
or
Panniers
on
their
Heads
,
of
Sacred
things
.
Cenephorae
.
That
being
Commissary
General
,
he
brought
into
the
Stores
a
great
number
of
Arms
,
and
at
least
fifty
thousand
Shot
of
Darts
:
That
he
set
out
four
hundred
Galleys
,
some
new
built
,
and
others
only
repair'd
:
That
finding
many
things
out
of
repair
,
as
the
Armory
,
the
Theatre
of
Bacchus
,
he
repair'd
them
,
and
finished
the
Panathenaick
Race
,
the
Court
for
publick
Exercises
,
and
the
Lycaeum
,
and
adorned
the
City
with
many
fair
new
Buildings
:
That
when
Alexander
having
conquer'd
Asia
,
and
assuming
the
Empire
of
all
Greece
,
demanded
Lycurgus
as
the
principal
Man
,
that
confronted
and
opposed
him
in
his
Affairs
,
the
People
refused
to
deliver
him
up
:
That
being
often
call'd
to
account
for
his
Management
of
Affairs
in
so
free
a
City
,
which
was
wholly
govern'd
by
the
People
,
he
never
was
found
faulty
in
any
particular
.
That
all
People
,
therefore
,
might
know
,
that
the
People
do
highly
esteem
all
such
as
act
in
the
Defence
of
their
Liberties
and
Rights
,
not
only
while
they
live
,
but
likewise
that
they
pay
them
Honours
after
Death
,
for
the
Encouragement
of
all
others
,
it
is
decreed
by
the
People
that
such
Honours
be
paid
to
Lycurgus
the
Son
of
Lycophron
of
Buta
,
for
his
Justice
and
Magnanimity
;
as
that
a
Statue
of
Brass
be
erected
in
Memory
of
him
in
any
part
of
the
Market
,
that
the
Laws
do
not
prohibit
;
as
likewise
that
there
be
provision
of
Diet
for
every
eldest
Son
of
his
Progeny
sucessively
for
ever
:
Also
,
that
all
his
Decrees
be
ratified
,
and
engross'd
by
the
publick
Notary
,
and
engaven
on
Pillars
of
Stone
,
and
set
up
in
the
Cittadel
just
by
the
Gifts
consecrated
to
Minerva
;
and
that
the
City
Treasurer
shall
deposite
fifty
Drachms
for
the
Engraving
of
them
,
out
of
the
Money
set
apart
for
such
Uses
.
Plutarch's
Morals
:
Vol.
IV
.
Whether
an
aged
Man
ought
to
meddle
in
State
Affairs
?
Translated
out
of
the
Greek
by
F.
Fetherston
,
D.D.
WE
are
not
ignorant
,
O
Euphanes
,
that
you
,
being
a
[
frequent
]
Extoller
of
the
[
Poet
]
Pindar
,
have
often
in
your
Mouth
[
this
Saying
of
his
,
]
as
a
thing
,
well
,
and
to
the
purpose
spoken
by
him
:
When
as
the
Combat's
once
agreed
,
Who
by
Pretence
seeks
to
be
freed
,
Obscures
his
Vertue
quite
.
But
since
Sloth
and
Effeminacy
[
or
want
of
Courage
]
towards
[
the
Management
of
]
Civil
Affairs
,
having
many
Pretences
,
do
for
the
last
,
as
if
it
were
drawn
from
the
Sacred
Line
,
tender
to
us
old
Age
,
and
thinking
by
this
chiefly
to
abate
and
cool
our
honorable
Desire
,
alledge
,
that
there
is
a
certain
[
fitting
and
]
decent
Dissolution
,
not
only
of
the
Athletical
,
but
also
of
the
Political
Period
,
[
or
that
there
is
in
the
Revolution
of
our
Years
,
a
certain
set
and
limited
time
,
after
which
't
is
no
more
proper
for
us
to
employ
our selves
in
the
Conduct
of
the
State
,
than
in
the
Corporeal
and
robust
Exercises
of
Youth
.
I
esteem
my self
obliged
to
communicate
also
to
you
those
Sentiments
of
mine
concerning
old
Mens
intermedling
with
publick
Matters
,
which
I
am
ever
and
anon
ruminating
on
by
my self
:
so
that
neither
of
us
may
desert
that
long
Course
,
we
have
to
this
Day
held
together
,
nor
rejecting
the
Political
Life
,
[
which
has
been
]
as
it
were
an
intimate
Friend
of
our
own
Years
,
[
growing
all
along
up
with
us
,
]
change
it
for
another
,
to
which
we
are
[
absolute
]
Strangers
,
and
with
which
we
have
not
time
to
become
acquainted
and
familiar
;
but
that
we
may
persist
in
what
we
had
chosen
,
[
and
have
been
inur'd
to
]
from
the
Beginning
,
putting
the
same
Conclusion
to
our
Life
,
and
our
Living
honorably
;
unless
we
would
by
the
short
[
Space
of
Life
,
]
we
have
remaining
,
disgrace
that
longer
Time
,
[
we
have
already
liv'd
,
]
as
having
been
spent
idly
,
and
in
nothing
,
[
that
is
]
commendable
.
For
Tyranny
is
not
an
honorable
Sepulchre
,
as
one
[
heretofore
]
told
Dionysius
,
whose
Monarchy
,
[
obtain'd
by
,
and
administred
]
with
Injustice
,
did
by
its
Non-cessation
[
and
long
Continuance
,
]
bring
on
him
but
a
more
perfect
Calamity
;
as
Diogenes
afterwards
let
his
Son
know
,
when
seeing
him
at
Corinth
,
of
a
Tyrant
become
a
private
Person
,
he
said
to
him
:
How
unworthy
of
thy self
,
Dionysius
,
thou
actest
!
For
thou
oughtst
not
to
live
here
at
Liberty
and
fearless
with
us
,
but
to
spend
thy
Life
,
as
thy
Father
did
,
even
to
old
Age
,
immur'd
within
a
Tyrannical
Fortress
.
But
the
popular
and
legal
Government
of
a
Man
,
accustom'd
to
shew
himself
no
less
profitable
in
obeying
,
than
in
commanding
,
is
an
honorable
Monument
,
which
really
adds
to
Death
the
Glory
,
accrewing
from
Life
.
For
this
thing
,
as
Simonides
says
,
goes
last
under
the
Ground
:
unless
[
it
be
in
those
,
]
in
whom
Humanity
,
and
the
Love
of
Honour
dies
first
,
and
whose
Zeal
for
Goodness
sooner
decays
,
than
their
Covetousness
after
Temporal
Necessaries
;
as
if
the
Soul
had
its
active
and
Divine
Parts
weaker
than
those
,
that
are
passive
and
corporeal
:
which
't
were
neither
honest
to
say
,
nor
yet
to
admit
from
those
,
who
say
[
it
,
and
affirm
,
]
that
only
of
Gaining
we
are
never
weary
.
But
we
ought
to
a
better
purpose
to
produce
the
Saying
of
Thucydides
,
that
not
the
Desire
of
Honour
alone
never
grows
old
,
but
much
more
also
the
Inclination
to
Society
and
Affection
to
the
State
,
which
continues
even
in
Ants
and
Bees
to
the
very
last
.
For
never
did
any
one
know
a
Bee
to
become
by
Age
a
Drone
,
as
some
think
it
requisite
of
States-men
,
[
of
whom
they
expect
,
]
that
,
when
the
Vigor
of
their
Youth
is
past
,
they
should
retire
,
and
sit
mouldy
at
Home
,
suffering
their
active
Vertue
to
be
consum'd
[
and
eaten
up
]
by
Idleness
,
as
Iron
is
by
Rust
.
For
Cato
[
indeed
excellently
well
]
said
,
that
we
ought
not
willingly
to
add
the
Shame
,
[
proceeding
]
from
Vice
,
to
those
many
Afflictions
,
which
Old
Age
has
of
its
own
.
For
of
the
many
Vices
,
[
every
where
abounding
,
]
there
is
none
,
which
more
disgraces
an
old
Man
,
than
Sloth
,
Delicacy
,
and
Effeminateness
,
when
[
retiring
]
from
the
Court
and
Council
,
he
mues
himself
up
at
Home
like
a
Woman
,
or
[
getting
into
the
Country
,
oversees
his
Reapers
and
Gleaners
:
[
for
of
such
an
one
we
may
say
with
Sophocles
:
]
Where
's
Oedipus
,
and
all
his
famous
Riddles
?
For
as
for
him
,
who
shou'd
in
his
old
Age
,
and
not
before
,
begin
to
meddle
with
publick
Matters
,
(
as
they
say
of
Epimenides
,
that
having
faln
asleep
,
[
while
he
was
]
a
young
Man
,
he
awaken'd
[
not
till
]
fifty
years
after
,
[
when
he
was
]
grown
old
)
and
shaking
off
so
long
and
so
close-sticking
a
Repose
,
should
thrust
himself
,
being
unaccustom'd
and
unexercis'd
into
difficult
and
laborious
Employs
,
without
having
been
experienc'd
in
Civil
affairs
,
or
[
inur'd
to
the
Conversations
]
of
Men
,
[
such
a
Man
]
may
perhaps
give
[
occasion
]
to
one
,
that
wou'd
reprehend
him
,
to
say
with
the
[
Prophetess
]
Pythia
,
If
that
thou
seek'st
to
govern
in
the
State
,
And
rule
the
People
,
Friend
,
thou
com'st
too
late
,
And
at
an
hour
unfit
,
knock'st
at
the
Palace
Gate
.
Like
an
ill-bred
Guest
,
coming
late
to
a
Banquet
,
or
a
Stranger
,
[
looking
in
the
Dead
of
the
Night
for
a
Lodging
,
]
thou
wouldst
change
,
not
thy
Place
,
or
Region
,
but
thy
Life
[
for
one
,
]
of
which
thou
hast
made
no
Tryal
.
For
that
Saying
of
Simonides
.
—
The
State
instructs
a
Man
,
is
true
in
those
,
who
[
apply
themselves
to
the
Business
of
the
Common-weal
,
whilst
]
they
have
yet
time
to
be
taught
,
and
learn
a
Science
,
which
is
scarce
attain'd
with
much
Labour
through
many
Struglings
and
Negotiations
,
even
when
it
timely
meets
with
a
Nature
,
that
can
easily
undergo
Toil
and
Difficulty
.
These
things
seem
not
to
be
impertinently
spoken
against
him
,
who
in
his
old
Age
begins
to
act
in
the
Management
of
the
State
.
And
yet
on
the
contrary
we
see
,
how
young
Men
,
and
those
of
unripe
Years
,
are
by
Persons
of
[
great
]
Judgment
diverted
from
medling
in
publick
Matters
:
and
the
Laws
[
also
]
testifie
the
same
,
when
by
the
Cries
in
the
Assemblies
they
summon
not
first
the
Alcibiadae
and
the
Pytheae
to
come
to
the
Desk
,
but
those
,
who
have
pass'd
the
Age
of
fifty
years
,
to
make
Speeches
,
and
consult
together
[
for
the
Good
of
the
People
.
]
For
the
being
unus'd
to
Boldness
,
the
want
of
Experience
,
and
the
first
Heat
is
not
to
every
Souldier
so
**
Here
is
a
Defect
in
the
Original
.
But
Cato
,
when
[
at
the
Age
of
]
above
eighty
years
,
he
was
to
plead
his
own
Cause
said
,
That
't
is
a
difficult
thing
for
a
Man
to
make
his
Apology
,
[
and
justifie
his
Life
]
before
others
,
than
those
,
with
whom
he
has
liv'd
[
and
been
conversant
.
