Plutarch's
Morals
:
Vol.
II
.
How
to
know
a
Flatterer
from
a
Friend
.
Englished
by
Mr.
Tullie
,
of
Queen's-Colledge
.
Antiochus
Philopappus
.
PLATO
is
of
Opinion
,
that
't
is
very
pardonable
in
a
Man
to
acknowledge
that
he
has
an
extraordinary
Passion
for
himself
,
and
yet
the
Humor
is
attended
with
this
ill
Consequent
,
besides
several
others
,
that
it
renders
us
incapable
of
making
a
right
Judgment
of
our selves
;
for
our
Affections
usually
blind
our
discerning
Faculties
,
unless
we
have
learn'd
to
raise
them
above
the
sordid
Level
of
things
congenial
and
familiar
to
us
,
to
those
which
are
tru●…
y
noble
and
excellent
in
themselves
.
And
hence
●…
t
is
that
we
are
so
frequently
expos'd
to
the
Attempts
of
a
Parasite
,
under
the
Disguise
and
Vizard
of
a
Friend
:
for
Self-love
,
that
grand
Flatterer
within
,
willingly
entertains
another
from
without
,
who
will
both
sooth
up
and
second
the
Man
in
the
good
Opinions
he
has
conceiv'd
of
himself
.
For
he
who
deservedly
lies
under
the
Character
of
one
that
loves
to
be
flatter'd
,
is
doubtless
sufficiently
fond
of
himself
;
and
through
abundance
of
Complaisance
to
his
own
Person
,
not
only
wishes
,
but
thinks
himself
Master
of
all
those
Perfections
which
may
recommend
him
to
others
.
And
tho
indeed
it
be
laudable
enough
to
covet
such
Accomplishments
,
yet
is
it
altogether
unsafe
for
any
Man
to
fancy
them
inherent
in
him
.
Now
if
Truth
be
a
Ray
of
the
Divinity
,
as
Plato
says
it
is
,
and
the
Source
of
all
the
Good
that
derives
upon
either
Gods
or
Men
,
then
certainly
the
Flatterer
must
be
look'd
upon
as
a
publick
Enemy
to
all
the
Gods
,
and
especially
to
Apollo
;
for
he
always
acts
counter
to
that
celebrated
Oracle
of
his
[
Know
your self
;
]
endeavouring
to
make
every
Man
his
own
Cheat
,
by
keeping
him
ignorant
of
the
good
and
ill
Qualities
that
are
in
him
;
whereupon
the
Good
never
arrive
at
perfection
,
and
the
Ill
grow
incorrigible
.
Did
Flattery
indeed
,
as
most
other
Misfortunes
do
,
generally
or
altogether
wait
on
the
debauch'd
and
ignoble
part
of
Mankind
,
the
Mischief
were
of
less
Consequence
,
and
might
admit
of
an
easier
Prevention
:
But
,
as
Worms
breed
most
in
sweet
and
tender
Woods
;
so
usually
the
most
obliging
,
the
most
brave
and
generous
Tempers
readiliest
receive
,
and
longest
entertain
the
flattering
Insect
,
that
hangs
and
grows
upon
them
.
And
since
,
to
use
Simonides's
Expression
,
it
is
not
for
Persons
of
a
narrow
Fortune
,
but
for
Gentlemen
of
Estates
,
to
keep
a
good
Stable
of
Horses
;
so
never
saw
we
Flattery
the
Attendant
of
the
Poor
,
the
inglorious
and
inconsiderable
Plebeian
,
but
of
the
Grandees
of
the
World
,
the
Distemper
and
Bane
of
great
Families
and
Affairs
,
the
Plague
in
Kings
Chambers
,
and
the
Ruine
of
their
Kingdoms
:
Therefore
it
is
a
Business
of
no
small
importance
,
and
which
requires
no
ordinary
Circumspection
,
so
to
be
able
to
know
a
Flatterer
in
every
Shape
he
assumes
,
that
the
Counterfeit
Res●mblance
sometime
or
other
bring
not
true
Friendship
it self
into
Suspicion
and
Dis-repute
.
For
Parasites
,
like
Lice
,
which
desert
a
dying
Man
,
whose
pall'd
and
vapid
Blood
can
feed
them
no
longer
,
never
intermix
in
dry
and
insipid
Business
,
where
there
's
nothing
to
be
got
;
but
prey
upon
a
nobler
Quarry
,
the
Ministers
of
State
,
and
Potentates
of
the
Earth
,
and
afterwards
lowsily
shirk
off
,
if
the
Greatness
of
their
Fortune
chance
to
leave
them
.
But
it
will
not
be
Wisdom
in
us
to
stay
till
such
fatal
Junctures
,
and
then
try
the
Experiment
,
which
will
not
only
be
useless
,
but
dangerous
and
hurtful
;
for
't
is
a
deplorable
thing
for
a
Man
to
find
himself
then
destitute
of
Friends
,
when
he
most
wants
them
,
and
has
not
an
Opportunity
neither
of
Exchanging
his
false
,
his
faithless
,
for
a
fast
and
honest
Friend
.
And
therefore
we
should
rather
try
our
Friend
,
as
we
do
our
Money
,
whether
or
no
he
be
passable
and
current
,
before
we
need
him
.
For
't
is
not
enough
to
discover
the
Cheat
to
our
Cost
,
but
we
must
so
understand
the
Flatterer
,
that
he
put
no
Cheat
upon
us
;
otherwise
we
should
act
like
those
who
must
needs
take
Poyson
to
know
its
Strength
,
and
foolishly
hazard
their
Life
to
inform
their
Judgment
.
And
as
we
cannot
approve
of
this
careless
,
so
neither
of
that
too
scrupulous
Humour
of
those
,
who
taking
the
Measures
of
true
Friendship
only
from
the
bare
Honesty
and
usefulness
of
the
Man
,
immediately
suspect
a
pleasant
and
easie
Conversation
for
a
Cheat
.
For
a
Friend
is
not
a
dull
,
tasteless
thing
,
nor
does
the
Decorum
of
Frienship
consist
in
sowrness
and
austerity
of
Temper
,
but
its
very
Port
and
Gravity
is
soft
and
amiable
:
Where
Love
and
all
the
Graces
do
reside
.
For
't
is
not
only
a
Comfort
to
the
Afflicted
,
T'
enjoy
the
Courtesie
of
his
kind●st
Friend
,
As
Euripides
speaks
;
but
Friendship
extends
it self
to
both
Fortunes
,
as
well
brightens
and
adorns
Prosperity
,
as
allays
the
Sorrows
that
attend
Adversity
.
And
as
Euenus
used
to
say
,
That
Fire
makes
the
best
Sauce
;
so
Friendship
,
wherewith
God
has
seasoned
the
Circumstances
of
our
Mortality
,
gives
a
Relish
to
every
Condition
,
renders
them
all
easie
,
sweet
,
and
agreeable
enough
.
And
indeed
,
did
not
the
Laws
of
Friendship
admit
of
a
little
Pleasantry
and
good
Humor
,
why
should
the
Parasite
insinuate
himself
under
that
Disguise
?
And
yet
he
,
as
counterfeit
Gold
,
imitates
the
Brightness
and
Lustre
of
the
true
,
always
puts
on
the
Easiness
and
Freedom
of
a
Friend
,
is
always
pleasant
and
obliging
,
and
ready
to
comply
with
the
Humor
of
his
Company
.
And
therefore
't
is
no
way
reasonable
neither
,
to
look
upon
every
just
Character
that
is
given
us
as
a
piece
of
Flattery
;
for
certainly
a
due
and
seasonable
Commendation
is
as
much
the
Duty
of
one
Friend
to
another
,
as
a
pertinent
and
serious
Reprehension
;
nay
,
indeed
a
sowr
querulous
Temper
is
perfectly
repugnant
to
the
Laws
of
Friendship
and
Conversation
:
whereas
a
Man
takes
a
Chiding
patiently
from
a
Friend
,
who
is
as
ready
to
praise
his
Vertues
,
as
to
animadvert
upon
his
Vices
willingly
perswading
himself
that
meer
Necessity
obliged
him
to
reprimand
,
whom
Kindness
had
first
moved
to
commend
him
.
Why
then
,
may
some
say
,
't
is
infinitely
difficult
at
this
Rate
,
to
distinguish
a
Flatterer
from
a
Friend
,
since
there
's
no
apparent
Difference
,
either
betwixt
the
Satisfaction
they
create
,
or
the
Praises
they
bestow
.
Nay
,
't
is
observable
,
that
a
Parasite
is
frequently
more
obsequious
and
obliging
than
a
Friend
himself
.
Well
,
the
way
then
to
discover
the
Disparity
?
Why
,
I
'll
tell
you
:
If
you
would
learn
the
Character
of
a
true
subtil
Flatterer
,
who
nicks
his
Point
Secundum
Artem
;
you
must
not
with
the
Vulgar
,
mistake
those
sordid
Smell-Feasts
,
and
poor
Trencher-slaves
,
for
your
Men
,
who
begin
to
prate
as
soon
as
they
have
wash'd
their
Hands
in
order
to
Dinner
,
as
one
says
of
them
;
and
e're
they
are
well
warmed
with
a
good
Cut
of
the
first
Dish
,
and
a
Glass
of
Wine
,
betray
the
narrow
Soul
that
acts
them
,
by
the
nauseous
and
fulsome
Buffoonry
they
vent
at
Table
.
For
sure
there
needed
no
great
Sagacity
to
detect
the
Flattery
of
Melanthius
,
Alexander
Pheraecus's
Parasite
,
who
being
asked
how
his
Master
was
murdered
?
made
answer
,
That
he
was
run
through
his
Body
into
the
Side
.
Nor
must
we
,
again
,
confine
our
Notions
of
Flatterers
,
to
those
sharping
Fellows
,
who
ply
about
Rich
Mens
Tables
,
whom
neither
Fire
,
nor
Sword
,
nor
Porter
,
can
keep
from
Supper
;
nor
yet
to
such
as
were
those
Female
Parasites
of
Cyprus
,
who
going
into
Syria
,
were
Nicknam'd
Steps
,
because
they
cringed
so
to
the
great
Ladies
of
that
Country
,
that
they
mounted
their
Chariots
on
their
Backs
.
Well
,
but
after
all
,
Who
is
this
Flatterer
then
,
whom
we
ought
so
industriously
to
avoid
?
I
answer
:
He
who
neither
professes
,
nor
seems
to
flatter
;
who
never
haunts
your
Kitching
,
is
never
observed
to
watch
the
Dial
,
that
he
may
nick
your
Supper-time
;
who
won't
drink
to
Excess
,
but
will
keep
his
Brains
about
him
;
who
is
prying
and
inquisitive
,
would
mix
in
your
Business
,
and
wind
himself
into
your
Secrets
.
In
short
,
he
who
acts
the
Friend
,
not
with
the
Air
of
a
Comaedian
or
a
Satyrist
,
but
with
the
Port
and
Gravity
of
a
Tragedian
:
For
,
as
Plato
says
,
't
is
the
height
of
Injustice
to
appear
.
Just
,
and
be
really
a
Knave
.
So
are
we
to
look
upon
those
Flatterers
as
most
dangerous
,
who
walk
not
bare-fac'd
,
but
in
disguise
;
who
make
no
sport
,
but
mind
their
Business
;
for
these
often
personate
the
true
and
sincere
Friend
so
exactly
,
that
't
is
enough
to
make
him
fall
under
the
like
Suspicion
of
a
Cheat
,
unless
we
be
extreamly
curious
in
remarking
the
Difference
betwixt
them
.
It
's
storied
of
Gobias
,
(
one
of
the
Persian
Nobility
,
who
joyn'd
with
Darius
against
the
Magi
)
that
being
in
pursuit
of
one
of
them
,
he
accidentally
stept
into
a
little
obscure
House
,
where
he
absconded
,
and
there
fell
upon
him
;
during
the
Scuffle
,
Darius
came
in
,
and
drew
upon
the
Enemy
,
but
durst
not
push
at
him
,
lest
perhaps
he
might
wound
his
Confederate
Gobrias
with
the
Thrust
;
whereupon
Gobrias
bad
him
,
rather
than
fail
,
run
both
through
together
.
But
since
we
can
by
no
means
admit
of
that
vulgar
Saying
,
Let
my
Friend
perish
,
so
my
Enemy
perish
with
him
;
but
had
rather
still
endeavour
at
the
Discovery
of
a
Parasite
from
a
Friend
,
notwithstanding
the
nearness
of
the
Resemblance
,
we
ought
to
use
our
utmost
Care
,
lest
at
any
time
we
indifferently
reject
the
Good
with
the
Bad
,
or
unadvisedly
retain
the
Bad
with
the
Good
,
the
Friend
and
Flatterer
together
.
For
as
those
wild
Grains
which
usually
grow
up
with
Wheat
,
and
are
of
the
same
Figure
and
Bigness
with
it
,
are
not
easily
winnowed
from
it
;
for
they
either
cannot
pass
through
the
holes
of
the
Sieve
,
if
narrow
,
or
pass
together
with
the
Wheat
,
if
larger
:
So
is
it
infinitely
difficult
to
distinguish
Flattery
from
Friendship
,
because
the
one
so
exquisitely
mixes
with
all
the
Passions
,
Humors
,
Interest
,
and
Inclinations
of
the
others
.
Now
because
the
Enjoyment
of
a
Friend
is
attended
with
the
greatest
Satisfaction
incident
to
Humanity
,
Wherein
a
Flatterer
counterfeiteth
a
Friend
.
1.
In
an
agreeable
Conversation
.
2.
In
the
Performance
of
good
Offices
.
and
therefore
the
Flatterer
always
endeavors
to
render
his
Conversation
highly
pleasant
and
agreeable
.
Again
,
Because
all
Acts
of
Kindness
and
mutual
Beneficence
are
the
constant
Attendants
upon
true
Friendship
(
on
which
account
we
usually
say
,
A
Friend
is
more
necessary
than
Fire
or
Water
)
therefore
the
Flatterer
is
ready
upon
every
occasion
to
obtrude
his
Service
upon
you
,
and
will
with
an
indefatigable
Bustle
and
Zeal
,
seek
to
oblige
you
,
if
he
can
.
In
the
next
Place
,
3.
In
the
likeness
of
his
Humors
and
Inclinations
,
the
Origin
of
Friendship
.
the
Parasite
observing
that
all
true
Friendship
takes
its
Origin
from
a
Concurrence
of
like
Humors
and
Inclinations
,
and
that
the
same
Passions
,
the
same
Aversations
and
Desires
are
the
first
Cement
of
a
true
and
lasting
Friendship
;
he
turns
immediately
all
first
Matter
,
capable
of
every
Form
,
like
soft
Wax
,
pliant
and
yielding
to
any
Impression
,
that
the
Person
on
whom
he
designs
shall
think
fit
to
stamp
upon
him
;
and
,
in
fine
,
so
neatly
resembles
the
Original
,
that
one
would
swear
,
Sure
thou
the
very
Achilles
art
,
and
not
his
Son
.
4.
In
reprehending
his
Friend
.
But
the
most
exquisite
Fineness
of
a
Flatterer
,
consists
in
his
Imitation
of
that
Freedom
of
Discourse
,
which
Friends
particularly
use
in
mutually
reprehending
each
other
.
For
finding
that
Men
usually
take
it
for
what
it
really
is
,
the
natural
Language
of
Friendship
,
as
peculiar
to
it
as
certain
Notes
or
Voices
are
to
certain
Animals
;
and
that
,
on
the
contrary
,
a
shie
and
sheepish
Reserv'dness
looks
both
rude
and
unfriendly
,
he
lets
not
even
this
proper
Character
of
a
Friend
escape
his
Imitation
.
But
as
skilful
Cooks
use
to
correct
lushious
Meats
with
sharp
and
pionant
Sawce
,
that
they
may
not
be
so
apt
to
overcharge
the
Stomach
;
so
he
seasons
his
Flattery
now
and
then
with
a
little
Smartness
and
Severity
,
lest
the
Fulsomness
of
repeated
Dissimulation
should
pall
and
cloy
the
Company
.
And
yet
his
Reprehensions
always
carry
something
in
them
,
that
looks
not
true
and
genuine
;
he
seems
to
do
't
but
with
a
kind
of
a
sneering
and
grinning
Countenance
at
the
best
;
and
though
his
Reproofs
may
possibly
tickle
the
Ear
,
yet
they
never
strike
effectually
upon
the
Heart
.
On
these
accounts
then
't
is
as
difficult
to
discern
a
Flatterer
from
a
Friend
,
as
to
know
those
Animals
again
,
which
always
wear
the
Livery
of
the
last
Thing
they
touch
upon
.
And
therefore
since
he
puts
so
easily
upon
us
,
under
the
Disguise
and
Appearance
of
a
Friend
,
it
will
be
our
Business
at
present
to
unmask
the
Hypocrite
,
and
shew
him
in
other
Mens
Shapes
and
Colours
;
as
Plato
speaks
,
since
he
has
none
properly
his
own
.
Well
then
,
let
us
enquire
regularly
into
this
Affair
.
We
have
already
asserted
,
Concerning
the
Flatterers
counterfeiting
the
Humors
and
Inclinations
of
the
Person
whom
he
flatters
.
That
Friendship
generally
takes
its
rise
from
a
Conformity
of
Tempers
and
Dispositions
,
whereby
different
Persons
come
to
have
the
same
Taste
of
the
like
Humors
,
Customs
,
Studies
,
Exercises
and
Employs
,
as
these
following
Verses
import
:
Old
Men
with
Old
,
and
Boys
with
Boys
agree
;
And
Womens
Clack
with
Womens
Company
.
Men
that
are
crazy
,
full
of
Sores
and
Pain
,
Love
to
diseased
Persons
to
complain
.
And
they
who
labour
under
adverse
Fate
,
Tell
their
sad
Stories
to
th'
Unfortunate
.
The
Flatterer
then
observing
how
congenial
it
is
to
our
Natures
,
to
delight
in
the
Conversation
of
those
who
are
,
as
it
were
,
the
Counter-part
of
our selves
,
makes
his
first
approaches
to
our
Affections
at
this
Avenue
,
where
he
gradually
advances
(
like
one
making
towards
a
wild
Beast
in
a
Pasture
,
with
a
Design
to
tame
and
bring
it
to
hand
)
by
accommodating
himself
to
the
same
Studies
,
Business
,
and
Colour
of
Life
with
the
Person
upon
whom
he
designs
,
till
at
last
he
gives
him
an
Opportunity
to
catch
him
,
and
becomes
tractable
by
the
Man
who
strokes
him
.
All
this
while
the
Flatterer
falls
foul
upon
those
Courses
of
Life
,
Persons
,
and
Things
he
perceives
his
Cully
to
disapprove
,
and
then
again
as
extravagantly
commends
those
he
is
pleased
to
honour
with
his
Approbation
;
still
perswading
the
Fop
,
that
his
Choice
and
Dislike
are
not
the
Results
of
Passion
,
but
of
a
solid
and
discerning
Judgment
.
Well
then
,
How
to
discover
him
therein
.
by
what
Signs
or
Tokens
shall
we
be
able
to
know
this
Counterfeit
Copy
of
our selves
,
from
that
which
is
true
and
genuine
?
In
the
first
place
,
we
must
accurately
remark
upon
the
whole
Tenor
of
his
Life
and
Conversation
,
whether
or
no
the
Resemblance
he
pretends
to
the
Original
be
of
any
continuance
,
natural
and
easie
,
and
all
of
a
piece
,
whether
he
square
his
Actions
according
to
any
one
steady
and
uniform
Model
,
as
becomes
an
ingenuous
Lover
of
Conversation
and
Friendship
,
which
is
all
of
one
Thread
,
and
still
like
it self
;
for
this
is
a
true
Friend
indeed
.
But
the
Flatterer
,
who
has
no
Principles
in
him
,
and
leads
not
a
Life
properly
his
own
,
but
forms
and
moulds
it
according
to
the
various
Humors
and
Caprices
of
those
he
designs
to
bubble
,
is
never
one
and
the
same
Man
,
but
a
meer
Dapple
or
Trimmer
,
who
changes
Shapes
with
his
Company
,
like
Water
that
always
turns
and
winds
it self
into
the
Figure
of
the
Channel
through
which
it
flows
.
Apes
,
it
seems
,
are
usually
caught
by
their
antick
Mimickry
of
the
Motions
and
Gesticulations
of
Men
;
and
yet
the
Men
themselves
are
trapann'd
by
the
same
Craft
of
Imitation
in
a
Flatterer
,
who
adapts
himself
to
their
several
Humors
,
Fencing
and
Wrestling
with
one
,
Singing
and
Dancing
with
another
,
&c.
If
he
's
in
Chafe
of
a
Spark
that
delights
in
a
Pack
of
Dogs
,
he
follows
him
at
the
Heels
,
hollowing
almost
as
loud
as
Hippolitus
in
the
Tragedy
Phaedra
;
O
what
a
Pleasure
't
is
,
ye
Gods
to
wind
The
shrill-mouth'd
Horn
,
and
chase
the
dapled
Hind
!
And
yet
the
Hunter
himself
is
the
Game
he
designs
for
the
Toils
.
If
he
be
in
pursuit
of
some
Bookish
young
Gentleman
,
then
he
's
always
a
poring
,
nourishes
his
reverend
Beard
down
to
his
Heels
,
wears
a
tatter'd
Cloak
,
affects
the
careless
Indifferency
of
a
Philosopher
,
and
can
now
discourse
of
nothing
under
Plato's
Triangles
and
Rectangles
.
If
he
chance
to
fall
into
the
Acquaintance
of
a
drunken
,
idle
Debauchee
,
who
has
got
an
Estate
,
Then
sly
Ulysses
throws
away
his
Rags
,
Puts
off
his
long
Robe
,
mows
down
his
fruitless
Crop
of
Beard
,
drinks
briskly
,
laughs
modishly
on
the
Walks
,
and
drolls
handsomly
upon
the
Philosophical
Fops
of
the
Town
.
And
thus
,
they
say
it
happen'd
at
Syracuse
;
for
when
Plato
first
arrived
there
,
and
Dionysius
was
wonderfully
hot
upon
the
Study
of
Philosophy
,
all
the
Area's
in
the
Kings
Palace
were
full
of
nothing
but
Dust
and
Sand
,
by
reason
of
the
great
Concourse
of
Geometricians
,
who
came
to
draw
their
Figures
,
and
demonstrate
there
:
But
no
sooner
was
Plato
in
Disgrace
at
Court
,
and
Dionysius
finally
fallen
from
Philosophy
to
Wine
and
Women
,
Trifles
and
Intemperance
,
then
Learning
fell
into
a
general
Disrepute
,
and
the
whole
Body
of
the
People
,
as
if
bewitched
by
some
Circe
or
other
,
became
universally
stupid
,
idle
,
and
infatuated
.
Besides
this
,
I
appeal
to
the
Practices
of
Men
notorious
for
Flattery
and
Popularity
,
to
back
my
Observation
;
witness
he
who
topp'd
them
all
,
Alcibiades
,
who
,
when
he
dwelt
at
Athens
,
was
as
arch
and
witty
as
any
Athenian
of
them
all
,
kept
his
Stable
of
Horses
,
play'd
the
good
Fellow
,
and
was
universally
obliging
;
and
yet
the
same
Man
at
Sparta
shaved
close
to
the
Skin
,
wore
his
Cloak
,
never
bath'd
but
in
cold
Water
.
When
he
sojourned
in
Thrace
,
he
drunk
and
fought
like
a
Thracian
;
and
again
,
in
Tissaphernes
his
Company
in
Asia
,
he
acted
the
part
of
a
soft
arrogant
,
and
voluptuous
Asiatick
.
And
thus
by
an
easie
Compliance
with
the
Humors
and
Customs
of
the
People
amongst
whom
he
conversed
,
he
made
himself
Master
of
their
Affections
and
Interests
.
So
did
not
the
brave
Epaminondas
,
nor
Agisilaus
,
who
though
they
had
to
do
with
great
Variety
of
Men
,
and
Manners
,
and
Cities
of
vastly
different
Polities
,
yet
were
they
still
the
same
Men
,
and
every
where
,
through
the
whole
Circle
of
their
Conversation
,
maintain'd
a
Port
and
Character
worthy
of
themselves
.
And
so
was
Plato
the
same
Man
at
Syracuse
that
he
was
in
the
Academy
;
the
same
in
Dionysius
his
Court
that
he
was
in
Dion's
.
But
he
who
will
take
the
pains
to
act
the
Dissembler
himself
,
by
interchangably
decrying
and
extolling
the
same
Things
,
Discourses
,
Ways
of
Living
,
&c.
will
easily
perceive
that
the
Opinions
of
a
Flatterer
are
as
mutable
and
inconstant
as
the
Colours
of
a
Pourcuttle
,
that
he
is
never
consonant
to
himself
,
nor
properly
his
own
Man
;
that
all
his
Passions
,
his
Love
and
Hatred
,
his
Joy
and
Sorrow
,
are
borrowed
and
counterfeit
;
and
that
,
in
a
Word
,
like
a
Looking-Glass
,
he
only
receives
and
represents
the
several
Faces
or
Images
of
other
Mens
Affections
and
Humors
.
Do
but
discommend
one
of
your
Acquaintance
a
little
in
his
Company
,
and
hee
'l
tell
you
't
is
a
wonder
you
never
found
him
out
all
this
while
,
for
his
part
,
he
never
fancied
him
in
his
Life
.
Change
but
your
Stile
,
and
commend
him
,
he
presently
swears
you
oblige
him
in
it
,
gives
you
a
thousand
thanks
for
the
Gentleman's
Sake
,
and
believes
your
Character
of
him
to
be
but
just
.
Tell
him
you
have
thoughts
of
altering
your
Course
of
Life
;
as
for
Instance
,
to
retire
from
all
publick
Imploys
to
Privacy
and
Ease
;
he
immediately
wishes
that
he
had
retreated
long
ago
from
the
Hurry
and
Drudgery
of
Business
,
and
the
Odium
that
attends
it
.
Seem
but
again
inclinable
to
an
Active
Life
:
Why
now
,
says
he
,
you
speak
like
your self
:
Leisure
and
Ease
are
sweet
;
't
is
true
,
but
withal
,
mean
and
inglorious
.
When
you
have
thus
trapann'd
him
,
't
would
be
proper
to
cashier
him
with
some
such
reply
as
this
:
How
now
my
Friend
,
what
,
quite
another
Man
?
I
abhor
a
Fellow
who
servilely
complies
with
whatever
I
propose
,
and
keeps
pace
with
me
in
all
my
Motions
(
my
Shadow
can
do
that
better
than
your self
)
but
my
Friend
must
deal
plainly
and
impartially
,
and
assist
me
faithfully
with
his
Judgment
.
And
thus
you
see
one
way
of
discerning
a
Flatterer
from
a
Friend
.
Another
Difference
observable
betwixt
them
in
the
Resemblance
they
bear
to
each
other
is
,
that
a
true
Friend
will
not
rashly
commend
nor
imitate
every
thing
,
but
only
what
really
deserves
it
;
for
he
,
as
Sophocles
says
,
Hates
in
his
Friend
the
Vice
,
but
loves
the
Man
.
and
will
scorn
to
bear
a
part
with
him
in
any
base
and
dishonorable
Actions
,
unless
,
as
People
sometimes
catch
Blear-eyes
;
he
may
chance
insensibly
to
contract
some
ill
Habit
or
other
by
the
very
Contagion
of
Familiarity
and
Conversation
.
Thus
they
say
Plato's
Acquaintance
learned
the
Shrug
of
his
Shoulders
,
Aristotle's
his
Stammering
,
and
Alexander's
the
Inclination
of
his
Neck
,
and
the
Roughness
of
his
Voice
:
For
some
Persons
,
e're
they
are
aware
,
get
a
Touch
of
the
Humors
and
Infirmities
of
those
with
whom
they
converse
.
But
now
as
a
true
Friend
endeavours
only
to
Copy
the
fairest
Originals
;
so
,
on
the
contrary
,
●he
Flatterer
,
like
the
Camelion
,
which
puts
on
all
Colours
but
the
Innocent
White
,
being
unable
to
reach
those
Strokes
of
Vertue
which
are
worth
his
Imitation
,
takes
care
however
that
no
Failure
or
Imperfection
escape
him
.
As
unskilful
Painters
,
when
they
can't
hit
the
Features
and
Air
of
a
Face
,
content
themselves
with
the
faint
Resemblance
in
a
Wrinkle
,
a
Wart
,
or
a
Scar
;
so
he
takes
up
with
his
Friends
Intemperance
,
Superstition
,
Cholerickness
,
Severity
to
his
Servants
,
Distrust
of
his
Relations
and
Domesticks
,
or
the
like
.
For
,
besides
that
a
natural
Propensity
to
Evil
,
inclines
him
always
to
follow
the
worst
Examples
,
he
imagines
his
assuming
other
Mens
Vices
will
best
secure
him
from
the
Suspition
of
being
disaffected
towards
them
,
for
their
Fidelity
is
often
suspected
who
seem
satisfied
with
Faults
,
and
with
a
Reformation
;
which
very
thing
lost
Dion
in
the
good
Opinion
of
Dionysius
,
Samius
in
Philip's
,
Cleomenes
in
Ptolemy's
,
and
at
last
proved
the
Occasion
of
their
Ruine
:
And
therefore
the
Flatterer
pretends
not
only
to
the
good
Humor
of
a
Companion
,
but
to
the
Faithfulness
of
a
Friend
too
,
and
would
be
thought
to
have
so
great
a
Respect
for
you
,
that
he
cannot
be
disgusted
at
the
very
worst
of
your
Actions
,
as
being
indeed
of
the
same
Make
and
Constitution
with
your self
.
Hence
you
shall
have
him
pretend
a
Share
in
the
most
common
Casualties
that
befal
another
;
nay
,
in
Complaisance
,
feign
even
Diseases
themselves
:
in
Company
of
those
who
are
thick
of
Hearing
,
he
's
presently
half
Deaf
;
and
with
the
dim
Sighted
,
can
see
no
more
then
they
do
.
So
the
Parasites
about
Dionysius
at
an
Entertainment
,
to
humor
his
Blindness
,
stumbled
one
upon
another
,
and
justled
the
Dishes
off
his
Table
.
But
there
are
others
who
refine
upon
the
former
,
by
a
pretended
Fellow-suffering
in
the
more
private
Concernments
of
Life
,
whereby
they
riggle
themselves
deeper
into
the
Affections
of
those
they
flatter
;
as
,
if
they
find
a
Man
unhappily
married
,
or
distrustful
of
his
Children
or
Domesticks
,
they
spare
not
their
own
Family
,
but
immediately
entertain
you
with
some
lamentable
Story
of
the
hard
Fortune
they
have
met
with
in
their
Children
,
their
Wife
,
their
Servants
,
or
Relations
:
For
by
the
Parallel
Circumstances
they
pretend
to
,
they
seem
more
passionately
concern'd
for
the
Misfortunes
of
their
Friends
;
who
,
as
if
they
had
already
received
some
Pawn
and
Assurance
of
their
Fidelity
,
blab
forth
those
Secrets
which
they
cannot
afterwards
handsomly
retract
,
and
dare
not
betray
the
least
Distrust
of
their
new
Confident
for
the
future
.
I
my self
knew
a
Man
,
who
turn'd
his
Wife
out
of
Doors
,
because
a
Gentleman
of
his
Acquaintance
divorc'd
his
,
though
the
Lady
,
who
was
thus
discarded
,
smelt
the
Intrigue
afterwards
by
the
Messages
the
other's
Husband
sent
,
and
the
private
Visits
he
was
observed
to
make
her
:
So
little
did
he
understand
the
Flatterer
,
who
took
these
following
Verses
for
the
Description
of
a
Crab
rather
than
his
;
The
shapeless
Thing
's
all
over
Paunch
and
Gut
:
Who
can
the
Monsters
mighty
Hunger
glut
?
It
crawls
on
Teeth
,
and
with
a
watchful
Eye
,
Does
into
every
secret
Corner
pry
.
For
this
is
the
true
Portraiture
of
those
Sharpers
,
who
,
as
Eupolis
speaks
,
spunge
upon
their
Acquaintance
for
a
Dinner
.
But
we
will
reserve
these
Remarks
for
a
more
proper
Place
.
In
the
mean
time
I
must
not
omit
the
other
Artifice
observable
in
his
Imitation
;
which
is
this
:
That
if
at
any
time
he
counterfeit
the
good
Qualities
of
his
Friend
,
he
immediately
yields
him
the
Preheminence
:
whereas
there
is
no
Competition
,
no
Emulation
or
Envy
amongst
true
Friends
,
but
whether
they
are
equally
accomplish'd
or
no
,
they
bear
the
same
even
unconcern'd
Temper
of
Mind
towards
each
other
.
But
the
Flatterer
,
remembring
that
he
is
but
to
act
anothers
Part
,
pretends
only
to
such
Strokes
as
fall
short
of
the
Original
,
and
is
willing
to
confess
himself
out-done
in
any
thing
but
his
Vices
,
wherein
alone
he
claims
the
Precedency
to
himself
;
as
if
the
Man
he
is
to
wheedle
be
difficult
and
morose
,
he
's
quite
over
run
with
Choler
;
if
something
Superstitious
,
he
's
a
perfect
Enthusiast
;
if
a
little
in
Love
,
for
his
part
,
he
's
most
desperately
smitten
:
I
laugh'd
heartily
at
such
a
Passage
,
says
one
:
But
I
had
like
to
have
died
with
Laughter
,
says
the
other
.
But
now
in
speaking
of
any
laudable
Qualities
,
he
inverts
his
Stile
,
as
,
I
can
run
fast
enough
,
says
he
;
but
you
perfectly
fly
.
I
can
sit
an
Horse
tolerably
well
;
but
alas
!
What
's
that
to
this
Hippocentaure
for
good
Horsemanship
?
I
have
a
tolerable
good
Genius
for
Poetry
,
and
am
none
of
the
worst
Versifiers
of
the
Age
;
But
Thunder
is
the
Languague
of
you
Gods
,
not
mine
.
And
thus
at
the
same
time
he
obliges
his
Friend
both
in
approving
of
his
Abilities
,
by
his
owning
of
them
,
and
in
confessing
him
incomparable
in
his
way
by
his
coming
short
of
his
Example
.
These
then
are
the
distinguishing
Characters
of
a
a
Friend
and
Flatterer
,
as
far
as
concerns
the
counterfeit
Resemblance
betwixt
them
.
But
because
,
as
we
have
before
observ'd
,
How
to
discriminate
them
in
the
Pleasure
they
create
.
't
is
common
to
them
both
to
please
(
for
a
good
Man
is
no
less
taken
with
the
Company
of
his
Friends
,
than
an
ill
one
is
with
a
Flatterer's
)
let
us
discriminate
them
here
too
.
And
the
way
will
be
to
have
an
Eye
to
the
end
to
which
they
direct
,
the
Satisfaction
they
create
,
which
may
be
thus
illustrated
.
Your
perfumed
Oyls
have
a
fine
odoriferous
Scent
,
and
so
,
it
may
be
,
have
some
Medicines
too
:
but
with
this
difference
,
that
the
former
are
prepared
barely
for
the
gratification
of
the
Sense
,
whilst
the
other
,
besides
their
Odour
,
purge
,
heal
,
fatten
,
&c.
Again
,
The
Colours
us'd
by
Painters
are
certainly
very
florid
,
and
the
Mixture
agreeable
;
and
yet
so
't
is
in
some
Medicinal
Compositions
too
.
Wherein
then
lies
the
difference
?
Why
,
in
the
End
or
Use
for
which
they
are
designed
:
the
one
purely
for
Pleasure
,
the
other
for
Profit
.
In
like
manner
the
Civilities
of
one
Friend
to
another
,
besides
the
main
Point
of
their
Honesty
,
and
mutual
Advantage
,
are
always
attended
with
an
over-plus
of
Delight
and
Satisfaction
.
Nay
,
they
can
now
and
then
indulge
themselves
the
Liberty
of
an
innocent
Diversion
,
a
Collation
,
or
a
Glass
of
Wine
;
and
believe
me
,
can
be
as
chearful
and
jocund
as
the
best
;
all
which
they
use
only
as
Sauce
,
to
give
a
Relish
to
the
more
serious
and
weighty
Concernments
of
Life
;
to
which
purpose
was
that
of
the
Poet
:
With
pleasing
Chat
they
did
delight
each
other
.
As
likewise
this
to
:
Nothing
could
part
our
Pleasure
,
or
our
Love
.
But
the
whole
Business
and
Design
of
a
Flatterer
,
is
continually
to
entertain
the
Company
with
some
Pastime
or
other
,
a
little
Jest
,
a
Story
well
told
,
or
a
Comical
Action
;
and
in
a
word
,
he
thinks
he
can
never
over-act
the
diverting
part
of
Conversation
.
Where
as
the
true
Friend
,
proposing
no
other
End
to
himself
,
than
the
bare
discharge
of
his
Duty
,
is
sometimes
pleasant
,
and
as
often
,
it
may
be
,
disagreeable
,
neither
sollicitously
coveting
the
one
,
nor
industriously
avoiding
the
other
,
if
he
judg
it
the
more
seasonable
and
expedient
.
For
as
a
Physician
,
if
need
require
,
will
throw
in
a
little
Saffron
or
Spikenard
to
qualify
his
Patient's
Dose
,
and
will
now
and
then
bathe
him
,
and
feed
him
up
curiously
;
and
yet
again
another
time
will
prescribe
him
Castor
,
or
Poley
,
which
the
strongest
Scent
doth
yield
,
Of
all
the
Physic-Plants
which
cloath
the
Field
.
Or
perhaps
will
oblige
him
to
drink
an
Infusion
of
Hellebore
,
neither
proposing
the
deliciousness
of
the
one
,
nor
the
nauseousness
of
the
other
,
as
his
scope
and
design
,
but
only
conducting
him
by
these
different
Methods
,
to
one
and
the
same
End
,
the
Recovery
of
his
Health
.
In
like
manner
the
real
Friend
sometimes
leads
his
Man
gently
on
to
Vertue
by
kindness
,
by
pleasing
and
extolling
him
;
as
he
in
Homer
,
Dear
Teucer
,
thou
who
art
in
high
Command
,
Thus
draw
the
Bow
with
thy
unerring
Hand
.
And
another
,
speaking
of
Ulysses
;
Shall
not
Ulysses
in
my
memory
shine
,
Whose
Vertues
are
so
God-like
and
Divine
;
And
again
,
when
he
sees
Correction
requisite
,
will
check
him
severely
;
as
,
C●me
,
Menelaus
,
what
d'
you
expect
to
gain
,
By
being
an
high-born
Fool
,
and
nobly
vain
?
And
perhaps
is
forc'd
another
time
to
second
hi●
Words
with
Actions
:
As
Menedemus
reclaim'd
his
Friend
Asclepiades's
Son
,
a
dissolute
and
debauch'd
young
Gentleman
,
by
shutting
his
Doors
upon
him
,
and
not
vouchsafing
to
speak
to
him
.
And
Arcesilaus
forbad
Battus
his
School
,
for
having
abused
Cleanthes
in
a
Comedy
of
his
;
but
after
he
had
made
satisfaction
,
and
an
acknowledgment
of
his
Fault
,
took
him
into
favour
again
.
For
we
ought
to
grieve
and
afflict
our
Friend
,
with
design
meerly
of
serving
him
,
not
of
making
a
Rupture
betwixt
us
;
and
must
apply
our
Reprehensions
,
only
as
pungent
and
acute
Medicines
,
with
no
other
intent
than
the
Recovery
of
the
Patient
.
And
therefore
a
Friend
,
like
a
skilful
Musician
,
who
,
to
tune
his
Instrument
,
winds
up
one
String
,
and
lets
down
another
,
grants
some
things
,
and
refuses
others
,
according
as
their
Honesty
or
Usefulness
prompt
him
;
whereby
he
often
pleases
,
but
is
sure
always
to
profit
:
Whereas
the
Parasite
,
who
is
continually
upon
the
same
humouring
String
,
knows
not
how
to
let
fall
a
cross
Word
,
or
commit
a
disobliging
Action
,
but
servilely
complys
with
all
your
desires
,
and
is
always
in
the
Tune
you
ask
for
.
And
therefore
as
Xenophon
reports
of
Agesilaus
,
that
he
took
some
delight
in
being
prais'd
by
those
who
would
upon
occasion
dispraise
him
too
:
So
ought
we
to
judg
,
that
he
only
rejoyces
and
pleases
us
really
as
a
Friend
,
who
will
,
when
Need
requires
,
thwart
and
contradict
us
;
must
suspect
their
Conversation
,
who
aim
at
nothing
but
our
gratification
,
without
the
least
intermixture
of
Reprehension
;
and
indeed
ought
to
have
that
Repartee
of
a
Lacedemonian
ready
upon
such
occasions
,
who
hearing
King
Charillus
highly
extoll'd
for
an
excellent
Person
,
asked
,
How
he
could
be
so
good
a
Man
,
who
was
never
severe
to
an
ill
one
?
They
tell
us
,
that
Gad-flies
,
creep
into
the
Ears
of
Bulls
,
and
Tiques
into
those
of
Dogs
:
but
I
am
sure
the
Parasite
lays
so
close
Siege
,
and
sticks
so
fast
to
the
Ears
of
the
Ambitious
,
with
the
repeated
Praises
of
their
Worth
,
that
't
is
no
easy
matter
to
shake
him
off
again
.
And
therefore
it
highly
concerns
them
to
have
their
Apprehensions
awake
,
and
upon
the
guard
,
critically
to
remark
,
whether
the
high
Characters
such
Men
lavish
out
,
are
intended
for
the
Person
or
the
Thing
they
would
be
thought
to
commend
.
And
we
may
indeed
suppose
them
more
peculiarly
design'd
for
the
Things
themselves
,
if
they
bestow
them
on
Persons
absent
rather
than
present
;
if
they
covet
,
and
aspire
after
the
same
Qualities
themselves
,
which
they
magnify
in
others
;
if
they
admire
the
same
Perfections
in
the
rest
of
Mankind
,
as
well
as
in
us
;
and
are
never
found
to
faulter
and
bely
,
either
in
Word
or
Action
,
the
Sentiments
they
have
owned
.
And
,
what
is
the
surest
Creterion
in
this
Case
,
we
are
to
examine
,
whether
or
no
we
are
not
really
troubled
at
,
or
ashamed
of
the
commission
of
those
very
Things
for
which
they
applaud
us
,
and
could
not
wish
that
we
had
said
or
acted
the
quite
contrary
:
for
our
own
Consciences
,
which
are
above
the
reach
of
Passion
,
and
will
not
be
put
upon
by
all
the
sly
Artifices
of
Flattery
,
will
witness
against
us
,
and
spurn
at
an
undeserved
Commendation
.
But
I
know
not
how
it
comes
to
pass
,
that
several
Persons
had
rather
be
pittied
then
comforted
in
Adversity
;
and
when
they
have
committed
a
Fault
,
look
upon
those
as
Enemies
and
Informers
,
who
endeavour
to
chide
and
lecture
them
into
a
Sense
of
their
Guilt
,
but
caress
and
embrace
them
as
Friends
,
who
sooth
them
up
in
their
Vices
.
Indeed
they
who
continue
their
Applauses
to
so
inconsiderable
a
thing
as
a
single
Action
,
a
wise
Saying
,
or
a
smart
Jest
,
do
only
a
little
present
Mischief
;
but
they
who
from
single
Acts
proceed
to
debauch
even
the
Habits
of
the
Mind
with
their
immoderate
Praises
,
are
like
those
treacherous
Servants
,
who
not
content
to
rob
the
common
Heap
in
the
Granary
,
filch
even
that
which
was
chosen
and
reserved
for
seed
.
For
whilst
they
entitle
Vice
to
the
Name
of
Vertue
,
they
corrupt
that
prolific
Principle
of
Action
,
the
Genius
and
Disposition
of
the
Soul
,
and
poison
the
Fountain
whence
the
whole
Stream
of
Life
derives
.
Thucidides
observes
That
in
the
time
of
War
and
Sedition
the
Names
of
Good
and
Evil
are
wont
to
be
confounded
:
As
Fool-hardiness
is
called
a
generous
Espousal
of
a
Friend's
Quarrel
;
a
provident
Delay
is
nicknam'd
Cowardise
;
Modesty
,
a
meer
Pretext
for
Unmanliness
;
a
prudent
slow
Inspection
into
Things
,
down-right
Laziness
,
&c.
In
like
manner
,
if
you
observe
it
,
a
Flatterer
terms
a
profuse
Man
,
liberal
;
a
timerous
Man
,
wary
;
a
dull
Fellow
,
grave
;
a
stingy
Miser
,
frugal
;
an
amorous
Youngster
,
kind
and
good-natured
;
a
passionate
proud
Fool
,
stout
;
and
a
mean-spirited
Slave
,
courteous
and
observing
.
As
Plato
somewhere
remarks
,
That
a
Lover
,
who
is
always
a
Flatterer
of
his
b●loved
Object
,
stiles
a
Flat-Nose
,
amiable
;
an
Hawk-Nose
,
princely
;
the
Black
,
virile
;
and
the
Fair
,
the
Off-spring
of
the
Gods
:
and
observes
particularly
,
that
the
Appellation
of
Hony-coloured
,
is
nothing
but
the
dawb
of
a
Gallant
,
who
is
willing
to
set
off
his
Mistresse's
pale
Complexion
.
Now
indeed
an
ugly
Fellow
,
banter'd
into
an
Opinion
that
he
's
handsom
,
or
a
little
Man
magnified
into
tall
and
portly
,
cannot
lie
long
under
the
Mistake
,
nor
receive
any
great
Injury
by
the
Cheat
:
But
when
Vice
is
extoll'd
by
the
Name
of
Vertue
,
so
that
a
Man
is
induced
to
sin
,
not
only
without
regret
,
but
with
joy
and
triumph
,
and
is
hardned
beyond
the
modesty
of
a
Blush
for
his
Enormities
;
this
sort
of
Flattery
,
I
say
,
has
been
fatal
even
to
whole
Kingdoms
.
't
was
this
ruin'd
Scicily
,
by
stiling
the
Tyranny
of
Dionysius
and
Phalaris
,
nothing
but
Justice
,
and
an
hatred
of
villanous
Practices
.
't
was
this
that
overthrew
Egypt
,
by
palliating
the
King's
Effeminacy
,
his
Yellings
,
his
Enthusiastick
Rants
,
and
his
drawing
the
Figures
of
musical
Instruments
upon
his
Body
,
with
the
more
plausible
Names
of
true
Religion
,
and
the
Worship
of
the
Gods
.
't
was
this
that
had
very
nigh
ruined
the
stanch
Roman
Temper
,
by
extenuating
the
Voluptuousness
,
the
Luxury
,
the
sumptuous
Shows
,
and
public
Profuseness
of
Antony
,
into
the
softer
Terms
of
Humanity
,
good
Nature
,
and
the
Generosity
of
a
Gentleman
,
who
knew
how
to
use
the
Greatness
of
his
Fortune
.
What
but
the
Charms
of
Flattery
made
Ptolemy
turn
Piper
and
Fidler
?
What
else
put
on
Nero's
Buskins
,
and
brought
him
on
the
Stage
?
Have
we
not
known
several
Princes
,
if
they
sung
a
tolerable
Treble
,
term'd
Apollo's
?
when
they
drank
stoutly
,
stiled
Bacchu's
;
and
upon
Wrestling
,
Fencing
,
or
the
like
,
immediately
dub'd
by
the
Name
of
Hercules
?
Hurried
on
by
those
empty
Titles
,
to
the
Commission
of
those
Acts
which
were
infinitely
beneath
the
dignity
of
their
Character
?
And
therefore
it
will
be
then
more
especially
our
concern
to
look
about
us
,
when
a
Flatterer
is
upon
the
strain
of
praising
;
which
he
is
sensible
enough
of
and
accordingly
avoids
all
occasion
of
suspicion
,
when
he
attacks
us
on
that
side
.
If
indeed
he
meets
with
a
tawdry
Fop
,
or
a
dull
Country-Clown
in
a
Leathern
Jacket
,
he
plays
upon
them
with
all
the
liberty
imaginable
:
As
Strathias
insulted
and
triumph'd
over
the
Sottishness
of
Bias
,
when
he
told
him
that
he
had
out-drunk
King
Alexander
himself
,
and
with
that
,
turning
about
to
Cyprias
,
burst
out
into
Laughter
.
But
if
he
chance
to
fall
upon
an
apprehensive
Man
,
who
can
presently
smoak
a
design
,
especially
if
he
thinks
he
has
and
Eye
upon
him
,
and
stands
upon
his
Guard
,
he
does
not
immediately
assault
him
with
an
open
Panegyric
,
but
first
fetches
a
Compass
,
and
softly
winds
about
him
,
till
he
has
in
some
measure
tamed
the
untractable
Creature
,
and
brought
it
to
his
hand
:
For
he
either
tells
him
what
high
Characters
he
has
heard
of
him
abroad
(
introducing
,
as
the
Rhetoricians
do
,
some
third
Person
)
;
how
upon
the
Exchange
t'other
day
he
happily
overheard
some
Strangers
,
and
Persons
of
great
gravity
and
worth
,
who
spake
extreme
honourably
of
him
,
and
professed
themselves
much
his
Admirers
:
Or
else
he
forges
some
frivolous
and
false
Accusation
of
him
,
and
then
coming
in
all
haste
,
as
if
he
had
heard
it
really
reported
,
asks
him
seriously
,
if
he
can
call
to
Mind
where
he
said
or
did
such
a
thing
?
and
immediately
upon
his
denial
of
the
matter
Fact
,
which
he
has
Reason
enough
to
expect
,
take
occasion
to
fall
upon
the
Subject
of
his
Commendation
.
I
wondred
indeed
,
says
he
,
to
hear
that
you
should
calumniate
your
Friend
,
who
never
used
to
speak
ill
of
your
Enemies
:
that
you
should
endeavour
to
rob
another
Man
of
his
Estate
,
who
so
generously
spend
your
own
.
Others
again
,
like
painters
who
enhance
the
Lustre
and
Beauty
of
a
curious
Piece
,
by
the
Shades
which
surround
it
,
slily
extol
and
encourage
Men
in
their
Vices
,
by
deriding
and
railing
at
their
contrary
Vertues
.
Thus
in
the
Company
of
the
Debauch'd
,
the
Covetous
,
and
the
Extortioner
,
they
run
down
Temperance
and
Modesty
as
meer
Rusticity
;
and
Justice
,
and
Contentment
with
our
present
Condition
,
argue
nothing
in
their
Phrase
but
a
dastardly
Spirit
,
and
an
Impotence
to
Action
.
If
they
fall
into
the
Acquaintance
of
Lubbers
,
who
love
Laziness
and
Ease
,
they
stick
not
to
explode
the
necessary
Administration
of
Public
Affairs
,
as
a
troublesome
intermedling
in
other
Mens
Business
,
and
a
desire
to
bear
Office
,
as
an
useless
empty
Thirst
after
a
Name
.
To
wheedle
in
with
an
Orator
,
they
scout
a
Philosopher
;
and
who
so
gracious
as
they
with
the
Gilts
of
the
Town
,
by
laughing
at
Wives
who
are
faithful
to
their
Husband's
Beds
,
as
impotent
and
Country-bred
?
And
,
what
's
the
most
egregious
Stratagem
of
all
the
rest
,
the
Flatterer
shall
traduce
himself
,
rather
than
want
a
fair
Opportunity
to
commend
another
:
As
Wrestlers
put
their
Body
in
a
low
Posture
,
that
they
may
the
better
worst
their
Adversaries
.
I
am
a
very
Coward
at
Sea
,
says
he
)
impatient
of
any
Fatigue
,
and
cannot
digest
the
least
ill
Language
;
but
such
an
one
fears
no
Colours
,
has
no
Fault
,
is
an
admirable
good
Man
,
bears
all
things
with
great
Patience
,
and
Evenness
of
Temper
.
If
he
meets
with
one
who
abounds
in
his
own
Sense
,
and
who
affects
to
appear
rigid
and
singular
in
his
Judgement
,
and
as
an
Argument
of
the
Rectitude
and
Steadiness
thereof
,
is
aways
telling
you
of
that
of
Homer
:
Let
not
your
Praise
,
nor
Dispraise
lavish
be
,
Good
Diomede
,
when
e're
you
speak
of
me
.
He
applies
a
new
Engine
to
move
this
great
Weight
;
to
such
a
one
he
imparts
some
of
his
private
Concerns
,
as
being
willing
to
advise
with
the
ablest
Counsel
,
he
has
indeed
a
more
intimate
Acquaintance
with
others
,
but
he
was
forc'd
to
trouble
him
at
present
:
For
to
whom
●…
hould
we
poor
witless
Men
have
recourse
(
says
he
)
when
we
stand
in
need
of
Advice
?
or
whom
else
should
we
trust
?
And
as
soon
as
he
has
delivered
his
Opinion
,
whether
it
be
to
the
purpose
or
no
,
he
takes
his
Leave
with
seeming
Satisfaction
,
as
if
he
had
received
an
Answer
from
an
Oracle
.
Again
,
if
he
perceives
a
Man
pretends
to
be
Master
of
a
Stile
,
he
presently
presents
him
with
something
of
his
own
composing
,
requesting
him
to
peruse
and
correct
it
.
Thus
Mithridates
could
no
sooner
set
up
for
a
Physician
,
than
some
of
his
Acquaintance
desired
to
be
cut
and
cauterized
by
him
;
a
piece
of
Flattery
that
extended
beyond
the
Falacy
of
bare
Words
,
imagining
that
he
must
needs
take
it
as
an
Argument
of
the
great
Opinion
they
had
of
his
Skill
,
that
they
durst
trust
themselves
in
his
Hands
.
Now
to
discover
the
Cheat
which
these
Insinuations
of
our
own
worth
might
put
upon
us
(
a
thing
that
requires
no
ordinary
Circumspection
)
the
best
way
will
be
to
give
him
a
very
absurd
Advice
,
and
to
animadvert
as
impertinently
as
may
be
upon
his
Works
,
when
he
submits
them
to
your
Censure
:
for
if
he
makes
no
Reply
,
but
grants
and
approves
of
all
you
assert
,
and
applauds
every
Period
with
the
Elogy
of
very
right
!
incomparable
well
!
then
you
have
trappann'd
him
,
and
't
is
plain
,
that
though
He
Counsel
ask'd
,
he
play'd
another
Game
,
To
swell
you
with
th'
Opinion
of
a
Name
.
But
to
proceed
.
As
some
have
defin'd
Painting
to
be
mute
Poetry
;
so
there
is
a
sort
of
silent
Flattery
,
as
expressive
as
the
loudest
Encomiums
.
For
,
as
Hunters
are
then
surest
of
their
Game
,
when
they
pass
under
the
Disguise
of
Travellers
,
Shepherds
,
or
Husbandmen
,
and
seem
not
at
all
intent
upon
their
Sport
:
so
the
Elogies
of
a
Parasite
never
take
more
effectually
,
than
when
he
seems
least
of
all
to
commend
you
.
For
he
who
rises
up
to
a
Rich
Man
,
when
he
comes
in
Company
;
or
who
,
having
begun
a
Motion
in
Parliament
,
suddenly
breaks
off
,
and
gives
some
Leading
Man
the
Liberty
of
speaking
his
Sense
first
in
the
Point
;
such
a
Man's
Silence
more
effectually
shews
the
Deference
he
pays
the
other's
Judgment
,
then
if
he
had
avowedly
proclaimed
it
.
And
hereupon
you
shall
have
them
always
placed
in
the
Boxes
at
the
Play-house
,
and
pearch'd
upon
the
highest
Seats
at
other
publick
Entertainments
,
not
that
they
think
them
suitable
to
their
Quality
;
but
meerly
for
the
Opportunity
of
gratifying
great
Men
by
giving
them
place
.
Hence
it
is
likewise
,
that
they
open
first
in
all
Solemn
and
Publick
Assemblies
,
and
by
and
by
complement
another
into
the
Chair
,
as
an
abler
Speaker
;
and
retract
their
Opinion
immediately
,
if
any
Person
of
Authority
,
Riches
,
or
Quality
contradict
them
:
So
that
you
may
perceive
all
their
Concessions
,
Cringes
,
and
Respects
to
be
but
meer
Courtship
and
Complaisance
,
by
this
easy
Observation
,
that
they
are
usually
paid
to
Riches
,
Honour
,
or
the
like
,
rather
than
to
Age
,
Art
,
Vertue
,
or
other
Personal
Endowments
.
Thus
dealt
not
Apelles
with
Megabizus
(
one
of
the
Persian
Nobility
)
who
pretending
once
to
talk
I
know
not
what
about
Lines
,
Shades
,
and
other
things
peculiar
to
his
Art
:
the
Painter
could
not
but
take
him
up
,
telling
him
,
That
his
Apprentices
yonder
,
who
were
grinding
Colours
,
gazed
strangely
upon
him
,
admiring
his
Gold
and
Purple
Ornaments
,
while
he
held
his
Tongue
,
but
now
could
not
chuse
but
titter
to
hear
him
offer
at
a
Discourse
upon
an
Argument
so
much
out
of
his
Spear
.
And
when
Craesus
asked
Solon
his
Opinion
of
Felicity
,
he
told
him
flatly
,
that
he
looked
upon
Tellus
,
an
honest
(
though
obscure
)
Athenian
,
and
Biton
,
and
Cleobis
,
happier
than
he
.
But
the
Flaterer
will
have
Kings
,
Governours
,
and
Men
of
Estates
,
not
only
the
most
signally
happy
,
but
the
most
eminently
knowing
,
the
most
vertuous
,
and
the
most
prudent
of
Mankind
:
And
therefore
some
of
them
cannot
endure
to
hear
those
Rants
of
the
Stoicks
,
who
center
all
true
Riches
,
Generosity
,
Nobility
and
Royalty
it self
in
the
Person
of
a
wise
Man
:
For
't
is
the
Man
of
Monys
that's
both
Orator
and
Poet
with
them
;
and
,
if
he
pleases
Painter
and
Fid●●r
too
,
a
good
Wrestler
,
an
excellent
Foot-man
,
or
any
thing
,
for
they
never
stand
with
him
for
the
Victory
in
those
Engagements
:
As
Cresson
,
who
had
the
Honour
to
run
with
Alexander
,
let
him
designedly
win
the
Race
,
which
the
King
being
told
of
afterwards
,
was
highly
disgusted
at
him
.
And
therefore
I
like
the
Observation
of
Carneades
,
who
used
to
say
,
That
young
Princes
and
Noble-Men
never
arrived
at
a
tolerable
Perfection
in
any
thing
they
learn'd
,
except
riding
the
great
Horse
;
for
their
Preceptors
spoil
them
at
School
by
extolling
all
their
Performances
,
and
their
Masters
in
the
Academies
usually
take
the
Foil
:
whereas
the
Horse
,
who
knows
no
distinction
betwixt
a
private
Man
and
a
Magistrate
,
betwixt
the
Rich
and
the
Poor
,
will
certainly
throw
his
Rider
,
if
he
knows
not
how
to
sit
him
,
let
him
be
of
what
Quality
he
pleases
.
And
therefore
't
was
but
impertinently
said
of
Bion
upon
this
Subject
,
that
he
,
who
could
praise
his
Ground
into
a
good
Crop
,
were
to
blame
if
he
bestowed
any
other
Tillage
upon
't
.
't
is
granted
:
nor
is
it
improper
to
commend
a
Man
,
if
you
do
him
any
real
Kindness
by
't
;
but
here
's
the
Disparity
:
That
as
a
Field
is
not
capable
of
Improvement
,
so
neither
of
Disservice
by
any
Commendations
bestow'd
upon
't
:
Whereas
a
Man
immoderately
praised
,
is
puffed
up
,
burst
,
and
ruined
by
't
.
Thus
much
then
for
the
Point
of
praising
;
The
Difference
between
the
Reprehensions
of
a
Friend
and
a
Flatterer
.
Proceed
we
in
the
next
place
to
treat
of
Freedom
in
their
Reprehensions
.
And
indeed
,
't
were
but
reasonable
,
that
as
when
Patroclus
put
on
Achilles's
Armour
,
and
led
his
War-Horse
out
into
the
Field
,
yet
durst
not
for
all
that
venture
to
weild
his
Sphear
:
So
,
though
the
Flatterer
wear
all
the
other
Badges
and
Ensigns
of
a
Friend
,
he
should
not
dare
to
counterfeit
the
plain
Frankness
of
his
Discourse
,
as
being
a
great
,
massy
and
substantial
Weapon
,
peculiar
to
him
.
But
because
to
avoid
that
Scandal
and
Offence
,
which
their
drunken
Bouts
,
their
little
Jests
,
and
ludicrous
babling
Humour
might
otherwise
create
,
they
sometime
put
on
the
Face
of
Gravity
,
and
flatter
under
the
Vizard
of
a
Frown
,
dropping
in
now
and
then
a
Word
of
Correction
and
Reproof
;
let
us
examine
this
Cheat
too
amongst
the
rest
.
And
indeed
I
can
compare
that
triffling
insignificant
Liberty
of
Speech
,
which
he
pretends
to
,
to
nothing
better
than
that
Sham
Hercules
,
which
Menander
introduces
in
one
of
his
Comedies
,
with
a
light
hollow
Club
upon
his
Shoulder
;
for
as
Womens
Pillows
,
which
seem
sufficiently
stuff'd
to
bear
up
their
Heads
,
yield
and
sink
under
their
Weight
;
so
this
counterfeit
Freedom
in
a
Flatterer's
Conversation
swells
big
,
and
promises
fair
,
that
when
it
shrinks
and
contracts
it self
,
it
may
draw
those
in
with
it
,
who
lay
any
stress
upon
its
outward
Appearance
:
whereas
the
genuine
and
friendly
Reprehension
fixes
upon
real
Criminals
,
causing
them
Grief
and
Trouble
indeed
,
but
only
what
is
wholsom
and
salutary
;
like
Honey
that
corrodes
,
but
yet
cleanses
the
ulcerous
Parts
of
the
Body
,
and
is
otherwise
both
pleasant
and
profitable
.
But
of
this
in
its
proper
place
.
We
shall
discourse
at
present
,
of
the
Flatterer
,
who
affects
a
morose
,
angry
,
and
inexorable
Behaviour
towards
all
but
those
,
upon
whom
he
designs
;
Is
peevish
and
difficult
towards
his
Servants
,
animadverts
severely
upon
the
Failures
of
his
Relations
and
Domesticks
,
neither
admires
nor
respects
a
Stranger
,
but
superciliously
contemns
him
;
pardons
no
Man
,
but
by
Stories
and
Complaints
exasperates
one
against
another
,
thinking
by
these
means
to
acquire
the
Character
of
an
irreconcileable
Enemy
with
all
manner
of
Vice
,
that
he
may
be
thought
one
who
would
not
spare
his
Favourites
themselves
upon
occasion
;
and
indeed
a
Person
who
neither
acts
nor
speaks
any
thing
,
out
of
a
mean
and
dar●ard
Complaisance
.
And
if
at
any
time
he
undertakes
his
Friend
,
he
feigns
himself
a
meer
Stranger
to
his
real
and
considerable
Crimes
;
but
if
he
catch
him
in
some
petty
triffling
Piccadillo
,
there
he
takes
his
occasion
to
rant
him
terribly
,
and
thunder
him
severely
off
:
If
he
sees
any
of
his
Goods
out
of
order
,
if
his
House
be
not
very
convenient
,
if
his
Beard
be
not
shaven
,
or
his
Cloaths
unfashionable
,
if
his
Dog
or
his
Horse
be
not
well
looked
after
,
&c.
But
,
if
he
slights
his
Parents
,
neglect
his
Children
,
treat
his
Wife
scornfully
,
his
Friends
and
Acquaintance
disrespectfully
,
and
squander
away
his
Estate
;
here
he
dares
not
open
his
Mouth
,
and
it
's
the
safest
way
to
hold
his
Tongue
:
Just
as
if
the
Master
of
a
Wrestling
School
should
indulge
his
young
Champion
Schollar
in
Drinking
and
Wenching
,
and
yet
rattle
him
about
his
Oil-cruise
,
and
Body-brush
:
Or
,
as
if
a
School-master
should
whip
a
Boy
for
some
little
fault
in
his
Pen
or
Writing-book
,
but
takes
no
notice
of
the
Barbarisms
and
Solecisms
in
his
Language
.
For
the
Parasite
is
like
him
,
who
hearing
a
ridiculous
impertinent
Orator
,
finds
no
fault
with
his
Discourse
,
but
Delivery
;
blaming
him
only
for
having
spoiled
his
Voice
with
drinking
cold
Water
:
Or
,
like
one
who
being
to
peruse
and
correct
some
pitiful
Scrible
,
falls
foul
only
upon
the
Courseness
of
the
Paper
,
and
the
Blots
and
Negligence
of
the
Transcriber
.
Thus
the
Parasites
about
Ptolomy
,
when
he
pretended
to
Learning
,
would
wrangle
with
him
till
Midnight
about
the
Propriety
of
an
Expression
,
a
Verse
,
or
a
Story
;
but
not
a
word
all
this
while
of
his
Cruelty
,
Insults
,
Superstition
and
Oppressions
of
the
People
.
Just
as
if
a
Chyrurgion
should
pair
a
Man's
Nails
,
or
cut
his
Hair
,
to
cure
him
of
a
Fistula
,
Wen
,
or
other
carnous
Excrescence
.
But
there
are
others
behind
,
who
out-do
all
the
Subtilty
of
the
former
,
such
as
can
claw
and
please
,
even
whilst
they
seem
to
reprehend
.
Thus
when
Alexander
had
bestowed
some
considerable
Reward
upon
a
Jester
,
Agis
the
Grecian
,
through
meer
Envy
and
Vexation
,
cry'd
out
upon
't
as
a
most
absurd
Action
;
which
the
King
over-hearing
,
he
turn'd
him
about
in
great
Indignation
at
the
Insolence
,
saying
,
What
's
that
you
prate
,
Sarrah
?
Why
truly
replied
the
Man
,
I
must
confess
,
I
am
not
a
little
troubled
to
observe
that
all
you
great
Men
,
who
are
descended
from
Jupiter
take
a
strange
delight
in
Flatterers
and
Buffoons
:
For
as
Hercules
had
his
Cercopians
,
and
Bacchus
his
Silenians
about
him
;
so
I
see
your
Majesty
is
pleas'd
to
have
a
regard
for
such
pleasant
Fellows
too
.
And
one
time
when
Tiberius
Caesar
was
present
at
the
Senate
,
there
stood
up
a
certain
fawning
Counsellor
,
asserting
,
That
all
free
born
Subjects
ought
to
have
the
Liberty
of
speaking
their
Sense
freely
,
and
should
not
dissemble
or
conceal
any
thing
that
they
might
conceive
beneficial
to
the
Publick
,
who
having
thus
awakened
the
Attention
of
his
Audience
.
Silence
being
made
,
and
Tiberius
impatient
to
hear
the
Sequel
of
the
Man's
Discourse
,
pursued
it
in
this
manner
:
I
must
tell
you
of
a
Fault
,
Caesar
,
(
said
he
)
for
which
we
universally
blame
you
,
though
no
Man
yet
has
taken
the
confidence
to
speak
it
openly
;
You
neglect
your self
,
endanger
your
sacred
Person
by
your
too
much
Labour
and
Care
,
Night
and
Day
,
for
the
Publick
.
And
having
harangued
several
things
to
the
same
effect
,
't
is
reported
that
Cassius
Severus
the
Orator
should
subjoin
[
This
Man's
Freedom
of
Speech
will
ruin
him
.
]
Such
Artificers
as
these
,
I
confess
,
are
not
very
pernicious
,
but
there
remains
one
of
a
most
dangerous
consequence
to
weak
Men
;
and
that
is
,
when
a
Flatterer
shall
fasten
those
Vices
upon
them
,
which
are
directly
contrary
to
those
they
are
really
guilty
of
.
As
Himerius
,
an
Athenian
Parasite
,
upbraided
one
of
the
most
miserable
and
stingy
Misers
of
the
whole
Town
,
with
Carelesness
and
Prodigality
,
telling
him
,
He
was
afraid
he
should
live
to
see
the
day
when
both
he
and
his
Children
should
go
a
begging
.
Or
on
the
Contrary
,
when
they
object
Niggardliness
and
Parsimony
to
one
that
's
lavish
and
profuse
;
as
Titus
Petronius
did
to
Nero
:
or
when
they
advise
Arbitrary
and
Tyranical
Princes
to
lay
aside
their
too
much
Moderation
,
and
their
unprofitable
and
unseasonable
Clemency
.
These
are
they
who
shall
pretend
to
be
aware
of
a
half-witted
Idiot
,
as
of
some
notable
shrew'd
Fellow
;
and
shall
tax
an
ill
natured
censorious
Man
,
if
at
any
time
he
speak
honorably
of
a
Person
of
Worth
,
of
being
too
lavish
in
his
Commendations
:
You
are
always
praising
,
say
they
,
Men
that
deserve
it
not
;
for
who
is
he
,
or
what
remarkable
thing
did
he
ever
say
or
do
?
But
they
have
yet
a
more
signal
Opportunity
of
exercising
their
Talent
,
when
they
meet
with
any
difference
betwixt
Lovers
or
Friends
:
For
if
they
see
Brothers
quarrel
,
or
Children
despise
their
Parents
,
or
Husbands
jealous
of
their
Wives
,
they
neither
admonish
them
of
,
nor
blame
them
for
it
,
but
inflame
the
Difference
:
You
do
not
understand
your self
,
say
they
,
you
are
the
Occasion
of
all
this
Clutter
by
your
own
soft
and
submissive
Behaviour
.
If
there
chance
to
have
happened
some
little
Love-Skirmish
betwixt
a
Miss
and
her
Gallant
,
then
the
Flatterer
interposes
boldly
,
and
adds
fresh
Fuel
to
the
expiring
Flame
,
taking
the
Gentleman
to
task
,
and
telling
him
how
many
things
he
has
done
,
which
looked
a
little
hard
,
were
not
kind
,
and
deserved
a
Chiding
.
Ungrateful
Man
,
can
you
forget
her
Charms
,
And
former
soft
Embraces
in
her
Arms
?
Thus
Cleopatra's
Friends
perswaded
Antony
,
smitten
with
his
beloved
Egyptian
,
that
she
doted
on
him
still
,
calling
him
haughty
and
hard-hearted
Man
:
She
,
said
they
,
has
stript
her self
of
the
Glories
of
a
Crown
,
and
former
Grandure
,
and
now
languishes
with
the
Love
of
you
,
attending
the
Motion
of
your
Camp
,
in
the
poor
fordid
Figure
of
a
Concubine
;
But
you
have
steel'd
your
Heart
,
and
can
unmov'd
,
Behold
her
grief
,
whom
once
you
so
much
lov'd
.
Now
he
was
strangely
pleased
to
hear
of
his
little
Unkindnesses
to
his
Mistriss
,
and
was
more
taken
with
such
a
Chiding
,
than
with
the
highest
Character
they
could
have
given
him
;
but
was
not
sensible
,
that
,
under
the
Colour
of
a
Friendly
Admonition
,
they
really
corrupted
and
debauch'd
him
.
For
such
a
Rebuke
as
this
,
is
just
like
the
Biles
of
a
lecherous
Woman
;
for
it
only
tickles
and
provokes
,
and
pleases
,
even
whilst
it
pains
you
.
And
as
pure
Wine
,
taken
singly
,
is
an
excellent
Antidote
against
Hemlock
;
but
if
mix'd
with
it
,
renders
the
Poyson
incurable
,
because
the
Heat
of
the
Wine
quickens
its
Circulation
to
the
Heart
:
So
some
rascally
Fellows
,
knowing
very
well
that
the
Liberty
of
reproving
a
Friend
,
is
a
Quality
very
hardly
compatible
with
Flattery
,
and
,
as
I
may
say
,
the
best
Remedy
against
it
,
mix
them
both
together
,
and
flatter
you
under
the
very
Colour
and
pretext
of
reprimanding
you
.
Upon
the
whole
therefore
,
Bias
seems
not
to
have
answered
him
very
pertinently
,
who
asked
him
,
Which
he
thought
was
the
most
hurtful
Animal
?
when
he
replied
,
That
of
wild
Creatures
,
a
Tyrant
,
and
of
tame
ones
,
a
Flatterer
:
For
he
might
have
answered
more
accurately
,
that
some
Flatterers
indeed
are
tame
Creatures
,
those
Shirks
,
who
ply
about
your
Bath
,
and
your
Table
;
but
they
whose
Calumnies
,
Malignity
and
Inquisitive
medling
Humor
,
like
so
many
Gins
and
Snares
,
reach
the
Ladies
very
Closets
and
Bed-Chambers
,
these
are
wild
,
savage
and
untractable
.
Now
one
way
of
arming
our selves
against
these
Assaults
,
will
be
always
to
remember
,
How
to
arm
our selves
against
him
.
that
since
our
Souls
are
made
up
of
two
different
Parts
;
the
one
sincere
,
honest
and
reasonable
;
the
other
brutish
,
false
,
and
govern'd
by
Passion
:
the
Friend
always
adapts
his
Advice
and
Admonitions
to
the
Improvement
of
the
better
part
,
like
a
good
Physician
,
who
preserves
and
advances
an
healthful
Constitution
where
he
finds
it
;
whilst
the
Flatterer
claws
and
tickles
the
irrational
Part
of
the
Man
only
,
debauching
it
from
the
Rules
of
right
Reason
,
by
the
repeated
Suggestion
of
soft
and
sensual
Delights
.
For
as
there
are
some
sort
of
Meats
,
which
neither
assimulate
with
the
Blood
,
nor
invigorate
the
Spirits
,
the
Nerves
,
nor
the
Marrow
,
but
only
provoke
Lust
,
swell
the
Paunch
,
and
breed
putrid
flabby
Flesh
:
So
●…
e
who
shall
give
himself
the
Labour
to
observe
will
find
that
the
Discourses
of
a
Flatterer
con●…
ribute
nothing
to
the
Improvement
of
our
Pru●…
ence
and
Understanding
,
but
either
only
enter●…
ain
us
with
the
Pleasure
of
some
Love
Intrigue
,
●…
r
make
us
indiscreetly
angry
,
or
envious
,
or
●…
low
us
up
into
an
empty
troublesome
Opinion
of
●…
ur
selves
,
or
increase
our
Sorrows
,
by
pretend●…
ng
to
share
in
them
;
or
render
us
difficult
,
stin●…
y
,
and
incredulous
,
sowr
,
timorous
and
jea●…
ous
,
with
several
idle
malicious
Stories
,
Hints
●…
nd
Conjectures
of
his
own
:
For
he
always
fa●…
tens
upon
,
and
pampers
some
Distemper
of
the
Mind
,
growing
,
like
a
Botch
or
Boil
,
upon
its
●…
nflamed
or
putrid
part
only
.
Are
you
angry
?
●…
evenge
your self
,
says
he
:
Covet
you
any
thing
?
have
it
:
Are
you
afraid
?
fly
:
Suspect
you
this
,
or
that
?
believe
it
.
But
if
we
find
it
something
difficult
to
discover
him
in
these
Attempts
upon
our
Passions
,
because
they
often
violently
over-power
all
the
Forces
of
our
Reason
to
the
contrary
;
we
may
then
trace
him
in
other
Instances
of
his
Knavery
,
for
he
always
acts
consonant
to
himself
:
As
if
you
are
afraid
of
a
Surfeit
,
and
thereupon
be
in
suspense
about
your
Bath
and
Diet
,
a
Friend
indeed
will
advise
you
to
act
cautiously
,
and
take
care
of
your
Health
;
but
the
Flatterer
perswades
you
to
the
Bath
,
bids
you
feed
freely
,
and
not
starve
your self
with
Mortification
.
If
he
observes
you
want
Briskness
and
Spirit
for
Action
,
as
being
unwilling
to
undergo
the
Fatigue
of
a
Journey
,
a
Voyage
,
&c.
He
'll
tell
you
presently
,
There
's
no
hast
,
the
Business
may
be
well
enough
deferr'd
,
or
else
transacted
by
Proxy
.
If
at
any
time
you
have
promised
to
lend
or
give
a
Friend
a
Sum
of
Money
,
and
upon
second
thoughts
gladly
would
,
and
yet
are
ashamed
to
retract
your
Word
;
the
Flatterer
puts
his
Advice
into
the
worst
Scale
,
and
inclines
the
Ballance
to
the
saving
Side
,
strips
you
of
your
squemish
Modesty
,
telling
you
,
That
you
ought
not
to
be
so
prodigal
,
who
live
at
great
Expences
,
and
are
willing
to
relieve
others
besides
him
.
And
therefore
unless
we
be
more
Strangers
to
our selves
,
to
our
own
Desires
,
Fears
,
Confidence
,
or
the
like
,
the
Flatterer
cannot
easily
escape
our
Discovery
;
for
he
's
the
great
Patron
of
these
disorderly
Passions
,
endeavoring
always
to
wind
us
up
to
Excesses
of
this
Kind
.
But
enough
of
this
.
The
difference
betwixt
the
good
Offices
they
perform
.
Let
us
,
in
the
next
place
,
discourse
of
the
useful
and
kind
Offices
,
which
the
Flatterer
seems
so
chearfully
ready
upon
every
occasion
to
perform
,
that
it
renders
the
Disparity
betwixt
him
and
the
true
Friend
extreamly
perplext
and
intricate
.
But
as
Euripides
says
of
Truth
,
That
it
loves
plain
Language
:
So
the
Temper
of
a
Friend
is
sincere
,
natural
,
without
Paint
or
Varnish
;
but
that
of
a
Flatterer
,
as
it
is
corrupt
and
diseased
in
it self
,
so
stands
it
in
need
of
many
,
and
those
curious
and
exquisite
Remedies
too
,
to
correct
it
.
And
therefore
you
shall
have
Friends
upon
an
accidental
Rancounter
,
without
either
giving
or
receiving
a
formal
Salute
,
content
themselves
to
speak
their
mutual
Kindness
and
Familiarity
in
a
Nod
and
a
Smile
:
But
the
Flatterer
pursues
you
,
runs
to
meet
you
,
and
is
ready
to
kiss
your
hand
before
he
comes
at
you
;
and
if
you
chance
but
to
see
and
salute
him
first
,
he
swears
you
must
excuse
his
Rudeness
,
and
will
produce
you
Witness
that
he
did
not
see
you
,
if
you
please
.
Thus
again
;
A
Friend
dwells
not
upon
every
trifling
Punctilio
,
is
not
ceremonious
and
punctual
in
the
transacting
of
Business
,
is
not
inquisitive
,
nor
intrudes
into
every
piece
of
Service
:
But
the
Parasite
is
all
Obedience
,
all
perpetual
indefatigable
Industry
,
admits
no
Rival
in
his
Services
,
but
will
wait
your
Commands
,
which
if
you
lay
not
upon
him
,
he
seems
mightily
afflicted
,
the
unhappiest
Man
in
the
World
!
Now
these
Observations
are
Argument
enough
to
convince
a
Man
of
any
tolerable
Sence
,
that
the
Friendship
such
Men
pretend
to
,
is
not
really
Vertuous
and
Chast
,
but
rather
a
sort
of
impudent
whorish
Love
,
that
obtrudes
its
Embraces
upon
you
.
The
disparity
betwixt
them
,
as
to
their
Promises
.
But
to
be
more
particular
,
let
us
first
examine
the
Disparity
betwixt
their
Promises
:
For
our
Fore-fathers
well
observed
,
that
the
Offers
of
a
Friend
run
in
such
Terms
as
these
:
If
I
can
serve
you
,
Sir
,
if
your
Request
Be
feasible
by
me
,
I
'll
do
my
best
.
But
the
Flatterer's
thus
;
Command
me
freely
what
you
will
,
I
'll
do
it
.
For
the
Comedians
introduce
such
brave
Promisers
as
these
:
Come
,
Sir
,
●et
me
but
fight
that
Fellow
there
;
I
'll
beat
him
soft
as
Spunge
,
or
Gellies
are
.
Besides
,
no
real
Friend
will
assist
in
the
Execution
of
a
Design
,
unless
,
being
first
advised
with
,
he
approve
of
it
,
as
either
honest
or
useful
:
Whereas
the
Flatterer
,
though
permitted
to
consult
and
give
his
Opinion
about
an
Undertaking
,
not
only
out
of
a
paltry
Desire
to
comply
with
,
and
gratifie
his
Friend
at
any
rate
;
but
lest
he
should
be
look'd
upon
as
disaffected
to
the
Business
,
servilely
closes
with
,
and
advances
his
Proposals
,
how
unreasonable
soever
.
For
there
are
few
Rich
Men
or
Princes
of
this
Mind
,
Give
me
a
Friend
,
though
a
poor
Beggar
he
,
Or
meaner
than
the
meanest
Beggar
be
.
If
he
his
Thoughts
but
freely
will
impart
,
And
boldly
speak
the
Language
of
his
Heart
.
For
they
,
like
Actors
in
a
Tragedy
,
must
have
a
Chorus
of
their
Friends
to
joyn
with
them
in
the
Concert
,
or
else
the
Claps
of
the
Pit
to
encourage
them
:
Whereupon
Merope
in
the
Tragedy
speaks
thus
:
Make
choice
of
those
for
Friends
,
who
never
knew
,
The
Arts
of
Wheedling
and
betraying
you
:
But
those
poor
Rascals
never
entertain
,
Who
only
please
you
with
design
to
gain
,
But
alas
!
they
invert
the
Counsel
,
abominate
those
who
deal
freely
with
them
,
and
advise
them
obstinately
for
the
best
;
whilst
pitiful
cringing
Cheats
and
Impostors
are
admitted
not
only
into
their
Houses
,
but
into
their
Affections
,
and
the
nearest
Concernments
of
their
Life
.
You
shall
have
some
of
them
indeed
more
plain
and
simple
than
the
rest
,
who
confess
themselves
unworthy
to
consult
about
such
weighty
Affairs
,
but
are
ready
to
serve
you
in
the
executive
part
of
a
Design
:
But
the
more
subtil
Hypocrite
comes
in
at
the
Consult
,
knits
his
Brows
,
declares
his
Consent
by
the
Gravity
of
a
Look
or
a
Nod
,
but
speaks
never
a
Word
,
unless
perchance
,
when
the
Great
Man
delivers
his
Opinion
,
he
cries
,
Lord
!
Sir
,
you
prevented
me
,
I
was
just
a
going
to
say
so
.
For
as
the
Mathematicians
tell
us
,
that
Surfaces
and
Lines
,
which
are
incorporeal
,
and
Creatures
of
the
Understanding
only
,
are
neither
bended
,
nor
moved
,
nor
extended
of
themselves
,
but
are
so
affected
together
with
the
Bodies
,
whose
Extremities
they
are
:
So
you
shall
observe
the
Flatterer
attends
only
the
Motion
of
another's
Sense
,
Opinion
,
Passion
,
&c.
without
any
Principle
of
Action
in
himself
.
So
that
the
Disparity
betwixt
them
thus
far
is
easily
discernable
.
The
difference
betwixt
them
in
the
manner
of
performing
their
good
Offices
.
And
yet
easilier
in
the
manner
they
perform
their
good
Offices
.
For
the
Kindnesses
of
a
Friend
,
like
the
noblest
Faculties
of
an
animate
Creature
,
lie
deep
,
without
any
Parade
or
Pageantry
on
the
Outside
:
Nay
,
many
times
,
as
a
faithful
Physician
cures
his
Patient
when
he
least
knows
of
it
;
so
a
true
Friend
,
either
present
or
absent
,
as
occasion
serves
,
is
sollicitous
about
your
Concerns
,
when
perhaps
you
know
nothing
of
it
.
Such
was
the
excellent
Arcesilaus
,
as
in
other
his
Actions
,
so
particularly
in
his
Kindness
to
Apelles
,
Native
of
Chios
,
whom
finding
extreamly
indigent
in
his
Sickness
,
he
repeated
his
Visit
to
him
with
twenty
Drachms
in
his
Pocket
;
and
sitting
by
his
Bed-side
,
You
have
got
nothing
here
,
said
he
,
but
Empedocles's
Elements
,
Fire
,
Water
,
Earth
,
and
the
surrounding
Air
;
neither
methinks
do
you
lie
easily
:
And
with
that
,
stirring
up
his
Pillow
,
put
the
Money
privately
under
his
Head
:
Which
when
the
good
old
Woman
his
Nurse
found
,
and
and
in
great
Admiration
acquainted
Apelles
with
;
Ay
,
says
he
,
smiling
a
little
,
this
is
a
Piece
of
Arcesilaus's
Thievery
.
And
what
Philosophy
tells
us
,
that
Children
usually
resemble
their
Parents
,
we
find
in
some
measure
verified
in
Arcesilaus
,
and
Lacydes
,
his
intimate
Acquaintance
:
For
when
Cephi
Socrates
was
impeached
of
High-Treason
,
and
Lacydes
,
with
several
others
of
his
Friends
,
stood
by
him
at
his
Tryal
,
the
Counsel
for
the
State
desired
the
Prisoners
Ring
,
wherein
lay
the
principal
Evidence
against
him
,
might
be
produced
in
Court
,
which
Cephi
Socrates
hearing
,
dropt
it
softly
off
his
Finger
,
and
Lacydes
observing
it
,
set
his
Foot
upon
't
,
and
buried
it
in
the
Ground
.
Whereupon
being
acquitted
,
and
going
afterwards
to
pay
his
Respects
and
thanks
to
his
Judges
;
one
of
them
,
who
,
it
seems
,
had
took
notice
of
the
Passage
,
told
him
,
that
his
Thanks
were
owing
to
Lacydes
,
and
so
related
the
whole
Story
,
when
yet
Lacydes
had
never
mentioned
it
.
Thus
I
am
verily
perswaded
that
the
Gods
confer
several
Benefits
upon
us
which
We
are
not
sensible
of
,
upon
no
other
Motive
in
the
World
,
than
the
meer
Pleasure
and
Satisfaction
they
take
in
Acts
of
kindness
and
Beneficence
.
But
on
the
contrary
,
the
seemingly
good
Offices
of
a
Flatterer
have
nothing
of
that
Sincerity
and
Integrity
,
that
Simplicity
and
Ingenuity
,
which
recommend
a
Kindness
;
but
are
always
attended
with
Bustle
and
Noise
,
Hurry
,
Sweat
and
contracting
the
Brow
,
to
enhance
your
Opinion
of
the
great
Pains
he
has
taken
for
you
;
like
a
Picture
drawn
in
gawdy
Colours
,
with
folded
torn
Garments
,
full
of
Angles
and
Wrinkles
,
to
make
us
believe
it
an
elaborate
Piece
,
and
done
to
the
Life
.
Besides
,
the
Flatterer
is
so
extreamly
troublesome
,
in
recounting
the
weary
Steps
he
had
taken
,
the
Cares
he
has
had
upon
him
,
the
Persons
he
has
been
forced
to
oblige
,
with
a
thousand
other
Inconveniences
he
has
laboured
under
upon
your
Account
,
that
you
'll
be
apt
to
say
,
the
Business
was
never
worth
all
this
Din
and
Clutter
about
it
.
For
a
Kindness
once
upbraided
,
looses
its
Grace
,
turns
a
Burden
,
and
becomes
intolerable
.
But
the
Flatterer
not
only
reproaches
us
with
his
Services
already
past
,
but
at
the
very
Instant
of
their
Performance
;
whereas
if
a
Friend
be
obliged
to
speak
of
any
Civility
done
another
,
he
modestly
mentions
it
indeed
,
but
attributes
nothing
to
himself
.
Thus
when
the
Lacedemonians
supplied
the
People
of
Smyrna
in
great
Scarcity
of
Provisions
,
and
they
gratefully
resented
and
extoll'd
the
Kindness
;
Why
,
replied
the
Spartans
,
't
was
no
such
great
matter
,
we
only
robb'd
our selves
and
our
Cattel
of
a
Dinner
.
For
a
Favour
thus
bestowed
,
is
not
only
free
and
ingenuous
,
but
more
acceptable
to
the
Receiver
,
because
he
imagines
his
Benefactor
conferred
it
on
him
without
any
great
Prejudice
to
himself
.
A
Flatterer
engageth
in
any
Service
,
a
Friend
only
in
that
which
is
honest
.
But
the
Temper
of
a
Flatterer
is
not
only
discernable
from
that
of
a
Friend
,
in
the
easiness
of
his
Promises
,
and
the
troublesome
Impertinence
that
attends
his
good
Offices
,
but
more
signally
in
this
,
That
the
one
is
ready
to
promote
any
base
and
unworthy
Action
;
the
other
,
those
only
which
are
fair
and
honest
:
the
one
labours
to
please
,
the
other
to
profit
you
.
For
a
Friend
must
not
,
as
Gorgias
would
have
him
,
beg
anothers
Assistance
in
a
just
Undertaking
,
and
then
think
to
compensate
the
Civility
,
by
contributing
to
several
that
are
unjust
;
for
he
is
not
bound
to
bear
a
part
in
the
Follies
of
his
Friend
,
but
rather
to
disswade
him
from
them
:
And
if
,
after
all
,
he
cannot
prevail
upon
him
,
may
disengage
himself
with
the
Reply
of
Phocion
to
Antipater
;
Sir
,
I
cannot
be
both
your
Friend
,
and
your
Flatterer
;
that
is
,
your
Friend
,
and
not
your
Friend
at
the
same
time
.
For
we
ought
to
be
assistant
to
him
in
his
honest
Endeavours
indeed
,
but
not
in
his
Knaveries
;
in
his
Counsels
,
not
in
his
Tricks
;
in
appearing
as
Evidence
for
him
,
but
not
in
a
Cheat
;
and
must
bear
a
share
in
his
Misfortunes
,
but
not
in
his
Acts
of
Injustice
.
For
if
a
Man
ought
not
to
be
as
much
as
conscious
of
an
Unworthiness
in
his
Friend
,
how
much
less
will
it
become
him
to
partake
in
it
?
Therefore
,
as
when
the
Lacedemonians
,
defeated
by
,
and
treating
of
Articles
of
Peace
with
Antipater
,
pray'd
him
to
command
them
any
thing
,
howsoever
grievous
and
burthensome
to
the
Subject
,
provided
it
were
not
base
and
dishonorable
:
So
a
Friend
,
if
you
want
his
Assistance
in
a
chargeable
,
dangerous
and
laborious
Enterprize
,
imbarks
in
the
Design
chearfully
,
and
without
reserve
;
but
if
such
as
will
not
stand
with
his
Reputation
and
Honour
,
he
fairly
desires
to
be
excused
.
Whereas
on
the
contrary
,
if
you
offer
to
put
a
Flatterer
upon
a
difficult
or
hazardous
Employment
,
he
shuffles
you
off
,
and
begs
your
Pardon
.
For
sound
him
but
,
as
you
rap
a
Vessel
,
to
try
whether
it
be
whole
or
crackt
,
full
or
empty
;
and
he
shams
you
off
with
the
Noise
of
some
paltry
,
frivolous
Excuses
:
But
engage
him
in
any
mean
,
fordid
and
inglorious
Service
,
abuse
him
,
kick
him
,
trample
on
him
,
he
bears
all
patiently
,
and
knows
no
Affront
.
For
as
the
Ape
,
who
cannot
keep
the
House
like
a
Dog
,
or
bear
a
Burden
like
an
Horse
,
or
plow
like
an
Ox
,
serves
to
be
abus'd
,
to
play
the
Buffoon
,
and
to
make
Sport
:
So
the
Parasite
,
who
can
neither
plead
your
Cause
,
nor
be
your
Counsel
,
nor
espouse
your
Quarrel
,
as
being
averse
from
all
painful
and
good
Offices
,
denies
you
in
nothing
that
may
contribute
to
your
Pleasure
,
turns
Pander
to
your
Lust
,
Pimps
for
a
Whore
,
provides
you
a
handsome
Entertainment
,
looks
that
your
Bill
be
reasonable
,
and
sneaks
to
your
Miss
;
but
shall
treat
your
Relations
with
Dis-respect
,
and
impudently
turn
your
Wife
out
of
Doors
,
if
you
Commission
him
.
So
that
you
may
easily
discover
him
in
this
Particular
;
for
put
him
upon
the
most
base
and
dirty
Actions
,
he
will
not
spare
his
own
Pains
,
provided
he
can
but
gratifie
you
.
His
Inclination
and
Behavior
towards
your
Friends
.
There
remains
yet
another
way
to
discover
him
by
his
Inclinations
towards
your
Intimates
and
Familiars
.
For
there
's
nothing
more
agreeable
to
a
true
and
cordial
Acquaintance
,
than
to
love
with
,
and
to
be
beloved
of
many
;
and
therefore
he
always
sedulously
endeavours
to
gain
his
Friend
the
Affections
and
Esteem
of
other
Men
.
For
being
of
Opinion
that
all
things
ought
to
be
in
common
amongst
Friends
,
he
thinks
nothing
ought
to
be
more
so
,
then
they
themselves
.
But
the
Faithless
,
the
Adulterate
,
and
Friend
of
base
Alloy
,
who
is
conscious
to
himself
of
the
Dis-service
he
does
true
Friendship
,
by
that
false
Coin
of
it
which
he
puts
upon
us
,
is
naturally
full
of
Emulation
and
Envy
,
even
towards
those
of
his
own
Profession
,
endeavouring
to
out-do
them
in
their
common
Talent
of
Babling
and
Buffoonry
,
whilst
he
reveres
and
cringes
to
his
Betters
,
whom
he
dares
no
more
vie
with
,
than
a
Foot-man
with
a
Lydian
Chariot
,
or
Lead
(
to
use
Simonide's
Expression
)
with
refined
Gold
.
Therefore
this
light
and
empty
Counterfeit
,
finding
he
wants
Weight
,
when
put
into
the
Ballance
against
a
sollid
and
substantial
Friend
,
endeavours
to
remove
him
as
far
as
he
can
;
like
him
,
who
having
painted
a
Cock
extreamly
ill
,
commanded
his
Servant
to
take
the
Original
out
of
sight
,
and
if
he
cannot
compass
his
Design
,
then
he
proceeds
to
Complement
and
Ceremony
,
pretending
outwardly
to
admire
him
,
as
a
Person
far
beyond
himself
,
whilst
by
secret
Calumnies
he
blackens
,
and
undermines
him
;
which
if
they
chance
to
have
gall'd
and
fretted
him
only
,
and
have
not
throughly
done
his
Work
,
then
he
betakes
himself
to
the
Advice
of
Medius
,
that
Arch-Parasite
,
and
Enemy
to
the
Macedonian
Nobility
,
and
Chief
of
all
that
numerous
Train
which
Alexander
entertained
in
his
Court
.
This
Man
taught
his
Disciples
to
slander
boldly
,
and
push
home
their
Calumnies
,
for
though
the
Wound
might
probably
be
cured
,
and
skinned
over
again
,
yet
the
Teeth
of
Slander
would
be
sure
to
leave
a
Scar
behind
them
;
by
these
Scars
(
or
to
speak
more
properly
)
Gangrenes
and
Cancers
of
false
Accusations
,
fell
the
brave
Callisthenes
,
Parmenio
and
Philotas
,
whilst
he
himself
became
an
easie
Prey
to
an
Agnon
,
Bagoas
,
Agesius
,
and
Demetrius
,
who
trick'd
him
up
like
a
Barbarian
Statue
,
or
Antick
,
and
paid
the
Mortal
the
Adoration
due
to
a
God
.
So
great
a
Charm
is
Flattery
,
and
,
as
it
seems
,
the
greatest
with
those
we
think
the
greatest
Men
;
for
the
exalted
Thoughts
they
entertain
of
themselves
,
and
the
Desire
of
an
universal
Concurrence
in
the
same
Opinion
from
others
,
both
add
Courage
to
the
Flatterer
,
and
Credit
to
his
Impostures
.
Hills
and
Mountains
indeed
are
not
easily
taken
by
Stratagem
or
Ambuscade
;
but
a
weak
Mind
,
swoln
big
and
lofty
by
Fortune
,
Birth
,
or
the
like
,
lies
naked
to
the
Assaults
of
every
mean
and
petty
Aggressor
.
He
now
proceeds
from
the
Differences
observable
betwixt
a
Flatterer
and
a
Friend
,
to
conclude
this
Tract
with
a
Discourse
concerning
those
prudential
Measures
which
the
latter
ought
to
observe
in
his
Reprehensions
.
And
therefore
we
repeat
here
what
we
advised
at
our
entrance
into
this
Discourse
,
that
we
cashire
every
vain
Opinion
of
our selves
,
whose
inbred
Flattery
only
disposes
and
prepares
us
to
a
more
favorable
Reception
of
that
from
without
.
For
,
if
we
did
but
square
our
Actions
according
to
the
famous
Oracular
Precept
of
knowing
our selves
,
rating
things
according
to
their
true
intrinsick
Value
,
and
withal
,
reflecting
upon
our
own
Nature
and
Education
;
consider
what
gross
Imperfections
and
Failures
mix
with
our
Words
,
Actions
and
Affections
,
we
should
not
lye
so
open
to
the
Attempts
of
every
Flatterer
,
who
designs
upon
us
.
For
even
Alexander
himself
being
reminded
of
his
Mortality
by
two
things
especially
,
the
Necessity
of
Sleep
,
and
the
use
of
Women
,
began
to
stagger
in
the
Opinion
they
had
made
him
conceive
of
his
God-head
.
And
did
but
we
in
like
manner
take
an
impartial
Survey
of
those
Troubles
,
Lapses
and
Infirmities
incident
to
our
Nature
,
we
should
find
we
stood
in
no
need
of
a
Friend
to
praise
and
extol
our
Vertues
,
but
of
one
rather
that
would
chide
and
reprimand
us
for
our
Vices
.
For
first
,
there
are
but
few
who
will
venture
to
deal
thus
roundly
and
impartially
with
their
Friend
,
and
fewer
yet
who
know
the
Art
of
it
;
Men
generally
,
mistaking
Railing
,
and
ill
Language
,
for
a
decent
and
friendly
Reproof
;
and
then
a
Chiding
,
like
any
other
Physick
,
ill
timed
,
racks
and
torments
you
to
no
purpose
,
and
works
in
a
manner
the
same
Effect
with
Pain
,
that
Flattery
does
with
Pleasure
.
For
an
unseasonable
Reprehension
may
be
equally
mischievous
with
an
unseasonoable
Commendation
,
and
force
your
Friend
to
throw
himself
upon
the
Flatterer
;
like
Water
which
meeting
with
too
forcible
a
Resistance
from
the
Hills
,
rowls
down
upon
the
humble
Valleys
below
:
and
therefore
we
ought
to
qualifie
,
and
to
allay
the
sharpness
of
our
Reproofs
with
a
due
Temper
of
Candor
and
Moderation
,
as
we
would
refract
a
Ray
of
Light
too
powerful
for
a
distempered
Eye
,
lest
our
Friends
being
plagu'd
and
ranted
upon
every
trivial
occasion
,
should
at
last
fly
to
the
Flatterer's
Shade
for
their
Ease
and
Quiet
.
For
all
Vice
,
Philopappus
,
is
to
be
corrected
by
an
intermediate
Vertue
,
and
not
by
its
contrary
Extream
,
as
some
do
,
who
to
shake
off
that
sheepish
Bashfulness
which
hangs
upon
their
Natures
,
learn
to
be
Impudent
,
to
lay
aside
their
Country
Breeding
,
endeavor
to
be
Comical
;
to
avoid
the
Imputation
of
Softness
and
Cowardise
,
turn
Bullies
;
out
of
an
Abhorrence
of
Superstition
,
commence
Atheists
;
and
rather
than
be
reputed
Fools
,
play
the
Knave
;
forcing
their
Inclinations
,
like
a
crooked
Stick
,
to
the
opposite
Extream
,
for
want
of
Skill
to
set
them
streight
.
Since
then
't
is
highly
rude
to
endeavour
to
avoid
the
Suspition
of
Flattery
,
only
by
being
insignificantly
troublesome
,
and
argues
an
ungenteel
,
unconversable
Temper
in
a
Man
,
to
show
his
just
Abhorrency
of
mean
and
servile
Ends
in
his
Friendship
,
only
by
a
sowr
and
disagreeable
Behaviour
;
like
the
Libertine
in
the
Comedy
,
who
would
needs
perswade
himself
,
that
his
railing
Accusations
fell
within
the
Limits
of
that
Freedom
in
Discourse
,
which
every
one
had
right
to
with
his
Equals
.
Since
therefore
,
I
say
,
't
is
absurd
to
incur
the
Suspicion
of
a
Flatterer
by
an
over-obliging
and
obsequious
Humor
;
and
as
absurd
on
the
other
hand
,
in
endeavouring
to
decline
it
by
an
immoderate
Latitude
in
our
Apprehensions
,
to
lose
the
Enjoyments
,
and
salutary
Admonitions
of
a
friendly
Conversation
;
and
that
the
Measures
of
Just
and
Proper
in
this
,
as
in
other
things
,
are
to
be
taken
from
Decency
and
Moderation
;
the
Nature
of
the
Argument
seems
to
require
me
to
conclude
it
with
a
Discourse
upon
this
Subject
.
Now
seeing
this
Liberty
of
animadverting
on
other
Mens
Failures
is
liable
to
so
many
Exceptions
;
let
us
in
the
first
place
carefully
purge
it
from
all
mixture
of
Self-love
We
must
first
purge
our
Reprehensions
of
all
mixture
of
Self-love
▪
and
Interest
,
lest
any
private
Motive
,
Injury
,
Grudge
or
Dissatisfaction
of
our
own
should
seem
to
incite
us
to
the
Undertaking
:
For
such
a
Chiding
as
this
would
not
pass
for
an
Effect
of
Kindness
,
but
of
Passion
,
and
looks
more
like
a
Complaint
,
than
an
Admonition
:
For
the
latter
has
always
something
in
it
that
sounds
kind
,
and
yet
awful
,
whereas
the
other
betrays
only
a
selfish
and
narrow
Disposition
.
And
therefore
we
usually
honour
and
revere
our
Monitor
,
but
contemn
and
recriminate
upon
a
querulous
Accuser
.
As
Agamemnon
could
by
no
means
digest
the
moderate
Censures
of
Achilles
,
yet
bore
well
enough
with
the
severe
Reprimands
of
Ulysses
:
Who
wish'd
in
Wrath
the
General's
Command
,
No
longer
put
in
such
a
desperate
Hand
.
Being
satisfied
of
his
Wisdom
,
and
good
Intentions
;
for
he
rated
him
purely
upon
the
account
of
the
Publick
,
the
other
upon
his
own
.
And
Achilles
himself
,
though
of
a
rough
and
untractable
Disposition
,
and
ready
enough
to
find
Faults
where
there
were
none
;
yet
heard
Patroclus
patiently
when
he
ranted
him
thus
:
Well
sure
,
great
Peleus
,
that
Man
of
worth
,
Did
ne're
beget
,
nor
Thetis
bring
thee
forth
:
But
Rocks
,
hard
as
thy
Heart
,
and
th'angry
Sea
,
Both
club'd
for
such
a
monstrous
Man
as
Thee
.
For
as
Hyperides
the
Orator
desired
the
Athenians
to
consider
not
only
the
Sharpness
of
his
Reflections
,
but
his
great
Reasons
for
them
:
so
the
Reproofs
of
a
Friend
,
proceeding
from
a
sincere
and
disinteressed
Affection
,
create
all
Veneration
and
Confusion
in
the
Criminal
to
whom
they
are
addressed
;
who
,
if
he
once
perceive
that
his
Friend
,
waving
all
Offences
against
himself
,
chides
him
purely
for
those
committed
against
others
,
can
never
hold
out
against
the
Force
of
so
powerful
a
Rebuke
,
for
the
sweet
and
obliging
Temper
of
his
Monitor
gives
a
keener
Edge
to
his
Admonitions
;
and
therefore
it
has
been
wisely
said
,
that
especially
in
Heats
and
Differences
with
our
Friends
we
ought
to
have
a
peculiar
regard
to
their
Honour
and
Interest
.
Nor
is
it
a
less
Argument
of
Friendship
,
for
a
Man
who
is
said
aside
,
and
out
of
Favour
himself
,
to
turn
Advocate
in
behalf
of
another
,
equally
despised
and
neglected
.
As
Plato
,
being
in
Disgrace
with
Dionysius
,
beg'd
Audience
of
him
;
which
he
readily
granting
,
in
expectation
of
being
entertained
with
an
Account
of
his
Grievances
;
Plato
address'd
himself
to
him
after
this
manner
:
Sir
said
he
,
if
you
were
inform'd
there
were
a
certain
Ruffian
come
over
into
your
Island
of
Sicily
,
with
design
to
attempt
upon
your
Majesties
Person
,
but
,
for
want
of
an
Opportunity
,
could
not
execute
the
Villany
,
would
you
suffer
him
to
go
off
unpunished
?
No
,
by
no
means
,
Plato
replied
,
the
King
,
for
we
ought
not
only
to
detest
,
and
revenge
the
Overt-Acts
,
but
the
malicious
Intentions
of
our
Enemies
.
Well
then
,
on
the
other
hand
said
Plato
,
If
there
should
come
a
Person
to
Court
,
out
of
pure
Kindness
and
Ambition
to
serve
your
Majesty
,
and
you
would
not
give
him
an
Opportunity
of
expressing
it
,
were
it
reasonable
to
dismiss
him
with
Scorn
and
Disrespect
?
Whom
do
you
mean
,
said
Dionysius
?
why
Aeschines
,
replied
Plato
,
as
honest
and
excellent
a
Person
as
any
in
the
School
of
Socrates
,
and
of
a
very
edifying
Conversation
;
who
having
exposed
himself
to
the
Difficulties
of
a
tedious
Voyage
,
that
he
might
enjoy
the
happiness
of
a
Philosophical
Converse
with
your
Majesty
,
has
met
with
nothing
but
Contempt
in
return
to
the
Kindness
be
intended
.
Which
friendly
and
generous
Temper
of
Mind
so
strangely
affected
Dionysius
,
that
he
hug'd
and
embraced
Plato
,
and
treated
Aeschines
with
a
great
deal
of
Honour
and
Magnificence
.
2dly
,
We
must
not
be
injurious
and
abusive
in
our
Reprehensions
.
In
the
next
place
,
let
us
free
our
Discourse
from
all
contumelious
Language
,
all
Laughter
,
Monkery
,
and
Scurrility
,
which
spoil
the
relish
of
our
Reprehensions
.
For
,
as
a
Chyrurgion
makes
an
Incision
in
the
Flesh
,
he
uses
decent
Neatness
and
Dexterity
in
the
Operation
,
without
the
affected
and
superfluous
Gesticulations
of
a
Quack
,
or
Mountebank
:
So
the
lancing
the
Sores
of
a
Friend
may
admit
indeed
of
a
little
Humour
and
Urbanity
,
but
that
so
qualified
,
that
it
spoil
not
the
Seriousness
and
Gravity
requisite
to
the
Work
.
For
boldness
,
Insolence
and
ill
Language
destroy
its
Force
and
Efficacy
.
And
therefore
the
Fidler
reparteed
handsomely
enough
upon
Philip
,
when
he
undertook
to
dispute
with
him
about
the
touch
upon
his
Instrument
:
God
forbid
that
your
Majesty
should
be
so
unhappy
as
to
understand
a
Fiddle
better
then
I
do
.
But
Epicarmus
was
too
blunt
upon
Hierom
,
who
inviting
him
to
Supper
a
little
after
he
had
put
some
of
his
Acquaintance
to
death
,
replied
;
Ay
,
but
you
could
not
invite
me
the
other
day
to
the
Sacrifice
of
my
Friends
.
And
so
was
Antiphon
too
rude
in
his
Reflection
upon
Dionysius
,
who
on
occasion
of
a
Discourse
about
the
best
sort
of
Brass
,
told
him
that
was
the
best
in
his
Opinion
of
which
the
Athenians
made
the
Statues
of
Hermodius
and
Aristogeiton
.
For
these
scurrilous
abusive
Jests
are
most
certainly
disagreable
;
and
pain
to
no
purpose
,
being
but
the
Product
of
an
intemperate
Wit
,
and
which
only
betray
the
Enmity
and
ill-Nature
of
him
who
takes
the
liberty
to
use
them
,
which
whosoever
allows
himself
in
,
does
but
wantonly
sport
about
the
Brink
of
that
Pit
,
which
one
day
will
swallow
him
up
and
ruine
him
.
For
Antiphon
was
afterward
executed
under
Dionysius
:
and
Timagines
was
in
disgrace
with
Augustus
Caesar
,
not
for
any
extravagant
Freedom
in
his
Discourse
,
but
only
because
he
took
up
a
foolish
Custom
of
repeating
these
Verses
at
every
Entertainment
and
Walk
where
the
Emperor
desired
his
Company
;
For
nothing
else
but
meerly
to
make
sport
,
Amongst
the
merry
Greeks
they
did
resort
—
Alledging
the
Pleasantness
of
his
Humour
,
as
the
Cause
of
his
Favour
at
Court
.
Thus
you
shall
meet
with
several
smart
and
satyrical
Reflections
in
a
Comedy
,
but
the
mixture
of
Jest
and
Fool
in
the
Play
,
like
ill
Sauce
to
good
Meat
,
abates
their
Poinancy
,
and
●enders
them
insignificant
.
So
that
upon
the
whole
,
the
Poet
acquires
only
the
Character
of
a
Sawcy
and
foul-mouth'd
Buffoon
,
and
the
Auditors
loose
that
Advantage
,
which
they
might
otherwise
reap
from
Remarques
of
that
Nature
.
We
may
do
well
therefore
to
reserve
our
Jollity
and
Mirth
for
more
suitable
Occasions
;
but
we
must
by
all
means
be
serious
and
candid
in
our
Admonitions
;
which
,
if
we
be
upon
important
Points
,
must
be
so
animated
with
our
Gestures
,
Passion
,
and
Eagerness
of
Voice
,
as
to
give
them
Weight
and
Credit
,
3dly
,
We
are
to
time
our
Reproofs
as
seasonably
as
we
can
.
and
to
awaken
a
tender
Concern
in
the
Persons
to
whom
they
are
address'd
.
We
are
again
to
time
our
Reproofs
as
seasonably
as
we
can
;
for
a
Mistake
in
the
Opportunities
as
't
is
of
ill
Consequence
in
all
other
things
,
so
peculiarly
in
our
Reprehensions
.
And
therefore
I
presume
't
is
manifest
,
we
ought
not
to
fall
foul
upon
Men
in
their
Drink
.
For
first
,
he
who
broaches
any
sowr
disagreeable
Discourse
amidst
the
Pleasantry
and
good
Humor
of
Friends
,
casts
a
Cloud
over
the
Serenity
of
the
Company
,
and
acts
counter
to
the
Lydian
God
,
who
as
Pindar
words
it
,
unites
the
Band
of
all
our
Cares
.
Besides
,
that
such
unseasonable
Remonstrances
are
not
without
Danger
:
for
Wine
is
apt
to
warm
Men
into
Passion
,
and
make
them
quarrel
at
the
Freedom
you
take
;
and
in
short
,
't
is
no
Argument
of
any
brave
and
generous
,
but
rather
of
an
unmanly
Temper
,
not
to
dare
to
speak
ones
Sense
when
Sober
,
but
drunk
,
and
grumble
like
a
cowardly
Cur
at
Table
.
And
therefore
we
need
not
enlarge
any
further
upon
this
Topick
.
But
because
several
Persons
neither
will
,
nor
dare
take
their
Friends
to
task
,
whilst
they
thrive
and
flourish
in
the
World
,
looking
upon
Prosperity
as
a
State
above
the
reach
of
a
Rebuke
;
but
pour
forth
their
Invectives
like
a
River
that
has
over-flown
its
Banks
,
insulting
and
trampling
upon
them
,
when
Fortune
has
already
laid
them
at
their
Feet
,
out
of
a
sort
of
Satisfaction
to
see
their
former
State
and
Grandure
reduc'd
to
the
same
level
of
fortune
with
themselves
:
it
may
not
be
improper
to
discourse
a
little
upon
this
Argument
,
and
make
some
reply
to
that
Question
of
Euripides
;
What
need
is
there
of
Friends
in
Prosperity
?
I
answer
,
to
lower
those
lofty
and
extravagant
Thoughts
,
which
are
usually
incident
to
that
Condition
:
for
Wisdom
,
in
Conjunction
with
Prosperity
,
is
a
rare
Talent
,
and
the
lot
of
but
few
.
Therefore
most
Men
stand
in
need
of
a
borrow'd
Prudence
;
to
depress
the
Tumours
that
attend
an
exuberant
Felicity
;
but
when
the
turn
of
Fortune
it self
has
abated
the
swelling
,
a
Man's
very
Circumstances
are
sufficient
of
themselves
to
read
him
a
Lecture
of
Repentance
;
so
that
all
other
grave
and
austere
Correptions
are
then
superfluous
and
impertinent
;
and
't
is
,
on
the
contrary
,
more
proper
in
such
Traverses
of
Fortune
,
to
enjoy
the
Company
of
a
compassionate
Friend
,
who
will
administer
some
Comfort
to
the
afflicted
,
and
buoy
him
up
under
the
Pressure
of
his
Affairs
:
As
Xenophon
relates
that
the
Presence
of
Cleachus
,
a
Person
of
a
courteous
and
obliging
Aspect
,
gave
new
Life
and
Courage
to
his
Souldiers
in
in
the
Heat
of
a
Battel
,
or
any
other
difficult
Rencounter
.
But
he
who
chides
and
upbraids
a
Man
in
distress
,
like
him
who
applies
a
Medicine
for
clearing
the
Sight
to
a
distemper'd
and
inflamed
Eye
,
neither
works
a
Cure
,
nor
allays
the
Pain
,
but
only
adds
Anger
to
his
Sorrows
,
and
exasperates
the
Patient
.
A
Man
in
Health
indeed
will
digest
a
friendly
Lecture
for
his
Wenching
,
Dringing
,
Idleness
,
continual
Recreations
and
Bathing
,
unseasonable
Eating
,
&c.
But
for
a
sick
Man
to
be
told
,
that
all
this
comes
of
his
Intemperance
,
Voluptuousness
,
High-feeding
,
Whoring
,
&c.
is
utterly
insupportable
,
and
worse
than
the
Disease
it self
.
O
impertinent
Man
!
will
such
an
one
say
,
the
Physicians
prescribe
me
Castor
and
Scammony
,
and
I
am
just
a
making
my
last
Will
and
Testament
,
and
do
you
lie
railing
and
preaching
to
me
Lectures
of
Philosophy
?
And
thus
Men
in
Adversity
stand
more
in
need
of
our
Humanity
and
Relief
,
than
of
sharp
and
sententious
Reprimands
:
for
neither
will
a
Nurse
immediately
scold
at
her
Child
that
is
faln
,
but
first
help
him
up
,
wash
him
and
put
him
in
order
again
,
and
then
chide
and
whip
him
.
They
tell
us
a
Story
to
this
purpose
of
Demetrius
Phalereus
,
that
when
he
dwelt
an
Exile
at
Thebes
,
in
mean
beggarly
Circumstances
,
he
was
once
extreamly
concern'd
to
observe
the
Philosopher
Crates
making
towards
him
,
expecting
to
be
treated
by
him
with
all
the
roughness
of
a
Cynical
Behaviour
:
But
when
Crates
had
addressed
himself
courteously
to
him
,
and
discoursed
him
upon
the
Point
of
Exile
,
endeavouring
to
convince
him
that
it
had
nothing
miserable
or
uneasy
in
it
,
but
on
the
contrary
,
rather
rescued
him
from
the
nice
and
hazardous
Management
of
Publick
Affairs
;
advising
him
withal
to
repose
his
Confidence
in
himself
,
and
his
own
Conscience
:
Demetrius
was
so
taken
and
encouraged
by
his
Discourse
,
that
he
is
reported
to
have
said
to
his
Friends
,
Cursed
be
those
Employs
which
robb'd
me
so
long
of
the
Acquaintance
of
such
an
excellent
Person
.
For
,
Soft
,
friendly
Words
revive
th'
Afflicted
Soul
;
But
sharp
Rebukes
are
only
for
a
Fool
.
And
this
is
the
way
of
generous
and
ingenious
Friends
.
But
they
who
servilely
admire
you
in
Prosperity
,
like
old
Ruptures
,
Spasms
and
Cramps
,
which
,
as
Demosthenes
speaks
,
ache
and
pain
us
most
,
and
when
some
fresh
Misfortune
has
befallen
the
Body
,
stick
close
to
you
in
the
Revolution
of
your
Fortune
,
and
rejoyce
and
enjoy
the
Change
:
Whereas
,
if
a
Man
must
needs
have
a
Remembrancer
of
a
Calamity
which
his
own
Indiscretion
hath
pull'd
upon
him
,
't
is
enough
you
put
him
in
mind
that
he
ows
it
not
to
your
Advice
,
for
you
often
disswaded
him
from
the
Undertaking
.
Well
then
,
you
'll
say
when
is
a
keen
Reprehension
allowable
?
and
when
may
we
chide
a
Friend
severely
indeed
?
I
answer
;
When
some
important
Occasion
requires
it
:
as
the
stopping
him
in
the
Gareer
of
his
Voluptuousness
,
Anger
,
or
Insolence
;
the
repressing
his
Covetous
Humor
,
or
any
other
foolish
Habit
.
Thus
dealt
Solon
with
Croesus
,
puff'd
up
and
debauch
▪
d
with
uncertain
Greatness
of
his
Fortune
,
when
he
bad
him
look
to
the
End.
Thus
Socrates
humbled
Alcibiades
,
forc'd
him
into
unfeigned
Tears
,
and
turn'd
his
Heart
,
when
he
argued
the
Case
with
him
.
Such
,
again
,
were
the
Remonstrances
and
Admonitions
of
Cyrus
to
Cyaxares
,
and
of
Plato
to
Dion
,
who
,
when
the
Lustre
and
Greatness
of
his
Atchievements
had
fixed
all
Mens
Eys
upon
him
,
wish'd
him
to
beware
of
Arrogance
and
Self-conceit
,
as
the
readiest
way
to
make
all
Men
abandon
him
.
And
Speucippus
wrote
to
him
,
Not
to
pride
himself
in
the
little
Applauses
of
Women
and
Children
,
but
to
take
care
to
adorn
Sicily
with
Religion
,
Justice
and
wholsom
Laws
,
that
he
might
render
it
a
great
and
illustrious
Academy
.
So
did
not
Euclus
and
Eulaeus
,
two
of
Perseus's
Favourites
,
who
fawn'd
upon
,
and
complied
with
him
,
as
obsequiously
as
any
Courtier
of
them
all
,
during
the
Success
of
his
Arms
;
but
after
his
Defeat
at
Pydna
by
the
Romans
,
inveigh'd
bitterly
against
him
,
reminding
him
of
his
past
Faults
,
his
former
Fast
and
Arrogance
,
till
the
Man
out
of
meer
Anger
and
Vexation
,
stab'd
them
both
in
the
place
.
And
so
much
concerning
the
timing
of
our
Reproofs
in
general
.
Upon
what
Oc●urrences
a
Friend
may
take
occasion
to
reprehend
.
Now
there
are
several
other
accidental
Occasions
administred
by
our
Friends
themselves
,
which
a
Person
heartily
sollicitous
for
their
Interest
,
will
lay
hold
of
:
As
some
have
taken
an
opportunity
of
censuring
them
freely
,
from
a
Question
they
have
asked
,
from
the
relation
of
a
Story
,
or
the
Praise
or
Dispraise
of
the
same
Actions
in
other
Men
,
which
they
themselves
have
committed
.
Thus
they
tell
us
,
Demaratus
the
Corinthian
coming
into
Macedonia
,
when
Philip
,
and
his
Queen
and
Son
were
at
Odds
;
and
being
,
after
a
gracious
Reception
,
ask'd
by
the
King
,
What
good
Understanding
was
among
the
Graecians
?
he
replied
,
as
being
an
old
Friend
and
Acquaintance
of
his
,
Ay
,
by
all
means
,
Sir
,
it
highly
becomes
your
Majesty
,
to
enquire
about
the
Concord
betwixt
the
Athenians
and
Peloponesians
,
who
suffer
your
own
Family
to
be
the
Scene
of
so
much
Discord
and
Contention
.
And
as
pert
,
was
that
of
Diogenes
,
who
,
entring
Philip's
Camp
,
as
he
was
going
to
make
War
upon
the
Grecians
,
was
seiz'd
upon
and
brought
before
the
King
,
who
not
knowing
him
,
ask'd
him
,
If
he
was
a
Spie
?
Why
yes
truly
,
said
he
,
I
am
a
Spie
upon
your
Folly
and
Imprudence
,
who
,
without
any
necessity
upon
you
,
are
come
hither
to
expose
your
Kingdoms
,
and
your
Life
to
the
uncertain
Decision
of
the
Cast
of
a
Dye
.
Though
this
may
perhaps
seem
a
little
too
biting
and
Satyrical
.
Another
seasonable
Opportunity
of
reproving
your
Friend
for
his
Vices
,
Another
Opportunity
of
reprimaning
.
is
,
when
some
third
Person
has
already
mortified
him
upon
the
same
account
:
For
a
courteous
and
obliging
Man
will
dexterously
silence
his
Accuser
,
and
then
take
him
privately
to
task
himself
,
advising
him
,
if
for
no
other
reason
,
yet
to
abate
the
Insolence
of
his
Enemies
,
to
manage
himself
more
prudently
for
the
future
:
For
how
could
they
open
their
Mouths
against
you
,
what
could
they
have
to
reproach
you
with
,
if
you
would
but
reform
such
and
such
Vices
,
which
render
you
obnoxious
to
their
Censure
?
And
by
this
means
the
Offence
that
was
given
,
lies
at
his
door
who
roughly
upbraided
him
,
whilst
the
Advantage
he
reaps
,
is
attributed
to
the
Person
who
candidly
advis'd
him
.
But
there
are
some
who
have
got
yet
a
genteeler
way
of
Chiding
,
and
that
is
,
of
chastising
others
for
Faults
,
which
they
know
their
Friends
really
stand
guilty
of
:
As
my
Master
Amonius
,
perceiving
once
at
his
Afternoon-Lecture
,
that
some
of
his
Scholars
had
dined
more
plentifully
than
became
the
Moderation
of
Students
,
immediately
commanded
one
of
his
Freemen
to
take
his
own
Son
,
and
whip
him
;
For
what
,
says
he
,
the
Youngster
,
forsooth
must
needs
have
Vinegar
Sawce
to
his
Meat
;
and
with
that
,
casting
his
Eye
upon
us
,
gave
us
to
understand
,
that
we
likewise
were
concerned
in
the
Reprehension
.
Again
;
We
must
be
cautious
how
we
rebuke
a
Friend
in
Company
,
We
must
not
rebuke
a
Friend
in
Company
.
always
remembring
the
Repartee
made
upon
Plato
on
that
account
:
For
Socrates
having
fal'n
one
day
very
severely
upon
an
Acquantance
of
his
at
Table
,
Plato
could
not
forbear
to
take
him
up
,
saying
,
Had
it
not
been
more
proper
,
Sir
,
to
have
spoke
these
things
in
private
?
To
whom
Socrates
instantly
replied
,
And
had
it
not
been
more
proper
for
you
to
have
told
me
so
in
private
too
?
And
they
say
Pithagoras
one
time
ranted
a
Friend
of
his
so
terribly
before
Company
,
that
the
poor
young
Man
went
and
hang'd
himself
;
from
which
time
the
Philosopher
would
never
chide
any
Man
in
the
presence
of
another
.
For
the
Discovery
and
cure
of
a
Vice
,
like
that
of
a
scandalous
Disease
,
ought
to
be
in
secret
,
and
not
like
a
publick
Show
transacted
upon
a
Theater
;
for
't
is
no
way
the
part
of
a
Friend
,
but
a
meer
Cheat
and
Trick
,
for
one
Man
to
recommend
himself
to
the
Standers-by
,
and
seek
for
Reputation
from
the
Failures
of
another
;
like
Mountebank-Chirurgions
,
who
perform
their
Operations
on
a
Stage
,
to
gain
the
greater
Practice
.
But
besides
the
Disgrace
that
attends
a
Reproof
of
this
Nature
(
a
thing
that
will
never
work
any
Cure
)
we
are
likewise
to
consider
,
that
Vice
is
Naturally
obstinate
,
and
loves
to
dispute
its
Ground
:
For
what
Euripides
says
,
is
not
only
true
of
Love
,
The
more
't
is
check'd
,
the
more
it
presses
on
,
but
of
any
other
Imperfection
.
If
you
lay
a
Man
open
publickly
for
it
,
and
tell
all
,
you
are
so
far
from
reforming
him
,
that
you
force
him
to
brave
it
out
.
And
therefore
as
Plato
advises
,
that
old
Men
,
who
would
be
revered
of
the
younger
Fry
,
must
learn
to
revere
them
first
:
so
certainly
modestly
to
reprimand
,
is
the
way
to
meet
with
a
modest
Return
.
For
he
who
warily
attacks
the
Criminal
,
works
upon
his
good
Nature
by
his
own
,
and
so
insensibly
undermines
his
Vices
.
And
therefore
't
would
be
much
more
proper
to
observe
the
Rule
in
Homer
;
To
wisper
softly
in
the
Ear
,
Lest
Standers-by
should
chance
to
hear
.
But
above
all
,
we
ought
not
to
discover
the
Imperfections
of
a
Husband
before
his
Wife
,
nor
of
a
Father
before
his
Children
,
nor
of
a
Lover
in
company
of
his
Mistress
,
nor
of
Masters
in
presence
of
their
Scholars
,
or
the
like
;
for
it
touches
a
Man
to
the
quick
,
to
be
rebuked
before
those
who
he
desires
should
think
honourably
of
him
.
And
I
verily
believe
,
that
't
was
not
so
much
the
Heat
of
the
Wine
,
as
the
Sting
of
too
publick
a
Reprehension
,
that
enraged
Alexander
against
Clitus
.
And
Aristomenes
,
Ptolemy's
Preceptor
,
lost
himself
by
awaking
the
King
,
drop'd
asleep
one
time
at
an
Audience
of
Foreign
Embassadors
;
for
the
Court-Parasites
immediately
took
this
occasion
to
express
their
pretendedly
deep
resentments
of
the
Disgrace
done
his
Majesty
,
suggesting
,
that
if
indeed
the
Cares
of
the
Government
had
brought
a
little
unseasonable
Drowsiness
upon
him
,
he
might
have
been
told
of
it
in
private
,
but
should
not
have
had
rude
hands
laid
upon
his
Person
before
so
great
an
Assembly
:
Which
so
affected
the
King
,
that
he
presently
sent
the
poor
Man
a
Draught
of
Poison
,
and
made
him
drink
it
up
.
And
Aristophanes
says
,
Cleon
blamed
him
for
railing
at
Athens
before
Strangers
,
whereby
he
incensed
the
Athenians
against
him
.
And
therefore
they
who
aim
at
the
Interest
and
Reformation
of
their
Friends
,
rather
then
Ostentation
and
Popularity
,
ought
,
amongst
other
things
,
He
who
reprehends
others
,
ought
to
be
a
Man
of
an
unblameable
Conversation
himself
.
to
beware
of
exposing
them
too
publickly
.
Again
;
What
Thucidides
makes
the
Corinthians
say
of
themselves
,
That
they
were
Persons
every
way
qualified
for
the
Reprehension
of
other
Men
,
ought
to
be
the
Character
of
every
one
who
sets
up
for
a
Monitor
.
For
as
Lysander
reply'd
upon
a
certain
Megarian
,
who
in
a
Council
of
Allies
and
Confederates
had
spoke
boldly
for
the
Liberties
of
Greece
;
This
Stile
of
yours
,
Sir
,
would
have
better
become
some
Pab●ick
State
,
than
a
private
Person
.
So
he
who
takes
upon
him
the
Liberty
of
a
Censor
,
must
be
a
Man
of
a
regular
Conversation
himself
;
one
like
Plato
,
whose
Life
was
a
continued
Lecture
to
Speusippus
;
or
Xenocrates
,
who
casting
his
Eye
one
time
upon
the
dissolute
Polemon
,
at
a
Disputation
,
reformed
him
with
the
very
Awfulness
of
his
Looks
.
Whereas
the
Remonstrance
of
a
lewd
whiffling
Fellow
will
certainly
meet
with
no
better
Entertainment
,
than
that
of
the
old
proverbial
Repartee
,
Physician
,
heal
thy self
.
But
because
several
accidental
Emergencies
in
Conversation
will
now
and
then
invite
a
Man
,
They
who
reprehend
others
,
ought
likewise
to
accuse
themselves
.
though
bad
enough
himself
,
to
correct
others
,
the
most
genteel
and
dextrous
way
of
doing
it
,
will
be
to
involve
our selves
in
the
same
Guilt
with
those
we
reprehend
;
as
in
this
passage
of
Homer
,
Fie
,
what
's
the
matter
,
Diomede
,
that
we
Have
now
forgot
our
former
Gallantry
?
And
in
this
other
,
We
are
not
worth
one
single
Hector
all
.
Thus
Socrates
would
handsomly
twit
the
young
Men
with
their
ignorance
,
by
professing
his
own
,
pretending
for
his
part
he
had
need
with
he
n
to
study
Morality
,
and
make
more
accurate
Enquiries
into
the
Truth
of
Things
.
For
a
Confession
of
the
same
Guilt
,
and
a
seeming
Endeavour
to
reform
our selves
,
as
well
as
our
Friends
,
gives
credit
to
the
Reprimand
,
and
recommends
it
to
their
Affections
:
But
he
who
gravely
magnifies
himself
,
whilst
he
imperiously
detracts
from
others
,
as
being
a
Man
,
forsooth
,
of
no
Imperfections
,
unless
his
Age
,
or
a
celebrated
Reputation
indeed
command
our
Attention
,
is
only
impertinent
,
and
troublesom
to
no
purpose
.
And
therefore
't
was
not
without
reason
,
that
Phaenix
,
checking
Achilles
for
his
imtemperate
Anger
,
confess'd
his
own
Unhappiness
in
that
Particular
,
how
he
had
like
once
to
have
slain
his
own
Father
through
a
transport
of
Passion
,
had
not
the
scandalous
Name
of
Paracide
held
his
hands
;
that
the
Heroe
might
not
imagine
he
took
that
liberty
with
him
,
because
he
had
never
offended
in
the
like
kind
himself
.
For
such
inoffensive
Reproofs
leave
a
deeper
impress
behind
them
,
when
they
seem
the
Result
of
Compassion
,
rather
than
Contempt
.
But
because
a
Mind
subject
to
Disorders
of
Passion
,
We
must
mix
our
Reproofs
with
Praises
.
like
an
inflamed
Eye
that
cannot
bear
a
great
and
glaring
Light
,
is
impatient
of
a
Rebuke
without
some
temperament
to
qualify
and
allay
its
Poinancy
;
therefore
the
best
Remedy
in
this
Case
will
be
to
dash
it
with
a
little
Praise
.
For
a
mixture
of
both
together
not
only
abates
and
takes
off
from
that
Roughness
and
Command
,
which
a
blunt
Reprehension
seems
to
carry
along
with
it
,
but
raises
in
a
Man
a
generous
Emulation
of
himself
,
whilst
the
remembrance
of
his
past
Vertues
shames
him
out
of
his
present
Vices
,
and
makes
him
propose
his
former
Actions
for
his
future
Example
.
But
if
you
compare
him
with
other
Men
,
as
with
Fellow-Citizens
,
his
Contemporaries
,
or
Relations
,
then
Vice
,
which
loves
to
dispute
the
Victory
renders
him
uneasy
and
impatient
under
the
Comparison
,
and
will
be
apt
to
make
him
grumble
,
and
,
in
an
Huff
,
bid
you
be
gone
then
,
to
his
Betters
,
and
not
trouble
him
any
longer
.
And
there
we
ought
to
fall
upon
other
Mens
Commendations
,
before
him
whom
we
take
the
liberty
to
rebuke
,
unless
indeed
they
be
his
Parents
;
as
Agamemnon
in
Homer
:
Tydeus
his
Son
has
not
his
Father's
Soul
.
