Plutarch's
Morals
:
Vol.
V.
Political
Precepts
,
[
or
Instructions
for
the
Managing
of
State
Affairs
.
]
Translated
out
of
the
Greek
by
Sam
.
White
,
M.
D.
I.
Plutarch
,
to
satisfy
Menemachus's
Request
,
who
was
entring
upon
publick
Employs
,
gives
him
a
considerable
Number
of
Precepts
and
Advertisements
,
accompany'd
with
several
Examples
,
to
fit
him
for
that
Design
.
IF
ever
,
O
Menemachus
,
that
[
Saying
of
Nestors
in
Homer
,
Iliad
.
9.
]
There
is
no
Greek
,
can
contradict
,
or
mend
,
What
you
have
said
;
yet
to
no
perfect
End
Is
your
Speech
brought
—
Might
pertinently
be
made
use
of
,
[
and
apply'd
,
]
't
is
against
those
exhorting
,
but
nothing
teaching
,
nor
any
way
instructing
,
Philosophers
,
[
who
sufficiently
indeed
incite
Men
to
the
performance
of
their
Duties
,
but
lay
not
down
any
Precepts
or
Rules
,
by
which
they
may
be
guided
and
directed
:
]
for
they
do
[
in
this
respect
]
resemble
those
,
who
are
indeed
careful
in
snuffing
the
Lamps
,
but
negligent
in
supplying
them
with
Oyl
.
Seeing
therefore
that
you
,
being
by
Reason
mov'd
to
[
engage
your self
in
]
the
Affairs
of
the
State
,
desire
,
as
becomes
the
Nobility
[
of
your
Family
,
]
Iliad
.
9.
Both
to
speak
well
,
and
act
heroickly
in
[
the
Service
of
]
your
Country
;
and
that
,
not
having
[
attain'd
to
that
Maturity
of
]
Age
,
to
have
observ'd
the
Life
of
a
[
wise
and
]
philosophical
Man
,
openly
spent
in
the
Transactions
of
the
State
,
and
publick
Debates
,
and
to
have
been
a
Spectator
of
[
worthy
]
Examples
,
represented
not
in
Word
,
but
in
Deed
,
you
request
me
to
lay
you
down
[
some
]
political
Precepts
[
and
Instructions
,
]
I
think
it
no
ways
becoming
me
to
give
you
a
Denial
,
but
[
heartily
]
wish
,
that
the
Work
may
be
worthy
both
of
your
Zeal
,
and
my
Forwardness
.
Now
I
have
,
according
to
your
Request
,
II
.
First
,
he
requires
of
him
,
that
will
enter
upon
the
Management
of
State
Affairs
,
that
he
bring
a
good
Intention
,
looking
at
a
right
end
,
without
Ambition
,
Envy
,
Jealousie
,
&c.
made
use
[
in
this
my
Discourse
]
of
sundry
various
Examples
.
First
then
for
the
Administration
of
State
Affairs
,
let
there
be
laid
,
as
a
firm
and
solid
Foundation
,
an
Intention
[
and
Purpose
,
]
having
for
its
Principle
Judgment
and
Reason
,
and
not
any
Impulse
from
Vain-Glory
,
Emulation
,
or
want
of
other
Employment
.
For
as
those
,
who
have
nothing
grateful
to
them
at
Home
,
frequently
spend
their
time
in
the
Forum
[
or
Common
Hall
,
]
thô
they
have
no
occasion
that
requires
it
:
so
some
Men
,
because
they
have
no
Business
of
their
own
,
worth
employing
themselves
in
,
thrust
themselves
into
publick
Affairs
,
Several
sorts
of
Persons
,
who
commit
great
Faults
in
reference
to
this
first
Point
.
using
Policy
as
a
Divertisement
.
Many
also
,
having
been
by
chance
engag'd
in
the
Negotiations
of
the
Commonweal
,
and
being
cloy'd
with
them
,
cannot
yet
easily
quit
them
:
in
which
they
suffer
the
same
with
those
,
who
,
going
on
board
a
Ship
,
that
they
may
be
there
a
little
toss'd
,
and
being
after
carry'd
away
into
the
Deep
,
send
forth
many
a
long
Look
towards
the
Shore
,
being
sea
sick
and
giddy
headed
,
and
yet
necessitated
to
stay
,
and
accommodate
themselves
to
their
present
Fortune
.
Past
is
the
lovely
Pleasure
,
They
took
,
when
th'
sea
was
calm
,
and
Weather
bright
,
In
walking
at
their
leisure
On
the
Ships
Deck
,
Whilst
her
sharp
Beck
With
merry
Gale
,
And
full-blown
Sail
,
Did
thrô
the
surging
Billows
cut
its
Course
aright
.
And
these
do
most
of
all
discredit
the
Matter
by
their
Repenting
and
being
discontented
,
when
either
hoping
for
Glory
,
they
fall
into
Disgrace
,
or
expecting
to
become
formidable
to
others
by
their
Power
,
they
are
engag'd
in
Affairs
,
full
of
Dangers
and
Troubles
.
But
he
,
who
on
a
well
grounded
Principle
of
Reason
undertakes
to
act
in
the
Publick
,
as
an
Employ
very
honorable
,
and
most
beseeming
him
,
is
dismay'd
by
none
of
these
things
;
nor
does
he
[
therefore
]
change
his
Opinion
.
Against
tho●e
who
through
Av●rice
,
Ambition
,
o●●nvy
,
thrust
themselves
into
the
State
.
For
we
must
not
come
to
the
Management
of
the
Common-weal
on
a
Design
of
gaining
and
growing
rich
by
it
,
as
those
about
Stratocles
and
Democlides
exhorted
one
another
to
the
Golden
Harvest
,
so
in
Mirth
terming
the
Tribunal
or
Place
of
making
Harangues
to
the
People
;
nor
yet
as
seized
with
some
sudden
Fit
of
Passion
,
as
did
heretofore
Caius
Gracchus
,
who
,
having
,
whilst
his
Brothers
Misfortunes
were
hot
,
withdrawn
himself
to
a
retir'd
Life
,
most
remote
from
Publick
Affairs
,
did
afterwards
,
inflam'd
by
Indignation
at
the
Injuries
and
Affronts
,
put
on
him
by
some
Persons
,
thrust
himself
into
the
State
,
where
being
soon
fill'd
with
Affairs
and
Glory
,
when
he
sought
to
desist
,
and
desir'd
Change
and
Repose
,
he
could
not
(
so
great
was
it
grown
)
find
how
to
lay
down
his
Authority
,
but
perisht
with
it
.
And
as
for
those
,
who
through
Emulation
and
[
Desire
of
Glory
]
frame
themselves
[
for
the
Publick
,
]
as
Actors
for
the
Stage
,
they
must
needs
repent
[
of
their
Design
,
finding
themselves
under
a
Necessity
of
]
either
serving
those
,
whom
they
think
themselves
worthy
to
govern
,
or
disobliging
those
,
whom
they
desire
to
please
.
III
.
He
shews
by
fit
Similitudes
,
how
they
ought
to
be
disposed
,
who
enter
on
the
Management
of
great
Affairs
:
that
is
,
to
consider
,
and
throughly
understand
the
Disposition
of
those
,
they
are
to
govern
,
that
by
suiting
themselves
to
it
,
they
may
win
them
by
little
and
little
.
Now
I
am
of
Opinion
,
that
those
,
who
by
chance
,
and
without
foresight
,
stumble
upon
Policy
,
falling
as
it
were
into
a
Pit
,
cannot
but
be
troubled
and
repent
;
whereas
they
,
that
go
leisurely
into
it
,
with
Preparation
and
a
good
Resolution
,
comport
themselves
moderately
in
[
all
]
Occurrences
,
as
having
no
other
End
of
their
Actions
,
but
[
the
discharging
of
their
Duty
with
]
Honor
.
Now
they
,
that
have
thus
grounded
their
Choice
within
themselves
,
and
render'd
it
immoveable
,
and
difficult
to
be
chang'd
,
must
set
themselves
to
contemplate
the
Disposition
of
the
Citizens
,
[
or
People
they
have
to
govern
,
]
chiefly
,
as
it
appears
to
be
most
prevalent
,
being
compounded
of
them
all
.
For
the
Endeavouring
presently
to
form
the
Manners
,
and
change
the
Nature
of
a
People
,
is
neither
easie
nor
safe
,
but
a
Work
requiring
much
Time
and
great
Authority
.
But
,
as
Wine
in
the
Beginning
is
overcome
by
the
Nature
of
the
Drinker
,
but
afterwards
gently
warming
[
him
,
]
and
mixing
it self
[
in
his
Veins
]
assimilates
and
changes
him
,
who
drinks
it
,
into
its
own
Likeness
:
so
must
a
States-man
,
till
he
has
by
his
Reputation
and
Credit
obtain'd
a
leading
Power
[
amongst
the
People
,
]
accommodate
himself
to
the
Dispositions
of
the
Subjects
,
knowing
how
to
consider
and
conjecture
those
things
,
with
which
the
People
are
naturally
delighted
,
and
by
which
they
are
[
usually
]
drawn
.
The
Athenians
,
to
wit
,
are
easily
mov'd
to
Anger
,
An
Example
in
the
People
of
Athens
.
and
not
difficultly
chang'd
to
Mercy
;
more
willing
to
suspect
quickly
,
than
to
be
inform'd
by
leisure
;
and
as
they
are
readier
to
help
mean
and
inconsiderable
Persons
,
so
do
they
embrace
and
esteem
facetious
and
merry
Speeches
;
they
are
exceedingly
delighted
with
those
,
that
praise
them
,
and
very
little
offended
with
such
,
as
jear
them
;
they
are
terrible
even
to
their
Governors
,
and
yet
courteous
to
their
very
Enemies
.
Far
other
is
the
Disposition
of
the
Carthaginians
,
severe
,
Another
Example
in
the
Carthaginians
.
rigid
,
obsequious
to
their
Rulers
,
harsh
to
their
Subjects
,
most
abject
in
their
Fear
,
most
cruel
in
their
Anger
,
firm
in
their
Resolutions
,
untractable
and
hard
to
be
mov'd
by
sportive
and
pleasant
Discourse
.
Should
Cleon
have
requested
them
to
defer
their
Assembly
,
because
he
had
sacrific'd
to
the
Gods
,
and
was
to
feast
certain
Strangers
,
they
would
not
have
risen
up
,
laughing
and
clapping
their
Hands
for
Joy
;
nor
,
if
Alcibiades
,
as
he
was
making
an
Harangue
to
them
,
had
let
slip
a
Quail
from
under
his
Cloak
,
would
they
have
striven
,
who
should
catch
her
,
and
restore
her
to
him
again
;
but
would
rather
have
kill'd
them
both
on
the
place
,
as
contemning
and
deriding
them
:
since
they
banish'd
Hanno
for
making
use
of
a
Lyon
to
carry
his
Baggage
to
the
Army
,
accusing
him
to
affect
a
Tyranny
.
A
third
Example
in
the
The●ans
and
Lacedaemonians
.
Neither
do
I
think
,
that
the
Thebans
,
if
they
had
been
made
Masters
of
their
Enemies
Letters
,
would
have
forborn
looking
into
them
,
as
did
the
Athenians
,
when
having
taken
the
Messengers
of
Philip
,
who
were
carrying
a
Letter
superscrib'd
to
Olympias
,
they
would
not
so
much
as
open
it
,
or
discover
the
conjugal
Secrets
of
an
absent
Husband
,
written
to
his
Wife
.
Nor
yet
do
I
believe
,
that
the
Athenians
on
the
other
side
would
have
patiently
suffer'd
the
Haughtiness
and
Disdain
of
Epaminondas
,
when
refusing
to
answer
an
Accusation
brought
against
him
,
he
rose
up
from
the
Theatre
,
and
went
away
through
the
midst
of
the
Assembly
to
the
place
of
publick
Exercises
.
And
much
less
am
I
of
Opinion
,
that
the
Spartans
would
have
endur'd
the
Contumely
and
Scurrility
of
Stratocles
,
who
perswaded
the
People
to
offer
Sacrifices
of
Thanksgiving
to
the
Gods
,
as
having
obtain'd
the
Victory
,
and
afterwards
,
when
,
being
truly
inform'd
of
the
Loss
,
they
had
receiv'd
,
they
were
angry
with
him
,
askt
them
,
what
Injury
they
had
sustain'd
,
in
having
through
his
means
spent
three
Days
merrily
.
Courtly
Flatterers
indeed
,
IV
.
A
good
Governour
ought
not
to
accommodate
himself
to
the
Vices
of
the
People
,
but
to
manage
them
discreetly
,
and
withdr●w
them
by
degrees
from
Evil
:
and
the
Means
of
arriving
at
such
an
Happiness
.
like
to
Quail-Catchers
,
by
imitating
the
Voices
,
and
assimilating
themselves
to
[
the
Manners
of
]
Kings
,
chiefly
insinuate
into
their
Favors
,
and
entrap
them
by
Deceit
;
but
't
is
not
convenient
for
a
States-man
to
imitate
the
Peoples
Manners
,
but
to
know
them
,
and
make
use
of
those
things
towards
every
Person
,
by
which
he
is
most
likely
to
be
taken
.
For
the
Ignorance
of
[
Mens
]
Humors
brings
no
less
Disorders
and
Obstacles
in
Common-weals
,
than
in
the
Friendships
of
Kings
.
When
therefore
you
shall
have
already
gotten
Power
and
Authority
amongst
the
People
,
then
must
you
endeavor
to
reform
their
Disposition
,
treating
them
gently
,
and
by
little
and
little
drawing
them
to
what
is
better
.
For
the
Changing
of
a
Multitude
is
a
difficult
and
laborious
Work
.
1.
He
must
reform
himself
the
first
,
after
the
Example
of
Themistocles
,
and
others
.
But
as
for
your
own
Manners
[
and
Behaviour
,
]
so
compose
and
adorn
them
,
as
knowing
,
that
you
are
henceforth
to
lead
your
Life
on
an
open
Stage
;
and
if
't
is
no
easie
Task
for
you
wholly
to
extirpate
Vice
out
of
your
Soul
,
at
least
take
away
and
retrench
those
Offences
,
which
are
most
notorious
and
apparent
.
For
you
[
cannot
but
]
have
heard
,
how
Themistocles
,
when
he
design'd
to
enter
upon
the
Management
of
publick
Affairs
,
withdrew
himself
from
Drinking
and
Revelling
,
and
that
Watching
,
Fasting
,
and
studying
,
he
said
to
his
intimate
Friends
,
that
Miltiades's
Trophy
suffer'd
him
not
to
sleep
.
And
Pericles
also
so
chang'd
himself
,
both
as
to
the
Comportment
of
his
Body
,
and
his
manner
of
Living
,
that
he
walkt
gravely
,
discours'd
affably
,
always
shew'd
a
[
stay'd
and
]
setled
Countenance
,
continually
kept
his
Hand
under
his
Robe
,
and
went
only
that
way
,
which
led
to
the
pleading
Place
and
Council
.
For
a
Multitude
is
not
so
tractable
,
as
that
it
should
be
easie
for
every
one
to
take
it
with
Safety
;
but
't
is
a
Service
,
much
to
be
valu'd
,
if
,
being
like
a
suspicious
and
skittish
Beast
,
it
can
be
so
manag'd
,
that
without
being
For
{αβγδ}
,
I
read
{αβγδ}
.
frighted
either
by
Sight
or
Voice
,
it
will
submit
to
receive
Instruction
.
These
things
therefore
are
not
slightly
to
be
observ'd
;
nor
are
we
to
neglect
taking
such
Care
of
our
own
Life
and
Manners
,
that
they
may
be
clear
from
all
Stain
and
Reprehension
.
For
States-men
are
not
only
liable
to
give
an
Account
,
of
what
they
say
or
do
in
Publick
;
but
there
is
a
busie
Enquiry
made
into
their
very
Meals
,
Beds
,
Marriages
,
and
every
either
sportive
or
serious
Action
.
For
what
need
we
speak
of
Alcibiades
,
who
,
being
of
all
Men
the
most
active
in
publick
Affairs
,
and
withal
,
an
invincible
Commander
,
perisht
by
his
Irregularity
in
his
Living
and
Audaciousness
,
and
who
by
his
Luxury
,
and
Prodigality
,
render'd
the
State
unbenefitted
by
all
his
other
good
Qualities
?
Since
these
[
Athenians
]
blam'd
Cimons
Wine
,
the
Romans
,
having
nothing
else
to
cavil
at
,
found
fault
with
Scipio's
Sleeping
,
and
the
Enemies
of
Pompey
the
Great
,
having
observ'd
,
that
he
scratch'd
his
Head
with
one
Finger
,
upbraided
him
with
it
.
An
apt
and
well
chosen
Similitude
.
For
as
a
Freckle
or
Wart
in
the
Face
is
more
prejudicial
than
Stains
,
Maims
,
and
Scars
in
the
rest
of
the
Body
:
so
little
Faults
,
discern'd
in
the
Lives
of
Princes
and
States-men
,
appear
great
,
thrô
an
Opinion
most
Men
have
conceiv'd
of
Government
and
Policy
,
[
which
they
look
on
]
as
a
great
[
and
excellent
]
thing
,
and
such
as
ought
to
be
pure
from
all
Absurdity
and
Imperfection
.
Therefore
not
unjustly
is
For
{αβγδ}
,
I
read
{αβγδ}
.
Livius
Drusus
commended
,
who
,
when
several
Parts
of
his
House
lay
open
to
the
View
of
his
Neighbours
,
being
told
by
a
certain
Workman
,
that
he
would
for
the
Expence
only
of
five
Talents
,
alter
and
remedy
that
Fault
,
said
:
I
will
give
thee
indeed
ten
,
to
make
my
whole
House
so
transparent
,
that
all
the
City
may
see
,
how
I
live
.
For
he
was
a
temperate
and
modest
Man
.
And
yet
perhaps
he
had
no
need
of
this
Perspicuity
:
for
many
Persons
pry
into
those
Manners
,
Counsels
,
Actions
,
and
Lives
of
States-men
,
which
seem
to
be
most
deeply
conceal'd
,
no
less
loving
and
admiring
one
,
and
hating
and
despising
another
for
their
private
,
than
for
their
publick
Transactions
.
What
then
?
An
Answer
to
an
Objection
against
what
is
requir'd
,
that
a
Governour
should
first
reform
himself
.
[
perhaps
you
may
say
:
]
Do
not
Cities
make
use
also
of
such
Men
,
as
live
dissolutely
and
effeminately
?
True
:
for
as
[
we
see
]
Women
with
Child
frequently
long
for
Stones
[
and
Chalk
,
]
as
those
,
that
are
Stomach-sick
,
do
for
Salt-fish
,
and
such
other
Meats
,
which
a
little
after
they
spit
out
again
and
reject
:
so
also
the
People
sometimes
thrô
Wantonness
and
Petulancy
,
and
sometimes
for
want
of
better
Guides
,
make
use
of
those
,
that
come
first
to
hand
,
[
thô
at
the
same
time
]
detesting
and
contemning
them
,
and
after
rejoyce
at
such
things
,
spoken
against
them
,
as
the
Comedian
Plato
makes
the
People
themselves
to
say
:
Quick
,
take
me
by
the
Hand
,
and
hold
me
fast
,
Or
I
'll
Agyrrius
Captain
choose
in
hast
.
And
again
he
brings
them
in
,
calling
for
a
Basin
and
Feather
,
that
they
may
vomit
,
and
saying
:
Mantile
here
by
my
Tribunal
stands
;
And
a
little
after
,
It
feeds
a
stinking
Head
,
most
foul
Disease
.
And
the
Roman
People
,
when
Carbo
promis'd
them
something
,
and
,
[
to
confirm
it
,
]
added
an
Oath
and
Execration
,
unanimously
sware
on
the
contrary
,
that
they
would
not
believe
him
.
And
in
Lacedaemon
,
when
a
certain
dissolute
Man
,
[
nam'd
]
Demosthenes
,
had
deliver'd
a
very
convenient
Opinion
,
the
People
rejected
it
;
but
the
Ephori
,
[
who
approv'd
of
his
Advice
,
]
having
chosen
by
Lot
one
of
the
ancient
[
Senators
,
]
commanded
him
to
repeat
the
same
Discourse
,
pouring
it
(
as
it
were
)
out
of
a
filthy
Vessel
into
a
clean
one
,
that
it
might
be
acceptable
to
the
Multitude
:
of
so
great
moment
either
way
in
political
Affairs
is
the
Belief
conceiv'd
of
a
Persons
[
Disposition
and
]
Manners
.
2
He
ought
to
be
knowing
and
eloquent
,
that
he
may
perswade
and
bring
the
People
to
Reason
.
Yet
are
we
not
therefore
so
to
lay
the
whole
[
Stress
]
on
Vertue
,
as
[
utterly
]
to
neglect
[
all
]
Gracefulness
and
Efficacy
of
Speech
,
but
esteeming
Rhetorick
,
though
not
the
Worker
,
yet
a
Coadjutor
[
and
Forwarder
]
of
Perswasion
,
should
correct
that
Saying
of
Menander
,
The
Speakers
Manners
,
not
his
Speech
,
perswade
.
For
both
Life
and
Language
[
ought
to
concur
,
]
unless
any
one
forsooth
shall
say
,
that
,
as
it
is
the
Pilot
,
who
steers
the
Ship
,
and
not
the
Rudder
,
and
the
Rider
,
that
turns
the
Horse
,
and
not
the
Bridle
:
so
Political
Vertue
,
using
not
Eloquence
,
but
Manners
,
as
an
Helm
and
Bridle
,
perswades
and
guides
a
City
,
which
is
(
to
speak
with
Plato
)
an
Animal
,
most
easy
to
be
turn'd
,
managing
and
directing
it
,
as
it
were
from
the
Poop
.
For
since
those
great
,
and
as
Homer
calls
them
,
An
Example
in
great
Kings
.
Jove-begotten
Kings
,
setting
themselves
out
with
their
Purple
,
Scepters
,
Guards
,
and
the
very
Oracles
of
the
Gods
,
and
subjecting
to
them
by
their
Majesty
the
Multitude
,
as
[
if
they
were
of
a
]
better
[
Nature
,
and
more
excellent
Mould
than
other
Men
,
]
desir'd
also
to
be
eloquent
Orators
,
and
neglected
neither
the
Gracefulness
of
Speech
,
Nor
publick
Meetings
,
that
more
perfect
they
Might
be
for
Feats
of
War
:
—
not
only
venerating
Jupiter
the
Counsellor
,
Mars
the
Slaughterer
,
and
Pallas
the
Warrior
,
but
invocating
also
Calliope
,
Who
still
attends
on
Regal
Majesty
,
by
her
perswasive
Oratory
appeasing
,
and
moderating
the
Fierceness
and
Violence
of
the
People
:
How
is
it
possible
,
that
a
private
Man
in
a
Plebeian
Garb
,
and
with
a
Vulgar
Meen
,
undertaking
to
conduct
a
City
,
should
ever
be
able
to
prevail
over
,
and
govern
the
Multitude
,
if
he
is
not
endow'd
with
alluring
and
all-perswading
Eloquence
.
The
Captains
indeed
,
and
Pilots
of
Ships
make
use
of
others
to
deliver
their
Commands
;
but
a
States-man
ought
to
have
in
himself
not
only
a
Spirit
of
Government
,
but
also
a
commanding
Faculty
of
Speech
,
that
he
may
not
stand
in
need
of
anothers
Voice
,
nor
be
constrain'd
to
say
,
as
did
Iphicrates
,
when
he
was
run
down
by
the
Eloquence
of
those
about
Aristophon
,
My
Adversaries
have
the
better
Actor
,
but
mine
is
the
more
excellent
Play
,
nor
yet
be
often
oblig'd
to
make
use
of
these
Words
of
Euripides
,
O
that
the
Race
of
miserable
Men
Were
speechless
:
—
And
again
,
Alas
!
Why
have
not
Mens
Affairs
a
Tongue
,
That
those
fine
Pleaders
,
who
of
Right
make
Wrong
,
Might
be
no
longer
in
Request
?
For
to
these
Evasions
perhaps
might
an
Alcamenes
,
a
Nesiotes
,
an
Ictius
,
and
all
such
Mechanical
Persons
,
as
get
their
Bread
by
the
Labour
of
their
Hands
,
be
permitted
to
have
recourse
.
As
[
it
sometime
hapned
]
in
Athens
,
where
,
when
two
Architects
were
examin'd
about
the
erecting
a
certain
publick
Work
,
one
of
them
,
who
was
of
a
free
and
voluble
Speech
,
[
and
had
his
Tongue
(
as
we
say
)
well
hung
,
]
making
a
[
long
and
]
premeditated
Harangue
concerning
the
Method
and
Order
[
of
raising
such
a
Fabrick
,
]
greatly
mov'd
the
People
;
but
the
other
,
who
was
indeed
the
better
Workman
,
thô
the
worse
Speaker
,
coming
forth
into
the
midst
,
only
said
:
Ye
Men
of
Athens
,
what
this
Man
has
spoken
,
I
will
do
.
For
those
Men
venerate
only
[
Minerva
,
surnam'd
]
Ergane
,
[
or
the
Artizan
,
]
who
,
as
Sophocles
says
of
them
,
Do
on
the
massy
Anvil
lay
A
lifeless
iron
Bar
,
where
they
With
Blows
of
heavy
Hammer
make
It
pliant
to
the
Work
,
they
undertake
.