]
All
Men
indeed
confess
,
that
the
Actions
of
[
Augustus
]
Caesar
,
when
he
had
defeated
Anthony
,
were
no
less
Royal
,
and
useful
to
the
Publick
,
towards
the
End
of
his
Life
,
[
than
any
he
had
done
before
.
]
And
himself
severely
reprehending
[
the
Dissoluteness
of
]
young
Men
by
[
establishing
Good
]
Customs
and
Laws
,
when
they
were
in
an
Uproar
,
[
only
]
said
to
them
:
Young
Men
,
[
refuse
not
to
]
hear
an
old
Man
,
to
whom
old
Men
[
not
unwillingly
]
gave
Ear
,
when
he
was
young
.
The
Government
also
of
Pericles
exerted
it self
with
most
Vigor
in
his
old
Age
,
when
he
both
perswaded
the
Athenians
to
make
War
,
and
at
another
time
,
when
they
were
eagerly
bent
unseasonably
to
[
go
forth
,
and
]
fight
sixty
thousand
armed
Men
,
withstood
,
and
hindred
them
,
sealing
up
in
a
manner
the
Arms
of
the
People
,
and
the
Keys
of
the
Gates
.
Now
as
for
what
Xenophon
has
written
of
Agesilaus
,
't
is
fit
it
should
be
set
down
in
his
own
Words
.
What
Youth
,
says
he
,
[
ever
]
was
there
,
than
which
his
old
Age
did
not
appear
gallanter
?
Who
was
[
ever
]
so
terrible
to
his
Enemies
in
the
very
Flower
of
his
Virility
,
as
Agesilaus
in
the
De●lension
of
his
Days
?
At
whose
Death
were
Adversaries
[
over
seen
]
more
joyful
,
than
at
that
of
Agesilaus
,
though
he
departed
[
not
this
Life
,
till
]
stooping
under
the
Burthen
of
his
Years
?
Who
more
[
encourag'd
and
]
emboldned
his
Confederates
,
than
Agesilaus
,
though
being
at
the
utmost
Period
of
his
Life
?
What
young
Man
was
[
ever
]
miss'd
more
by
his
Friends
,
than
Agesilaus
,
who
dy'd
not
till
he
was
very
old
?
Age
then
hindred
not
these
Men
from
performing
such
[
gallant
]
Actions
;
and
yet
we
,
forsooth
,
being
at
our
Ease
in
States
,
which
neither
have
Tyranny
,
War
,
nor
Siege
,
[
to
molest
them
,
]
are
afraid
of
[
being
troubled
with
]
such
bloodless
Debates
and
Emulations
,
as
are
for
the
most
part
terminated
with
Justice
only
by
Law
,
and
Words
,
confessing
our selves
by
this
not
only
worse
than
those
ancient
Generals
and
States-men
,
but
even
than
Poets
,
Sophisters
and
Players
.
Since
Simonides
in
his
old
Age
gain'd
the
Victory
in
[
composing
of
Songs
for
]
Dances
,
as
the
Epigram
testifies
in
these
concluding
Verses
:
Fourscore
years
old
was
Leoprepes
Son
Simonides
,
when
he
this
Glory
won
.
And
't
is
said
of
Sophocles
,
that
,
to
avoid
being
condemn'd
of
Dotage
[
at
the
Instance
]
of
his
Children
,
be
repeated
the
Entrance
of
the
Chorus
in
[
his
Tragedy
of
]
Oedipus
in
Colonus
,
which
begins
thus
:
Welcome
,
Stranger
,
come
in
time
To
the
best
place
of
this
Clime
,
White
Colonus
,
which
abounds
With
brave
Horses
.
In
these
Grounds
,
Spread
with
Natures
choicest
Green
,
Philomel
is
often
seen
.
Here
She
her
Hearers
charms
with
sweetest
Laies
,
Whilst
with
shrill
Throat
,
And
warbling
Note
,
She
moans
the
sad
Misfortunes
of
her
former
Days
.
And
that
,
this
Song
appearing
admirable
he
was
dismiss'd
from
the
Court
,
as
from
the
Theatre
,
with
the
Applause
and
Aco●mations
of
all
that
were
present
.
And
this
short
Verse
is
acknowledged
to
be
of
him
:
When
Sophocles
fram'd
for
Herodotus
This
Ode
,
his
Years
were
fifty
five
—
Philemon
also
the
Comedian
,
and
Alexis
were
snatch'd
away
by
Death
,
whilst
they
were
acting
on
the
Stage
,
and
crown'd
with
Garlands
.
And
as
for
Polus
the
Tragaedians
,
Eratosthenes
and
Philochorus
related
of
him
,
that
,
being
seventy
years
of
Age
,
he
a
little
before
his
Death
,
acted
in
four
Days
eight
Tragedies
.
Is
it
not
then
a
Shame
,
that
those
,
who
have
grown
old
in
Councils
and
Courts
of
Judicature
,
should
appear
less
generous
than
such
,
as
have
spent
their
Years
on
the
Stage
,
and
forsaking
those
Exercises
,
which
are
really
sacred
,
cast
off
the
Person
of
the
States-man
,
to
put
on
instead
of
it
,
I
know
not
what
other
.
For
to
descend
from
the
State
of
a
Prince
,
to
that
of
a
Plow-man
,
is
all
over
base
and
mean
.
For
since
Demosthenes
says
,
that
the
Paralus
,
being
a
sacred
Galley
,
was
unworthily
us'd
[
in
being
employ'd
]
to
carry
Timber
,
Pales
,
and
Cattle
to
Meidias
:
would
not
a
Man
,
who
should
after
his
having
quitted
the
Office
of
Superintendent
at
the
publick
Solemnities
,
Governour
of
Boeotia
,
or
President
in
the
Councel
of
the
Amphictyons
,
be
seen
measuring
of
Corn
,
weighing
of
Raisins
,
and
bargaining
about
Fleeces
and
Wooll-Fells
?
Would
not
such
an
one
,
I
say
,
wholly
seem
to
have
brought
on
himself
,
as
the
Proverb
has
it
,
the
old
Age
of
an
Horse
,
without
any
ones
necessitating
him
to
it
?
For
to
set
ones
self
to
Mechanical
Employments
and
Trafficking
,
after
one
has
born
Office
in
the
State
,
is
the
same
,
as
if
one
should
strip
a
wel●bred
vertuous
Gentlewoman
out
of
her
Matron-like
Attire
,
and
thrust
her
with
an
Apron
ty'd
about
her
into
a
publick
Victualing-house
.
For
the
Dignity
and
Greatness
of
political
Vertue
is
overthrown
,
when
't
is
debas'd
to
such
mean
Administrations
and
Trafficks
for
Gain
.
But
if
(
which
is
[
the
only
thing
]
remaining
)
they
shall
by
giving
Effeminacies
and
Voluptuousness
the
Name
of
living
at
Quiet
,
and
enjoying
ones
self
,
exhort
a
Statesman
leisurely
to
wast
away
and
grow
old
in
them
,
I
know
not
,
to
which
of
the
two
shameful
Pictures
his
Life
will
seem
to
have
the
greater
Resemblance
:
whether
to
the
Mariners
,
who
,
leaving
their
Ship
,
not
in
the
Harbor
,
but
under
Sail
[
in
the
open
Sea
,
]
spend
all
the
Remainder
of
their
Time
in
celebrating
the
Feasts
of
Venus
;
or
to
Hercules
,
whom
,
as
some
[
Painters
]
merrily
,
[
but
yet
ridiculously
and
]
irreverently
,
represent
wearing
in
Omphales
Palace
a
yellow
Petticoat
,
and
giving
himself
up
to
be
boxt
and
comb'd
by
the
Lydian
Damsels
:
so
we
,
stripping
a
Statesman
of
his
Lions
Skin
,
[
or
of
that
Magnanimity
and
Courage
,
which
renders
him
profitable
to
the
Publick
,
]
and
seating
him
at
a
[
luxurious
]
Table
,
will
there
be
always
cloying
his
Palate
with
Delicacies
,
and
filling
his
Ears
with
[
effeminate
]
Songs
and
Musick
:
being
not
a
whit
asham'd
[
or
put
to
the
blush
]
by
the
Saying
of
Pompeius
Magnus
to
Lucullus
,
who
having
after
his
publick
Services
both
in
Camp
and
Council
addicted
himself
to
Bathing
,
Feasting
,
Conversing
with
Women
in
the
Day
,
and
much
other
Dissoluteness
,
even
to
the
raising
[
and
extravagantly
furnishing
]
of
sumptuous
Buildings
,
fitter
for
Men
of
younger
Years
,
and
upbraiding
Pompey
with
an
Ambition
and
Desire
of
Rule
,
unsuitable
to
his
Age
,
was
by
him
answered
:
That
it
was
more
mis-becoming
an
old
Man
to
live
voluptuously
than
to
govern
.
[
The
same
Pompey
,
]
when
in
his
Sickness
his
Physician
had
prescrib'd
him
the
eating
of
a
Thrush
,
which
was
then
hard
to
be
got
,
as
being
ou●
of
Season
,
being
told
,
that
Lucullus
bred
great
store
[
of
such
Birds
,
]
would
not
send
to
him
for
one
,
but
said
:
[
What
?
]
Cannot
Pompey
live
,
unless
Lucullus
be
Luxurious
?
For
though
Nature
seeks
by
all
means
to
delight
and
rejoyce
her self
,
yet
the
Bodies
of
old
Men
are
incapacitated
for
[
the
enjoying
]
any
Pleasures
,
except
a
few
,
that
are
[
absolutely
]
necessary
[
for
the
Preservation
of
their
Lives
.
]
For
not
only
Venus
to
old
Men
is
averse
,
—
As
Euripides
has
it
;
but
their
Appetite
also
to
their
Meat
and
Drink
is
for
the
most
part
dull
,
and
as
one
would
say
,
toothless
;
so
that
they
have
but
little
Gust
and
Relish
in
them
.
They
ought
therefore
to
furnish
themselves
with
Pleasures
of
the
Mind
,
not
ungenerous
or
illiberal
,
as
Simonides
said
to
those
,
who
reproach'd
him
with
Covetousness
,
that
being
by
his
Years
depriv'd
of
other
Pleasures
,
he
recreated
his
Old
Age
with
the
only
Delight
,
he
took
in
heaping
up
Riches
.
But
[
the
Political
Life
,
or
]
the
Management
of
the
Common-wealth
has
in
it
Pleasures
exceeding
great
,
and
no
less
honorable
;
[
being
such
,
]
as
't
is
probable
the
[
very
]
Gods
do
only
,
or
[
at
least
]
chiefly
enjoy
themselves
in
:
and
these
are
[
the
Delights
]
which
proceed
from
doing
good
,
[
or
being
beneficial
to
many
,
]
and
performing
what
is
honest
,
[
and
laudable
.