And
Ulysses
,
in
the
Tragedy
called
the
Scyris
,
speaking
to
Achilles
:
Dost
thou
,
who
sprang
from
a
brave
Grecian
Race
,
By
Spinning
,
thy
great
Ancestors
disgrace
?
We
must
not
immediately
recriminate
upon
them
that
blame
us
.
't
is
in
the
next
place
very
improper
for
a
Man
,
immediately
to
retort
or
recriminate
upon
his
Monitor
;
for
this
is
the
way
only
to
occasion
Heats
and
Animosities
betwixt
them
,
and
will
rather
speak
him
impatient
of
any
Reproof
at
all
,
than
desirous
to
compensate
the
Kindness
of
one
with
another
:
And
therefore
't
is
better
to
take
his
Chiding
patiently
for
the
present
,
and
if
he
chance
afterwards
to
commit
a
Fault
worth
your
remarking
upon
,
you
have
then
an
opportunity
of
repaying
him
in
his
own
Coin
:
For
being
reminded
,
without
the
least
intimation
of
a
former
Pique
or
Dissatisfaction
,
that
he
himself
did
not
use
to
overlook
the
Slips
of
his
Friend
,
he
will
receive
the
Remonstrance
favourably
at
your
hands
,
as
being
the
Return
of
Kindness
,
rather
than
of
Anger
and
Resentment
.
Moreover
,
as
Thucidides
says
,
We
ought
not
to
reprove
our
Friend
upon
every
trivial
Fault
.
that
he
is
doubtless
a
wise
Man
,
and
well
advised
,
who
will
not
venture
to
incur
the
Odium
and
Displeasure
of
any
one
,
except
for
Matters
of
the
highest
Concernment
:
So
when
we
do
undertake
the
ungrateful
Office
of
Censor
,
it
ought
to
be
only
upon
weighty
and
important
Occasions
.
For
he
who
is
peevish
and
angry
at
every
Body
,
and
upon
every
trivial
Fault
,
acting
rather
with
the
imperious
Pedantry
of
a
Schoolmaster
,
than
the
Discretion
of
a
Friend
,
blunts
the
edg
of
his
Reprehensions
in
Matters
of
an
higher
Nature
,
by
squandring
,
like
an
unskilful
Physitian
,
that
keen
and
bitter
,
but
necessary
and
sovereign
Remedy
of
his
Reproofs
,
upon
many
and
sleight
Distempers
,
that
require
so
exquisite
a
Cure
.
And
therefore
a
wise
Man
will
industriously
avoid
the
Character
of
being
a
Person
who
is
always
chiding
,
and
delights
in
finding
Faults
.
Besides
that
,
whosoever
is
of
that
little
Humour
,
to
animadvert
upon
every
trifling
Picadillo
,
only
affords
his
Friend
a
fairer
occasion
of
being
even
with
him
one
time
or
another
,
for
his
grosser
Immoralities
:
As
Philotimus
the
Physician
,
visiting
a
Patient
of
his
,
who
being
troubled
with
an
Inflammation
in
his
Liver
,
shewed
him
his
sore
Finger
,
told
him
,
his
Distemper
lay
not
at
the
root
of
his
Nail
.
In
like
manner
we
may
take
occasion
now
and
then
to
reply
upon
a
Man
,
who
carps
at
Trifles
in
another
,
his
Diversions
,
Pleasantries
,
or
a
Glass
of
Wine
;
Let
the
Gentleman
rather
,
Sir
,
turn
off
his
Whore
,
leave
off
his
Dicing
,
&c.
for
otherwise
he
's
an
admirable
Person
.
For
he
who
is
dispens'd
with
in
smaller
Matters
,
more
willingly
gives
his
Friend
the
liberty
of
reprimanding
him
for
greater
.
But
there
is
neither
Child
,
nor
Brother
,
nor
Servant
himself
,
able
to
endure
a
Man
of
a
busie
inquisitive
Humour
,
who
brawls
perpetually
,
and
is
sowr
and
unpleasant
upon
every
inconsiderable
occasion
.
We
ought
to
qualify
our
Friend
by
praising
his
good
Qualities
,
before
we
reprove
him
for
his
ill
ones
.
But
since
a
weak
and
foolish
Friend
,
as
Euripides
says
of
Old
Age
,
has
its
strong
,
as
well
as
feeble
part
,
we
ought
to
observe
both
,
and
chearfully
extol
the
one
,
before
we
fall
foul
upon
the
other
.
For
as
we
first
soften
Iron
in
the
Fire
,
and
then
dip
it
into
Water
,
to
harden
it
in
a
due
Consistence
:
So
after
we
have
warm'd
and
molified
our
Friend
by
a
just
Commendation
of
his
Vertues
,
we
may
then
safely
temper
him
with
a
moderate
Reprehension
of
his
Vices
;
we
may
then
say
,
Are
these
Actions
comparable
to
the
other
?
don't
you
perceive
the
Advantages
of
a
vertuous
Life
?
This
is
what
we
who
are
your
Friends
require
of
you
:
These
are
properly
your
own
Actions
for
which
Nature
design'd
you
;
but
for
the
other
,
Let
them
for
ever
from
you
banish'd
be
,
To
desert
Mountains
,
or
the
raging
Sed
.
For
as
a
Prudent
Physician
had
rather
recover
his
Patient
with
Sleep
,
and
good
Diet
,
than
with
Castor
and
Scammony
:
So
a
candid
Friend
,
a
a
good
Father
,
or
Schoolmaster
,
will
rather
chuse
to
reform
Mens
Manners
by
Commendations
,
than
Reproofs
.
For
nothing
in
the
World
renders
our
Corruptions
so
inoffensive
,
and
withal
so
useful
,
as
to
address
our selves
to
the
Delinquent
in
a
kind
,
affectionate
manner
:
And
therefore
we
ought
not
to
deal
roughly
with
him
upon
his
denial
of
the
Matter
of
Fact
,
nor
hinder
him
from
making
his
just
Vindication
;
but
we
should
rather
handsomly
help
him
out
in
his
Apology
,
and
mollifie
the
Matter
:
As
Hector
to
his
Brother
Paris
:
Unhappy
Man
,
by
Passion
over-rul'd
:
Suggesting
,
that
he
did
not
quit
the
Field
,
in
his
Encounter
with
Menelaus
,
out
of
Cowardise
,
but
meer
Anger
and
Indignation
.
And
Nestor
speaks
thus
to
Agamemnon
;
You
only
yielded
to
the
great
Impulse
.
For
you
did
such
a
thing
through
Ignorance
or
Inadvertency
,
is
,
in
my
Opinion
,
a
much
more
genteel
Expression
,
than
bluntly
to
say
,
You
have
dealt
unjustly
,
or
acted
basely
by
me
:
And
to
advise
a
Man
not
to
quarrel
with
his
Brother
,
is
more
Civil
,
than
to
say
,
Don't
you
envy
and
malign
him
:
And
keep
not
Company
with
that
Woman
who
debauches
you
,
is
softer
Language
than
,
Don't
you
debauch
her
.
And
thus
you
see
with
what
Caution
and
Moderation
we
must
reprehend
our
Friends
,
How
to
prevent
ill
Habits
in
our
Friends
.
in
reclaiming
them
from
Vices
to
which
they
are
already
subjected
;
whilst
the
Prevention
of
them
doth
require
a
clear
contrary
Method
:
For
when
we
are
to
divert
them
from
the
Commission
of
a
Crime
,
or
to
check
a
violent
and
headstrong
Passion
,
or
to
push
on
and
excite
a
phlegmatick
lazy
Humor
to
great
Things
,
we
may
then
ascribe
their
Failings
to
as
dishonorable
Causes
as
we
please
.
Thus
Ulysses
,
when
he
would
awaken
the
Courage
of
Achilles
,
in
one
of
Sophocles's
Tragedies
,
tells
him
,
That
't
was
not
the
Business
of
a
Supper
,
that
put
him
in
such
a
Fret
,
as
he
pretended
,
but
because
he
was
now
arrived
within
sight
of
the
Walls
of
Troy
.
And
when
Achilles
,
in
a
great
Chafe
at
the
Affront
,
swore
he
would
sail
back
again
with
his
Squadron
,
and
leave
him
to
himself
,
Ulysses
came
upon
him
again
with
this
Rejoynder
:
Come
,
Sir
,
't
is
not
for
this
you
'd
sail
away
;
But
Hector's
near
,
it
is
not
safe
to
stay
.
And
thus
,
by
representing
to
the
Bold
and
Valiant
,
the
danger
of
being
reputed
a
Coward
;
the
Temperate
and
Sober
,
a
Debauchee
;
and
the
Liberal
and
Magnificent
,
Stingie
and
Sordid
:
we
spur
them
on
to
brave
Actions
,
and
divert
them
from
base
and
ignominious
.
Indeed
when
a
t●ing
is
once
done
,
and
past
Remedy
,
we
ought
to
qualifie
and
attemperate
our
Reproofs
,
and
commiserate
,
rather
than
reprimand
.
But
if
it
be
a
Business
of
pure
prevention
,
of
stopping
a
Friend
in
the
Career
of
his
Irregularities
,
our
Applications
must
be
vehement
,
inexorable
,
and
indefatigable
:
For
this
is
the
proper
Season
for
a
Man
to
shew
himself
a
true
Monitor
,
and
a
Friend
indeed
;
for
we
see
that
even
Enemies
reprove
each
other
for
Faults
already
committed
.
As
Diogenes
said
pertinently
enough
to
this
purpose
,
That
he
who
would
act
wisely
,
ought
to
be
surrounded
either
with
good
Friends
,
or
Flagrant
Enemies
;
for
the
one
always
teach
us
to
do
well
,
and
the
other
as
constantly
accuse
us
if
we
do
ill
.
But
certainly
't
is
much
more
eligible
to
forbear
the
Commission
of
a
Fault
,
by
hearkning
to
the
good
Advice
of
our
Friends
,
than
afterwards
to
repent
of
it
,
by
reason
of
the
Obloquy
of
our
Enemies
:
And
therefore
,
if
for
no
other
Reason
,
we
ought
to
apply
our
Reprehensions
with
a
great
deal
of
Art
and
Dexterity
,
because
they
are
the
most
Sovereign
Physick
that
a
Friend
can
prescribe
,
and
which
not
only
require
a
due
Mixture
of
Ingredients
in
the
Preparation
of
them
,
but
a
seasonable
Juncture
for
the
Patient
to
take
them
in
.
But
because
,
as
it
has
been
before
observed
,
Reproofs
usually
carry
something
of
Trouble
and
Vexation
along
with
them
,
we
must
imitate
skilful
Physicians
,
who
,
when
they
●ave
made
an
Incision
in
the
Flesh
,
leave
it
not
open
to
the
Smart
and
Torment
that
attends
it
,
but
chafe
and
foment
it
to
asswage
the
Pain
:
So
he
who
would
admonish
dextrously
,
must
not
immediately
give
a
Man
over
to
the
Sting
and
Anguish
of
his
Reprehensions
,
but
endeavour
to
Skin
over
the
Sore
with
a
more
mild
and
diverting
Converse
;
like
Stone
Cutters
,
who
,
when
they
have
made
a
Fracture
in
their
Statues
,
polish
and
brighten
them
afterwards
:
But
if
we
leave
them
in
Pain
with
their
Wounds
and
Resentments
,
and
,
as
it
were
,
the
Marks
of
our
Reproofs
yet
green
upon
them
,
they
will
hardly
be
brought
to
admit
of
any
Lenitive
we
shall
offer
for
the
future
.
And
therefore
they
who
will
take
upon
them
to
admonish
their
Friends
,
ought
especially
to
observe
this
main
Point
,
Not
to
leave
them
immediately
upon
it
,
nor
abruptly
break
off
the
Conference
with
disobliging
and
bitter
Expressions
.
Plutarch's
Morals
:
Vol.
II
.
That
it
is
not
possible
to
live
pleasurably
according
to
the
Doctrine
of
EPICURUS
.
Done
into
English
out
of
the
Greek
,
by
William
Baxter
,
Gent
.
EPICURUS's
great
Confident
and
Familiar
,
Golotes
,
set
forth
a
Book
with
this
Title
to
it
,
That
according
to
the
Tenets
of
the
other
Philosophers
,
it
's
impossible
to
live
.
Now
what
occurr'd
to
me
then
to
say
against
him
,
in
the
Defence
of
those
Philosophers
,
hath
been
(a)
already
put
into
Writing
by
me
:
But
since
upon
the
breaking
up
of
our
Lecture
,
(
b
)
several
things
have
happened
to
be
spoken
afterwards
in
the
Walks
in
further
Opposition
to
his
Party
,
I
thought
it
not
amiss
to
recollect
them
also
,
if
for
no
other
reason
,
yet
for
this
one
,
That
those
may
see
,
that
will
needs
be
contradicting
of
other
Men
,
(
c
)
they
ought
not
to
run
cursorily
over
the
Discourses
and
Writings
of
those
they
would
disprove
;
nor
by
tearing
out
one
Word
here
,
and
another
there
,
or
by
falling
foul
upon
particular
Passages
without
the
Books
,
to
impose
upon
the
Ignorant
and
Unlearned
.
Now
as
we
were
leaving
the
School
,
to
take
a
Walk
(
as
our
manner
is
)
in
the
Green
,
Zeuxippus
began
to
us
:
In
my
Opinion
,
the
Debate
was
managed
on
our
Side
with
more
Softness
,
and
less
Freedom
than
was
fitting
;
I
am
sure
(
d
)
Heraclides
sufficiently
signified
his
Disgust
at
us
at
parting
,
for
saving
our
own
Heads
whole
,
while
he
was
so
warmly
engaged
against
Epicurus
and
Metrodorus
.
Yet
you
may
remember
,
reply'd
Theon
,
how
you
told
them
,
Colotes
himself
,
compared
with
the
Rhetorick
of
those
two
Gentlemen
,
would
appear
the
complaisantest
Man
alive
:
For
when
they
have
rak'd
together
the
lewdest
Terms
of
Ignominy
the
Tongue
of
Man
ever
used
;
as
(
e
)
Buffoonries
,
Trollings
,
Arrogancies
,
Whorings
Assassinations
,
Whining
Counterfeits
,
Cross-grain'd
Fellows
,
and
Block-heads
;
they
fairly
throw
them
into
the
Faces
of
Aristotle
,
Socrates
,
Pythagoras
,
Protagoras
,
Theophrastus
,
Heraclides
,
Hipparchus
,
and
which
not
,
even
of
the
best
and
most
celebrated
Authorities
?
So
that
should
they
pass
for
very
knowing
Men
upon
all
other
accounts
,
yet
their
very
Calumnies
and
Reviling
Language
would
bespeak
them
at
the
greatest
distance
from
Philosophy
imaginable
:
For
Emulation
can
never
enter
that
God-like
Consort
,
nor
such
Fretfulness
as
wants
Resolution
to
conceal
its
own
Resentments
.
(
f
)
Aristodemus
then
subjoyn'd
;
Heraclides
,
you
know
is
a
great
Philologist
,
and
that
may
be
the
reason
why
he
made
Epicurus
those
Amends
for
the
Poetick
Din
(
so
that
Party
stile
Poetry
)
and
for
the
Fooleries
of
Homer
;
or
else
,
it
may
be
,
it
was
because
Metrodorus
had
libell'd
that
Poet
(
g
)
in
so
many
Books
.
But
let
us
let
these
Gentlemen
pass
at
present
,
Zeuxippus
,
and
rather
return
to
what
was
charged
upon
the
Philosophers
in
the
beginning
of
our
Discourse
,
That
it
is
impossible
to
live
according
to
their
Tenets
:
And
I
see
not
why
we
two
may
not
dispatch
this
Affair
betwixt
us
,
with
the
good
Assistance
of
Theon
;
for
I
find
this
Gentleman
(
meaning
me
)
is
already
tir'd
.
Then
Theon
said
to
him
,
(
h
)
Our
Fellows
have
that
Garland
from
us
won
;
Therefore
,
if
you
please
,
Let
's
fix
another
Goal
,
and
at
that
run
.
We
will
e'en
prosecute
them
at
the
Suit
of
the
Philosophers
,
in
the
following
Form
:
(
(i)
)
We
'll
prove
,
if
we
can
,
That
't
is
impossible
to
live
a
pleasurable
Life
according
to
their
Tenets
.
Bless
me
!
(
said
I
to
him
,
smiling
)
you
seem
to
me
to
level
your
Foot
at
the
very
Bellies
of
the
Men
,
and
to
design
to
enter
the
List
with
them
for
their
Lives
,
whilst
you
go
about
to
rob
them
thus
of
their
Pleasure
;
and
they
cry
out
to
you
:
Forbear
,
w'
are
no
good
Boxers
,
Sir
,
No
,
nor
good
Pleaders
,
nor
good
Senators
,
nor
good
Magistrates
neither
;
Our
proper
Talent
is
to
eat
and
drink
,
And
to
excite
such
tender
and
delicate
Motions
in
our
Bodies
,
as
may
chafe
our
Imaginations
to
some
jolly
delight
or
gaity
.
And
therefore
you
seem
to
me
,
not
so
much
to
take
off
(
as
I
may
say
)
the
pleasurable
part
,
as
to
deprive
the
Men
of
their
very
Lives
,
while
you
will
not
leave
them
to
live
pleasurably
.
Nay
then
,
said
Theon
,
if
you
thus
comment
upon
me
,
(a)
pray
propose
some
other
Question
your self
,
that
may
be
more
to
your
mind
.
By
no
means
,
said
I
,
I
am
for
this
,
and
shall
not
only
hear
,
(
l
)
but
answer
you
too
,
if
you
shall
require
it
:
But
I
must
leave
it
to
you
,
which
of
you
shall
begin
.
Then
,
after
Theon
had
spoken
something
to
excuse
himself
,
Aristodemus
said
,
When
we
had
so
short
and
fair
a
Cut
to
our
Design
,
how
have
you
blockt
up
the
Way
before
us
,
by
preventing
us
from
joyning
Issue
with
the
Faction
at
the
very
first
,
upon
the
single
Point
of
Seemly
and
Decorous
!
For
you
must
grant
,
it
can
be
no
easie
matter
to
drive
Men
,
already
possest
,
that
Pleasure
is
their
utmost
Good
,
yet
to
believe
a
Life
of
Pleasure
impossible
to
be
attain'd
:
But
now
the
Truth
is
,
that
at
what
time
they
failed
of
living
becomingly
,
they
fail'd
also
of
living
pleasurably
;
for
to
live
pleasurably
,
and
yet
unbecomingly
,
is
even
by
themselves
allowed
inconsistent
.
Theon
then
said
,
We
may
probably
resume
the
Consideration
of
that
in
the
Process
of
our
Discourse
;
in
the
Interim
we
will
make
use
of
their
Concessions
.
Now
they
suppose
their
last
Good
to
lie
about
the
Belly
,
and
such
other
Conveyances
of
the
Body
,
as
let
in
Pleasure
,
and
not
Pain
;
and
are
of
Opinion
,
that
all
the
brave
and
ingenuous
Inventions
that
ever
have
been
,
were
contriv'd
at
first
for
the
Pleasure
of
the
Belly
,
or
the
good
hope
of
compassing
such
Pleasure
,
as
the
Sage
Metrodorus
informs
us
.
By
which
,
my
good
Friend
,
it
is
very
plain
,
they
found
their
Pleasure
in
a
poor
rotten
and
unsure
Thing
,
and
that
is
equally
(
m
)
perforated
for
Pains
,
by
the
very
Passages
they
receive
their
Pleasures
by
,
or
rather
indeed
,
that
admits
Pleasure
but
by
a
few
,
but
Pain
by
all
its
Parts
:
For
the
whole
of
Pleasure
is
(
n
)
in
a
manner
in
the
Joynts
,
Nerves
,
Feet
and
Hands
;
and
these
are
oft
the
Seats
of
very
grievous
and
lamentable
Distempers
;
as
Gouts
,
corroding
Rheums
,
Gangrenes
,
and
putrid
Ulcers
.
And
if
you
apply
to
your self
the
exquisitest
of
Perfumes
or
Gusts
,
you
will
find
but
some
one
small
part
of
your
Body
,
that
is
finely
and
delicately
touch'd
,
while
the
rest
are
many
times
fill'd
with
Anguish
and
Complaints
.
Besides
,
there
is
no
part
of
us
Proof
against
Fire
,
Sword
,
Teeth
or
Scourges
,
or
insensible
of
Dolours
and
Aches
:
Yea
,
Heats
,
Cold
and
Feavers
sink
into
all
our
Parts
alike
.
But
Pleasures
,
like
Gales
of
soft
Wind
,
move
simpering
,
one
towards
one
Extream
of
the
Body
,
and
another
towards
another
,
and
then
go
off
in
a
Vapour
.
Nor
are
they
of
any
long
durance
neither
,
but
as
so
many
glancing
Meteors
,
are
no
sooner
kindled
in
the
Body
,
but
they
are
quenched
by
it
.
(a)
As
to
Pain
,
Aeschylus's
Philoctetes
affords
us
a
sufficient
Testimony
:
The
cruel
Viper
will
ne're
quit
my
Foot
,
Her
dire
,
invenom'd
Teeth
have
there
ta'ne
Root
.
(
p
)
For
Pain
will
not
troll
off
as
Pleasure
doth
,
nor
imitate
it
in
its
pleasing
and
tickling
Touches
:
But
as
the
Clover
twists
its
perplext
and
winding
Roots
into
the
Earth
,
and
through
its
Coursness
abides
there
a
long
time
:
So
Pain
disperses
and
entangles
its
Hooks
and
Roots
in
the
Body
,
and
continues
there
,
not
for
a
Day
or
a
Night
,
but
for
several
Seasons
of
Years
,
if
nor
for
some
Revolutions
of
Olympiads
,
nor
scarce
ever
departs
,
unless
struck
out
by
other
Pains
,
as
by
stronger
Nails
.
For
who
ever
drank
so
long
,
as
those
that
are
in
a
Fever
are
a-dry
?
Or
who
was
ever
so
long
eating
,
as
those
that
are
besieged
suffer
Hunger
?
Or
where
are
there
any
that
are
so
long
solaced
with
the
Conversation
of
Friends
,
as
Tyrants
a
racking
and
tormenting
?
Now
all
this
is
owing
to
the
Baseness
of
the
Body
,
and
its
natural
Incapacity
for
a
pleasurable
Life
;
for
it
bears
Pains
better
than
it
doth
Pleasures
,
and
is
,
with
respect
to
those
,
firm
and
hardy
,
but
,
with
respect
to
these
,
(a)
feeble
,
and
soon
pall'd
.
To
which
add
,
That
(
r
)
if
we
touch
a
Life
of
Pleasure
,
these
Men
won't
give
us
leave
to
go
on
,
but
will
presently
confess
themselves
,
that
the
Pleasures
of
the
Body
are
but
short
,
or
rather
indeed
but
of
a
Moments
continuance
,
if
they
do
not
design
(
s
)
to
banter
us
,
or
else
speak
it
out
of
Vanity
.
As
when
Metrodorus
tells
us
,
We
many
times
spit
at
the
Pleasures
of
the
Body
.
Nay
,
Epicur●s
saith
,
A
wise
Man
,
when
he
is
Sick
,
many
times
laughs
in
the
Extremity
of
his
Distemper
.
With
what
consistence
then
can
those
that
account
the
Pains
of
the
Body
so
light
and
easie
,
think
so
highly
of
its
Pleasures
?
For
should
we
allow
them
not
to
come
behind
its
Pains
,
either
in
duration
or
magnitude
,
they
would
not
yet
have
their
being
without
them
:
For
Epicurus
hath
made
the
removal
of
all
that
pains
,
the
common
Definition
of
them
all
;
as
if
Nature
had
intended
to
advance
the
pleasurable
part
only
to
the
Destruction
of
the
painful
,
but
would
not
have
it
improv'd
any
further
in
Magnitude
;
and
as
if
she
only
diverted
her self
with
certain
useless
Diversifications
,
(
t
)
after
she
hath
once
arrived
to
an
Abolition
of
Pain
.
But
now
the
Passage
to
this
,
conjoyn'd
with
an
Appetence
,
which
is
the
measure
of
Pleasure
,
is
extreme
short
,
and
soon
over
.
And
therefore
the
Sense
of
their
narrow
Entertainment
here
,
hath
obliged
them
to
transplant
their
last
End
from
the
Body
,
as
from
a
poor
and
lean
Soil
,
to
the
Mind
,
in
hopes
of
producing
there
,
as
it
were
,
(
u
)
large
Pastures
,
and
fair
Meadows
of
Delights
and
Satisfactions
.
(
w
)
For
Ithac
Isle
is
no
fit
Place
,
For
mettled
Steeds
to
run
a
Race
.
Neither
can
the
Joys
of
our
poor
Bodies
be
sooth
and
equal
,
but
on
the
contrary
must
be
course
and
harsh
,
and
immixt
with
much
that
is
displeasing
and
inflam'd
.
Zeuxippus
then
said
,
And
do
you
not
think
then
,
they
take
the
right
course
,
to
begin
at
the
Body
,
where
they
observe
Pleasure
to
have
its
first
Rise
,
and
thence
(
x
)
to
pass
to
the
Mind
,
as
the
more
stable
and
sure
part
,
there
to
compleat
and
crown
the
whole
?
They
do
,
by
Jove
,
I
said
;
and
,
if
after
removing
thither
,
they
have
indeed
found
something
more
consummate
than
before
,
a
Course
too
as
well
agreeing
with
Nature
,
as
becoming
Men
adorn'd
with
both
contemplative
and
civil
Knowledge
.
But
if
after
all
this
,
you
still
hear
them
cry
out
,
and
protest
,
That
the
Mind
of
Man
can
receive
no
Satisfaction
or
Tranquility
from
any
thing
under
Heaven
,
but
from
the
Pleasures
of
the
Body
,
either
in
Possession
or
Expectance
,
and
that
these
are
its
proper
and
only
Good
;
can
you
forbear
thinking
they
make
use
of
the
Soul
,
but
as
(
y
)
a
fresh
Cask
for
the
Body
,
while
they
mellow
their
Pleasure
by
shifting
it
thither
,
as
they
rack
Wine
out
of
an
old
and
leaky
Vessel
into
a
new
one
,
and
then
imagine
they
have
perform'd
some
extraordinary
and
very
fine
thing
?
True
indeed
(
z
)
a
fresh
Pipe
may
both
contain
and
recover
Wine
that
Age
hath
decay'd
;
but
the
Mind
,
receiving
but
the
remembrance
only
of
past
Pleasure
,
like
a
kind
of
Scent
,
retains
that
,
and
no
more
.
For
as
soon
as
it
hath
given
one
Hiss
in
the
Body
,
it
immediately
expires
;
and
that
little
of
it
that
stays
behind
in
the
Memory
,
is
but
flat
,
and
like
a
queasie
Fume
:
As
if
a
Man
should
lay
up
and
treasure
(a)
in
his
Fancy
,
what
he
either
eat
or
drank
yesterday
,
that
he
may
have
recourse
to
that
when
he
wants
fresh
Fare
.
See
now
how
much
more
temperate
(
b
)
the
Cyrenaicks
are
,
who
,
though
they
have
drunk
out
of
the
same
Bottle
with
Epicurus
,
yet
will
not
allow
Men
so
much
as
to
practise
their
Amours
by
Candle
light
,
but
only
under
the
Covert
of
the
Dark
,
for
fear
Seeing
should
fasten
too
quick
an
Impression
of
the
Images
of
such
Actions
upon
the
Fancy
,
and
thereby
too
frequently
inflame
the
Desi●e
.
But
these
Gentlemen
account
it
the
highest
Accomplishment
of
a
Philosopher
,
to
have
a
clear
and
retentive
Memory
of
all
the
various
Figures
,
Passions
,
and
Touches
of
past
Pleasure
.
We
will
not
now
say
,
they
present
us
with
nothing
worthy
the
Name
of
Philosophy
,
while
they
leave
the
Refuge
of
Pleasure
in
their
wise
Mans
Mind
,
as
if
it
could
be
a
Lodging
for
Bodies
.
But
that
it
's
impossible
such
things
as
these
should
make
a
Man
live
pleasurably
,
I
think
abundantly
manifest
from
hence
:
(
c
)
For
it
will
not
perhaps
seem
strange
,
if
I
assert
,
That
the
Memory
of
Pleasure
past
brings
no
Pleasure
with
it
,
(
d
)
at
what
time
it
seems
little
in
the
very
Enjoyment
,
or
to
Men
of
that
Abstinence
(
e
)
as
to
account
it
for
their
Benefit
to
retire
from
its
first
Approaches
,
when
even
the
most
amaz'd
and
sensual
Admirers
of
Corporeal
Delights
,
remain
no
longer
in
their
gawdy
and
pleasant
Humour
,
than
their
Pleasure
lasts
them
.
What
remains
is
but
an
empty
Shadow
and
Dream
of
that
Pleasure
,
that
hath
now
taken
Wing
,
and
is
fled
from
them
,
and
that
serves
but
for
Fuel
to
foment
their
untam'd
Desires
:
Like
as
in
those
that
dream
they
are
a-dry
,
or
in
Love
,
their
unaccomplisht
Pleasures
and
Enjoyments
do
but
excite
the
Inclination
to
a
greater
Keenness
.
Nor
indeed
can
the
remembrance
of
past
Enjoyments
afford
them
any
real
Contentment
at
all
,
but
must
serve
only
with
the
help
of
a
quick
Desire
,
to
raise
up
very
much
of
Outrage
and
stinging
Pain
out
of
the
Remains
of
a
feeble
and
befooling
Pleasure
.
(
f
)
Neither
doth
it
befit
Men
of
Continence
and
Sobriety
,
to
exercise
their
Thoughts
about
such
poor
Things
,
or
to
do
(
g
)
what
one
twitted
Carneades
with
,
to
reckon
,
as
out
of
a
Diurnal
,
how
oft
they
have
lain
(
h
)
with
Hedeia
,
or
Leontion
,
or
where
they
last
drunk
Thasian
Wine
,
or
at
(
i
)
what
twentieth-day
Feast
they
had
a
costly
Supper
:
For
such
Transports
and
Captivatedness
of
the
Mind
to
its
own
remembrances
,
as
this
is
,
would
shew
a
deplorate
and
beastial
Restlesness
and
Raving
towards
the
present
,
and
hop'd
for
Acts
of
Pleasure
.
And
therefore
I
cannot
but
look
upon
the
Sense
of
these
Inconveniences
,
as
the
true
Cause
of
their
retiring
at
last
to
a
Freedom
from
Pain
,
and
a
firm
State
of
Body
;
as
if
living
pleasurably
could
lie
in
bare
imagining
this
either
past
,
or
future
to
some
Persons
.
True
indeed
it
is
,
that
a
sound
State
of
Body
,
and
a
good
Assurance
of
its
continuing
,
must
needs
afford
a
most
transcending
and
solid
Satisfaction
to
all
Men
capable
of
Reasoning
.
But
yet
look
first
what
Work
they
make
,
while
they
course
this
same
Thing
,
whether
it
be
Pleasure
,
Exemption
from
Pain
,
(a)
or
good
Health
,
up
and
down
,
first
from
the
Body
to
the
Mind
,
and
then
back
again
from
the
Mind
to
the
Body
,
being
compell'd
to
return
it
to
its
first
Origin
,
lest
it
should
run
out
,
and
so
give
them
the
slip
.
Thus
they
pitch
the
pleasur'd
part
in
the
Body
,
(
l
)
(
as
they
term
it
)
upon
the
complacent
part
in
the
Mind
,
and
yet
conclude
again
with
the
good
Hopes
that
complacent
part
hath
in
the
pleasur'd
.
Indeed
what
Wonder
is
it
,
if
when
the
Foundation
shakes
,
the
Superstructure
totter
?
Or
that
there
should
be
no
sure
Hope
,
nor
unshaken
Joy
in
a
Matter
that
suffers
so
great
Concussion
and
Changes
,
as
continually
attend
a
Body
expos'd
to
so
many
Violences
and
Strokes
from
without
,
and
that
hath
within
it
the
Origins
of
such
Evils
as
Human
Reason
cannot
avert
.
For
if
it
could
,
no
understanding
Man
would
ever
fall
under
Stranguries
,
Gripes
,
Consumptions
,
or
Dropsies
;
with
some
of
which
,
Epicurus
himself
did
conflict
,
and
Polyaenus
with
others
,
and
others
of
them
were
the
Deaths
of
Neocles
and
(
m
)
Agathobulus
.
And
this
we
mention
,
not
to
disparage
them
,
knowing
very
well
that
Pherecides
and
Heraclitus
,
both
very
excellent
Persons
,
labour'd
under
very
uncouth
and
calamitous
Distempers
.
We
only
beg
of
them
,
if
they
will
own
their
own
Diseases
,
and
not
by
noisy
Rants
and
popular
Harangues
incur
the
Imputation
of
false
Bravery
,
either
not
to
take
the
Health
of
the
whole
Body
for
the
Ground
of
their
Content
,
or
else
not
to
say
,
that
Men
under
the
Extremities
of
Dolours
and
Diseases
,
can
yet
rally
and
be
pleasant
.
For
a
sound
and
hail
Constitution
of
Body
is
indeed
a
thing
that
often
happens
,
but
a
firm
and
stedfast
Assurance
of
its
Continuance
can
never
befall
an
intelligent
Mind
.
But
as
at
Sea
(
according
to
Aeschylus
.
)
(
n
)
Night
to
the
ablest
Pilot
Trouble
brings
.
(
And
so
will
a
Calm
too
,
for
no
Man
knows
what
will
be
)
So
likewise
is
it
impossible
for
a
Soul
,
that
dwells
in
a
healthful
Body
,
and
that
places
her
Good
in
the
Hopes
she
hath
of
that
Body
,
to
perfect
her
Voyage
here
without
Frights
or
Waves
.
For
Man's
Mind
hath
not
,
like
the
Sea
,
its
Tempests
and
Storms
only
from
without
it
,
but
it
also
raises
up
from
within
far
more
and
greater
Disturbances
.
And
a
Man
may
with
more
reason
look
for
constant
fair
Weather
in
the
midst
of
Winter
,
than
for
perpetual
Exemption
from
Afflictions
in
the
Body
.
For
what
else
hath
given
the
Poets
occasion
to
term
us
one
day
Animals
,
Uncertain
and
Unfixt
?
and
to
liken
our
Lives
to
Leaves
,
that
both
spring
and
fall
in
the
Compass
of
a
Summer
;
but
the
unhappy
,
calamitous
and
sickly
Condition
of
the
Body
,
whose
very
utmost
Good
we
are
warn'd
to
dread
and
prevent
?
For
an
exquisite
Habit
,
Hippocrates
saith
,
is
slippery
and
hazardous
.
And
,
He
that
but
now
look'd
jolly
,
plump
and
stout
,
Like
a
Star
shot
by
Jove
,
is
now
gone
out
.
As
it
is
in
Euripides
.
And
it
is
a
vulgar
Perswasion
,
that
very
handsome
Persons
,
if
seen
first
,
oft
suffer
damage
by
Envy
and
an
evil
Eye
;
for
that
a
Body
at
its
utmost
Vigour
,
will
through
delicacy
very
soon
admit
of
Changes
.
But
now
that
these
Men
are
miserably
unprovided
for
an
undisturbed
Life
,
you
may
discern
even
from
what
themselves
advance
against
others
:
For
they
say
,
that
those
that
commit
Wickedness
,
and
incur
the
Displeasure
of
the
Laws
,
live
in
constant
Misery
and
Fear
;
for
that
,
though
they
may
perhaps
attain
to
Privacy
,
yet
it
is
impossible
they
should
ever
be
well
assur'd
of
that
Privacy
:
Whence
the
ever-impending
Fear
of
the
future
will
not
permit
them
to
have
either
Complacency
or
Assurance
in
their
present
Circumstances
.
But
they
consider
not
how
they
speak
all
this
against
themselves
:
For
a
sound
and
healthy
State
of
Body
they
may
indeed
oftentimes
possess
;
but
that
they
should
ever
be
well
assur'd
of
its
Continuance
,
is
impossible
,
but
must
of
necessity
be
in
constant
Disquiet
and
Pain
for
the
Body
,
with
respect
to
Futurity
;
and
if
not
,
why
do
they
then
look
for
a
firm
and
stedfast
Assurance
from
it
,
when
(
o
)
they
know
they
could
never
yet
attain
it
?
But
to
do
no
Wickedness
,
will
contribute
nothing
to
our
Assurance
;
for
it
is
not
suffering
unjustly
,
but
suffering
in
it self
,
that
's
dismaying
:
Nor
can
it
be
a
matter
of
Trouble
to
be
engaged
in
Villanies
ones
self
,
and
not
afflictive
to
suffer
by
the
Villanies
of
others
.
Neither
can
it
be
said
,
that
the
Tyranny
of
Lachares
was
less
,
if
it
was
not
more
calamitous
to
the
Athenians
,
and
that
of
Dionysuis
to
the
Syracusans
,
than
they
were
to
the
Tyrants
themselves
:
For
it
was
disturbing
,
that
made
them
be
disturb'd
;
and
their
oppressing
and
pestering
of
others
first
,
gave
them
occasion
to
expect
to
suffer
ill
themselves
.
Why
should
a
Man
recount
the
Outrages
of
Rabbles
,
the
Barbarities
of
Thieves
,
or
the
Villanies
of
Inheritors
,
or
yet
the
Contagions
of
Airs
,
and
(
p
)
the
Concursions
of
Seas
,
by
which
Epicurus
(
as
himself
writeth
)
was
(a)
in
his
Voyage
to
Lampsacus
,
within
very
little
of
drowning
?
The
very
Composition
of
the
Body
,
it
containing
in
it
the
matter
of
all
Diseases
,
and
(
to
use
a
Pleasantry
of
the
Vulgars
)
cutting
Thongs
for
the
Beast
out
of
its
own
Hide
,
I
mean
,
Pains
out
of
the
Body
,
is
sufficient
to
render
Life
perilous
and
uneasie
,
and
that
to
the
Good
,
as
well
as
to
the
Bad
,
if
they
have
learnt
to
place
their
Complacence
and
Assurance
in
the
Body
,
and
the
hopes
they
have
of
it
,
and
in
nothing
else
;
as
Epicurus
hath
written
,
as
well
in
many
other
of
his
Discourses
,
as
in
that
Of
Man's
End.
They
therefore
assign
not
only
a
treacherous
and
unsure
Ground
of
their
pleasurable
Living
,
but
also
one
in
all
respects
despicable
and
little
,
if
the
escaping
of
Evils
be
the
matter
of
their
Complacence
and
last
Good
.
But
now
they
tell
us
,
Nothing
else
can
be
so
much
as
imagin'd
,
and
that
Nature
hath
no
other
Place
to
bestow
her
Good
in
,
but
only
that
out
of
which
her
Evil
hath
been
driven
;
as
Metrodorus
speaks
(
r
)
in
his
Book
against
the
Sophists
.
So
that
this
single
thing
,
to
escape
Evil
,
is
their
supreme
Good
;
for
there
's
no
room
to
lodge
this
Good
in
,
where
no
more
of
what
's
painful
and
afflicting
goes
out
.
Like
unto
this
is
that
of
Epicurus
,
where
he
saith
,
The
very
Essence
of
Good
arises
from
the
escaping
of
Bad
,
and
a
Man's
remembring
,
recollecting
,
and
rejoycing
within
himself
,
(
s
)
that
th●
hath
befallen
him
:
For
what
occasions
transcending
Joy
(
he
saith
)
is
some
great
impending
Evil
escap'd
,
and
in
this
lies
the
very
Nature
and
Essence
of
Good
,
if
a
Man
consider
it
aright
,
and
contain
himself
when
he
hath
dome
,
and
not
ramble
and
prate
Idly
about
it
.
O
the
rare
Satisfaction
and
Fidelity
these
Men
enjoy
,
that
can
thus
rejoyce
for
having
undergone
no
Evil
,
nor
endur'd
either
Sorrow
or
Pain
!
Have
they
not
reason
,
think
you
,
to
value
themselves
for
such
things
as
these
and
to
say
as
they
are
wont
,
when
they
stile
themselves
Immortals
,
and
Equals
to
Gods
?
And
when
through
the
Excessiveness
and
Transcendency
of
the
blessed
Things
they
enjoy
,
they
rave
even
to
the
degree
of
whooping
and
hollowing
,
for
very
satisfaction
that
to
the
shame
of
all
Mortals
they
have
been
the
only
Men
that
could
find
out
this
Celestial
and
Divine
Good
,
that
lies
in
an
Exemption
from
all
Evil
!
So
that
their
Beatitude
differs
little
from
that
of
Swine
and
Sheep
,
while
they
place
it
in
a
meer
tolerable
and
contented
State
,
either
of
the
Body
,
or
of
the
Mind
upon
the
Body's
account
.
For
even
the
more
ingenious
and
airy
sort
of
Brutes
do
not
esteem
(
t
)
escaping
of
Evil
their
last
End
,
but
when
they
have
taken
their
Repast
,
they
are
disposed
next
by
Fullness
to
Singing
,
and
they
divert
themselves
with
Swimming
and
Flying
;
and
their
Gaiety
and
Sprightliness
prompt
them
to
entertain
themselves
with
attempting
to
conterfeit
all
sorts
of
Voices
and
Notes
;
and
then
they
make
their
Caresses
to
one
another
,
by
skipping
and
dancing
one
towards
another
;
Nature
inciting
them
,
after
they
have
escap'd
Evil
,
to
look
after
some
Good
,
or
rather
to
shake
off
what
they
find
uneasy
and
disagreeing
,
as
an
Impediment
to
their
pursuit
of
something
better
and
more
congenial
.
For
what
we
cannot
be
without
,
deserves
not
the
Name
of
Good
;
but
that
which
claims
our
Desire
and
Preference
,
must
be
something
beyond
a
bare
Escape
from
Evil
:
And
so
,
by
Jove
,
must
that
be
too
,
that
's
either
agreeing
or
congenial
to
us
,
according
to
Plato
,
who
will
not
allow
us
to
give
the
Name
of
Pleasures
to
the
bare
Departures
of
Sorrows
and
Pains
,
but
would
have
us
look
upon
them
rather
as
obscure
Draughts
and
Mixtures
of
agreeing
and
disagreeing
,
as
of
black
and
white
,
while
the
Extreams
would
advance
themselves
to
a
milddle
Temperament
.
But
oftentimes
Unskilfulness
and
Ignorance
of
the
true
Nature
of
the
Extream
,
(
u
)
occasions
some
to
mistake
the
middle
Temperament
for
the
Extream
and
outmost
Part
:
And
thus
do
Epicurus
and
Metrodorus
,
while
they
make
avoiding
of
Evil
to
be
the
very
Essence
and
Consummation
of
Good
;
and
so
receive
but
as
it
were
the
Satisfaction
of
Slaves
,
or
of
Rogues
,
newly
discharg'd
the
Goal
,
who
are
well
enough
contented
,
if
they
may
but
wash
and
supple
their
Sores
,
and
the
Stripes
they
receiv'd
by
whipping
,
but
never
in
their
Lives
had
one
taste
or
sight
of
a
generous
,
clean
,
unmixt
and
unulcerated
Joy
:
For
it
follows
not
,
that
if
it
be
vexatious
to
have
one's
Body
itch
,
or
one's
Eye
to
run
,
it
must
be
therefore
a
Blessing
to
scratch
ones
self
,
and
to
wipe
ones
Eyes
with
a
Rag
;
nor
that
if
it
be
bad
to
be
dejected
or
dismay'd
at
Divine
matters
,
or
to
be
discompos'd
with
the
Relations
of
Hell
,
that
therefore
the
bare
avoiding
of
all
this
must
be
some
happy
and
amiable
thing
.
The
truth
is
,
these
Mens
Opinion
,
though
it
pretends
so
far
(
w
)
to
out-go
that
of
the
Vulgar
,
(
x
)
allows
their
Joy
but
a
strait
and
narrow
Compass
to
toss
and
tumble
in
,
while
it
extends
it
but
to
an
Exemption
from
the
Fear
of
Hell
,
and
so
makes
that
the
Top
of
acquired
Wisdom
,
which
is
doubless
natural
to
the
Brutes
.
For
if
(
y
)
Freedom
from
bodily
Pain
be
still
the
same
,
whether
it
come
(
z
)
by
Endeavour
or
by
Nature
,
neither
then
is
an
undisturbed
State
of
Mind
the
greater
for
being
attain'd
to
by
Industry
,
than
if
it
came
by
Nature
:
though
a
Man
may
with
good
reason
maintain
that
to
be
the
more
confirm'd
Habit
of
the
Mind
,
that
naturally
admits
of
no
Disorder
,
than
that
which
by
Application
and
Judgment
eschews
it
.
But
let
us
suppose
them
both
equal
,
they
will
yet
appear
not
one
jot
superior
to
the
Beasts
,
for
being
unconcern'd
at
the
Stories
of
Hell
,
and
the
Legends
of
the
Gods
,
and
for
not
expecting
endless
Sorrows
and
(a)
everlasting
Torments
hereafter
.
For
it
is
Epicurus
himself
that
tells
us
,
that
(
b
)
had
our
Surmiscs
about
the
Meteors
in
the
Air
,
and
our
foolish
Apprehensions
of
Death
,
and
the
Pains
that
ensue
it
,
given
us
no
disquiet
,
we
had
not
then
needed
to
contemplate
Nature
for
our
Relief
.
For
neither
have
the
Brutes
any
weak
Surmises
of
the
Gods
,
or
fond
Opinions
(
c
)
about
Things
after
Death
,
to
disorder
themselves
with
;
nor
have
they
as
much
as
Imagination
or
Notion
that
there
is
any
thing
in
these
to
be
dreaded
.
I
confess
had
they
left
us
the
benign
Providence
of
God
as
a
Presumption
,
wise
Men
might
then
seem
,
by
reason
of
of
their
good
hopes
from
thence
,
to
have
something
towards
a
pleasurable
Life
that
Beasts
have
not
:
But
now
since
they
have
made
it
the
Scope
of
all
their
Discourses
of
God
,
that
they
may
not
fear
him
,
but
be
eas'd
of
all
concern
about
him
,
I
much
question
,
whether
those
that
never
thought
at
all
of
him
,
have
not
this
in
a
more
confirm'd
degree
than
they
that
have
learn'd
to
think
he
can
do
no
harm
:
For
if
they
were
never
freed
from
Superstition
,
they
never
fell
into
it
;
and
if
they
never
laid
aside
a
disturbing
Conceit
of
God
,
they
never
took
one
up
.
The
like
may
be
said
as
to
Hell
,
and
the
future
State
:
For
though
(
d
)
neither
the
Epicurean
nor
the
Brute
can
hope
for
any
Good
thence
;
yet
such
as
have
no
forethought
of
Death
at
all
cannot
but
be
less
amus'd
and
scar'd
with
what
comes
after
it
,
than
they
that
betake
themselves
to
the
Principle
,
(
e
)
That
Death
is
nothing
to
us
.
But
something
to
them
it
must
be
,
at
least
so
far
as
they
concern
themselves
to
reason
and
contemplate
about
it
:
But
now
the
Beasts
are
wholly
exempted
from
thinking
of
what
appertains
not
to
them
;
and
if
they
flie
from
Blows
,
Wounds
and
Slaughers
,
they
fear
no
more
in
Death
than
is
dismaying
to
the
Epicurean
himself
.
Such
then
are
the
Things
they
boast
to
have
at
tained
by
their
Philosophy
.
Let
us
now
see
what
those
are
(
f
)
they
deprive
themselves
of
,
and
chase
away
from
them
.
For
those
Diffusions
of
the
Mind
that
arise
from
the
Body
,
and
the
pleasing
Condition
of
the
Body
,
if
they
be
but
moderate
,
appear
to
have
nothing
in
them
that's
either
great
or
considerable
;
but
if
they
be
excessive
,
besides
their
being
vain
and
uncertain
,
they
are
also
importune
and
petulent
;
nor
should
a
Man
term
them
either
mental
Satisfactions
or
Gaities
,
but
rather
corporeal
Gratifications
,
they
being
at
best
but
the
Simperings
and
Effeminacies
of
the
Mind
.
But
now
such
as
justly
deserve
the
Names
of
Complacences
and
Joys
,
are
wholly
refin'd
from
their
contraries
,
and
are
immixt
with
neither
Vexation
,
Remorse
,
nor
Repentance
;
and
their
Good
is
congenial
to
the
Mind
,
and
truly
mental
and
genuine
,
and
not
super-induc'd
:
Nor
is
it
devoid
of
Reason
,
but
most
rational
,
as
springing
either
from
that
in
the
Mind
that
's
contemplative
and
enquiring
,
or
else
from
that
Part
of
it
that
is
active
and
heroick
:
Either
of
which
,
how
many
and
how
great
Satisfaction
it
affords
us
,
he
that
would
,
can
never
relate
.
But
to
hint
briefly
at
some
of
them
.
We
have
the
Historians
before
us
,
which
though
they
find
us
many
and
delightful
Exercises
,
yet
they
still
leave
our
Desire
after
Truth
insatiate
and
uncloy'd
with
Pleasure
,
through
which
even
Lies
are
not
without
the●r
Grace
.
Yea
,
Tales
and
Poetick
Fictions
,
while
they
cannot
gain
upon
our
Belief
,
yet
have
something
in
them
that's
charming
to
us
:
For
do
but
think
with
your self
,
with
what
a
sting
we
read
Plato's
Atlantick
,
and
the
Conclusion
of
the
Iliad
,
and
how
we
hanker
and
gape
after
the
rest
of
the
Tale
,
as
when
some
beautiful
Temple
or
Theater
is
shut
up
.
But
now
the
informing
of
our selves
with
the
Truth
her self
,
is
a
thing
so
delectable
and
lovely
,
as
if
our
very
Life
and
Being
were
for
the
sake
of
knowing
.
And
the
darkest
and
grimmest
Things
in
Death
are
its
Oblivion
,
Ignorance
and
Obscurity
,
whence
,
by
Jove
,
it
is
,
that
almost
all
Mankind
encounter
with
those
that
would
destroy
the
Sense
of
the
Departed
,
as
placing
the
very
whole
of
their
Life
,
Being
and
Satisfaction
solely
in
the
sensible
and
knowing
part
of
the
Mind
.
For
even
the
Things
that
grieve
and
afflict
us
,
yet
afford
us
a
sort
of
Pleasure
in
the
hearing
.
And
it
is
often
seen
,
that
those
that
are
disordered
by
what
is
told
them
,
even
to
the
degree
of
weeping
,
notwithstanding
(
g
)
require
the
telling
of
it
.
So
he
in
the
Tragedy
;
Alas
!
I
feel
't
,
and
dread
it
to
relate
,
I
dread
to
hear
it
too
,
but
I
must
hav
't
.
But
this
may
seem
perhaps
a
sort
of
intemperateness
of
Delight
in
knowing
every
thing
,
and
as
it
were
(
h
)
a
Stream
violently
bearing
down
the
reasoning
Faculty
.
But
now
when
a
Story
that
hath
in
it
nothing
that
's
troubling
and
afflictive
,
treats
of
great
and
heroick
Enterprizes
with
a
potency
and
grace
of
Stile
,
Such
as
we
find
in
Herodotus's
Grecian
,
and
in
Xenophon's
Persian
History
,
or
in
what
,
Inspir'd
by
heav'nly
Gods
,
sage
Homer
sung
;
Or
in
the
Travels
of
Eudoxus
,
the
Foundations
and
Republicks
of
Aristotle
,
and
the
Lives
of
famous
Men
compil'd
by
Aristoxenus
:
These
will
not
only
bring
us
exceeding
much
and
great
Contentment
,
but
such
also
as
is
clean
and
secure
from
Repentance
.
And
who
could
take
greater
satisfacton
,
either
in
eating
when
a
hungry
,
or
in
drinking
when
a-dry
amongst
the
Phaeacks
,
than
in
going
over
Ulysses's
Relation
of
his
own
Voyage
and
Rambles
?
And
what
Man
could
be
better
pleas'd
with
the
Embraces
of
the
most
exquisite
beauty
,
than
with
sitting
up
all
Night
to
read
over
what
Xonophon
hath
wtitten
of
Panthea
,
or
Aristobulus
of
Timoclea
,
or
Theopompus
of
Thisbe
?
But
now
these
appertain
all
solely
to
the
Mind
.
But
they
chase
away
from
them
the
Delights
(
(i)
)
that
accrue
from
the
Mathematicks
also
.
Though
the
Satisfactions
we
receive
from
History
have
in
them
something
simple
and
equal
;
but
those
that
come
from
Geometry
,
Astronomy
and
Musick
,
inveigle
and
allure
us
with
a
sort
of
Nimbleness
and
Variety
,
and
want
nothing
that
's
tempting
and
engaging
,
their
Figures
attracting
us
as
so
many
Charms
,
whereof
whoever
hath
once
tasted
,
if
he
be
but
competently
skill'd
,
will
run
about
,
chanting
that
in
Sophocles
,
(a)
I
'm
mad
,
the
Muses
with
new
Rage
inspire
me
.
(
l
And
again
,
I
'll
mount
the
Hill
,
my
Lyre
,
my
Numbers
fire
me
.
Nor
doth
Thamyras
break
out
into
Poetick
Raptures
upon
any
other
Score
;
nor
,
by
Jove
,
Eudoxus
,
Aristarchus
,
or
Archimedes
.
And
when
the
Lovers
of
the
Art
of
Painting
are
so
enamour'd
with
the
Charmingness
of
their
own
Performances
,
that
Nicias
,
as
he
was
drawing
the
Evocation
of
Ghosts
in
Homer
,
often
ask'd
his
Servants
,
whether
he
had
din'd
or
no
?
And
when
King
Ptolomy
had
sent
him
threescore
Talents
for
his
Piece
,
after
it
was
finished
,
he
neither
would
accept
the
Money
,
nor
part
with
his
Work
.
What
and
how
great
Satisfactions
may
we
then
suppose
to
have
been
reap'd
from
Geometry
and
Astronomy
,
by
Euclid
,
when
he
wrote
his
Perspectives
?
by
Philippus
,
when
he
had
perfected
his
Demonstration
of
the
Figure
of
the
Moon
?
by
Arcihmedes
,
when
with
the
help
of
a
certain
Angle
he
had
found
the
Sun's
Diameter
to
make
the
same
part
of
the
largest
Circle
,
that
that
Angle
made
of
four
Right-ones
?
and
by
Apollonius
and
Aristarchus
,
who
were
the
Inventers
of
some
other
Things
of
the
like
nature
?
The
bare
contemplating
and
comprehending
of
which
now
engender
in
the
Learners
both
unspeakable
Delights
,
and
a
marvellous
heighth
of
Spirit
.
And
it
doth
in
no
wise
beseem
me
,
by
comparing
with
these
the
fulsom
Debauches
of
Victualling
Houses
and
Stews
,
to
contaminate
Helicon
and
the
Muses
,
Where
Swain
his
Flock
ne're
fed
,
Nor
Tree
by
Hatchet
bled
.
But
these
are
the
verdant
and
untrampled
Pastures
of
ingenious
Bees
;
but
those
are
more
like
the
Mange
of
lecherous
Boars
and
He-goats
.
And
though
a
voluptuous
Temper
of
Mind
be
naturally
fantastick
and
precipitate
,
yet
never
any
yet
sacrificed
an
Ox
for
joy
that
he
had
gain'd
his
Will
of
his
Mistress
;
nor
did
any
ever
wish
to
di●
immediately
,
might
he
but
once
satiate
himself
with
the
costly
Dishes
and
Comfits
at
the
Table
of
his
Prince
.
But
now
Eudixus
wish'd
he
might
stand
by
the
Sun
,
and
inform
himself
of
the
Figure
,
Magnitude
and
Beauty
of
that
Luminary
,
though
he
were
,
like
Phaeton
,
consumed
by
it
.
And
Phythagoras
offered
an
Ox
in
Sacrifice
,
for
having
compleated
the
Lines
of
a
certain
Geometrick
Diagram
(
m
)
as
Apollodotus
tells
us
,
When
the
fam'd
Lines
Pythagoras
devis'd
,
(
n
)
For
which
a
splendid
Ox
he
sacrific'd
.
Whether
it
was
that
by
which
he
shew'd
,
that
the
Line
that
regards
the
Right
Angle
in
a
Triangle
,
is
equivalent
to
the
two
Lines
that
contain
that
Angle
,
or
the
Problem
about
the
Area
of
the
Parabolick
Section
of
a
Cone
.
And
Archimedes's
Servants
were
forc'd
to
hale
him
away
from
his
Draughts
,
to
be
anointed
in
the
Bagnio
;
but
he
notwithstanding
drew
the
Lines
upon
his
Belly
with
his
Strigil
:
And
when
he
had
understood
as
he
was
washing
(
as
the
Story
goes
of
him
)
the
proportion
of
(
o
)
Gold
in
King
Hieron's
Crown
by
the
Water's
flowing
over
the
Bathing-Stool
,
(
p
)
he
leap'd
up
as
one
possest
or
inspir'd
,
crying
,
I
have
found
it
;
which
after
he
had
several
times
repeated
,
he
went
his
way
.
But
we
never
yet
heard
of
a
Glutton
,
that
exclaim'd
(a)
with
such
vehemence
,
I
have
eaten
;
or
of
an
amorous
Gallant
,
that
ever
cry'd
,
I
have
kist
,
among
the
many
Millions
of
dissolute
Debauchees
,
that
both
this
and
preceding
Ages
have
produc'd
.
Yea
,
we
abominate
those
that
make
mention
of
their
great
Suppers
with
too
luscious
a
Gust
,
as
Men
over-much
taken
with
mean
and
abject
Delights
.
But
we
find
our selves
in
one
and
the
same
Extasy
with
Eudoxus
,
Archimedes
,
and
Hipparchus
;
and
readily
give
Assent
to
Plato
,
when
he
saith
of
the
Mathematicks
,
That
while
Ignorance
and
Unskilledness
make
Men
despise
them
,
they
still
thrive
notwithstanding
by
reason
of
their
Charmingness
,
in
despite
of
Contempt
.
These
then
so
great
and
so
many
Pleasures
,
and
that
run
(
r
)
like
perpetual
Springs
and
Rills
,
these
Men
decline
and
avoid
;
nor
will
they
permit
those
that
put
in
among
them
,
so
much
as
to
take
a
taste
of
them
,
but
bid
them
hoise
up
the
little
Sails
of
their
paltry
Cock-Boats
,
and
fly
from
them
.
Nay
,
they
all
,
both
He
and
She-Philosophers
,
beg
and
entreat
(a)
Pythocles
,
for
dear
Epicurus's
sake
,
Not
to
affect
or
make
such
account
of
the
Sciences
called
Liberal
.
And
when
they
cry
up
and
defend
one
Apelles
,
they
write
of
him
,
That
he
kept
himself
clean
by
refraining
himself
all
along
from
the
Mathematicks
.
But
as
to
History
(
to
pass
over
their
Aversedness
to
other
kinds
of
Compositions
)
I
shall
only
present
you
with
the
Words
of
Metrodorus
,
who
in
his
Treatise
of
the
Poets
,
writes
thus
!
Wherefore
let
it
never
disturb
you
,
if
you
know
not
either
what
side
Hector
was
of
,
or
the
first
Verses
in
Homer's
Poem
,
or
again
,
what
is
in
its
middle
.
But
that
the
Pleasures
of
the
Body
spend
themselves
like
the
Winds
called
Etesiae
,
or
Anniversary
,
and
utterly
determine
when
once
Age
is
past
it
's
Vigour
,
Epicurus
himself
was
not
insensible
;
and
therefore
he
makes
it
a
Problematic
Question
,
Whether
a
sage
Philosopher
,
when
he
is
an
old
Man
,
and
disabled
for
Enjoyment
,
may
not
still
be
recreated
,
with
having
handsom
Girls
to
feel
and
grope
him
?
Being
not
,
it
seems
,
of
the
Mind
of
old
Sophocles
,
who
thank'd
God
he
had
at
length
escap'd
from
this
kind
of
Pleasure
,
as
from
an
untame
and
furious
Master
.
But
in
my
opinion
,
it
would
be
more
advisable
for
these
sensual
Lechers
,
when
they
see
that
Age
will
dry
up
so
many
of
their
Pleasures
,
and
that
as
Euripides
saith
,
Dame
Venus
is
to
antient
Men
a
Foe
.
In
the
first
place
to
collect
and
lay
up
in
store
,
as
against
a
Siege
,
these
other
Pleasures
,
as
a
sort
of
Provision
that
will
not
impair
and
decay
,
that
then
after
they
have
celebrated
the
Venereal
Festivals
of
Life
,
they
may
spend
a
cleanly
After-Feast
in
reading
over
the
Historians
and
Poets
,
or
else
in
Problems
of
Musick
and
Geometry
:
For
it
would
never
have
come
into
their
Minds
,
so
much
as
to
think
of
these
purblind
and
toothless
Groopings
and
Spurtings
of
Lechery
,
had
they
but
learnt
,
if
nothing
more
,
but
to
write
Comments
upon
Homer
or
Euripides
,
as
Aristotle
,
Heraclides
,
and
Dicaearchus
did
.
But
I
verily
perswade
my self
that
their
neglecting
to
take
care
for
such
Provisions
as
these
,
and
finding
all
the
other
Things
they
employ'd
themselves
in
(
as
they
use
to
say
of
Vertue
)
but
insipid
and
dry
,
and
being
wholly
set
upon
Pleasure
,
and
the
Body
no
longer
supplying
them
with
it
,
gave
them
occasion
to
stoop
to
do
Things
both
mean
and
shameful
in
themselves
,
and
unbecoming
their
Age
:
as
well
when
they
refresh
their
Memories
with
their
former
Pleasures
,
and
serve
themselves
of
old
ones
,
as
it
were
long
since
dead
,
and
laid
up
in
Pickle
for
the
purpose
,
when
they
cannot
have
fresh
ones
;
as
when
again
they
offer
violence
to
Nature
,
by
suscitating
and
chafing
in
their
decay'd
Bodys
,
as
in
cold
Embers
(
u
)
other
new
ones
equally
sensless
,
they
having
not
,
it
seems
,
their
Minds
stor'd
with
any
congenial
Pleasure
,
or
that
is
(
w
)
worth
the
rejoycing
at
.
As
to
the
other
Delights
of
the
Mind
,
we
have
already
treated
of
them
,
as
they
occurred
to
us
.
But
their
Adversness
and
Dislike
to
Musick
,
that
affords
us
so
great
Delights
,
and
such
charming
Satisfactions
,
a
Man
could
not
forget
that
would
,
by
reason
of
the
inconsistency
of
what
Epicurus
saith
,
when
he
pronounceth
in
his
Book
called
his
Doubts
,
his
wise
Man
ought
to
be
a
Lover
of
publick
Spectacles
,
and
to
delight
(
x
)
above
any
other
Man
,
in
the
Musick
and
Shews
of
the
Bacchanals
;
and
yet
he
will
not
admit
of
Musick-Problems
,
or
of
the
Critical
Enquiries
of
Philologists
,
no
,
not
so
much
as
at
a
Compotation
.
Yea
,
he
advises
such
Princes
as
are
Lovers
of
the
Muses
,
rather
to
entertain
themselves
at
their
Feasts
,
with
either
some
Narration
of
Military
Adventures
,
or
with
the
importune
Sourilities
of
Drolls
and
Buffoons
,
than
to
engage
in
Disputes
about
Musick
,
or
in
Questions
of
Poetry
:
For
this
very
thing
he
had
the
Face
to
write
in
his
Treatise
of
Monarchy
,
as
if
he
were
writing
to
Sardanapalus
,
or
to
Naratus
Basha
of
Babylon
.
For
neither
would
a
Hieron
,
or
an
Attalus
,
or
an
Archelaus
be
perswaded
to
make
an
Euripides
,
a
Simonides
,
a
Melanippides
,
a
Crates
,
or
a
Diodotus
to
rise
up
from
their
Tables
,
and
to
place
such
Scaramuchio's
in
their
Rooms
,
as
a
Cardax
,
an
Agriantes
,
or
a
Callias
,
or
a
Thrasonides
,
or
Trasileon
,
to
make
People
disorder
the
House
with
hollowing
and
clapping
.
Had
the
great
Ptolomy
,
who
was
the
first
that
form'd
a
Consort
of
Musicians
,
but
met
with
these
excellent
and
Royal
Admonitions
,
would
he
not
,
think
you
,
have
thus
addressed
himself
to
the
Samians
?
O
Muse
,
whence
art
malign'd
thus
?
For
certainly
it
can
never
belong
to
any
Athenian
,
to
be
in
such
Enmity
and
Hostility
with
the
Muses
.
But
,
No
Animal
accurst
by
Jove
,
Musick's
sweet
Charms
can
ever
love
.
What
say'st
thou
now
,
Epicurus
?
Wilt
thou
get
thee
up
betimes
in
the
Morning
,
and
go
to
the
Theater
,
to
hear
the
Harpers
and
Flutists
play
?
But
if
a
Theophrastus
discourse
at
thy
Table
of
Concords
;
or
an
Aristoxenus
,
of
Varieties
;
or
if
an
Aristophanes
play
the
Critick
upon
Homer
;
wilt
thou
presently
,
for
very
dislike
and
abhorrence
,
clap
both
thy
hands
upon
thy
Ears
?
And
do
they
not
hereby
make
the
Scythian
King
Ateas
more
musical
than
this
comes
to
,
who
,
when
he
heard
that
admirable
Flutist
(
y
)
Aminias
,
detain'd
then
by
him
as
a
Prisoner
of
War
,
playing
upon
the
Flute
at
a
Compotation
,
swore
he
had
rather
hear
his
own
Horse
ney
?
and
do
they
not
also
profess
themselves
to
stand
at
an
implacable
and
irreconcileable
Defiance
with
whatever
is
generous
and
becoming
?
And
indeed
what
do
they
ever
embrace
or
affect
,
that
's
either
genteel
or
regardable
,
when
it
hath
nothing
of
Pleasure
to
accompany
it
?
and
would
it
not
far
less
affect
a
pleasurable
way
of
living
,
to
be
,
like
Beetles
and
Vulturs
,
disgusted
with
Perfumes
and
Odours
,
than
to
shun
and
abhor
the
Conversation
of
learned
Criticks
and
Musicians
?
For
what
Flute
or
Harp
ready
tun'd
for
a
Lesson
,
or
,
What
sweetest
Consort
e're
with
artful
Noise
,
(
z
)
Warbl'd
by
softest
Tongue
,
and
best
tun'd
Voice
,
Ever
gave
Epicurus
and
Metrodorus
such
content
,
as
the
Disputes
and
Precepts
about
Consorts
gave
Aristotle
,
Theophrastus
,
Hieronymus
,
and
Dicaearchus
;
and
also
(a)
the
Problems
about
Flutes
,
Rhythms
,
and
Harmonies
.
As
for
Instance
,
Why
the
longer
of
two
Flutes
of
the
same
Longitude
should
speak
flatter
?
Why
,
if
you
raise
the
Flute
,
all
its
Notes
will
be
sharp
;
and
flat
again
,
if
you
stoop
it
?
And
why
,
when
clapt
to
another
,
(
b
)
it
will
sou●d
flatter
;
and
sharper
again
,
when
taken
from
it
?
Why
also
,
if
you
scatter
Chaff
or
Dust
about
the
Orchestra
,
or
Dancing-Place
of
a
Theater
,
the
Spectators
Eyes
will
be
blinded
?
And
why
,
when
one
would
have
set
up
a
Copper
Alexander
for
a
Frontispiece
to
a
Stage
at
Pella
,
the
Architect
advis'd
to
the
contrary
,
because
it
would
spoil
the
Actors
Voices
?
And
why
,
of
the
several
kinds
of
Musick
,
the
Chromatick
will
diffuse
,
and
the
Harmonick
compose
the
Mind
?
But
now
the
several
Humours
of
Poets
,
their
differing
Turns
and
Forms
of
Stile
,
and
the
Solutions
of
their
difficult
Places
,
have
conjoin'd
with
a
sort
of
Dignity
and
Politeness
,
somewhat
also
that
's
extreme
agreeable
and
charming
,
insomuch
that
to
me
they
seem
to
do
what
was
once
said
by
Xenophon
,
to
make
a
Man
even
to
forget
the
Joys
of
Love
,
so
powerful
and
overcoming
is
the
Pleasure
they
bring
us
,
of
which
these
Gentlemen
have
not
the
least
share
,
nor
do
they
so
much
as
pretend
or
desire
to
have
any
.
But
while
they
are
sinking
and
depressing
their
contemplative
Part
into
the
Body
,
and
dragging
it
down
by
their
sensual
and
intemperate
Appetites
,
as
by
so
many
Weights
of
Lead
,
they
make
themselves
appear
little
better
than
Hostlers
or
Graizers
,
that
still
ply
their
Cattle
with
Hay
,
Straw
,
or
Grass
,
looking
upon
such
Provender
as
the
properest
and
meetest
Food
for
them
:
And
is
it
not
e'en
thus
they
would
swill
the
Mind
with
the
Pleasures
of
the
Body
,
as
Hogherds
do
their
Swine
,
while
they
will
not
allow
it
can
be
gay
any
longer
(
c
)
than
it
is
hoping
,
sensing
or
remembring
something
that
refers
to
the
Body
,
but
will
not
have
it
either
to
receive
or
seek
for
any
congenial
Joy
or
Satisfaction
from
within
it self
?
Though
what
can
be
more
absurd
and
unreasonable
,
than
when
there
are
two
things
that
go
to
make
up
the
Man
,
a
Body
and
a
Soul
,
and
the
Soul
besides
hath
the
Prerogative
of
governing
,
that
the
Body
should
have
its
peculiar
,
natural
,
and
proper
Good
,
and
the
Soul
none
at
all
,
but
must
sit
gazing
at
the
Body
,
and
simper
at
it
's
Passious
,
as
if
she
were
pleas'd
and
affected
with
them
,
though
indeed
she
be
all
the
while
wholly
untouch'd
and
unconcern'd
,
as
having
nothing
of
her
own
to
chuse
,
desire
,
or
take
delight
in
?
For
they
should
either
pull
off
the
Vizor
quite
,
and
say
plainly
,
That
Man
is
all
Body
(
as
some
of
them
do
,
that
take
away
all
Mental
Being
)
or
if
they
will
allow
us
to
have
two
distinct
Natures
,
they
should
then
leave
to
each
its
proper
Good
and
Evil
,
agreeable
and
disagreeable
;
as
we
find
it
to
be
with
our
Senses
,
each
of
which
is
peculiarly
adapted
to
its
own
Sensible
,
though
they
all
very
strangely
intercommune
one
with
another
.
Now
the
Intellect
is
the
proper
Sense
of
the
Mind
,
and
therefore
that
it
should
have
no
congenial
Speculation
,
Movement
,
or
Affection
of
its
own
,
the
attaining
to
which
should
be
matter
of
Complacency
to
it
,
is
the
most
irrational
thing
in
the
World
;
I
have
not
,
by
Jove
,
unwittingly
done
the
Men
wrong
,
and
been
my self
impos'd
upon
by
some
that
may
perhaps
have
caluminated
them
.
Then
I
said
to
him
,
If
we
may
be
your
Judges
,
you
have
not
;
yea
,
we
must
acquit
you
from
having
offer'd
them
the
least
indignity
;
and
therefore
pray
dispatch
the
rest
of
your
Discourse
with
Assurance
.
How
!
said
I
,
and
shall
not
Aristodemus
then
succeed
me
,
if
you
are
tir'd
out
your self
?
Aristodemus
said
,
with
all
my
Heart
,
when
you
are
as
much
tir'd
as
he
is
;
but
since
you
are
yet
in
your
vigour
,
pray
make
use
of
your self
,
my
noble
Friend
,
and
don't
think
to
pretend
weariness
.
Theon
then
replied
,
what
is
yet
behind
,
I
must
confess
,
is
very
easy
;
it
being
but
to
go
over
the
several
Pleasures
contained
in
that
part
of
Life
that
consists
in
Action
.
Now
themselves
somewhere
say
,
That
there
is
far
more
Satifaction
in
doing
,
than
in
receiving
Good
;
and
good
may
be
done
many
times
,
it
's
true
,
by
Words
,
but
the
most
and
greatest
part
of
Good
,
consists
in
Action
,
as
the
very
name
of
Benificence
tells
us
,
and
themselves
also
attest
.
For
you
may
remember
,
continued
he
,
we
heard
this
Gentleman
tell
us
(
d
)
but
now
,
what
words
Epicurus
utter'd
,
and
what
Letters
he
sent
to
his
Friends
,
applauding
and
magnifying
Metrodorus
,
how
bravely
,
and
like
a
Spark
(
e
)
he
quitted
the
City
,
and
went
down
to
the
Port
Pireaeum
,
to
relieve
Mithres
the
Syrian
,
and
this
,
though
Metrodorus
did
not
then
do
any
thing
at
all
.
What
and
how
great
then
may
we
prefume
the
Pleasures
of
Plato
to
have
been
(
f
)
when
Dion
by
the
measures
he
gave
him
,
Deposed
the
Tyrant
Dionysius
,
and
set
Sicily
at
Liberty
?
And
what
the
Pleasures
of
Aristotle
when
he
rebuilt
his
Native
City
Stagira
,
then
levell'd
with
the
ground
,
and
brought
back
its
exil'd
Inhabitants
?
And
what
the
Pleasures
of
Theophrastus
and
of
Phidias
,
when
they
cut
off
the
Tyrants
of
their
respective
Countreys
?
For
what
need
a
Man
recount
to
you
,
who
so
well
know
it
,
how
many
particular
Persons
they
reliev'd
,
not
by
sending
them
a
little
Wheat
,
or
a
measure
of
Meal
(
as
Epicurus
did
to
some
of
his
Friends
)
but
by
procuring
Restoration
to
the
Banish'd
,
Liberty
to
the
Imprison'd
,
and
Restitution
of
Wives
and
Children
to
those
that
had
been
bereft
of
them
?
But
a
Man
could
not
that
would
pass
by
the
sottish
stupidity
of
the
Man
,
that
though
he
tramples
under
Foot
,
and
Villifies
the
great
and
generous
Actions
of
Themistocles
and
Miltiades
,
yet
writes
these
very
words
to
his
Friends
about
himself
.
(
g
)
You
have
given
a
very
gallant
and
noble
Testimony
of
your
care
of
me
,
in
the
provision
of
Corn
you
have
made
for
me
,
and
have
declar'd
your
Affection
to
me
by
Signs
that
mount
to
the
very
Skies
.
So
that
should
a
Man
but
take
that
poor
parcel
of
Corn
out
of
the
great
Philosopers
Epistle
,
it
might
seem
to
be
the
recital
of
some
Letter
of
Thanks
for
the
Delivery
or
Preservation
of
all
Greece
,
or
of
the
Commons
of
Athens
:
We
will
now
forbear
to
mention
that
Nature
requires
very
large
and
chargeable
Provisions
to
be
made
for
the
accomplishing
of
the
Pleasures
of
the
Body
;
nor
can
the
heighth
of
Delicacy
be
had
in
Frumenty
and
Lentile
Pottage
,
but
Voluptuous
and
Sensual
Appetites
expect
costly
Dishes
,
Thasian
Wines
,
Perfumed
Unguents
,
and
Varieties
of
Pastry
Works
,
And
Cakes
by
Female
Hands
wrought
artfully
,
Well
steep'd
i'
th
Liquor
of
the
Gold-wing'd
Bee
.
And
besides
all
this
,
handsome
young
Lasses
too
;
(
h
)
Such
as
Leontion
,
Boidion
,
Hedeia
and
Nikidion
,
that
were
wont
to
rome
about
in
(
(i)
)
Epicurus's
Philosophick
Garden
.
But
now
such
Joys
as
suit
the
Mind
must
undoubtedly
be
grounded
upon
a
Grandeur
of
Actions
,
and
a
Splendor
of
worthy
Deeds
,
if
Men
would
not
seem
little
,
ungenerous
and
puerile
,
but
on
the
contrary
,
bulky
,
firm
and
brave
.
But
for
a
Man
to
be
Elated
(a)
for
his
sweet
and
pretty
Humor
,
like
Tarpaulins
upon
the
Festivals
of
Venus
,
and
to
vaunt
himself
for
that
when
he
was
sick
of
an
Askites
,
he
notwithstanding
called
his
Friends
together
to
certain
Collations
,
and
grudged
not
his
Dropsie
the
Satisfaction
of
good
Liquors
,
and
because
when
he
called
to
remembrance
the
last
Words
of
Neocles
,
he
was
melted
with
a
peculiar
sort
of
Joy
,
intermixt
with
Tears
,
no
Man
in
his
right
Senses
would
call
these
true
Joys
or
Satisfactions
.
Nay
,
I
will
be
bold
to
say
,
that
if
such
a
thing
as
(
l
)
that
they
call
a
Sardinian
or
grinning
Laughter
,
can
happen
to
the
Mind
;
it
is
to
be
found
in
these
forcings
and
crying
Laughters
.
But
if
any
will
needs
have
them
still
call'd
by
the
Names
of
Joys
and
Satisfactions
;
let
him
but
yet
think
how
far
they
are
exceeded
by
the
Pleasures
that
here
ensue
.
Our
Counsels
have
proud
Sparta's
Glory
clipt
.
And
,
Stranger
,
this
is
his
Country
,
Rome's
great
Star
.
And
again
this
,
I
know
not
which
to
guess
thee
,
Man
or
God
.
Now
when
I
set
before
mine
Eyes
the
brave
Atchievements
of
Thrasybulus
,
and
of
Pelopidas
,
and
Aristides
engag'd
at
Plataeae
and
Miltiades
at
Merathon
,
I
am
here
constrain'd
with
Herodotus
to
declare
it
my
Opinion
,
That
in
an
active
State
of
Live
,
the
Pleasure
far
exceeds
the
Glory
.
And
(
m
)
Epaminondas
herein
bears
me
Witness
also
,
when
he
saith
(
as
is
reported
of
him
)
That
the
greatest
Satisfaction
he
ever
received
in
his
Life
,
was
that
his
Father
and
Mother
had
liv'd
to
see
the
Trophy
set
up
at
Leuctra
,
when
himself
was
General
.
Let
us
then
compare
with
Epaminondas's
,
Epicurus's
Mother
,
rejoycing
that
she
had
liv'd
to
see
her
Son
cooping
himself
up
in
a
little
Garden
,
and
getting
Children
in
common
with
Polyaenus
upon
(
n
)
the
Strumpet
of
Kyzicum
.
As
for
Metrod●rus's
,
both
Mother
and
Sister
,
how
extravagantly
rejoyc'd
they
were
at
his
Nuptials
,
appears
by
the
Letters
he
wrote
to
his
Brother
,
in
answer
to
his
,
that
is
,
out
of
his
own
Books
:
Nay
,
they
tell
us
,
bellowing
,
they
have
not
only
lived
a
Life
of
Pleasure
,
but
also
exult
and
sing
Hymns
in
the
Praise
(
o
)
of
their
own
Living
.
Though
when
our
Servants
celebrate
the
Festivals
of
Saturn
,
or
go
in
Procession
at
the
time
of
the
rural
Bacchanals
,
you
would
scarcely
brook
the
Hollowing
and
Din
they
make
,
while
the
Intemperateness
of
their
Joy
,
and
their
Insensibleness
of
Decorum
,
make
them
act
and
speak
such
things
as
these
.
Lean
down
Boy
;
why
dost
sit
?
Let
's
tope
like
mad
.
Here
's
Belly-Timber
store
;
ne're
spare
it
Lad
.
Straight
these
Huzza
like
wild
:
One
fills
up
Drink
;
Another
plaites
a
Wreath
,
and
crowns
the
Brink
O'
th
teeming
Bowl
.
Then
to
the
verdant
Bays
,
(
p
)
All
chant
rude
Corolls
in
Apollo's
Praise
;
While
one
with
forced
Notes
on
Hauboy
toots
,
Till
he
from
Bed
his
pretty
Consort
hoots
.
And
are
not
Metrodorus's
Words
something
like
to
these
,
when
he
writes
to
his
Brother
thus
;
It
is
none
of
our
Business
to
preserve
the
Greeks
,
or
to
get
them
to
bestow
Garlands
upon
us
for
our
Wit
;
but
to
Eat
well
,
and
Drink
good
Wine
,
Timocrates
,
so
as
not
to
offend
,
but
pleasure
our
Stomachs
.
And
he
saith
again
,
in
some
other
place
in
the
same
Epistes
;
How
gay
and
how
assured
was
I
(a)
when
I
had
once
learned
of
Epicurus
the
true
way
of
gratifying
my
Stomach
;
for
,
believe
me
,
Philosopher
Timocrates
,
our
prime
Good
lies
at
the
Stomach
.
(
r
)
In
brief
,
these
Men
draw
out
the
Dimensions
of
their
Pleasures
,
by
the
Stomach
solely
,
as
both
its
Centre
and
Circumference
.
And
the
Truth
is
,
it
is
impossible
for
those
Men
ever
to
participate
of
a
generous
and
Princely
Joy
,
and
such
as
enkindles
a
height
of
Spirit
in
us
(
f
)
and
sends
forth
to
all
Mankind
an
unmade
Hilarity
,
and
calm
Serenity
,
that
have
taken
up
a
sort
of
Life
that
is
Confined
,
Unsocial
,
Inhumane
,
and
Un-inspired
towards
the
Esteem
of
the
World
,
and
the
Love
of
Mank●nd
.
(
t
)
For
the
Soul
of
Man
is
not
an
abject
,
little
and
ungenerous
thing
;
nor
doth
it
extend
its
Desires
(
as
Pourcontrels
do
their
Claws
)
unto
Eatables
only
,
(
u
)
yea
,
these
are
in
an
instant
of
time
taken
off
by
the
least
Plenitude
;
but
when
its
Efforts
towards
what
is
Brave
and
Generous
,
and
the
Honours
and
Caresses
that
accrue
there-from
,
are
now
in
their
consummate
Vigor
;
this
Life's
Duration
cannot
limit
them
,
but
the
Desire
of
Glory
,
and
the
Love
of
Mankind
grasp
at
whole
Eternity
;
and
wrestle
with
such
Actions
and
Charms
,
as
bring
with
them
an
ineffable
Pleasure
,
and
such
as
good
Men
,
though
never
so
fain
,
cannot
decline
,
they
meeting
and
accosting
them
on
all
sides
,
and
surrounding
them
about
,
while
their
being
beneficial
to
many
,
occasions
Joy
to
themselves
.
As
he
passes
through
the
Throngs
i'
th
City
,
All
gaze
upon
him
at
some
Deity
.
For
he
that
can
so
affect
and
move
other
Men
,
as
to
fill
them
with
Joy
and
Rapture
,
and
to
make
them
long
to
touch
him
and
salute
him
,
cannot
but
appear
even
to
a
blind
Man
to
possess
and
enjoy
very
extraordinary
Satisfactions
in
himself
:
And
hence
it
comes
that
such
Men
are
both
indefatigable
and
undaunted
in
serving
the
Publick
;
and
we
still
hear
some
such
Words
from
them
,
(
w
)
Thy
Father
got
Thee
for
the
Common
Good
;
And
,
Let
's
not
give
off
to
benefit
Mankind
.
But
what
need
I
instance
in
those
that
are
consummately
good
?
For
,
if
to
one
of
the
midling
Rank
of
bad
Men
,
when
he
is
just
a
dying
,
he
that
hath
the
Power
over
him
;
whether
his
God
or
Prince
,
should
but
allow
him
one
Hour
more
,
upon
condition
,
that
after
he
hath
spent
that
either
in
some
Generous
Action
or
sensual
Enjoyment
,
he
should
then
presently
Dye
,
who
would
in
this
time
chuse
rather
to
accompany
with
Lais
,
or
drink
Wine
from
Cape
Ariusion
,
than
dispatch
Archias
,
and
restore
the
Athenians
to
their
Liberties
?
For
my
part
,
I
believe
none
would
:
For
I
see
that
even
common
Sword-players
,
if
they
are
not
utter
Brutes
and
Savages
,
but
Greek
born
,
when
they
are
to
enter
the
List
,
though
there
be
many
and
very
costly
Dishes
set
before
them
;
yet
take
more
Content
in
employing
their
Time
in
commending
their
poor
Wives
to
some
of
their
Friends
,
(
x
)
yea
,
and
in
conferring
Freedom
on
their
Slaves
,
than
in
gratifying
their
Stomachs
.
(
y
)
But
should
the
Pleasures
of
the
Body
be
allowed
to
have
some
extraordinary
matter
in
them
,
this
would
yet
be
common
(
z
)
to
Men
of
Action
and
Business
.
For
they
can
eat
good
Meat
,
and
red
Wine
drink
;
Ay
,
and
entertain
themselves
with
their
Friends
,
and
perhaps
with
a
greater
Relish
too
,
after
their
Engagements
and
hard
Services
,
as
did
Alexander
and
Agesilaus
,
and
by
Jove
,
Phocion
and
Epaminondas
too
,
than
these
Gentlemen
who
anoint
themselves
by
the
Fire-side
,
and
are
gingerly
rock't
about
the
Streets
in
Sedans
:
yea
,
those
make
but
small
account
of
such
Pleasures
as
these
,
as
being
comprised
in
those
greater
ones
.
For
what
should
a
Man
mention
Epaminondas's
denying
to
Sup
with
one
when
he
saw
the
Preparations
made
,
were
above
the
Man's
Estate
,
but
frankly
told
his
Friend
,
I
thought
you
had
intended
a
Sacrifice
,
and
not
a
Debauch
,
when
Alexander
himself
refused
Queen
Ada's
Cooks
,
telling
her
,
He
had
better
ones
of
his
own
,
to
wit
,
Travelling
by
Night
for
his
Dinner
,
and
a
light
Dinner
for
his
Supper
;
and
when
Philoxenus
writing
to
him
about
some
handsome
Boys
,
and
desiring
to
know
of
him
whether
he
would
have
him
buy
them
for
him
,
was
within
a
small
matter
of
being
discharged
his
Office
for
it
:
and
yet
who
might
better
have
them
than
he
?
But
as
Hippocrates
saith
,
That
of
two
Pains
the
lesser
is
observed
by
the
greater
;
so
the
Pleasures
that
accrue
from
Action
,
and
the
Love
of
Glory
while
they
chear
and
refresh
the
Mind
,
do
by
their
Transcendency
and
Grandeur
,
obliterate
and
extinguish
the
Inferiour
Satisfactions
of
the
Body
.
If
then
the
remembring
of
former
good
things
(
as
they
affirm
)
be
that
which
most
contributes
to
a
pleasurable
Living
,
not
one
of
us
will
then
credit
Epicurus
,
when
he
tells
us
,
That
while
he
was
dying
away
,
in
the
midst
of
the
strongest
Agonies
and
Distempers
,
he
yet
bore
himself
up
with
the
Memory
of
the
Pleasures
he
formerly
enjoyed
.
For
a
Man
may
better
see
the
Resemblance
of
his
own
Face
in
a
troubled
Deep
or
a
Storm
,
than
a
smooth
and
smiling
Remembrance
of
past
Pleasure
in
a
Body
tortured
with
such
lancing
and
rending
Pains
.
But
now
the
Memories
of
past
Actions
no
Man
can
put
from
him
that
would
.
For
,
did
Alexander
,
think
you
(
or
indeed
how
could
he
possibly
)
forget
the
Fight
at
Arbela
?
or
Pelopidas
the
Tyrant
Leontiadas
?
Or
Themistocles
,
the
Engagement
at
Salamis
?
For
the
Athenians
to
this
very
Day
keep
an
Annual
Festival
for
(a)
the
Battle
at
Marathon
;
and
the
Thebans
for
that
at
Leuctra
;
and
so
,
by
Jove
,
do
we
our selves
(
as
you
very
well
know
)
for
that
which
Diophantus
gained
at
Hyampolis
,
and
all
Phocis
is
filled
with
Sacrifices
and
publick
Honours
:
Nor
is
there
any
of
us
that
is
better
satisfied
with
what
himself
hath
either
eaten
or
drunk
,
than
he
is
with
what
they
have
atchieved
.
(
b
)
It
is
very
easie
then
to
imagine
what
great
Content
,
Satisfaction
and
Joy
,
accompanied
the
Authors
of
these
Actions
in
their
Life-time
;
when
the
very
Memory
of
them
hath
not
yet
,
after
five
hundred
Years
and
more
,
lost
its
rejoycing
Power
.
The
truth
is
,
Epicurus
himself
allows
there
are
some
Pleasures
derived
from
Fame
:
And
indeed
why
should
he
not
,
when
himself
had
such
a
furious
Lechery
and
Rigling
after
Glory
;
as
made
him
not
only
to
disown
his
Masters
,
and
scuffle
about
Syllables
and
Accents
(
c
)
with
his
Fellow
Pedant
Democrates
(
whose
Grammar
Rules
he
stole
verbatim
)
and
to
tell
his
Disciples
there
never
was
a
Wise
Man
in
the
World
besides
himself
;
but
also
to
put
it
in
Writing
,
how
Colotes
performed
Adoration
to
him
,
as
he
was
one
day
Philosophizing
,
by
touching
his
Knees
;
And
that
his
own
Brother
Neocles
was
used
from
a
Child
to
say
,
There
neither
is
,
nor
ever
was
in
the
World
,
a
wiser
Man
than
Epicurus
:
But
you
must
know
his
Mother
had
just
so
many
Atoms
within
her
,
as
when
they
came
together
,
produced
a
compleat
Wise
Man
.
May
not
a
Man
then
,
as
Callicratides
once
said
of
the
Athenian
Admiral
Conon
,
That
he
Whor'd
the
Sea
,
as
well
say
of
Epicurus
,
that
he
basely
and
covertly
forces
and
ravishes
Fame
,
by
not
enjoying
her
publickly
,
but
ruffling
and
debauching
her
in
a
Corner
?
For
as
Men's
Bodies
are
oft
necessitated
by
Famine
,
for
want
of
other
Food
,
to
prey
,
against
Nature
,
upon
themselves
;
a
like
Mischief
to
this
Vain-glory
creates
in
Men's
Minds
,
it
forcing
them
,
when
they
hunger
after
Praise
,
and
cannot
obtain
it
from
other
Men
,
at
last
to
commend
themselves
.
And
do
not
they
then
that
stand
so
well
affected
towards
Applause
and
Fame
themselves
,
own
they
cast
away
very
extraordinary
Pleasures
,
when
they
decline
Magistrature
,
Publick
Offices
,
and
the
Favour
and
Confidence
of
Princes
,
from
whom
Democritus
once
said
,
the
grandest
Blessings
of
Humane
Life
are
derived
?
For
he
will
never
induce
any
Mortal
to
believe
,
that
he
that
could
so
highly
value
and
please
himself
with
the
Attestation
of
his
Brother
Neocles
,
and
the
Adoration
of
his
Friend
Colotes
,
would
not
,
were
he
clapt
by
all
the
Greeks
at
the
Olympiads
,
go
quite
out
of
his
Wits
,
and
even
hollow
for
Joy
;
or
,
rather
indeed
be
elated
in
the
manner
spoken
of
by
Sophocles
;
Puft
like
the
Down
of
a
gray-headed
Thistle
.
If
it
be
a
pleasing
thing
then
to
be
of
a
good
Fame
;
and
on
the
contrary
afflictive
,
to
be
of
an
ill
one
.
It
is
most
certain
,
that
nothing
in
the
World
can
be
more
infamous
than
Want
of
Friendship
,
Idleness
,
Atheism
,
Debauchery
and
Negligence
.
Now
these
are
looked
upon
by
all
Men
,
except
themselves
,
as
the
inseparable
Companions
of
their
Party
.
But
unjustly
may
some
one
say
:
Be
it
so
then
;
for
we
consider
not
now
the
Truth
of
the
Charge
,
but
what
Fame
and
Reputation
they
are
of
in
the
World
:
And
we
shall
forbear
at
present
to
mention
the
many
Books
that
have
been
writen
to
defame
them
,
(
d
)
and
the
blackning
Decrees
made
against
them
by
several
Republicks
,
for
that
would
look
like
Bitterness
.
But
if
the
Answers
of
Oracles
,
the
Providence
of
the
Gods
,
and
the
Tenderness
and
Affection
of
Parents
to
their
Issue
;
if
Civil
Policy
,
Military
Order
,
and
the
Office
of
Magistracy
,
be
things
to
be
looked
upon
as
deservedly
esteemed
and
celebrated
;
it
must
of
necessity
then
be
allowed
also
,
That
they
that
tell
us
,
It
is
none
of
their
Business
to
preserve
the
Greeks
,
but
to
Eat
and
Drink
,
so
as
not
to
offend
,
but
pleasure
their
Stomachs
,
are
base
and
ignominious
Persons
;
and
that
their
being
reputed
such
,
must
needs
extreamly
humble
them
,
and
make
their
Lives
untoward
to
them
,
if
they
take
Honour
and
a
Good
Name
for
any
part
of
their
Satisfaction
.
When
Thenon
had
thus
spoken
,
we
thought
good
to
break
up
our
Walk
to
rest
us
a
while
(
as
we
were
wont
to
do
)
upon
the
Benches
:
Nor
did
we
continue
any
long
space
in
our
Silence
at
what
was
spoken
;
for
Zeuxippus
taking
his
Hint
from
what
had
been
said
,
spake
to
us
,
Who
will
make
up
that
of
the
Discourse
which
is
yet
behind
?
for
it
hath
not
yet
received
its
due
Conclusion
;
and
this
Gentleman
,
by
mentiong
Divination
and
Providence
,
did
,
in
my
Opinion
,
suggest
as
much
to
us
:
for
these
People
boast
that
these
very
things
do
not
the
least
contribute
to
the
providing
of
their
Lives
with
Pleasure
,
Serenity
and
Assurance
;
so
that
there
must
be
something
said
to
these
two
.
Aristodemus
subjoyned
then
and
said
:
As
to
Pleasure
,
I
think
there
hath
been
enough
said
already
to
evince
that
,
supposing
their
Doctrine
successful
,
and
to
attain
its
own
Design
,
it
yet
doth
but
ease
us
of
Fear
,
and
a
certain
Superstitious
Perswasion
,
but
helps
us
not
to
any
Comfort
or
Joy
from
the
Gods
at
all
;
nay
,
while
it
brings
us
to
such
a
State
,
as
to
be
neither
disquieted
,
nor
pleased
with
them
,
it
doth
but
render
us
in
the
same
manner
affected
towards
them
,
as
we
are
towards
the
Fish
in
the
Hyrcanian
Sea
,
from
which
we
expect
neither
good
nor
harm
.
But
if
something
more
must
yet
be
added
to
what
hath
been
already
spoken
,
I
think
I
may
very
well
take
it
from
themselves
;
and
in
the
first
place
,
whereas
they
quarrel
extreamly
with
those
that
would
take
away
all
Sorrowing
,
Weeping
and
Sighing
for
the
Deaths
of
Friends
,
and
tell
them
that
such
Unconcernedness
as
arrives
to
an
Insensibility
,
proceeds
from
some
other
worse
Cause
,
to
wit
,
Inhumanity
,
excessive
Vain-glory
,
or
prodigious
Fierceness
;
and
that
therefore
it
would
be
better
to
be
a
little
concerned
and
affected
;
yea
,
(
e
)
and
to
liquor
ones
Eyes
,
and
be
melted
,
with
other
pretty
things
of
the
like
kind
,
which
they
use
foppishly
to
affect
and
counterfeit
,
that
they
may
be
thought
tender
and
loving-hearted
People
.
For
just
in
this
manner
Epicurus
exprest
himself
upon
the
Occasion
of
the
Death
of
(
f
)
Hegesianax
,
when
he
wrote
to
Dositheus
the
Father
,
and
to
Pyrson
the
Brother
of
the
deceased
Person
;
for
I
fortuned
very
lately
to
run
over
his
Epistles
.
And
I
say
,
in
imitation
of
them
,
that
Atheism
is
no
less
an
Evil
than
Inhumanity
and
Vain-glory
,
into
which
they
would
lead
us
,
who
take
away
with
God's
Anger
,
the
Comfort
we
might
derive
from
him
.
For
it
would
be
much
better
for
us
to
have
something
of
the
unsuiting
Passion
of
Dauntedness
and
Fear
conjoyned
and
intermixt
with
our
Sentiments
of
a
Deity
,
than
while
we
fly
from
it
,
to
leave
our selves
neither
Hope
,
Content
,
nor
Assurance
in
the
Enjoyment
of
our
Good
Things
;
nor
any
recourse
to
God
in
our
Adversity
and
Misfortunes
.
We
ought
it
is
True
,
to
remove
Superstition
from
the
Perswasion
we
have
of
the
Gods
,
as
we
would
the
Gum
from
our
Eyes
;
but
if
that
be
impossible
,
we
must
not
root
out
and
extinguish
with
it
,
the
Belief
which
the
most
have
of
the
Gods
;
nor
is
that
a
dismaying
and
sower
one
neither
,
as
these
Gentlemen
feign
,
while
they
libel
and
abuse
the
Blessed
Providence
,
representing
her
as
the
Hag
that
rides
Children
;
or
,
as
some
Fell
and
Tragick
Fury
:
Yea
,
I
must
tell
you
,
there
are
some
in
the
World
that
fear
God
in
an
Excess
,
for
whom
yet
it
would
not
be
better
not
so
to
fear
him
.
For
while
they
dread
him
as
a
Governor
,
that
is
gentle
to
the
Good
,
and
severe
to
the
Bad
,
and
are
by
this
one
Fear
,
which
makes
them
not
to
need
many
others
,
(
g
)
freed
from
doing
ill
,
and
brought
to
keep
their
Wickedness
with
them
in
quiet
;
and
as
it
were
in
an
enfeebled
Languor
,
they
come
hereby
to
have
less
Disquiet
than
those
that
indulge
the
Practice
of
it
,
and
are
rash
and
daring
in
it
;
and
then
presently
after
fear
and
repent
of
it
.
Now
that
Disposition
of
Mind
which
the
greater
and
Ignorant
part
of
Mankind
,
that
are
not
utterly
bad
,
are
of
towards
God
,
hath
its
very
true
,
conjoyned
with
the
Regard
and
Honour
they
pay
him
,
a
kind
of
Anguish
and
astonished
Dread
,
which
is
also
called
Superstition
;
but
,
notwithstanding
this
,
the
good
Hope
and
gay
Hilarity
that
attends
it
,
is
ten
thousand
times
(
h
)
more
and
greater
than
it
,
while
it
both
implores
and
receives
the
whole
Benefit
of
Prosperity
and
good
Success
from
the
Gods
only
.
And
this
is
manifest
by
the
greatest
Tokens
that
can
be
;
for
neither
do
the
Discourses
of
those
that
wait
at
the
Temples
,
nor
the
good
times
of
our
Solemn
Festivals
,
nor
any
other
,
either
Actions
or
Sights
,
more
recreate
and
delight
us
then
what
we
see
and
do
about
the
Gods
our selves
,
while
we
assist
at
the
publick
Ceremonies
,
and
joyn
in
the
Sacred
Balls
,
and
attend
at
the
Sacrifices
and
Initiations
.
For
the
Mind
is
not
then
sorrowful
,
demiss
and
heavy
,
as
if
she
were
addressing
to
certain
Tyrants
or
cruel
Torturers
,
as
otherwise
she
would
be
;
but
on
the
contrary
,
where
she
is
most
apprehensive
and
fulliest
perswaded
the
Divinity
is
present
,
there
she
most
of
all
throws
off
Sorrows
,
Tears
and
Pensiveness
,
and
lets
her self
loose
to
what
is
pleasing
and
agreeable
,
to
the
very
degree
of
Tipsiness
,
Frolick
and
Laughter
;
in
amorous
Concerns
,
as
the
Poet
said
once
,
When
Old
Man
and
Old
Wife
think
of
Loves
Fires
,
Their
frozen
Breasts
will
swell
with
new
Desires
.
(
(i)
)
But
now
in
the
publick
Processions
and
Sacrifices
,
not
only
the
Old
Man
and
the
Old
Wife
,
not
yet
the
poor
and
mean
Man
only
;
but
also
,
The
dusty
thick
Leg'd
Drab
that
turns
the
Mill
;
And
Houshold
Slaves
and
Day-Laborers
are
strangely
elevated
and
transported
with
Mirth
and
Jovialty
.
Rich
Men
as
well
as
Princes
are
used
at
certain
times
to
make
publick
Entertainments
,
and
to
keep
Open
Houses
:
But
the
Feasts
they
make
at
the
Solemnities
and
Sacrifices
,
when
they
now
apprehend
their
Minds
to
approach
nearest
the
Divinity
,
have
conjoined
with
the
Honour
and
Veneration
they
pay
him
,
a
much
more
trascending
Pleasure
and
Satisfaction
.
Of
this
,
he
that
hath
renounced
Gods
Providence
hath
not
the
least
Share
;
for
what
recreates
and
chears
us
at
the
Festivals
,
is
not
the
store
of
good
Wine
and
Roast-meat
,
but
the
good
Hope
and
Perswasion
that
God
is
there
present
and
propitious
to
us
,
and
kindly
accepts
of
what
we
do
.
From
some
of
our
Festivals
we
exclude
the
Flute
and
Garland
;
but
if
God
be
not
present
at
the
Sacrifice
,
as
the
Solemnity
of
the
Banquet
;
the
rest
is
but
unhallow●…
d
,
un-feastlike
,
and
uninspired
.
Indeed
the
whole
●…
but
ungrateful
and
irksome
to
such
a
Man
;
for
●…
e
asks
for
nothing
at
all
,
but
only
acts
his
Pray●…
rs
and
Adorations
for
fear
of
the
Publick
,
and
●…
tters
Expressions
contradictory
to
his
Philosophy
.
●…
nd
when
he
Sacrifices
,
he
stands
by
,
and
looks
●…
pon
the
Priest
as
he
kills
the
Offering
,
but
as
he
●…
oth
upon
a
Butcher
;
and
when
he
hath
done
,
●…
e
goes
his
way
,
saying
,
To
bribe
the
Gods
,
I
sacrific'd
my
best
,
But
they
ne're
minded
me
,
nor
my
Request
.
For
such
a
Meen
Epicurus
would
have
us
to
put
●…
n
,
and
not
to
fret
and
vex
our selves
at
the
Mul●…
itude
for
being
pleased
with
such
things
,
but
be●…
ome
other
Men
in
doing
them
;
and
our selves
●…
gain
in
disliking
them
.
For
,
as
Euenus
saith
,
No
Man
can
Love
what
he
is
made
to
do
.
For
which
very
reason
they
think
the
Superstitious
are
not
pleased
in
their
Minds
;
but
in
Fear
,
while
they
attend
at
the
Sacrifices
and
Mysteries
;
though
they
themselves
are
in
no
better
Condition
,
if
they
do
the
same
things
out
of
Fear
,
and
partake
not
neither
of
the
great
good
Hope
as
the
others
do
;
but
are
only
fearful
and
uneasie
,
lest
they
should
come
to
be
discovered
,
and
therefore
cheat
and
abuse
the
Publick
,
upon
whose
account
it
is
that
they
compose
the
Books
they
write
about
the
Gods
and
the
Divine
Nature
,
Involv'd
with
nothing
truly
said
,
But
all
a
round
inveloped
:
And
hiding
out
of
Fear
,
the
real
Opinions
they
contain
.
And
now
after
the
two
former
Ranks
of
ill
and
common
Men
;
we
will
in
the
third
place
consider
(a)
the
best
sort
,
and
most
beloved
of
the
Gods
,
and
what
great
Satisfaction
they
receive
from
their
(
l
)
clean
and
generous
Sentiments
of
the
Deity
,
to
wit
,
That
he
is
the
Prince
of
all
good
things
,
and
the
Parent
of
all
things
brave
;
and
can
no
more
do
an
unworthy
thing
,
than
he
can
be
made
to
suffer
it
:
For
he
is
Good
,
and
he
that
is
Good
,
can
upon
no
account
fall
into
Envy
,
Fear
,
Anger
,
or
Hatred
;
for
neither
is
it
proper
to
a
hot
thing
to
cool
,
but
to
heat
;
nor
to
a
good
thing
to
do
harm
.
Now
Anger
is
by
Nature
at
the
farthest
distance
imaginable
from
Conplacency
,
and
Spleenishness
from
Placidness
,
and
Animosity
and
Turbulence
from
Humanity
and
Kindness
.
For
the
latter
of
these
proceed
from
Generosity
and
Fortitude
,
but
the
former
from
Impotency
and
Baseness
.
(
m
)
The
Deity
is
not
therefore
constrained
by
their
Angers
or
Kindnesses
;
but
that
is
,
because
it
is
natural
to
it
to
be
Kind
and
Aiding
,
and
unnatural
to
be
Angry
and
Hurtful
.
But
the
great
Jove
,
whose
Mansion
is
in
Heaven
,
is
the
first
that
descends
downwards
,
and
orders
all
things
,
and
takes
the
Care
of
them
.
But
of
the
other
Gods
,
one
is
Sirnamed
the
Distributer
,
and
another
the
Mild
,
and
a
third
,
the
Averter
of
Evil
;
and
according
to
Pindar
,
(
n
)
Phoebus
who
whirles
his
winged
Chariot
Through
Heavens
wast
void
,
was
by
great
Jove
design'd
,
Of
all
the
Gods
,
to
be
to
Man
most
kind
.
And
Diogenes
saith
,
that
all
things
are
the
Gods
:
and
Friends
have
all
things
Common
;
and
good
Men
are
the
Gods
Friends
;
and
therefore
it
is
impossible
,
either
that
a
Man
beloved
of
the
Gods
,
should
not
be
happy
;
or
that
a
Wise
and
a
Just
Man
(
o
)
should
not
be
beloved
of
the
Gods
.
Can
you
think
then
that
they
that
take
away
Providence
,
need
any
other
Chastisement
,
or
that
they
have
not
a
sufficient
one
already
,
when
they
root
out
of
themselves
such
vast
Satisfaction
and
Joy
,
(
p
)
as
we
that
stand
thus
affected
towards
the
Deity
have
?
Metrodorus
,
Polyaenus
and
Aristobulus
were
(a)
the
Confidence
and
Rejoycing
of
Epicurus
;
the
better
part
of
which
,
he
all
his
Life-time
,
either
attended
upon
in
their
Sicknesses
,
or
lamented
at
their
Deaths
.
And
did
Lycurgus
,
when
he
was
saluted
by
the
Delphick
Prophetess
,
Dear
Friend
to
Heav'nly
Jove
,
and
all
the
Gods
;
And
Socrates
when
he
believed
that
a
certain
Divinity
was
used
out
of
Kindness
to
discourse
him
;
and
Pindar
when
he
heard
(
r
)
Pan
,
sing
one
of
the
Sonnets
he
had
composed
,
but
a
little
rejoyce
think
you
?
Or
Phormio
,
when
he
thought
he
had
treated
(
s
)
Castor
and
Pollux
at
his
House
?
Or
Sophocles
,
when
he
entertained
(
t
)
Aesculapius
,
as
both
himself
believed
,
and
others
too
,
that
thought
the
same
with
him
,
by
reason
of
the
Apparition
that
then
happened
?
What
Opinion
Hermogenes
had
of
the
Gods
,
is
well
worth
the
recounting
in
his
very
own
Words
.
For
these
Gods
(
saith
he
)
who
know
all
things
,
and
can
do
all
things
,
are
so
friendly
and
loving
to
me
,
that
because
they
take
care
of
me
,
(
u
)
I
never
escape
them
either
by
Night
or
by
Day
,
where
ever
I
go
,
or
whatever
I
am
about
:
And
because
they
know
before
hand
what
Issue
every
thing
will
have
,
they
signifie
it
to
me
by
sending
Angels
,
Voices
,
Dreams
and
Presages
.
Very
amiable
things
must
those
be
that
come
to
us
from
the
Gods
;
but
when
these
very
things
come
by
the
Gods
too
,
this
is
what
occasions
vast
Satisfaction
,
and
unspeakable
Assurance
,
a
Sublimity
of
Mind
,
and
a
Joy
,
that
(
w
)
like
a
smiling
Brightness
,
doth
as
it
were
gild
over
our
good
Things
with
a
Glory
.
But
now
those
that
are
perswaded
otherwise
,
obstruct
the
very
sweetest
part
of
their
Prosperity
,
and
leave
themselves
nothing
to
turn
to
in
their
Adversity
;
but
when
they
are
in
Distress
,
look
only
to
this
one
Refuge
and
Port
,
Dissolution
and
Insensibility
;
just
as
if
in
a
Storm
or
Tempest
at
Sea
,
some
one
should
(
x
)
to
hearten
the
rest
,
stand
up
and
say
to
them
;
Gentlemen
,
the
Ship
hath
never
a
Pilot
in
it
;
nor
will
Castor
and
Pollux
come
themselves
to
asswage
the
Violence
of
the
leating
Waves
,
or
to
lay
the
swift
Carreers
of
the
Winds
;
yet
I
can
assure
you
there
is
nothing
at
all
to
be
dreaded
in
all
this
,
for
the
V●ssel
will
be
immediately
swallowed
up
by
the
Sea
,
or
else
will
very
quickly
fall
off
and
be
dasht
in
pieces
against
the
Rocks
.
For
this
is
Epicurus's
way
of
Discourse
to
Persons
under
grievous
Distempers
,
and
excessive
Pains
.
Dost
thou
hope
for
any
Good
from
the
Gods
for
thy
Piety
?
it
is
thy
Vanity
;
for
the
blessed
and
incorruptible
Being
,
is
not
constrained
by
either
Angers
or
Kindnesses
.
Dost
thou
fancy
something
better
after
this
Life
,
than
what
thou
hast
here
?
Thou
dost
but
deceive
thy self
(
y
)
for
what
is
dissolved
hath
no
sense
;
and
that
which
hath
no
sense
,
is
nothing
to
us
.
Ay
,
but
how
comes
it
then
,
my
good
Friend
,
that
you
bid
me
eat
and
be
merry
?
Why
,
by
Jove
,
because
he
that
is
in
a
great
Storm
cannot
be
far
off
a
Shipwrack
;
and
your
extream
Dolours
will
soon
Land
you
upon
Deaths
Strand
.
Though
yet
a
Passenger
,
at
Sea
,
when
he
is
got
off
from
a
shattered
Ship
will
still
Buoy
himself
up
with
some
little
Hope
that
he
may
drive
his
Body
to
some
Shore
,
and
get
out
by
Swimming
,
but
now
the
poor
Soul
according
to
these
Mens
Philosophy
If
ne'r
more
seen
without
the
hoary
Main
.
Yea
,
she
presently
evaporates
,
disperses
,
and
perishes
,
even
before
the
Body
it self
;
so
that
it
seems
her
great
and
excessive
rejoicing
,
must
be
only
for
having
learn'd
this
one
Sage
and
Divine
Maxim
,
That
all
her
Misfortunes
will
at
last
determine
in
her
own
Destruction
,
Dissolution
and
Annihilation
.
But
(
said
he
,
looking
upon
me
,
)
I
should
be
impertinent
,
should
I
say
any
thing
upon
this
Subject
(
z
)
when
we
have
heard
you
but
now
discourse
so
fully
against
those
that
would
perswade
us
that
Epicurus's
Doctrine
about
the
Soul
,
renders
Men
more
dispos'd
and
better
pleased
to
Die
,
than
Plato's
doth
.
Zeuxippus
therefore
subjoyn'd
and
said
;
And
must
our
present
Debate
be
left
then
unfinisht
,
because
of
that
?
or
shall
we
be
afraid
to
oppose
that
Divine
Oracle
to
Epicurus
?
No
,
by
no
means
,
I
said
;
and
Empedocles
tells
us
that
,
What
's
very
good
,
claims
to
be
heard
twice
.
Therefore
we
must
apply
our selves
again
to
them
;
for
I
think
he
was
not
present
at
our
former
Discourse
;
but
if
he
was
,
he
is
a
young-Man
,
and
needs
not
fear
being
charg'd
by
these
young
Gentlemen
,
for
having
a
bad
Memory
.
Then
Theon
,
like
one
constrain'd
,
said
;
Well
then
,
if
you
will
needs
have
me
to
go
on
with
the
Discourse
,
I
will
not
do
as
you
did
,
Aristodemus
:
for
you
were
shy
of
repeating
what
this
Gentleman
spoke
,
but
I
shall
not
scruple
to
make
use
of
what
you
have
said
;
for
I
think
indeed
you
did
very
well
divide
Mankind
into
three
ranks
;
the
first
of
wicked
and
very
bad
Men
,
the
second
of
the
Vulgar
and
common
sort
and
the
third
of
Good
and
Wise
Men
:
the
Wicked
and
bad
sort
then
,
while
they
dread
any
kind
of
Divine
Vengeance
and
Punishment
at
all
,
and
are
by
this
deterr'd
from
doing
Mischief
,
and
thereby
enjoy
the
greater
Quiet
,
will
live
both
in
more
Pleasure
,
and
less
Disturbance
for
it
.
And
Epicurus
is
of
opinion
,
That
the
only
proper
Means
to
keep
Men
from
doing
ill
,
is
the
fear
of
Punishments
.
So
that
we
should
cram
them
with
more
and
more
Superstition
still
,
and
raise
up
against
them
both
from
Heaven
and
Earth
,
Terrors
,
Chasms
,
Frights
and
Surmises
,
if
their
being
amazed
with
such
things
as
these
,
will
make
them
become
the
more
tame
and
gentle
.
For
it
is
more
for
their
benefit
to
be
restrained
from
Criminal
Actions
by
the
Fears
of
what
comes
after
Death
,
than
to
commit
them
,
and
then
to
live
in
perpetual
Danger
and
Fear
.
As
to
the
Vulgar
sort
,
besides
their
fear
of
what
's
in
Hell
,
the
hope
they
have
conceiv'd
of
an
Eternity
from
the
Tales
and
Fictions
of
the
Ancients
,
and
their
great
desire
of
Being
,
which
is
both
the
prime
and
strongest
of
all
others
,
exceeds
in
Pleasure
and
sweet
Content
of
Mind
,
that
Childish
dread
.
(a)
And
therefore
when
they
loose
their
Children
,
Wives
or
Friends
,
they
had
rather
have
them
be
somewhere
,
and
remain
still
,
tho
in
Misery
,
than
they
should
be
quite
destroy'd
,
dissolv'd
,
and
reduc'd
to
nothing
:
And
they
are
pleased
,
when
they
hear
it
said
of
a
Dying
Person
,
that
he
goes
away
,
or
departs
,
and
such
other
words
as
intimate
Death
to
be
the
Souls
remove
,
and
and
not
Destruction
.
And
they
sometimes
speak
thus
,
But
I
'le
ev'n
there
think
on
my
dearst
Friend
.
And
thus
,
What
's
your
command
to
Hector
,
let
me
know
,
And
to
your
dear
old
Priam
,
e're
I
go
.
And
(
there
arising
hereupon
an
erroneous
deviation
,
)
they
are
the
better
pleased
when
they
bury
with
their
Departed
Friends
,
such
Arms
,
Implements
and
Cloaths
,
as
were
most
familiar
to
them
in
their
Life-time
,
(
b
)
as
Minos
did
the
Cretan
Flutes
with
Glaucus
,
Made
of
the
Shanks
ef
a
dead
Brindled
Fawn
.
And
if
they
do
but
imagine
they
either
ask
or
desire
any
thing
of
them
,
they
are
glad
when
they
give
it
them
.
Thus
Periander
burnt
his
Queens
Attire
with
her
,
because
he
thought
she
had
ask'd
for
it
,
and
complain'd
she
was
a
cold
.
(
c
)
Nor
doth
an
Aeacus
,
an
Ascalaphus
,
or
an
Acheron
much
disorder
them
,
whom
they
have
often
gratified
with
Balls
,
Shews
and
Musick
(
d
)
of
every
sort
.
But
now
all
Men
shrink
at
such
a
face
of
Death
,
as
dismal
,
grim
and
dark
,
as
carrys
with
it
insensibility
,
oblivion
and
extinction
of
Knowledg
:
And
they
are
discomposed
,
when
they
hear
it
said
of
any
one
he
is
perisht
,
or
is
gone
,
or
he
is
no
more
;
and
they
shew
great
uneasiness
when
they
hear
such
words
as
these
:
(
e
)
Go
to
the
Wood-clad
Earth
he
must
,
And
there
ly
shrivel'd
into
Dust
.
And
ne're
more
laugh
,
or
drink
,
or
hear
The
charming
sounds
of
Flute
or
Lyre
.
And
these
;
The
Soul
of
Man
,
if
once
it
slips
The
hedge
of
Teeth
,
and
two
pale
Lips
,
Will
never
more
return
again
,
Nor
can
be
catch'd
or
overta'ne
.
(
f
)
Wherefore
they
must
needs
cut
the
very
Throats
of
them
that
shall
with
Epicurus
tell
them
,
We
Men
were
born
once
for
all
,
and
we
cannot
be
born
twice
,
(
g
)
but
our
not
being
must
last
for
ever
.
For
this
will
bring
them
to
slight
their
present
Good
as
little
,
or
rather
indeed
as
nothing
at
all
,
compared
(
h
)
with
Everlastingness
;
and
therefore
to
let
it
pass
unenjoy'd
and
become
wholly
negligent
of
Vertue
and
Action
,
as
Men
disheartned
and
brought
to
a
Contempt
of
themselves
,
as
being
but
as
it
were
of
one
days
continuance
,
and
uncertain
,
and
born
for
no
considerable
purpose
.
For
Insensibility
,
Dissolution
,
and
the
conceit
,
that
what
hath
no
sense
,
is
nothing
to
us
,
doth
not
at
all
abate
the
fear
of
Death
,
but
rather
helps
to
confirm
it
:
for
this
very
thing
is
it
that
Nature
most
dreaded
:
But
may
you
all
return
to
Mould
and
Wet
;
To
wit
,
The
Dissolution
of
the
Soul
into
what
is
without
knowledge
or
sense
,
which
while
Epicurus
would
have
to
be
a
separtion
into
Atomes
and
Void
,
he
doth
but
further
cut
off
all
hope
of
Immortality
;
to
compass
which
I
can
scarce
refrain
from
saying
,
That
all
,
both
Men
and
Women
,
would
be
well
contented
to
be
worried
by
Cerberus
and
to
carry
Water
into
(
(i)
)
the
Tub
full
of
holes
,
so
they
might
but
continue
in
being
,
and
not
be
exterminated
.
Though
(
as
I
said
before
)
there
are
not
very
many
that
stand
in
fear
of
these
things
,
they
being
but
the
Tenets
of
Old
Women
,
and
the
fabular
Stories
of
Mothers
and
Nurses
;
and
even
they
that
do
fear
them
,
yet
believe
that
certain
Rites
of
Initiation
and
Purgation
will
relieve
them
,
by
which
when
they
are
cleansed
,
(a)
they
shall
Play
and
Dance
in
Hell
for
ever
,
in
company
with
those
that
have
the
priviledg
of
a
bright
Light
,
clear
Air
,
and
the
use
of
Speech
;
but
now
to
be
depriv'd
of
Living
,
disturbs
all
both
Young
and
Old.
For
,
(
l
)
W'
appear
impatient
Lovers
of
this
Light
,
When
it
shines
under
ground
,
and
's
out
of
Sight
;
As
Euripides
saith
.
Nor
are
we
easy
,
nor
without
Regret
when
we
hear
this
.
Him
speaking
thus
th'
Eternal
brightness
leaves
,
Where
Night
the
wearied
Steeds
of
day
receives
.
And
therefore
it
is
very
plain
,
that
with
the
Belief
of
Immortality
,
they
take
away
the
sweetest
and
greatest
hopes
the
vulgar
sort
have
.
And
what
shall
we
then
think
they
take
away
from
the
Good
,
and
those
that
have
led
Pious
and
Just
Lives
,
(
m
)
who
expect
no
ill
from
thence
,
but
on
the
contrary
most
Glorious
and
Divine
things
?
For
in
the
first
place
,
Gamsters
are
not
used
to
receive
the
Garland
,
before
they
have
perform'd
their
Exercises
,
but
after
they
have
contested
and
prov'd
Victorious
:
In
like
manner
,
they
that
are
perswaded
that
good
Men
have
the
Prize
of
their
Conquests
here
,
after
this
Life
is
ended
;
it
is
marvellous
to
think
to
what
a
pitch
of
Grandeur
their
Vertue
raises
their
Spiri●s
,
upon
the
Contemplation
of
those
Hopes
;
among
the
which
this
is
one
,
that
they
shall
one
day
see
those
Men
that
are
now
insolent
by
reason
of
their
Wealth
and
Power
,
and
that
foolishly
flout
at
their
Betters
,
undergo
just
Punishment
.
in
the
next
place
,
none
of
the
Lovers
of
Truth
,
and
the
Contemplation
of
Being
,
having
here
their
fill
of
them
;
they
have
but
a
watry
and
puddled
Reason
to
speculate
with
,
as
it
were
through
the
Fogg
and
Mist
of
the
Body
;
and
yet
they
still
,
like
Birds
,
look
upwards
,
as
ready
to
take
their
flight
to
the
spacious
and
bright
Region
;
and
endeavour
to
make
their
Souls
expedite
and
light
from
things
Mortal
,
(
u
)
using
for
Philosophy
the
study
of
Death
.
Thus
I
account
Death
a
truly
great
and
accomplisht
good
thing
;
the
Soul
being
to
live
there
a
real
Life
,
which
here
lives
not
a
waking
Life
,
but
suffers
things
most
resembling
Dreams
.
If
then
(
as
Epicurus
saith
)
the
remembrance
of
a
dead
friend
be
a
thing
every
way
complacent
;
we
may
easily
from
thence
imagine
how
great
a
Joy
they
deprive
themselves
of
,
that
think
they
do
but
embrace
and
pursue
the
Phantoms
and
Shades
of
their
deceased
Familiars
,
that
have
in
them
neither
Knowledg
nor
Sense
;
but
never
expect
to
be
with
them
again
,
nor
to
see
their
dear
Father
,
and
dear
Mother
,
and
sweet
Wife
;
nor
have
any
hopes
of
that
familiarity
and
dear
Converse
they
have
,
that
think
of
the
Soul
with
Pythagoras
,
Plato
and
Homer
:
Now
,
what
their
sort
of
Passion
is
like
to
,
was
hinted
at
by
Homer
,
when
he
threw
into
the
midst
of
the
Soldiers
,
as
they
were
engag'd
,
the
shade
of
Aeneas
,
as
if
he
had
been
Dead
;
and
afterwards
again
presented
his
Friends
with
him
himself
,
Coming
alive
and
well
,
as
brisk
as
ever
.
At
which
he
saith
,
They
all
were
over-joy'd
,
and
left
the
shade
,
And
him
embrac't
himself
,
—
And
should
not
we
then
,
when
Reason
shews
us
that
a
real
converse
with
Persons
departed
this
Life
may
be
had
;
and
that
he
that
loves
,
may
both
feel
and
be
with
the
Party
that
affects
and
loves
him
;
relinquish
these
Men
that
cannot
so
much
as
cast
off
all
those
airy
Shades
,
and
out-side
Barks
,
for
which
they
are
all
their
time
in
lamentation
and
fresh
afflictions
.
Moreover
,
they
that
look
upon
Death
as
the
commencement
of
another
and
better
Life
,
if
they
enjoy
good
things
,
(
o
)
are
the
better
pleased
with
them
,
as
expecting
much
greater
hereafter
;
but
if
they
have
not
things
here
to
their
Minds
,
they
do
not
much
grumble
at
it
;
but
the
hopes
of
those
good
and
excellent
things
that
are
after
Death
,
containing
in
them
such
ineffable
Pleasures
and
Expectances
,
wipe
off
and
wholly
obliterate
every
defect
,
and
every
offence
from
the
Mind
,
which
as
on
a
Road
,
or
rather
indeed
in
a
short
deviation
out
of
the
Road
,
bears
whatever
befals
it
with
great
ease
and
mediocrity
.
But
now
,
as
to
those
to
whom
Life
ends
in
Insensibility
and
Dissolution
,
Death
bringing
not
to
them
a
removal
of
Evils
,
though
it
be
afflicting
in
both
conditions
,
yet
is
it
more
so
to
those
that
live
Prosperously
,
than
to
such
as
undergo
Adversity
:
For
it
cuts
the
latter
but
from
an
uncertain
hope
of
doing
better
hereafter
;
but
it
deprives
the
former
of
a
certain
good
,
to
wit
,
their
pleasurable
living
.
And
as
those
Medicinal
Potions
that
are
not
grateful
to
the
Palate
,
but
yet
necessary
,
give
sick
Men
ease
,
but
rake
and
hurt
the
well
,
just
so
(
in
my
opinion
)
doth
the
Philosophy
of
Epicurus
,
while
it
promises
to
those
that
live
miserably
a
Death
not
happy
;
and
(
p
)
to
those
that
do
well
,
an
utter
extinction
and
dissolution
of
the
Mind
,
but
quite
obstructs
the
Comfort
and
Solace
of
the
grave
and
wise
,
that
abound
with
good
things
,
by
throwing
them
down
from
a
happy
living
into
a
deprivation
of
both
Life
and
Being
.
From
hence
then
it
is
manifest
,
that
the
Contemplation
of
the
loss
of
good
things
will
afflict
us
in
as
great
a
measure
,
as
either
the
firm
hopes
or
present
enjoyments
of
them
recreate
us
.
Yea
,
themselves
tell
us
,
That
their
being
freed
from
the
fond
surmise
of
incessant
and
endless
Evils
,
leaves
them
the
most
assur'd
and
complacent
Good
,
to
wit
,
the
contemplation
of
their
own
Delivery
;
and
that
Epicurus's
Doctrine
effects
this
,
by
stopping
the
fear
of
Death
in
the
Souls
dissolution
.
If
then
deliverance
from
the
expectation
of
infinite
Evils
,
be
a
matter
of
great
complacence
;
how
comes
it
not
to
be
afflictive
to
be
bereft
of
eternal
good
things
,
and
to
miss
of
the
highest
and
most
consummate
Felicity
?
For
,
not
to
be
,
can
be
good
for
neither
condition
;
but
is
on
the
contrary
both
against
Nature
,
and
ungrateful
to
all
that
have
a
Being
.
But
those
it
eases
of
the
Evils
of
Life
,
have
,
it
's
very
true
,
the
want
of
sense
to
comfort
them
for
the
Evil
of
Death
(a)
while
they
as
it
were
make
their
escape
from
Life
.
But
on
the
other
hand
,
they
that
change
from
good
things
to
nothing
,
seem
to
me
to
have
the
most
dismaying
end
of
all
,
it
putting
a
Period
to
their
Happiness
.
For
Nature
doth
not
fear
Insensibility
,
as
the
entrance
upon
some
new
thing
,
but
because
it
is
the
privation
of
our
present
good
things
;
for
though
the
destruction
of
all
we
can
call
ours
,
be
in
the
accomplishment
nothing
to
us
,
yet
is
it
still
something
to
us
in
the
thoughts
of
it
.
And
Insensibility
afflicts
not
those
that
are
not
,
when
they
are
not
,
but
those
that
are
,
when
they
think
what
damage
they
shall
sustain
by
it
,
in
the
loss
of
their
Beings
,
and
in
being
not
suffered
so
much
as
to
descend
to
Hell
.
Wherefore
it
is
(
r
)
neither
the
Dog
Cerberus
,
nor
the
River
Cokytus
,
that
hath
made
our
fear
os
Death
endless
;
but
the
threatned
danger
of
not
being
,
representing
it
as
impossible
for
such
as
are
once
extinct
to
shift
back
again
into
Being
.
For
we
cannot
be
Born
twice
;
and
our
not
being
must
last
for
ever
,
as
Epicurus
speaks
.
For
if
our
end
be
in
not
being
,
and
that
be
infinite
and
unalterable
,
then
hath
privation
of
Good
found
out
an
Eternal
Evil
,
to
wit
,
a
never
ending
insensibleness
.
Herodotus
was
much
wiser
,
when
he
said
that
(
s
)
Gods
having
tasted
the
sweet
of
Eternity
,
occasions
him
to
demean
himself
enviously
in
it
,
and
especially
to
those
that
conceit
themselves
happy
,
to
whom
pleasure
is
but
a
bait
for
sorrow
,
they
being
but
permitted
to
taste
of
what
they
must
be
depriv'd
of
.
For
what
solace
,
or
fruition
,
or
exultation
would
not
the
perpetually
injected
Thought
of
the
Souls
being
disperst
into
Infinity
,
as
into
a
certain
huge
and
vast
Ocean
,
extinguish
and
quell
in
those
that
found
their
amiable
Good
and
Beatitude
in
Pleasure
?
But
,
and
if
it
be
true
(
as
Epicurus
thinks
it
is
)
that
most
Men
die
in
very
acute
pain
,
then
is
the
fear
of
Death
in
all
respects
inconsolable
;
it
bringing
us
through
Evils
unto
a
Deprivation
of
Good
.
And
yet
they
are
never
wearied
with
their
brawling
and
dunning
of
all
Persons
to
take
the
escape
of
Evil
for
Good
,
and
no
longer
to
repute
privation
of
Good
for
an
Evil
;
though
yet
they
still
confess
what
we
have
asserted
,
that
Death
hath
in
it
nothing
of
either
good
Hope
or
Solace
;
but
that
all
that
's
complacent
and
good
is
then
wholly
extinguisht
:
at
which
time
those
Men
look
for
many
amiable
,
great
and
divine
things
,
that
conceive
the
Minds
of
Men
to
be
unperishable
and
immortal
,
or
at
least
(
t
)
to
go
about
in
certain
long
Revolutions
of
times
,
being
one
while
upon
Earth
,
and
another
while
in
Heaven
,
until
they
are
at
last
(
u
)
dissolv'd
with
the
Universe
,
and
then
,
together
with
the
Sun
and
Moon
,
sublim'd
into
an
Intellective
Fire
.
So
large
a
Field
,
and
of
so
great
Pleasures
,
Epicurus
wholly
cuts
off
,
when
he
destroys
(
as
hath
been
said
)
the
Hopes
and
Graces
we
should
derive
from
the
Gods
,
and
by
that
extinguishes
,
both
in
our
Speculative
capacity
,
the
desire
of
Knowledge
,
and
in
our
Active
,
the
love
of
Glory
;
and
confines
and
abases
our
Nature
to
a
Poor
narrrow
thing
,
and
that
not
cleanly
neither
,
to
wit
,
the
content
the
Mind
receives
by
the
Body
;
as
if
it
were
capable
of
no
higher
Good
,
than
the
escape
of
Evil
.
THE
TRANSLATOR's
Emendations
and
Remarks
.
(a)
ALready
put
into
writing
.
]
In
his
Dialogue
against
Colotes
;
which
though
it
be
Printed
after
this
in
most
of
the
Editions
I
have
met
with
,
was
yet
written
before
it
,
and
seems
to
me
to
be
but
some
Part
or
Fragment
of
what
's
here
so
often
refer'd
to
.
Besides
these
,
and
the
Tract
of
Superstition
,
already
render'd
into
English
by
me
,
he
wrote
several
other
Discourses
against
the
Epicureans
;
as
may
be
seen
by
the
Catalogue
of
his
Writings
,
set
out
by
his
Son
Lamprias
,
and
publisht
in
the
Front
of
his
Works
,
i.e.
Against
Epicurus's
Lectures
,
That
the
Epicureans
speak
greater
Paradoxes
than
the
Poets
.
Parallel
Relations
of
Epicurean
Repugnancies
,
both
Grecian
and
Roman
.
Academick
Exercises
against
Epicurus
concerning
whats's
in
our
Power
.
Select
Sentences
out
of
the
Stoicks
and
Epicureans
,
with
their
Confutations
.
But
these
are
all
lost
through
the
injury
of
Time
.
(
b
)
Several
things
have
happened
.
]
The
Text
is
,
{αβγδ}
,
to
which
I
add
{αβγδ}
to
make
up
the
sense
.
Hermannus
Cruserius
renders
{αβγδ}
by
Complura
,
as
if
he
had
read
it
{αβγδ}
;
and
Mr.
Amiot
after
him
,
Plusiures
propos
.
(
c
)
They
ought
not
to
run
cursorily
.