But
the
Prophet
[
or
Minister
]
of
Minerva
Polias
,
[
that
is
,
the
Protectress
of
Cities
,
]
and
of
Themis
,
[
or
Justice
,
]
the
Counseller
,
(
Which
both
convenes
Assemblies
,
and
again
Dissolves
them
,
)
—
Making
use
of
no
other
Instrument
,
but
Speech
,
does
by
forming
and
fashioning
some
things
,
and
smoothing
and
polishing
others
,
that
,
like
certain
Knots
in
Timber
,
or
Flaws
in
Iron
,
are
averse
to
his
Work
,
[
embellish
and
]
adorn
a
City
.
Another
Example
of
the
Power
of
Eloquence
in
Pericles
.
By
this
means
the
Government
of
Pericles
was
in
name
,
(
as
Thucydides
says
)
a
Democracy
,
[
or
popular
State
,
]
but
in
effect
,
the
Rule
of
one
principal
Man
thrô
the
Power
of
his
Eloquence
.
For
there
was
[
living
at
the
same
time
]
Cimon
a
good
Man
,
as
also
Ephialtes
,
and
Thucydides
:
Now
he
,
being
askt
by
Archidamus
,
whether
himself
or
Pericles
were
the
better
Wrestler
,
thus
answer'd
:
That
is
not
easily
known
:
for
when
I
in
Wrestling
overthrow
him
,
he
,
by
his
Words
perswading
the
Spectators
,
that
he
did
not
fall
,
gains
the
Victory
.
And
this
did
not
only
bring
Glory
to
himself
,
but
Safety
also
to
the
City
:
for
being
perswaded
by
him
,
it
preserv'd
the
Happiness
,
it
had
gotten
,
and
abstain'd
from
intermedling
with
foreign
Affairs
.
But
Nicias
,
thô
having
the
same
Design
,
yet
falling
short
in
the
Art
of
Perswasion
,
when
he
endeavor'd
by
his
Speech
,
as
by
a
gentle
Curb
,
to
[
restrain
and
]
turn
the
People
,
could
not
compass
it
,
or
prevail
with
them
,
but
was
fain
to
depart
,
being
violently
hurry'd
,
and
dragg'd
,
as
it
were
,
by
the
Neck
and
Shoulders
into
Sicily
.
They
say
,
that
a
Wolf
is
not
to
be
held
by
the
Ears
;
but
a
People
and
City
are
chiefly
to
be
drawn
by
the
Ears
,
and
not
,
as
some
do
,
who
,
be-being
unpractis'd
in
Eloquence
,
seek
other
absurd
and
unartificial
ways
of
taking
them
,
and
either
draw
them
by
the
Belly
,
making
them
Feasts
[
and
Banquets
,
]
or
by
the
Purse
,
bestowing
on
them
Gifts
[
and
Largesses
,
]
or
[
by
the
Eye
,
]
exhibiting
to
them
Masks
and
[
Prizes
,
or
publick
]
Shews
of
[
Dancers
and
]
Fencers
,
by
which
they
do
not
so
much
lead
,
as
cunningly
catch
the
People
.
For
to
lead
a
People
,
is
to
perswade
them
by
Reason
[
and
Eloquence
;
]
but
such
Allurements
of
the
Multitude
nothing
differ
from
the
Baits
,
laid
for
the
taking
of
irrational
Animals
.
Let
not
yet
the
Speech
of
a
Statesman
be
youthful
and
theatrical
,
V.
Having
prov'd
that
the
good
Life
and
Eloquence
of
him
,
who
desires
well
to
manage
publick
Affairs
,
are
the
Foundations
of
his
Authority
,
and
considering
of
what
weight
such
a
Persons
Speech
is
,
he
shews
how
he
ought
to
behave
himself
in
it
.
as
if
he
were
making
an
Harangue
,
compos'd
,
like
a
Garland
,
of
curious
and
florid
Words
;
nor
again
,
as
Pytheas
said
of
an
Oration
,
made
by
Demosthenes
,
that
it
smelt
of
the
Lamp
and
sophistical
Curiosity
,
let
it
consist
of
over-subtil
Arguments
,
and
Periods
,
exactly
fram'd
by
Rule
and
Compass
.
But
as
Musicians
require
,
that
the
Strings
of
their
Instruments
should
be
sweetly
and
gently
touch'd
,
and
not
rudely
thrumm'd
or
beaten
:
so
in
the
Speech
of
a
Statesman
,
both
when
he
Counsels
,
and
when
he
commands
,
there
should
not
appear
either
Violence
or
Cunning
,
nor
should
he
think
himself
worthy
of
Commendation
,
for
having
spoken
formally
,
artificially
,
and
with
an
exact
Observation
of
Punctualities
;
but
his
whole
Discourse
ought
to
be
full
of
ingenuous
Simplicity
,
true
Magnanimity
,
fatherly
Freedom
,
and
careful
Providence
and
Understanding
,
joyning
with
Goodness
,
[
and
Honesty
,
]
Gracefulness
and
Attraction
,
proceeding
from
grave
Expressions
,
and
proper
and
perswasive
Sentences
.
Now
a
political
Oration
does
much
more
properly
,
than
a
juridical
one
,
admit
of
sententious
Speeches
,
Histories
,
Fables
,
and
Metaphors
,
by
which
those
who
moderately
and
seasonably
use
them
,
exceedingly
move
[
their
Hearers
:
]
as
he
did
,
who
said
,
When
there
was
a
Design
of
destroying
Athens
.
Make
not
Greece
one-ey'd
:
and
Demades
,
when
he
affirm'd
of
himself
,
that
he
was
to
manage
the
Shipwrack
of
the
State
;
and
Archilochus
,
when
he
said
,
Nor
let
the
Stone
of
Tantalus
,
Over
this
Isle
hang
always
thus
;
And
Pericles
,
when
he
commanded
So
he
call'd
the
little
Island
Aegina
.
the
Eyesore
of
the
Piraeum
to
be
taken
away
:
and
Phocion
,
when
he
pronounc'd
of
Leosthenes's
Victory
,
that
the
Stadium
[
or
Carrier
]
of
the
War
was
good
;
but
that
he
fear'd
the
Dolichus
[
or
Afterclap
and
Length
]
of
it
.
1.
The
Discourse
of
a
Statesman
ought
to
be
majestick
and
great
:
witness
the
most
excellent
Magistrates
.
But
in
general
,
Majesty
and
Greatness
more
befits
a
political
Discourse
:
a
Pattern
of
which
may
be
the
Orations
of
Demosthenes
against
King
Philip
.
Philippicks
,
and
amongst
the
Orations
set
down
by
Thucydides
,
the
Sthenelaida
of
Ephorus
,
that
of
Archidamus
at
Plataeae
,
and
that
of
Pericles
after
the
Plague
.
But
as
for
those
Rhetorical
Flourishes
and
Harangues
of
Ephorus
,
Theopompus
,
and
Anaximenes
,
which
they
made
,
after
they
had
arm'd
and
set
in
order
the
Batallions
,
it
may
be
said
of
them
,
None
talks
thus
foolishly
so
near
the
Sword
.
Nevertheless
,
both
Taunts
and
Raillery
may
sometimes
be
part
of
political
Discourse
,
2.
It
should
sometimes
be
pickant
,
especially
in
Replies
but
moderately
.
so
they
proceed
not
to
Injury
or
Scurrility
,
but
are
usefully
spoken
by
him
,
who
either
reprehends
or
scoffs
.
But
these
things
seem
most
to
be
allow'd
in
Answers
and
Replys
.
For
in
that
manner
to
begin
a
Discourse
,
as
if
one
had
purposely
prepar'd
himself
for
it
,
is
the
part
of
a
common
Jester
,
and
carries
with
it
an
Opinion
of
Maliciousness
:
as
was
incident
to
the
biting
Jests
of
Cicero
,
Cato
the
Elder
,
and
Euxitheus
,
an
intimate
Acquaintance
of
Aristotles
,
who
frequently
began
first
to
jear
;
but
in
him
,
who
does
it
only
in
Revenge
,
the
Seasonableness
of
it
renders
it
not
only
pardonable
,
but
also
graceful
.
Notable
Examples
.
Such
was
the
Answer
of
Demosthenes
,
when
one
that
was
suspected
of
Thievery
,
derided
him
for
writing
by
Night
,
I
knew
that
the
keeping
my
Cand●e
burning
[
all
Night
]
is
offensive
to
you
.
So
when
Demades
bawl'd
out
,
Demosthenes
[
forsooth
]
would
correct
me
:
[
thus
would
]
the
Sow
,
[
as
the
Proverb
has
it
,
teach
]
Minerva
:
That
Minerva
,
[
reply'd
Demosthenes
,
]
was
not
long
since
taken
in
Adultery
.
Not
ungraceful
also
was
that
of
Xenaenetus
to
those
Citizens
,
who
upbraided
him
with
flying
when
he
was
General
,
't
was
with
you
my
dear
The
Greek
has
{αβγδ}
,
which
signifies
Heads
.
Hearts
.
But
in
Raillery
great
Care
is
to
be
taken
for
the
avoiding
of
Excess
,
and
of
any
thing
,
that
may
either
by
its
unseasonableness
offend
the
Hearers
,
or
shew
the
Speaker
to
be
of
an
ungenerous
and
sordid
Disposition
,
such
as
were
the
Sayings
of
Democrates
.
For
he
,
going
up
into
the
Assembly
,
said
,
that
like
the
City
,
he
had
little
Force
,
but
much
Wind
:
and
at
the
Overthrow
before
Chaeronea
,
going
forth
to
the
People
,
he
said
:
I
would
not
have
had
the
State
to
be
in
so
ill
a
Condition
,
that
you
should
[
be
contented
to
]
hear
me
also
giving
you
Counsel
.
For
this
shew'd
a
mean
Spirited
Person
,
as
the
other
did
a
Madman
;
but
neither
of
them
was
becoming
a
Statesman
.
Now
the
Succinctness
of
Phocion's
Speech
was
admir'd
:
whence
Polyeuctus
affirm'd
,
that
Demosthenes
was
the
greatest
Orator
;
but
that
Phocion
spake
most
forcibly
:
for
that
his
Discourse
did
in
very
few
Words
contain
abundance
of
Matter
;
and
Demosthenes
,
who
contemn'd
others
,
was
wont
,
when
Phocion
stood
up
,
to
say
,
The
Hatchet
[
or
Pruning-Knife
]
of
my
Orations
arise●
.
3.
He
ought
,
after
Pericles
and
others
,
to
use
a
Language
,
brief
,
sententious
,
and
premeditated
,
and
be
fram'd
to
answer
and
reply
on
Occasions
.
Let
your
chief
Endeavour
therefore
be
to
use
to
the
Multitude
a
premeditated
,
and
not
empty
Speeeh
,
and
that
with
safety
,
knowing
that
Pericles
himself
,
before
he
made
any
Discourse
to
the
People
,
was
wont
to
pray
,
that
there
might
not
a
Word
pass
from
him
,
forreign
to
the
Business
,
[
he
was
to
treat
of
.
]
't
is
requisit
also
,
that
you
have
a
voluble
Tongue
,
and
exercis'd
in
speaking
on
all
Occurrences
:
for
Occasions
are
quick
,
and
bring
many
sudden
things
in
political
Affairs
.
Wherefore
also
Demosthenes
was
,
as
they
say
,
inferior
to
many
,
withdrawing
and
absconding
himself
,
when
sudden
occasions
offer'd
.
And
Theophrastus
relates
,
that
Alcibiades
,
desirous
to
speak
,
not
only
what
he
ought
,
but
as
he
ought
,
often
hesitated
,
and
stood
still
in
the
midst
of
his
Speech
,
seeking
and
composing
Expressions
,
[
fit
for
his
purpose
.
]
But
he
,
who
,
as
Matters
and
Occasions
present
themselves
,
rises
up
to
speak
,
most
of
all
moves
,
leads
,
and
disposes
of
the
Multitude
.
Thus
Leo
Byzantinus
came
to
make
an
Harangue
to
the
Athenians
,
being
then
at
dissention
amongst
themselves
,
by
whom
,
when
he
perceiv'd
himself
to
be
laugh'd
at
for
the
Littleness
of
his
Stature
,
What
would
you
do
,
said
he
,
if
you
saw
my
Wife
,
who
scarce
reaches
up
to
my
Knees
?
And
the
Laughter
thereupon
increasing
,
Yet
,
went
he
on
,
as
little
as
we
are
,
when
we
fall
out
with
one
another
,
the
City
of
Byzantium
is
not
big
enough
to
hold
us
.
So
Pytheas
the
Orator
,
who
declaim'd
against
the
Honors
,
decreed
to
Alexander
,
when
one
said
to
him
,
Dare
you
,
being
so
young
,
discourse
of
so
great
Matters
?
made
this
Answer
,
And
yet
Alexander
,
whom
you
decree
to
be
a
God
,
it
younger
,
than
I
am
.
't
is
requisit
also
for
the
Champion
of
the
Common-weal
to
bring
to
this
,
not
slight
,
but
all-concerning
Contest
,
a
firm
and
solid
speech
,
attended
with
a
strong
Habit
of
Voice
,
and
a
long-lasting
Breath
,
lest
,
being
tir'd
and
spent
with
speaking
,
he
chance
to
be
overcome
by
Some
rav'ning
Cryer
,
with
a
roaring
Voice
,
Loud
,
as
A
Brook
near
Athens
,
the
Waters
of
which
fell
with
an
extraordinary
Noise
.
Cycloborus
.
—
Cato
,
when
he
had
no
hopes
of
perswading
the
People
or
Senate
,
whom
he
found
prepossess'd
by
the
Courtships
and
Endeavors
of
the
contrary
Party
,
was
wont
to
rise
up
,
and
hold
them
a
whole
Day
with
an
Oration
,
by
that
means
depriving
his
Adversaries
of
their
Opportunity
.
And
thus
much
concerning
the
Preparation
and
Use
of
Speech
may
be
sufficient
for
him
,
who
can
of
himself
find
out
and
add
what
necessarily
follows
from
it
.
There
are
moreover
two
Avenues
or
Ways
of
entring
into
the
Government
of
the
State
:
VI
.
He
now
shews
the
two
ways
of
entring
into
publick
Affairs
,
discoursing
very
pertinently
of
the
first
,
and
declaring
,
what
is
to
be
done
,
and
what
to
be
avoided
in
it
.
the
one
short
,
and
expeditious
to
the
Lustre
of
Glory
,
but
not
without
danger
;
the
other
more
obscure
and
slow
,
but
having
also
greater
Security
.
For
some
there
are
,
who
,
beginning
with
some
great
and
illustrious
Action
,
but
which
requires
a
couragious
Boldness
,
do
,
like
to
those
,
that
from
a
far
extended
Promontory
lanch
forth
into
the
Deep
,
steer
directly
into
the
very
midst
of
publick
Affairs
,
thinking
Pindar
to
have
been
in
the
right
,
when
he
said
:
If
you
a
stately
Fabrick
do
design
,
Be
sure
,
that
your
Works
Front
with
Lustre
shine
.
For
both
the
Multitude
do
thrô
a
certain
Satiety
and
Loathing
of
those
,
1.
He
would
have
one
behave
himself
so
vertuously
at
his
Entrance
,
that
his
Ill-willers
should
be
constrained
to
make
him
way
.
to
whom
they
have
been
accustom'd
,
more
readily
receive
a
Beginner
,
as
the
Beholders
do
a
[
fresh-entring
]
Combatant
,
and
the
Dignities
and
Authorities
,
which
have
a
splendid
and
speedy
Encrease
,
[
dazle
and
]
astonish
Envy
:
For
neither
does
that
Fire
,
as
Ariston
says
,
make
a
Smoak
,
nor
that
Glory
breed
Envy
,
which
suddenly
and
quickly
shines
forth
;
but
of
those
,
who
grow
up
slowly
and
by
degrees
,
some
are
attack'd
on
this
side
,
others
on
that
:
whence
many
have
wither'd
away
about
the
Tribunal
,
before
ever
they
came
to
flourish
.
But
when
,
as
they
say
of
Ladas
,
The
Sound
o'
th
Bar
From
whence
they
set
forth
to
run
.
yet
ratled
in
his
Ear
,
When
Ladas
having
finisht
his
Carreir
,
Was
crown'd
—
Any
one
suddenly
and
gloriously
performs
an
Embassy
,
triumphs
,
or
leads
forth
an
Army
,
neither
the
Envious
,
nor
the
Disdainful
,
have
like
Power
over
them
,
[
as
over
others
.
]
Thus
did
Aratus
ascend
to
Glory
,
making
the
Overthrow
of
the
Tyrant
Nicocles
his
first
step
to
the
Management
of
the
Common-weal
:
Thus
did
Alcibiades
,
setling
the
Alliance
with
the
Mantineans
against
the
Lacedaemonians
.
Pompey
also
requir'd
a
Triumph
,
being
not
yet
admitted
into
the
Senat
,
and
when
Sylla
oppos'd
it
,
he
said
to
him
:
More
adore
the
rising
,
than
the
setting
Sun
:
which
when
Sylla
heard
,
he
yielded
to
him
.
And
the
People
of
Rome
on
a
sudden
,
contrary
to
the
ordinary
Course
of
the
Law
,
declar'd
Cornelius
Scipio
Consul
,
when
he
stood
Candidate
for
the
Aedileship
,
not
from
any
vulgar
Beginning
,
but
admiring
the
Victory
,
he
had
got
,
whilst
he
was
yet
but
a
Youth
,
in
a
single
Combat
,
fought
in
Spain
,
and
his
Gests
a
little
after
,
perform'd
at
Carthage
,
when
he
was
a
Tribune
[
or
Colonel
]
of
Foot
,
in
respect
of
which
,
Cato
the
Elder
cry'd
out
with
a
loud
Voice
:
He
only's
wise
,
the
rest
like
Shadows
fly
.
Now
then
,
2.
Let
him
consider
,
that
there
is
every
where
Work
enough
cut
out
for
Men
of
Courage
.
since
the
Affairs
of
the
Cities
have
neither
Wars
to
be
manag'd
,
Tyrannies
to
be
overthrown
,
nor
Leagues
and
Alliances
to
be
treated
,
what
can
any
one
undertake
for
the
Beginning
of
an
illustrious
and
splendid
Government
?
There
are
yet
left
publick
Causes
and
Ambassies
to
the
Emperor
,
which
require
the
Courage
and
Prudence
of
an
acute
and
cautious
Person
:
There
are
also
in
the
Cities
many
good
[
and
laudable
Usages
]
neglected
,
which
being
restor'd
,
and
many
ill
Practices
,
brought
in
by
Custom
,
to
the
Disgrace
or
Dammage
of
the
City
,
which
being
redress'd
,
may
gain
him
the
Esteem
of
the
People
.
Moreover
,
a
great
Suit
rightly
determin'd
,
Fidelity
in
defending
a
poor
Mans
Cause
against
a
powerful
Adversary
,
and
Freedom
of
Speech
in
behalf
of
Justice
to
some
unjust
Nobleman
,
have
afforded
some
a
glorious
Entrance
into
the
Administration
of
the
State
.
Not
a
few
also
have
been
advanc'd
by
Enmity
[
and
Quarrels
,
]
having
set
themselves
to
attack
such
Men
,
whose
Dignity
was
either
envy'd
or
terrible
.
For
the
Power
of
him
,
that
is
overthrown
,
does
with
greater
Glory
accrew
to
his
Overthrower
.
3.
One
must
not
make
ones
Entrance
by
setting
ones
self
to
degrade
the
Good
,
but
only
the
Wicked
.
Indeed
thrô
Envy
to
contend
against
a
good
Man
,
and
one
,
that
has
by
Vertue
been
advanc'd
to
the
chiefest
Honour
,
as
Simmias
did
against
Pericles
,
Alcmeon
against
Themistocles
,
Clodius
against
Pompey
,
and
Meneclides
the
Orator
against
Epaminondas
,
is
neither
good
for
ones
Reputation
,
nor
otherwise
advantagious
.
For
when
the
multitude
,
having
outrag'd
some
good
Man
,
soon
after
,
as
it
[
frequently
]
happens
,
repent
of
their
Indignation
,
they
think
that
way
of
excusing
this
Offence
the
easiest
,
which
is
indeed
the
justest
,
to
wit
,
the
Destroying
of
him
,
who
was
the
Perswader
and
Author
of
it
.
But
the
rising
up
to
humble
and
pull
down
a
wicked
Person
,
who
has
by
his
Audaciousness
and
Cunning
subjected
the
City
to
himself
(
such
as
heretofore
Cleon
and
Clitophon
were
in
Athens
)
makes
a
glorious
Entrance
to
the
Management
of
publick
Affairs
,
as
it
were
to
a
Play
.
4.
He
shews
,
how
we
must
take
beed
of
stumbling
as
't
is
said
,
at
the
Threshold
.
I
am
not
ignorant
also
,
that
some
by
opposing
,
as
Ephialtes
did
at
Athens
,
and
Phormio
amongst
the
Elaeans
,
an
imperious
and
oligarchical
Senat
,
have
at
the
same
time
obtain'd
both
Authority
and
Honor
;
but
in
this
there
is
great
Danger
to
him
,
who
is
but
entring
upon
the
Administration
of
the
State
.
Wherefore
Solon
took
a
better
Beginning
:
for
the
City
of
Athens
being
divided
into
three
parts
,
the
Diacrians
[
or
Inhabitants
of
the
Hill
,
]
the
Pedieans
[
or
Dwellers
in
the
Plain
,
]
and
the
Paralians
[
or
those
,
whose
Abode
was
by
the
Waterside
,
]
he
,
joyning
himself
with
none
of
them
,
but
being
indifferent
to
them
all
,
and
saying
and
doing
all
things
,
for
to
bring
them
to
Concord
,
was
chosen
the
Law-giver
to
take
away
their
Differences
,
and
by
that
means
setled
the
State
.
Such
then
,
VII
.
The
second
manner
of
entring
upon
the
Management
of
Publick
Affairs
,
concerning
which
he
proposes
many
Advertisements
.
and
so
many
Beginnings
has
the
more
splendid
way
of
entring
upon
State-Affairs
:
But
many
gallant
Men
have
chosen
the
safe
and
slow
Method
,
as
Aristides
,
Phocion
,
Pammenes
the
Theban
,
Lucullus
in
Rome
,
Cato
,
and
Agesilaus
the
Lacedaemonian
.
1.
That
one
must
advance
under
the
Authority
of
those
,
that
are
most
respected
in
the
State
.
For
as
Ivy
,
twining
about
the
strongest
Trees
,
rises
up
together
with
them
:
so
every
one
of
these
,
applying
himself
,
whilst
he
was
yet
young
and
inglorious
,
to
some
elder
and
illustrious
Personage
,
and
growing
up
and
increasing
by
little
and
little
under
his
Authority
,
grounded
and
rooted
himself
in
the
Common-weal
:
For
Clisthenes
advanc'd
Aristides
,
Cabrias
preferr'd
Phocion
,
Sylla
promoted
Lucullus
,
Maximus
rais'd
Cato
,
Pammenes
forwarded
Epaminondas
,
and
Lysander
assisted
Agesilaus
.
But
this
last
,
injuring
his
own
Reputation
thrô
an
unseasonable
Ambition
and
Jealousie
,
soon
threw
off
the
Director
of
his
Actions
;
but
the
rest
honestly
,
politically
,
and
to
the
end
,
venerated
and
magnify'd
[
the
Authors
of
their
Advancement
:
as
the
Bodies
,
which
are
oppos'd
to
the
Sun
,
do
by
reflecting
back
the
Light
,
that
shines
upon
them
,
augment
it
,
and
render
it
more
illustrious
.
Certainly
those
,
who
lookt
asquint
upon
Scipio
,
call'd
him
the
Player
[
or
Actor
,
]
and
his
Companion
Laelius
,
the
Author
of
his
Actions
;
yet
was
not
Laelius
pufft
up
by
any
of
these
things
,
but
continu'd
to
promote
the
Vertue
and
Glory
of
Scipio
.
2.
That
one
must
keep
the
Friendship
of
those
who
are
in
repute
.
And
Afranius
,
the
Friend
of
Pompey
,
thô
he
was
very
meanly
descended
,
yet
being
at
the
very
point
to
be
chosen
Consul
,
when
[
he
understood
,
that
]
Pompey
favor'd
others
,
gave
over
his
Suit
,
saying
,
that
his
obtaining
the
Consulship
would
not
be
so
honorable
,
as
grievous
and
troublesom
to
him
,
if
it
were
against
the
good
Will
,
and
without
the
Assistance
of
Pompey
.
Having
therefore
delay'd
but
one
year
,
he
both
enjoy'd
the
Dignity
,
and
preserv'd
his
Friendship
.
Now
those
who
are
thus
by
others
led
,
as
it
were
by
the
Hand
,
to
Glory
,
do
,
in
gratifying
one
,
at
the
same
time
also
gra●●fy
the
Multitude
,
and
incur
less
Odium
,
if
any
Inconvenience
befalls
them
.
Wherefore
also
Philip
[
King
of
Macedon
]
exhorted
[
his
Son
]
Alexander
,
whilst
he
had
leisure
,
during
the
Reign
of
another
,
to
get
himself
Friends
,
winning
their
Love
by
kind
and
affable
Behaviour
.
3.
That
the
most
Vertuous
is
to
be
followed
,
and
the
Danger
of
keeping
Company
with
the
Ambitious
.
Now
he
that
begins
to
enter
upon
the
Administration
of
State
Affairs
,
should
choose
himself
a
Guide
,
who
is
not
only
a
Man
of
Credit
and
Authority
,
but
is
also
such
for
his
Vertue
.