]
For
if
Nicias
the
Painter
took
such
Pleasure
in
the
Work
of
his
Hands
,
that
he
often
[
so
far
forgat
himself
,
as
that
he
]
was
fain
to
ask
his
Servants
,
whether
he
had
Washt
,
or
din'd
;
and
if
Archimedes
was
so
intent
upon
the
Table
,
[
in
which
he
drew
his
Geometrical
Figures
,
]
that
his
Attendants
were
oblig'd
by
force
to
pluck
him
from
it
,
and
strip
him
of
his
Clothes
,
that
they
might
anoint
him
,
whilst
he
[
in
the
mean
time
]
drew
new
Schemes
on
his
anointed
Body
;
and
if
Canus
the
Piper
,
whom
you
also
know
,
was
wont
to
say
,
that
Men
knew
not
how
much
more
he
delighted
himself
with
his
Playing
,
than
he
did
others
:
for
that
then
his
Hearers
would
rather
demand
of
him
,
than
give
him
a
Reward
:
do
we
not
thence
conceive
,
how
great
Pleasures
the
Vertues
afford
to
those
,
who
practice
them
,
from
their
honest
Actions
,
and
publick-spirited
Works
,
tending
to
the
Benefit
of
Human
Society
?
not
tickling
or
stroaking
,
as
do
such
sweet
and
gentle
Motions
as
are
made
on
the
Flesh
:
for
these
indeed
have
a
furious
and
unconstant
Itching
,
mixt
with
a
feavorish
Inflammation
;
whereas
those
do
by
such
gallant
Actions
,
as
he
,
who
rightly
administers
the
State
,
is
Worker
of
,
not
with
the
golden
Plumes
of
Euripides
,
but
with
those
Coelestial
Wings
of
Plato
,
elevate
the
Soul
,
which
has
receiv'd
a
Greatness
of
Courage
and
Wisdom
,
[
accompany'd
]
with
Joy
.
Call
to
mind
[
a
little
,
I
intreat
you
,
]
those
things
,
you
have
so
often
heard
.
For
Epaminondas
indeed
,
being
ask'd
,
what
was
the
most
pleasant
thing
that
ever
befel
him
,
answer'd
:
His
having
gain'd
the
Victory
at
Leuctra
,
whilst
his
Father
and
Mother
were
yet
living
.
And
Sylla
,
when
having
freed
Italy
from
Civil
Wars
,
he
came
to
Rome
,
could
not
the
first
Night
fetch
the
least
Wink
of
Sleep
,
having
his
Soul
transported
with
excessive
Joy
and
Content
,
as
with
a
strong
and
mighty
Wind
▪
and
this
he
himself
has
written
in
his
Commentaries
.
For
be
it
indeed
so
,
as
Xenophon
says
,
that
there
is
no
Sound
more
pleasing
[
to
the
Ear
,
]
than
[
the
hearing
ones
own
]
Praises
:
there
is
also
no
Sight
,
Remembrance
or
Consideration
,
which
gives
[
a
Man
]
so
much
Satisfaction
,
as
the
Contemplation
of
his
own
Actions
,
[
perform'd
by
him
]
in
[
Offices
of
]
Magistracy
,
and
Management
of
the
State
,
as
in
eminent
and
publick
Places
.
't
is
moreover
true
,
that
the
courteous
[
and
amiable
]
Thanks
,
[
attending
as
]
a
Witness
on
[
such
vertuous
]
Acts
,
and
the
emulous
Praise
,
[
conferr'd
on
them
,
which
is
as
]
a
Guide
,
[
conducting
us
in
the
Way
]
of
just
Benevolence
,
add
a
certain
Lustre
and
shining
Gloss
to
the
Joy
,
[
proceeding
]
of
Vertue
.
Neither
ought
a
Man
negligently
to
suffer
his
Glory
to
wither
in
his
old
Age
like
a
Wrestlers
Garland
;
but
,
by
adding
always
something
new
and
fresh
to
awaken
,
meliorate
,
and
confirm
the
Grace
of
his
former
[
Actions
.
]
For
as
those
Workmen
,
on
whom
was
incumbent
the
Charge
of
[
maintaining
and
]
keeping
in
repair
the
Delian
Ship
[
or
Gallion
,
]
by
supplying
,
and
putting
into
the
Place
of
the
decay'd
[
Planks
and
Timber
,
]
others
,
[
that
were
new
and
sound
,
]
seem'd
to
have
preserv'd
it
from
ancient
times
,
[
as
if
it
were
]
eternal
and
incorruptible
:
so
the
preserving
[
and
upholding
]
of
ones
Glory
,
is
as
the
keeping
in
of
a
Fire
,
[
a
Work
]
of
no
difficulty
,
as
requiring
only
[
to
be
supply'd
with
]
a
little
Fewel
;
but
when
either
of
them
is
wholly
extinct
and
suppress'd
,
one
cannot
without
great
[
Toil
and
]
Labour
[
revive
and
]
rekindle
it
again
.
Lampis
,
the
Sea
Commander
,
being
ask'd
,
how
he
got
his
Wealth
,
answer'd
:
My
greatest
[
Estate
I
gain'd
]
easily
enough
,
but
the
smaller
slowly
and
with
much
Labor
.
In
like
manner
't
is
not
easie
at
the
beginning
to
acquire
Reputation
and
Power
in
the
State
;
but
to
augment
and
conserve
it
,
when
it
is
grown
great
,
is
not
at
all
hard
for
those
who
have
obtain'd
it
.
For
neither
does
a
Friend
,
when
he
is
once
had
,
require
many
and
great
Services
,
that
he
may
so
continue
;
but
Assiduity
does
by
small
Signs
[
and
Testimonies
of
Love
]
preserve
his
good
Will
:
nor
does
the
Friendship
and
Confidence
of
the
People
expect
to
have
a
Man
always
bestowing
Largesses
,
defending
their
Causes
,
or
executing
of
Magistracy
;
but
is
maintain'd
by
a
Readiness
,
and
a
not
leaving
,
or
being
weary
of
Carefulness
and
Sollicitude
for
the
Publick
.
For
even
Wars
themselvs
have
not
always
Conflicts
,
Fights
and
Sieges
;
but
there
sometimes
intervene
Sacrifices
,
and
Parleys
,
and
[
Truces
,
affording
]
bloodless
Leisure
for
Sports
and
Pastimes
.
Whence
then
comes
it
,
that
the
Administration
of
the
Common-wealth
should
be
fear'd
,
as
inconsolable
,
laborious
,
and
unsupportable
,
where
Theatres
,
Processions
,
Largesses
,
Musick
,
Joy
,
and
at
every
turn
the
Service
and
Festival
of
some
God
or
other
,
unbending
the
Brows
,
[
and
dissipating
the
Cares
]
of
every
Council
and
Senate
,
yield
a
manifold
Pleasure
and
Delight
?
As
for
Envy
,
which
is
the
greatest
Evil
attending
the
Management
of
publick
Affairs
,
it
least
attacks
old
Age
.
For
Dogs
indeed
,
as
Heraclitus
has
it
,
bark
at
[
a
Stranger
,
]
whom
they
do
not
know
;
and
Envy
opposes
him
,
who
governs
,
at
the
very
Door
,
as
it
were
,
of
the
Tribunal
,
hindring
his
Access
[
and
Entrance
;
]
but
meekly
bears
an
accustom'd
and
familiar
Glory
,
and
not
churlishly
or
difficultly
.
Wherefore
some
resemble
Envy
to
Smoak
:
For
it
arises
thick
at
first
,
when
the
Fire
begins
to
burn
;
but
when
it
grows
clear
,
it
vanishes
away
.
Now
Men
usually
quarrel
and
contend
about
other
Excellencies
,
as
Vertue
,
Nobility
,
and
Honour
,
as
if
[
they
were
of
Opinion
,
that
]
they
took
from
themselves
,
as
much
as
they
give
to
others
;
but
the
precedency
of
Time
,
which
is
properly
call'd
by
the
Greeks
{αβγδ}
,
[
or
the
Honour
of
old
Age
,
]
is
free
from
Jealousie
,
and
willingly
granted
[
by
Men
to
their
Companions
.
]
For
to
no
Honour
is
it
so
incident
more
to
grace
the
Honorer
,
than
the
Honor'd
,
as
to
that
,
which
is
given
to
Persons
in
Years
.
Moreover
,
all
Men
do
not
expect
to
gain
themselves
Authority
from
Wealth
,
Eloquence
,
or
Wisdom
;
but
as
for
the
Reverence
and
Glory
,
to
which
old
Age
[
usually
]
brings
Men
,
there
is
not
any
one
of
those
,
who
act
in
the
Management
of
the
State
,
but
hopes
to
attain
it
.
He
therefore
,
who
having
a
long
time
contended
[
and
born
up
,
]
against
Envy
,
shall
,
when
it
ceases
,
and
is
appeas'd
,
withdraw
himself
from
the
State
,
and
together
with
publick
Actions
desert
Communities
and
Societies
,
differs
nothing
from
that
Pilot
,
who
,
having
kept
his
Ship
out
at
Sea
,
when
in
danger
of
being
overwhelm'd
by
contrary
[
and
tempestuous
]
Waves
and
Wind
,
seeks
to
put
into
Harbor
,
as
soon
as
ever
the
Weather
is
grown
calm
and
favorable
.
For
the
longer
time
there
has
been
,
the
more
Friends
and
Companions
he
has
made
,
all
which
he
can
neither
carry
out
with
him
,
as
a
Singing-Master
does
his
Quire
,
nor
is
it
just
to
leave
them
.
But
as
't
is
not
easie
to
root
up
old
Trees
,
[
so
neither
is
it
to
extirpate
]
a
long
continu'd
Practice
in
the
Management
of
the
State
,
which
,
having
many
Roots
,
is
involv'd
in
Affairs
,
which
create
more
Troubles
and
Vexations
to
those
,
who
retire
[
from
them
,
]
than
who
continue
[
in
them
.
]
And
if
there
is
any
remainder
of
Envy
and
Emulation
against
old
Men
from
[
former
]
Contentions
about
Civil
Affairs
,
they
should
rather
extinguish
it
by
Authority
,
than
turn
their
Backs
on
it
,
going
away
naked
and
disarm'd
.
For
envious
Persons
do
not
so
much
assail
those
,
who
contend
against
them
,
as
they
do
by
Contempt
insult
over
such
,
as
retire
.
And
to
this
bears
Witness
that
Saying
of
the
great
Epaminondas
to
the
Thebans
,
when
in
the
Winter
the
Arcadians
requested
them
to
come
into
their
City
,
and
dwell
in
their
Houses
;
for
he
would
not
permit
it
,
but
said
to
them
:
Now
the
Arcadians
admire
you
,
seeing
you
exercise
your selves
,
and
wrestle
in
your
Armor
;
but
if
they
shall
behold
you
sitting
by
the
Fire
,
and
pounding
of
Beans
,
they
will
think
you
to
differ
nothing
from
themselves
.
So
an
old
Man
,
speaking
[
to
the
People
,
]
acting
[
in
the
State
,
]
and
honour'd
,
is
a
venerable
Spectacle
;
but
he
,
who
wasts
away
his
Days
in
his
Bed
,
or
sits
discoursing
of
trivial
Matters
,
and
blowing
his
Nose
in
the
Corner
of
a
Gallery
,
easily
renders
himself
an
Object
of
Contempt
.
And
this
indeed
Homer
himself
teaches
those
,
who
hear
[
and
understand
him
]
aright
.
For
Nestor
,
who
fought
before
[
the
Walls
of
]
Troy
,
was
highly
venerated
and
esteem'd
;
whilst
Peleus
and
Laertes
,
who
stay'd
at
Home
,
were
slighted
and
despis'd
.