]
He
here
prepares
his
Reader
to
expect
a
more
than
ordinary
exactness
in
this
Discourse
.
(
d
)
I
am
sure
Heraclides
.
]
This
is
not
the
great
Platonick
Heraclides
,
whose
Life
we
have
in
Diogenes
Laertius
,
and
that
is
mention'd
a
little
below
among
the
Philosophers
,
libelled
by
Epicurus
and
Metrodorus
;
but
the
famous
Grammarian
Heraclides
,
who
was
Disciple
to
Dydimus
,
and
flourisht
at
Rome
in
the
times
of
Claudius
and
Nero
,
and
so
was
contemporary
with
our
Author
.
His
curious
Alegories
upon
Homer
(
seem'd
to
be
hinted
at
by
Plutarch
in
this
Dispute
)
are
still
extant
,
at
least
some
part
of
them
.
(
e
)
Buffooneries
,
Trollings
.
]
The
Buffooneries
here
mention'd
,
seem
to
be
the
peculiar
charge
of
Aristotle
,
and
to
refer
to
the
Hymn
composed
by
him
in
honour
of
his
great
Friend
and
Disciple
Hermias
,
whose
Daughter
Pythias
he
Married
.
This
Hermias
was
originally
a
Servant
to
one
Eubulus
,
a
Grandee
and
Philosopher
in
Bythynia
;
but
when
Aristotle
came
acquainted
with
him
,
he
was
constituted
by
the
great
King
of
Persia
,
Governour
,
or
(
as
the
Greek
stile
is
)
Tyrant
of
Atarneus
,
a
small
Town
in
Mysia
.
Diogenes
Laertius
hath
obliged
us
with
a
Copy
of
this
Hymn
,
which
the
Reader
may
peruse
at
his
leisure
;
though
Athenaeus
will
not
have
it
to
be
a
Hymn
because
the
word
Pean
is
not
in
it
.
All
that
I
can
say
,
is
,
that
Aristotle
had
his
failings
.
But
Turpe
est
Doctori
,
&c.
Epicurus
hath
forgot
,
it
seems
,
his
own
Io
Paeans
to
Madam
Leontion
,
of
which
more
anon
.
The
Story
of
Hermias's
being
Aristotle's
Pathick
,
and
of
Aristotle's
Marrying
his
Whore
,
and
of
his
doing
Sacrifice
to
her
,
was
first
raised
by
Lycon
,
and
afterwards
industriously
propagated
by
Aristippus
,
and
the
Epicureans
,
and
all
the
Drolls
of
that
time
;
but
it
was
withal
nervously
refuted
by
Apellicon
the
Teian
,
in
a
particular
Tract
writ
for
that
purpose
,
as
the
great
Aristocles
informs
us
.
The
Trollings
refer
to
Socrates
,
whose
witty
,
smooth
,
and
florid
Expression
was
,
it
seems
,
by
Epicurus
and
his
Friend
Metrodorus
styled
{αβγδ}
;
which
is
a
word
deduc'd
from
{αβγδ}
,
which
was
a
small
Vial
in
which
the
Ancients
kept
the
sweet
Oils
and
Perfumes
they
were
used
to
anoint
themselves
with
,
as
the
Painters
did
also
their
Colours
.
Suidas
renders
{αβγδ}
when
used
in
a
laudable
sense
by
{αβγδ}
,
which
is
a
Musical
Voice
in
pronunciation
.
I
knew
not
how
to
render
it
better
in
this
place
than
by
Trollings
,
Mr.
Amiot's
Vanitez
is
too
laxe
a
word
.
Pythagoras
is
charged
with
Arrogance
by
reason
of
the
sublimity
of
his
Speculation
,
and
the
severity
of
his
Manners
;
which
together
with
the
suspicion
many
had
that
his
Followers
aim'd
at
Empire
,
was
the
cause
that
the
Italians
Massacred
them
all
by
a
popular
Insurrection
,
and
demolisht
their
Colledges
about
the
time
of
Socrates
,
after
they
had
flourisht
about
two
hundred
and
fifty
Years
.
Of
which
see
the
incomparable
Schefferus
,
in
his
Treatise
,
De
naturâ
&
constitutione
Philosophiae
Italicae
,
Printed
at
Upsal
.
Vive
,
&
amicitias
semper
cole
,
crimen
ob
istud
Pythagoreorum
periit
Schola
tota
Sophorum
.
Auson
.
As
for
the
Whorings
here
spoken
of
,
they
seem
to
be
the
proper
charge
of
Protagaras
,
not
only
by
the
order
of
Names
,
but
by
the
Character
of
the
Man
,
of
which
I
shall
say
more
when
I
come
to
speak
about
the
Sophists
.
Theophrastus
and
Heraclides
are
accused
of
Assassination
,
for
having
freed
their
Countries
from
the
Tyrannies
of
Usurpers
,
as
will
be
seen
in
the
process
of
this
Discourse
.
And
what
wonder
is
it
if
Epicurus
and
M●trodorus
complemented
them
so
harshly
,
when
the
latter
of
them
(
as
our
Author
informs
us
in
his
Dispute
against
Colotes
)
charg'd
the
two
renowned
Heroes
,
Lycurgus
and
Solon
,
with
having
(
as
he
calls
it
)
{αβγδ}
,
i
.
e
.
a
liberal
Dose
of
Vain
glory
;
this
he
wrote
in
his
Treatise
of
Philosophy
.
The
word
that
I
have
rendred
Whining
Counterfeits
,
was
understood
by
none
of
the
Versions
that
I
have
met
with
,
except
that
of
honest
Philemon
Holland
,
who
rendred
it
Counterfeit
Hypocrites
.
The
ingenuous
Mr.
Amiot
himself
most
senselessly
joyns
{αβγδ}
and
{αβγδ}
together
,
and
then
renders
them
malheureux
corrupteurs
.
These
{αβγδ}
you
must
know
were
a
sort
of
Players
at
Athens
,
that
instructed
others
in
Mournful
Accents
and
Sighs
,
to
fit
them
to
be
the
Actors
of
Tragedies
.
{αβγδ}
,
saith
Demosthenes
,
i.e.
Hiring
your self
with
those
Players
they
call
Deep-sighers
.
And
I
imagine
they
meant
by
this
Nick-name
to
expose
the
Pyrronian
Party
,
who
were
noted
to
be
Melancholy
Men
,
and
not
only
of
an
unacquiescing
,
but
also
of
a
querulous
and
dissatisfied
Temper
;
and
this
I
think
the
rather
,
because
my
Author's
Nephew
,
Sextus
of
Chaeronea
,
commonly
called
Empiricus
(
the
only
standing
Asserter
of
that
ancient
Sect
,
)
when
he
quarrels
with
Epicurus
for
his
scurrilous
reflexions
upon
his
Pyrrhonian
Master
Nausiphanes
,
recites
these
very
words
out
of
one
of
his
Epistles
to
the
Philosophers
of
Mitylene
,
{αβγδ}
{αβγδ}
.
i
.
e
.
And
I
verily
believe
these
whining
Rogues
will
think
me
to
be
this
Lump
of
Lights
Disciple
.
The
Cross-grain'd
Fellows
seem
to
be
meant
of
the
Followers
of
Euclid
of
Megara
,
who
from
their
vein
of
Disputing
and
Arguing
upon
all
Subjects
pro
and
con
,
were
styled
Dialecticks
and
Eristicks
.
And
therefore
I
have
altered
the
Poetick
word
{αβγδ}
into
{αβγδ}
,
which
was
the
very
Name
that
Epic●rus
was
used
to
call
these
Megarick
Philosophers
by
,
as
both
Laertius
and
Hesychius
Illustrius
attest
.
These
Dialecticks
were
upon
the
main
the
very
same
with
the
Pyrrhonian
Seekers
or
Scepticks
,
and
therefore
might
very
fitly
be
joyn'd
with
them
.
As
for
Hipparchus
,
whether
he
be
intended
in
the
word
Blockheads
(
{αβγδ}
)
I
cannot
at
present
either
affirm
or
deny
:
but
it
is
not
unlikely
;
for
he
was
a
very
curious
Mathematician
,
and
in
this
vyed
with
great
Plato
himself
.
And
the
Epicureans
had
a
peculiar
Pique
against
the
Mathematicks
,
as
you
will
see
by
and
by
.
I
might
here
add
,
that
besides
these
,
the
Platonists
were
stiled
by
Epicurus
{αβγδ}
,
that
is
,
Dionysius's
Trencher-Chaplains
;
and
Democritus
{αβγδ}
,
that
is
,
Dreamocritus
;
and
several
others
by
the
like
Names
.
(
f
)
Aristodemus
then
subjoyn'd
.
]
The
Greek
Text
hath
{αβγδ}
for
{αβγδ}
,
by
a
mistake
of
the
Copyist
,
Aristotle
being
fresh
in
his
memory
,
and
a
more
familiar
Name
than
Aristodemus
:
Cruserius
saw
the
Slip
,
and
mended
it
in
his
Version
,
and
so
did
Mr.
Amiot
after
him
.
This
Aristodemus
was
a
very
great
Platonist
,
and
one
of
Plutarch's
intimate
Familiars
,
as
himself
tells
us
against
Colotes
.
(
g
)
In
so
many
Books
.
]
I
suppose
in
his
Books
of
the
Poets
afterwards
mentioned
.
(
h
)
Our
Fellows
.
]
Here
I
read
{αβγδ}
for
{αβγδ}
,
which
is
necessary
to
make
it
a
Verse
.
I
wonder
none
of
the
Versions
saw
it
.
{αβγδ}
.
(
(i)
)
We
'l
prove
.
]
For
{αβγδ}
,
I
read
{αβγδ}
,
without
{αβγδ}
,
as
Paulus
Petavius
found
it
in
his
Manuscript
.
(a)
Pray
propose
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
And
in
the
next
words
,
{αβγδ}
for
{αβγδ}
.
So
Amiot
.
dis-je
.
(
l
)
But
answer
you
.
]
To
{αβγδ}
,
I
add
out
of
Petavius's
Manuscript
{αβγδ}
.
(
m
)
Perforated
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
(
n
)
In
a
manner
.
]
After
{αβγδ}
I
read
{αβγδ}
:
for
there
needs
a
qualification
.
(
o
)
As
to
pain
.
]
For
{αβγδ}
I
read
{αβγδ}
.
(
p
)
For
pain
will
not
troll
off
.
]
Before
{αβγδ}
I
read
{αβγδ}
.
So
did
Mr.
Amiot
when
he
translated
,
La
destresse
de
la
douleur
n'a
garde
de
glisser
&
de
coule
ainsi
.
(a)
Feeble
and
soon
pall'd
.
]
For
{αβγδ}
I
read
{αβγδ}
.
(
r
)
If
we
touch
.
]
For
{αβγδ}
,
I
read
with
Turnebus
,
Vulcobius
,
and
Bongarsius
{αβγδ}
,
and
so
have
Xylander
,
Cruserius
and
Amiot
translated
it
.
(a)
To
banter
us
.
]
So
I
render
{αβγδ}
.
The
Italian
Version
of
Gratia
Maria
Gratij
.
Se
pero
non
burla
.
(
t
)
After
she
hath
once
.
]
For
{αβγδ}
I
read
{αβγδ}
.
And
this
Lection
appeareth
necessary
From
Laertius
,
who
reckons
this
among
the
{αβγδ}
,
or
prime
Opinions
of
Epicurus
,
i.e.
That
pleasure
cannot
augment
in
the
Body
,
after
that
which
pains
through
defect
,
for
want
of
a
compleat
Indolence
,
is
once
remov'd
but
only
diversifies
.
(
u
)
Large
pastures
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
So
Xylander's
Version
.
Oue
sono
pascoli
.
Gratia
Maria
Gratij
.
(
w
)
For
Ithack
Isle
.
]
For
{αβγδ}
,
I
read
with
Turnebus
,
Vulcobius
and
Bongarsius
{αβγδ}
,
as
it
is
in
Homers
Text
.
Non
est
aptus
Equis
Ithacae
locus
.
Horace
.
(
x
)
To
pass
.
]
Here
I
insert
{αβγδ}
with
the
Italian
Version
,
that
hath
Trappassano
.
(
y
)
A
fresh
Cask
for
the
Body
.
The
Text
here
is
{αβγδ}
:
for
which
Turnebus
,
Vulcobius
and
Bongarsius
,
together
with
Paulus
Petavius's
Manuscript
,
read
{αβγδ}
,
which
to
me
is
equally
unintelligible
.
Nor
do
the
Versions
at
all
relieve
me
.
Hermanus
Cruserius
renders
it
,
Vas
defrutorium
;
Xylander
,
Colum
;
Philemon
Holland
,
a
Receptory
;
and
Gratia
Maria
Gratij
,
Lambico
del
corpo
.
What
Amiot
read
,
is
very
uncertain
,
for
he
Paraphrases
.
I
have
ventur'd
however
to
change
it
into
{αβγδ}
,
which
(
as
Budaeus
tells
us
out
of
Athenaeus
)
signifies
Testa
or
an
Earthen
Cask
;
in
which
sense
Homer
uses
the
word
{αβγδ}
in
his
Tenth
Illiad
.
{αβγδ}
.
Where
Eustathius
explains
it
by
{αβγδ}
,
a
Cask
.
(
z
)
A
fresh
Pipe
may
.
]
Before
{αβγδ}
I
insert
{αβγδ}
,
or
{αβγδ}
.
(a)
In
his
fancy
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
(
b
)
The
Cyreniacks
.
]
The
founder
of
this
Sect
was
Aristippus
of
Cyrene
,
who
was
one
of
the
Hearers
of
Socrates
,
but
carried
away
nothing
from
him
but
his
admirable
conversation
,
and
good
humor
,
to
which
he
attain'd
even
to
a
Perfection
,
or
rather
indeed
to
a
faulty
excess
;
for
it
insensibly
engag'd
him
in
a
Parasitical
and
Sensual
Life
.
He
afterwards
drew
up
such
a
Moral
,
as
might
best
correspond
with
his
own
Inclination
and
Practice
,
in
which
he
made
Pleasure
to
be
the
utmost
Design
of
Humane
Life
.
This
was
afterwards
transcribed
by
Epicurus
,
though
with
less
Wit
,
for
want
of
skill
in
the
Sciences
,
which
he
greatly
contemned
for
want
having
them
.
The
t'other
Dog
(
Diogenes
I
mean
)
was
used
to
call
Aristippus
{αβγδ}
,
i
▪
e
.
the
Royal
Dog
,
because
he
loved
to
haunt
the
Courts
of
Princes
for
Provant
only
,
which
he
called
Regibus
uti
.
Horace
drew
out
his
Picture
in
this
one
Verse
.
Omnis
Aristippum
decuit
color
&
status
&
res
.
(
c
)
For
it
will
not
perhaps
seem
strange
.
]
After
{αβγδ}
I
insert
{αβγδ}
,
for
there
is
an
apparent
Flaw
.
(
d
)
At
what
time
it
seems
little
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
(
e
)
As
to
account
it
for
their
benefit
.
]
For
{αβγδ}
,
I
read
with
Paulus
Petavius's
Manuscript
{αβγδ}
.
(
f
)
Neither
doth
it
befit
.
]
For
{αβγδ}
I
read
{αβγδ}
.
(
g
)
What
one
twitted
Carneades
with
.
]
For
{αβγδ}
,
I
read
{αβγδ}
with
Xylander's
Version
.
For
I
find
no
such
Man
as
Corniades
;
nor
is
it
a
likely
Name
.
Carneades
was
a
great
Sceptick
,
and
the
Founder
of
that
they
call
the
New
,
or
Third
Academy
,
which
brought
the
Socratick
Philosophy
to
a
perfect
Pyrrhonianism
.
He
was
none
of
the
modestest
Men
in
the
World
,
and
therefore
may
well
enough
be
the
Man
.
(
h
)
With
Hedeia
or
[
Leontion
.
]
These
were
two
of
Epicurus's
Mistresses
,
of
which
more
anon
.
(
(i)
)
At
what
Twentieth-day
Feast
.
]
The
Followers
of
Epicurus
were
wont
,
besides
their
Master's
Birth-day
,
to
keep
the
20th
day
of
each
Month
as
a
kind
of
Festival
,
or
Sunday
;
it
may
be
because
it
was
sacred
to
Apollo
(
for
so
the
Etymologicum
magnum
tells
)
:
from
whence
they
were
in
scorn
called
Eicadistae
,
i.e.
Twentieth
day
Men
,
as
you
may
see
in
Athenaeus
.
Menippus
the
Cynic
,
among
others
,
of
his
Writings
mentioned
by
Laertius
,
hath
one
intitled
thus
,
Against
the
Birth-days
of
Epicurus
,
and
the
Twentieth-days
celebrated
by
those
of
his
Party
.
Yea
,
Epicurus
himself
in
his
Last
Will
and
Testament
(
which
you
have
at
large
in
Laertius
,
)
makes
mention
of
a
Synod
(
that
's
his
Word
to
be
held
by
his
Fellow
Philosophers
upon
the
Twentieth
day
of
each
Month
.
(a)
Or
good
health
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
So
Mr.
Amiot
,
Ferme
disposition
.
(
l
)
As
they
term
it
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
(
m
)
Agathobulus
.
]
This
is
the
same
I
suppose
with
Aristobulus
in
Laertius
.
Epicurus
had
three
Brothers
,
Neocles
,
Chaeredemus
and
Aristobulus
,
all
Philosophers
.
Of
which
Neocles
wrote
a
Book
of
his
own
Sect
,
as
Suidas
tells
;
and
was
ths
Author
of
the
Sentence
{αβγδ}
,
i
.
e
.
Live
concealed
,
which
you
find
refuted
by
Plutarch
,
in
a
particular
Tract
,
in
which
you
also
find
mention
made
of
the
foresaid
Aristobulus
.
(
n
)
Night
to
the
ablest
.
]
For
{αβγδ}
the
the
Basil
and
Aldine
Editions
have
{αβγδ}
,
which
Arnoldus
Ferronus
,
after
P.
Victorius
,
corrects
{αβγδ}
;
the
Verse
is
out
of
Aeschylus's
Suppliants
.
(
o
)
They
could
never
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
So
Cruserius
and
Amiot
in
their
Versions
.
(
p
)
The
concursions
of
Seas
.
]
The
Text
here
hath
{αβγδ}
,
which
Xylander
renders
Maris
pericula
;
Cruserius
,
Maris
saevitiam
.
Ferronus
,
Mare
vocale
.
Amiot
,
une
Mer
bruyante
.
I
read
it
{αβγδ}
:
for
I
find
{αβγδ}
,
in
Suidas
,
as
the
Exposition
of
the
Word
{αβγδ}
.
And
the
following
Relative
{αβγδ}
:
shews
the
necessity
of
a
Plural
Antecedent
.
(a)
In
his
Voyage
to
Lampsacus
.
]
Epicurus
was
Born
at
Athens
the
79
Olympiad
,
and
about
seven
years
after
the
Death
of
Plato
.
His
Parents
were
Neocles
and
Chaerestrata
,
of
the
Gergettian
Precinct
.
His
Father
Neocles
was
(
as
Strabo
informs
us
)
one
of
the
two
Thousand
Poor
that
were
sent
out
by
the
Republick
to
plant
in
Sames
.
Where
,
after
some
small
acquaintance
with
the
Pyrrhonian
Nausiphanes
,
he
began
to
play
the
Philosopher
himself
at
his
Parents
House
,
where
to
help
to
maintain
them
he
kept
a
Grammar
School
.
Quum
agellus
eum
non
aleret
,
ut
opinor
,
ludimagister
fuit
,
saith
Cicero
.
From
thence
he
removed
to
Mytilene
in
the
Isle
of
Lesbos
,
where
he
set
up
a
second
time
for
both
School-Master
and
Philosopher
;
and
from
thence
he
went
to
that
fam'd
Oracle
of
Priapus
,
Lampsacus
,
where
he
had
all
his
chief
Disciples
,
i.e.
Metrodorus
,
Timocrates
,
Polytenus
,
and
his
dear
Colotkin
;
called
by
Plutarch
elsewhere
,
the
young
Gentlemen
of
Lampsacus
:
And
in
fine
,
he
returned
home
to
Athens
,
where
after
a
short
acquaintance
with
the
Platonist
Pamphilus
,
whom
he
quickly
learnt
to
despise
,
he
set
up
an
Academy
of
his
own
in
his
Garden
.
(
r
)
In
his
Book
against
the
Sophists
.
]
These
Sophists
had
their
rise
in
Protageras
,
who
had
had
been
sometime
a
Disciple
of
Democritus's
;
but
being
(
as
is
most
likely
)
disgusted
with
the
Old
Man's
Hypochondriack
Melancholy
,
and
over
Intense
Speculation
;
he
addicted
himself
to
the
more
agreeable
Studies
of
Language
and
Oratory
;
and
afterwards
came
to
Athens
,
where
he
set
up
a
private
Academy
(
and
,
as
some
say
,
in
the
house
of
Euripides
the
Tragedian
,
)
where
,
for
an
hundred
Mina
a
piece
,
he
instructed
young
Gentlemen
in
Oratory
,
and
the
Art
of
disputing
;
upon
which
he
was
(
as
we
are
told
by
Laertius
)
vulgarly
known
by
the
name
of
Sophia
,
or
the
Wit
;
and
Suidas
tells
us
plainly
,
he
was
the
first
Sophist
.
From
this
Academy
sprung
almost
all
the
then
famous
Wits
of
Greeee
,
as
Gorgias
the
Leontine
,
Pr●dicus
the
Ceian
,
Isocrates
the
Athenian
,
and
the
Great
Socrates
himself
.
At
last
he
ventured
to
publish
a
Discourse
about
the
Gods
,
which
had
this
passage
in
the
very
front
of
it
;
As
to
the
Gods
I
cannot
say
they
either
are
,
or
are
not
:
For
which
it
was
a
little
after
ordered
to
be
burnt
publickly
in
the
Market-place
.
His
grand
Tenet
was
this
;
Tha●
there
is
no
such
thing
as
real
Knowledge
,
or
either
absolute
Truth
or
Falshood
;
but
that
all
depends
upon
our
Opinion
,
and
therefore
that
both
the
parts
of
a
contradiction
may
be
equally
true
.
In
brief
,
he
was
the
first
that
(
as
Laertius
speaks
,
)
moved
the
Socratick
way
of
Disputing
pro
and
con
;
and
therefore
may
be
well
reckoned
the
common
Father
of
all
the
Sceptical
Sects
,
whether
Academicks
,
Dialecticks
,
or
Pyrrhonians
.
Sextus
of
Chaeronea
(
as
I
said
before
)
is
the
only
remaining
Specimen
of
this
sort
of
Philosophy
.
And
I
think
it
not
unworthy
the
remarks
,
that
Socrates
was
charged
at
his
Tryal
with
no
other
Crimes
than
those
of
Protagoras
,
viz.
That
he
did
not
account
those
for
Gods
that
the
Republick
did
:
That
he
made
the
{αβγδ}
{αβγδ}
,
i
.
e
.
the
wrong
side
of
the
Argument
to
be
the
right
.
And
,
that
he
debauch'd
the
Youth
.
And
Prodicus
,
a
known
Protagorist
suffered
the
same
sort
of
death
with
Socrates
,
and
{αβγδ}
,
i
.
e
.
as
spoiling
the
Youth
,
as
Suidas
saith
.
Such
then
was
the
state
of
Philosophy
at
that
time
,
until
at
last
that
great
Amanuensis
of
Nature
,
Aristotle
,
reduced
the
Mercury
of
these
great
Spirits
to
some
kind
of
consistence
by
the
help
of
Distinction
and
Method
,
which
he
wisely
grounded
upon
the
Propriety
of
the
Diction
of
that
Republick
;
of
which
as
of
all
other
Critical
Learning
,
he
was
a
compleat
Master
:
Insomuch
that
he
and
his
Divine
Disciple
Theophrastus
may
well
be
lookt
upon
as
the
two
grand
Anchors
of
the
then
floating
Sciences
.
But
so
far
now
were
our
Epicureans
from
approving
of
any
sort
of
Learning
at
all
,
that
it
was
their
usual
out-cry
,
{αβγδ}
,
i
.
e
.
Fly
all
kind
of
Learning
,
Sirs
;
as
Epicurus
once
wrote
to
his
handsom
Friend
Pythocles
.
Yea
,
Laertius
himself
owns
they
were
used
to
call
those
of
their
own
Party
that
they
found
addicted
to
Letters
,
by
the
Nick-Name
of
Sophists
,
to
oppose
them
to
the
{αβγδ}
or
Genuine
Disciples
of
Epicurus
.
I
shall
but
add
our
Authors
own
Character
of
the
Sophists
,
which
he
gives
us
in
his
Life
of
Themistocles
.
That
they
call
Sophia
(
saith
he
)
is
indeed
nothing
else
but
a
certain
shrewdness
and
pert
sagacity
in
State-Affairs
;
and
they
that
have
joyned
with
it
the
Quirks
and
Ambuscades
of
Laws
and
the
amusing
Artifice
of
Harangueing
,
are
called
Sophists
.
But
I
am
too
long
,
and
perhaps
(
which
is
worse
,
)
impertinent
.
(a)
That
this
hath
befallen
him
.
]
For
{αβγδ}
I
read
{αβγδ}
,
and
a
little
after
{αβγδ}
for
{αβγδ}
.
(
t
)
Escaping
of
Evil
.
]
For
{αβγδ}
,
I
read
{αβγδ}
with
the
Versions
.
(
u
)
Occasions
some
to
mistake
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
(
w
)
To
outgoe
that
of
the
Vulgars
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
So
Xylander
and
Amiots
Versions
.
(
x
)
Allows
their
Joy
.
]
For
{αβγδ}
,
I
read
with
Xylanders
Version
{αβγδ}
.
(
y
)
Freedom
from
pain
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
(
z
)
By
endeavour
.
For
{αβγδ}
,
I
read
{αβγδ}
as
well
here
as
in
the
following
Clause
.
(a)
Everlasting
Torments
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
Note
,
that
the
Ancient
Grecians
did
hold
an
Eternal
Punishment
but
it
was
only
for
some
few
,
that
they
took
to
be
past
reclaiming
;
for
to
the
most
the
Torments
of
Hell
were
but
a
kind
of
Purgatory
.
(
b
)
Had
our
Surmises
.
]
This
was
one
of
Epicurus's
{αβγδ}
,
or
Master-Sentences
,
and
mention'd
by
Laertius
.
(
c
)
About
things
after
Death
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
(
d
)
Neither
the
Epicurean
nor
the
Brute
.
]
For
{αβγδ}
,
I
read
with
Arnoldus
Ferronus
{αβγδ}
.
(
e
)
That
death
is
nothing
to
us
.
]
This
was
another
of
Epicurus's
Sentences
,
and
likewise
in
Laertius
.
(
f
)
They
deprive
themselves
.
For
{αβγδ}
,
I
read
{αβγδ}
.
(
g
)
Require
the
telling
of
it
.
]
For
{αβγδ}
,
the
Aldine
and
Basil
Editions
have
{αβγδ}
;
and
Tur●ebus
,
Vulcobius
,
and
Bongarsius
read
{αβγδ}
;
but
it
should
be
{αβγδ}
.
(
b
)
A
Stream
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
(
(i)
)
The
delights
that
acrue
.
]
After
{αβγδ}
,
I
insert
{αβγδ}
.
(a)
I
'm
Mad
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
Furor
incessit
Pieridum
avius
Ferronus
.
(
l
)
And
again
.
]
For
{αβγδ}
.
I
read
with
Ferronus
{αβγδ}
.
(
m
)
As
Apollodorus
tells
us
.
]
I
know
very
well
he
means
Apollodorus
Logisticus
,
as
Laertius
calls
him
in
his
Life
of
Pythagoras
,
or
Arithmeticus
,
as
it
is
in
Athenaeus
;
but
I
would
no
more
alter
it
than
I
would
Agathobulus
above
into
Aristobulus
;
it
is
not
unusual
with
Ancient
Writers
to
transcribe
the
sense
of
Names
,
when
there
are
two
that
border
very
near
upon
one
another
.
(
n
)
For
which
a
splendid
Ox.
]
The
words
in
the
Text
are
{αβγδ}
.
Athenaeus
represents
them
thus
,
{αβγδ}
.
And
Turnebus
,
Vulcobius
,
and
Bongarsius
would
have
Plutarch
to
have
so
written
them
;
But
that
is
utterly
uncertain
;
for
it
is
like
he
wrote
them
by
Memory
;
and
so
perhaps
did
Athenaeus
too
.
Laertius
writes
them
,
{αβγδ}
;
the
matter
is
not
great
;
but
I
believe
however
the
first
word
should
be
{αβγδ}
.
(a)
Gold
in
King
Hieron's
Crown
.
]
Hieron
King
of
Syracuse
having
order'd
a
Goldsmith
to
make
him
a
Golden
Crown
for
Apollo's
head
,
and
being
Jealous
he
had
put
a
Cheat
upon
him
,
by
embasing
the
Gold
with
some
other
Metal
,
desired
Archimedes
to
satisfie
him
of
the
truth
of
the
thing
;
and
if
it
was
so
,
to
give
him
an
account
of
the
true
propertion
of
both
the
Gold
and
Alloy
:
which
he
did
in
the
manner
here
hinted
at
.
The
Story
is
at
large
in
Vitruvius
,
and
the
particular
way
of
doing
it
is
exactly
describ'd
in
a
late
Italian
Tract
,
written
by
Joannes
Baptist●
Hodierna
;
and
intitled
Archimede
Redivivo
.
(
p
)
He
leapt
up
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
(a)
With
such
vehemence
.
]
For
{αβγδ}
;
the
Basil
Edition
hath
{αβγδ}
,
as
I
have
render'd
it
.
(
r
)
Like
perpetual
Springs
.
]
After
{αβγδ}
,
I
insert
{αβγδ}
,
there
being
a
word
lost
.
(a)
Pythocles
.
]
Laertius
tells
us
this
Pythocles
was
a
very
handsom
Man
,
that
Epicurus
was
thought
to
have
a
great
kindness
for
.
His
Epistle
about
the
Meteors
which
is
still
extant
in
Laertius
,
is
directed
to
him
.
(
u
)
Other
new
ones
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
(
w
)
Worth
the
rejoycing
at
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
(
x
)
Above
any
other
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
(
y
)
Aminias
.
]
{αβγδ}
is
the
word
in
the
Text
;
but
Paulus
Petavius's
MS.
had
{αβγδ}
,
and
Xylander
so
translated
it
,
Ferronus
writes
him
Amenias
.
(
z
)
Warbled
by
softest
tongue
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
(a)
The
Problems
about
Flutes
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
(
b
)
It
will
sound
flatter
.
]
After
{αβγδ}
I
insert
{αβγδ}
,
according
to
Xylander
and
Furronus's
Versions
.
(
c
)
Any
longer
than
it
is
hoping
.
]
For
{αβγδ}
.
I
read
{αβγδ}
:
And
Petavius
hath
{αβγδ}
,
for
{αβγδ}
,
which
seemes
more
expressive
.
(
d
)
But
now
.
]
For
{αβγδ}
Petavius's
MS.
hath
{αβγδ}
.
(
e
)
He
quitted
the
City
.
]
Here
is
a
great
Flaw
,
but
I
have
happily
made
it
up
out
of
the
Dispute
against
Colotes
;
and
for
{αβγδ}
,
I
read
{αβγδ}
.
This
Mithres
(
as
Laertius
informs
us
)
was
Steward
to
Lysimachus
(
I
suppose
he
means
the
Son
of
Aristides
the
Just
,
)
and
a
great
Favorite
of
Epirus's
,
and
much
admir'd
by
him
,
insomuch
that
in
one
of
his
Epistles
to
him
he
stiled
him
{αβγδ}
,
i
.
e
.
Soveraign
Paean
,
words
taken
out
of
the
Liturgy
of
Apollo
.
Plutarch
,
in
the
fore-mentioned
place
,
adds
further
,
that
he
was
a
Captive
,
and
one
that
had
formerly
belonged
to
the
King
of
Persia
.
(
f
)
When
Dion
by
the
measures
he
gave
him
.
]
Our
Author
in
his
often
mentioned
Discourse
against
Colotes
hath
this
strange
Passage
.
Plato
left
indeed
behind
him
in
Writing
,
very
admirable
Discourses
about
Laws
and
Government
,
but
he
drew
up
far
better
ones
for
his
particular
Friends
by
which
Sicily
was
set
at
Liberty
by
Dion
,
and
Thrace
by
Heraclides
and
Python
who
took
off
Cotys
.
(
g
)
You
have
given
a
very
gallant
.
]
For
{αβγδ}
,
I
read
{αβγδ}
,
as
Xylander
,
Amiot
,
and
Ferronus
render
it
.
(
h
)
Such
as
Leontion
.
]
For
{αβγδ}
,
Petavius's
M.
S.
reads
{αβγδ}
,
and
I
read
{αβγδ}
;
and
for
{αβγδ}
,
I
read
{αβγδ}
out
of
Laertius
,
who
adds
two
Ladies
more
to
the
number
,
i.e.
Erotion
and
Marmarion
.
As
to
Madam
Leontion
,
we
have
a
Letter
of
hers
still
extant
among
Alciphron's
Epistles
,
it
is
directed
to
one
Lamias
,
where
she
makes
brave
Sport
with
the
uncouth
and
importune
Addresses
of
her
ancient
Gallant
,
Epicurus
:
But
some
will
,
I
know
,
say
,
it
is
one
of
Diotimus's
Sham-Letters
,
who
was
set
on
by
Chrysippus
,
to
expose
him
by
counterfeiting
smutty
Epistles
,
in
his
and
his
Friends
Names
:
A
fine
Office
this
for
a
grave
Stoick
.
(
(i)
)
Epicurus's
Philosophick
Garden
.
]
Epicurus
(
as
was
said
before
)
kept
his
Academy
in
a
Garden
;
whence
his
Follower
Apollodorus
had
the
pleasant
Name
of
Kepotyrannus
,
or
the
Governour
of
the
Garden
.
(a)
For
his
sweet
and
pretty
humour
.
]
After
{αβγδ}
I
add
{αβγδ}
.
(
l
)
As
that
they
call
a
Sardinian
laughter
.
]
The
Greek
Text
hath
{αβγδ}
;
which
Turnebu
,
Vu●c●bius
and
Bongarsius
corrected
into
{αβγδ}
,
I
●●●●●●●t
it
should
be
{αβγδ}
,
though
I
know
{αβγδ}
is
the
more
common
word
:
The
Millan
●●●●tion
of
Suidas
(
which
is
the
best
)
hath
{αβγδ}
,
and
the
Order
of
the
Letters
confirm
this
reading
in
him
.
—
{αβγδ}
{αβγδ}
.
—
saith
Homer
.
A
Sardinian
Laughter
was
used
anciently
as
a
Proverb
to
denote
a
counterfeit
or
forc't
Laughter
;
and
the
occasion
of
it
was
this
,
The
people
of
Sardinia
were
in
antient
times
under
the
Government
of
the
Phaenicians
of
Carthage
;
and
therefore
followed
their
Mode
of
offering
young
Children
to
Saturn
;
the
manner
of
it
was
thus
,
the
Priests
kindled
a
Fire
within
the
hollow
of
the
Copper
Statue
,
and
when
they
thought
it
hot
enough
,
they
then
threw
the
miserable
Infant
into
its
glowing
Embraces
▪
upon
which
it
immediately
shrunk
and
grinn'd
,
at
the
sight
whereof
the
Superstitious
Multitude
cry'd
out
,
that
it
laught
for
joy
.
We
have
this
Story
related
to
us
by
Suidas
,
upon
the
Credit
of
Clitarchus
,
a
very
ancient
Writer
,
who
composed
a
particular
Treatise
about
Carthage
.
(
m
)
Epaminondas
.
]
It
is
no
small
glory
to
the
ancient
Philosophy
of
Pythagoras
,
that
this
matchless
Hero
was
the
Disciple
of
Lysis
the
Pythagorean
.
(
n
)
The
Strumpet
af
Kyzycum
.
]
This
Gentlewoman
was
named
Themisto
,
and
was
Wife
to
one
Leonteus
of
Lampsacus
:
Laertius
tells
us
she
made
Profession
of
Philosophy
.
(
o
)
Of
their
own
living
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
(
p
)
All
chant
rude
Carols
.
]
For
{αβγδ}
,
I
read
with
Patavius
{αβγδ}
.
(a)
When
I
had
once
learn'd
.
]
For
{αβγδ}
I
read
{αβγδ}
,
and
for
{αβγδ}
with
Petavius's
Manuscript
.
(
r
)
In
brief
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
So
Amiot
.
(a)
And
sends
forth
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
(
t
)
For
the
Soul
of
Man
.
]
For
{αβγδ}
,
I
read
{αβγδ}
,
with
Xylander
and
Amiot's
Versions
.
(
u
)
Yea
these
.
]
For
{αβγδ}
,
I
read
{αβγδ}
,
with
Xylander
and
Amiot
.
(
w
)
Thy
Father
got
thee
.
]
For
{αβγδ}
I
read
with
Petavius's
Manuscript
{αβγδ}
,
And
so
both
Xylander
annd
Amiot
have
rendred
it
.
And
Petavius
hath
for
{αβγδ}
.
(
x
)
Yea
and
in
conferring
.
Before
{αβγδ}
,
I
read
with
with
Petavius's
Manuscript
{αβγδ}
.
(
y
)
But
should
the
pleasures
of
the
Body
.
]
For
{αβγδ}
I
read
{αβγδ}
.
So
some
of
the
Versions
.
(
z
)
To
Men
of
Action
.
]
For
{αβγδ}
I
read
{αβγδ}
.
But
perhaps
it
is
a
mistaken
repetition
of
the
foregoing
word
{αβγδ}
,
and
threefore
ought
to
be
left
out
.
(a)
For
the
Battel
at
Marathon
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
(
b
)
It
is
very
easie
then
to
imagin
.
]
For
{αβγδ}
,
I
read
{αβγδ}
,
according
to
Petavius's
Manuscript
.
(
c
)
With
his
Fellow-Pedant
Damocrates
.
]
That
Epicurus
was
a
Schoolmaster
,
hath
been
already
●oted
,
and
is
further
confirmed
by
Timon
the
Pyrronian
,
the
Author
of
those
malicious
Invectives
,
called
the
Silli
,
or
Skewes
,
in
these
two
Verses
which
contain
his
Character
.
{αβγδ}
,
{αβγδ}
.
Which
are
thus
translated
by
Hadrianus
Junius
.
Ultimus
è
Physicis
Junonia
quem
Samos
effert
,
Grammaticos
Doctor
,
fervensque
libidinis
aestu
.
And
I
have
thus
Englisht
them
in
haste
.
The
Fag
end
of
Philosophy
Train'd
up
in
Samian
honesty
;
Who
of
young
Boys
was
Letter-teacher
,
And
of
all
Men
the
greatest
Lecher
.
(
d
)
The
blackening
Decrees
.
]
The
Epicureans
were
in
the
first
place
banisht
Rome
by
the
publick
Order
of
the
Senate
:
Secondly
,
the
Republick
of
Messina
in
Arcadia
,
expelled
them
their
Coasts
,
saying
they
were
the
Pest
of
the
Youth
,
and
that
they
stain'd
the
Government
by
their
Effeminacy
and
Atheism
;
And
they
requir'd
them
to
depatt
their
Borders
by
Sun-set
;
And
when
they
were
gone
,
they
ordered
the
Priests
to
purify
the
Temples
,
the
Timuchi
or
Magistrates
,
and
the
whole
City
;
Lastly
,
the
Republick
of
Lyctos
,
in
the
Isle
of
Candy
,
drave
certain
of
them
out
of
their
City
,
and
past
the
following
Decree
against
them
.
That
the
Contrivers
of
the
Feminine
Ungenerous
and
Fulsom
Philosophy
;
and
besides
that
,
the
declared
Enemies
of
the
Gods
,
shall
by
open
Proclamation
,
be
warn'd
out
of
Lyctos
;
also
that
if
any
one
of
them
shall
hereafter
presume
to
return
,
and
set
light
by
the
Contents
of
this
Decree
,
he
shall
stand
naked
in
the
Pillory
,
over
against
the
Hall
of
Justice
,
for
twenty
days
together
;
Democrati
al
●ercutio
.
and
be
smeared
over
with
Honey
and
Milk
,
that
he
may
be
stung
to
Death
by
Wasps
and
Flies
,
and
if
he
shall
chance
not
to
Dye
within
that
time
,
he
shall
then
be
clad
in
Womens
Attire
,
and
be
thrown
down
a
Precipice
.
See
Suidas
in
the
words
{αβγδ}
and
{αβγδ}
.
(
e
)
And
to
liquor
ones
Eyes
.
]
Cleomedes
reckons
among
the
other
{αβγδ}
,
or
putid
expressions
of
Epicurus
,
such
as
firm
Constitutions
of
Body
,
and
sure
Hopings
about
it
,
Liquoring
ones
Eyes
too
(
{αβγδ}
by
Crying
.
Some
of
which
(
he
sa
th
)
may
be
lookt
upon
,
as
proceeding
from
a
low
and
abject
Spirit
;
and
others
again
as
taken
out
of
some
Superstitious
Orison
of
some
that
pray
in
certain
Jewish
and
distorted
Cants
,
much
viler
than
the
very
hissings
of
Snakes
.
Among
these
may
be
reckoned
his
{αβγδ}
,
or
Divine
Out-crys
,
as
himself
called
them
.
An
instance
of
which
we
have
in
a
Letter
of
his
to
Leontion
;
which
though
his
good
Friend
Laertius
seems
to
insinuate
it
a
Stoick
Sham
,
yet
since
himself
thought
fit
to
recite
it
,
I
shall
not
scruple
to
render
it
verbatim
.
The
Passage
is
this
:
Sovereign
Paean
,
my
dear
pretty
little
Leontion
!
with
what
a
Noise
of
Clapping
did
thy
dear
little
Letter
fill
me
,
while
I
was
reading
of
it
!
So
that
Sextus
the
Pyrrhonian
might
have
reason
to
say
;
Epicurus
appears
in
many
things
very
rude
;
nor
doth
he
observe
the
common
Decencies
of
Conversation
.
And
yet
his
three
large
Epistles
in
Diogenes
Laertius
seem
to
me
to
be
written
in
a
tolerable
extemporary
Attick
style
.
(
f
)
Of
Hegesianax
.
]
This
was
some
extraordinary
Friend
of
Epicurus's
:
for
Laertius
tells
us
his
Treatise
of
Sanctity
was
entituled
Hegesianax
.
(
g
)
Freed
from
doing
ill
.
]
For
{αβγδ}
I
read
{αβγδ}
So
Xylander
and
Amiot's
Versions
.
(
h
)
More
and
greater
.
]
For
{αβγδ}
,
Petavius's
Manuscript
reads
{αβγδ}
.
(
(i)
)
But
now
.
]
For
{αβγδ}
I
read
with
Petavius's
Manuscript
{αβγδ}
.
(a)
The
best
sort
.
]
For
{αβγδ}
I
read
{αβγδ}
.
(
l
)
Their
clean
and
generous
.
]
For
{αβγδ}
,
I
read
{αβγδ}
,
(
m
)
The
Deity
is
not
therefore
constrain'd
.
]
This
is
one
of
the
prime
Dogms
of
Epicurus
,
mentioned
by
Laertius
;
I
mean
the
first
Clause
of
the
Sentence
.
(
n
)
Phoebus
who
whirls
.
]
For
this
Reason
the
principal
Rites
of
all
Nations
were
originally
to
the
Sun.
And
{αβγδ}
.
Jove
,
Pluto
,
and
the
Sun.
And
Bacchus
are
all
one
.
(
o
)
Should
not
be
beloved
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
(
p
)
As
we
that
stand
.
]
For
{αβγδ}
,
I
read
{αβγδ}
,
so
several
of
the
Versions
.
(a)
The
Confidence
and
Rejoycing
.
]
These
were
two
Canting
words
of
Epicurus's
.
(
r
)
Pan
.
]
Pan
was
the
Jupiter
of
the
Arcadian
Pastors
;
and
his
Rites
were
originally
Egyptian
;
For
the
Mendesian
Nemos
worshipp'd
the
Sun
at
Panopolis
in
the
Form
of
a
Goat
;
and
they
call'd
him
from
his
Figure
,
Mendes
,
which
is
Goat
;
and
from
his
property
,
Panu
,
that
is
,
the
Seer
,
Sol
being
Oculus
Mundi
,
and
the
prime
Author
of
Generation
.
This
Telesm
was
afterwards
plac'd
by
the
Priests
at
the
Winter
Solstice
,
to
signify
that
the
Sun
in
Capricorn
destroys
the
Fruits
of
the
Earth
,
and
particularly
the
Vine
.
Ovia
,
and
many
more
of
the
Ancients
say
the
Goat
was
first
Sacrific'd
to
Bacchus
,
to
make
him
amends
for
the
Destruction
of
this
Sacred
and
Divine
Plant
.
(a)
Gastor
and
Pollux
.
]
Castor
and
Pollux
were
,
according
to
the
Pelopoanesian
Tales
,
the
Sons
of
Jupiter
and
Leda
,
who
accompanied
with
her
in
the
form
of
a
Swan
,
by
whom
she
had
two
Eggs
,
out
of
one
of
which
was
hatcht
Pollux
and
Clytem●estra
;
and
out
of
the
other
Castor
and
Helena
And
therefore
they
were
called
by
the
Greeks
{αβγδ}
,
that
is
to
say
,
Jupiter's
Children
;
and
indeed
they
are
no
other
than
the
Sun
and
Moon
,
which
the
Greeks
call'd
{αβγδ}
and
{αβγδ}
,
and
the
Romans
,
Liber
and
Libera
,
that
is
,
The
Son
and
the
Daughter
.
The
Delian
Divines
or
Fablers
called
them
Apollo
and
Diana
,
and
feigned
them
to
be
Born
in
their
Island
,
both
at
one
Birth
,
of
the
Goddess
Latona
.
For
the
most
ancient
Jupiter
,
(
as
the
Learned
Terentius
Varro
tells
us
,
)
was
the
Heaven
,
and
his
Wife
Juno
the
Earth
;
and
these
together
with
their
two
Children
,
the
Sun
and
the
Moon
,
made
up
the
four
first
Puissant
Deities
which
the
Phoenicians
,
and
after
them
the
Samothracians
therefore
nam'd
Cabiri
,
and
the
Romans
(
who
deriv'd
their
Religion
from
the
Tyrians
of
Tuscany
)
Divi
potes
.
The
white
Swan
is
then
the
Heaven
,
and
Leda
or
Latona
,
the
Ocean
,
(
{αβγδ}
signifying
,
as
Hesychius
tells
us
,
the
Sea
whence
the
Sicilian
word
{αβγδ}
,
and
the
Latine
Latex
,
denoting
Water
,
)
and
the
two
Eggs
which
are
said
to
be
Born
out
of
the
Sea
,
are
the
Sun
and
Moon
,
which
for
their
coevalness
were
reputed
by
the
Delians
for
Twins
,
and
by
the
Peloponesians
for
double
Twins
;
they
being
it
seems
of
the
Egyptian
Opinion
,
that
the
Gods
were
Hermaphrodites
:
And
so
Pollux
and
Clytemnestra
will
be
the
Sun
in
both
its
Male
and
Female
Capacities
(
for
the
Greek
name
Polydeukes
;
signifies
Much
shining
,
and
Clytemnestra
,
the
Renowned
Spouse
:
And
Castor
and
Helena
will
be
the
Male
and
Female
Moon
,
or
the
Deus
Lunus
,
and
Dea
Luna
;
Castor
signifying
a
Care-taker
,
and
Helena
(
as
will
be
made
out
anon
)
a
Protectress
.
And
therefore
Polux
and
Clytemnestra
were
accounted
Immortal
by
reason
of
the
Beauty
and
Vigor
of
the
Sun
;
and
Castor
and
Helena
Mortal
,
by
reason
of
the
paleness
and
duskishness
of
the
Moon
.
The
Egyptian
Priests
set
these
Twins
in
the
Zodiack
,
and
call'd
them
{αβγδ}
Heracla
and
Ap
,
that
is
to
say
,
Hercules
and
Apis
,
of
which
see
the
Learned
Hieronymus
Velchius
in
his
curious
Treatise
about
the
Persian
Nauruz
.
(
t
)
Aesculapius
.
]
I
shall
say
but
little
of
this
God
,
because
he
is
commonly
known
to
preside
over
Physick
,
and
to
be
the
same
with
Apollo
Alexicacos
,
and
the
Sun
:
and
the
reason
of
it
is
also
plain
.
Only
as
to
his
Name
;
it
is
not
,
as
many
think
,
Oriental
,
but
purely
Grecian
,
and
deriv'd
from
{αβγδ}
,
which
is
Meagre
and
Sick
;
and
{αβγδ}
,
which
is
the
same
with
{αβγδ}
,
and
signifies
a
Mender
or
Curer
.
And
this
is
plain
from
the
Name
of
his
Wife
Epione
,
who
is
feign'd
to
be
the
Mother
of
Jaso
,
Akeso
,
Aegle
,
Hygeia
and
Panakeia
,
Goddesses
in
Physick
.
As
to
the
Apparitions
here
spoken
of
by
Plutarch
,
I
shall
at
present
say
no
more
but
this
;
if
they
were
real
and
not
imaginary
ones
,
they
must
be
some
Daemons
,
(
of
whose
Nature
I
will
not
now
pretend
to
determine
)
that
as
they
assumed
the
shapes
of
Men
,
so
also
accommodated
themselves
to
the
genius
and
popular
perswasion
of
the
times
.
(
u
)
I
never
escape
them
.
]
For
{αβγδ}
,
I
read
with
Petavius's
MS.
{αβγδ}
,
which
hath
also
{αβγδ}
for
{αβγδ}
.
And
perhaps
there
is
{αβγδ}
wanting
before
{αβγδ}
.
(
w
)
Like
a
smiling
brightness
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
(
x
)
To
hearten
the
rest
.
]
For
{αβγδ}
,
Petavius's
MS.
reads
{αβγδ}
.
(
y
)
For
what
is
dissolved
.
]
This
is
one
of
Epicurus's
prime
Dogmes
,
and
related
by
Laertius
.
(
z
)
when
we
have
heard
you
.
]
For
{αβγδ}
I
read
{αβγδ}
.
(a)
And
therefore
when
they
loose
.
]
For
{αβγδ}
I
read
{αβγδ}
,
and
for
{αβγδ}
,
with
Xylander
.
(
b
)
As
Minos
did
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
(
c
)
Nor
doth
an
Aeacus
.
]
Aeacus
is
a
Fabular
Judg
in
Hell
;
he
hath
his
Name
from
Whipping
:
for
{αβγδ}
is
to
Whip
.
Ascalaphus
is
Feign'd
to
be
the
Son
of
the
Infernal
River
,
Acheron
,
his
Name
is
derived
from
{αβγδ}
meagre
,
and
{αβγδ}
which
signifies
the
Touch
,
he
being
,
as
Suidas
saith
,
{αβγδ}
,
i
.
e
.
extream
hard
,
like
a
Skeleton
I
suppose
.
They
fancy
also
,
that
Proserpina
fell
out
with
him
and
turned
him
into
an
Owl
,
which
is
a
feral
Bird
.
The
River
Acheron
hath
its
name
from
want
of
Joy
,
as
Styx
from
Horrour
,
Phlegethon
from
Burning
,
and
Lethe
from
Forgetting
.
(
d
)
Of
every
sort
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
So
Xylander
translates
it
.
(
e
)
Go
to
the
Wood-clad
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
(
f
)
Wherefore
they
must
needs
.
]
For
{αβγδ}
,
I
read
{αβγδ}
(
g
)
But
our
not
being
.
]
For
{αβγδ}
,
I
read
{αβγδ}
,
as
we
find
it
afterwards
.
(
h
)
With
everlastingness
.
]
For
{αβγδ}
;
I
read
{αβγδ}
.
(
(i)
)
The
Tub
full
of
holes
.
]
For
{αβγδ}
,
I
read
{αβγδ}
,
or
{αβγδ}
.
]
This
refers
to
the
known
Story
of
Danauus's
Fifty
Daughters
,
who
making
away
their
Husbands
were
condemned
to
carry
Water
to
a
great
Tub
in
Hell
,
that
was
full
of
Holes
,
and
to
keep
it
always
full
,
under
great
Penalties
:
I
believe
the
young
Ladies
of
Greece
would
rather
of
the
two
be
still
troubled
with
their
Old
Husbands
,
than
be
put
to
such
an
endless
Fatigue
.
(a)
They
shall
Play
and
Dance
in
Hell
.
]
It
is
a
well
known
Truth
,
that
such
of
the
Antients
as
were
not
Philosophers
,
believed
there
was
another
World
below
,
as
spacious
as
this
is
,
and
(
as
Hesiod
speaks
)
as
far
beneath
the
roots
of
the
Earth
,
as
the
Earth
it self
is
from
Heaven
;
And
that
all
Men
when
they
died
,
descended
thither
,
the
good
as
well
as
the
bad
;
but
that
the
former
went
to
a
place
on
the
right
hand
,
call'd
Elysium
,
and
the
latter
to
the
Sedes
scelerata
on
the
left
.
The
good
were
it
seems
(
as
our
Author
here
speaks
)
to
play
and
dance
,
and
enjoy
each
other
;
and
the
bad
to
undergo
several
sorts
of
castigatory
Punishments
,
●ntil
they
were
allow'd
an
Anabiosis
,
or
a
Return
to
Life
,
which
,
as
Servius
saith
upon
the
Sixth
Aeneid
of
Virgil
,
the
worst
obtained
soonest
.
But
Josephus
tells
us
in
the
Sixteenth
Book
of
his
Antiquities
,
that
the
Pharisees
were
of
another
opinion
.
They
are
perswaded
(
saith
he
)
that
Mens
Souls
have
an
immortal
force
in
them
;
and
that
there
are
under
the
Earth
both
Punishments
and
Rewards
,
for
such
as
have
liv'd
either
vertuously
or
viciously
here
;
and
that
the
latter
undergo
everlasting
confinement
,
but
the
former
have
liberty
to
come
back
again
to
Life
.
But
the
Northern
People
,
it
seems
,
thought
Hell
too
cold
a
place
for
the
Good
;
for
they
have
dispos'd
of
them
to
several
Celestial
Cities
,
such
as
Asgard
,
where
Walhalls
Odin's
Palace
is
,
Alfehim
,
Breidablick
,
Himinbiorg
,
and
others
,
as
you
may
find
in
Snorro
Turlesons
Edda
.
As
for
the
Name
Hades
by
which
our
Author
calls
Hell
;
Homer
,
who
is
the
ancientest
Writer
among
the
Greeks
,
calls
it
more
fully
{αβγδ}
,
that
is
to
say
,
the
Mansion
House
of
Hades
or
Pluto
,
and
his
Wife
Proserpine
,
which
are
no
other
than
the
Sun
and
Moon
;
and
the
reason
why
they
were
thought
to
dwell
there
,
was
,
their
seeming
to
come
the●ce
every
Morning
,
and
to
return
thither
every
Night
again
.
Now
Aides
or
Aidoneus
is
a
word
deriv'd
into
the
Greek
Tongue
,
with
many
more
,
out
of
the
Ancient
Scythick
or
Toutonick
Dialects
;
in
which
Od
,
Odin
,
God
and
Godin
,
signify
Wealthy
and
Good
,
and
so
are
the
same
with
Pluto
and
Dis
.
And
the
Sun
was
considered
by
Antiquity
in
a
double
Capacity
,
as
Proprietor
of
all
,
and
Sovereign
over
all
;
in
his
former
quality
they
addrest
to
him
for
Wealth
and
Happiness
,
and
in
the
latter
for
Protection
in
the
enjoyment
of
them
.
And
in
this
last
respect
he
was
invok'd
by
the
Northern
People
by
the
Name
of
Heil
or
Hol
,
that
is
a
Covering
or
Defence
,
whence
the
Greek
words
,
Ollos
,
Helios
,
Helenos
,
and
perhaps
Belenus
,
and
the
Latin
Sol
,
and
British
Haül
;
and
likewise
the
German
Adjective
Heilig
,
and
the
English
Haly
or
Holy
.
Agreeable
to
which
his
Wife
or
Sister
the
Moon
,
is
call'd
in
Greek
,
Hello
,
Gello
,
Helle
and
Helena
,
and
in
ancient
Teutonick
,
Hela
,
as
may
be
seen
in
Snorro's
Edda
.
For
Hell
in
him
,
is
not
the
place
,
but
the
Goddess
that
's
appointed
to
convey
the
Souls
of
Old
Men
and
Cowards
to
Niftheim
,
which
we
call
Hell
.
In
brief
then
,
this
Hela
or
Proserpine
,
is
no
other
than
Heca●e
,
or
Mania
mater
Larum
,
or
that
which
we
call
the
Fairy
Queen
,
being
the
Night
or
walking
Moon
.
And
perhaps
from
these
two
words
Odin
and
Heil
,
the
Jews
have
call'd
the
true
God
Adon
and
El
,
a
Sun
and
a
Shield
.
Nor
is
what
Goropius
Becanus
saith
about
the
Antiquity
of
the
Teutonick
Tongue
,
altogether
frivolous
;
for
Herodotus
tells
us
the
Scytha●
(
who
were
the
old
Goths
)
had
in
ancient
times
an
Empire
over
all
Asia
,
for
eight
and
twenty
years
.
(
l
)
When
it
shines
under
ground
]
For
{αβγδ}
I
read
{αβγδ}
.
(
m
)
Who
expect
.
]
Before
{αβγδ}
I
insert
{αβγδ}
.
(
n
)
Using
for
Philosophy
.
]
The
great
and
Divine
Plato
defined
Pailosophy
by
{αβγδ}
,
i
.
e
.
The
study
of
Death
.
(
o
)
Are
the
better
pleased
with
them
]
.
For
{αβγδ}
,
Petavius's
MS.
had
{αβγδ}
;
Perhaps
it
should
be
{αβγδ}
.
(
p
)
To
those
that
do
well
]
For
{αβγδ}
,
I
read
with
Judicious
Xylanders
Version
{αβγδ}
.
(a)
While
they
as
it
were
make
their
escape
.
]
For
{αβγδ}
,
I
read
{αβγδ}
.
(
r
)
Neither
the
Dog
Cerberus
,
nor
the
River
Cokytus
.
]
Cerberus
or
Kerberus
,
i.e.
The
Heart
devourer
▪
is
Pluto's
Dog
that
stands
at
Hell-gates
,
and
waggles
his
Tail
at
those
that
come
in
,
but
snarles
at
those
that
would
go
out
again
.
I
remember
Snorro's
Edda
hath
a
Hell-hound
too
,
but
I
have
forgot
his
Name
.
Col●tus
is
a
River
in
Hell
,
and
signifies
Wailing
.
(
f
)
Gods
having
tasted
the
sweet
of
Eternity
.
]
Herodotus's
own
words
are
these
,
(
you
may
find
them
in
his
Thalia
in
King
Amasis's
Letter
to
Polycrates
the
Samian
Tyrant
.
)
For
my
part
(
saith
he
)
I
do
not
like
your
great
Prosperity
,
as
knowing
very
well
the
Envy
of
the
Deity
.
And
again
,
a
little
after
,
I
never
heard
of
one
Man
in
my
Life
,
that
prospered
in
every
thing
that
was
not
at
last
wholly
exterminated
from
the
very
roots
.
And
the
true
reason
of
this
is
very
plain
.
Res
prosperae
etiam
sapientum
animos
fatigant
.
A
glut
of
Prosperity
debauches
the
Minds
of
the
very
Wise
.
And
then
,
according
to
the
Proverbial
Sentence
.
Jove's
the
Castizer
of
the
over-haughty
.
{αβγδ}
.
(
t
)
To
go
about
in
certain
long
Revolutions
.
This
{αβγδ}
or
going
about
refers
to
the
Pythagorean
{αβγδ}
,
or
Circle
of
Necessity
;
where
by
Necessity
they
mean
Restraint
and
Death
,
which
they
suppose
to
be
the
condition
of
all
Human
Souls
,
while
under
the
Power
of
Matter
.
And
they
believe
they
shift
about
by
certain
secret
Orders
and
unknown
Laws
,
through
all
the
Elements
of
Earth
,
Air
,
Water
and
Fire
;
partly
for
Exercise
partly
for
Castigation
;
and
partly
again
(
as
I
believe
)
for
variety
.
Lapsu
continuo
ruiturae
in
corpora
Nostra
,
Prorumpunt
animae
Seriemque
per
aethera
nectunt
,
saith
Festus
Avienus
.
See
also
Virgil
in
his
Sixth
Aeneid
.
(
u
Dissolved
with
the
Universe
.
]
The
Pagan
Opinion
of
an
Universal
Conflagration
is
not
(
as
the
Jewish
is
)
from
Divine
Revelation
,
nor
yet
(
as
some
very
good
Men
piously
believe
)
from
I
know
not
what
Cabala
,
or
unfailing
Tradition
.
But
as
it
was
both
extream
ancient
and
general
,
and
that
as
well
in
Greece
,
Germany
and
Sweden
,
as
in
Aegypt
,
India
and
China
;
so
it
must
have
some
equally
prevailing
reasons
to
support
it
.
First
then
when
Men
came
to
consider
the
subordinateness
of
the
Planetary
Revolutions
,
and
especially
of
the
Sun
and
Moon
;
and
saw
that
what
the
Moon
did
in
the
Compass
of
one
Month
,
was
perform'd
by
the
Sun
in
Twelve
,
it
was
but
natural
for
them
to
suspect
(
as
Man's
ingeny
is
naturally
curious
and
prying
)
that
there
might
be
some
other
larger
Year
,
that
might
comprise
many
of
ours
;
and
be
to
the
Universe
,
what
ours
is
to
the
Earth
only
;
which
after
they
had
once
admitted
,
they
seem
to
have
inferr'd
next
,
that
those
two
extreams
of
that
great
Year
,
that
should
answer
to
our
Summers
and
Winters
,
could
prove
no
less
then
universal
Conflagrations
and
Deluges
.
And
they
were
without
doubt
very
much
fortified
in
this
Opinion
,
as
well
by
Earthquakes
,
Storms
,
Inundations
,
and
Eruptions
of
Fire
out
of
the
Earth
,
as
by
the
frequent
Eclipses
of
the
Sun
and
Moon
,
which
to
ignorant
People
that
knew
not
the
real
causes
of
them
,
might
very
well
seem
to
presaage
the
Dissolution
and
Ruine
of
the
Universe
.
Agreeable
to
this
we
find
in
the
above-mentioned
Snorro
Turleson
,
that
the
Pagan
Goths
or
Teutons
held
there
were
two
Wolves
that
were
in
constant
pursuit
of
the
Sun
and
Moon
;
and
that
now
and
then
they
had
a
snatch
at
them
,
which
occasion'd
the
Eclipses
:
But
that
at
last
,
at
the
great
Ragnarock
,
or
Twi-light
of
the
Gods
(
as
they
call'd
it
)
they
should
finally
overtake
and
devour
them
.
At
which
time
Surt
,
which
is
the
Black-Man
that
keeps
Centinel
at
the
Worlds
end
with
a
bright
Sword
in
his
hand
,
shall
fire
Heaven
and
Earth
with
the
Flames
of
Muspelheim
(
so
they
call
the
Southern
or
hot-side
of
Hell
)
and
then
the
Gods
shall
all
die
,
and
the
whole
World
fall
in
pieces
:
After
which
the
Universe
will
be
again
renew'd
,
and
the
Sons
of
the
old
Gods
shall
supply
their
vacant
places
.
And
if
the
Aegyptian
Prophets
in
their
Sacred
Annals
mentioned
several
Conflagrations
and
Deluges
,
that
ought
not
at
all
to
move
us
,
it
being
most
apparent
by
several
good
Tokens
,
(
such
as
their
mentioning
the
Suns
rising
four
times
in
the
West
,
and
setting
in
the
East
(
as
Herodotus
,
who
was
himself
among
them
relates
to
us
)
and
their
ridiculous
and
feign'd
Successions
of
Monarchs
and
Dynasties
,
)
that
in
compiling
those
Annals
they
consulted
not
the
Truth
but
the
Gust
and
Humour
of
the
Vulgar
.
For
the
Policy
of
the
Egyptian
Priest-hood
lay
not
in
propagating
Knowledge
among
the
common
People
;
nor
in
making
them
one
jot
wiser
or
honester
than
Nature
left
them
;
but
on
the
contrary
,
in
improving
and
inflaming
their
Prepossessions
and
Mistakes
,
the
better
to
govern
and
manage
them
,
and
to
this
end
they
culled
out
the
quaintest
and
most
influencing
of
their
old
Tales
and
Fictions
,
and
drest
them
up
in
the
form
of
a
History
;
and
then
by
common
consent
,
stampt
upon
them
the
uncontestable
Authority
of
their
God
Hermes
.
Plutarch's
Morals
:
Vol.
II
.
Roman
Questions
:
Translated
from
the
Greek
,
by
Isaac
Chauncy
,
E.
Col.
Medic
.
Lond
.
Quest
.
1.
WHerefore
do
the
[
Romans
]
require
[
a
new
]
married
Woman
to
touch
Fire
and
Water
?
Sol
.
Is
it
not
for
one
of
these
reasons
;
amongst
Elements
and
Principles
,
one
is
Masculine
and
the
other
Faeminine
;
One
[
i
.
e
.
Fire
]
hath
in
it
the
Principles
of
motion
,
the
other
[
i
.
e
.
Water
]
hath
the
faculty
of
a
subject
and
matter
?
Or
is
it
because
Fire
refines
and
Water
cleanseth
,
and
a
Married
Wife
ought
to
continue
pure
and
chast
?
Or
is
it
because
Fire
without
moisture
doth
not
nourish
,
but
is
adust
?
as
Water
destitute
of
heat
is
Barren
and
Sluggish
;
so
both
the
Male
and
Female
apart
be
of
no
force
,
but
a
Conjunction
of
both
in
Marriage
compleats
Society
:
Or
[
is
the
meaning
]
that
they
must
never
forsake
each
other
,
but
must
Communicate
in
every
Fortune
,
although
there
be
no
goods
,
yet
they
may
participate
with
each
other
in
Fire
and
Water
?
Quest
.
2.
Why
do
they
light
at
Nuptials
five
Torches
,
neither
more
nor
less
,
which
they
call
waxen
Tapers
?
Sol
.
Whether
it
be
[
as
Varro
saith
]
that
the
Praetors
use
three
,
but
more
are
permitted
to
the
Aediles
,
and
Married
Persons
do
light
the
Fire
at
the
Aediles
Torches
?
Or
is
the
reason
of
their
using
more
numbers
,
that
the
odd
number
is
reckoned
better
and
perfecter
upon
other
accounts
,
and
therefore
more
adapted
to
Matrimony
?
for
the
even
number
admits
of
Division
,
and
the
equal
Parts
of
opposition
and
repugnancy
,
when
as
the
odd
cannot
be
divided
but
being
divided
into
Parts
leaves
always
an
inequality
.
The
number
five
is
most
Matrimonial
,
for
three
is
the
first
odd
and
two
the
first
even
,
of
which
five
is
compounded
,
as
of
Male
and
Female
.
Or
rather
,
because
Light
is
a
sign
of
Generation
,
and
its
natural
to
a
Woman
,
for
the
most
part
,
to
bring
forth
so
far
a●
five
successively
,
and
therefore
they
use
five
Torches
.
Or
is
it
because
they
suppose
that
Married
Persons
have
occasion
for
five
Gods
?
viz.
Jovial
Jupiter
,
Jocund
Juno
,
Venus
,
Suada
,
and
Diana
above
all
the
rest
,
which
Women
invocate
in
their
Travels
and
Child-bed
Sickness
?
Quest
.
3.
What
's
the
reason
that
seeing
there
is
so
many
of
Diana's
Temples
in
Rome
,
the
men
refrain
going
into
that
only
,
which
stands
in
Patricius-Street
?
Sol
.
Is
it
upon
the
account
of
the
fabulous
Story
,
that
a
certain
Man
ravishing
a
Woman
that
was
there
Worshipping
the
Goddess
,
was
torn
in
pieces
by
Dogs
,
and
hence
this
superstitious
practice
arose
that
Men
enter
not
in
?
Quest
.
4.
Why
do
they
in
all
other
Temples
of
Diana
in
the
like
manner
,
nail
up
Staggs
horns
against
the
Wall
,
when
as
in
that
of
the
Aventine
they
nail
up
Ox
Horns
?
Sol
.
Was
it
to
put
them
in
mind
of
an
old
casualty
?
For
it
s
said
,
that
among
the
Sabines
,
one
Antro
Croatius
had
a
very
comely
Ox
,
far
excellings
all
others
in
handsomeness
and
largeness
,
and
being
told
by
a
certain
Diviner
,
That
he
that
should
offer
up
that
Ox
in
Sacrifice
to
Diana
,
on
the
Aventine
,
his
City
was
determined
by
fate
to
be
the
greatest
[
in
the
World
]
and
have
Dominion
over
all
Italy
.
This
Man
came
to
Rome
,
with
an
intention
to
Sacrifice
his
Ox
there
;
but
a
Servant
acquainted
King
Servius
privately
with
this
privacy
,
but
the
King
making
it
known
to
Cornelius
the
Priest
,
Cornelius
strictly
commands
Antro
to
wash
in
Tiber
before
he
Sacrific'd
,
for
the
Law
requires
Men
so
to
do
,
who
Sacrifice
acceptably
;
Wherefore
whilst
Antro
went
to
wash
,
Servius
took
the
opportunity
to
Sacrifice
the
Ox
to
the
Goddess
,
and
nailed
up
the
Horns
to
the
Wall
in
the
Temple
.
These
things
are
Storied
by
Juba
and
Varro
,
only
Varro
hath
not
described
Antro
by
that
Name
,
neither
doth
he
say
that
the
Sabine
was
choust
by
Cornelius
the
Priest
,
but
by
the
Edituus
[
the
Sexton
.
]
Quest
.
5.
Wherefore
is
it
that
those
that
are
fasly
reported
to
be
dead
in
foreign
Countries
,
when
they
return
,
they
receive
them
not
in
by
the
Doors
,
but
getting
up
to
the
roof
of
the
House
,
they
let
them
in
that
way
?
Sol
.
Verily
the
account
which
Varro
gives
of
this
matter
,
is
altogether
fabulous
.
For
he
saith
,
in
the
Sicilian
War
,
when
there
was
a
great
Naval
Fight
,
a
very
false
report
was
rumor'd
concerning
many
,
as
if
they
were
slain
,
all
of
them
returning
home
,
in
a
little
time
dyed
;
but
one
of
them
who
going
to
enter
in
at
his
doors
,
they
shut
together
against
him
of
their
own
accord
,
neither
could
they
be
opened
by
any
that
attempted
it
,
this
Man
falling
in
a
sleep
before
the
Doors
,
saw
an
Apparition
in
his
sleep
,
advising
him
to
let
himself
down
from
the
Roof
into
the
House
;
who
doing
so
,
he
lived
happily
and
became
an
old
Man
,
and
hence
the
Custom
was
confirmed
to
After-ages
.
But
consider
if
these
things
be
not
conformable
to
some
Greek
usages
;
for
they
do
not
esteem
those
pure
,
nor
keep
them
company
,
nor
suffer
them
to
approach
their
Sacrifices
,
for
whom
was
any
Funeral
carry'd
forth
,
or
Sepulchre
made
,
as
if
they
were
dead
,
and
they
say
that
Aristinus
being
one
that
was
ensnared
in
this
sort
of
Superstition
,
sent
to
Delphos
to
beg
and
beseech
of
the
God
,
a
resolution
of
the
present
Scruples
,
which
he
had
by
reason
of
the
Law
.
Pythia
answered
thus
.
The
Sacred
rites
t'which
Childbed
Folks
conform
See
that
thou
do
to
blessed
Gods
perform
.
Aristinus
well
understanding
[
the
meaning
of
the
Oracle
]
puts
himself
into
the
Womans
hands
,
to
be
washed
,
wrapped
in
Swadling-clouts
,
and
suck
the
Breasts
in
the
same
manner
as
when
he
was
newly
Born
,
and
thus
all
others
do
,
and
such
are
called
Hysteropotimus's
[
i
.
e
.
one
for
whom
a
Funeral
was
made
while
living
]
but
some
say
that
the
Ceremonies
attending
the
Hysteropotimus's
were
before
Aristinus
,
and
that
the
Custom
was
ancient
:
Wheerfore
it
is
not
to
be
wondered
at
a
if
the
Romans
,
when
once
they
suppose
a
Man
buryed
,
and
to
have
his
lot
among
the
dead
,
that
they
do
not
think
it
lawful
for
him
to
go
in
at
the
door
,
whereat
they
that
are
about
to
Sacrifice
do
go
out
,
or
those
that
have
sacrificed
do
enter
in
,
but
they
bid
them
ascend
aloft
into
the
air
and
descend
from
it
's
circumference
,
for
they
constantly
offer
their
Sacrifices
of
purification
in
the
open
air
.
Quest
.
6.
Wherefore
do
Women
salute
their
Relation
with
their
Mouth
?
Sol
.
What
if
it
should
be
(
as
many
suppose
)
that
Women
were
forbid
to
drink
Wine
;
therefore
that
those
that
drank
it
might
not
be
undiscovered
,
but
convicted
when
they
met
with
their
Acquaintance
,
Kiffiing
became
a
Custom
?
Or
is
it
for
the
reason
which
Aristotle
the
Philosopher
hath
told
us
?
Even
that
thing
was
commonly
reported
and
said
to
be
done
in
many
places
(
which
it
seems
)
was
enterpiz'd
by
the
Trojan
Women
,
and
in
the
confines
of
Italy
,
for
after
the
Men
arrived
and
went
a-shoar
,
the
Women
set
the
Ships
on
fire
,
earnestly
longing
to
be
discharged
of
their
roving
and
Sea-fairing
condition
,
but
dreading
their
Husbands
displeasure
,
they
fell
on
saluting
their
Kindred
and
Acquaintance
that
met
them
,
by
kissing
and
embracing
,
whereupon
the
Husbands
Anger
being
appeased
,
and
they
reconciled
,
they
used
for
the
future
this
kind
of
Complement
towards
them
,
or
rather
might
this
usage
be
granted
to
Women
,
as
a
thing
that
gained
them
Reputation
and
Interest
,
if
they
appeared
hereby
to
have
many
and
good
Kindred
and
Acquaintance
?
Or
was
it
that
it
being
unlawful
to
Marry
Kinswomen
,
a
Courteous
behaviour
might
proceed
so
far
as
a
Kiss
,
and
this
was
only
retained
as
a
significant
sign
of
Kindred
,
and
a
Note
of
familiar
Converse
among
them
;
for
in
former
time
they
did
not
Marry
Women
nigh
by
Blood
,
as
now
they
Marry
,
not
the
Aunts
,
or
Sisters
,
but
of
late
they
allowed
the
Marrying
of
Nices
for
this
reason
?
A
certain
Man
,
mean
in
Estate
,
but
on
the
other
hand
an
honest
and
a
popular
Man
among
the
Citizens
,
design'd
to
Marry
his
Neice
being
an
Heiress
,
and
to
get
an
Estate
by
her
,
upon
this
account
being
accused
,
the
People
taking
little
notice
of
the
Accusation
,
so
as
to
reprimand
him
,
absolved
him
of
the
fault
,
and
enacted
it
by
vote
,
that
it
might
be
lawful
for
any
Man
to
Marry
so
far
as
Neices
,
but
prohibited
all
higher
degrees
[
of
Consanguinity
.
]
Quest
.
7.
Why
is
a
Husband
forbid
to
receive
a
gift
from
his
Wife
,
and
a
Wife
from
her
Husband
?
Sol
.
What
if
the
reason
be
(
as
Solon
writes
)
describing
Gifts
to
be
peculiar
to
dying
Persons
,
unless
a
Man
being
entangled
by
necessity
,
and
wheedled
by
a
Woman
,
be
enslaved
to
force
,
as
constraining
him
,
and
pleasure
as
deluding
him
;
Thus
the
Gifts
of
Husbands
and
Wives
became
suspected
.
Or
is
it
,
that
they
reputed
a
Gift
the
basest
Sign
of
benevolence
(
for
Strangers
and
they
that
have
no
love
for
us
to
give
us
Presents
)
they
took
away
such
a
piece
of
Flattery
from
Marriage
?
That
to
love
and
be
beloved
should
be
devoid
of
Mercinariness
,
should
be
spontaneous
,
and
for
i'ts
own
sake
and
not
for
any
thing
else
:
Or
because
Women
being
corrupted
by
receiving
gifts
,
are
thereby
especially
brought
to
admit
Strangers
,
it
seemed
to
be
a
weighty
thing
[
to
require
them
]
to
love
their
own
Husbands
that
gives
them
nothing
.
Or
because
all
things
ought
to
be
common
between
them
,
the
Husband
,
Goods
are
the
Wives
,
and
the
Wives
Goods
the
Husba●da
:
For
he
that
accepts
that
which
is
given
,
learns
thereby
to
esteem
that
which
is
not
given
,
the
property
of
another
,
so
that
by
giving
but
a
little
to
each
other
they
strip
each
other
of
all
.
Quest
.
8.
Why
were
they
prohibited
the
taking
of
a
Gift
of
a
Son
in
Law
,
or
of
a
Daughter
in
Law
?
Sol
.
Is
it
not
of
a
Son-in-Law
,
that
a
Man
may
not
seem
to
convey
a
Gift
to
his
Wife
by
his
Fathers
hands
?
And
of
a
Daughter-in-Law
,
because
it
seems
just
that
be
that
doth
not
give
,
should
not
receive
?
Quest
.
9.
Wherefore
is
it
that
they
that
have
Wives
at
home
,
if
they
be
returning
out
of
the
Country
,
or
from
any
remote
Parts
,
do
send
a
Messenger
before
,
to
acquaint
them
that
they
be
at
hand
?
Sol
.
Is
not
this
an
argument
that
a
Man
believes
his
Wife
to
be
an
idle
Gossip
?
to
come
upon
them
suddainly
and
unexpectedly
,
having
a
shew
as
though
they
came
hastily
to
catch
them
,
and
observe
[
their
behaviours
]
they
send
the
good
tidings
of
their
coming
heforehand
,
as
to
them
that
are
desirous
of
them
and
expect
them
?
Or
rather
is
it
,
that
they
desire
to
enquire
concerning
their
Wives
,
whether
they
are
in
health
,
and
that
they
may
find
them
at
home
looking
for
them
?
Or
because
when
the
Husbands
are
wanting
,
the
Women
have
more
family
concerns
and
business
upon
their
hands
,
and
there
is
more
dissentions
and
hurly
burly
among
those
that
are
within
doors
,
therefore
that
the
Wife
may
free
her self
from
these
things
,
and
give
a
calm
and
pleasant
reception
to
her
Husband
,
she
hath
forewarning
of
his
coming
.
Quest
.
10.
Wherefore
do
Men
in
Divine
Service
cover
their
Heads
,
but
if
they
meet
any
honourable
Personages
,
when
they
have
their
Hats
on
their
heads
,
they
are
uncovered
?
Sol
.
There
is
also
to
augment
the
difficulty
,
if
the
Story
of
Aeneas
be
true
,
that
whilst
Diomedes
was
passing
by
,
he
offered
a
Sacrifice
with
his
head
covered
.
Its
rational
and
of
consequence
to
cover
our
Heads
before
our
Enemies
,
but
when
we
meet
our
Friends
and
good
Men
to
be
uncovered
.
This
behaviour
before
the
Gods
is
not
absolutely
necessary
,
but
accidental
,
it
continuing
to
be
observed
from
him
,
[
i
.
e
.
Aeneas
.
]
If
there
be
any
thing
further
to
be
said
;
consider
whether
we
ought
not
only
to
enquire
after
the
reason
why
Men
in
Divine
Service
are
covered
,
but
also
the
consequence
of
it
.
For
they
that
are
uncovered
before
Men
of
greater
Power
,
do
not
thereby
ascribe
honour
unto
them
,
but
rather
remove
Envy
from
them
,
that
they
might
not
presume
to
demand
the
same
kind
of
reverence
which
the
Gods
have
,
nor
to
endure
it
;
or
to
rejoyce
that
they
are
served
in
the
same
manner
,
as
they
,
but
they
worship
the
Gods
in
this
manner
,
either
shewing
their
unworthiness
in
all
humility
,
by
the
covering
of
the
Head
,
or
rather
fearing
that
some
unlucky
and
ominous
voice
should
come
to
them
from
abroad
,
whilst
they
are
praying
,
therefore
they
pluck
up
their
Coat
about
their
Ears
,
that
they
strictly
observed
these
things
is
manifest
in
that
,
when
they
went
to
consult
the
Oracle
,
they
made
a
great
din
all
about
by
the
tinkling
of
Brass
Kettles
.
Or
is
it
as
Castor
saith
,
that
the
Roman
usages
were
conformable
to
the
Pythagorick
,
notion
,
that
the
Daemon
within
us
stands
in
need
of
the
Gods
without
us
,
and
we
make
supplication
to
them
with
a
covered
Head
,
intimating
the
Bodies
hiding
and
absconding
of
the
Soul
.
Quest
.
11.
Why
do
they
Sacrifice
to
Saturn
with
an
uncovered
Head
?
Sol
.
Is
this
the
reason
?
That
whereas
Aeneas
hath
instituted
the
covering
of
the
Head
[
in
Divine
Service
]
Saturn's
Sacrifice
was
much
more
ancient
?
Or
is
it
that
they
be
covered
before
Coelestial
Gods
,
but
they
reckon
Saturn
an
Infernal
and
Terrestrial
?
Or
is
it
that
nothing
of
the
Truth
ought
to
be
obscure
and
darkned
?
For
the
Romans
repute
Cronos
time
to
be
the
Father
of
Truth
.
Quest
.
12.
Why
do
they
esteem
Cronos
time
the
Father
of
Truth
?
Sol
.
Is
not
the
reason
that
which
some
Philosophers
do
render
Cronos
time
?
For
time
finds
out
Truth
:
Or
is
it
for
that
which
was
fabled
of
Saturns
age
,
that
it
was
most
just
and
most
likely
to
participate
of
Truth
?
Quest
.
13.
Why
do
they
Sacrifice
to
Honor
a
God
so
called
,
with
a
bare
Head
?
For
they
render
Honour
,
Dignity
and
Reverence
.
Sol
.
Is
it
because
Glory
is
Splendid
,
Illustrious
and
Unveiled
,
for
which
cause
Men
are
uncovered
before
good
and
honourable
Persons
;
and
for
this
reason
they
Worship
a
God
that
bears
the
name
of
Honour
.
Quest
.
14.
Why
do
Sons
carry
forth
their
Parents
[
at
Funerals
]
with
covered
Heads
,
the
Daughters
with
uncovered
and
dishevelled
Hair
?
Sol
.
Is
the
reason
because
Fathers
ought
to
be
honoured
by
their
Sons
as
Gods
,
but
be
lamented
by
their
Daughters
,
when
dead
,
the
Law
hath
distributed
to
each
their
proper
part
,
and
hath
ordered
a
suitable
connexion
of
both
?
Or
is
it
that
which
is
not
the
fashion
is
fit
for
mourning
?
for
it
s
most
customary
for
Women
to
appear
publickly
with
covered
Heads
,
than
for
Women
with
uncovered
:
Yea
among
the
Greeks
when
any
●…
ad
calamity
befals
them
,
the
Women
are
●…
olled
close
,
but
the
Men
wear
their
Hair
●…
ong
,
because
the
usual
fashion
for
Men
is
to
be
●…
olled
,
and
for
Women
to
wear
their
Hair
●…
ong
:
Or
whether
it
was
enacted
that
Sons
●…
hould
be
covered
for
the
reason
we
have
●…
bove
mentioned
?
For
verily
,
they
surround
(
saith
Varro
)
their
Fathers
Sepulchres
at
Funerals
,
reverencing
them
as
the
Temples
of
the
Gods
,
and
having
burnt
their
Parents
,
when
they
first
meet
with
a
Bone
,
they
say
the
deceased
Person
is
Deifyed
.
But
for
Women
it
was
●…
ot
lawful
for
them
to
cover
their
Heads
[
at
Fune●…
als
]
and
History
tells
us
that
the
first
that
put
away
●…
is
Wife
,
was
Sp.
Carbelius
,
by
reason
of
Barren●…
ess
,
the
second
was
Slup
.
Gallus
.
seeing
her
pluck
●…
p
her
Garments
to
cover
her
Head
;
the
third
●…
as
Pub
.
Sempronius
,
because
she
looked
upon
Fu●…
eral
Graves
.
Quest
.
15.
What
's
the
reason
,
that
esteeming
Terminus
a
God
(
to
whom
they
offer
their
Termina●…
a
)
they
Sacrifice
no
living
Creature
to
him
?
Sol
.
Was
it
that
Romulus
indeed
set
bounds
to
●…
he
Country
,
whereas
it
was
lawful
for
a
Man
to
●…
ake
Excursions
to
rob
,
and
to
reckon
every
Part
●…
f
the
Country
his
own
(
as
Laco
saith
)
whereever
●…
e
should
pitch
his
Spear
?
No
but
Numa
Pompi●…
us
being
a
just
Man
and
a
good
Common-wealths
Man
and
a
Philosopher
,
he
set
the
boundaries
to●…
ards
the
neighbouring
Countries
,
and
Dedicated
●…
hose
boundaries
to
Terminus
,
as
the
Bishop
and
●…
rotector
both
of
Friendship
and
Peace
,
and
it
●…
as
his
Opinion
that
it
ought
to
be
preserved
●…
ure
and
undefiled
from
Blood
and
Slaughter
.
Quest
.
16.
Why
is
not
the
Temple
of
Matuta
to
be
gone
into
by
Maid
Servants
?
Sol
.
One
only
the
good
Women
bring
in
,
and
her
they
box
and
cudgle
,
and
if
to
bast
this
Maid
be
a
sign
that
they
ought
not
to
enter
then
they
are
to
prohibit
others
according
to
the
Fable
,
for
Ino
being
jealous
of
her
Husbands
loving
the
Servant
Maid
is
reported
to
have
fell
outragiously
upon
her
Son
..
The
Grecians
say
the
Maid
was
of
an
Aetoli●●
Family
and
was
called
Antiphera
,
therefore
with
us
also
in
Chenoraea
.
The
Sexton
standing
before
the
Temple
of
Leucothaea
[
Matuta
]
holding
a
wan
in
his
hand
,
makes
Proclamation
that
no
Man
Servant
,
nor
Maid-Servant
,
neither
Man
nor
Woman
,
Aetolian
should
enter
in
.
Quest
.
17.
Why
do
they
not
supplicate
this
Goddess
for
good
things
for
their
own
Children
,
but
for
their
Brethrens
and
Sisters
Childrens
?
Sol
.
Was
it
because
Ino
was
a
lover
of
her
Sister
,
and
nursed
up
her
Children
?
but
had
hard
fortune
in
her
own
Children
?
Or
otherwise
in
that
it
s
a
Moral
and
good
Custom
,
and
makes
provision
of
much
benevolence
towards
Relations
?
Quest
.
18.
Why
do
many
of
the
Richer
sort
pa●…
Tith
of
their
Estate
to
Hercules
?
Sol
.
Is
this
the
reason
that
Hercules
Sacrifice●…
the
tenth
Part
of
Geryons
Oxen
at
Rome
?
Or
tha●…
he
freed
the
Romans
from
the
decimation
unde●…
the
Hetrurians
?
Or
that
these
things
have
n●…
sufficient
ground
of
credit
from
History
,
bu●…
that
they
sacrificed
to
Hercules
,
as
to
a
certai●…
monstrous
Glutton
and
Gormandizer
of
good
Chear
?
Or
rather
they
did
it
,
as
restraining
extravagant
Riches
as
a
Nusance
to
th●…
Common-Wealth
,
as
it
were
to
diminish
something
of
that
thriving
Constitution
,
that
's
growing
up
to
the
highest
pitch
of
Corpulency
,
they
are
of
Opinion
that
Hercules
was
most
of
all
honoured
with
,
and
rejoyced
in
,
these
frugalities
and
contractions
of
Abundance
,
and
that
he
himself
was
Frugal
,
content
with
a
little
,
and
every
way
sparing
in
his
way
of
living
.
Quest
.
19.
Why
do
they
take
the
Month
of
January
for
the
beginning
of
the
new
Year
?
For
anciently
March
was
reckoned
the
first
.
Sol
.
First
,
as
it
is
plain
by
many
other
Remarks
,
so
especially
by
this
,
that
the
Fifth
Month
from
March
was
called
the
Quintile
Month
;
and
the
Sixth
the
Sextile
,
and
so
forward
to
the
last
,
December
was
so
called
,
being
reckoned
the
Tenth
from
March
:
hence
it
came
to
pass
that
some
are
of
Opinion
,
and
do
affirm
,
that
the
Romans
formerly
did
not
compleat
the
Year
with
Twelve
Months
,
but
with
Ten
only
,
allotting
to
some
of
the
Months
above
Thirty
days
;
but
others
give
us
an
account
that
as
December
is
the
Tenth
from
March
,
January
is
the
Eleventh
and
February
the
Twelfth
;
in
which
Month
they
use
Purifications
,
and
perform
Funeral
Rites
for
the
Deceased
upon
the
finishing
of
the
Year
;
but
this
order
of
the
Month
being
changed
,
they
now
make
January
the
First
,
because
on
the
First
day
of
this
Month
(
which
day
they
call
the
Kalends
of
January
)
the
first
Consuls
were
constituted
,
the
Kings
being
deposed
;
but
some
speak
with
a
greater
probability
,
which
say
,
that
Romulus
being
a
Warlike
and
Martial
Man
,
and
reputing
himself
the
Son
of
Mars
,
set
March
in
the
front
of
all
the
Months
,
and
named
it
from
Mars
;
but
Luna
again
being
a
peaceable
Prince
and
ambitious
to
bring
off
the
Citizens
from
Warlike
Atchievements
,
he
set
them
upon
Husbandry
,
gave
the
Preheminence
to
January
,
and
brought
Janus
into
great
Reputation
,
as
one
that
was
more
addicted
to
Civil
Governmen●
and
Husbandry
,
then
to
Warlike
Affairs
:
Now
consider
whether
Numa
hath
not
pitcht
upon
a
beginning
of
the
Year
most
suitably
to
our
natural
Disposition
:
For
there
is
nothing
at
all
in
the
whole
Circumvolution
of
things
naturally
first
or
last
[
in
Preheminence
]
but
by
Law
Institution●
,
some
appoint
one
beginning
of
time
,
some
another
,
but
they
do
best
,
who
take
this
beginning
from
after
the
Winter
and
Solstice
,
when
the
Sun
ceasing
to
make
any
further
Progress
,
returns
and
conver●
his
course
again
to
us
,
for
there
is
then
a
kind
of
Topick
in
Nature
it self
,
which
verily
encreaseth
the
time
of
Light
to
us
,
and
shortens
the
time
of
darkness
,
and
makes
the
Lord
and
Ruler
of
every
transient
being
to
approach
nearer
to
us
.
Quest
.
20.
When
the
Women
beautifie
the
Temple
of
the
Goddess
appropriate
to
Women
,
which
they
call
Bona
,
why
do
they
bring
no
Myrtle
into
the
Hous●
,
although
they
be
zealous
of
using
all
budding
and
flo●ring
Vegetables
?
Sol
.
Is
not
the
reason
(
as
the
Fabulous
write
the
Story
)
thus
,
That
the
wife
of
Faulius
a
Divine●
,
using
to
drink
Wine
secretly
,
and
being
discovered
,
was
whipt
by
her
Husband
with
Myrtle
rods
:
Hence
the
Women
bring
in
no
Myrtle
,
but
offer
to
her
a
Drink-offering
of
Wine
,
which
they
call
Milk
?
Or
is
it
this
that
as
they
abstain
from
many
things
,
so
especially
they
reserve
themselves
chast
from
all
things
that
appertain
to
Venery
,
when
they
perform
that
divine
Service
?
for
they
do
not
only
turn
their
Husbands
out
of
doors
,
but
banish
from
the
House
every
Male-kind
,
when
they
exercise
this
Canonical
Obedience
to
their
Goddess
,
they
therefore
reject
Myrtle
as
an
abomination
,
it
being
consecrated
to
Venus
;
and
even
at
this
day
they
call
Venus
Murtia
,
of
old
(
as
it
seems
to
me
)
they
called
Myrtia
.
Quest
.
21.
Why
do
the
Latines
worship
a
Woodpecker
,
and
all
of
them
abstain
strictly
from
this
Bird
?
Sol
.
Is
it
because
one
Picus
by
the
Enchantments
of
his
Wife
transformed
himself
,
and
becoming
a
Woodpecker
,
uttered
Oracles
,
and
gave
Oraculous
Answers
to
them
that
enquired
?
or
if
this
be
altogether
incredible
and
Monstrous
,
there
is
another
of
the
Romantick
Stories
more
probable
,
about
Romulus
and
Remus
,
when
they
were
exposed
to
the
open
Field
,
that
not
only
a
Shewoolf
gave
them
suck
;
but
a
certain
Woodpecker
flying
to
them
fed
them
;
for
even
now
it
is
very
usual
,
in
Meads
and
Groves
where
a
Woodpecker
is
found
,
there
is
also
a
Wolf
,
as
Nigidius
writes
,
or
rather
as
they
deem
another
Bird
sacred
to
another
God
,
so
this
to
Mars
;
for
it
's
a
daring
and
fierce
Bird
,
and
hath
so
strong
a
Beak
as
to
drill
an
Oak
to
the
heart
by
pecking
.
Quest
.
22.
Why
are
they
of
opinion
that
Janus
was
double
faced
,
and
do
describe
and
paint
him
so
?
Sol
.
Was
it
because
he
was
a
Native
Greek
of
Parrhaebia
(
as
they
story
it
)
and
going
down
into
Italy
,
and
cohabiting
with
the
Barbarians
of
the
Country
,
changed
his
Language
and
way
of
living
?
or
rather
because
he
perswaded
that
People
of
Italy
,
that
were
salvage
and
lawless
to
a
Civil
Life
,
in
that
he
converted
them
to
Husbandry
,
and
formed
them
into
Common-Wealths
.
Quest
.
23.
Why
do
they
perform
Funeral
rites
in
the
Temple
of
Libitina
,
seeing
they
are
of
opinion
that
Libitina
is
Venus
?
Sol
.
Was
it
,
that
this
was
one
of
the
Wise
Institutions
of
King
Numa
,
that
they
might
learn
not
to
esteem
these
things
irksom
,
nor
to
fly
from
them
as
a
Defilement
,
or
rather
is
it
to
put
us
in
mind
that
whatever
is
born
must
dye
,
as
being
one
Goddess
that
presides
over
them
that
are
born
,
and
those
that
dye
?
And
at
Delphos
,
there
is
the
Statue
of
Venus
Epitymbia
[
Venus
on
a
Tomb
]
to
whom
,
at
their
Drink-Offerings
they
call
forth
the
Ghosts
of
the
deceased
.
Quest
.
24.
Why
have
they
three
beginnings
of
the
Month
forestated
,
which
take
up
such
an
interval
of
days
between
?
Sol
.
What
if
it
be
this
(
as
they
write
about
Juba's
time
)
that
on
the
Calends
the
Magistrates
called
the
common
People
,
and
proclaimed
the
Nones
on
the
fifth
,
the
Ides
they
esteemed
an
Holy-day
?
or
rather
they
that
define
time
by
the
variations
of
the
Moon
,
have
observed
that
the
Moon
comes
under
three
greatest
variations
monthly
,
the
first
is
when
its
obscured
making
a
Conjunction
with
the
Sun
,
the
second
is
when
it
gets
out
of
the
rays
of
the
Sun
,
and
makes
her
first
appearance
after
the
Sun
is
down
,
the
third
is
at
her
fulness
when
it
s
full
Moon
,
they
call
her
disappearance
and
obscurity
the
Calends
,
every
thing
hid
and
privy
they
call
claim
,
and
celare
is
to
hide
:
The
first
appearance
they
call
the
Nones
,
by
a
most
fit
notation
of
Names
,
it
being
the
New-Moon
[
Novilunium
]
for
they
call
it
New-Moon
as
we
do
.
Ides
are
so
by
reason
of
the
fairness
and
clear
complexion
of
the
Moon
standing
forth
in
her
compleat
splendor
.
Quest
.
25.
Why
do
they
determine
the
days
after
the
Calends
,
Nones
and
Ides
to
be
unfit
to
travel
or
go
a
long
journey
in
?
Sol
.
Whether
(
as
most
Men
think
and
Livy
tells
us
)
on
the
next
day
after
the
Ides
of
Quintilis
(
which
they
now
call
July
)
the
Tribunes
of
the
Souldery
marching
forth
,
the
Army
were
conquered
by
the
Gauls
in
a
Battle
about
the
River
Allia
,
and
lost
the
City
,
whereupon
this
day
was
reckoned
unlucky
,
and
Superstition
(
as
it
loves
to
do
)
extended
this
observation
further
,
and
subjected
the
days
after
the
Nones
and
Calends
to
the
same
scrupulosity
?
Or
what
if
this
notion
meet
with
much
contradiction
?
For
it
was
on
another
day
they
were
defeated
in
Battle
which
they
calling
Aliensis
(
from
the
River
)
do
greatly
abominate
as
unsuccessful
,
and
whereas
there
be
many
unlucky
days
,
they
do
not
observe
in
all
the
Months
alike
,
but
every
one
in
the
Month
he
happens
in
,
and
it
s
most
improbable
that
all
the
next
days
after
the
Nones
and
Callends
simply
considered
,
should
contract
this
Superstition
;
wherein
they
solemnize
some
purifications
and
funeral
rites
to
the
Ghosts
of
the
deceased
,
so
that
they
have
constituted
the
Three
which
hath
been
spoken
of
,
as
it
were
the
chief
and
principle
days
for
Festivals
and
Holy-days
,
designing
the
next
following
these
to
Daemons
and
deceased
persons
,
which
days
they
esteemed
unfortunate
and
unfit
for
Action
.
And
also
the
Grecians
worshipping
their
Gods
,
at
the
New
of
the
Moon
,
dedicated
the
next
day
to
Heroes
and
Daemons
,
and
the
second
of
the
Cups
was
mingled
on
the
behalf
of
the
Male
and
Female
Heroes
.
Moreover
Time
is
altogether
a
Number
,
and
a
Unity
which
is
the
foundation
of
a
Number
,
is
of
a
Divine
Nature
:
The
Number
next
is
two
,
contrary
to
the
first
,
and
is
the
first
of
even
Numbers
,
but
an
even
Number
is
defective
,
imperfect
and
infinite
;
as
again
an
odd
number
is
determinate
,
definite
and
is
compleat
,
therefore
the
Nones
succeed
the
Calends
on
the
Fifth
day
,
the
Ides
follow
the
Nones
on
the
Ninth
,
for
unequals
to
terminate
beginnings
,
but
those
even
Numbers
which
are
next
after
beginnings
,
have
not
that
Preheminence
nor
Influence
:
Hence
on
such
Days
they
take
not
any
Actions
or
Journey
in
hand
,
wherefore
that
of
Themistocles
hath
reason
in
it
.
The
day
after
contended
with
the
Feast-Day
,
saying
,
that
the
Feast-day
truly
had
much
Labour
and
Toil
,
but
she
[
the
Day
after
the
Feast
]
affords
the
Fruition
of
the
Provision
made
for
the
Feast
day
,
with
much
Leisure
and
Quietness
.
The
Feast-day
answered
after
his
wise
,
Thou
speakest
truth
,
but
if
I
had
not
been
,
neither
hadst
thou
been
.
These
things
spake
Themistocles
to
the
succeeding
Athenian
Officers
of
the
Army
,
as
that
they
could
never
have
made
any
Figure
in
the
World
,
had
not
he
saved
the
City
,
when
as
therefore
every
Action
and
Journey
worth
our
diligent
Management
,
requires
necessary
Provision
and
Preparation
:
The
Romans
of
old
made
no
Family
Provision
on
Feast-days
,
nor
were
careful
for
any
thing
,
but
that
they
might
attend
Divine
Service
,
and
this
they
did
with
all
their
Might
,
as
even
now
the
Priests
enjoyn
them
in
their
Sermons
,
when
they
address
themselves
to
the
Sacrifices
.
In
like
manner
they
do
not
rush
presently
after
their
Festival
Solemnities
,
upon
a
Journey
,
or
any
Enterprize
(
because
they
were
unprovided
)
but
finished
that
Day
in
contriving
Domestick
Affairs
,
and
fitting
themselves
[
for
the
intended
Occasions
abroad
]
as
even
at
this
day
,
after
they
have
said
their
Prayers
and
finished
their
Devotion
,
they
are
wont
to
stay
and
sit
still
in
the
Temples
,
so
that
they
did
not
joyn
Working-days
immediately
to
Holy-days
,
but
made
some
Interval
and
Distance
between
them
;
secular
Affairs
,
bringing
many
Troubles
and
Distractions
along
with
them
.
Quest
.
26.
Why
do
Women
wear
for
Mourning
white
Manto's
,
and
white
Kerchiefs
?
Sol
.
What
if
they
do
this
in
Conformity
to
the
Magitians
,
who
(
as
they
say
)
standing
in
defiance
of
Death
and
Darkness
,
do
fortifie
themselves
with
bright
and
splendid
Robes
,
for
the
doing
of
it
?
Or
as
the
dead
Corps
is
wrapped
in
White
,
so
they
judge
it
meet
that
they
should
be
conformable
thereto
?
For
they
beautifie
the
Body
so
,
but
cannot
the
Soul
,
wherefore
they
follow
it
as
gone
before
pure
and
white
,
being
dismissed
after
it
hath
fought
a
great
and
various
Warfare
?
Or
is
it
that
,
that
which
is
very
mean
and
plain
is
most
becoming
in
these
things
?
for
of
Garmants
dy'd
of
a
Colour
,
some
argue
Luxury
,
others
Vanity
,
neither
may
we
say
less
of
Black
than
of
Sea-green
or
Purple
,
for
verily
Garments
are
deceitful
,
and
so
are
Colours
,
and
a
thing
that
is
naturally
black
,
is
not
dy'd
by
Art
but
by
Nature
,
and
is
blended
with
an
intermixt
Shade
:
It
s
only
White
therefore
that
is
sincere
unmixt
,
free
from
the
Impurity
of
a
Dye
and
unimitable
,
therefore
most
proper
to
those
that
are
buried
:
for
one
that
is
dead
is
become
simple
,
unmixt
,
and
pure
without
Wealth
or
Guard
,
freed
from
the
Body
no
otherwise
then
from
a
tinging
Poyson
.
In
Argos
they
wear
White
in
Mourning
,
as
Socrates
saith
,
Vestments
rinced
in
Water
.
Quest
.
27.
Why
do
they
repute
every
Wall
immaculate
and
sacred
,
but
the
Gates
not
so
?
Sol
.
Is
it
(
as
Varro
hath
wrote
)
that
the
Wall
is
to
be
accounted
Sacred
,
that
they
might
defend
it
chearfully
,
and
even
lay
down
their
Lives
for
it
;
upon
this
very
account
it
appears
that
Romulus
slew
his
Brother
,
because
he
attempted
to
leap
over
a
sacred
and
inaccessible
Place
,
and
to
render
it
transcendible
and
profane
,
but
it
could
not
possibly
be
,
that
the
Gates
should
be
kept
sacred
,
through
which
they
carried
many
things
that
necessity
required
,
even
dead
Corpses
,
when
they
built
a
City
from
the
Foundation
,
they
marked
out
the
place
on
which
they
intended
to
build
it
with
a
Plough
,
yoaking
a
Bull
and
a
Cow
together
,
but
when
they
did
set
out
the
Bounds
of
the
Walls
,
measuring
the
Space
of
the
Gates
,
they
lifted
up
the
Plough-Share
and
carryed
the
Plough
over
it
,
that
all
the
ploughed
Part
might
be
sacred
and
inviolable
.
Quest
.
28.
Why
do
they
prohibit
the
Children
to
swear
by
Hercules
within
Doors
,
but
command
them
to
go
out
of
the
Doors
?
Sol
.
Is
the
reason
(
as
some
say
)
that
they
are
of
Opinion
that
Hercules
was
not
delighted
in
a
Domestick
Life
,
but
rather
to
live
abroad
in
Fields
and
Out-houses
?
Or
rather
because
he
was
none
of
their
Native
Country
Gods
,
but
a
Foreigner
?
For
neither
do
they
swear
by
Bacchus
within
Doors
,
he
being
a
Foreigner
,
if
it
be
he
whom
the
Greeks
call
Dionysius
?
Or
what
if
these
things
are
uttered
by
Children
in
Sport
,
this
is
on
the
contrary
for
a
restraint
of
a
frivolous
and
rash
Oath
,
as
Favorin
saith
,
for
that
which
is
done
as
it
were
with
Preparation
,
causes
delay
and
deliberation
.
If
a
Man
judges
,
as
Favourinus
doth
of
the
things
recorded
about
Hercules
,
that
this
was
not
common
to
other
Gods
,
but
peculiar
to
him
,
for
History
tells
us
that
he
had
such
a
Religious
Veneration
from
an
Oath
,
that
he
swore
but
once
only
to
Phyleus
Augeus
his
Son
:
Wherefore
Pythia
upbraids
the
Lacedaemonians
with
such
Swearing
,
as
though
it
would
be
more
laudable
and
better
to
pay
their
Vows
,
than
to
swear
.
Quest
.
29.
Why
do
they
not
permit
the
new
married
Woman
her self
to
step
over
the
Threshold
of
the
House
,
but
the
Bride
man
lift
her
over
?
Sol
.
What
if
the
reason
be
,
that
they
taking
their
first
Wives
by
force
;
brought
them
thus
into
their
Houses
,
but
they
went
not
in
of
their
own
accord
?
Or
is
it
that
they
will
have
them
seem
to
enter
into
that
place
as
by
force
,
not
willingly
,
where
they
are
about
to
loose
their
Virginity
?
Or
is
it
a
significant
Ceremony
,
to
shew
that
she
is
not
to
go
out
,
depart
,
or
leave
her
Dwelling
Place
,
till
she
is
forced
,
even
as
she
goes
in
by
force
,
for
with
us
also
in
Baotia
,
they
burn
the
Axle-tree
of
a
Cart
before
the
Doors
,
intimating
that
the
Spouse
is
bound
to
remain
there
,
the
Instrument
of
Carriage
being
destroyed
.
Quest
.
30.
Why
do
the
Bride-men
that
bring
in
the
Bride
,
require
her
to
say
,
where
thou
Cajus
art
,
there
am
I
Caja
?
Sol
.
What
if
the
reason
be
,
that
by
mutual
agreement
,
she
enters
presently
upon
participation
of
all
things
,
even
to
share
in
the
Government
:
And
this
is
the
meaning
of
it
,
Where
thou
art
Lord
and
Master
of
the
Family
,
there
am
I
also
Dame
and
Mistriss
of
the
Family
?
These
Names
they
use
at
other
times
promiscuously
,
as
the
Lawyers
do
Cajus
,
Sejus
,
Lucius
,
Titius
,
and
the
Philosophers
use
the
Names
of
Dion
and
Theon
?
Or
is
it
that
Caja
Secilia
an
honest
and
good
Woman
,
being
married
to
one
of
Tarquinius
his
Sons
,
had
her
Statue
of
Brass
Erected
in
the
Temple
of
M.
Ancus
,
on
which
were
anciently
hang'd
Sandals
and
Spindles
,
as
a
significant
Memorial
of
her
House
wifery
and
Industry
.
Quest
.
31.
Why
is
that
so
much
celebrated
Name
Thalassius
,
sung
at
Nuptials
?
Sol
.
Is
it
not
from
the
Greek
Word
{αβγδ}
,
Spinning
,
&c.
because
they
call
a
Spindle
Talassus
?
Moreover
,
when
they
have
introduced
the
Bride
,
they
spread
a
Fleece
under
her
,
and
she
having
brought
in
with
her
a
Distaff
and
a
Spindle
,
all
behangs
her
Husbands
Door
with
Woollen-Yarn
?
Or
if
it
be
true
which
Historians
report
,
that
there
was
a
certain
Young
Man
famous
in
Military
Atchievements
,
and
also
an
honest
Man
,
whose
Name
was
Talassius
,
now
when
the
Romans
seized
by
force
on
the
Sabine
Daughters
,
coming
to
see
the
Theatrick
Shews
.
A
comely
Virgin
for
Beauty
was
brought
to
Talassius
,
by
some
of
the
common
sort
of
People
and
Retainers
to
him
,
crying
out
a
loud
(
that
they
might
go
the
more
securely
,
and
none
might
stop
them
or
take
the
Wench
from
them
)
Let
a
Wife
be
brought
to
Thalassius
;
upon
which
the
rest
of
the
Rabble
greatly
honouring
Talassius
,
followed
on
,
and
accompanied
them
with
their
loud
Acclamations
,
praying
for
,
and
praising
of
Talassius
:
Hence
that
proving
a
Fortunate
Match
,
it
became
a
Custom
to
others
at
Nuptials
,
to
cant
over
Talassius
,
as
the
Greeks
do
Hymenaeus
.
Quest
.
32.
Why
do
they
that
throw
the
Effigies
of
Men
from
a
wooden
Bridge
into
the
River
,
in
the
Month
of
May
,
call
those
Images
Argives
?
Sol
.
Was
it
that
the
Barbarians
that
of
old
inhabited
about
that
place
,
did
in
this
manner
destroy
the
Graecians
which
they
took
?
Or
did
their
so
much
admir'd
Hercules
reform
their
Practise
of
killing
Strangers
,
and
taught
them
this
Custom
of
representing
their
divilish
Practice
,
by
casting
in
of
Images
?
The
Ancients
have
usually
call'd
all
Grecians
,
Argives
,
unless
in
troth
the
Arcadians
esteeming
the
Argives
open
Enemies
,
by
reason
of
Neighbourhood
,
they
that
belong'd
to
Evander
,
flying
from
Greece
,
and
taking
up
their
Scituation
there
,
have
kept
up
that
Malignity
and
Enmity
?
Quest
.
33.
Why
would
they
not
in
ancient
times
Sup
abroad
without
their
Sons
,
whilst
they
were
in
Non-age
?
Sol
.
Was
not
this
Custom
brought
in
by
Lyeurgus
,
when
he
introduced
the
Boys
to
the
Phitidia
[
Clubs
]
that
they
might
be
inured
to
Modesty
in
the
use
of
Pleasures
,
not
savagely
and
rudely
,
having
their
Superiors
by
them
as
Overseers
and
Observers
?
Verily
its
of
no
small
Concernment
that
Parents
should
carry
themselves
with
all
Gravity
and
Sobriety
in
the
Presence
of
their
Children
:
for
when
old
Men
are
debauch'd
,
it
will
necessarily
follow
(
as
Plato
saith
)
that
young
Men
will
be
most
debauched
.
Quest
34.
What
is
the
reason
that
when
the
other
Romans
did
perform
their
Drink-Offerings
and
Purifications
for
the
Dead
in
the
Month
of
February
,
Decimus
Brutus
(
as
Cicero
saith
)
did
it
in
December
?
Sol
.
He
verily
was
the
first
who
entring
upon
Lusitania
,
passed
from
thence
with
his
Army
over
the
River
Lethe
.
May
it
not
be
that
as
many
were
wont
to
perform
Funeral
Rites
in
the
latter
part
of
the
Day
,
and
end
of
the
Month
,
that
it
's
rational
to
believe
,
that
at
the
return
of
the
Year
,
and
end
of
the
Month
,
also
he
would
honour
the
Dead
?
For
December
is
the
last
Month
:
Or
was
those
Adorations
of
their
Infernal
Ghosts
?
For
it
was
the
Season
of
the
Year
to
honour
them
with
all
sorts
of
Fruits
that
had
attained
ripeness
?
Or
is
it
because
when
they
moved
the
Earth
at
the
beginning
of
Seed
time
,
it
s
most
meet
then
to
remember
the
Ghosts
below
?
Or
is
it
that
this
Month
is
by
the
Romans
consecrated
to
Saturn
,
whom
they
reckon
to
be
one
of
the
Infernal
Gods
,
and
not
of
the
Supernal
?
Or
that
whilst
the
great
Feast
of
Saturnals
did
last
,
thought
to
be
attended
with
the
greatest
of
Luxury
and
Voluptuous
Enjoyments
,
it
was
judged
meet
to
crop
off
some
first
Fruits
of
these
for
the
Dead
?
Or
what
if
it
be
a
meer
Ly
,
that
only
Brutus
did
purifie
on
the
Behalf
of
the
Dead
in
this
Month
,
when
as
they
solemnize
Funeral
Rites
for
Laurentia
,
and
offer
Drink
Offerings
at
her
Tomb
in
the
Months
of
December
?
Quest
.
35.
Why
do
they
adore
Laurentia
so
much
,
seeing
she
was
a
Strumpet
?
Sol
.
They
say
that
Acca
Laurentia
was
diverse
from
this
,
and
they
ascribe
Honour
to
in
the
Month
of
April
:
But
this
other
Laurentia
they
say
was
Sirnamed
Fabola
,
she
became
noted
upon
this
occasion
,
a
certain
Sexton
that
belonged
to
Hercules
(
as
it
seems
)
leading
an
Idle
Life
,
used
to
spend
most
of
his
Days
at
Chests
and
Dice
,
and
on
a
certain
time
,
when
it
happen'd
that
none
of
those
that
were
wont
to
play
with
him
,
and
partake
of
his
Sport
,
were
present
,
he
being
very
uneasie
in
himself
,
he
challenged
the
Gods
to
play
a
Game
at
Dice
with
him
,
as
it
were
for
this
Wager
,
that
if
he
got
the
Game
,
he
should
receive
some
Boon
from
the
God
;
but
if
he
lost
it
,
he
would
provide
a
Supper
for
the
God
,
and
a
pretty
Wench
for
him
to
lye
with
;
whereupon
,
choosing
out
two
Dice
,
one
for
himself
,
and
the
other
for
the
God
,
and
throwing
them
he
lost
the
Game
,
upon
which
,
abiding
by
his
Challenge
,
he
prepared
a
very
splendid
Table
for
the
God
,
and
picking
up
Laurentia
,
a
notorious
Harlot
,
and
set
her
down
to
the
good
Cheer
,
and
when
he
had
made
a
Bed
for
her
in
the
Temple
,
he
departed
and
shut
the
Doors
after
him
,
the
report
went
,
that
Hercules
came
and
had
to
do
with
her
,
but
not
after
the
usual
manner
of
Men
,
and
commanded
her
to
go
forth
early
in
the
Morning
into
the
Market-place
,
and
whomsoever
she
first
happened
to
meet
him
,
him
she
should
especially
set
her
Heart
upon
,
and
procure
him
to
be
her
Cope-mate
;
Laurentia
accordingly
arising
and
going
forth
,
happened
to
meet
with
a
certain
rich
,
unmarried
,
grave
Man
,
whose
Name
was
Taruntius
,
he
lying
with
her
,
made
her
,
whilst
he
lived
,
the
Governess
of
his
House
,
and
his
Heiress
when
he
died
;
some
time
after
,
she
died
and
left
her
Estate
to
the
City
,
and
therefore
they
have
her
in
so
great
a
Reputation
.
Quest
.
36.
Why
do
they
call
one
Gate
at
Rome
the
Window
(
to
signifie
that
it
is
the
lightest
)
and
just
by
it
is
the
Bed-Chamber
of
Fortune
so
called
?
Sol
.
Was
it
because
Servius
who
became
the
most
successful
King
,
got
his
Glory
by
conversing
with
Fortune
,
shining
into
him
at
a
Window
?
And
though
this
may
be
but
a
Fable
,
yet
Tarquinius
Priscus
the
King
dying
,
his
Wife
Tanaquil
being
a
discreet
and
Royal
Woman
,
puting
her
Head
out
at
a
Window
,
propounded
Servius
to
the
Citizens
,
and
perswading
them
to
proclaim
him
King
,
and
this
place
had
the
Name
of
it
.
Quest
.
37.
Why
is
it
,
that
of
the
things
dedicated
to
the
Gods
,
the
Law
permits
only
to
neglect
the
Spoils
that
are
taken
in
War
,
and
by
time
fall
into
decay
;
and
permits
them
not
to
have
any
Veneration
nor
Reparation
?
Sol
.
Is
this
the
reason
that
they
are
of
opinion
that
the
renown
of
Ancestors
fades
away
,
and
yet
they
are
always
seeking
after
some
fresh
Monument
of
Fortitude
?
Or
rather
because
time
wears
out
the
marks
of
contention
with
our
Enemies
,
and
to
restore
and
renew
them
,
were
inviduous
and
malicious
,
neither
among
the
Greeks
are
those
Men
renowned
,
who
were
the
first
Erectors
of
Stone
or
Bruss
Trophies
.
Quest
.
38.
Why
did
Q.
Metellus
,
being
a
High
Priest
,
and
otherwise
reputed
a
wise
Man
,
and
a
States
Man
,
prohibit
the
use
of
Divination
after
the
Sextile
Month
now
called
August
?
Sol
.
Is
it
not
that
we
also
,
as
the
day
begins
and
encreaseth
,
do
those
things
,
and
so
as
the
Month
begins
and
encreaseth
,
but
all
declinations
we
observe
to
be
unlucky
;
so
he
also
was
of
opinion
that
the
time
of
year
,
after
eight
Months
was
as
it
were
the
Evening
of
the
year
,
when
it
declined
and
hastened
towards
an
end
?
Or
is
it
because
they
must
use
thriving
and
full
grown
Birds
,
for
such
are
in
Summer
;
but
towards
Autumn
,
some
are
Moulting
and
Sickly
,
others
Chickens
and
unfledg'd
,
others
altogether
vanish'd
and
fled
out
of
the
Country
,
by
reason
of
the
Season
of
the
Year
.
Quest
.
39.
Why
is
it
unlawful
for
such
as
are
not
mustred
(
although
they
be
otherwise
conversant
in
the
Army
)
to
slay
an
Enemy
or
wound
him
?
Sol
.
This
thing
Cato
Senior
hath
even
made
clear
in
a
certain
Epistle
,
writing
to
his
Son
and
commanding
him
,
That
if
he
be
discharged
of
the
Army
,
having
fulfilled
his
time
there
,
that
he
return
,
if
he
stays
to
take
Commission
from
the
General
to
march
forth
in
order
to
wounding
and
staying
the
Enemy
.
Is
it
the
reason
,
that
necessity
requires
that
a
Man
should
be
commissionated
for
the
killing
of
a
Man
?
For
he
that
doth
this
illegally
and
without
Commission
is
a
Murtherer
.
Therefore
Cyrus
commended
Chrysanta
,
that
when
he
was
about
to
slay
an
Enemy
,
and
lifting
up
his
Cemeter
to
take
his
blow
,
and
hearing
a
retreat
sounded
,
let
the
Man
alone
and
smote
him
not
,
as
being
prohibited
?
Or
is
it
that
if
a
Man
conflicts
and
fights
with
his
Enemies
,
and
falls
under
a
Consternation
,
he
ought
to
be
lyable
to
answer
it
,
and
not
escape
punishment
?
For
verily
he
doth
not
advantage
his
side
so
much
by
smiting
and
wounding
him
,
as
he
doth
mischief
by
turning
his
back
and
flying
,
therefore
he
that
is
disbanded
is
fre'd
from
Marshal
Laws
,
but
when
he
doth
petition
to
perform
the
Office
of
a
Souldier
,
he
doth
again
subject
himself
to
Military
Laws
,
and
puts
himself
under
the
command
of
his
General
.
Quest
.
40.
Wherefore
was
it
unlawful
for
a
Priest
of
Jupiter
to
be
annointed
abroad
in
the
Air
?
Sol
.
Was
it
not
because
it
was
neither
honest
nor
decent
to
strip
the
Sons
naked
,
whilst
the
Father
looked
on
,
nor
the
Son-in
Law
whilst
the
Father-in-Law
looked
on
?
neither
in
ancient
times
did
they
wash
together
;
for
verily
Jupiter
is
the
Father
,
and
that
which
is
abroad
in
the
open
Air
may
be
especially
said
to
be
as
it
were
in
the
sight
of
Jupiter
,
Or
is
it
thus
?
As
it
's
a
prophane
thing
for
him
to
strip
himself
naked
in
the
Temple
or
Holy
Place
;
so
they
did
reverence
the
open
Air
and
Firmament
as
being
full
of
Gods
and
Daemons
;
wherefore
we
do
many
necessary
things
within
doors
,
hiding
and
covering
our selves
in
our
Houses
from
the
sight
of
the
Gods
;
moreover
some
things
are
enjoyned
to
the
Priest
only
,
other
things
to
all
by
a
Law
delivered
by
the
Priest
;
for
with
us
[
in
Greece
]
to
wear
a
Crown
,
to
wear
long
Hair
,
or
to
carry
cold
Iron
by
his
side
,
or
not
enter
into
the
Phocaean
borders
,
are
peculiar
,
proper
peices
of
the
High
Priest's
Service
,
but
not
to
taste
latter
,
ripe
fruits
before
the
Autumnal
Equinoctial
;
or
to
cut
a
Vine
before
the
Spring
Equinoctial
,
are
things
required
of
all
by
the
Chief
Priest
,
each
of
these
have
their
Season
:
It
's
after
the
same
manner
(
as
it
appears
)
among
the
Romans
it
's
peculiar
to
the
Priest
,
neither
to
make
use
of
a
Horse
,
nor
to
be
absent
from
home
in
a
Journey
more
than
three
Nights
,
nor
to
put
off
his
Hat
(
therefore
he
is
called
Flamen
)
many
other
things
are
enjoyned
to
all
sorts
of
Men
by
the
Priest
;
of
which
one
is
not
to
be
anointed
abroad
in
the
open
Air
:
For
the
Romans
have
a
great
prejudice
against
dry
Unction
[
i
.
e
.
without
bathing
]
for
they
are
of
Opinion
,
that
nothing
hath
been
so
great
a
cause
to
the
Grecians
of
Slavery
and
effeminacy
,
than
their
Fencing
and
Wrestling
Schools
,
insinuating
so
much
Debauchery
and
Idleness
into
the
Citizens
,
yea
vitious
sloth
and
buggery
,
yea
that
they
destroyed
the
very
Bodies
of
Youths
,
with
sleeping
;
perambulations
,
dancing
and
delicious
feeding
,
whereby
they
insensiby
fell
from
the
use
of
Arms
,
and
instead
of
being
good
Soldiers
and
Horsemen
,
they
loved
to
be
called
Gentlemen
,
Wrestlers
,
and
prettey
Men
:
It
is
hard
therefore
for
them
to
avoid
these
mischiefs
,
who
are
unclothed
in
the
open
Air
,
but
they
that
are
anointed
within
doors
and
cure
themselves
at
home
,
do
commit
none
of
these
Vices
.
Quest
.
41.
Why
had
the
ancient
Coin
on
one
side
the
Image
of
double-fac'd
Janus
stamped
,
on
the
other
side
the
Stern
or
Stem
of
a
Ship
:
Sol
.
What
if
it
be
(
as
they
commonly
say
)
in
honour
of
Saturn
that
sailed
over
into
Italy
in
a
Ship
?
Or
if
this
be
no
more
than
what
may
be
said
of
many
others
besides
;
for
Janus
,
Evander
and
Aeneas
all
came
by
Sea
into
Italy
?
A
man
may
take
this
to
be
more
probable
;
where●s
some
things
serve
for
the
beauty
of
a
City
,
some
things
for
necessary
Accommodation
,
the
greatest
part
of
the
things
that
beautify
a
City
,
is
a
good
constitution
of
Government
,
and
the
greatest
Part
for
necessary
Accommodation
,
is
good
trading
,
whereas
now
Janus
had
erected
a
good
frame
of
Government
among
them
,
reducing
them
to
a
sober
manner
of
Life
,
and
the
River
being
Navigable
,
affording
plenty
of
all
necessary
Commodities
,
bringing
in
partly
from
the
Sea
,
and
partly
from
the
out
Borders
of
the
Country
:
Their
Coin
hath
a
significant
stamp
double
faced
,
of
the
Legislator
(
as
hath
been
said
)
by
reason
of
the
vicissitude
of
their
Affairs
,
and
for
the
River
they
have
a
small
Ship
,
they
used
also
another
sort
of
Coyn
,
having
engraven
on
it
an
Ox
,
a
Sheep
and
a
Sow
,
to
shew
that
they
traded
most
in
Cattle
,
and
got
their
riches
from
these
,
hence
were
many
of
the
Names
among
the
Ancients
derived
,
as
Suills
,
Bubucks
,
Porcians
,
as
Finestella
tells
us
.
Quest
.
42.
Why
do
they
use
the
Temple
of
Saturn
for
a
Chamber
of
Publick
Treasury
as
also
an
Office
of
Record
for
Contracts
?
Sol
.
Is
not
this
the
reason
?
because
that
saying
hath
obtained
Credit
,
viz.
that
there
was
no
Avarice
or
Injustice
among
Men
,
while
Saturn
rul'd
,
but
Faith
and
Righteousness
?
Or
was
it
,
that
God
presided
over
the
Fruits
of
the
Field
and
Husbandry
?
For
the
Sicle
signifyed
as
much
,
and
not
as
Antimachus
was
perswaded
and
wrote
with
Hesiod
,
With
Crooked
Falk
Saturn
'gainst
Heavens
fought
,
Cut
off
his
Fathers
privities
,
Foul
bout
.
Money
is
produced
from
plenty
of
Fruit
,
and
the
vent
of
them
,
therefore
they
make
Saturn
the
Author
and
Preserver
of
Tranquility
.
That
which
confirms
this
is
,
that
the
Conventions
assembled
every
Ninth
day
in
the
Market
place
(
which
they
call
Nundinae
Markets
)
they
reckon
sacred
to
Saturn
,
because
the
excellency
of
Fruit
gave
the
first
occasion
of
buying
and
selling
?
Or
was
these
things
far
fetcht
:
The
first
that
contrived
this
Saturnine
Chamber
of
Bank
,
was
Val
.
Publicola
upon
the
suppression
of
Kings
,
being
perswaded
that
it
was
a
strong
place
perspicuous
,
and
not
easily
undermined
by
Treachery
.
Quest
.
43.
Wherefore
did
the
Embassadors
from
whencesoever
they
came
to
Rome
,
go
to
Saturn's
Temple
,
and
there
had
their
names
recorded
before
the
Chamberlains
?
Sol
.
Was
this
the
cause
that
being
Saturn
was
a
Foreigner
therefore
he
much
rejoyced
in
Strangers
?
Or
is
this
better
resolved
by
History
.
Anciently
(
as
it
seems
)
the
Questors
sent
entertainment
to
the
Embassadors
,
(
they
called
the
presents
Lauteia
)
they
took
care
also
of
the
Sick
,
and
buried
their
dead
out
of
their
publick
Stock
,
but
now
of
late
because
of
the
multitude
of
Embassadors
that
come
,
that
Expence
is
left
off
,
yet
it
remains
still
in
use
to
bring
the
Embassadors
unto
the
Chamberlains
,
that
their
Names
might
be
recorded
.
Quest
.
44.
Why
is
it
not
lawful
for
Jupiters
Priests
to
swear
?
Sol
.
Is
not
the
reason
that
an
Oath
is
a
kind
of
Test
imposed
on
a
Free
People
,
but
the
Body
and
Mind
of
a
Priest
ought
to
be
free
from
imposition
?
Or
is
it
not
unlikely
that
he
will
be
disbelieved
in
smaller
Matters
,
who
is
intrusted
with
Divine
and
greater
?
Or
is
it
that
every
Oath
concludes
with
an
Execration
of
Perjury
,
and
an
Execration
is
a
fearful
and
grievous
thing
.
Hence
neither
is
it
thought
fit
that
Priests
should
curse
others
,
wherefore
the
Priestess
at
Athens
was
commended
for
refusing
to
curse
Alcibiades
,
when
the
common
People
required
her
to
do
it
,
for
she
said
,
I
am
a
Votary
,
not
a
Cursing
Priestess
.
Or
is
it
that
the
danger
of
Perjury
is
of
a
publick
Nature
?
If
a
Religious
person
swearing
,
be
perjured
,
who
presides
in
offering
up
Sacrifices
on
the
behalf
of
the
City
.
Quest
.
45.
Why
is
it
that
in
solemn
Feasts
of
Venereals
,
they
let
Wine
run
so
freely
out
of
the
Temple
of
Venus
?
Sol
.
Is
this
the
reason
(
as
some
say
)
that
Mezentius
the
Etrurian
General
sent
to
make
a
League
with
Aeneas
,
upon
the
condition
that
he
might
have
a
Yearly
Tribute
of
Wine
,
Aeneas
refusing
,
Mezentius
engaged
to
the
Etrurians
,
that
he
would
take
the
Wine
by
force
of
Arms
and
give
it
to
them
,
Aeneas
hearing
of
his
promise
devoted
his
Wine
to
the
Gods
,
and
after
the
Victory
he
gathered
in
the
Vintage
,
and
powred
it
forth
before
the
Temple
of
Venus
.
Or
is
this
a
teaching
ceremony
,
that
we
should
Feast
with
Sobriety
and
not
Excess
,
as
if
the
Gods
were
beater
pleased
with
the
Spillers
of
Wine
,
then
with
the
Drinkers
of
it
?
Quest
.
46.
Wherefore
would
the
Ancients
have
the
Temple
of
Horta
to
stand
always
open
?
Sol
.
Is
this
the
reason
(
as
Antistes
Labeo
hath
told
us
)
that
Hortari
signifies
to
quicken
one
to
an
Action
,
and
that
Horta
is
such
a
Goddess
as
Exhorts
,
and
Excites
to
good
things
,
they
suppose
therefore
that
she
ought
always
to
be
in
business
,
never
procrastinate
therefore
not
to
be
shut
up
or
lockt
?
Or
is
it
rather
as
now
they
call
her
Hora
(
the
first
Syllable
pronounced
long
)
as
a
kind
of
an
active
and
busie
Goddess
,
being
very
circumspect
and
careful
,
and
they
were
of
opinion
that
she
was
never
lazy
or
indeed
of
humane
affairs
;
Or
is
it
that
this
is
a
Greek
name
,
as
many
others
of
them
be
,
and
signifies
a
Goddess
that
always
oversees
and
inspects
Affairs
,
and
therefore
her
Temples
is
always
open
as
one
that
never
slumbers
nor
sleeps
?
But
if
Labeo
deduceth
Hora
aright
from
Hortari
,
consider
whether
Orator
may
not
rather
be
said
to
be
derived
from
thence
,
who
being
an
Exhorting
and
Exciting
person
is
a
Counseller
or
Leader
of
the
Common
people
,
and
not
from
{αβγδ}
Imprecation
,
and
{αβγδ}
a
Prayer
as
some
say
.
Quest
.
47.
Why
did
Romulus
build
the
Temple
of
Vulcan
without
the
City
?
Sol
.
What
if
it
were
by
reason
of
that
Fabled
grudge
which
Vulcan
had
against
Mars
for
the
sake
of
Venus
,
Romulus
being
reputed
the
Son
of
Mars
,
would
not
make
Vulcan
a
cohabitant
of
the
same
House
or
City
with
him
?
Or
this
may
be
a
silly
reason
for
that
Temple
was
at
first
built
by
Romulus
for
a
Senate
House
,
and
a
Privy-Counsel
for
him
to
consult
State
Affairs
together
with
Tatius
,
where
they
might
be
retired
with
the
Senators
,
and
sit
in
consultation
about
matters
quietly
,
without
interruption
from
the
Multitude
?
Or
was
it
that
Rome
was
formerly
in
danger
of
being
burnt
from
Heaven
,
he
thought
good
to
adore
that
God
,
but
place
his
habitation
without
the
City
?
Quest
.
48.
Wherefore
did
they
(
in
the
Feasts
called
Consalia
)
put
Garlands
on
the
Horses
and
Asses
,
and
take
them
off
from
all
work
?
Sol
.