For
as
't
is
not
every
Tree
,
that
will
admit
and
bear
the
Twining
of
a
Vine
,
there
being
some
,
which
utterly
choak
and
spoil
its
Growth
:
so
in
States
those
,
who
are
not
Lovers
of
[
Vertue
and
]
Goodness
,
but
only
of
Honour
and
Soveraignty
,
afford
not
young
[
Beginners
any
]
Opportunities
of
[
performing
worthy
]
Actions
,
but
do
thrô
Envy
keep
them
down
,
and
let
them
languish
,
[
whom
they
regard
,
as
]
depriving
them
of
their
Glory
,
which
is
,
as
it
were
,
their
Food
.
Thus
Marius
,
having
first
in
Africk
,
and
afterwards
in
Galatia
,
done
many
gallant
Exploits
by
[
the
Assistance
of
]
Sylla
,
forbare
[
any
farther
]
to
employ
him
,
and
[
utterly
]
cast
him
off
,
being
indeed
vext
at
his
growing
[
into
repute
,
]
but
making
his
Pretence
[
the
Device
,
engraven
on
]
his
Seal
.
For
Sylla
,
being
Quaestor
[
or
Pay-master
]
under
Marius
,
when
he
was
Praetor
,
[
or
General
]
in
Africk
,
and
sent
by
him
to
Bacchus
,
brought
with
him
Jugurtha
Prisoner
;
but
as
he
was
an
ambitious
young
Man
,
who
had
but
just
tasted
[
the
Sweetness
of
]
Glory
,
he
receiv'd
not
his
good
Fortune
with
Moderation
;
but
having
caus'd
the
Representation
of
the
Action
to
be
engraven
on
his
Seal
,
wore
about
him
Jugurtha
deliver'd
into
his
Hands
:
and
this
did
Marius
lay
to
his
Charge
,
when
he
turn'd
him
off
.
But
Sylla
,
passing
over
to
Catulus
and
Metellus
,
who
were
good
Men
,
and
at
difference
with
Marius
,
soon
after
in
a
Civil
War
drave
away
and
ruin'd
Marius
,
who
wanted
but
little
of
overthrowing
Rome
.
Sylla
indeed
[
on
the
contrary
]
advanc'd
Pompey
from
a
very
Youth
,
rising
up
to
him
,
and
uncovering
his
Head
,
as
he
pass'd
by
,
and
not
only
giving
other
young
Men
Occasions
of
doing
Captain-like
Actions
,
but
even
instigating
some
,
that
were
backward
[
and
unwilling
,
]
he
fill'd
the
Armies
with
Emulation
and
Desire
of
Honour
:
and
thus
he
had
the
Superiority
over
them
all
,
desiring
not
to
be
alone
,
but
the
first
and
greatest
amongst
many
great
ones
.
These
therefore
are
the
Men
,
to
whom
young
Statesmen
ought
to
adhere
,
and
with
these
they
should
be
[
as
it
were
]
incorporated
,
not
stealing
from
them
their
Glory
,
like
Aesop's
Wren
,
which
,
being
carry'd
up
on
the
Eagles
Wings
,
suddenly
flew
away
,
and
got
before
her
;
but
receiving
it
of
them
with
Friendship
and
good
Will
:
since
they
can
never
,
as
Plato
says
,
be
able
to
govern
aright
,
if
they
have
not
been
first
well
practis'd
in
Obedience
.
VIII
.
What
Friends
a
Statesman
ought
to
choose
.
After
this
,
follows
the
Judgment
,
that
is
to
be
had
in
the
Choice
of
Friends
,
in
which
neither
the
Opinion
of
Themistocles
,
nor
that
of
Cleon
,
is
to
be
approv'd
.
For
Cleon
,
when
he
first
knew
,
that
he
was
to
take
on
him
the
Government
,
assembling
his
Friends
together
,
brake
off
Friendship
with
them
,
as
that
,
which
often
disables
the
Mind
,
and
withdraws
it
from
its
just
and
upright
Intention
in
managing
the
Affairs
of
the
State
.
But
he
would
have
done
better
,
1.
He
ought
not
to
shun
his
Friends
and
be
familiar
with
Flatterers
.
if
he
had
cast
out
of
his
Soul
Avarice
and
Contention
,
and
cleans'd
himself
from
Envy
and
Malice
.
For
Cities
want
not
Men
,
that
are
Friendless
and
unaccompany'd
,
but
such
as
are
good
and
temperat
.
Now
he
indeed
drave
away
his
Friends
;
but
an
hundred
Heads
of
fawning
Flatterers
were
,
as
the
Comoedian
speaks
,
licking
about
him
;
and
being
harsh
and
severe
to
those
,
that
were
civil
,
he
again
debas'd
himself
to
court
the
Favor
of
the
Multitude
,
doing
all
things
to
humor
them
,
and
taking
Rewards
at
every
Mans
Hand
,
and
joyning
himself
with
the
worst
and
most
distemper'd
of
the
People
against
the
best
.
2.
He
must
not
for
the
sake
of
his
Friends
derogate
from
the
Authori
-
of
the
Laws
.
But
Themistocles
on
the
contrary
said
to
one
,
who
told
him
,
that
he
would
govern
well
,
if
he
exhibited
himself
alike
to
all
:
May
I
never
si●
on
that
Throne
,
on
which
my
Friends
shall
not
have
more
[
Power
]
with
me
,
than
those
,
who
are
not
my
Friends
.
Neither
did
he
well
in
promising
the
State
to
his
Friendship
,
and
submitting
the
common
and
publick
Affairs
to
his
private
Favors
and
Affections
.
And
yet
he
said
to
Simonides
,
when
he
requested
somewhat
,
that
was
not
just
:
Neither
is
he
a
good
Poet
[
or
Musician
,
]
who
sings
against
Measure
,
nor
he
an
upright
Magistrate
,
who
gratifies
[
any
one
]
against
the
Laws
.
For
it
would
really
be
a
shameful
and
miserable
thing
,
that
the
Pilot
should
choose
Mariners
,
and
the
Master
of
the
Ship
a
Pilot
,
Who
well
can
rule
the
Helm
,
and
in
good
guise
Hoise
up
the
Sails
,
when
Winds
begin
to
rise
;
and
that
an
Architect
[
or
Master-builder
]
should
make
choice
of
such
Servants
and
Workmen
,
as
will
not
prejudice
his
Work
,
but
take
pains
in
the
best
manner
[
to
forward
him
in
the
Accomplishment
of
it
;
]
and
that
a
Statesman
,
who
,
as
Pindar
has
it
,
The
best
of
Artists
,
and
chief
Workman
is
,
Of
Equity
and
Justice
,
—
should
not
presently
choose
himself
like-affected
Friends
and
Ministers
,
and
such
,
as
might
co-inspire
into
him
a
Love
of
Honesty
,
but
that
one
or
other
should
be
always
unjustly
and
violently
bending
him
to
other
Uses
.
For
he
will
be
seen
to
differ
in
nothing
from
a
Carpenter
or
Mason
,
who
thrô
Ignorance
and
want
of
Experience
uses
such
Squares
,
Rules
,
and
Levels
,
as
will
certainly
make
his
Work
to
be
awry
.
3.
He
must
not
let
them
abuse
his
Friendship
to
the
committing
Disorders
in
the
State
.
For
Friends
are
the
living
and
intelligent
Instruments
of
Statesmen
,
who
ought
to
be
so
far
from
bearing
them
company
in
their
Slips
and
Transgressions
,
that
they
must
be
careful
,
they
do
not
,
even
unknown
to
them
,
commit
a
Fault
.
For
this
it
was
,
that
both
disgrac'd
Solon
,
and
brought
him
into
dis-repute
amongst
his
Citizens
;
for
he
,
having
an
Intention
to
ease
Mens
Debts
,
and
to
bring
in
[
that
,
which
was
call'd
at
Athens
]
the
Seisachtheia
,
(
for
that
was
the
Name
given
by
way
of
Extenuation
to
the
cancelling
of
Debts
)
communicated
this
Design
to
some
of
his
Friends
,
who
thereupup
did
a
most
unjust
Act
;
for
having
got
this
Inkling
,
they
borrow'd
abundance
of
Money
,
and
the
Law
being
a
little
after
brought
to
light
,
they
appear'd
to
have
purchased
stately
Houses
,
and
great
store
of
Land
with
the
Wealth
they
had
borrow'd
:
and
Solon
,
who
was
himself
injur'd
,
was
accus'd
to
have
been
a
partaker
of
their
Injustice
.
Several
Examples
to
this
purpose
.
Agosilaus
also
was
most
feeble
and
mean-spirited
in
what
concern'd
the
Suits
of
his
Friends
,
being
like
the
Horse
Pegasus
in
Euripides
,
Who
,
frighted
,
bow'd
his
Back
,
more
than
his
Rider
would
.
So
that
being
more
ready
to
help
them
in
their
Misfortunes
,
than
was
requisit
,
he
seem'd
to
be
privy
to
their
Injustices
.
For
he
sav'd
Phoebidas
,
who
was
condemn'd
for
having
without
Commission
surpriz'd
the
Castle
of
Thebes
,
call'd
Cadmeia
,
saying
,
that
such
Enterprizes
were
to
be
attempted
without
expecting
any
Orders
.
And
when
Sphodrias
fled
from
Judgment
for
an
unlawful
and
heinous
Act
,
having
made
an
Incursion
into
Attica
,
at
such
time
as
the
Athenians
were
Allies
and
Confederates
of
the
Spartans
,
he
procur'd
him
to
be
acquitted
,
being
softned
by
the
amorous
Entreaties
of
his
Son
.
There
is
also
recorded
a
short
Epistle
of
his
,
written
in
these
Words
.
If
Nicias
is
innocent
,
discharge
him
,
if
he
is
guilty
,
discharge
him
for
my
Sake
;
but
however
it
is
,
discharge
him
.
4.
He
m●st
after
the
●xample
of
Ph●cion
and
others
prefe●
the
Preservation
of
the
Laws
and
his
Countrey
to
any
particular
person
whatever
.
But
Phocion
[
on
the
contrary
]
woul●
not
so
much
as
appear
in
behalf
of
his
Son-in-Law
Charillus
,
when
he
was
accus'd
for
having
taken
Money
of
Harpalus
;
but
having
said
,
In
all
just
things
I
ha●e
made
you
my
Ally
,
went
his
way
.
And
Timoleon
the
Corinthian
,
when
he
could
not
by
Admonitions
or
Requests
disswade
his
Brother
from
being
a
Tyrant
,
confederated
with
his
Destroyers
.
For
a
Magistrate
ought
not
to
be
a
Friend
[
on
this
Condition
only
,
that
it
be
]
even
to
the
Altar
,
or
till
he
comes
to
the
point
of
being
forsworn
,
as
Pericles
sometime
said
;
but
[
that
it
be
no
farther
than
is
agreeable
]
to
all
Law
,
Justice
,
and
the
Utility
of
the
State
;
any
of
which
,
being
neglected
,
brings
a
great
and
publick
Dammage
,
as
did
the
not
executing
of
Justice
on
Sphodrias
and
Phoebidas
,
who
did
not
a
little
contribute
to
the
engaging
of
Sparta
in
the
Leuctrian
War
.
IX
.
How
a
Statesman
ought
to
behave
himself
towards
his
Friends
.
1.
He
may
favour
them
,
after
he
has
secur'd
the
Publick
,
and
how
far
this
Favor
is
to
extend
.
Otherwise
Reason
of
State
is
so
far
from
necessitating
one
to
shew
himself
severe
on
every
[
Peccadillo
or
]
slight
Offence
of
his
Friends
,
that
it
even
permits
him
,
when
he
has
secur'd
the
principal
Affairs
of
the
Publick
to
assist
them
,
stand
by
them
,
and
labor
for
them
.
There
are
moreover
certain
Favors
,
that
may
be
done
without
Envy
,
as
is
the
helping
a
Friend
to
obtain
an
Office
,
or
rather
the
putting
into
his
Hands
some
honorable
Commission
,
or
[
the
employing
him
in
]
some
plausible
Embassy
,
such
as
is
the
Congratulating
or
Honoring
some
Prince
,
or
the
making
a
League
of
Amity
and
Alliance
with
some
State
.
But
if
there
is
some
difficult
,
but
withal
illustrious
and
great
,
Action
to
be
perform'd
,
having
first
taken
it
upon
himself
,
he
may
afterwards
assume
a
Friend
to
his
Assistance
,
as
did
Diomedes
,
whom
Homer
makes
to
speak
in
this
manner
:
Iliad
.
l.
7.
Since
a
Companion
you
will
have
me
take
,
How
can
I
think
a
better
Choice
to
make
,
Than
the
Divine
Ulysses
?
—
And
Ulysses
again
as
kindly
attributes
to
him
the
Praise
of
the
Atchievment
,
saying
:
These
stately
Steeds
,
whose
Countrey
you
demand
,
Nestor
,
were
hither
brought
from
Thracian
Land
,
Whose
King
,
with
twelve
of
his
best
Friends
,
lies
dead
,
All
slain
by
th'
hand
of
warlike
Diomed
:
For
this
sort
of
Concession
no
less
adorns
the
Praiser
than
the
Prais'd
;
but
Self-conceitedness
,
as
Plato
says
,
dwells
with
Solitude
,
[
being
hated
and
abandon'd
by
every
one
.
2.
He
ought
to
associate
his
Friends
in
his
Favors
.
]
He
ought
moreover
to
associate
his
Friends
in
those
good
and
kind
Offices
,
[
which
are
done
by
him
,
]
bidding
those
,
whom
he
has
benefited
to
love
them
,
and
give
them
thanks
,
as
having
been
the
Procurers
and
Counsellers
[
of
his
Favors
to
them
.
3.
To
deny
them
mildly
,
when
they
make
any
unfitting
Request
.
]
But
he
must
reject
the
dishonest
and
unreasonable
Requests
of
his
Friends
,
yet
not
churlishly
,
but
mildly
,
teaching
and
shewing
them
,
that
they
are
not
beseeming
their
Vertue
and
Honor
.
Never
was
any
Man
better
at
this
,
than
Epaminondas
,
who
,
having
deny'd
to
deliver
out
of
Prison
a
certain
Victualler
,
when
requested
by
Pelopidas
,
and
yet
a
little
after
dismissing
him
at
the
Desire
of
his
Miss
,
said
to
his
Friend
,
Thes●
,
O
Pelopidas
,
are
Favors
,
fit
for
Wenches
to
receive
,
and
not
for
Generals
.
Cato
on
the
other
side
acted
morosely
and
insolently
,
who
,
when
Catulus
the
A
Magistrate
in
Rome
,
whose
Office
it
was
to
regulate
the
Behaviour
and
Expences
of
the
Citizens
.
Censor
,
his
most
intimate
and
familiar
Friend
,
interceded
with
him
for
one
of
those
,
against
whom
he
,
being
Quaestor
,
had
entred
Process
,
said
:
't
is
a
Shame
,
that
you
,
who
ought
to
reform
us
young
Men
,
should
be
thrust
out
by
our
Servants
.
For
he
might
,
thô
in
effect
refusing
the
requested
Favor
,
have
yet
forborn
that
Severity
and
Bitterness
of
Speech
,
so
that
his
doing
,
what
was
displeasing
to
his
Friend
,
might
have
seem'd
not
to
have
proceeded
from
his
own
Inclination
,
but
to
have
been
a
Necessity
,
impos'd
upon
him
by
Law
and
Justice
.
4.
To
help
them
grow
rich
,
and
how
.
There
are
also
in
the
Administration
of
the
State
Methods
,
not
dishonorable
,
of
assisting
our
poorer
Friends
in
the
making
of
their
Fortune
.
Thus
did
Themistocles
,
who
,
seeing
after
a
Battle
one
of
those
,
which
lay
dead
in
the
Field
,
adorn'd
with
Chains
of
Gold
and
Jewels
,
did
himself
pass
by
him
,
but
turning
back
to
a
Friend
of
his
,
said
:
Do
you
take
these
Spoils
,
for
you
are
not
yet
come
to
be
Themistocles
.
For
even
the
Affairs
themselves
do
frequently
afford
a
Statesman
such
Opportunities
of
benefiting
his
Friends
:
for
every
Man
is
not
a
Menemachus
.
To
one
therefore
give
the
Patronage
of
a
Cause
,
both
just
and
beneficial
;
to
another
recommend
some
rich
Man
,
who
stands
in
need
of
Management
and
Protection
;
and
help
a
third
to
be
employ'd
in
some
publick
Work
,
or
to
some
gainful
and
profitable
Farm
.
Epaminondas
bade
a
Friend
of
his
go
to
a
certain
rich
Man
,
and
ask
him
for
a
Talent
,
to
be
given
him
at
the
Command
of
Epaminondas
,
and
when
he
,
to
whom
the
Message
was
sent
,
came
to
enquire
the
Reason
of
it
:
Because
,
said
Epaminondas
,
he
is
a
very
honest
Man
and
poor
,
and
you
,
by
converting
much
of
the
Cities
Wealth
to
your
own
Use
,
are
become
rich
.
And
Xenophon
reports
,
that
Agesnaus
delighted
in
enriching
his
Friends
,
himself
making
no
account
of
Money
.
X.
How
a
Statesman
ought
to
behave
himself
towards
his
Enemies
.
Now
since
,
as
Simonides
says
,
all
Larks
must
have
a
Crest
,
and
every
eminent
Office
in
a
common-weal
brings
Enmities
and
Dissentions
,
't
is
not
a
little
convenient
for
a
Statesman
to
be
forwarn'd
also
of
[
his
Comportment
in
]
these
Rancounters
.
Many
therefore
commend
Themistocles
and
Aristides
,
who
,
when
they
were
to
go
forth
on
any
Embassy
,
or
to
command
together
the
Army
,
1.
When
the
Service
of
the
Publick
is
in
question
,
he
must
lay
aside
his
particular
Concerns
.
laid
down
their
Enmity
at
the
Confines
of
the
City
,
taking
it
up
again
after
their
Return
.
Some
a
gain
are
highly
pleas'd
with
the
Action
of
Cretinas
the
Magnesian
:
He
,
having
for
his
Adversary
[
or
Rival
]
in
the
Government
one
Hermeas
,
a
Man
,
not
powerful
[
and
rich
,
]
but
ambitious
and
high-spirited
,
when
the
Mithridatick
War
came
on
,
seeing
the
City
in
Danger
,
desir'd
Hermeas
,
either
to
take
the
Government
upon
himself
,
and
manage
the
Affairs
,
whilst
he
retir'd
;
or
if
he
would
have
him
take
the
Command
of
the
Army
,
to
depart
himself
immediately
,
lest
they
should
thrô
their
ambitious
Contention
destroy
the
City
.
The
Proposal
pleas'd
Hermeas
,
who
,
saying
,
that
Cretinas
was
a
better
Souldier
than
himself
,
did
with
his
Wife
and
Children
quit
the
City
.
Cretinas
then
sent
him
forth
before
,
furnishing
him
out
of
his
own
Estate
with
all
such
things
,
as
are
more
useful
to
those
,
that
fly
from
Home
,
than
to
those
,
that
are
besieg'd
,
and
excellently
defending
the
City
,
unexpectedly
preserv'd
it
,
being
at
the
Point
to
be
destroy'd
.
For
if
't
is
generous
,
and
proceeding
from
a
magnanimous
Spirit
,
to
cry
out
,
I
love
my
Children
,
but
my
Countrey
more
,
Why
should
it
not
be
readier
for
every
one
of
them
to
say
,
I
hate
this
Man
,
and
desire
to
do
him
a
Diskindness
,
but
the
Love
of
my
Countrey
has
greater
Power
over
me
?
For
not
to
condescend
to
be
reconcil'd
to
an
Enemy
for
those
very
Causes
,
for
which
we
ought
to
abandon
even
a
Friend
,
is
even
to
extremity
savage
and
brutish
.
2.
But
't
is
incomparably
better
,
not
to
hate
any
one
for
ones
own
particular
Interest
,
but
only
to
be
an
Enemy
to
those
,
that
would
prejudice
the
Publick
.
But
far
better
did
those
about
Phocion
and
Cato
,
who
grounded
not
any
Enmity
at
all
on
their
political
Differences
,
but
being
fierce
and
obstinate
only
in
their
public
Contests
,
not
to
recede
from
any
thing
,
[
they
judg'd
]
convenient
for
the
State
,
did
in
their
private
Affairs
use
those
very
Persons
friendly
and
courteously
,
from
whom
they
differ'd
in
the
other
.
For
one
ought
not
to
esteem
any
Citizen
an
Enemy
,
unless
it
be
such
an
one
,
as
is
like
Ariston
,
Nabis
,
or
Catilin
,
the
Disease
and
Plague
of
the
City
;
but
as
for
those
,
that
are
otherwise
at
Discord
,
[
a
good
Magistrate
should
,
]
like
a
skilful
Musician
,
by
gently
setting
them
up
,
or
letting
them
down
,
bring
them
to
Concord
,
not
falling
angrily
and
reproachfully
upon
those
,
that
err
,
but
mildly
[
reprehending
them
in
such
like
Terms
,
]
as
[
these
of
]
Homers
,
Good
Friend
,
I
thought
you
wiser
than
the
rest
,
And
Again
,
You
could
have
told
a
better
Tale
than
this
;
nor
yet
repining
at
their
Honors
,
or
sparing
to
speak
freely
in
Commendation
of
their
good
Actions
,
if
they
say
or
do
any
thing
advantagious
[
to
the
Publick
.
]
For
thus
will
our
Reprehension
,
when
it
is
requisit
,
be
credited
,
and
we
shall
render
them
averse
to
Vice
,
increasing
their
Vertue
,
and
shewing
,
by
comparing
them
,
how
much
the
one
is
more
worthy
and
beseeming
them
than
the
other
.
But
I
indeed
am
also
of
Opinion
,
3.
He
ought
to
p●aise
them
in
just
things
and
even
uphold
them
,
if
they
are
calumniated
.
that
a
Statesman
should
in
just
Causes
give
Testimony
to
his
Enemies
,
stand
by
them
,
when
they
are
accus'd
by
Sycophants
,
and
discredit
Imputations
,
brought
against
them
,
if
they
are
repugnant
to
their
Inclinations
:
as
Nero
himself
,
a
little
before
he
put
to
Death
Thraseas
,
whom
of
all
Men
he
both
most
hated
and
fear'd
,
when
one
accus'd
him
for
giving
a
wrong
and
unjust
Sentence
,
said
:
I
wish
,
Thraseas
were
but
as
great
a
Lover
of
me
,
as
he
is
a
most
upright
Judge
.
Neither
is
it
amiss
for
the
Daunting
of
others
,
who
are
by
Nature
more
inclin'd
to
Vice
,
when
they
offend
,
to
make
mention
of
some
Enemy
of
theirs
,
who
is
better
behav'd
,
and
say
,
Such
an
one
would
not
have
spoken
,
or
acted
thus
.
And
some
again
,
when
they
transgress
,
are
to
be
put
in
mind
of
their
vertuous
Progenitors
.
Thus
Homer
says
,
Iliad
.
l.
5.
Examples
.
Tydeus
has
Left
a
Son
unlike
himself
.
And
Appius
,
contending
in
the
Comitia
with
Scipio
Africanus
,
said
,
How
deeply
,
O
Paulus
[
Aemilius
,
]
wouldst
thou
sigh
amongst
the
infernal
Shades
,
wert
thou
but
sensible
that
Philonicus
the
Publican
guards
thy
Son
,
who
is
going
to
stand
for
the
Office
of
Censor
.
For
such
manner
of
Speeches
do
both
admonish
the
Offenders
,
and
become
their
Admonishers
.
Nestor
also
in
Sophocles
,
being
reproach'd
by
Ajax
,
thus
politickly
answers
him
:
I
blame
you
not
,
for
you
act
well
,
althô
You
speak
but
ill
—
And
Cato
,
who
had
oppos'd
Pompey
in
his
joyning
with
Caesar
to
force
the
City
,
when
they
fell
to
open
Wars
,
gave
his
Opinion
,
that
the
Conduct
of
the
State
should
be
committed
to
Pompey
,
saying
;
That
those
,
who
are
capable
to
do
the
greatest
Mischiefs
,
are
fittest
to
put
a
stop
to
them
.
4.
How
one
may
blame
them
.
For
Reprehension
,
mixt
with
Praise
,
and
accompany'd
not
with
Opprobriousness
,
but
Liberty
of
Speech
;
nor
working
Animosity
,
but
Remorse
and
Repentance
,
appears
both
kind
and
salutary
;
but
railing
Expression
do
not
at
all
beseem
Statesmen
[
or
Men
of
Honor
:
]
Do
but
look
into
the
Speeches
of
Demosthenes
against
Aeschines
,
and
of
Aeschines
against
him
;
and
again
into
what
Hyperides
has
written
against
Demades
;
and
consider
whether
Solon
,
Pericles
,
Lycurgus
the
Lacedaemonian
,
or
Pittacus
the
Lesbian
would
have
spoken
in
that
manner
:
and
yet
Demosthenes
us'd
this
reproachful
manner
of
Speaking
only
in
his
juridical
Orations
or
Pleadings
:
for
his
Philippicks
are
clean
[
and
free
]
from
all
Scoffing
and
Scurrility
.
For
such
Discourses
do
not
only
more
disgrace
the
Speakers
,
than
the
Hearers
,
[
or
those
,
against
whom
they
are
spoken
;
]
but
do
moreover
breed
Confusion
in
Affairs
,
and
disturb
Councels
and
Assemblies
.
Wherefore
Phocion
did
excellently
well
,
who
,
having
broken
off
his
Speech
,
to
give
way
to
one
,
that
rail'd
against
him
,
when
the
other
with
much
ado
held
his
Peace
,
going
on
again
,
where
he
had
left
off
,
said
:
You
have
already
heard
what
has
been
spoken
of
Horsemen
and
heavy
arm'd
Foot
;
I
am
now
to
treat
of
such
as
are
light-arm'd
and
Targuetiers
.