For
the
Habit
of
Prudence
does
not
continue
the
same
in
those
,
who
give
themselves
to
their
Ease
;
but
by
little
and
little
diminishes
and
is
dissolv'd
by
Sloth
,
as
always
requiring
some
Exercise
of
the
Thought
,
to
rouse
up
and
purifie
the
rational
and
active
[
Faculty
of
the
Soul
.
]
For
Like
glittring
Brass
,
by
being
us'd
it
shines
.
For
the
Infirmity
of
the
Body
does
not
so
much
incommode
the
Administrations
of
those
,
who
,
almost
spent
with
Age
,
go
up
to
the
Bench
,
or
to
the
Council
of
War
,
as
they
are
advantag'd
by
the
Caution
and
Prudence
,
which
[
attend
their
Years
,
and
]
keeping
them
from
thrusting
themselves
precipitately
into
Affairs
,
abus'd
partly
by
want
of
Experience
,
and
partly
by
Vain-glory
,
and
hurrying
the
People
along
with
them
by
Violence
,
like
a
Sea
,
agitated
by
the
Winds
,
cause
them
mildly
and
moderately
to
manage
those
,
with
whom
they
have
to
do
.
Whence
Cities
,
when
they
are
in
Adversity
and
Fear
,
desire
the
Government
of
[
grave
and
]
ancient
Personages
;
and
often
having
drawn
out
of
his
Field
[
and
Countrey-house
]
some
old
Man
,
who
had
not
so
much
as
the
least
thought
of
it
,
have
compell'd
him
,
though
unwilling
,
to
put
his
Hand
to
the
Helm
,
and
conduct
[
the
Ship
of
]
the
State
into
[
the
Haven
of
]
Security
,
rejecting
such
Generals
and
Orators
,
as
[
not
only
]
knew
how
to
speak
loud
,
and
make
[
long
]
Harangues
without
drawing
their
Breath
,
[
but
were
able
]
also
valiantly
to
march
forth
,
and
fight
their
Enemies
.
So
when
the
Orators
,
[
one
day
]
at
Athens
,
uncovering
before
Timotheus
and
Iphicrates
,
Chares
the
Son
of
Theochares
,
a
vigorous
and
stout-body'd
young
Man
,
[
said
,
they
]
were
of
Opinion
,
that
the
General
of
the
Athenians
ought
to
be
such
an
one
.
Not
so
,
by
all
the
Gods
,
answered
Timotheus
,
but
such
an
one
he
should
be
,
that
is
to
carry
the
Generals
Bedding
:
But
the
General
himself
ought
to
be
such
an
one
,
as
can
at
the
same
time
,
see
both
the
Antecedents
and
Consequents
of
Affairs
,
and
suffers
not
his
Reasonings
about
things
,
convenient
[
for
the
Publick
,
]
to
be
disturb'd
by
any
Passion
.
For
Sophocles
indeed
said
,
he
was
glad
,
that
he
was
got
free
from
[
the
Tyranny
of
]
wanton
Love
,
as
being
a
furious
and
raging
Master
:
But
in
the
Administrations
of
State
,
we
are
not
to
avoid
this
one
only
Master
,
the
Love
of
Women
or
Boys
,
but
many
,
who
are
madder
than
he
,
[
such
as
are
]
Obstinacy
in
contending
Ambition
,
and
a
Desire
of
being
always
the
first
and
greatest
,
which
is
a
Disease
,
most
fruitful
in
bringing
forth
Envy
,
Jealousie
,
and
Conspiracies
;
some
of
which
[
Vices
]
old
Age
abates
and
dulls
,
and
wholly
extinguishes
and
cools
the
others
,
not
so
much
detracting
from
the
practical
Impulse
[
of
the
Mind
,
]
as
repressing
its
impetuous
and
over-ho●
Passions
,
that
it
may
apply
a
sober
,
and
setled
Reasoning
to
its
[
Considerations
and
]
Sollicitude
[
about
●he
Management
of
Affairs
.
]
Nevertheless
let
this
Speech
of
the
[
Poet
,
]
Ly
still
at
ease
,
poor
Wretch
,
in
thy
own
Bed
,
Both
be
,
and
seem
to
be
spoken
for
the
disswading
of
him
,
who
shall
,
when
he
is
now
grown
grey
[
with
Age
,
]
begin
to
play
the
Youth
,
and
for
the
●estraining
an
old
Man
,
who
,
rising
from
a
long
Administration
of
his
Domestick
Affairs
,
as
from
[
a
lingring
]
Disease
,
shall
set
himself
to
lead
an
Army
to
the
Field
,
or
perform
the
Office
of
Secretary
in
the
State
.
But
altogether
senseless
,
and
nothing
like
to
this
is
he
,
who
will
not
suffer
one
,
that
has
spent
his
whole
time
in
Political
Administrations
,
and
been
throughly
beaten
to
them
,
to
go
on
to
the
[
extinguishing
of
his
]
Torch
,
and
the
Conclusion
of
his
Life
,
but
shall
call
him
back
,
and
command
him
,
as
it
were
,
to
turn
out
of
the
long
Road
,
[
he
has
been
travelling
in
.
]
For
,
as
he
,
that
to
draw
off
[
from
his
Design
,
]
an
old
Fellow
,
who
is
powdering
his
Peruke
,
I
have
so
rendred
the
Greek
Words
{αβγδ}
and
{αβγδ}
,
which
signifie
crown'd
with
Garlands
,
and
anointed
,
to
render
it
more
sutable
to
the
modern
Practice
and
perfuming
himself
to
go
a
wooing
,
should
say
to
him
,
as
[
was
heretofore
said
]
to
Philoctetes
,
What
Virgin
will
her
blooming
Maiden-headBestow
on
such
a
Wretch
?
Why
would'st
thou
Wed
?
Could
not
be
at
all
absurd
,
since
even
old
Men
break
many
such
Jests
upon
themselves
,
and
say
:
I
,
old
Fool
,
know
,
I
for
my
Neighbors
Wed.
But
he
,
who
should
think
,
that
a
Man
,
which
has
long
cohabited
,
and
liv'd
irreprehensibly
with
his
Wife
,
ought
,
because
he
is
grown
old
,
to
dismiss
her
,
and
live
alone
,
or
take
a
Concubine
in
her
Place
,
would
have
attain'd
the
utmost
Excess
of
Perversness
.
So
he
would
not
act
altogether
unreasonably
,
that
should
admonish
an
old
Man
,
who
is
making
his
[
first
]
Approaches
to
the
People
,
whether
[
he
be
such
an
one
,
as
]
Chlidon
the
Farmer
,
or
Lampon
the
Mariner
,
or
some
[
old
dreaming
]
Philosopher
out
of
his
Garden
,
and
advise
him
to
continue
in
his
accustom'd
Unconcernedness
for
the
Publick
.
But
he
,
that
taking
hold
of
Phocion
,
Cato
,
or
Pericles
,
should
say
to
him
,
My
Athenian
,
or
Roman
Friend
,
who
art
come
to
thy
wither'd
old
Age
,
make
a
Divorce
,
and
henceforth
quit
the
State
,
and
dismissing
all
Conversations
and
Cares
about
either
Councel
or
Camp
,
retire
into
the
Countrey
,
there
with
an
old
Maid
servant
looking
after
thy
Husbandry
,
or
spending
the
Remainder
of
thy
Time
in
managing
thy
Domestick
Affairs
,
and
taking
thy
Accounts
:
[
such
an
one
]
would
perswade
a
Statesman
to
do
things
mis-beseeming
him
,
and
unacceptable
.
What
then
?
may
some
one
say
:
do
we
not
hear
the
Souldier
in
the
Comedy
affirming
,
Henceforth
my
gray
Hairs
exempt
me
from
Wars
?
Yes
indeed
,
my
Friend
,
't
is
altogether
so
;
for
it
becomes
the
Servants
of
Mars
to
be
young
and
vigorous
,
as
managing
War
,
and
Wars
toilsome
Works
:
—
In
which
,
though
an
Helmet
may
also
hide
the
old
Mans
gray
Hairs
,
Yet
inwardly
his
Limbs
are
all
decay'd
,
And
his
Strength
falls
short
of
his
good
Will
.
But
from
the
Ministers
of
Jupiter
,
the
Counsellor
,
Orator
,
and
Patron
of
Cities
,
we
expect
not
the
Works
of
Feet
and
Hands
,
but
of
Counsel
,
Providence
,
and
Eloquence
,
not
such
,
as
raises
a
Noise
and
Shouting
amongst
the
People
,
but
such
,
as
has
in
it
Understanding
,
prudent
Sollicitousness
,
and
Safety
;
by
which
the
derided
Hoariness
and
Wrinkles
appear
as
Witnesses
of
his
Experience
,
and
add
to
him
the
Help
of
Perswasion
,
and
the
Glory
of
Ingenuity
.
For
Youth
is
made
to
[
follow
and
]
be
perswaded
,
and
Age
to
guide
[
and
direct
,
]
and
that
City
is
most
secure
,
where
the
Counsels
of
the
Old
,
and
the
Prowess
of
the
Young
bear
sway
.
And
this
[
of
Homer
,
]
A
Counsel
first
of
valiant
old
Men
He
call'd
in
Nestors
Ship
—
Is
wonderfully
commended
.
Wherefore
the
Pythian
[
Apollo
]
call'd
the
Aristocracy
[
or
Council
of
Noblemen
]
in
Lacedaemon
,
joyn'd
[
as
Assistants
]
to
their
Kings
{αβγδ}
[
or
the
Antients
,
]
and
Lycurgus
nam'd
it
plainly
{αβγδ}
,
[
or
the
Councel
of
old
Men
:
]
and
even
to
this
Day
the
Councel
of
the
Romans
is
call'd
the
Senate
[
from
Senium
,
signifying
old
Age
.
]
And
as
the
Law
places
the
Diadem
and
Crown
,
so
does
Nature
the
Hoariness
of
the
Head
,
as
an
honorable
Sign
of
Princely
Dignity
.
And
I
am
of
Opinion
,
that
{αβγδ}
,
[
signifying
an
honorable
Reward
,
]
and
{αβγδ}
,
[
signifying
to
honor
,
]
continue
[
still
in
use
amongst
the
Greeks
,
]
being
made
venerable
from
[
the
Respect
paid
to
]
old
Men
,
not
because
they
wash
in
warm
Water
,
and
sleep
[
on
]
softer
[
Beds
than
others
;
]
but
because
they
have
as
it
were
a
King-like
Esteem
in
States
for
their
Prudence
;
from
which
,
as
from
a
late
bearing
Tree
,
Nature
scarcely
in
old
Age
brings
forth
its
proper
and
perfect
Good
.
Therefore
none
of
those
martial
and
magnanimous
Achaians
blam'd
that
King
of
Kings
[
Agamemnon
]
for
praying
thus
to
the
Gods
,
O
that
among
the
Greeks
I
had
but
ten
Such
Councellors
,
as
Nestor
—
But
they
all
granted
,
that
not
in
Policy
only
,
but
in
War
also
,
old
Age
has
great
Influence
:
For
one
discreet
Advice
is
much
more
worth
Than
many
Hands
,
—
And
one
rational
and
perswasive
Sentence
effects
the
bravest
and
greatest
of
publick
[
Exploits
]
Moreover
,
the
Regal
Dignity
,
which
is
the
perfectest
and
greatest
of
all
Political
Governments
,
has
exceeding
many
Cares
,
Labors
and
Difficulties
;
insomuch
that
Seleucus
is
reported
ever
and
anon
to
have
said
:
If
Men
knew
,
how
laborious
the
only
Writing
and
Reading
of
so
many
Epistles
is
,
they
would
not
[
so
much
as
stoop
to
]
take
up
a
Diadem
thrown
[
on
the
Ground
.