Was
it
not
because
they
celebrated
that
Feast
to
Neptune
,
the
Cavaleir
[
who
was
therefore
called
Consus
]
and
the
Ass
takes
part
and
share
with
the
Horse
,
in
his
rest
from
labour
?
Or
was
it
thus
,
that
after
Navigation
came
in
and
Traffick
by
Sea
,
there
succeeded
a
kind
of
ease
and
leasure
to
the
Cattle
,
in
some
kind
or
other
?
Quest
.
49.
Wherefore
was
it
a
custom
among
the
Candidates
for
Magistracy
to
present
themselves
in
their
Shirts
without
Coats
,
as
Cato
tells
us
?
Sol
.
49.
Was
it
not
that
they
should
not
carry
Money
in
their
bosoms
to
buy
Votes
with
?
Or
is
it
that
they
preferred
no
Man
as
fit
for
the
Magistracy
,
for
the
sake
of
his
Birth
,
Riches
or
Honours
,
but
for
his
Wounds
and
Cicatrices
,
and
that
these
might
be
visible
to
them
that
came
about
them
,
they
came
without
upper
Cloaths
to
their
Elections
?
Or
as
by
Courteous
Behaviour
,
Supplication
and
Submission
,
so
by
humbling
themselves
in
nakedness
,
they
gained
on
the
affections
of
the
common
People
.
Quest
.
50.
Why
did
the
Flamen
Dialis
[
Jupiters
Priest
]
when
his
Wife
dyed
,
lay
down
his
Priestly
dignity
,
as
Teyus
tells
us
?
Sol
.
Is
it
not
for
this
reason
,
because
he
that
Marries
a
Wife
and
looses
her
after
Marriage
,
is
more
unfortunate
then
he
that
never
took
a
Wife
,
for
the
Family
of
a
Married
Man
is
compleated
,
but
the
Family
of
him
that
is
Married
and
looseth
his
Wife
,
is
not
only
incompleat
but
mutilated
?
Or
because
the
Wife
joyns
with
the
Husband
in
consecration
,
as
there
are
many
sacred
Rites
that
ought
not
to
be
performed
unless
the
Wife
be
present
,
but
to
Marry
another
immediately
after
he
hath
lost
the
former
Wife
,
is
not
perhaps
easie
to
do
;
and
besides
it
s
not
convenient
.
Hence
it
was
not
lawful
formerly
to
put
away
a
Wife
,
nor
is
it
at
this
present
lawful
,
unless
it
was
that
Domitian
in
our
remembrance
,
being
petitioned
,
granted
it
to
one
.
The
Priest
were
present
at
the
dissolution
of
Marriage
,
doing
many
terrible
,
strange
and
unquoth
Actions
,
but
thou
will
wonder
less
,
if
thou
art
informed
by
History
that
when
one
of
the
Censors
dyed
,
his
Partner
was
required
to
lay
down
his
place
,
when
Livius
Drusus
dyed
Aemilius
Scaurus
his
Colleague
would
not
abandon
his
Government
before
one
of
the
Tribunes
of
the
People
,
committed
him
to
Prison
.
Quest
.
51.
Why
was
a
Dog
set
before
the
Lares
,
which
they
properly
called
Praestites
,
but
the
Lares
themselves
were
covered
with
Dogs
Skin
?
Sol
.
Was
it
that
Praestites
were
they
that
presided
,
and
its
fit
that
Presidents
should
be
Keepers
,
and
should
be
frightful
to
strangers
(
as
Dogs
are
)
but
mild
and
gentle
to
those
of
the
Family
?
Or
rather
what
some
Romans
assert
,
and
as
some
Philosophers
who
follow
Chrisippus
,
are
of
opinion
that
evil
Spirits
wander
up
and
down
,
which
the
Gods
do
use
as
publick
Executioners
of
unholy
and
wicked
Men
,
so
the
Lares
are
a
certain
sort
of
furious
and
revengeful
Daemons
,
that
are
observators
of
Mens
Lives
and
Families
,
and
are
here
cloathed
with
Dogs
Skins
,
and
have
a
Dog
sitting
by
them
,
as
being
sagacious
to
hunt
upon
the
Foot
,
and
to
prosecute
wicked
Men
.
Quest
.
52.
Why
do
they
Sacrifice
a
Dog
to
the
Ghost
called
Geneta
,
and
pray
that
no
home
born
should
descend
mild
?
[
or
a
Milk
Sop
.
]
Sol
.
Is
the
Reason
that
Geneta
is
a
Daemon
that
is
imployed
about
the
Generation
and
Purgation
of
corruptible
things
?
For
this
word
signifies
a
certain
Flux
and
Generation
;
or
a
Birth
issuing
forth
;
for
as
the
Groeks
do
sacrifice
a
Dog
to
Hecata
,
so
the
Romans
to
Geneta
on
the
behalf
of
the
Natives
,
moreover
Socrates
saith
that
the
Argives
do
sacrifice
a
Dog
to
Elionia
[
Lucina
]
to
procure
a
facility
of
delivery
;
but
what
if
the
Prayer
be
not
made
for
Men
but
for
Dogs
puppyed
at
home
,
that
none
of
them
should
be
of
a
Sheepish
nature
,
for
Dogs
ought
to
be
currish
and
fierce
?
Or
is
it
that
they
that
are
deceased
are
meek
and
wily
?
Hence
speaking
Mystically
at
the
beginning
,
they
signifie
their
desires
,
that
no
Home-born
should
dye
,
neither
ought
this
to
seem
strange
which
Aristotle
hath
wrote
in
the
account
that
he
gives
of
the
Confederacies
of
the
Arcadians
with
the
Lacedaemonians
,
i.e.
that
none
of
the
Tageates
should
be
rendred
placed
upon
the
account
of
the
Lacedaemonians
,
i.e.
that
none
should
be
slain
.
Quest
.
53.
Why
is
it
,
that
to
this
very
day
while
they
Act
the
Plays
at
the
Capital
,
they
set
Sardinians
to
Sail
by
a
Cryer
,
and
a
certain
old
Man
in
way
of
derision
,
goes
before
carrying
a
Childs
bauble
about
his
Neck
,
which
they
call
Bulla
.
Sol
.
Was
it
because
a
People
of
the
Tuscans
called
Vegents
,
maintained
a
Fight
a
long
time
with
Romulus
,
and
he
took
this
City
last
of
all
,
and
exposed
them
and
their
King
to
Sale
by
an
outcry
,
upbraiding
him
with
his
madness
and
folly
,
for
that
Lydians
were
Tuscans
at
first
,
and
Sardis
was
the
Metropolis
of
the
Lydians
,
so
that
they
set
the
Vejents
to
Sale
under
the
Name
of
Sardinians
,
and
to
this
day
they
keep
up
the
Custom
in
a
way
of
Pastime
.
Quest
.
54.
Why
do
they
call
the
Flesh
Market
Macellum
[
i
.
e
.
the
Shambles
.
]
Sol
.
Was
it
not
by
corrupting
the
word
{αβγδ}
a
Cook
,
so
are
many
other
words
,
as
custom
hath
prevailed
,
for
C
and
G
are
[
Κ
and
Γ
]
are
nigh
a
kin
to
one
another
,
and
Γ
G
came
more
lately
into
use
,
being
inserted
among
other
Letters
by
Sp.
Carbilous
,
and
now
by
lispers
and
by
reason
of
a
stammering
Speech
,
L
is
pronounced
instead
of
R.
Or
this
matter
may
be
made
clear
by
a
Story
,
It
's
reported
that
at
Rome
there
was
a
stout
Man
a
Robber
,
who
had
robbed
many
,
and
being
taken
,
with
much
difficulty
,
was
brought
to
condign
punishment
,
his
Name
was
Macellus
,
out
of
whose
riches
a
publick
Meat
Market
was
built
,
which
bare
his
Name
?
Quest
.
55.
Why
are
the
Minstrils
allowed
to
go
about
the
City
on
the
Ides
of
January
,
wearing
Womens
Apparel●
?
Sol
.
Is
it
for
this
reason
to
be
rehearsed
?
These
sort
of
Men
(
as
it
seems
)
had
great
Priviledges
accruing
to
them
from
the
Grant
of
King
Numa
,
by
reason
of
his
godly
Devotion
,
which
things
afterward
being
taken
from
them
,
when
the
Decem
Viri
managed
the
Government
,
they
forsook
the
City
,
whereupon
there
was
a
search
made
for
them
,
and
one
of
the
Priests
offering
Sacrifice
without
Musick
,
made
a
superstitious
Scruple
of
so
doing
,
and
when
they
returned
not
upon
Invitation
,
but
led
their
Lives
on
the
River
Tybur
:
A
certain
Freeman
told
the
Magistrates
privately
,
that
he
would
undertake
to
bring
them
;
and
providing
a
plentiful
Feast
,
as
if
he
were
to
Sacrifice
to
the
Gods
,
he
invited
the
Minstrels
,
where
was
Women
kind
present
also
,
with
whom
they
revell'd
all
night
sporting
and
dancing
,
there
on
a
suddain
a
Man
began
a
Speech
and
being
surprized
with
a
fright
as
if
his
Patton
had
come
in
upon
him
,
perswaded
the
Pipers
to
ascend
the
Caravans
that
were
covered
all
over
with
Skins
,
saying
he
would
carry
them
back
to
Tybur
,
but
this
whole
business
was
but
a
Trepan
;
for
he
wheeling
about
the
Caravan
,
and
they
perceiving
nothing
by
reason
of
Wine
and
Darkness
,
he
very
cunningly
brought
them
all
into
Rome
by
the
morning
;
most
of
them
by
reason
of
the
Night
revel
,
and
drink
that
they
were
in
happened
to
be
cloathed
in
flowred
Womens
Robes
;
whereupon
being
prevailed
upon
by
the
Magistrates
,
and
reconciled
,
it
was
decreed
,
that
they
should
trant
through
the
City
,
on
that
day
habited
after
this
manner
.
Quest
.
56.
Why
are
they
of
Opinion
that
Mattrons
that
first
built
the
Temple
of
Carmenta
,
and
at
this
day
they
worship
her
most
?
Sol
.
There
is
a
certain
Tradition
,
that
when
the
Women
were
prohibited
the
use
of
Chariots
drawn
by
a
Yoke
of
Oxen
,
they
conspired
together
,
not
to
be
got
with
Child
and
breed
Children
,
and
in
this
manner
to
be
revenged
on
their
Husbands
,
until
they
had
revoked
the
Decree
,
and
gratifyed
them
,
which
being
done
Children
were
begot
,
and
the
Women
becoming
good
Breeders
,
and
very
fruitful
,
built
the
Temple
of
Carmenta
.
Some
say
that
Carmenta
was
Evanders
Mother
,
and
going
into
Italy
was
called
Themis
;
but
as
some
say
Nicestrata
,
who
when
she
sung
forth
Oracles
in
Verse
was
called
Carmenta
by
the
Latines
,
for
the
Words
of
the
Verse
they
call
Carmina
:
There
are
some
opiniated
that
Carmenta
was
a
Destiny
,
therefore
the
Matrons
sacrifice
to
her
,
the
Etymology
of
the
Word
is
carens
mente
[
one
besides
her self
]
by
reason
of
divine
raptures
;
hence
Carmenta
had
not
her
Name
from
Carmina
,
but
rather
was
called
so
upon
this
account
,
being
inspired
she
sung
her
Oracles
in
Verse
.
Quest
.
57.
What
is
the
reason
that
when
the
Women
do
sacrifice
to
Rumina
,
they
pour
forth
Milk
plentifully
on
the
Sacrifices
,
but
offer
no
Wine
?
Sol
.
Is
it
because
the
Latines
call
a
Breast
Ruma
,
and
that
Tree
they
say
is
called
Ruminalis
,
under
which
Lupa
drew
forth
her
Breast
to
Romulus
,
even
as
we
call
those
Women
that
bring
up
Children
with
Milk
,
Nurses
,
from
the
Breast
[
Breast
Women
.
]
So
Rumina
who
was
a
wet
Nurse
,
a
thy
Nurse
,
and
a
School
Mistriss
did
not
permit
Wine
,
as
being
hurtful
to
the
Infants
.
Quest
.
58.
Why
do
they
call
some
Senators
Patres
conscripti
,
and
others
they
call
only
Patres
?
Sol
.
Is
not
this
the
reason
,
that
those
that
were
first
constituted
by
Romulus
they
called
Patres
and
Patritii
,
as
being
Gentlemen
and
could
shew
their
Pedegree
,
but
those
that
were
Elected
afterward
from
among
the
commonalty
,
they
called
Patres
conscripti
?
Quest
.
59.
Why
was
one
Alter
common
to
Hercules
and
the
Muses
?
Sol
.
Was
it
because
Hercules
taught
Letters
first
to
Evanders
People
,
as
Juba
tells
us
?
and
it
was
esteemed
a
venereal
Action
of
those
that
taught
their
Friends
and
Relations
:
It
was
but
of
late
that
they
began
to
teach
for
hire
.
The
first
that
opened
a
Grammar-Shcool
was
Sp.
Carvilius
a
free
Man
of
Carvil
,
the
first
that
divorced
his
Wife
.
Quest
.
60.
What
's
the
reason
,
that
of
Hercules's
two
Altars
,
the
Women
do
not
partake
or
taste
of
the
things
offered
on
the
greater
?
Sol
.
Is
it
not
because
Carmentas
Women
come
next
after
those
Sacrifices
,
and
the
race
of
the
Peinarii
succeeds
,
Hence
they
are
raised
from
their
Feasts
,
others
coming
in
the
places
are
called
Pinarii
?
Or
is
it
upon
the
account
of
that
fabulous
Story
of
the
Coat
and
Dejanara
?
Quest
.
61.
What
is
the
reason
that
it
s
forbidden
to
mention
,
enquire
after
,
or
name
the
chief
Tutelary
and
Guardian
God
of
Rome
,
whether
Male
or
Female
?
Which
prohibition
they
confirm
with
a
superstitious
Tradition
,
reporting
that
Valerius
Suranus
perished
miserably
for
expressing
that
name
?
Sol
.
Is
this
the
reason
(
as
some
Roman
Histories
tells
us
)
that
there
being
certain
kinds
of
Evocations
and
Enchantments
,
with
which
they
think
their
Gods
may
be
invited
out
by
their
Enemies
,
to
go
away
and
dwell
with
them
,
they
feared
lest
this
mischief
should
befal
them
for
others
?
as
the
Tyrians
are
said
therefore
to
bind
fast
their
Images
with
Cords
,
but
others
when
they
will
send
any
of
them
to
washing
or
purifying
,
they
require
Sureties
from
their
return
;
so
that
the
Romans
reckoned
they
had
their
God
in
most
safe
and
secure
Custody
,
he
being
unexpressible
and
unknown
?
Or
is
it
as
Homer
hath
verified
?
The
Earth
all
Gods
in
common
have
.
As
Men
do
worship
and
reverence
all
Gods
that
have
the
Earth
in
common
,
so
the
Ancient
Romans
obscured
the
Lord
of
Salvation
,
requiring
that
not
only
this
but
all
Gods
should
be
reverenced
by
the
Citizens
.
Quest
62.
Why
among
them
that
are
called
Fecials
(
in
Greek
Peace-makers
)
the
Ash-bearers
,
he
that
was
named
Peter
Patratus
was
acounted
the
chiefest
?
But
this
must
be
one
who
hath
his
Father
living
,
and
Children
of
his
own
,
and
he
hath
even
at
this
time
a
certain
priviledge
and
trust
;
for
the
Praetors
commit
to
those
Mens
trust
the
Persons
of
such
,
who
by
reason
of
comliness
and
beauty
,
stand
in
need
of
an
exact
and
chast
Guardianship
?
Sol
.
Is
this
the
reason
,
that
they
must
be
such
whose
Children
reverence
them
and
they
reverence
their
Parents
?
Or
doth
the
name
it self
suggest
a
rea●on
?
For
Patratum
will
have
a
thing
to
be
compleat
and
finished
,
for
he
whose
lot
it
is
to
be
a
Father
whilst
his
Father
liveth
,
as
it
were
perfecter
then
others
.
Or
is
it
that
he
ought
to
be
Overseer
of
Oaths
and
Peace
,
and
according
to
Homer
,
must
see
before
and
behind
:
He
is
such
an
one
especially
who
hath
a
Son
for
whom
he
Consults
,
and
a
Father
with
whom
he
may
Consult
.
Quest
.
63.
Why
is
he
that
is
called
Rex
Sacrorum
(
who
is
King
of
Priests
)
forbid
both
to
take
upon
him
the
Civil
Government
,
or
make
an
Oration
to
the
People
?
Sol
.
Was
it
,
that
of
old
the
Kings
did
perform
the
most
and
greatest
sacred
rites
,
and
they
offered
Sacrifices
together
with
the
Priests
;
but
when
they
kept
not
within
the
bounds
of
Moderation
,
and
became
proud
and
insolent
,
most
of
the
Graecians
depriving
them
of
their
Authority
,
and
left
to
them
only
this
part
of
their
Office
to
Sacrifice
to
the
Gods
,
but
the
Romans
casting
out
Kings
altogether
,
gave
the
charge
of
the
Sacrifice
to
another
,
enjoyning
him
neither
to
meddle
with
Government
nor
Preach
to
the
People
,
so
that
they
only
allow
him
to
consult
about
the
Sacrifices
,
and
manage
a
Kingdom
on
the
behalf
of
the
Gods
.
Hence
there
being
a
certain
Sacrifice
kept
by
tradition
in
the
Market
place
,
near
the
Comitia
,
which
as
soon
as
the
King
[
i
.
e
.
the
chief
Priest
]
hath
offered
,
he
immediately
withdraws
himself
by
flight
out
of
the
Market
place
.
Quest
.
64.
Why
do
they
not
suffer
the
Table
to
be
quite
voided
when
it
s
taken
away
,
but
will
have
something
always
to
remain
upon
it
?
Sol
.
What
if
it
be
that
they
would
intimate
,
that
something
of
our
present
enjoyments
,
should
be
left
for
the
future
,
and
that
to
day
we
should
be
mindful
of
to
morrow
?
Or
that
they
reckon
it
a
piece
of
Manners
,
to
repress
and
restrain
the
Appetite
in
our
present
fruitions
,
for
they
less
desire
absent
things
,
who
are
accustomed
to
abstain
from
those
that
are
present
,
or
was
it
a
Custom
of
Courtesie
towards
houshold
Servants
?
For
they
do
not
love
so
much
to
take
,
as
to
partake
,
deeming
that
they
hold
a
kind
of
Communion
with
their
Masters
at
the
Table
.
Or
is
it
,
that
of
sacred
things
nothing
ought
to
be
slighted
as
empty
?
For
the
Table
●…
s
a
sacred
thing
.
Quest
.
65.
Why
doth
not
a
Man
lye
at
first
●…
i
th
his
Bride
while
its
Light
,
but
when
it
is
●…
ark
?
Sol
.
Is
it
not
for
modesty
sake
,
for
at
the
first
●…
ongress
he
looks
upon
her
as
a
stranger
to
●…
im
?
Or
is
it
that
he
may
be
inured
to
go
into
his
own
Wife
with
Modesty
?
Or
as
Solon
hath
wrote
,
let
the
Spouse
go
into
the
Bed-Chamber
knawing
a
Quince
,
that
the
first
Salutation
be
not
harsh
and
ungrateful
.
So
the
Roman
Lawgiver
saith
,
if
there
be
any
thing
absurd
and
unpleasant
in
the
Body
,
he
should
hide
it
,
or
because
Infamy
attends
unlawful
use
of
Venery
,
therefore
the
lawful
should
have
certain
signs
of
Modesty
attending
it
.
Quest
.
66.
Why
was
one
of
the
Horse-race
rounds
called
Flaminina
?
Sol
.
Is
it
because
when
Flaminius
,
one
of
the
Ancients
,
bestowed
a
Field
on
the
City
,
they
employed
its
revenue
on
the
Horse-races
,
and
with
the
overplus
Money
they
repaired
the
way
which
they
call
Flaminina
.
Quest
.
67.
Why
do
they
call
the
Rod-bearers
Lictors
?
Sol
.
Is
this
the
reason
,
Because
these
Men
were
wont
to
bind
desperate
Bullies
,
and
they
followed
Romulus
carrying
thongs
in
their
Bosoms
.
The
vulgar
Romans
say
Alligare
to
bind
,
when
the
more
refined
in
Speech
say
Ligare
.
Or
is
now
C
inserted
,
when
formerly
they
called
them
Litores
,
being
Liturgi
,
Ministers
for
publick
Service
,
for
{αβγδ}
until
this
day
is
writ
for
publick
,
in
many
of
the
Grecian
Laws
which
scarce
any
is
ignorant
of
.
Quest
.
68.
Why
do
the
Luperci
Sacrifice
a
Dog
?
The
Luperci
are
they
that
run
up
and
down
naked
in
the
Lupercal
Plays
,
with
small
Breeches
on
,
and
slash
all
that
they
meet
with
a
Whip
?
Sol
.
Is
it
not
because
these
Feats
are
done
for
the
purification
of
the
City
,
and
they
call
the
Month
February
,
and
indeed
the
very
day
Febrata
and
Febraris
,
on
which
they
are
wont
to
whip
with
Thongs
,
the
word
signifying
to
cleanse
.
And
to
speak
the
truth
,
all
the
Grecians
have
used
,
and
some
do
use
to
this
very
day
a
slain
Dog
for
an
Expiatory
Sacrifice
,
and
among
other
Sacrifices
of
Purification
,
they
offer
Whelps
to
Hecata
,
and
sprinkle
those
that
need
cleansing
,
with
the
Puppies
Blood
,
calling
this
kind
of
purifying
Puppification
:
Or
is
it
that
Lupus
is
Lucus
a
Woof
,
and
Lupercals
are
Lycaea
,
but
a
Dog
is
at
enmity
with
a
Wolf
,
therefore
is
Sacrificed
on
the
Lycaean
Festivals
?
Or
is
it
because
the
Dogs
do
bark
at
,
and
perplex
the
Luperci
as
they
scout
about
the
City
?
Or
is
it
that
this
Sacrifice
is
offered
to
Pan
?
for
Pan
loves
Dogs
because
of
his
heards
of
Goats
.
Quest
.
69.
Why
upon
the
Festival
called
Septimontium
,
did
they
observe
to
abstain
from
the
use
of
Chariots
drawn
by
a
Yoak
of
Oxen
and
even
until
now
,
they
that
regard
antiquity
do
still
abstain
?
Sol
.
They
do
observe
the
Septimontium
Feast
,
upon
the
addition
of
the
seventh
Hill
to
the
City
,
upon
which
it
became
Septicollis
seven
hilled
Rome
.
Or
what
if
it
be
(
as
some
of
the
Romans
conjecture
)
because
the
Parts
of
the
City
are
not
as
yet
every
where
connected
?
Or
if
this
conceit
be
nothing
to
the
purpose
,
what
if
it
be
,
that
when
the
great
work
of
building
the
City
was
finished
,
and
they
determined
to
cease
the
increasing
of
the
City
any
further
,
they
rested
themselves
,
and
rested
the
Cattle
that
bore
a
share
in
the
labour
with
them
,
and
provided
accordingly
that
they
might
participate
of
the
Holy
day
,
by
rest
from
labour
?
Or
was
it
that
they
would
have
all
the
Citizens
always
present
for
the
solemnity
and
return
of
a
Festival
,
especially
that
which
was
observed
in
remembrance
of
the
compact
uniting
the
Parts
of
the
City
,
and
that
none
should
desert
the
City
for
whose
sake
the
Feast
is
kept
,
they
were
not
allowed
to
use
their
Yoak-Chariots
that
day
.
Quest
.
70.
Why
do
they
call
those
Furciferi
,
which
were
convict
of
Thefts
,
or
any
other
of
those
slavish
Crimes
?
Sol
.
Was
it
this
(
which
was
an
Argument
of
the
severity
of
the
Ancients
)
whenever
any
convicted
his
Servant
of
any
Villany
,
he
enjoyned
him
to
carry
the
forked
piece
of
Timber
that
is
under
the
Cart
[
the
Tongue
of
the
Cart
]
and
to
go
with
it
through
the
next
Villages
and
Neighbourhood
to
be
seen
of
all
,
that
they
might
distrust
him
and
be
aware
of
him
for
the
future
,
this
piece
of
Wood
we
call
a
Prop
,
the
Romans
call
it
Furca
a
Fork
,
hence
he
that
carries
it
about
is
called
Furcifer
a
Fork-bearer
.
Quest
.
71.
Why
do
they
bind
Hay
about
the
Horns
of
Oxen
that
are
wont
to
push
,
that
they
may
be
shunned
by
him
that
meets
them
?
Sol
.
Is
it
that
by
reason
of
gormandizing
and
stuffing
their
Guts
,
Oxen
,
Asses
,
Horses
and
Men
become
mischievous
,
as
Sophocles
somewhere
saith
,
Like
full
fed
Coalt
thou
kickts
up
Heels
,
From
stuffed
Wemb
,
Cheeks
and
full
Meals
.
Therefore
the
Romans
say
that
M.
Crassus
had
Hay
about
his
Horns
,
for
they
that
were
turbulent
Men
to
the
Common-wealth
,
were
wont
to
stand
in
awe
of
him
as
a
revengeful
Man
,
and
one
scarce
to
be
medled
with
,
although
afterward
it
was
said
again
,
that
Caesar
had
taken
away
Crassus
his
Hey
,
being
the
first
Man
of
the
Republick
that
withstood
and
affronted
him
.
Quest
.
72.
Why
would
they
have
the
Lanthorns
of
the
South
saying
Priests
(
which
formerly
they
called
Auspici
,
and
now
Augures
)
to
be
always
open
at
top
,
and
no
cover
to
be
put
upon
them
?
Sol
.
Is
it
this
as
the
Pythagoreans
do
,
who
make
little
things
Symbals
of
great
matters
,
as
forbidding
to
sit
down
upon
a
Bushel
,
and
to
stir
up
the
fire
with
a
Sword
;
So
that
the
Ancients
used
many
enigmatical
Ceremonies
,
especially
about
their
Priests
,
and
such
was
this
of
the
Lanthorn
,
for
the
Lanthorn
is
like
the
Body
encompassing
the
Soul
,
the
Soul
being
the
light
within
side
,
and
the
Understanding
and
Judgment
ought
to
be
always
open
and
quick
sighted
,
and
never
to
be
shut
up
or
blown
out
,
and
when
the
Winds
blow
,
the
Birds
are
unsettled
and
do
not
afford
sound
prognosticks
,
by
reason
of
their
Wandring
and
Irregularity
in
flying
,
by
this
usage
,
therefore
they
teach
that
their
Southsayers
must
not
Prognosticate
when
there
are
high
Winds
,
but
in
still
and
calm
Weather
,
when
they
can
use
their
open
Lanthorns
.
Quest
.
73.
Why
were
Priests
that
had
Sores
about
them
,
forbid
to
use
Divination
?
Sol
.
Is
not
this
the
reason
?
that
it
s
a
significant
sign
,
that
whilst
they
are
employed
about
divine
Matters
,
they
ought
not
to
be
in
any
pain
;
nor
have
any
sore
or
passion
in
their
Minds
,
but
to
be
cheerful
,
sincere
,
and
without
distraction
?
Or
it
is
but
rational
,
if
no
Man
may
offer
an
Oblation
,
that
hath
a
Sore
,
nor
use
such
Birds
for
Southsaying
,
that
much
more
they
themselves
should
be
free
from
these
blemishes
,
and
be
clean
,
sincere
and
sound
,
when
they
go
about
to
inspect
divine
Prodigies
,
for
an
Ulcer
seems
to
be
a
mutulation
and
defilement
of
the
Body
.
Quest
.
74.
Why
did
Servius
Tullius
build
a
Temple
of
small
fortune
,
which
they
call
Brevis
?
Sol
.
Was
it
because
he
was
of
a
mean
Original
,
and
in
a
low
condition
,
being
born
of
a
captive
Woman
,
and
by
Fortune
came
to
be
King
of
Rome
?
Or
did
not
that
change
of
his
condition
manifest
the
greatness
of
his
Fortune
,
rather
then
the
smalness
?
But
Servius
most
of
all
of
them
seems
to
ascribe
divine
influence
to
Fortune
,
giving
thereby
a
reputation
to
all
his
Enterprises
;
For
he
did
not
only
build
the
Temple
of
hopeful
Fortune
that
averteth
Evil
,
that
is
mild
,
primogenial
and
masculine
:
But
there
is
a
Temple
also
of
his
own
proper
Fortune
,
another
of
Fortune
turning
to
him
,
another
of
hopeful
Fortune
,
and
the
fourth
of
Virgin
Fortune
,
and
why
should
any
one
mention
any
more
Names
?
seeing
there
is
a
Temple
also
of
ensnaring
Fortune
which
they
name
Viscata
as
it
were
ensnaring
us
when
we
are
as
yet
a
far
off
,
and
enforcing
us
upon
business
.
Consider
also
,
and
learn
that
a
great
Matter
may
be
effected
by
a
small
peice
of
Fortune
,
and
it
often
falls
out
,
whether
a
small
thing
be
done
or
not
done
,
that
great
things
are
effected
by
some
,
or
do
come
to
naught
:
He
built
therefore
a
Temple
of
small
Fortune
,
teaching
us
to
take
care
of
our
business
,
and
not
contemn
the
things
that
happen
by
reason
of
their
smallness
.
Quest
.
75.
Why
did
they
not
extinguish
a
Candle
,
but
suffered
it
to
burn
out
of
its
own
accord
?
Sol
.
Is
this
the
reason
?
That
they
adored
it
,
as
being
related
,
and
akin
to
unquenchable
and
eternal
Fire
.
Or
is
it
a
significant
Ceremony
,
that
we
are
not
to
kill
and
destroy
any
animated
Creature
that
is
harmless
,
Fire
being
as
it
were
an
Animal
?
For
it
both
needs
nourishment
and
moves
it self
,
and
when
it
s
extinguish'd
it
makes
a
Noise
as
if
it
were
then
slain
?
Or
doth
this
usage
instruct
us
,
that
we
ought
not
to
make
waste
of
Fire
or
Water
,
or
any
other
necessary
things
that
we
have
a
superabundance
of
,
but
suffer
those
that
have
need
to
use
them
,
leaving
them
to
others
,
when
we
our selves
have
no
use
for
them
.
Quest
.
76.
Why
do
they
that
would
be
preferred
before
others
in
Gentility
,
wear
little
Moons
on
their
Shoes
?
Sol
.
Is
this
the
reason
(
as
Castor
saith
)
that
this
is
a
Symbol
of
the
place
of
habitation
,
that
is
said
to
be
in
the
Moon
,
that
after
death
,
Souls
should
have
the
Moon
under
their
Feet
again
?
Or
was
this
a
fashion
of
renown
among
Families
of
greatest
Antiquity
?
Who
were
the
Arcadians
of
Evanders
Posterity
,
that
were
called
Men
before
the
Moon
:
or
is
it
as
many
other
customs
,
so
this
to
put
Men
in
Mind
,
who
are
lofty
and
high
minded
,
of
the
mutability
of
human
Affairs
to
either
side
,
setting
the
Moon
before
them
as
an
Example
,
When
first
she
comes
from
dark
to
light
,
Triming
her
Face
,
becomes
fair
bright
,
Increasing
,
till
she
's
full
in
sight
And
then
declines
,
leaves
nought
but
night
.
Or
was
this
for
a
Doctrine
of
Obedience
to
Authority
,
that
they
would
have
us
not
discontented
under
it
,
but
as
the
Moon
doth
willingly
obey
her
superior
and
conform
unto
him
,
always
vamping
after
the
Rays
of
the
Sun
(
as
Parmenides
hath
it
)
so
they
that
are
Subjects
to
any
Prince
,
should
be
contented
with
their
lower
Station
,
in
the
enjoyment
of
Power
and
Dignity
derived
from
him
.
Quest
.
77.
Why
are
they
of
an
Opinion
that
the
Year
is
Jupiters
,
but
the
Months
belong
to
Juno
?
Sol
.
Is
it
because
Jupiter
and
Juno
Reign
over
the
invisible
Gods
,
but
the
Sun
and
Moon
over
the
visible
?
And
the
Sun
it
verily
causeth
the
Year
,
and
the
Moon
the
Months
,
neither
ought
we
to
think
that
they
are
bare
Images
of
them
,
but
the
Sun
is
very
Jupiter
materially
,
and
the
Moon
very
Juno
materially
;
therefore
they
name
Heras
Juno
,
a
Juvenescendo
the
name
signifying
a
thing
that
is
new
or
grows
young
,
from
the
nature
of
the
Moon
,
and
they
call
her
Lucina
,
as
it
were
bright
,
or
shining
,
and
they
are
of
opinion
that
she
helps
Women
in
their
natural
Purgations
,
and
Travel
pains
,
whence
is
that
of
the
Poet
;
By
Sea-green
Pole
beset
with
Stars
,
By
Moon
that
hastens
birth
,
—
For
they
suppose
that
Women
have
the
easiest
Travel
at
the
full
of
the
Moon
.
Quest
.
78.
What
is
the
reason
that
a
Bird
called
Sinister
,
in
Sooth-saying
is
fortunate
?
Sol
.
What
if
this
be
not
true
?
but
the
dialect
deludes
so
many
,
for
they
render
{αβγδ}
Sinistrum
:
But
to
permit
a
thing
is
sincere
,
and
they
say
sine
when
they
desire
a
thing
to
be
permitted
,
therefore
a
Prognostick
permitting
an
action
(
being
sinisterium
)
the
vulgar
do
understand
and
call
amiss
sinistrum
?
Or
is
it
as
Dionysius
saith
?
When
Ascanius
the
Son
of
Aeneas
had
pitched
battle
against
Mezentius
,
a
flash
of
Lightning
portending
Victory
(
as
they
Prognosticated
)
came
on
his
left
hand
,
and
for
the
future
they
observed
it
so
?
or
as
some
others
say
that
this
hapned
to
Aeneas
?
Moreover
the
Thebans
routing
and
conquering
their
Enemies
by
the
left
Wing
of
the
Army
at
Leuctra
,
they
continued
in
all
Battles
to
give
the
left
Wing
the
preheminence
:
Or
is
it
rather
as
Juba
thinks
?
to
those
that
look
toward
the
East
,
the
North
part
is
on
the
left
hand
,
which
verily
some
make
the
right
hand
and
superior
part
of
the
World
.
Consider
whether
the
Southsayers
do
not
as
it
were
corroborate
left
hand
things
,
as
the
weaker
by
nature
,
and
do
intimate
as
if
they
introduced
a
supyly
of
that
defect
of
power
that
is
in
them
?
Or
is
it
that
they
think
that
things
Terrestial
and
Mortal
,
stand
directly
over
against
Heavenly
and
Divine
things
,
and
do
conjecture
that
the
things
which
to
us
are
on
the
left
hand
,
the
Gods
send
down
from
their
right
hand
?
Quest
.
79.
Why
was
it
lawful
to
bring
the
Bones
of
one
that
had
triumphed
(
after
he
was
dead
and
burnt
)
into
the
City
,
and
lay
them
there
,
as
Pyrrhus
the
Liparaean
hath
told
us
?
Sol
.
Was
it
for
the
Honour
they
had
for
the
deceased
?
for
they
granted
,
that
not
only
Generals
and
other
Eminent
Persons
,
but
also
their
Off-Spring
should
be
buryed
in
the
Market
place
,
according
to
Valerius
and
Fabricius
,
and
they
say
when
the
posterity
of
these
Persons
died
,
they
were
brought
into
the
Market
place
,
and
a
burning
Firebrand
put
under
them
,
and
immediately
taken
away
,
using
the
Honorary
without
envy
,
and
to
ratify
it
,
as
a
thing
only
allowed
them
.
Quest
.
80.
Why
did
they
that
publickly
Feasted
the
Triumphers
,
humbly
request
the
Consuls
,
and
by
Messengers
sent
,
did
beseech
them
not
to
cme
to
their
Supper
?
Sol
.
Was
it
that
it
was
necessary
to
give
the
supream
Place
and
most
honourable
Entertainment
to
the
Triumpher
,
and
wait
upon
him
home
after
Supper
?
whereas
the
Consuls
being
present
they
might
do
such
things
to
none
other
but
they
.
Quest
.
81.
Why
did
not
the
Tribune
of
the
People
wear
a
Purple
Garment
,
when
as
each
of
the
other
Magistrates
wore
one
?
Sol
.
What
if
the
Tribune
is
not
a
Magistrate
at
all
?
Neither
hath
Lictors
,
neither
sitting
in
Tribunal
did
he
determine
Causes
,
neither
do
they
as
the
rest
enter
upon
their
Office
at
the
beginning
of
the
Year
,
neither
do
they
cease
when
a
Dictator
is
chosen
,
but
though
they
translated
all
Magistratick
Power
to
themselves
,
yet
they
continue
still
,
being
as
it
were
no
Magstrates
,
but
holding
another
kind
of
rank
,
as
some
Rhetoricians
will
not
have
a
Prohibition
to
be
Judicial
proceeding
,
seeing
it
doth
something
contrary
to
Judicial
proceeding
,
for
the
one
brings
in
an
Action
at
Law
,
and
gives
Judgement
upon
it
,
but
the
other
Non-suits
it
and
dismiseth
the
cause
:
after
the
like
manner
they
are
of
opinion
that
Tribuneship
is
rather
a
Curb
to
Magistracy
,
and
that
it
s
an
Order
standing
in
opposition
to
Government
,
rather
then
a
piece
of
Government
it self
,
for
the
Tribunes
Office
and
Authority
is
to
withstand
the
Magistrates
Authority
,
even
to
curtalize
his
Extravagant
Power
:
May
not
a
Man
tell
you
these
things
and
such
as
these
if
he
will
use
freeness
of
Speech
?
For
Tribuneship
taking
its
Original
from
the
People
;
Popularity
is
its
strong
hold
,
and
it
s
a
great
thing
not
to
carry
it
above
the
rest
of
the
People
,
but
to
be
like
the
Citizens
they
have
to
do
with
,
in
Gesture
,
Habit
and
Diet
.
State
indeed
becomes
a
Consul
and
Pretor
,
but
as
for
a
Tribune
(
as
Gaius
Curio
saith
)
he
must
be
one
that
even
is
trampled
upon
,
not
grave
in
Countenance
nor
difficult
of
Access
,
nor
harsh
to
the
Rabble
,
but
more
tractable
to
them
then
to
others
.
Hence
it
was
decreed
that
the
Tribunes
Doors
should
not
be
shut
but
open
Night
and
Day
,
as
a
Haven
and
place
of
Refuge
for
distressed
People
,
and
how
much
the
more
condescending
his
outward
deportment
is
,
by
so
much
the
more
doth
he
increase
in
his
Power
,
for
they
dignifie
him
as
one
of
publick
use
,
and
to
be
resorted
to
of
all
sorts
,
even
as
an
Altar
,
therefore
by
the
reverence
they
give
him
,
he
is
Sacred
,
Holy
and
Inviolable
;
and
when
he
makes
a
Publick
Progress
,
it
s
a
Law
that
every
one
should
cleanse
and
purifie
the
Body
as
defiled
.
Quest
.
82.
Why
are
the
chief
Officers
rods
carried
bound
together
with
the
Axes
fastned
to
them
?
Sol
.
What
if
it
be
a
significant
Ceremony
,
to
shew
that
a
Magistrates
anger
ought
not
to
be
rash
and
ungrounded
?
Or
is
it
that
while
the
rods
are
leasurely
unloosing
,
they
make
deliberation
and
delay
in
their
Anger
,
so
that
oftentimes
they
change
their
Sentence
as
to
the
Punishment
?
Now
whereas
some
sort
of
Crimes
are
curable
,
some
uncureable
,
the
Rods
correct
the
Corrigible
,
but
the
Axes
are
to
cut
off
the
Incorrigible
.
Quest
.
83.
What
is
the
reason
that
the
Romans
,
when
they
were
informed
that
the
Barbarians
called
Bletonienses
,
were
about
to
Sacrifice
a
Man
to
the
Gods
,
sent
for
their
Magistrates
pretending
to
punish
them
,
but
when
they
made
it
appear
that
they
did
it
in
obedience
to
a
certain
Law
,
they
dismissed
them
,
but
prohibited
the
like
Action
for
the
future
,
when
as
they
themselves
not
many
years
preceding
,
buried
two
men
and
two
Women
alive
in
the
Beast
Market
,
two
of
them
were
Greeks
and
two
Gauls
?
For
it
seems
absurd
to
do
this
Fact
themselves
,
and
yet
to
reprimand
the
Barbarians
as
if
they
had
committed
prophaneness
?
Sol
.
What
if
this
be
the
reason
that
they
reckoned
it
prophane
to
Sacrifice
a
Man
to
the
Gods
,
but
necessary
to
the
Daemons
?
Or
were
they
of
opinion
that
they
that
did
such
things
by
Custom
or
Law
,
sinned
;
but
as
for
themselves
they
did
it
being
enjoyned
to
it
by
the
Sybils
Books
?
For
it
s
reported
that
one
Elvia
a
Virgin
riding
on
Horse-back
,
was
struck
with
lightning
and
cast
from
her
Horse
,
and
the
Horse
found
lying
uncovered
and
She
naked
,
as
if
on
set
purpose
her
Coats
had
been
turned
up
from
her
secret
parts
,
also
her
Shooes
,
Rings
,
Head
gear
all
lay
scattered
up
and
down
here
and
there
,
her
Tongue
also
hanging
out
of
her
Mouth
,
insomuch
that
the
Diviners
declared
,
that
it
was
an
intollerable
disgrace
to
the
Holy
Virgins
,
that
it
should
be
published
,
and
that
some
part
of
the
abuse
did
touch
the
Cavaleirs
.
A
servant
of
a
certain
Barbarian
Cavaleir
informed
,
that
three
Vestal
Virgins
,
Emilia
,
Licinia
and
Martia
,
about
the
same
place
were
defloured
,
and
for
a
long
time
played
the
Whores
with
some
Men
,
among
whom
was
Bytetius
the
said
Informers
Master
,
the
Virgins
being
convict
were
punished
,
the
fact
appearing
hainous
,
it
was
thought
meet
that
the
Priest
should
consult
the
Books
of
the
Sybils
:
Where
there
were
Oracles
found
foretelling
these
things
would
come
to
pass
for
mischief
to
the
Re-publick
,
and
for
the
aversion
of
the
impending
calamity
enjoyned
them
,
to
provide
two
Grecians
and
two
Gauls
,
and
bury
them
alive
in
that
place
,
in
order
to
the
appeasing
some
alien
and
foreign
Daemons
.
Quest
.
84.
Why
do
they
take
the
beginning
of
the
day
from
the
midnight
?
Sol
.
Is
the
reason
that
the
Common-weal
had
a
military
constitution
at
the
first
?
For
many
matters
of
concern
were
managed
with
Lamps
by
Night
:
Or
did
they
make
Sun-rising
the
beginning
of
business
,
and
the
night
for
preparation
to
it
;
For
men
ought
to
come
prepared
to
Action
,
and
not
be
in
preparation
when
they
should
be
doing
,
as
Myso
is
reported
to
have
said
to
Chylo
the
wise
,
when
he
was
making
a
Fan
in
Winter
.
Or
as
the
Noon-tide
to
many
is
the
time
for
finishing
publick
and
weighty
Affairs
,
so
it
seems
meet
to
make
midnight
the
beginning
,
which
thing
hath
this
confirmation
,
that
a
Roman
Governour
would
make
no
League
or
Confederation
in
the
Afternoon
.
Or
is
it
possible
to
take
the
beginning
and
end
of
the
day
from
Sun-rising
to
Sun-setting
,
as
the
vulgar
measure
the
beginning
of
the
day
by
sence
,
to
be
the
first
appearance
of
the
Sun
,
and
take
the
first
beginning
of
the
night
to
be
the
compleat
withdrawment
from
our
sight
;
whence
we
shall
have
no
Equinoctial
,
but
the
night
which
we
suppose
comes
nearest
in
equality
to
the
day
,
that
will
be
manifestly
shorter
then
the
day
by
the
Diameter
of
the
Sun
,
which
absurdity
the
Mathematicks
going
about
to
salve
,
have
determined
,
that
where
the
Center
of
the
Sun
toucheth
the
Horizontal
Circle
,
there
to
be
the
true
parting
point
between
day
and
night
,
which
indeed
contradicts
sence
,
for
it
will
follow
,
that
whilst
there
is
much
light
above
the
earth
,
yea
the
Sun
illuminating
of
us
,
that
we
will
not
for
all
this
confess
it
to
be
day
,
but
that
it
is
yet
night
,
whereas
then
it
is
hard
from
the
rising
and
setting
of
the
Sun
,
to
take
the
beginning
of
the
day
,
by
reason
of
the
forementioned
absurdities
,
it
remains
to
take
the
Zenith
or
the
Nadir
for
the
beginning
,
the
last
is
best
,
for
the
Suns
course
from
noon
is
by
way
of
declination
from
us
,
but
from
midnight
he
takes
his
course
towards
us
,
as
Sun
rising
comes
on
.
Quest
.
85.
Wherefore
did
they
not
in
ancient
times
suffer
Women
to
grind
,
or
play
the
Cooks
?
Sol
.
Happily
because
they
remembred
the
Covenant
that
they
made
with
the
Sabines
;
for
after
they
had
rob'd
them
of
their
Daughters
,
and
fighting
many
battles
became
reconciled
,
among
other
Articles
of
agreement
this
was
recorded
,
that
a
Wife
was
not
to
grind
nor
play
the
Cook
for
a
Roman
Husband
.
Quest
.
86.
Why
do
they
not
marry
Wives
in
the
Month
of
May
?
Sol
.
Is
this
the
reason
,
because
May
is
between
April
and
June
,
concerning
which
Months
they
have
an
opinion
,
that
that
is
sacred
to
Venus
,
this
to
Juno
both
of
them
being
Nuptial
Goddesses
,
they
either
take
an
opportunity
a
little
before
May
,
or
tarry
till
it
be
over
?
Or
is
it
that
in
this
Month
they
offer
the
greatest
Expiatory
Sacrifice
,
for
now
they
cast
the
Images
of
Men
from
a
Bridge
into
the
River
,
formerly
Men
themselves
,
moreover
because
it
s
by
Law
required
that
the
Flaminica
,
the
reputed
Priestess
of
Juno
should
be
most
sowrly
sullen
,
during
the
time
,
neither
to
wash
or
trim
up
her self
?
Or
is
it
because
the
vulgar
Latines
in
this
Month
purifie
themselves
for
the
dead
?
And
therefore
perhaps
they
worship
Mercury
in
this
Month
,
and
from
Maja
derives
his
Name
:
Or
as
some
say
,
Maius
Elder
,
June
as
it
were
Junior
Younger
,
taking
its
Name
from
younger
Age
?
For
Youth
is
most
suitable
to
Matrimony
,
as
Euripides
hath
said
,
But
old
Age
don't
permit
Cypress
to
joy
For
old
Men
always
Venus
doth
annoy
;
Therefore
they
Marry
not
in
May
,
but
tarry
till
June
,
which
is
presently
after
May
.
Quest
.
87.
Why
do
they
part
the
Hair
of
Women
when
they
are
married
with
the
point
of
a
Spear
?
Sol
.
What
if
it
be
a
significant
Ceremony
,
that
they
took
their
first
Wives
in
Marriage
by
force
of
Arms
and
War
?
Or
that
they
may
instruct
them
,
that
they
are
to
dwell
with
Husbands
that
are
Souldiers
and
Warriers
,
that
they
should
put
on
such
Ornamental
Atire
that
is
not
Luxurious
or
Lascivious
,
but
plain
,
as
even
Licurgus
commanded
that
all
the
Gates
and
tops
of
Houses
should
be
built
with
Saw
and
Hatchet
,
and
to
use
no
other
sort
of
Workmans
Instrument
about
them
,
yea
he
rejected
all
Gaiety
and
Superfluity
?
Or
doth
this
action
parabollically
intimate
divorce
,
as
that
Marriage
can
be
dissolved
only
by
the
Sword
?
Or
is
it
that
most
of
these
Nuptial
Ceremonies
are
relating
to
Juno
?
for
a
Spear
is
decreed
sacred
to
Juno
,
and
most
of
her
Statues
are
supported
by
a
Spear
,
and
she
is
Sirnamed
the
Quiritis
Goddess
,
and
a
Spear
of
old
was
called
Quiris
,
wherefore
they
Sirname
Mars
,
Quirinus
.
Quest
.
88.
Why
do
they
call
the
store
that
is
laid
out
upon
the
publick
Plays
Lucar
?
Sol
.
Is
it
because
there
are
many
other
repositories
for
the
Gods
about
the
City
,
which
they
call
Luci
Groves
,
and
the
revenue
of
those
they
expend
upon
the
said
Plays
?
Quest
.
89.
Why
do
they
call
the
Quirinalia
the
Feast
of
Fools
?
Sol
.
Was
it
because
they
set
apart
that
day
for
those
that
were
unacquainted
with
their
own
Tribes
and
Courts
as
Juba
saith
?
Or
was
it
for
them
that
did
not
Sacrifice
as
the
rest
did
in
the
Fornicals
,
by
reason
of
Business
,
or
long
Journeys
,
or
Ignorance
,
it
was
allowed
to
them
to
solemnize
that
Feast
upon
this
day
.
Quest
.
90.
What
is
the
reason
when
there
is
a
Sacrifice
to
Hercules
,
they
mention
no
other
God
,
and
no
Dog
appears
within
the
enclosure
,
as
Varro
saith
?
Sol
.
Is
the
reason
of
their
naming
no
other
God
,
because
they
are
of
opinion
that
Hercules
was
but
a
half
God
,
and
Evander
built
an
Altar
to
him
,
and
brought
him
a
Sacrifice
,
whilst
he
was
yet
here
among
Men
?
and
of
all
Creatures
he
had
most
enmity
to
a
Dog
,
for
this
Creature
always
held
him
hard
to
it
,
as
did
Cerberus
,
and
that
which
most
of
all
prejudiced
him
,
was
when
Licymnius
the
Son
of
Aeonus
was
slain
for
a
Dogs
sake
,
by
the
Hippocoondite
,
he
was
necessitated
to
take
up
the
Cudgles
,
and
as
he
lost
many
others
of
his
Friends
,
so
his
Brother
Iphicles
.
Quest
.
91.
Why
was
it
unlawful
for
the
Patricii
to
dwell
about
the
Capitol
?
Sol
.
Was
it
because
M.
Manlius
whilst
he
dwelt
there
affected
Arbitrary
Government
?
Upon
whose
account
the
Family
came
under
an
Oath
of
Abjuration
,
that
no
Manlius
should
for
the
Future
bear
the
Name
of
Marcus
.
Or
was
this
an
Ancient
suspicion
?
for
the
potent
Men
would
never
leave
calumniating
Publicola
a
most
popular
Man
(
yet
the
popularity
suspecting
him
)
till
he
had
pluckt
down
his
House
,
which
seemed
to
hang
over
the
the
Market-place
.
Quest
.
92.
Why
do
they
put
on
a
Garland
of
Oaken
Leaves
on
him
that
saves
a
Citizen
in
Battle
?
Sol
.
Is
it
because
it
s
easie
to
find
an
Oak
every
where
in
the
Military
Expedition
?
Or
is
it
because
a
Crown
is
sacred
to
Jupiter
and
Juno
;
Who
in
their
opinion
are
the
City
Guardians
?
Or
was
it
an
ancient
custom
among
the
Arcadians
,
who
are
something
a
kin
to
the
Oak
?
For
they
repute
themselves
the
first
Men
produced
of
the
Earth
,
as
the
Oak
among
the
Vegetables
.
Quest
.
93.
Why
do
they
for
the
most
part
use
Vultures
for
sooth-saying
?
Sol
.
Was
this
the
reason
,
because
twelve
Vultures
appeared
to
Romulus
upon
the
building
of
Rome
?
Or
that
of
all
Birds
this
is
least
frequent
and
unwonted
?
For
it
s
not
easie
to
meet
with
young
Vultures
,
but
they
fly
to
us
unexpectedly
from
some
remote
Parts
;
therefore
the
sight
of
them
is
Protentous
:
Or
learned
they
this
from
Hercules
?
If
Herodotus
speak
true
,
that
Hercules
rejoyced
most
in
the
beginning
of
an
enterprize
,
at
the
sight
of
a
Vulture
,
being
of
opinion
that
a
Vulture
was
the
justest
of
all
Birds
of
Prey
;
for
first
he
medles
not
with
any
living
Creature
,
neither
doth
he
destroy
any
thing
that
hath
breath
in
it
,
as
Eagles
,
Hawks
and
Owles
do
,
but
lives
only
upon
dead
Carcases
,
and
next
that
he
passeth
by
all
such
of
his
kind
(
i.e.
Birds
)
for
none
ever
saw
a
Vulture
feeding
on
a
Bird
,
as
Eagles
and
Hawks
,
which
do
for
the
most
part
pursue
Birds
,
as
themselves
be
,
and
slay
them
even
as
Aesculus
hath
it
.
A
Bird
that
Prey's
on
Birds
how
can't
be
clean
:
And
verily
this
Bird
is
not
pernicious
to
Men
,
for
it
neither
destroys
Fruits
nor
Plants
,
nor
is
hurtful
any
tame
Animal
.
Moreover
if
it
be
(
as
the
Egyptians
fabulously
pretend
)
that
the
whole
kind
of
them
is
of
the
Female
Sex
,
and
that
they
conceive
by
the
reception
of
the
East
wind
into
their
Bodies
,
as
the
Trees
do
by
receiving
the
South
,
it
s
most
probable
,
that
very
certain
and
sound
Prognostick
may
be
made
from
them
,
whereas
in
other
Birds
(
there
being
so
many
rapines
,
flights
and
pursuits
about
Copulation
)
there
are
great
disturbances
and
uncertainties
attending
of
them
.
Quest
.
94.
For
what
reason
is
Aesculapius
his
Temple
placed
without
the
City
?
Sol
.
Was
it
because
they
reckoned
it
a
wholsomer
kind
of
living
without
the
City
then
within
?
For
the
Greeks
have
placed
the
Edifices
belonging
to
Aesculapius
,
for
the
most
part
on
clean
and
high
places
;
or
is
it
that
they
suppose
that
God
was
fctched
from
Epidaur
,
for
Aesculapius
his
Temple
is
not
close
by
the
City
,
but
at
a
great
distance
from
it
?
Or
is
it
,
that
by
a
Dragon
that
went
on
shore
out
of
a
trireme
Galley
into
the
Island
,
and
disappearing
they
think
the
God
him self
intimated
to
them
the
place
of
building
his
Temple
?
Quest
.
95.
Why
was
it
ordained
that
they
who
were
cleansed
should
abstain
from
Pulse
?
Sol
.
Was
it
upon
the
same
account
that
the
Pythagoreans
abominate
Beans
{αβγδ}
and
{αβγδ}
(
the
small
Pease
,
be
grey
Pease
)
as
being
allied
in
name
to
{αβγδ}
and
{αβγδ}
[
Oblivion
or
Hell
]
or
was
it
because
they
used
Pulse
for
the
most
part
in
their
Compotations
and
Invocations
of
the
Dead
?
Or
rather
was
it
,
because
they
should
bring
empty
and
slender
Bodies
to
their
Purifications
and
Expiations
?
For
Pulse
are
windy
,
and
cause
a
great
deal
of
Excrements
that
require
Purging
off
.
Or
is
it
because
they
irritate
Leachery
,
by
reason
of
their
flatuent
and
windy
Nature
?
Quest
.
96.
Why
do
they
inflict
no
other
Punishment
on
the
Vestial
Virgins
,
when
they
are
defiled
,
then
burying
them
alive
?
Sol
.
Is
this
the
reason
,
because
they
burn
the
Dead
,
but
to
bury
her
by
Fire
,
who
hath
not
preserved
sacred
the
Divine
Fire
,
would
be
unjust
.
Or
was
it
that
they
judged
it
a
wicked
Act
,
to
cut
off
a
Person
sanctified
by
the
greatest
ceremonial
Purification
,
and
to
lay
hands
on
a
holy
Woman
,
and
therefore
they
contrived
a
Machine
for
her
to
dye
in
of
her self
,
and
let
her
down
into
a
Vault
made
under
ground
,
where
was
placed
a
Candle
burning
,
also
some
Bread
and
Milk
and
Water
,
and
then
the
Den
was
covered
with
Earth
on
the
top
,
neither
by
this
execrable
manner
of
devoting
them
,
are
they
exempt
from
Daemon
Worship
,
but
to
this
day
the
Priests
going
to
the
place
,
perform
Purgatory
Rites
.
Quest
.
97.
What
is
the
reason
that
at
the
Horse-race
on
the
Ides
of
December
,
the
Lucky
Horse
that
beats
is
sacrificed
as
sacred
to
Mars
,
and
a
certain
Man
cutting
off
his
Tail
,
brings
it
to
a
place
called
Regina
,
and
besmears
the
Altar
with
the
Blood
of
it
,
but
for
the
Head
,
one
party
coming
down
from
the
way
called
sacred
,
another
from
that
called
Saburra
,
do
fight
?
Sol
.
Whether
was
it
(
as
some
say
)
they
reckoning
,
that
Troy
was
taken
by
a
Horse
,
they
punish
a
Horse
,
as
being
the
Renowed
Trojan
Race
commixt
with
Latin
Boys
.
Or
is
it
because
a
Horse
is
a
fierce
,
War-like
and
martial
Beast
,
therefore
they
do
Sacrifice
to
the
Gods
the
things
that
are
most
acceptable
and
suitable
,
and
he
that
Conquers
is
offered
,
because
victory
and
Prowess
doth
belong
to
that
God
,
or
rather
to
stand
in
Battle
is
the
work
of
God
?
And
they
that
keep
their
ranks
and
files
,
do
conquer
those
that
do
not
keep
them
,
but
fly
,
and
swiftness
of
foot
is
punished
as
the
page
to
Cowardise
;
and
hereby
it
significantly
taught
that
there
is
no
safety
to
them
that
run
away
.
Quest
.
98.
What
is
:
he
reason
that
the
Censors
entring
upon
their
Office
,
do
nothing
before
they
have
provided
Meat
for
the
sacred
Geese
,
and
polished
the
Statue
?
Sol
.
Is
this
the
reason
,
that
they
begin
with
those
things
that
savour
of
most
frugality
,
and
such
things
that
want
not
much
charge
and
trouble
?
Or
is
it
in
grateful
commemoration
of
what
these
Creatures
did
of
old
,
when
the
Gauls
invaded
Rome
,
and
the
Barbarians
scalled
the
Walls
of
the
Capitol
by
Night
,
the
Geese
were
sensible
of
it
,
when
the
Dogs
were
asleep
,
they
with
their
Gagling
awaked
the
Watch
?
Or
seeing
the
Censors
are
the
Conservers
of
such
things
as
are
of
greatest
and
most
necessary
concern
,
to
oversee
and
narrowly
inspect
them
,
(
viz.
)
the
publick
Sacrifices
,
Lives
,
Manners
and
Diet
of
Men
,
they
presently
set
before
their
Consideration
the
most
vigilant
Creature
,
and
by
the
Watchfulness
of
these
,
they
instruct
the
Citizens
not
to
disregard
or
neglect
sacred
things
.
As
for
the
polishing
of
the
Statue
its
necessary
for
the
Minium
(
wherewith
they
of
old
coloured
the
Statues
)
soon
fades
.
Quest
.
99.
What
is
the
reason
that
of
other
Priests
they
depose
any
one
that
is
condemned
or
banished
,
and
substitute
another
in
his
room
,
but
remove
not
the
Augur
from
his
Priesthood
so
long
as
he
lives
,
though
he
be
convicted
of
the
greatest
Crimes
?
they
call
them
Augurs
who
are
employed
in
South-saying
.
Sol
.
Is
the
reason
(
as
some
say
)
that
they
will
have
none
to
know
the
Mysteries
of
the
Priests
who
is
not
a
Priest
?
Or
that
the
Augur
is
bound
by
Oath
to
discover
to
none
the
Management
of
sacred
things
,
therefore
they
refuse
to
absolve
him
from
his
Oath
,
when
he
is
reduced
to
a
private
capacity
?
Or
is
it
that
an
Augur
is
not
a
Title
of
Honor
and
Dignity
,
but
of
Skill
and
Art
?
It
s
therefore
the
like
case
to
depose
a
Musitian
from
being
a
Musitian
,
or
a
Physician
from
being
a
Physician
,
with
that
of
prohibiting
a
Diviner
from
being
a
Diviner
;
Seeing
they
cannot
take
away
his
faculty
,
though
they
deprive
him
of
the
Title
.
Moreover
they
do
not
substitute
Augurs
,
because
they
will
keep
to
the
number
of
Augurs
that
were
at
the
beginning
.
Quest
.
100.
What
is
the
reason
,
that
in
the
Ides
of
August
(
which
at
first
they
called
the
Sextile
)
all
the
Men
and
Maid
Servants
do
Feast
,
but
the
Women
make
it
most
of
their
business
to
wash
and
Purge
their
Heads
?
Sol
.
Was
it
that
King
Servius
about
this
day
was
born
of
a
Captive
Maid-Servant
?
Hence
the
Servants
have
a
vacation
time
from
work
,
but
to
wrince
the
head
,
was
a
thing
that
took
its
Original
from
a
Custom
of
the
Maid-Servants
upon
the
account
of
the
Feast
,
until
they
came
to
be
Free-women
.
Quest
.
101.
Why
do
they
signifie
their
Boys
with
Necklaces
,
which
they
call
Bullae
?
Sol
.
What
if
this
were
for
the
honor
of
the
Wives
which
were
taken
by
force
?
For
as
many
other
things
so
this
might
be
one
of
the
injunctions
laid
on
their
posterity
:
Or
did
they
it
in
honour
of
Tarquins
Manhood
?
For
is
reported
of
him
,
that
whilst
he
was
but
a
Boy
,
being
engaged
in
Battle
against
the
Latins
;
and
Tuscans
,
charging
his
Enemies
,
fell
from
his
Horse
,
yet
animating
those
Romans
which
were
engaged
in
the
charge
,
he
led
them
on
couragiously
;
the
Enemies
were
put
to
a
remarkable
rout
,
and
6000
slain
;
whereupon
he
had
this
Badg
of
Honour
bestowed
upon
him
by
his
Father
the
King
:
Or
was
it
that
by
the
Ancients
,
it
was
neither
leud
nor
dishonourable
to
lye
with
beautiful
Slaves
(
as
now
the
Comedies
testifie
)
but
they
resolvedly
abstain
from
freeborn
Servants
,
and
least
by
coming
accidentally
on
naked
Boys
,
they
should
ignorantly
transgress
,
the
Free-boys
wore
this
mark
of
distinction
?
Or
was
this
a
Phylactery
of
good
Order
,
and
after
a
manner
a
Curb
of
Incontinency
,
they
being
ashamed
to
pretend
to
Manhood
before
they
have
put
off
the
badg
of
Children
?
That
which
they
say
who
follow
Varo
is
not
probable
(
viz.
)
That
Boulle
by
the
Aeoleans
is
called
Bolla
,
and
this
is
put
about
Children
as
a
teaching
sign
of
good
Counsel
.
But
consider
whether
they
do
not
wear
it
for
the
Moons
sake
?
For
the
visible
face
of
the
Moon
when
it
s
halved
is
not
spherical
,
it
s
Horned
,
and
dish
like
(
as
Empedocles
supposeth
)
as
to
that
part
which
is
the
Subject
of
light
.
Quest
.
102.
Why
do
they
name
Boys
at
nine
days
old
,
Girls
at
eight
?
Sol
.
Perhaps
it
s
a
natural
reason
(
viz.
)
That
Girls
are
forwarder
,
for
the
Female
grows
up
and
comes
to
full
stature
and
perfection
before
the
Male
,
but
they
take
the
days
after
the
Seventh
,
because
the
Seventh
is
dangerous
to
Infants
,
by
reason
of
the
Navel-string
,
for
with
many
it
falls
off
at
Seven
days
old
,
and
until
it
s
fallen
off
,
an
Infant
is
more
like
a
Plant
then
an
Animal
.
Or
is
it
as
the
Pythagoreans
reckon
(
viz.
)
The
even
number
of
the
Feminine
,
and
the
odd
number
the
Masculine
?
For
it
s
a
fruitful
number
and
excels
the
even
in
respect
of
its
composition
.
And
if
these
numbers
be
divided
into
unites
,
the
even
like
a
Female
hath
an
empty
space
in
the
middle
,
the
odd
number
always
leaves
a
Segment
to
fill
up
the
middle
,
wherefore
this
is
fit
to
be
compared
to
the
Male
,
that
to
the
Female
?
Or
is
it
thus
?
that
of
all
numbers
Nine
is
the
first
squared
number
made
of
Three
,
which
is
an
odd
and
perfect
number
.
But
Eight
is
the
first
Cube
made
of
Two
an
even
number
,
whence
a
Male
ought
to
be
square
,
superexcelling
and
compleat
;
but
a
Woman
like
a
Cube
constant
,
a
good
Housewife
,
and
no
gadding
Gossip
.
This
also
may
be
added
,
that
as
eight
is
a
Cube
from
the
Root
Two
,
and
nine
a
Quadrat
from
the
Root
Three
,
so
the
Female
makes
use
of
two
names
,
and
the
Males
of
three
.
Quest
.
103.
Why
do
they
call
those
whose
Fathers
are
not
known
,
spurious
Children
?
Sol
.
Is
it
not
verily
as
the
Graecians
suppose
,
and
as
the
Rhetoricians
say
in
their
determinations
,
it
s
because
that
they
are
begot
of
some
promiscuous
and
common
Sperm
.
But
Spurius
is
found
among
former
Names
,
as
Sextus
,
Decimus
,
Cajus
,
neither
do
the
Romans
write
all
the
Letters
of
the
first
Name
,
but
one
Letter
as
T.
for
Titius
,
L.
for
Lucius
,
M.
for
Marcus
,
or
with
two
Letters
as
Ti
.
for
Tiberius
,
Cn.
for
Cnaeus
,
or
with
Three
,
as
Sex
for
Sextus
,
and
Ser
.
for
Servius
,
and
Spurius
is
of
those
that
are
written
with
Two
Letters
,
Sp.
and
with
these
Letters
they
write
without
Father
,
S.
for
fine
,
and
P.
for
patre
,
which
truly
hath
caused
some
mistake
when
as
Spurius
and
sine
patre
are
writ
with
the
same
Letters
.
Moreover
we
may
meet
with
another
reason
,
but
it
s
more
absurd
.
They
say
that
the
Sabines
called
the
Privities
of
a
Woman
Spurius
,
therefore
they
call
him
so
by
way
of
reproach
,
who
is
born
of
a
Woman
unmarried
and
unespoused
.
Quest
.
104.
Why
did
they
call
Bacchus
Pater
Liber
?
Sol
.
Was
the
reason
because
they
make
him
as
it
were
the
Father
of
Liberty
to
Tiplers
?
For
most
Men
become
very
audacious
,
and
are
filled
with
too
much
licentious
prattle
,
by
reason
of
too
much
drink
?
Or
is
this
it
,
that
he
hath
s●pplied
them
with
a
Libamen
a
Drink-offering
?
Or
is
it
as
Alexander
hath
said
?
that
Bacchus
is
called
Eleuth●rius
,
from
his
having
his
aboad
about
Eleuthera
a
City
of
Boetia
.
Quest
.
150.
For
what
cause
was
it
that
on
high
Holy-days
,
it
was
not
a
custom
for
Virgins
to
marry
,
but
Widdows
did
marry
then
?
Sol
.
Is
the
reason
(
as
Varro
saith
)
that
Virgins
forsooth
are
Married
we●ping
,
but
Women
with
joyful
glee
?
For
people
are
to
do
nothing
on
a
Holy-day
with
a
heavy
Heart
,
nor
by
compulsion
.
Or
rather
is
it
because
it
s
decent
for
Virgins
to
Marry
with
more
then
a
few
present
,
but
for
Widows
to
Marry
with
a
great
many
present
is
undecent
?
For
the
first
Marriage
is
zealously
affected
,
the
second
to
be
deprecated
,
yea
they
are
ashamed
while
their
first
Husband
lives
to
Marry
a
second
Husband
,
and
when
they
dye
they
lament
them
.
Hence
they
are
pleased
more
with
silence
then
with
Tumults
and
Pompous
doings
,
the
Feasts
too
do
attract
the
generality
of
People
to
them
,
that
they
cannot
be
at
leasure
for
such
Wedding
solemnities
.
Or
was
it
that
they
that
rob'd
the
Sabines
of
their
Daughters
that
were
Virgins
,
on
the
Feast-day
raised
thereby
a
War
,
and
looked
therefore
upon
it
as
unlucky
,
to
Marry
Virgins
on
Holy-days
?
Quest
.
106.
Why
do
the
Romans
worship
Fortuna
Primigenia
Fortune
first
born
?
Sol
.
Was
it
because
Servius
being
by
fortune
born
of
a
Servant
Maid
,
came
to
rule
King
in
Rome
with
great
splendor
?
And
this
is
the
supposition
of
most
Romans
.
Or
rather
is
it
,
that
Fortune
hath
bestowed
on
Rome
its
self
,
its
very
Original
and
Birth
?
Or
may
not
this
matter
require
a
more
natural
and
Philosophical
Reason
:
Even
that
Fortune
,
insomuch
that
things
that
come
by
chance
fall
into
an
order
among
themselves
.
Quest
.
107.
Why
do
the
Romans
call
Bacchus
his
Artificers
,
Histriones
,
Stage
,
Players
?
Sol
.
Is
it
for
the
reason
which
Cl.
Rufus
tells
us
?
For
they
say
that
in
ancient
time
C.
Sulpitius
and
Licinius
Stolo
,
being
Consuls
,
the
Pestilence
raging
in
Rome
,
all
the
Actors
upon
the
Stage
were
cut
off
,
wherefore
upon
the
request
of
the
Romans
,
many
and
good
Artists
came
from
Hetruria
,
among
whom
he
that
excelled
in
fame
,
and
had
been
longest
experienced
on
the
publick
Stages
was
called
Histrus
,
and
from
him
they
named
all
the
Stage-Players
.
Quest
.
108.
Why
do
not
Men
Marry
Women
that
are
near
a
kin
?
Sol
.
Is
this
the
reason
,
that
they
design
by
Marriage
to
Augment
their
family
concerns
,
and
to
procure
many
relations
,
by
giving
Wives
to
Strangers
and
Marrying
Wives
out
of
other
Families
?
Or
do
they
suspect
that
the
Contentions
that
would
happen
among
Relations
upon
Marriage
,
would
destroy
even
natural
rights
?
Or
is
it
,
that
considering
that
Wives
by
reason
of
weakness
,
stand
in
need
of
many
helpers
;
they
would
not
have
near
a
Kin
marry
together
,
that
their
own
Kindred
might
stand
by
them
,
when
their
Husbands
wrong
them
?
Quest
.
109.
Why
is
it
not
lawful
for
the
High-Priest
of
Jupiter
,
which
they
call
Flamen
Dialis
,
to
touch
Meal
or
Leaven
?
Sol
.
Is
it
because
Meal
is
imperfect
and
crude
nourishment
?
For
the
Wheat
neither
hath
continued
what
it
was
,
neither
is
it
made
into
Bread
as
it
must
be
,
but
it
hath
lost
the
faculty
of
Seed
,
and
hath
not
attained
to
usefulness
for
Food
.
Wherefore
the
Poet
hath
named
Meal
,
by
a
Metaphor
,
as
it
were
Corn
that
is
spoiled
and
destroyed
by
grinding
Leaven
,
as
it
s
made
by
Corruption
,
so
it
corrupts
the
Mass
that
is
mingled
with
,
for
it
s
made
thereby
looser
and
weaker
,
and
fermentation
is
a
kind
of
Corruption
,
which
if
it
be
over
much
,
it
makes
the
Bread
sowr
and
spoils
it
.
Quest
.
110.
Why
is
the
same
High-Priest
forbid
to
touch
raw
flesh
?
Sol
.
Is
it
because
Custom
makes
them
averse
enough
to
raw
flesh
?
Or
for
the
same
reason
that
makes
them
averse
to
Meal
,
doth
also
make
them
averse
to
Flesh
;
for
it
s
neither
a
living
Creature
,
nor
drest
Food
.
Roasting
or
boiling
,
being
an
alteration
and
change
,
it
inverts
its
form
;
but
fresh
and
raw
Flesh
offers
not
a
pure
and
unpolluted
object
to
the
Eye
,
but
such
as
is
offensive
to
the
Eye
,
and
like
that
of
a
raw
Wound
.
Quest
.
111.
Why
did
they
require
the
Priest
to
abstain
from
a
Dog
and
a
Goat
,
neither
to
touch
nor
name
them
?
Sol
.
Was
it
that
they
abominated
the
Lasciviousness
and
stink
of
a
Goat
?
Or
that
they
suspected
it
to
be
a
diseased
Creature
?
For
it
seems
this
Animal
is
more
seised
with
the
Falling-Sickness
then
other
Creatures
?
and
contagious
to
them
that
eat
or
touch
it
,
while
it
hath
this
Disease
,
they
say
the
Cause
is
the
straitness
of
the
Wind-pipes
,
often
intercepting
the
Breath
,
a
sign
of
which
they
make
the
smallness
of
their
Voice
to
be
,
for
it
happens
to
Men
that
are
Epileptical
,
that
they
utter
a
Voice
sounding
much
like
the
bleat
of
a
Goat
.
Now
in
a
Dog
there
may
be
less
of
Laciviousness
and
of
an
ill
scent
,
although
some
say
that
a
Dog
is
not
permitted
to
go
into
the
High
street
of
Athens
,
no
not
into
the
Island
Delium
,
by
reason
of
their
open
coition
,
as
if
Kine
,
Swine
and
Horses
did
use
coition
in
Bed-Chambers
,
but
not
openly
and
lawlesly
.
They
acknowledge
the
true
reason
to
be
,
because
a
Dog
is
a
quarrelsom
Creature
,
therefore
they
expel
Dogs
out
of
Sanctuaries
and
sacred
Temples
,
giving
safe
access
to
suppliants
for
refuge
,
wherefore
it
is
very
likely
that
the
Priest
of
Jupiter
being
an
animated
and
sacred
Image
granted
for
refuge
to
Petitioners
and
Suppliants
,
do
banish
or
fright
away
none
;
for
which
cause
a
Couch
was
set
for
him
in
the
Porch
of
the
House
,
and
they
that
fell
on
their
Knees
before
him
,
had
indemnity
from
stripes
or
punishment
that
day
,
and
if
one
in
Fetters
came
and
addressed
he
was
unloosed
,
but
bound
Prisoners
they
brought
not
from
abroad
in
at
the
Door
,
but
let
them
down
from
the
Roof
of
the
House
,
it
would
be
therefore
no
advantage
,
that
he
should
carry
himself
so
mild
and
courteous
,
if
there
were
a
Dog
at
the
Door
,
scaring
and
frighting
them
that
Petition
for
Sanctuary
:
Neither
did
the
Ancients
at
all
repute
this
Creature
clean
for
he
is
offered
in
Sacrifice
to
none
of
the
Celestial
Gods
,
but
being
sent
to
Hecata
an
infernal
Goddess
,
at
the
three-cross
way
for
a
Supper
,
takes
a
share
in
averting
Calamities
,
and
in
Expiations
.
In
Lacedaemonia
they
cut
Puppies
in
Pieces
to
Mars
,
that
most
cruel
God
.
In
Boetia
publick
expiation
is
made
by
passing
between
the
Parts
of
a
Dog
divided
in
twain
.
But
the
Romans
sacrifice
a
Dog
in
the
cleansing
Month
,
on
the
Feast
day
of
Purgatory
,
which
they
call
Lupercalia
.
Hence
it
was
not
,
without
cause
to
prohibit
them
,
whose
charge
it
was
to
worship
the
highest
and
holiest
God
,
from
making
a
Dog
familiar
and
accustomed
to
them
.
Quest
.
112.
What
is
the
reason
that
a
Priest
of
Jupiter
is
forbid
to
touch
an
Ivy
,
or
to
pass
over
that
way
,
that
is
overspread
with
Vine-branches
?
Sol
.
Is
it
not
of
the
like
Nature
,
as
not
to
Eat
in
a
Chariot
,
nor
to
sit
upon
a
Pair
of
Scales
,
nor
step
over
Brooms
?
Not
that
the
Pythagoreans
do
dread
and
refrain
from
these
things
,
but
prohibit
other
things
by
these
,
for
to
go
under
a
Vine
hath
reference
to
Wine
,
because
it
s
not
lawful
for
a
Priest
to
be
drunk
,
for
the
Wine
is
above
the
heads
of
those
that
are
drunk
and
they
are
depraved
and
debased
thereby
;
Whereas
it
is
requisite
that
they
should
be
above
pleasure
and
conquer
it
,
but
not
be
subdued
by
it
.
As
for
the
Ivy
,
it
being
unfruitful
and
useless
to
Men
as
also
infirm
and
by
reason
of
its
infirmity
stands
in
need
of
other
Trees
to
clime
upon
,
though
by
its
shaddow
and
sight
of
its
greeness
,
it
doth
bewitch
the
Vulgar
,
what
if
they
judge
it
not
convenient
that
a
Diviner
should
have
any
insignificant
thing
in
his
House
,
and
be
perplexed
with
that
which
takes
up
ground
,
and
is
pernicious
to
other
Plants
that
bears
it
up
?
Hence
Ivy
is
forbidden
to
the
Celestial
Priests
,
and
neither
at
Atbens
in
Juno's
Sacrifices
,
nor
at
Thebes
in
those
belonging
to
Venus
,
can
any
wild
Ivy
be
seen
,
though
in
Pharmacys
and
Bacchanals
(
which
are
Services
for
the
most
part
performed
in
the
dark
)
it
is
to
be
found
.
Or
was
this
a
Symbol
of
the
Prohibition
of
Revels
and
Sports
of
Bacchus
?
For
Women
that
were
addicted
to
Bacchanal
sports
,
presently
ran
to
the
Ivy
and
pluckt
it
off
,
tearing
it
in
pieices
with
their
hands
,
and
knawing
it
with
their
Mouths
,
so
that
they
are
not
altogether
to
be
disbelieved
,
that
say
it
hath
an
infatuating
and
delirating
Spirit
in
it
,
transporting
and
bereaving
of
the
Senses
,
and
that
alone
by
it self
it
introduceth
Drunkenness
without
Wine
,
to
those
that
have
an
easie
inclination
to
Enthusiasm
.
Quest
.
113.
Why
are
not
those
Priests
allowed
to
take
upon
them
or
attempt
civil
Authority
,
but
for
honour
sake
have
a
Lictor
,
a
sella
curulis
,
as
it
were
in
some
kind
of
retribution
,
that
they
are
excluded
the
Magistracy
?
Sol
.
Was
it
because
in
some
places
of
Greece
the
dignity
of
Priesthood
was
equal
with
Kingship
,
and
therefore
they
designed
not
ordinary
Persons
to
be
Priests
?
Or
rather
because
they
have
therefore
appointed
Office
employments
,
whereas
the
Charge
of
Kings
is
immethodical
and
indefinite
,
it
would
not
be
possible
,
if
both
fell
out
at
the
same
time
,
that
he
should
be
able
to
attend
both
,
but
must
of
necessity
neglect
one
(
both
pressing
together
upon
him
)
sometimes
neglect
the
worship
of
God
,
and
sometimes
injure
the
Subjects
.
They
that
make
inspection
into
civil
Government
,
see
that
there
is
no
less
necessity
,
then
power
attending
the
Administration
.
For
the
Ruler
of
the
People
(
whom
Hippocrates
calls
a
Physitian
)
doth
see
weighty
Matters
,
and
hath
to
do
with
weighty
Matters
,
and
from
other
Mens
Calamities
procures
his
own
proper
troubles
,
so
they
thought
him
not
sacred
enough
to
Sacrifice
to
the
Gods
,
and
manage
the
Sacrifices
,
being
present
at
the
Condemnation
and
Execution
of
Citizens
,
and
often
of
some
of
his
own
Kindred
and
Families
,
which
thing
often
happened
to
Brutus
.
Plutarch's
Morals
:
Vol.
II
.
Greek
Questions
:
Translated
into
English
by
the
same
hand
.
Quest
.
1.
WHo
are
they
at
Epidaurus
called
Conipodes
and
Artymi
?
Sol
.
The
Managers
of
the
Affairs
the
Common-wealth
were
One
hundred
and
eighty
Men
,
out
of
these
they
Elected
Senators
,
which
they
call'd
Artymi
,
the
most
Part
of
the
Common-People
were
conversant
in
Husbandry
,
these
they
called
Conipodes
,
because
(
as
may
be
supposed
)
they
were
known
by
their
dirty
feet
,
when
they
came
into
the
City
.
Quest
.
2.
What
Woman
was
that
among
the
Cumans
,
called
Onobatis
?
Sol
.
This
was
one
of
the
Women
taken
in
Adultery
which
they
brought
into
the
Market-place
,
and
set
her
upon
a
certain
Stone
to
be
seen
of
all
,
from
thence
they
took
her
and
set
her
on
Ass-back
,
and
led
her
round
about
the
City
,
and
afterwards
set
her
up
again
upon
the
Stone
,
leading
the
rest
of
her
life
under
disgrace
;
her
they
called
Onobatis
[
the
Woman
that
rode
upon
an
Ass
]
hence
the
abominated
the
Stone
as
unclean
.
There
was
also
a
certain
Magistrate
among
them
,
called
Phylactes
[
a
Conservator
]
he
that
had
this
Office
for
the
rest
of
his
time
,
kept
the
Prison
,
but
at
the
nocturnal
Convention
of
the
Senators
,
he
came
into
the
Counsel
,
and
laying
hands
on
the
Kings
led
them
forth
,
and
detained
them
in
Custody
until
the
Senate
had
determined
concerning
them
,
whether
they
had
acted
unrighteously
or
no
,
who
passed
Sentence
in
private
.
Quest
.
3.
Who
are
Hypocaustria
among
the
Solenses
?
Sol
.
They
call
the
She-Priest
of
Minerva
so
,
because
she
offers
certain
Sacrifices
and
Oblations
for
the
averting
of
impending
Calamities
.
Quest
.
4.
Who
are
the
Amnemones
among
the
Cnidians
,
and
who
is
Aphester
?
Sol
.
The
sixty
Men
chosen
for
Prelates
from
among
the
Nobles
,
which
they
used
for
Chief-Justices
[
Bishops
]
and
Principle
Counsellors
for
life
,
in
Matters
of
greatest
concern
,
they
called
Amnemones
(
as
a
Man
may
suppose
)
because
they
were
not
accountable
to
any
for
what
they
did
,
or
verily
(
rather
in
my
opinion
)
because
they
were
Men
carrying
much
business
in
their
Memories
,
and
he
that
craved
their
Judgment
was
called
Aphester
.
Quest
.
5.
Who
were
the
Cres●●
among
the
Arcadians
and
Lacedemonians
?
Sol
.
When
the
Lacedaemonians
were
agreed
with
the
Tegeats
,
they
made
a
League
with
them
,
and
set
up
a
common
Pillar
at
Alpheum
,
upon
which
this
is
written
among
other
things
,
drive
out
the
Messinians
from
your
Borders
,
and
make
none
of
them
Cresti
,
i.e.
Good
.
Aristotle
interpreting
this
,
saith
,
that
none
of
the
Tageats
ought
to
be
slain
that
endeavoured
to
bring
aid
to
the
Lacedemonians
.
Quest
.
6.
Who
is
Crithologus
among
the
Opuntains
?
Sol
.
The
most
of
the
Greeks
did
use
Barly
at
their
ancient
Sacrifices
,
when
the
Citizens
offered
their
first
Fruits
,
now
they
called
him
Crithologus
,
who
presided
over
the
Sacrifices
,
and
received
the
first
Fruits
.
They
had
two
Priests
,
one
that
had
the
chief
charge
of
the
Divine
things
,
the
other
of
Daemonic
affairs
.
Quest
.
7.
What
sort
of
thin
Clouds
are
the
Plojades
?
Sol
.
Showring
Clouds
which
were
carried
up
and
down
,
for
the
most
part
they
called
Plojades
,
as
Theophrastus
hath
said
expresly
in
his
fourth
Book
of
Meteors
,
whereas
indeed
the
Plojades
are
those
Clouds
which
have
a
consistency
,
and
not
so
moveable
,
but
as
to
colour
white
,
which
discover
a
kind
of
different
Matter
,
neither
very
Watry
nor
very
Windy
.
Quest
.
8.
Who
is
Platychetas
among
Boeotians
?
Sol
.
They
that
had
neighbouring
Houses
,
or
bordering
Fields
,
using
the
Aeolick
Dialect
,
they
call
so
as
such
who
dwell
nearest
.
I
will
add
one
saying
out
of
the
Thesmophylachan
Law
,
seeing
there
are
many
—
here
it
is
wanting
.
Quest
.
9.
Who
is
he
among
the
People
of
Delphos
who
is
called
Hosioter
?
And
why
do
they
call
one
of
the
Months
Bysius
?
Sol
.
They
call
the
slain
Sacrifice
Hosioter
?
when
the
Hosius
[
the
Holy
one
]
is
declared
.
There
are
five
of
these
Holy
ones
for
Life
,
and
these
transact
many
things
with
the
Prophets
,
and
Sacrifice
together
with
them
,
supposing
that
they
descended
from
Ducalion
.
The
Month
Byfus
verily
as
many
think
is
the
same
with
Physius
[
natural
]
for
it
s
in
the
beginning
of
the
Spring
,
when
most
things
do
sprout
and
put
forth
Buds
;
but
this
is
not
the
true
reason
;
For
the
Delphs
do
not
use
B.
for
Ph.
(
as
the
Macedonians
,
who
say
Bilippus
,
Balacrus
and
Beronic●
for
Phylippus
,
Phalacrus
and
Pheronica
)
but
instead
of
P.
they
for
the
most
part
saying
{αβγδ}
for
{αβγδ}
,
and
{αβγδ}
for
{αβγδ}
,
therefore
Bysius
for
Pysius
,
because
in
that
Month
they
enquire
of
and
consult
their
God
Apollo
,
this
is
their
genuine
and
Country
way
of
speaking
:
for
in
that
Month
an
Oracle
is
given
forth
,
and
they
call
that
Week
the
Nativity
of
Apollo
,
and
the
Name
is
Polyphthonum
;
not
because
of
their
Baking
a
sort
of
Cakes
called
Pthojes
,
but
because
then
their
Oracle
is
full
of
Answers
and
Prophesies
,
for
it
is
but
of
late
that
Oraculous
answers
were
given
to
the
enquirer
every
Month
.
In
former
times
Pythia
gave
answers
only
once
a
Year
,
which
was
in
this
Month
as
Calisthenes
and
Anaxauridas
hath
told
us
.
Quest
.
10.
What
is
Phyxemelum
?
Sol
.
It
s
one
of
the
small
Plants
that
creeps
upon
the
ground
,
upon
whose
Branches
the
Cattle
treading
,
do
hinder
,
hurt
and
spoil
their
growth
,
where
therefore
they
have
attained
some
considerable
bigness
by
growth
,
and
escaped
the
injury
of
those
that
use
to
go
over
,
it
s
called
Phyxemelum
,
of
which
Esculapius
is
Witness
.
Quest
.
11.
Who
are
the
Apospendoneti
?
Sol
.
The
Eretrienses
inhabited
the
Island
of
Corcyra
,
but
when
Charicrates
set
Sail
from
Corinth
with
a
considerable
strength
,
and
overcame
them
in
Battle
:
The
Eritrienses
took
Shipping
and
sailed
to
their
Native
Countrey
,
of
which
thing
the
Inhabitants
of
that
Countrey
having
timely
notice
,
gave
them
a
repulse
,
and
by
slinging
Stones
at
them
impeded
their
Landing
,
now
being
not
able
eitheir
to
perswade
or
force
their
way
,
seeing
the
Multitude
was
implacably
bent
against
them
,
they
sailed
into
Thracia
and
took
possession
of
that
Country
,
where
they
say
Metho
first
inhabited
,
of
whose
Off-spring
Orpheus
was
,
the
City
therefore
they
call
Methona
,
and
of
the
neighbouring
Inhabitants
the
Men
are
called
Apospendoneti
,
i.e.
They
that
were
repulsed
with
Sling-stones
.
Quest
.
12.
What
was
Charila
among
the
Delphs
?
Sol
.
The
Delphs
selemnized
three
nonennial
Feasts
,
subsequent
in
order
to
each
other
,
of
which
they
call
one
Septerium
,
another
Herois
,
and
the
third
Charila
.
The
Septerium
represents
by
imitation
the
fight
which
Apollo
had
with
Python
,
and
both
his
flight
and
pursuit
after
the
fight
unto
Tempe
,
for
some
verily
say
that
he
fled
as
needing
purification
by
reason
of
the
Slaughter
,
others
say
that
he
pursued
Python
wounded
,
and
flying
along
the
High-way
which
they
now
call
Sacred
,
he
left
him
almost
dead
,
but
he
overtook
him
just
dead
of
his
wound
,
and
buried
by
his
Son
,
whose
name
was
Aix
as
they
say
.
Septerium
therefore
is
the
representation
of
these
or
some
such
things
,
but
as
to
Herois
,
it
hath
for
the
most
part
a
Mysterious
reason
which
the
Thiades
are
acquainted
with
,
but
by
the
things
that
are
publickly
acted
,
one
may
conjecture
it
to
be
the
education
of
Semele
[
the
Mother
of
Bacchus
]
Concerning
Charila
,
they
fable
some
such
things
as
these
.
A
Famine
by
reason
of
drought
seis'd
the
Delphs
,
who
came
with
their
Wives
and
Children
as
suppliants
to
the
Kings-gate
,
whereupon
he
distributed
Meal
and
Pulse
to
the
more
noted
of
them
,
for
there
was
not
sufficient
for
all
.
A
little
Orphan
Girl
yet
coming
and
importuning
of
him
,
he
beat
her
with
his
Shoe
,
and
threw
his
Shoe
in
her
Face
,
she
indeed
was
a
Poor
wandring
beggar
Wench
,
but
was
not
of
an
ignoble
disposition
,
therefore
withdrawing
her self
,
untied
her
Girdle
and
hanged
her self
,
the
Famine
hereupon
increasing
and
many
Diseases
accompanying
it
,
Pythia
gives
answer
to
the
King
,
that
the
Maid
Charila
,
who
slew
her self
must
be
Expiated
.
They
with
much
ado
,
at
last
discovering
that
this
was
the
Maids
name
which
was
smote
with
a
Shoe
,
they
instituted
a
certain
Sacrifice
mixt
with
expiatory
Rites
,
which
they
yet
solemnize
to
this
day
every
Ninth
Year
:
whereat
the
King
presides
distributing
Meal
and
Pulse
to
all
Strangers
and
Citizens
(
for
they
introduce
a
kind
of
an
Effigies
of
the
Wench
Charila
and
and
when
all
have
received
their
doles
,
the
King
smites
the
Idol
with
his
Shoe
,
which
the
Governess
of
the
Thyades
takes
up
and
carries
away
to
some
desolate
place
,
and
there
putting
a
Halter
about
the
Idols
Neck
,
they
bury
it
in
the
place
where
they
suppose
Charila
strangled
her self
.
Quest
.
13.
What
is
he
that
begged
flesh
among
the
Aeneians
?
Sol
.
Many
have
been
the
removes
of
the
Aencians
,
first
they
inhabited
the
plain
of
Dosion
,
thence
they
were
expell'd
by
the
Lapithites
to
Aithica
,
frem
thence
they
betook
themselves
to
a
Region
of
Molossia
about
Arava
,
where
they
were
called
Pa●avaeans
,
afterward
they
took
possession
of
Cirrah
,
*
they
had
no
sooner
landed
on
Cirrah
(
Apollo
so
commanding
their
King
Aenoclus
)
but
they
went
down
to
their
Country
bordering
on
the
River
Inachus
,
inhabited
by
the
Inacheans
and
Achajans
.
There
was
an
Oracle
given
forth
.
That
they
would
loose
all
their
Country
,
who
parted
with
some
of
it
,
but
that
it
would
be
held
by
those
that
took
it
of
such
as
freely
resigned
it
.
Temo
a
noted
Man
among
the
Aeneians
,
putting
on
Rags
and
a
Scrip
like
a
Beggar
,
addresseth
himself
to
the
Inachians
,
the
King
in
a
way
of
reproach
and
scorn
gave
him
a
Clod
of
Earth
,
he
received
it
and
put
it
up
into
his
Scrip
,
and
absconds
himself
making
much
of
his
Dole
,
and
presently
forsakes
the
Country
,
begging
no
more
,
which
the
old
Men
admiring
,
the
Oracle
came
fresh
to
their
remembrance
,
and
going
to
the
King
,
told
him
that
he
ought
not
to
slight
this
Man
,
nor
suffer
him
to
escape
;
whose
designs
Temo
well
perceiving
,
hastens
his
flight
,
and
as
he
fled
,
vowed
a
Hecatomb
to
Apollo
,
upon
this
occasion
the
Kings
fought
hand
to
hand
,
and
when
Phaenius
the
King
of
the
Aeneians
saw
Hyperochus
the
King
of
the
Inachaeans
charging
him
with
a
Dog
at
his
Heels
,
he
said
he
dealt
not
fairly
to
bring
a
second
with
him
to
fight
him
,
whereupon
Hyperochus
going
to
drive
away
the
Dog
,
and
turning
himself
about
in
order
to
the
throwing
a
Stone
at
the
Dog
,
Phaenius
slays
him
;
so
that
the
Aeneians
possessed
themselves
of
that
Region
,
expelling
the
Inachaeans
and
Achajans
,
but
they
reverence
that
Stone
as
sacred
,
and
sacrifice
to
it
,
and
when
they
offer
a
Hacatomb
to
Apollo
,
they
sacrifice
an
Ox
to
Jupiter
,
a
choice
Part
of
which
they
distribute
to
Temo's
posterity
,
and
call
it
the
Beggars
flesh
.
Quest
.
14.
Who
were
the
Koliads
among
the
Ithakesians
?
And
who
was
Phagilus
?
Sol
.
After
the
Slaughter
of
the
Suiters
,
some
near
related
to
the
deceased
made
head
against
Ulysses
.
Neoptolemus
being
introduced
by
both
Parties
as
an
Arbitrator
,
determined
that
Ulysses
should
remove
and
hasten
out
of
Cephalenia
,
Zacynthus
and
Ithaca
,
because
of
the
Blood
that
he
had
shed
there
,
but
the
Friends
and
Relations
of
the
Suiters
should
pay
a
yearly
Mulct
to
Ulysses
,
for
the
wrong
done
to
his
Family
,
Ulysses
therefore
passed
over
into
Italy
,
and
the
Mulct
he
devoted
to
his
Son
and
commanded
the
Ithakeses
to
pay
it
.
The
Mulct
was
Meal
,
Wine
,
Honey-Combs
,
Oyl
,
Salt
,
the
wonted
Offerings
of
the
Phagils
.
Aristole
saith
Phagilus
was
a
Lamb
,
but
Telemachus
setting
Eumeus
his
People
at
liberty
,
placed
them
among
the
Citizens
,
and
is
the
Family
of
the
Coliads
descending
from
Eumaeus
,
and
of
the
Bucholians
coming
of
Philaetius
.
Quest
.
15.
What
is
the
Wooden
Dog
among
the
Locrians
?
Sol
.
Locrus
was
the
Son
of
Fuscius
,
the
Son
of
Ampictuon
,
of
him
and
Cabya
came
Locrus
,
with
whom
his
Father
falling
into
contention
,
and
gathering
after
him
a
great
number
of
Citizens
,
consulted
the
Oracle
about
transplanting
a
Colony
,
the
Oracle
told
him
that
there
he
should
build
a
City
,
where
he
should
happen
to
be
bit
by
a
wooden
Dog
:
He
wafting
over
the
Sea
unto
the
next
Shoar
,
trod
upon
a
Cynosbatus
[
a
sweet
Bryer
]
and
being
sorely
pained
with
the
prick
,
he
spent
many
days
there
,
in
which
time
considering
the
Nature
of
the
Country
,
he
built
Physces
and
Hyanteia
,
and
other
Towns
which
the
Locrians
[
know
by
the
name
of
Ozolites
]
inhabited
.
Some
say
that
the
Locrians
were
called
Ozolites
[
strong
scented
People
]
from
Nessus
,
others
say
,
that
they
are
called
so
upon
the
account
of
Python
the
Serpent
,
cast
up
there
by
the
Surf
of
the
Sea
,
and
putrifying
upon
the
Shoar
,
and
some
say
that
the
Men
wore
Pelts
and
Ram-Goat
skins
,
living
for
the
most
part
among
the
Herds
of
Goats
,
and
therefore
were
strong
scented
;
others
contrariwise
say
that
the
Country
brought
forth
many
Flowers
,
and
that
this
name
was
from
their
sweet
odour
,
among
them
that
asserts
this
is
Architas
the
Amphissite
,
who
hath
wrote
thus
,
Macyna
Crown'd
with
Vines
fragant
and
sweet
.
Quest
.
16.
What
manner
of
thing
is
that
among
the
Megarins
called
Aphabroma
?
Sol
.
Nisus
of
whom
Nisaia
had
her
name
in
the
time
of
his
Reign
,
married
Abrota
of
Boeotia
the
the
Daughter
of
Onchestus
,
the
Sister
of
Megareus
a
Woman
(
as
it
seems
)
excelling
in
Prudence
,
and
singularly
modest
,
when
she
Died
the
Megarins
cordially
lamented
her
,
and
Nisus
willing
to
perpetuate
her
Memory
and
Renown
,
gave
command
that
her
Bones
should
be
arrayed
with
the
Gown
which
she
wore
,
and
that
Gown
they
called
for
her
sake
Aphabroma
,
and
verily
its
manifest
that
the
Oracle
countenanced
the
veneration
of
this
Woman
,
for
when
the
Magarin
Women
would
often
have
altered
their
Garments
,
the
Oracle
prohibited
it
.
Quest
.
17.
Who
is
Doryxenus
?
Sol
.
The
Country
of
Megaris
was
anciently
inhabited
by
Vilages
,
the
Inhabitants
being
divided
into
five
Parts
,
and
they
were
called
Heraens
,
Piraens
,
and
Megarins
,
Cynoscorens
,
and
Triprodiscians
,
these
the
Corinthians
drew
into
a
Civil
War
(
for
they
always
contrived
to
bring
the
Megarins
into
their
Power
)
yet
they
waged
War
with
much
moderation
and
neighbourly
designs
,
for
no
Man
did
at
all
injure
the
Husbandman
,
and
there
was
a
stated
Ransom
determined
for
all
that
were
taken
Captive
.
And
this
they
received
after
the
release
of
the
Prisoner
and
not
before
,
but
he
that
took
the
Captive
Prisoner
brought
him
home
,
gave
him
entertainment
,
and
then
gave
him
liberty
to
depart
to
his
own
House
,
wherefore
he
that
brought
in
the
price
of
his
Ransom
,
was
applauded
and
remained
the
Friend
of
him
that
received
it
,
and
was
called
Doryxenus
,
from
his
being
a
Captive
by
the
Spear
,
but
he
that
dealt
fraudulently
was
reputed
an
unjust
and
unfaithful
Person
,
not
only
by
the
Souldiers
but
by
the
Citizens
also
.
Quest
.
18.
What
is
Palintochia
?
Sol
.
When
the
Magarins
had
expelled
Theagenes
the
Tyrant
,
they
managed
the
Commonweal
,
for
sometime
with
moderation
,
but
then
(
to
speak
with
Plato
)
when
their
Orators
had
fill'd
out
to
them
,
even
to
excess
,
the
Wine
of
Liberty
,
they
became
altogether
Corrupt
,
and
as
in
other
things
the
Poor
carried
themselves
insolently
toward
the
Richer
sort
,
so
in
this
that
they
entred
into
their
Houses
,
and
demanded
that
they
might
be
feasted
and
sumptuously
treated
,
but
where
they
prevailed
not
,
they
used
violence
and
abusive
behaviour
,
at
last
enacted
a
Law
to
enable
them
to
fetch
back
the
use
of
Money
from
the
Usurers
:
which
at
any
time
they
had
paid
,
calling
the
Execution
thereof
Palintochia
,
i.e.
the
returning
of
use
Money
.
Quest
.
19.
Who
is
Anthedon
of
whom
Pythia
speaks
?
Drink
Wine
on
th'
Lees
Anthedon's
not
thy
home
,
For
Anthedon
in
Boeotia
did
not
produce
much
Wine
.
Sol
.
Of
old
they
called
Calauria
Irene
from
a
Woman
Irena
,
which
they
fable
to
be
the
Daughter
of
Neptune
and
Melantheia
the
Daughter
of
Alpheus
,
afterwards
when
the
People
of
Alpheus
and
Hyperes
planted
there
,
they
called
the
Island
Anthedonia
and
Hygeria
,
the
Oracle
,
as
Aristotle
saith
,
was
this
.
Drink
Wine
on
Lees
,
wh
'
at
Anthedon
don't
dwell
,
N'at
sacred
Hypera
where
thou
drank'st
Wine
purg'd
well
.
Thus
Aristotle
,
but
Mnasigiton
saith
that
Anthus
who
was
Brother
to
Hypera
was
lost
when
he
was
an
Infant
,
and
Hypera
rambling
about
to
find
him
,
came
at
Pheras
to
Acastus
or
Adrastus
,
there
by
chance
he
found
Anthus
serving
as
a
Wine-drawer
,
where
while
they
were
a
Feasting
,
and
the
Boy
bringing
a
Cup
of
Wine
to
his
Brother
,
knew
him
,
and
said
to
him
softly
,
Drink
Wine
on
Lees
,
th'
at
Anthedon
don't
dwell
.
Quest
.
20.
What
is
that
Darkness
spoken
of
at
the
Oak
in
Priena
?
Sol
.
The
Samians
and
Prianes
waging
War
with
each
other
,
as
at
other
time
they
sufficiently
injured
each
other
,
so
at
a
certain
great
fight
the
Prianes
slew
a
Thousand
of
the
Samians
,
seven
Years
after
fighting
with
the
Milessians
at
the
said
Oak
,
they
lost
all
the
Principal
and
Chief
of
their
Citizens
together
,
at
that
time
when
Bias
the
wise
(
who
was
sent
Embassador
from
Prieur
to
Samos
)
was
famous
,
this
grievous
and
sad
calamity
befalling
the
Women
,
there
was
established
an
Execration
and
Oath
to
be
taken
about
Matters
of
greatest
concern
.
The
place
adjacent
to
that
Oak
was
called
Scotos
[
Darkness
]
because
their
Children
,
Fathers
,
and
Husbands
were
there
slain
.
Quest
.
21.
Who
they
were
among
the
Creets
called
Catacauts
?
Sol
.
They
say
that
the
Tyrenes
took
away
by
force
from
Bauro
the
Daughters
and
Wives
of
the
Athenians
,
at
which
time
they
inhabited
Lemnus
and
Imber
,
from
whence
being
driven
they
came
to
Laconica
,
and
fell
into
such
a
commixture
with
that
People
,
even
so
far
as
to
beget
Children
on
the
native
Women
,
so
that
by
reason
of
Jealousie
and
Calumnies
,
they
were
again
constrained
to
leave
Laconica
,
and
with
their
Wives
and
Children
to
waft
over
into
Creet
,
having
Pollis
with
his
Brother
their
Governours
;
where
waging
War
with
the
Inhabitants
of
Creet
,
they
were
fain
to
permit
many
of
them
that
were
slain
in
Battle
,
to
lie
unburied
,
in
that
at
first
they
had
no
leasure
,
by
reason
of
the
War
and
Peril
they
were
in
,
and
afterwards
they
shunned
the
touching
of
the
dead
Corpses
,
being
corrupted
by
time
and
prutrified
,
wherefore
Pollis
contrived
to
bestow
certain
Dignities
,
Priviledges
and
Immunities
,
some
of
which
on
the
Priests
of
the
Gods
and
some
on
the
buryers
of
the
dead
,
devoting
these
to
the
Infernal
Daemons
,
that
they
should
remain
perpetual
to
them
and
then
divided
to
his
Brother
a
share
by
Lot
.
The
first
he
named
Priests
,
the
other
Catacaute
[
makers
of
Bone-fires
.
]
But
as
to
the
Governnment
each
of
them
managed
it
apart
,
and
had
among
other
tranquilities
,
an
immunity
from
those
injurious
practises
which
other
Creets
were
wont
to
exercise
toward
one
another
,
privily
and
openly
;
for
they
neither
wronged
them
,
nor
filched
or
robbed
any
thing
from
them
.
Quest
.
22.
What
was
the
Sepulchre
of
the
Boys
at
Calcidon
?
Sol
.
Cothus
and
Arclus
the
Sons
of
Zuthus
came
to
dwell
in
Euba
,
the
Aeolians
possessing
the
greatest
part
of
the
Island
at
that
time
.
The
Oracle
told
Cothos
that
he
should
prosper
and
conquer
his
Enemies
,
if
he
had
bought
the
Country
,
into
which
therefore
,
going
up
a
little
after
,
he
happened
to
meet
with
some
Children
playing
by
the
Sea
side
,
whereupon
he
fell
to
play
with
them
,
conforming
himself
to
their
humors
,
shewed
them
many
outlandish
Toys
,
but
seeing
the
Children
very
desirous
to
have
them
,
refused
to
give
them
any
upon
any
other
terms
then
to
receive
Land
for
them
,
the
Boys
taking
up
some
Earth
from
the
Ground
,
gave
it
to
him
,
receiving
the
Toys
,
and
he
departed
:
The
Aeolians
(
perceiving
what
was
done
,
and
the
Enemies
sailing
in
upon
them
)
moved
by
Indignation
and
Grief
,
slew
the
Children
and
buried
them
near
the
way
side
that
goes
from
the
City
to
Enripus
,
and
that
place
is
called
the
Sepulcre
of
the
Children
.
Quest
.
23.
Who
was
Mixarchagevas
among
the
Argi
?
And
who
are
the
Elasians
?
Sol
.
They
call
Castor
Mixarchagevas
,
and
are
of
opinion
that
he
was
buried
in
the
Country
,
but
they
worship
Pollux
as
one
of
the
Celestial
Deities
,
those
which
they
supposed
were
able
to
drive
away
the
falling
Sickness
they
called
Elasii
,
but
esteeming
them
to
be
of
the
posterity
of
Alexida
the
daughter
of
Amphiaraus
.
Quest
.
24.
What
was
that
which
was
called
Encnisma
,
by
the
Argives
?
Sol
.
It
was
a
custom
among
those
that
lost
any
of
their
Kindred
or
Acquaintance
,
presently
after
mourning
,
to
Sacrifice
to
Apollo
,
and
thirty
days
after
to
Mercury
,
for
they
are
of
opinion
,
that
as
the
Earth
receives
the
Bodies
of
the
deceased
,
so
Mercury
receives
their
Souls
,
giving
them
Barley
to
Apollo's
Minister
,
they
take
the
flesh
of
the
Sacrifice
and
extinguishing
the
Fire
as
polluted
,
but
kindling
it
again
by
others
,
they
boil
the
Flesh
,
calling
it
Encnisma
.
Quest
.
25.
Who
is
,
Alastor
,
Aliterius
,
Palamnaeus
?
Sol
.
For
we
must
not
give
credit
to
those
that
say
that
such
are
called
Aliterii
who
in
the
time
of
dearth
,
watch
the
Miller
and
steal
the
Corn
.
But
he
was
called
Alastor
who
did
exploits
not
to
be
forgotten
,
but
had
in
remembrance
for
a
long
time
.
Aliterius
is
he
who
is
fit
to
be
avoided
and
observed
upon
the
account
of
his
Knavery
.
Such
things
(
saith
Socrates
)
were
engraven
in
Plates
of
Brass
.
Quest
.
26.
What
is
the
meaning
of
this
,
that
the
Virgins
that
follow
those
that
lead
the
Ox
from
Enon
to
Cassiopoea
,
sing
till
they
approach
the
borders
in
this
manner
?
To
Native
Country
dear
,
O
may
ye
ne'r
return
.
Sol
.
The
Aeneians
being
first
excited
by
the
Lapathites
,
took
up
their
habitation
about
Aethacia
,
and
then
about
Molossis
and
Cassiopoea
,
where
the
Country
affording
no
Staple
Commodity
,
and
being
ill
bestead
with
troublesome
Neighbours
,
they
went
into
the
Circaean
Plain
,
under
the
Conduct
of
Onoclus
,
their
King
,
where
there
was
great
droughts
.
By
warning
from
an
Oracle
(
as
they
say
)
they
stoned
Onoclus
,
and
betaking
themselves
to
ramble
again
,
they
came
into
this
Country
which
they
now
possess
,
being
very
pleasant
and
fruitful
,
where
they
instantly
pray
to
God
that
they
may
never
return
again
to
their
ancient
native
Country
,
but
abide
where
they
are
in
prosperity
.
Quest
.
27.
What
was
the
reason
that
at
Rhodes
,
the
Cryer
never
entred
into
the
Temple
[
or
Tomb
]
of
Ocridion
?
Sol
.
Was
it
because
Ochimus
espoused
his
daughter
Cydippe
to
Ocridion
,
but
Cercaphus
who
was
Brother
to
Ochimus
,
falling
in
love
with
the
Maid
,
perswaded
the
Cryer
(
for
it
was
the
Custom
to
fetch
the
Spouses
by
the
Cryer
)
that
he
might
obtain
her
,
to
bring
her
to
him
this
being
accordingly
done
,
Cercaphus
got
the
Maid
and
fled
,
afterward
when
Ochimus
was
grown
old
,
he
returned
.
Wherefore
it
was
enacted
by
the
Rhodians
,
that
a
Cryer
should
not
enter
into
the
Chappel
of
Ocridion
,
because
of
the
injustice
done
by
him
.
Quest
.
28.
What
is
the
reason
that
at
Tenedos
an
Organist
[
or
Piper
]
might
not
go
into
the
Temple
of
Tenes
?
Nor
no
mention
might
be
made
of
Achilles
in
that
Temple
?
Sol
.
Was
it
because
a
Step-Mother
accusing
Tenes
,
that
he
would
have
lain
with
her
,
Molpus
a
Piper
bore
false
witness
against
him
,
whereupon
Tenes
took
occasion
to
fly
into
Tenedos
with
his
Sister
?
and
they
say
,
that
Achilles
was
strictly
charged
by
Thetis
his
Mother
not
to
flay
Tenes
,
as
one
that
was
much
respected
by
Apollo
,
committed
the
trust
to
one
of
the
houshold
Servants
,
that
he
should
take
special
care
,
and
put
him
in
mind
of
it
,
least
Achilles
should
kill
Tenes
at
unawares
:
But
when
Achilles
made
an
incursion
into
Tenedos
,
and
persued
the
Sister
of
Tenes
being
very
fair
,
Tenes
met
him
and
defended
his
Sister
,
whereupon
she
escaped
,
but
Tenes
was
slain
,
Achilles
knowing
of
him
as
he
fell
down
dead
slew
his
own
Servant
,
because
he
being
present
did
not
admonish
him
to
the
contrary
.
He
burys
Tenes
,
whose
Temple
now
remains
,
into
which
neither
a
Piper
enters
,
nor
Achilles
is
named
there
.
Quest
.
29.
Who
was
Poletes
amongst
the
Epidamnians
?
Sol
.
The
Epidamnians
who
were
neighbouring
to
the
Illiryans
perceiving
that
the
Citizens
that
had
frequent
commerce
wirh
them
were
debauched
,
and
fearing
an
Innovation
,
made
choice
of
an
approved
Man
yearly
from
amongst
them
,
who
should
deal
as
a
Factor
with
the
Barbarians
in
all
matters
of
Trade
and
Traffick
,
and
manage
the
whole
business
of
dealing
and
commerce
on
the
behalf
of
all
the
Citizens
,
and
this
Man
was
called
Poletes
[
the
City
Commissioner
.
]
Quest
.
30.
Who
was
Araeniacta
at
Thracia
.
Sol
.
The
Andrians
and
Chalcidenses
sailing
into
Thrace
to
get
them
a
Seat
,
the
City
Sane
being
betray'd
,
was
delivered
up
to
them
both
in
common
;
and
being
told
that
it
was
deserted
by
the
Barbarians
they
sent
two
Spies
thither
,
who
approaching
the
City
and
perceiving
all
the
Enemies
to
be
fled
,
the
Chalcidic
out-runs
,
the
other
intending
to
seize
the
City
for
the
Chalcidenses
,
but
the
Andrian
finding
himself
not
able
to
overtake
him
,
darts
his
Lance
,
and
fixeth
it
exactly
in
the
Gates
,
and
saith
that
he
had
first
seized
the
City
for
the
Andrians
,
hence
a
great
contention
arising
without
a
War
,
they
agreed
together
to
make
the
Eruthraeans
,
Samians
,
and
Parians
Umpires
in
all
matters
of
controversie
between
them
.
The
Eruthraeans
and
Samians
brought
in
the
Verdict
for
the
Andrians
,
but
the
Parians
for
the
Chalcidenses
hence
the
Andrians
about
this
place
bound
themselves
under
a
Curse
,
that
they
would
not
give
Wives
in
Marriage
to
the
Parians
,
nor
take
Wives
of
them
,
therefore
they
called
the
Land
Acte-araino
[
the
Shoar
of
the
accursed
]
whereas
before
it
was
called
Acte-draconis
[
the
shoar
of
the
Aragon
.
]
Quest
.
31.
In
the
solemn
Feasts
to
the
honour
of
Ceres
,
why
do
not
the
Eretrian
Women
rost
their
Meat
at
the
fire
,
but
at
the
Sun
?
And
do
not
call
upon
Calligeneia
?
Sol
.
Was
it
because
it
came
in
course
to
the
Women
which
Agamemnon
carryed
captive
from
Troy
to
solemnize
a
Feast
to
Ceres
,
which
while
they
were
in
doing
a
fair
Wind
arose
,
and
they
were
suddenly
had
a
board
,
leaving
the
Sacrifices
imperfect
.
Quest
.
32.
Who
were
the
Aeinautae
amongst
the
Milesians
?
Sol
.
Thoans
and
Damasenor
Tyrants
being
deposed
,
two
Factions
got
the
Government
of
the
City
,
one
of
which
was
called
Plontis
,
and
the
other
Chiromacha
,
wherein
the
Potent
Men
prevailing
,
they
settled
the
State
Affairs
in
the
Association
,
and
when
they
would
sit
in
Counsel
about
Matters
of
greatest
concern
,
the
went
on
Shipboard
and
launched
out
to
a
great
distance
from
the
Shore
,
where
agreeing
upon
a
Point
in
debate
they
sailed
back
again
and
upon
this
account
were
called
Aeinautae
,
[
perpetual
Mariners
.
]
Quest
.
33.
Why
do
the
Chalcidenses
call
a
certain
place
about
Pyrsopius
,
Acmaeon
Lesche
,
[
the
Conventicle
of
Youths
?
]
Sol
.
They
say
that
Nauplius
being
Persecuted
by
the
Achaeans
,
addressed
himself
to
the
Chalcidenses
for
redress
,
making
his
defence
against
the
Accusation
and
recriminated
on
the
Acheans
,
whereupon
the
Chalcidenses
refusing
to
deliver
him
into
their
hands
least
he
should
be
slain
by
treachery
,
granted
him
a
Guard
of
lusty
Young
men
,
and
appointed
their
post
in
that
place
,
where
they
had
mutual
Society
together
and
guarded
Nauplius
:
Quest
.
34.
Who
was
he
that
Sacrificed
an
Ox
to
his
Benefactor
?
Sol
.
In
a
Haven
about
Ithakesia
,
there
was
a
Pyrat
Ship
,
in
which
happened
to
be
an
old
Man
who
had
Earthen
Pots
,
holding
Pitch
it
fell
out
that
an
Ithakesian
Skipper
named
Pyrrhias
put
into
this
Port
,
who
ransomed
the
Old
Man
,
upon
free
cost
,
only
upon
his
Supplication
,
and
out
of
commiseration
towards
him
and
at
the
request
of
the
old
Man
he
purchased
also
some
of
his
Tar-Pots
.
The
Pyrats
departing
and
all
fear
of
danger
over
:
The
old
fellow
brings
Pyrrhias
to
his
Earthen
Pots
,
and
shews
him
a
great
deal
of
Gold
and
Silver
blended
amongst
the
Pitch
[
or
Tar
]
whereupon
Pyrrhias
attaining
to
great
riches
,
as
in
all
respects
he
treated
the
old
Man
well
,
so
he
sacrificed
an
Ox
to
him
.
Hence
they
say
Proverbially
,
That
none
hath
Sacrificed
an
Ox
to
his
Benefactor
,
but
Pyrrhias
.
Quest
.
35.
Why
was
there
such
a
custom
amongst
the
Baeotian
Maids
,
as
they
danced
,
to
sing
,
let
us
go
to
Athens
?
Sol
.
It
is
reported
that
the
Creets
(
in
payment
of
a
Vow
,
)
sent
the
Firstlings
of
Men
to
Delphos
,
but
when
such
as
were
sent
found
no
plentiful
Provision
there
,
they
departed
from
thence
in
search
of
a
Plantation
,
and
first
sat
down
at
Japygia
,
from
thence
they
went
and
possessed
that
Part
of
Thracia
which
now
they
have
,
Athenians
being
mixed
with
them
,
for
its
probable
that
Minos
did
not
destroy
those
young
Men
which
the
Athenians
sent
in
a
way
of
Tribute
but
only
detain'd
them
in
servitude
,
of
these
some
that
descended
were
accountcd
Creets
,
and
were
sent
with
others
to
Delphos
,
so
the
Baeotian
Daughters
in
remembrance
of
their
Pedigree
,
sing
on
their
Feast-days
,
Let
us
go
to
Athens
.
Quest
.
36.
Why
do
the
Eleian
Women
in
their
Hymns
beseech
Bacchus
that
he
will
come
to
their
help
with
an
Ox's
foot
?
The
Hymns
runs
thus
,
Come
O
Hero
Bacchus
,
to
thy
holy
Temple
placed
by
the
Sea
;
with
the
Graces
to
thy
Temple
,
with
a
Neats-foot
Sacrificing
,
and
then
they
redouble
this
,
O
worthy
Bull
.
Sol
.
Was
it
because
some
call
Bacchus
,
Bull-begot
,
and
some
Bull
?
Or
as
some
say
,
Ox
Foot
,
for
a
great
Foot
?
As
the
Poet
saith
,
Ox
Eye
,
for
a
great
Eye
?
and
Ox
carriaged
for
stately
carriag'd
;
or
rather
because
the
Foot
of
an
Ox
is
innocent
,
his
Head
bearing
Horns
pernicious
,
so
they
desire
,
that
the
God
would
come
to
them
mild
and
harmless
?
or
is
it
because
many
Men
are
of
opinion
that
this
God
presides
over
plowing
and
sowing
?
Quest
.
37.
What
is
the
meaning
of
that
place
at
Tanagria
,
before
the
City
called
Achillaeum
?
Sol
.
It
is
reported
that
Achilles
had
an
enmity
against
,
rather
than
a
kindness
for
this
City
,
in
that
he
took
Stratonica
the
Mother
of
Poemander
by
force
of
Arms
,
and
slew
Achestor
the
Son
of
Ephippus
:
Now
Poemander
the
Father
of
Ephippus
,
(
whilst
Tenegria
was
inhabited
by
Villages
)
being
besieged
in
Stegon
(
a
Village
so
called
)
by
the
Achajans
,
because
he
refused
to
aid
them
in
the
Wars
left
that
Country
the
same
Night
,
and
fortified
Poemandria
,
Policritus
the
Architect
coming
in
,
disparaging
his
Works
,
and
making
a
ridicule
of
them
,
leapt
over
the
Ditch
,
Poemander
falling
into
a
rage
,
catch'd
up
a
great
Stone
suddenly
to
throw
at
him
,
which
had
been
hid
there
a
great
while
,
lying
over
some
sacred
Nocturnal
Relics
,
this
Poemander
hurling
rashly
,
flung
,
and
missing
Policritus
,
slew
his
own
Son
Leucippus
,
he
was
therefore
forced
by
Law
to
depart
out
of
Baeotia
,
and
become
a
wandring
and
begging
Pilgrim
,
neither
was
that
easie
for
him
to
do
,
because
of
the
incursions
which
the
Achaeans
made
into
Tenegrica
,
wherefore
he
sent
Ephippus
his
Son
to
beg
aid
of
Achilles
,
who
by
perswasion
prevail'd
with
him
to
come
,
as
also
with
Tlepolemus
the
Son
of
Hercules
,
and
with
Peneleus
the
Son
of
Hippalmus
,
all
of
them
their
Kindred
,
by
these
Poemander
was
introduced
into
Chalchis
and
was
absolved
by
Elephanor
from
the
Murther
,
he
ascribed
great
honour
to
these
Men
,
and
assigned
Groves
to
each
of
them
of
which
this
kept
the
name
of
Achilles's
Grove
.
Quest
.
38.
Who
among
the
Baeotians
were
the
Psyloeis
,
and
who
the
Aeoliae
?
Sol
.
They
say
that
Minos's
Daughters
,
Leucippa
,
Arsinoa
,
and
Alcathoa
falling
mad
had
a
greedy
Appetite
for
Mans
flesh
,
and
accordingly
,
cast
Lots
for
their
Children
,
whereupon
it
fell
to
Leucippa's
lot
to
produce
her
Son
Hippasus
,
to
be
cut
in
peices
,
the
Hubands
of
these
Women
that
were
cloathed
in
course
Apparel
by
reason
of
sorrow
and
greif
were
called
Psiloeis
,
the
Women
Aeoliae
Oionoliae
,
and
to
this
day
the
Orchomenians
call
their
posterity
so
,
and
it
's
so
ordered
that
in
the
yearly
Feast
called
Agrionia
that
there
a'is
flight
and
pursuit
of
them
by
the
Priest
of
Bacchus
with
a
drawn
Sword
in
his
hand
,
and
it
's
lawful
for
him
to
slay
any
of
them
that
he
takes
,
Zoilus
a
Priest
of
Ortnir
slew
one
,
which
thing
proved
unlucky
to
them
,
for
Zoilus
sickning
upon
a
wound
that
he
got
,
wasted
away
for
a
long
time
and
died
,
whereupon
the
Occhomenians
falling
under
publick
accusations
and
condemnations
removed
the
Priest-hood
from
their
Family
,
and
made
choice
of
the
best
Man
in
the
whole
multitude
.
Quest
.
39.
Why
do
the
Arcadians
stone
those
that
go
willingly
into
Lycaeum
,
but
those
that
go
in
unwittingly
they
carry
forth
to
Eleuthera
?
Sol
.
Is
it
as
if
they
obtained
their
liberty
by
way
of
absolution
,
that
this
Story
gained
credit
?
And
this
is
that
which
tends
to
liberty
as
that
,
Thou
shalt
go
into
the
Country
of
security
,
or
that
,
thou
shalt
come
to
the
Seat
of
Aresan
?
or
is
the
reason
to
be
rendred
according
to
that
fabulous
Story
?
That
all
the
Sons
of
Lycaon
only
Eleuther
and
Lebadus
were
free
from
that
Conspiracy
against
Jupiter
,
but
fled
into
Baeotia
,
where
the
Lebadenses
use
the
like
civil
Polity
to
that
of
the
Arcadians
,
Therefore
they
send
them
to
Eleutheras
,
that
enter
unwittingly
into
the
inacessible
Temple
of
Jupiter
.
Or
is
it
(
as
Architimus
saith
in
his
remarks
on
Arcadia
)
that
some
that
went
into
the
Lycaeum
unawares
,
were
delivered
up
to
the
Phliasians
by
the
Arcadians
,
and
by
the
Phliasians
to
the
Megarins
,
and
by
the
Megarins
to
the
Thebans
which
inhabit
about
Eleuthera
,
where
they
are
detained
under
Rain
,
Thunder
,
and
other
direful
Judgments
from
Heaven
,
and
upon
this
account
some
say
this
place
was
called
Eleutheras
,
but
the
report
is
not
true
,
that
he
that
enters
into
the
Lycaeum
casts
no
shadow
,
though
it
hath
had
a
firm
belief
,
and
what
if
this
be
the
reason
of
that
report
;
that
the
Air
converted
into
Clouds
looks
darkly
on
them
that
go
in
?
Or
that
he
that
goes
in
falls
down
dead
?
For
the
Pythagorians
say
,
that
the
Souls
of
the
deceased
do
neither
give
a
shadow
,
nor
wink
.
Or
is
it
that
the
Sun
only
makes
a
shadow
,
and
the
Law
forbids
a
Man
to
enter
while
the
Sun
shines
?
though
this
they
speak
aenigmatically
,
but
verily
he
that
goes
in
is
called
Elaphus
[
a
Hart
]
Hence
the
Lacedaemonians
delivered
up
Cantharion
,
the
Arcadians
to
the
Arcadians
who
went
over
to
the
Elians
(
whilst
they
waged
War
with
the
Arcadians
)
and
passing
with
his
booty
through
the
inaccessible
Temple
fled
to
Sparta
,
when
the
War
was
ended
,
the
Oracle
requiring
them
to
restore
the
Hart
.
[
Elaphus
.
]
Quest
.
40.
Who
is
Eunostus
the
Hero
of
Tenegra
and
what
's
the
reason
that
Women
might
not
enter
into
this
Grove
?
Sol
.
Eunostus
was
the
Son
of
Elejus
who
came
of
Cephissus
and
Scias
,
but
they
say
received
his
name
from
Eunosta
the
Nymph
that
brought
him
up
.
This
Man
as
he
was
honest
and
just
,
so
●e
was
no
less
prudent
and
austere
,
and
they
say
,
that
Othna
his
Neice
fell
in
love
with
him
,
who
was
one
of
the
Daughters
of
Colonus
,
and
when
he
perceived
that
she
tempted
him
to
lie
with
her
,
manifesting
his
indignation
went
and
accused
her
to
her
brethren
,
but
she
had
cried
Whore
first
,
and
provoked
her
Brethren
,
Ochimus
,
Leon
and
Bucolus
,
to
kill
Eunostus
,
by
her
false
suggestion
that
he
would
have
forced
her
,
wherefore
these
laid
wait
for
the
Young
Man
and
slew
him
,
upon
which
Elejus
secur'd
them
.
Now
Ochna
growing
penitent
and
full
of
terrour
,
as
well
to
discharge
the
grief
she
had
for
her
beloved
,
as
out
of
commiseration
towards
her
brethren
,
confest
the
whole
truth
to
Elejus
,
and
he
declares
it
to
Colonus
,
who
condemned
them
.
Whereupon
Ochna's
brethren
fled
,
but
she
broke
her
Neck
from
some
high
place
,
(
as
Myrtis
the
Anthredonian
Poetress
hath
told
us
)
wherefore
he
kept
the
Tomb
and
Grove
of
Eunostus
from
the
access
and
approach
of
Women
,
in
so
much
that
upon
Earthquakes
,
Droughts
and
other
Portends
that
often
there
happened
,
the
Tenagrians
made
diligent
search
,
whether
any
Woman
had
not
by
stealth
got
nigh
to
that
place
,
and
there
are
some
that
report
(
of
which
Cleidanus
a
Man
of
great
fame
is
one
)
that
Eunostus
met
them
going
to
the
Sea
to
wash
himself
because
a
Woman
had
entred
into
his
Grove
.
Diodes
also
in
his
Treatise
concerning
Tombs
relates
the
Edict
of
the
Tenagrians
upon
the
things
that
Cleidanus
declared
.
Quest
.
41.
Whence
is
it
that
in
Baeotia
there
's
a
River
at
Eleon
called
Scamander
?
Sol
.
Deimachus
the
Son
of
Eleon
an
intimate
Friend
of
Hercules
and
bore
his
Part
in
the
Seige
of
Troy
,
the
War
proving
long
(
as
it
seems
)
took
to
him
Glaucia
the
Daughter
of
Scamander
,
who
had
fallen
in
love
with
him
,
and
got
her
with
Child
,
and
soon
after
fighting
against
the
Trojans
was
slain
.
Glaucia
fearing
that
she
might
be
apprehended
fled
to
Hercules
,
and
acquainted
him
with
her
late
affection
towards
Deimachus
and
the
familiarity
she
had
with
him
,
Hercules
both
out
of
commiseration
to
the
Woman
,
as
also
for
joy
that
there
was
an
Off-spring
left
of
so
good
a
Man
and
his
intimate
acquaintance
,
took
Glaucia
on
Shipboard
,
and
when
she
was
delivered
of
a
Son
,
brought
her
into
Baeotia
and
committed
her
and
her
Child
to
the
care
of
Eleon
.
The
Son
was
named
Scamander
,
and
came
to
reign
over
that
Country
,
he
called
the
River
Inachus
by
his
own
Name
Scamander
,
and
the
next
Rivulet
he
named
from
his
Mother
Glaucia
,
but
the
Fountain
he
called
by
his
own
Wives
name
Acidusa
,
by
whom
he
had
three
Daughters
which
they
have
a
veneration
for
to
this
day
,
styling
them
Virgins
.
Quest
.
42.
Whence
was
that
Proverbial
speech
,
Let
it
be
ratified
?
Sol
.
Dinon
the
Tarentine
Praefect
,
being
a
Man
well
skilled
in
Military
affairs
,
when
the
Citizens
manifested
their
dislike
of
a
certain
opinion
of
his
by
lifting
up
of
hands
,
as
the
Cryer
was
declaring
the
majority
of
Votes
,
he
stretched
forth
his
right
hand
and
said
this
(
meaning
his
own
opinion
)
is
better
.
Thus
Theophrastus
hath
told
the
Story
,
Apolidorus
in
his
Rytinus
adds
this
;
that
when
the
Cryer
had
said
there
's
the
most
suffrages
,
ay
but
saith
Dinon
these
are
the
best
and
ratifies
the
suffrages
of
the
minority
.
Quest
.
43.
Why
is
the
City
of
the
Ithakesites
called
Alalcomenai
?
Sol
.
It
's
affirmed
by
most
,
that
it
was
because
Antecleja
in
the
time
of
her
Virginity
was
forcibly
seised
upon
by
Sysiphus
and
brought
forth
Ulysses
.
But
Ister
the
Alexandrian
hath
acquainted
us
in
his
Memoires
that
Antecleja
was
married
to
Laerta
,
and
being
brought
to
a
place
about
Alalcomenaeum
,
in
Baeotia
,
was
delivered
of
Ulysses
,
and
therefore
that
place
carrys
the
name
of
the
Metropolis
,
he
mentions
also
a
Town
in
Ithaca
called
so
.
Quest
.
44.
Who
are
the
Monophagites
in
Aegina
?
Sol
.
Many
of
the
Aeginites
that
fought
against
Troy
,
were
slain
in
those
Wars
,
but
more
of
them
by
storm
in
the
Voyaging
by
Sea
,
the
relations
therefore
receiving
those
few
that
were
left
,
and
observing
the
other
Citizens
overwhelmed
with
sorrow
and
grief
,
they
thought
it
not
convenient
to
make
any
publick
appearances
of
joy
,
nor
to
Sacrifice
to
the
Gods
but
every
one
took
home
to
his
House
his
Relations
that
were
escaped
,
priv●tely
to
their
Feasts
and
Entertainments
,
they
themselves
giving
attendance
,
to
their
Fathers
,
Kinsfolks
,
Brethren
,
and
Acquaintance
,
none
of
other
Families
being
admitted
thereto
.
Hence
in
imitation
of
these
they
celebrate
a
Sacrifice
to
Neptune
which
is
called
the
Thiasi
,
in
which
they
revel
without
any
noise
,
each
Family
a
part
by
it self
,
for
the
space
of
sixteen
days
,
without
any
Servant
attending
them
,
then
offering
Sacrifices
to
Venus
,
they
finish
this
solemn
Feast
,
upon
this
account
they
are
called
Monophagi
,
i.e.
such
as
feed
apart
by
themselves
.
Quest
.
45.