But
since
many
Persons
can
hardly
contain
themselves
on
such
occasions
,
5.
What
manner
of
Replies
one
may
be
permitted
to
make
them
.
and
since
Railers
have
often
their
Mouths
not
impertinently
stopt
by
Replies
:
let
the
Answer
be
short
and
pithy
,
not
shewing
any
Indignation
or
Bitterness
of
Anger
,
but
Mildness
joyn'd
with
Raillery
and
Gracefulness
,
yet
somewhat
[
tart
and
]
biting
.
Now
such
especially
are
the
Retortings
,
of
what
has
been
spoken
before
.
For
as
Darts
,
returning
against
their
Caster
,
seem
to
have
been
repuls'd
and
beaten
back
by
a
certain
Strength
and
Solidity
in
him
,
[
or
that
,
]
against
which
they
were
thrown
:
so
what
was
spoken
,
seems
by
the
Strength
and
Understanding
of
the
Reproach
to
have
been
turn'd
back
upon
the
Reproacher
.
Such
was
that
Reply
of
Epaminondas
to
Callistratus
,
who
upbraided
the
Thebans
with
OEdipus
,
and
the
Argives
with
Orestes
,
one
of
which
had
kill'd
his
Father
,
and
the
other
his
Mother
:
Yet
they
,
who
did
these
things
,
being
rejected
by
us
,
were
receiv'd
by
you
.
Remarkable
Examples
.
Such
also
was
the
Repartee
of
Antalcides
the
Spartan
to
an
Athenian
,
who
said
to
him
,
We
have
often
[
driven
you
back
and
]
pursu'd
you
from
[
the
River
]
Cephisus
;
but
we
,
[
reply'd
Antalcides
,
]
never
[
yet
pursu'd
]
you
from
the
River
Eurotas
.
Phocion
also
,
when
Demades
cry'd
out
,
The
Athenians
,
if
they
grow
mad
,
will
kill
thee
,
elegantly
reply'd
:
And
thee
,
if
they
come
again
to
their
Wits
.
So
when
Domitius
said
to
Crassus
the
Orator
,
Did
not
you
weep
for
the
Death
of
the
Lamprey
you
kept
in
your
Fish-pond
?
Did
not
you
,
said
Crassus
to
him
again
,
bury
three
Wives
without
ever
shedding
a
Tear
?
These
things
therefore
have
indeed
their
Use
also
thrô
all
the
rest
of
a
Mans
Life
.
XI
.
He
now
treats
,
whether
a
Statesman
ought
to
concern
him●elf
in
all
public
Affairs
;
and
res●lves
,
that
he
ought
to
manage
only
what
is
of
greatest
Importance
.
Moreover
some
,
like
Cato
,
thrust
themselves
into
every
Part
of
Policy
,
[
or
every
kind
of
publick
Office
,
]
thinking
a
good
Citizen
should
not
omit
any
Care
or
Industry
for
[
the
obtaining
]
Authority
.
And
these
Men
greatly
commend
Epaminondas
;
for
that
being
by
the
Thebans
thrô
Envy
,
and
in
Contempt
,
appointed
Telearch
,
he
did
not
reject
it
,
but
saying
,
That
the
Office
does
not
only
shew
the
Man
,
but
the
Man
also
the
Office
,
He
brought
the
Telearchate
into
great
and
venerable
Repute
,
which
was
before
nothing
but
a
certain
Charge
[
or
Overseeing
]
of
the
carrying
the
Dung
out
of
the
narrow
Streets
[
and
Lanes
of
the
City
,
]
and
turning
of
Water-Courses
.
[
Nor
do
I
doubt
,
but
that
]
I
my self
also
afford
matter
of
Laughter
to
many
,
who
come
into
this
our
City
,
being
frequently
seen
in
public
employ'd
about
such
Matters
.
But
that
comes
into
my
Assistance
,
which
is
related
of
Antisthenes
:
for
when
one
wonder'd
to
see
him
carry
a
piece
of
Stockfish
thrô
the
Market
,
't
is
for
my self
,
said
he
.
But
I
on
the
contrary
say
to
those
,
who
upbraid
me
for
being
present
at
[
and
overseeing
]
the
Measuring
[
and
counting
]
of
Tiles
,
or
the
bringing
in
[
and
unloading
]
of
Chalk
and
Stones
:
't
is
not
for
my self
,
but
for
my
Countrey
,
that
I
For
{αβγδ}
,
I
read
{αβγδ}
.
〈◇〉
.
perform
this
Service
.
For
thô
he
,
who
in
his
own
Person
manages
and
does
many
such
things
for
himself
,
may
be
judg'd
mean
spirited
and
mechanical
;
yet
if
he
does
them
for
the
Publick
,
and
for
his
Countrey
,
he
is
not
to
be
deem'd
fordid
;
but
on
the
Contrary
,
his
Diligence
and
Readiness
,
[
extending
]
even
to
these
small
Matters
,
is
[
to
be
esteem'd
]
greater
,
and
more
highly
valu'd
.
1.
Because
't
is
more
august
.
But
others
there
are
,
that
hold
Pericles's
Manner
of
acting
to
have
been
more
magnanimous
and
august
;
amongst
which
is
Critolaus
the
Peripatetic
,
who
is
of
Opinion
,
that
,
as
at
Athens
the
Salaminian
Ship
,
and
the
Paralus
,
were
not
launcht
forth
for
every
Service
,
but
[
only
]
on
necessary
and
great
Occasions
:
so
a
Statesman
ought
to
employ
himself
in
the
chiefest
and
greatest
Affairs
,
like
the
King
of
the
Universe
,
who
,
as
Euripides
says
,
Reserves
great
things
for
his
own
Government
,
But
small
things
leaves
to
Fortunes
Management
.
For
neither
do
we
approve
the
excessively
ambitious
and
contentious
Spirit
of
Theagenes
,
2.
Because
the
contrary
renders
one
suspected
of
Ambition
and
Vain-Glory
.
who
,
having
not
only
obtain'd
the
Victory
thrô
a
whole
Course
of
Exercises
,
but
also
in
many
other
Contests
,
and
that
not
only
in
Wrestling
,
but
in
Buffetting
,
and
Running
of
long
Races
;
at
last
,
being
at
the
Anniversary
Festival
Supper
of
a
certain
Hero
,
after
every
one
[
was
serv'd
,
or
]
had
his
Portion
set
him
,
according
to
the
Custom
,
he
started
up
,
and
fell
to
Wrestling
,
as
if
't
were
necessary
,
no
other
should
conquer
,
when
he
was
present
:
whence
he
got
together
twelve
hundred
Coronets
,
most
of
which
one
would
have
taken
for
Rubbish
.
Now
[
little
or
]
nothing
do
they
differ
from
him
,
who
strip
themselves
for
every
public
Affair
,
but
render
themselves
reprehensible
by
many
,
becoming
troublesome
,
and
being
,
when
they
do
well
,
the
Subject
of
Envy
,
and
when
ill
,
of
Rejoycing
.
And
that
Industry
,
which
was
at
the
beginning
admir'd
,
turns
afterwards
to
Contempt
and
Laughter
.
3.
Because
it
makes
one
odious
and
ridiculous
In
this
manner
it
was
said
:
Metiochus
leads
forth
the
Army
,
Metiochus
oversees
the
High-Ways
,
Metiochus
bakes
the
Bread
,
Metiochus
bolts
the
Meal
,
Metiochus
does
all
things
,
Metiochus
shall
bear
the
Misfortune
.
This
[
Metiochus
]
was
a
Follower
of
Pericles
,
and
made
use
,
it
seems
,
of
the
Power
,
he
had
with
him
,
invidiously
and
disdainfully
.
For
a
Statesman
ought
to
come
to
a
People
,
that
is
,
as
they
say
,
in
love
with
him
,
and
leave
in
them
a
Longing
after
him
,
when
he
is
absent
:
which
Course
Scipio
Africanus
also
took
,
dwelling
a
long
time
in
the
Countrey
,
at
the
same
time
both
removing
from
himself
the
Burthen
of
Envy
,
and
giving
those
leisure
to
breath
,
who
seem'd
to
be
oppress'd
by
his
Glory
.
4.
Because
he
ought
to
shun
the
ill
Will
of
others
,
whether
Great
or
Little
.
But
Timesias
the
Clazomenian
,
who
was
otherwise
a
good
Common-wealths-man
,
was
ignorant
of
his
being
envy'd
,
and
hated
for
doing
all
things
by
himself
,
till
the
following
Accident
befell
him
.
It
hapned
,
that
as
he
pass'd
by
,
where
certain
Boys
were
striking
a
Cockall-bone
out
of
an
Hole
,
some
of
them
said
,
that
the
Bone
was
still
left
within
;
but
he
,
who
had
stricken
it
,
cry'd
out
,
I
wish
,
I
had
as
certainly
beaten
out
Timesias's
Brains
,
as
this
Bone
is
out
of
the
Hole
.
Timesias
,
hearing
this
,
and
thereby
understanding
the
Envy
[
and
Spight
,
]
born
him
by
every
one
,
return'd
Home
,
where
he
imparted
the
Matter
to
his
Wife
,
and
having
commanded
her
to
pack
up
all
,
and
follow
him
,
immediately
left
both
his
House
and
the
City
.
And
Themistocles
seems
to
have
been
in
some
such
Condition
amongst
the
Athenians
,
when
he
said
:
How
is
it
,
O
ye
blessed
ones
,
that
you
are
tir'd
with
the
frequent
receiving
of
Benefits
?
Now
some
of
those
things
have
indeed
been
rightly
spoken
,
others
not
so
well
.
For
a
Statesman
ought
not
to
withdraw
his
Affection
and
providential
Care
from
any
public
Affair
whatever
,
but
in
that
respect
apply
himself
to
understand
them
all
;
neither
should
he
reserve
himself
,
like
the
sacred
Anchor
in
a
Ship
,
for
the
last
Necessities
and
Hazards
of
the
State
.
5.
That
shewing
hi●self
a
Lover
of
the
Publick
Good
,
he
must
not
imagine
himself
able
to
manage
every
thing
,
but
must
,
as
do
the
Masters
of
Ships
,
make
use
of
others
.
But
as
the
Masters
of
Ships
do
some
things
with
their
own
Hands
,
and
perform
others
,
sitting
a
far
off
by
other
Instruments
,
turning
and
winding
them
by
the
Hands
of
others
,
and
making
use
of
Mariners
,
Boatswains
,
and
Mates
,
some
of
which
they
often
call
to
the
Stern
,
putting
the
Helm
into
their
Hands
:
so
't
is
convenient
for
a
Statesman
,
sometimes
to
yield
the
Command
to
his
Companions
,
and
to
invite
them
kindly
and
civilly
to
the
Tribunal
,
not
managing
all
the
Affairs
of
the
Common-weal
by
his
own
Speeches
,
Decrees
,
and
Actions
,
but
that
having
good
and
faithful
Men
he
may
employ
every
one
of
them
in
that
proper
and
peculiar
Station
,
which
he
finds
to
be
most
suitable
for
him
.
Thus
Pericles
us'd
Menippus
for
the
Conduct
of
the
Armies
,
by
Ephialtes
he
humbled
the
Councel
of
the
A●eopagus
,
by
Charinus
he
pass'd
the
Law
against
the
Megarians
,
and
sent
Lampon
to
People
the
City
of
the
Thurii
.
For
the
Greatness
of
Authority
is
not
only
less
liable
to
be
envy'd
by
the
People
,
6.
That
by
this
means
public
Affairs
are
better
reregula●ed
.
when
it
seems
to
be
divided
amongst
many
;
but
the
Business
is
also
more
exactly
done
.
For
as
the
Division
of
the
Hand
into
Fingers
has
not
weakned
it
,
but
render'd
it
more
commodious
and
instrumental
for
the
Uses
,
to
which
it
serves
:
so
he
,
who
in
the
Administration
of
a
State
gives
part
of
the
Affairs
to
others
,
renders
the
Action
more
efficacious
by
communicating
it
.
But
he
,
who
thrô
an
unsatiable
Desire
of
Glory
or
Power
lays
the
whole
[
Burthen
of
the
]
State
upon
his
own
Shoulders
,
and
applies
himself
to
that
,
for
which
he
is
neither
fitted
by
Nature
nor
Exercise
,
as
Cleon
did
to
the
leading
forth
of
Armies
,
Philopoemen
to
the
Commanding
of
Navies
,
and
Annibal
to
Haranguing
the
People
,
has
no
Excuse
for
his
Errors
;
but
hears
that
of
Euripides
objected
against
him
,
Thou
,
but
a
Carpenter
,
concern'dst
thy self
With
Works
,
not
wrought
in
Wood
:
—
Being
no
good
Orator
,
7.
That
't
is
a
great
Shame
and
Folly
to
think
on
doing
many
things
himself
alone
,
since
he
often
finds
enough
to
do
in
performing
one
,
as
he
ought
.
you
went
on
an
Embassage
,
being
of
a
lazy
Temper
,
you
thrust
your self
into
the
Stewardship
,
being
ignorant
in
keeping
Accounts
,
you
would
be
Treasurer
,
or
being
old
and
infirm
,
you
took
on
you
the
Command
of
the
Army
.
But
Pericles
divided
his
Authority
with
Cimon
,
reserving
to
himself
the
Governing
within
the
City
,
and
committing
to
him
the
Manning
of
the
Navy
,
and
making
War
upon
the
Barbarians
:
for
the
other
was
naturally
fitter
for
War
,
and
himself
for
Civil
Affairs
.
Eubulus
also
the
Anaphlystian
is
much
commended
,
that
having
Credit
and
Authority
in
Matters
of
the
greatest
Importance
,
he
manag'd
none
of
the
Grecian
Affairs
,
nor
betook
himself
to
the
Conducting
of
the
Army
;
but
employing
himself
about
the
Treasure
,
he
augmented
the
public
Revenues
,
and
greatly
benefited
the
City
by
them
.
But
Iphicrates
,
practising
to
make
Declamations
at
his
own
House
in
the
presence
of
many
,
rendred
himself
ridiculous
:
for
thô
he
had
been
no
bad
Orator
,
but
an
excellently
good
one
,
yet
ought
he
to
have
contented
himself
with
the
Glory
,
got
by
Arms
,
and
abstaining
from
the
School
,
to
have
left
it
to
the
Sophisters
.
But
since
't
is
incident
to
every
Populacy
to
be
malicious
,
XII
.
Of
the
Prudence
,
a
Statesman
ought
to
be
furnisht
with
for
obviating
Calumnies
,
and
procuring
,
what
is
for
the
Public
Good
,
to
be
receiv'd
by
the
People
,
yea
,
even
by
his
very
Enemies
.
and
desirous
to
find
fault
with
their
Governors
,
and
since
they
[
are
apt
to
]
suspect
,
that
many
,
even
useful
things
,
if
they
pass
without
being
oppos'd
or
contradicted
,
are
done
by
Conspiracy
,
and
since
this
principally
brings
Societies
and
Friendships
into
Obloquy
;
they
must
not
indeed
leave
any
real
Enmity
or
Dissention
against
themselves
,
as
did
Onomademus
,
a
Demagogue
of
the
Chians
,
who
,
having
master'd
a
Sedition
,
suffer'd
not
all
his
Adversaries
to
be
expell'd
the
City
:
Lest
,
said
he
,
we
should
begin
to
differ
with
our
Friends
,
when
we
are
wholly
freed
from
our
Enemies
:
for
this
would
be
indeed
a
Folly
.
But
when
the
Multitude
shall
have
conceiv'd
a
Suspicion
against
any
important
and
beneficial
Project
,
they
must
not
,
as
if
it
were
by
Confederacy
,
all
deliver
the
same
Opinion
;
but
two
or
three
of
them
must
dissent
,
and
mildly
oppose
their
Friend
,
and
afterwards
,
as
if
they
were
convinc'd
by
Reason
,
change
their
Sentiment
:
for
by
this
means
they
draw
along
with
them
the
People
,
who
think
them
mov'd
by
the
Beneficialness
of
the
thing
.
But
in
small
Matters
,
and
such
,
as
are
of
no
great
Consequence
,
't
is
not
amiss
to
suffer
his
Friends
really
to
differ
,
every
one
following
his
own
private
Reason
:
that
so
in
the
principal
and
greatest
Concerns
they
may
not
seem
to
act
upon
Design
,
when
they
shall
unanimously
agree
,
to
what
is
best
.
XIII
.
That
he
ought
not
to
hunt
after
all
Offices
,
but
only
accept
of
those
,
to
which
he
is
lawfully
call'd
,
and
how
he
ought
to
behave
himself
as
well
in
great
as
little
Employs
.
The
Politician
therefore
is
by
Nature
always
the
Prince
of
the
City
,
as
the
King
among
the
Bees
:
And
in
consideration
of
this
,
he
ought
always
to
have
the
Helm
of
public
Affairs
in
his
Hand
;
but
as
for
those
Dignities
and
Offices
,
to
which
Persons
are
nominated
and
chosen
by
the
Suffrages
of
the
People
,
he
should
neither
too
eagerly
,
or
often
pursue
them
,
the
seeking
after
Offices
being
neither
venerable
nor
popular
,
nor
yet
should
he
reject
them
,
when
the
People
legally
confer
them
on
him
,
and
invite
him
to
them
;
but
even
,
thô
they
are
below
his
Reputation
,
to
accept
them
,
and
willingly
employ
himself
in
them
:
for
't
is
but
just
,
that
they
,
who
have
been
honour'd
by
Offices
of
greater
Dignity
,
should
in
return
grace
those
of
inferior
Rank
.
And
in
those
more
weighty
[
and
superior
]
Employs
,
such
as
are
the
Commanding
of
the
Armies
in
Athens
,
the
Prytaneia
in
Rhodes
,
and
the
Boeotarchy
amongst
us
,
he
should
carry
himself
with
such
Moderation
,
as
to
remit
and
abate
something
of
their
Grandeur
,
adding
somewhat
of
Dignity
and
Venerableness
to
those
,
that
are
meaner
and
less
esteem'd
,
that
he
may
be
neither
despis'd
for
these
,
nor
envy'd
for
those
.
Now
it
behoves
him
that
enters
upon
any
Office
,
XIV
.
On
what
they
ought
to
reflect
,
who
intermeddle
in
public
Affairs
.
not
only
to
have
at
hand
those
Arguments
,
of
which
Pericles
put
himself
in
mind
,
when
he
first
receiv'd
the
Robe
of
State
:
Bethink
thy self
,
Pericles
,
thou
governst
Free-men
,
thou
governst
Grecians
,
yea
,
Citizens
ef
Athens
;
but
farther
also
he
ought
to
say
thus
with
himself
:
Thou
,
being
a
Subject
,
governst
a
City
,
which
is
under
the
Obedience
of
Caesars
Proconsul
,
or
Lieutenant
.
These
are
not
the
Plains
of
the
Lance
,
this
is
not
the
ancient
Sardis
,
nor
is
this
the
Puissance
of
the
Lydians
.
Thou
must
make
thy
Robe
scantier
,
look
from
the
Pavilion
to
the
Tribunal
,
and
not
place
too
great
Confidence
in
thy
Crown
,
since
thou
seest
Shooes
over
thy
Head
.
But
in
this
the
Stage-Players
are
to
be
imitated
,
who
add
indeed
to
the
Play
their
own
passionate
Transports
,
Behaviour
and
Countenance
,
suitable
[
to
the
Person
,
they
represent
,
]
but
yet
give
ear
to
the
Prompter
,
and
transgress
not
the
Rythms
and
Measures
of
the
Faculty
granted
them
by
their
Masters
.
1.
By
not
doing
this
men
endanger
their
Lives
.
For
an
Error
[
in
Government
]
brings
not
,
[
as
in
the
acting
of
a
Tragedy
,
only
]
Hissing
and
Derision
;
but
many
have
by
this
means
,
subjected
themselves
to
that
Severe
Chastiser
,
the
Neck-cutting
Ax.
As
it
befell
those
who
were
about
For
{αβγδ}
,
I
read
{αβγδ}
.
our
Countrey-man
Pardalus
,
when
they
forgot
their
For
{αβγδ}
,
I
read
{αβγδ}
.
Oaths
.
Another
being
confin'd
to
a
[
certain
Desart
]
Island
,
became
as
Solon
has
it
,
At
last
from
a
banisht
Athenian
,
A
Pholegandrian
or
Sicinitan
.
For
we
laugh
indeed
,
when
we
see
little
Children
endeavouring
to
fasten
their
Fathers
Shooes
on
their
own
Feet
,
2.
Or
at
least
render
themselves
contemptible
and
ridiculous
.
or
set
their
Crowns
on
their
Heads
in
sport
.
But
the
Governors
of
Cities
foolishly
exhorting
the
People
to
imitate
those
Works
,
Atchievments
,
and
Actions
of
their
Ancestors
,
which
are
not
suitable
to
the
present
Times
and
Affairs
,
elevate
the
Multitude
,
and
doing
things
,
that
are
ridiculous
,
suffer
not
however
,
what
is
fit
to
be
laugh'd
at
,
unless
they
are
Men
altogether
despis'd
.
For
there
are
many
other
Facts
of
the
ancient
Greeks
,
the
Recital
of
which
to
those
,
who
are
now
living
,
may
serve
to
form
and
moderate
their
Manners
:
as
would
be
the
Relating
at
Athens
,
not
the
warlike
[
Exploits
of
their
Progenitors
,
]
but
,
for
Example
,
the
Decree
of
Amnesty
[
or
general
Pardon
and
Oblivion
,
]
after
the
[
Expulsion
of
the
]
thirty
[
Tyrants
;
]
the
Fining
of
Phrynichus
,
who
represented
in
a
Tragedy
the
Taking
of
Miletus
;
how
they
wore
Garlands
on
their
Heads
,
when
Cassander
rebuilt
Thebes
;
that
having
Intelligence
of
the
Scytalism
,
[
or
Slaughter
]
at
Argos
,
in
which
the
Argives
put
to
death
fifteen
hundred
of
their
own
Citizens
,
they
commanded
a
Lustration
[
or
expiatory
Sacrifice
]
to
be
carry'd
about
in
a
full
Assembly
;
and
that
searching
of
Houses
for
those
,
that
were
confederated
with
Harpalus
,
they
pass'd
by
only
one
,
which
was
inhabited
by
a
Man
newly
marry'd
.
For
by
the
imitating
of
such
things
,
as
these
,
they
may
even
now
resemble
their
Ancestors
;
but
[
the
Fights
at
]
Marathon
,
Eurymedon
,
and
Plataeae
,
and
whatever
Examples
vainly
puff
up
and
heighten
the
Multitude
,
should
be
left
to
the
Schools
of
the
Sophisters
.
Now
a
Statesman
ought
not
only
to
exhibit
himself
and
his
Countrey
blameless
with
the
Prince
,
XV
.
That
he
must
keep
Friendship
with
oth●r
Lords
,
of
whose
good
Will
he
may
stand
in
need
:
and
refer
all
to
the
public
Profit
.
but
also
to
have
always
for
his
Friend
,
some
one
of
those
that
are
most
powerful
above
,
as
a
firm
support
of
Polity
:
for
the
Romans
are
of
such
a
Disposition
,
that
they
are
most
ready
to
[
assist
]
their
Friends
in
their
political
Endeavors
.
't
is
good
also
to
produce
[
the
Examples
of
]
those
,
which
have
I
omit
{αβγδ}
,
and
for
{αβγδ}
,
read
{αβγδ}
.
receiv'd
Benefit
from
their
Friendship
with
Princes
,
as
did
Polybius
and
Panaetius
,
who
,
thrô
the
Favour
of
Scipio
to
them
,
greatly
advantag'd
their
Countreys
for
[
the
obtaining
]
Felicity
.
So
Caesar
,
when
he
had
taken
Alexandria
,
made
his
Entry
into
it
,
holding
Areias
by
the
Hand
,
and
discoursing
with
him
alone
of
all
his
Familiars
:
after
which
,
Augustus
said
to
the
Alexandrians
,
who
,
expecting
the
utmost
Severity
,
supplicated
his
Favor
,
that
he
pardon'd
them
for
the
Greatness
of
their
City
,
for
its
Builder
Alexander
,
and
thirdly
,
added
he
,
to
gratify
this
my
Friend
.
Is
it
then
fit
to
compare
to
this
Benefit
those
exceeding
gainful
Commissions
,
and
Administrations
of
Provinces
,
in
the
pursuit
of
which
many
even
grow
old
at
other
Mens
Doors
,
leaving
their
own
Domestick
Affairs
in
the
mean
time
unregarded
?
Or
should
we
not
rather
correct
Euripides
,
singing
and
saying
,
that
,
if
one
must
watch
and
sue
at
anothers
Court
,
and
subject
ones
self
to
some
great
Mans
Familiarity
,
't
is
most
commendable
so
to
do
for
the
Sake
of
ones
Countrey
,
but
otherwise
to
embrace
and
pursue
Friendships
on
equal
and
just
Conditions
.
XVI
.
He
ought
to
take
heed
,
lest
by
seeking
the
Friendship
of
Princes
he
bring
his
Countrey
into
Slavery
.
Yet
ought
not
he
,
who
renders
and
exhibits
his
Countrey
obsequious
to
potent
Princes
,
to
contribute
to
the
oppressing
of
it
,
nor
having
ty'd
its
Leg
,
to
subject
also
its
Neck
,
as
some
do
,
who
,
referring
all
things
,
both
great
and
little
to
these
Potentates
,
upbraid
it
with
Servitude
,
or
rather
wholly
take
away
the
Common-wealth
,
rendring
it
astonisht
,
timorous
,
and
without
Command
of
any
thing
.