]
And
Philip
,
when
,
being
about
to
pitch
his
Camp
in
a
fair
and
commodious
Place
,
he
was
told
,
that
there
was
not
there
Forage
for
his
Juments
,
cry'd
out
:
O
Hercules
,
what
a
Life
is
ours
,
if
we
must
live
for
the
Conveniency
of
Asses
.
't
is
then
time
to
perswade
a
King
,
when
he
is
now
grown
into
years
,
to
lay
aside
his
Diadem
and
Purple
,
and
putting
on
a
course
Coat
,
with
a
Crook
in
his
Hand
,
to
betake
himself
to
a
Country
Life
,
lest
he
should
seem
to
act
superfluously
and
unseasonably
,
by
reigning
in
his
old
Age
.
But
if
the
very
mentioning
such
a
thing
to
an
Argesilaus
,
a
Numa
,
or
a
Darius
,
would
be
an
Indignity
;
let
us
not
,
because
they
are
in
Years
,
either
drive
away
Solon
from
the
Councel
of
the
Areopagus
,
or
[
remove
]
Cato
out
of
the
Senate
;
nor
yet
let
us
advise
Pericles
to
abandon
the
Democracy
For
't
is
besides
[
altogether
]
unreasonable
[
and
ahsurd
,
]
that
he
,
who
has
in
his
Youth
leapt
into
the
Tribunal
[
or
Chair
of
the
State
,
]
should
,
after
he
has
discharg'd
all
his
furious
Ambitions
,
and
impetuous
Passions
on
the
Publick
,
when
he
is
come
to
that
Maturity
of
Years
,
which
by
Experience
brings
Prudence
,
desert
and
abandon
the
Common-wealth
,
having
abus'd
it
,
as
if
it
were
a
Woman
,
[
for
the
Satsfaction
of
his
Lust
.
]
Aesops
Fox
indeed
would
not
permit
the
Hedg-hog
,
who
offer'd
it
,
to
take
from
him
the
Ticks
,
[
that
fed
upon
his
Body
:
]
For
,
said
he
,
if
thou
remov'st
those
,
that
ara
full
,
other
hungry
ones
will
succeed
them
:
so
't
is
of
necessity
,
that
a
Common-wealth
,
which
is
always
casting
off
those
,
who
grow
old
,
must
be
replenisht
with
young
Men
,
thirsting
after
Glory
and
Power
,
and
void
of
Understanding
in
State
Affairs
.
For
whence
,
[
I
pray
,
should
they
have
it
,
]
if
they
shall
have
been
neither
Disciples
nor
Spectators
of
any
ancient
Statesman
?
For
if
[
Sea-Charts
and
]
Treatises
of
Navigation
cannot
make
those
skilful
Pilots
,
who
have
not
often
in
the
Stern
been
Spectators
of
the
Conflicts
against
the
Waves
,
Winds
,
and
[
pitchy
Darkness
of
the
]
Night
,
When
the
poor
trembling
Sea-man
longs
to
see
The
safety
boding
Twins
,
Tyndaridae
;
How
should
a
[
raw
]
young
Man
take
in
hand
[
the
Government
of
]
a
City
,
and
rightly
advise
both
the
Senate
and
the
People
,
having
only
read
a
Book
,
or
written
an
Exercise
in
the
Lycaeum
concerning
Policy
,
though
he
has
seldom
or
never
stood
by
the
Reins
or
Helm
,
when
grave
Statesmen
,
and
old
Commanders
,
have
in
debating
alledg'd
both
their
Experiences
and
Fortunes
,
whilst
he
was
wavering
on
both
sides
,
that
so
he
might
with
Dangers
and
transacting
of
Affairs
,
gain
Instruction
?
This
is
not
to
be
said
.
But
if
it
were
for
nothing
else
,
yet
ought
an
old
Man
to
manage
in
publick
Affairs
,
that
he
may
instruct
and
teach
those
,
who
are
young
.
For
as
those
,
who
teach
[
Children
]
Reading
and
Musick
,
do
by
pronouncing
the
[
Letters
,
Syllables
,
and
Words
,
]
and
singing
Notes
and
Tunes
before
them
,
lead
and
bring
on
their
Scholars
:
so
an
[
old
]
Statesman
,
not
by
speaking
,
and
dictating
exteriorly
,
but
by
acting
and
administring
publick
Affairs
,
directs
[
and
breeds
up
]
a
young
one
,
who
is
by
his
Deeds
,
joyn'd
with
his
Words
,
interiorly
form'd
and
fashion'd
.
For
he
,
who
is
exercis'd
after
this
manner
,
not
amongst
[
the
Disputes
of
]
nimble
Tongu'd
Sophisters
,
as
in
the
Wrestling-Schools
,
and
Anointings
where
there
is
not
[
the
least
Appearance
of
]
any
Danger
,
but
really
,
and
as
it
were
in
the
Olympian
and
Pythian
Games
,
[
will
tread
in
his
Teachers
Steps
,
]
Like
a
young
Colt
,
which
runs
by
th'
Horses
side
,
As
Simonides
has
it
.
Thus
Aristides
[
follow'd
those
of
]
Clisthenes
,
Cimon
of
Aristides
,
Phocion
of
Cabrias
,
Cato
of
Maximus
Fabius
,
Pompey
of
Sylla
,
and
Polybius
of
Philopoemen
:
for
these
,
when
they
were
young
,
joyning
themselves
with
their
Elders
,
afterwards
as
it
were
flourishing
and
growing
up
by
their
Administrations
and
Actions
,
gain'd
Experience
and
were
inur'd
to
the
Management
of
publick
Affairs
with
Reputation
and
Power
.
Aeschines
therefore
the
Academick
,
being
charg'd
by
certain
Sophisters
,
that
he
pretended
himself
a
Disciple
of
Carneades
,
when
he
was
not
so
,
said
:
I
was
then
an
Hearer
of
Carneades
,
when
his
Discourse
,
having
dismiss'd
Contention
and
Noise
,
contracted
it self
to
what
was
useful
,
and
fit
to
be
communicated
.
Now
an
aged
Mans
Government
being
not
only
in
Words
,
but
in
Deeds
,
far
remote
from
all
Ostentation
and
Vain-glory
:
as
they
say
of
the
Bird
Ibis
,
that
when
she
is
grown
old
,
having
exhal'd
all
her
venemous
and
stinking
Savor
,
she
sends
forth
a
most
sweet
and
aromatical
one
:
so
in
Men
,
grown
into
Years
,
there
is
no
Opinion
or
Counsel
disturb'd
,
but
all
grave
and
setled
.
Wherefore
,
even
for
the
young
Mens
Sake
,
as
has
been
said
,
ought
an
old
Man
to
act
in
the
Government
of
the
State
:
that
,
as
Plato
said
of
Wine
,
allay'd
with
Water
,
that
the
furious
God
was
made
Wise
,
being
chastis'd
by
another
,
who
was
sober
:
so
the
Caution
of
old
Age
,
mixt
among
the
People
with
the
Fervency
of
Youth
,
transported
by
Glory
and
Ambition
,
may
take
off
that
,
which
is
furious
,
and
over-violent
.
But
besides
[
all
]
this
,
they
are
under
a
Mistake
,
who
think
,
that
as
Sailing
,
and
going
to
the
Wars
,
so
also
Acting
in
the
State
,
is
done
for
something
else
,
and
ceases
,
when
that
is
obtain'd
.
For
the
Managing
of
State
Affairs
is
not
a
Ministry
,
which
has
Profit
for
its
End
;
but
the
Life
of
gentle
,
civil
and
sociable
Animals
,
fram'd
by
Nature
to
live
civilly
,
honestly
,
and
for
the
Benefit
of
Mankind
.
Wherefore
't
is
fit
,
he
should
be
such
an
one
,
as
that
it
may
be
said
of
him
,
he
is
employ'd
in
State
Affairs
,
and
not
he
has
been
so
employ'd
;
as
also
,
that
he
is
true
,
and
not
he
has
been
true
;
he
acts
justly
,
and
not
he
has
acted
justly
;
and
that
he
loves
his
Country
and
Fellow
Citizens
,
and
not
he
has
lov'd
them
.
For
to
these
things
does
Nature
direct
,
and
these
Voices
does
she
sound
to
those
,
who
are
not
totally
corrupted
with
Sloth
and
Effeminacy
:
Thy
Father
has
engendred
thee
a
Man
,
Worthy
of
much
Esteem
with
Men
—
And
again
,
Let
us
not
cease
to
benefit
Mankind
.
Now
as
for
those
,
who
pretend
Weakness
and
Impotency
,
they
accuse
rather
Sickness
,
and
Infirmity
of
Body
,
than
old
Age
:
for
there
are
many
young
Men
sickly
[
and
weak
,
]
and
many
old
ones
lusty
[
and
healthy
:
]
so
that
we
are
not
to
remove
[
from
the
Administration
of
the
State
]
aged
,
but
impotent
Persons
;
nor
call
[
to
it
]
such
as
are
young
,
but
such
as
are
able
[
to
bear
the
Burthen
of
it
.
]
For
Aridaeus
was
young
,
and
Antigonus
old
,
and
yet
the
latter
conquered
in
a
manner
all
Asia
,
whereas
the
former
,
as
if
he
had
only
been
to
make
a
dumb
Shew
with
his
Guards
upon
a
Stage
,
was
but
the
bare
Name
of
a
King
,
a
Property
,
always
mock'd
by
those
,
who
were
in
Power
.
As
therefore
he
would
be
a
very
Fool
,
that
should
think
Prodicus
the
Sophister
,
and
Philetas
the
Poet
,
Men
indeed
young
,
but
withal
weak
,
sickly
,
and
most
an
end
confin'd
by
their
Infirmity
to
their
Beds
,
fit
to
be
concern'd
in
the
Management
of
the
State
:
so
he
[
would
be
no
less
absurd
,
]
that
should
hinder
such
[
vigorous
]
old
Men
,
as
were
Phocion
,
Masanissa
the
Libyan
,
and
Cato
the
Roman
,
from
governing
,
or
leading
forth
of
Armies
.
For
Phocion
,
when
the
Athenians
were
at
an
unseasonable
time
hurrying
to
War
,
made
Proclamation
,
that
all
,
who
were
not
above
sixty
years
of
Age
,
should
take
up
Arms
and
follow
him
;
and
when
they
were
offended
at
it
,
he
said
,
There
is
no
Hardship
put
upon
you
:
for
I
,
who
am
above
fourscore
years
old
,
will
be
your
General
.
And
Polybius
relates
,
that
Masanissa
,
dying
at
the
Age
of
ninety
years
,
left
behind
him
a
young
Son
of
his
own
begetting
,
not
above
four
years
old
;
and
that
having
a
little
before
been
in
a
great
Fight
,
he
was
the
next
Day
seen
at
the
Door
of
his
Tent
eating
a
piece
of
brown
Bread
,
and
that
,
he
said
to
those
,
who
wondred
at
it
,
that
he
did
this
**
For
us'd
,
to
shine
,
as
polisht
Brass
,
't
is
known
;
But
unemploy'd
,
in
time
with
Rust's
oregrown
.
As
Sophocles
has
it
:
we
all
say
the
same
of
that
Light
and
Lustre
of
the
Soul
,
by
which
we
reason
,
remember
,
and
think
.