What
is
the
reason
that
the
Statue
of
Labraden-Jupiter
in
Caria
is
made
so
as
to
hold
an
Ax
lifted
up
,
and
not
a
Scepter
or
Lightning
?
Sol
.
Because
Hercules
slaying
Hippolita
,
and
tak●ng
away
from
her
amongst
other
Weapons
,
her
Pole-Ax
presented
it
to
Omphala
,
after
Omphala
the
Kings
of
the
Lydians
carried
it
,
as
part
of
the
sacred
regalities
which
they
took
by
Succession
,
until
Candaules
disdaining
it
,
gave
it
to
one
of
his
Favourites
to
carry
,
but
afterward
Gyges
revolting
,
waged
War
against
him
.
Arselis
also
came
to
Gyges
his
aid
from
the
Malysines
with
a
great
strength
,
and
slew
Candaules
with
his
Favourite
,
and
carried
away
the
Pole-Ax
into
Caria
with
other
spoils
,
where
furbishing
up
the
Statue
of
Jupiter
,
he
put
the
Ax
into
his
hand
,
and
called
it
the
Labradean
God
,
for
the
Lydians
call
an
Ax
Labra
.
Quest
.
46.
What
is
the
reason
that
the
Trullians
call
Orobus
[
Pulse
]
Catherter
,
i.e.
Purgative
,
and
use
it
especially
in
expiations
and
purifications
?
Sol
.
It
was
because
the
Leloges
and
Minuans
in
former
times
driving
out
the
Trallians
,
possessed
themselves
of
the
City
and
that
Country
,
afterward
the
Trallians
returning
and
conquered
them
;
as
many
of
the
Leloges
as
were
not
slain
or
fled
,
but
by
reason
of
indigency
and
weakness
were
left
there
,
these
they
made
no
account
of
whether
they
lived
or
died
,
therefore
enacted
a
Law
that
any
Trallian
that
slew
a
Minue
,
or
Leloge
,
should
be
guiltless
,
measuring
only
a
Medimnus
,
i.e.
Six
Bushels
of
Pulse
to
the
Family
of
the
slain
Person
.
Quest
.
47.
Why
is
it
spoken
by
way
of
Proverb
amongst
the
Elites
,
Thou
sufferest
worse
things
than
Sambicus
?
Sol
.
It
's
said
that
one
Sambicus
an
Elite
having
many
Comrades
with
him
,
did
break
off
many
of
the
devoted
brazen
Vessels
placed
in
Olympia
and
disposed
of
them
,
at
length
robbed
the
Temple
of
Diana
the
Bishoppess
(
this
Temple
is
in
Elis
and
called
Aristarchaeum
)
presently
after
the
committing
of
this
Sacriledge
,
he
was
taken
and
tormented
the
space
of
a
year
being
examined
concerning
all
the
Accessarys
and
so
died
,
hence
this
Proverb
arose
from
his
sufferings
.
Quest
.
48.
Why
is
the
Temple
of
Ulysses
in
Lacedemonia
built
by
the
Monument
of
Leucippis
?
Sol
.
One
Ergienes
of
the
posterity
of
Diomedes
by
the
perswasion
of
Temenes
stole
the
Palladium
from
Argos
,
Leager
being
conscious
of
,
and
accessory
to
the
fellony
(
for
he
was
one
of
the
intimates
of
Temenes
)
afterward
Leager
by
reason
of
a
fewd
betwixt
him
and
Temenes
went
over
into
Lacedemonia
and
transported
the
Palladium
thither
.
The
Kings
receive
him
readily
,
and
place
the
Palladium
next
to
the
Temple
of
the
Leucipides
,
and
sending
to
Delphos
,
consult
the
Oracle
about
it
's
safety
and
preservation
.
The
Oracle
answered
that
they
must
make
one
of
them
that
stole
it
th●
keeper
of
it
.
So
they
erected
there
a
Monument
of
Ulysses
,
for
they
supposed
that
that
Hero
was
otherwise
related
to
the
City
by
the
Marriage
of
Penelope
.
Quest
.
49.
What
is
the
reason
that
it
is
a
Custom
amongst
the
Chalcidon
Women
,
that
if
at
any
time
they
happen
to
meet
with
other
Womens
Husbands
,
especially
Magistrates
,
that
they
cover
one
Cheek
?
Sol
.
There
was
a
War
between
the
Chalcidonians
and
Bythinians
frequently
moved
upon
every
pretence
.
Zeipoetus
King
of
the
Bithinians
,
brings
out
all
his
Forces
,
with
the
addition
of
the
Thracian
Auxillarys
,
and
wasts
the
Country
with
Fire
and
Sword
;
Zeipoetus
then
pitching
his
Camp
against
them
at
a
place
called
Phallium
,
the
Chalcidonians
fighting
ill
through
desperateness
and
disorder
lost
about
eight
thousand
Souldiers
;
but
were
not
all
cut
off
,
Zeipoetus
in
favour
of
the
Byzantines
yeilding
to
a
cessation
of
Arms.
Now
there
being
a
great
scarcity
of
Men
in
the
City
of
Calcedon
,
most
of
the
Women
were
necessitated
to
Marry
their
Apprentices
and
Slaves
,
and
others
that
chose
Widowhood
rather
than
Marriage
to
such
,
if
they
had
any
occasion
to
go
before
the
Judges
or
Magistrates
,
mannaged
their
own
Affairs
;
putting
a
Mask
upon
one
side
of
their
Face
,
the
Married
Women
(
imitating
their
betters
)
for
modesty
sake
took
up
the
same
Custom
.
Quest
.
50.
Why
do
the
Argives
bring
their
Sheep
to
the
Grove
of
Agenor
to
take
Ram
?
Sol
.
Was
it
because
Agenor
took
care
to
have
the
fairest
Sheep
,
and
of
all
things
possessed
the
most
Flocks
of
Sheep
?
Quest
.
51.
Why
did
thc
Argive
boys
on
a
certain
Feast
day
call
themselves
Ballacrads
in
sport
?
Sol
.
Was
it
because
,
they
report
that
the
first
People
that
were
brought
by
Inacus
out
of
the
hilly
Countries
into
the
Plains
lived
upon
Achrades
,
i.e.
Wild
Pears
?
But
wild
Pears
were
first
discovered
by
the
Graecians
in
Peloponesus
,
while
that
Country
was
called
Apia
,
from
Apii
wild
Pears
,
which
by
changing
the
name
came
afterwards
to
be
called
Aohrades
.
Quest
.
52.
For
what
reason
do
the
men
of
Elis
lead
their
Mares
out
of
their
borders
when
they
would
have
them
leapt
by
the
Horses
?
Sol
.
Was
it
that
of
all
Kings
Aenomaus
was
the
greatest
lover
of
Horses
,
and
being
most
fond
of
this
Creature
[
a
fine
Horse
]
he
imprecated
many
and
great
Curses
upon
Horses
that
should
leap
Mares
in
Elis
,
wherefore
the
People
fearing
his
Curse
,
do
abominate
this
thing
.
Quest
.
53.
What
was
the
reason
of
the
Custom
amongst
the
Gnossians
to
take
away
the
Money
by
foree
from
those
that
borrowed
it
upon
Usury
?
Sol
.
Was
it
that
as
Bankrupts
they
should
be
liable
to
all
violent
Assaulters
[
i
.
e
.
be
Outlaw'd
and
thereby
receive
further
punishment
?
Quest
.
54.
What
is
the
cause
that
in
Samos
they
call
upon
Venus
of
Dexicreon
?
Sol
.
Was
this
the
reason
,
that
the
Women
of
Samos
by
Lasciviousness
and
Baudery
falling
into
great
debauchery
were
reformed
by
Dexicreon
a
Mountebank
using
some
Charms
towards
them
?
Or
was
it
because
Dexicreon
being
the
Master
of
a
Ship
and
Sailing
into
Cyprus
a
Trading
Voyage
,
and
being
about
to
take
in
his
Lading
,
was
commanded
by
Venus
to
lade
with
Water
and
nothing
else
,
and
Sail
back
with
all
possible
speed
,
being
perswaded
hereto
,
he
took
in
much
Water
and
set
Sail
,
immediately
still
Winds
and
a
Calm
detaining
him
,
he
sold
his
Water
to
Merchants
and
Seamen
distressed
with
Thirst
,
whereby
he
gathered
up
much
Money
,
whereupon
he
erected
a
Statue
to
Venus
,
and
called
it
by
his
own
Name
,
if
this
Story
be
true
,
it
's
manifest
that
the
Goddess
intended
not
only
the
enriching
of
one
Man
,
but
the
saving
of
many
alive
by
one
Man
.
Quest
.
55.
What
is
the
reason
that
amongst
Samians
,
when
they
Sacrifice
to
Mercury
Munificent
,
they
suffer
a
Man
to
filch
and
steal
Garments
if
he
will
?
Sol
.
Because
when
at
the
command
of
the
Oracle
they
transplanted
themselves
from
that
Island
into
Mychale
,
they
lived
ten
years
upon
Robbery
,
and
after
this
sailing
back
again
into
their
Island
they
conquered
their
Enemies
.
Quest
.
56.
Whence
is
that
place
in
the
Island
Samos
called
Panema
?
Sol
.
Was
it
because
the
Amazens
flying
before
Bacchus
from
the
Coasts
of
Ephesus
fell
upon
Samos
,
whereupon
Bacchus
rigging
up
his
Ships
,
wafted
over
and
joyning
battle
,
slew
abundance
of
them
about
that
place
which
by
reason
of
the
plenty
of
blood
spilt
there
,
the
beholders
by
way
of
admiration
called
it
Panema
,
some
say
that
this
slaughter
was
about
Plaeum
and
shew
their
Bones
there
but
others
say
also
that
Plaeum
was
rent
off
from
Samos
,
by
the
dreadful
and
heideous
cry
that
was
uttered
at
their
death
.
Quest
.
57.
Upon
what
account
was
Andron
[
the
Name
of
a
House
]
in
Samos
called
Pedetes
?
Sol
.
The
Geomorites
[
i
.
e
.
the
Bores
]
got
the
Government
into
their
hands
,
after
Demoteles
was
slain
and
the
dissolution
of
Monarchical
constitution
,
the
Megarines
waged
War
with
the
Pernithites
being
a
Samite
Collony
,
and
brought
Fetters
with
them
(
as
they
say
)
to
put
on
the
Captives
,
when
the
Geomorites
were
acquainted
with
these
procedings
,
they
immediately
sent
Aid
,
setting
forth
nine
Praefects
,
and
managing
thirty
Ships
,
two
of
which
Lanching
forth
and
lying
before
the
Haven
was
destroyed
with
Lightning
,
the
Praefects
proceeding
on
their
Voyage
in
the
rest
subdued
the
Megarins
,
and
took
six
hundred
of
them
alive
,
the
Praefects
were
so
elevated
with
this
Victory
,
that
they
meditated
the
subversion
of
this
Geomoran
Oligarchy
,
but
the
occasion
was
given
by
the
States
themselves
,
writing
to
them
that
they
should
bring
the
Megarine
Captives
bound
in
their
own
Fetters
;
when
they
received
these
Letters
,
they
shewed
them
privately
to
the
Megarines
perswading
them
,
to
concur
with
them
in
a
Conspiracy
to
procure
the
Peoples
liberty
,
a
Consult
was
held
in
common
between
them
about
this
matter
,
and
the
result
was
,
that
the
best
way
was
,
to
beat
off
the
Rings
from
the
Fetters
,
and
put
them
on
the
Megarines
and
fasten
them
with
Thongs
to
their
Girdles
that
they
might
not
fall
off
nor
being
loose
should
hinder
them
in
their
going
.
Accordingly
they
accoutred
the
Men
in
this
manner
,
and
giving
each
of
them
a
Cimiter
,
they
soon
Sailed
back
to
Samos
and
Landed
,
and
accordingly
led
the
Megarines
through
the
Market-place
to
the
Counsel-house
,
where
all
the
Geomorites
were
sitting
together
,
and
then
the
sign
being
given
the
Megarines
fell
on
and
slew
those
Men
,
whereupon
the
City
being
set
at
liberty
,
they
admitted
the
Megarines
(
as
many
as
would
)
into
the
number
of
Citizens
,
and
erecting
a
magnificent
Edifice
hung
up
the
Fetters
in
it
.
Quest
.
58.
What
is
the
reason
that
the
cheif
Priest
of
Hercules
in
Antimachia
at
Coos
,
when
he
manageth
the
Sacrifice
,
is
clothed
in
Womens
Apparel
,
and
wears
a
Mitre
upon
his
head
?
Sol
.
Hercules
setting
Sail
from
Troy
with
six
Ships
,
was
attacked
by
a
Storm
,
and
lost
all
his
Ships
but
one
,
with
which
only
he
was
forced
by
the
Wind
upon
the
Coast
of
Coos
,
and
fell
upon
a
place
called
Leceter
saving
nothing
besides
his
Men
and
Armour
.
There
hapning
to
meet
with
a
flock
of
Sheep
,
he
requested
one
Ram
of
the
Shepherd
(
the
Man
was
called
Antagoras
)
who
verily
being
a
robust
bodied
young
Man
,
challenged
Heecules
to
fight
with
him
,
and
if
he
were
worsted
Hercules
should
carry
away
the
Ram
.
As
soon
as
this
fellow
engaged
with
Hercules
,
the
Meropes
came
into
the
aid
of
Antagoras
,
and
the
Grecians
coming
into
assist
Hercules
a
great
Fight
ensued
.
Whereat
(
they
say
)
Hercules
overcharged
with
multitude
,
betook
himself
for
refuge
to
a
Woman
called
Tressa
,
where
he
was
concealed
,
disguising
himself
in
Womans
Apparel
.
But
afterwards
conquering
the
Meropes
,
and
passing
under
purification
,
he
Married
the
Daughter
of
Alciopus
,
and
put
on
a
Gown
of
flowred
[
Silk
]
.
Hence
the
Priest
offers
Sacrifice
in
the
place
where
the
Battle
was
fought
,
but
the
Bridegrooms
are
cloathed
in
Womens
Apparel
when
they
embrace
their
Brides
.
Quest
.
59.
Whence
was
the
race
of
Hamaxocylists
in
Megara
?
Sol
.
In
that
licentious
Democracy
(
which
introduced
the
exaction
of
double
Use
and
Sacriledge
)
the
Peloponesians
went
on
Pilgrimage
to
Delphos
through
the
borders
of
Megara
,
and
lodged
in
Aeigyra
by
the
Lake
side
with
their
Wives
and
Children
(
as
the
case
required
)
in
their
Caravans
,
where
a
resolute
,
drunken
Company
of
the
Megarins
in
a
riotous
and
cruel
manner
overturned
their
Wagons
and
overwhelmed
them
in
the
Lake
;
so
that
many
of
the
Theori
[
Pilgrims
]
were
drowned
.
The
Megarins
indeed
by
reason
of
the
disorder
of
the
Government
neglected
the
punishment
of
this
wickedness
,
but
the
Amphyctions
,
taking
into
consideration
the
Devotion
of
this
Pilgrimage
,
punished
the
Actors
of
this
Villany
,
some
with
Banishment
,
some
with
Death
,
thence
the
Posterity
of
these
Villains
were
called
Hamaxocylists
,
i.e.
overturners
of
Waggons
.
Plutarch's
Morals
:
Vol.
II
.
Of
the
Desire
of
Riches
,
or
Love
of
Wealth
.
Translated
from
the
Greek
,
By
Mr.
Patrick
of
the
Chaterhouse
.
HIppomachus
a
Master
of
the
Exercises
,
when
some
were
commending
a
tall
Man
that
had
long
Hands
,
as
one
that
promised
fair
to
be
good
at
Fisticuffs
;
replied
,
a
fit
Man
indeed
,
if
the
Victors
Lawrel
were
to
be
hanged
up
aloft
,
and
should
be
his
that
could
best
reach
it
,
and
take
it
down
:
we
may
say
the
same
to
those
that
are
transported
with
an
admiration
of
,
and
place
their
happiness
in
,
having
fair
Fields
,
stately
Mansion
houses
,
and
a
great
deal
of
Money
lying
by
them
;
that
they
were
in
the
right
,
if
happiness
were
to
be
bought
and
sold
.
You
may
see
indeed
many
Persons
that
chuse
rather
to
be
Rich
,
and
at
the
same
time
very
Miserable
,
than
to
part
with
their
Money
and
become
happy
.
But
alas
!
indolency
and
repose
of
Spirit
,
magnanimity
,
constancy
,
resolution
,
and
contentment
of
Mind
,
these
are
not
a
Money-purchase
.
By
having
Wealth
meerly
,
none
can
attain
to
a
mean
esteem
of
it
,
nor
by
possessing
things
superfluous
,
to
a
sense
that
we
do
not
need
them
.
From
what
other
evils
then
can
Riches
free
us
,
if
not
so
much
as
from
an
inordinate
desire
of
them
?
It
's
true
indeed
that
by
drinking
Men
allay
their
Thirst
after
drink
,
and
by
eating
their
longings
after
Food
are
satisfied
,
and
he
that
said
Bestow
a
Coat
,
of
your
good
will
On
Hipponax
,
that
's
cold
and
chill
.
if
more
Cloaths
had
been
heaped
on
than
he
needed
,
would
have
thrown
them
off
,
as
being
ill
at
ease
.
But
the
love
of
Money
is
not
abated
by
having
Silver
and
Gold
,
neither
do
covetous
desires
cease
,
by
possessing
still
more
.
But
one
may
say
to
Wealth
as
he
did
to
an
insolent
Quack
.
Thy
Physick's
nought
and
makes
my
illness
worse
,
My
Body
needs
some
ease
,
and
not
my
Purse
.
When
this
distemper
seises
a
Man
that
wants
only
Bread
and
a
House
to
put
his
head
in
,
ordinary
Raiment
and
such
Victuals
as
come
first
to
hand
,
it
fills
him
with
eager
desires
after
Gold
and
Silver
,
Ivory
and
Emeralds
,
Hounds
and
Horses
,
thus
taking
off
the
Appetite
and
carrying
it
from
things
that
are
necessary
,
after
things
that
are
troublesome
and
unusual
,
hard
to
come
by
and
unprofitable
when
obtained
.
For
no
Man
is
poor
,
as
to
what
Nature
requires
and
what
suffices
it
:
No
Man
takes
up
Money
on
use
to
buy
Meal
or
Cheese
,
Bread
or
Olives
;
but
you
may
see
one
Man
run
into
Debt
for
the
Purchase
of
a
sumptuous
House
,
another
for
an
adjoyning
Olive-yard
,
another
for
Corn-fields
or
Vineyards
,
another
for
Galatian
Mules
,
and
another
by
a
vain
expence
.
For
Horses
fitly
pair'd
,
with
prancing
feet
He
alludes
to
Homors
Phrase
,
Illiad
.
15.
To
draw
the
ratling
Chariot
through
the
street
,
has
been
plung'd
over
Head
and
Ears
into
Contracts
and
Use-Money
,
Pawns
and
Mortgages
.
Moreover
,
as
they
that
use
to
drink
after
they
have
quenched
their
Thirst
,
and
to
eat
after
their
hunger
is
satisfied
,
vomit
up
even
what
they
took
when
they
were
a
Thirst
or
Hungry
;
so
they
that
covet
things
useless
and
superfluous
,
enjoy
not
even
those
that
are
necessary
.
This
is
the
Character
of
these
Men
.
As
for
those
that
spend
nothing
,
although
they
possess
much
,
and
yet
are
always
craving
more
,
they
may
still
more
increase
our
wonder
at
their
folly
:
especially
when
one
calls
to
mind
that
of
Aristippus
,
who
was
wont
to
say
,
that
when
a
Man
did
eat
and
drink
liberally
,
and
yet
was
never
the
nearer
being
filled
,
in
this
case
he
presently
goes
to
the
Physitian
,
and
enquires
what
's
his
Disease
and
his
Indisposition
,
and
how
he
may
get
rid
of
it
.
But
if
one
that
has
five
Beds
desires
ten
,
and
having
Ten
Tables
is
for
purchasing
as
many
more
,
and
having
Land
and
Money
good
store
,
is
not
at
all
filled
,
but
still
is
bent
,
even
to
the
breaking
his
natural
rest
,
upon
getting
more
,
and
when
he
has
never
so
much
,
never
has
enough
,
this
Man
thinks
he
has
no
need
of
a
Physitian
to
cure
him
,
and
in
order
to
it
to
show
him
from
what
cause
his
distemper
arises
.
Indeed
when
a
Man
is
a
Thirst
that
hath
not
drunk
at
all
,
we
expect
that
upon
his
drinking
his
thirstiness
should
cease
;
but
as
for
him
that
drinks
and
drinks
and
so
goes
on
without
giving
over
,
we
do
not
think
such
a
one
needs
further
repletion
but
evacuation
,
and
we
advise
him
by
all
means
to
Vomit
as
knowing
that
his
trouble
proceeds
nor
from
the
want
of
any
thing
,
but
from
some
sharp
Humour
or
preternatural
heat
that
is
within
him
.
Among
those
persons
therefore
that
are
for
increasing
their
substance
,
and
getting
more
,
he
that
is
poor
and
indigent
may
perhaps
give
over
his
cares
,
when
he
has
got
a
House
,
or
found
a
Treasure
,
or
by
a
Friends
held
has
pay'd
his
Debts
and
has
his
Creditors
discharge
.
But
as
for
him
that
having
more
than
enough
,
yet
still
desires
to
have
more
,
it
is
not
Gold
nor
Silver
,
not
Horses
,
Sheep
or
Oxen
,
that
can
cure
him
of
this
Disease
,
but
he
needs
Evacuation
and
Purgation
:
for
his
distemper
is
not
penury
and
want
,
but
an
insatiable
desire
and
thirst
after
Riches
proceeding
from
a
depraved
and
inconsiderate
judgment
of
things
,
which
if
it
be
not
plucked
out
of
Mens
Minds
,
like
a
thing
twisting
across
and
contracting
them
,
they
will
always
be
in
want
of
superfluities
,
that
is
,
be
craving
things
they
have
no
need
of
.
When
a
Physitian
visits
a
Patient
that
has
thrown
himself
upon
his
Bed
,
and
lies
here
groaning
and
refusing
to
eat
,
he
feels
his
Pulse
and
asks
him
some
questions
,
and
finding
that
he
is
not
at
all
feverish
,
he
tells
him
it
's
his
Mind
that
is
distempered
,
and
goes
his
way
.
When
we
see
therefore
a
Man
pining
away
for
more
Means
,
and
sighing
sadly
at
any
Expences
,
forbearing
no
sordid
or
painful
course
that
brings
him
in
gain
,
when
yet
he
hath
Houses
and
Lands
,
Herds
and
Slaves
,
and
Cloaths
enough
,
what
shall
we
call
this
Mans
Disease
but
Poverty
of
Mind
?
for
as
for
want
of
Money
,
one
friend
,
as
Menander
says
,
by
being
a
Benefactor
to
him
can
cure
it
,
but
this
other
of
the
Mind
,
all
a
Mans
friends
living
or
dead
cannot
satisfie
it
.
It
was
therefore
a
good
saying
of
Solon
,
concerning
such
Persons
.
Those
Men
,
that
after
Wealth
aspire
,
Set
no
fix'd
bounds
to
their
desire
.
To
those
indeed
that
are
wise
,
the
Riches
that
nature
requires
are
limited
,
and
like
a
Circle
drawn
from
a
Center
at
such
a
distance
,
is
confined
within
the
compass
of
their
real
needs
.
There
is
also
this
peculiar
mischeif
in
the
love
of
Wealth
,
that
this
desire
hinders
and
opposes
its
own
satisfaction
,
which
other
desires
do
procure
.
For
no
Man
abstains
from
a
good
Morsel
because
he
loves
Dainties
,
not
from
Wine
because
he
thirsts
after
Wine
,
as
these
Men
abstain
from
using
Money
,
because
they
love
Money
.
Does
it
not
look
like
madness
and
a
pitious
Distemper
,
for
a
Man
not
to
make
use
of
a
Garment
because
he
shakes
with
cold
,
to
refuse
to
eat
Bread
,
because
he
is
ready
to
famish
with
hunger
,
and
not
to
use
Wealth
,
because
he
is
greedy
of
getting
it
?
This
is
the
evil
case
that
Thrasonides
describes
,
I
have
such
a
thing
within
by
me
,
I
have
it
in
my
power
,
and
I
will
this
thing
,
like
those
that
are
madly
in
Love
,
but
I
do
it
not
:
when
I
have
locked
and
sealed
up
all
,
or
have
told
out
so
much
to
the
Usurers
and
Tradesmen
,
I
scrape
together
and
hunt
after
more
,
I
quarrel
and
contend
with
the
Servants
,
the
Plowmen
and
Debtors
:
O
Apollo
,
hast
thou
ever
seen
a
more
wretched
Man
,
or
any
Lover
more
miserable
?
Sophocles
being
asked
by
one
,
whether
he
was
able
yet
to
company
with
a
Woman
;
Heavens
defend
,
said
he
,
I
have
got
my
Liberty
and
by
means
of
my
old
Age
have
escaped
those
mad
and
furious
Masters
:
for
it
is
very
fit
and
becoming
,
that
when
our
pleasures
leave
us
,
those
desires
should
do
so
too
,
which
,
as
Alcaeus
says
,
't
was
never
any
Mans
good
hap
,
Nor
Womens
wholly
to
escape
.
But
it
is
otherwise
in
the
Love
of
Wealth
,
which
like
a
hard
and
severe
Mistriss
,
compels
us
to
get
,
what
it
forbids
us
to
enjoy
,
and
excites
an
Appetite
,
but
denies
the
pleasure
of
its
gratification
.
Stratonicus
wittily
abused
the
Rhodian
for
their
profuseness
,
when
he
said
,
that
they
builded
their
Houses
as
if
they
were
immortal
,
but
provided
for
their
Tables
as
if
they
were
to
live
but
a
little
while
:
so
covetous
Men
seem
to
be
profuse
by
what
they
possess
,
when
they
are
sordid
wretches
if
you
consider
what
they
use
and
enjoy
;
for
they
endure
labour
,
but
tast
no
pleasure
.
Damades
once
came
to
Phocions
house
and
surprised
him
as
he
was
at
Dinner
,
and
when
he
saw
his
frugal
and
slender
Diet
,
I
much
wonder
Phocion
,
says
he
,
that
you
should
manage
State
Affairs
and
can
dine
as
you
do
:
for
this
Orator
himself
,
pleaded
Causes
and
harangu'd
the
People
only
for
his
Gut
;
and
looking
upon
Athens
as
affording
too
little
a
supply
for
his
Luxury
,
he
fetch'd
his
Provisions
from
Macedonia
:
for
which
cause
Antipater
,
seeing
him
when
he
was
an
old
Man
,
compar'd
him
to
a
Sacrifice
when
all
was
over
,
and
there
remained
nothing
of
the
Beast
but
only
the
Tongue
and
the
Stomach
.
But
who
would
not
wonder
at
thee
,
O
wretched
Man
,
who
being
able
to
live
as
thou
dost
,
so
sordidly
,
so
unlike
a
Man
,
bestowing
nothing
on
any
Body
,
being
currish
to
thy
Friends
,
and
without
any
ambition
to
serve
the
publick
,
yet
afflictest
thy self
and
watchest
whole
Nights
,
hirest
out
thy
Labours
,
lyest
at
catch
for
Inheritances
,
crouchest
to
every
one
,
when
thou
art
so
well
provided
by
thy
sordid
Parsimony
to
live
at
ease
.
It
's
reported
of
a
certain
Byzantine
,
Some
few
words
that
follow
I
have
not
Translated
,
for
there
seems
to
be
a
defect
in
the
Greek
,
which
makes
Interpreters
cry
out
,
that
the
reading
is
monstrous
and
unintelligible
.
that
surprizing
a
Whore-Master
with
his
Wife
that
was
very
hard
favoured
,
he
cryed
out
,
O
wretch
,
what
compelled
thee
to
do
this
,
Sapagoras
had
a
Portion
with
her
?
It
's
necessary
for
Kings
,
for
Procurators
under
them
,
for
those
that
covet
Preheminence
and
Rule
over
Cities
,
that
they
should
heap
up
Treasure
;
who
are
forced
through
Ambition
,
Pride
and
Vain-glory
to
make
Feasts
,
to
gratifie
Friends
,
to
maintain
a
Retinue
,
to
send
Presents
,
to
feed
Armies
,
to
purchase
Gladiators
.
But
thou
hast
so
much
business
lying
upon
thy
hand
,
tormentest
thy self
,
tumblest
up
and
down
,
and
all
this
while
livest
the
life
of
a
Snail
in
thy
Shell
through
Parsimony
,
and
endurest
all
hardships
,
receiving
no
advantage
at
all
.
Just
like
the
Bath-keepers
Asse
,
that
carrys
the
Wood
and
Fewel
for
the
Fires
,
and
is
always
filled
with
the
Smoak
and
Ashes
of
the
Stove
,
but
it self
is
never
bathed
nor
warmed
,
washed
nor
cleansed
there
.
I
have
said
enough
of
this
sort
of
Covetousness
,
which
makes
a
Man
live
the
life
of
an
Ass
,
or
an
Ant.
But
there
is
another
sort
of
it
which
is
more
Savage
,
that
calumniates
and
gets
inheritances
by
bad
Arts
,
that
pries
into
other
Mens
Affairs
,
that
is
full
of
thoughtfulness
and
cares
,
counting
how
many
of
their
Friends
are
yet
alive
,
and
after
all
enjoy
nothing
of
what
by
all
these
Arts
they
have
heaped
up
.
As
therefore
we
have
a
greater
aversion
and
hatred
against
the
Vipers
,
poysonous
Flies
and
Spiders
,
than
against
Bears
and
Lyons
,
because
they
kill
and
destroy
Men
,
but
serve
themselves
no
farther
of
their
Carkasses
,
which
they
do
not
feed
upon
as
those
other
wild
Beasts
do
;
so
they
that
become
bad
and
ill
Men
through
sordidness
and
parsimony
,
deserve
more
of
our
abhorrence
,
than
those
that
prove
such
by
luxurious
living
and
excess
;
for
they
deprive
others
of
what
they
are
neither
able
nor
inclin'd
to
make
use
of
themselves
.
Hence
it
is
,
that
the
Luxurious
when
they
are
rich
and
well
provided
,
give
some
truce
to
their
Debaucheries
;
as
Demosthenes
said
to
some
that
were
of
opinion
that
Damades
ceased
to
be
an
ill
Man
,
now
,
says
he
,
you
see
him
full
and
glutted
like
the
Lyons
that
then
hunt
not
after
prey
.
But
as
for
the
other
,
who
in
the
management
of
Affairs
propose
no
end
to
themselves
either
of
pleasure
or
profit
,
their
covetous
desires
have
no
truce
or
cessation
,
they
being
always
empty
and
standing
in
need
of
all
things
.
But
some
perhaps
may
plead
on
their
behalf
,
that
these
Men
keep
and
hoard
up
their
Wealth
for
their
Children
and
Heirs
;
to
whom
they
p●rt
with
nothing
whilst
they
are
alive
,
but
like
those
Mice
that
live
in
Mines
,
and
pick
up
and
eat
the
Golden
Sands
and
Oar
,
you
cannot
come
by
any
of
that
Gold
,
till
you
anatomize
them
to
find
it
after
they
are
dead
.
But
to
what
end
,
I
pray
,
would
they
leave
such
a
deal
of
Money
and
a
great
Estate
to
their
Children
and
Heirs
?
that
they
forsooth
may
preserve
it
also
for
others
,
and
those
others
in
like
manner
should
hand
it
down
to
their
Children
(
just
like
those
Earthen
Pipes
the
Potters
make
for
a
Water-course
,
which
retain
none
of
the
Water
themselves
,
but
one
Pipe
only
conveighs
it
to
the
next
)
till
some
Informing
false
Accuser
or
Tyrant
appears
,
who
cuts
off
this
Keeper
in
Trust
,
and
when
his
breath
is
stopped
,
derives
and
diverts
the
course
of
his
Wealth
into
another
Channel
;
or
as
they
say
till
some
one
that
is
the
most
wicked
of
the
Race
,
devours
and
consumes
all
,
that
those
who
went
before
him
had
preserved
.
For
not
only
as
Euripides
,
says
,
Children
from
Slaves
deriv'd
and
baser
blood
,
Prove
Prodigal
and
leud
,
none
come
to
good
.
but
it
's
as
true
of
the
Children
of
the
Parsimonious
;
as
Diogenes
wittily
abused
this
sort
of
Men
,
when
he
said
,
that
it
was
better
to
be
[
{αβγδ}
]
a
Ram
than
a
Son
of
a
Citizen
of
Megara
.
For
under
the
pretence
of
training
them
up
and
instructing
them
,
they
undo
and
pervert
them
,
implanting
in
them
their
own
Love
of
Money
and
meanness
of
Spirit
,
and
erecting
as
it
were
a
Fortress
for
the
securing
their
inheritance
in
the
Minds
of
their
Heirs
.
For
the
Instructions
and
Lessons
they
give
them
,
are
such
as
these
,
Gain
as
much
and
spend
as
little
as
may
be
:
Value
your self
,
according
to
what
you
are
worth
.
But
certainly
this
is
not
to
instruct
,
but
to
contract
and
sow
them
up
,
just
like
a
Purse
,
the
better
to
conceal
and
keep
what
is
put
into
it
.
The
Purse
indeed
becomes
foul
and
musty
after
the
Money
is
put
up
in
it
;
but
the
Children
of
the
Covetous
,
before
they
are
enriched
by
their
Parents
,
are
replenished
with
covetous
desires
,
which
they
derive
from
them
.
And
indeed
they
pay
them
a
deserved
Reward
for
Instructions
,
not
loving
them
because
they
shall
receive
a
great
Estate
from
them
,
but
hating
them
,
because
they
have
it
not
so
soon
as
they
fain
would
.
For
being
taught
to
admire
nothing
but
Wealth
,
nor
knowing
any
other
end
of
living
but
to
get
a
great
Estate
,
they
account
the
Life
of
their
Parents
to
be
an
hinderance
to
that
of
their
own
,
and
fancy
so
much
time
is
taken
from
their
own
Age
as
is
added
to
theirs
.
Wherefore
whilst
their
Parents
are
yet
living
,
they
secretly
always
steal
their
pleasures
and
injoy
them
,
and
what
they
bestow
upon
their
Friends
or
spend
upon
their
Lusts
(
when
they
have
learnt
something
by
secret
information
)
is
fetch'd
as
it
were
from
anothers
Estate
,
not
their
own
.
But
when
their
Parents
are
dead
,
and
they
are
once
possess'd
of
their
Keys
and
Seals
,
then
their
way
of
living
is
of
another
fashion
,
and
they
put
on
another
Face
and
Aspect
,
grave
,
severe
and
morose
.
You
hear
no
more
of
their
former
Pastimes
in
several
Exercises
of
the
Ball
,
nor
of
the
Academy
or
the
Lyceum
The
place
where
Plato
taught
was
called
the
Academy
,
and
where
Aristotle
taught
,
the
Lyceum
.
[
as
neither
minding
the
Philosophy
of
Plato
or
Aristotle
]
but
they
are
wholy
taken
up
in
examining
the
Servants
and
looking
over
Writings
,
in
debating
matters
with
those
that
receive
or
owe
them
Money
;
their
hurry
of
business
and
thoughtfulness
will
not
give
them
leave
to
dine
,
and
they
are
forced
to
make
the
Night
their
time
of
Bathing
;
the
Schools
in
which
they
were
Educated
,
and
the
Water
of
Dirce
,
A
Famous
Fountain
by
Thebes
.
[
that
is
,
their
Poetry
]
Thus
I
interpret
it
,
because
the
Theban
Poet
Pindar
uses
the
Water
of
Dirce
to
signifie
his
own
Poems
,
(
Pind
.
Isthm.
Od.
6.
in
fine
)
to
which
our
Author
seems
to
allude
.
are
neglected
.
If
any
Man
ask
him
,
will
you
not
go
and
hear
the
Philosopher
?
How
can
I
,
says
he
,
now
that
my
Father
is
dead
,
I
am
not
at
leasure
.
O
miserable
wretch
!
What
has
thy
Father
left
thee
to
be
compared
with
what
he
has
taken
from
thee
,
thy
Leasure
and
thy
Liberty
?
And
yet
it
is
not
so
much
He
that
has
done
it
,
as
the
Wealth
that
flows
round
thee
,
and
overpowrs
thee
;
which
,
like
the
Woman
Hesiod
Lib
.
2.
{αβγδ}
.
speaks
of
Without
a
Firebrand
burns
,
and
unawares
,
Resigns
thee
up
to
Dotage
and
gr●y
Hairs
,
bringing
those
cares
like
untimely
wrinkles
and
old
Age
on
thy
Soul
,
which
Spring
from
covetous
desires
and
multiplicity
of
business
,
that
shrivel
up
all
thy
vigour
and
gaiety
,
all
sense
of
honour
,
kindness
and
humanity
within
thee
.
But
some
will
say
,
do
not
you
see
Rich
Men
live
splendidly
and
spend
high
?
To
whom
we
answer
,
dost
thou
not
hear
what
Aristotle
says
,
that
some
there
are
that
do
not
use
Wealth
,
and
some
abuse
it
?
as
if
neither
sort
did
what
was
fit
and
becoming
,
but
what
the
one
sort
possessed
,
did
neither
advantage
nor
adorn
them
,
and
what
the
other
had
,
did
hurt
and
dishonour
them
.
But
let
us
further
consider
,
what
is
that
use
of
Riches
,
for
which
Men
so
much
admire
them
:
is
it
the
enjoyment
of
what
suffices
Nature
?
Alas
!
in
this
respect
the
Wealthy
have
no
advantage
of
those
that
are
of
a
meaner
Fortune
;
but
Wealth
(
as
Theophrastus
says
)
may
well
be
neglected
and
looked
upon
with
less
esteem
and
veneration
,
if
Callias
the
Richest
Man
in
Athens
,
and
Ismenias
the
Wealthiest
of
Thebes
,
made
use
but
of
the
same
things
that
Socrates
and
Epaminondas
did
:
For
as
Agathon
sent
away
the
Musick
from
the
Room
where
he
Feasted
,
to
the
Womens
appartment
,
contenting
himself
with
the
Discourses
of
his
Guests
,
so
you
would
reject
and
send
away
the
Purple
Beds
,
and
the
high
priz'd
tables
,
and
all
other
superfluous
things
,
when
you
see
that
the
Rich
make
use
of
the
same
things
with
the
poor
.
I
do
not
mean
thou
shouldest
presently
Hang
up
the
Plough
in
smoak
to
live
at
ease
Hes.
l.
1.
And
let
the
Mules
and
Oxen's
labour
cease
,
but
the
impertinent
labours
of
Goldsmiths
,
Turners
,
Perfumers
and
Cooks
,
when
thou
resolvest
wisely
and
soberly
to
banish
all
useless
things
.
But
if
the
things
that
suffice
Nature
,
lye
in
●ommon
among
those
that
have
and
those
that
want
Riches
;
if
rich
Men
pride
themselves
only
in
things
superfluous
;
and
thou
art
ready
to
praise
Scopas
of
Thessaly
,
who
when
one
begged
somewhat
of
him
he
had
in
his
house
,
as
a
superfluous
thing
he
had
no
use
for
,
made
answer
,
but
we
Rich
Men
count
our
felicity
and
happiness
to
lye
in
these
superfluities
,
and
not
in
those
necessary
things
,
if
your
case
be
thus
,
have
a
care
you
do
not
seem
like
one
that
magnifies
and
prefers
a
pomp
and
publick
show
at
a
Festival
,
before
Life
it self
.
Our
Country's
Feast
of
Bacchus
,
was
in
old
time
Celebrated
in
a
more
homely
manner
,
tho'
with
great
Mirth
and
Jollity
:
one
carried
in
Procession
a
Vessel
of
Wine
,
and
a
branch
of
a
Vine
,
afterward
followed
one
leading
a
Goat
another
followed
him
bearing
a
Basket
of
dry'd
Figs
,
and
after
all
came
a
Phallus
.
An
obscene
resemblance
But
all
these
are
now
despised
and
out
of
date
;
the
Procession
being
made
with
Golden
Vessels
and
costly
Garments
,
driving
of
Chariots
and
Persons
in
Masquerade
:
and
just
thus
the
things
that
are
necessary
and
useful
in
Riches
are
swallowed
up
by
those
that
are
unprofitable
and
superfluous
.
The
most
of
us
commit
Telemachus
his
mistake
;
for
he
through
unexperience
or
rather
want
of
judgment
,
when
he
saw
Nestors
House
,
furnished
with
Beds
and
Tables
,
Garments
and
Carpets
,
and
well
stored
with
new
Wine
,
did
not
look
upon
him
as
so
happy
a
Man
in
being
thus
well
provided
with
things
necessary
and
useful
:
but
when
he
beheld
the
Ivory
,
the
Gold
and
Amber
in
Menelaus's
house
,
he
cry'd
out
in
amazement
,
Joves
stately
Hall
above
,
I
guess
,
Hom.
Odys
.
lib
.
4.
Your
Eyes
might
with
such
objects
bless
For
all
that
here
I
view
is
great
,
and
what
Cannot
so
well
be
told
,
as
wondred
at
.
whereas
Socrates
or
Diogenes
would
have
said
rather
What
vain
,
vexations
,
useless
things
I've
seen
And
good
for
nothing
but
to
move
ones
Spleen
.
Thou
Fool
,
what
is
it
thou
sayest
?
when
thou
oughtest
to
have
strip'd
thy
Wife
of
her
Purple
and
Gaudy
Attire
,
that
she
might
cease
to
live
Luxuriously
and
to
run
mad
after
Strangers
and
their
Fashions
,
instead
of
this
,
thou
adornest
and
beautifiest
thy
House
that
it
may
appear
like
a
Theater
or
a
Stage
to
all
comers
.
The
happiness
Riches
pretends
to
is
such
,
that
it
depends
upon
spectators
and
witnesses
,
else
it
would
signifie
nothing
at
all
.
But
it
is
quite
otherwise
when
we
consider
Temperance
or
Philosophy
or
such
knowledge
of
the
Gods
as
is
requisite
,
though
unknown
to
all
other
Mortals
.
This
communicates
a
peculiar
Light
and
great
Splendor
within
the
Soul
,
and
causes
a
joy
that
dwells
with
it
as
an
inmate
,
whilest
it
enjoys
the
chief
good
,
though
neither
Gods
nor
Men
were
privy
to
it
.
Such
a
thing
in
truth
is
Vertue
and
the
Beauty
of
Geometrical
and
Astrological
Sciences
.
and
does
Riches
with
her
Bravery
and
Necklaces
,
and
all
that
Gaudery
that
pleases
Girls
,
deserve
to
be
compared
with
any
of
these
?
When
no
body
observes
and
looks
on
,
Riches
are
truly
blind
and
depriv'd
of
Light
:
For
if
a
Rich
Man
makes
a
Meal
with
his
Wife
or
Familiars
alone
,
he
makes
no
stir
about
Magnificent
Tables
to
eat
on
,
or
Golden
Cups
to
drink
in
,
but
uses
those
that
come
next
to
hand
;
and
his
Wife
without
any
Gold
or
Purple
to
adorn
her
,
presents
her self
in
a
plain
dress
:
but
when
he
makes
a
Feast
,
that
is
,
when
the
Pomp
and
Theater
is
to
be
fitted
and
prepared
,
and
the
Scene
of
Riches
is
to
enter
,
Then
from
the
Ships
with
costly
Goods
full
fraught
Hom.
Illiad
.
4.
The
Trevets
and
the
Cauldrons
straight
are
brought
then
they
provide
Lamps
,
and
much
adoe
is
made
about
the
drinking
Cups
,
the
Servitors
to
fill
Wine
are
changed
,
all
things
are
put
into
a
new
dress
,
whatever
is
made
of
Gold
and
Silver
or
set
with
Precious
Stones
is
all
brought
forth
,
thus
plainly
declaring
that
they
would
be
looked
upon
by
all
for
Rich
Men
:
but
there
wants
Temperance
,
though
he
should
eat
his
Meal
alone
,
and
that
Contentment
of
Mind
which
alone
makes
a
Feast
.
Plutarch's
Morals
:
Vol.
II
.
How
a
Man
may
inoffensively
Praise
himself
,
and
without
being
lyable
to
Envy
.
Translated
from
the
Greek
by
Mr.
Lancaster
Fellow
of
Baliol
Colledge
in
Oxford
.
HE
that
talks
big
and
arrogantly
of
himself
,
Herculianus
,
is
unviersally
condemned
as
a
troublesom
and
ill
bred
Companion
:
but
the
most
,
and
even
of
those
who
in
words
mightily
declaim
against
him
,
seem
to
applaud
him
in
their
Actions
.
Euripides
cou'd
say
,
If
Speech
grew
scarce
,
and
at
great
rates
were
sold
,
Commend
himself
what
lavish
Fellow
would
?
But
since
the
inf'nite
Treasure
of
the
Air
Praise
gratis
yields
,
none
Truth
or
Falshood
spare
Suff'ring
no
damage
,
tho'
they
give
their
ware
:
yet
he
often
brings
in
his
Heroes
intollerably
boasting
;
and
stuffs
their
most
Tragical
adventures
and
passions
with
improper
discourses
of
themselves
.
So
Pindar
declares
.
Unseas'nably
to
Glory
Makes
a
discordant
harmony
with
fury
but
forbears
not
to
extol
his
own
raptures
;
which
,
indeed
by
the
confession
of
all
Men
,
are
worthy
of
the
noblest
praise
.
But
those
who
are
Crowned
for
Mastery
in
the
Games
,
or
in
the
Learned
Combats
,
have
others
to
celebrate
their
Victories
;
that
the
Peoples
Ears
be
not
grated
with
the
harsh
noises
of
self-applause
.
And
Timotheus
is
justly
censured
as
unskilfully
and
irregularly
setting
forth
his
Conquest
of
Phrynis
,
when
he
proudly
boasted
it
in
writing
;
and
the
Cryer
bawl'd
aloud
Milesian
Timotheus
hath
vanquished
Jonocamptas
the
Son
of
●…
arbo
.
't
is
true
then
[
as
Xenophon
says
]
A
Mans
praises
●…
ave
very
musical
and
charming
accents
in
anothers
Mouth
,
but
very
flat
and
untuneable
in
his
own
.
For
●…
e
brand
them
as
Impudent
who
commend
●…
hemselves
;
it
becoming
them
to
be
modest
,
tho'
●…
hey
were
prais'd
by
others
:
and
account
them
●…
njust
in
arrogating
that
to
themselves
,
which
●…
nother
has
the
sole
propriety
of
bestowing
on
●…
hem
.
Besides
,
if
we
then
are
silent
,
we
seem
either
angry
or
envious
;
but
if
we
second
their
●…
iscourse
,
we
are
presently
entangled
,
and
forc'd
●…
contribute
more
then
we
intended
,
speaking
●…
Mens
faces
,
what
only
sounds
well
behind
●…
heir
backs
;
and
so
undertake
rather
the
base
●…
ork
of
drudging
Flattery
,
then
any
real
Office●●…
f
true
Honour
.
Yet
however
there
is
a
time
when
a
generous
and
prudent
Man
may
be
the
subject
of
his
own
discourse
,
and
give
a
free
R●●●tion
of
things
he
has
worthily
done
or
said
,
as
well
as
other
Truths
;
taking
care
that
it
be
not
meerly
for
favour
or
reputation
,
but
upon
some
emergent
occasion
,
especially
,
if
any
considerable
advantage
may
thence
accrue
.
There
is
indeed
a
Praise
of
this
kind
which
bears
very
excellent
and
lovely
fruit
,
from
whose
seeds
arise
many
of
the
same
species
very
much
meliorated
,
and
improv'd
.
And
therefore
it
is
,
that
the
wise
Courtier
seeks
Glory
,
not
as
the
reward
or
solace
of
his
Vertue
,
not
embraces
it
meerly
as
the
Companion
of
his
atchievements
,
but
because
the
being
accounted
an
Honourable
Person
,
and
Gallant
Man
,
affords
a
Thousand
opportunities
of
compassing
many
and
more
desireable
things
.
For
we
see
,
those
who
are
apt
to
believe
,
admire
and
love
us
,
easily
receive
profit
by
us
,
with
a
great
deal
of
delight
;
whereas
if
a
Man
lye
under
calumnies
and
suspicions
,
he
cannot
exert
his
Vertue
to
the
benefit
of
others
,
without
commiting
a
kind
of
violence
upon
them
.
There
may
also
be
more
Reasons
then
these
,
which
we
must
enquire
into
,
that
while
we
endeavour
to
avoid
a
frivolous
and
nauseous
applauding
of
our selves
,
we
chance
not
to
omi●…
that
sort
which
may
be
truly
useful
.
The
Praise
therefore
is
vain
,
which
a
Ma●…
heaps
on
himself
,
to
provoke
others
also
t●…
Praise
him
,
and
is
chiefly
contemptible
as
proceeding
from
an
importunate
and
unseasonabl●…
affectation
of
esteem
.
For
as
they
who
are
ready
to
dye
for
Food
,
against
Nature
are
compelled
to
gnaw
off
their
ow●…
flesh
,
and
thus
put
a
miserable
end
to
their
Famine
;
so
they
,
who
mortally
hunger
after
Praise
,
unless
some
one
afford
'em
a
little
scantlin
Alms
of
commendation
,
do
violate
the
Laws
of
decency
,
shamelesly
endeavouring
to
supply
those
wants
by
an
unnatural
extolling
of
themselves
.
But
when
they
do
not
on
the
bare
consideration
of
themselves
hunt
applause
,
but
strive
to
obscure
the
worth
of
others
,
by
fighting
against
their
Praises
,
and
opposing
their
own
works
and
practices
to
theirs
,
they
add
to
their
vanity
an
envious
and
abhorred
baseness
:
and
like
him
that
thrusts
his
Foot
into
anothers
dance
,
are
stigmatiz'd
with
a
Proverb
as
ridiculous
and
pragmatical
Clowns
.
Therefore
we
must
diligently
beware
that
amongst
the
Elogiums
of
others
we
foist
not
in
any
thing
of
our selves
,
which
may
seem
jealously
or
enviously
detractive
from
them
;
neither
should
we
allow
others
to
praise
us
at
such
a
time
,
but
frankly
yield
the
Honour
to
those
who
are
then
celebrated
,
if
their
merit
be
real
;
and
though
the
persons
be
vicious
or
unworthy
,
yet
must
we
not
take
from
them
,
by
setting
up
our selves
:
but
rather
on
the
other
hand
reprove
the
unskilful
applauders
,
and
demonstrate
their
encomiums
to
be
improperly
and
dangerously
conferr'd
.
't
is
plain
that
those
Errors
must
be
avoided
.
But
self-praise
is
not
lyable
to
disgrace
or
blame
,
when
't
is
delicately
handled
by
way
of
Apology
to
remove
a
calumny
or
accusation
;
Thus
Pericles
—
but
ye
are
angry
at
me
,
a
Man
inferiour
to
none
,
whether
it
be
in
the
knowing
or
interpreting
of
necessary
things
,
a
Man
who
am
a
lover
of
my
Country
,
and
above
the
menaces
of
Bribes
.
For
in
speaking
with
this
Gallantry
of
himself
,
he
was
not
only
free
from
arrogance
,
vanity
and
ambition
,
but
demonstrated
the
Greatness
and
Spirit
of
that
Vertue
,
which
could
not
be
dejected
it self
,
and
also
humbled
and
tamed
the
haughtiness
of
Envy
.
Such
Men
as
these
will
hardly
be
condemned
,
but
those
who
should
vote
against
them
,
are
won
over
to
their
Cause
,
do
receive
infinite
satisfaction
,
and
are
agreeably
enspirited
with
this
Noble
boasting
,
especially
if
that
bravery
be
steady
,
and
the
Ground
firm
on
which
it
stands
:
This
History
does
frequently
discover
;
For
when
the
Theban
Princes
accused
Pelopidas
and
Epaminondas
,
that
the
time
for
their
Government
of
Baeotia
being
expired
,
they
did
not
forthwith
give
up
their
Power
,
but
made
an
Incursion
into
Laconia
,
and
repaired
,
and
repeopled
Messene
,
Pelopidas
submitting
himself
,
and
making
many
lowly
entreaties
,
very
hardly
obtained
his
absolution
:
But
Epaminundas
loftily
glorying
in
those
Actions
,
and
at
last
declaring
he
would
willingly
be
put
to
Death
,
so
that
they
would
set
up
his
Accusation
,
Epaminondas
hath
wasted
Laconia
,
an
Enemies
Country
;
hath
prosperously
settled
the
Affairs
of
Messene
,
and
happily
established
the
League
and
Alliance
with
Arcadia
,
against
our
wills
,
they
admired
him
;
and
the
Citizens
wondring
at
the
cheerful
greatness
of
his
courage
,
dismissed
him
with
unspeakable
pleasantness
and
satisfaction
.
Therefore
when
Agamemnon
thus
reproached
Diomed
,
[
Ah!
Son
of
Tydaus
,
who
in
War
was
bold
Skilful
in
Chariots
,
why
dost
thou
behold
The
Marshal
Ranks
and
Files
with
trembling
Eyes
?
Why
standest
thou
thus
?
This
was
not
Tydeus
guise
.
]
Sthenelus
is
not
much
to
be
condemn'd
for
saying
Our selves
much
greater
then
our
Ancestors
We
boast
.
—
For
Sthenelus
had
not
been
calumniated
himself
;
but
only
patroniz'd
his
abused
friend
:
and
so
the
cause
excus'd
that
freedom
of
Speech
,
which
seem'd
otherwise
to
have
something
of
the
Glorioso
.
But
Cicero's
magnifying
his
diligence
and
prudence
in
Catalines
Tryal
,
was
not
very
pleasing
to
the
Romans
:
yet
when
Scipio
said
they
ought
not
to
Judge
Scipio
,
who
had
enstated
them
in
the
power
of
Judging
all
Men
,
they
ascended
Crown'd
to
the
Capital
and
Sacrificed
wirh
him
.
For
Scipio
was
not
necessitated
to
this
,
but
meerly
spur'd
by
the
desire
of
Glory
;
and
the
danger
he
was
in
delivered
him
from
Envy
.
Now
talking
after
an
high
and
glorious
manner
proves
advantagious
,
not
only
to
Persons
in
dangers
of
the
Law
,
or
such
like
imminent
distress
,
but
to
those
also
who
are
clouded
in
a
dull
series
of
misfortunes
;
and
that
more
properly
then
when
they
appear
splendid
in
the
World
.
For
what
addition
can
words
make
to
those
who
already
seem
possess'd
of
real
glory
,
and
to
lie
indulging
and
basquing
in
her
Beams
?
But
those
who
at
present
are
incapable
of
ambition
,
if
they
express
themselves
loftily
,
they
seem
only
to
bear
up
against
the
storms
of
Fortune
,
to
undergird
the
greatness
of
their
Souls
,
and
to
shun
that
pity
and
commiseration
which
supposes
a
shipwrackt
and
forlorn
Condition
.
As
therefore
those
who
in
walking
affect
a
stiffness
of
Body
and
a
stretcht
out
Neck
,
are
accounted
effeminate
and
foppish
,
but
are
commended
if
in
fencing
and
fighting
they
keep
themselves
erect
and
steady
;
so
the
Man
grapling
with
ill
Fortune
,
if
he
raise
himself
like
a
strong
Champion
to
resist
her
,
and
by
a
bravery
of
Speech
transform
himself
from
abject
and
miserable
to
bold
and
noble
,
he
is
not
to
be
censur'd
as
obstinate
and
audacious
,
but
honour'd
as
invincible
and
great
.
Tho'
Homer
therefore
described
Patroclus
in
the
happinesses
of
life
,
smooth
,
and
without
Envy
,
yet
in
death
he
makes
him
have
something
of
the
Bravo
and
a
Soldiers
gallant
roughness
.
Insult
proude
Hector
;
do
:
Yet
Jove
to
thee
,
Jove
and
Apollo
gave
this
Victory
.
Else
had
full
twenty
such
beset
me
,
They
Had
faln
to
my
enraged
Dart
a
prey
.
So
Phocion
,
tho'
otherwise
very
mild
,
after
the
Sentence
pass'd
on
him
,
shew'd
the
greatness
of
his
Mind
in
many
respects
;
particularly
to
one
of
his
fellow
sufferers
who
miserably
cry'd
out
and
bewail'd
his
misfortune
,
What
[
says
he
]
is
it
not
a
pleasure
to
thee
to
die
with
Phocion
?
Further
a
Prudent
Man
has
not
less
,
but
greater
liberty
to
speak
any
thing
of
himself
,
when
his
Merits
are
rewaraded
with
injurious
and
unkind
returns
,
Achilles
usually
gave
the
Gods
their
Glory
,
and
was
moderate
in
such
expressions
,
as
—
If
Jove
shall
grant
me
to
destroy
This
well
wall'd
Town
.
—
't
is
Jove
must
ruin
Troy
.
But
when
he
was
unhandsomly
reproach'd
and
aspers'd
with
contumelies
,
he
added
swelling
words
to
his
anger
,
and
those
in
his
own
applause
:
I
with
my
Ships
twelve
Cities
overthrew
;
Nor
could
they
stand
,
tho'
at
a
distant
view
,
My
Helmets
darting
rays
.
—
For
Apologies
claim
a
great
liberty
of
Speech
,
and
boasting
,
as
considerable
Parts
of
their
defence
.
Themistocles
also
,
having
neither
been
guilty
of
any
thing
distasteful
in
his
words
nor
actions
,
yet
perceiving
the
Athenians
glutted
with
him
,
and
beginning
to
neglect
him
,
forbore
not
to
say
,
Why
,
O
ye
happy
people
,
do
ye
weary
out
your selves
,
by
still
receiving
benefits
from
the
same
hands
?
Upon
every
storm
you
fly
to
the
same
Tree
,
for
shelter
;
yet
when
it
is
fair
again
despoil
it
of
it
's
leaves
,
as
you
go
away
.
They
therefore
who
are
injur'd
usually
recount
their
good
actions
to
the
ingrate
:
And
if
they
also
praise
those
excellencies
which
others
are
pleas'd
to
condemn
,
they
are
not
only
pardonable
,
but
altogether
without
blame
.
For
it
is
evident
they
reproach
not
others
,
but
apologize
for
themselves
.
This
gave
Demosthenes
a
glorious
freedom
,
yet
allay'd
the
offensive
brightness
of
his
own
praises
,
which
almost
every
where
shine
through
his
whole
Oration
{αβγδ}
:
he
still
extolling
those
Embassies
and
Decrees
,
which
were
so
much
objected
against
him
.
Not
much
unlike
this
is
the
insinuating
delicacy
of
an
Antithesis
;
when
a
Person
,
being
accus'd
for
any
thing
as
a
Crime
,
demonstrates
it
's
opposite
to
be
base
and
vicious
.
So
Lycurgus
being
upbraided
by
the
Athenians
for
stopping
a
Sycophants
mouth
with
Money
,
and
what
kind
of
Citizens
[
says
he
]
do
you
then
take
me
to
be
,
who
having
so
long
managed
the
Affairs
of
the
Republick
amongst
you
,
am
at
last
found
rather
to
have
given
Money
for
the
prevention
of
injustice
,
than
to
have
receiv'd
any
thing
to
promote
it
?
And
Cicero
,
Metellus
objecting
he
had
cast
more
by
his
Evidence
against
'em
,
than
ever
he
had
acquitted
by
his
Pleading
for
'em
,
replies
,
Who
therefore
will
not
freely
declare
,
that
Cicero
has
more
honesty
and
faith
than
Eloquence
?
Many
expressions
of
this
nature
are
in
Demosthenes
;
particularly
,
but
who
might
not
justly
have
slain
me
,
if
I
had
endeavoured
in
word
only
to
sully
what
the
City
accounts
lovely
?
Or
what
,
think
you
,
would
those
unworthy
fellows
have
said
,
if
,
whilst
I
had
been
curiously
poring
on
other
things
,
the
Citys
had
revolted
?
And
all
his
foremention'd
Oration
ingeniously
dresses
these
Antithetons
and
Solutions
of
Cases
with
the
subtile
Ornaments
of
his
own
praise
.
But
this
may
very
profitably
be
learn'd
therein
,
that
delicately
tempr'ing
the
encomiums
of
his
Auditors
,
with
the
things
relating
to
himself
,
he
secures
himself
from
being
lyable
to
Envy
;
nor
becomes
suspected
of
Self-love
.
There
he
relates
in
what
manner
the
Athenians
behav'd
themselves
to
the
Eubaeans
,
in
what
manner
to
the
Thebans
,
and
what
benefits
they
conferr'd
upon
those
of
Byzantium
and
Chersonesus
;
in
all
which
he
confesses
his
Part
was
only
that
of
their
Minister
or
Steward
.
Thus
by
a
Rhetorical
deceit
he
finely
and
insensibly
instills
his
own
praises
into
his
hearers
,
who
pleasingly
hang
upon
his
words
,
and
rejoyce
at
the
commemoration
of
those
worthy
deeds
:
Now
this
Joy
is
immediately
seconded
by
admiration
,
and
admiration
is
succeeded
by
a
liking
and
love
of
that
Person
,
who
so
wisely
administred
the
Affairs
.
This
Epaminondas
seems
to
have
consider'd
,
when
being
revil'd
by
Meneclidas
as
though
he
had
an
higher
opinion
of
himself
,
then
ever
Agamemnon
had
,
—
if
it
be
so
[
says
he
]
O
Thebans
,
't
is
you
have
puff'd
me
up
;
you
,
by
whose
help
alone
,
I
overthrew
the
Lacedemonian
Empire
in
one
day
.
But
since
for
the
most
part
many
are
exceedingly
displeas'd
with
those
who
are
the
Trumpeters
of
their
own
Fame
,
but
if
they
sound
forth
anothers
are
delighted
,
and
give
them
cheerful
acclamations
;
it
is
hence
grown
a
frequent
custom
amongst
Orators
by
a
seasonable
extolling
those
who
have
like
purposes
,
actions
and
manner
of
life
with
Theirs
,
to
assure
and
wheedle
over
the
Auditory
to
themselves
;
knowing
that
though
the
Panegyrist
solemnize
anothers
worth
,
yet
having
the
same
endowments
of
Vertue
,
these
Encomiums
will
redound
to
himself
.
For
as
he
who
reproaches
any
Man
for
faults
of
which
he
himself
is
guilty
,
cannot
but
perceive
he
principally
upbraids
himself
:
So
the
vertuous
by
giving
applauses
to
the
vertuous
,
offer
their
own
praises
to
the
apprehensive
,
who
will
presently
cry
out
,
—
and
are
not
you
one
of
these
?
Therefore
Alexander
honouring
Hercules
,
and
Androcopes
again
honouring
Alexander
,
they
in
effect
propos'd
themselves
to
be
in
like
manner
honoured
by
others
.
But
Dionysius
scoffing
Gelon
,
and
,
calling
him
the
Gelos
of
Sicily
,
was
not
aware
through
envy
he
had
happen'd
to
infringe
the
greatness
of
his
Authority
and
Power
.
These
things
the
prudent
Man
must
know
and
observe
.
Now
those
who
are
forc'd
upon
their
own
praises
,
are
the
more
excusable
,
if
they
arrogate
not
the
causes
wholly
to
themselves
,
but
ascribe
them
in
part
of
Fortune
,
and
in
part
to
God
.
Achilles
therefore
said
well
,
After
the
Gods
of
Conqu'ring
him
bestow'd
On
me
the
Power
.
and
Timoleon
did
well
,
who
Erected
a
Fane
to
Fortune
,
and
dedicated
his
house
to
Bonus
Genius
,
to
whom
he
referr'd
the
felicity
of
his
Attempts
.
But
best
of
all
Python
Aenius
,
who
after
he
had
slain
Cotys
,
coming
to
Athens
,
and
perceiving
that
the
Orators
being
very
busie
in
applauding
him
to
the
People
,
displeas'd
many
,
and
stirr'd
them
up
to
Envy
,
he
thus
speaks
,
These
things
,
ye
Athenians
some
of
the
Gods
have
done
;
our
hands
were
only
the
Instruments
of
their
Work
.
Sylla
also
prevented
envy
by
his
perpetually
praising
Fortune
,
not
his
prowess
;
and
at
last
Sirnam'd
himself
Epaphroditus
in
acknowledgment
that
his
success
proceeded
from
the
care
of
Venus
.
For
the
World
will
more
readily
impute
whatever
a
Person
has
done
well
,
to
a
lucky
chance
,
or
the
pleasure
of
some
God
,
then
to
his
Vertue
:
and
will
hardly
allow
him
any
honour
of
a
prosp'rous
action
;
though
all
defects
and
misadventures
they
attribute
wholly
to
himself
.
The
Laws
therefore
of
Zaleucus
were
received
by
the
Locrenses
with
the
more
willingness
and
delight
,
because
he
had
told
'em
,
Minerva
constantly
appear'd
to
him
,
dictated
and
instructed
him
in
those
Laws
;
and
that
they
were
none
of
them
his
own
Inventions
.
These
kind
of
excuses
may
be
fram'd
as
convenient
remedies
or
preventions
when
we
have
to
do
with
Persons
of
a
difficult
or
envious
humour
:
nor
is
it
amiss
to
use
some
little
revocations
or
corrections
of
what
may
seem
spoken
to
our
praise
,
even
before
those
who
are
of
a
sedate
and
composed
temper
.
If
any
commend
us
as
those
who
have
Learning
,
Riches
,
or
Authority
,
we
should
hinder
them
from
choosing
such
Topicks
;
and
rather
desire
them
,
if
they
can
,
to
take
notice
of
us
as
innocent
,
good
and
useful
.
Thus
we
do
not
so
much
collate
,
as
translate
praises
;
and
seem
not
to
be
puff'd
up
with
our
applauders
,
but
rather
to
show
they
have
not
prais'd
conveniently
,
and
for
truly
meritorious
things
.
We
hide
also
inferior
with
better
qualifications
;
yet
not
as
desiring
to
be
commended
,
but
as
teaching
to
commend
aright
.
Such
forms
as
these
may
be
referr'd
hither
;
't
is
true
I
have
not
wall'd
the
City
with
Stones
or
Brick
;
but
if
ye
view
my
Fortifications
you
shall
find
Armour
,
and
Horses
,
and
Confederates
enough
.
But
more
aptly
belongs
that
of
Pericles
:
when
his
Friends
bewail'd
him
in
the
extreamities
of
death
,
they
put
him
in
mind
of
his
Authority
and
the
great
Office
he
had
discharg'd
;
as
also
what
Victories
,
Trophies
and
Cities
he
had
left
the
Athenians
,
but
he
raising
himself
a
little
,
reprov'd
them
as
fixing
only
upon
common
acquests
,
and
enlarging
rather
in
the
Encomiums
of
Fortune
than
of
Vertue
;
whereas
they
neglected
the
greatest
matter
and
which
was
more
peculiar
to
himself
,
That
he
had
never
been
the
occasion
of
any
Athenians
wearing
black
.
And
hence
the
Orator
may
learn
if
he
be
a
good
Man
,
to
transfer
the
Eulogiums
of
his
Eloquence
to
his
vertuous
Life
and
Manners
;
and
the
Commander
who
is
admir'd
and
applauded
for
his
conduct
or
happy
Fortune
in
the
Wars
may
freely
propose
his
Clemency
or
Justice
as
more
worthy
to
be
prais'd
.
Nay
further
it
becomes
even
an
Emperor
upon
a
profusion
of
such
glutting
praises
as
Flatterers
are
commonly
guilty
of
,
to
say
something
of
this
nature
No
God
am
I
:
Why
do
ye
equal
me
Thus
to
th'
immortal
Pow'rs
;
—
If
you
know
me
well
let
my
justice
or
temperance
,
my
equanimity
or
humanity
be
rather
spoken
of
.
For
even
envy
her self
can
easily
concede
the
lesser
honours
to
him
who
refuses
the
greater
;
nor
will
it
rob
any
of
true
encomiums
,
not
to
expect
false
and
vain
ones
.
Therefore
several
Princes
wo
permitted
not
themselves
to
be
called
Gods
,
nor
the
off-spring
of
the
Gods
,
have
yet
assumed
the
Titles
of
Philadelphi
,
Philometores
,
Evergetae
,
or
Theophili
;
and
none
ever
doubted
to
honour
them
with
those
glorious
yet
human
appellations
.
Again
,
they
who
in
their
Writings
and
Sayings
are
absolute
Votaries
to
Wisdom
by
no
means
will
be
called
Sophi
or
Wisemen
,
but
can
pleasantly
swallow
the
Epithet
of
Philosopher
,
i.e.
Students
or
Lovers
of
Wisdom
,
or
any
other
easie
name
which
sounds
not
big
,
nor
exposes
them
to
envy
;
and
so
they
beget
and
preserve
a
good
esteem
.
But
your
Rhetorical
Sophisters
whilst
in
their
Orations
they
gape
for
the
extraordinary
acclamations
of
Divine
,
Angelical
,
Wonderful
,
they
loose
even
those
common
ones
of
Manly
or
Pretty
well
.
Now
as
skilful
Painters
that
they
may
not
offend
the
Eye
,
allay
their
overbright
and
gawdy
colours
by
temp'ring
'em
with
darker
;
so
there
are
some
who
will
not
represent
their
own
Praises
altogether
glazing
,
and
immoderately
spendid
,
but
cast
in
some
defects
,
some
scapes
,
or
slight
faults
to
take
away
the
danger
of
displeasure
or
envy
.
Epeius
intollerably
brags
I
glory
in
my
being
much
the
best
—
and
after
I
le
crush
my
Adversaries
Body
,
break
his
Bones
,
yet
he
would
seem
to
qualifie
all
with
this
I'S
t
no
enough
that
I
'm
in
Fight
unskill'd
?
but
,
to
say
truth
,
to
excuse
his
arrogance
with
so
base
a
Confession
is
ridiculous
.
He
then
who
would
be
an
exact
Man
corrects
himself
for
his
forgetfulness
,
ignorance
,
ambition
,
or
not
giving
ear
to
discipline
or
instructions
.
So
does
Ulysses
.
—
But
I
the
Syrens
much
to
hear
desir'd
;
With
earnest
brow
my
unwilling
friends
requir'd
To
loose
me
from
the
Mast
—
None
could
perswade
me
,
such
the
violent
charm
?
Such
incentive
to
my
pleasing
harm
!
But
't
had
been
better
far
.
—
And
for
the
most
part
't
is
a
good
Antidote
against
envy
to
mix
amongst
our
Praises
those
faults
that
are
not
altogether
ungenerous
and
base
:
Therefore
many
temper
them
not
only
with
confessions
of
Poverty
or
Unskilfulness
,
but
even
of
vile
descent
.
So
Agathocles
carowzing
amongst
the
Sicilian
Youth
in
Golden
Bowls
very
curiously
wrought
,
commanded
Earthen
Pots
to
be
brought
in
,
See
(
says
he
)
what
Diligence
,
Laboriousnes
and
Fortitude
can
do
!
Once
we
made
muggen
Jugs
,
but
now
Vessels
of
Gold
.
For
his
Original
was
so
mean
and
contemptible
,
that
it
was
thought
he
had
serv'd
in
a
Potters
Shop
,
who
at
last
govern'd
almost
all
Sicily
.
These
are
the
outward
preventions
,
or
remedies
against
diseases
that
may
rise
from
the
speaking
of
ones
self
.
There
are
some
others
inward
which
Cato
has
recourse
to
,
when
he
tells
us
he
was
envy'd
for
neglecting
his
domestick
Affairs
,
and
being
vigilant
whole
Nights
in
those
of
his
Country
,
How
shall
I
boast
?
who
grow
so
easily
Tho
'
muster'd
amongst
the
common
Soldiery
,
Great
in
my
Fortune
as
the
bravest
he
?
and
But
I
am
loth
to
loose
past
labours
gains
;
Nor
will
retreat
form
a
fresh
Troop
of
pains
.
For
as
they
who
obtain
great
Possessions
of
Houses
or
Lands
gratis
,
and
with
little
difficulty
,
are
under
the
Eye
of
Envy
;
but
not
if
their
Purchases
were
troublesome
and
dear
;
so
it
is
with
them
who
arrive
at
honour
and
applause
.
Well
then
,
since
't
is
evident
,
we
may
praise
our selves
not
only
inoffensively
,
and
without
being
lyable
to
Envy
,
but
with
great
advantage
too
;
that
we
may
not
seem
to
do
this
for
its
self
,
but
a
further
and
better
end
,
first
consider
whether
it
may
prove
for
the
Instruction
of
the
Company
by
exciting
them
to
a
vertuous
aemulation
.
For
so
Nestors
relation
of
his
own
atchievements
enflamed
Patrochis
,
and
nine
others
with
a
vehement
desire
of
single
combat
,
and
we
know
the
Counsel
that
brings
perswasive
deeds
as
well
as
words
,
a
lively
exemplar
,
and
an
immediate
familiar
incentive
,
ensouls
a
Man
with
courage
;
moves
,
yea
vehemently
spurs
him
up
to
such
a
resolution
of
Mind
as
cannot
doubt
the
possibility
and
success
of
the
attempt
.
This
was
the
reason
of
that
Chorus
in
Laecedemon
consisting
of
Boys
,
Young-men
and
Old
,
which
thus
sung
in
Parts
.
Oldman
.
Once
were
young
,
and
bold
,
and
strong
;
Boys
.
And
we
shall
be
no
less
ere
long
:
Young-m
.
We
now
are
such
:
and
dare
defy
The
hard'st
age
that
strives
for
mastery
.
well
and
politickly
in
this
public
entertainment
did
the
Legislator
propose
to
the
Youth
obvious
and
domestick
examples
of
such
as
they
saw
had
already
performed
the
same
things
he
exhorted
them
to
.
Moreover
it
is
not
only
available
for
the
exciting
of
a
generous
aemulation
,
but
sometimes
requisite
for
the
silencing
and
taming
an
insolent
and
audacious
Man
,
to
talk
a
little
gloriously
of
ones
self
:
As
Nestor
in
this
I
have
convers'd
with
Men
move
gallant
far
Then
you
:
much
your
Superiours
they
in
all
things
m●re
Nor
did
they
ever
to
contem
Me
dare
.
And
Aristotle
writes
to
Alexander
,
that
not
only
those
who
have
mighty
Empires
may
think
highly
of
themselves
;
but
they
also
who
have
worthy
thoughts
and
notions
of
the
Gods
.
Such
a
remarque
as
this
is
also
profitable
against
Enemies
,
and
recalls
the
Spirits
:
Weak
Sons
of
Misery
our
strength
oppose
.
And
such
a
reflection
as
that
of
Agesilaus
,
who
said
concerning
the
King
of
Persia
,
when
he
heard
him
call'd
the
Great
,
and
who
is
greater
then
I
,
unless
he
be
more
Just
?
So
Epimanondas
answered
the
Lacedomonians
when
they
had
spun
out
a
long
accusation
against
the
Thebans
,
I
see
then
we
have
forc'd
you
one
of
your
wonted
humor
of
short
speech
.
The
like
to
these
are
proper
against
Adversaries
;
but
amongst
our
Friends
and
Fellow
Citizens
a
seasonable
glorying
is
good
,
not
only
to
humble
and
throw
down
their
haughtiness
;
but
if
they
be
fearful
or
astonished
,
to
fetch
back
their
courage
,
and
teach
them
to
rally
up
themselves
again
.
Therefore
Cyrus
in
Perils
and
Battels
talked
at
a
Thundring
rate
,
but
otherwise
was
mild
and
gentle
in
discourse
.
And
Antigonus
the
second
generally
was
modest
and
free
from
blustring
,
but
at
the
Sea-fight
at
Cos
,
one
of
his
Friends
saying
,
see
you
now
how
much
greater
the
number
of
the
Enemies
Ships
is
,
then
ours
?
He
answers
and
how
many
soever
they
be
;
set
me
opposite
to
them
all
.
This
Homer
seems
to
have
considered
,
who
makes
Ulysses
,
when
his
friends
were
dismay'd
at
the
noise
and
horrible
Waves
of
Caribdis
,
to
immind
them
of
his
former
Stratagems
and
Valour
.
Nor
is
the
Evil
greater
now
,
then
when
By
force
the
Cyclops
in
his
spacious
Den
Impris'nd
us
;
yet
thence
my
Policy
,
Or
found
,
or
Prowess
made
a
prosperous
way
.
For
these
kind
of
Praises
are
not
such
as
the
Haranguers
to
the
People
or
Sophistical
Braggers
use
,
nor
of
those
who
affect
Popular
Hummings
and
Applause
;
but
necessary
Pledges
of
●…
hat
Courage
and
Conduct
,
which
must
be
given
to
hearten
up
our
Friends
,
for
we
know
●…
hat
opinion
and
confidence
in
him
whom
we
●…
steem
endued
with
the
Fortitude
and
Experi●…
nce
of
a
compleat
Captain
,
is
in
the
Crisis
of
●…
Battle
no
small
advantage
to
the
obtaining
of
●…
he
day
.
We
have
before
declar'd
the
opposing
him●…
elf
to
the
reputation
and
credit
of
another
●…
o
be
altogether
unbefitting
a
worthy
Man
,
●…
ut
where
a
vitious
Praise
becomes
hurtful
●…
nd
corruptive
,
creating
an
earnestness
after
●…
vil
things
,
or
an
evil
purpose
in
great
Mat●…
ers
,
it
is
not
unprofitable
to
refuse
it
;
but
●…
ecomes
us
to
direct
the
Minds
of
the
Com●…
any
towards
better
sentiments
of
things
,
●…
owing
their
difference
,
and
wherein
it
fails
.
●…
or
certainly
any
one
will
be
pleased
,
when
he
sees
many
voluntarily
abstaining
from
the
Vices
they
heard
cry'd
down
and
reprov'd
,
but
if
baseness
be
well
accounted
of
,
and
honour
be
made
to
attend
on
him
who
pursues
Pleasure
or
Avarice
,
where
is
the
Nature
so
happily
strong
that
can
resist
,
much
less
conquer
the
Temptation
?
Therefore
a
generous
and
discreet
Person
must
not
set
himself
against
the
Praises
of
evil
Men
,
but
of
evil
actions
,
for
they
are
not
by
any
means
to
be
applauded
;
and
these
kind
of
commendations
pervert
the
judgments
of
Men
,
and
miserably
lead
them
to
the
imitating
and
aemulating
unworthy
practices
as
laudable
.
But
they
may
be
easily
bewrayed
by
confronting
them
with
opposite
Truths
.
Theodorus
the
Tragedian
is
reported
to
have
said
to
Satyrus
the
Comedian
,
't
is
not
so
wonderful
an
Art
to
move
the
Theaters
Laughter
,
as
to
force
its
Tears
,
and
if
some
Philosopher
should
have
retorted
,
Ay
,
but
friend
't
is
not
so
fit
and
seemly
to
make
Men
weep
,
as
to
remove
and
free
them
from
their
Sorrow
;
't
is
likely
by
some
odd
way
of
commending
himself
,
he
would
have
delighted
his
hearer
,
and
endeavoured
to
alter
or
secure
his
Judgment
.
So
Zeno
knew
how
to
speak
for
himself
when
the
greater
number
of
Theophrastus
his
Scholars
,
was
opposed
to
the
fewness
of
his
;
saying
,
His
Chorus
is
indeed
greater
then
mine
,
but
mine
is
sweeter
and
better
taught
.
And
Phocion
,
while
Leostenes
prosper'd
,
being
asked
by
the
Orators
,
what
good
he
had
done
the
City
,
Replyes
—
Nothing
but
thi●…
that
in
my
Government
of
you
there
have
been
n●…
funeral
Orations
,
though
all
the
deceased
were
burie●…
in
the
Sepulchres
of
their
Ancestors
.
So
Crat●…
by
way
of
Antithesis
to
this
Epitaph
of
the
Glutton
[
What
I
have
eat
is
mine
;
in
words
my
will
I've
had
,
and
of
my
Lust
have
took
my
fill
.
]
well
opposes
these
What
I
have
learn'd
,
is
mine
;
I
'ave
had
my
thought
,
And
me
▪
the
Muses
noble
Truths
have
taught
.
This
kind
of
Praise
is
amiable
and
advantagious
,
teaching
to
admire
and
love
convenient
and
profitable
things
,
instead
of
the
the
superfluous
and
vain
.
Thus
much
for
the
stating
of
the
question
,
in
what
cases
,
and
how
far
self
Praise
may
be
inoffensive
:
Now
the
Order
of
the
Discourse
requires
to
shew
how
an
uncomely
and
unseasonable
affectation
of
Praise
may
be
avoided
.
Discourse
of
a
Mans
self
usually
sallys
from
self
Love
,
as
from
its
Fort
;
and
is
there
observed
to
lay
wait
,
even
in
those
who
are
vulgarly
thought
free
enough
from
ambition
.
Therefore
,
as
it
is
one
of
the
Rules
of
health
,
to
avoid
dangerous
and
unwholsome
places
,
or
being
in
them
to
take
the
greater
care
,
so
it
ought
to
be
a
like
Rule
concerning
converse
and
speaking
of
ones
self
.
For
this
kind
of
Talk
has
slippery
occasions
,
into
which
we
unawares
and
indiscernibly
are
apt
to
fall
.
For
first
(
as
is
abovesaid
)
ambition
usually
intrudes
with
some
flourishing
remarks
to
adorn
her self
:
for
let
a
Person
be
commended
by
his
equal
or
inferior
,
the
Mind
of
the
Ambitious
is
tickled
and
rubed
at
the
hearing
of
his
Praise
,
and
immediately
he
is
hurried
by
an
intemperate
desire
and
precipitation
after
the
like
;
as
the
Appetite
of
the
hungry
is
sharpned
by
seeing
others
Eat
.
In
the
second
place
,
the
stroy
of
Mens
prosperous
Actions
,
naturally
carrys
them
into
the
humour
of
boasting
;
and
Joy
so
far
transports
them
,
that
they
swell
with
their
own
words
,
when
they
would
give
you
a
Relation
of
their
Victorys
,
and
success
in
the
businesss
of
the
State
,
or
of
other
their
publickly
applauded
Actions
or
Orations
,
they
find
it
difficult
not
to
play
the
Rhodomontado's
,
and
preserve
a
mean
.
In
which
kind
of
Error
't
is
observable
that
Soldiers
and
Mariners
are
most
entangled
:
nor
is
it
unfrequent
with
those
who
return
from
the
Government
of
Provinces
,
and
management
of
great
Affairs
.
Such
as
these
when
is
mention
once
made
of
Illustrious
and
Royal
Personages
,
presently
thrust
in
some
Eulogys
of
themselves
,
as
proceeding
from
the
favour
and
kind
opinion
of
those
Princes
;
and
then
fancy
they
seem
not
at
all
to
have
prais'd
themselves
,
but
only
given
a
bare
account
,
what
great
Men
have
said
honorably
of
them
.
So
,
another
sort
,
little
different
from
these
,
think
they
are
not
discerned
,
when
they
tell
you
all
the
familiarities
of
Kings
and
Emperors
with
them
,
and
their
particular
appear
to
recount
them
,
not
as
thereby
intending
their
own
Honour
,
but
as
bringing
in
considerable
Evidences
of
singular
Affability
and
Humanity
in
Persons
so
excceding
great
.
We
see
then
what
reason
we
have
to
look
narrowly
to
our selves
,
that
,
whilst
we
confer
praises
on
others
,
we
give
no
ground
for
Suspicion
,
that
we
may
make
them
but
the
vehicles
of
our
own
;
and
that
in
pretending
to
celebrate
Patroclus
under
his
name
we
mean
Romantickly
our selves
.
Further
,
that
kind
of
discourse
which
consists
in
dispraising
and
finding
fault
is
dangerous
,
and
yields
opportunity
to
those
that
watch
it
,
for
the
magnifying
their
own
little
worth
.
Of
this
old
Men
are
inclinable
to
be
guilty
,
when
by
chastizing
and
debasing
others
for
their
Vices
,
they
exalt
themselves
as
wonderfully
great
in
the
opposite
Vertues
.
Indeed
to
these
there
must
be
a
very
large
concession
,
if
they
be
Reverend
not
only
in
Age
,
but
in
Vertue
and
Place
:
For
it
is
not
altogether
an
unprofitable
way
,
since
it
may
sometimes
create
an
extraordinary
zeal
,
and
aemulation
of
Honour
in
those
who
are
thus
spur'd
up
.
But
otherwise
that
sort
of
humour
is
carefully
to
be
shun'd
;
for
reproof
is
often
bitter
,
and
wants
a
great
deal
of
caution
to
sweeten
and
correct
it
.
Now
this
is
not
done
by
the
tempering
our
own
Praises
with
the
reprehension
of
another
:
for
he
is
an
unworthy
and
odious
Fellow
,
who
seeks
his
own
Credit
through
any
Mans
disgrace
,
basely
endeavouring
to
build
a
slight
Reputation
of
his
Vertue
,
upon
the
discovery
of
anothers
crimes
.
Lastly
,
as
they
who
are
naturally
enclin'd
to
a
dangerous
sort
of
Laughter
,
which
is
a
kind
of
a
violent
passion
or
disease
,
must
preserve
especially
the
smooth
Parts
of
the
Body
from
tickling
incentives
that
may
provoke
it
:
So
they
whose
Minds
are
soft
,
and
propense
to
the
desires
of
Reputation
,
must
carefully
beware
that
they
be
not
precipitated
by
the
ticklings
of
anothers
Praises
into
a
vaporing
of
themselves
.
They
ought
rather
to
blush
,
if
they
hear
themselves
commended
;
and
not
put
on
a
brazen
face
.
They
ought
modestly
and
handsomly
to
reprove
tieir
applauders
,
as
having
honour'd
them
too
much
;
and
not
chide
them
for
having
been
too
sparing
in
their
Praise
.
Yet
in
this
many
offend
,
putting
those
who
speak
advantagiously
of
them
in
mind
of
more
things
of
the
same
nature
;
endeavouring
to
make
a
huge
heap
of
creditable
actions
,
till
they
spoil
not
only
what
they
themselves
added
,
but
all
that
their
Friends
conferr'd
to
the
promoting
their
esteem
.
Some
there
are
who
flatter
themselves
till
they
are
stupidly
puff'd
up
:
others
alure
a
Man
to
talk
of
himself
,
and
take
him
,
by
casting
some
little
gilded
temptation
in
his
way
:
and
●
another
sort
for
a
little
sport
will
be
putting
questions
,
as
those
in
Menander
to
the
silly
Bragadocia
Soldier
.
How
did
you
get
this
wound
?
By
a
furious
Dart
.
For
Heav'ns
sake
,
how
?
As
from
my
Scaling
Ladder
I
mounted
the
pround
Wall
.
See
here
!
behold
!
I
show
you
presently
—
But
they
spoil'd
all
with
Laughter
.
We
must
therefore
be
watchful
that
we
neither
our selves
drop
into
our
own
inconvenient
Praises
;
nor
he
hooked
into
them
by
others
.
Now
the
best
and
most
certain
way
of
Security
is
to
look
back
upon
such
as
we
can
remember
guilty
of
this
fault
;
and
consider
how
absurd
and
ugly
it
is
accounted
by
all
Men
;
and
that
hardly
any
thing
is
in
converse
a
greater
disturbance
then
this
.
Hence
it
is
,
that
though
there
be
no
other
quality
in
such
persons
unpleasing
,
yet
as
Nature
had
taught
us
to
abhor
and
fly
it
,
we
hasten
out
to
get
a
little
fresh
Air
,
and
even
the
very
Parasites
and
indigent
Flatterers
are
uneasie
,
when
the
wealthy
and
great
Men
,
by
whose
scraps
they
live
,
begin
to
admire
and
extol
themselves
.
Yet
[
they
say
]
these
are
the
pricipal
dishes
at
Feasts
;
Therefore
he
in
Menander
crys
out
They
kill
me
,
I
'm
a
macerated
Guest
With
their
wise
saying
and
their
Souldiers
brags
.
How
base
these
Glorioso's
are
!
—
But
these
faults
are
not
only
to
be
objected
against
common
Soldiers
and
Upstarts
,
detaining
others
with
gaudy
and
proud
relations
of
their
own
actions
;
but
also
to
Sophists
and
Philosophers
and
Commanders
,
growing
full
of
themselves
,
and
talking
at
a
fastuous
rate
.
Therefore
't
is
fit
we
still
remember
that
anothers
dispraise
always
accompanys
the
indiscreet
Praises
of
our selves
.
That
the
end
of
vain
glory
is
disgrace
,
and
that
as
Demosthenes
tells
us
,
the
Company
will
both
be
offended
and
judge
otherwise
of
us
,
then
we
would
seem
to
be
.
Let
us
then
forbear
to
talk
of
our selves
,
unless
the
profit
that
we
or
others
may
thence
probably
reap
,
be
considerably
great
.
Plutarch's
Morals
:
Concerning
the
Procreation
of
the
Soul
,
as
discours'd
of
in
Timaeus
.
The
Father
to
Autobulus
,
and
Plutarch
wisheth
Health
.
Translated
from
the
Greek
by
John
Phillips
,
Gent
.
SINCE
't
is
my
Opinion
,
that
it
would
be
requisite
for
me
to
collect
together
,
what
I
have
discours'd
and
written
dispersedly
in
several
Treatises
,
explaining
,
as
we
apprehended
his
Sense
and
Meaning
,
what
Opinion
Plato
had
concerning
the
Soul
,
as
requiring
a
particular
Commentary
by
it self
:
Therefore
,
and
for
that
the
Subject
it self
may
seem
to
want
the
support
and
alloy
of
sound
Argument
,
in
regard
my
Sentiments
in
many
things
do
not
comply
with
Plato's
Disciples
,
I
will
rehearse
the
Words
as
they
run
originally
in
the
Text
it self
of
Timaeus
.
There
being
one
Substance
not
admitting
of
Division
,
but
continuing
still
the
same
,
and
another
liable
to
be
divided
into
several
Bodies
,
out
of
both
these
he
produc'd
,
for
a
middle
Mixture
,
a
third
sort
of
Substance
,
partaking
of
the
Nature
of
the
Same
,
and
the
Nature
of
the
Other
diversly
oppos'd
;
and
plac'd
it
in
the
midst
between
that
which
was
indivisible
,
and
that
which
was
subject
to
be
corporeally
divided
.
Then
taking
all
Three
,
he
blended
them
into
one
form
,
forcibly
adapting
to
the
Same
,
the
Nature
of
the
Other
,
not
readily
condescending
to
a
Mixture
.
Now
when
he
had
thus
mix'd
them
with
the
Substance
,
and
reduc'd
the
Three
into
one
,
he
again
divided
this
whole
Matter
into
so
many
parts
,
as
were
thought
to
be
necessary
;
every
one
of
these
Parts
being
compos'd
of
the
Same
,
the
Other
,
and
the
Substance
:
and
thus
he
began
his
Division
.
By
the
way
,
it
would
be
an
endless
Toyl
to
recite
the
Contentions
and
Disputes
that
have
from
hence
arisen
among
his
Interpreters
,
and
to
you
indeed
superfluous
,
who
are
not
ignorant
your selves
of
the
greatest
part
.
But
seeing
that
Xenocrates
won
to
his
Opini●…
several
of
the
most
eminent
Philosophers
,
while
he
defin'd
the
Substance
of
the
Soul
to
be
a
Number
made
by
it self
;
and
that
many
adher'd
to
Crantor
the
Solian
,
who
affirm'd
the
Soul
to
consist
of
an
Essence
partly
perceptible
to
the
Mind
,
partly
subject
to
Opinions
concerning
sensible
things
,
I
am
apt
to
believe
,
that
the
Perspicuity
of
these
Matters
clearly
dilucidated
,
will
afford
ye
a
fair
entrance
into
the
Knowledge
of
the
Rest
.
Nor
does
either
of
the
two
Conjectures
require
many
Words
of
Explanation
.
In
regard
the
one
side
pretends
,
that
by
the
Mixture
of
the
Divisible
and
Indivisible
Substance
no
other
thing
is
meant
than
the
Generation
or
Original
of
Number
;
seeing
that
the
Unite
is
undividable
,
but
Multitude
is
subject
to
Division
:
However
that
out
of
these
is
begot
the
Number
of
One
,
terminating
Plurality
,
and
putting
a
Period
to
Infinity
,
which
they
call
the
unlimitted
Binarie
;
which
Zaratas
,
the
Scholar
of
Pythagoras
nam'd
the
Mother
;
but
the
Unite
,
the
Father
of
Number
;
and
that
therefore
those
Numbers
were
the
best
which
approach'd
nearest
in
Resemblance
to
the
Unite
.
Nevertheless
,
this
Number
cannot
be
said
to
be
the
Soul
:
for
it
neither
has
the
Power
to
move
,
neither
can
it
be
mov'd
.
But
the
Same
and
the
Other
being
blended
together
,
of
which
,
this
is
the
Original
of
Motion
and
Mutation
,
the
t'other
of
Rest
and
Stability
;
from
these
two
springs
the
Soul
,
which
is
no
less
Active
or
Passive
it self
,
to
stay
,
or
to
be
stay'd
,
to
move
,
or
to
be
mov'd
.
But
the
Followers
of
Crantor
,
supposing
the
proper
Function
of
the
Soul
to
consist
in
judging
of
those
things
which
are
discernable
to
the
Understanding
,
and
liable
to
Sense
,
as
also
of
the
Differences
and
Similitudes
of
these
things
,
as
well
in
themselves
,
as
in
reference
one
to
another
,
alledge
the
Soul
to
be
compos'd
of
All
,
to
the
end
she
may
have
a
true
Knowledge
of
the
whole
:
Now
the
things
of
which
she
is
to
make
her
Judgment
,
are
fourfold
;
The
Intelligible
Nature
always
immutable
and
still
the
same
:
The
Sensitive
Nature
,
which
is
Passive
and
subject
to
Alteration
;
the
Nature
of
the
Same
;
and
the
Nature
of
the
Other
,
or
the
Diversly
Opposite
;
in
regard
the
two
former
in
some
measure
participate
also
of
Diversity
and
Identity
.
All
these
Philosophers
likewise
equally
hold
,
that
the
Soul
does
neither
derive
its
Beginning
from
Time
,
nor
that
it
is
the
Product
of
Generation
;
but
that
it
is
endu'd
with
several
Faculties
and
Vertues
into
which
Plato
,
as
it
were
melting
and
dissolving
its
Substance
for
Contemplation's
Sake
,
supposes
it
,
only
in
discourse
to
have
had
its
Original
from
Procreation
and
Mixture
.
The
same
was
his
Opinion
concerning
the
World
;
for
he
knew
it
to
be
created
,
and
without
beginning
;
but
not
perceiving
it
so
easie
to
apprehend
how
the
Structure
was
rear'd
,
or
by
what
Order
and
Government
supported
,
unless
by
admitting
its
Beginning
and
the
Causes
thereto
concurring
,
he
follow'd
that
Method
to
instruct
himself
.
These
things
being
thus
generally
by
them
laid
down
,
Eudorus
will
allow
to
neither
side
any
share
of
probability
:
and
indeed
to
me
,
they
both
seem
to
have
wander'd
from
the
Opinion
of
Plato
;
if
we
intend
to
make
the
most
likely
Rule
our
Guide
;
which
is
not
to
advance
our
own
Conceits
,
but
to
come
as
close
as
we
can
to
his
Sence
and
Meaning
.
Now
as
to
this
same
Mixture
,
as
they
call
it
;
of
the
intelligible
and
sensitive
Substance
,
there
is
no
reason
appears
,
why
it
should
be
more
the
Original
of
the
Soul
,
than
of
any
other
thing
that
ye
can
name
.
For
the
whole
World
it self
,
and
every
one
of
its
parts
pretend
to
no
other
Composition
than
of
a
sensitive
and
Intelligible
Substance
.
Of
which
the
one
affords
Matter
and
Foundation
,
the
other
Form
and
Figure
to
the
whole
Mass.
And
then
again
,
whate're
there
is
of
material
Substance
fram'd
and
structur'd
by
participation
and
assimulation
of
the
intelligible
Nature
,
is
not
only
to
be
felt
,
but
visible
to
the
Eye
;
when
as
the
Soul
still
soars
above
the
reach
of
all
natural
Apprehension
.
Neither
did
Plato
ever
assert
Number
to
the
Soul
,
but
a
perpetually
self-moving
Nature
,
the
Fountain
and
Principle
of
Motion
.
Only
he
embellish'd
and
adorn'd
the
Substance
of
it
with
Number
,
Proportion
and
Harmony
;
as
being
a
Subject
capable
of
receiving
the
most
goodly
form
which
those
Ornaments
could
produce
.
So
that
I
cannot
believe
it
to
be
the
same
thing
to
compose
the
Soul
according
to
Number
,
and
to
affirm
the
Soul
to
be
Number
it self
.
Nor
can
it
be
said
to
be
Harmony
,
because
harmoniously
compos'd
,
as
he
has
clearly
demonstrated
in
his
Treatise
of
the
Soul
.
But
plain
it
is
,
that
those
Philosophers
understood
not
the
meaning
of
The
Same
,
and
the
Other
.
For
they
tell
us
how
the
Same
contributes
Rest
,
the
Other
Motion
toward
the
Generation
of
the
Soul
.
Though
Plato
himself
,
in
his
Treatise
entitl'd
the
Sophist
;
disposes
and
distinguishes
Essence
,
The
Same
,
The
Other
,
together
with
Motion
and
Rest
,
as
being
fine
Things
altogether
differing
one
from
another
;
and
void
of
mutual
Affinity
.
But
these
Men
are
generally
,
as
the
most
part
of
Plato's
Readers
,
timorously
and
vainly
perplex'd
,
use
all
their
Endeavors
by
wresting
and
tormenting
his
Sence
,
to
conceal
and
hide
what
he
has
written
,
as
if
it
were
some
terrible
Novelty
not
fit
for
publick
View
,
that
the
World
and
the
Soul
had
not
their
Beginning
and
Composition
from
Eternity
,
and
therefore
were
not
confin'd
within
the
boundless
immensity
of
Time
for
the
future
:
of
which
we
have
particularly
spoken
already
.
So
that
now
it
shall
suffice
to
say
no
more
than
this
,
that
these
Writers
confound
and
smoother
,
if
they
do
not
rather
utterly
abolish
his
eager
Contest
and
Dispute
in
behalf
of
the
Gods
,
wherein
Plato
confesses
himself
to
have
been
transported
with
an
ambitious
Zeal
,
even
beyond
the
Strength
of
his
Years
,
against
the
Atheists
of
his
Time
.
For
if
the
World
had
no
beginning
,
Plato's
Opinion
vanishes
;
That
the
Soul
,
much
elder
than
the
Body
,
is
the
Principle
of
all
Motion
and
Alteration
,
or
to
use
his
own
Words
,
their
Chieftain
and
first
efficient
Cause
,
whose
Mansion
is
in
Nature's
most
secret
Retirement
.
But
what
the
Soul
is
,
what
the
Body
,
and
why
the
Soul
is
said
to
have
been
elder
than
the
Body
,
shall
be
made
appear
in
the
Progress
of
this
Discourse
.
The
ignorance
of
which
seems
to
have
been
the
Occasion
of
so
much
Doubt
and
Incredulity
,
in
reference
to
the
true
Opinion
.
First
,
Therefore
I
shall
propose
my
own
Sentiments
concerning
these
things
,
desiring
to
gain
Credit
no
otherwise
than
by
the
most
probable
strength
of
Arguments
,
explaining
and
reconciling
to
the
utmost
of
my
Ability
,
Truth
and
Paradox
together
:
after
which
I
shall
apply
both
the
Explication
and
Demonstration
to
the
Words
of
the
Text
.
In
my
Opinion
then
,
the
Business
lies
thus
:
The
World
,
saith
Heraclitus
,
neither
did
any
one
of
all
the
Gods
,
nor
any
mortal
Man
create
.
As
if
he
had
been
afraid
,
that
not
being
able
to
make
out
the
Creation
by
a
Deity
;
we
should
be
constrain'd
to
acknowledge
some
Man
to
have
been
the
Architect
of
the
Universe
.
But
certainly
far
better
it
is
in
submission
to
Plato's
Judgment
,
both
to
avow
,
and
in
our
Songs
of
Praise
to
attribute
the
Glory
of
the
Structure
to
God
.
For
the
Frame
it self
is
the
most
beautiful
of
all
Master-pieces
,
and
God
the
most
Illustrious
of
all
Causes
:
But
that
the
Substance
and
Materials
were
not
created
,
but
always
ready
at
the
ordering
and
disposal
of
the
Omnipotent
Builder
,
to
give
it
Form
and
Figure
,
as
near
as
might
be
approaching
to
his
own
Resemblance
.
For
the
Creation
was
not
out
of
nothing
,
but
out
of
Matter
wanting
Beauty
and
Perfection
,
like
the
rude
Materials
of
a
House
,
a
Garment
,
or
a
Statue
,
lying
first
in
shapeless
Confusion
.
For
before
the
Creation
of
the
World
,
there
was
nothing
but
a
confus'd
Heap
:
Yet
was
that
confus'd
Heap
neither
without
a
Body
,
without
Motion
,
nor
without
a
Soul
.
The
Corporeal
part
was
without
Form
or
Consistence
,
and
the
moving
part
stupid
and
headlong
without
reason
or
Conduct
.
God
neither
incorporated
that
which
was
incorporeal
,
nor
conveigh'd
a
Soul
into
that
which
had
none
before
;
like
a
Person
either
Musical
or
Poetical
,
who
does
not
make
the
Voice
,
nor
the
Movement
,
only
he
renders
the
Voice
Harmony
,
and
graces
the
Movement
with
proper
Measures
.
Thus
God
did
not
make
the
Tangible
and
Repercutient
Solidity
of
the
Corporeal
Substance
;
nor
the
imaginative
or
moving
Faculties
of
the
Soul
.
But
taking
these
two
Principles
,
as
they
lay
ready
at
hand
,
the
one
obscure
and
dark
,
the
other
turbulent
and
senceless
,
both
imperfect
without
the
Bounds
of
Order
and
Decency
,
He
so
dispos'd
,
digested
,
and
embellish'd
the
confus'd
Mass
,
that
He
brought
to
perfection
a
most
absolute
and
glorious
Creature
.
Therefore
the
Substance
of
the
Body
is
no
other
;
then
that
all
receiving
Nature
,
the
Seat
and
Nurse
of
all
created
Beings
.
But
the
Substance
of
the
Soul
in
Philebus
he
called
an
infinite
,
being
the
Privation
of
Number
and
Proportion
;
having
neither
Period
nor
Measure
either
of
Diminution
or
Excess
,
of
Distinction
or
Dissimilitude
.
But
as
to
that
Order
he
alledges
in
Timaeus
,
to
be
the
mixture
of
Nature
with
the
indivisible
Substance
,
but
being
apply'd
to
Bodies
,
becomes
liable
to
Division
,
he
would
not
have
it
thought
to
be
a
Bulk
augmented
by
Unites
or
Points
,
nor
by
Longitude
and
Breadth
,
which
are
Qualities
more
consentaneous
to
Bodies
than
to
the
Soul
,
but
that
disorderly
unlimited
Principle
,
moving
both
it self
and
other
Substances
,
that
which
he
frequently
calls
Necessity
,
and
within
his
Treatise
of
Laws
,
he
openly
stiles
the
disorderly
ill
acting
,
or
harm-doing
Soul
.
For
such
was
this
Soul
of
her self
,
but
at
length
one
became
wise
,
that
by
the
participation
of
Understanding
,
Ratiocination
and
Harmony
,
she
might
be
the
Soul
of
the
World
:
Thus
that
All-receiving
and
material
Principle
,
enjoy'd
both
Magnitude
,
Space
and
Distance
;
but
Beauty
,
Form
and
Measure
of
Proportion
it
had
none
.
However
all
these
it
obtain'd
,
when
it
came
to
be
embellish'd
and
adorn'd
with
all
the
Ornaments
of
Sea
and
Land
,
the
Heavens
,
the
Stars
,
and
all
those
infinite
Varieties
of
Plants
and
living
Creatures
.
Now
as
for
those
who
attribute
to
Matter
;
and
not
to
the
Soul
,
that
which
in
Timaeus
is
call'd
Necessity
,
in
Philebus
,
vast
Disproportion
and
unlimited
Exorbitancy
of
Diminution
and
Excess
,
they
can
never
maintain
it
to
be
the
Cause
of
Disorder
,
in
regard
that
Plato
always
alledges
that
same
Matter
to
be
without
any
Form
or
Figures
,
and
altogether
destitute
of
any
Quality
or
effectual
Vertue
properly
belonging
to
it
;
comparing
it
to
such
Oyls
that
have
no
Scent
at
all
,
which
the
Perfumers
mix
in
their
Tictures
.
For
there
is
no
likelihood
that
Plato
would
suppose
that
to
be
the
Cause
and
Principle
of
Evil
,
which
is
altogether
feneant
in
it self
,
sluggish
,
and
never
to
be
rous'd
on
to
Action
;
and
yet
at
the
same
time
brand
this
Immensity
with
the
harsh
Epithete
of
deformed
and
mischievous
,
and
call
it
Necessity
repugnant
and
contumatiously
rebellious
against
God
.
For
this
same
Necessity
,
which
ranverses
Heaven
(
to
use
his
own
Phrase
in
his
Politicks
)
and
turns
it
the
quite
contrary
way
from
Decency
and
Symmetry
,
together
with
,
innate
Concupiscence
,
and
that
inbred
Confusion
of
ancient
Nature
,
hurly
burly'd
with
all
manner
of
Disorder
,
before
they
were
wrought
and
kneaded
into
the
graceful
Decorum
of
the
World
,
whence
came
they
to
be
conveighed
into
the
several
Varieties
of
Forms
and
Beings
,
if
the
Subject
,
which
is
the
First
Matter
,
were
void
of
all
Quality
whatsoever
,
and
depriv'd
of
all
efficient
Cause
;
more
especially
the
Architect
being
so
good
himself
,
and
intending
a
Frame
the
nearest
approaching
to
his
own
Perfections
?
For
besides
these
,
there
is
no
third
Principle
.
And
indeed
we
should
stumble
into
the
perplex'd
Intricacies
of
the
Stoicks
,
should
we
advance
Evil
into
the
World
out
of
Non-entity
,
without
either
any
preceding
Cause
or
Effect
of
Generation
;
in
regard
that
among
those
Principles
that
have
a
Being
,
it
is
not
probable
,
that
either
real
Good
,
or
that
which
is
destitute
of
all
manner
of
Quality
,
should
afford
Birth
or
Substance
to
Evil
.
But
Plato
escap'd
those
Pit-falls
into
which
they
blundred
who
came
after
him
;
who
neglecting
what
he
carefully
embrac'd
,
the
third
Principle
,
and
energetick
Vertue
,
in
the
middle
betwixt
God
and
the
first
Matter
,
maintain
the
most
absurd
of
Arguments
,
affirming
the
Nature
of
Evils
to
have
crept
in
spontaneously
and
adventitiously
,
I
know
not
how
,
nor
by
what
strange
Accidents
.
And
yet
they
will
not
allow
an
Atome
of
Epicurus
so
much
as
a
moments
Liberty
to
shift
in
its
Station
,
which
,
as
they
say
,
would
infer
Motion
out
of
Non-entity
,
without
any
impulsive
Cause
;
nevertheless
,
themselves
presuming
all
this
while
to
affirm
,
that
Vice
and
Wickedness
,
together
with
a
thousand
other
Incongruities
and
Vexations
afflicting
the
Body
,
of
which
no
Cause
can
be
ascrib'd
to
any
of
the
Principles
,
deriv'd
their
Being
from
Consequence
.
Plato
however
does
not
so
,
who
despoiling
the
first
Matter
of
all
manner
of
Distinction
,
and
separating
from
God
,
as
far
as
it
is
possible
,
the
Causes
of
Evil
,
has
thus
deliver'd
himself
concerning
the
World
in
his
Political
Discourses
.
The
World
,
saith
he
,
receiv'd
from
the
illustrious
Builder
all
things
beautiful
and
lovely
;
but
whatsoever
happens
to
be
noxious
and
irregular
in
Heaven
,
through
its
exterior
Habit
and
Disposition
,
from
thence
it
derives
those
Inconveniences
,
and
conveighs
them
into
the
several
Creatures
.
And
a
little
after
,
in
the
same
Treatise
,
In
process
of
time
,
when
Oblivion
had
incroach'd
upon
the
World
,
the
Distemper
of
its
ancient
Confusion
more
prevail'd
,
and
the
Hazard
is
,
lest
being
dissolv'd
,
it
should
again
be
sunk
and
plung'd
into
the
immense
Abyss
of
its
former
Irregularity
.
But
there
can
be
no
dissimilitude
in
the
first
Matter
,
as
being
void
of
Quality
and
Distinction
.
Of
which
,
when
Eudemus
,
with
several
others
,
was
altogether
ignorant
,
he
seems
deridingly
to
cavil
with
Plato
,
and
taxes
him
with
asserting
the
first
Matter
to
be
the
Cause
,
the
Root
and
Principle
of
all
Evil
,
which
he
had
at
other
times
so
frequently
dignify'd
with
the
tender
Appellations
of
Mother
and
Nurse
.
Whereas
Plato
gives
to
Matter
only
the
Titles
of
the
Mother
and
Nurse
;
but
the
Cause
of
Evil
he
makes
to
be
the
moving
Force
residing
within
it
,
not
govern'd
by
Order
and
Reason
,
though
not
without
a
Soul
neither
,
which
in
his
Treatise
of
the
Laws
,
he
calls
expresly
the
Soul
repugnant
,
and
in
Hostility
with
that
other
propitiously
and
kindly
acting
.
For
though
the
Soul
be
the
Principle
of
Motion
,
yet
is
it
the
Understanding
and
Intelligence
which
measures
that
Motion
by
Order
and
Harmony
,
and
is
the
Cause
of
both
.
God
therefore
did
not
wake
a
sluggish
and
sleepy
Matter
into
Action
,
but
prevented
it
by
a
fix'd
Establishment
from
being
any
longer
troubled
and
disquieted
by
a
senceless
and
stupid
Cause
.
Neither
did
he
infuse
into
Nature
the
Principles
of
Alteration
and
passive
Subjection
to
Disorders
;
but
when
it
was
under
the
Pressure
of
those
unruly
Disorders
and
Alterations
,
he
discharg'd
it
of
its
manifold
Enormities
and
Irregularities
,
making
use
of
Symmetry
,
Proportion
and
Number
,
as
the
most
proper
Instruments
,
not
of
Alteration
and
lawless
Motion
to
distract
the
several
Beings
with
Passions
and
Distinctions
,
but
rather
to
render
'em
fix'd
and
stable
,
and
nearest
in
their
Composition
to
those
things
that
in
themselves
continue
still
the
same
upon
the
equal
Poise
of
Diuturnity
.
And
this
in
my
Judgment
is
the
Sence
and
Meaning
of
Plato
.
Of
which
,
the
easie
Reconciliation
of
his
seeming
Incongruities
and
Contradiction
of
himself
may
serve
for
the
first
Proof
.
For
indeed
no
Men
of
Judgment
would
have
objected
to
the
most
Bacchanalian
Sophisters
,
more
especially
to
Plato
,
the
Guilt
of
so
much
Inconvenience
and
impudent
Rashness
in
a
Discourse
by
him
so
elaborately
study'd
,
as
to
affirm
the
same
Nature
in
one
place
never
to
have
been
created
,
in
another
to
have
been
the
Effects
of
Generation
in
Phaedrus
,
to
assert
the
Soul
Eternal
:
in
Timaeus
,
to
subject
it
to
Procreation
.
The
Words
in
Phaedrus
need
no
Repetition
,
as
being
generally
familiar
to
the
Learned
,
wherein
he
proves
the
Soul
to
be
incorruptible
,
in
regard
it
never
had
a
Beginning
;
as
being
that
which
moves
it self
.
But
in
Timaeus
,
God
,
saith
he
,
did
make
the
Soul
a
Junior
to
the
Body
,
as
now
we
labour
to
prove
it
to
have
been
subsequent
to
the
Body
.
For
he
would
have
never
suffer'd
the
more
Ancient
,
because
link'd
and
coupl'd
with
the
Younger
,
to
have
been
govern'd
by
it
;
only
We
,
guided
I
know
not
how
,
by
Chance
and
inconsiderate
Rashness
,
frame
odd
kind
of
Notions
to
our selves
.
But
God
most
certainly
compos'd
the
Soul
excelling
the
Body
in
Seniority
both
of
Original
and
Power
to
be
Mistriss
and
Governess
of
her
inferior
Servant
.
And
then
again
he
adds
,
how
that
the
Soul
reverting
to
her self
,
began
the
Divine
Beginning
of
an
eternal
and
prudent
Life
.
Now
,
saith
he
,
the
Body
of
Heaven
became
visible
;
but
the
Soul
being
invisible
,
nevertheless
participating
of
Ratiocination
and
Harmony
,
by
the
best
of
intelligible
Beings
,
she
was
made
the
best
of
things
created
.
Here
then
he
determines
God
to
be
the
best
of
sempiternal
Beings
,
the
Soul
to
be
the
most
excellent
of
temporal
existences
.
By
which
apparent
Distinction
,
and
Antithesis
,
he
denies
the
Eternity
of
the
Soul
,
or
that
it
never
had
a
Beginning
.
And
thus
what
other
or
better
Reconciliation
of
these
seeming
Contrarieties
,
than
his
own
Explanation
,
to
those
that
are
willing
to
apprehend
it
.
For
he
declares
to
have
been
without
beginning
the
never
procreated
Soul
that
mov'd
all
things
confusedly
and
in
an
irregular
manner
before
the
Creation
of
the
World
.
But
as
for
that
,
which
God
compos'd
out
of
this
,
and
that
other
permanent
and
choicest
Substance
both
prudent
and
orderly
,
and
adding
of
his
own
,
as
if
it
were
for
Form
and
Beauty's
sake
,
Intellect
to
Sence
,
and
Order
to
Motion
,
constituted
Prince
and
Chieftain
of
the
whole
,
that
he
acknowledges
to
have
had
a
Beginning
and
to
have
proceeded
from
Generation
.
Thus
he
likewise
pronounces
the
Body
of
the
World
in
one
respect
to
be
eternal
and
without
Beginning
,
in
another
Sence
to
be
the
Work
of
the
Creation
.
To
which
purpose
,
where
he
says
that
the
visible
Structure
,
never
in
repose
at
first
,
but
restless
in
a
confus'd
and
tempestuous
Motion
,
was
at
length
by
the
hand
of
God
,
dispos'd
and
rang'd
into
Majestick
Order
,
where
he
says
that
the
four
Elements
,
Fire
and
Water
,
Earth
and
Air
,
before
the
stately
Pile
was
by
them
embellish'd
and
adorn'd
,
caus'd
a
prodigious
Fever
,
and
shivering
Ague
in
the
whole
Mass
of
Matter
,
that
labour'd
under
the
Combats
of
their
unequal
Mixtures
,
by
his
urging
these
things
he
gives
those
Bodies
room
in
the
vast
Abyss
before
the
Fabrick
of
the
Universe
.
Again
,
when
he
says
,
that
the
Body
was
younger
than
the
Soul
,
and
that
the
World
was
created
,
as
being
of
a
Corporeal
substance
that
may
be
seen
and
felt
,
which
sort
of
substances
must
necessarily
have
a
Beginning
and
be
created
;
it
is
evidently
demonstrable
from
thence
,
that
he
ascribes
Original
Creation
to
the
Nature
of
Bodies
.
So
far
is
he
from
being
repugnant
or
contradictory
to
himself
in
these
sublimest
Mysteries
.
For
he
does
not
contend
,
that
the
same
Body
was
created
by
God
,
or
after
the
same
manner
,
and
yet
that
it
was
before
it
had
a
Being
,
which
would
have
been
to
act
the
part
of
a
Jugler
;
but
he
instructs
us
what
we
ought
to
understand
by
Generation
and
Creation
.
Therefore
,
says
he
,
at
first
all
these
things
were
void
of
Measure
and
Proportion
;
but
when
God
first
began
to
beautifie
the
whole
,
the
Fire
and
Water
,
Earth
and
Air
,
having
perhaps
some
Prints
and
Footsteps
of
their
Forms
,
lay
in
a
huddle
jumbl'd
together
,
as
probable
it
is
,
that
all
things
are
,
where
God
is
absent
,
which
then
he
reduc'd
to
a
comely
Perfection
,
vary'd
by
Number
and
Order
.
Moreover
,
having
told
us
before
,
that
it
was
not
a
Work
of
one
,
but
of
a
twofold
Proportion
to
bind
and
fasten
the
bulkie
Immensity
of
the
whole
,
which
was
both
solid
and
of
a
prodigious
profundity
,
and
then
coming
to
declare
how
God
,
after
he
had
plac'd
the
Water
and
the
Earth
in
the
midst
between
the
Fire
and
the
Air
,
incontinently
clos'd
up
the
Heavens
into
a
circular
Form
.
Out
of
these
Materials
,
saith
he
,
being
four
in
number
,
was
the
Body
of
the
World
created
,
agreeing
in
Proportion
,
and
so
amicably
corresponding
together
,
that
being
thus
embody'd
and
confin'd
within
their
proper
Bounds
,
it
is
impossible
that
any
dissolution
should
happen
from
their
own
Contending
Force
,
unless
He
that
riveted
the
whole
Frame
,
should
go
about
again
to
rend
it
in
pieces
:
most
apparently
teaching
us
,
that
God
was
not
the
Parent
and
Architect
of
the
Corporeal
Substance
only
,
or
of
the
Bulk
and
Matter
,
but
of
the
Beauty
,
the
Symmetry
and
Similitude
that
adorn'd
and
grac'd
the
whole
.
The
same
we
are
to
believe
He
thought
concerning
the
Soul
;
that
there
is
one
which
was
neither
the
Created
by
God
,
neither
is
it
the
Soul
of
the
World
,
but
a
certain
self-moving
and
restless
Efficacy
of
a
giddy
,
headstrong
,
irrational
and
disorderly
Agitation
and
Impetuosity
.
The
other
,
that
which
God
himself
having
accouter'd
and
adorn'd
with
sutable
Numbers
and
Proportions
,
has
made
Queen
:
Regent
of
the
created
World
,
her self
the
Product
of
Creation
also
.
Now
that
Plato
had
this
Belief
concerning
these
things
,
and
not
for
Contemplation's
Sake
laid
down
these
Suppositions
concerning
the
Creation
of
the
World
and
the
Soul
,
this
among
many
others
,
seem
to
be
an
evident
signification
,
that
as
to
the
Soul
,
he
avers
it
to
be
both
created
and
not
created
,
but
as
to
the
World
he
always
maintains
,
that
it
had
a
Beginning
,
and
was
created
,
never
that
it
was
Incorruptible
and
Eternal
.
What
Necessity
therefore
of
bringing
any
Testimonies
out
of
Timaeus
.
For
the
whole
Treatise
from
the
Beginning
to
the
End
,
discourses
of
nothing
else
but
of
the
Creation
of
the
World
.
As
for
the
rest
we
find
that
Timaeus
in
his
Atlantick
,
addressing
himself
in
Prayer
to
the
Deity
,
calls
God
that
Being
which
of
old
existed
in
his
Works
,
but
now
was
apparent
to
Reason
.
In
his
Politicks
,
his
Parmenidean
Guest
acknowledges
the
World
,
which
was
the
Handy-work
of
God
,
to
be
replenish'd
with
several
good
things
,
and
that
if
there
be
any
thing
in
it
which
is
vitious
and
offensive
,
that
it
is
a
Mixture
of
its
first
ill
Habit
of
Incongruous
and
Irrational
.
But
Socrates
,
in
his
Politicks
,
beginning
to
discourse
of
Number
,
which
some
call
by
the
Name
of
Wedlock
;
The
Created
Divinity
,
saith
he
,
has
a
circular
Period
,
which
is
,
as
it
were
,
enchas'd
and
involv'd
in
a
certain
and
perfect
Number
;
meaning
in
that
place
by
created
Divinity
no
other
than
the
World
it self
.
The
first
Pair
of
these
Numbers
consists
of
One
and
Two
,
the
second
of
Three
and
Four
,
the
third
of
Five
and
Six
;
neither
of
which
Pairs
make
a
Tetragonal
Number
,
either
by
themselves
,
nor
joyned
with
any
other
Figures
.
The
fourth
of
Seven
and
Eight
,
which
being
added
all
altogether
,
produce
a
Tetragonal
Number
of
Thirty
Six
.
A
Breach
in
the
Original
.
But
the
Quaternary
of
Numbers
set
down
by
Plato
have
a
more
perfect
Generation
,
of
even
Numbers
multiplyed
by
even
distances
;
of
odd
,
by
uneven
Intervals
.
This
Quaternary
contains
the
Unite
,
the
common
Original
of
all
even
and
odd
Numbers
.
Subsequent
to
which
are
two
and
three
,
the
first
plain
Numbers
,
then
Four
and
Nine
,
the
first
Tetragonals
;
and
next
Eight
and
Twenty
seven
,
the
first
Cubical
Numbers
,
substracting
the
Unite
from
the
rest
.
Whence
it
is
apparent
,
that
his
Intention
was
not
that
the
Numbers
should
be
plac'd
in
a
direct
Line
,
one
above
another
,
but
a
part
,
and
oppositely
one
against
t'other
,
the
even
by
themselves
,
and
the
odd
by
themselves
,
according
to
the
Schemes
in
view
.
In
the
same
manner
are
similar
Numbers
likewise
to
be
joyn'd
together
,
which
will
produce
other
Numbers
remarkable
,
as
well
by
their
Addition
,
as
Multiplication
of
one
another
.
By
Addition
thus
,
two
and
three
make
five
,
four
and
nine
make
thirteen
,
eight
and
twenty
seven
,
thirty
five
.
Of
all
which
Numbers
the
Pythagoreans
call'd
Five
the
Nourisher
,
that
is
to
say
,
the
Breeding
or
Fostering
sound
:
believing
a
Fifth
to
be
the
first
of
sounds
,
expressing
the
Intervals
of
a
Tone
.
But
as
for
Thirteen
,
they
call
it
the
Remainder
,
dispairing
,
as
Plato
himself
did
,
of
being
ever
able
to
divide
a
Tone
into
equal
parts
.
Then
Five
and
Thirty
they
nam'd
Harmony
,
as
consisting
of
the
two
first
Cubes
,
rising
from
an
odd
and
an
even
Number
;
as
also
out
of
the
four
Numbers
Six
,
Eight
,
Nine
and
Twelve
comprehending
both
Harmonical
and
Arithmetical
Proportion
.
Which
nevertheless
will
be
more
conspicuous
being
made
out
in
a
Scheme
to
the
Eye
.
Admit
a
Right
Angle
Parallellogram
,
A.B.C.D.
the
lesser
side
of
which
A.
B.
consists
of
Five
,
the
longer
side
A.
C.
contains
seven
Squares
.
Let
the
lesser
Division
be
unequally
divided
into
two
and
three
Squares
,
mark'd
E.
And
the
larger
Division
into
two
unequal
Divisions
more
of
three
and
four
Squares
,
mark'd
F.
Thus
A.E.F.G.
comprehends
six
,
E
B.G.I.
nine
.
F.G.C.H.
eight
,
and
GIHD
.
twelve
.
By
this
means
the
whole
Parallellogram
containing
thirty
five
little
square
Areas
,
comprehends
all
the
Proportions
of
the
first
concords
in
Musick
in
the
number
of
these
little
Squares
.
For
six
is
exceeded
by
eight
in
a
Sesquiterce
proportion
,
wherein
the
Diatessaron
is
comprehended
.
And
six
is
exceeded
by
nine
,
in
a
Sesquialter
proportion
,
wherein
is
also
included
the
fifth
.
Six
is
exceeded
by
Twelve
in
duple
Proportion
,
containing
also
the
Octave
;
and
then
lastly
,
there
is
the
Sesquioctave
Proportion
of
a
Tone
in
eight
to
nine
.
And
therefore
they
call
that
Number
which
comprehends
all
these
Proportions
,
Harmony
.
This
Number
is
35
,
which
being
multiply'd
by
6
,
the
Product
is
120.
Which
is
the
Number
of
Days
,
they
say
,
which
brings
those
Infants
to
Perfection
that
are
born
at
the
seven
Months
end
.
To
proceed
by
way
of
Multiplication
,
twice
3
makes
6.
And
four
times
9
thirty
six
,
and
8
times
27
produces
216.
Thus
6
appears
to
be
a
perfect
Number
,
as
being
equal
to
its
Parts
,
and
therefore
called
Matrimony
,
by
reason
of
the
Mixture
of
the
first
Even
and
Odd.
Moreover
,
it
is
compos'd
of
the
Original
of
Number
,
which
is
One
,
of
the
first
even
Number
,
which
is
Two
,
and
the
first
odd
Number
,
which
is
Three
.
Then
for
36
,
it
is
the
first
,
as
well
Quadrangular
as
Triangular
Number
.
Quadrangular
from
6
,
and
Triangular
form
8.
The
same
thing
happens
from
the
Multiplication
of
the
two
first
square
Numbers
,
4
and
9
,
as
also
from
the
Addition
of
the
three
Cubical
Numbers
.
One
,
Eight
,
and
27
,
which
being
put
together
make
up
36.
Lastly
,
you
have
the
unequal
sides
of
the
Parellellogram
,
by
the
Multiplication
of
12
by
3
,
or
9
by
4.
Take
then
the
Numbers
of
the
sides
of
all
these
Figures
,
the
6
of
the
Square
,
the
8
of
the
Triangle
,
the
9
for
the
one
side
of
the
Parallellogram
,
and
the
12
for
the
other
side
,
and
there
you
will
find
the
Proportions
of
all
the
Concords
.
For
12
to
9
will
be
a
Fourth
,
as
De
la
sol
re
to
A
la
mire
below
.
To
8
it
will
prove
a
Fifth
,
as
De
la
sol
re
to
G
sol
re
ut
below
.
To
six
it
will
be
an
Octave
,
as
D
la
sol
re
to
D
solre
.
And
the
two
hundred
and
sixteen
is
the
Cubical
Number
,
proceeding
from
six
,
which
is
its
Root
,
and
so
equal
from
the
Senarie
to
its
own
Perimeter
.
Now
these
Numbers
aforesaid
being
endu'd
with
all
these
Properties
,
the
last
of
them
,
which
is
27
,
has
this
peculiar
to
it self
,
that
being
added
,
to
those
that
preceded
,
it
is
equal
to
All
together
;
besides
that
,
it
is
the
Periodical
Number
of
the
Days
wherein
the
Moon
finishes
her
monthly
Course
,
the
Pythagoreans
make
it
to
be
the
Limit
of
all
Harmonical
Intervals
.
On
the
other
side
,
they
call
Thirteen
the
Remainder
,
in
regard
it
misses
a
Unite
to
be
half
of
Seven
.
Now
that
these
Numbers
comprehends
the
Proportions
of
Harmoniacal
Concord
,
is
easily
made
apparent
.
For
the
Proportion
of
2
to
1
is
duple
,
which
contains
the
Diapason
;
as
the
Proportion
of
2
to
3
Sesquialter
;
which
embraces
the
Fifth
:
and
the
Proportion
of
4
to
3
Sesquiterce
,
which
comprehends
the
Diatessaron
.
The
Proportion
of
nine
to
three
Triple
,
including
the
Diatessaron
and
Diapente
,
and
that
of
8
to
2
Quadruple
,
comprehending
the
double
Diapason
.
Lastly
,
there
is
the
Sesquioctave
in
8
to
9
,
which
makes
the
Tone
Major
,
counting
then
the
Unite
which
is
common
as
well
to
the
even
as
the
odd
Numbers
,
the
whole
Series
of
Figures
compleats
the
Decad
.
For
the
first
four
Numbers
from
the
Unite
,
1
,
2
,
3
,
4
,
make
Ten
:
and
these
even
Numbers
,
1
,
2
,
4
,
8
,
produce
15
,
in
order
the
third
Triangular
or
Trigonal
Number
from
Five
.
On
the
other
side
,
take
the
odd
Numbers
,
1
,
3
,
9
,
and
add
to
them
27
,
the
product
is
40
,
by
which
Numbers
the
Skilful
measure
all
musical
Intervals
,
of
which
they
call'd
the
one
a
Diesis
(
or
the
half
of
a
Semitone
Minor
)
and
the
other
a
Tone
.
Which
Number
of
40
proceeds
from
the
force
of
the
Quaternary
Number
by
Multiplication
.
For
from
the
first
four
Numbers
,
every
one
being
multiply'd
four
times
by
it self
,
the
Product
will
be
4
,
8
,
12
,
16
,
which
being
added
altogether
make
40
,
comprehending
all
the
Proportions
of
Harmony
.
For
16
is
a
Sesquiterce
to
12
,
Duple
to
8
,
and
Quadruple
to
4.
Again
,
12
holds
a
Sesquialiter
proportion
to
8
,
and
Triple
to
4.
In
which
proportions
are
contain'd
the
Intervals
of
the
Diatessaron
,
Diapente
,
Diapason
,
and
double
Diapason
.
Moreover
,
the
Number
40
is
equal
to
the
two
first
Tetragones
,
and
the
two
first
Cubes
being
taken
both
together
.
For
the
first
Tetragones
are
1
and
4
,
the
first
Cubes
are
12
and
27
,
which
being
added
together
make
40.
Whence
it
appears
that
the
Platonic
Quaternary
,
is
much
more
perfect
and
fuller
of
Variety
than
the
Pythagoric
;
but
in
regard
the
Numbers
propos'd
did
not
afford
space
sufficient
for
the
middle
Intervals
,
therefore
there
was
a
Necessity
to
allow
larger
Bounds
for
the
Proportions
.
And
now
we
are
to
tell
ye
what
those
Bounds
and
middle
Spaces
are
.
And
first
concerning
the
Medieties
;
of
which
,
that
which
equally
exceeds
and
is
exceeded
by
the
same
Number
,
is
call'd
Arithmetical
;
the
other
which
exceeds
,
or
is
exceeded
by
the
same
part
of
its
Extremities
,
is
call'd
Subcontrary
.
Now
the
Extreams
,
and
the
middle
of
Arithmetical
Mediety
are
6
,
9
,
12.
For
6
is
exceeded
by
9
,
as
nine
is
exceeded
by
12
,
that
is
to
say
,
by
the
Number
three
.
The
Extreams
of
the
Subcontrary
are
6.
The
Extreams
and
middle
of
the
Subcontrary
are
6
,
8
,
12
,
where
6
is
exceeded
two
by
8
,
and
8
four
by
12
,
yet
2
is
equally
the
Third
of
6
,
as
4
is
the
third
part
of
12.
So
that
in
the
Arithmetical
Mediety
,
the
Middle
exceeds
and
is
exceeded
by
the
same
part
;
but
in
the
Subcontrary
Mediety
,
one
of
the
Extreams
wants
,
the
other
abounds
in
the
same
part
of
the
Extremity
,
for
in
the
first
,
3
is
the
third
part
of
the
Medium
in
reference
to
both
Extreams
;
but
in
the
latter
,
the
third
parts
are
different
,
4
and
2
,
whence
it
is
call'd
Subcontrary
.
This
they
also
call
Harmony
,
as
being
that
whose
Middle
and
Extreams
afford
the
first
Concords
:
that
is
to
say
,
between
the
highest
and
lowermost
lies
the
Diapason
:
between
the
highest
and
the
middle
lies
the
Diapente
;
and
between
the
middle
and
lowermost
lies
the
Fourth
or
Diatessaron
.
For
suppose
the
higest
Extream
to
be
D
la
sol
re
,
and
the
lowest
Extream
De
sol
re
,
the
middle
is
G
sol
re
ut
,
making
a
Fifth
to
the
uppermost
Extream
,
but
a
Fourth
to
the
lowermost
.
So
that
D
la
sol
re
answers
to
12
,
G
sol
re
ut
to
8
,
and
D
sol
re
to
6.
Now
the
more
readily
to
find
out
these
Mediums
,
Eudorus
hath
taught
us
an
easie
Method
.