For
as
those
,
who
are
accustom'd
neither
to
Sup
nor
Bath
without
the
Physician
,
do
not
make
so
much
use
of
their
Health
,
as
Nature
affords
them
:
so
they
,
who
introduce
the
Princes
Judgment
into
every
Decree
,
Council
,
Favour
,
and
Administration
,
necessitate
the
Princes
to
be
more
Masters
of
them
,
than
they
desire
.
Now
the
Cause
of
this
is
principally
the
Avarice
and
Ambition
of
the
chief
Citizens
:
for
either
by
injuring
their
Inferiors
,
they
compel
them
to
fly
out
of
the
City
;
or
in
such
things
,
wherein
they
differ
from
one
another
,
disdaining
to
be
worsted
by
their
Fellow
Citizens
,
they
bring
in
such
,
as
are
more
powerful
:
whence
both
the
Council
,
People
,
Courts
of
Judicature
,
and
whole
Magistracy
lose
their
Authority
.
But
he
ought
to
appease
private
Citizens
by
Equality
,
and
mightier
Men
by
mutual
Submissions
,
so
to
keep
within
the
Common-weal
,
and
there
determin
Affairs
,
making
for
these
things
,
as
it
were
for
secret
Diseases
,
a
certain
Political
Medicine
,
both
being
himself
rather
willing
to
be
vanquisht
amongst
his
Fellow
Citizens
,
than
to
get
the
better
by
the
Injury
and
Dissolution
of
his
Countreys
Rights
,
and
requesting
the
same
of
every
one
else
,
and
teaching
them
,
how
great
a
Mischief
this
Obstinacy
in
contending
is
.
But
now
,
rather
than
they
will
with
Honour
and
Benignity
mutually
yield
to
their
Fellow
Citizens
,
Kinsmen
,
Neighbours
,
and
Colleagues
in
Office
,
they
do
with
no
less
Prejudice
than
Shame
,
carry
forth
their
Dissentions
to
the
Doors
of
the
Pleaders
,
and
[
put
them
into
]
the
Hands
of
pragmatical
Lawyers
.
Physicians
indeed
turn
and
drive
forth
into
the
Superficies
of
the
Body
such
Diseases
,
XVII
.
If
there
is
any
Disease
in
the
State
,
he
ought
to
conceal
it
,
and
cure
it
within
.
as
they
are
not
able
utterly
to
extirpate
;
but
a
Statesman
,
if
he
cannot
keep
a
City
altogether
free
from
Disquiet
,
shall
,
concealing
its
Disturbance
and
Sedition
,
endeavour
to
cure
and
compose
it
,
so
as
it
may
least
stand
in
need
of
Physicians
and
Medicines
from
abroad
.
1.
Remedies
from
without
are
dangerous
.
For
the
Intention
of
a
Statesman
should
be
fixt
upon
the
Public
Safety
,
and
shun
,
as
has
been
said
,
the
tumultuous
and
furious
Motion
of
Vain-glory
;
and
yet
in
his
Disposition
there
should
be
Magnanimity
,
Iliad
.
c
.
1.
And
an
undaunted
Courage
,
as
becomes
The
Men
,
who
are
for
their
dear
Countreys
Right
Prepar'd
to
Death
'gainst
stoutest
Foes
to
fight
,
and
[
bravely
resolve
,
not
only
to
hazard
their
Lives
against
the
Assaults
of
invading
Enemies
,
but
also
]
to
struggle
with
the
most
difficult
Affairs
,
2.
He
must
then
act
and
speak
freely
.
and
[
stem
the
Torrent
of
]
the
most
dangerous
and
impetuous
times
.
For
as
he
must
not
himself
be
a
Creator
of
Storms
and
Tempests
,
so
neither
must
he
abandon
the
Ship
of
the
State
,
when
they
come
upon
it
,
and
,
as
he
ought
not
to
raise
Commotions
,
and
drive
it
into
Danger
,
so
is
he
oblig'd
,
when
it
is
toss'd
,
and
is
in
peril
,
to
give
it
his
utmost
Assistance
,
casting
forth
from
himself
Freedom
of
Speech
,
as
it
were
a
sacred
Anchor
,
when
Affairs
are
at
the
greatest
Extremity
.
Such
were
the
Difficulties
,
that
befell
the
Pergamenians
under
Nero
,
and
the
Rhodians
lately
under
Domitian
,
and
the
Thessalians
heretofore
in
the
time
of
Augustus
,
when
they
burnt
Petraeus
alive
.
You
shall
not
in
this
Case
demurring
see
,
or
starting
back
for
fear
any
one
,
who
is
truly
a
Statesman
,
neither
[
shall
you
find
him
]
accusing
others
,
and
withdrawing
himself
out
of
Harms
way
;
but
[
you
shall
have
him
rather
]
going
on
Embassies
,
sailing
[
to
forreign
Parts
,
]
and
saying
first
,
not
only
,
We
're
here
Apollo
,
who
the
Murther
wrought
,
No
longer
plague
our
Country
for
our
Fault
,
but
also
ready
to
undergo
Perils
and
Dangers
for
the
Multitude
,
even
thô
he
has
not
been
at
all
partaker
of
their
Crime
.
3.
A
Statesman
should
not
desire
to
overlive
his
Countrys
Ruine
.
For
this
indeed
is
a
gallant
Action
,
and
besides
its
Honesty
,
one
only
Mans
Virtue
and
Magnanimity
has
often
wonderfully
mitigated
the
Anger
,
conceiv'd
against
a
whole
Multitude
,
and
dissipated
the
Terror
and
Bitterness
,
with
which
they
were
threatned
.
Such
an
Influence
with
a
King
of
Persia
had
the
Deportment
of
Sperchis
and
Bulis
,
two
noble
Spartans
,
and
equally
prevalent
was
the
Speech
of
Stheno
with
Pompey
,
when
being
about
to
punish
the
Mamertines
for
their
Defection
,
he
was
told
by
Stheno
,
that
he
would
not
act
justly
,
if
he
should
for
one
guilty
Person
destroy
abundance
of
Innocents
:
for
that
he
himself
had
caus'd
the
Revolt
of
the
City
by
perswading
his
Friends
,
and
forcing
his
Enemies
[
to
that
Attempt
.
]
This
Speech
did
so
dispose
Pompey
,
that
he
both
pardon'd
the
City
,
and
courteously
treated
Stheno
.
But
Syllas
Host
,
having
used
the
like
Vertue
towards
an
unlike
Person
,
generously
ended
his
Days
.
For
when
Sylla
,
having
taken
the
City
of
Preneste
,
determin'd
to
put
all
the
rest
of
the
Inhabitants
to
the
Sword
,
and
to
spare
only
him
for
the
Hospitality
,
[
that
had
been
between
them
,
]
he
,
saying
,
that
he
would
not
be
indebted
for
his
Preservation
to
the
Destroyer
of
his
Countrey
,
thrust
himself
in
amongst
his
Fellow
Citizens
,
and
was
massacred
with
them
.
We
ought
therefore
indeed
to
deprecate
such
times
,
as
these
,
and
hope
for
better
things
:
XVIII
.
How
he
,
that
manages
State
affairs
,
is
to
converse
with
his
Companions
:
and
should
honor
,
as
a
great
and
sacred
thing
,
every
Magistracy
and
Magistrate
.
Now
the
mutual
Concord
and
Friendship
of
Magistrates
with
one
another
is
a
far
greater
Honor
of
Magistracy
,
than
their
Diadems
,
and
purple-garded
Robes
.
Now
those
,
who
lay
for
a
Foundation
of
Friendship
their
having
been
Fellow
Souldiers
,
or
having
spent
their
Youth
together
,
and
take
their
being
joint
Commanders
,
or
Co-Magistrates
for
a
Cause
of
Enmity
,
cannot
avoid
[
being
guilty
of
]
one
of
these
three
Evils
.
For
either
regarding
their
Colleagues
in
Government
,
as
their
Equals
,
they
brangle
with
them
,
or
looking
on
them
,
as
their
Superiors
,
they
envy
them
,
or
esteeming
them
their
Inferiors
,
they
despise
them
,
whereas
indeed
one
ought
to
court
his
Superior
,
advance
his
Inferior
,
honour
his
Equal
,
and
love
and
embrace
all
,
as
having
been
made
Friends
,
not
by
[
eating
at
the
same
]
Table
,
[
drinking
in
the
same
]
Cup
,
or
[
meeting
at
the
same
solemn
]
Feast
,
but
by
a
common
and
public
Bond
,
and
having
in
some
sort
an
hereditary
Benevolence
,
deriv'd
from
their
Countrey
.
Scipio
therefore
was
ill
spoken
of
in
Rome
,
for
that
making
a
Feast
for
his
Friends
at
the
Dedication
of
a
Temple
to
Hercules
,
he
invited
not
to
it
his
Colleague
Mummius
:
for
thô
in
other
things
they
took
not
one
another
for
Friends
,
yet
in
such
[
Occurrences
,
as
these
,
]
they
should
have
[
mutually
]
honor'd
and
caress'd
each
other
for
the
Sake
of
[
their
common
]
Magistracy
.
If
then
the
Omission
of
so
small
a
Civility
brought
Scipio
,
who
was
otherwise
an
admirable
Man
,
under
a
Suspicion
of
Arrogancy
:
how
can
he
,
who
seek●
to
impair
the
Dignity
of
his
Colleague
,
or
to
obfuscate
the
Lustre
of
his
Actions
,
or
thrô
Insolency
to
draw
and
attribute
all
things
to
himself
,
taking
them
[
wholly
]
from
his
Companion
,
be
esteem'd
reasonable
and
moderate
?
I
remember
,
that
,
when
I
was
yet
but
a
young
Man
,
being
joyntly
with
another
sent
on
an
Embassy
to
the
Proconsul
,
and
my
Companion
,
I
know
not
on
what
Occasion
,
stopping
by
the
way
,
I
went
on
alone
,
and
perform'd
the
Affair
.
Now
when
at
my
return
I
was
to
render
an
account
of
my
Charge
,
my
Father
,
rising
up
privately
,
admonisht
me
not
to
say
,
I
went
,
but
We
went
,
nor
I
spake
,
but
We
spake
,
and
so
thrô
all
the
rest
to
make
my
Report
by
associating
my
Companion
,
and
rendring
him
a
Sharer
in
my
Actions
.
For
this
is
not
only
decent
and
courteous
,
but
also
takes
from
Glory
,
what
is
offensive
,
that
is
,
Envy
.
Whence
[
it
is
,
that
]
great
[
Men
generally
]
co-ascribe
their
most
glorious
Actions
to
their
Daemon
or
Fortune
,
as
did
Timoleon
,
who
,
having
destroy'd
the
Tyrannies
[
erected
]
in
Sicily
,
consecrated
a
Temple
to
Chance
,
and
Python
,
when
,
being
admir'd
and
honor'd
by
the
Athenians
,
for
having
slain
Cotys
,
he
said
,
God
did
this
,
making
use
of
my
Hand
.
But
Theopompus
,
King
of
the
Lacedaemonians
,
when
one
said
that
Sparta
was
preserv'd
,
because
its
Kings
were
well
skill'd
in
governing
,
reply'd
:
't
is
rather
because
the
People
are
well
vers'd
in
obeying
.
These
two
things
then
are
effected
by
each
other
:
yet
most
Men
both
say
and
think
,
XIX
.
Having
commended
those
,
who
behave
themselves
modestly
in
their
public
Offices
,
he
takes
occasion
from
the
Answer
of
King
Theopompus
to
discourse
on
the
Art
of
Government
;
shewing
,
wherein
it
consists
,
to
wit
,
in
teaching
all
to
obey
well
,
and
subject
themselves
to
him
,
who
commands
.
that
the
Business
of
political
Instruction
is
to
render
the
People
pliable
to
be
govern'd
.
For
there
are
in
every
City
more
govern'd
than
Governors
,
and
every
one
,
who
lives
in
a
Democracy
,
rules
only
a
short
time
,
but
is
subject
all
his
Life
,
so
that
't
is
the
most
excellent
and
useful
Lesson
,
[
we
can
learn
;
]
to
obey
those
,
who
are
set
over
us
,
thô
they
are
less
furnisht
with
Authority
and
Reputation
.
For
't
is
absurd
,
that
a
Theodorus
or
a
Polus
,
the
principal
Actor
in
a
Tragedy
,
should
often
obey
an
hir'd
Player
,
whose
Part
has
not
above
three
Words
in
it
,
and
speak
humbly
to
him
,
because
he
wears
a
Diadem
and
a
Scepter
;
and
that
in
real
Actions
,
and
in
the
Government
of
the
State
,
a
rich
and
mighty
Man
should
undervalue
and
contemn
a
Magistrate
,
[
because
]
simple
and
poor
,
injuring
thus
and
degrading
the
Dignity
of
the
Common-weal
by
his
own
,
whereas
he
should
rather
by
his
Reputation
and
Authority
have
increas'd
and
advanc'd
that
of
the
Magistrate
:
As
in
Sparta
the
Kings
rose
up
out
of
their
Thrones
to
the
Ephori
,
and
whoever
else
were
sent
for
by
them
,
did
not
slowly
obey
,
but
running
hastily
,
and
with
speed
thrô
the
Forum
,
gave
a
Pattern
of
Obedience
to
their
Fellow
Citizens
,
whilst
they
glory'd
in
honoring
the
Magistrates
:
not
like
to
some
illbred
and
barbarous
Persons
,
who
,
priding
themselves
in
the
abundance
of
their
Power
,
affront
the
Judges
of
the
public
Combats
,
revile
the
Directors
of
the
Dances
in
the
Bacchanals
,
and
deride
military
Commanders
,
and
those
,
that
preside
over
the
Exercises
of
Youth
;
neither
knowing
nor
understanding
,
that
to
honor
is
sometimes
more
glorious
than
to
be
honor'd
.
For
to
a
Man
of
great
Authority
in
a
City
his
accompanying
and
attending
on
the
Magistrate
is
a
greater
Grace
,
than
if
he
were
himself
accompany'd
and
attended
on
by
him
:
or
rather
this
indeed
brings
Trouble
and
Envy
;
but
that
real
Glory
,
and
such
,
as
proceeds
from
[
Kindness
and
]
Goodwill
.
And
[
such
a
Man
,
]
being
seen
sometimes
at
the
Magistrates
Door
,
and
saluting
him
first
,
and
giving
him
the
middle
Place
[
or
upper
hand
]
in
walking
,
does
without
taking
any
thing
from
himself
,
add
Ornament
to
the
City
.
't
is
also
a
popular
thing
,
[
and
wins
greatly
on
the
Multitude
,
]
to
bear
[
patiently
]
the
Reproaches
and
Indignation
of
a
Magistrate
,
saying
either
with
Diomedes
,
Iliad
.
l.
4.
Great
Glory
soon
will
follow
this
;
—
or
this
,
[
which
one
sometime
said
]
of
Demosthenes
:
He
is
not
now
only
Demosthenes
,
but
a
Lawgiver
,
or
a
Director
of
publick
Dances
,
or
a
wearer
of
a
Diadem
:
let
us
therefore
lay
aside
our
Revenge
for
a
time
.
For
either
we
shall
come
upon
him
,
when
he
is
dismiss'd
from
his
Office
,
or
shall
by
delaying
gain
a
Cessation
of
Anger
.
Indeed
one
should
in
Diligence
,
XX
.
He
consequently
treats
of
the
Duty
of
good
Subjects
in
a
regulated
State
,
and
how
they
ought
to
help
their
Magistrates
,
and
profit
the
Publick
.
Providence
,
and
Care
for
the
Publick
,
always
strive
with
every
Magistrate
,
advising
them
,
if
they
are
gracious
,
and
well
behav'd
of
such
things
as
are
requisite
,
and
telling
them
,
and
giving
them
[
Opportunities
to
put
in
practice
,
or
]
to
make
use
of
such
things
,
as
have
been
rightly
counsell'd
,
and
helping
them
to
advance
the
common
Good
;
but
if
there
is
in
them
any
Sloth
,
Delay
,
or
ill
Disposedness
to
Action
,
then
ought
one
to
go
himself
and
speak
to
the
People
,
and
not
to
neglect
or
omit
the
Publick
,
on
Pretence
,
that
it
becomes
not
one
Magistrate
to
be
curious
,
and
play
the
Busy-body
in
another
Province
.
For
the
Law
always
gives
the
first
Rank
in
Government
to
him
,
1.
Because
the
general
Law
autho●ises
him
who
does
,
what
is
just
.
who
does
,
what
is
just
,
and
knows
,
what
is
convenient
.
There
was
,
says
Xenophon
,
one
in
the
Army
,
who
was
neither
General
,
nor
inferior
Commander
,
but
who
by
his
Skill
in
what
was
fit
,
and
Boldness
in
attempting
,
raising
himself
to
command
,
preserv'd
the
Grecians
.
Now
of
all
Philopoemens
Gests
this
is
the
most
illustrious
,
that
,
Ag●s
having
surpriz'd
Messena
,
and
the
General
of
the
Achaians
being
unwilling
,
and
fearful
to
go
and
rescue
it
,
he
,
with
some
of
the
forwardest
,
Spirits
,
did
,
without
[
expecting
]
a
Commission
,
2.
Yet
on
condition
,
that
no
Novelty
be
attempted
,
unless
in
C●ses
of
n●cessity
or
great
importance
.
make
an
Assault
and
recover
it
.
Yet
are
not
Innovations
to
be
attempted
on
every
light
or
trivial
Occasion
;
but
either
in
Cases
of
Necessity
,
as
did
Philopoemen
,
or
for
the
performance
of
some
honorable
Action
,
as
did
Epaminondas
,
when
he
continu'd
in
the
Boeotarchy
The
Office
of
ch●ef
Magistrate
amongst
the
Boeotians
.
four
Months
longer
than
was
allow'd
by
the
Law
,
during
which
he
brake
into
Laconia
,
and
perform'd
the
Actions
about
Messena
.
Whence
,
if
any
Complaint
or
Accusation
shall
on
this
Occasion
happen
,
we
may
in
our
Defence
against
such
Accusation
,
plead
Necessity
,
or
have
the
Greatness
and
Gallantry
of
the
Action
,
as
a
Comfort
for
the
Danger
,
[
we
have
been
expos'd
to
.
]
XXI
.
He
returns
to
his
Discourse
,
and
contemning
Jasons
Tyrannical
Saving
,
shews
,
in
what
things
a
Magistrate
may
gratifie
his
People
.
There
is
recorded
a
Saying
of
Jason
,
Monarch
of
the
Thessalians
,
which
he
always
had
in
his
Mouth
,
when
he
outrag'd
or
molested
any
,
that
there
is
a
Necessity
for
those
to
be
unjust
in
small
Matters
,
who
will
act
justly
in
great
ones
.
Now
that
Speech
one
may
presently
discern
to
be
,
a
masterly
one
,
[
proceeding
from
him
,
who
would
arrogate
all
Power
to
himself
.
]
But
more
political
is
this
Precept
,
to
gratify
the
Populacy
with
the
passing
over
small
things
,
that
we
may
oppose
and
hinder
them
,
when
they
are
like
to
offend
in
greater
.
For
he
,
that
will
be
exact
and
earnest
in
all
things
,
never
yielding
or
conniving
,
but
always
severe
and
inexorable
,
accustoms
the
People
to
strive
obstinately
,
and
behave
themselves
perversly
towards
him
.
But
when
the
Waves
beat
high
,
1.
By
accommodating
himself
to
little
People
,
when
the
publick
Interest
is
not
concern'd
.
the
Helm
should
be
A
little
slackned
,
—
Sometimes
by
unbending
himself
,
and
sporting
graciously
with
them
,
as
in
the
[
celebrating
of
Festival
]
Sacrifices
,
[
assisting
at
publick
]
Games
,
and
[
being
a
Spectator
on
the
]
Theatres
,
and
sometims
by
seeming
neither
to
see
nor
hear
,
as
we
pass
by
the
Faults
of
little
Children
in
our
Houses
,
that
the
Faculty
of
freely
chastising
and
reprehending
,
being
like
a
Medicine
,
not
antiquated
or
debilitated
by
use
,
but
having
its
full
Vigor
and
Authority
,
may
more
forcibly
move
and
operate
on
the
Multitude
in
matters
of
greater
Importance
.
Alexander
,
being
inform'd
,
that
his
Sister
was
too
familiarly
acquainted
with
a
certain
handsome
young
Man
,
was
not
displeas'd
at
it
,
but
said
,
that
she
also
must
be
permitted
to
have
some
Enjoyment
of
the
Royalty
;
acting
in
such
his
Concession
neither
rightly
,
nor
as
beseem'd
himself
:
for
the
Dissolution
and
Dishonouring
of
the
State
ought
not
to
be
esteem'd
an
Enjoyment
.
But
a
[
good
]
Statesman
will
not
to
his
Power
permit
the
People
to
injure
[
any
private
]
Citizens
,
to
confiscate
[
unjustly
]
other
Mens
Estates
,
or
to
share
the
publick
Stock
amongst
them
,
but
will
by
perswading
,
instructing
,
and
threatning
,
oppugn
such
irregular
Desires
,
by
the
feeding
and
increasing
of
which
those
,
who
were
about
Cleon
,
caus'd
many
a
stinging
Drone
,
as
Plato
says
,
to
breed
in
the
City
.
But
if
the
Multitude
,
taking
occasion
from
some
[
solemn
]
Feast
of
the
Countrey
,
or
the
Veneration
of
some
God
,
shall
be
inclin'd
,
either
to
exhibit
some
Shew
,
to
make
some
small
Distribution
,
to
bestow
some
courteous
Gratification
,
or
to
perform
some
other
Magnificence
,
let
them
in
such
Matters
have
an
Enjoyment
both
of
their
Liberality
and
Abundance
.
For
there
are
many
[
Examples
of
]
such
things
in
the
Governments
of
Pericles
and
Demetrius
:
and
Cimon
adorn'd
the
Market-place
by
planting
Rows
of
Plane-Trees
,
and
making
of
Walks
.
Cato
also
,
seeing
the
Populacy
in
the
Time
of
Catilines
Conspiracy
put
in
a
Commotion
by
Caesar
,
and
dangerously
inclin'd
to
[
make
]
a
Change
in
the
Government
,
perswaded
the
Senate
to
decree
some
Distributions
of
Money
amongst
the
Poor
,
and
this
,
being
done
,
appeas'd
the
Tumult
,
and
quieted
the
Sedition
.
2.
By
withdrawing
them
discreetly
and
with
Sweetness
from
some
great
Danger
.
A
fit
Similitude
.
For
,
as
a
Physician
,
having
taken
[
from
his
Patient
]
great
store
of
corrupt
Blood
,
gives
[
him
]
a
little
innocent
Nourishment
:
so
a
Statesman
,
having
taken
[
from
the
People
]
some
great
thing
,
which
was
either
inglorious
or
prejudicial
,
does
again
by
some
small
and
courteous
Gratuity
still
their
morose
and
complaining
Humor
.
't
is
not
amiss
also
dextrously
to
transfer
,
what
is
desir'd
by
the
People
,
to
other
useful
things
,
as
Demades
did
,
Examples
.
when
he
had
the
Revenues
of
the
City
under
his
Management
:
For
they
,
being
bent
to
send
Galleys
to
the
Assistance
of
those
,
who
were
in
Rebellion
against
Alexander
,
and
commanding
him
to
furnish
out
Money
for
that
purpose
,
he
said
to
them
:
You
have
Money
ready
,
for
I
have
made
Provision
against
the
Bacchanals
,
that
every
one
of
you
might
receive
half
a
Mna
;
but
if
you
had
rather
have
it
employ'd
this
way
,
make
use
,
as
you
please
of
your
own
.
And
by
this
means
taking
them
off
from
sending
the
Fleet
,
lest
they
should
be
depriv'd
of
the
Dividend
,
he
kept
the
People
from
offending
Alexander
.
For
there
are
many
prejudicial
things
,
to
which
one
cannot
directly
put
a
Stop
,
but
must
for
that
end
make
use
of
turning
and
winding
:
As
did
Phocion
,
when
he
was
requir'd
at
an
unseasonable
time
to
make
an
Incursion
into
Boeotia
.
For
he
immediately
caus'd
Proclamation
to
be
made
,
that
all
from
{αβγδ}
from
their
Puberty
.
fourteen
years
of
Age
to
fixty
,
should
[
prepare
to
]
follow
him
,
and
when
there
arose
upon
it
a
Mutiny
amongst
the
old
Men
,
he
said
,
There
is
no
Hardship
put
upon
you
,
for
I
,
who
am
above
fourscore
years
old
,
shall
be
your
General
.
In
this
manner
also
is
the
sending
of
Ambassies
to
be
put
off
,
by
joyning
in
the
Commission
,
such
as
are
unprepar'd
,
and
the
raising
of
unprofitable
Buildings
,
by
bidding
them
contribute
to
it
,
and
the
following
of
undecent
Suits
,
by
ordering
the
Prosecutors
to
appear
together
,
and
go
together
from
the
Court
.
Now
the
Proposers
and
Inciters
[
of
the
People
]
to
such
things
are
first
to
be
drawn
and
associated
for
the
doing
of
them
:
for
so
they
will
,
either
by
their
shifting
it
off
,
seem
to
break
the
Matter
,
[
themselves
had
propos'd
;
]
or
by
their
accepting
of
it
,
have
their
Share
in
the
Trouble
.
XXII
.
With
what
Persons
the
Magistrate
ought
to
be
accompany'd
in
executing
Affairs
of
Consequence
.