Wherefore
also
they
say
,
that
Kings
become
better
in
Wars
and
military
Expeditions
,
than
when
they
live
at
ease
.
Attalus
therefore
,
the
Brother
of
Eumenes
,
being
enervated
with
long
Idleness
and
Peace
,
was
with
little
Skill
managed
by
Philopoemen
,
one
of
his
Favorites
,
who
fatned
him
[
like
an
Hog
in
a
Sty
:
]
so
that
the
Romans
were
wont
in
derision
to
ask
those
,
who
came
out
of
Asia
,
whether
the
King
had
any
Power
with
Philopoemen
.
Now
one
cannot
find
amongst
the
Romans
many
stouter
Generals
than
Lucullus
,
as
long
as
he
apply'd
his
Mind
to
Action
;
but
when
he
gave
himself
up
to
an
unactive
Life
,
to
a
continuing
lazily
at
Home
,
and
an
Unconcernedness
for
the
Publick
,
being
dull'd
and
mortify'd
,
like
Spunges
in
calm
Weather
,
and
then
delivering
his
old
Age
to
be
dieted
and
ordered
by
Callisthenes
one
of
his
Free-men
,
he
seem'd
bewitch'd
by
him
with
Philters
and
other
Incantations
:
till
such
time
as
his
Brother
Marcus
,
having
driven
away
his
Fellow
,
did
himself
govern
and
conduct
the
Remainder
of
his
Life
,
which
was
not
very
long
.
But
Darius
,
Father
of
Xerxes
,
[
speaking
of
himself
,
]
said
,
that
by
Difficulties
he
grew
wiser
than
himself
.
And
the
Scythian
Ateas
affirmed
,
that
he
thought
there
was
no
Difference
between
himself
and
his
Horse-keepers
,
when
he
was
idle
.
And
Dionysius
the
Elder
,
when
one
askt
him
,
whether
he
was
at
leisure
,
answered
,
May
that
never
befall
me
.
For
a
Bow
,
they
say
,
if
over-bent
,
will
break
;
and
a
Soul
,
if
too
much
slackned
.
For
even
Musicians
if
they
[
over-long
]
omit
to
hear
Accords
;
Geometricians
,
if
they
leave
off
demonstrating
their
Propositions
;
and
Arithmeticians
,
if
they
discontinue
their
casting
up
of
Accounts
,
do
together
with
the
Actions
impair
by
the
Progresses
of
Time
the
Habits
,
though
they
are
not
practical
,
but
speculative
Arts
;
but
the
Habit
of
Statesmen
,
being
wise
Counsel
,
Discretion
,
and
Justice
,
and
besides
these
,
Experience
,
taking
hold
of
Opportunities
,
and
a
Faculty
[
to
make
use
]
of
Words
,
working
Perswasion
,
is
maintain'd
by
frequent
speaking
,
acting
,
reasoning
and
judging
.
And
an
hard
thing
it
would
be
,
that
the
avoiding
to
do
these
things
should
suffer
such
and
so
great
Vertues
to
run
out
of
the
Soul
.
For
't
is
probable
also
,
that
Humanity
,
friendly
Society
,
and
Beneficence
will
also
decay
,
of
which
there
ought
to
be
no
End
or
Limit
.
If
then
you
had
Tith●●●s
to
your
Father
,
who
was
indeed
immortal
,
but
yet
by
reason
of
his
old
Age
,
stood
perpetually
in
need
of
much
Attendance
,
I
do
think
,
you
would
shun
,
or
be
weary
of
looking
to
him
,
discoursing
with
him
,
and
helping
him
,
as
having
a
long
time
done
him
Service
.
Now
our
Countrey
,
which
[
as
the
Greeks
in
general
name
it
{αβγδ}
,
as
if
it
resembled
out
Father
,
so
]
the
Cretians
call
{αβγδ}
,
[
as
being
more
like
our
Mother
,
]
being
older
,
and
having
greater
Rights
than
our
Parents
,
is
indeed
long
lasting
,
yet
neither
free
from
the
Inconveniences
of
old
Age
,
nor
self-sufficient
,
but
standing
always
in
need
of
a
serious
Regard
,
Succor
and
Vigilance
,
pulls
to
her
,
and
takes
hold
of
a
Statesman
,
And
with
strong
hand
restrains
him
,
who
would
go
.
And
you
indeed
know
,
that
I
have
these
many
Pythiads
serv'd
the
Pythian
[
Apollo
;
]
but
yet
you
would
not
say
to
me
:
Thou
hast
sufficiently
,
O
Plutarch
,
sacrificed
,
gone
in
Procession
,
and
led
Dances
[
in
honour
of
the
Gods
:
]
't
is
now
time
,
that
being
in
years
,
thou
shouldst
in
favour
of
thy
old
Age
,
lay
aside
the
Garland
,
and
leave
the
Oracle
.
Therefore
neither
do
you
think
,
that
you
,
who
are
the
chief
Priest
and
Interpreter
of
Religious
Ceremonies
in
the
State
,
may
leave
the
Service
of
Jupiter
,
the
Protector
of
Cities
,
and
Governor
of
Assemblies
,
for
[
the
Performance
of
]
which
,
you
were
long
since
consecrated
.
But
leaving
,
if
you
please
,
this
Discourse
[
about
things
]
withdrawing
[
old
Men
]
from
[
performing
their
Duties
to
]
the
State
;
let
us
make
it
a
little
the
Subject
of
our
Consideration
and
Philosophy
,
how
we
may
enjoyn
them
no
Exercise
,
unfitting
,
or
grievous
to
their
Years
,
the
Adminstration
of
a
Common-wealth
having
many
Parts
,
beseeming
and
suitable
for
such
Persons
.
For
,
as
if
we
were
oblig'd
to
finish
[
our
Days
with
persevering
in
the
Practice
of
]
singing
,
it
would
behove
us
,
being
now
grown
old
,
of
the
many
Tunes
and
Tensions
,
there
are
of
the
Voice
,
which
the
Musicians
call
Harmonies
,
not
to
aim
at
the
highest
and
shrilest
[
Note
,
]
but
[
to
make
choice
of
that
]
in
which
there
is
an
Easiness
,
[
joyn'd
]
with
a
decent
Suitableness
:
so
since
't
is
more
natural
for
Men
to
act
and
speak
even
to
the
end
of
their
Lives
,
than
't
is
for
Swans
to
sing
,
we
must
not
reject
Action
,
like
an
Harp
,
that
is
set
too
high
,
but
[
rather
]
let
it
a
little
down
,
accommodating
it
to
such
Employs
in
the
State
,
as
are
easie
,
moderate
,
and
fitting
for
Men
in
years
.
For
neither
do
we
suffer
our
Bodies
to
be
altogether
motionless
,
and
unexercis'd
,
because
we
cannot
[
any
longer
]
make
use
of
Spades
and
Plummets
,
nor
yet
throw
Coits
,
or
skirmish
in
Armor
,
as
we
have
formerly
Done
;
but
some
of
us
do
by
Swinging
and
Walking
,
others
by
playing
gently
at
Ball
,
and
some
again
by
Discoursing
,
stir
up
our
Spirits
,
and
revive
our
[
natural
]
Heat
.
Therefore
neither
let
us
permit
our selves
to
be
wholly
chill'd
and
frozen
by
Idleness
;
nor
yet
on
the
contrary
,
let
us
by
burthening
our selves
with
every
Office
,
or
intermedling
with
every
publick
business
,
force
our
old
Age
,
convinc'd
of
its
Disability
,
to
break
forth
into
these
Exclamations
,
The
Spear
to
brandish
,
thou
,
Right
Hand
,
art
bent
;
But
weak
old
Age
opposes
thy
Intent
.
Since
even
that
Man
is
not
commended
,
who
in
the
Vigor
and
Strength
of
his
Years
,
imposing
all
publick
Affairs
in
general
on
himself
,
and
unwilling
to
leave
any
thing
for
another
,
as
the
Stoicks
say
of
Jupiter
,
thrusts
himself
into
all
Employs
,
and
intermeddles
in
every
Business
,
through
an
insatiable
Desire
of
Glory
,
or
Envy
against
those
,
who
are
in
some
measure
Partakers
of
Honour
and
Authority
in
the
State
.
But
to
an
old
Man
,
though
you
should
free
him
from
the
Infamy
,
yet
painful
and
miserable
would
be
an
Ambition
,
always
laying
wait
at
every
Election
of
Magistrates
,
a
Curiosity
,
attending
for
every
Opportunity
of
Judicature
,
or
Assembling
in
Counsel
,
and
an
Humor
of
Vain-glory
,
catching
at
every
Ambassie
and
Patronage
.
For
the
doing
of
these
things
,
even
with
the
Favour
[
and
good
Liking
of
every
one
]
is
too
heavy
for
that
Age
;
and
yet
the
contrary
to
this
happens
:
for
they
are
hated
by
the
young
Men
,
as
leaving
them
no
Occasions
of
Action
,
nor
suffering
them
to
put
themselves
forth
:
and
their
ambitious
Desire
of
Primacy
and
Rule
is
no
less
odious
to
others
,
than
the
Covetousness
and
Voluptuousness
of
other
old
Men
.
Therefore
,
as
Alexander
,
unwilling
to
tire
his
Bucephalus
,
when
he
now
began
to
grow
old
,
did
before
the
Fight
ride
on
other
Horses
,
to
view
his
Army
,
and
draw
it
up
for
Battel
:
and
then
,
after
the
Signal
was
given
,
mounting
this
,
marcht
forth
,
and
charg'd
the
Enemy
:
so
a
Statesman
,
if
he
is
wise
,
moderating
himself
,
when
he
finds
Years
coming
on
,
will
abstain
from
[
intermedling
in
]
unnecessary
Affairs
,
and
suffering
the
State
to
make
use
of
younger
Persons
in
smaller
Matters
,
will
readily
exercise
himself
in
[
such
,
as
are
of
]
great
[
importance
.
]
For
Champions
,
[
or
such
as
play
publick
Prizes
,
]
indeed
keep
their
Bodies
untouch'd
and
unimploy'd
in
necessary
Matters
,
[
that
they
may
be
in
a
readiness
]
for
unprofitable
[
and
superfluous
Engagements
;
]
but
let
us
on
the
contrary
,
letting
pass
little
and
frivolous
,
carefully
preserve
our selves
for
worthy
[
and
gallant
Actions
.
]
For
all
things
perhaps
,
as
Homer
says
,
equally
become
a
young
Man
;
[
now
all
Men
]
esteem
and
love
him
:
so
that
for
[
undertaking
frequently
]
little
and
many
Businesses
,
they
say
,
he
is
laborious
and
a
good
Commonwealths-man
,
and
for
[
enterprizing
none
but
]
splendid
and
noble
Actions
,
they
stile
him
generous
and
magnanimous
;
nay
,
there
are
also
some
Occurrences
,
when
even
Contention
and
Rashness
have
a
certain
Seasonableness
and
Grace
,
becoming
such
Men
.
But
an
old
Mans
Undertaking
in
a
State
such
servile
Employs
,
as
are
the
farming
out
of
the
Customs
,
and
the
looking
after
the
Havens
and
Market-place
,
or
else
his
running
on
Embassies
and
Journeys
to
Princes
and
Potentates
,
when
there
is
no
necessary
or
honorable
Affair
to
be
treated
of
,
but
only
Complements
,
and
a
maintaining
of
Correspondence
,
such
an
one
,
dear
Friend
,
seems
to
me
a
thing
miserable
,
and
not
to
be
imitated
;
but
to
others
,
perhaps
odious
and
intolerable
.