For
after
you
have
propos'd
the
Extremities
,
if
you
take
the
half
part
of
each
,
and
add
them
together
,
the
Product
shall
be
the
middle
alike
both
in
Duple
and
Triple
Proportions
,
in
Arithmetical
Mediety
.
But
as
for
Subcontrary
Mediety
,
in
duple
proportion
,
first
having
fix'd
the
Extreams
,
take
the
third
part
of
the
lesser
,
and
the
half
of
the
larger
Extream
,
and
the
Addition
of
both
together
shall
be
the
middle
.
In
triple
proportion
the
half
of
the
lesser
,
and
the
third
part
of
the
larger
Extream
shall
be
the
Mediety
.
As
for
Example
,
in
triple
proportion
let
6
be
the
least
Extream
,
and
18
the
biggest
;
if
you
take
3
,
which
is
the
half
of
6
,
and
6
which
is
the
third
part
of
18
,
the
Product
by
Addition
will
be
9
,
exceeding
and
exceeded
by
the
same
parts
of
the
Extreams
.
In
this
manner
the
Mediums
are
found
out
.
Now
these
Mediums
are
so
to
be
dispos'd
and
plac'd
to
fill
up
the
duple
and
triple
Intervals
.
For
of
these
propos'd
Numbers
,
some
have
no
middle
Space
,
others
have
no
sufficient
.
Being
therefore
so
augmented
that
the
same
Proportions
may
remain
,
they
will
afford
sufficient
space
for
the
foresaid
Mediums
.
To
which
purpose
,
instead
of
a
Unite
,
they
choose
the
Number
six
,
as
being
the
first
Number
including
in
it self
a
half
and
third
part
,
and
so
multiplying
all
the
Figures
below
it
and
above
it
by
6
,
they
made
sufficient
room
to
receive
the
Medium
both
in
double
and
triple
Distances
,
as
in
the
Example
.
|
12
|
2
|
6
|
3
|
18
|
|
24
|
4
|
9
|
54
|
|
48
|
8
|
27
|
162
|
Now
Plato
having
laid
down
this
for
a
Position
,
that
the
Distances
of
Sesquialters
,
and
Sesquiterces
,
and
Sesquioctaves
being
once
found
out
,
all
the
Sesquiterce
Distances
were
fill'd
up
from
those
Connexions
,
in
the
Sesquioctave
Intervals
,
by
leaving
such
a
part
of
each
,
so
as
the
Distance
left
of
the
part
might
bear
the
proportional
Extreams
of
Number
to
Number
,
as
256
to
243.
From
hence
they
were
constrain'd
to
enlarge
their
Number
and
make
them
bigger
,
that
there
might
be
two
Numbers
following
in
order
in
Sesquioctave
proportion
;
the
six
not
being
sufficient
to
contain
two
Sesquioctaves
,
though
you
should
bruise
it
into
ten
thousand
Unites
,
which
would
strangely
perplex
the
Study
of
these
things
,
Therefore
the
Occasion
it self
advis'd
Multiplication
.
As
in
the
Musical
Scale
,
the
Change
and
Variation
of
Notes
extends
it self
upward
and
downward
from
the
first
innumerical
Proportions
of
the
Base
,
Eudorus
therefore
imitating
Cranter
,
made
choice
of
384
for
his
first
Number
,
being
the
product
of
64
multiply'd
by
6
,
which
way
of
proceeding
the
Number
64
,
lead
them
to
,
containing
it
's
under
Sesquioctave
9
,
in
proportion
to
72.
But
it
is
more
agreeable
to
the
Words
of
Plato
to
introduce
the
half
.
For
the
remainder
of
that
will
bear
a
Sesquioctave
proportion
in
those
Numbers
which
Plato
mentions
of
256
to
248
,
making
use
of
192
,
for
the
first
Number
.
But
if
the
same
Number
be
made
choice
of
doubl'd
,
the
Overplus
or
Default
will
have
the
same
proportion
as
the
doubl'd
Number
512
to
484.
For
256
is
in
Sesquiterce
proportion
to
192
,
as
394
to
512.
Neither
was
Cranters
Reduction
of
proportions
to
this
Number
without
reason
,
which
made
his
Followers
willing
to
pursue
it
.
In
regard
that
64
is
both
a
Tetragon
from
the
first
Cube
,
and
a
Cube
from
the
first
Tetragon
,
and
being
multiplied
by
3
,
the
odd
and
Trigonal
,
and
the
first
perfect
and
Sesquialter
Number
it
produces
192
,
which
also
contains
its
Sesquioctave
,
as
we
shall
demonstrate
.
But
first
of
all
we
shall
better
understand
what
this
Leimme
or
Remainder
is
,
and
what
was
the
Opinion
of
Plato
,
if
we
do
but
call
to
mind
what
was
frequently
bandy'd
in
the
Pythagorean
Schools
.
For
Interval
in
Musick
is
all
that
Space
which
is
comprehended
by
two
sounds
,
vary'd
either
by
raising
the
Voice
,
or
scruing
the
String
.
Of
which
Intervals
that
which
is
call'd
a
Tone
is
the
full
excess
of
Diapente
above
a
Diatessaron
:
And
this
being
divided
into
two
parts
according
to
the
Opinion
of
the
Musitians
,
makes
two
Intervals
,
both
which
they
call
a
Semitone
.
But
the
Pythagoreans
despairing
to
divide
a
Tone
into
equal
parts
,
and
therefore
perceiving
the
two
Divisions
to
be
unequal
,
they
call'd
the
lesser
Leimme
or
Defect
,
as
being
lesser
then
the
half
.
Therefore
some
there
are
who
make
the
Dratessaron
,
which
is
one
of
the
Concords
,
to
consist
of
two
Tones
and
a
half
;
others
of
two
Tones
and
a
Leimme
.
In
which
Case
,
Sense
seems
to
govern
the
Musitians
,
and
Demonstration
the
Mathematicians
.
The
proof
by
Demonstration
is
thus
made
out
.
For
that
it
is
certain
from
the
practice
of
Instruments
,
that
the
Diapason
has
double
proportion
;
the
Diapente
a
Sesquialter
;
the
Diatessaron
a
Sesquiterce
,
and
the
Tone
a
Sesquioctave
proportion
.
Now
the
truth
of
this
will
easily
appear
upon
examination
,
by
hanging
two
Weights
double
in
proportion
to
two
Strings
,
or
by
making
two
Pipes
of
equal
hollowness
,
double
in
length
,
the
one
to
the
other
.
For
the
bigger
of
the
Pipes
will
yield
the
deep
sound
,
as
D
sol
re
,
to
D
la
sol
re
:
and
of
the
two
Strings
that
which
is
extended
by
the
double
weight
,
will
be
acuter
then
the
other
,
as
D
la
sol
re
to
De
sol
re
:
And
thus
much
for
a
Diapason
.
In
the
same
manner
two
Longitudes
or
Ponderosities
being
exceeded
or
extended
by
three
will
produce
a
Diapente
;
and
four
by
three
will
yield
a
Diatessaron
:
of
which
,
the
one
carries
a
Sesquiterce
,
the
other
a
Sesquialter
Proportion
.
But
if
the
same
inequality
of
weight
or
length
be
so
ordered
,
as
Nine
to
Eight
,
it
will
produce
a
Toniac
Interval
,
not
perfect
Concord
,
but
Harmonical
enough
:
in
regard
the
Strings
being
struck
one
after
another
,
will
yield
so
many
musical
and
pleasing
Sounds
;
but
altogether
a
dull
and
ungrateful
Noise
.
But
in
Consort
being
touched
either
singly
or
together
,
thence
a
delightful
Melody
will
charm
the
Ear
.
Nor
is
all
this
less
demonstrable
by
Reason
.
For
in
Musick
,
the
Diapason
is
compos'd
of
the
Diapente
and
Diatessaron
.
But
in
Numbers
,
the
Duple
is
compounded
of
the
Sesquialter
and
Sesquiterce
.
For
12
is
a
Sesquiterce
to
9
,
but
a
Sesquialter
to
8
,
and
a
Duple
to
6.
Therefore
is
the
duple
proportion
compos'd
of
the
Sesquialter
and
Sesquiterce
,
as
the
Diapason
of
the
Dia●ente
and
Diatessaron
.
For
here
the
Diapente
exceeds
the
Diatessaron
by
Tone
,
there
the
Sesquialter
exceeds
Sesquiterce
by
a
Sesquioctave
.
Whence
it
is
apparent
that
the
Diapason
carries
a
double
Proportion
,
the
Diapente
a
Sesquialter
,
the
Diatessaron
a
Sesquiterce
,
and
the
Tone
a
Sesquioctave
.
This
being
thus
demonstrated
,
let
us
see
whether
the
Sesquioctave
will
admit
a
Division
into
two
equal
parts
;
which
if
it
will
not
do
,
neither
will
a
Tone
;
however
,
in
regard
that
9
and
8
,
which
make
the
first
Sesquioctave
,
have
no
middle
Interval
;
but
being
both
multiply'd
,
the
Space
that
falls
between
causes
two
Intervals
,
thence
it
is
apparent
,
that
if
those
Distances
were
equal
,
the
Sesquioctave
also
may
be
divided
into
equal
parts
.
Now
the
double
of
9
is
18
,
of
8
,
16
;
the
Intermedium
17
;
by
which
means
one
of
the
Intervals
becomes
larger
,
the
other
lesser
;
for
the
first
is
from
18
to
17
,
the
second
is
from
17
to
16.
Thus
the
Sesquioctave
proportion
not
being
to
be
otherwise
then
unequally
divided
,
consequently
neither
will
the
Tone
admit
of
an
equal
Division
.
So
that
neither
of
these
two
Sections
of
a
divided
Tone
are
to
be
call'd
a
Semitone
,
but
according
as
the
Mathematicians
name
it
,
the
Remainder
.
And
this
is
that
which
Plato
means
,
when
he
says
,
that
God
having
fill'd
up
the
Sesquiterces
with
Sesquioctaves
,
left
a
part
of
each
:
of
which
the
Proportion
is
the
same
,
as
of
256
to
243
,
the
remainder
being
1
10
/
243.
For
admit
a
Diatessaron
in
two
Numbers
,
comprehending
a
Sesquiterce
proportion
,
that
is
to
say
,
in
256
and
192
:
Of
which
two
Numbers
,
let
the
lesser
192
be
apply'd
to
the
lowermost
Extream
,
and
the
bigger
Number
256
,
to
the
uppermost
Extream
of
the
Tetrachord
.
Whence
we
shall
demonstrate
,
that
this
space
being
fill'd
up
by
two
Sesquioctaves
,
such
an
Interval
remains
as
lyes
between
the
Numbers
256
and
243.
For
the
String
being
forc'd
a
full
Tone
downward
,
which
is
a
Sesquioctave
,
it
makes
216
,
but
being
screw'd
a
full
Tone
upward
,
it
makes
243.
Which
243
exceeds
216
by
27
,
and
216
exceeds
192
by
24.
And
then
again
,
of
these
two
Numbers
,
27
is
a
Sesquioctave
to
216
,
and
24
the
Sesquioctave
to
192.
So
the
biggest
of
these
two
Numbers
is
a
Sesquioctave
to
the
middle
,
and
the
Middle
to
the
least
;
and
the
distance
from
the
least
to
the
bigest
,
that
is
,
from
192
to
243
,
consists
of
two
Tones
fill'd
up
with
two
Sesquioctaves
.
Which
being
substracted
,
the
remaining
Intervals
of
the
whole
between
243
and
216
is
13
,
for
which
reason
they
call'd
this
Number
the
Remainder
.
And
thus
I
am
apt
to
believe
the
Meaning
and
Opinion
of
Plato
to
be
most
exactly
explained
in
these
Numbers
.
Others
,
placing
the
two
Extreams
of
the
Diatessaron
,
the
acute
part
in
288
,
and
the
lower
sound
in
216
,
in
all
the
rest
observe
the
same
Proportions
,
only
that
they
make
use
of
two
Remainders
of
the
two
middle
Intervals
.
For
the
Base
being
forc'd
downward
a
whole
Tone
,
makes
243
,
and
the
upper
Note
screw'd
up
a
full
Tone
,
begets
256.
Moreover
243
carries
a
Sesquioctave
proportion
to
216
and
288
to
256
,
so
that
each
of
the
Intervals
contains
a
full
Tone
,
and
the
residue
is
that
which
remains
between
243
and
216.
Which
is
not
a
Semitone
but
something
less
.
For
288
exceeds
256
by
32
,
and
243
exceeds
216
by
27
,
and
256
exceeds
243
by
17.
Both
which
Excesses
are
less
then
the
half
.
So
't
is
plain
that
the
Diatessaron
consists
of
two
Tones
and
the
Residue
,
not
of
two
Tones
and
a
half
.
And
so
let
this
suffice
for
the
demonstration
of
these
things
.
Nor
is
it
a
difficult
thing
to
believe
,
by
what
has
been
already
said
,
wherefore
Plato
,
after
he
had
asserted
the
differences
of
Sesquialters
,
Sesquiterces
and
Sesquioctaves
,
when
he
comes
to
fill
up
the
Intervals
of
Sesquiterces
with
Sesquioctaves
,
makes
not
the
least
mention
of
Sesquialters
;
for
that
the
Sesquialter
is
soon
fill'd
up
,
by
adding
the
Sesquiterce
to
the
Sesquioctave
,
or
the
Sesquioctave
to
the
Sesquiterce
.
Having
therefore
shewn
the
manner
how
to
fill
up
the
Interval
,
and
to
place
and
dispose
the
Medieties
;
had
never
any
Person
taken
the
same
Pains
before
,
I
should
have
recommended
the
further
Consideration
of
it
to
the
Recreation
of
your
Fancies
;
but
in
regard
that
several
most
excellent
Musicians
have
made
it
their
Business
to
unfold
these
Mysteries
with
a
Diligence
more
then
usually
exact
,
more
especially
Cranter
,
Clearchus
,
and
Theodorus
,
it
shall
only
suffice
to
shew
how
these
Men
differ'd
among
themselves
.
For
Theodorus
,
varying
from
the
other
two
,
and
not
observing
two
distinct
Files
or
Rows
of
Numbers
,
but
placing
the
Duples
and
Triples
in
a
direct
Line
one
before
another
,
grounds
himself
upon
that
Disposition
of
the
Substance
,
which
is
vulgarly
call'd
the
Disposition
in
Length
,
making
two
parts
,
as
it
were
out
of
one
,
not
four
out
of
two
.
Then
he
says
,
that
the
Interpositions
of
the
Mediums
ought
to
take
their
Places
in
that
manner
,
to
avoid
Trouble
and
Confusion
;
transferring
out
of
the
first
Duple
into
the
first
Triple
the
Intervals
which
are
ordained
for
the
supplement
of
both
.
But
as
for
those
who
take
Crantor's
Part
,
they
so
dispose
their
Numbers
,
as
to
place
Planes
with
Planes
,
Tetragons
with
Tetragons
,
Cubes
with
Cubes
,
opposite
to
one
another
,
not
taking
them
in
File
,
but
alternatively
odd
to
even
.
[
Here
is
some
great
defect
in
the
Original
.
]
Which
being
in
themselves
permanently
the
same
,
afford
the
Form
and
Species
;
but
being
subject
to
Corporeal
Division
,
become
the
Matter
and
Subject
to
receive
the
others
Impression
,
the
common
Mixture
being
compleated
out
of
both
.
Now
the
Indivisible
Substance
,
which
is
always
one
and
the
same
,
is
not
to
be
thought
to
be
incapable
of
Division
,
by
reason
of
its
Smallness
,
like
the
most
minute
of
Bodies
,
called
Atoms
.
But
as
it
is
unmixt
,
and
not
to
be
any
way
affected
,
but
pure
and
altogether
of
one
sort
,
it
is
said
not
to
consist
of
Parts
,
but
to
be
indivisible
.
By
means
of
which
Purity
,
when
it
comes
in
any
manner
whatsoever
,
but
to
approach
and
gently
touch
compounded
,
divisible
and
differing
Substances
,
all
Variety
ceases
and
crouds
together
into
one
Habit
by
Simpathy
and
Similitude
.
But
if
any
one
will
that
Substance
which
admits
Corporeal
Separation
,
Matter
,
as
a
Nature
subject
to
the
former
,
and
partaking
of
it
,
the
Use
of
that
Equivocal
Term
will
nothing
disadvantage
our
Discourse
.
For
they
are
under
a
Mistake
that
believe
the
Corporeal
to
be
blended
with
the
Indivisible
Matter
.
First
,
For
that
Plato
does
not
here
make
use
of
any
one
of
its
Names
,
whereas
in
other
Places
he
calls
it
the
Receptacle
and
Nurse
,
capable
both
to
receive
and
foster
the
vast
Infinity
of
created
Beings
;
not
divisible
by
Bodies
,
but
ra●her
the
Body
it self
,
parted
and
divided
into
singular
Individuals
.
Then
again
,
what
difference
would
there
be
,
between
the
Creation
of
the
World
and
the
Soul
,
if
the
Composition
of
both
proceeded
from
Matter
and
preceptible
Substances
?
Certainly
Plato
himself
,
as
endeavoring
to
separate
the
Generation
of
the
Body
from
that
of
the
Soul
,
tells
us
,
that
the
Corporeal
part
was
by
God
seated
and
deposited
within
it
,
and
that
it
was
outwardly
covered
and
inveloped
by
it
:
and
after
he
had
thus
wrought
the
Soul
to
its
perfection
out
of
Proportion
,
he
then
proceeds
to
this
Argument
concerning
Matter
,
of
which
he
had
no
occasion
to
make
mention
before
,
when
he
was
producing
the
Soul
,
as
being
that
which
had
not
its
Existence
from
Matter
.
The
same
may
be
said
against
the
Followers
of
Posidonius
.
For
they
seem
not
altogether
to
exempt
the
Soul
from
Matter
;
but
imagining
the
Substance
of
the
Extreams
to
be
divisible
in
reference
to
Bodies
,
and
intermixing
it
with
the
perceptible
Substance
,
defin'd
the
Soul
to
be
an
Idea
of
some
thing
distanc'd
according
to
Number
comprehending
harmony
:
seeing
that
all
Mathematick
Objects
are
dispos'd
between
the
first
Intelligible
,
and
the
first
sensible
Beings
.
So
that
the
Soul
containing
the
Sempiternal
of
things
intelligible
,
and
the
pathetick
Nature
of
things
subjected
to
Sence
,
it
seems
but
Rational
,
that
it
should
consist
of
a
Substance
between
both
.
But
they
were
ignorant
,
That
God
,
when
the
Soul
was
already
brought
to
perfection
,
afterwards
making
use
of
the
Extreams
and
Limitations
of
Bodies
to
form
and
shape
the
Matter
,
confin'd
and
environ'd
the
dissipated
and
fleeting
Substance
within
the
Compass
of
certain
Surfaces
compos'd
of
Triangles
adapted
together
.
Nor
is
it
less
,
if
not
much
more
absurd
,
to
make
the
Soul
an
Idea
.
For
the
Soul
is
always
in
motion
,
the
other
incapable
of
Motion
;
the
one
never
to
be
mixt
with
that
which
is
subjected
to
Sence
,
the
other
wrought
into
the
Substance
of
the
Body
.
Moreover
,
God
could
not
only
be
said
to
imitate
an
Idea
,
as
his
Pattern
;
but
he
was
the
Artificer
of
the
Soul
,
as
of
a
Work
of
Perfection
.
Now
that
Plato
does
not
assert
Number
to
be
the
Substance
of
the
Soul
,
only
that
it
is
order'd
and
proportioned
by
Number
,
enough
has
been
already
said
.
However
this
is
a
common
Argument
against
both
the
former
Opinions
,
that
neither
in
Corporeal
Limits
,
nor
in
numbers
there
is
the
least
Footstep
or
appearance
of
the
Power
by
which
the
Soul
assumes
to
it self
to
judge
of
what
is
subject
to
Sence
.
For
it
was
the
Participation
of
the
Intelligible
Principle
that
endu'd
it
with
Understanding
and
the
perceiving
Faculty
.
But
as
for
Opinion
,
Belief
,
Imagination
,
and
its
being
affected
with
Qualities
relating
to
the
Body
,
there
no
Man
could
ever
dream
,
that
they
proceeded
singly
either
from
Unites
,
or
Lines
,
or
Surfaces
.
For
not
only
the
Souls
of
Mortals
have
a
Power
to
judge
of
what
is
subject
to
Sence
,
but
the
Soul
of
the
World
also
,
so
says
Plato
,
when
it
reverts
to
it self
,
and
happens
once
to
touch
upon
any
fluid
and
roaving
Substance
;
at
what
time
the
indivisible
part
being
mov'd
by
its
whole
self
,
gives
notice
,
to
what
this
or
that
thing
,
is
still
the
same
;
to
what
Heterogenial
,
to
what
end
,
and
where
,
and
how
it
comes
to
pass
that
all
things
act
and
suffer
both
upon
,
and
by
each
other
.
Soon
after
making
a
Description
of
the
Ten
Predicaments
,
he
gives
Us
a
clearer
Manifestation
of
these
things
.
For
true
Reason
,
says
he
,
when
it
is
fix'd
upon
what
is
subject
to
Sence
,
and
the
Circle
of
that
other
Substance
,
mentioned
in
the
beginning
,
observing
a
just
and
equal
Motion
,
conveighs
its
Intelligence
to
the
whole
Soul
,
then
both
Opinion
and
Belief
become
stedfast
and
certain
;
on
the
other
side
,
when
it
is
setled
upon
Ratiocination
;
if
the
Circle
of
the
same
Existence
,
turning
readily
and
easily
,
furnishes
the
same
happy
Intimations
,
there
Knowledge
of
necessity
arrives
to
Perfection
.
And
indeed
in
whomsoever
these
Accomplishments
shall
be
found
,
whoever
shall
affirm
them
to
be
the
Operations
of
any
thing
besides
the
Soul
,
may
deservedly
be
thought
to
speak
any
thing
rather
than
the
Truth
.
From
whence
then
does
the
Soul
enjoy
this
Motion
,
whereby
it
recollects
by
Thought
and
Apprehension
what
is
subject
to
Sence
,
different
from
that
other
intelligible
Motion
,
which
ends
in
Knowledge
,
is
a
difficult
Task
to
resolve
;
unless
we
stedfastly
assert
,
that
Plato
here
did
not
compose
the
Soul
,
so
singly
consider'd
,
but
the
Soul
of
the
World
also
of
the
Parts
above
mention'd
,
of
the
more
worthy
and
indivisible
Substance
,
and
of
the
less
worthy
divisible
in
reference
to
Bodies
,
which
is
no
other
than
that
Motion
which
gives
Heat
and
Vigor
to
Thought
and
Fancy
,
and
sympathises
with
what
is
subject
to
Fancy
,
not
created
,
but
existing
from
Eternity
like
the
other
.
For
Nature
,
which
had
the
Power
of
Understanding
,
had
also
the
Power
of
Thinking
.
But
the
intelligible
Power
is
neither
subject
to
Motion
,
nor
Affection
,
being
establish'd
upon
a
Substance
that
is
still
the
same
.
The
other
moveable
and
fleeting
,
as
being
engag'd
to
an
unstable
,
fluctuating
and
disunited
Matter
:
in
regard
the
sensible
Substance
was
so
far
from
any
Order
,
that
it
was
without
Shape
,
and
boundless
.
So
that
the
Power
which
is
fix'd
in
this
was
incapable
of
producing
clear
and
well
grounded
Notions
,
nor
any
certain
or
well-order'd
Movements
,
but
sleepy
Dreams
and
Deliriums
,
which
amuse
and
trouble
corporeal
Stupidity
;
unless
by
accident
they
lighted
upon
the
more
worthy
Substance
.
For
it
was
in
the
middle
between
the
Sensible
and
discerning
Faculty
,
and
a
Nature
conformable
and
agreeable
to
both
;
from
the
sensible
,
claiming
Substance
,
and
borrowing
from
Judgment
its
descerning
Power
.
Which
the
express
Words
of
Plato
declare
.
For
this
is
my
Opinion
,
saith
he
,
in
short
,
that
Being
,
Place
and
Procreation
,
were
three
distinct
things
before
the
Heavens
were
created
.
By
Place
he
means
Matter
,
as
being
the
Seat
and
Receptacle
;
by
Being
or
Existence
,
the
intelligible
Nature
;
and
by
Generation
,
the
World
not
being
yet
created
,
he
only
designs
that
Substance
which
was
subject
to
Changes
and
Motions
,
dispos'd
between
the
forming
Cause
,
and
the
Thing
form'd
;
transmitting
hither
those
Shapes
and
Figures
which
were
there
contriv'd
and
moulded
.
For
which
reason
it
was
call'd
Divisible
;
there
being
a
Necessity
of
distributing
Sence
to
the
Sensitive
,
and
Imagination
to
the
Considerative
Faculty
.
For
the
sensitive
Motion
being
proper
to
the
Soul
,
directs
it self
to
that
which
is
outwardly
sensible
.
As
for
the
Understanding
,
it
was
fix'd
and
immovable
of
it self
,
but
being
settl'd
in
the
Soul
,
and
becoming
its
Lord
and
Governor
,
whirls
about
and
finishes
that
Circular
Violence
which
chiefly
labours
to
apply
it self
to
the
eternally
durable
Substance
.
With
great
difficulty
therefore
did
they
admit
a
Conjunction
,
till
the
Divisible
at
length
intermixing
with
the
Indivisible
,
and
the
restlesly
hurry'd
with
the
sleepy
and
motionless
,
constrain'd
the
diversly
opposite
to
be
glad
of
their
Society
.
Yet
the
diversly
Opposite
was
not
Motion
,
as
neither
was
the
Same
Stability
,
but
the
Principal
of
Distinction
and
Similitude
or
Identity
.
For
both
the
one
and
the
other
proceed
from
a
different
Principle
;
the
Same
from
the
Unite
,
the
Other
from
the
Duad
;
and
these
were
first
intermix'd
with
the
Soul
,
being
fasten'd
and
bound
together
by
Number
,
Proportion
,
and
Harmonical
Mediums
:
So
that
the
Other
being
riveted
into
the
Same
,
begets
Diversity
and
Disagreement
;
and
the
Same
being
fermented
into
the
Other
produces
Order
;
and
this
is
apparent
from
the
first
Powers
of
the
Soul
;
which
are
Judgment
and
Motion
.
Motion
immediately
shews
it self
in
the
Heavens
,
giving
us
an
Example
of
Diversity
in
Identity
by
the
Circumvolution
of
the
fix'd
Stars
;
and
of
Identity
in
Diversity
by
the
Order
of
the
Planets
.
For
in
them
the
Same
bears
the
chiefest
sway
;
in
Terrestrial
Bodies
quite
the
contrary
.
Judgment
has
two
Principles
;
Understanding
from
the
Same
,
to
judge
of
things
in
general
;
and
Sence
from
the
Other
,
to
judge
of
things
in
particular
.
Reason
is
a
mixture
of
Both
;
Consideration
in
reference
to
things
intelligible
;
and
Opinion
in
things
subject
to
Sence
;
making
use
of
the
interpos'd
Organs
of
Imagination
and
Memory
.
Of
which
,
these
in
the
Same
produce
the
Other
,
and
those
in
the
Other
make
the
Same
.
For
Understanding
is
the
Motion
of
the
Considerative
Faculty
,
toward
that
which
is
permanent
and
stable
.
Opinion
is
a
Continuance
of
that
which
is
perceiv'd
by
Sence
,
upon
that
which
is
continually
in
Motion
.
But
as
for
Fancy
or
Imagination
,
being
a
Connexion
of
Opinion
with
Sence
,
the
Same
has
plac'd
it
in
the
Memory
:
And
the
Other
moves
it
again
in
the
Difference
between
Past
and
Present
,
touching
at
the
same
time
upon
Diversity
and
Identity
.
But
now
let
us
take
a
Draught
of
the
corresponding
Composition
of
the
Soul
from
the
Structure
of
the
Body
of
the
Universe
:
There
we
find
the
pure
and
limpid
Fire
,
together
with
the
Earth
,
whose
Nature
is
such
as
not
to
admit
of
Mixture
one
with
another
,
but
with
great
difficulty
;
or
rather
altogether
obstinately
refractory
to
Mixture
and
Consistency
.
God
therefore
placing
in
the
middle
between
both
,
the
Air
next
the
Fire
,
the
Water
next
the
Earth
,
first
of
all
temper'd
the
middlemost
one
with
another
,
and
next
by
the
assistance
of
these
two
,
he
brought
the
two
Extream
Elements
not
only
to
mix
with
the
middlemost
,
but
also
to
a
mutual
Closure
and
Conjunction
between
themselves
.
Then
he
drew
together
the
Same
and
the
Other
,
not
immediately
the
one
adjoyning
to
the
other
,
but
placing
other
Substances
between
,
the
Indivisible
next
the
Same
,
and
the
Divisible
next
the
Other
,
disposing
each
to
each
in
convenient
Order
,
and
mixing
the
Extreams
with
the
Middlemost
.
After
which
manner
he
interweav'd
and
tissu'd
the
whole
into
the
Form
and
Composition
of
the
Soul
,
compleating
,
as
far
as
it
was
possible
,
Similitude
out
of
things
different
and
various
,
and
one
out
of
many
.
Therefore
it
is
alledg'd
by
some
,
that
Plato
erroneously
affirm'd
the
Nature
of
the
Other
to
be
an
Enemy
to
Mixture
,
as
not
being
only
capable
to
receive
it
,
but
a
Friend
of
Change
.
Whereas
that
should
have
been
rather
said
of
the
Nature
of
the
same
,
which
being
Stable
and
an
utter
Adversary
to
Mutability
is
so
far
from
an
easie
and
willing
Condescension
to
Mixture
,
that
it
flies
and
abhors
it
,
to
the
end
it
may
preserve
it self
pure
and
free
from
Alteration
.
But
they
who
make
these
Objections
against
Plato
,
betray
their
own
Ignorance
,
not
understanding
that
the
Same
is
the
Idea
of
those
Things
that
always
continue
in
the
same
State
and
Condition
:
and
that
the
other
is
the
Idea
of
those
Things
which
are
subject
to
be
variously
affected
;
and
that
it
is
the
peculiar
Nature
of
the
one
to
disjoyn
,
and
separate
into
many
parts
whatever
it
haapens
to
lay
hold
upon
;
of
the
other
,
to
cement
and
assimilate
scatter'd
and
dissentaneous
Substances
,
till
they
resume
one
particular
Form
and
Efficacy
.
And
these
are
the
Powers
and
Vertues
of
the
Soul
of
the
Universe
.
Which
when
they
once
enter
into
the
Organs
of
corruptible
Bodies
,
there
the
Form
of
the
Binary
and
boundless
Principle
shews
it self
most
briskly
,
while
that
of
the
unmixt
and
purer
Principle
lies
as
it
were
dormant
in
Obscurity
.
And
thus
it
happens
,
that
a
Man
shall
rarely
observe
any
such
sort
of
Human
Passion
or
Motion
of
the
Understanding
,
where
there
shall
not
something
appear
,
either
of
Desire
or
Emulation
,
Joy
or
Grief
(
which
certainly
proceed
from
the
more
powerful
Sway
of
the
Dual
Principle
in
Terrestrial
Bodies
,
as
being
subject
to
Disorder
and
Exorbitancy
.
)
Several
Philosophers
therefore
will
have
the
Passions
to
be
so
many
sorts
of
Reasonings
;
seeing
that
both
Desire
,
Grief
and
Anger
are
the
Effects
of
Judgment
.
Others
alledge
the
Vertues
themselves
to
be
Passions
;
Fortitude
being
subject
to
Fear
,
Temperance
to
Voluptuousness
,
and
Justice
to
Avarice
.
Now
the
Soul
being
both
speculative
and
practical
,
contemplating
as
well
Generals
as
Particulars
,
and
seeming
to
comprehend
the
one
by
the
assistance
of
the
Understanding
,
and
the
other
by
the
aid
of
Sence
,
common
Reason
,
which
encounters
the
Same
in
the
Other
,
and
the
Other
in
the
Same
,
endeavors
by
certain
Limits
and
Distinctions
to
separate
One
from
Many
,
and
the
Divisible
from
the
Indivisible
:
but
cannot
accomplish
her
Design
,
nor
be
purely
in
one
or
the
other
,
in
regard
the
Principles
are
so
odly
interwoven
and
intermix'd
,
and
confusedly
hudled
together
.
For
this
Reason
did
God
constitute
a
Receptacle
for
the
Same
and
the
Other
out
of
the
Indivisible
and
Divisible
Substance
to
the
end
there
might
be
Order
in
Variety
.
For
this
was
to
have
a
Being
,
since
that
without
these
,
the
Same
cannot
be
allow'd
to
have
either
Variety
or
Motion
,
or
Procreation
.
Nor
the
Other
be
said
to
have
either
Order
or
Consistence
,
or
Generation
.
For
should
we
grant
the
Same
to
be
different
from
the
Other
,
and
the
Other
to
be
the
same
with
it self
,
such
a
Commixture
would
produce
nothing
Generative
,
but
would
want
a
Third
,
if
I
may
so
call
it
,
Matter
,
to
receive
and
be
dispos'd
of
by
both
,
and
this
is
that
Matter
which
God
first
compos'd
,
when
he
bounded
the
moveable
Nature
of
Bodies
,
by
the
stedfastness
of
the
Understanding
.
Now
then
as
Voice
,
meerly
Voice
,
is
only
an
insignificant
and
brutish
Noise
;
as
Speech
is
only
the
Expression
of
the
Mind
by
significant
Utterance
;
as
Harmony
consists
of
Sounds
and
Intervals
;
which
being
mixt
together
produce
Air
and
Melody
.
Thus
the
passive
Nature
of
the
Soul
was
without
Limits
and
unstable
,
but
afterwards
became
terminated
by
that
common
bound
which
circumscribes
the
divisible
Variety
of
Motion
,
which
having
compris'd
the
Same
and
the
Other
,
by
the
Similitudes
and
Dissimilitudes
of
Numbers
causing
Concord
of
Disagreement
,
becomes
the
Life
of
the
World
,
sober
and
prudent
,
Harmony
it self
,
and
Reason
by
perswasion
overruling
Necessity
,
which
by
several
is
call'd
Fate
or
Destiny
;
by
Empedocles
Friendship
and
Discord
;
by
Heraclitus
,
the
opposite
straining
of
the
Congruity
of
the
World
,
like
the
Strings
of
a
Bow
or
Harp
,
whose
ends
draw
several
ways
;
by
Parmenides
Light
and
Darkness
;
by
Anaxagoras
,
Wisdom
and
Folly
;
by
Zoroastres
,
God
and
the
Devil
,
naming
one
Oromasdes
,
the
other
Arimarius
.
Though
as
for
Euripides
,
he
makes
use
of
the
Copulative
erroneously
for
the
Disjunctive
,
where
he
says
,
—
Jove
,
whether
he
may
be
Necessity
that
Natures
Force
controuls
,
Or
the
Intelligence
of
Human
Souls
.
For
indeed
the
Powers
which
bears
Dominion
over
the
Universe
are
Necessity
and
Wisdom
.
This
is
that
therefore
which
the
Fabulous
Egyptian
intimate
,
feigning
that
when
Orus
was
punish'd
and
dismembred
;
he
bequeath'd
his
Spirit
and
Blood
to
his
Father
,
but
his
Flesh
and
his
Fat
to
his
Mother
;
there
being
no
part
of
the
Soul
which
remain'd
pure
and
unmix'd
,
or
separate
from
the
rest
.
For
that
,
according
to
the
Opinion
of
Heraclitus
,
Harmony
Latent
,
is
of
greater
Value
than
that
which
is
visible
,
as
being
that
wherein
the
blending
Deity
conceal'd
and
sunk
all
Varieties
and
Dissimilitudes
.
Nevertheless
there
appears
in
the
irrational
part
,
a
turbulent
and
boistrous
Temerity
;
in
the
rational
part
,
an
orderly
and
well
marshall'd
Prudence
;
in
the
sensitive
part
,
the
Constraint
of
Necessity
,
but
in
the
Understanding
,
entire
and
perfect
Command
of
it self
.
The
limiting
and
bounding
Power
sympathizes
with
the
whole
and
the
individual
,
by
reason
of
the
nearness
of
their
Relation
.
On
the
other
side
,
the
dividing
Power
fixes
it self
upon
Particulars
,
by
virtue
of
the
divisible
Substance
:
and
the
whole
rejoyces
at
the
Mutation
of
the
Same
into
the
Other
,
as
occasion
requires
.
In
like
manner
,
the
various
Inclinations
of
Men
to
Vertue
and
Vice
,
to
Pleasure
and
Toyl
,
as
also
the
Enthusiasms
and
Raptures
of
Lovers
,
the
Combats
of
Honor
with
lustful
Desires
,
plainly
demonstrate
the
Mixture
of
the
Divine
and
Impassible
,
with
the
Mortal
and
Corporeal
Part
.
Of
which
Plato
himself
calls
the
one
Concupiscence
of
Pleasures
natural
to
our selves
;
the
other
an
Opinion
introduc'd
from
without
aspiring
to
the
chiefest
Good
.
For
passible
Qualities
of
the
Souls
which
are
cross'd
and
hurry'd
to
and
fro
by
the
Affections
arise
from
her self
;
but
she
participates
of
Understanding
,
as
being
infus'd
from
without
,
by
the
more
worthy
Principle
,
which
is
God
.
Nor
is
the
Celestial
Nature
priviledg'd
from
this
.
For
sometimes
it
is
seen
to
encline
the
other
way
,
to
the
more
powerful
Revolution
of
the
Same
.
Nay
,
there
shall
come
a
time
,
as
it
has
happen'd
already
,
when
the
Worlds
moving
Wisdom
shall
grow
dull
and
drowzy
,
drown'd
in
Oblivion
of
its
own
Duty
,
while
that
which
is
familiar
,
and
agreeable
to
the
Body
from
the
beginning
draws
and
winds
back
the
right
hand
Motion
of
the
Universe
,
causing
the
Wheels
to
go
slow
and
heavy
:
Yet
shall
it
not
be
able
however
to
dash
in
pieces
the
whole
Movement
,
for
that
the
Better
Part
rowzing
and
recollecting
her self
,
and
observing
the
Pattern
and
Exemplar
of
the
All-directing
Deity
,
betakes
her self
to
speedy
Imitation
,
and
thereby
retrieves
her
Negligence
,
and
reduces
all
things
again
into
their
former
Order
.
Thus
it
is
demonstrable
by
many
Proofs
,
that
the
Soul
was
not
the
sole
Workmanship
of
the
Deity
,
but
that
having
in
her self
a
certain
Portion
of
innate
Evil
,
it
was
by
him
digested
and
beautify'd
,
while
he
confin'd
its
Infinity
to
the
Unite
,
to
the
end
it
might
be
a
Substance
within
the
Compass
of
certain
Limits
;
intermixing
Order
,
Mutation
and
Variety
by
the
Force
of
the
Same
,
and
the
Other
;
and
lastly
,
working
into
all
these
,
as
far
as
it
was
possible
,
a
mutual
Community
and
Friendship
by
the
Assistance
of
Numbers
and
Harmony
.
Concerning
which
things
,
although
you
have
heard
frequent
Discourses
,
and
have
likewise
read
several
Arguments
and
Disputes
committed
to
writing
upon
the
same
Subjects
,
it
will
not
be
amiss
for
me
also
to
give
a
short
Account
;
after
a
brief
Repetition
of
Plato's
own
Words
.
God
,
saith
he
,
in
the
first
place
withdrew
one
part
from
the
whole
;
which
done
,
he
took
away
ths
half
of
that
;
from
thence
a
Third
Part
,
Sesquialter
in
proportion
to
the
Second
,
and
Triple
to
the
First
:
Then
a
Fourth
Part
,
double
to
the
Second
;
next
a
Fifth
Part
,
being
the
Triple
of
the
Third
;
then
a
Sixth
,
the
Eighth
Part
of
the
Third
;
and
lastly
,
a
Seventh
,
being
the
Twenty
Seventh
Part
of
the
First
.
This
done
,
he
fill'd
up
the
Duple
and
Triple
Intervals
,
retrenching
also
from
thence
certain
other
Particles
,
and
placing
them
in
the
midst
of
those
Intervals
;
so
that
in
every
Interval
there
might
be
two
Medieties
,
the
one
exceeding
and
being
exceeded
by
one
and
the
same
part
of
the
Extreams
;
the
other
equally
exceeding
,
and
being
equally
exceeded
by
the
same
Number
.
Now
in
regard
that
from
these
Connexions
in
the
first
Spaces
there
arose
the
Intervals
of
Sesquialters
,
Sesquiterces
and
Octaves
,
he
fill'd
up
all
the
Sesquiterces
belonging
to
the
Octave
Interval
,
leaving
a
part
of
every
one
,
and
the
distance
of
the
Part
so
taken
from
Number
to
Number
,
having
for
their
Bounds
or
Limits
256
,
and
343.
Here
the
Question
will
be
first
concerning
the
Quantity
,
next
concerning
the
Order
,
and
in
the
third
place
,
concerning
the
Force
and
Vertue
of
the
Numbers
.
As
to
the
Quantity
,
we
are
to
consider
which
he
takes
in
double
Intervals
.
As
to
the
Order
,
whither
they
are
to
be
plac'd
in
one
Row
,
according
to
the
Direction
of
Theodorus
,
or
as
Cranter
will
have
them
,
in
the
Form
of
a
Λamda
,
placing
the
Unite
at
the
top
,
and
the
Duples
and
Triples
apart
by
themselves
in
two
several
Files
.
Lastly
,
we
are
to
examine
of
what
Use
and
Vertue
they
are
in
the
Structure
and
Composition
of
the
Soul
.
As
to
the
first
,
we
shall
relinquish
the
Opinion
of
those
who
affirm
,
that
it
is
enough
,
in
Proportions
,
to
consider
the
Nature
of
the
Intervals
,
and
the
Medieties
,
which
fill
up
their
Vacancies
:
The
Demonstration
being
to
be
made
out
of
whatsoever
Numbers
that
have
Spaces
sufficient
to
receive
the
aforesaid
Proportion
.
For
this
being
granted
,
it
makes
the
Demonstration
obscure
,
without
the
help
of
Schemes
,
and
drives
us
from
another
Theory
,
which
carries
with
it
a
delight
not
unbecoming
Philosophy
.
Beginning
therefore
from
the
Unite
let
us
place
the
Duples
and
Triples
apart
;
and
there
will
be
on
the
one
side
,
2
,
4
,
8
,
on
the
other
,
3
,
9
,
27.
Of
which
Numbers
,
including
the
Unite
,
two
and
four
make
seven
,
besides
that
,
the
Number
circumscribing
the
whole
Number
,
is
the
Seventh
.
For
not
only
here
,
but
upon
other
Occasions
,
the
Sympathy
of
the
Quaternary
Number
with
the
Septenary
is
apparent
.
For
there
is
this
peculiar
to
that
Quaternary
Number
Thirty
six
,
so
much
celebrated
by
the
Pythagoreans
,
for
this
more
particularly
worthy
Admiration
,
that
it
is
compos'd
of
the
four
first
even
Numbers
;
and
the
four
first
odd
Numbers
.
The
fourth
Connexion
is
made
of
Numbers
put
together
in
order
:
The
first
Connexion
being
of
One
and
Two
,
the
second
of
Odd.
For
placing
the
Unite
which
is
common
to
both
before
,
he
first
takes
8
,
and
then
27
,
as
it
were
pointing
out
with
the
Finger
where
to
place
each
particular
sort
.
|
Even
Number
.
|
Odd
Number
.
|
|
1
|
7
|
|
2
—
2
|
3
—
3
|
|
4
|
9
|
|
4
—
8
|
3
—
9
|
|
32
|
27
|
|
36
|
36
|
These
Places
are
so
deprav'd
in
the
Original
,
that
the
Sense
is
lost
.
But
it
belongs
to
others
to
explain
these
things
more
accurately
and
distinctly
,
while
we
content
our selves
with
only
what
remains
,
as
peculiarly
proper
to
the
Subject
in
hand
.
For
it
was
not
out
of
Vain-glory
,
to
boast
his
Skill
in
the
Mathematical
Sciences
,
that
Plato
inserted
in
a
Treatise
of
Natural
Philosophy
this
Discourse
of
Harmoniacal
and
Arithmetical
Medieties
,
but
believing
them
both
apt
and
convenient
to
demonstrate
the
Structure
and
Composition
of
the
Soul
.
For
some
there
are
who
seek
these
Proportions
,
in
the
swift
Motions
of
the
Spheres
of
the
Planets
,
Others
rather
in
the
Distances
,
others
in
the
Magnitude
of
the
Stars
;
others
more
accurate
and
nice
in
their
Inquiry
,
seek
for
the
same
Proportions
in
the
Diameters
of
the
Epicycles
:
as
if
the
Supream
Architect
,
for
the
Sake
of
These
;
had
adapted
the
Soul
,
divided
into
seven
parts
,
to
the
Celestial
Bodies
.
Many
also
there
are
,
who
hither
transfer
the
Inventions
of
the
Pythagoreans
,
tripling
the
Distances
of
Bodies
from
the
Middle
.
This
is
done
by
placing
the
Unite
next
the
Fire
;
Three
,
next
the
Earth
which
is
opposite
to
our
Earth
;
Nine
,
next
the
Earth
;
27
next
the
Moon
.
Next
to
Mercury
84.
Upon
Venus
143
,
and
upon
the
Sun
729.
Which
is
both
a
Tetragonal
and
Cubical
Number
:
from
whence
it
is
,
that
they
also
call
the
Sun
a
Tetragon
and
a
Cube
:
and
by
this
way
of
tripling
they
also
reduce
the
other
Stars
to
Proportion
.
But
these
People
may
be
thought
to
dote
,
and
to
wander
very
much
from
Reason
,
if
there
be
any
use
of
Geometrical
Demonstration
,
since
by
their
Mistakes
we
find
that
the
most
probable
Proofs
proceed
from
thence
;
and
that
though
they
who
most
strictly
adhere
to
Probability
,
do
not
always
make
out
their
Positions
so
exactly
,
yet
they
approach
the
nearest
to
Truth
,
when
they
say
that
the
Diameter
of
the
Sun
,
compar'd
with
the
Diameter
of
the
Earth
,
bears
the
Proportion
of
42
to
1.
The
Diameter
of
the
Earth
to
that
of
the
Moon
carrys
a
Tripple
Proportion
.
And
for
that
which
appears
to
be
the
least
of
the
fix'd
Stars
,
the
Diameter
of
it
is
no
less
then
the
third
part
of
the
Diameter
of
the
Earth
,
and
the
whole
Globe
of
the
Earth
to
the
whole
Globe
of
the
Moon
is
as
seven
to
Twenty
One
.
The
Diameters
of
Venus
and
the
Earth
bear
a
duple
,
the
Globes
or
Spheres
of
both
an
Octave
Proportion
.
The
Distance
of
the
Shadow
of
the
Eccliptick
to
the
Diameter
of
the
Moon
holds
a
Triple
Proportion
and
the
Deviation
of
the
Moon
from
the
middle
of
the
Signs
either
to
the
one
or
the
other
side
,
is
a
twelfth
Part
.
Her
Positions
as
to
the
Sun
,
either
in
Triangular
or
Quadrangular
distances
gives
her
the
Form
when
she
appears
as
in
the
first
Quarter
,
and
almost
at
the
Full
:
but
when
she
comes
to
be
quite
round
,
that
is
,
when
she
has
run
through
half
the
Signs
,
she
then
makes
as
it
were
a
kind
of
Concord
of
a
Diapason
.
But
in
regard
the
Motions
of
the
Sun
are
slowest
when
he
arrives
at
the
Solstices
,
and
swiftest
when
he
comes
to
the
Equinoxes
,
by
which
he
takes
from
the
Day
,
or
adds
to
the
Night
,
the
Proportion
holds
thus
.
For
the
first
thirty
Days
after
the
Winter
Solstice
,
he
adds
to
the
Day
a
sixth
part
of
the
Length
,
wherein
the
longest
Night
exceeded
the
shortest
:
the
next
thirty
Days
,
he
adds
a
third
Part
;
to
all
the
rest
,
till
the
Equinox
,
by
Sextuple
and
triple
Distances
to
even
the
Irregularity
of
time
.
Moreover
the
Caldeans
make
a
Spring
to
hold
the
Proportion
of
a
Diatessaron
to
Autumn
;
of
a
Diapente
to
the
Winter
,
and
of
a
Diapason
to
the
Summer
.
But
if
Euripides
rightly
divided
the
Year
,
where
he
says
,
Six
Months
the
parching
Heats
of
Summer
raign
;
And
six
of
hoary
Winters
Cold
complain
:
Two
Months
doth
vernal
Pride
the
Fields
array
,
And
two
Months
more
to
Autumn
Tribute
pay
.
Then
the
Seasons
shall
be
said
to
change
in
Octave
Proportion
.
Others
there
are
,
who
fancy
the
Earth
to
be
in
the
lowest
String
of
the
Harp
,
according
to
the
most
antient
Scale
call'd
Proslambanomenos
,
or
Are
,
and
so
proceeding
,
place
the
Moon
in
B
mi
:
Mercury
and
Venus
in
C
fa
ut
and
D
sol
re
;
the
Sun
they
likewise
place
in
Elami
,
as
in
the
midst
of
the
Diapason
a
Fifth
above
the
Earth
,
and
a
Fourth
from
the
Sphere
of
the
fixed
Stars
.
But
neither
does
this
pleasant
Conceit
of
theirs
come
near
the
Truth
,
neither
do
they
in
any
wise
approach
the
Accurateness
of
Proportion
.
However
,
they
who
will
not
allow
these
things
to
depend
upon
Plato's
Sentiments
,
yet
will
they
grant
the
same
to
partake
of
Musical
Proportions
.
So
that
there
being
five
Tetrachords
of
Base
and
Tenor
,
of
mean
Notes
conjoyn'd
from
Alamire
with
B
flat
,
and
Notes
disjoyn'd
from
B
sharp
to
Elimi
sharp
,
and
the
Treble
Tetrachord
from
Elimi
to
Alamire
in
G
sol
re
ut
Clift
in
these
five
Distances
they
place
all
the
Planets
;
making
the
first
Tetrachord
from
the
Moon
to
the
Sun
,
all
observing
the
Solar
Motion
:
the
next
from
the
Sun
to
the
fiery
Planet
of
Mars
:
the
third
between
this
and
Jupiter
,
the
fourth
from
thence
to
Saturn
,
and
the
fifth
from
Saturn
to
the
Sphere
of
the
fix'd
Stars
:
So
that
the
Sounds
and
Notes
which
bound
the
five
Tetrachords
bear
the
same
Proportion
with
the
Intervals
of
the
Planets
.
This
might
be
more
probable
among
the
Antient
Musicians
,
who
as
well
we
know
confin'd
their
Scale
to
seven
standing
Notes
equal
in
Number
to
the
Number
of
the
Planets
.
But
the
Moders
adding
the
Proslambanomenos
or
Are
,
which
is
a
full
Tone
in
descent
from
B
mi
,
have
multiply'd
the
whole
Scheme
into
the
double
Diapason
,
and
thereby
confounded
the
Natural
Order
of
the
Concords
,
while
the
Diapente
happens
to
be
before
the
Tetrachordon
,
with
the
Addition
of
the
whole
Tone
in
the
Base
.
Whereas
Plato
makes
his
Addition
in
the
upper
Part
.
For
in
his
Politick
Discourses
,
he
says
,
that
every
one
of
the
Eight
Spheres
rouls
about
a
Syren
,
which
is
fix'd
upon
each
of
the
tuneful
Globes
,
and
that
they
all
sing
one
unvary'd
Counterpoint
,
and
unfigur'd
without
diversity
of
Modulation
,
taking
every
one
their
peculiar
Concords
,
which
together
compleat
a
melodious
Consort
.
1
Tetrachord
:
2.
Tet
:
3.
Tet
.
4.
Tet
.
5.
Tet
.
They
further
add
,
that
their
Harmonious
plain
Song
serves
them
to
celebrate
several
Divine
Mysteries
no
less
delightfully
useful
,
while
Celestial
Voices
,
according
with
Heavenly
Instruments
,
may
seem
to
serve
as
a
Recreation
to
those
that
are
oblig'd
continually
to
dance
the
Sacred
Rounds
of
Nature
.
Nor
was
there
Necessity
of
a
fuller
Chorus
,
in
regard
that
within
the
Confines
of
eight
Notes
,
lay
the
first
Bounds
and
Limits
of
all
Duple
and
Triple
Proportions
;
The
Unite
being
added
to
the
Separations
of
the
Even
and
Odd
Numbers
.
And
certainly
from
hence
it
was
,
that
the
Antients
rais'd
their
Invention
of
nine
Muses
;
of
which
eight
were
employ'd
in
Celestial
Affairs
;
the
Ninth
was
to
take
care
of
things
Terrestrial
,
and
to
reduce
and
reform
the
Inequality
and
Confusion
of
Error
and
jarring
Variance
.
Now
then
consider
whether
the
Soul
does
not
roul
and
turn
and
manage
the
Heavens
,
and
the
Celestial
Bodies
by
means
of
those
Harmonious
Concords
and
equal
Motions
that
are
wrought
and
fermented
within
her
;
being
her self
most
wise
and
most
just
:
and
such
she
became
by
Vertue
of
Harmonical
Proportions
.
Whose
Images
are
imprinted
by
the
Incorporeal
into
the
discernable
and
visible
Parts
and
Bodies
of
the
World
.
But
the
Chief
and
most
predominating
Power
is
mix'd
in
the
Soul
,
which
renders
her
obsequient
and
obedient
to
the
most
supream
and
divinest
Part
of
all
the
rest
at
the
same
time
,
unanimously
consenting
.
For
the
Soveraign
Artificer
and
Creator
finding
a
strange
Disorder
and
erroneous
Confusion
in
the
Motions
of
the
discompos'd
and
unruly
Soul
,
which
was
still
at
variance
with
her self
,
some
things
he
divided
and
separated
,
others
he
brought
together
,
and
reconcil'd
to
a
mutual
Sympathy
,
making
use
of
Harmony
and
Numbers
.
By
Vertue
of
which
the
slightest
and
meanest
of
insensible
Substances
,
even
Sticks
and
Stones
,
the
Roots
of
Plants
,
the
Rinds
of
Trees
,
the
Skins
and
Excrescences
of
Beasts
,
with
the
Superfluities
of
their
Concoction
,
according
to
their
various
Mixtures
,
Compositions
and
Temperatures
,
some
become
the
charming
Objects
of
the
Sight
,
others
afford
most
pleasing
perfumes
and
wholsome
Medicaments
for
the
Succour
and
Relief
of
Mankind
,
while
others
are
wrought
and
hollow'd
to
send
forth
those
pleasing
Sounds
that
ravish
even
the
Soul
it self
with
the
Reflections
of
her
conceal'd
Beauties
and
Concinnities
.
And
for
this
Reason
it
was
that
Zeno
the
Citizen
encouraged
and
perswaded
Youth
to
frequent
the
Theaters
,
there
to
observe
the
Variety
of
melodious
Sounds
that
proceeded
from
Horns
or
Cornets
,
wooden
Haut-boys
,
Flutes
and
Reeds
,
or
any
other
Musical
Instruments
,
to
which
the
Contrivance
of
Art
had
rightly
apply'd
the
Reason
of
Number
and
Proportion
.
Not
that
we
will
here
maintain
with
the
Pythagoreans
that
all
things
resemble
Number
,
for
that
requires
a
long
Discourse
to
prove
it
.
But
where
mutual
Society
and
Sympathy
arises
from
Discord
and
Dissimilitude
,
that
the
Cause
of
this
is
Moderation
and
Order
,
was
a
thing
not
conceal'd
from
the
less
studious
Poets
;
who
therefore
to
Persons
full
of
Humanity
,
sweet
of
Disposition
,
and
friendly
,
gave
the
Epithite
of
evenly
concinnated
:
On
the
other
side
,
Men
of
rugged
and
malicious
Dispositions
they
call'd
Unevenly
Temper'd
,
as
if
Enmity
and
Discord
were
nothing
but
a
sort
of
Disproportion
.
For
this
reason
,
he
who
writes
Pindarus's
Elegy
gives
him
this
Encomium
.
—
So
were
his
Manners
fram'd
That
Strangers
still
his
sweet
Demeanor
fam'd
;
To
all
Domestick
born
a
Friend
so
true
,
That
they
that
knew
him
only
Friendship
knew
.
The
Poets
plainly
hence
inferring
Complacency
of
Humor
,
and
the
Aptitude
of
a
Person
to
fit
himself
to
all
Tempers
to
be
an
Excellency
aspiring
to
Vertue
it self
.
Which
Pindarus
himself
also
testifies
speaking
of
Alcimedon
.
He
fears
not
Orcus
nor
the
Stygian
Night
,
Who
acts
in
Consonance
with
Truth
and
Right
.
Nor
must
we
believe
that
the
Theologists
,
who
were
the
most
antient
Philosophers
,
order'd
the
Pictures
and
Statues
of
the
Gods
to
be
made
with
musical
Instruments
in
their
Hands
,
as
if
they
thought
the
Gods
no
better
than
Pipers
or
Harpers
,
but
to
signifie
that
nothing
so
much
denoted
the
Structure
of
the
World
to
be
the
Master-piece
of
a
God
,
as
the
Order
and
Sympathy
of
the
Creation
.
Now
then
as
it
would
be
absurd
and
ridiculous
for
any
Man
to
search
for
Sesquiterces
,
Sesquialters
and
Duples
in
the
Neck
or
Belly
or
Sides
of
a
Lute
or
Harp
(
though
every
one
of
these
must
also
be
allow'd
their
Symmetry
of
Length
and
Thickness
)
the
Harmony
and
Proportion
of
Concords
being
to
be
sought
for
in
the
Sounds
;
so
't
is
most
probable
that
the
Bodies
of
the
Stars
,
the
Distances
of
the
Spheres
,
and
the
Swiftness
of
their
Motions
and
Revolutions
,
as
instrumental
Organs
,
have
their
sundry
Proportions
as
well
one
to
another
,
as
to
the
whole
Fabrick
,
though
the
Measure
of
the
Quantity
be
unknown
to
us
.
However
we
are
to
imagine
that
the
Principle
,
Effect
and
Efficacy
of
these
Numbers
and
Proportions
,
which
the
supream
Architect
made
use
of
,
is
that
same
Agreement
,
Harmony
and
Consent
of
the
Soul
with
it self
,
by
means
of
which
Numbers
she
replenish'd
the
Heavens
themselves
,
when
she
came
to
actuate
and
perform
her
Office
there
,
with
so
many
infinite
Beauties
;
and
governs
the
Earth
by
vertue
of
the
several
Seasons
,
and
other
Alterations
wisely
and
artificially
measur'd
and
vary'd
as
to
Mixture
and
Temperature
,
as
well
for
the
Generation
as
Preservation
of
all
Terrestrial
Productions
.
Plutarch's
Morals
:
Vol.
II
.
That
a
Philosopher
ought
chiefly
to
Converse
with
great
Men
.
Translated
from
the
Greek
by
Knightly
Chetwood
.
This
Epistolary
discourse
was
wrote
against
an
ill
bred
sort
of
Philosophers
,
who
neither
would
take
the
charge
of
the
Education
of
great
Persons
themselves
,
nor
would
suffer
others
to
do
it
,
though
the
Author
seems
here
only
to
vindicate
his
Friend
,
it
is
in
Truth
an
Apology
for
himself
,
who
bred
up
an
Emperor
,
and
spent
most
part
of
his
time
(
to
good
purpose
)
in
the
greatest
Court
in
the
World
:
This
and
several
other
of
his
Moral
Discourses
seems
to
be
hastily
dictated
,
so
that
there
is
no
great
choice
in
his
Words
,
or
measure
in
his
Periods
,
or
strict
method
in
the
whole
:
However
the
Treasure
of
ancient
Learning
and
good
Sence
,
which
is
to
be
found
in
him
,
as
it
was
frequently
made
use
of
by
the
most
Eloquent
Greek
Fathers
,
so
it
is
sufficient
to
recommend
his
Works
to
all
lovers
of
Larning
and
good
Manners
.
THE
Resolution
which
you
have
taken
to
enter
into
the
Friendship
and
Familiarity
of
Soranus
,
that
by
the
frequent
opportunities
of
conversing
with
him
,
you
may
cultivate
and
improve
a
Soil
,
which
gives
such
early
promises
of
a
plentiful
Harvest
,
is
an
undertaking
which
will
not
only
oblige
his
Relations
and
Friends
,
but
redound
very
much
to
the
advantage
of
the
publick
;
and
(
notwithstanding
the
Peevish
Censures
of
some
Morose
or
Ignorant
People
)
it
is
so
far
from
being
an
argument
of
aspiring
and
vain-glorious
Temper
,
that
it
shows
you
to
be
a
Lover
of
Vertue
and
good
Manners
,
and
a
zealous
Promoter
of
the
common
Interest
of
Mankind
.
They
themselves
are
rather
to
be
accused
of
an
indirect
,
but
more
Vehement
sort
of
Ambition
,
who
would
not
upon
any
Terms
be
found
in
the
Company
,
or
so
much
as
be
seen
to
give
a
civil
Salute
to
a
Person
of
quality
.
For
how
unreasonable
would
it
be
to
enforce
a
well
disposed
Young
Gentleman
,
and
one
who
needs
the
direction
of
a
wise
Governour
,
to
such
complaints
as
these
,
I
could
wish
that
instead
of
these
advantages
of
Fortune
,
this
Title
and
this
Estate
to
which
I
was
born
,
that
I
had
been
the
Son
of
some
Scriviner
or
pitiful
Mechanic
,
that
I
might
like
them
,
have
the
Conversation
of
such
a
Man
as
Socrates
,
enjoy
his
Company
,
and
hear
his
instructive
Lessons
of
Morality
.
Aristo
of
Chios
.
So
far
I
am
sure
was
an
excellent
Philosopher
from
being
of
their
humour
,
that
when
he
was
censured
for
exposing
and
prostituting
the
Dignity
of
Philosophy
,
by
his
freedom
to
all
comers
,
he
answered
,
That
he
could
wish
that
Nature
had
given
understanding
to
wild
Beasts
,
that
they
too
might
be
capable
of
being
his
Hearers
.
Shall
we
then
deny
that
priviledge
to
Men
of
Interest
and
Power
,
which
this
good
Man
would
have
communicated
(
if
it
had
been
possible
)
to
the
brute
Beasts
?
But
these
Men
have
taken
up
a
false
notion
of
Philosophy
,
they
make
it
much
like
the
Art
of
Statuary
,
whose
business
is
to
carve
out
a
liveless
Image
,
in
the
most
exact
figure
and
proportion
,
and
then
to
raise
it
upon
its
pedestal
,
where
it
is
to
continue
for
ever
,
the
true
Philosophy
is
of
a
quite
different
nature
,
it
is
a
spring
and
principle
of
Motion
where
ever
it
comes
;
it
makes
Men
active
and
industrious
,
it
sets
every
Whoel
and
Faculty
of
going
,
it
stores
our
Minds
with
axioms
and
rules
,
by
which
to
make
a
sound
Judgment
,
it
determines
the
Will
to
the
choice
of
what
is
honourable
and
just
:
and
it
wings
all
our
faculties
to
the
swiftest
Prosecution
of
it
.
It
is
accompanied
with
an
Elevation
and
Nobleness
of
mind
,
joyned
with
a
coolness
and
sweetness
of
Behaviour
?
Back'd
with
a
becoming
assurance
and
inflexible
resolution
.
And
from
this
diffussiveness
of
the
Nature
of
good
,
it
follows
that
the
best
and
most
accomplished
Men
are
inclined
to
converse
with
Persons
of
the
highest
condition
.
Indeed
a
Physitian
if
he
have
any
good
nature
and
sence
of
honour
,
would
be
more
ready
to
cure
an
Eye
which
is
to
see
and
to
watch
for
a
great
many
thousands
,
than
that
of
a
private
Person
;
how
much
more
then
ought
a
Philosopher
to
form
and
fashion
,
to
rectifie
and
cure
the
Soul
of
such
an
one
,
who
is
(
if
I
may
so
express
it
)
to
inform
the
Body
Politic
?
Who
is
to
think
and
understand
for
so
many
others
,
to
be
in
a
great
measure
the
Rule
of
Reason
,
the
Standard
of
Law
and
Model
of
Behaviour
,
by
which
all
the
rest
will
square
and
direct
their
Actions
?
Suppose
a
Man
to
have
a
Talent
at
finding
out
Springs
,
and
contriving
of
aquaeducts
(
a
piece
of
skill
for
which
Hercules
and
others
of
the
Ancients
are
much
celebrated
in
History
)
surely
he
could
not
so
satisfactorily
employ
himself
in
sinking
a
Well
,
or
deriving
Water
to
some
private
Seat
,
or
contemptible
Cottage
,
as
to
supply
Conduits
to
some
fair
and
populous
City
,
to
relieve
an
Army
just
perishing
with
Thirst
,
or
to
refesh
and
adorn
with
Fountains
and
cool
Streams
,
the
beautiful
Gardens
of
some
Glorious
Monarch
.
There
is
a
passage
of
Homer
very
pertinent
to
this
purpose
,
in
which
he
calls
Minos
{αβγδ}
which
as
Plato
interprets
it
,
signifies
the
Disciple
and
Companion
of
Jupiter
,
it
were
beneath
his
Dignity
indeed
to
teach
private
Men
,
such
as
care
only
for
a
family
,
or
indulge
their
useless
Speculations
;
but
Kings
are
Scholars
Worthy
the
Tuition
of
a
God
.
Who
when
they
are
well
advised
,
just
,
good
and
magnanimous
,
never
fail
to
procure
the
Peace
and
Prosperity
of
all
their
Subjects
.
The
Naturalists
tells
us
that
the
Eryngium
or
Eringo
hath
such
a
Property
with
it
,
that
if
one
of
the
Flock
do
but
taste
it
,
all
the
rest
will
stand
stock
still
in
the
same
place
,
till
the
Shepherd
had
taken
it
out
of
his
Mouth
.
Whether
this
be
true
or
no
it
is
manifest
by
experience
,
{αβγδ}
.
that
the
Effluvias
of
Power
(
the
Actions
and
Examples
of
great
Men
)
have
such
a
peircing
and
assimulating
quality
,
that
fire
it self
scarce
excels
them
in
Activity
.
The
effects
of
Philosophy
indeed
are
different
according
to
the
difference
of
inclinations
in
Men
,
if
indeed
it
lights
on
such
a
one
who
loves
a
dull
and
inactive
sort
of
life
,
that
makes
himself
the
Center
,
and
the
little
conveniences
of
life
the
Circumference
of
all
his
thoughts
,
such
a
one
does
Contract
the
Sphere
of
her
Activity
,
so
that
having
only
made
easie
and
comfortable
the
life
of
a
single
Person
,
it
fails
and
dies
with
him
:
But
when
it
finds
a
Man
of
a
ruling
Genius
,
one
fitted
for
Conversation
,
and
able
to
grapple
with
the
difficulties
of
public
business
,
if
it
once
possess
him
with
Principles
of
Honesty
,
Honour
and
Religion
,
{αβγδ}
.
this
Man
takes
a
compendious
method
,
by
doing
good
to
one
to
oblige
a
great
part
of
Mankind
.
Such
was
the
effect
of
Anaxagoras
his
Conversation
with
Pericles
,
Plato's
with
Dion
,
and
of
Pythagoras
with
the
principal
Statesmen
of
all
Italy
.
Plato
himself
took
a
Voyage
when
he
had
the
concern
of
an
expedition
lying
upon
him
,
to
see
and
hear
Athenidorous
,
and
Scipio
sent
for
Panetius
,
As
Posidonius
observes
.
when
he
was
Commissioned
by
the
Senate
to
take
a
Survey
of
the
manners
of
the
Justice
or
Injustice
,
which
was
practised
in
their
Provinces
;
and
what
a
pretty
sort
of
return
would
it
have
been
in
Panetius
to
send
word
back
—
if
indeed
you
were
in
a
private
Capacity
,
John
a
Nokes
or
Jack
a
Stiles
,
that
had
a
mind
to
get
into
some
obscure
Corner
or
Cell
,
to
state
Cases
and
resolve
Syllogisms
,
I
should
very
gladly
have
accepted
your
Invitation
but
now
because
you
are
the
Son
of
Paulus
Aemilius
,
twice
Consul
,
and
Grandson
of
that
Scipio
,
who
was
Sirnamed
from
his
Conquest
of
Hannibal
and
Afric
,
I
cannot
with
honour
hold
any
Conversation
with
you
.
The
Objection
which
they
bring
from
the
two
kinds
of
Discourse
,
one
of
which
is
mental
,
{αβγδ}
the
other
express'd
in
words
or
interpretative
of
the
former
,
together
with
the
Poetical
Trappings
which
belong
to
the
Distinction
are
so
stale
and
pedantical
,
that
they
are
best
answered
by
laughter
or
silence
;
however
thus
much
shall
be
said
,
that
the
end
of
them
both
is
to
keep
our
minds
in
the
first
place
in
a
good
and
even
Composure
,
and
next
to
keep
up
a
good
Correspondence
with
others
;
for
he
that
hath
attained
to
Vertue
by
the
Methods
of
Philosophy
hath
his
mind
always
in
Tune
and
good
Temper
;
he
is
not
struck
with
those
Reproaches
of
Conscience
,
which
cause
the
acutest
Sense
of
Pain
,
and
are
the
natural
punishments
of
our
Follies
;
but
he
enjoys
(
the
great
Prerogative
of
a
good
Man
)
to
be
always
easie
and
in
amity
with
himself
.
No
factious
lusts
,
reasons
just
Powers
controul
,
Nor
kindle
Civil
Discord
in
his
Soul
.
His
Passion
does
not
stand
in
defiance
to
his
reason
,
nor
do
his
Reasonings
cross
,
and
thwart
one
the
other
,
but
he
is
always
consistent
to
himself
;
the
very
Joys
of
wicked
Men
are
tumultuary
and
confus'd
,
like
those
who
dwell
in
the
Borders
of
two
great
Empires
at
variance
,
always
insecure
,
and
in
perpetual
Alarums
;
whilest
a
Good
Man
enjoys
an
uninterrupted
Peace
and
Serenity
of
Mind
,
which
excels
the
other
not
only
in
duration
,
but
in
Sense
of
pleasure
too
.
As
for
the
other
sort
of
Reason
,
that
which
consists
in
expression
of
it self
to
others
,
Pindar
says
very
well
,
that
it
was
not
mercenary
in
old
time
,
nor
indeed
is
it
so
now
,
but
by
the
baseness
and
ambition
of
a
few
is
made
use
of
to
serve
their
poor
secular
Interest
;
for
if
the
Poets
represent
Venus
her self
as
much
offended
with
those
,
who
make
a
Trade
and
Traffick
of
the
Passion
of
Love
;
how
much
more
reasonably
may
we
suppose
that
Urania
,
and
Clio
and
Caliope
have
an
Indignation
against
those
who
set
Learning
,
and
Philosophy
to
Sale
?
Certainly
the
gifts
and
endowments
of
the
Muses
ought
much
rather
to
be
priviledged
from
such
mean
considerations
,
—
if
indeed
some
have
made
Fame
and
Reputation
one
of
the
ends
of
their
Studies
,
they
used
it
only
as
an
Instrument
to
get
Friends
,
since
we
find
by
common
observation
that
Men
only
praise
them
whom
they
love
,
if
they
sought
it
for
its
own
praise
,
they
were
as
much
mistaken
as
Ixion
,
when
he
embraced
a
Cloud
instead
of
Juno
;
for
there
is
nothing
so
fleeting
,
so
changeable
and
inconstant
as
popular
applause
,
it
is
but
a
pompous
shadow
,
and
hath
no
manner
of
solidity
and
duration
in
it
;
but
a
wise
Man
if
he
design
to
engage
in
business
and
matters
of
State
,
will
so
far
aim
at
Fame
and
Popularity
,
as
that
he
may
be
better
enabled
to
benefit
others
;
for
it
is
a
difficult
and
very
unpleasant
Task
to
do
good
to
those
who
are
disaffected
to
our
Persons
.
It
is
the
good
opinion
men
have
of
us
,
which
disposes
Men
to
give
credit
to
our
Doctrine
:
As
Light
is
a
greater
good
to
those
who
see
others
by
it
,
then
to
those
who
only
are
seen
:
So
is
Honour
of
a
greater
benefit
to
those
who
know
how
to
use
it
,
than
to
those
who
are
careless
or
insensible
of
it
.
But
even
such
a
one
who
withdraws
himself
from
the
noise
of
the
World
,
who
loves
privacy
and
indulges
his
own
thoughts
will
show
that
respect
to
the
good
word
of
the
People
,
as
Hippolytus
did
to
Venus
,
though
he
abstain
from
her
Mysteries
,
he
will
pay
his
Devotions
at
a
Distance
,
but
he
will
not
be
so
Cynical
and
sullen
,
as
not
to
hear
with
gladness
the
commendations
of
vertuous
Men
like
himself
;
he
will
neither
engage
himself
in
a
restless
pursuit
of
Wealth
,
Interest
or
Honour
,
nor
will
he
on
the
other
hand
be
so
rustick
and
insensible
as
to
refuse
them
in
a
moderate
degree
;
when
they
fairly
come
in
his
way
;
in
like
manner
he
will
not
court
and
follow
hansom
and
beautiful
Youths
,
but
will
rather
chuse
such
who
are
of
a
teachable
Disposition
,
of
a
gentile
behaviour
and
lovers
of
Learning
:
The
Charms
and
Graces
of
Youth
will
not
make
a
Philosopher
shy
of
their
Conversation
,
when
the
endowments
of
their
Minds
,
are
answerable
to
to
the
Features
of
their
Bodies
;
the
case
is
the
same
when
greatness
of
place
and
fortune
concur
with
a
well
dispos'd
Mind
in
the
same
Person
,
he
will
not
therefore
forbear
loving
and
respecting
them
,
nor
be
afraid
of
the
name
of
a
Courtier
,
nor
think
it
a
Curse
that
such
attendance
and
dependance
should
be
his
Fate
.
Those
who
chast
Venus
gifts
prophanely
fly
,
Were
born
unlovely
,
unlamented
dy
.
The
application
is
easie
to
the
matter
in
hand
.
A
Philosopher
therefore
,
though
of
a
retir'd
humor
,
will
be
thus
affected
;
but
such
a
one
who
generously
designs
his
Studies
for
the
publick
Advantage
,
will
chearfully
embrace
their
advances
of
Friendship
,
will
hear
as
well
as
be
heard
,
lay
aside
his
Scholastical
Terms
and
Distinctions
,
nor
confound
his
novices
with
the
barbarous
sound
of
baralypton
.
I
plow
the
spacious
Berecynthian
fields
,
says
one
boastingly
in
the
Poet
;
the
same
Man
if
he
were
as
much
a
Lover
of
Mankind
,
as
of
Husbandry
,
would
much
rather
bestow
his
Pains
on
such
a
Farm
,
the
Fruits
of
which
would
serve
a
great
number
,
then
to
be
always
dressing
the
Olive-yard
of
some
Cynical
Malecontent
,
which
when
all
was
done
would
scarce
yield
Oyl
enough
to
dress
a
Salad
,
or
to
supply
his
Lamp
in
the
long
Winter
Evenings
.
Epicurus
himself
,
who
places
happiness
in
the
profoundest
quiet
,
and
sluggish
inactivity
,
as
the
only
secure
Harbour
from
the
storms
of
this
troublesom
World
,
could
not
but
confess
Almost
the
same
words
with
those
of
our
Saviour
,
It
is
more
blessed
to
give
than
to
receive
.
So
that
a
Man
can
scarcely
be
a
true
Epicure
without
practising
some
of
the
Mxaims
of
Christianity
.
Agliia
,
Euphorsyne
and
Thalia
.
that
it
is
both
more
noble
and
delightful
to
do
;
than
to
receive
a
kindness
;
for
there
is
nothing
which
produces
so
human
and
genuine
a
sort
of
pleasure
,
as
that
of
doing
good
,
he
who
first
gave
the
Name
of
the
three
Graces
well
understood
this
,
for
they
all
signifie
*
Delectation
and
Joy
.
This
is
so
evidently
true
,
that
we
all
receive
good
turns
blushing
,
and
with
some
confusion
,
but
we
are
always
gay
and
well
pleased
,
when
we
are
conferring
one
.
If
then
it
is
so
pleasant
to
do
good
to
a
few
,
how
are
their
Hearts
dilated
with
joy
,
who
are
Benefactors
to
whole
Cities
,
Provinces
and
Kingdoms
?
And
such
Benefactors
are
they
who
instil
good
Principles
into
those
,
upon
whom
so
many
Millions
do
depend
:
On
the
other
hand
,
those
who
debauch
the
minds
of
great
Men
,
as
Sychophants
,
false
Informers
,
and
Flatterers
worse
then
both
,
manifestly
do
,
are
the
Center
of
all
the
Curses
of
a
Nation
,
as
Men
who
do
not
only
infuse
deadly
Poyson
into
the
Cestern
of
a
private
House
,
but
into
the
public
Springs
of
which
so
many
Thousands
are
to
Drink
.
The
People
therefore
thought
it
sufficient
punishment
for
the
hangers
on
of
Callias
,
to
have
that
biting
Poet
Eupolis
expose
them
in
his
Comedies
:
But
as
for
the
Favorites
of
those
excreable
Tyrants
,
Apollodorus
,
Phalaris
,
and
Dyenysius
,
they
rack'd
them
,
they
fleed
them
alive
,
they
roasted
them
in
slow
Fires
,
they
looked
on
them
as
the
very
Pests
of
Society
and
Disgraces
of
Human
Nature
,
for
to
debauch
a
simple
Person
is
indeed
an
ill
thing
,
but
to
corrupt
a
Prince
is
an
infinite
Mischief
:
In
like
manner
,
he
who
instructs
an
ordinary
Man
,
makes
him
to
pass
his
Life
decently
and
with
comfort
,
but
he
who
instructs
a
Prince
,
by
correcting
his
Errors
and
clearing
his
understanding
,
is
a
Philosopher
for
the
publick
,
by
rectifying
the
very
moul
and
model
by
which
whole
Nations
are
form'd
and
regulated
.
It
is
the
custom
of
all
Nations
to
pay
a
peculiar
honour
and
deference
to
their
Priests
,
and
the
reason
of
it
is
,
because
they
do
not
only
pray
for
good
things
for
themselves
,
their
own
Families
and
Friends
,
but
for
whole
Communities
,
for
the
whole
state
of
Mankind
,
yet
we
are
not
so
fond
as
to
think
that
the
Priests
,
make
the
Gods
givers
of
good
things
,
or
inspire
a
Vein
of
beneficence
into
them
,
but
only
make
their
supplications
to
a
being
,
which
of
its
self
is
inclinable
to
answer
their
requests
;
but
in
this
a
good
Tutor
hath
the
Priviledge
above
the
Priests
,
he
effectually
renders
a
Prince
more
disposed
to
Actions
of
Justice
,
of
Moderation
and
Mercy
,
and
therefore
hath
a
greater
satisfaction
of
Mind
,
when
he
reflects
upon
it
.
For
my
own
part
,
I
cannot
but
think
that
an
ordinary
Mecanick
,
for
instance
,
a
Maker
of
Musical
Instruments
,
would
be
much
more
attentive
and
pleased
at
his
work
,
if
his
Harp
were
to
be
touched
by
the
famous
Amphion
,
and
in
his
hand
to
serve
for
the
Builder
of
Thebes
,
or
if
that
Thaletas
the
Candidate
had
bespoke
it
,
who
was
so
great
a
Master
,
that
by
the
force
of
his
Musick
he
pacified
a
popular
tumult
amongst
the
Lacaedemonians
.
A
good
natured
Shipwright
would
ply
his
work
more
heartily
,
if
he
were
to
make
the
Steerage
for
the
Admiral
Galley
of
Themistocles
,
when
he
fought
for
the
liberty
of
Greece
,
or
of
Pompey
,
when
he
went
on
his
expedition
against
the
Pirates
,
what
exstacy
of
delight
then
must
a
Philosopher
be
in
when
he
reflects
,
that
his
Scholar
is
a
Man
of
Authority
,
a
Prince
or
great
Potentate
,
that
he
is
employ'd
in
so
publick
a
work
,
giving
Laws
to
him
who
is
to
give
Laws
to
a
whole
Nation
,
who
is
to
punish
Vice
,
and
to
reward
the
Vertuous
,
with
Riches
and
Honour
?
The
Builder
of
the
Argos
certainly
would
have
been
mightily
pleased
,
if
he
had
know
what
Noble
Mariners
were
to
row
in
his
Ship
,
and
that
at
last
she
should
be
Translated
into
Heaven
;
and
a
Smith
would
not
be
half
so
much
pleased
to
make
the
Iron-work
for
a
Coach
,
as
to
beat
out
the
Plates
on
which
Solons
Laws
were
to
be
engrav'd
.
In
like
manner
the
Discourses
and
Rules
of
Philosophy
being
once
deeply
stamp'd
and
imprinted
on
the
Minds
of
great
Personages
,
will
stick
so
close
,
that
the
Prince
shall
seem
no
other
then
Justice
Incarnate
and
Animated
Law
:
This
was
the
Design
of
Plato's
Voyage
into
Sicily
,
he
hoped
that
the
Lectures
of
his
Philosophy
would
serve
for
Laws
to
Dionysius
,
and
bring
his
affairs
into
a
good
posture
:
But
the
Soul
of
that
unfortunate
Prince
was
like
Paper
Scribled
all
over
with
the
Characters
of
Vice
,
it
's
piercing
and
corroding
quality
had
stained
quite
through
,
and
sunk
into
the
very
substance
of
his
Soul
:
In
such
Cases
,
it
is
the
best
course
to
give
them
over
betimes
;
for
it
is
a
great
Truth
,
that
Vice
hath
its
certain
Period
,
after
which
it
becomes
desperate
and
incurable
.
Plutarch's
Morals
:
Vol.
II
.
A
Discourse
concerning
Socrates
his
Daemon
.
Translated
from
the
Greek
,
By
T.
C.
Archidamus
.
I
Heard
lately
,
Cephisias
,
a
neat
saying
of
a
Painter
,
comprized
in
a
similitude
upon
those
that
came
to
veiw
his
Pictures
;
for
he
said
,
The
ignorant
and
unskilful
were
like
those
that
saluted
a
whole
Company
together
;
but
the
Curious
and
Knowing
like
those
that
Complemented
each
single
Person
;
for
the
former
take
no
exact
,
but
only
one
general
view
of
the
performance
;
but
those
that
with
judgment
examine
part
by
part
take
notice
of
every
stroak
that
is
either
well
or
ill
done
in
the
whole
Picture
:
The
same
may
be
apply'd
to
real
Actions
;
The
duller
and
lazy
sort
are
abundantly
satisfied
with
a
short
account
,
and
upshot
of
any
business
:
But
he
that
is
of
a
generous
and
noble
temper
,
that
is
fitted
to
be
a
spectator
of
Virtue
,
as
of
a
curious
piece
of
Art
,
is
more
delighted
with
the
particulars
:
For
upon
a
general
view
,
much
of
Fortune
is
discovered
;
but
when
the
particulars
are
Examined
,
then
appear
the
Art
and
Contrivance
;
the
boldness
in
conquering
intervening
Accidents
,
and
the
reason
that
was
mixt
with
,
and
tempered
the
heat
and
fury
of
,
the
undertakers
:
suppose
us
to
be
of
this
sort
,
and
give
us
an
account
of
the
whole
design
,
how
from
that
very
beginning
't
was
carry'd
on
,
what
company
you
kept
,
and
what
particular
Discourse
you
had
that
day
:
A
thing
so
much
desired
,
that
I
protest
I
would
willingly
go
to
Thebes
to
be
inform'd
,
did
not
the
Athenians
already
suspect
me
to
lean
too
much
to
the
Baeotian
Interest
.
Cephisias
.
Indeed
Archidamus
,
your
kind
eagerness
after
this
story
is
so
obliging
,
that
,
setting
aside
all
other
business
,
I
should
have
come
on
purpose
to
give
you
a
relation
:
But
since
I
am
now
come
upon
an
Embassy
,
and
have
nothing
to
do
till
I
receive
an
Answer
to
my
Memorial
,
to
be
uncivil
,
and
not
satisfie
the
request
of
an
obliging
Friend
,
would
revive
the
old
reproach
that
hath
been
cast
upon
the
Baeotians
for
morose
sullenness
and
hating
good
Discourse
,
a
reproach
which
began
to
dye
in
Socrates
his
time
:
But
as
for
the
rest
of
the
Company
,
pray
Sir
,
are
they
at
leisure
to
hear
such
a
story
,
for
I
must
be
very
long
,
since
you
enjoyn
me
to
add
the
particular
Discourses
that
past
between
us
.
A.
You
don't
know
the
Men
,
Cephisias
,
tho'
they
are
worthy
your
acquaintance
;
Men
of
good
Families
,
and
no
Enemies
to
you
:
This
is
Lysitheides
Thrasibulus's
Nephew
;
this
Timotheus
the
Son
of
Conon
;
these
Archin's
Sons
;
and
all
the
rest
my
very
good
acquaintance
,
so
that
you
need
not
doubt
a
favourable
,
and
obliging
Audience
.
C.
Very
well
;
but
where
shall
I
begin
the
story
,
how
much
of
these
Affairs
are
you
acquainted
with
already
?
A.
We
know
,
Cephisias
,
how
matters
stood
at
Thebes
before
the
Exiles
returned
,
viz.
How
Archias
,
Leontidas
,
and
their
Associates
,
having
perswaded
Phoebidas
the
Spartan
in
the
time
of
Peace
to
surprize
that
Castle
,
Banished
some
of
the
Citizens
,
others
they
aw'd
;
took
the
Power
into
their
own
Hands
,
and
Tyranniz'd
against
all
Equity
and
Law
:
We
understand
Melons
and
Pelopidas's
Designs
,
having
(
as
you
know
)
entertain'd
,
and
ever
since
they
were
banished
,
converst
with
them
:
We
know
likewise
,
that
the
Spartans
fined
Phoebidas
for
taking
the
Cadmea
,
and
in
their
expedition
to
Olynthus
cashier'd
him
;
but
sent
a
stronger
Garison
and
Lysinoridas
and
two
more
to
command
the
Castle
:
And
farther
,
that
Ismenias
presently
after
his
Tryal
was
basely
murder'd
:
For
Gorgidas
wrote
constantly
to
the
Exiles
,
and
sent
them
all
the
News
;
so
that
you
have
nothing
to
do
but
only
to
inform
us
in
the
particulars
of
your
Friends
return
,
and
the
seizing
of
the
Tyrants
.
C.
In
those
days
,
Archidamus
,
all
that
were
concerned
in
the
Design
,
as
often
as
our
business
required
,
used
to
meet
at
Simias's
House
,
who
then
lay
lame
of
a
blow
upon
his
Shin
:
This
we
covered
with
a
pretence
of
meeting
for
improvement
,
and
Philosophical
Discourse
,
and
to
take
off
all
suspition
,
many
times
invited
Archias
and
Leontidas
,
who
were
not
altogether
averse
to
such
Conversation
:
Besides
,
Simmias
having
been
a
long
time
abroad
,
and
conversed
with
different
Nations
,
was
lately
returned
to
Thebes
,
full
of
all
sorts
of
Stories
and
strange
Relations
:
To
him
Archias
,
when
free
from
Business
,
would
resort
with
the
Youth
of
Thebes
,
and
sit
and
hear
with
a
great
deal
of
delight
;
being
better
pleased
to
see
us
mind
Philosophy
and
Learning
than
their
illegal
Actions
:
Now
the
same
day
,
in
which
about
night
it
was
agreed
that
the
Exiles
should
come
privately
to
Town
,
a
Messenger
whom
none
of
us
all
but
Charon
knew
,
came
from
them
by
Pherenicus's
order
,
and
told
us
,
That
twelve
,
the
youngest
of
the
Exiles
were
now
hunting
on
the
Mountain
Cytharon
,
and
designed
to
come
at
night
;
and
that
he
was
sent
to
deliver
this
,
and
know
in
whose
House
they
should
be
received
;
that
as
soon
as
they
entred
they
might
go
directly
thither
?
This
startling
us
,
Charon
put
an
end
to
all
our
doubts
by
offering
to
receive
them
in
his
House
:
With
this
Answer
the
Messenger
returned
:
But
Theocritus
the
Soothsayer
grasping
me
by
the
Hand
,
and
looking
on
Charon
that
went
just
before
us
,
said
,
That
Charon
,
Cephisias
,
is
no
Philosopher
,
nor
so
general
,
nor
so
acute
a
Scholar
as
thy
Brother
Epaminondas
,
and
yet
you
see
that
nature
leading
him
,
under
the
direction
of
the
Law
,
to
noble
Actions
,
he
willingly
ventures
on
the
greatest
danger
for
the
benefit
of
his
Country
;
but
Epaminondas
,
who
knows
more
of
Vertue
than
any
of
the
Baeotians
,
is
dull
and
unactive
;
and
though
opportunity
presents
,
though
there
cannot
be
a
fairer
occasion
,
and
though
he
is
fitted
to
embrace
it
,
yet
he
refuseth
to
joyn
,
and
will
not
make
one
in
this
generous
attempt
.
And
I
reply'd
,
Courageous
Theocritus
,
we
do
,
what
upon
mature
deliberation
we
have
approved
;
but
Epaminondas
being
of
a
contrary
opinion
,
and
thinking
it
better
not
to
take
this
course
,
rationally
complies
with
his
Judgment
,
whilst
he
refuseth
to
meddle
in
those
matters
which
his
Reason
upon
our
desire
cannot
approve
;
and
to
which
his
Nature
is
averse
.
Nor
can
I
think
it
prudent
to
force
a
Physician
to
use
the
Cupping-glass
,
and
Lance
,
that
promiseth
to
Cure
the
Disease
without
them
.
What
(
said
Theocritus
,
)
doth
not
he
approve
of
our
method
?
No
,
I
reply'd
,
he
would
have
no
Citizen
put
to
death
without
a
Tryal
at
Law
;
but
if
we
would
endeavour
to
free
our
Country
without
Slaughter
and
Bloodshed
,
none
would
more
readily
comply
;
but
since
we
slight
his
Reasons
,
and
follow
our
own
Course
,
he
desires
to
be
excused
,
to
be
guiltless
of
the
Blood
and
slaughter
of
his
Citizens
,
and
to
be
permitted
to
watch
an
opportunity
when
he
might
deliver
his
Country
according
to
equity
and
right
:
For
this
action
may
go
too
far
;
Pherenichus
,
't
is
true
,
and
Pelopidas
may
assault
the
bad
Men
,
and
the
oppressours
of
the
People
;
but
Eumolpidas
and
Samiadas
,
Men
of
extraordinary
heat
and
violence
,
prevailing
in
the
night
,
will
hardly
sheath
their
Swords
till
they
have
filled
the
whole
City
with
Slaughter
,
and
cut
in
pieces
many
of
the
chief
Men
.
This
Discourse
of
mine
to
Theocritus
,
Anaxidorus
overhearing
(
for
he
was
just
by
)
bad
us
be
cautious
,
for
Archias
with
Lysanoridas
the
Spartan
were
coming
from
the
Castle
directly
toward
us
:
Upon
this
Advice
we
left
off
;
and
Archias
calling
Theocritus
aside
together
with
Lysanoridas
,
privately
discours'd
him
a
long
while
,
so
that
we
were
very
much
afraid
,
lest
they
had
some
suspition
or
notice
of
our
Design
,
and
examined
Theocritus
about
it
:
In
the
mean
time
,
Phyllidas
,
(
Archidamus
,
you
know
him
)
who
was
then
Secretary
to
Archias
the
General
,
who
knew
of
the
Exiles
coming
,
and
was
one
of
the
Associates
,
taking
me
by
the
Hand
,
as
he
used
to
do
,
before
the
Company
found
fault
with
the
late
Exercises
,
and
wrestling
he
had
seen
;
but
afterward
leading
me
aside
,
he
enquired
after
the
Exiles
,
and
askt
whether
they
were
resolved
to
be
punctual
at
the
day
.
And
upon
my
assuring
that
they
were
,
then
he
reply'd
,
I
have
very
luckily
provided
a
Feast
to
day
to
treat
Archias
,
make
him
drunk
,
and
then
deliver
him
an
easy
Prey
to
the
Invaders
:
Excellently
contriv'd
Phyllidas
,
said
I
,
and
prethee
endeavour
to
draw
all
,
or
most
of
our
Enemies
together
:
That
,
said
he
,
is
very
hard
,
nay
,
rather
impossible
:
For
Archias
being
in
hopes
of
the
Company
of
some
Noble-woman
there
,
will
not
yield
that
Leontidas
should
be
present
,
so
that
't
will
be
necessary
to
divide
the
Associates
into
two
Companies
,
that
we
might
surprize
both
the
Houses
:
For
Archias
and
Leontidas
being
taken
off
,
I
suppose
the
others
will
presently
fly
,
or
staying
make
no
stir
,
being
very
well
satisfi'd
if
they
can
be
permitted
to
be
safe
and
quiet
:
So
,
said
I
,
we
will
order
it
;
but
about
what
,
I
wonder
,
are
they
discoursing
with
Theocritus
?
And
Phillidas
reply'd
,
I
cannot
certainly
tell
,
but
I
have
heard
that
some
Omens
and
Oracles
portend
great
Disasters
,
and
Calamities
to
Sparta
;
and
perhaps
they
consult
him
about
those
matters
:
Theocritus
had
just
left
them
,
when
Phidolaus
the
Haliartian
meeting
us
,
said
,
Simmias
would
have
you
stay
here
a
little
while
,
for
he
is
interceding
with
Peontedas
for
Amphitheus
,
and
begs
that
instead
of
dying
,
according
to
the
sentence
,
he
might
be
banish'd
:
Well
,
said
Theocritus
,
this
happens
very
opportunely
,
for
I
had
a
mind
to
ask
what
was
seen
,
and
what
found
in
Alcmena's
Tomb
lately
open'd
amongst
you
,
for
perhaps
,
Sir
,
you
was
present
when
Agesilaus
sent
to
fetch
the
Relicks
to
Sparta
:
And
Phidolaus
reply'd
,
indeed
I
was
not
present
at
the
opening
of
the
Grave
,
for
I
was
not
delegated
,
being
extreamly
concern'd
,
and
very
angry
with
my
fellow
Citizens
for
permitting
it
to
be
done
;
there
was
found
some
Relicks
of
a
Body
,
a
small
brazen
Bracelet
,
and
to
earthen
Pipkins
full
of
Earth
,
which
now
by
length
of
time
was
grown
very
hard
and
petrify'd
;
upon
the
Monument
there
was
a
brazen
Plate
full
of
strange
,
because
very
ancient
,
Letters
,
for
though
,
when
the
Plate
was
washt
all
the
stroaks
were
very
easily
perceived
;
yet
no
body
could
make
any
thing
of
them
;
for
they
were
a
particular
,
barbarous
,
and
very
like
the
Aegyptian
Character
:
And
therefore
Agesilaus
(
as
the
story
goes
)
sent
a
transcript
of
them
to
the
King
of
Aegypt
,
desiring
him
to
shew
them
to
the
Priests
,
and
if
they
understood
them
,
to
send
him
the
meaning
and
interpretation
:
But
perhaps
in
this
matter
Simmias
can
inform
us
,
for
at
that
time
he
studied
their
Philosophy
,
and
frequently
convers'd
with
the
Priests
upon
that
account
:
The
Haliartii
believe
the
great
scarcity
,
and
overflowing
of
the
Pool
that
follow'd
,
were
not
effects
of
chance
,
but
a
particular
Judgment
upon
them
for
permitting
the
Grave
to
be
opened
:
And
Theocritus
after
a
little
pause
,
said
,
nay
,
there
seem
some
Judgments
to
hang
over
the
Lacedemonians
themselves
,
as
those
Omens
,
about
which
Lysanoridas
just
now
discours'd
me
,
portend
:
And
now
he
is
gone
to
Haliartus
to
fill
up
the
Grave
again
,
and
as
the
Oracle
directs
,
to
make
some
oblations
to
Alcmena
and
Aleus
,
but
who
this
Aleusis
,
he
cannot
tell
:
And
as
soon
as
he
returns
,
he
must
endeavour
to
find
the
Sepulcher
of
Dirce
,
which
not
one
of
the
Thebans
themselves
,
besides
the
Captains
of
the
Horse
,
know
;
for
he
that
goes
out
of
his
Office
,
leads
his
Successor
to
the
place
alone
,
and
in
the
dark
,
there
they
offer
some
Sacrifices
,
but
without
fire
,
and
leaving
no
mark
behind
them
,
separate
from
one
another
,
and
come
home
again
in
the
dark
:
So
that
I
believe
,
Philodaus
,
't
will
be
no
easie
matter
for
him
to
discover
it
:
For
most
of
those
that
have
been
duly
elected
to
that
Office
,
are
now
in
Exile
,
nay
,
all
beside
Gorgidas
and
Plato
,
and
they
will
never
ask
those
,
for
they
are
afraid
of
them
:
And
our
present
Officers
are
invested
in
the
Castle
with
the
Spear
only
,
and
the
Seal
;
but
know
nothing
of
the
Tomb
,
and
cannot
direct
him
:
Whil'st
Theocritus
was
speaking
,
Leontidas
and
his
Friends
went
out
,
and
we
going
in
,
saluted
Simmias
sitting
upon
his
Couch
;
and
very
much
troubled
,
because
his
Petition
was
deny'd
:
He
looking
up
upon
us
,
cry'd
out
,
Good
God!
The
savage
Barbarity
of
these
Men
!
And
was
it
not
an
excellent
remark
of
Thales
,
who
when
his
Friends
askt
him
,
upon
his
return
from
his
long
Travels
,
What
strange
news
he
brought
home
,
reply'd
;
I
have
seen
a
Tyrant
an
old
Man
:
For
even
he
that
hath
received
no
particular
injury
,
yet
disliking
their
stiff
Pride
,
and
haughty
Carriage
,
becomes
an
Enemy
to
all
lawless
and
unaccountable
Powers
:
But
Heaven
perhaps
will
take
these
things
into
consideration
:
But
,
Cephisias
,
do
you
know
that
stranger
that
came
lately
hither
,
and
who
he
is
?
And
I
reply'd
,
I
do
not
know
whom
you
mean
;
Why
,
said
he
,
Leontidas
told
me
that
there
was
a
man
at
night
seen
to
rise
out
of
Lysias
his
Tomb
,
with
a
great
many
Carriages
,
and
a
long
train
of
Attendants
,
and
that
he
had
lodg'd
there
all
night
upon
Beds
made
of
leaves
and
boughs
;
for
the
next
morning
such
were
discovered
there
,
with
some
relicks
of
burnt
Sacrifices
,
and
some
milk
oblations
;
and
that
in
the
Morning
he
inquir'd
of
every
one
he
met
,
where
Polymny's
Sons
liv'd
?
I
wonder
,
said
I
,
who
't
is
,
for
by
your
description
I
guess
him
to
be
no
mean
Man
:
Well
,
said
Phidolaus
,
when
he
comes
,
we
will
entertain
him
,
but
at
the
present
,
Simmias
,
if
you
know
any
thing
more
of
those
letters
about
which
we
were
talking
,
pray
let
's
have
it
;
for
't
is
said
that
the
Aegyptian
Priests
took
into
consideration
the
writing
of
a
certain
Table
,
which
Agesilaus
had
from
us
,
when
he
opened
Alcmena's
Tomb
:
As
for
the
Table
,
reply'd
Simmias
,
I
know
nothing
of
it
;
but
Agetoridas
the
Spartan
came
to
Memphis
with
Letters
from
Agesilaus
to
Conouphis
the
Priest
,
whil'st
I
,
Plato
,
and
Ellopio
the
Preparethian
study'd
together
at
his
House
:
He
came
by
order
of
the
King
,
who
enjoyn'd
Conouphis
,
that
if
he
understood
the
Writing
,
to
send
him
the
Interpretation
with
all
speed
:
And
he
in
three
days
study
having
collected
all
the
different
sorts
of
Characters
that
could
be
found
in
the
old
Books
,
wrote
back
to
the
King
,
and
likewise
told
us
,
That
the
Writing
injoyn'd
the
Greeks
to
institute
Games
in
honour
of
the
Muses
:
That
the
Characters
were
such
as
were
us'd
in
the
time
of
Proteus
,
and
that
Hercules
the
Son
of
Amphityo
then
learn'd
them
:
And
that
the
God
by
this
admonished
the
Greeks
to
live
peaceably
,
and
at
quiet
,
contend
in
Philosophy
to
the
honour
of
the
Muses
,
and
laying
aside
their
Arms
,
determin
what
is
right
and
just
by
reason
and
discourse
:
We
then
thought
that
Conouphis
spoke
right
,
and
that
Opinion
was
confirm'd
,
when
as
we
were
sailing
from
Aegypt
,
about
Caria
,
some
Delians
met
us
,
who
desir'd
Plato
,
being
well
skill'd
in
Geometry
,
to
solve
an
odd
Oracle
lately
delivered
by
Apollo
:
The
Oracle
was
this
;
Then
the
Delians
,
and
all
the
other
Greeks
should
enjoy
some
respite
from
their
present
Evils
,
when
they
had
doubled
the
Altar
at
Delos
:
They
not
comprehending
the
meaning
of
the
Words
:
after
many
ridiculous
endeavours
(
for
each
of
the
sides
being
doubled
,
they
still
fram'd
a
body
,
instead
of
twice
,
eight
times
as
big
)
made
application
to
Plato
to
clear
the
difficulty
:
He
calling
to
mind
what
the
Aegyptian
had
told
him
,
said
,
That
the
God
was
merry
upon
the
Greeks
,
who
despis'd
Learning
;
that
he
severely
reflected
on
their
Ignorance
,
and
admonish'd
them
to
apply
themselves
to
the
deepest
parts
of
Geometry
;
for
this
was
not
to
be
done
by
a
dull
short-sighted
intellect
,
but
one
exactly
skill'd
in
the
nature
and
properties
of
Lines
:
It
required
skill
to
find
the
proportion
of
the
two
middle
Lines
,
by
which
alone
a
body
of
a
Cubick
Figure
can
be
doubled
,
all
its
dimensions
being
equally
increast
:
that
Eudoxus
the
Cnidian
,
or
Elico
the
Cyzicenian
might
do
this
for
them
,
but
that
was
not
the
thing
desir'd
by
the
God
,
for
by
this
Oracle
he
enjoyn'd
all
the
Greeks
to
leave
of
War
and
Contention
,
and
apply
themselves
to
study
,
and
by
Learning
and
Arts
moderating
the
Passions
,
live
peaceably
with
one
another
,
and
profit
the
Community
:
Whil'st
Simmias
was
speaking
,
my
Father
Polymnis
came
in
,
and
sitting
down
by
him
,
said
,
Epaminondas
desires
you
and
the
rest
of
the
Company
,
unless
some
urgent
business
requires
your
attendance
,
to
stay
for
him
here
a
little
while
,
designing
to
bring
you
acquainted
with
this
stranger
,
who
is
a
very
worthy
Man
,
and
the
design
upon
which
he
comes
,
is
very
genteil
and
honourable
:
He
is
a
Pythagorean
of
the
Italian
Sect
,
and
comes
hither
to
make
some
offerings
to
old
Lysis
at
his
Tomb
,
according
to
divers
Dreams
,
and
very
notable
appearances
that
he
hath
seen
:
He
hath
brought
a
good
sum
of
Money
with
him
,
and
thinks
himself
bound
to
satisfie
Epaminondas
for
keeping
Lysis
in
his
old
Age
;
and
is
very
eager
,
though
we
are
neither
willing
,
nor
desire
him
,
to
relieve
his
Poverty
:
And
Simmias
glad
at
this
news
,
reply'd
,
you
tell
me
,
Sir
,
of
a
wonderful
Man
,
and
worthy
Professor
of
Philosophy
:
but
why
doth
he
not
come
directly
to
us
?
I
think
,
said
my
Father
,
he
lay
all
Night
at
Lysis
his
Tomb
,
and
therefore
Epaminondas
hath
now
led
him
to
Ismenias
to
wash
,
and
when
that
's
done
,
they
will
be
here
:
For
before
he
came
to
our
House
,
he
logd'd
at
the
Tomb
,
intending
to
take
up
the
Relicks
of
the
Body
,
and
transport
them
into
Italy
,
if
some
Genius
at
Night
had
not
advis'd
him
to
forbear
:
As
soon
as
my
Father
had
ended
this
discourse
,
Galaxidorus
cry'd
out
,
Good
Gods
,
how
hard
a
matter
is
it
to
find
a
Man
pure
from
Vanity
and
Superstition
?
For
some
are
betray'd
into
those
fooleries
by
their
ignorance
and
weakness
,
others
,
that
they
may
be
thought
extraordinary
Men
,
and
favourites
of
Heaven
,
refer
all
their
Actions
to
some
Divine
admonition
,
pretending
Dreams
,
Visions
,
and
the
like
surprizing
fooleries
for
every
thing
they
do
:
This
method
indeed
is
advantageous
to
those
that
intend
to
settle
a
Common-wealth
,
or
are
forc't
to
keep
themselves
up
against
a
rude
and
ungovernable
multitude
,
for
by
this
Bridle
of
Superstition
they
might
manage
,
and
reform
the
vulgar
,
but
these
pretences
seem
not
only
unbecoming
Philosophy
,
but
quite
opposite
to
all
those
fine
promises
it
makes
;
for
that
having
promis'd
to
teach
us
by
reason
what
is
good
and
profitable
,
falling
back
again
to
the
Gods
as
the
princiciples
of
all
our
Actions
,
seems
to
despise
reason
,
and
disgrace
that
demonstration
which
is
its
peculiar
glory
;
and
relies
on
Dreams
and
Visions
;
In
which
the
worst
of
Men
are
oftentimes
as
happy
as
the
best
:
And
therefore
your
Socrates
,
Simmias
,
in
my
opinion
,
follow'd
the
most
Philosophical
and
rational
method
of
Instructions
,
choosing
that
plain
and
easy
way
as
the
most
genteil
,
and
friendly
unto
truth
,
and
scattering
all
those
vain
pretences
which
are
as
it
were
the
smoak
of
Philosophy
,
to
the
Sophisters
of
the
Age
:
And
Theocritus
taking
him
up
,
said
,
What
Galaxidorus
,
and
hath
Melitus
persuaded
you
that
Socrates
contemn'd
all
Divine
things
,
for
that
was
part
of
his
Accusation
:
Divine
things
by
no
means
,
reply'd
Galaxidorus
;
but
he
having
received
from
Pythagoras
and
Empedocles
,
Philosophy
full
of
Dreams
,
Fables
,
and
Superstitions
,
and
perfect
raving
;
endeavour'd
to
bring
Wisdom
and
Things
together
,
and
make
Truth
consist
with
sober
sense
:
Be
it
so
rejoyn'd
Theocritus
,
but
what
shall
we
think
of
Socrates
his
Daemon
?
Was
it
a
meer
juggle
?
For
,
in
my
mind
,
as
Homer
makes
Minerva
to
stand
by
Ulysses
in
all
dangers
;
so
the
Daemon
joyn'd
to
Socrates
even
from
his
Cradle
some
Vision
to
guide
him
in
all
the
Actions
of
his
life
;
which
going
before
him
,
shed
a
light
upon
hidden
and
obscure
Matters
,
and
such
as
could
not
be
discovered
by
unassisted
humane
understanding
;
of
such
things
the
Daemon
often
discours'd
with
him
,
presiding
over
,
and
by
Divine
instinct
directing
his
intentions
.
More
and
greater
things
perhaps
you
may
learn
from
Simmias
,
and
other
Companions
of
Socrates
,
but
once
when
I
was
present
,
as
I
went
to
Euthyphron's
the
Soothsayer
,
it
happened
Simmias
,
(
for
you
remember
it
)
that
Socrates
walkt
up
to
Androcides
his
House
,
all
the
way
asking
questions
,
and
jocosely
perplexing
Euthyphron
:
When
standing
still
upon
a
sudden
,
and
persuading
us
to
do
the
like
,
he
mus'd
a
pretty
while
,
and
then
turning
about
,
walkt
through
Trunk-makers
Street
,
calling
back
his
Friends
that
walkt
before
him
,
affirming
that
it
was
his
Daemons
will
and
admonition
:
Many
turn'd
back
,
amongst
whom
I
holding
Euthyphron
was
one
;
but
some
of
the
Youths
keeping
on
the
straight
way
,
on
purpose
as
't
were
to
confute
Socrates
his
Daemon
,
took
along
with
them
Charillus
the
Piper
,
who
came
into
my
Company
to
Athens
to
see
Cebes
.
Now
as
they
were
walking
through
Gravers-row
,
near
the
Guild
hall
,
a
Herd
of
dirty
Swine
met
them
,
and
being
too
many
for
the
Street
,
and
running
against
one
another
overthrew
some
that
could
not
get
out
of
the
way
,
and
dirted
others
;
and
Charillus
came
home
with
his
Legs
and
Cloaths
very
dirty
;
so
that
now
and
then
in
merryment
they
would
think
on
Socrates
his
Daemon
,
wondring
that
it
never
forsook
the
Man
,
and
that
Heaven
took
such
particular
care
of
him
.
Then
Galaxidorus
:
and
do
you
think
,
Theocritus
,
that
Socrates
his
Daemon
has
some
peculiar
,
and
extraordinary
Power
?
and
that
it
was
not
some
part
of
the
common
necessity
that
by
Experience
confirmed
this
Man
,
and
made
him
in
all
obscure
and
in
evident
matters
add
some
weight
to
the
reason
that
was
on
one
side
?
For
as
one
grain
doth
not
incline
the
Ballance
by
it self
,
yet
added
to
one
of
two
weights
that
are
of
equal
poise
,
makes
the
whole
incline
to
that
part
;
thus
an
Omen
,
or
the
like
sign
,
tho
of
it self
too
light
to
draw
a
grave
and
settled
resolution
to
any
Action
,
yet
two
equal
reasons
drawing
on
either
side
,
when
that
is
added
to
one
,
the
doubt
together
with
the
equality
is
taken
off
,
so
that
a
motion
and
inclination
to
the
side
is
presently
produced
:
Then
my
Father
continuing
the
Discourse
,
said
,
You
,
your self
,
Galaxidorus
,
have
heard
a
Megarian
,
who
had
it
from
Terpsion
,
sav
,
That
Socrates's
Daemon
was
nothing
else
but
the
sneezing
either
of
himself
,
or
others
;
for
if
another
sneez'd
either
before
,
behind
him
,
or
on
his
Right-hand
,
then
he
pursued
his
design
,
and
went
on
to
Action
,
but
if
on
the
Left-hand
,
he
desisted
:
One
sort
of
Sneezing
confirmed
him
whilst
deliberating
,
and
not
fully
resolved
;
another
stopt
him
when
already
upon
action
;
but
indeed
it
seems
strange
,
that
if
Sneezing
was
his
only
Sign
,
that
he
should
not
acquaint
his
Familiars
with
it
,
but
pretend
that
it
was
a
Daemon
that
incouraged
or
forbad
him
;
for
that
this
should
proceed
from
Vanity
or
Conceit
,
is
not
agreeable
to
the
veracity
and
simplicity
of
the
Man
,
for
in
those
we
knew
him
to
be
truly
great
,
and
far
above
the
generality
of
Mankind
:
Nor
is
it
likely
so
grave
and
wise
a
Man
should
be
disturbed
at
a
casual
sound
or
Sneezing
,
and
upon
that
account
leave
off
what
he
was
about
,
and
give
over
his
premeditated
Resolutions
.
Besides
all
,
Socrates's
resolutions
seem
to
be
altogether
vigorous
and
steady
;
as
begun
upon
right
Principles
,
and
mature
Judgment
:
Thus
he
voluntarily
lived
poor
all
his
life
,
though
he
had
friends
that
would
have
been
very
glad
and
very
willing
to
relieve
him
;
he
still
kept
close
to
Philosophy
notwithstanding
all
the
discouragements
he
met
with
;
and
at
last
when
his
Friends
endeavoured
,
and
very
ingeniously
contriv'd
his
escape
,
he
would
not
yield
to
their
intreaties
,
but
met
death
with
mirth
and
chearfulness
,
and
appeared
a
Man
of
a
steddy
reason
in
the
greatest
extremity
.
And
sure
these
are
not
the
Actions
of
a
Man
,
whose
designs
when
once
fixt
could
be
altered
by
an
Omen
or
a
Sneeze
;
but
of
one
,
who
by
some
more
considerable
guidance
and
impulse
is
directed
to
practise
things
good
and
excellent
:
Besides
,
I
have
heard
,
that
to
some
of
his
Friends
he
foretold
the
overthrow
of
the
Athenians
in
Sicily
:
And
before
that
time
Perilampes
the
Son
of
Antipho
being
wounded
and
taken
Prisoner
by
us
in
that
pursuit
about
Delius
,
as
soon
as
he
heard
from
the
Ambassadours
that
came
from
Athens
,
that
Socrates
with
Alcibiades
,
and
Paches
fled
by
Rhetiste
,
and
returned
safe
;
he
blam'd
himself
very
much
,
and
some
of
his
Friends
and
Captains
of
the
Companies
,
who
together
with
him
were
overtaken
in
their
flight
about
Parneth
by
our
Cavalry
,
and
slain
there
,
for
not
obeying
Socrates
his
Daemon
,
and
retreating
that
way
which
he
led
:
And
this
,
I
believe
,
Simmias
hath
heard
as
well
as
I.
Yes
,
reply'd
Simmias
,
many
times
,
and
from
many
Persons
:
for
upon
this
Socrates
his
Daemon
was
very
much
talkt
of
at
Athens
.
Why
then
,
pray
Simmias
,
said
Phidolaus
,
shall
we
suffer
Galaxidorus
drollingly
to
degrade
so
considerable
a
Prophetick
Spirit
into
an
Omen
,
or
a
Sneeze
;
which
the
Vulgar
and
Ignorants
,
't
is
true
,
merrily
use
about
small
matters
,
but
when
any
danger
appears
,
then
we
find
that
of
Euripides
verified
;
None
near
the
edge
of
Swords
will
mind
such
toys
,
To
this
Galaxidorus
rejoyn'd
,
Sir
,
if
Simmias
hath
heard
Socrates
himself
speak
any
thing
about
this
matter
,
I
am
very
ready
to
hear
it
,
and
not
engage
you
;
but
yet
what
you
and
Polymnis
have
delivered
I
could
easily
demonstrate
to
be
weak
and
insignificant
:
For
as
in
Physick
the
Pulse
,
or
a
Whelk
are
themselves
but
small
things
,
yet
are
signs
of
no
small
things
to
the
Physician
,
and
as
the
murmuring
of
the
Waves
,
of
a
Bird
,
or
the
driving
of
a
thin
Cloud
are
Signs
to
the
Pilot
of
a
Stormy
Heaven
,
and
troubled
Sea
,
thus
to
a
Prophetick
Soul
,
a
Sneeze
or
an
Omen
,
though
simply
considered
in
themselves
no
great
matter
,
yet
may
be
Signs
and
tokens
of
considerable
impending
Accidents
;
for
every
Art
and
Science
takes
care
to
collect
many
things
from
few
,
and
great
from
small
:
And
as
one
that
doth
not
know
the
power
of
Letters
,
when
he
sees
a
few
ill
shapen
stroaks
,
would
not
believe
that
a
Man
skilled
in
Letters
could
read
out
of
them
the
famous
Battels
of
the
Ancients
,
the
rise
of
Cities
,
the
Acts
and
Calamities
of
Kings
,
and
assert
that
somthing
like
those
matters
of
which
he
read
,
told
him
the
particulars
;
would
by
this
ignorance
of
his
raise
a
great
deal
of
Mirth
and
Laughter
in
the
Company
:
So
let
us
consider
,
whether
or
no
we
our selves
being
altogether
ignorant
of
every
ones
power
of
Divination
by
which
he
guesseth
at
what
is
to
come
,
are
not
foolishly
concerned
,
when
't
is
asserted
that
a
wise
Man
by
that
discovers
some
things
obscure
and
inevident
in
themselves
,
because
,
forsooth
,
he
himself
declares
that
't
is
not
a
Sneeze
or
Voice
,
but
a
Daemon
,
that
leads
him
on
to
Action
:
This
,
Polymnis
,
particularly
respects
you
,
who
cannot
but
wonder
that
Socrates
,
a
Man
by
Meekness
,
Humility
,
and
Philosophy
exalted
above
the
common
rank
of
Mankind
,
should
not
call
this
sign
a
Sneeze
or
a
Voice
,
if
it
were
so
,
but
very
pretendingly
a
Daemon
,
when
on
the
contrary
,
I
should
have
wondred
if
a
Man
so
critical
and
exact
in
Discourse
,
and
so
good
at
Names
,
as
Socrates
,
should
have
said
,
that
it
was
a
Sneeze
,
and
not
a
Daemon
that
gave
him
intimation
;
as
much
as
if
any
one
should
say
,
that
he
is
wounded
by
a
Dart
,
and
not
with
a
Dart
by
him
that
threw
it
;
for
any
effect
is
not
the
effect
of
the
Instrument
,
but
of
that
whose
the
Instrument
is
,
and
which
useth
it
to
that
effect
;
and
a
sign
is
an
Instrument
which
he
that
conjectures
by
it
useth
to
that
conjecture
:
But
as
I
said
before
,
if
Simmias
hath
any
thing
about
this
matter
,
let
us
quietly
attend
;
for
no
doubt
he
must
have
a
more
perfect
knowledge
of
the
thing
.
Content
,
said
Theocritus
,
but
let
us
first
see
who
these
are
that
are
coming
,
for
I
think
I
see
Epaminondas
bringing
in
the
Stranger
upon
this
Motion
;
looking
toward
the
Door
,
we
saw
Epaminondas
with
his
friend
Ismenidorus
,
Bachylidas
,
and
Melissus
the
Musician
leading
the
way
;
and
the
Stranger
following
,
a
Man
of
no
mean
presence
,
his
Meekness
and
good
Nature
appeared
in
his
looks
,
and
his
dress
grave
and
becoming
:
He
being
seated
next
Simmias
,
my
Brother
next
me
,
and
the
rest
as
they
pleased
,
and
all
silent
;
Simmias
speaking
to
my
Brother
said
,
Well
Epaminondas
,
by
what
Name
and
Title
must
I
salute
this
Stranger
,
for
those
are
commonly
our
first
Complements
,
and
the
beginning
of
our
better
Acquaintance
?
And
my
Brother
reply'd
,
His
name
,
Simmias
,
is
Theanor
,
by
Birth
he
is
a
Crotonian
,
a
Philosopher
by
profession
,
no
disgrace
to
Pythagoras's
fame
,
for
he
hath
taken
a
long
Voyage
from
Italy
hither
,
to
evidence
by
generous
Actions
his
eminent
proficiency
in
that
School
.
And
the
Stranger
subjoyned
:
But
you
Epaminondas
hinder
the
performance
of
the
best
Action
;
for
if
't
is
commendable
to
oblige
Friends
,
't
is
not
discommendable
to
be
obliged
;
for
a
benefit
requires
a
receiver
as
well
as
a
giver
by
both
't
is
perfected
and
becomes
a
good
work
:
For
he
that
refuseth
to
receive
a
Favour
,
as
a
Ball
that
's
strook
fairly
to
him
,
disgraceth
it
by
letting
it
fall
short
of
the
design'd
mark
;
and
what
mark
are
we
so
much
pleased
to
hit
,
or
vext
to
miss
,
as
our
kind
intentions
of
obliging
a
Person
that
deserves
a
Favour
?
't
is
true
,
when
the
mark
is
fixt
,
he
that
misseth
can
blame
no
body
but
himself
,
but
he
that
refuseth
or
flys
a
kindness
is
injurious
to
the
favour
in
not
letting
it
attain
the
desired
end
.
I
have
told
you
already
what
was
the
occasion
of
my
Voyage
,
the
same
I
would
discover
to
all
present
,
and
make
them
judges
in
the
case
;
for
after
the
opposite
Faction
had
expelled
the
Pythagoreans
,
and
the
Cycloneans
had
burnt
the
remains
of
that
Society
in
their
School
at
Metapontum
,
and
destroy'd
all
but
Philolaus
and
Lysis
,
who
being
young
and
nimble
scap't
the
flame
.
Philolaus
flying
to
the
Lycanians
was
there
protected
by
his
Friends
,
who
rose
for
his
defence
,
and
over-powered
the
Cyclonii
;
but
where
Lysis
was
,
for
a
long
time
no
body
could
tell
;
at
last
Gorgidas
the
Leontine
sailing
from
Greece
to
Italy
seriously
told
Arkesus
,
that
he
met
,
and
discoursed
Lysis
at
Thebes
:
Arkesus
very
desirous
to
see
the
Man
,
as
soon
as
he
could
get
a
passage
design'd
to
put
to
Sea
himself
;
but
age
and
weakness
comming
on
,
he
took
care
that
Lysis
should
be
brought
to
Italy
alive
,
if
possible
,
but
if
not
,
the
Relicks
of
his
Body
:
The
intervening
Wars
,
Usurpations
,
and
Seditions
hindered
his
Friends
from
doing
it
whilst
he
lived
;
but
since
dead
Lysi's
Daemon
hath
made
very
frequent
and
very
plain
discoveries
to
us
of
his
death
;
and
many
that
were
very
well
acquainted
with
the
matter
told
us
how
courteously
you
received
,
and
civilly
entertained
him
;
how
in
your
poor
family
he
was
allowed
a
plentiful
Subsistance
for
his
age
;
counted
a
Son
,
and
dy'd
in
Peace
;
I
a
Young
Man
,
and
but
one
single
Person
,
was
sent
by
many
and
my
Elders
;
by
the
wealthy
to
those
that
want
;
and
by
those
that
offer
Money
,
and
require
no
returns
,
but
friendship
and
good
will
.
Lysis
,
't
is
true
,
is
buried
nobly
,
and
your
respect
which
is
more
honourable
than
a
Monument
,
must
be
acknowledged
,
and
requited
by
his
familiars
and
his
Friends
:
When
the
Stranger
had
said
this
,
my
Father
wept
a
considerable
time
in
memory
of
Lysis
;
but
my
Brother
,
as
he
us'd
to
do
,
smiling
upon
me
,
said
,
What
do
we
do
Caphisias
?
we
give
up
our
Poverty
to
Wealth
,
and
yet
are
silent
:
By
no
means
,
I
reply'd
,
let
us
part
with
our
Old
Friend
,
and
the
excellent
breeder
of
our
Youth
;
but
defend
her
cause
,
for
you
are
to
manage
it
:
And
my
Father
put
in
,
indeed
I
feared
that
Caphisias
his
Body
would
have
assisted
Wealth
,
and
given
it
possession
of
my
House
,
for
that
wants
fine
Attire
,
that
he
might
appear
gay
and
gaudy
to
his
numerous
company
of
Lovers
;
and
great
supplys
of
Food
,
that
he
might
be
strong
to
endure
Wrestling
,
and
other
Excercises
of
the
Ring
:
But
since
he
doth
not
give
up
Poverty
,
since
,
like
a
Colour
,
he
doth
not
lose
his
hereditary
want
,
since
he
,
a
Youth
,
prides
himself
in
meanness
,
and
is
very
well
content
with
his
present
State
,
what
need
have
we
,
and
what
shall
we
do
with
Wealth
?
Caphisias
subjoyn'd
,
shall
we
guild
our
Arms
?
Shall
we
(
as
Nicias
the
Athenian
)
adorn
our
Shield
with
Gold
,
Purple
,
and
other
gaudy
variety
of
Colours
,
and
buy
for
you
,
Sir
,
a
Melisian
Cloak
,
and
for
my
Mother
a
Purple
Gown
?
for
I
suppose
we
shall
not
consume
any
upon
our
Belly
,
or
feast
more
sumptuously
than
we
did
before
,
treating
this
Wealth
as
a
Guest
of
Quality
and
Honour
!
Away
,
away
Son
,
reply'd
my
Father
,
let
me
never
see
such
a
change
in
our
course
of
living
:
Well
,
said
Caphisias
,
we
would
not
ly
lazily
at
home
,
and
watch
over
our
unemploy'd
Riches
:
for
then
the
bestowers
kindness
would
be
a
trouble
,
and
the
Possession
infamous
.
What
need
then
,
said
my
Father
,
have
we
of
Wealth
?
Upon
this
account
,
said
Epaminondas
,
when
Jason
the
Thessalanian
General
lately
sent
me
a
great
sum
of
Money
,
and
desired
me
to
accept
it
,
I
was
thought
rude
and
unmannerly
for
telling
him
,
that
he
was
a
Knave
for
endeavouring
whilst
he
himself
loved
Monarchy
,
to
bribe
one
of
Democratical
Principles
,
and
a
Member
of
a
Free
State
.
Your
good-will
,
Sir
,
(
addressing
to
the
Stranger
)
for
't
is
generous
,
and
worthy
a
Philosopher
,
I
accept
,
and
passionately
admire
;
but
you
offer
Physick
to
your
Friends
,
who
are
in
perfect
health
:
If
upon
a
Report
that
we
were
distress'd
and
over-powered
you
had
brought
Men
and
Arms
to
our
assistance
,
but
being
arrived
,
had
found
all
in
quietness
and
peace
;
I
am
certain
you
would
not
have
thought
it
necessary
to
have
left
those
supplies
which
we
did
not
then
stand
in
need
of
:
Thus
since
now
you
came
to
assist
us
against
Poverty
,
as
if
we
had
been
distressed
by
it
;
and
find
it
very
peaceable
and
our
familiar
inmate
,
there
is
need
to
leave
any
Money
or
Arms
to
suppress
that
,
which
gives
us
no
trouble
or
disturbance
.
But
tell
your
Acquaintance
,
that
they
use
Riches
well
,
and
have
Friends
here
that
use
Poverty
as
well
.
What
was
spent
in
keeping
and
burying
Lysis
,
Lysis
himself
hath
sufficiently
repaid
,
by
many
profitable
Instructions
,
and
by
teaching
us
not
to
think
Poverty
a
grievance
.
What
then
,
said
Theanor
,
is
it
mean
to
think
Poverty
a
grievance
?
Is
it
not
absurd
to
fly
and
be
afraid
of
Riches
,
if
no
reason
,
but
an
Hypocritical
pretence
,
narrowness
of
Mind
,
or
Pride
prompts
him
to
reject
the
offer
?
And
what
reason
I
wonder
would
refuse
such
advantageous
and
creditable
enjoyments
,
as
Epaminondas
now
doth
?
But
,
Sir
,
(
for
your
answer
to
the
Thessalian
about
this
matter
,
shews
you
very
ready
)
pray
answer
me
,
do
you
think
it
commendable
in
some
cases
to
give
Money
;
but
always
unlawful
to
receive
it
?
Or
are
the
givers
and
receivers
equally
guilty
of
a
fault
?
By
no
means
,
reply'd
Epaminondas
,
but
as
of
any
thing
else
,
so
the
giving
and
receiving
of
Money
is
sometimes
commendable
,
and
sometimes
base
.
Well
then
,
said
Theanor
if
a
Man
gives
willingly
what
he
ought
to
give
,
is
not
that
Action
commendable
in
him
?
Yes
:
And
when
't
is
commendable
in
one
to
give
,
is
it
not
as
commendable
in
another
to
receive
?
Or
can
a
Man
more
honestly
accept
a
Gift
from
any
one
than
from
him
that
honestly
bestows
?
No.
Well
then
,
Epaminondas
,
suppose
of
two
Friends
,
one
hath
a
Mind
to
present
,
the
other
must
accept
:
't
is
true
,
in
a
Battel
we
should
avoid
that
Enemy
from
whom
good
turns
have
been
formerly
received
,
but
in
Civilities
,
we
should
neither
fly
,
nor
thrust
back
that
Friend
that
makes
a
kind
and
genteil
offer
:
And
though
poverty
is
not
so
grievous
,
yet
on
the
other
side
,
wealth
is
not
so
mean
and
desplicable
a
thing
.
Very
true
,
replied
Epaminondas
,
but
you
must
consider
,
that
we
have
many
lusts
and
desires
,
and
the
Objects
of
those
desires
many
:
Some
are
called
Natural
,
these
proceed
from
the
very
constitution
of
our
Body
,
and
tend
to
natural
pleasures
;
others
are
acquired
,
and
rise
from
vain
opinions
and
mistaken
notions
;
yet
these
by
the
length
of
time
,
ill
habits
,
and
bad
Education
are
usually
improved
,
get
strength
,
and
debase
that
Soul
more
than
the
other
natural
and
necessary
Passions
.
By
custom
and
care
any
one
with
the
assistance
of
reason
may
free
himself
from
many
of
his
natural
desires
:
But
Sir
,
all
our
Arts
,
all
our
Force
of
Discipline
must
be
imploy'd
against
the
superfluous
,
and
acquired
appetites
;
and
they
must
be
restrained
or
cut
off
by
the
guidance
,
or
edge
of
Reason
:
For
if
the
contratry
applications
of
Reason
can
make
us
forbear
Meat
and
Drink
,
when
hungry
or
thirsty
,
how
much
more
easy
is
it
to
conquer
Covetousness
or
Ambition
,
which
will
be
destroy'd
by
a
bare
restraint
from
their
proper
objccts
,
and
a
non-attainment
of
their
desired
end
:
And.
pray
,
Sir
,
are
not
you
of
the
same
opinion
?
Yes
,
replied
the
Stranger
.
Then
,
Sir
,
continued
Epaminondas
,
don't
you
perceive
a
difference
between
the
Exercise
it self
,
and
the
Work
to
which
the
Exercise
relates
?
For
instance
,
in
a
Wrestler
,
the
Work
is
the
striving
with
his
adversary
for
the
Crown
,
the
Exercise
is
the
preparation
of
his
Body
by
Diet
,
Wrestling
,
or
the
like
:
So
in
Virtue
,
you
must
confess
the
work
to
be
one
thing
,
and
the
Exercise
another
.
Very
well
,
replied
the
Sranger
:
Then
continued
Epaminondas
,
let
us
first
examine
whether
to
abstain
from
base
unlawful
pleasures
is
the
exercise
only
of
Continence
,
or
the
Work
,
and
evidence
of
that
Exercise
?
The
very
Work
and
Evidence
,
replied
the
Stranger
;
but
the
Exercise
of
it
is
not
such
as
you
practice
,
when
after
Wrestling
,
where
you
have
raised
your
Appetites
like
ravenous
Beasts
,
you
stand
a
long
while
at
a
Table
covered
with
plenty
and
variety
of
Meats
,
and
then
give
it
to
your
Servants
to
feast
on
whilst
you
offer
mean
and
spare
Diet
to
your
subdued
Appetites
;
for
abstinence
from
lawful
pleasures
is
exercise
against
unlawful
.
Very
well
,
replied
the
Stranger
.
So
,
continued
Epaminondas
,
Justice
is
Exercise
against
Covetousness
and
love
of
Money
;
but
so
is
not
a
meer
cessation
from
stealing
or
robbing
our
Neighbour
:
So
he
that
doth
not
betray
his
Country
or
Friends
for
Gold
,
doth
not
exercise
against
Covetousness
(
for
the
Law
perhaps
deteterrs
,
and
fear
restrains
him
)
but
he
that
refuseth
just
gain
,
and
such
as
the
Laws
allows
,
voluntarily
exercises
,
and
secures
himself
from
being
brib'd
or
receiving
any
unlawful
present
;
for
when
great
,
hurtful
,
and
base
pleasures
are
proposed
,
't
is
very
hard
for
any
one
to
contain
,
that
hath
not
often
despised
those
which
he
●ad
power
and
opportunity
to
enjoy
:
Thus
when
base
Bribes
and
considerable
advantages
are
offered
,
't
will
be
difficult
to
refuse
,
unless
he
hath
long
ago
rooted
out
all
thoughts
of
Gain
,
and
love
of
Money
;
for
other
desires
will
nourish
and
increase
that
Appetite
,
and
he
will
easily
be
drawn
to
any
unjust
Action
,
who
can
scarce
forbear
reaching
out
his
hand
to
a
proffered
present
;
but
he
that
will
not
lay
himself
open
to
the
favours
of
Friends
,
the
Gifts
of
Kings
,
but
refuseth
even
what
Fortune
Proffers
,
and
keeps
off
his
Appetite
that
is
eager
after
,
and
as
it
were
,
leaps
forward
to
an
appearing
treasure
,
is
never
disturbed
,
or
tempted
to
unlawful
Actions
,
but
hath
great
and
brave
thoughts
,
and
hath
command
over
himself
,
being
conscious
of
none
but
generous
designs
:
I
and
Cepheisias
,
dear
Simmias
,
being
passionate
of
admirers
of
such
Men
beg
the
Stranger
to
suffer
us
to
be
taught
and
exercised
by
Poverty
to
attain
that
height
of
Vertue
and
perfection
.