But
when
some
great
and
useful
Matter
,
yet
such
,
as
requires
much
Strugling
and
Industry
,
is
to
be
taken
in
hand
,
endeavor
to
choose
the
most
powerful
of
your
Friends
,
or
[
rather
]
the
mildest
of
the
most
powerful
:
for
they
will
least
thwart
you
,
and
most
cooperate
with
you
,
having
Wisdom
without
a
contentious
Humor
.
Nevertheless
,
throughly
understanding
your
own
Nature
,
you
ought
in
that
,
for
which
you
are
naturally
less
fit
,
rather
to
make
choice
of
such
,
as
are
of
suitable
Abilities
,
than
of
such
,
as
are
like
your self
:
As
Diomedes
,
when
he
went
[
forth
]
to
spy
,
passing
by
the
Valiant
,
took
[
for
his
Companion
]
one
,
that
was
prudent
[
and
cautious
.
]
For
thus
are
Actions
better
counterpois'd
,
and
there
is
no
Contention
bred
betwixt
them
,
when
they
desire
Honor
from
different
Vertues
and
Qualities
.
If
therefore
you
are
your self
no
good
Speaker
,
choose
for
your
Assistant
on
the
Bench
,
or
your
Companion
in
an
Embassy
,
an
eloquent
Man
,
as
Pelopidas
did
Epaminondas
;
if
you
are
unfit
to
perswade
and
converse
with
the
Multitude
,
being
too
high-minded
for
it
,
as
was
Cailicratidas
,
take
one
that
is
gracious
and
Courtly
;
if
you
are
infirm
of
Body
,
and
unable
to
undergo
Fatigue
,
make
choice
of
one
,
who
is
robust
,
and
a
Lover
of
Labor
,
as
Nicias
did
of
Lamachus
.
For
thus
did
Geryon
become
admirable
,
having
many
Legs
,
Hands
,
and
Eyes
,
which
were
all
govern'd
by
one
Soul
.
But
it
is
in
the
Power
of
Statesmen
by
conferring
together
,
if
they
are
unanimous
,
not
only
their
Bodies
and
Wealth
,
but
also
their
Fortunes
,
Authorities
,
and
Vertues
,
to
one
[
common
]
use
,
to
perform
the
same
Action
with
greater
Glory
than
any
other
Person
:
not
as
did
the
Argonauts
,
who
,
having
left
Hercules
,
were
necessitated
to
have
recourse
to
Female
Subtleties
,
and
be
subject
to
Enchantments
and
Sorceries
,
that
they
might
save
themselves
,
and
steal
away
the
Fleece
.
Men
indeed
entring
into
some
Temples
,
XXIII
.
Of
what
Vices
a
Magistrate
ought
to
●●●o
●re
.
1.
Of
Avarice
.
leave
their
Gold
without
;
but
Iron
,
that
I
may
speak
in
a
Word
,
they
never
carry
into
any
.
Since
then
the
Tribunal
is
a
Temple
,
common
to
Jupiter
the
Counsellor
,
and
Protector
of
Cities
,
to
Themis
[
or
Equity
,
]
and
Dice
[
or
Justice
,
]
from
the
very
Beginning
,
before
thou
entrest
into
it
,
stripping
thy
Soul
of
Avarice
,
and
the
Love
of
Wealth
,
cast
them
into
the
Shops
of
Bankers
and
Usurers
,
—
And
from
them
turn
thy self
,
esteeming
him
,
who
heaps
up
Treasures
by
[
the
Management
of
]
publick
Affairs
,
to
rob
the
Temples
,
[
plunder
]
Graves
,
and
[
steal
from
]
his
Friends
,
[
and
enriching
himself
]
by
Treachery
,
and
bearing
of
false
Witness
,
to
be
an
unfaithful
Counsellor
,
a
perjur'd
Judge
,
a
Bribe-taking
Magistrate
,
and
in
brief
,
free
from
no
Injustice
.
Whence
't
is
not
necessary
to
say
much
concerning
this
Matter
.
Now
Ambition
,
2.
Of
Ambition
.
thô
it
is
more
specious
than
Covetousness
,
brings
yet
no
less
Plagues
into
a
State
.
For
it
is
[
usually
]
more
accompany'd
with
Boldness
,
as
being
bred
,
not
in
slothful
and
abject
Spirits
,
but
chiefly
in
such
,
as
are
vigorous
and
active
;
and
the
Vogue
of
the
People
,
frequently
extolling
it
,
and
driving
it
by
their
Praises
,
renders
it
thereby
headstrong
,
and
hard
to
be
manag'd
.
A
Remedy
against
Ambition
.
As
therefore
Plato
advis'd
,
that
we
should
even
from
their
Infancy
inculcate
into
young
People
,
that
't
is
not
fit
for
them
to
wear
Gold
about
them
abroad
,
nor
yet
to
be
Possessors
of
it
,
as
having
a
peculiar
[
Treasure
]
of
their
own
,
immixt
with
their
Souls
,
aenigmatically
,
as
I
conceive
,
insinuating
the
Vertue
,
propagated
into
their
Natures
from
the
Race
,
[
or
Stock
,
of
which
they
are
descended
:
]
so
let
us
also
moderate
our
Ambition
,
by
saying
,
that
we
have
in
our selves
uncorrupted
Gold
,
[
that
is
,
]
Honour
unmixt
[
or
sincere
,
]
and
free
from
Envy
and
Reprehension
,
which
is
still
augmented
by
the
Discourse
and
Contemplation
of
our
Acts
and
Gests
in
the
Service
of
the
Common-weal
:
Wherefore
we
stand
not
in
need
of
Honors
painted
,
[
carv'd
,
]
cast
,
or
engraven
in
Brass
,
in
which
,
what
is
most
admir'd
,
frequently
belongs
to
another
.
For
[
the
Statue
of
]
a
Trumpeter
or
Halbardier
is
not
commended
[
or
esteem'd
]
for
[
the
Sake
of
the
Person
,
]
whom
it
is
made
[
to
represent
,
]
but
[
of
the
Workman
,
]
by
whom
it
is
made
.
And
Cato
,
when
Rome
was
in
a
manner
fill'd
with
Statues
,
would
not
suffer
his
to
be
erected
,
saying
,
I
had
rather
,
Men
should
ask
,
why
my
Statue
is
not
set
up
,
than
why
it
is
.
For
such
things
are
subject
to
Envy
,
and
the
People
think
themselves
oblig'd
to
those
,
who
have
not
receiv'd
them
,
whereas
those
,
who
have
receiv'd
them
,
are
[
esteem'd
]
burthensome
,
as
seeking
[
publick
]
Employs
for
a
Reward
.
For
as
he
does
no
great
or
glorious
Act
,
who
,
having
without
danger
sail'd
along
the
[
Gulf
]
Syrtis
,
is
afterwards
cast
away
in
the
Harbor
:
so
he
,
who
having
kept
himself
safe
in
passing
thrô
the
Treasury
,
and
the
[
Management
of
the
]
publick
Revenues
,
is
caught
with
a
Presidency
,
or
a
Place
in
the
A
Place
in
the
Castle
of
Athens
,
where
those
,
who
had
done
the
State
any
singular
Service
,
had
their
Diet
at
the
Cities
Cost
,
which
was
an
extraordinary
Honor
.
Prytanaeum
,
dashes
indeed
against
an
high
Promontory
,
but
is
likewise
drown'd
.
He
then
is
best
,
who
desires
none
of
these
things
,
but
shuns
and
refuses
them
all
.
But
if
perhaps
it
is
not
easie
wholly
to
decline
a
Favor
or
Testimonial
of
the
Peoples
Amity
,
when
they
are
fully
bent
to
bestow
it
,
as
on
those
,
who
have
in
the
Service
of
the
State
contended
not
for
Silver
or
Presents
,
but
have
fought
a
Fight
truly
sacred
,
and
deserving
a
Crown
,
let
an
Inscription
,
a
Tablet
,
a
Decree
,
or
a
Branch
[
of
Lawrel
or
Olive
]
suffice
,
such
,
as
Epimonides
receiv'd
out
of
the
Acropolis
[
or
Castle
of
Athens
]
for
having
purify'd
the
City
.
So
Anaxagoras
,
putting
back
the
other
Honors
,
that
were
given
him
,
desir'd
,
that
on
the
Day
of
his
Death
,
the
Children
might
have
leave
to
play
and
intermit
their
Studies
:
and
to
the
seven
Persians
,
who
kill'd
the
Magi
,
't
was
granted
,
that
they
and
their
Posterity
should
wear
their
Tiara
,
[
or
Turbant
]
on
the
Fore
part
of
the
Head
:
for
this
,
it
seems
,
they
had
made
the
Signal
,
when
they
went
about
that
Attempt
.
The
Honor
also
,
which
Pittacus
receiv'd
,
had
something
political
:
for
being
bid
to
take
,
what
Portion
he
would
,
of
the
Land
,
he
had
gotten
for
his
Citizens
,
he
accepted
as
much
,
as
he
could
reach
with
the
Cast
of
his
Dart
:
So
Cocles
the
Roman
,
took
as
much
,
as
he
himself
,
being
lame
,
could
plow
in
a
Day
.
For
the
Honor
should
not
be
a
Recompence
of
the
Action
,
but
an
Acknowledgment
,
that
it
may
continue
also
long
,
as
those
did
,
which
we
have
mention'd
.
But
of
the
three
hundred
Statues
,
erected
to
Demetrius
Phalereus
,
not
one
was
eaten
into
by
Rust
,
or
cover'd
with
Filth
,
they
being
all
pull'd
down
,
whilst
himself
was
yet
alive
;
and
those
of
Demades
were
melted
into
[
Close-stool-pans
and
]
Chamber-pots
.
Many
other
Honors
also
have
undergone
the
like
Fate
,
being
regarded
with
an
ill
Eye
,
not
only
for
the
Wickedness
of
the
Receiver
,
but
also
for
the
Greatness
of
the
Gift
.
A
Moderation
in
the
Expence
is
therefore
the
best
and
surest
Preservative
of
Honors
:
for
such
as
are
great
,
immense
and
pondrous
,
are
like
to
unproportion'd
Statues
,
soon
overthrown
.
XXIV
.
A
Statesman
should
not
despise
Glory
,
or
true
Honor
;
and
how
he
is
to
govern
himself
in
that
Respect
.
Now
I
here
call
those
Honors
,
which
the
People
,
Whose
Right
it
is
,
so
name
;
with
them
I
speak
,
as
Empedocles
has
it
:
since
a
wise
Statesman
will
not
despise
true
Honor
and
Favor
,
consisting
in
the
good
Will
and
[
friendly
]
Disposition
of
those
,
who
[
gratefully
]
remember
[
his
Services
,
]
nor
will
he
contemn
Glory
by
shunning
to
please
his
Neighbours
,
as
Democritus
would
have
him
.
For
neither
is
the
Fawning
of
Dogs
,
nor
the
Affection
of
Horses
to
be
rejected
by
Huntsmen
and
Jockeys
,
nay
,
it
is
both
profitable
and
pleasant
to
breed
in
those
Animals
,
which
are
brought
up
in
our
Houses
,
and
live
with
us
,
such
a
Disposition
towards
ones
self
,
as
Lysimachus's
Dog
shew'd
to
his
Master
,
and
as
the
Homet
.
Poet
relates
Achilles's
Horses
to
have
had
towards
Patroclus
.
And
I
am
of
Opinion
,
that
Bees
would
fare
better
,
if
they
would
make
much
of
those
,
who
breed
them
,
and
look
after
them
,
and
admit
them
to
come
near
'em
,
than
they
do
by
stinging
them
,
and
driving
them
away
:
for
now
they
punish
'em
by
smothering
'em
with
Smoak
,
but
tame
unruly
Horses
with
[
sharp
]
Bits
,
and
Dogs
,
that
are
apt
to
run
away
,
by
[
collaring
them
,
and
fastning
them
to
]
Clogs
.
But
there
is
nothing
,
wh●ch
renders
one
Man
so
obsequious
and
submissive
to
another
,
as
the
Confidence
of
his
good
Will
,
and
the
Opinion
of
his
Integrity
and
Justice
:
wherefore
Demosthenes
rightly
affirm'd
,
that
the
greatest
Preservative
of
States
against
Tyrants
is
Distrust
.
For
that
Part
of
the
Soul
,
by
which
we
believe
,
is
most
apt
to
be
caught
.
As
therefore
Cassandra's
Gift
of
Prophecy
was
of
no
Advantage
to
the
Citizens
[
of
Troy
]
who
would
not
believe
her
.
Apollo
,
who
render'd
her
Prophesies
unbeliev'd
,
because
she
refus'd
him
the
Enjoyment
,
she
had
promis'd
him
,
when
he
bestow'd
on
her
the
Gift
of
Prophecy
.
The
God
(
she
says
)
would
have
me
to
foretel
Things
unbeliev'd
:
for
when
the
People
well
Have
smarted
,
groaning
under
Pressures
sad
,
They
stile
me
wise
,
till
then
they
think
me
mad
.
So
the
Confidence
the
Citizens
had
in
Archytas
,
and
their
good
Will
towards
Battus
,
were
highly
advantagious
to
those
who
,
would
make
use
of
them
,
thrô
the
[
good
]
Opinion
,
they
had
of
them
.
XXV
.
The
two
principal
Advantages
,
in
which
a
Magistrate
may
glory
,
and
by
which
he
ought
to
think
himself
honor'd
,
are
:
That
the
People
confide
in
him
;
and
that
they
love
him
,
and
wish
him
well
.
Now
the
first
greatest
Benefit
,
which
is
in
the
Reputation
of
Statesmen
,
is
the
Confidence
,
[
that
is
had
in
them
,
]
giving
them
an
Entrance
into
Affairs
:
and
the
second
is
,
that
the
good
Will
of
the
Multitude
is
an
Armor
to
the
Good
against
those
,
that
are
envious
and
wicked
:
for
,
As
when
the
careful
Mother
drives
the
Flies
From
her
dear
Babe
,
which
sweetly
sleeping
lies
,
it
chases
away
Envy
,
and
renders
the
Plebeian
equal
in
Authority
to
the
Noble
Man
,
the
poor
Man
to
the
Rich
,
and
the
private
Man
to
the
Magistrates
;
and
in
a
Word
,
when
Truth
and
Vertue
are
joyn'd
with
it
,
't
is
a
strange
and
favorable
Wind
,
[
directly
carrying
Men
]
into
Government
.
And
[
on
the
other
side
]
behold
and
learn
by
Examples
the
mischievous
Effects
of
the
contrary
Disposition
.
Examples
shewing
how
prejudicial
the
ill
Will
of
the
People
is
to
a
Governor
:
and
on
the
contrary
,
how
serviceable
their
Amity
.
For
those
of
Italy
slew
the
Wife
and
Children
of
Dionysius
,
having
first
violated
and
polluted
them
with
their
Lusts
,
and
afterwards
burning
their
Bodies
,
scatter'd
the
Ashes
out
of
a
Ship
into
the
Sea
.
But
when
one
Menander
,
who
had
reign'd
graciously
over
the
Bactrians
,
dy'd
afterwards
in
the
Camp
,
the
Cities
indeed
by
common
Consent
celebrated
his
Funeral
;
but
coming
to
a
Contest
about
his
Relicks
,
they
were
difficultly
at
last
brought
to
this
Agreement
,
that
his
Ashes
being
distributed
,
every
one
of
them
should
carry
away
an
equal
Share
,
and
they
should
all
erect
Monuments
to
him
.
Again
the
Agrigentins
,
being
got
rid
of
Phalaris
,
made
a
Decree
,
that
none
should
wear
a
blew
Garment
:
for
the
Tyrants
Attendants
had
blew
Liveries
.
But
the
Persians
,
because
Cyrus
was
Hawk-nos'd
,
do
to
this
day
love
such
Men
,
and
esteem
them
handsomest
.
That
is
of
all
Loves
the
strongest
and
divinest
,
On
what
this
good
Will
is
to
be
grounded
.
which
is
by
Cities
and
States
born
to
any
Man
for
his
Vertue
.
But
those
false-nam'd
Honors
,
and
false
Testimonials
of
Amity
,
which
have
their
Rise
from
Stage-playes
,
Largesses
,
and
Fencings
,
are
not
unlike
the
Flatteries
of
Whores
,
the
People
always
with
Smiles
bestowing
an
unconstant
and
short-liv'd
Glory
on
him
,
that
presents
them
,
and
gratifies
them
.
He
therefore
,
who
first
said
,
XXVI
.
Of
the
Magistrates
Largesses
to
the
People
,
and
how
they
ought
to
be
regulated
.
the
People
were
overthrown
by
him
,
which
first
bestow'd
Largesses
on
them
,
very
well
understood
,
that
the
Multitude
lose
their
Strength
,
being
render'd
weaker
by
receiving
.
But
these
Bestowers
must
also
know
,
that
they
destroy
themselves
,
when
purchasing
Glory
at
great
Expences
,
they
make
the
Multitude
haughty
and
arrogant
,
as
having
it
in
their
Power
to
give
and
take
away
some
very
great
Matter
.
Yet
are
we
not
therefore
to
act
sordidly
in
the
Distribution
of
Honorary
Presents
,
when
there
is
Plenty
enough
.
For
the
People
more
hate
a
rich
Man
,
who
gives
nothing
of
his
own
,
than
they
do
a
poor
Man
,
that
robs
the
publick
[
Treasury
,
]
attributing
the
former
to
Pride
and
a
Contempt
of
them
,
but
the
latter
to
Necessity
.
1.
Let
the
Magistrate
make
the
Largess
of
his
own
,
and
without
pretending
to
any
Recompence
.
2.
For
an
honest
Occasion
.
3.
Without
going
in
debt
,
and
exposing
himself
to
Derision
.
First
therefore
let
these
Largesses
be
made
gratis
,
for
so
they
more
oblige
the
Receivers
,
and
strike
them
with
Admiration
:
Then
on
some
Occasion
,
that
has
an
handsome
and
laudable
Pretence
,
with
the
Honour
of
some
God
,
wholly
drawing
the
People
to
Devotion
.
For
so
there
is
at
the
same
time
bred
in
them
a
strong
Apprehension
and
Opinion
,
that
the
Deity
is
great
and
venerable
,
when
they
see
those
,
whom
they
honor
,
and
highly
esteem
,
so
bountifully
and
readily
expending
their
Wealth
upon
their
Honor
.
As
therefore
Plato
forbad
young
Men
,
who
were
to
be
[
liberally
]
educated
,
to
learn
the
Lydian
and
Phrygian
Harmony
:
one
of
which
excites
the
mournful
and
melancholy
part
of
our
Soul
;
whilst
the
other
increases
its
Inclination
to
Pleasure
and
sensual
Delights
:
so
do
you
,
as
much
as
possibly
you
can
,
drive
out
of
the
City
all
such
Largesses
,
as
either
softer
and
cherish
Brutality
and
Savageness
,
or
Scurrility
and
Lasciviousness
;
and
if
that
cannot
be
,
[
at
least
]
shun
them
,
and
oppose
the
Many
,
when
they
desire
such
Spectacles
,
always
making
the
Subjects
of
your
Expences
useful
and
modest
,
having
for
their
End
,
what
is
good
and
necessary
,
or
at
least
what
is
pleasant
and
acceptable
,
without
any
Prejudice
or
Injury
.
But
if
your
Estate
is
but
indifferent
,
and
by
its
Center
and
Circumference
confin'd
to
your
necessary
use
,
't
is
neither
ungenerous
nor
base
to
confess
your
Poverty
,
and
give
place
to
such
,
as
are
provided
for
those
honorary
Expences
,
and
not
,
by
taking
up
Money
on
Usury
,
to
render
your self
at
the
same
time
both
miserable
and
ridiculous
by
such
Services
.
For
they
,
whose
Abilities
fall
short
,
cannot
well
conceal
themselves
,
being
compell'd
either
to
be
troublesom
to
their
Friends
,
or
to
court
[
and
flatter
]
Usurers
,
so
that
they
get
not
any
Honor
or
Power
,
Notable
Examples
to
this
purpose
.
but
rather
Shame
and
Contempt
by
such
Expences
.
't
is
therefore
always
useful
on
such
Occasions
,
to
call
to
mind
Lamachus
and
Phocion
.
For
Phocion
,
when
the
Athenians
at
a
solemn
Sacrifice
call'd
upon
him
,
and
often
importun'd
him
to
give
them
something
,
said
to
them
:
I
should
be
asham'd
to
give
to
you
,
and
not
pay
this
Callicles
:
pointing
to
an
Usurer
,
who
was
standing
by
.
And
as
for
Lamachus
,
he
always
put
down
in
his
Bill
of
Charges
,
when
he
was
General
,
the
Money
laid
out
for
his
Shooes
and
Coar
.
And
to
Hermon
,
when
he
refus'd
the
Undertaking
of
an
Office
because
of
his
Poverty
,
the
Thessalians
ordain'd
a
Puncheon
of
Wine
a
Month
,
and
a
Bushel
and
an
half
of
Meal
every
four
Days
.
't
is
therefore
no
Shame
to
confess
ones
Poverty
,
nor
are
the
Poor
in
Cities
of
less
Authority
than
those
,
who
feast
and
exhibit
publick
Shews
,
if
they
have
but
gotten
Freedom
of
Speech
and
Reputation
by
their
Vertue
.
A
States-man
ought
therefore
chiefly
to
moderate
himself
on
such
Occasions
,
XXVII
.
That
the
People
must
not
be
manag'd
by
superfluous
Expences
,
but
by
Vertue
,
Prudence
,
and
Eloquence
.
and
neither
being
himself
on
foot
,
go
into
the
Field
against
well-mounted
Cavaliers
,
nor
being
himself
poor
,
vy
with
those
,
that
are
rich
,
about
Race-matches
,
theatrical
Pomps
,
and
[
magnificent
]
Tables
[
and
Banquets
;
]
but
[
should
rather
strive
to
be
like
]
those
,
who
endeavor
to
manage
the
City
by
Vertue
and
Prudence
,
always
joyn'd
with
Eloquence
;
in
which
there
is
not
only
Honesty
and
Venerableness
,
but
also
a
Gracefulness
and
Attractiveness
,
Far
more
to
be
desir'd
than
Craesus's
Wealth
.
For
a
good
Man
is
neither
insolent
nor
odious
,
nor
is
a
discreet
Person
singularly
self-conceited
,
Nor
with
a
severe
look
walks
he
amongst
His
Fellow
Citizens
;
—
but
is
[
on
the
contrary
]
first
courteous
,
A
curious
Description
of
a
Statesman
,
who
has
Honor
and
Duty
in
Recommendation
.
affable
,
and
of
easie
access
to
all
,
having
his
House
always
open
,
as
a
Port
of
Refuge
to
those
,
that
will
make
use
of
him
,
and
shewing
his
Care
and
Kindness
,
not
only
[
by
being
assistant
]
in
the
Necessities
and
Affairs
[
of
those
,
that
have
recourse
to
him
,
]
but
also
by
condoling
with
those
,
that
are
in
Adversity
,
and
[
congratulating
and
]
rejoycing
with
such
,
as
have
been
successful
;
neither
is
he
troublesom
or
offensive
by
the
Multitude
[
and
Train
]
of
Domesticks
,
[
attending
him
]
at
the
Bath
,
or
by
taking
up
of
Places
on
the
Theatres
,
nor
remarkable
by
things
,
invidious
for
their
Luxury
and
Sumptuousness
;
but
equal
and
like
to
others
in
his
Cloths
,
Diet
,
Education
of
his
Children
,
and
the
Garb
and
Attendance
of
his
Wife
,
as
desiring
in
his
Comportment
and
Manner
of
Living
to
be
like
the
rest
of
the
People
:
then
he
exhibits
himself
an
intelligent
Counsellor
,
an
unfeed
Advocate
,
and
courteous
Arbitrator
between
Men
and
their
Wives
,
and
Friends
at
variance
amongst
themselves
;
not
spending
a
small
part
of
the
Day
for
the
Service
of
the
Common-weal
at
the
Tribunal
,
or
in
the
Hall
of
Audience
,
and
employing
all
the
rest
,
and
the
whole
Remainder
of
his
Life
,
in
drawing
to
himself
from
every
sort
Negotiations
and
Affairs
,
as
the
North-east
Wind
,
call'd
Caecias
,
does
the
Clouds
;
but
always
employing
his
Cares
on
the
Publick
,
and
reputing
Polity
[
or
the
Administration
of
the
State
]
as
a
busie
and
active
Life
,
and
nor
,
as
't
is
commonly
thought
,
an
easie
and
idle
Service
;
he
does
by
all
these
,
and
such
like
things
turn
and
draw
the
Many
,
who
see
,
that
all
the
Flatteries
and
Enticements
of
others
are
but
spurious
and
deceitful
Baits
,
[
when
compar'd
]
to
his
Care
and
Providence
.
The
Flatterers
indeed
of
Demetrius
vouchsaf'd
not
to
give
the
other
[
Potentates
of
his
Time
,
amongst
whom
Alexanders
Empire
was
divided
,
]
the
Title
of
Kings
;
but
stil'd
Seleucus
Master
of
the
Elephants
,
Lysimachus
Treasurer
,
Ptolomaeus
Admiral
,
and
Agathocles
Governour
of
the
Isles
.
What
Opinion
those
Men
incur
,
who
in
Matters
of
Government
are
guided
by
any
other
Affection
,
than
that
of
the
Publick
.
But
the
Multitude
,
thô
they
may
at
the
beginning
reject
a
good
and
prudent
Man
,
yet
coming
afterwards
to
understand
his
Veracity
,
and
[
the
Sincerity
of
his
]
Disposition
,
esteem
him
only
to
be
a
States-man
,
a
publick
spirited
Person
,
and
a
Magistrate
;
and
of
the
others
,
they
think
and
call
one
a
Dancing-master
,
a
second
a
Feaster
,
and
a
third
a
Master
of
the
Exercises
.