For
't
is
not
even
seasonable
for
such
Men
to
be
employ'd
in
Magistracies
,
unless
it
be
such
,
as
bear
somewhat
of
Grandeur
and
Dignity
;
such
is
the
Precedency
in
the
Councel
of
Areopagus
,
which
you
now
exercise
,
and
such
also
by
Jove
is
the
Excellency
of
the
Amphictronian
Office
,
which
your
Countrey
has
conferr'd
on
you
for
your
Life
,
having
an
easie
Labour
,
and
pleasant
Pains
.
And
yet
old
Men
ought
not
ambitiously
to
affect
even
these
Honours
,
but
to
accept
them
with
Refusal
,
not
seeking
,
but
being
sought
;
nor
as
taking
Government
on
themselves
,
but
bestowing
themselves
on
Government
.
For
't
is
not
,
as
Tiberius
Caesar
said
,
a
Shame
for
those
that
are
above
threescore
years
old
,
to
reach
forth
their
Hands
to
the
Physician
;
but
it
far
more
mis-beseems
them
to
hold
up
their
Hands
to
the
People
,
to
beg
their
Votes
or
Suffrages
for
the
obtaining
Offices
;
for
this
is
ungenerous
and
mean
;
whereas
the
contrary
has
a
certain
Majesty
and
Comeliness
,
when
,
his
Countrey
choosing
,
inviting
,
and
expecting
him
,
he
comes
down
with
Honour
and
Courtesie
to
welcome
and
receive
the
Present
,
truly
befitting
his
old
Age
and
Acceptance
.
After
the
same
manner
also
ought
he
,
that
is
grown
old
,
to
use
his
Speech
in
Assemblies
,
not
ever
and
anon
climbing
up
to
the
Desk
[
to
make
Harangues
,
]
nor
always
like
a
Cock
,
crowing
against
those
that
speak
,
nor
letting
the
Reins
of
the
young
Mens
Respect
to
him
,
by
contending
against
them
,
and
provoking
them
,
nor
breeding
in
them
a
Desire
and
Custom
of
Disobedience
,
and
Unwillingness
to
hear
him
;
but
to
pass
by
,
and
let
them
strut
and
brave
it
against
his
Opinion
;
neither
being
present
,
nor
concerning
himself
much
at
it
,
as
long
as
there
is
no
great
Danger
to
the
Publick
Safety
,
nor
any
Offence
against
what
is
honest
and
decent
.
But
in
such
Cases
[
on
the
contrary
]
he
ought
,
though
no
Body
call
him
,
to
run
beyond
his
Strength
,
or
to
deliver
himself
to
be
led
,
or
carry'd
in
a
Chair
,
as
Historians
report
of
Claudius
Appius
in
Rome
.
For
he
,
having
understood
,
that
the
Senate
[
after
their
Army
had
been
]
in
a
great
Fight
worsted
by
Pyrrhus
,
were
[
debating
about
]
receiving
Proposals
of
Peace
and
Alliance
,
could
not
bear
it
,
but
,
although
he
had
lost
both
his
Eyes
,
caus'd
himself
to
be
carry'd
through
the
common
Place
strait
to
the
Senate-house
,
where
entring
amongst
them
,
and
standing
up
in
the
midst
,
he
said
,
That
he
had
formerly
indeed
been
troubled
at
his
being
depriv'd
of
his
Sight
,
but
that
he
now
wisht
he
had
also
lost
his
Ears
,
rather
than
to
have
heard
,
that
the
[
Roman
Senators
]
were
consulting
and
acting
things
so
ungenerous
and
dishonorable
.
And
then
partly
reprehending
,
and
partly
teaching
and
exciting
them
,
he
perswaded
them
to
betake
themselves
presently
to
their
Arms
,
and
fight
with
Pyrrhus
for
[
the
Dominion
of
]
Italy
.
And
Solon
,
when
the
Popularity
of
Pisistratus
was
discover'd
to
be
[
only
]
a
Plot
[
for
the
obtaining
]
of
a
Tyranny
[
over
them
,
]
none
daring
to
oppose
or
impeach
it
,
did
himself
bring
forth
his
Arms
,
and
setting
them
before
[
the
Doors
of
]
his
House
,
call'd
out
to
the
People
to
assist
him
;
and
when
Pisistratus
sent
to
ask
him
,
what
gave
him
the
Confidence
to
act
in
that
manner
:
My
old
Age
,
answered
he
.
For
Matters
,
that
are
so
necessary
as
these
,
inflame
and
rouse
up
old
Men
,
who
are
in
a
manner
extinct
;
so
that
they
have
but
any
Breath
yet
left
them
;
but
in
other
Occurrences
[
an
old
Man
,
]
as
has
been
said
,
shall
be
careful
to
avoid
mean
and
servile
Offices
,
and
such
,
in
which
the
Trouble
to
those
,
who
manage
them
,
exceeds
the
Advantage
and
Profit
,
for
which
they
are
done
.
Sometimes
by
expecting
also
,
till
the
Citizens
call
,
and
desire
,
and
fetch
him
out
of
House
,
he
is
thought
more
worthy
of
Credit
[
and
Authority
,
]
by
those
who
request
him
.
And
even
when
he
is
present
,
let
him
for
the
most
part
silently
permit
the
younger
Men
to
speak
,
as
if
he
were
an
Arbitrator
,
judging
,
to
whom
the
Reward
and
Honor
of
this
their
Debate
about
publick
Matters
ought
to
be
given
;
but
if
any
thing
should
exceed
a
due
Mediocrity
,
let
him
mildly
reprehend
it
,
and
with
Sweetness
cut
off
all
obstinate
Contentions
,
all
injurious
and
cholerick
Expressions
,
directing
and
teaching
(
without
reproof
)
him
,
that
errs
in
his
Opinions
,
boldly
praising
him
,
that
is
in
the
Right
,
and
often
willing●●
suffering
himself
to
be
overcome
,
perswaded
,
and
brought
about
,
that
he
may
hearten
and
encourage
them
,
and
sometimes
with
Commendations
supplying
,
what
has
been
omitted
,
not
unlike
to
[
aged
]
Nestor
,
whom
Homer
makes
to
speak
in
this
manner
;
There
is
no
Greek
,
can
contradict
,
or
mend
,
What
you
have
said
;
yet
to
no
perfect
End
Is
your
Speech
brought
.
No
Wonder
:
for't
appears
,
You
're
young
,
and
may
my
Son
be
for
your
Years
.
But
it
were
yet
more
[
Civil
,
and
]
Politick
,
not
only
in
reprehending
them
openly
,
and
in
the
Face
of
the
People
,
to
forbear
that
Sharpness
of
Speech
,
which
exceedingly
dashes
[
a
young
Man
,
]
and
puts
[
him
]
out
of
Countenance
;
but
rather
[
wholly
abstaining
from
all
such
publick
Reproofs
,
]
privately
[
to
instruct
]
such
,
as
[
one
shall
discern
to
]
have
a
good
Genius
for
the
Managing
of
State
Affairs
,
drawing
them
on
by
setting
gently
before
them
useful
Counsels
and
political
Precepts
,
inciting
them
to
commendable
Actions
,
enlightning
their
Understanding
,
and
shewing
them
,
as
those
do
,
who
teach
to
Ride
,
how
at
their
beginning
to
render
the
People
tractable
and
mild
;
and
if
any
young
Man
chances
to
fall
,
not
to
suffer
him
to
ly
gasping
and
panting
on
the
Ground
,
but
to
help
him
up
,
and
comfort
him
,
as
Aristides
dealt
by
Cimon
,
and
Mnesiphilus
by
Themistocles
,
whom
they
rais'd
up
,
and
encourag'd
,
though
at
first
they
were
harshly
receiv'd
,
and
ill
spoken
of
in
the
City
,
as
audacious
and
intemperate
.
't
is
said
also
,
that
,
Demosthenes
being
rejected
by
the
People
,
and
taking
it
to
Heart
,
there
came
to
him
a
certain
old
Man
,
who
had
in
former
Years
been
an
Hearer
of
Pericles
,
and
told
him
,
that
he
,
naturally
resembling
that
great
Man
,
did
unjustly
cast
down
himself
.
In
like
manner
E●ripides
exhorted
Timotheus
,
when
he
was
hiss'd
at
for
introducing
of
Novelty
,
and
thought
to
transgress
against
[
the
Laws
of
Musick
,
]
to
be
of
good
Courage
,
for
that
he
should
in
a
short
time
have
all
the
Theatres
subject
to
him
.
In
brief
▪
as
in
Rome
the
Vestal
Virgins
have
their
Time
divi●ed
[
into
three
parts
,
]
in
one
of
which
they
were
to
learn
,
[
what
belong'd
to
the
Ceremonies
of
their
Religion
,
]
in
the
second
to
execute
what
they
had
learnt
,
and
in
the
third
,
to
[
teach
the
younger
:
]
and
as
in
like
manner
they
call
every
one
of
those
,
who
are
consecrated
to
the
Service
of
Diana
in
Ephesus
,
first
Melliere
,
[
or
one
,
that
is
,
to
be
a
Priestess
]
then
Hiere
,
[
or
Priestess
,
]
and
thirdly
,
Pariere
,
[
or
one
that
has
been
a
Priestess
:
]
so
he
,
that
is
a
perfect
Statesman
,
is
at
first
a
Learner
in
the
Management
of
publick
Affairs
,
then
a
Practitioner
,
and
at
last
a
Teacher
and
Instructer
in
the
Mysteries
[
of
Government
.
]
For
indeed
,
he
,
who
is
to
preside
or
oversee
others
,
that
are
[
performing
their
Exercises
,
or
]
fighting
of
Prizes
,
cannot
[
at
the
same
time
exercise
and
]
fight
himself
.
But
he
,
who
instructs
a
young
Man
in
publick
Affairs
and
Negotiations
of
the
State
,
and
prepares
him
Both
to
speak
well
,
and
act
heroickly
For
[
the
Service
of
]
his
Country
,
is
in
no
small
or
mean
Degree
useful
to
the
Common-wealth
;
but
in
that
,
at
which
Lycurgus
chiefly
and
principally
aiming
himself
,
accustom'd
young
Men
to
persist
in
Obedience
to
every
one
,
that
was
elder
,
as
if
he
were
a
Law-giver
:
For
to
what
,
[
think
you
,
]
had
Lysander
respect
,
when
he
said
,
that
in
Lacedaemon
Men
most
honorably
grew
old
?
Was
it
,
because
old
Men
might
there
chiefly
look
after
the
Tilling
of
their
Ground
,
put
out
Money
to
Use
,
sit
together
at
Tables
,
and
after
their
Game
〈…〉
a
chirping
Cup
?
You
will
not
,
[
I
believe
,
]
say
●●y
such
thing
.
But
because
all
such
Men
,
being
after
some
sort
in
the
Place
of
Magistrates
,
fatherly
Governors
,
or
Tutors
of
Youth
,
inspected
not
only
the
Publick
Affairs
,
but
also
made
inquiry
,
[
and
that
]
not
slightly
into
every
Action
of
the
younger
Men
,
both
as
concerning
their
Exercises
,
Recreations
,
and
Diet
,
being
terrible
indeed
to
Offenders
,
but
venerable
and
desirable
to
the
Good
.