My
Brother
having
finished
this
Discourse
,
Simmias
nodding
twice
or
thrice
,
said
,
Epaminondas
is
a
great
,
a
great
Man
,
but
this
Polymnis
is
the
cause
of
his
greatness
,
who
gave
his
Children
the
best
Education
,
and
bred
them
Philosophers
:
But
,
Sir
,
you
may
end
this
Dispute
at
leasure
among
your selves
:
As
for
Lysis
(
if
't
is
lawful
to
discover
it
)
pray
,
Sir
,
do
you
design
to
take
him
out
of
his
Tomb
,
and
transport
him
into
Italy
,
or
leave
him
here
amongst
this
Friends
and
Acquaintance
,
who
shall
be
glad
to
ly
by
him
in
the
Grave
?
And
Theanor
with
a
smile
answered
,
Lysis
,
good
Simmias
,
no
doubt
is
very
well
pleas'd
with
the
place
,
for
Epaminondas
supply'd
him
with
all
things
necessary
and
fitting
:
But
the
Pythagoreans
have
some
particular
Funeral
Ceremonies
,
which
,
if
any
one
wants
,
we
conclude
he
did
not
make
a
proper
and
happy
Exit
:
Therefore
as
soon
as
we
learnt
from
some
Dreams
that
Lysis
was
dead
(
for
we
have
certain
marks
to
know
the
Apparitions
of
the
living
from
the
Images
of
the
dead
)
most
began
to
think
that
Lysis
dying
in
a
strange
Countrey
was
not
interr'd
with
the
due
Ceremonies
,
and
therefore
was
to
be
remov'd
to
Italy
that
he
might
receive
them
there
:
I
coming
upon
this
design
,
and
being
by
the
People
of
the
Country
directed
to
the
Tomb
,
in
the
Evening
poured
out
my
Oblations
,
and
call'd
upon
the
Soul
of
Lysis
to
come
out
,
and
direct
me
in
this
Affair
:
The
Night
drawing
on
,
I
saw
nothing
indeed
,
but
thought
I
heard
a
voice
saying
,
Move
not
those
Relicks
that
ought
not
to
be
mov'd
,
for
Lysis
his
Body
was
duly
and
religiously
interr'd
;
and
his
Soul
is
sent
to
inform
another
Body
,
and
committed
to
the
care
of
another
Daemon
:
And
early
this
Morning
asking
Epaminondas
about
the
manner
of
Lysis
his
burial
,
I
found
that
Lysis
had
taught
him
as
far
as
the
incommunicable
Mysteries
of
our
Sect
;
and
that
the
same
Daemon
that
waited
on
Lysis
presided
over
him
,
if
I
can
guess
at
the
Pilot
from
the
sailing
of
the
Ship
:
The
paths
of
Life
are
large
,
but
in
few
are
Men
directed
by
the
Daemons
:
When
Theanor
had
said
this
he
lookt
attentively
on
Epaminondas
,
as
if
he
design'd
a
fresh
search
into
his
nature
,
and
inclinations
.
At
the
same
instant
the
Chirurgion
coming
in
unbound
Simmias
his
Leg
,
and
prepar'd
to
dress
it
;
and
Phyllidas
entring
with
Hippostheneides
extreamly
concern'd
,
as
his
very
Countenance
discover'd
,
desir'd
me
,
Charon
,
and
Theocritus
to
withdraw
into
a
private
Corner
of
the
Porch
:
And
I
asking
Phyllidas
,
hath
any
new
thing
happen'd
?
Nothing
new
to
me
,
he
reply'd
,
for
I
knew
,
and
told
you
,
that
Hippostheneides
was
a
Coward
,
and
therefore
beg'd
you
not
to
communicate
the
matter
to
him
,
or
make
him
an
Associate
:
We
seeming
all
surpriz'd
,
Hippostheneides
cry'd
out
,
for
Heaven's
sake
Phyllidas
,
don't
say
so
,
don't
think
rashness
to
be
bravery
,
and
blinded
by
that
mistake
ruine
both
us
and
the
Commonwealth
,
but
(
if
it
must
be
so
)
let
the
Exiles
return
again
in
peace
:
And
Phyllidas
in
Passion
reply'd
,
how
many
,
Hippostheneides
,
do
you
think
are
privy
to
this
design
?
Thirty
I
know
engag'd
:
And
why
then
continued
Phyllidas
would
you
singly
oppose
your
Judgment
th
them
all
;
and
ruine
those
measures
they
had
all
taken
and
agreed
to
?
What
had
you
to
do
to
send
a
Messenger
to
desire
them
to
return
and
not
approach
to
day
,
when
even
chance
encourag'd
,
and
all
things
conspir●d
to
promote
the
design
?
These
words
of
Phyllidas
troubled
every
one
,
and
Charon
looking
very
angrily
upon
Hipostheneides
,
said
,
Thou
Coward
!
what
hast
thou
done
?
No
harm
,
reply'd
Hippostheneides
,
as
I
'le
make
appear
,
if
you
will
moderate
your
passion
,
and
hear
what
your
gray-headed
equal
can
alledge
:
If
Phyllidas
,
we
were
minded
to
shew
our
Citizens
a
Brave
that
sought
danger
,
and
a
Heat
that
contemn'd
Life
,
there
is
day
enough
before
us
,
why
should
we
wait
till
the
Evening
?
Let
us
take
our
Swords
presently
,
and
assault
the
Tyrants
:
Let
us
kill
,
let
us
be
kill'd
,
and
be
prodigal
of
our
Bood
:
if
this
may
be
easily
perform'd
or
endur'd
,
and
if
't
is
no
easy
matter
by
the
loss
of
two
or
three
Men
to
free
Thebes
from
so
great
an
armed
power
as
possesses
it
,
and
to
beat
out
the
Spartan
Garrison
(
for
I
suppose
Phillidas
hath
not
provided
Wine
enough
at
his
Entertainment
to
make
all
Archias
his
Guard
1500
drunk
;
or
if
we
dispatch
him
,
yet
Arcesius
and
Crapidas
will
be
sober
;
and
upon
the
Watch
;
)
why
are
we
so
eager
to
bring
out
Friends
and
Familiars
into
certain
destruction
;
especially
since
the
Enemy
hath
some
notice
of
their
return
?
For
why
else
should
the
Thespienses
for
these
three
days
,
be
commanded
to
be
in
Arms
,
and
follow
the
orders
of
the
Spartan
Generals
?
and
I
hear
,
that
to
day
,
after
Examination
before
Archias
,
when
he
returns
,
they
design
to
put
Amphitheus
to
death
;
and
are
not
these
strong
proofs
that
our
conspiracy
is
discover'd
?
Is
it
not
the
best
way
to
stay
a
little
,
till
an
Attonement
is
made
,
and
the
Gods
reconcil'd
?
For
the
Aruspices
having
Sacrific'd
an
Ox
to
Cere●
,
said
,
That
the
burnt
Offering
portended
a
great
sedition
,
and
danger
to
the
Commonwealth
:
and
besides
,
Charon
,
there
is
another
thing
which
particularly
concerns
you
;
for
yesterday
Hypadorus
the
Son
of
Erianthes
,
a
very
honest
Man
,
and
my
good
Acquaintance
,
but
altogether
ignorant
of
our
Design
,
coming
out
of
the
Country
in
my
Company
,
accosted
me
thus
:
Charon
is
an
Acquaintance
of
yours
,
Hypostheneides
,
but
no
great
Crony
of
mine
;
yet
if
you
please
,
advise
him
to
take
heed
of
some
eminent
danger
,
for
I
had
a
very
odd
Dream
relating
to
some
such
matter
;
Last
night
methought
I
saw
his
House
in
Travail
,
and
he
and
his
Friends
extreamly
perplext
,
fell
to
their
Prayers
round
ab
ut
the
the
▪
House
:
The
House
groan'd
,
and
sent
out
some
inarticulate
sounds
,
at
last
a
raging
fire
broke
out
of
it
,
and
consum'd
the
greatest
gart
of
the
City
;
and
the
Castle
Cadmea
was
cover'd
all
over
with
Sm●ak
,
but
not
fir'd
:
This
was
the
Dream
,
Charon
,
that
he
told
me
;
I
was
startled
at
the
present
,
and
that
fear
encreast
when
I
heard
that
the
Exiles
intended
to
come
to
day
to
your
House
,
and
I
am
very
much
afraid
that
we
shall
bring
mighty
mischiefs
on
our selves
,
yet
do
our
Enemies
no
proportionable
harm
,
but
only
give
them
a
little
disturbance
;
for
,
I
think
the
City
signifies
us
,
and
the
Castle
,
as
't
is
now
in
their
Power
,
them
:
Then
Theocritus
putting
in
,
and
injoyning
Charon
,
who
was
eager
to
reply
,
silence
,
said
,
As
for
my
part
Hippostheneides
,
though
all
my
Sacrifices
were
of
good
Omen
to
the
Exiles
,
yet
I
never
found
any
greater
inducement
to
go
on
,
then
the
Dream
you
mention'd
;
for
you
say
that
a
great
and
bright
fire
rising
out
of
a
Friends
House
caught
the
City
;
and
that
the
Habitation
of
the
Enemies
was
blackned
with
Smoak
,
which
never
brings
any
thing
better
than
Tears
and
Disturbance
;
that
in
articulate
sounds
broke
out
from
us
,
shews
that
none
shall
make
clear
and
full
discovery
;
only
a
blind
suspicion
shall
arise
,
and
our
design
shall
appear
,
and
have
its
desir'd
effect
at
the
same
time
,
and
the
Ominous
Sacrifices
do
not
respect
the
Publick
but
the
Men
in
Power
:
Whilst
Theocritus
was
speaking
,
I
said
to
Hipostheneides
,
Whom
did
you
employ
in
this
Message
?
for
if
it
was
not
long
ago
we
will
follow
him
?
Indeed
Cepheisias
,
he
reply'd
,
't
is
unlikely
(
for
I
must
tell
the
truth
)
that
you
should
overtake
him
,
for
he
is
upon
the
best
Horse
in
Thebes
:
You
all
know
the
Man
,
he
is
Master
of
the
Horse
to
Melon
,
and
Melon
from
the
very
beginning
hath
made
him
privy
to
the
Design
:
And
I
observing
him
to
be
at
the
Door
,
said
;
What
Hipostheneides
is
it
Clido
,
he
that
last
year
at
Juno's
feast
wan
the
single
Horse-race
?
Yes
,
the
very
same
.
Who
then
,
continued
I
,
is
that
hath
stood
a
pretty
while
at
the
Court
Gate
,
and
gaz'd
upon
us
?
At
this
Hippostheneides
turning
about
,
cry'd
out
,
Clido
,
by
Hercules
,
I
'le
lay
my
life
some
unlucky
accident
hath
happened
:
Clido
observing
that
we
took
notice
of
him
,
came
softly
from
the
Gate
towards
us
,
and
Hippostheneides
giving
him
a
nod
,
and
bidding
him
deliver
his
Message
to
the
Company
,
for
they
were
all
sure
friends
,
and
and
privy
to
the
whole
Plot
,
he
began
,
Sir
,
I
know
the
Men
very
well
,
and
not
finding
you
either
at
home
,
or
in
the
Market-place
,
I
guess'd
you
were
with
them
,
and
came
directly
hither
to
give
you
a
full
account
of
the
present
posture
of
Affairs
:
You
commanded
me
with
all
possible
speed
to
meet
the
Exiles
upon
the
Mountain
,
and
accordingly
I
went
home
to
take
Horse
;
and
call'd
for
my
Bridle
;
my
Wife
said
it
was
mislaid
,
and
stay'd
along
time
in
the
Hostry
,
tumbling
about
things
,
and
pretending
to
look
carefully
after
it
;
at
last
when
she
had
tri'd
my
Patience
,
she
confess'd
that
her
Neighbours
Wife
had
borrow'd
it
last
Night
;
this
rais'd
my
Passion
and
I
chid
her
,
and
she
began
to
curse
,
and
wisht
me
a
bad
journey
,
and
as
bad
a
return
;
all
which
curses
,
pray
God
,
may
fall
upon
her
own
head
:
at
last
my
passion
grew
high
,
and
I
began
to
cudgel
her
,
and
presently
the
Neighbours
and
Women
coming
in
,
there
was
fine
work
,
I
am
so
bruis'd
that
't
was
as
much
as
I
could
do
to
come
hither
to
desire
you
to
employ
another
Man
,
for
I
protest
I
am
amaz'd
,
and
in
a
very
bad
condition
:
Upon
this
News
we
were
strangely
alter'd
,
just
before
we
were
angry
with
the
Man
,
that
endeavour'd
to
put
it
off
,
and
now
the
time
approaching
,
the
very
minute
just
upon
us
,
and
it
be●ng
impossible
to
be
deferr'd
,
created
very
dismal
apprehensions
:
But
I
speaking
to
,
and
taking
Hippostheneides
by
the
hand
,
bad
him
be
of
good
courage
,
for
the
Gods
themselves
seem'd
to
invite
us
to
Action
:
presently
we
parted
,
Phyllidas
went
home
to
prepare
his
Entertainment
,
and
make
Archias
drunk
as
soon
as
conveniently
he
could
;
Charon
went
to
his
House
to
receive
the
Exiles
,
and
I
and
Theocritus
went
back
to
Simmias
again
,
that
having
now
a
good
opportunity
,
we
might
discourse
with
Epaminondas
;
we
found
them
ingag'd
in
a
notable
Dispute
,
which
Galaxidorus
and
Phidolaus
had
toucht
upon
before
;
the
Subject
of
the
Inquiry
this
,
What
kind
of
Substance
or
Power
was
the
fam'd
Daemon
of
Socrates
:
Simmias
his
reply
to
Galaxidorus
his
Diseourse
we
did
not
hear
;
but
he
said
,
that
having
once
askt
Socrates
about
it
,
and
received
no
answer
,
he
never
repeated
the
same
Question
;
but
he
had
often
heard
him
declare
those
to
be
vain
pretenders
,
who
,
said
they
,
had
seen
any
Divine
Apparition
:
But
to
those
who
affirm'd
that
they
heard
a
voice
he
would
gladly
hearken
,
and
eagerly
inquire
into
the
particulars
;
and
this
upon
consideration
gave
us
probable
reasons
to
conjecture
that
this
Daemon
of
Socrates
was
not
an
Apparition
,
but
rather
a
sensible
perception
of
a
Voice
,
or
an
apprehension
of
some
words
,
which
after
an
unaccountable
manner
affected
him
:
As
in
a
Dream
there
is
no
real
voice
,
yet
we
have
fancies
and
apprehensions
of
words
which
make
us
imagin
that
we
hear
some
speak
:
This
perception
in
Dreams
is
usual
,
because
the
Body
whilst
we
are
asleep
is
quiet
and
undisturb'd
;
but
when
we
are
awake
,
meane●…
thoughts
creep
in
,
and
we
can
hardly
bring
our
Soul
to
observe
better
Advertisements
;
fo●…
being
in
a
hurry
of
tumultuous
passions
and
distracting
business
,
we
cannot
compose
our
mind
,
or
make
it
listen
to
the
discoveries
:
But
Socrates
his
Understanding
being
pure
,
free
from
passion
,
and
mixing
it self
with
the
body
no
more
then
necessity
requir'd
,
was
easie
to
be
mov'd
and
apt
to
take
an
impression
from
every
thing
that
was
apply'd
to
it
;
now
that
was
apply'd
,
was
not
a
Voice
,
but
more
probably
a
Declaration
of
the
Daemon
,
which
together
with
the
thing
declar'd
was
immediately
represented
to
his
mind
!
Voice
is
like
a
stroak
given
to
the
Soul
,
which
receives
speech
forcibly
entring
at
the
Ears
whilst
we
discourse
;
but
the
Understanding
of
a
more
excellent
nature
,
affects
a
capable
Soul
,
by
applying
the
very
thing
to
be
understood
to
it
,
so
that
there
is
no
need
of
another
stroak
:
And
the
Soul
obeys
as
it
stretches
or
slackens
her
affections
,
not
forceably
,
as
if
it
wrought
by
contrary
passions
,
but
smoothly
and
gently
,
as
if
it
mov'd
flexible
and
loose
reins
:
And
sure
no
body
can
wonder
at
this
that
hath
observ'd
what
great
Ships
of
burden
are
turn'd
by
a
small
helm
;
or
seen
a
Potters
Wheell
mov'd
round
by
the
gentle
touch
of
one
finger
:
These
are
liveless
things
,
't
is
true
,
but
being
of
a
frame
fit
for
motion
,
by
reason
of
their
smoothness
they
yield
to
the
least
impulse
:
The
Soul
of
Man
being
stretcht
with
a
thousand
inclinations
,
as
with
Cords
,
is
the
most
tractable
Instrument
t●at
is
,
and
if
once
rationally
excited
,
easie
to
be
mov'd
to
the
Object
that
is
to
be
understood
:
For
thence
the
Passio●s
and
Appetites
begin
,
and
spread
to
the
Understanding
,
and
that
being
once
agitated
,
they
are
drawn
back
again
,
and
so
stretch
and
raise
the
whole
Man
:
Hence
you
may
guess
how
great
the
force
of
the
thing
conceiv'd
is
for
the
Bones
that
are
insensible
,
the
Nerves
,
the
Flesh
that
is
full
of
humours
,
and
the
heavy
Mass
compos'd
of
all
these
lying
quiet
and
at
rest
,
as
soon
as
the
Soul
gives
the
impulse
,
and
raiseth
an
Appetite
to
move
toward
an
Object
,
is
rous'd
,
invigorated
,
and
every
Member
seems
a
Wing
to
carry
it
forward
to
Action
:
Nor
is
it
very
difficult
to
conceive
the
manner
of
this
motion
and
stirring
,
by
which
the
Soul
having
conceiv'd
any
thing
by
her
Appetites
,
rouseth
the
whole
Mass
;
but
in
as
much
as
a
Speech
barely
apprehended
without
any
sensible
voice
easily
excites
,
so
in
my
opinion
,
the
understanding
of
a
superior
Nature
may
move
the
Understanding
of
a
more
Divine
Soul
;
for
reason
may
be
apply'd
to
,
and
touch
reason
,
as
incident
light
the
reflection
of
the
same
ray
.
We
,
't
is
true
,
as
it
were
groping
in
the
dark
,
find
out
one
anothers
conceptions
by
the
voice
,
but
the
Conceptions
of
the
Daemons
carry
a
light
with
them
,
and
shine
to
those
that
are
able
to
perceive
them
,
so
that
there
is
no
need
of
words
,
such
as
Men
using
to
one
another
,
see
the
images
of
things
conceiv'd
,
only
by
Signs
and
Tokens
;
but
cannot
perceive
the
very
Images
,
unless
they
enjoy
a
peculiar
,
and
(
as
I
said
before
)
a
Divine
Light
:
This
may
be
illustrated
from
the
nature
and
effect
of
voice
;
for
the
Air
being
form'd
into
articulate
sounds
,
and
made
all
voice
,
transmits
the
Conception
to
the
Soul
of
the
Hearer
;
so
that
't
is
no
wonder
if
the
Air
,
that
is
very
apt
to
take
impressions
,
being
fashioned
according
to
the
Object
,
conceiv'd
by
a
more
excellent
nature
,
signifies
that
Conception
to
some
Divine
and
Extraordinary
Men
:
For
as
a
stroak
upon
a
Brazen
Shield
,
when
the
noise
ariseth
out
of
a
hollow
,
is
heard
only
by
those
who
are
in
a
convenient
position
,
and
not
perceiv'd
by
others
;
so
the
Specehes
of
the
Daemons
though
apply'd
indifferently
to
all
,
yet
only
sound
,
to
those
who
are
of
a
quiet
temper
and
sedate
mind
,
and
such
as
we
call
Holy
and
Divine
Men
:
Most
believe
that
Daemons
communicate
some
illuminations
to
Men
asleep
;
but
think
it
strange
and
incredible
that
they
should
communicate
the
like
to
them
whilst
they
are
awake
,
and
have
their
Senses
and
Reason
vigorous
;
as
wise
a
fancy
as
't
is
to
imagine
that
a
Musician
can
use
his
Harp
when
the
strings
are
slack
,
but
cannot
play
when
they
are
screw'd
up
and
in
tune
;
for
they
don't
consider
that
the
effect
is
hindred
by
the
unquietness
and
incapacity
of
their
own
minds
,
from
which
inconveniences
our
Friend
Socrates
was
free
,
as
the
Oracle
assur'd
his
Father
whilst
he
was
a
Boy
;
for
that
commanded
him
to
let
young
Socrates
do
what
he
would
,
not
to
force
or
draw
him
from
his
inclinations
,
but
let
the
Boy's
humour
have
its
free
course
;
that
he
should
beg
Jupiters
and
the
Muses
blessing
upon
him
,
and
take
no
further
care
;
intimating
that
he
had
a
guide
to
direct
him
that
was
better
than
ten
thousand
Tutors
and
Instructors
:
This
Phidolaus
was
my
Notion
of
Socrates
his
Daemon
whilst
he
liv'd
,
and
since
his
Death
,
and
I
look
upon
all
they
mention
about
Omens
,
Sneezings
,
or
the
like
,
to
be
Dreams
and
Fooleries
.
But
what
I
heard
Timarchus
discourse
upon
the
same
Subject
,
lest
some
should
think
I
delight
in
Fables
,
perhaps
't
is
best
to
conceal
:
By
no
means
,
cry'd
Theocritus
,
let
's
have
it
;
for
though
they
do
not
perfectly
agree
with
it
,
yet
I
know
many
Fables
border
upon
truth
;
but
pray
first
tell
us
who
this
Timarchus
was
,
for
I
was
never
acquainted
with
the
Man
.
Very
likely
Theocritus
,
said
Simmias
,
for
he
dy'd
when
he
was
very
young
,
and
desir'd
Socrates
to
bury
him
by
Lampocles
,
Socrates
his
Son
,
who
was
his
dear
Friend
,
of
the
same
Age
,
and
dy'd
not
many
days
before
him
;
he
being
eager
to
know
(
for
he
was
a
fine
Youth
and
a
beginner
in
Philosophy
)
what
Socrates
his
Daemon
was
;
acquainting
none
but
Cebes
and
me
with
his
Design
,
went
down
into
Trophonius's
Cave
,
and
perform'd
all
the
Ceremonies
that
were
requisite
to
gain
an
Oracle
:
There
he
stayed
two
nights
and
one
day
,
so
that
his
Friends
despair'd
of
his
return
,
and
lamented
him
as
lost
;
but
the
next
Morning
he
came
out
with
a
very
chearful
countenance
,
and
having
ador'd
the
God
,
and
freed
himself
from
the
thronging
inquisitive
Crowd
,
he
told
us
many
wonderful
things
that
he
had
seen
and
heard
;
for
this
was
his
Relation
;
As
soon
as
he
entred
,
a
thick
darkness
surrounded
him
,
then
after
he
had
pray'd
,
he
lay
a
long
while
upon
the
ground
,
but
was
not
certain
whether
awake
or
in
a
Dream
,
only
he
imagin'd
that
a
smart
stroak
fell
upon
his
head
,
and
that
through
the
parted
Sutures
of
his
Skull
,
his
Soul
fled
out
;
which
being
now
loose
,
and
mixt
with
a
purer
and
more
lightsome
Air
,
was
very
jocund
and
well
pleas'd
,
it
seemed
to
begin
to
breath
,
as
if
till
then
it
had
been
almost
choakt
,
and
grew
bigger
than
before
,
like
a
Sail
swoln
by
the
wind
;
then
he
heard
a
small
noise
whirling
round
his
head
,
very
sweet
and
ravishing
;
and
looking
up
he
saw
no
Earth
,
but
certain
Islands
shining
with
a
gentle
fire
which
interchang'd
Colours
according
to
the
different
variation
of
the
light
;
innumerable
and
very
large
;
unequal
,
but
all
round
:
These
whirling
,
't
is
likely
,
agitated
the
Aether
,
and
made
that
sound
;
for
the
ravishing
softness
of
it
was
very
agreeable
to
their
even
motions
:
Between
these
Islands
there
was
a
large
Sea
or
lake
which
shone
very
gloriously
,
being
adorn'd
with
a
gay
variety
of
Colours
mixt
with
blew
;
some
few
of
the
Islands
swam
in
this
Sea
,
and
were
carry'd
to
the
other
side
of
the
Current
;
others
,
and
those
the
most
,
were
carry'd
up
and
down
,
tost
,
whirl'd
,
and
almost
overwhelm'd
.
This
Sea
in
some
places
seem'd
very
deep
,
especially
toward
the
South
,
in
other
parts
very
shallow
;
it
ebb'd
and
flow'd
,
but
the
Tides
were
neither
high
nor
strong
;
in
some
parts
its
colour
was
pure
,
and
Sea-green
;
in
others
it
lookt
muddy
,
and
as
troubled
as
a
Lake
:
the
Current
brings
those
Islands
that
were
carry'd
over
to
the
other
side
back
again
;
but
not
to
the
same
point
,
so
that
their
motions
are
not
exactly
circular
,
but
winding
:
About
the
middle
of
these
Islands
,
Ambient
Sea
seem'd
to
bend
into
a
hollow
,
a
little
less
,
as
it
appear'd
to
him
,
than
eight
parts
of
the
whole
:
Into
this
Sea
were
two
entrances
,
by
which
it
received
two
opposite
fiery
Rivers
,
runing
in
with
so
strong
a
current
that
it
spre●d
a
fiery
white
over
a
great
part
of
the
blew
Sea
;
this
sight
pleas'd
him
very
much
,
but
when
he
lookt
downward
,
there
appear'd
a
vast
chasm
,
round
,
as
if
he
had
lookt
into
a
divided
Sphaere
,
very
deep
,
and
frightful
,
full
of
thick
darkness
,
which
was
ever
now
and
then
troubled
and
disturb'd
:
Thence
a
thousand
howling
and
bellowings
of
Beasts
,
crys
of
Children
,
groans
of
Men
and
Women
,
and
all
sorts
of
terrible
noises
reacht
his
E●rs
;
but
faintly
,
as
being
far
off
,
and
rising
through
the
vast
hollow
;
and
this
terrify'd
him
exceedingly
:
A
little
while
after
an
invisible
thing
spoke
thus
to
him
;
Timarchus
,
what
dost
thou
desire
to
understand
?
And
he
reply'd
,
Every
thing
;
for
what
is
there
that
is
not
wonderful
and
surprising
?
We
have
little
to
do
with
those
things
above
,
they
belong
to
other
Gods
;
but
as
for
Proserpina's
Quarter
which
being
one
of
the
four
,
as
Styx
divides
them
,
that
we
govern
,
you
may
visit
if
you
please
:
But
what
is
Styx
?
The
way
to
Hell
,
which
reaches
to
the
contrary
Quarter
,
and
with
its
head
divides
the
Light
;
for
as
you
see
,
it
rises
from
Hell
below
,
about
which
it
rouls
and
separates
the
extreamest
part
of
the
Universe
from
the
Light
:
There
are
four
Divisions
of
all
things
under
our
Government
;
the
first
is
of
Life
,
the
second
of
the
Motion
,
the
third
of
Generation
,
and
the
fourth
of
Corruption
:
The
first
is
coupled
to
the
second
by
a
Unite
,
in
the
substance
invisible
;
the
second
to
the
third
by
Understanding
,
in
the
Sun
;
and
the
third
to
the
fourth
by
Nature
in
the
Moon
:
Over
every
one
of
these
Ties
Fate
the
Daughter
of
Necessity
presides
;
over
the
first
Atropos
;
over
the
second
,
Clotho
;
and
Lachesis
over
the
third
,
which
is
in
the
Moon
,
and
about
which
is
the
whole
whirl
of
Generation
;
all
the
other
Islands
have
Gods
in
them
,
but
the
Moon
belonging
to
Earthly
Daemons
,
is
rais'd
but
a
little
above
Styx
:
Styx
ceases
on
her
once
in
a
hundred
seventy
seven
Revolutions
;
and
when
it
approaches
the
Souls
are
startled
,
and
cry
out
for
fear
;
for
Hell
swallows
up
a
great
many
,
and
the
Moon
receives
some
swimming
up
from
below
,
which
have
run
through
their
whole
course
of
Generation
;
unless
they
are
wicked
,
and
impure
;
for
against
such
she
throws
flashes
of
Lightning
,
makes
horrible
noises
,
and
frights
them
away
;
so
that
missing
their
desired
happiness
,
and
bewailing
their
condition
,
they
are
carried
down
again
(
as
you
see
)
to
undergo
another
Generation
.
But
,
said
Timarchus
,
I
see
nothing
but
Stars
leaping
about
the
Hollow
,
and
some
carried
into
it
,
and
some
shining
out
of
it
again
:
These
,
said
the
Voice
,
are
Daemons
;
for
thus
't
is
;
every
Soul
hath
some
portion
of
Reason
;
a
Man
cannot
be
a
Man
without
it
;
but
as
much
as
she
mixes
with
Flesh
and
Appetite
,
is
chang'd
;
and
through
pain
or
pleasure
becomes
irrational
;
every
Soul
doth
not
mix
her self
alike
,
for
some
plunge
themselves
into
the
Body
,
and
so
in
this
Life
their
whole
frame
is
corrupted
by
Appetite
and
Passion
;
others
are
mixt
as
to
some
part
,
but
the
purer
part
still
remains
without
the
Body
;
't
is
not
drawn
down
into
it
,
but
it
swims
above
,
and
touches
the
extreamest
part
of
the
Mans
head
;
't
is
like
a
Cord
to
hold
up
,
and
direct
the
subsiding
part
of
the
Soul
,
as
long
as
it
proves
obedient
,
and
is
not
overcome
by
the
Appetites
of
the
Flesh
:
That
part
that
is
plung'd
into
the
Body
is
call'd
the
Soul
;
but
the
uncorrupted
part
is
call'd
the
Mind
,
and
the
Vulgar
think
't
is
within
them
,
as
likewise
they
imagine
the
Image
reflected
from
a
Glass
to
be
in
that
;
but
the
more
intelligent
,
who
know
it
to
be
without
,
call
it
a
Daemon
,
therefore
those
Stars
which
you
see
extinguished
,
imagine
to
be
Souls
whose
whole
substances
are
plunged
into
Bodies
;
and
those
that
recover
their
light
,
and
rise
from
below
;
that
shake
off
the
ambient
Mist
and
Darkness
,
as
if
it
were
Clay
and
Dirt
;
to
be
such
as
retire
from
their
Bodies
after
Death
;
and
those
that
are
carry'd
up
on
high
are
the
Daemons
of
Wise
Men
and
Philosophers
:
But
pray
pry
narrowly
,
and
endeavour
to
discover
the
Tye
which
every
one
is
united
to
a
Soul
.
Upon
this
Timarchus
lookt
as
stedfastly
as
he
could
,
and
saw
some
of
the
Stars
very
much
agitated
,
and
some
less
;
as
the
Corks
upon
a
Net
;
and
some
whirl'd
round
like
a
Spindle
,
having
a
very
irregular
and
uneven
motion
,
and
not
being
able
to
run
in
a
straight
Line
:
And
thus
the
Voice
said
,
those
that
have
a
straight
and
regular
motion
belong
to
Souls
that
are
very
manageable
,
by
reason
of
their
Gentiel
Breeding
,
and
Philosophical
Education
;
and
which
upon
Earth
do
not
plunge
themselves
into
the
foul
Clay
,
and
become
irrational
:
but
those
that
move
irrigularly
,
sometimes
upwards
,
sometimes
downwards
,
as
striving
to
break
loose
from
a
vexing
Chain
,
are
yoakt
to
,
and
strive
with
very
untractable
conditions
,
which
ignorance
and
want
of
Learning
makes
head-strong
and
ungovernable
:
Sometimes
they
get
the
better
of
the
Passions
,
and
draw
them
to
the
right
side
;
sometimes
they
are
drawn
away
by
them
,
and
sink
into
sin
and
folly
;
and
then
again
endeavour
to
get
out
,
for
the
tye
as
't
were
a
Bridle
on
the
irrational
part
of
the
Soul
,
when
't
is
pull'd
back
,
draws
in
Repentance
for
past
sins
,
and
shame
for
loose
and
unlawful
pleasures
;
which
is
a
pain
and
stroak
inflicted
on
the
Soul
by
a
governing
and
prevailing
Power
,
till
by
this
means
it
becomes
gentle
and
manageable
,
and
like
a
tam'd
Beast
,
without
blows
or
torment
,
it
understands
the
minutest
direction
of
the
Daemon
;
such
indeed
are
but
very
slowly
very
hardly
brought
to
a
right
temper
;
but
of
that
sort
which
from
the
very
beginning
are
governable
,
and
obedient
to
the
direction
of
the
Daemon
are
of
those
Prophetick
Souls
,
those
Intimates
of
the
Gods
.
Such
was
the
Soul
of
Hermodorus
the
Clasomenian
,
of
which
,
't
is
reported
,
that
for
several
Nights
and
Days
it
would
leave
his
Body
,
travel
over
many
Countrys
,
and
return
after
it
had
view'd
things
,
and
discourst
with
Persons
at
a
great
distance
;
till
at
last
,
by
the
Treachery
of
a
Woman
,
his
Body
was
delivered
to
his
Enemies
,
and
they
burnt
the
House
while
the
Inhabitant
was
abroad
;
't
is
certain
,
this
is
a
meer
Fable
:
The
Soul
never
went
out
of
the
Body
,
but
it
loosned
the
tye
that
held
the
Daemon
and
permitted
it
to
wander
;
so
that
,
that
seeing
,
and
hearing
the
various
external
occurrences
brought
in
the
news
to
it
;
yet
those
that
burnt
his
Body
,
are
even
till
this
time
severely
tormented
in
the
deepest
Pit
of
Hell
:
But
this
,
Youth
,
you
shall
more
clearly
perceive
three
Months
hence
,
now
depart
:
The
voice
continuing
no
longer
,
Timarchus
(
as
he
said
)
turn'd
about
to
discover
who
't
was
that
spoke
,
but
a
violent
pain
,
as
if
his
Skull
had
been
press'd
together
,
seiz'd
his
head
;
so
that
he
lost
all
Sense
and
Understanding
,
but
in
a
little
while
recovering
,
he
found
himself
in
the
enterance
of
the
Cave
,
where
he
at
first
lay
down
:
This
was
Timarchus
his
story
,
and
when
at
Athens
,
in
the
third
Month
after
he
had
heard
the
Voice
,
he
dy'd
;
we
amaz'd
at
the
event
,
told
Secrates
the
whole
Tale
:
Socrates
was
angry
with
us
for
not
discovering
it
whilst
Timarchus
was
alive
;
for
he
would
very
gladly
have
had
a
more
full
discovery
from
his
own
Mouth
:
I
have
done
Theocritus
with
the
Story
and
Discourse
;
but
pray
,
shall
we
not
intreat
the
Stranger
to
discuss
this
point
?
For
't
is
a
very
proper
Subject
for
Excellent
and
Divine
Men
.
What
then
,
said
Theanor
,
shall
we
not
have
the
opinion
of
Epaminondas
,
who
is
of
the
same
School
,
and
as
well
learn'd
as
my self
in
these
matters
?
And
my
Father
with
a
smile
said
,
Sir
,
that
his
Humour
,
he
loves
to
be
silent
,
he
is
very
cautious
how
he
proposeth
any
thing
,
but
will
hear
Eternally
,
and
is
never
weary
of
an
instructive
Story
:
so
that
Spinterus
the
Tarentine
,
who
liv'd
with
him
a
long
time
,
would
often
say
,
That
he
never
met
a
Man
that
knew
more
,
or
spake
less
:
Therefore
,
pray
Sir
,
let
us
have
your
thoughts
.
Then
,
said
Theanor
,
in
my
Opinion
,
that
story
of
Timarchus
should
be
accounted
Sacred
,
and
Inviolable
,
and
wonder
that
any
one
should
disbelieve
his
rep●rt
,
as
Simmias
has
related
it
;
Swans
,
Horses
,
Dogs
,
and
Dragons
we
sometimes
call
Sacred
,
and
yet
we
cannot
believe
that
Men
are
Sacred
,
and
F●vourites
of
Heaven
,
though
we
confess
{αβγδ}
the
love
of
Man
,
and
not
{αβγδ}
,
the
love
of
Birds
,
to
be
an
attribute
of
the
Deity
:
now
as
one
that
loves
Horses
doth
not
take
an
equal
care
of
the
whole
kind
,
but
always
choosing
out
some
one
excellent
,
rides
,
trains
,
feeds
,
and
loves
him
above
the
rest
;
so
amongst
Men
,
the
Superior
Powers
choosing
as
't
were
the
best
out
of
the
whole
Herd
,
breed
them
more
carefully
,
and
nicely
;
not
directing
them
,
't
is
true
,
by
Reins
and
Bridles
;
but
by
reason
imparted
by
certain
Notices
.
and
Signs
,
which
the
vulgar
and
common
sort
do
not
understand
;
for
neither
do
all
Dogs
know
the
Huntsman's
,
nor
all
Horses
the
Jocky's
signs
;
but
those
that
are
bred
to
it
are
easily
directed
by
a
Whistle
or
an
hollow
,
and
very
readily
obey
;
and
Homer
seems
to
have
understood
the
difference
I
mention
,
for
some
of
the
Prophets
he
calls
Augurs
,
some
Priests
,
some
such
as
understood
the
voice
of
the
very
Gods
,
took
the
same
measures
,
and
could
foretell
things
,
thus
;
And
Helen
Priam's
Son
the
same
decreed
,
On
which
consulting
Gods
before
agreed
:
And
in
another
place
.
As
I
heard
lately
from
th'
Immortal
Gods
:
For
as
those
that
are
not
near
the
Persons
of
Kings
or
Commanders
,
understand
their
Minds
by
Proclamation
,
sound
of
Trumpet
,
or
the
like
;
but
their
Favourites
receive
it
from
their
own
Mouth
;
so
the
Deity
converses
immediately
,
but
with
very
few
,
and
very
seldom
;
but
to
most
he
gives
signs
,
from
which
the
Art
of
Divination
is
gather'd
;
so
that
the
Gods
direct
the
lives
of
very
few
,
and
of
such
only
whom
they
intend
to
raise
to
the
highest
degree
of
perfection
and
happiness
:
Those
Souls
(
as
Hesiod
sings
)
that
are
not
to
be
put
into
another
Bodv
,
but
are
freed
from
all
Union
with
Flesh
,
turn
Guardian
Daemons
,
and
preside
over
others
;
for
as
Wrestlers
,
when
Old
Age
makes
them
unfit
for
Exercise
,
have
some
love
for
it
still
left
,
delight
to
see
others
wrestle
,
and
encourage
them
;
so
Souls
that
have
past
all
the
Stages
of
Life
,
and
by
their
Virtue
are
exalted
into
Daemons
do
not
slight
the
endeavours
of
Man
,
but
being
kind
to
those
that
strive
for
the
same
attainments
,
and
joyntly
endeavouring
after
Virtue
,
encourage
and
help
them
on
when
they
see
them
near
their
hope
,
and
ready
to
catch
the
desir'd
prize
;
for
the
Daemon
doth
not
go
along
with
every
one
;
but
as
in
a
Shipwrack
,
those
that
are
far
from
Land
,
their
Friends
standing
on
the
Shore
,
only
look
upon
,
and
pity
;
but
those
that
are
near
,
they
encourage
,
and
wade
in
to
save
;
so
the
Daemon
deals
with
Mankind
;
whilst
we
are
immerst
in
worldly
Affairs
,
and
are
changing
Bodies
,
as
fit
Vehicles
for
our
conveyance
,
he
lets
us
alone
to
try
our
own
strength
,
patiently
to
stem
the
Tide
,
and
get
into
the
Haven
by
our selves
,
but
that
Soul
that
hath
gone
through
the
Tryals
of
a
thousand
Generations
,
and
now
her
course
is
almost
finisht
,
strives
bravely
,
and
with
a
great
deal
of
toyl
and
labour
,
endeavours
to
ascend
;
the
Deity
permits
her
proper
Genius
,
that
is
willing
to
assist
:
The
Daemon
thus
permitted
,
presently
sets
about
the
work
,
and
upon
his
approach
,
if
the
Soul
obeys
and
hearkens
to
his
directions
,
she
is
sav'd
;
if
not
,
the
Daemon
leaves
her
,
and
she
lies
in
a
miserable
condition
.
This
Discourse
was
just
ended
,
when
Epaminondas
looking
upon
me
,
said
,
Caphisias
,
't
is
time
for
you
to
be
at
the
Ring
,
your
usual
Company
will
expect
you
;
we
as
soon
as
we
break
Company
will
take
care
of
Theanor
:
And
I
reply'd
,
Sir
,
I
'le
go
presently
,
but
I
think
Theocritus
here
hath
somothing
to
say
to
you
and
me
,
and
Galaxidorus
.
Let
's
here
it
in
Gods
name
,
said
he
,
and
rising
up
,
led
us
into
a
Corner
of
the
Porch
:
When
we
had
him
in
the
midst
of
us
,
we
all
began
to
desire
him
to
make
one
in
the
Conspiracy
.
He
reply'd
,
That
he
knew
the
day
appointed
for
the
Exiles
return
,
and
that
he
and
Gorgidas
had
their
Friends
ready
upon
occasion
;
but
that
he
was
not
for
killing
any
of
the
Citizens
without
due
Process
of
Law
,
although
necessity
seem'd
to
plead
for
,
and
warrant
the
Execution
:
Besides
't
was
requisite
that
there
should
be
some
unconcerned
in
the
design
;
for
such
the
Multitude
would
not
be
jealous
of
,
but
think
what
they
advised
was
for
the
good
of
the
Commonwealth
,
that
their
Counsels
proceeded
from
the
love
they
had
for
their
Countrey
,
and
not
from
any
design
of
procuring
their
own
safety
:
This
motion
we
lik'd
;
he
return'd
to
Simmias
and
his
Company
,
and
we
went
to
the
Ring
,
where
we
met
our
Friends
,
and
as
we
wrestled
together
,
communicated
our
thoughts
to
one
another
,
and
put
things
in
order
for
Action
:
There
we
saw
Philip
and
Archias
very
spruce
,
anointed
and
perfum'd
going
away
to
the
prepar'd
Feast
;
for
Phyllidas
fearing
they
would
execute
Amphitheus
before
Supper
,
as
soon
as
he
had
brought
●ysanoridas
going
,
went
to
Archias
,
and
putting
him
in
hopes
of
the
Womans
Company
he
desir'd
,
and
assuring
him
she
would
be
at
the
place
appointed
,
soon
trepanned
him
into
stupid
carelesness
,
and
sensuality
with
his
fellow
Wantons
:
About
Night
the
Wind
rising
,
the
sharpness
of
the
weather
increased
,
and
that
forc'd
most
to
keep
within
doors
;
we
meeting
with
Damocleides
,
Pelopidas
,
and
Theopompus
,
receiv'd
them
,
and
others
met
others
of
the
Exiles
;
for
as
soon
as
they
were
come
over
Citheron
they
separated
,
and
the
stormy
Weather
oblig'd
them
to
walk
with
their
Faces
cover'd
,
so
that
without
any
fear
or
danger
they
past
through
the
City
:
Some
as
they
entered
had
a
flash
of
Lightning
on
their
Right-hand
without
a
Clap
of
Thunder
,
and
that
portended
safety
and
glory
;
intimating
,
that
their
Actions
should
be
splendid
,
and
without
danger
:
When
we
were
altogether
in
the
House
,
eight
and
forty
in
number
,
and
Theocritus
in
a
little
Room
by
himself
offering
Sacrifice
,
there
was
heard
on
a
suddain
a
loud
knocking
at
the
Gate
;
and
presently
one
came
and
told
us
that
two
of
Archias
his
Guard
,
who
had
some
earnest
business
with
Charon
knockt
at
the
Gate
;
demanding
entrance
;
and
were
very
angry
that
they
were
not
admitted
sooner
:
Charon
surpiz'd
,
commanded
the
Doors
to
be
opened
presently
,
and
going
to
meet
them
with
a
Garland
on
his
Head
,
as
if
he
had
been
Sacrificing
or
making
merry
,
ask'd
their
business
;
and
one
of
them
reply'd
Philip
and
Archias
sent
us
to
tell
you
,
that
you
must
come
before
them
presently
:
And
Charon
demanding
why
they
sent
for
him
in
such
haste
,
and
if
all
was
well
:
We
know
nothing
more
,
the
Messenger
return'd
;
but
what
Answer
shall
we
carry
back
?
That
,
reply'd
Charon
,
puting
off
his
Garland
,
and
putting
on
his
Cloak
,
I
follow
you
,
for
should
I
go
along
with
you
,
my
Friends
would
be
concern'd
,
imagining
that
I
am
taken
into
Custody
.
Do
so
,
said
they
,
for
we
must
go
and
carry
the
Governors
Orders
to
the
City
Guard
:
With
this
they
departed
,
but
Charon
coming
in
and
telling
us
the
Story
,
we
were
all
very
much
surpriz'd
,
imagining
the
design
had
been
discovered
;
and
most
suspected
Hippostheneides
,
and
thought
that
he
having
endeavour'd
to
hinder
their
coming
,
and
fail'd
;
now
the
time
for
the
dangerous
attempt
unavoidably
approacht
,
grew
faint
hearted
,
and
made
a
discovery
of
the
Plot
;
and
this
seem'd
probable
,
for
he
did
not
appear
at
Charons
House
with
the
rest
,
and
so
was
lookt
upon
by
every
one
to
be
a
Rascal
and
a
Turn-coat
;
yet
we
all
were
of
opinion
that
Charon
ought
to
obey
the
Governours
Orders
,
and
go
to
them
:
Then
he
commanding
his
Son
to
be
brought
to
him
,
the
prettiest
Youth
,
Archidamus
,
in
all
Thebes
,
skill'd
in
most
Exercises
,
scarce
fifteen
years
old
,
but
very
strong
and
lusty
for
his
Age
;
thus
said
,
Friends
,
this
is
my
only
,
and
my
beloved
Son
,
and
him
I
put
into
your
hands
,
conjuring
you
by
all
that
's
good
,
if
you
find
me
trecherous
,
to
kill
,
and
have
no
mercy
upon
him
for
my
sake
;
but
as
for
your
parts
,
Sirs
,
be
provided
against
the
worst
that
can
come
,
don't
yield
your
Bodies
tamely
to
be
Butcher'd
by
base
Fellows
,
but
behave
your selves
bravely
,
and
preserve
your
Souls
invincible
for
the
good
and
glory
of
your
Countrey
:
When
Charon
had
ended
,
we
admired
the
Honesty
and
Bravery
of
the
Man
,
but
were
angry
at
his
suspicion
,
and
bad
him
take
away
his
Son
:
Charon
,
said
,
Pelopidas
,
we
should
have
taken
it
more
kindly
,
if
you
had
remov'd
your
Son
into
ano●…
her
House
,
for
why
should
he
suffer
for
being
in
our
company
?
Nay
let
us
send
him
away
now
,
that
if
we
fall
,
he
might
live
,
and
grow
up
to
punish
the
Tyrants
,
and
be
a
brave
Revenger
of
our
Deaths
.
By
no
means
,
reply'd
Charon
,
he
shall
stay
here
,
and
run
the
same
danger
with
you
all
;
for
't
is
dishonurable
to
be
in
the
power
of
his
Enemies
;
and
you
,
my
Boy
,
be
daring
●…
bove
thy
Age
,
and
with
these
brave
Citizens
venture
upon
neeessary
dangers
for
the
defence
of
Liberty
and
Vertue
;
for
we
have
good
hopes
●…
till
left
,
and
perhaps
some
God
will
protect
us
●…
n
this
just
and
generous
undertaking
:
These
words
of
his
,
Archidamus
drew
tears
from
many
;
●…
ut
he
not
shedding
so
much
as
one
,
and
delivering
his
Son
to
Pelopidas
went
out
of
the
Door
,
saluting
and
encouraging
every
one
as
he
went
:
But
you
would
have
been
exceedingly
surpriz'd
at
the
serene
and
fearless
temper
of
the
Boy
,
a
Soul
as
great
as
that
of
Achilles's
Son
,
for
he
did
not
change
Colour
,
or
seem
concern'd
;
but
drew
out
,
and
try'd
the
goodness
of
Pelopidas
his
Sword
:
In
the
mean
time
Diotonus
one
of
Cephisedorus
his
Friends
came
to
us
with
his
Sword
girt
,
and
Breast-plate
on
;
and
understanding
that
Archius
had
sent
for
Charon
,
he
chid
our
delay
,
and
urg'd
us
to
go
and
set
upon
the
House
presently
;
for
so
we
should
be
too
quick
for
them
,
and
take
them
unprovided
;
or
if
we
did
not
like
that
proposal
,
he
said
,
't
was
better
to
go
out
,
and
confusedly
fall
on
one
another
,
than
to
coup
our selves
up
all
together
in
one
Room
,
and
like
a
Hive
of
Bees
be
taken
by
our
Enemies
:
Theocritus
likewise
pressed
us
to
go
on
,
affirming
that
the
Sacrifices
were
lucky
,
and
promis'd
safety
and
success
:
Upon
this
whilst
we
were
arming
,
and
seting
our selves
in
order
,
Charon
came
in
looking
very
merily
and
jocund
;
and
with
a
smile
said
,
Courage
Sirs
,
there
is
no
danger
,
but
the
design
goes
on
very
well
,
for
Archias
and
Philip
,
as
soon
as
they
heard
that
according
to
their
order
I
was
come
,
being
very
drunk
,
and
weakned
in
Body
and
Understanding
,
with
much
ado
came
out
to
me
;
and
Archias
said
,
Charon
,
I
hear
that
the
Exiles
are
returned
,
and
lurk
privately
in
Town
:
At
this
I
was
very
much
surpriz'd
,
but
recovering
my self
,
askt
,
Who
are
they
,
Sir
,
and
where
?
We
don't
know
,
said
Archias
,
and
therefore
sent
for
you
to
enquire
whether
you
had
heard
any
clearer
discovery
;
and
I
,
as
't
were
surpriz'd
,
considering
a
little
with
my self
,
imagin'd
tha●…
what
they
heard
was
only
uncertain
report
,
and
that
none
of
the
Associates
had
made
this
discovery
(
for
then
they
would
have
known
the
House
)
that
't
was
a
groundless
suspicion
and
rumor
about
Town
that
came
to
their
Ears
,
and
therefore
said
,
I
remember
,
whil'st
Androclidas
was
alive
,
that
a
great
many
idle
,
lying
storys
were
spread
abroad
to
trouble
and
amuse
us
;
but
,
Sir
,
I
have
not
heard
one
word
of
this
,
yet
if
you
please
I
'le
enquire
what
ground
there
is
for
it
,
and
if
I
find
any
thing
considerable
I
shall
give
you
notice
.
Yes
,
pray
said
Phillidas
,
examine
this
matter
very
narrowly
,
slight
no
particular
,
be
very
diligent
and
careful
,
foresight
is
very
commendable
and
safe
:
when
he
had
said
thus
,
he
led
back
Archias
into
the
Room
where
they
are
now
drinking
:
But
,
Sirs
,
let
us
not
delay
,
but
begging
the
Gods
assistance
,
put
our selves
presently
upon
Action
:
Upon
this
we
went
to
prayers
,
and
encouraged
one
another
:
't
was
now
full
Supper
time
,
the
Wind
was
high
,
and
Snow
and
small
Rain
fell
,
so
that
the
Streets
and
narrow
Lanes
we
pass'd
were
all
empty
:
They
that
were
to
assault
Leontidas
and
Hypates
whose
Houses
joyn'd
,
went
out
in
their
usual
Cloaths
,
having
no
Arms
bes●des
their
Swords
;
amongst
those
were
Pelopidas
,
Damocleides
,
and
Cephisedorus
;
Charon
,
Melon
,
and
the
rest
that
were
to
set
upon
Archias
put
on
Brest-plates
,
and
shady
Fir
or
Pine
Garlands
upon
their
Heads
;
some
drest
themselves
in
Womens
Cloaths
,
so
that
they
lookt
like
a
drunken
company
of
Mummers
:
but
unlucky
fortune
,
Archidamus
,
resolving
to
make
our
Enemies
folly
and
carelesness
as
conspicuous
as
our
Eagerness
and
Courage
;
and
having
,
as
in
a
Play
,
intermixt
a
great
many
Under-plots
,
now
in
the
very
last
Act
surpriz'd
us
with
a
very
unexpected
adventure
;
for
whilst
Charon
,
as
soon
as
ever
he
parted
from
Archias
and
Philip
was
coming
back
,
and
setting
us
forward
to
execute
the
design
;
a
Letter
from
Archias
the
Chief-Priest
of
Athens
was
sent
to
Archias
our
Governour
,
which
contain'd
a
full
discovery
of
the
Plot
,
in
what
House
the
Exiles
were
met
,
and
who
were
the
Associates
:
Archias
being
now
dead
drunk
,
and
quite
beside
himself
with
expectation
of
the
desired
Woman
,
took
the
Letter
,
and
the
Bearer
saying
,
Sir
,
it
contains
matter
of
great
concern
;
matters
of
concern
to
morrow
,
he
reply'd
,
and
clapt
it
under
his
Cushion
,
and
calling
for
the
Glass
,
bad
the
Servant
fill
a
brimmer
,
and
sent
Phyllidas
often
to
the
Door
to
see
if
the
Women
were
coming
:
The
hopes
of
this
company
made
them
sit
long
;
and
we
coming
opportunely
quickly
forc't
our
way
through
the
Servants
to
the
Hall
;
and
stood
a
little
at
the
Door
to
take
notice
of
every
one
at
Table
,
our
shady
Garlands
and
Apparel
disguising
our
intentions
,
all
sate
silent
in
expectation
of
what
would
follow
,
but
as
soon
as
Melon
laying
his
hand
upon
his
Sword
,
was
maing
through
the
midst
of
them
,
Cabrichius
catching
him
by
the
Arm
,
cry'd
out
to
Phyllidas
,
Is
not
this
Melon
?
Melon
loos'd
his
hold
presently
,
and
drawing
out
his
Sword
made
at
staggering
Archias
,
and
lay'd
him
dead
upon
the
Floor
;
Charon
wounded
Philip
in
the
Neck
,
and
whilst
he
endeavoured
to
defend
himself
with
the
Cups
that
were
about
him
,
Lysitheus
threw
him
off
his
Seat
,
and
ran
him
through
:
We
perswaded
Cabrichius
to
be
quiet
,
not
to
assist
the
Tyrants
,
but
joyn
with
us
to
free
his
Country
,
for
whose
good
,
he
was
consecrated
Governour
,
and
devoted
to
the
Gods
;
but
when
being
drunk
he
would
not
hearken
to
reason
,
but
grew
high
,
began
to
bustle
,
and
turn'd
(
for
our
Governours
always
carry
a
Spear
with
them
)
the
point
of
his
Spear
upon
us
;
I
catching
it
in
the
midst
,
and
raising
it
higher
than
my
head
,
desired
him
to
let
it
go
,
and
consult
his
own
safety
,
for
else
he
would
be
kill'd
;
but
Theopus
standing
on
his
right
side
,
and
smiting
him
with
his
Sword
,
said
,
Lye
there
with
those
whose
Interest
you
espous'd
;
thou
shalt
not
wear
the
Garland
in
Freed
Thebes
,
nor
Sacrifice
to
the
Gods
any
more
,
from
whom
in
thy
Prayers
thou
hast
begg'd
a
thousand
Mischiefs
to
the
Enemies
of
thy
Country
:
Cabrichius
falling
,
Theocritus
stand
by
snatcht
up
the
Sacred
Spear
,
and
kept
it
from
being
stain'd
;
and
some
few
of
the
Servants
that
dar'd
to
resist
we
presently
dispatched
;
the
others
that
were
quiet
we
shut
up
in
the
Hall
,
being
very
unwilling
that
they
should
get
abroad
,
and
make
any
discovery
,
till
we
knew
whether
the
other
Company
had
succeeded
in
their
attempt
:
They
manag'd
their
business
thus
,
Pelopidas
and
those
with
him
went
softly
and
knockt
at
Leontidas
his
Gate
;
and
a
Servant
coming
to
demand
their
business
,
they
said
,
they
came
from
Athens
,
and
brought
a
Letter
from
Callistratus
to
Leontidas
;
the
Servant
went
and
acquainted
his
Master
,
and
was
order'd
to
open
the
Door
;
as
soon
as
't
was
unbar'd
,
they
all
violently
rusht
in
,
and
overturning
the
Servant
ran
through
the
Hall
directly
to
Leontidas
his
Chamber
;
he
presently
suspecting
what
was
the
matter
,
drew
his
Dagger
,
and
stood
upon
his
Guard
;
an
unjust
Man
,
't
is
true
,
and
a
Tyrant
,
but
Couragious
,
and
strong
of
his
hands
;
but
he
forgot
to
put
out
the
Candle
,
and
get
amongst
the
Invaders
in
the
Dark
;
and
so
appearing
in
the
Light
,
as
soon
as
they
opened
the
Door
,
he
ran
Cephisedorus
into
the
Belly
:
Next
he
engag'd
Pelopidas
and
cry'd
out
to
his
Servants
to
come
and
help
;
but
those
Simmias
secured
,
nor
did
they
dare
to
come
to
handy
blows
with
the
strongest
and
most
valiant
of
the
Citizens
:
There
was
a
smart
encounter
between
Pelopidas
and
Leontidas
,
for
the
passage
was
very
narrow
,
and
Cephisedorus
,
falling
and
dying
in
the
midst
,
no
body
else
could
come
to
strike
one
blow
;
at
last
Pelopidas
receiving
a
slght
wound
in
the
Head
,
with
repeated
thrusts
overthrew
Leontidas
,
and
kill'd
him
upon
Cephisodorus
who
was
yet
breathing
;
for
he
saw
his
Enemy
fall
,
and
shaking
Pelopidas
by
the
hand
,
and
saluting
all
the
rest
,
he
dy'd
with
a
Smile
upon
his
Face
:
This
done
,
they
went
to
Hypates
his
House
,
and
entring
after
the
same
manner
,
they
pursu'd
Hypates
flying
under
the
Roof
into
a
Neighbours
House
,
and
caught
,
and
kill'd
him
:
From
thence
they
marcht
directly
to
us
,
and
we
met
in
the
Piazzas
;
and
having
saluted
,
and
told
one
another
our
success
,
we
all
went
to
the
Prison
:
and
Phyllidas
calling
out
the
Keeper
,
said
Philip
and
Archias
command
you
to
bring
Amphitheus
presently
before
them
;
but
he
considering
the
unseasonableness
of
the
time
,
and
that
Phyllidas
,
as
being
yet
hot
,
and
out
of
breath
,
spoke
'
with
more
than
ordinary
concern
;
suspected
the
cheat
,
and
reply'd
to
Phyllidas
,
Pray
,
Sir
,
did
ever
the
Governours
send
for
a
Prisone●
at
such
a
time
before
?
Or
ever
by
you
?
What
Warrant
do
you
bring
?
As
he
w●s
prating
thus
,
Phyllidas
ran
him
through
;
a
base
fellow
,
and
upon
whose
Carcase
,
the
next
day
,
many
Women
spit
and
trampled
:
We
breaking
open
the
Prison
door
,
first
call'd
out
Amphitheus
by
name
,
and
then
others
,
as
everry
one
had
a
mind
;
they
knowing
our
voice
jocundly
leapt
out
of
their
Straw
in
which
they
they
lay
,
with
their
Chains
upon
their
Legs
:
The
others
that
were
in
the
Stocks
held
out
their
Hands
,
and
beg'd
as
not
to
leave
them
behind
:
These
being
set
free
,
many
of
the
Neighbours
came
in
to
us
,
understanding
and
rejoycing
for
what
was
done
:
The
Women
too
,
as
soon
as
they
were
acquainted
with
the
flying
report
,
unmindful
of
the
Beotian
strictness
,
ran
out
to
one
another
,
and
enquired
of
every
one
they
met
,
how
things
went
:
Those
that
found
their
Fathers
,
or
their
Husbands
,
follow'd
them
,
and
none
forbad
them
,
for
the
Tears
and
Prayers
of
the
modest
Women
were
a
very
great
incitement
to
all
they
met
:
Our
Affairs
being
in
this
condition
,
I
understanding
that
Epaminondas
,
Gorgidas
,
and
their
Friends
were
drawing
into
a
Body
about
Minervas
Temple
,
went
to
them
:
Many
honest
worthy
Citizens
at
first
joyn'd
,
and
their
number
continually
encreast
:
when
I
had
informed
them
in
the
particulars
of
what
was
done
,
and
desired
them
to
march
into
the
Market-place
to
assist
their
Friends
,
they
proclaimed
Liberty
,
and
furnisht
the
multitude
with
Arms
out
of
the
Temples
,
that
were
stuft
with
spoils
;
and
the
neighbouring
Armorers
Shops
:
Then
Hipostheneides
with
his
Friends
and
Servants
appear'd
,
having
by
chance
joyn'd
the
Trumpeters
that
were
coming
to
Thebes
against
Hercules
his
Feast
;
straight
some
gave
the
Alarm
in
the
Market-place
,
others
in
other
Parts
of
the
City
,
distracting
their
Enemies
on
all
sides
,
as
if
the
whole
City
was
in
Arms
:
Some
lighting
smoaky
Fires
,
conceal'd
themselves
in
the
Cloud
,
and
fled
to
the
Castle
,
drawing
with
them
the
select
band
which
us'd
to
keep
Guard
about
the
Castle
all
Night
:
The
Garrison
of
the
Castle
,
these
being
scatter'd
,
and
in
disorder
,
though
they
saw
us
all
in
confusion
,
and
knew
we
had
no
standing
compact
body
,
yet
would
not
venture
to
make
a
descent
,
though
they
were
above
five
thousand
strong
;
they
were
really
afraid
,
but
pretended
they
dar'd
not
move
without
Lysanoridas
his
orders
,
who
contrary
to
his
usual
custom
,
was
absent
from
the
Castle
that
day
;
for
which
neglect
the
Spartans
(
as
I
was
told
)
having
by
a
Bribe
got
him
into
their
hands
,
put
Lysanoridas
to
death
at
Corinth
.
And
surrendring
the
Castle
to
us
upon
Articles
,
marcht
out
with
their
Garrison
.
Plutarch's
Symposiacks
.
Vol.
II
.
Book
I.
Done
into
English
by
T.
C.
Question
I.
Whether
midst
our
Cups
't
is
fit
to
talk
learnedly
,
and
Philosophize
?
SOme
my
dear
Sossius
Senecio
,
imagine
,
that
this
,
Sentence
{αβγδ}
,
was
principally
design'd
against
the
Stewards
of
a
Feast
,
who
are
usually
troublesome
,
and
press
Liquor
too
much
upon
the
Guests
.
For
the
Dores
in
Sicily
(
as
I
am
inform'd
)
call'd
the
Steward
{αβγδ}
,
a
Remembrancer
:
Others
think
that
this
Proverb
admonisheth
the
Guests
to
forget
every
thing
that
is
spoken
or
done
in
Company
;
and
agreeably
to
this
,
the
Ancients
us'd
to
consecrate
Forgetfulness
with
a
Ferula
to
Bacchus
;
thereby
intimating
,
that
we
should
either
not
remember
any
Irregularity
committed
in
Mirth
and
Company
,
or
apply
a
glentle
and
childish
Correction
to
the
Faults
;
but
because
you
are
of
Opinion
,
That
(
as
Euripides
says
)
to
forget
Absurdities
indeed
is
a
piece
of
Wisdom
;
but
to
deliver
over
to
Oblivion
all
sort
of
Discourse
that
merry
Meetings
do
usually
produce
,
is
not
only
repugnant
to
that
Endaering
Quality
that
most
allow
to
an
Entertainment
,
but
against
the
known
Practice
of
the
greatest
Philosophers
;
for
Plato
,
Xenophon
,
Aristotle
,
Speusippus
,
Epicurus
,
Prytanis
,
Hieronimus
,
Dion
the
Academick
have
thought
it
a
worthy
and
noble
Employment
to
deliver
down
to
us
those
Discourses
they
had
at
Table
;
and
since
't
is
your
Pleasure
that
I
should
gather
up
the
chiefest
of
those
scatter'd
Topicks
,
which
both
at
Rome
and
Greece
midst
our
Cups
and
Feasting
we
have
disputed
on
,
in
Obedience
to
your
Commands
,
I
have
sent
three
Books
,
each
containing
ten
Problems
,
and
the
rest
shall
quickly
follow
,
if
these
find
good
Acceptance
,
and
do
not
seem
altogether
foolish
and
impertinent
.
The
first
Question
is
,
Whether
at
Table
't
is
allowable
to
Phi●osophize
?
For
I
remember
at
a
Supper
once
at
Athens
,
this
Doubt
was
started
,
Whether
at
a
merry
Meeting
't
was
fit
to
use
Philosophical
Discourse
,
and
how
far
it
might
be
us'd
?
And
Aristo
presently
cry'd
out
,
What
then
,
for
Heavens
sake
,
are
there
any
that
banish
Philosophy
from
Company
and
Wine
?
And
I
reply'd
,
Yes
,
Sir
,
there
are
,
and
such
,
as
with
a
grave
Scoff
tell
us
,
That
Philosophy
,
like
the
Matron
of
the
House
,
should
never
be
heard
at
a
merry
Entertainment
;
and
commend
the
Custom
of
the
Persians
,
who
never
let
their
Wives
appear
,
but
Drink
,
Dance
and
Wanton
with
their
Whores
:
This
they
propose
for
us
to
imitate
,
they
permit
us
to
have
Mimicks
and
Musick
at
our
Feasts
,
but
forbid
Philosophy
;
she
,
forsooth
,
being
very
unfit
to
be
wanton
with
us
,
and
we
in
a
bad
Condition
to
be
serious
;
and
Isocrates
the
Retorician
,
when
at
a
drinking
Bout
,
some
beg'd
him
to
make
a
Speech
,
only
return'd
,
With
those
things
in
which
I
have
skill
,
the
Time
doth
not
suit
;
and
in
those
things
with
which
the
Time
suits
,
I
have
no
skill
.
And
Crato
cry'd
out
,
By
Bacchus
he
said
right
,
he
might
have
sworn
to
it
,
if
he
designed
to
make
such
long-winded
Discourses
as
would
have
spoil'd
all
Mirth
and
Conversation
;
but
I
do
not
think
there
's
the
same
Reason
to
forbid
Philosophy
,
as
to
take
away
Rhetorick
from
our
Feasts
;
for
Philosophy
is
quite
of
another
Nature
;
't
is
an
Art
of
Living
,
and
therefore
must
be
admitted
into
every
part
of
our
Conversation
,
into
all
our
gay
Humors
,
and
our
Pleasures
,
to
regulate
and
adjust
them
,
to
proportion
the
Time
,
and
keep
them
from
Excess
;
unless
,
perchance
upon
the
same
scoffing
Pretence
of
Gravity
,
they
would
banish
Temperance
,
Justice
,
and
Moderation
.
't
is
true
,
were
we
to
Feast
as
those
that
entertain'd
Orestes
,
were
Silence
enjon'd
by
Law
,
that
might
be
somewhat
,
and
prove
a
mean
Cloak
of
Ignorance
;
but
if
Bacchus
be
really
{αβγδ}
,
a
looser
of
every
thing
,
and
chiefly
takes
of
all
Restraints
and
Bridles
from
the
Tongue
,
and
gives
the
Voice
the
greatest
Freedom
;
I
think
't
is
foolish
and
absurd
to
deprive
that
time
,
in
which
we
are
usually
most
talkative
of
the
most
useful
and
profitable
Discourse
;
and
in
our
Schools
to
dispute
of
the
Offices
of
Company
,
in
what
consists
the
Excellence
of
a
Guest
,
how
Mirth
,
Feasting
and
Wine
are
to
be
used
,
and
yet
deny
Philosophy
a
place
in
these
Feasts
,
as
if
not
able
to
confirm
by
Practice
,
what
by
precepts
it
instructs
;
and
when
you
affirm'd
that
none
ought
to
oppose
what
Crato
said
,
but
determine
what
sorts
of
Philosophical
Topicks
were
to
be
admitted
as
fit
Companions
at
a
Feast
,
and
so
avoid
that
just
and
pleasant
Taunt
put
upon
the
wrangling
Disputers
of
the
Age
;
Come
now
to
Supper
,
that
we
may
contend
:
And
when
you
seem'd
concern'd
,
and
urg'd
us
to
speak
to
that
Head
;
I
first
reply'd
,
Sir
,
we
must
consider
what
Company
we
have
;
for
if
the
greater
part
of
the
Guests
are
learned
Men
;
as
for
instance
,
at
Agatho's
Entertainment
,
Socrates
,
Phaedri
,
Pausaniae
,
Eurymachy
;
or
at
Callias
his
Board
,
Carmidae
,
Antisthenes
,
Hermogenes
and
the
like
,
we
will
permit
them
to
philosophize
,
and
to
mix
Bacchus
Wine
with
the
Muses
(
Learning
)
as
well
as
with
the
Nymphs
(
Water
;
)
for
the
latter
make
him
wholsome
and
gentle
to
the
Body
,
and
the
other
pleasant
and
agreeable
to
the
Soul
:
And
if
there
are
some
few
illiterate
Persons
present
,
they
,
as
Consonants
with
Vowels
,
in
the
midst
of
the
other
learned
,
will
participate
of
somewhat
an
articulate
Sound
and
signification
;
but
if
the
greater
part
consists
of
such
who
can
better
endure
the
Noise
of
any
Bird
,
Fiddle-string
,
or
piece
of
Wood
,
than
the
Voice
of
a
Philosopher
:
Pisistratus
hath
shewn
us
what
to
do
;
for
he
being
at
difference
with
his
Sons
,
when
he
heard
his
Enemies
rejoyc'd
at
it
,
in
a
full
Assembly
,
he
declared
,
that
he
had
endeavoured
to
perswade
his
Sons
to
submit
to
him
,
but
since
he
found
them
obstinate
,
he
was
resolved
to
yield
and
submit
to
their
Humors
.
So
a
Philosopher
midst
those
Companions
that
slight
his
excellent
Discourse
,
will
lay
aside
his
Gravity
,
follow
them
,
and
comply
with
their
Humor
as
far
as
Decencv
will
permit
;
knowing
very
well
that
Men
cannot
exercise
their
Rhetorick
,
unless
they
speak
,
but
may
their
Philosophy
,
even
whilst
they
are
silent
,
or
jest
merrily
;
nay
,
whilst
they
are
piqu'd
upon
,
or
Repartee
:
For
't
is
not
only
(
as
Plato
says
)
the
highest
Degree
of
Injustice
,
not
to
be
just
,
and
yet
seem
so
;
but
the
top
of
Wisdom
to
philosophize
,
yet
not
appear
to
do
it
,
and
in
Mirth
to
do
the
same
with
those
that
are
serious
,
and
seem
in
earnest
:
For
as
in
Euripides
,
the
Bacchae
,
though
unprovided
of
Iron
Weapons
,
and
unarmed
,
wounded
their
Invaders
with
their
Boughs
,
thus
the
very
Jests
and
merry
Talk
of
true
Philosophers
move
those
that
are
not
altogether
insensible
,
and
usually
reform
:
I
think
there
are
Topicks
fit
to
be
us'd
at
Table
,
some
of
which
Reading
and
Study
gives
us
,
others
the
present
Occasion
:
Some
to
incite
to
Study
,
others
to
piety
,
and
great
and
noble
actions
others
to
make
us
Rivals
of
the
Bountiful
and
Kind
,
which
if
a
Man
cunningly
,
and
without
any
apparent
Design
,
inserts
,
for
the
Instruction
of
the
rest
he
will
free
these
Entertainments
from
many
of
those
considerable
Evils
which
usually
attend
them
.
Some
that
put
Borage
into
the
Wine
,
or
sprinkle
the
Floor
with
Water
in
which
Vervain
and
Maiden-hair
have
been
steep'd
,
as
good
to
raise
Mirth
and
Jollity
in
the
Guests
,
in
imitation
of
Homer's
Helena
,
who
with
some
Medicament
diluted
the
pure
Wine
she
had
prepared
,
do
not
understand
that
that
Fable
coming
round
from
Egypt
,
after
a
long
way
,
ends
at
last
in
easie
and
fit
Discourse
;
for
whilst
they
were
drinking
,
Helena
relates
the
Story
of
Ulysses
:
How
Fortunes
Spight
the
Hero
did
controul
,
And
bore
his
Troubles
with
a
manly
Soul
.
For
that
,
in
my
Opinion
,
was
the
Nepenthe
,
the
Care-dissolving
Medicament
,
viz.
that
Story
exactly
fitted
to
the
then
Disasters
and
juncture
of
Affairs
:
The
pleasing
Men
,
though
they
designedly
and
apparently
instruct
,
draw
on
their
Maxims
rather
with
perswasive
and
smooth
Arguments
,
than
the
violent
Force
of
Demonstrations
:
You
see
that
even
Plato
in
his
Symposium
,
where
he
disputes
of
the
Chief
End
,
the
chief
Good
,
and
is
altogether
on
Subjects
Theological
,
doth
not
lay
down
strong
and
close
Demonstrations
;
he
doth
not
(
as
he
is
wont
)
like
a
Wrestler
,
sprinkle
his
Adversary
with
Dust
,
that
he
might
take
the
firmer
hold
,
and
be
sure
of
giving
him
the
Trip
;
but
draws
Men
on
by
more
soft
and
pliable
Attaques
,
by
pleasant
Fictions
,
and
pat
Examples
;
besides
,
the
Questions
should
be
easie
,
the
Problems
known
,
the
Interrogations
plain
,
familiar
,
and
not
intricate
and
dark
,
that
they
might
neither
vex
the
Unlearned
,
nor
fright
them
from
the
Disquisition
:
For
as
't
is
allowable
to
dissolve
our
Entertainment
into
a
Dance
,
but
if
we
force
our
Guests
to
jest
,
or
play
at
Cudgels
,
we
shall
not
only
make
our
Feast
unpleasant
,
but
hurtful
and
unnatural
;
thus
light
and
easie
Disquisitions
do
pleasantly
and
profitably
excite
us
,
but
we
must
forbear
all
Contentions
,
and
(
to
use
Democritus
his
Word
)
wrangling
Disputes
,
which
perplex
the
Proposers
with
intricate
and
inexplicable
Doubts
,
and
trouble
all
the
other
that
are
present
:
Our
Discourse
should
be
like
our
Wine
,
common
to
all
,
and
of
which
every
one
may
equally
partake
:
And
they
that
propose
hard
Problems
,
seem
no
better
fitted
for
Society
,
than
Aesop's
Fox
and
Crane
,
For
the
Fox
vext
the
Crane
with
thin
Broth
poured
out
upon
a
plain
Table
,
and
laught
at
her
,
when
he
saw
her
,
by
reason
of
the
narrowness
of
her
Bill
,
and
the
thinness
of
the
Broth
,
incapable
of
partaking
what
he
had
prepar'd
;
and
the
Crane
in
requital
,
inviting
the
Fox
to
Supper
,
brought
forth
her
Dainties
in
a
Pot
with
a
long
and
narrow
Neck
,
into
which
she
could
conveniently
thrust
her
Bill
;
whilst
the
Fox
could
not
reach
one
bit
.
Just
so
when
Philosophers
midst
their
Cups
dive
into
minute
and
logical
Disputes
they
are
very
troublesome
to
those
that
cannot
follow
them
through
the
same
Depths
;
and
those
that
bring
in
idle
Songs
,
trifling
Disquisitions
,
common
Talk
,
and
mechanical
Discourse
destroy
the
very
end
of
Conversation
and
merry
Entertainments
,
and
abuse
Bacchus
.
Therefore
,
as
when
Phrynichus
and
Aeschilus
brought
Tragedy
to
discourse
of
Fictions
and
Misfortunes
,
it
was
ask'd
,
What
is
this
to
Bacchus
?
So
methinks
,
when
I
hear
some
pedantically
drawing
a
Syllogism
into
table
Talk
,
I
have
reason
to
cry
out
,
Sir
,
what
is
this
to
Bacchus
?
Perchance
one
,
the
great
Bowl
standing
in
the
midst
,
and
the
Chaplets
given
round
,
which
the
God
in
token
of
the
Liberty
he
bestows
,
sets
on
every
head
;
sings
one
of
those
Songs
,
called
{αβγδ}
,
crooked
,
or
obscure
;
this
is
not
fit
nor
agreeable
to
a
Feast
.
Though
some
say
these
{αβγδ}
,
these
crooked
or
obscure
Songs
were
not
dark
and
intricate
Composures
;
but
that
the
Guests
sang
the
first
Song
altogether
praising
Bacchus
,
and
describing
the
Power
of
the
God
;
and
the
second
each
Man
sang
singly
in
his
turn
,
a
Myrtle
Bough
being
delivered
to
every
one
in
order
,
which
they
called
a
{αβγδ}
,
because
he
that
received
it
was
oblig'd
,
{αβγδ}
,
to
sing
;
and
after
this
a
H●rp
being
carry'd
round
the
Company
,
the
skilful
took
it
,
and
fitted
the
Musick
to
the
Song
,
this
when
the
Unskilful
could
not
perform
,
the
Song
was
called
{αβγδ}
,
crooked
or
obscure
,
because
hard
to
them
,
and
in
which
they
could
not
bear
a
part
.
Others
say
this
Myrtle
Bough
was
not
delivered
in
Order
,
but
from
Bed
to
Bed
,
and
when
the
uppermost
of
the
first
Table
had
sung
,
he
sent
it
to
the
uppermost
of
the
second
,
and
he
to
the
uppermost
of
the
third
;
and
so
the
second
in
like
manner
to
the
second
;
and
from
these
many
Windings
,
and
this
Circuit
it
was
called
{αβγδ}
,
crooked
.
Question
II
.
Whether
the
Entertainer
should
seat
the
Guests
,
or
let
every
Man
take
his
own
place
?
MY
Brother
Timon
making
a
great
Entertainment
,
desired
the
Guests
as
they
came
,
to
seat
themselves
;
for
he
had
invited
Strangers
,
and
Citizens
,
Neighbours
and
Acquaintance
,
and
all
sorts
of
Persons
to
the
Feast
.
A
great
many
being
already
come
,
a
certain
Stranger
at
last
appeared
,
drest
as
fine
as
Hands
could
make
him
;
his
Cloaths
rich
,
and
an
unseemly
Train
of
Foot-boys
at
his
Heels
;
he
walking
up
to
the
Parlor
Door
,
and
staring
round
upon
those
that
were
already
seated
,
turned
his
Back
and
scornfully
retired
;
and
when
a
great
many
stept
after
him
,
and
beg'd
him
to
return
,
he
said
,
I
see
no
fit
place
left
for
me
:
At
that
the
other
Guests
(
for
the
Glasses
had
gone
round
)
laugh'd
abundantly
,
and
desired
his
Room
rather
than
his
Company
;
but
after
Supper
,
my
Father
addressing
himself
to
me
,
who
sate
at
another
Quarter
of
the
Table
,
Timon
,
said
he
,
and
I
have
a
Dispute
,
and
you
are
to
be
Judge
,
for
I
have
been
upon
his
Skirts
already
about
that
Stranger
;
for
if
according
to
my
Directions
he
had
seated
every
Man
in
his
proper
place
,
we
had
never
been
thought
unskilful
in
this
Matter
,
by
one
Whose
Art
is
great
in
ordering
Horse
and
Foot
;
And
Story
says
,
that
Paulus
Aemilius
after
he
had
conquered
Perses
the
King
of
Macedon
,
making
an
Entertainment
besides
his
costly
Furniture
,
and
extraordinary
Provision
,
was
very
critical
in
the
Order
of
his
Feast
,
saying
,
't
was
the
same
Mans
Task
to
order
a
terrible
Battel
,
and
a
pleasing
Enter●…
ainment
,
for
both
of
them
require
Skill
in
the
Art
of
disposing
Right
:
and
Homer
often
calls
the
stoutest
,
●…
nd
the
greatest
Princes
{αβγδ}
,
Dispo●…
ers
of
the
People
;
and
you
use
to
say
,
that
the
great
Creator
by
this
Art
of
Disposing
,
turned
Disorder
into
Beauty
,
and
neither
taking
away
●…
ny
,
or
adding
any
new
Being
,
but
setting
every
●…
hing
in
its
proper
Place
,
out
of
the
most
uncomely
●…
igure
and
confus'd
Chaos
produc'd
this
beaute●…
us
,
this
surprising
Face
of
Nature
that
appears
;
●…
n
these
great
and
noble
Doctrines
,
indeed
you
in●…
truct
us
;
but
our
own
Observation
sufficiently
●…
ssures
,
that
the
greatest
Profuseness
in
a
Feast
ap●…
ears
neither
delightful
nor
genteil
,
unless
beautified
by
Order
:
and
therefore
't
is
absurd
that
Cooks
and
Waiters
should
be
solicitous
what
Dish
●…
ust
be
brought
first
,
what
next
,
what
plac'd
in
●…
he
middle
,
and
what
last
;
and
that
the
Garlands
●…
nd
Oyntment
and
Musick
(
if
they
have
any
)
●…
hould
have
a
proper
Place
and
Order
assigned
,
●…
nd
yet
that
the
Guests
should
be
seated
promis●…
uously
,
and
no
respect
be
had
to
Age
,
Honour
,
or
the
like
:
No
distinguishing
Order
,
by
which
the
Man
in
Dignity
might
be
honoured
,
the
inferior
learn
to
give
place
,
and
the
Disposer
be
exercised
in
distinguishing
what
is
proper
and
convenient
;
for
't
is
not
rational
,
that
when
we
walk
,
or
sit
down
to
discourse
,
the
best
Man
should
have
the
best
Place
,
and
not
the
same
Order
at
Table
be
observed
,
or
that
the
Entertainer
should
in
Civility
drink
to
one
before
another
,
and
yet
make
no
difference
in
their
Seats
;
at
the
first
dash
making
the
whole
Company
one
{αβγδ}
(
as
they
say
)
a
Hodg-podg
and
Confusion
:
This
my
Father
brought
for
his
Opinion
,
and
my
Brother
said
,
I
am
not
so
much
wiser
than
Bias
,
that
since
he
refus'd
to
be
Arbitrator
between
tw●…
only
of
his
Friends
,
I
should
pretend
to
be
a
Judge
between
so
many
Strangers
and
Acquaintance
,
especially
since
't
is
not
a
Money
Matter
,
but
about
Precedenc●…
and
Dignity
;
as
if
I
invited
my
Friends
not
to
trea●…
them
kindly
,
but
abuse
'
em
.
Menelaus
is
accounted
absurd
,
and
past
into
a
Proverb
for
pretending
to
advise
when
unaskt
;
and
sure
he
would
be
more
ridiculous
,
that
instead
of
an
Entertainer
should
set
up
for
a
Judge
,
when
no
body
requests
him
or
submits
to
his
Determination
,
which
is
the
best
and
which
the
worst
Man
in
the
Company
;
fo●…
the
Guests
don't
come
to
contend
about
Precedency
,
but
to
Feast
and
be
merry
:
Besides
,
'
ti●…
no
easie
Task
to
distinguish
,
for
some
claim
Respect
by
reason
of
their
Age
,
others
from
thei●…
Familiarity
and
Acquaintance
;
and
,
as
those
tha●…
make
Declamations
consisting
of
Comparisons
,
h●…
must
have
Aristotles
{αβγδ}
,
and
Thrasymachus
hi●…
{αβγδ}
(
Books
that
furnish
him
wit●…
Heads
of
Argument
)
at
his
Fingers
end
,
and
a●…
this
to
no
good
purpose
,
or
profitable
effec●…
but
to
bring
Vanity
from
the
Bar
,
and
the
Theatre
into
our
Feasts
and
Entertainments
;
and
whilst
by
good
Fellowship
,
we
endeavour
to
remit
all
other
Passions
,
intend
Pride
and
Arrogance
,
from
which
,
in
my
Opinion
,
we
should
be
more
careful
to
cleanse
our
Souls
,
than
to
wash
our
Feet
from
Dirt
,
that
our
Conversation
might
be
free
,
simple
,
and
full
of
Mirth
:
And
when
by
such
Meeting
we
strive
to
end
all
Differences
that
have
at
any
time
risen
amongst
the
Invited
,
we
should
make
them
flame
anew
,
and
kindle
them
again
by
Emulation
;
whilst
we
debase
some
,
and
puff
up
others
;
and
if
according
as
we
seat
them
,
we
should
drink
oftner
,
carve
better
,
and
discourse
more
with
some
than
others
,
instead
of
being
Friendly
we
should
be
Lordly
in
our
Feasts
;
and
if
in
other
things
we
treat
them
all
equally
,
why
should
we
not
begin
at
the
first
part
,
and
bring
it
into
fashion
for
all
to
take
their
Seats
promiscuously
,
without
Ceremony
or
Pride
,
and
to
let
them
see
as
soon
as
they
enter
,
that
they
are
invited
to
a
Dinner
,
whose
Order
is
free
and
Democratical
,
and
not
as
particular
chosen
Men
to
the
Government
of
a
City
,
where
Aristocracy
is
the
Form
;
since
the
Richest
and
the
Poorest
sit
promiscuously
together
:
When
this
had
been
offer'd
on
both
sides
,
and
all
present
required
my
Determination
;
I
said
,
being
an
Arbitrator
,
and
not
a
Judge
,
I
shall
close
strictly
with
neither
side
,
but
go
indifferently
in
the
middle
betwen
both
:
If
a
Man
invites
young
Men
,
Citizens
or
Acquaintance
,
they
should
(
as
Timon
says
)
be
accustomed
to
be
content
with
any
Place
,
without
Ceremony
or
Concernment
;
and
this
good
Nature
and
Unconcernedness
would
be
an
excellent
Means
to
preserve
and
encrease
Friendship
;
but
if
we
use
the
same
Method
to
Strangers
,
Magistrates
,
or
Old
Men
,
I
have
Just
reason
to
fear
,
that
whilst
we
seem
to
thrust
out
Pride
at
the
Fore-door
,
we
bring
it
in
again
at
the
back
,
together
with
a
great
deal
of
Indifferency
and
Disrespect
.
But
in
this
,
Custom
,
and
the
established
Rules
of
Decency
must
guide
;
or
else
let
us
abolish
all
those
Modes
of
Repect
exprest
by
Drinking
to
,
or
saluting
first
,
which
we
do
not
use
promiscuously
to
all
the
Company
,
but
according
to
their
Worth
we
honour
every
one
,
With
better
Places
,
Meat
,
and
larger
Cups
;
As
Agamemnon
says
,
setting
the
place
first
,
as
the
chiefest
sign
of
Honour
;
and
we
commend
Alcinous
for
placing
his
Guest
next
himself
;
He
stout
Laomedon
his
Son
remov'd
,
Who
sate
next
him
,
for
him
he
dearly
lov'd
;
For
to
place
a
suppliant
Stranger
in
the
Seat
of
his
beloved
Son
,
was
wonderful
kind
,
and
extream
courteous
.
Nay
,
even
amongst
the
Gods
themselves
this
distinction
is
observed
,
for
Neptune
,
though
he
came
last
into
the
Assembly
.
Sate
in
the
middle
Seat
—
As
if
that
was
his
proper
place
:
And
Miner●●
seems
to
have
that
assigned
her
which
is
next
Jupiter
himself
;
and
this
the
Poet
intimates
,
when
speaking
of
Thetis
,
he
says
,
She
sate
next
Jove
,
Minerva
giving
place
.
And
Pindar
plainly
says
,
She
sits
just
next
the
Thunder-breathing
Flames
.
Indeed
Timon
urges
,
we
ought
not
to
rob
many
to
honour
one
;
now
he
robs
that
makes
something
that
is
proper
,
common
and
suitable
Honor
to
his
Worth
is
each
Mans
Property
:
and
whilst
he
endeavors
not
to
affront
his
Guests
,
he
necessarily
falls
into
the
Inconvenience
,
for
he
must
affront
every
one
by
defrauding
them
of
their
proper
Honor
.
Besides
,
in
my
Opinion
,
't
is
no
hard
matter
to
make
this
Distinction
,
and
seat
our
Guests
according
to
their
Quality
;
for
first
it
very
seldom
happens
that
many
of
equal
Honor
are
invited
to
the
same
Banquet
;
and
then
,
since
there
are
many
honorable
Places
,
you
have
room
enough
to
dispose
them
according
to
Content
,
if
you
can
but
guess
that
this
Man
must
be
seated
uppermost
,
that
in
the
middle
,
another
next
your self
,
Friend
,
Acquaintance
,
Tutor
,
or
the
like
,
appointing
every
one
some
place
of
Honor
;
and
as
for
the
rest
,
I
would
supply
their
Want
of
Honor
with
some
little
Presents
,
Affability
,
and
kind
Discourse
.
But
if
their
Qualities
are
not
easie
to
be
distinguished
,
and
the
Men
themselves
,
hard
to
be
pleas'd
,
see
what
Device
I
have
in
that
Case
;
for
I
seat
in
the
most
honorable
place
,
my
Father
,
if
invited
;
if
not
,
my
Grand-father
,
Father-in-law
,
Uncle
,
Fellow-Officer
,
or
some
body
whom
the
Entertainer
hath
a
more
particular
reason
to
esteem
.
And
this
is
one
of
the
many
Rules
of
Decency
that
we
have
from
Homer
;
for
in
his
Poem
,
when
Achilles
saw
Menelaus
and
Antilochus
contending
about
the
second
Prize
of
the
Horse-Race
,
and
fearing
that
their
Strife
and
Fury
would
encrease
,
gave
the
Prize
to
another
,
under
pretence
of
comforting
and
honouring
Eumelus
,
but
indeed
to
take
away
the
Cause
of
their
Contention
.
When
I
had
said
this
,
Lamprias
sitting
(
as
he
always
doth
)
upon
a
low
Bed
,
cry'd
out
,
Sirs
,
will
you
give
me
leave
to
correct
this
sottish
Judge
?
And
the
Company
bidding
him
speak
freely
,
and
tell
me
roundly
of
my
Faults
,
and
not
spare
,
he
said
,
And
who
can
forbear
that
Philosopher
,
who
disposes
of
Places
at
a
Feast
according
to
the
Birth
,
Wealth
,
or
Offices
of
the
Guests
,
as
if
they
were
in
a
Theater
or
Council-house
voting
for
a
Law
;
so
that
Pride
and
Arrogance
must
be
admitted
even
into
our
Mirth
and
Entertainments
?
In
seating
our
Guests
we
should
not
have
any
respect
to
Honor
,
but
Mirth
and
Conversation
,
not
look
after
every
Mans
Quality
,
but
their
Agreement
and
Harmony
with
one
another
,
as
those
do
that
joyn
several
different
things
in
one
Composure
.
Thus
a
Mason
doth
not
set
an
Athenian
or
a
Spartan
Stone
,
because
formed
in
a
more
noble
Country
,
before
an
Asian
or
a
Spanish
:
Nor
a
Painter
give
the
most
costly
Colour
the
chiefest
place
;
nor
a
Ship-wright
the
Corinthian
Firr
,
or
Cretan
Cypress
;
but
so
distribute
them
as
they
will
best
serve
to
the
common
end
,
and
make
the
whole
Composure
,
strong
,
beautiful
,
and
fit
for
use
.
Nay
,
you
see
even
the
Deity
himself
(
by
our
Pindar
,
nam'd
the
most
skilful
Artificer
)
doth
not
every
where
place
the
Fire
above
,
and
the
Earth
below
,
as
Empedocles
hath
it
,
The
Oysters
Coverings
do
directly
prove
,
That
heavy
Earth
is
sometimes
rais'd
above
.
Not
having
that
Place
that
Nature
appoints
,
but
that
which
is
necessary
to
compound
Bodies
,
and
serviceable
to
the
common
end
,
the
Preservation
of
the
whole
.
Disorder
is
in
every
thing
an
Evil
,
but
then
its
Badness
is
principally
discovered
,
when
't
is
amongst
Men
whilst
they
are
making
merry
;
for
then
it
breeds
Contentions
,
and
a
thousand
unspeakable
Mischiefs
,
which
to
foresee
and
hinder
,
shews
a
Man
well
skill'd
in
good
Order
,
and
disposing
Right
.
We
all
agreed
that
he
had
said
well
,
but
ask'd
him
why
he
would
not
instruct
us
how
to
order
things
aright
,
and
communicate
his
Skill
;
I
am
content
,
says
he
,
to
instruct
you
,
if
you
will
permit
me
to
change
the
present
Order
of
this
Feast
,
and
yield
as
ready
Obedience
to
me
as
the
Thebans
to
Epaminondas
,
when
he
alter'd
the
Order
of
their
Battle
:
We
gave
him
full
Power
,
and
he
having
turn'd
all
the
Servants
out
,
look'd
round
upon
every
one
,
and
said
,
Hear
(
for
I
'le
tell
you
first
)
how
I
design
to
order
you
together
:
In
my
Mind
,
the
Theban
Pammenes
justly
taxeth
Homer
,
as
unskilful
in
Love
Matters
,
for
setting
together
,
in
his
Description
of
an
Army
,
Tribe
and
Tribe
,
Family
and
Family
;
for
he
should
have
joyn'd
the
Lover
and
the
Beloved
,
so
that
the
whole
Body
being
united
in
their
Minds
,
might
perfectly
agree
.
This
Rule
will
I
follow
,
not
seat
one
Rich
Man
by
another
,
a
Youth
by
a
Youth
,
a
Magistrate
by
a
Magistrate
,
and
a
Friend
by
a
Friend
;
(
for
such
an
Order
is
of
no
force
,
either
to
beget
or
encrease
Friendship
and
Good-will
)
but
fitting
that
that
wants
,
with
something
that
is
able
to
supply
it
;
next
one
that
is
willing
to
instruct
,
I
will
place
one
that
is
as
desirous
to
be
instructed
,
next
a
morose
,
one
good
natur'd
,
next
a
talkative
old
Man
,
a
Youth
patient
;
and
eager
for
a
Story
;
next
a
Boaster
,
a
jeering
swooth
Companion
;
and
next
an
angry
Man
,
a
quiet
.
If
I
see
a
wealthy
Fellow
bountiful
and
kind
,
I
'le
take
some
poor
honest
Man
from
his
obscure
place
,
and
set
him
next
,
that
something
might
run
out
of
that
full
Vessel
,
into
the
other
empty
one
.
A
Sophister
I
'le
seat
by
a
Sophister
,
and
one
Poet
by
another
:
For
Beggers
Beggers
,
Poets
envy
Poets
:
I
separate
the
clamorous
Scoffers
,
and
the
testy
,
by
putting
some
good
Nature
between
them
,
that
they
might
not
justle
so
roughly
on
one
another
:
Wrestlers
,
Hunters
,
and
Farmers
I
put
in
one
Company
;
for
some
of
the
same
Nature
,
when
put
together
,
fight
as
Cocks
;
others
are
very
sociable
as
Daws
:
Drinkers
and
Lovers
I
set
together
,
not
only
those
,
who
(
as
Sophocles
says
)
feel
the
Sting
of
Masculine
Love
,
but
those
that
are
mad
after
Virgins
or
marry'd
Women
;
for
they
being
warmed
with
the
like
Fire
,
as
two
Pieces
of
Iron
to
be
joyned
,
will
more
readily
agree
;
unless
perhaps
they
both
fancy
the
same
Person
.
Question
III
.
Upon
what
account
is
the
Place
at
the
Table
call'd
Consular
esteem'd
honorable
?
THis
rais'd
a
Dispute
about
the
Dignity
of
Places
;
for
the
same
is
not
accounted
honorable
amongst
all
Nations
:
In
Persia
,
the
midst
,
for
that
's
a
Place
proper
to
the
King
himself
:
In
Greece
the
uppermost
,
at
Rome
the
lowermost
of
the
middle
Bed
,
and
this
is
called
the
Consular
.
The
Greeks
about
Pontus
,
and
●hose
of
Heraclea
reckon
the
uppermost
of
the
middle
Bed
to
be
the
chief
:
But
we
were
most
puzled
about
the
Place
called
Consular
,
for
though
't
is
esteem'd
most
honorable
,
yet
not
because
't
is
either
the
first
,
or
the
midst
;
and
it
s
other
Circumstances
are
either
not
proper
to
that
alone
,
or
very
frivolous
;
though
I
confess
three
of
the
Reasons
alledg'd
seem
to
have
something
in
them
:
The
first
,
That
the
Consuls
having
dissolv'd
the
Monarchy
,
and
deducing
every
thing
to
a
more
equal
Level
,
and
popular
Estate
,
left
the
middle
,
the
Kingly
Place
,
and
sate
in
a
lower
Seat
;
that
by
this
means
their
Power
and
Authority
might
be
less
subject
to
Envy
,
and
not
so
grievous
to
their
Fellow
Citizens
.
The
second
,
That
two
Beds
being
appointed
for
the
invited
Guests
.
The
third
,
and
the
first
place
in
that
is
most
convenient
for
the
Master
of
the
Feast
,
from
whence
,
like
a
Pilot
,
he
can
guide
and
order
every
thing
,
and
readily
over-look
the
Management
of
the
whole
Affair
;
besides
,
he
is
not
so
far
remov'd
,
but
that
he
might
easily
discourse
,
talk
to
,
and
complement
his
Guests
;
for
next
below
him
his
Wife
and
Children
usually
are
plac'd
;
next
above
him
the
most
honorable
of
the
Invited
,
that
being
the
most
proper
Place
,
as
near
the
Master
of
the
Feast
.
The
third
,
't
is
peculiar
to
this
Place
,
to
be
most
convenient
for
the
Dispatch
of
of
any
sudden
Business
;
for
the
Roman
Consul
is
not
such
a
one
as
Archias
the
Governor
of
Thebes
;
nor
will
he
say
,
when
Letters
of
Importance
are
brought
to
him
at
Dinner
,
serious
things
to
morrow
;
throw
aside
the
Pacquet
,
and
take
the
great
Bowl
;
but
be
careful
,
circumspect
,
and
mind
it
at
the
very
instant
;
for
not
only
(
as
the
common
Saying
hath
it
)
Each
Throw
doth
make
the
Dicer
fear
.
But
even
midst
his
Feasting
and
his
Pleasure
,
a
Magistrate
should
be
intent
on
intervening
Business
,
and
he
hath
this
Place
appointed
,
as
the
most
convenient
for
him
to
receive
any
Message
,
answer
it
,
or
sign
a
Bill
;
for
there
the
second
Bed
joyning
with
the
first
,
the
turning
at
the
Corner
leaves
a
vacant
Space
,
so
that
a
Notary
,
Servant
or
Trumpeter
from
the
Army
might
approach
,
deliver
his
Message
and
receive
Commands
;
and
the
Consul
having
room
enough
to
speak
,
or
use
his
Hand
,
neither
trouble
any
one
,
nor
be
hindred
by
any
of
the
Guests
.
Question
IV
.
What
manner
of
Man
should
a
Steward
of
a
Feast
be
?
CRato
my
Son-in-law
,
and
Theon
my
Acquaintance
,
at
a
certain
Banquet
,
where
the
Glasses
had
gone
round
freely
,
and
a
little
Stir
rose
,
but
was
suddenly
appeased
;
began
to
discourse
of
the
Office
of
the
Steward
of
a
Feast
;
declaring
that
it
was
my
Duty
to
wear
the
Chaplet
,
assert
the
decaying
Priviledge
,
and
restore
that
Office
which
should
take
care
for
the
Decency
and
good
Order
of
the
Banquet
:
This
Proposal
pleas'd
every
one
,
and
they
were
all
an
end
begging
me
to
do
it
.
Well
then
,
said
I
,
since
you
will
have
it
so
,
I
make
my self
Steward
and
Director
of
you
all
,
and
command
the
rest
to
drink
every
one
what
he
will
;
but
Crato
and
Theon
,
the
first
Proposors
and
Authors
of
this
Decree
,
I
injoyn
to
declare
in
short
,
what
Qualifications
fit
a
Man
for
this
Office
;
what
he
should
principally
aim
at
,
and
how
behave
himself
towards
those
under
his
Command
:
This
is
the
Subject
,
and
let
them
agree
among
themselves
,
which
Head
each
shall
manage
:
They
made
some
slight
Excuse
at
first
,
but
the
whole
Company
urging
them
to
obey
,
Crato
began
thus
,
A
Captain
of
a
Watch
(
as
Plato
says
)
ought
to
be
most
watchful
and
diligent
himself
;
and
the
Director
of
merry
Companions
ought
to
be
the
best
;
and
such
a
one
he
is
that
will
not
be
easily
overtaken
,
or
apt
to
refuse
a
Glass
;
but
as
Cyrus
in
his
Epistle
to
the
Spartans
,
says
,
that
in
many
other
things
he
was
more
fit
than
his
Brother
to
be
a
King
;
and
chiefly
,
because
he
could
bear
abundance
of
Wine
:
For
one
that
is
drunk
must
have
an
ill
Carriage
,
and
be
apt
to
affront
;
and
he
that
is
perfectly
sober
,
must
be
unpleasant
,
and
fitter
to
be
a
Governour
of
a
School
than
of
a
Feast
:
Pericles
,
as
often
as
he
was
chosen
General
,
when
he
put
on
his
Coat
,
us'd
to
say
to
himself
,
as
't
were
to
refresh
his
Memory
,
Take
heed
Pericles
,
thou
dost
govern
Freemen
,
thou
dost
govern
Athenians
:
So
let
our
Director
say
privately
to
himself
,
Thou
art
a
Governour
over
Friends
;
that
he
might
remember
neither
to
suffer
them
to
be
debauch'd
,
or
stint
their
Mirth
:
Besides
,
he
ought
to
have
some
Skill
in
the
serious
Studies
of
the
Guests
,
and
not
be
altogether
ignorant
of
Mirth
and
Humor
;
yet
I
would
have
him
(
as
pleasant
Wine
ought
to
be
)
a
little
severe
and
rough
,
for
the
Liquor
will
soften
and
smooth
him
,
and
make
his
Temper
pleasant
and
agreeable
:
For
as
Xenophon
says
,
That
Clearchus
his
rustick
and
morose
Humor
in
a
Battle
,
by
reason
of
his
Bravery
and
Heat
,
seem'd
pleasant
and
surprizing
;
thus
one
that
is
not
of
a
very
sour
Nature
,
but
grave
and
severe
,
being
softned
by
a
chirping
Cup
,
becomes
more
pleasant
and
complaisant
;
but
chiefly
he
should
be
acquainted
with
every
one
of
the
Guests
Humors
,
what
alteration
the
Liquor
makes
in
him
,
what
Passion
he
is
most
subject
to
,
and
what
quantity
he
can
bear
;
for
't
is
not
to
be
suppos'd
the
different
sorts
of
Water
bear
various
Proportions
to
different
sorts
of
Wine
(
which
Kings
Cup-bearers
understanding
,
sometimes
pour
in
more
,
sometimes
less
)
and
that
Man
hath
no
such
relation
to
them
;
this
our
Director
ought
to
know
,
and
knowing
,
punctually
observe
;
so
that
like
a
good
Musician
,
screwing
up
one
,
and
letting
down
another
,
he
might
make
between
these
different
Natures
,
a
pleasing
Harmony
and
Agreement
;
so
that
he
should
not
proportion
his
Wine
by
measure
,
but
give
every
one
what
was
proper
and
agreeable
,
according
to
the
present
Circumstances
of
Time
,
and
strength
of
Body
:
But
if
this
is
too
difficult
a
Task
,
yet
't
is
necessary
that
a
Steward
should
know
the
common
Accidents
of
Age
and
Nature
;
such
as
these
,
that
an
old
Man
will
be
sooner
overtaken
than
a
Youth
,
one
that
leaps
about
,
or
talks
,
than
he
that
is
silent
or
sits
still
;
the
Thoughtful
and
Melancholly
,
than
the
Chearful
and
Brisk
.
And
he
that
understands
these
things
is
much
more
able
to
preserve
Quietness
and
Order
,
than
one
that
is
perfectly
ignorant
and
unskilful
:
Besides
,
I
think
none
will
doubt
but
that
the
Steward
ought
to
be
a
Friend
,
and
have
no
Pique
at
any
of
the
Guests
,
for
otherwise
in
his
Injunctions
he
will
be
intolerable
,
in
his
Distributions
unequal
,
in
his
Jests
apt
to
scoff
and
give
off●nce
;
such
a
Figure
,
Theo
,
as
out
of
Wax
,
hath
my
Discourse
fram'd
for
the
Steward
of
a
Feast
;
and
now
I
deliver
him
to
you
;
and
Theo
reply'd
,
He
's
welcome
,
a
very
well
shap'd
Gentleman
,
and
fitted
for
the
Office
;
but
whether
I
shall
not
spoil
him
in
my
particular
Application
,
I
cannot
tell
:
In
my
Opinion
he
seems
such
a
one
as
will
keep
an
Entertainment
to
its
primitive
Institution
,
and
not
suffer
it
to
be
chang'd
,
sometimes
into
a
Mooting-Hall
,
sometimes
a
School
of
Rhetorick
,
now
and
then
a
Diceing-room
,
a
Playhouse
,
or
a
Stage
;
for
don't
you
observe
some
making
fine
Orations
,
and
putting
Cases
at
a
Supper
?
Others
declaiming
,
or
reading
some
of
their
own
Compositions
,
and
others
proposing
Prizes
to
Dancers
and
Mimicks
.
Alcibiades
and
Theodorus
turn'd
Polition's
Banquet
into
a
Temple
,
representing
there
the
sacred
Procession
and
Mysteries
of
Ceres
;
now
such
things
as
these
in
my
Opinion
ought
not
to
be
suffered
by
a
Steward
,
but
he
must
permit
such
Discourse
only
,
such
Shows
,
such
Merriment
as
promote
the
particular
End
and
Design
of
such
Entertainments
;
and
that
is
,
by
pleasant
Conversation
,
either
to
beget
or
maintain
Friendship
and
Good-will
among
the
Guests
;
for
an
Entertainment
is
only
an
Introduction
to
Friendship
by
a
Glass
of
Wine
,
and
ends
in
Good-will
.
But
now
because
things
pure
and
unmixt
are
usually
surfeiting
and
odious
,
and
the
very
Mixture
it self
,
unless
the
Simples
be
well
proportioned
,
and
opportunely
put
together
;
though
it
takes
off
the
surfeiting
Quality
,
yet
spoils
the
sweetness
and
goodness
of
the
Composition
;
't
is
evident
that
there
ought
to
be
a
Director
who
might
take
care
that
the
Mirth
and
Jollity
of
the
Guests
be
exactly
and
opportunely
temper'd
.
't
is
a
common
saying
,
That
a
Voyage
near
the
Land
,
and
a
Walk
near
the
Sea
,
is
the
best
Recreation
:
Thus
our
Steward
should
place
Seriousness
and
Gravity
next
Jollity
and
Humor
,
that
when
they
are
merry
they
should
be
on
the
very
Borders
of
Gravity
it self
;
and
when
grave
and
serious
,
they
might
be
refresh'd
as
Sea-sick
Persons
,
having
an
easie
and
short
Prospect
to
the
Mirth
and
Jollity
that
is
near
;
for
Mirth
may
be
exceeding
useful
,
and
make
our
grave
Discourses
smooth
and
pleasant
,
As
near
the
Bramble
oft
the
Lilly
grows
,
And
neighbouring
Rue
commends
the
blushing
Rose
.
But
vain
and
empty
Humors
that
wantonly
break
in
upon
our
Feasts
,
are
to
be
expelled
,
lest
Scoffing
and
Affronts
creep
in
under
them
,
lest
in
their
Questions
or
Commands
they
grow
scurrilous
,
and
abuse
;
as
for
instance
,
by
injoyning
Stutterers
to
sing
,
Bald-pates
to
comb
their
Heads
,
or
a
Cripple
to
rise
and
dance
;
as
the
Company
abus'd
Agapestor
the
Academick
,
one
of
whose
Legs
was
lame
and
wither'd
,
when
in
a
ridiculing
Frolick
they
ordain'd
,
that
each
Man
should
stand
upon
his
Right-leg
and
take
off
his
Glass
,
or
pay
a
Shilling
;
and
he
,
when
it
was
his
turn
to
command
,
enjoyn'd
the
Company
to
follow
his
Example
,
and
drink
as
he
did
,
and
having
a
narrow
earthen
Pitcher
brought
in
,
he
put
his
wither'd
Leg
into
it
,
and
drank
his
Glass
,
and
every
one
in
the
Company
,
after
a
fruitless
endeavor
to
imitate
,
paid
his
Shilling
;
't
was
a
good
Humor
of
Agapestor's
,
and
thus
every
little
merry
Abuse
must
be
as
merrily
revenged
:
Besides
,
he
must
give
such
Commands
as
will
both
please
and
profit
,
putting
such
as
are
familiar
and
easie
to
the
Person
,
and
when
perform'd
,
will
be
for
his
Credit
and
Reputation
:
a
Songster
must
be
enjoyned
to
sing
,
an
Orator
to
Speak
,
a
Philosopher
to
solve
a
Problem
,
and
a
Poet
to
make
a
Song
;
for
every
one
very
readily
and
willingly
undertakes
that
In
which
he
may
out-do
himself
.
An
Assyrian
King
by
publick
Proclamation
,
promis'd
a
Reward
to
him
that
would
find
out
any
new
sort
of
Luxury
and
Pleasure
:
And
let
the
Governor
,
the
King
of
an
Entertainment
,
propose
some
pleasant
Reward
for
any
one
that
introduceth
inoffensive
Merriment
,
profitable
Delight
and
Laughter
,
not
such
as
attends
Scoffs
and
abusive
Jests
,
but
Kindness
,
pleasant
Humor
,
and
Good-will
,
for
these
Matters
not
being
well
lookt
after
and
observ'd
,
spoil
and
ruine
most
of
our
Entertainments
:
't
is
the
Office
of
a
prudent
Man
to
hinder
all
sort
of
Anger
and
Contention
;
In
the
Exchange
,
that
which
springs
from
Covetousness
;
in
the
Fencing
and
Wrestling
Schools
from
Emulation
;
in
Offices
and
State
Affairs
from
Ambition
;
and
in
a
Feast
and
Entertainment
from
Pleasantness
and
Joque
.
Qustion
V.
Why
't
is
commonly
said
,
that
Love
makes
a
Man
a
Poet
?
ONe
day
,
when
Sossius
entertain'd
us
,
upon
singing
some
Sapphick
Verses
,
this
Question
was
started
;
how
it
could
be
true
,
That
Love
in
all
doth
vigorous
Thoughts
inspire
,
And
teaches
Ignorants
to
tune
the
Lyre
:
Since
Philoxenus
on
the
contrary
asserts
,
that
the
Cyclops
With
sweet
Tongued
Muses
cur'd
his
Love
.
Some
said
that
Love
was
bold
and
daring
,
venturing
at
new
Contrivances
,
and
eager
to
accomplish
,
upon
which
account
Plato
calls
it
the
Enterprizer
of
every
thing
;
for
it
makes
the
reserved
Man
talkative
,
the
Modest
complemental
,
the
Negligent
and
Sluggish
industrious
and
observant
;
and
what
is
the
greatest
Wonder
,
a
close
,
hard
and
covetous
Fellow
,
if
he
happens
to
be
in
Love
,
as
Iron
in
Fire
becomes
pliable
and
soft
,
easie
,
good
natured
,
and
very
pleasant
,
as
if
there
were
something
in
that
common
Jest
;
a
Lovers
Purse
is
ty'd
with
the
Blade
of
a
Leek
.
Others
said
that
Love
was
like
Drunkenness
,
it
makes
Men
warm
,
merry
,
and
dilated
,
and
when
in
that
Condition
,
they
naturally
slide
down
to
Songs
and
Words
in
measure
;
and
't
is
reported
of
Aeschilus
,
that
he
wrote
Tragedies
after
he
was
heated
with
a
Glass
of
Wine
;
and
my
Grand-father
Lamprias
in
his
Cups
seem'd
to
out-do
himself
in
starting
Questions
,
and
smart
Disputing
,
and
usually
said
,
that
like
Frankincense
he
exhaled
more
freely
after
he
was
warm'd
.
And
as
Lovers
are
extreamly
pleas'd
with
the
Sight
of
their
Beloved
,
so
they
praise
with
as
much
Satisfaction
as
they
behold
,
and
as
Love
is
talkative
in
every
thing
,
so
more
especially
in
Commendation
;
for
Lovers
themselves
believe
,
and
would
have
all
others
think
that
the
Object
of
their
Passion
is
pleasing
and
excellent
;
and
this
made
Candaules
the
Lydian
force
Gyges
into
his
Chamber
to
behold
the
Beauty
of
his
naked
Wife
.
For
they
delight
in
the
Testimony
of
others
,
and
therefore
in
all
Composures
upon
the
Lovely
,
they
adorn
them
with
Songs
and
Verses
,
as
we
dress
Images
with
Gold
,
that
more
may
hear
of
them
,
and
that
they
may
be
remembred
the
more
.
For
if
they
present
a
Cock
,
Horse
,
or
any
other
thing
to
the
Belov'd
,
't
is
neatly
trim'd
and
set
off
with
all
the
Ornaments
of
Art
,
and
therefore
when
they
would
present
a
Complement
,
they
would
have
it
curious
and
pleasing
,
and
such
as
Verse
usually
appears
;
Sossius
applauding
these
Discourses
,
added
,
perhaps
we
may
make
a
probable
Conjecture
from
Theophrastus
his
Discourse
of
Musick
,
for
I
have
lately
read
the
Book
,
and
Theophrastus
lays
down
three
Causes
of
Musick
,
Grief
,
Pleasure
,
and
Enthusiasm
;
for
each
of
these
Changes
the
usual
Tone
,
and
makes
the
Voice
slide
into
a
Cadence
:
For
deep
Sorrow
hath
something
tuneable
in
its
Groans
,
and
therefore
we
perceive
our
Orators
in
their
Conclusions
,
and
Actors
in
their
Complaints
be
somewhat
melodious
,
and
insensibly
fall
into
a
Tune
.
Excess
of
Joy
provokes
the
more
airy
Men
to
frisk
and
dance
,
and
keep
their
Steps
,
though
unskilful
in
the
Art
;
and
as
Pindar
hath
it
,
They
shout
and
roar
,
and
wildly
toss
their
Head
;
But
the
graver
sort
are
only
excited
to
sing
,
raise
their
Voice
,
and
tune
their
Words
into
a
Sonnet
;
but
Enthusiasm
quite
changes
the
Body
and
the
Voice
,
and
makes
it
far
different
from
its
usual
Constitution
:
Hence
the
very
Bacchae
use
Measure
,
and
the
inspired
give
their
Oracles
in
Measure
:
And
we
shall
see
very
few
Mad-men
,
but
are
frantick
in
Rhime
,
and
rave
in
Verse
.
This
being
certain
,
if
you
will
but
anatomize
Love
a
little
,
and
look
narrowly
into
it
,
't
will
appear
that
no
Passion
in
the
World
is
attended
with
more
violent
Grief
,
more
excessive
Joy
,
or
greater
Extasies
and
Fury
;
a
Lovers
Soul
looks
like
Sophocles
his
City
,
At
once
't
is
full
of
Sacrifice
,
Of
joyful
Songs
,
of
Groans
and
Crys
:
And
therefore
't
is
no
wonder
,
that
since
Love
contains
all
the
Causes
of
Musick
,
Grief
,
Pleasure
and
Enthusiasm
,
and
is
besides
industrious
and
talkative
,
it
should
incline
us
more
than
any
other
Passion
to
Poetry
and
Songs
.
Question
VI
.
Whether
Alexander
was
a
great
Drinker
?
SOme
said
that
Alexander
did
not
drink
much
,
but
sate
long
in
Company
,
discoursing
with
his
Friends
;
but
Philinus
shew'd
this
to
be
an
Error
from
the
Kings
Diary
,
where
't
was
very
often
registred
,
such
a
Day
,
and
sometimes
two
Days
together
the
King
slept
after
a
Debauch
,
and
this
Course
of
Life
made
him
cold
in
Love
,
but
passionate
and
angry
:
which
argue
a
hot
Constitution
,
and
some
report
his
Sweat
was
fragrant
,
and
perfum'd
his
Cloaths
,
which
is
another
Argument
of
Heat
,
as
we
see
the
hotest
and
driest
Climates
bear
Frankincense
and
Cassia
,
for
a
fragrant
Smell
,
as
Theophrastus
thinks
,
proceeds
from
a
due
Concoction
of
the
Humors
;
when
the
noxious
Moisture
is
conquered
by
the
Heat
;
and
't
is
thought
probable
that
he
took
a
Pique
at
Calisthenes
for
avoiding
his
Table
,
because
of
the
hard
drinking
,
and
refusing
the
great
Bowl
call'd
Alexander
in
his
Turn
:
adding
,
I
will
not
drink
Alexander
,
to
stand
in
need
of
Aesculapius
:
And
thus
much
of
Alexander
.
Story
tells
us
that
Mithridates
the
famous
Enemy
of
the
Romans
,
amongst
other
Tryals
of
Skill
that
he
instituted
,
proposed
a
Reward
to
the
greatest
Eater
,
and
stoutest
Drinker
in
his
Kingdom
.
He
won
both
the
Prizes
himself
,
he
outdrank
every
Man
living
,
and
for
his
Excellency
that
way
was
called
Bacchus
:
but
this
Reason
for
his
Sir-name
is
a
vain
Fancy
,
and
an
idle
Story
;
for
whilst
he
was
an
Infant
,
a
Flash
of
Lightning
burnt
his
Cradle
,
but
did
his
Body
no
harm
,
only
left
a
little
Mark
on
his
Fore-head
,
which
his
Hair
covered
when
he
was
grown
a
Boy
;
and
after
he
came
to
be
a
Man
,
another
Flash
broke
into
his
Bed-chamber
,
and
burnt
the
Arrows
in
a
Quiver
that
was
hanging
under
him
;
from
whence
his
Diviners
presag'd
that
Archers
,
and
light
arm'd
Men
should
win
him
considerable
Victories
in
his
Wars
,
and
the
Vulgar
gave
him
this
Name
,
because
in
those
many
Dangers
by
Lightning
,
he
bore
some
Resemblance
to
the
Theban
Bacchus
:
From
hence
great
Drinkers
were
the
Subject
of
our
Discourse
,
and
the
Wrestler
Heraclides
,
or
,
as
the
Alexandrians
mince
it
,
Heracles
,
who
lived
but
in
the
last
Age
,
was
accounted
one
;
he
,
when
he
could
get
none
to
hold
out
with
him
,
invited
some
to
take
their
Mornings-draught
,
others
to
Dinner
,
to
Supper
others
,
and
others
after
,
to
take
a
merry
Glass
of
Wine
,
so
that
as
the
first
went
off
,
the
second
came
,
and
the
third
and
forth
Company
,
and
he
all
the
while
,
without
any
intermission
,
took
his
Glass
round
,
and
out-sate
all
the
four
Companies
.
Amongst
the
Retainers
to
Drusus
the
Emperor
,
Tiberius
his
Son
,
there
was
a
Physician
that
drank
down
all
the
Court
,
he
,
before
he
sate
down
,
would
usually
take
five
or
six
bitter
Almonds
to
prevent
the
Operation
of
the
Wine
,
but
when
ever
he
was
forbidden
that
,
he
knockt
under
presently
;
and
a
single
Glass
doz'd
him
.
Some
think
these
Almonds
have
a
penetrating
,
abstersive
Quality
,
and
able
to
cleanse
the
Face
,
and
clear
it
from
the
common
Freakles
,
and
therefore
when
they
are
eaten
,
by
their
bitterness
vellicate
and
fret
the
Pores
,
and
by
that
means
draw
down
the
ascending
Vapors
from
the
Head
,
but
in
my
Opinion
a
bitter
Quality
is
a
Dryer
,
and
consumes
Moisture
:
And
therefore
a
bitter
Taste
is
the
most
unpleasant
,
for
,
as
Plato
says
,
Dryness
being
an
Enemy
to
Moisture
,
unnaturally
contracts
the
spungy
and
tender
Nerves
of
the
Tongue
,
and
green
Ulcers
are
usually
drain'd
by
bitter
Injections
.
Thus
Homer
,
He
squez'd
his
Herbs
,
and
bitter
Juice
apply'd
,
And
straight
the
Blood
was
stancht
,
the
Sore
was
dry'd
.
And
he
guesses
well
,
that
what
is
bitter
to
the
Taste
,
is
a
Dryer
,
besides
,
the
Powders
Women
use
to
dry
up
their
Sweat
,
are
bitter
,
and
by
reason
of
that
Quality
astringent
.
This
then
being
certain
,
't
is
no
wonder
that
the
bitterness
of
the
Almonds
hinders
the
Operation
of
the
Wine
,
since
it
dries
the
inside
of
the
Body
,
and
keeps
the
Veins
from
being
overcharg'd
:
For
from
their
Distention
and
Disturbance
,
they
say
Drunkenness
proceeds
.
And
this
Conjecture
is
much
confirm'd
from
that
which
usually
happens
to
a
Fox
;
for
if
he
eats
bitter
Almonds
without
drinking
,
his
Moisture
suddenly
fails
,
and
't
is
present
Death
.
Question
VII
.
Why
Old
Men
love
pure
Wine
?
't
was
debated
why
old
Men
lov'd
the
strongest
Liquors
:
Some
fancying
that
their
natural
Heat
decay'd
,
and
their
Constitution
grew
cold
,
said
such
Liquors
were
most
necessary
and
agreeable
to
their
Age
;
but
this
was
mean
and
obvious
,
and
besides
,
neither
a
sufficient
,
nor
a
true
reason
;
for
the
like
happens
to
all
their
other
Senses
;
for
they
are
not
easily
to
be
mov'd
,
or
wrought
on
by
any
Qualities
,
unless
they
are
in
intense
Degrees
,
and
make
a
vigorous
Impression
;
but
the
reason
is
,
the
Laxity
of
the
Habit
of
their
Body
,
for
that
being
grown
lax
and
weak
,
loves
a
smart
Stroak
.
Thus
their
Taste
is
pleas'd
most
with
strong
Sapors
,
their
Smelling
with
brisk
Odors
;
for
strong
and
unallay'd
Qualities
make
a
more
pleasing
Impression
on
the
Sense
:
Their
Touch
is
almost
senseless
to
a
Sore
,
and
a
Wound
generally
raises
no
sharp
Pain
:
The
like
also
in
their
Hearing
may
be
observ'd
,
for
old
Musicians
play
louder
and
sharper
than
others
;
that
they
might
move
their
own
dull
Tympanum
with
the
Sound
:
For
what
Steel
is
to
the
Edge
of
a
Knife
,
that
Spirit
is
to
the
Sense
in
the
Body
,
and
therefore
when
the
Spirits
fail
,
the
Sense
grows
dull
and
stupid
,
and
cannot
be
rais'd
,
unless
by
something
,
such
as
strong
Wine
,
that
makes
a
vigorous
Impression
.
Question
VIII
.
Why
Old
Men
read
best
at
a
distance
?
TO
my
Discourse
in
the
former
Problem
some
Objection
may
be
drawn
from
the
Sense
of
seeing
in
old
Men
;
for
if
they
hold
a
Book
at
a
distance
they
will
read
pretty
well
,
nearer
they
cannot
see
a
Letter
;
and
this
Aeschyles
means
by
these
Verses
,
Far
off
thou
canst
not
see
,
nay
,
scarce
behold
When
near
;
a
proper
Scribe
now
thou
art
old
:
And
Sophocles
more
plainly
,
Old
Men
are
slow
in
Talk
,
they
hardly
hear
,
For
off
they
see
,
but
all
are
blind
,
when
near
.
And
therefore
,
if
old
Mens
Organs
are
more
obedient
to
strong
and
intense
Qualities
;
why
,
when
they
read
,
do
they
not
take
the
Reflection
near
at
hand
,
but
holding
the
Book
a
good
way
off
,
mix
,
and
so
as
Wine
by
Water
,
weaken
it
by
the
intervening
Air
?
Some
answered
,
that
they
did
not
remove
the
Book
to
lessen
the
Light
,
but
to
receive
more
Rays
,
and
let
all
the
Space
between
the
Letters
and
their
Eyes
be
fill'd
with
lightsome
Air
.
Others
agreed
with
those
that
imagine
the
Rays
of
Vision
mix
with
one
another
,
for
since
there
is
a
Cone
stretcht
between
each
Eye
,
and
the
Object
,
whose
Point
is
in
the
Eye
,
and
whose
Basis
is
the
Object
,
't
is
probable
that
for
some
way
each
Cone
extends
a
part
,
and
by
it self
;
but
when
the
distance
increases
,
they
mix
,
and
make
but
one
common
Light
,
and
therefore
every
Object
appears
single
,
and
not
two
,
though
't
is
seen
by
both
Eyes
at
once
;
for
the
Conjunction
of
the
Cones
makes
these
two
Appearances
but
one
;
these
things
suppos'd
,
the
old
Men
that
hold
the
Letters
near
to
their
Eyes
,
the
Cones
not
being
joyn'd
,
but
each
part
,
and
by
it self
,
their
Sight
is
weak
;
but
those
that
remove
it
farther
,
that
two
Lights
being
mingled
and
increast
,
see
better
,
as
a
Man
with
both
Hands
can
hold
that
for
which
either
singly
is
too
weak
:
But
my
Brother
Lamprias
,
though
unacquainted
with
Hieronymus
his
Notions
,
invented
another
Reason
.
We
see
,
said
he
,
by
some
Species
that
come
from
the
Object
to
the
Eye
,
which
at
their
first
rise
are
thick
and
great
,
and
therefore
when
near
disturb
old
Men
,
whose
Eyes
are
not
easily
penetrated
,
and
stiff
;
but
when
they
are
separated
and
diffus'd
into
the
Air
,
the
thick
obstructing
Parts
are
easily
remov'd
,
and
the
subtle
Remainders
coming
to
the
Eye
,
gently
and
easily
slide
into
the
Pores
;
and
so
the
disturbance
being
less
,
the
Sight
is
more
vigorous
and
clear
.
Thus
a
Rose
smells
most
fragrant
at
a
Distance
,
but
if
you
bring
it
near
the
Nose
't
is
not
so
pure
nor
delightful
;
and
the
reason
is
this
,
many
earthy
,
disturbing
Particles
are
carry'd
with
the
Smell
,
and
spoil
the
Fragrancy
when
near
,
but
in
a
longer
passage
those
are
lost
,
and
the
pure
brisk
Odor
,
by
reason
of
its
Subtlety
,
reaches
and
acts
upon
the
Sense
:
But
we
,
according
to
Plato's
Opinion
,
assert
,
that
a
bright
Spirit
darted
from
the
Eye
,
mixes
with
the
Light
about
the
Object
,
and
those
two
are
perfectly
blended
into
one
similar
Body
;
now
these
must
be
joyned
in
due
proportion
one
to
another
;
for
one
part
ought
not
wholly
to
prevail
on
the
other
,
but
both
being
proportionably
and
amicably
joyn'd
,
agree
in
one
third
common
Power
.
Now
this
(
whether
Flux
,
illuminated
Spirit
,
or
Ray
)
in
old
Men
being
very
weak
,
there
can
be
no
Combination
,
no
Mixture
with
the
Light
about
the
Object
,
but
it
must
be
wholly
consum'd
,
unless
by
removing
the
Letters
from
their
Eyes
,
they
lessen
the
Brightness
of
the
Light
,
and
so
it
comes
to
the
Sight
,
not
too
strong
or
unmixt
,
but
well
proportioned
and
blended
with
the
other
.
And
this
explains
,
that
common
Affection
of
Creatures
of
seeing
in
the
Dark
,
for
their
Eye-sight
being
weak
,
is
overcome
and
darkned
by
the
Splendor
of
the
Day
,
because
the
little
Light
that
flows
from
their
Eyes
cannot
be
proportionably
mixt
with
the
stronger
and
more
numerous
Beams
;
but
is
proportionable
and
sufficient
for
the
Feeble
Splendor
of
the
Stars
,
and
so
can
joyn
with
it
,
and
cooperate
to
move
the
Sense
.
Question
IX
.
Why
fresh
Water
washes
Cloaths
better
than
Salt
?
THeon
the
Grammarian
,
when
Metrius
Florus
gave
us
an
Entertainment
,
askt
Themistocles
the
Stoick
,
why
Chrysippus
,
though
he
frequently
mention'd
some
strange
Phaenomena
in
Nature
(
such
as
pouder'd
Beef
soakt
in
salt
Water
grows
fresher
than
before
,
Fleeces
of
Wooll
are
more
easily
separated
by
a
gentle
,
than
a
quick
and
violent
Force
,
and
Men
that
are
fasting
,
eat
slower
than
those
that
took
a
Breakfast
)
yet
never
gave
any
reason
for
the
appearance
:
And
Themistocles
replied
,
that
Chrysippus
only
propos'd
such
things
by
the
by
,
as
Instances
to
correct
us
,
who
easily
assent
,
and
without
any
reason
,
to
what
seems
likely
,
and
disbelieve
every
thing
which
seems
unlikely
at
the
first
sight
.
But
why
,
Sir
,
are
you
concern'd
at
this
?
For
if
you
are
speculative
,
and
would
enquire
into
the
Causes
of
things
,
you
need
not
want
Subjects
in
your
own
Profession
;
but
pray
tell
me
why
Homer
makes
Nausicae
wash
in
the
River
rather
than
the
Sea
,
though
it
was
near
,
and
in
all
likelihood
hotter
,
clearer
,
and
fitter
to
wash
with
than
that
.
And
Theon
reply'd
,
Aristotle
hath
already
given
an
account
for
this
,
from
the
grossness
of
the
Sea-water
;
for
in
this
,
abundance
of
rough
,
earthy
Particles
are
mixt
,
and
those
make
it
salt
;
and
upon
this
account
Swimmers
,
or
any
other
Weight
,
sink
not
so
much
in
Sea-water
as
in
fresh
,
for
the
latter
being
thin
and
weak
,
yields
to
every
Pressure
,
and
is
easily
divided
,
because
't
is
pure
and
unmixt
,
and
by
reason
of
this
subtilty
of
Parts
it
penetrates
better
than
Salt-water
,
and
so
loosneth
from
the
Cloaths
the
sticking
particles
of
the
Spot
:
And
is
not
this
Discourse
of
Aristotle
very
probable
?
Probable
indeed
,
I
reply'd
,
but
not
true
,
for
I
have
observed
that
with
Ashes
,
Gravel
,
or
if
those
are
not
to
be
gotten
,
with
Dust
it self
,
they
usually
thicken
the
Water
,
as
if
the
earthy
Particles
being
rough
,
would
scour
better
than
fair
Water
,
whose
thinness
makes
it
weak
and
ineffectual
;
and
therefore
he
is
mistaken
,
when
he
says
the
thickness
of
the
Sea-water
hinders
the
Effect
,
since
the
sharpness
of
the
mixt
Particles
very
much
conduces
to
make
it
cleansing
;
for
that
opens
the
Pores
,
and
draws
out
the
Stain
.