Moreover
,
as
at
the
Banquets
made
by
Callias
,
or
Alcibiades
,
Socrates
only
is
heard
,
and
to
Socrates
all
Mens
Eyes
are
directed
:
so
in
[
sound
and
]
healthy
States
Ismenias
bestows
Largesses
,
Lichas
makes
Suppers
,
and
Niceratus
gives
Masks
[
or
Enterludes
;
]
but
't
is
Epaminondas
,
Aristides
,
and
Lysander
,
that
govern
,
manage
the
State
,
and
lead
forth
the
Armies
.
Which
if
any
one
considers
,
he
ought
not
to
be
dejected
or
amaz'd
at
the
Glory
,
gotten
amongst
the
People
from
Theatres
,
Banqueting
Halls
,
and
publick
Buildings
:
since
it
lasts
but
a
short
time
,
being
at
an
end
,
as
soon
as
the
Prizes
and
Plays
are
over
,
and
having
in
them
nothing
honorable
or
worthy
of
Esteem
.
XXVIII
.
Of
Seditions
and
civil
Wars
,
and
how
a
good
Magistrate
ought
to
govern
himself
in
them
.
Those
,
that
are
verst
in
the
Keeping
and
Breeding
of
Bees
,
look
on
that
Hive
to
be
healthiest
and
in
best
Condition
,
where
there
's
most
Humming
,
and
which
is
fullest
of
Bustle
and
Noise
;
but
he
,
to
whom
God
has
committed
the
Care
of
the
rational
and
political
Hive
,
reputing
the
Felicity
of
the
People
to
consist
chiefly
in
Quietness
and
Tranquility
,
will
receive
,
and
to
his
Power
imitate
the
rest
of
Solons
Ordinances
;
but
will
doubt
and
wonder
,
what
it
was
,
that
induc'd
him
to
decree
,
that
he
,
who
,
when
there
arises
a
Sedition
in
the
City
,
adheres
to
neither
Party
,
should
be
reputed
infamous
.
1.
He
ought
not
to
joyn
with
one
Party
to
ruine
the
other
.
For
in
the
Body
the
Beginning
of
its
Change
from
Sickness
to
Health
is
not
wrought
by
the
Parts
,
that
are
infected
with
the
Disease
;
but
when
the
Temperature
of
such
Parts
,
as
are
sound
,
growing
powerful
,
drives
away
what
is
contrary
to
Nature
:
and
in
a
State
,
where
the
People
are
disturb'd
by
a
Sedition
,
not
dangerous
and
mortal
,
but
which
will
after
a
while
be
[
compos'd
and
]
allay'd
,
't
is
of
necessity
,
that
there
be
a
Mixture
of
much
,
that
is
uninfected
and
sound
,
and
that
it
continue
and
cohabit
in
it
.
For
thither
flows
from
the
Wise
,
what
is
fit
[
and
natural
,
]
and
passes
into
the
Part
,
that
is
diseas'd
.
But
when
Cities
are
in
an
universal
Commotion
,
they
are
in
danger
of
being
utterly
destroy'd
,
unless
being
constrain'd
by
some
Necessity
and
Chastisement
from
abroad
,
they
are
by
the
Force
of
their
Miseries
reduc'd
to
Wisdom
.
Yet
does
it
not
become
you
in
[
the
time
of
]
a
Sedition
to
sit
,
as
if
you
were
neither
sensible
nor
sorry
,
praising
your
own
Unconcernedness
,
as
a
quiet
and
happy
Life
,
and
taking
delight
in
others
Errors
.
2.
He
ought
to
speak
to
both
Parties
,
without
joyning
with
either
,
to
help
them
in
common
,
and
bring
them
to
Agreement
.
3.
He
ought
to
prevent
Sedition
.
But
on
such
Occasions
chiefly
should
you
put
on
the
Buskin
of
Theramenes
,
and
conferring
with
both
Parties
,
joyn
your self
to
neither
.
For
you
will
not
seem
a
Stranger
by
not
being
a
Partaker
in
Injustice
,
but
a
common
Friend
to
them
all
by
your
Assistance
;
nor
will
you
be
envy'd
for
your
not
sharing
in
the
Calamity
,
when
you
appear
equally
to
condole
with
every
one
of
them
.
But
the
best
is
by
your
providential
Care
to
prevent
the
arising
of
any
Sedition
,
and
in
this
consists
the
greatest
and
most
excellent
Point
,
as
it
were
,
of
the
Political
Art.
For
you
are
to
consider
,
that
the
greatest
Benefits
,
a
City
can
enjoy
,
being
Peace
,
Liberty
,
Plenty
,
abundance
of
Men
,
and
Concord
,
the
People
have
at
this
time
no
need
of
Statesmen
for
the
procuring
of
Peace
:
since
all
War
,
whether
with
Greeks
or
Barbarians
,
is
wholly
taken
away
,
and
banisht
from
us
.
As
for
Liberty
,
the
People
have
as
much
,
as
the
Emperors
think
fit
to
grant
them
,
and
more
perhaps
would
not
be
expedient
.
Now
such
is
the
unenvy'd
Plenty
of
the
Earth
,
and
the
kind
Temper
of
the
Seasons
,
that
being
seen
by
a
prudent
Man
,
as
also
,
How
Wives
by
bringing
forth
like
Children
make
Their
Husbands
happy
,
—
He
will
have
nothing
more
to
do
,
but
to
beg
of
the
Gods
the
Preservation
and
safety
of
what
is
born
and
produc'd
to
his
Fellow-Citizens
.
XXIX
.
The
last
Instruction
he
gives
to
him
,
who
manages
State
Affairs
,
is
,
that
he
procure
the
Continuance
of
Peace
and
Union
amongst
his
Fellow-Citizens
.
There
remains
therefore
to
a
Statesman
,
of
all
those
things
that
are
subject
to
his
Charge
,
this
alone
,
which
is
inferior
to
none
of
the
other
Benefits
,
the
keeping
of
those
who
are
Co-inhabitants
[
of
the
same
City
,
]
in
perpetual
Concord
and
Friendship
,
and
the
taking
away
of
all
Contentions
,
Animosities
,
and
Heart-burnings
.
In
which
he
shall
,
as
in
the
Differences
between
Friends
,
so
converse
with
the
Party
appearing
to
be
most
injur'd
,
as
if
he
himself
seem'd
also
a
Sharer
in
the
Injury
,
and
equally
offended
at
it
:
endeavoring
afwards
so
to
appease
him
,
by
shewing
him
,
how
much
those
,
who
pass
by
Injuries
,
excel
such
,
as
strive
to
contend
and
conquer
,
not
only
in
good
Nature
and
Sweetness
of
Disposition
,
but
also
in
Prudence
and
Magnanimity
;
and
that
by
remitting
a
little
of
their
Right
in
small
Matters
,
they
get
the
better
in
the
greatest
and
most
important
.
He
shall
afterwards
admonish
them
both
in
general
and
apart
,
instructing
them
in
the
Weakness
of
the
Grecian
Affairs
,
which
't
is
better
for
intelligent
Men
to
enjoy
,
and
to
live
in
Peace
and
Concord
,
than
to
engage
in
a
Contest
,
for
which
Fortune
has
left
no
Reward
.
For
what
Authority
,
what
Glory
is
there
remaining
for
the
Conquerors
?
What
Power
is
there
,
which
the
least
Decree
of
a
Proconsul
cannot
abolish
,
or
transfer
elsewhere
;
and
which
,
thô
it
should
continue
,
would
not
yet
have
any
thing
worth
our
Pains
?
But
since
,
A
Similitude
shewing
the
Source
of
most
Seditions
and
Civil
Wars
.
as
a
Conflagration
[
in
a
Town
]
does
not
frequently
begin
in
sacred
and
publick
Places
;
but
a
Lamp
[
or
Candle
]
negligently
left
in
an
House
,
or
the
burning
of
a
little
Trash
or
Rubbish
,
raises
a
great
Fire
,
and
works
a
common
Mischief
:
so
Sedition
in
a
State
is
not
always
kindled
by
Contentions
about
publick
Affairs
;
but
oftentimes
the
Differences
,
arising
from
private
Concerns
and
Jangles
,
being
propagated
into
the
Publick
,
have
disturb'd
a
whole
City
:
What
Remedies
are
to
be
apply'd
to
them
.
't
is
no
less
becoming
a
Statesman
to
remedy
and
prevent
also
these
:
so
that
some
of
them
may
never
have
any
Being
,
others
may
be
quickly
extinguisht
,
and
others
hindred
from
receiving
Increase
,
or
taking
hold
of
the
Publick
,
and
confin'd
amongst
the
Adversaries
themselves
.
And
as
himself
ought
to
take
care
for
this
,
so
should
he
advertise
others
,
that
private
Disturbances
are
the
Occasion
of
publick
ones
,
and
little
of
great
ones
,
if
they
are
neglected
,
and
suffer'd
to
proceed
without
taking
care
to
apply
fit
Remedies
to
them
in
the
Beginning
.
A
notable
Example
in
Crates
.
In
this
manner
is
the
greatest
[
and
most
dangerous
]
Disturbance
,
that
ever
hapned
in
Delphi
,
said
to
have
been
occasion'd
by
Crates
,
whose
Daughter
Orgilaus
,
the
Son
of
Phalis
,
being
about
to
marry
,
it
hapned
,
that
the
Cup
,
they
were
to
use
in
the
Espousals
,
brake
asunder
of
it self
,
which
he
taking
for
an
ill
Omen
,
left
his
Bride
,
and
went
away
with
his
Father
.
Crates
a
little
after
,
charging
them
with
taking
away
a
certain
golden
Vessel
,
us'd
in
the
Sacrifices
,
caus'd
Orgilaus
and
his
Brother
,
unheard
,
to
be
precipitated
from
the
Top
of
a
Rock
to
the
Bottom
,
and
afterwards
slew
several
of
their
most
intimate
Friends
,
as
they
were
at
their
Devotions
in
the
Temple
of
Providence
.
After
many
such
things
were
perpetrated
,
the
Delphians
,
putting
to
Death
Crates
and
his
Companions
in
the
Sedition
,
of
their
Estates
,
which
they
call'd
Excommunicated
,
built
the
Temples
in
the
lower
part
of
the
Town
.
Another
Example
of
two
Syracusians
.
In
Syracuse
also
there
were
two
young
Men
,
betwixt
whom
there
was
an
extraordinary
Intimacy
,
one
of
which
,
having
taken
into
his
Custody
his
Friends
Catamite
,
vitiated
him
in
his
Absence
.
The
other
at
his
Return
,
by
way
of
Retaliation
,
debaucht
his
Companions
Wife
.
Then
one
of
the
ancient
Senators
,
coming
into
the
Council
,
propos'd
the
banishing
of
them
both
,
before
the
City
was
ruin'd
by
their
filling
it
with
Enmity
,
[
and
engaging
it
in
Factions
]
on
their
Account
.
Yet
did
not
he
prevail
,
but
a
Sedition
,
arising
on
this
Occasion
,
by
very
great
Calamities
overturn'd
a
most
excellently
constituted
Common-weal
.
You
have
also
a
Domestical
Example
in
the
Enmity
between
Pardalus
and
Tyrrhenus
,
which
wanted
little
of
destroying
Sardis
by
embroiling
it
in
Revolt
and
War
on
little
and
private
Differences
.
He
concludes
from
the
foremention'd
Examples
,
that
the
Beginnings
of
Evils
must
be
prevented
and
extinguisht
betimes
,
teaching
the
Means
to
attain
easily
to
this
.
A
Statesman
therefore
is
not
to
slight
the
little
Offences
and
Heart-burnings
,
which
,
as
[
Diseases
]
in
a
Body
,
pass
speedily
from
one
to
another
,
but
to
take
them
in
hand
,
suppress
,
and
cure
them
.
For
as
Cato
says
,
by
Attention
and
Carefulness
great
Matters
are
made
little
,
and
little
ones
reduc'd
to
nothing
.
Now
there
is
no
better
Artifice
of
indulging
Men
to
this
,
than
the
shewing
himself
easily
pacify'd
in
his
own
private
Differences
,
persisting
without
Rancor
in
Matters
of
the
first
importance
,
and
managing
none
with
Obstinacy
,
contending
Wrath
,
or
any
other
Passion
,
which
may
work
Sharpness
or
Bitterness
in
necessary
Disputes
.
For
as
they
bind
certain
round
Muffles
about
the
Hands
of
those
,
who
combat
at
Buffets
,
that
in
their
Contests
there
may
not
arrive
any
fatal
Accident
,
the
Blows
being
soft
,
and
such
,
as
can
do
no
great
Harm
:
So
in
such
Suits
and
Processes
with
ones
Fellow
Citizens
,
't
is
best
to
manage
the
Dispute
by
making
use
of
pure
and
simple
Pretences
,
and
not
by
sharpning
and
empoisoning
Matters
,
as
if
they
were
Weapons
,
with
Calumnies
,
Malice
,
and
Threats
,
to
render
them
pernicious
,
great
and
publick
.
For
he
,
who
in
this
manner
carries
himself
with
those
,
with
whom
he
has
Affairs
,
will
have
others
also
subject
to
him
.
But
Contentions
about
publick
Matters
,
where
private
Grudges
are
taken
away
,
are
soon
appeas'd
,
and
bring
no
difficult
or
fatal
Mischiefs
.
Plutarch's
Morals
:
Vol.
V.
Whether
Vice
is
sufficient
to
render
a
Man
unhappy
.
Translated
out
of
the
Greek
by
the
Same
Hand
.
THô
this
Tract
is
so
defective
both
in
the
Beginning
and
End
,
that
they
cannot
even
to
this
present
be
so
much
as
guess'd
at
;
yet
the
Title
and
Fragment
,
we
have
left
,
sufficiently
discover
the
Authors
Intention
.
Now
as
by
the
Ruins
of
an
old
Regal
Palace
our
Imagination
does
in
some
sort
represent
to
us
,
how
beautiful
it
was
,
whilst
it
stood
entire
:
so
this
little
Remnant
suffices
to
shew
the
greatness
of
our
Loss
.
But
thô
the
Injury
of
time
has
depriv'd
us
of
this
Benefit
,
and
many
others
of
like
Nature
;
yet
this
Remainder
,
as
unperfect
as
it
is
,
may
be
profitable
to
us
,
and
serve
to
put
us
in
mind
of
our
Duty
.
Our
Author
,
having
in
the
Beginning
describ'd
the
Misery
of
a
covetous
Person
,
and
of
a
Courtier
,
adds
in
prosecution
of
his
principal
Design
,
that
Vice
is
the
absolute
Effecter
of
Infelicity
,
having
need
of
no
Instruments
or
Servants
,
to
render
a
Man
miserable
:
whence
he
collects
,
that
there
is
no
Danger
or
Calamity
,
which
we
ought
not
rather
to
choose
,
than
to
be
vicious
.
He
afterwards
answers
the
Objections
,
made
to
the
contrary
,
and
concludes
,
that
no
Adversity
can
prejudice
us
,
if
it
be
not
accompany'd
with
Vice
.
The
Beginning
is
lost
.
HE
suffers
much
,
I.
The
Misery
of
the
Covetous
.
who
for
a
Dowry
has
His
Body
sold
,
—
As
Euripides
says
,
for
he
gets
but
small
Matters
by
it
,
and
those
very
uncertain
.
But
to
him
,
who
passes
not
thrô
much
Ashes
,
but
thrô
a
certain
regal
Pile
of
Fire
,
being
perpetually
short-breath'd
,
full
of
Fear
,
and
bath'd
in
Sweat
by
his
crossing
the
Seas
too
and
fro
,
she
gives
at
last
a
certain
Tantalian
Wealth
,
which
he
cannot
enjoy
by
reason
of
the
continual
Turmoil
,
that
encumbers
him
.
For
that
Sicyonian
Horse-courser
was
well
advis'd
,
who
presented
the
Agamemnon
.
King
of
the
Achaians
with
a
swift-footed
Mare
,
That
to
proud
Iliums
Siege
he
might
not
go
,
But
stay
at
Home
,
and
take
his
Pleasure
,
wallowing
in
the
Depth
of
his
Riches
,
and
giving
himself
up
to
an
unmolested
Ease
.
But
those
,
II
.
The
Miseries
of
Courtiers
.
who
now
seem
to
be
without
Trouble
,
and
Men
of
Action
,
do
,
without
being
call'd
to
it
,
thrust
themselves
headlong
into
the
Courts
of
Princes
,
where
they
must
be
oblig'd
to
tedious
attending
and
watching
,
that
they
may
gain
an
Horse
,
a
Chain
,
or
some
such
blessed
Favor
.
In
the
mean
time
the
Wife
,
of
Joy
bereft
,
Sits
tearing
her
fair
Cheeks
,
the
House
is
left
Imperfect
,
and
half
built
.
—
Whilst
the
Husband
is
drawn
and
hurry'd
about
,
wandring
amongst
others
,
allur'd
by
Hopes
,
of
which
he
is
often
disappointed
,
suffering
Disgrace
and
Shame
.
But
if
he
happens
to
obtain
any
of
those
things
,
he
so
eagerly
desires
,
after
he
has
been
turn'd
about
,
and
made
dizzy
with
being
Fortunes
sport
,
he
seeks
a
Dismission
,
and
declares
those
to
be
happy
,
who
live
obscure
and
safe
;
whilst
they
in
the
mean
time
have
the
same
Opinion
of
him
,
whom
they
see
mounted
so
far
above
them
.
III
.
Vice
is
the
most
detestable
Tyrant
in
the
World
.
So
absolutely
does
Vice
dispose
of
all
Men
,
being
such
a
self-sufficient
Worker
of
Infelicity
,
that
it
has
no
need
either
of
Instruments
or
Servants
.
Other
Tyrants
,
endeavouring
to
render
those
Men
miserable
,
whom
they
punish
,
maintain
Executioners
and
Tormentors
,
devise
Searing-Irons
and
Racks
,
to
plague
the
reasonless
Soul
.
But
Vice
without
any
Preparation
of
Engines
,
as
soon
as
it
enters
into
the
Soul
,
torments
and
dejects
it
,
filling
a
Man
with
Grief
,
Lamentations
,
Sorrow
and
Repentance
.
For
a
Sign
,
that
this
is
so
,
you
may
observe
,
that
many
,
being
cut
,
are
silent
,
being
scourg'd
,
take
it
patiently
,
and
being
rackt
and
tormented
by
their
Lords
and
Tyrants
,
send
not
forth
the
least
Shreek
,
since
the
Soul
,
repressing
the
Voice
by
Reason
,
restrains
and
keeps
it
in
as
with
the
Hand
;
but
you
will
scarce
ever
be
able
to
quiet
Anger
,
or
to
silence
Sorrow
,
nor
can
you
perswade
one
,
that
is
in
a
Fright
,
to
stand
still
,
or
one
,
that
is
stung
with
Remorse
of
Conscience
,
to
forbear
exclaiming
,
tearing
his
Hair
,
and
smiting
his
Thigh
:
so
much
is
Vice
more
violent
than
either
Fire
or
Sword
.
Cities
,
IV
.
That
there
is
no
Danger
or
Calamity
,
which
a
Man
ought
not
rather
to
choose
,
than
to
let
himself
be
a
Slave
to
Vice
.
when
by
fixing
up
of
Writings
they
publish
their
Intention
of
building
Temples
,
or
erecting
Statues
or
Monuments
of
an
excessive
height
and
bigness
.
Colossuses
,
hear
the
Proposals
of
different
Artists
,
contending
about
the
Undertaking
of
the
Work
,
and
bringing
in
their
Accounts
and
Models
:
after
which
they
choose
him
,
who
will
perform
it
best
,
quickest
,
and
with
the
least
Expence
.
Now
imagine
,
that
we
also
set
forth
a
Proclamation
of
a
Purpose
to
make
a
wretched
Man
,
or
a
miserable
Life
,
and
that
Fortune
and
Vice
come
with
differing
Proposals
to
offer
their
Service
for
the
Performance
of
this
Design
.
The
one
(
to
wit
,
Fortune
,
)
is
provided
with
abundance
of
various
Instruments
,
and
costly
Furniture
for
to
render
human
Life
miserable
and
unhappy
:
She
draws
after
her
Robberies
,
Wars
,
the
Murthers
of
Tyrants
,
Storms
from
the
Sea
,
and
Lightnings
from
the
Air
;
She
mixes
Poisons
,
brings
in
Swords
,
hires
Slanders
,
kindles
Feavers
,
jingles
Shackles
,
and
builds
up
Prisons
round
about
;
althô
most
of
these
things
are
rather
from
Vice
than
Fortune
.
But
let
us
suppose
them
to
be
all
from
Fortune
;
and
let
Vice
,
standing
naked
,
and
wanting
no
exterior
thing
against
Man
,
ask
Fortune
,
how
she
will
make
a
M●n
unhappy
and
heartless
.
Examples
of
such
,
as
have
despis'd
all
Calamities
and
even
Death
it self
,
rather
than
they
would
act
against
their
Duty
.
Fortune
,
let
her
say
,
dost
thou
threaten
Poverty
?
Metrocles
laughs
at
thee
,
who
,
sleeping
in
the
Winter
amongst
the
Sheep
,
and
in
the
Summer
in
the
Porches
of
the
Temples
,
challeng'd
the
King
of
the
Persians
,
that
winter'd
in
Babylon
,
and
pass'd
the
Summer
in
Media
,
to
by
with
him
for
Happiness
.
Dost
thou
bring
on
Servitude
,
Bonds
,
and
the
being
sold
for
a
Slave
?
Diogenes
contemns
thee
,
who
being
expos'd
to
sale
by
Pirates
,
cry'd
out
,
Who
will
buy
a
Master
?
Dost
thou
brew
a
Cup
of
Poison
?
Didst
thou
not
offer
such
an
one
to
Socrates
?
And
yet
he
mildly
and
meekly
,
without
trembling
,
or
changing
either
Colour
or
Countenance
,
drank
it
briskly
up
;
whilst
those
,
who
surviv'd
,
esteem'd
him
happy
,
as
one
,
that
would
not
be
even
in
the
other
World
without
a
Divine
Portion
.
Moreover
,
as
for
thy
Fire
,
Decius
the
Roman
General
prevented
it
,
when
having
caus'd
a
great
Fire
to
be
made
in
the
midst
between
two
Armies
,
he
sacrific'd
himself
to
Saturn
according
to
a
Vow
,
made
for
the
aggrandizing
of
the
Romans
Dominion
.
And
amongst
the
Indians
such
chast
Wives
,
as
are
true
Lovers
of
their
Husbands
,
strive
and
contend
with
one
another
for
the
Fire
,
and
all
the
rest
sing
forth
the
Happiness
of
her
,
who
,
having
obtain'd
the
Victory
,
is
burnt
with
her
deceas'd
Husband
.
And
of
the
Sages
in
those
Parts
there
is
not
one
esteem'd
an
holy
and
most
blessed
Man
,
if
he
did
not
,
whilst
he
was
yet
living
,
and
in
the
perfect
Enjoyment
of
his
Health
and
Understanding
,
separate
by
Fire
his
Soul
from
his
Body
,
and
purging
away
,
what
was
mortal
,
depart
pure
out
of
the
Flesh
.
V.
An
Answer
to
the
●bj●ctions
of
such
,
as
had
rather
be
Slaves
to
vice
,
than
fall
into
any
temporal
Calamity
:
to
wit
,
that
external
Miseries
only
hurt
the
Wicked
.
But
thou
wilt
reduce
one
from
great
Wealth
,
a
stately
House
,
a
well
furnisht
Table
,
and
abundance
of
all
things
,
to
a
thredbare
Coat
,
a
Wallet
,
and
the
Begging
of
his
daily
Food
.
These
things
were
to
Diogenes
the
Beginnings
of
Happiness
,
and
to
Crates
of
Liberty
and
Glory
.
But
thou
wilt
perhaps
fasten
one
to
the
Cross
,
or
empale
him
on
a
Stake
.
Now
what
cares
Theodorus
,
whether
't
is
above
or
under
Ground
,
that
he
putrifies
?
These
were
the
happy
Sepultures
of
the
Scythians
:
and
amongsts
the
Hircanians
Dogs
,
amongst
the
Bactrians
Birds
,
did
according
to
the
Laws
,
devour
the
dead
Bodies
of
those
,
who
made
a
blessed
End.
Whom
then
do
these
things
render
unhappy
?
The
unmanly
and
irrational
,
the
ill
educated
and
unexercis'd
,
with
such
,
as
retain
the
foolish
and
frightful
Opinions
,
they
receiv'd
in
their
Infancy
.
Fortune
then
does
not
perfectly
produce
Infelicity
,
VI
.
That
Adversity
is
not
prejudicial
,
unless
accompany'd
by
Vice
:
Illustrated
by
several
Similitudes
.
unless
it
has
Vice
to
co-operate
with
it
.
For
as
a
Thred
will
cut
in
sunder
a
Bone
,
that
has
been
steep'd
in
Ashes
and
Vinegar
,
and
as
Workmen
bend
and
fashion
Ivory
,
as
they
please
,
after
it
has
been
softned
and
render'd
pliable
by
Beer
,
when
it
is
otherwise
inflexible
:
so
Fortune
coming
upon
that
,
which
is
already
ill
affected
of
it self
,
and
render'd
soft
by
Vice
,
pierces
into
it
and
hollows
it
.
And
as
the
What
this
Word
{αβγδ}
should
in
this
place
signify
,
I
must
with
Xylander
,
who
leaves
it
,
as
I
have
done
,
untranslated
,
profess
my self
wholly
at
a
Loss
.