For
young
Men
indeed
always
venerate
and
follow
those
,
who
increase
and
cherish
the
Nearness
and
Generosity
of
their
Disposition
without
any
Envy
,
For
this
Vice
,
though
beseeming
no
Age
,
is
nevertheless
in
young
Men
vail'd
with
specious
Names
,
being
stil'd
Emulation
,
Zeal
,
and
Desire
of
Honour
;
but
in
old
Men
't
is
altogether
unseasonable
,
savage
,
and
unmanly
.
Therefore
a
Statesman
,
that
is
in
years
,
must
be
very
far
from
being
Envious
,
and
not
like
those
old
Trees
and
Stocks
,
which
,
as
with
a
certain
Charm
,
manifestly
withdraw
the
nutritive
Juice
from
such
young
Plants
,
as
grow
near
them
,
or
spring
up
under
them
,
and
hinder
their
Growth
;
but
kindly
to
admit
,
and
even
offer
himself
to
those
,
that
apply
themselves
to
him
,
and
seek
to
converse
with
him
,
directing
,
leading
,
and
educating
them
,
not
only
by
good
Instructions
and
Counsels
,
but
also
by
affording
them
the
Means
of
administring
such
publick
Affairs
,
as
may
bring
them
Honor
and
Repute
,
and
executing
such
unprejudicial
Commissions
,
as
will
be
pleasing
and
acceptable
to
the
Multitude
.
But
for
such
things
,
as
,
being
untoward
and
difficult
,
do
,
like
Medicines
,
at
first
gripe
and
molest
,
but
afterwards
yield
Honor
and
Profit
;
upon
these
things
he
ought
not
to
put
young
Men
,
nor
expose
those
,
who
are
unexperienc'd
,
to
the
Mutinous
Clamors
of
the
rude
and
ill-natur'd
Multitude
,
but
should
rather
take
the
Odium
upon
himself
for
such
things
,
as
[
though
harsh
and
unpleasing
]
may
yet
prove
beneficial
to
the
Commonwealth
;
for
this
will
render
the
young
Men
both
more
affectionate
to
him
,
and
more
chearful
in
[
the
Undertaking
]
other
Services
.
But
besides
all
this
,
[
that
we
have
already
said
,
]
we
are
[
to
consider
and
]
keep
in
mind
,
that
to
be
a
States-man
,
is
not
only
to
bear
Offices
,
go
on
Embassies
,
talk
aloud
in
publick
Meetings
,
and
thunder
on
the
Bench
,
speaking
and
writing
such
things
,
in
which
the
Vulgar
think
the
Art
of
Government
to
consist
:
as
they
also
do
,
that
those
only
philosophize
,
who
dispute
from
a
Chair
,
and
spend
their
Leisure-time
in
Books
.
But
the
Policy
and
Philosophy
,
continually
exercis'd
in
Works
,
and
conspicuous
in
Actions
,
was
no
wise
unknown
to
them
:
for
they
say
,
as
Dicaearchus
affirm'd
,
that
they
,
who
fetch
Turns
to
and
fro
in
Galleries
,
walk
;
but
not
they
,
who
go
into
the
Country
,
or
to
[
visit
]
a
Friend
.
But
the
being
a
Statesman
is
like
the
being
a
Philosopher
.
Wherefore
Socrates
did
not
only
philosophize
,
when
he
neither
plac'd
Benches
,
nor
seated
himself
in
his
Chair
,
nor
kept
the
Hour
of
Conference
and
Walking
,
appointed
for
his
Disciples
,
but
also
when
,
as
it
hapned
,
he
play'd
,
drank
,
went
to
War
with
some
,
bargain'd
,
finally
,
even
when
he
was
imprison'd
,
and
drank
the
Poyson
:
having
first
shewn
,
that
[
Mans
]
Life
does
at
all
times
,
in
every
part
,
and
universally
in
all
Passions
and
Actions
,
admit
of
Philosophy
.
The
same
also
we
are
to
understand
of
Civil
Government
,
[
to
wit
,
]
that
Fools
do
not
administer
the
State
,
either
when
they
lead
forth
Armies
,
write
Dispatches
[
and
Edicts
,
]
or
make
Speeches
to
the
People
,
but
that
they
either
[
endeavor
to
insinuate
themselves
into
the
Favour
of
the
Vulgar
,
and
]
become
popular
,
seek
applause
by
their
Harangues
,
raise
Seditions
and
Disturbances
,
or
[
at
the
best
]
perform
some
Service
,
as
compell'd
by
necessity
.
But
he
,
that
seek
the
publick
Good
,
loves
his
Country
and
Fellow
Citizens
,
has
a
serious
regard
[
to
the
Welfare
of
the
State
,
]
and
is
a
true
Common
wealths-man
,
such
an
one
,
]
though
he
never
puts
on
[
the
military
Garment
,
or
Senatorial
]
Robe
,
is
yet
always
imploy'd
in
the
Administration
of
the
State
,
by
inciting
[
to
Action
]
those
,
who
are
able
,
guiding
[
and
instructing
]
those
,
that
want
it
,
assisting
[
and
advising
]
those
,
that
ask
Counsell
,
deturning
[
and
reclaiming
]
those
,
that
are
ill
given
,
[
and
about
to
do
mischief
]
and
confirming
[
and
encouraging
]
those
,
that
are
well
minded
:
so
that
't
is
manifest
,
he
does
not
for
fashions
sake
apply
himself
to
the
Publick
Affairs
,
nor
go
[
then
]
to
the
Theatre
or
Councel
,
when
there
is
any
hast
,
or
he
is
sent
for
[
by
Name
,
]
that
he
may
have
the
first
Place
there
,
being
otherwise
[
only
]
present
for
his
Recreation
,
as
when
he
goes
to
[
see
]
some
Shew
,
or
to
hear
[
a
Consort
of
Musick
;
]
but
[
on
the
contrary
,
]
though
absent
in
Body
,
yet
is
he
present
in
Mind
,
and
being
inform'd
of
what
is
done
,
approves
some
things
,
and
disapproves
others
.
For
neither
did
Aristides
amongst
the
Athenians
,
nor
Cato
amongst
the
Romans
often
execute
the
Office
of
Chief
Magistrate
,
and
yet
[
both
the
one
and
the
other
]
employ'd
their
whole
Lives
perpetually
in
the
Service
of
their
Country
.
And
Epaminondas
indeed
,
being
General
,
perform'd
many
and
great
Actions
;
but
yet
there
is
related
an
Exploit
of
his
,
when
he
had
neither
Command
in
the
Army
,
nor
Office
in
the
State
,
not
inferior
to
any
of
them
:
[
perform'd
]
about
Thessaly
:
for
,
when
the
Commanders
,
having
[
through
Inadvertency
]
drawn
a
Squadron
into
a
difficult
and
disadvantageous
Ground
,
were
in
a
maze
,
for
that
the
Enemies
press'd
hard
upon
them
,
galling
them
with
their
Arrows
;
he
,
being
call'd
up
from
amongst
the
heavy-arm'd
Foot
,
first
by
his
encouraging
them
dissipated
the
Trouble
and
Fright
of
the
Army
,
and
then
having
arrang'd
and
brought
into
Order
that
Squadron
,
whose
Ranks
had
been
broken
,
he
easily
disengag'd
them
[
out
of
those
Straits
,
]
and
plac'd
them
in
front
against
their
Enemies
,
who
,
thereupon
changing
[
their
Resolutions
,
]
marcht
off
.
Also
when
Agis
,
King
[
of
Sparta
,
]
was
leading
on
his
Army
,
already
put
in
good
Order
for
Fight
,
against
the
Enemies
,
a
certain
old
Spartan
call'd
out
aloud
to
him
,
that
he
thought
to
cure
one
Evil
by
another
;
shewing
,
that
he
was
desirous
,
the
present
unseasonable
Promptness
to
fight
should
salve
the
Disgrace
of
their
over-hasty
Departure
from
before
Argos
,
as
Thucydides
says
.
Now
Agis
,
hearing
him
,
took
his
Advice
,
and
at
that
present
retreated
;
but
[
afterwards
]
got
the
Victory
.
And
there
was
every
day
set
a
Chair
[
for
him
]
before
the
Doors
of
the
Palace
,
and
the
Ephori
,
often
rising
[
from
their
Consistory
,
and
going
]
to
him
,
ask'd
[
his
Advice
,
]
and
consulted
him
about
the
greatest
[
and
most
important
Affairs
:
]
for
he
was
esteem'd
very
prudent
,
and
is
recorded
to
have
been
a
Man
of
great
Sense
.
And
therefore
having
now
wholly
exhausted
the
Strength
of
his
Body
,
and
being
for
the
most
part
ty'd
to
his
Bed
,
when
the
Ephori
sent
for
him
to
the
common
Hall
of
the
City
,
he
strave
to
get
up
,
and
go
to
them
;
but
walking
heavily
,
and
with
great
Difficulty
,
and
meeting
by
the
way
certain
Boys
,
he
askt
them
,
whether
they
knew
any
thing
stronger
than
the
Necessity
of
obeying
their
Master
.
And
they
answering
him
,
[
that
]
Inability
[
was
of
greater
Force
,
]
he
supposing
,
that
this
ought
to
be
the
Limit
of
his
Service
,
turn'd
back
again
homewards
.
For
a
Readiness
[
and
Good
Will
to
serve
the
Publick
,
]
ought
not
to
fail
,
whilst
Ability
lasts
;
but
when
that
is
once
gone
,
't
is
no
longer
to
be
forc'd
.
And
indeed
Scipio
,
both
in
War
and
Peace
,
always
us'd
Caius
Laelius
for
a
Councellor
:
insomuch
that
some
said
,
Scipio
was
the
Actor
of
those
noble
Exploits
,
and
Caius
the
Poet
,
[
or
Author
.
]
And
Cicero
himself
confess'd
,
that
the
honorablest
and
greatest
of
his
Councels
,
by
the
right
performance
of
which
he
[
in
his
Consulship
]
preserv'd
his
Country
,
were
concerted
with
Publius
Nigidius
the
Philosopher
.
Thus
is
there
nothing
,
that
in
many
manners
of
Government
hinders
old
Men
from
helping
the
Publick
by
the
best
things
,
[
to
wit
,
by
their
]
Reason
,
Sentences
,
Freedom
of
Speech
,
and
sollicitous
Care
,
as
the
Poets
term
it
.
For
not
only
our
Hands
,
Feet
,
and
corporal
Strength
are
the
Possession
and
Share
of
the
Common-weal
;
but
chiefly
our
Soul
,
and
the
Beauties
of
our
Soul
,
Justice
,
Temperance
,
and
Prudence
,
which
receiving
their
Perfection
late
and
slowly
,
't
were
absurd
,
that
Men
should
[
come
to
]
enjoy
House
and
Land
,
and
other
Wealth
,
and
yet
should
not
be
beneficial
to
their
common
Country
and
Fellow
Citizens
,
by
[
continuance
of
]
Time
,
which
does
not
so
much
detract
from
their
Ministerial
Abilities
,
as
it
adds
to
their
Directive
and
Political
.
And
this
is
the
reason
,
why
they
pourtray'd
the
elder
Mercuries
without
Hands
and
Feet
,
but
having
their
natural
Parts
stiff
,
enigmatically
representing
,
that
there
is
no
great
need
of
old
Mens
corporal
Services
,
if
they
have
but
their
Reason
,
as
is
convenient
,
active
and
fruitful
.
FINIS
.