But
since
all
oily
Matter
is
most
difficult
to
be
washt
out
,
and
spots
a
Cloath
,
and
the
Sea
is
oily
,
that
's
the
reason
why
it
doth
not
scour
as
well
as
fresh
;
and
that
't
is
oily
even
Aristotle
himself
asserts
;
for
Salt
in
his
Opinion
hath
some
Oyl
in
it
,
and
therefore
makes
Candles
,
when
sprinkled
on
them
,
burn
the
better
,
and
clearer
than
before
:
And
Sea-water
sprinkled
on
a
Flame
encreaseth
it
,
and
is
more
easily
kindled
than
any
other
,
and
this
in
my
Opinion
makes
it
hotter
than
the
fresh
;
and
besides
,
I
may
urge
another
Cause
,
for
the
end
of
Washing
is
Drying
,
and
that
seems
cleanest
which
is
dryest
,
and
the
Moisture
that
scours
,
(
as
Hellebore
,
with
the
Humors
that
it
purges
)
ought
to
fly
away
quickly
together
with
the
Stain
:
The
Sun
quickly
draws
out
the
fresh
Water
because
it
is
so
light
,
but
Salt-water
being
rough
,
lodges
in
the
Pores
,
and
therefore
is
not
easily
dry'd
:
And
Theon
reply'd
,
you
say
just
nothing
,
Sir
,
for
Aristotle
in
the
same
Book
affirms
,
that
those
that
wash
in
the
Sea
,
if
they
stand
in
the
Sun
,
are
sooner
dry'd
than
those
that
wash
in
the
fresh
Streams
.
't
is
true
,
I
answered
,
he
says
so
,
but
I
hope
that
Homer
asserting
the
contrary
,
will
by
you
especially
be
more
easily
believ'd
,
for
Ulysses
,
as
he
writes
,
after
his
Shipwrack
meeting
Nausicae
,
A
frightful
Sight
,
and
with
the
Salt
besmear'd
,
said
to
her
Maidens
,
Retire
a
while
till
I
have
wash'd
my
Skin
;
And
when
he
had
leapt
into
the
River
,
He
from
his
Head
did
scour
the
foaming
Sea
.
The
Poet
knew
very
well
what
happens
in
such
a
Case
;
for
when
those
that
come
wet
out
of
the
Sea
stand
in
the
Sun
,
the
subtlest
and
lightest
parts
suddenly
exhale
,
but
the
salt
and
rough
Particles
stick
upon
the
Body
in
a
Crust
,
till
they
are
washt
away
by
the
fresh
Water
of
a
Spring
.
Question
X.
Why
at
Athens
the
Dance
of
Ajax's
Tribe
was
never
determined
to
be
the
last
?
WHen
we
were
feasting
at
Serapions
,
who
gave
an
Entertainment
after
the
Leontide
Tribe
by
his
Order
and
Directions
,
had
won
the
Prize
in
the
publick
Dance
;
(
for
we
were
Citizens
,
and
free
of
that
Tribe
)
a
very
pertinent
Discourse
,
and
proper
to
the
then
Occasion
hapned
:
It
had
been
a
very
notable
Tryal
of
Skill
:
The
King
Philopappus
being
very
generous
and
magnificent
in
his
Rewards
,
and
defraying
the
Expences
of
all
the
Tribes
:
He
was
at
the
same
Feast
with
us
,
and
being
a
very
good
humor'd
Man
,
and
eager
for
Instruction
,
he
would
now
and
then
freely
discourse
of
antient
Customs
,
and
as
freely
hear
:
Marcus
the
Grammarian
began
thus
;
Neanthes
the
Cyzicenian
,
in
his
Book
called
the
Fabulous
Narrations
of
this
City
,
affirms
that
it
was
a
Priviledge
of
Ajax's
Tribe
,
that
their
Dance
should
never
be
determined
to
be
last
:
't
is
true
,
he
brings
some
Stories
for
Confirmation
of
what
he
says
;
but
if
he
falsifies
,
the
Matter
is
open
,
and
let
us
all
inquire
after
the
reason
of
the
thing
:
But
says
Milo
,
suppose
it
be
a
meer
Tale
.
't
is
no
strange
thing
,
reply'd
Philopappus
,
if
in
our
Disquisitions
after
truth
,
we
meet
now
and
then
with
such
a
thing
as
Democritus
the
Philosopher
did
;
for
he
one
day
eating
a
Cucumber
,
and
finding
it
of
a
Honey
Taste
,
askt
his
Maid
where
she
bought
it
;
and
she
telling
him
in
such
a
Garden
,
he
rose
from
the
Table
and
bad
her
direct
him
to
the
Place
:
the
Maid
surpriz'd
,
askt
him
what
he
meat
;
and
he
reply'd
,
I
must
search
after
the
Cause
of
the
Sweetness
of
the
Fruit
;
and
shall
find
it
the
sooner
if
I
see
the
place
;
and
the
Maid
with
a
smile
reply'd
sit
still
,
pray
Sir
,
for
I
unwittingly
put
it
into
a
Honey
Barrel
:
And
he
,
as
it
were
discontented
,
cry'd
out
,
Shame
take
thee
,
yet
I
'le
pursue
my
purpose
,
and
seek
after
the
Cause
,
as
if
this
Sweetness
were
a
Taste
natural
,
and
proper
to
the
Fruit
.
Therefore
neither
will
we
admit
Xeanthes
his
Credulity
and
Inadvertency
in
some
Stories
as
an
Excuse
,
and
a
good
reason
for
avoiding
this
Disquisition
,
for
we
shall
exercise
our
Thoughts
by
it
,
though
no
other
Advantage
rises
from
that
Inquiry
:
Presently
every
one
poured
out
something
in
commendation
of
that
Tribe
,
mentioning
every
matter
that
made
for
its
Credit
and
Reputation
:
Marathon
was
brought
in
as
belonging
to
it
;
and
Armodius
with
his
Associates
,
by
Birth
Aphidneans
,
were
also
produc'd
as
glorious
Members
of
that
Tribe
:
The
Orator
Glaucias
prov'd
that
that
Tribe
made
up
the
Right-wing
in
the
Battel
at
Marathon
,
from
Aeschylus
his
Elegies
,
who
had
himself
fought
valiantly
in
the
same
Encounter
;
and
farther
evinced
that
Callimachus
the
Field
Marshal
was
of
that
Tribe
,
who
behaved
himself
very
bravely
,
and
was
the
principal
Cause
next
to
Miltiades
,
with
whose
Opinion
he
concur'd
,
that
that
Battel
was
fought
:
To
this
Discourse
of
Glaucias
I
added
,
that
the
Edict
which
impower'd
Miltiades
to
lead
forth
the
Athenians
,
was
made
when
the
Aeantid
Tribe
was
chief
of
the
Assembly
,
and
that
in
the
Battel
of
Plataee
the
same
Tribe
won
the
greatest
Glory
;
and
upon
that
account
,
as
the
Oracle
directed
,
that
Tribe
offered
a
Sacrifice
for
this
Victory
to
the
Nymphs
Sphragitides
,
the
City
providing
a
Victim
,
and
all
other
Necessaries
belonging
to
it
:
But
you
may
observe
(
I
continued
)
that
other
Tribes
likewise
have
their
peculiar
Glories
;
and
you
know
that
mine
,
the
Leontide
Tribe
,
yields
to
none
in
any
point
of
Reputation
:
Besides
,
consider
whether
't
is
not
more
probable
that
this
was
granted
out
of
a
particular
respect
;
and
to
please
Ajax
,
from
whom
this
Tribe
received
its
Name
,
for
we
know
he
could
not
endure
to
be
out-done
,
but
was
easily
hurried
on
to
the
greatest
Enormities
by
his
Contentions
and
passionate
Humor
;
and
therefore
to
comply
with
him
,
and
afford
some
Comfort
in
his
Disasters
,
they
secured
him
from
the
most
vexing
Grievance
that
follows
the
Misfortune
of
the
Conquer'd
,
by
ordering
that
his
Tribe
should
never
be
determined
to
be
last
.
Plutarch's
Symposiacks
.
Vol.
II
.
Book
.
II
.
Done
into
English
by
T.
C.
Question
I.
What
,
as
Xenophon
intimates
,
are
the
most
agreeable
Questions
,
and
most
pleasant
raillery
at
an
Entertainment
.
OF
the
several
things
that
are
provided
for
an
Entertainment
,
some
,
my
Sossius
Senecio
,
are
absolutely
necessary
;
such
are
Wine
,
Bread
,
Meat
,
Stools
and
Tables
:
Others
are
brought
in
not
for
necessity
but
pleasure
;
such
are
Songs
,
Shows
,
Mimicks
and
Buffoons
:
which
when
present
delight
indeed
,
but
when
absent
are
not
eagerly
desir'd
;
nor
is
the
Entertainment
lookt
upon
as
mean
,
because
such
are
wanting
:
Just
so
of
Discourses
,
some
the
sober
Men
admit
as
necessary
to
a
Banquet
;
and
others
for
their
pretty
nice
speculations
,
as
more
profitable
and
agreeable
than
a
Fiddle
and
a
Pipe
:
My
former
Book
gives
you
Examples
of
both
sorts
;
of
the
first
,
are
these
;
Whether
we
should
Philosophize
at
Table
?
Whether
the
Entertainer
should
appoint
proper
Seats
,
or
leave
the
Guests
to
agree
upon
their
own
?
Of
the
second
,
Why
Lovers
are
inclin'd
to
Poetry
?
And
the
Question
about
Ajax
his
Tribe
:
The
former
I
call
properly
{αβγδ}
,
Table
talk
,
but
both
together
I
comprehend
under
the
general
name
,
Symposiacks
:
They
are
promiscuously
set
down
,
not
in
any
exact
method
,
but
as
each
single
occur'd
to
Memory
:
And
let
not
my
Readers
wonder
that
I
dedicate
these
collections
to
you
,
which
I
have
receiv'd
from
others
or
your
own
Mouth
,
for
if
all
learning
is
not
bare
remembrance
,
yet
to
learn
and
remember
are
very
commonly
one
and
the
same
thing
.
Now
each
Book
being
divided
into
ten
Questions
,
that
shall
make
the
first
in
this
,
which
Socratical
Xenophon
hath
as
it
were
propos'd
;
for
he
tells
us
,
that
Gobias
banqueting
with
Cyrus
amongst
other
things
which
he
found
admirable
in
the
Persians
,
was
surpriz'd
to
hear
them
ask
one
another
such
Qustions
,
which
to
be
interrogated
was
more
delightful
than
to
be
let
alone
,
and
pass
such
jests
on
one
another
,
that
't
was
more
pleasant
to
be
jested
on
,
than
not
;
for
if
some
even
whilst
they
praise
,
offend
;
why
should
not
their
polite
and
neat
facetiousness
be
admir'd
,
whose
very
raillery
is
delightful
and
pleasant
to
him
that
is
the
Subject
of
it
:
Here
Sopatrus
our
Entertainer
said
,
I
wish
I
could
learn
what
kind
of
Questions
those
are
,
for
to
be
skill'd
in
,
and
make
right
use
of
,
Apposite
Questions
,
and
pleasant
raillery
,
I
think
is
no
small
part
of
Conversation
:
A
considerable
one
,
I
reply'd
,
but
pray
observe
whether
Xenophon
himself
,
in
his
descriptions
of
Socrates's
,
and
the
Persian
,
Entertainments
,
hath
not
sufficiently
explain'd
them
;
but
if
you
would
have
my
thoughts
first
,
Men
are
pleas'd
to
be
ask'd
those
Questions
to
which
they
have
an
answer
ready
;
such
are
those
in
which
the
persons
ask'd
have
some
skill
,
and
competent
knowledge
;
for
when
the
Enquiry
is
above
their
reach
,
those
that
can
return
nothing
are
troubled
,
as
if
requested
to
give
something
beyond
their
power
;
and
those
that
do
answer
,
producing
some
crude
and
insufficient
demonstrations
,
must
needs
be
very
much
concern'd
,
and
apt
to
blunder
on
the
wrong
:
Now
if
the
Answer
be
not
only
easy
,
but
hath
something
not
common
,
it
is
more
pleasing
to
him
that
makes
it
;
and
this
happens
,
when
their
knowledge
is
greater
than
the
Vulgars
,
as
suppose
they
are
well
skill'd
in
points
of
Astrology
or
Logick
:
For
not
only
in
action
,
and
serious
matters
,
but
also
in
Discourse
every
one
hath
a
natural
disposition
to
be
pleas'd
(
as
Euripides
hath
it
)
To
seem
far
to
out-do
himself
;
And
all
are
delighted
when
Men
put
such
Questions
as
they
understand
,
and
would
have
others
know
that
they
are
acquainted
with
,
and
therefore
Travellers
and
Merchants
are
most
satisfy'd
,
when
their
company
is
inquisitive
about
other
Countrys
,
the
unknown
Ocean
,
and
the
Laws
and
Manners
of
the
Barbarians
;
they
are
very
ready
to
inform
them
,
and
describe
the
Countrys
and
the
Greeks
,
imagining
this
to
be
some
recompense
for
their
toyl
,
some
comfort
for
all
the
dangers
they
have
past
:
In
short
,
whatever
,
though
unrequested
,
we
are
wont
to
discourse
of
,
we
are
desirous
to
be
ask'd
,
because
then
we
seem
to
gratify
those
,
whom
otherwise
our
prattle
would
disturb
and
force
from
our
Conversation
:
And
this
is
the
common
disease
of
Travellers
:
The
more
gentiel
and
the
modest
Men
love
to
be
ask'd
about
those
things
which
they
have
bravely
and
successfully
perform'd
,
and
which
modesty
will
not
permit
to
be
spoken
by
themselves
before
Company
;
and
therefore
Nestor
did
well
,
when
being
acquainted
with
Ullysses
his
desire
of
Reputation
,
he
said
,
Tell
brave
Ulysses
,
Glory
of
the
Greeks
,
How
you
the
Horses
seiz'd
;
For
Men
cannot
endure
the
insolence
of
those
who
praise
themselves
,
and
repeat
their
own
Exploits
,
unless
the
Company
desires
it
,
and
they
are
forc'd
to
a
Relation
;
therefore
it
tickles
them
to
be
askt
about
their
Embassays
,
and
administrations
of
the
Common-wealth
,
if
they
have
done
any
thing
notable
in
either
;
and
upon
this
account
the
Envious
and
ill-natur'd
start
very
few
Qustions
of
that
sort
;
they
thwart
and
hinder
all
such
kind
of
Motions
,
being
very
unwilling
to
give
any
occasion
or
opportunity
for
that
Discourse
which
shall
tend
to
the
advantage
of
the
Relator
.
In
short
,
we
please
those
to
whom
we
put
them
,
when
we
start
Questions
about
those
matters
which
their
Enemies
hate
to
hear
:
Ulysses
says
to
Alcinous
,
You
bid
me
tell
what
various
Ills
I
bore
,
That
the
sad
tale
might
make
me
grieve
the
more
.
And
Oedipus
says
to
the
Chorus
,
't
is
pain
to
raise
again
a
buried
grief
:
But
Euripides
on
the
contrary
,
How
sweet
it
is
,
when
we
are
lul'd
in
ease
To
think
of
Toyls
!
when
well
of
a
disease
!
True
indeed
,
but
not
to
those
that
are
still
tost
,
still
under
a
Misfortune
:
Therefore
,
be
sure
never
ask
any
Man
about
his
own
Calamitys
;
't
is
irksom
to
relate
his
losses
of
Children
or
Estate
,
or
any
unprosperous
adventure
by
Sea
or
Land
;
but
to
ask
a
Man
how
he
carry'd
the
Cause
,
how
he
was
carress'd
by
the
King
;
how
escaped
such
a
Storm
,
such
an
Assault
;
Thieves
and
the
like
;
this
pleaseth
him
,
he
seems
to
enjoy
it
over
again
in
his
relation
,
and
is
never
weary
of
the
Topick
.
Besides
,
Men
love
to
be
ask'd
about
their
happy
Friends
,
or
Children
that
have
made
good
progress
in
Philosophy
,
the
Law
,
or
are
great
at
Court
;
as
also
about
the
disgrace
,
and
open
conviction
of
their
Enemys
;
for
of
such
matters
they
are
most
eager
to
discourse
;
yet
are
cautious
of
beginning
it
themselves
,
lest
they
should
seem
to
insult
over
,
and
rejoyce
at
the
misery
of
others
:
You
please
a
Hunter
if
you
ask
him
about
Dogs
,
a
Wrestler
about
Exercise
;
and
an
Amorous
Man
about
Beautys
;
the
Ceremonious
and
Superstitious
Discourses
about
Dreams
,
and
what
success
he
hath
had
by
following
the
directions
of
Omens
,
Sacrifices
,
and
the
kindness
of
the
Gods
;
and
some
Questions
concerning
those
things
will
extreamly
please
him
:
He
that
inquires
any
thing
of
an
old
Man
,
though
the
story
doth
not
all
concern
him
,
wins
his
heart
,
and
urges
one
that
is
very
willing
to
discourse
;
Neleides
Nestor
faithfully
relate
How
Great
Artides
dy'd
,
what
sort
of
fate
;
And
where
was
Menelaus
largely
tell
;
Did
Argos
hold
him
when
the
Hero
fell
?
Here
is
a
Multitude
of
Questions
and
variety
of
Subjects
;
which
is
much
better
than
to
confine
and
cramp
his
Answers
,
and
so
deprive
the
Old
Men
of
the
most
pleasant
enjoyment
they
can
have
.
In
short
,
They
that
had
rather
please
than
distast
,
will
still
propose
such
Qustions
,
the
Answers
to
which
shall
rather
get
the
praise
and
good-will
,
than
contempt
and
hatred
of
the
Hearers
.
And
so
much
of
Questions
.
As
for
Raillery
,
those
that
cannot
use
it
cautiously
,
with
art
,
and
time
it
well
,
should
never
venture
at
it
:
For
as
in
a
slippery
place
,
if
you
but
just
touch
a
Man
as
you
pass
by
,
you
throw
him
down
;
so
when
we
are
in
drink
,
we
are
in
danger
of
tripping
at
every
little
word
that
is
not
spoken
with
due
address
:
And
we
are
more
apt
to
be
offended
with
a
joque
,
than
a
plain
and
scurrilous
abuse
;
for
we
see
the
latter
often
slip
from
a
Man
unwittingly
in
Passion
,
but
consider
the
former
as
a
thing
voluntary
,
proceeding
from
malice
and
ill-nature
,
and
therefore
we
are
generally
more
offended
at
a
sharp
jeerer
,
than
a
whifling
snarler
:
't
is
evident
,
that
every
joque
bites
,
but
an
abuse
is
affronting
,
and
purposely
design'd
;
for
instance
,
he
that
calls
the
Costardmonger
,
plainly
and
openly
abuseth
;
but
he
that
says
,
I
remember
when
you
wip't
your
Nose
upon
your
Sleeve
,
smartly
jeers
:
Such
was
Cicero's
to
Octavius
who
was
thought
to
be
descended
from
an
African
,
for
when
Cicero
spoke
something
,
and
Octavius
said
he
did
not
hear
him
,
Cicero
rejoyn'd
,
True
,
for
you
have
a
hole
through
your
Ear
:
And
Melanthus
when
he
was
ridicul'd
by
a
Commedian
,
said
,
You
pay
me
now
something
that
you
do
not
owe
me
;
and
upon
this
account
jeers
vex
more
;
for
like
Bearded
Arrows
they
stick
a
long
while
,
and
gall
the
wounded
sufferer
:
Their
smartness
is
pleasant
,
and
delights
the
Company
,
and
those
that
are
pleas'd
with
the
saying
seem
to
believe
the
detracting
speaker
:
For
according
to
Theophrastus
a
jeer
is
a
Figurative
reproach
for
some
fault
or
misdeameanor
,
and
therefore
he
that
hears
it
supplys
the
conceal'd
part
,
as
if
he
had
some
knowledge
in
,
and
gave
credit
to
the
thing
;
for
he
that
laughs
and
is
tickled
at
what
Theocritus
said
to
one
whom
he
suspected
of
a
Design
upon
his
Cloaths
,
asking
him
if
he
went
to
Supper
at
such
a
Place
:
Yes
,
he
reply'd
,
I
go
,
but
shall
likewise
lodge
there
all
Night
,
doth
as
it
were
confirm
the
accusation
,
and
believe
the
fellow
was
a
Thief
;
and
therefore
an
impertinent
jeerer
makes
the
whole
Company
seem
ill
natur'd
and
abusive
,
as
being
pleas'd
with
,
and
consenting
to
,
the
scurrility
of
the
jeer
:
't
was
one
of
the
excellent
Laws
of
Sparta
,
That
none
should
be
bitter
in
their
jests
,
and
the
jeer'd
patiently
endure
;
but
if
he
took
offence
,
the
other
was
to
forbear
,
and
pursue
the
frolick
no
farther
:
How
is
it
possible
therefore
to
determine
such
raillery
as
shall
delight
and
please
the
Person
that
is
jested
on
,
when
to
be
smart
without
offence
,
is
no
mean
piece
of
cunning
and
address
?
First
,
then
,
such
as
will
vex
and
gall
the
Conscious
,
must
please
those
that
are
clean
,
innocent
,
and
not
suspected
of
the
matter
;
such
a
joque
is
Xenophon's
,
when
he
pleasantly
brings
in
a
very
ugly
ill-lookt
fellow
,
and
is
smart
upon
him
for
being
Sambaulas
minion
:
Such
was
that
of
Aufidius
Modestus
,
who
when
our
Friend
Quintus
in
an
Ague
complaln'd
his
hands
were
cold
,
reply'd
,
Sir
,
you
brought
them
warm
from
your
Province
;
for
this
made
Quintus
laugh
,
and
extreamly
pleas'd
him
;
yet
it
had
been
a
reproach
and
abuse
to
a
covetous
and
oppressing
Governour
:
Thus
Socrates
pretending
to
compare
Faces
with
the
beauteous
Critobulus
,
rally'd
only
,
and
not
abus'd
:
And
Alcibiades
again
was
smart
on
Socrates
,
as
his
Rival
in
Agathos's
affection
:
Kings
are
pleas'd
when
jests
are
put
upon
them
as
if
they
were
private
,
and
poor
men
;
such
were
the
Flatterers
to
Philip
when
he
chid
him
,
Sir
,
don't
I
keep
you
?
For
those
that
mention
faults
of
which
the
Persons
are
not
really
guilty
,
intimate
those
Virtues
,
with
which
they
are
really
adorn'd
:
But
then
't
is
requisite
that
those
Virtues
should
be
evident
,
and
certainly
belong
to
them
,
otherwise
the
discourse
will
breed
disturbance
and
suspition
:
He
that
tells
a
very
rich
Man
that
he
will
procure
him
a
Sum
of
Money
;
a
temperate
sober
Man
,
and
one
that
drinks
Water
only
,
that
he
is
foxt
,
or
hath
taken
a
Cup
too
much
;
a
hospitable
,
generous
,
good
humour'd
Man
,
that
he
is
a
niggard
and
pinch-penny
;
or
threatens
an
Excellent
Lawyer
to
meet
him
at
the
Bar
;
must
make
the
persons
smile
,
and
please
the
Company
:
Thus
Cyrus
was
very
obliging
and
complaisant
when
he
challeng'd
his
Play-fellows
at
those
sports
,
in
which
he
was
sure
to
be
overcome
;
and
Ismenias
piping
at
a
Sacrifice
,
when
no
good
Omens
appear'd
,
the
Man
that
hir'd
him
snatcht
the
Pipe
,
and
play'd
very
ridiculously
himself
;
and
when
all
found
fault
,
he
said
,
To
play
satisfactorily
,
is
the
gift
of
Heaven
:
And
Ismenias
with
a
smile
reply'd
,
Whilst
I
play'd
the
Gods
were
so
well
pleased
that
they
are
careless
of
the
Sacrifice
,
but
to
be
rid
of
thy
noise
,
they
presently
receiv'd
it
.
But
more
,
those
that
jocosely
put
scandalous
names
upon
things
commendable
,
if
opportunely
done
,
please
more
then
he
that
plainly
and
openly
commends
;
for
those
that
cover
a
reproach
under
fair
and
respectful
words
(
as
he
that
calls
an
unjust
Man
Aristides
,
a
Coward
Achilles
)
gall
more
than
those
that
openly
abuse
:
Such
is
that
of
Oedipus
in
Sophocles
,
The
faithful
Creon
her
most
constant
Friend
;
The
familiar
Irony
in
commendations
answers
to
this
on
the
other
side
;
such
Socrates
us'd
when
he
call'd
the
kind
endeavour
and
industry
of
Antisthenes
to
make
Men
friends
,
Pimping
,
Bauds
craft
,
and
Allurement
.
And
others
that
call'd
Crates
the
Philosopher
,
who
whereever
he
went
was
caress'd
and
honoured
,
{αβγδ}
,
the
Door-opener
:
Again
a
complaint
that
implies
thankfulness
for
a
receiv'd
favour
is
a
pleasant
raillery
;
thus
Diogenes
of
his
Master
Antisthenes
,
That
Man
that
made
me
leave
my
precious
Ore
,
Cloath'd
me
with
rags
,
and
forc'd
me
to
be
poor
;
That
Man
that
made
me
wander
,
beg
my
Bread
,
And
scorn
to
have
a
House
to
hide
my
Head
;
For
it
had
not
been
half
so
pleasant
to
have
said
,
That
Man
that
made
me
wise
,
content
and
happy
:
And
a
Spartan
making
as
if
he
would
find
fault
with
the
Master
of
the
Exercises
,
for
giving
him
Wood
that
would
not
smoak
,
said
,
He
will
not
permit
us
to
shed
a
tear
:
And
he
that
calls
a
Hospitable
Man
and
one
that
treats
often
,
a
Kidnapper
,
and
a
Tyrant
,
who
for
a
long
time
would
not
permit
him
to
see
his
own
Table
;
and
he
whom
the
King
hath
rais'd
and
enricht
,
That
says
the
King
had
a
design
upon
him
,
and
rob'd
him
of
his
sleep
and
quiet
:
Or
if
he
that
hath
an
excellent
Vintage
should
complain
of
Aeschilus
his
Chabeiri
,
for
making
him
want
Vinegar
as
they
had
jocosely
threatned
:
for
such
as
these
have
a
pungent
pleasantness
,
so
that
the
prais'd
are
not
offended
,
nor
take
it
ill
.
B●sides
,
he
that
would
be
civilly
facetious
must
know
the
difference
between
a
Vice
and
commendable
Study
,
or
Recreation
;
for
instance
,
between
the
love
of
Money
,
or
contention
,
and
of
Music
or
Hunting
;
for
Men
are
griev'd
if
twitted
with
the
former
,
but
if
the
latter
,
take
it
very
well
.
Thus
Demosthenes
the
Mytilenian
was
pleasant
enough
,
when
knocking
at
a
Mans
Door
that
was
much
given
to
singing
,
and
playing
on
the
Harp
,
and
being
bid
come
in
,
said
,
I
will
if
you
will
tye
up
your
Harp
;
but
Lysias
his
flatterer
was
offensive
,
for
being
frighted
at
a
Wooden
Scorpion
that
he
threw
into
his
lap
,
and
leaping
out
of
his
seat
,
after
he
knew
the
humour
,
said
;
And
I
'le
fright
your
Majesty
too
;
give
me
a
Talent
.
In
several
things
about
the
Body
too
the
like
caution
is
to
be
observ'd
;
thus
he
that
is
jested
on
for
a
flat
or
hookt
nose
usually
laughs
at
the
jest
:
(
Thus
Cassanders
friend
was
not
at
all
displeas'd
when
Theophrastus
said
to
him
,
't
is
strange
,
Sir
,
that
your
Eyes
don't
play
,
since
your
Nose
is
so
near
,
and
so
well
fitted
for
a
Pipe
:
And
Cyrus
commanded
a
long
hawk
nos'd
fellow
to
marry
a
flat
nos'd
Girl
,
for
then
they
would
very
well
agree
:
)
A
jest
on
any
for
his
stinking
breath
,
or
filthy
nose
,
is
irksom
;
for
baldness
,
it
may
be
born
,
but
for
blindness
or
infirmity
in
the
Eyes
,
intolerable
:
't
is
true
,
Antigonus
would
joque
upon
himself
,
and
once
receiving
a
Petition
written
in
great
Letters
,
he
said
,
This
Man
may
read
if
he
were
stark
blind
:
But
he
kill'd
Theocritus
▪
the
Chian
for
saying
,
when
one
told
him
,
that
as
soon
as
he
appear'd
before
the
King's
Eyes
,
he
would
be
pardoned
;
Sir
,
then
't
is
impossible
for
me
to
be
saved
;
And
Bysantius
to
Pasiades
saying
,
Sir
,
your
Eyes
are
weak
,
reply'd
,
You
upbraid
me
with
this
infirmity
,
not
considering
that
thy
Son
carrys
the
vengeance
of
Heaven
on
his
back
;
now
Pasiades
his
Son
was
Hunch-backt
:
And
Archippus
the
popular
Athenian
was
much
displeas'd
with
Melanthius
for
being
smart
on
his
crooked
back
,
for
Melanthius
had
said
,
that
he
did
not
{αβγδ}
stand
up
,
but
{αβγδ}
bend
down
for
the
Common-wealth
:
't
is
true
,
some
are
not
much
concern'd
at
such
jeers
:
Thus
Antigonus
his
Friend
when
he
had
beg'd
a
Talent
,
and
was
deny'd
,
desired
a
Guard
,
lest
some
body
should
rob
him
of
that
Talent
he
was
now
to
carry
home
:
Different
tempers
make
Men
differently
affected
,
and
that
which
troubles
one
is
not
regarded
by
another
:
Epaminondas
feasting
with
his
fellow
Magistrates
drank
Vinegar
;
and
some
asking
if
it
was
good
for
his
health
,
reply'd
,
I
cannot
tell
that
,
but
I
know
it
makes
me
remember
what
I
drink
at
home
:
Therefore
it
becomes
every
Man
that
would
rally
,
to
look
into
the
humours
of
his
Company
,
and
take
heed
to
converse
without
offence
.
Love
,
as
in
most
things
else
,
so
in
this
matter
causes
different
effects
;
for
some
Lovers
are
pleas'd
,
some
displeas'd
at
a
merry
jest
;
therefore
in
this
case
a
fit
time
time
must
be
accurately
observ'd
;
for
as
a
blast
of
Wind
puffs
out
a
Fire
whilst
't
is
weak
and
little
,
but
when
throughly
kindled
strengthens
and
increaseth
it
;
so
Love
,
before
't
is
evident
and
confess'd
,
is
displeas'd
at
a
discoverer
,
but
when
it
breaks
forth
,
and
blazes
in
every
bodies
Eyes
,
then
't
is
delighted
with
,
and
gathers
strength
by
the
frequent
blasts
of
joque
and
raillery
:
When
their
beloved
are
present
't
will
gratify
them
most
to
pass
a
jest
upon
their
passion
,
but
to
fall
on
any
other
Subject
will
be
counted
an
abuse
:
If
they
are
remarkably
loving
to
their
own
Wives
,
or
entertain
a
generous
affection
for
a
hopeful
youth
,
then
are
they
proud
,
then
tickled
when
jeer'd
for
such
a
Love
:
And
therefore
Archesilaus
when
an
Amorous
Man
in
his
School
laid
down
this
Proposition
,
In
my
opinion
one
thing
cannot
touch
another
,
reply'd
,
Sir
,
you
touch
this
Person
,
pointing
to
a
lovely
Boy
that
sate
near
him
:
Beside
,
the
Company
must
be
considered
;
for
what
a
Man
will
only
laugh
at
when
mentioned
amongst
his
friends
and
familiar
acquaintance
,
he
will
not
endure
to
be
told
of
before
his
Wife
,
Father
,
or
his
Tutor
;
unless
perhaps
it
be
something
that
will
please
those
too
;
as
for
instance
,
if
before
a
Philosopher
,
one
should
jeer
a
Man
for
going
barefoot
,
or
studying
all
night
;
or
before
his
Father
for
carefulness
and
thrift
;
or
in
the
presence
of
his
Wife
,
for
his
being
cold
to
his
Companions
,
and
doting
upon
her
:
Thus
Tygranes
,
when
Cyrus
askt
him
,
What
will
your
Wife
say
when
she
hears
that
you
are
put
to
servile
Offices
?
reply'd
,
Sir
,
she
will
not
hear
it
,
but
be
present
her self
,
and
see
it
:
Again
,
those
joques
are
accounted
less
affronting
,
which
reflect
somewhat
also
on
the
Man
that
makes
them
;
as
when
one
poor
Man
base
born
Fellow
,
or
a
Lover
joques
upon
another
;
for
whatever
comes
from
one
in
the
same
circumstances
looks
more
like
a
piece
of
Mirth
,
than
a
design'd
Affront
;
but
otherwise
it
must
needs
be
irksom
,
and
distastful
:
Upon
this
account
,
when
a
Slave
,
whom
the
King
had
lately
freed
and
enricht
,
behav'd
himself
very
impertinently
in
the
company
of
some
Philosophers
;
asking
them
,
How
it
came
to
pass
that
the
Broth
of
Beans
,
whether
white
or
black
was
always
green
;
Aridices
putting
another
Question
,
Why
,
let
the
whips
be
white
or
not
,
the
wales
and
marks
they
made
were
still
red
;
displeas'd
him
extreamly
,
and
made
him
rise
from
the
Table
in
a
great
rage
and
discontent
.
But
Amphias
the
Tarsian
,
who
was
suppos'd
to
be
sprung
from
a
Gardner
,
joquing
upon
the
Governours
Friend
,
for
his
obscure
and
mean
birth
,
and
presently
subjoyning
;
But
't
is
true
,
I
sprung
from
the
same
Seed
,
caused
much
mirth
and
laughter
:
And
the
Harper
very
facetiously
put
a
check
to
Philips
ignorance
,
and
impertinence
;
for
when
Philip
pretended
to
correct
him
,
he
cryed
out
,
God
forbid
,
Sir
,
that
ever
you
should
be
brought
so
low
as
to
understand
these
things
better
than
I
;
for
by
this
seeming
joque
he
instructed
him
without
giving
any
offence
;
and
therefore
some
of
the
Comedians
seem
to
lay
aside
their
bitterness
in
every
jest
that
may
reflect
upon
themselves
;
as
Aristophanes
when
he
is
merry
upon
a
Bald-pate
;
and
Cratinus
in
his
Play
,
Pytane
upon
Drunkenness
and
Excess
:
Besides
,
you
must
be
very
careful
that
the
jest
should
seem
to
be
extempore
,
taken
from
some
present
Question
or
merry
Humour
,
not
far
fetcht
,
as
if
premeditate
and
designed
:
For
as
Men
are
not
much
concerned
at
a
reproach
or
kick
in
Company
,
but
if
when
that
is
ended
any
one
offers
the
like
,
they
hate
and
look
upon
him
as
an
Enemy
;
so
they
will
easily
pardon
and
indulge
a
jest
,
if
undesignedly
taken
from
any
present
circumstance
;
but
if
't
is
nothing
to
the
matter
in
hand
,
but
fetcht
from
another
thing
,
it
must
look
like
a
design
,
and
be
resented
as
an
Affront
;
such
was
that
of
Timagenes
to
the
Husband
of
a
Woman
{αβγδ}
that
often
vomited
.
{αβγδ}
,
When
the
Poet
had
written
{αβγδ}
;
and
that
to
Athenodorus
the
Philosopher
;
is
the
affection
to
our
Children
,
{αβγδ}
Musick
,
{αβγδ}
;
for
when
the
raillery
is
not
founded
on
some
present
circumstance
,
it
is
an
argument
of
ill
nature
,
and
a
mischievous
temper
;
and
such
as
these
for
words
,
the
lightest
thing
in
the
World
,
as
Plato
says
,
suffer
the
heaviest
punishment
;
but
those
that
know
how
to
time
,
and
apply
a
jest
,
confirm
Plato's
opinion
,
That
to
rally
pleasantly
and
facetiously
is
the
business
of
a
Scholar
and
a
Wit
.
Question
II
.
Why
in
Autumn
men
have
better
stomacks
than
in
other
seasons
of
the
Year
?
IN
Eleusine
,
after
the
solemn
celebration
of
the
Sacred
Mysteries
,
Glaucias
the
Orator
entertain'd
us
at
a
Feast
;
where
after
the
rest
had
done
,
Xenocles
his
Brother
,
as
his
humour
is
,
began
to
be
smart
upon
my
Brother
Lamprias
for
his
good
Beotian
Stomach
;
and
I
,
in
his
defence
,
opposing
Xenocles
,
who
was
an
Epicurean
,
said
,
Pray
,
Sir
,
do
not
all
place
the
very
height
of
pleasure
in
privation
of
pain
and
indolence
?
But
Lamprias
,
who
prefers
the
Lycaeum
before
the
Garden
,
ought
by
his
practice
to
confirm
Aristotles
Doctrine
;
for
he
affirms
that
every
Man
hath
a
better
Stomach
in
the
Autumn
,
than
in
other
Seasons
of
the
Year
;
and
gives
the
reason
which
I
cannot
remember
at
present
:
So
much
the
better
(
says
Glaucias
)
for
when
Supper
's
done
,
we
will
endeavour
to
discover
it
our selves
:
that
being
over
,
Glaucias
and
Xenocles
drew
various
reasons
from
the
Autumnal
Fruit
;
one
said
,
that
it
scoured
the
body
,
and
by
his
Evacuation
continually
rais'd
new
Appetites
,
Xenocles
affirm'd
,
that
ripe
fruit
had
usually
a
pleasing
,
vellicating
sapor
,
and
thereby
provokt
the
Appetite
better
than
Sauces
,
or
Sweet-meats
;
for
Sick-men
of
a
vitiated
Stomach
usually
recover
it
by
eating
Fruit
:
But
Lamprias
said
,
that
our
natural
heat
,
the
principal
instrument
of
Nutrition
,
in
the
midst
of
Summer
is
scatter'd
,
and
becomes
rare
and
weak
,
but
as
that
declines
,
unites
again
and
gathers
strength
,
being
shut
in
by
the
ambient
cold
,
and
contraction
of
the
Pores
;
and
I
,
for
my
part
,
said
,
in
Summer
we
are
more
thirsty
,
and
use
more
moisture
than
in
other
Seasons
,
and
therefore
Nature
(
she
observes
the
same
method
in
all
her
operations
)
at
this
change
of
Seasons
employs
the
contrary
,
makes
us
hungry
,
and
to
maintain
an
equal
temper
in
the
Body
,
gives
us
dry
Food
to
countervail
the
moisture
taken
in
the
Summer
;
yet
none
can
deny
but
that
the
Food
it self
is
a
partial
cause
,
for
not
only
new
Fruit
,
Bread
,
Corn
,
but
Flesh
of
the
same
Year
is
better
tasted
than
those
of
the
former
,
more
forcibly
provokes
the
Guests
,
and
enticeth
them
to
eat
on
.
Question
III
.
Which
was
first
,
the
Bird
or
the
Egg
?
WHen
upon
a
Dream
I
had
forborn
Eggs
a
long
time
on
purpose
that
in
an
Egg
,
as
some
do
in
a
Heart
,
I
might
make
experiment
of
a
notable
Vision
that
often
troubled
me
,
some
at
Sossius
Senecio's
Table
suspected
,
that
I
was
tainted
with
Orpheus
or
Pythagoras
his
Opinions
,
and
refus'd
to
eat
an
Egg
(
as
some
do
the
Heart
and
Brain
)
imagining
it
to
be
the
principle
of
Generation
;
and
Alexander
the
Epicurean
ridiculingly
repeated
,
To
feed
on
{αβγδ}
;
and
our
Parents
Heads
,
Is
equal
sin
:
As
if
the
Pythagoreans
meant
Eggs
by
that
{αβγδ}
,
and
thought
it
as
unlawful
to
feed
on
Eggs
as
on
the
Animals
that
lay
them
:
Now
to
pretend
a
Dream
,
for
the
cause
of
my
abstaining
,
to
an
Epicurean
,
had
been
a
defence
more
irrational
than
the
cause
it self
;
and
therefore
I
suffered
jocose
Alexander
to
enjoy
his
Opinion
,
for
he
was
a
pleasant
Man
,
and
of
excellent
company
:
Soon
after
he
propos'd
that
perplext
Question
,
that
Plague
of
the
inquisitive
,
Which
was
first
,
the
Bird
or
the
Egg
?
And
my
Friend
Sylla
saying
,
that
with
this
little
Question
,
as
with
an
Engin
,
we
shook
the
great
and
weighty
truth
(
the
Opinion
that
the
world
had
a
beginning
)
declared
his
dislike
of
such
Problems
;
but
Alexander
deriding
the
Question
,
as
slight
and
impertinent
,
my
Son-in-law
Phirmus
said
,
Well
,
Sir
,
at
present
your
Atoms
will
do
me
some
service
;
for
if
we
must
suppose
that
small
things
must
be
the
principles
of
greater
;
't
is
likely
that
the
Egg
was
before
the
Bird
;
for
that
amongst
sensible
things
is
very
simple
,
and
the
Bird
more
mixt
,
and
contains
a
greater
variety
of
parts
:
't
is
universally
true
,
that
a
principle
is
before
that
whose
principle
it
is
;
now
the
Seed
is
a
principle
,
and
the
Egg
is
somewhat
more
than
the
Seed
,
and
less
than
the
Bird
;
for
as
a
disposition
,
a
progress
in
goodness
,
is
something
between
a
tractable
Mind
,
and
a
habit
of
Virtue
;
so
an
Egg
is
as
it
were
a
progress
of
Nature
tending
from
the
Seed
to
a
perfect
Anim●l
▪
And
as
in
an
Animal
they
say
the
Veins
and
Arteries
are
form'd
first
,
upon
the
same
account
the
Egg
should
be
before
the
Bird
,
as
the
thing
containing
before
the
thing
contain'd
:
Thus
Art
first
makes
rude
and
ill
shapen
Figures
,
and
afterward
perfects
every
thing
with
its
proper
form
;
and
't
was
for
this
method
that
the
Statuary
Polycletis
said
,
Then
our
work
is
most
difficult
when
the
Clay
is
to
be
fashioned
into
a
Nail
;
so
't
is
probable
that
the
matter
not
readily
obeying
the
slow
motions
of
contriving
Nature
,
at
first
frames
rude
and
indefinite
Masses
,
as
the
Egg
,
and
of
these
moulded
anew
,
and
joyn'd
in
better
order
,
the
Animal
afterward
is
form'd
:
As
the
Canker
is
first
,
and
then
growing
dry
and
cleaving
lets
forth
a
winged
Animal
,
called
Psyche
;
so
the
Egg
is
first
as
it
were
the
subject
matter
of
the
Generation
;
for
't
is
certain
that
in
every
change
,
that
out
of
which
the
thing
changes
,
must
be
before
the
thing
changing
:
Observe
how
Worms
and
Catterpillers
are
bred
in
Trees
from
the
moisture
corrupted
or
concocted
;
now
none
can
say
but
that
the
ingendring
moisture
is
naturally
before
all
these
;
for
(
as
Plato
says
)
Matter
is
as
a
Mother
or
Nurse
in
respect
of
the
Bodies
that
are
form'd
,
and
that
we
call
the
matter
,
out
of
which
any
thing
that
is
,
is
made
:
And
with
a
smile
,
continued
he
,
I
speak
to
those
that
are
acquainted
with
the
Mystical
and
Sacred
Discourse
of
Orpheus
,
who
not
only
affirms
the
Egg
to
be
before
the
Bird
,
but
makes
it
the
first
Being
in
the
whole
World
:
The
other
parts
,
because
deep
mysteries
we
shall
now
pass
by
,
but
let
us
look
upon
the
various
kinds
of
Animals
,
and
we
shall
find
almost
every
one
beginning
from
an
Egg
,
Fowls
and
Fishes
,
Land
Animals
,
as
Lizards
;
Amphibious
as
Crocodiles
;
some
with
two
Legs
,
as
a
Cock
;
some
without
any
,
as
a
Snake
;
and
some
with
many
,
as
a
Locust
.
And
therefore
in
the
solemn
Feast
of
Bacchus
't
is
very
well
done
to
dedicate
an
Egg
,
as
the
Emblem
of
that
which
begets
,
and
contains
every
thing
in
it self
.
To
this
Discourse
of
Hermus
,
Senecio
reply'd
,
Sir
,
your
last
Similitude
contradicts
your
●●rst
;
and
you
have
unwittingly
opened
the
World
(
as
the
Proverb
says
the
Door
)
against
your self
;
for
the
World
was
before
all
,
being
the
most
perfect
;
and
't
is
rational
that
the
perfect
in
Nature
should
be
before
the
imperfect
;
as
the
sound
before
the
maim'd
,
and
the
whole
before
the
part
;
for
't
is
absurd
that
there
should
be
a
part
when
there
is
nothing
whose
part
it
is
;
and
therefore
no
body
says
the
Seeds
Man
,
or
Eggs
Hen
,
but
the
Mans
Seed
,
and
Hens
Egg
;
because
those
being
after
,
and
form'd
in
these
,
pay
as
it
were
a
debt
to
Nature
,
by
bringing
forth
another
;
for
they
are
not
in
themselves
perfect
,
and
therefore
have
a
●…
tural
Appetite
to
produce
such
a
thing
as
that
●…
t
of
which
they
were
first
form'd
,
and
there●…
re
Seed
is
defin'd
,
a
thing
produc't
that
is
to
●…
e
perfected
by
another
production
:
Now
no●…
ing
can
be
perfected
by
,
or
wants
that
which
as
●…
et
is
not
:
Every
body
sees
that
Eggs
have
the
●…
ture
of
a
Concretion
or
Consistence
in
some
Ani●…
al
or
other
,
but
want
those
Organs
,
Veins
,
and
●uscles
which
Animals
,
enjoy
;
and
therefore
no
●…
ory
delivers
,
that
ever
any
Egg
was
form'd
imme●…
ately
from
Earth
;
and
the
Poets
themselves
tells
●…
,
that
the
Egg
,
out
of
which
came
the
Tynda●…
dae
fell
down
from
Heaven
;
but
even
till
this
●…
me
the
Earth
produceth
some
Perfect
,
and
Or●…
aniz'd
Animals
;
as
Mice
in
Egypt
,
and
Snakes
,
●…
rogs
and
Grashoppers
almost
every
where
;
●…
me
external
and
invigorating
Principle
assisting
●…
the
Production
:
And
in
Sicily
,
where
in
the
●…
rvile
War
much
Blood
was
shed
,
and
many
●…
arcases
rotted
on
the
ground
,
whole
swarms
of
●…
ocusts
were
produc'd
,
and
spoyl'd
the
Corn
●…
ver
the
whole
Isle
;
such
spring
from
,
and
are
●…
urisht
by
the
Earth
,
and
Seed
being
formed
●…
them
,
Pleasure
and
Titillation
provoke
them
●…
mix
,
upon
which
some
lay
Eggs
,
and
some
●…
ing
forth
their
young
alive
;
and
this
evidently
●…
oves
that
Animals
first
sprang
from
Earth
,
and
●…
terward
by
copulation
,
after
different
ways
●…
opagated
their
several
kinds
.
In
short
,
't
is
●…
e
same
thing
,
as
if
you
said
,
The
Womb
●…
as
before
the
Woman
;
for
as
the
Womb
is
to
●…
e
Egg
,
the
Egg
is
to
the
Chick
that
is
form'd
●…
it
;
so
that
he
that
inquires
how
Birds
should
be
●…
hen
there
were
no
Eggs
,
might
ask
as
well
●…
ow
Men
and
Women
should
be
before
any
Organs
of
Generation
were
formed
:
Parts
g●…nerally
have
their
subsistence
together
with
th●…
whole
;
particular
powers
follow
particular
members
,
and
operations
to
those
powers
,
and
effects
t●…
those
operations
:
Now
the
effect
to
the
generativ●…
power
is
the
Seed
and
Egg
;
so
that
these
mu●…
be
after
the
formation
of
the
whole
:
Therefo●…
consider
,
as
there
can
be
no
digestion
of
foo●…
before
the
Animal
is
formed
,
so
there
can
be
〈…〉
Seed
nor
Egg
;
for
those
,
't
is
likely
,
are
ma●…
by
some
digestion
and
alterations
;
nor
can
it
〈…〉
that
before
the
Animal
is
the
superfluous
pa●…
of
the
Food
of
the
Animal
should
have
a
Bein●…
Beside
,
though
Seed
may
perhaps
pretend
to
〈…〉
a
Principle
,
the
Egg
cannot
,
for
it
doth
〈…〉
subsist
first
,
nor
hath
it
the
nature
of
a
who●…
for
't
is
imperfect
;
therefore
we
do
not
affi●…
that
the
Animal
is
produc't
without
a
Princi●…
of
its
Being
,
but
we
call
the
Principle
〈…〉
that
power
which
changes
,
mixes
and
temp●…
the
matter
,
so
that
a
living
Creature
is
regu●…ly
produc't
:
but
the
Egg
is
an
after
producti●…
as
the
Blood
or
Milk
of
an
Animal
after
〈…〉
taking
in
,
and
digestion
of
the
Food
;
for
〈…〉
never
see
an
Egg
form'd
immediately
of
M●…
it
is
produc't
in
the
Bodys
of
Animals
alone
,
〈…〉
a
thousand
living
Creatures
rise
from
it
;
w●…
need
of
many
instances
?
None
ever
found
〈…〉
Spawn
or
Egg
of
an
Eel
;
yet
if
you
empty
a
and
take
out
all
the
Mud
as
soon
as
other
W●…
settles
in
it
,
Eeles
likewise
are
presently
prod●…
Now
that
must
exist
first
which
hath
no
〈…〉
of
any
other
thing
that
it
may
exist
,
and
〈…〉
after
,
which
cannot
be
without
the
concurrenc●…
another
thing
:
And
of
this
priority
is
our
〈…〉
sent
Discourse
:
Besides
,
Birds
build
Nests
b●…
they
lay
their
Eggs
;
and
Women
provide
Cradles
,
Swadling
Cloaths
,
and
the
like
;
yet
who
say●
that
the
Nest
is
before
the
Egg
,
or
the
Swadling
Cloaths
before
the
Infant
;
for
the
Earth
(
as
Plato
says
)
doth
not
imitate
a
Woman
;
but
a
Woman
,
and
so
likewise
all
other
Females
,
the
Earth
.
Moreover
't
is
probable
that
the
first
production
out
of
the
Earth
,
which
was
then
vigorous
,
and
perfect
,
was
self
sufficient
,
and
entire
,
nor
stood
in
need
of
those
Secondines
,
Membranes
and
Vessels
,
which
now
Nature
forms
to
help
the
weakness
,
and
supply
the
defects
of
Breeders
.
Question
IV
.
Whether
or
no
Wrestling
is
the
oldest
Exercise
?
SOsicles
of
Corone
having
at
the
Pythian
Games
won
the
prize
from
all
the
Poets
,
gave
us
an
Entertainment
;
and
the
time
for
Running
,
Cuffing
,
Wrestling
,
and
the
like
drawing
on
,
there
was
a
great
talk
of
the
Wrestlers
,
for
there
were
many
,
and
very
famous
Men
came
to
try
their
skill
.
Lysimachus
one
of
the
Company
,
a
Procurator
of
the
Amphictions
,
said
,
he
heard
a
Grammarian
lately
affirm
,
that
Wrestling
was
the
most
ancient
Exercise
of
all
,
as
even
the
very
name
witnessed
;
for
some
modern
things
have
the
names
of
more
ancient
tranfer'd
to
them
,
thus
to
tune
a
Pipe
is
call'd
{αβγδ}
,
and
to
play
on
it
,
{αβγδ}
,
both
these
names
being
trasferred
to
it
from
the
Harp
;
thus
all
places
of
Exercise
they
call
{αβγδ}
,
Wrestling
Schools
,
{αβγδ}
,
Wrestling
being
the
oldest
Exercise
,
and
therefore
denominating
the
newer
sorts
.
That
,
said
I
,
is
no
good
argument
,
for
these
{αβγδ}
,
Wrestling
Schools
are
call'd
so
{αβγδ}
,
not
because
't
is
{αβγδ}
,
the
most
antient
exercise
,
but
because
'
ti●…
the
only
sort
in
which
they
use
{αβγδ}
,
Clay
,
Dust
and
Oyl
;
for
in
these
{αβγδ}
,
Palestrae
,
there
is
neither
Racing
nor
Cuffing
,
but
Wrestling
only
,
or
{αβγδ}
,
and
this
latter
comprizes
both
Wrestling
and
Cuffing
:
besides
,
't
is
unlikely
that
Wrestling
,
being
more
Artificial
and
Methodical
than
any
other
sort
of
Exercise
,
should
likewise
be
the
most
ancient
;
for
meer
want
of
necessity
putting
us
upon
new
inventions
produce
simple
and
inartificial
things
first
,
and
such
as
have
more
of
force
in
them
,
than
slight
and
skill
.
This
ended
,
says
Sosicles
,
you
speak
right
,
and
I
will
confirm
your
Discourse
from
the
very
name
;
for
in
my
opinion
,
{αβγδ}
,
Wrestling
,
is
deriv'd
from
{αβγδ}
,
i
.
e
.
to
throw
down
by
slight
and
artifice
:
And
Philinus
said
,
it
seems
to
me
to
be
deri●'d
from
{αβγδ}
,
the
Palm
of
the
Hand
,
for
Wrestlers
use
that
part
most
,
as
Cuffers
do
the
{αβγδ}
,
Fist
;
and
hence
both
these
sorts
of
Exercises
have
their
proper
names
,
the
one
{αβγδ}
,
the
other
{αβγδ}
.
Besides
since
the
Poets
use
the
words
{αβγδ}
for
{αβγδ}
and
{αβγδ}
to
sprinkle
;
and
this
Action
is
most
frequent
amongst
Wrestlers
,
this
Exercise
{αβγδ}
may
receive
its
name
from
that
word
.
But
more
,
consider
that
Racers
strive
to
be
distant
from
one
another
;
Cuffers
by
the
Judges
of
the
Field
are
not
permitted
to
take
hold
,
and
none
but
Wrestlers
come
up
Breast
to
Breast
,
and
clasp
one
another
round
the
Waste
,
and
most
of
their
turnings
,
liftings
,
lockings
bring
them
very
close
,
't
is
probable
this
Exercise
is
called
{αβγδ}
from
{αβγδ}
,
or
{αβγδ}
,
to
come
up
close
,
or
to
be
near
together
.
Question
V.
Why
in
reckoning
up
different
kinds
of
Exercise
,
Homer
puts
Guffing
first
,
Wrestling
next
,
and
Racing
last
?
THis
Discourse
being
ended
,
and
Philinus
hum'd
,
Lysimachus
began
again
,
What
sort
of
Exercise
then
shall
we
imagin
to
be
first
?
Racing
as
at
the
Olympian
Games
;
for
here
in
the
Pythian
,
as
every
Exercise
comes
on
all
the
Contenders
are
brought
in
,
the
Boy
Wrestlers
first
,
then
the
Men
,
and
the
same
method
is
observ'd
when
the
Cuffers
and
Fencers
are
to
Exercise
,
but
there
the
Boys
perform
all
first
,
and
then
the
Men
:
But
,
says
Timon
interposing
,
pray
consider
whether
Homer
hath
not
determin'd
this
matter
,
for
in
his
Poems
Cuffing
is
always
put
in
the
first
place
,
Wrestling
next
,
and
Racing
last
:
At
this
Crates
the
Thessalian
surpriz'd
,
cry'd
out
,
good
God
,
what
things
we
skip
over
!
But
,
pray
Sir
,
if
you
remember
any
of
his
Verses
to
that
purpose
,
do
us
the
favour
to
repeat
them
:
And
Timon
reply'd
.
That
the
Funeral
Solemnities
of
Patroclus
had
this
order
,
I
think
every
one
hath
heard
;
but
the
Poet
all
along
observing
the
same
order
,
brings
in
Achilles
speaking
to
Nestor
thus
,
With
this
reward
I
Nestor
freely
grace
,
Unfit
for
Cuffing
,
Wrestling
,
or
the
Race
:
And
in
his
answer
makes
the
old
man
impertinently
brag
,
I
Cuffing
conquer'd
Oinop's
famous
Son
,
With
Anceus
wrestled
and
the
Garland
won
,
And
out-ran
Iphiclus
.
And
again
brings
in
Ulysses
challenging
the
Pheacians
.
To
Cuff
,
to
Wrestle
,
or
to
run
the
Race
:
And
Alcinous
answer
,
Neither
in
Cuffing
,
nor
in
Wrestling
strong
,
But
we
are
swift
of
Foot
:
So
that
he
doth
not
carelessly
confound
the
order
,
and
according
to
the
present
occasion
,
now
place
one
sort
first
,
and
now
another
;
but
follows
the
then
custom
and
practice
,
and
is
constant
in
the
same
;
and
this
was
so
as
long
as
the
ancient
order
was
observ'd
:
To
this
Discourse
of
my
Brothers
I
subjoyn'd
,
that
I
liked
what
he
said
,
but
could
not
see
the
reason
of
this
order
;
and
some
of
the
company
thinking
it
unlikely
that
Cuffing
or
Wrestling
should
be
a
more
ancient
Exercise
than
Racing
;
they
desir'd
me
to
search
farther
into
the
matter
,
and
thus
I
spake
upon
the
sudden
,
all
these
Exercises
seem
to
me
to
be
representations
of
,
and
trainings
to
,
Feats
of
Arms
,
for
after
all
,
a
man
arm'd
at
all
points
is
brought
in
to
shew
that
that
is
the
end
at
which
all
these
Exercises
and
trainings
aim
;
and
the
Priviledge
granted
to
the
Conquerors
,
viz.
as
they
ride
into
the
City
to
throw
down
some
part
of
the
Wall
,
hath
this
meaning
;
That
Walls
are
but
a
small
advantage
to
that
City
which
hath
men
able
to
fight
,
and
overcome
;
and
in
Sparta
those
that
were
victors
in
any
of
the
{αβγδ}
,
Crown'd
Games
,
had
an
honourable
place
in
the
Army
,
and
were
to
fight
near
the
Kings
Person
:
Of
all
other
creatures
a
Horse
only
can
have
a
part
in
these
Games
,
and
win
the
Crown
,
for
that
alone
is
design'd
by
nature
,
or
can
be
train'd
to
War
,
and
prove
assisting
in
a
Battel
:
If
these
things
seem
probable
,
let
us
consider
farther
that
't
is
the
first
work
of
a
fighter
to
strike
his
Enemy
,
and
ward
the
others
blows
;
the
second
,
when
they
come
up
close
,
and
lay
hold
of
one
another
to
trip
and
overturn
him
;
and
in
this
,
they
say
,
Our
Country-men
being
better
Westlers
,
very
much
distress'd
the
Spartans
at
the
Battel
of
Leuctra
;
and
Aeschilus
describes
a
Warrier
thus
,
One
stout
,
and
skill'd
to
wrestle
in
his
Arms
:
And
Sophocles
somewhere
says
of
the
Trojans
,
They
rid
the
Horse
,
they
could
the
Bow
command
,
And
wrestle
with
a
rattling
Shield
in
hand
.
But
't
is
the
third
and
last
,
either
when
Conquer'd
,
to
fly
;
or
when
Conquerors
,
to
pursue
:
And
therefore
't
is
likely
that
Cuffing
is
set
first
,
Wrestling
next
,
and
Racing
last
;
for
the
former
bears
the
resemblance
of
charging
,
or
warding
the
blows
,
the
second
of
close
fighting
,
and
repelling
,
and
the
third
of
flying
a
victorious
,
or
pursuing
a
routed
Enemy
.
Question
VI
.
Why
Firr-trees
,
Pine-trees
and
the
like
,
will
not
be
grafted
upon
?
SOclarus
entertaining
us
in
his
Gardens
,
round
which
the
River
Chephissus
runs
,
shew'd
us
several
Trees
strangely
vary'd
by
the
different
Grafts
upon
their
Stocks
:
We
saw
an
Olive
upon
a
Juniper
,
a
Peach
upon
a
Myrtle
,
Pear
Grafts
on
an
Oak
,
Apple
upon
a
Plain
,
a
Mulberry
on
a
Fig
,
and
a
great
many
such
like
which
were
grown
strong
enough
to
bear
:
Some
joqu'd
on
Soclarus
as
nourishing
stranger
kinds
of
things
than
the
Poets
Phinxes
,
or
Chimeras
;
but
Crato
set
us
to
inquire
why
those
Stocks
only
that
are
of
an
Oily
nature
will
not
admit
such
mixtures
,
for
we
never
see
a
Pine
,
Fir
,
or
Cypress
bear
a
Graft
of
another
kind
:
And
Philo
subjoyn'd
,
there
is
,
Crato
,
a
reason
for
this
amongst
the
Philosophers
,
which
the
Gardeners
confirm
and
strengthen
;
For
they
say
,
Oyl
is
very
hurtful
to
all
plants
,
and
any
plant
dipt
in
it
,
like
a
Bee
will
soon
dye
:
Now
these
Trees
are
of
a
Fat
and
Oily
nature
,
insomuch
that
they
weep
Pitch
and
Rosin
,
and
if
you
cut
them
,
Gore
,
as
it
were
,
appears
presently
in
the
wound
:
Besides
,
a
Torch
made
of
them
sends
forth
an
Oily
Smoke
,
and
the
brightness
of
the
flame
shews
it
to
be
fat
;
and
upon
this
account
these
Trees
are
as
great
Enemies
to
all
other
kinds
of
Grafts
,
as
Oyl
it self
:
To
this
Crato
added
,
that
the
Bark
was
a
partial
cause
,
for
that
being
rare
,
and
dry
,
could
not
afford
either
convenient
room
,
or
sufficient
nourishment
to
the
Grafts
;
but
when
the
Bark
is
moist
,
it
quickly
joyns
with
those
Grafts
that
are
let
into
the
body
of
the
Tree
:
Then
So●lares
added
,
this
too
,
ought
to
be
consider'd
,
that
that
which
receives
a
Graft
of
another
kind
,
ought
to
be
easie
to
be
chang'd
,
that
the
Graft
may
prevail
,
and
make
the
Sap
in
the
Stock
fit
,
and
natural
to
it self
:
Thus
we
break
up
the
Ground
,
and
soften
it
,
that
being
thus
broken
it
may
be
more
easily
wrought
upon
,
and
apply'd
to
what
we
plant
in
it
;
for
things
that
are
hard
and
rigid
cannot
be
so
quickly
wrought
upon
,
nor
so
easily
chang'd
:
Now
those
Trees
being
of
very
light
Wood
,
do
not
mix
well
with
the
Grafts
,
because
they
are
very
hard
either
to
be
changed
,
or
overcome
:
But
more
,
't
is
manifest
,
that
the
Stock
which
receives
the
Graft
should
be
instead
of
a
Soil
to
it
,
and
a
Soil
should
have
a
breeding
faculty
;
and
therefore
we
choose
the
most
fruitful
Stocks
to
Graft
on
,
as
Women
that
are
full
of
Milk
when
we
would
put
out
a
Child
to
nurse
;
but
every
body
knows
that
the
Firr
,
Cypress
and
the
like
,
are
no
great
bearers
;
for
as
Men
very
Fat
have
few
Children
(
for
the
whole
nourishment
being
imploy'd
in
the
body
,
there
remains
no
overplus
to
make
Seed
)
so
these
Trees
spending
all
their
Sap
in
their
own
Stock
,
flourish
indeed
,
and
grow
great
,
but
as
for
Fruit
,
some
bear
none
at
all
,
some
very
little
,
and
that
too
slowly
ripens
;
therefore
't
is
no
wonder
that
they
will
not
nourish
anothers
Fruit
,
which
are
so
very
sparing
to
their
own
.
Quest
.
VII
.
About
the
Fish
call'd
Remora
or
Echeneis
?
CHeremonianus
the
Trallian
,
when
we
were
at
a
very
noble
Fish
dinner
,
pointing
to
a
little
,
long
,
sharp
headed
Fish
,
said
,
the
Echeneis
(
Ship-stopper
)
is
like
that
,
for
he
had
often
seen
them
as
he
sail'd
in
the
Sicilian
Sea
,
and
wonder'd
at
it
's
strange
force
,
for
it
stopt
the
Ship
when
under
full
Sail
,
till
one
of
the
Seamen
perceiv'd
it
sticking
to
the
outside
of
the
Ship
,
and
took
it
off
;
some
laught
at
Cheremonianus
for
believing
such
an
incredible
and
unlikely
story
:
Others
on
this
occasion
talkt
very
much
of
Antipathys
,
and
produc't
a
thousand
instances
of
such
strange
effects
,
viz.
the
sight
of
a
Ram
quiets
an
inrag'd
Elephant
:
A
Viper
lies
stock
still
if
touch't
with
a
Beechen
leaf
:
A
Wild-Bull
grows
tame
if
bound
with
the
twigs
of
a
Fir-tree
:
And
Amber
draws
all
light
things
to
it
besides
Basil
,
and
such
as
are
dipt
in
Oyl
;
and
the
Loadstone
will
not
draw
a
piece
of
Iron
that
is
rub'd
with
an
Onion
:
Now
all
these
as
to
matter
of
Fact
are
very
evident
,
but
't
is
hard
,
if
not
altogether
impossible
,
to
find
the
cause
.
Then
said
I
,
This
is
a
meer
shift
,
and
avoiding
of
the
Question
,
rather
than
a
declaration
of
the
Cause
,
but
if
we
please
to
consider
,
we
shall
find
a
great
many
accidents
that
are
only
Consequents
of
the
effect
to
be
unjustly
esteem'd
the
causes
of
it
;
as
for
instance
,
if
we
should
fancy
,
that
by
the
blossoming
of
the
Chast-tree
,
the
fruit
of
the
Vine
is
ripened
;
because
this
is
a
common
saying
,
The
Chast-tree
blossoms
,
and
the
Grapes
grow
ripe
;
or
that
the
little
protuberances
in
the
Candle-snuff
thicken
the
Air
,
and
make
it
cloudy
;
or
the
hookt
ness
of
the
Nails
to
be
the
cause
,
and
not
an
accident
consequential
to
an
Ulcer
in
the
Lungs
;
therefore
as
those
things
mention'd
are
but
consequents
to
the
Effect
,
through
proceeding
from
one
and
the
same
cause
,
so
one
and
the
same
cause
stops
the
Ship
,
and
joyns
the
Echeneis
to
it
;
for
the
Ship
continuing
dry
,
nor
yet
made
heavy
by
the
moisture
soaking
into
the
Wood
,
't
is
probable
that
it
lightly
glides
o're
,
and
as
long
as
't
is
clean
easily
cuts
the
Waves
;
but
when
't
is
throughly
soakt
,
when
weeds
,
ouze
,
and
filth
sticks
upon
its
sides
,
the
stroke
of
the
Ship
is
more
obtuse
and
weak
,
and
the
Water
coming
upon
this
clammy
Matter
,
doth
not
so
easily
part
from
it
;
and
this
is
the
reason
why
they
usually
calk
their
Ships
:
Now
't
is
likely
that
the
Echeneis
in
this
case
sticking
upon
the
clammy
Matter
,
is
not
thought
an
accidental
consequent
to
this
cause
,
but
the
very
cause
it self
.
Quest
.
VIII
.
Why
they
say
those
Horses
call'd
{αβγδ}
,
are
very
mettlesome
?
SOme
say
the
Horses
call'd
{αβγδ}
,
received
that
name
from
the
fashion
of
their
Bridle
,
{αβγδ}
,
that
had
pricles
like
the
teeth
on
a
Wolfs
Jaw
;
for
being
fiery
and
hard
mouth'd
,
the
riders
used
such
to
tame
them
;
but
my
Father
who
seldom
speaks
but
on
good
reason
,
and
breeds
excellent
Horses
,
said
,
Those
that
were
set
upon
by
Wolves
,
when
Colts
,
if
they
escap'd
,
grew
swift
,
and
mettlesome
;
and
were
call'd
{αβγδ}
:
Many
agreeing
to
what
he
said
,
it
began
to
be
enquir'd
why
such
an
accident
as
that
should
make
them
more
mettlesome
,
and
fierce
;
and
many
of
the
company
thought
that
from
such
an
assault
,
fear
and
not
courage
was
produc'd
;
and
that
thence
growing
fearful
and
apt
to
start
at
every
thing
,
their
motions
became
more
quick
and
vigorous
as
they
are
in
Wild-beasts
when
intangled
in
a
Net
:
But
said
I
,
it
ought
to
be
considered
whether
the
contrary
be
not
more
probable
;
for
the
Colts
do
not
become
more
swift
by
escaping
the
assault
of
a
Wild-beast
,
but
they
had
never
escap't
unless
they
had
been
swift
,
and
mettlesome
before
:
As
Ulysses
was
not
made
wise
by
escaping
from
the
Cyclops
,
but
being
so
before
escap'd
.
Question
IX
.
Why
the
flesh
of
Sheep
bitten
by
Wolves
is
sweeter
than
that
of
others
,
and
the
Wooll
more
apt
to
breed
Worms
?
AFter
the
former
Discourse
,
mention
was
made
of
those
Sheep
that
Wolves
have
bitten
,
for
't
is
commonly
said
of
them
,
that
their
Flesh
is
very
sweet
,
and
their
Wool
breeds
Worms
:
My
Son-in-law
Patroclias
seem'd
to
be
pretty
happy
in
his
reasoning
upon
the
first
part
;
saying
,
That
the
beast
by
biting
it
did
mollify
the
Flesh
;
for
Wolves
Spirits
are
so
hot
and
fiery
,
that
they
soften
and
digest
the
hardest
Bones
;
and
for
the
same
reason
things
bitten
by
Wolves
rot
sooner
than
others
:
but
concerning
the
Wooll
we
could
not
agree
being
not
fully
resolv'd
,
whether
it
breeds
those
Worms
,
or
only
opens
a
passage
for
them
,
separating
the
Flesh
by
it
's
fretting
roughness
,
or
proper
warmth
;
and
that
this
power
proceeded
from
the
Spirits
of
the
biting
Wolf
,
which
alter
even
the
very
Hair
of
the
Creature
that
it
kills
:
And
this
some
particular
instances
seem
to
confirm
,
for
we
know
some
Huntsmen
and
Cooks
will
kill
a
Beast
with
one
stroak
,
so
that
it
never
breaths
after
,
whilst
others
repeat
their
blows
and
scarce
do
it
with
a
great
deal
of
trouble
:
But
what
is
more
strange
,
some
as
they
kill
it
infuse
such
a
quality
that
the
Flesh
rots
presently
,
and
cannot
be
kept
sweet
above
a
day
;
yet
others
that
dispatch
it
as
soon
find
no
such
alteration
,
but
the
Flesh
will
keep
sweet
a
long
while
:
And
that
by
the
manner
of
killing
,
a
great
alteration
is
made
even
in
the
Skins
,
Nails
,
and
Hair
of
a
Beast
,
Homer
seems
to
witness
when
speaking
of
a
good
Hide
,
he
says
,
An
Oxes
Hide
that
fell
by
violent
blows
;
For
not
those
that
fall
by
a
Disease
or
old
Age
,
but
by
a
violent
death
leave
us
tough
and
strong
Hides
;
but
those
that
are
bitte●
by
Wild-beasts
,
their
Hoofs
grow
black
,
their
Hair
falls
,
their
Skins
putrify
,
and
are
good
for
nothing
.
Question
X.
Whether
the
Antients
who
provided
every
one
his
Mess
,
or
we
that
set
many
to
the
same
dish
,
did
best
?
WHen
I
was
chief
Magistrate
,
most
of
my
Suppers
consisted
of
distinct
Messes
,
where
every
particular
Guest
had
his
portion
of
the
Sacrifice
allow'd
him
,
some
were
wonderfully
well
pleas'd
with
this
order
,
others
blam'd
it
as
unsociable
,
and
ungentiel
;
and
were
of
the
opinion
,
that
as
soon
as
I
was
out
of
my
Office
the
manner
of
Entertainments
ought
to
be
reformed
;
for
says
Agias
,
we
invite
one
another
not
barely
{αβγδ}
,
to
eat
and
drink
;
but
{αβγδ}
,
to
eat
and
drink
together
.
Now
this
Division
into
Messes
takes
away
all
society
,
makes
many
Suppers
and
many
eaters
,
but
not
one
,
{αβγδ}
,
Sups
with
another
;
but
as
at
a
Cooks
Shop
,
each
man
takes
his
pound
of
Beef
,
and
sets
it
before
himself
,
and
falls
on
:
And
is
it
not
the
same
thing
to
provide
a
different
Cup
,
and
different
Table
for
every
Guest
(
as
the
Demophontidae
treated
Orestes
)
as
now
to
set
each
man
his
Loaf
of
Bread
,
and
Mess
of
Meat
,
and
feed
him
as
't
were
out
of
his
ow●
proper
Manger
?
Only
't
is
true
we
are
not
(
as
those
that
treated
Orestes
were
)
obliged
to
be
silent
,
and
not
discourse
:
Besides
,
that
all
the
Guests
should
have
a
share
in
every
thing
,
we
may
draw
an
argument
from
hence
,
the
same
discourse
is
common
to
us
all
,
the
same
Songstress
sings
,
and
the
same
Musician
plays
to
all
;
the
same
cup
is
set
in
the
midst
,
not
appropriated
to
any
,
't
is
a
large
Spring
of
good
fellowship
,
and
each
man
may
take
as
much
as
his
Appetite
requires
,
not
like
this
most
unjust
distribution
of
bread
and
meat
,
which
prides
it self
forsooth
in
being
equal
to
all
,
tho
unequal
Stomachs
;
so
to
a
man
of
a
small
Appetite
't
is
too
much
,
to
one
of
a
greater
too
little
.
And
,
Sir
,
as
he
that
administers
the
very
same
Dose
of
Physick
to
all
sorts
of
Patients
must
be
very
ridiculous
:
So
likewise
must
that
Entertainer
,
who
inviting
a
great
many
Guests
that
can
neither
eat
nor
drink
alike
,
sets
before
every
one
an
equal
mess
,
and
measure
what
is
just
and
fit
by
an
Arithmetical
,
not
Geometrical
proportion
:
When
we
go
to
a
Shop
to
buy
,
we
all
use
,
't
is
true
,
one
and
the
same
public
measure
;
but
to
an
Entertainment
each
man
brings
his
own
belly
which
is
satisfied
with
a
portion
,
not
because
equal
to
that
which
others
have
,
but
because
sufficient
for
it self
:
Those
{αβγδ}
,
(
Entertainments
where
every
one
had
his
single
mess
)
H●●er
mentions
amongst
Souldiers
,
and
in
the
Camp
;
we
ought
not
to
bring
into
fashion
amongst
us
;
but
rather
imitate
the
good
fellowship
of
the
Ancients
,
who
to
shew
what
reverence
they
had
for
all
kinds
of
Society's
,
not
only
honoured
{αβγδ}
,
those
that
liv'd
with
them
or
under
the
same
roof
,
but
also
{αβγδ}
,
those
that
drank
out
of
the
same
Cup
,
or
eat
out
of
the
same
Dish
:
Let
's
never
mind
Homers
Entertainments
,
they
were
good
for
nothing
but
to
starve
a
Man
,
and
the
Makers
of
them
,
Kings
more
stingy
,
and
observant
than
the
Italian
Cooks
;
insomuch
that
in
the
mid'st
of
a
Battel
,
whilst
they
were
at
Handy
blows
with
their
Enemies
,
they
could
exactly
reckon
up
how
many
Glasses
each
Man
drank
at
his
Table
;
but
those
that
Pindar
describes
are
much
better
,
Where
Heroes
mixt
sate
round
the
noble
Board
,
because
they
maintain'd
society
and
good
fellowship
;
for
the
latter
truly
mixt
and
joyn'd
friends
,
the
former
divided
,
and
aspersed
them
as
persons
,
tho
seemingly
very
good
Friends
,
who
could
not
so
much
as
eat
with
one
another
out
of
the
same
dish
:
To
this
polite
discourse
of
Agias
they
urg'd
me
to
reply
:
And
I
said
,
Agias
,
't
is
true
,
hath
reason
to
be
troubled
at
this
unusual
disappointment
,
because
having
so
great
a
belly
(
for
he
was
an
excellent
Trencher-man
)
he
had
no
larger
Mess
than
others
:
In
a
common
Fish
,
't
is
true
,
as
Democritus
says
,
there
are
no
Bon●s
but
that
very
thing
hath
introduc'd
{αβγδ}
.
For
't
is
equality
,
as
the
old
woman
in
Euripides
hath
it
,
That
fastens
Towns
to
Towns
,
and
Friends
to
Friends
;
and
Entertainments
chiefly
stand
in
need
of
this
,
the
necessity
is
from
nature
,
not
custom
,
new
,
lately
introduc'd
,
or
founded
only
on
opinion
;
when
the
same
dish
lies
in
common
before
all
,
the
Man
that
is
slow
and
eats
little
,
must
be
offended
at
the
other
that
is
too
quick
for
him
,
as
a
slow
Ship
at
the
swift
Sailer
:
Besides
,
snatching
,
contention
,
shoving
,
and
the
like
,
are
not
in
my
mind
neighbourly
beginnings
of
Mirth
and
Jollity
;
but
absurd
,
doggish
,
and
which
often
end
in
anger
,
or
reproaches
,
not
only
against
one
another
,
but
also
against
the
Entertainer
himself
,
or
the
Carvers
of
the
Feast
;
but
as
long
as
{αβγδ}
,
Division
or
Distribution
,
keep
an
equality
in
our
Feasts
,
nothing
uncivil
or
disorderly
appear'd
,
and
they
call'd
the
Feasts
{αβγδ}
,
Distributions
,
the
Entertain'd
{αβγδ}
,
and
the
Carvers
{αβγδ}
,
Distributers
,
{αβγδ}
,
from
dividing
and
distributing
to
every
Man
his
proper
Mess
:
The
Lacedemonians
had
Officers
call'd
{αβγδ}
,
distributers
of
the
Flesh
,
no
mean
Men
,
but
the
chief
of
the
City
,
for
Lysander
himself
by
King
Agesilaus
was
constituted
one
of
the
{αβγδ}
,
in
Asia
;
but
when
Luxury
crept
into
our
Feasts
,
Distributing
was
thrown
out
,
for
I
suppose
they
had
not
leasure
to
divide
these
numerous
Tarts
,
Cheese-cakes
,
Pies
,
and
other
delicate
varieties
;
but
surpriz'd
with
the
pleasantness
of
the
taste
,
and
tir'd
with
the
variety
,
they
left
off
cutting
it
into
portions
,
and
left
all
in
common
;
and
this
is
confirm'd
from
the
present
practice
;
for
in
our
Religious
or
publick
Feasts
,
where
the
Food
is
simple
and
inartificial
,
each
Man
hath
his
Mess
assign'd
him
;
so
that
he
that
endeavours
to
retreive
the
Antient
custom
,
will
likewise
recover
thrift
,
and
almost
lost
frugality
again
:
But
you
object
,
where
only
property
is
,
community
is
lost
:
True
indeed
,
where
equality
is
not
,
for
not
the
possession
of
what
is
proper
,
and
our
own
,
but
the
taking
away
of
anothers
,
and
coveting
that
,
that
is
common
,
is
the
cause
of
all
injury
,
and
contention
;
which
the
{αβγδ}
,
Laws
restraining
,
and
confining
within
the
bounds
of
proper
,
receive
their
name
from
their
Office
,
being
a
Power
{αβγδ}
,
distributing
equal
to
every
one
in
order
to
the
common
good
:
Thus
every
one
is
not
to
be
honoured
by
the
Entertainer
with
the
Garland
,
or
the
chiefest
place
:
Now
if
propriety
in
these
things
doth
not
in
the
least
hinder
,
but
that
things
of
greater
moment
,
and
the
only
considerable
,
as
discourse
and
civility
may
be
still
common
,
let
us
leave
off
disgracing
{αβγδ}
,
Distributions
,
or
{αβγδ}
,
the
Lot
(
as
Euripides
hath
it
)
the
Son
of
Fortune
;
which
hath
no
respect
either
to
Riches
or
Honour
;
but
in
its
inconsiderate
Wheel
now
and
then
raiseth
up
the
humble
and
the
poor
,
and
makes
him
Master
of
himself
;
and
by
accustoming
the
great
and
rich
to
endure
;
and
not
be
offended
at
equality
,
pleasingly
instructs
.
Plutarch's
Morals
:
Vol.
II
.
Of
Curiosity
,
or
an
Over-busy
Inquisitiveness
into
Things
Impertinent
.
By
Maurice
Wheeler
,
late
of
Christ-Church
,
Oxon
.
IF
a
dwelling
House
,
by
reason
of
its
ill
situation
or
contrivance
,
be
neither
commodiously
light
and
airy
,
or
too
much
expos'd
to
ill
weather
,
and
unhealthy
;
't
is
most
advisable
intirely
to
quit
such
an
habitation
:
unless
,
perhaps
,
through
continuance
of
time
,
Neigbourhood
of
Friends
,
or
any
other
endearing
circumstance
,
a
Man
should
become
much
wedded
to
the
place
;
in
which
case
,
it
may
be
possible
,
by
the
alteration
of
Windows
,
and
new
placing
of
Doors
,
and
Stair-cases
,
either
to
remove
or
lessen
these
inconveniences
.
By
such
like
remedies
,
even
whole
Cities
have
been
much
amended
,
and
improv'd
both
as
to
health
and
pleasantness
,
and
't
is
said
of
the
place
of
my
Nativity
particularly
,
that
it
lying
open
to
the
Western
winds
,
and
the
beams
or
the
declinng
Sun
streaming
over
the
top
of
Parnassus
,
was
by
Charon
turn'd
toward
the
East
;
but
't
is
thought
that
Empedocles
the
Naturalist
,
secur'd
that
whole
Region
round
about
from
the
Pestilence
,
by
closing
up
the
rift
of
a
certain
Mountain
,
from
whence
a
contagious
Southerly
damp
breath'd
forth
upon
the
flat
of
that
Country
.
And
now
since
there
are
several
noxious
qualities
,
and
distemper'd
passions
that
lurk
within
the
Body
too
,
which
is
the
more
immediate
habitation
of
the
Soul
;
and
which
like
the
dark
,
and
tempestuous
weath●r
that
is
without
,
do
cloud
and
disturb
it
:
Therefore
the
like
method
which
has
been
observ'd
in
curing
the
defects
,
and
annoyances
of
an
ill-contriv'd
,
and
unhealthy
dwelling
,
may
be
followed
here
,
in
rendring
the
Body
a
more
commodious
,
serviceable
,
and
delightful
Mansion
for
the
Soul
.
Wherein
that
it
may
enjoy
its
desir'd
calmness
,
and
serenity
,
it
will
conduce
beyond
all
other
expedients
whatsoever
;
that
those
blind
,
tumultuous
,
and
extravagant
passions
should
be
expell'd
,
or
extinguish'd
utterly
:
Or
if
that
cannot
be
,
yet
that
they
be
so
far
reduc'd
,
and
moderated
,
and
so
prudently
apply'd
,
and
accommodated
to
their
proper
objects
;
that
the
mischief
,
and
disorder
of
'em
(
at
least
)
may
be
removed
.
Among
these
may
deservedly
be
accounted
that
sort
of
Curiosity
,
which
by
its
studious
prying
into
the
evils
of
Mankind
,
seems
to
be
a
Distemper
of
Mind
,
that
bewrays
to
manifest
symptoms
of
Envy
,
and
ill-nature
.
Why
envious
Wretch
,
with
such
a
peircing
ray
,
Blind
to
thine
own
,
dost
others
faults
survey
?
If
the
knowledge
of
ill
can
reward
thy
industrious
search
with
so
much
delight
and
pleasure
;
turn
the
point
of
thy
Curiosity
upon
thy self
,
and
thine
own
affairs
,
and
thou
shalt
within
doors
find
matter
enough
for
the
most
laborious
inquiries
,
Where
home-bred
ills
as
great
and
many
be
,
As
Thames
full
tides
,
or
leaves
o
th'
royal
Tree
:
So
vast
a
heap
of
offences
shalt
thou
find
in
thy
own
conversation
,
such
variety
of
perturbations
in
thy
Soul
,
and
manifold
failures
in
thy
duty
.
To
take
a
distinct
,
and
orderly
survey
of
all
which
,
that
of
Xenophon
will
be
a
good
direction
,
who
said
,
That
it
was
the
manner
of
discreet
House-keepers
to
place
their
Weapons
of
War
,
Utensil●
for
the
Kitchin
,
Instruments
of
Husbandry
,
and
Furniture
for
Religious
,
and
Sacred
Services
,
each
in
several
,
and
proper
Repositories
:
So
every
Man
that
would
make
an
exact
enquiry
into
,
and
take
a
just
account
of
himself
;
should
first
make
a
particular
search
into
the
several
mischiefs
that
proceed
from
each
Passion
within
him
,
whether
it
be
Envy
,
or
Jealousy
,
Covetousness
,
or
Cowardice
,
or
any
other
vitious
inclination
;
and
then
distribute
,
and
range
them
all
(
as
it
were
)
into
distinct
apartments
.
This
done
,
make
thy
reviews
upon
them
with
the
most
accurate
inspection
,
and
that
nothing
may
divert
thee
from
the
severest
scrutiny
;
obstruct
every
prospect
that
looks
towards
thy
Neighbours
Quatrers
,
and
close
up
all
those
avenues
which
may
lead
thee
to
any
Foreign
Curiosity
;
become
an
Eves-dropper
to
thine
own
House
,
listen
to
the
whispers
of
thine
own
Walls
,
and
observe
those
secreet
arts
of
the
Female-Closet
,
the
close
Intrigues
of
the
Parlour
,
and
the
treacherous
practices
of
thy
Servants
,
which
thy
own
Windows
will
discover
to
thee
.
Here
this
inquisitive
,
and
busy
disposition
may
find
an
Imployment
,
that
will
be
of
use
and
advantage
,
and
is
neither
ill-natur'd
,
nor
impertinent
;
while
every
man
shall
call
himself
to
this
strict
examination
:
Where
have
I
err'd
?
What
have
I
said
,
or
done
?
What
duty
?
When
?
And
how
,
have
I
forgone
?
But
now
,
as
the
Poets
feign
concerning
Lamia
,
that
upon
her
going
to
Bed
,
she
lays
aside
her
Eyes
among
the
attirements
of
her
dressing
Box
,
and
is
at
home
for
the
most
part
Blind
,
and
drousy
too
;
and
only
puts
on
her
Ey●s
when
she
goes
abroad
a
gadding
:
So
't
is
with
most
Men
,
who
through
a
kind
of
affected
ignorance
,
and
artifical
blindness
commonly
blunder
,
and
stumble
at
their
own
Threshold
,
are
the
greatest
Strangers
to
their
own
personal
defects
,
and
of
all
other
,
least
familiarly
acquainted
with
their
own
Domestick
ills
and
follies
;
but
when
they
look
abroad
,
their
sight
is
sharpen'd
with
all
the
watchful
and
laborious
Curiosity
imaginable
,
which
serves
as
deforming
Spectacles
to
an
evil
Eye
,
that
is
already
envenom'd
by
the
malignity
of
a
worse
nature
.
And
hence
it
is
,
that
a
Person
of
this
busy
,
meddlesom
disposition
,
is
a
greater
Friend
to
them
he
hates
,
then
to
himself
;
for
overlooking
his
own
concerns
,
through
his
being
so
heedfully
intent
on
those
of
other
Men
;
He
reproves
,
and
exposes
their
miscarriages
,
admonishes
them
of
the
Errors
▪
and
Follies
they
ought
to
correct
,
and
af●rights
them
into
greater
Caution
for
the
future
;
so
that
not
only
the
careless
,
and
unwary
,
but
even
the
more
sober
,
and
prudent
Persons
,
may
gain
no
small
advantage
from
the
impertinence
,
and
ill
nature
of
inquisitive
People
.
It
was
a
remarkable
instance
of
the
prudence
of
Ulysses
,
who
going
into
the
Regions
of
departed
Souls
,
would
not
exchange
so
much
as
one
word
with
his
Mother
there
,
till
he
had
first
obtain'd
an
answer
from
the
Oracle
,
and
dispatch'd
the
business
he
came
about
;
and
then
turning
to
her
,
he
afforded
some
small
time
for
a
few
impertinent
questions
about
the
other
Women
upon
the
place
;
asking
which
was
Tyro
,
and
which
the
fair
Chloris
,
and
concerning
the
unfortunate
Epicasta
,
—
Why
Noos'd
to
a
lofty
Beam
,
she
would
suspended
dye
?
But
we
through
extream
sloth
and
ignorance
,
being
stupidly
careless
of
our
own
Affairs
,
must
be
idly
spending
our
time
and
talk
,
either
about
our
Neighbours
Pedigree
,
how
that
such
a
one
had
a
Tapster
for
his
Grand-father
,
and
that
his
Grand
mother
was
a
Laundress
;
or
that
another
owes
three
or
four
hundred
pounds
,
and
is
not
able
to
pay
the
interest
;
nay
,
and
such
trivial
stuff
as
we
busy
our selves
about
,
where
such
a
Mans
Wife
has
been
all
this
while
;
and
what
't
was
,
that
this
and
the
other
fellow
have
been
talking
of
in
a
Corner
.
But
the
wise
Socrates
employ'd
his
Curiosity
to
better
purpose
,
when
he
went
about
,
inquiring
by
what
excellent
precepts
Pythagoras
obtain'd
so
great
Authority
among
his
followers
;
and
Aristippus
meeting
Ischomachus
at
the
Olympick
Games
,
ask'd
him
what
those
notions
were
,
with
which
Socrates
had
so
powerfully
charm'd
the
minds
of
his
young
Scholars
;
upon
the
slight
information
whereof
,
he
was
so
passionately
inflam'd
with
a
desire
of
going
to
Athens
,
that
he
grew
pale
and
lean
,
and
almost
languish'd
till
he
came
to
drink
at
the
Fountain
it self
,
and
had
been
acquainted
with
the
Person
of
Socrates
,
and
more
fully
learn'd
that
Philosophy
of
his
,
the
design
of
which
was
to
teach
Men
how
to
discover
their
own
ills
,
and
apply
proper
remedies
unto
them
.
But
to
some
sort
of
Men
,
their
own
life
and
actions
would
appear
the
most
unpleasing
spectacle
in
the
world
,
therefore
they
fly
from
the
light
of
their
Conscience
,
and
cannot
bear
the
torture
of
one
reflecting
thought
upon
themselves
;
for
when
the
Soul
being
once
defil'd
with
all
manner
of
wickedness
,
is
scar'd
at
its
own
hideous
deformity
;
it
endeavours
to
run
from
it self
,
and
ranging
here
and
there
,
pampers
its
own
malignity
with
malicious
speculations
on
the
ills
of
others
.
It
is
observ'd
of
the
Hen
,
that
loathing
the
plenty
of
Meat
that
is
cast
before
her
on
a
clean
floor
,
she
will
be
scratching
in
a
hole
,
or
spurning
the
dung-hill
,
in
search
of
one
single
musty
grain
:
So
this
over-busy
people
neglecting
such
obvious
and
common
things
,
into
which
any
Man
may
inquire
,
and
talk
of
without
offence
,
cannot
be
satisfy'd
,
unless
they
rake
into
the
private
,
and
conceal'd
evils
of
every
Family
in
the
Neighbourhood
.
It
was
smartly
said
of
the
Aegyptian
,
who
being
ask'd
,
what
't
was
he
carried
so
close
?
Reply'd
;
It
was
therefore
cover'd
,
that
it
might
be
secret
:
Which
answer
will
serve
to
check
the
Curiosity
of
those
impertinent
Men
,
who
will
be
always
peeping
into
the
privacies
of
others
;
for
assuredly
,
there
's
nothing
usually
more
conceal'd
,
then
what
is
too
foul
to
be
seen
,
nor
would
it
be
kept
so
close
,
were
it
either
fit
or
safe
it
should
be
known
.
Without
knocking
at
the
door
,
't
is
great
rudeness
to
enter
into
anothers
house
,
and
therefore
in
former
times
were
▪
Rappers
fitted
to
the
Gates
,
that
by
the
noise
thereof
,
notice
might
be
given
to
the
Family
;
for
the
same
purpose
are
Porters
appointed
now
,
lest
a
stranger
coming
in
unawares
,
the
Mistress
,
or
Daughter
of
the
Family
might
be
surpriz'd
busy
,
or
undress'd
,
or
a
Servant
be
seen
under
Correction
,
or
the
Maids
be
over-heard
in
the
heat
of
their
Scolding
:
but
a
Person
of
this
prying
,
busy
temper
,
who
would
disdain
the
being
invited
to
a
sober
and
well-govern'd
House
,
will
yet
even
forcibly
intrude
himself
as
a
spy
into
the
indecencies
of
private
Families
,
and
those
very
things
which
Locks
,
Bolts
,
and
Doors
were
intended
to
secure
from
common
view
,
he
prys
into
,
for
no
other
end
,
but
to
discover
to
all
the
World
.
Aristo
said
,
that
those
winds
were
the
most
troublesom
,
which
blew
up
ones
Garments
,
and
expos'd
ones
nakedness
;
but
these
inquisitive
People
deprive
us
of
all
the
shalter
or
security
of
Walls
and
Doors
,
and
like
the
wanton
air
which
pervades
th●
Veil
,
and
steals
through
the
closest
guards
of
Virgin
m●desty
;
they
insinuate
into
those
divertisements
which
are
hidden
in
the
retirements
of
the
Night
,
and
strip
Men
even
to
their
very
skin
.
So
as
't
is
merrily
said
by
the
Comedian
concerning
Cleon
,
that
his
Body
was
in
one
Country
,
and
his
Soul
in
another
;
the
Hands
and
Feet
,
Eyes
and
Thoughts
of
Inquisitive
Persons
are
stragling
about
in
many
places
at
once
:
neither
the
Mansions
of
the
Great
;
not
the
Cottages
of
the
Poor
;
nor
the
privy
Chambers
of
Princes
;
nor
the
recesses
of
the
nuptial
Alcove
,
can
escape
the
search
of
their
Curiosity
;
they
are
familiar
to
the
affairs
of
Strangers
,
and
will
be
prying
into
the
darkest
mysteries
of
State
,
although
it
be
to
the
manifest
peril
of
their
being
ruin'd
by
it
.
For
as
to
him
that
will
be
curiously
examining
the
virtues
of
Medicinal
Herbs
,
the
unwary
taste
of
a
venemous
plant
,
conveys
a
deleterious
impression
upon
the
Brain
,
before
its
noxious
quality
can
be
discern'd
by
the
Palate
:
So
they
that
boldly
pry
into
the
ills
of
great
Persons
,
usually
meet
with
their
own
destruction
,
sooner
then
they
can
discover
the
dangerous
secret
they
enquire
after
.
And
so
it
happens
,
that
when
the
rashly
curious
Eye
,
not
contented
to
expatiate
in
the
free
and
boundless
region
of
reflected
light
,
will
be
gazing
at
the
imperial
seat
of
brightness
:
it
becomes
a
Sacrifice
to
the
burning
Rays
,
and
streight
sinks
down
in
penal
darkness
.
It
was
therefore
well
said
by
Philippides
the
Comedian
,
who
being
ask'd
by
King
Lysimachus
what
he
desir'd
might
be
imparted
to
him
;
reply'd
,
Any
thing
but
a
secret
.
And
indeed
those
things
in
the
Courts
of
Princes
,
that
are
most
pleasant
in
themselves
,
and
most
delightful
to
be
known
;
such
as
Balls
,
Magnificent
Entertainments
,
and
all
the
shews
of
Pomp
,
and
Greatness
,
are
expos'd
to
common
view
,
nor
do
they
ever
hide
those
divertisements
,
and
injoyments
,
which
are
the
attendants
of
a
prosperous
estate
:
but
in
what
cases
soever
they
seem
reserv'd
,
as
when
they
are
conceiving
some
high
displeasure
,
or
contriving
the
methods
of
a
revenge
,
or
raging
under
a
fit
of
jealousie
,
or
suspicious
of
the
disloyal
practices
of
their
Children
,
or
dubious
concerning
the
treachery
of
a
Favourite
;
come
not
near
,
nor
intermeddle
,
for
every
thing
is
of
a
dreadful
aspect
,
and
of
very
dangerous
access
,
that
is
thus
conceal'd
.
Fly
from
so
black
a
Cloud
,
whose
darkness
condenses
into
a
Tempest
;
and
it
will
be
time
enough
,
when
its
fury
breaks
forth
with
Flash
and
Thunder
,
for
thee
to
observe
upon
whose
head
the
mischief
falls
.
But
to
avoid
the
danger
of
this
Curiosity
,
divert
thy
thoughts
to
more
safe
and
delightful
enquiries
;
survey
the
wonders
of
nature
in
the
Heavens
,
Earth
,
the
Sea
,
and
Air
;
in
which
thou
hast
a
copious
choice
of
materials
for
the
more
sublime
,
as
well
as
the
more
easy
and
obvious
contemplations
.
If
thy
more
piercing
wit
aspires
to
the
noblest
enquiries
,
consider
the
greater
Luminary
in
it
's
diurnal
motion
,
in
what
part
of
Heaven
its
Morning
beams
are
kindled
,
and
where
those
Chambers
of
the
Night
are
plac'd
,
which
entertain
its
declining
lusture
.
View
the
Moon
in
all
her
Changes
,
the
just
representation
of
human
vicissitudes
;
and
learn
the
causes
that
destroy
,
and
then
restore
her
brightness
.
How
from
an
infant
spark
sprung
out
of
Night
,
She
swells
into
a
perfect
Globe
of
Light
;
And
soon
,
her
heauties
thus
repaired
,
die
Washing
into
their
first
Obscurity
.
These
are
indeeed
the
great
secrets
of
nature
,
whose
depth
may
perhaps
amaze
and
discourage
thy
enquiries
;
search
therefore
into
things
more
obvious
,
why
the
fruits
of
Plants
are
shap'd
into
such
variety
of
Figures
?
Why
some
are
cloath'd
with
the
verdure
of
a
perennial
spring
,
and
others
which
sometime
were
no
less
fresh
and
fair
,
like
hasty
spend-thrifts
,
lavish
away
the
bounties
of
Heaven
in
one
Summers
Gayety
,
and
stand
naked
to
the
succeeding
Frosts
.
But
such
harmless
speculations
will
perchance
affect
thee
little
,
and
it
may
be
thou
hast
that
malignity
in
thy
temper
,
which
like
venemous
Beasts
that
cannot
live
out
of
stink
,
and
putrefaction
,
must
be
ever
preying
upon
the
follies
and
miseries
of
Mankind
.
Peruse
therefore
the
Histories
of
the
world
,
wherein
thou
shalt
find
such
vast
heaps
of
Wickedness
and
Mischief
,
made
up
of
the
downfals
,
and
sudden
deaths
of
great
Men
,
the
Rapes
,
and
defilements
of
Women
,
the
Treacheries
of
Servants
,
the
falseness
of
Friends
,
the
arts
of
Poysoning
,
the
fatal
effects
of
Envy
and
Jealousy
,
the
ruin
of
Families
,
dethroning
of
Princes
,
with
many
other
such
direful
occurrences
,
as
may
not
only
delight
and
satisfy
,
but
even
cloy
and
nauseate
thy
ill-natur'd
curiosity
.
But
neither
(
as
it
appears
)
are
such
antiquated
evils
any
agreeable
entertainment
to
People
of
this
perverse
disposition
;
they
hearken
most
to
modern
Tragedies
,
and
such
doleful
accidents
as
may
be
grateful
as
well
for
the
novelty
,
as
the
horrour
of
the
relation
.
All
pleasant
and
chearful
converse
is
irksome
to
'em
;
so
that
if
they
happen
into
a
company
that
are
talking
of
Weddings
,
the
Solemnities
of
Sacred
Rites
,
or
Pompous
Processions
;
they
make
as
though
they
heard
not
,
or
to
divert
,
and
shorten
the
discourse
,
will
pretend
they
knew
as
much
before
;
yet
if
any
one
should
relate
how
such
a
Wench
had
a
Child
before
the
time
,
or
that
a
Fellow
was
caught
with
another
Mans
Wife
,
or
that
certain
People
were
at
Law
with
each
other
,
or
that
there
was
an
unhappy
difference
between
near
Relations
;
he
no
longer
sits
unconcern'd
,
or
minds
other
things
,
but
With
ears
prick'd
up
,
he
listens
;
what
,
and
when
,
And
how
he
asks
;
pray
say
,
let
's
hear
't
again
.
And
indeed
that
proverbial
saying
,
Ill
news
goes
quick
and
far
,
was
occasion'd
chiefly
by
these
busy
ill-natur'd
Men
,
who
very
unwillingly
hear
,
or
talk
of
any
thing
else
.
For
their
Ears
,
like
cupping
glasses
that
attract
the
most
noxious
humors
in
the
Body
,
are
ever
sucking
in
the
most
spiteful
,
and
malicious
reports
;
and
as
in
some
Cities
there
are
certain
Ominous
Gates
,
through
which
,
nothing
passes
but
Scavingers
Carts
,
or
the
sleads
of
Malefactors
:
So
nothing
goes
in
at
their
Ears
,
or
out
of
their
Mouths
,
but
obscene
,
Tragical
,
and
horrid
Relations
.
Howling
,
and
Wo
,
as
in
a
Jail
,
or
Hell
,
Always
infest
the
places
where
they
dwell
.
This
noise
is
to
them
like
the
Syren's
Song
,
and
the
sweetest
melody
,
the
most
pleasant
hearing
in
the
World
.
Now
this
Curiosity
being
an
affectation
of
knowledge
in
things
conceal'd
,
must
needs
proceed
from
a
great
degree
of
Spight
,
and
Envy
;
for
Men
do
not
usually
hide
,
but
ambitiously
proclaim
whatever
is
for
their
honour
or
interest
to
be
known
;
and
therefore
to
pry
into
what
is
industriously
cover'd
,
can
be
for
no
other
purpose
;
then
that
secret
delight
curious
persons
injoy
in
the
discovery
of
other
Mens
ill
,
which
is
Spight
;
and
the
relief
they
gather
thence
,
to
ease
themselves
under
their
tormenting
resentments
at
anothers
Prosperity
,
which
is
Envy
;
both
which
spring
from
that
Savage
,
and
Brutal
disposition
,
which
we
call
Ill-nature
.
But
how
ungrateful
it
is
to
mankind
to
have
their
Evils
inquir'd
into
,
appears
from
hence
;
that
some
have
chosen
rather
to
dye
,
then
disclose
a
secret
Disease
to
their
Physician
.
Suppose
then
that
Needham
or
Lower
,
or
the
immortal
Willis
,
when
he
was
upon
Earth
,
should
have
gone
about
from
house
to
house
,
inquiring
whether
any
there
had
a
Fistula
in
Ano
,
or
a
Cancer
in
Utero
to
be
cur'd
:
Although
such
a
Curiosity
as
this
might
in
them
seem
much
more
tolerable
,
from
the
Charity
of
their
Design
,
and
the
benefit
intended
by
their
Art
;
yet
who
would
not
rebuke
the
sawcy
officiousness
of
that
Quack
,
who
should
unsent
for
,
thus
impudently
pry
into
those
privy
Distempers
,
which
the
modesty
,
or
perhaps
the
guilt
of
the
Patient
could
blush
,
or
abhor
to
discover
,
though
it
were
for
the
sake
of
a
Cure
.
But
those
that
are
of
this
curious
and
busy
humour
,
cannot
forbear
searching
into
these
,
and
other
ills
too
that
are
of
a
more
secret
nature
;
and
which
makes
the
practice
the
more
exceedingly
odious
and
detestable
,
the
intent
is
not
to
remedy
,
but
expose
them
to
the
World
.
It
is
not
ill-taken
,
if
the
Searchers
,
and
Offiers
of
the
Customs
do
inspect
Goods
openly
imported
;
but
only
,
when
with
a
design
of
being
vexatious
and
troublesom
,
they
rip
up
the
unsuspected
Packets
of
private
Passengers
;
and
yet
even
this
they
are
by
Law
authorized
to
do
,
and
it
is
sometimes
to
their
loss
if
they
do
it
not
:
but
curious
and
meddlesom
People
will
be
ever
inquiring
into
other
Mens
Affairs
,
without
leave
or
Commission
,
though
it
be
to
the
great
neglect
and
damage
of
their
own
.
It
is
farther
observable
concerning
this
sort
of
Men
,
how
averse
they
are
to
living
long
in
the
Country
,
as
being
not
able
to
endure
the
quiet
,
and
calm
of
a
retired
solitude
:
But
if
by
chance
they
take
a
short
ramble
to
their
Country
House
,
the
main
of
their
business
there
is
more
to
inquire
into
their
Neighbours
concerns
then
their
own
;
that
they
may
know
how
other
Mens
Fruit-trees
are
blasted
,
the
number
of
Cattel
they
have
lost
,
and
what
a
scanty
Harvest
they
are
like
to
have
,
and
how
well
their
Cyder
keeps
;
with
which
impertinent
remarks
having
fill'd
their
giddy
brains
,
the
worm
wags
,
and
away
they
must
to
the
Town
again
.
Now
a
true-bred
Rustick
,
if
he
by
chance
meet
with
any
News
from
the
City
,
he
presently
turns
his
head
another
way
,
and
in
his
blunt
language
thus
reflects
upon
the
impertinence
of
it
;
One
can't
at
quiet
eat
;
nor
plough
ones
lond
;
Zo
much
us
country-voke
they
bear
in
hond
,
With
Tales
;
which
idle
Rascals
blow
about
,
How
Kings
(
and
well
,
what
then
?
)
vall
in
and
out
.
But
the
busy
Cit
hates
the
Country
,
as
a
dull
,
unfashionable
thing
,
and
void
of
mischief
;
and
therefore
keeps
himself
to
the
Town
,
that
he
may
be
among
the
Crowds
that
throng
the
Courts
,
Exchange
and
Wharfs
,
and
pick
up
all
the
idle
stories
that
are
dropt
in
the
Coffee-house
.
Here
he
goes
about
pumping
,
What
news
d'
ye
hear
?
Were
not
you
upon
the
Exchange
to
day
Sir
?
The
City's
in
a
very
ticklish
posture
,
what
d'
ye
think
on
't
?
in
two
or
three
hours
time
we
may
be
all
together
by
the
ears
.
If
he
's
riding
Post
,
he
will
light
of
his
Horse
,
and
ev'n
hug
,
and
kiss
a
fellow
that
has
a
story
to
tell
him
;
and
stay
never
so
long
till
he
hears
it
out
;
but
if
any
one
upon
demand
,
shall
answer
No
News
!
He
replies
,
as
in
a
passion
,
What
(
says
he
)
have
you
been
neither
at
the
Exchange
or
Coffee-house
to
day
?
Have
you
not
been
towards
the
Court
lately
?
Have
you
not
heard
any
thing
from
those
Gentlemen
that
newly
came
out
of
France
?
It
was
(
methinks
)
a
good
piece
of
Policy
among
the
Locrians
,
that
if
any
Person
coming
from
abroad
,
should
but
once
ask
concerning
News
,
he
was
presently
fin'd
for
his
Curiosity
,
for
as
Cooks
,
and
Fish-mongers
wish
for
plenty
in
the
Commodities
they
trade
with
:
So
are
inquisite
People
that
deal
much
in
News
,
ever
longing
for
innovations
,
alterations
,
variety
of
action
,
or
any
thing
that
is
mischievous
,
and
unlucky
;
that
they
may
find
store
of
Game
for
their
restless
ill-nature
to
hunt
and
prey
upon
.
Charondas
also
did
well
in
prohibiting
by
a
Law
,
that
none
should
be
brought
upon
the
Stage
to
be
expos'd
,
unless
it
were
for
Adultery
,
or
this
malignant
sort
of
Curiosity
:
And
indeed
there
is
a
near
affinity
between
these
two
Vices
,
for
Adultery
is
nothing
else
but
the
Curiosity
of
discovering
another
Mans
secret
pleasures
,
and
the
itch
of
knowing
what
is
hidden
;
and
Curiosity
is
(
as
it
were
)
a
rape
and
violence
committed
upon
other
Peoples
privacies
.
And
now
as
the
accumulation
of
notions
in
the
head
usually
begets
multiplicity
of
Words
;
for
w●
ch
reason
,
Pythagoras
thought
fit
to
check
the
too
early
loquacity
of
his
Scholars
,
by
imposing
on
them
five
years
silence
from
their
first
admission
:
So
the
same
Curiosity
that
is
thus
inquisitive
to
know
,
is
no
less
intemperate
in
talking
too
,
and
must
needs
be
as
ill-spoken
,
as
't
is
ill-natured
.
And
hence
it
is
that
Curiosity
does
not
only
become
a
restraint
to
the
vices
,
and
follies
of
others
,
but
is
a
disappointment
also
to
it self
;
for
all
Mankind
is
exceeding
shy
of
inquisitive
Persons
,
no
serious
business
is
consulted
of
,
where
they
are
;
and
if
they
chance
to
surprize
Men
in
negotiation
of
any
Affair
,
't
is
presently
laid
aside
as
carefully
,
as
the
House-wife
locks
up
her
Fish
from
the
Cat
,
nor
(
if
it
be
possible
to
avoid
it
)
is
any
thing
of
moment
said
,
or
done
in
their
company
;
but
whatever
is
freely
permitted
to
any
other
People
to
see
,
hear
,
or
talk
of
,
is
kept
as
a
great
secret
from
Persons
of
this
busy
,
impertinent
Disposition
;
and
there
is
no
Man
but
would
commit
his
Letters
,
Papers
and
Writings
to
the
care
of
a
Servant
,
or
a
Stranger
,
rather
then
to
an
Acquaintance
,
or
Relation
of
this
busy
and
blabbing
humour
.
By
the
great
Command
which
Bellerophon
had
over
his
Curiosity
,
he
resisted
the
sollicitations
of
a
lustful
Woman
;
and
(
though
it
were
to
the
hazard
of
his
life
,
)
abstain'd
from
opening
the
Letters
,
wherein
he
was
design'd
to
be
the
Messenger
of
his
own
destruction
.
For
Curiosity
and
Adultery
,
(
as
was
intimated
before
)
are
both
Vices
of
Incontinence
;
only
they
are
aggravated
by
a
peculiar
degree
of
madness
,
and
folly
,
beyond
what
is
found
in
most
Vices
of
this
nature
.
And
can
there
any
thing
be
more
sottish
,
then
for
a
Man
to
pass
by
the
doors
of
so
many
common
Prostitutes
that
are
ready
to
seize
him
in
the
Streets
;
and
to
beleaguer
a
Nunnery
,
or
attempt
breach
upon
the
Lodgings
of
some
coy
and
recluse
Female
,
that
is
far
more
costly
,
and
perhaps
far
less
comely
too
,
then
a
Hackney
,
Triobolar
Strumpet
.
But
such
is
plainly
the
Phrensy
of
curious
Persons
,
who
despising
all
those
things
that
are
of
easy
access
,
and
unenvied
injoyment
,
such
as
are
the
divertisements
of
the
Theatre
,
conversation
of
the
Ingenious
,
and
the
discourses
of
the
Learned
:
must
be
breaking
open
other
Mens
Letters
,
listening
at
their
Neighbours
doors
,
peeping
in
at
their
Windows
,
or
whispering
with
their
Servants
;
a
practice
,
which
(
as
it
deserves
)
is
commonly
dangerous
,
but
ever
extreamly
base
,
and
ignominious
.
Now
to
disswade
inquisitive
persons
(
as
much
as
possible
)
from
this
sneaking
,
and
most
dispicable
humor
,
it
would
contribute
much
,
if
they
would
but
recollect
,
and
review
all
their
past
observations
;
for
as
Simonides
using
at
certain
times
to
open
two
Chests
he
kept
by
him
,
found
that
wherein
he
put
rewards
,
ever
full
;
and
the
other
appointed
for
thanks
,
always
empty
:
So
if
inquisitive
People
did
but
now
and
then
look
into
their
Bag
of
News
,
they
would
certainly
be
asham'd
of
that
vain
and
foolish
Curiosity
,
which
with
so
much
hazard
and
trouble
to
themselves
,
had
been
gathering
together
such
a
confus'd
heap
of
worthless
,
and
loathsom
trash
.
If
a
Man
in
reading
over
the
Writings
of
the
Antients
,
should
rake
together
all
the
dross
he
could
meet
with
;
and
Collect
into
one
Volum
all
the
unfinish'd
scraps
of
Verse
in
Homer
,
the
incongruous
expressions
in
the
Tragedians
,
or
those
obscenities
of
smutty
Archilochus
,
for
which
he
was
scorn'd
,
and
pointed
at
,
Would
not
such
a
filthy
Scavinger
of
Books
well
deserve
that
curse
of
the
Tragedian
.
Pox
on
your
Taste
!
Must
you
like
lice
and
fleas
,
Be
always
fed
with
scabs
and
nastiness
.
But
without
this
imprecation
,
the
practice
it self
becomes
its
own
punishment
,
in
the
dishonest
,
and
unprofitable
drudgery
of
amassing
together
such
a
noysom
heap
of
other
Mens
vices
and
follies
;
a
treasure
much
resembling
the
City
Poneropolis
,
so
call'd
by
King
Philip
,
after
he
had
peopl'd
it
with
a
crew
of
Rogues
and
Vagabonds
.
For
curious
People
do
so
load
their
dirty
Brains
with
the
Ribauldry
,
and
Solecisms
of
other
Mens
Writings
,
as
well
as
the
defects
and
blemishes
of
their
lives
;
that
there
is
not
the
least
room
left
in
their
heads
for
one
witty
,
graceful
,
or
ingenious
thought
.
There
are
a
sort
of
People
at
Rome
,
who
being
unaffected
with
any
thing
that
is
beautiful
and
pretty
,
either
in
the
Works
of
Art
or
Nature
:
despise
the
most
curious
pieces
in
Painting
or
Sculpture
,
and
the
fairest
Boys
and
Girls
that
are
there
expos'd
to
Sale
,
as
not
worth
their
Money
:
Therefore
they
much
frequent
the
Monster-market
,
looking
after
People
of
distorted
limbs
,
and
praeter-natural
shapes
,
and
for
Beasts
of
the
breed
of
Africk
,
Where
kinds
of
unlike
form
oft
blinded
be
Into
one
hideous
deformity
.
All
which
are
sights
so
loathsom
,
as
they
themselves
would
abhor
,
were
they
compell'd
often
to
behold
them
.
And
if
they
who
curiously
inquire
into
those
vicious
deformities
,
an●
unlucky
accidents
that
may
be
observ'd
in
th●…
Lives
of
other
Men
,
would
only
bind
themselves
to
a
frequent
recollection
of
what
they
had
seen
and
heard
;
there
would
be
found
very
little
delight
or
advantage
in
such
ungrateful
and
melancholy
reflections
.
Now
since
it
is
from
the
use
and
custom
of
intermedling
in
the
Affairs
of
other
Men
,
that
this
perverse
practice
grows
up
into
such
vitious
habit
:
therefore
the
best
expedient
for
the
remedy
thereof
is
,
that
beginning
(
as
it
were
)
at
a
distance
,
and
with
such
things
as
do
less
excite
the
itch
of
of
our
Curiosity
;
we
gradually
bring
our selves
to
an
utter
desuetude
of
inquiring
into
,
or
being
concerned
at
any
of
those
things
that
do
not
pertain
unto
us
.
Therefore
let
Men
first
make
tryal
of
themselves
,
in
smaller
,
and
less
considerable
matters
;
as
for
the
purpose
,
why
should
it
be
thought
such
a
severe
piece
of
self-denyal
,
for
any
man
,
as
he
passes
by
,
to
forbear
reading
the
inscriptions
that
are
upon
a
Monument
,
or
Gravestone
,
or
the
Letters
that
are
drawn
on
Walls
and
Sign-posts
?
If
it
were
but
considered
that
there
's
nothing
more
,
either
for
delight
or
benefit
,
to
be
learn'd
thereby
,
but
that
certain
People
had
a
desire
to
preserve
the
Memory
of
their
Friends
and
Relations
,
by
engraving
their
Names
on
Brass
or
Marble
;
or
that
some
impudent
Quack
,
or
rooking
Tradesman
wants
Money
,
and
knows
no
other
way
to
draw
Men
to
their
Shop
or
Lodgings
,
but
by
decoying
Billets
,
and
the
invitation
of
a
Show-board
.
The
taking
notice
of
which
,
and
such
like
things
,
although
it
may
seem
for
the
present
harmless
;
yet
there
is
really
a
secret
mischief
wrought
by
it
;
while
men
suffering
their
minds
to
rove
so
inconsiderately
at
every
thing
they
see
,
are
inur'd
to
a
foolish
Curiosity
in
busying
themselves
about
things
impertinent
.
For
as
skilful
Huntsmen
do
not
permit
their
Beagles
to
fling
or
change
;
but
lead
them
forth
in
couples
,
that
their
Noses
may
be
kept
sharp
for
their
proper
Game
,
Be
it
the
Stag
lodg'd
in
the
woody
shade
,
Or
Fox
in
borrow'd
den
by
Badger
made
.
So
ought
Persons
of
an
inquisitive
temper
to
restrain
the
wanton
excursions
of
their
Curiosity
,
and
confine
it
to
observations
of
Prudence
and
Sobriety
.
Thus
the
Lyon
and
Eagle
,
which
walk
with
their
Claws
sheath'd
,
to
keep
them
always
pointed
for
their
Prey
;
are
an
example
of
that
discretion
,
which
Curious
Persons
should
imitate
;
by
carefully
preserving
those
noble
faculties
of
Wit
and
Undestanding
,
which
were
made
for
useful
,
and
excellent
enquiries
,
from
being
dull'd
,
and
debauch'd
with
low
,
and
sottish
speculations
.
The
second
remedy
of
this
Curiosity
is
,
that
we
accustom
our selves
in
passing
by
,
not
to
peep
in
at
other
Mens
Doors
or
Windows
;
for
in
this
case
the
Hand
and
Eye
are
much
alike
guilty
;
and
Xenocrates
said
,
One
may
as
well
go
,
as
look
into
another
Mans
House
;
because
the
Eye
may
reach
what
the
hand
cannot
;
and
wander
,
where
the
foot
does
not
come
.
And
besides
,
that
't
is
neither
gen●iel
,
nor
civil
thus
to
gaze
about
;
a
well-bred
Person
will
commonly
discover
very
little
that
is
either
meet
or
delightful
to
look
on
:
But
foul
Dishes
perhaps
lying
about
the
Floor
,
or
Wenches
in
lazy
,
or
immodest
postures
,
and
nothing
that
is
decent
,
or
in
good
order
,
but
as
one
said
upon
this
occasion
.
For
ought
here
's
worth
your
seeing
,
Friend
,
you
may
Ev'n
turn
your
prying
look
another
way
.
And
yet
laying
aside
this
consideration
of
uncomely
sights
,
this
very
staring
and
glancing
of
the
Eyes
to
and
fro
,
implies
such
a
levity
of
mind
,
and
so
great
a
defect
in
good
manners
,
as
must
needs
render
the
practice
in
it self
very
clownish
and
contemptible
.
When
Diogenes
observ'd
Dioxippus
a
Victor
in
the
Olympick
Exercises
,
to
wreath
his
Neck
as
he
sate
in
his
Chariot
,
that
he
might
take
the
better
view
of
a
fair
Damsel
that
came
to
see
the
Sports
;
Look
(
says
he
)
what
a
worthy
Gamester
goes
there
,
that
even
a
Woman
can
turn
him
which
ways
she
lists
:
But
these
busy-brain'd
People
do
so
twist
and
turn
themselves
to
every
frivolous
Show
,
as
if
they
had
acquir'd
a
verticity
in
their
heads
,
by
their
custom
of
gazing
at
all
things
round
about
them
.
Now
(
methink
)
't
is
by
no
means
seemly
,
that
the
sense
,
(
which
ought
to
behave
it self
as
a
Hand-maid
to
the
Soul
,
in
doing
its
Errands
faithfully
,
returning
speedily
,
and
keeping
at
home
with
submissive
,
and
reserved
Modesty
;
)
should
be
suffer'd
like
a
wanton
,
and
ungovernable
Servant
,
to
be
gadding
abroad
from
her
Mistress
,
and
straying
about
at
her
pleasure
.
But
this
happens
according
to
that
of
Sophocles
,
As
when
untam'd
,
and
hard-mouth'd
Colts
disdain
Both
lash
and
spur
,
nor
will
abide
the
rein
:
For
so
the
senses
not
exercis'd
,
and
well
manag'd
,
will
at
every
turn
break
loose
into
wild
excursions
,
and
hurry
reason
along
with
them
into
the
same
extravagance
.
It
is
said
of
Democritus
,
that
he
voluntarily
put
out
his
Eyes
by
the
reflection
of
a
burning
glass
;
that
(
as
by
the
darkning
of
Windows
,
sometimes
done
for
the
same
purpose
;
)
he
might
not
by
the
allurements
of
sense
be
called
off
from
attending
to
his
purely
intellectual
contemplations
:
which
Story
,
although
it
be
false
,
yet
this
at
least
is
true
;
that
those
Men
who
are
most
addicted
to
profound
speculations
,
do
least
of
all
others
converse
with
the
impressions
of
sense
.
And
therefore
to
prevent
that
interruption
,
and
disturbance
,
which
either
noise
,
or
impertinent
visits
might
be
to
their
Philosophical
Enquiries
,
they
plac'd
their
Studies
at
some
distance
from
Cities
,
and
chose
the
night
(
thence
called
Euphrone
)
as
the
fittest
season
for
Meditation
.
Farther
,
to
forbear
mixing
with
a
crowd
of
Fellows
that
are
quarrelling
in
the
Market
place
;
or
to
sit
still
,
while
the
mad
Rabble
are
rioting
in
the
Streets
,
or
at
least
to
get
out
of
the
hearing
of
it
;
will
not
be
very
difficult
to
any
Man
that
considers
how
little
there
is
to
be
gained
by
intermedling
with
busie
and
unquiet
people
;
and
how
great
the
certain
advantage
is
of
bridling
our
Curiosity
,
and
bringing
it
under
subjection
to
the
commands
of
reason
.
And
thus
,
when
by
this
more
easy
Discipline
,
a
Man
hath
acquir'd
some
power
over
himself
;
exercises
of
greater
difficulty
are
to
be
attempted
:
as
for
instance
,
to
forbear
the
Theatre
upon
the
tempting
Fame
of
some
new
and
much
applauded
Play
;
to
resist
the
importunity
of
a
Friend
that
invites
thee
to
a
Ball
,
an
entertainment
at
the
Tavern
,
or
a
Consort
of
Musick
;
and
not
to
be
transported
,
if
thou
chance
at
a
distance
to
hear
the
din
at
a
Bull-baiting
,
or
the
noise
of
the
Bear-Garden
.
For
as
Socrates
advises
well
,
that
Men
should
abstain
from
tasting
those
meats
and
drinks
,
which
by
their
exquisite
pleasantness
,
tempt
the
palate
to
exceed
the
sober
measures
of
thirst
and
hunger
:
so
are
all
those
oblectations
of
the
Ear
and
Eye
to
be
avoided
,
which
are
apt
to
intice
Men
into
impertinence
,
or
extravagance
.
When
Araspes
had
commended
the
fair
Pantheae
to
Cyrus
,
as
a
beauty
worth
his
admiration
;
he
reply'd
,
for
that
very
reason
I
will
not
see
her
,
lest
if
by
thy
persuasion
I
should
see
her
but
once
,
she
her self
might
persuade
me
to
see
her
often
,
and
spend
more
time
with
her
,
then
would
be
for
the
advantage
of
my
own
Affairs
.
So
Alexander
upon
like
consideration
,
would
not
trust
his
Eyes
in
the
presence
of
the
beautiful
Queen
of
Persia
;
but
kept
himself
out
of
the
reach
of
her
Charms
,
and
treated
only
with
her
aged
Mother
.
But
we
alas
,
(
that
no
opportunity
may
be
lost
of
doing
our selves
all
the
mischief
we
can
by
our
Curiosity
;
)
cannot
forbear
prying
into
Sedans
and
Coaches
,
nor
gazing
at
the
Windows
,
nor
peeping
under
the
Belconies
,
where
Women
are
;
nay
,
must
be
staring
about
from
the
House
top
to
spy
out
all
occasions
of
our
Ruine
:
and
are
all
the
while
so
sottishly
inconsiderate
,
as
to
apprehend
no
danger
from
giving
such
a
boundless
License
to
our
wandring
Eyes
.
Now
as
in
point
of
Justice
and
Honesty
,
it
conduces
much
to
prevent
our
defrauding
,
and
over-reaching
of
other
Men
,
if
we
now
and
then
,
and
in
smaller
matters
voluntarily
abate
somewhat
of
our
strict
dues
;
and
as
't
is
a
means
to
keep
Men
Chast
and
Continent
towards
all
other
Women
,
if
they
sometimes
forbear
the
lawful
enjoyment
of
their
own
Wives
:
so
will
these
excesses
of
Curiosity
be
cur'd
by
the
same
restraints
,
if
instead
of
enquiring
into
what
concerns
other
Men
,
we
can
prevail
with
our selves
so
far
,
as
not
to
hear
,
or
see
all
that
is
done
in
our
own
Houses
;
nor
to
listen
to
every
thing
that
may
be
told
us
concerning
our selves
,
or
our
private
Affairs
.
Oedipus
by
his
Curiosity
fell
into
great
mischief
,
for
being
of
a
Parentage
to
himself
unknown
,
and
now
at
Corinth
,
where
he
was
a
Stranger
;
he
went
about
asking
Questions
concerning
himself
,
and
lighting
on
Laius
,
he
slew
him
,
and
then
by
the
Marriage
of
the
Queen
,
who
was
his
own
Mother
,
he
obtained
the
Government
.
Not
contented
with
the
thoughts
of
being
thus
happy
,
he
must
needs
once
more
(
against
all
the
persuasions
of
his
Wife
)
being
enquiring
concerning
himself
;
when
meeting
with
an
old
Man
that
was
privy
to
the
whole
contrivance
,
he
pressed
him
earnestly
to
reveal
the
secret
:
and
beginning
now
to
suspect
the
worst
,
the
old
Man
cried
out
Alas
!
So
sad
a
tale
to
tell
,
I
dread
;
But
he
burning
with
impatience
of
knowing
all
,
replies
,
And
I
to
hear
't
,
but
yet
it
must
be
said
;
Thus
odly
mixt
with
pain
and
pleasure
is
this
restless
itch
of
Curiosity
,
that
like
a
healing
wound
,
it
will
hazard
the
loss
of
blood
,
rather
then
want
the
seeming
ease
of
being
rubb'd
and
and
scratch'd
.
But
such
as
either
by
good
Nature
,
or
good
Discipline
are
free
from
this
Disease
,
and
have
experienc'd
the
unvaluable
felicity
of
a
calm
and
undisturbed
Spirit
,
will
rather
rejoyce
in
being
ignorant
,
then
desire
to
be
informed
of
the
Wickedness
,
and
the
Miseries
that
are
in
the
World
,
and
can
sit
down
well
satisfied
in
this
Opinion
,
What
Vice
and
Mischiefs
Mankind
overflow
,
't
is
Wisdom
to
forget
,
or
not
to
know
.
Wherefore
as
a
farther
help
to
check
the
impatience
of
our
Curiosity
,
it
will
contribute
much
to
practise
such
Acts
of
Abstinence
as
these
;
If
a
Letter
be
brought
thee
,
lay
it
aside
for
some
time
before
thou
read
it
,
and
not
(
as
many
do
)
eagerly
fall
upon
the
Seal
with
Tooth
and
Nail
,
as
soon
as
ever
it
comes
to
thy
hands
,
as
if
't
were
scarce
possible
to
open
it
with
sufficient
speed
;
when
a
Messenger
returns
,
do
not
hastily
rise
up
and
run
towards
him
,
as
if
thou
couldst
not
hear
what
he
had
to
say
,
time
enough
;
and
if
any
one
makes
an
offer
to
tell
thee
something
that
is
new
,
say
,
thou
hadst
rather
it
were
good
and
useful
.
When
at
a
public
dissertation
I
sometime
made
at
Rome
,
Rusticus
(
who
afterwards
perished
by
the
meer
Envy
of
Domitian
)
was
one
of
my
Auditors
;
a
Message
comes
suddenly
in
with
an
express
from
Caesar
:
Upon
which
,
when
I
offered
to
be
silent
,
till
he
had
perus'd
the
Paper
,
he
desir'd
me
to
proceed
,
nor
would
so
much
as
look
into
it
,
till
the
discourse
was
ended
,
and
the
Audience
dismiss'd
;
all
that
were
present
much
admiring
the
gravity
of
the
Man
.
In
great
Persons
,
whose
power
encourages
them
to
greater
licentiousness
,
this
vitious
Curiosity
is
hardly
curable
;
for
when
it
is
arriv'd
in
them
to
the
consistence
of
an
inveterate
habit
,
they
will
never
undergo
those
previous
restraints
upon
their
outward
actions
,
which
are
necessary
to
destroy
the
evil
habit
within
them
:
For
such
as
are
thus
injur'd
,
will
be
breaking
up
other
Mens
Letters
,
intruding
upon
the
privacies
of
their
Friends
,
making
bold
enquiries
into
the
unfathomable
mysteries
of
Religion
,
profaning
Sacred
Places
,
and
Holy
Offices
,
by
their
coming
where
,
and
doing
what
they
ought
not
,
and
in
a
word
,
prying
into
the
most
secret
Acts
and
discourses
of
Princes
;
all
,
or
any
of
which
odious
practices
,
it
will
be
hard
for
any
one
after
long
custom
to
forbear
,
but
especially
for
great
Persons
:
And
inded
Princes
themselves
,
who
are
concerned
to
have
as
particular
knowledge
of
all
things
as
they
can
,
and
to
whom
't
is
in
some
sort
necessary
for
the
ends
of
Government
to
maintain
Spies
,
and
Intelligencers
about
them
:
yet
they
are
usually
hated
for
nothing
more
,
then
their
retaining
this
lewd
sort
of
People
in
quality
of
Eves-droppers
of
State
,
and
public
Informers
.
The
first
that
employ'd
this
kind
of
Officers
,
was
Darius
in
his
younger
years
,
when
he
could
not
confide
in
himself
,
nor
durst
trust
any
one
else
;
and
the
Sycilian
Tyrants
afterwards
planted
them
in
Syracuse
,
but
upon
a
revolution
that
happened
there
;
the
People
first
fell
upon
these
Informers
,
and
destroyed
them
without
mercy
.
Of
near
affinity
with
these
,
are
Calumniators
,
which
from
a
particular
occasion
imported
in
the
word
,
were
called
Sycophants
,
or
Figblabbers
;
because
upon
the
prohibited
exportation
of
that
Fruit
,
they
became
Informers
against
those
that
brake
this
order
.
Much
the
like
sort
of
people
were
those
at
Athens
,
where
a
dearth
of
Grain
happening
,
and
the
Corn-sellers
being
commanded
to
bring
out
their
Stores
for
publick
Sale
;
those
that
went
about
listening
at
the
Mills
,
and
prying
into
Granaries
,
that
they
might
find
matter
of
Information
against
Offenders
,
were
thence
called
Aliterians
,
or
if
you
please
,
Millclackers
.
Now
the
Profession
of
these
Fellows
,
as
vile
and
base
as
it
may
be
accounted
;
yet
the
end
thereof
being
only
to
discover
deliberate
offences
,
and
such
violations
of
good
order
,
as
were
mischievous
to
Society
,
it
is
for
that
reason
by
far
less
odious
then
the
ill-natur'd
practice
of
those
inquisitive
,
and
busy
Persons
,
who
out
of
malicious
wantonness
expose
Men
to
open
shame
for
unavoidable
ills
,
and
involuntary
lapses
.
Which
consideration
superadded
to
the
rest
that
has
been
said
,
is
enough
to
render
this
sort
of
malignant
Curiosity
extreamly
execrable
,
and
to
be
highly
abhorr'd
,
and
most
carefully
avoided
by
every
Man
;
who
would
desire
for
meer
Reputations
sake
,
not
to
be
rank'd
among
that
profligate
Crew
of
Villains
,
which
are
look'd
upon
as
the
most
detestable
of
all
Mankind
.
FINIS
.