The
old
Translator
,
who
,
as
he
says
,
renders
it
by
Externum
alieno
caetui
se
admiscentem
,
gives
me
no
satisfaction
:
Amyot
in
French
,
and
Holland
in
English
,
put
in
its
stead
Pharicum
,
a
Poyson
mentioned
by
Dioscorides
,
in
his
Sixth
Book
De
Alexipharmicis
;
but
this
Reading
is
overthrown
by
the
Adjectives
joyn'd
with
it
,
which
are
all
Masculine
.
Paroecus
,
thô
hurtful
to
no
other
,
nor
any
way
prejudicing
those
,
who
touch
it
,
or
bear
it
about
them
,
if
any
one
,
who
is
wounded
,
is
but
brought
into
the
Place
,
where
it
is
,
immediately
kills
him
,
being
already
by
his
Wound
pre-dispos'd
to
receive
the
Defluxion
:
so
the
Soul
,
which
is
to
be
overthrown
by
Fortune
,
must
have
in
it self
some
Ulcer
of
its
own
,
and
some
Malady
within
its
Flesh
,
that
it
may
render
those
Accidents
,
which
come
from
abroad
,
miserable
and
lamentable
.
Is
then
Vice
also
such
,
that
it
should
stand
in
need
of
Fortunes
help
for
the
working
of
Infelicity
?
Whence
then
does
the
Sea
swell
with
Storms
and
Tempests
?
She
besets
not
the
Desarts
,
lying
at
the
Feet
of
the
Mountains
,
with
Robbers
,
she
pours
not
down
Storms
of
Hail
on
the
fruitful
Fields
,
she
raises
not
up
Melitus
,
Anytus
,
and
Callixenus
,
to
be
Calumniators
,
she
takes
not
away
Wealth
,
she
hinders
not
any
from
the
Command
of
Armies
,
that
she
may
make
them
unhappy
;
but
she
renders
them
rich
,
abounding
in
Wealth
,
having
great
Inheritances
on
the
Earth
,
she
bears
them
Company
at
Sea
,
she
sticks
close
to
them
,
pining
them
with
Lusts
,
imflaming
them
with
Wrath
,
overwhelming
them
with
Superstitions
,
drawing
them
by
their
Eyes
.
The
rest
is
wanting
.
Plutarch's
Morals
:
Vol.
V.
Whether
the
Passions
of
the
Soul
,
or
[
Diseases
]
of
the
Body
are
worse
.
Translated
out
of
the
Greek
by
the
Same
Hand
.
HOmer
,
I.
M●n
the
most
miserable
of
all
Animals
,
and
what
are
his
most
dangerous
M●ladies
.
having
contemplated
the
various
Kinds
of
mortal
Animals
,
and
compar'd
them
one
with
another
,
in
respect
to
their
Lives
,
and
the
Entertainments
of
them
,
cry'd
out
:
Iliad
.
l.
17.
Of
all
,
that
breath
,
or
creep
on
Earth
,
there
can
No
Creature
be
more
wretched
found
than
Man
:
Attributing
to
Man
that
unhappy
Primacy
of
having
the
Superiority
in
Miseries
.
But
we
,
[
considering
]
Man
,
as
having
already
gain'd
the
Victory
for
Infelicity
,
and
being
publickly
declar'd
the
most
miserable
of
all
Animals
,
will
compare
him
with
himself
in
a
Contention
about
his
own
Calamities
,
not
unprofitably
,
but
even
altogether
necessarily
dividing
his
Soul
from
his
Body
:
that
we
may
thence
learn
,
whether
we
live
more
miserably
in
regard
of
our
Souls
,
or
of
our Selves
,
[
that
is
,
our
Bodies
.
]
For
Sickness
is
indeed
engendred
in
the
Body
by
Nature
;
but
Vice
and
Malice
in
the
Soul
is
first
its
Work
,
afterward
its
Passion
.
Now
't
is
of
no
small
Advantage
towards
Content
of
Mind
,
if
that
,
which
is
the
worse
,
is
curable
,
and
that
lighter
,
For
{αβγδ}
,
I
read
{αβγδ}
.
II
.
The
Maladies
of
the
Soul
are
more
dangerous
than
those
of
the
Body
.
which
is
unavoidable
.
The
Fox
in
Aesop
,
disputing
with
the
Panther
for
[
the
Superiority
in
beautiful
]
Variety
,
when
this
[
latter
]
had
shewn
his
Body
,
and
its
Superficies
,
curiously
stain'd
and
spotted
,
whereas
the
Foxes
tawny
Skin
was
ill
favor'd
,
and
unpleasant
to
the
Sight
,
said
thus
:
But
if
you
,
1.
They
are
more
numerous
,
and
very
various
.
Sir
Judge
,
will
look
within
me
,
you
will
find
me
much
fuller
of
Variety
than
this
Leopard
:
manifesting
the
nimble
Subtilty
of
his
natural
Disposition
,
frequently
changing
,
as
occasions
require
.
Let
us
then
say
,
also
to
our selves
:
Thy
Body
,
O
Man
,
naturally
of
it self
breeds
many
Diseases
and
Passions
,
and
[
many
]
it
receives
,
befalling
it
from
without
;
but
if
thou
shalt
open
thy
Interior
,
thou
will
find
a
certain
various
,
and
abundantly-furnisht
Store-house
,
and
,
as
Democritus
says
,
Treasury
of
Evils
,
not
flowing
into
it
from
abroad
,
but
having
,
as
it
were
,
their
inbred
and
original
Springs
,
which
Vice
,
exceedingly
affluent
,
2.
They
do
not
make
known
and
discover
themselves
,
as
those
of
the
Body
.
and
rich
in
Passions
,
causes
to
break
forth
.
Now
whereas
the
Diseases
in
the
Flesh
are
discern'd
by
[
the
Beating
of
]
the
Pulses
,
and
the
Flushings
in
the
Color
[
of
the
Skin
,
]
and
discover'd
by
[
unusual
]
Heats
,
and
sudden
Pains
;
and
these
Maladies
of
the
Soul
ly
hid
from
many
who
are
affected
with
them
,
these
are
therefore
worse
,
as
removing
from
them
the
Sense
of
the
Patient
.
For
the
Discourse
of
Reason
being
sound
,
is
sensible
of
the
Bodies
Diseases
;
but
being
it self
diseas'd
with
those
of
the
Soul
,
has
no
Judgment
in
what
it
suffers
:
for
it
suffers
by
what
it
judges
.
We
ought
therefore
to
account
,
3.
They
are
incurable
,
because
that
which
should
discover
them
,
is
most
concern'd
.
that
the
first
and
greatest
of
the
Souls
Diseases
,
is
Folly
,
by
which
Vice
,
being
rendred
incurable
,
cohabits
,
lives
and
dies
together
with
many
.
For
the
beginning
of
the
Cure
is
the
Sense
of
the
Disease
,
leading
the
Patient
to
the
Use
,
of
what
is
helpful
;
but
he
,
who
thrô
his
not
believing
himself
Sick
,
is
ignorant
of
his
own
Necessities
,
thô
a
Remedy
is
presented
him
,
refuses
it
.
For
also
amongst
the
Diseases
of
the
Body
,
those
are
indeed
the
worst
,
which
are
accompany'd
with
a
Stupefaction
of
the
Senses
,
as
Lethargies
,
Head-achs
,
Epilepsies
,
Apoplexies
,
and
those
burning
Feavers
,
which
,
carrying
on
the
Inflammation
even
to
the
Loss
of
the
Wits
,
and
disturbing
the
Senses
,
as
it
were
,
in
a
Musica●
Instrument
,
Move
the
Hearts
Strings
,
till
then
untouch'd
.
Wherefore
the
Physicians
do
in
the
first
place
indeed
desire
,
III
.
An
Amplification
of
the
Miseries
attending
the
Diseases
of
the
Soul
.
that
a
Man
should
not
be
sick
,
and
next
,
that
being
sick
,
he
should
not
be
ignorant
,
that
he
is
so
:
which
nevertheless
befals
all
the
Diseases
of
the
Soul
.
For
neither
those
,
who
are
mad
,
those
,
that
are
lascivious
,
nor
those
,
who
act
unjustly
,
think
,
that
they
sin
;
nay
some
of
them
[
are
on
the
contrary
perswaded
,
1.
Those
,
who
are
so
affected
,
have
their
Judgment
overturned
.
]
even
that
they
do
well
.
Never
yet
did
any
Man
call
a
Feaver
Health
,
a
Consumption
a
good
Constitution
of
Body
,
the
Gout
Swift-footedness
,
or
the
Wanness
of
the
Face
a
fresh
Colour
;
but
many
[
there
are
,
who
]
term
Anger
Courage
,
[
unchast
]
Love
Amity
,
Envy
Emulation
,
and
Cowardice
Cautiousness
[
or
Discretion
.
2.
They
shun
the
Remedy
.
]
Moreover
,
those
,
[
who
are
troubled
with
corporal
Sickness
,
]
send
for
Physicians
,
for
they
are
sensible
,
what
they
stand
in
need
of
for
[
the
Cure
of
]
their
Diseases
;
but
these
,
[
who
are
sick
in
Mind
.
]
shun
Philosophers
,
[
and
such
discreet
Persons
,
whose
advices
tend
to
reclaim
them
:
]
because
they
think
themselves
to
act
excellently
in
those
very
things
,
in
which
they
most
offend
.
In
this
then
making
use
of
our
Reason
,
we
affirm
,
that
the
Blearness
or
Soreness
of
the
Eyes
is
a
less
[
Malady
]
than
Madness
,
and
the
Gout
in
the
Feet
than
a
Phrensie
[
in
the
Brain
:
]
for
in
the
one
a
Man
is
sensible
of
his
Distemper
,
and
crying
out
,
calls
for
the
Physician
,
to
whom
,
when
he
is
come
,
he
shews
his
Eye
to
be
anointed
,
stretches
out
his
Vein
to
be
open'd
,
and
gives
up
his
Head
to
be
cur'd
;
but
[
on
the
contrary
]
you
hear
Agave
,
when
seiz'd
with
Madness
,
thrô
[
the
Violence
of
her
]
Passion
,
not
knowing
the
dearest
[
Pledges
of
her
Womb
,
to
cry
out
,
]
Euripides
in
his
Tragedy
of
the
Bac●hantes
.
From
the
Hills
Top
into
the
Plain
,
Bring
me
this
young
Fawn
,
newly
slain
,
Which
happily's
become
our
Prey
.
For
he
,
who
is
sick
in
Body
,
presently
yielding
,
and
betaking
himself
to
his
Bed
,
lies
there
quiet
,
till
he
is
cur'd
;
and
if
the
Accession
of
some
violent
hot
Fit
makes
him
a
little
tumble
and
toss
his
Body
,
any
one
of
those
,
who
are
by
,
saying
to
him
,
Lye
still
at
ease
,
poor
Wretch
,
keep
in
thy
Bed
,
easily
stays
and
retains
him
;
but
those
[
on
the
other
side
,
]
who
are
surpriz'd
with
the
Passions
of
the
Soul
,
are
then
most
active
,
then
least
at
quiet
:
for
the
Impulses
of
the
Mind
are
the
Beginnings
[
or
principal
Causes
]
of
Actions
,
and
Passions
the
violent
Fits
of
[
such
]
Impulses
.
Wherefore
they
suffer
not
the
Soul
to
be
at
rest
,
but
when
a
Man
has
most
need
of
Patience
,
Silence
,
and
Retirement
,
then
is
he
drawn
forth
into
the
Light
,
then
is
he
[
chiefly
]
discover'd
by
his
cholerick
Humors
,
his
Eagerness
in
contending
,
his
[
dishonest
]
Loves
,
and
his
[
heart-breaking
]
Sorrows
,
which
force
him
to
commit
many
irregular
[
Actions
,
]
and
speak
[
many
Words
,
]
unsitting
for
the
Times
.
As
therefore
that
Storm
,
IV
.
The
Conclusion
shewing
by
an
excellent
Similitude
,
that
the
Diseases
of
the
Soul
are
incomparably
more
dangerous
than
those
of
the
Body
.
which
hinders
a
Ship
from
entring
into
the
Port
,
is
more
dangerous
than
that
,
which
suffers
it
not
to
sail
:
so
the
Tempests
of
the
Soul
are
more
difficult
,
which
permit
not
a
Man
to
restrain
himself
,
nor
to
settle
his
disturb'd
Reason
;
so
that
being
without
Pilot
or
Cables
,
he
is
thrô
Tumult
and
Deceit
,
hurry'd
headlong
by
rash
and
pernicious
Courses
,
till
he
falls
into
some
terrible
Shipwrack
,
where
he
casts
away
his
Life
.
So
that
also
for
these
Reasons
't
is
worse
to
be
sick
in
Soul
,
than
Body
:
for
to
the
one
it
happens
only
to
suffer
,
but
to
the
other
both
to
suffer
and
do
amiss
.
And
what
need
is
there
to
reckon
up
many
Passions
?
This
very
Nick
of
Time
is
a
[
sufficient
]
Remembrance
.
Do
you
see
this
vast
and
promiscuous
Multitude
,
here
crouding
and
thrusting
each
other
about
the
The
Bench
,
on
which
the
Judges
sate
.
Tribunal
and
The
Hall
,
or
Place
,
where
the
Courts
of
Judicature
were
kept
.
Forum
?
They
are
not
assembled
to
sacrifice
to
their
Countrey
Gods
,
nor
to
participate
together
in
the
same
sacred
Ceremonies
:
They
are
not
come
to
offer
up
to
Jupiter
Ascraeus
the
First
of
the
Lydian
Fruits
,
nor
to
celebrate
the
Solemnities
of
Bacchus
by
the
Observance
of
Festival
Nights
,
and
common
Revellings
;
but
the
Force
of
the
Disease
,
as
it
were
by
yearly
Revolutions
,
irritating
Asia
,
drives
them
hither
to
manage
their
Processes
and
Suits
at
Law
:
and
a
Multitude
of
Affairs
,
as
it
were
of
impetuous
Torrents
,
fall
into
one
place
,
where
they
grow
hot
,
and
the
Contests
are
eagerly
prosecuted
,
both
by
those
,
that
destroy
,
and
that
are
destroyed
.
Of
what
Feavers
?
of
what
Agues
are
these
the
Effects
?
What
Instances
,
what
Accidents
,
what
Distemperature
of
Heat
,
what
Superfusion
of
Humors
[
produces
them
?
]
Should
you
ask
every
Cause
,
as
if
it
were
a
Man
,
whence
it
had
its
Original
,
whence
it
proceeded
;
you
would
find
,
that
audacious
Anger
generated
one
,
furious
Obstinacy
another
,
and
unjust
Covetousness
a
third
.
Plutarch's
Morals
:
Vol.
V.
Which
are
the
most
crafty
;
Water-Animals
or
those
Creatures
that
breed
upon
the
Land
.
Translated
from
the
Greek
by
John
Phillips
,
Gent
.
Autobulus
,
LEonidas
being
ask'd
the
question
what
he
thought
of
Tyrtaeus
?
Made
answer
,
that
he
was
a
good
Poet
to
beautify
and
adorn
the
Minds
of
young
Men
:
As
a
Person
who
by
the
Vigor
and
Spirit
of
his
Poetical
Raptures
kindl'd
that
wrathful
indignation
,
and
ambition
of
honour
which
embolden'd
them
in
combat
to
the
contempt
of
death
and
danger
.
Which
makes
me
afraid
,
my
dearest
Friends
,
least
the
Encomium
of
Hunting
,
Yesterday
recited
,
may
have
enflam'd
our
young
Gentlemen
beyond
the
bounds
of
moderation
,
so
as
to
deem
all
other
things
Fruitless
and
of
little
worth
,
while
they
Randevouze
from
all
Parts
to
this
Exercise
.
So
much
the
rather
,
because
I
my self
,
when
I
was
but
very
young
even
beyond
the
strength
of
my
Age
,
seem'd
to
be
more
then
became
me
addicted
to
this
sport
,
and
to
be
over
desirous
with
Phaedra
in
Euripides
,
With
Hounds
and
Horn
and
merry
Hollow
,
The
spotted
Hart
and
Hind
to
follow
.
So
did
that
discourse
affect
me
,
fortify'd
with
many
and
probable
Arguments
.
Soclares
.
You
say
very
truly
,
Autobulus
.
For
that
same
Poet
seems
to
me
to
have
awaken'd
the
force
of
Rhetorick
for
a
long
time
lull'd
a
sleep
,
to
gratify
the
inclinations
of
the
Youthful
Gentry
,
and
to
make
himself
their
Spring
Companion
.
But
I
am
most
pleas'd
with
him
for
introducing
the
Example
of
single
Combatants
,
from
whence
he
chiefly
takes
occasion
to
Praise
the
sport
of
Hunting
,
as
being
that
which
for
the
most
part
drawing
to
its
self
whatever
is
natural
in
us
,
or
what
we
have
by
use
acquir'd
,
to
that
delight
in
Men
to
fight
with
single
Weapons
one
against
another
,
affords
an
evident
prospect
of
Artifice
and
daring
courage
endued
with
understanding
,
and
encountring
brutish
force
and
strength
:
Applauding
that
of
Euripides
,
Small
is
the
Nerveless
Strength
of
feeble
Man
,
Yet
through
the
cunning
of
his
reaching
Brain
,
By
various
slights
and
sundry
Stratagems
:
What
ever
Land
or
th'
Ocean
breeds
,
he
Tames
.
Autobulus
.
And
hence
it
was
,
as
they
say
,
my
dearest
Soclares
,
that
Men
at
first
became
insensible
and
inhuman
,
having
once
tasted
of
Murther
,
and
being
accustom'd
by
Hunting
and
following
the
Chase
,
not
only
to
behold
without
remorse
the
Wounds
and
Blood
of
Wild
Beasts
,
but
to
rejoyce
at
their
being
kill'd
and
slaughter'd
.
Afterwards
as
at
Athens
,
some
Sycophant
was
by
the
Thirty
Tyrants
set
a
part
for
death
,
as
a
proper
object
of
Capital
punishment
,
then
a
Second
and
a
Third
;
then
proceeding
by
degrees
,
they
seiz'd
upon
good
Men
,
and
at
length
spar'd
not
the
best
and
most
worthy
Citizens
;
in
like
manner
the
first
that
slew
a
Bear
or
a
Wolf
,
obtained
applause
.
Then
the
Oxe
and
Hog
were
appointed
to
be
killed
,
under
pretence
of
having
tasted
the
sacred
Things
that
lay
before
them
.
Next
to
them
Deer
,
Hares
and
Goats
were
made
use
of
for
Food
,
and
in
some
places
the
Flesh
of
Sheep
,
Dogs
and
Horses
grew
familiar
to
human
Tast
.
The
tame
Goose
also
and
Pigeon
,
Mans
familiar
Domestic
,
according
to
Sophocles
,
not
for
nourishment
or
to
asswage
hunger
,
as
Cats
and
Weesels
;
but
to
indulge
voluptuous
Appetites
were
drest
and
mangl'd
to
pieces
:
Which
gave
strength
and
vigour
to
whatever
was
in
Nature
Blood
thirsty
and
Savage
,
and
rendring
the
disposition
of
Man
inflexible
to
pity
,
had
almost
eras'd
out
of
his
Breast
whatever
was
inclinable
to
humanity
and
mildness
.
Whereas
on
the
other
side
the
Pythagoreans
,
that
they
might
accustom
Men
to
the
Love
of
humanity
and
compassion
,
still
inculcated
into
their
minds
,
a
particular
care
of
being
mild
and
gentle
towards
Beasts
.
For
there
is
nothing
more
powerful
then
custom
to
win
upon
the
wild
affections
of
Man
,
and
to
draw
him
from
extremity
to
moderation
.
But
I
know
not
how
it
comes
to
pass
,
that
being
enter'd
into
this
discourse
,
we
have
not
only
forgot
the
Subject
we
were
Yesterday
upon
,
but
what
we
had
also
this
day
agreed
to
make
the
Theme
of
our
Colloquy
.
For
Yesterday
,
as
well
you
know
,
having
thrown
out
a
Proposition
,
that
all
Creatures
were
in
some
manner
partakers
of
Understanding
and
Reason
,
we
gave
an
occasion
to
our
young
Hunts-men
for
a
fair
dispute
,
which
of
the
two
excell'd
in
craft
and
cunning
,
the
Land-Animals
,
or
the
Creatures
that
breed
in
the
Sea
?
Which
,
if
you
please
,
we
will
determin
this
day
,
if
Aristodemus
and
Phaedimus
will
stand
to
their
Agreement
:
Of
which
two
Gentlemen
,
the
one
has
offer'd
himself
to
his
Friends
to
be
the
Patron
of
the
Land-Animals
,
the
other
reserves
the
honour
of
being
more
crafty
to
those
of
the
Sea
.
Soclares
.
They
will
be
as
good
as
their
words
,
I
assure
ye
,
Autobulus
,
and
will
be
here
presently
:
For
I
saw
them
both
early
this
Morning
preparing
for
the
Combat
.
In
the
mean
time
,
if
you
please
,
before
they
begin
,
let
us
resume
something
of
what
was
Yesterday
not
so
fully
discoursed
for
want
of
time
,
or
not
so
carefully
argu'd
in
our
Wine
,
as
it
ought
to
have
been
.
For
there
seem'd
a
dispute
to
resound
in
my
Ears
from
the
Philosophers
Portico
,
as
if
immortal
were
opposite
to
mortal
,
incorruptible
to
corruptible
,
incorporeal
to
corporeal
;
and
in
like
manner
that
things
void
of
reason
ought
to
be
oppos'd
to
those
Beings
that
are
endu'd
with
reason
,
least
among
so
many
Connexions
this
alone
should
be
found
maim
and
imperfect
.
Autobulus
.
Good
now
,
Friend
Soclar●s
,
who
was
he
that
put
such
a
question
,
as
if
that
because
there
are
certain
Beings
endu'd
with
reason
,
therefore
there
is
nothing
void
of
reason
?
For
we
abound
with
Examples
in
all
things
that
are
destitute
of
a
Soul
;
nor
do
we
want
any
other
Antithesis
to
Irrational
,
but
only
to
oppose
whatever
is
depriv'd
of
a
Soul
,
as
being
void
of
Reason
and
Understanding
,
to
that
which
is
endu'd
with
Reason
and
Understanding
together
with
a
Soul
.
But
if
any
one
will
assert
,
that
Nature
is
not
defective
,
and
therefore
that
every
Animated
Nature
is
partly
rational
,
partly
without
Reason
,
another
may
at
the
same
time
alledge
,
that
every
Animated
Nature
is
partly
endu'd
with
imagination
,
partly
depriv'd
of
it
;
partly
sensible
,
partly
insensible
;
to
the
end
that
Nature
may
not
want
these
opposite
Habits
and
Privations
,
as
it
were
equally
ballanc'd
in
the
same
Kind
.
For
if
it
be
absur'd
to
doubt
whether
some
Living
Creatures
are
sensible
,
others
without
Sence
,
it
is
as
equally
ridiculous
to
grant
Imagination
to
some
Living
Creatures
and
not
allow
it
to
others
;
in
regard
there
is
no
Living
Creature
that
comes
into
the
World
,
but
what
is
presently
endu'd
with
Sence
and
Imagination
.
And
thus
would
he
be
as
much
out
of
the
way
,
who
should
require
one
Living
Creature
to
be
rational
,
another
to
be
void
of
Reason
,
distingushing
between
Men
,
as
if
he
that
had
a
share
of
Sense
,
did
not
also
pertake
of
understanding
;
or
that
there
were
any
Living
Creature
,
from
which
a
certain
sort
of
Opinion
and
Ratiocination
,
otherwise
called
Sense
and
Natural
Instinct
,
were
absent
.
For
Nature
,
which
,
as
they
truly
say
,
made
all
things
for
the
sake
of
some
thing
,
and
to
some
end
,
did
not
make
a
sensible
Creature
to
be
meerly
sensible
in
barely
suffering
,
but
to
be
sensible
of
many
things
as
familiar
and
agreeable
,
and
of
other
things
as
baneful
and
pernicious
.
Nor
can
we
omit
,
that
without
any
teaching
or
instruction
,
they
avoid
some
things
,
and
covet
the
use
and
benefit
of
others
.
Sense
it
is
therefore
that
affords
to
every
Creature
the
distinction
both
of
useful
and
hurtful
;
which
eschewing
or
making
choice
of
things
profitable
,
and
discerning
and
avoiding
of
things
pernicious
or
troublesom
by
the
Force
of
Sense
can
never
be
thought
to
reside
in
any
Creature
not
capable
to
reason
,
to
judge
,
remember
and
consider
.
Therefore
if
you
will
deprive
the
Creatures
of
Expectation
,
Memory
,
Design
,
Preparation
,
Hope
,
Fear
and
Grief
,
you
must
at
the
same
time
deny
them
the
use
either
of
Eyes
or
Ears
,
as
not
having
any
manner
of
Sense
or
Imagination
;
which
it
is
better
for
them
to
be
without
,
then
to
labour
under
grief
and
pain
;
to
which
they
can
never
be
Subject
,
if
utterly
depriv'd
of
Sense
.
There
is
an
Oration
of
Strat●
the
Phylosopher
demonstrating
that
without
Sense
there
can
be
no
Understanding
.
For
many
times
Letters
cursorily
glanc'd
upon
by
the
Eye
,
and
Speeches
little
regarded
by
the
Ear
,
forsake
our
knowledge
,
but
are
entertain'd
by
those
that
are
more
attentive
.
Afterwards
by
Recollection
the
same
things
return
into
our
minds
,
for
us
to
dispose
and
pursue
the
Dictates
of
our
own
thoughts
as
we
please
our selves
.
Whence
we
say
proverbially
,
the
Mind
sees
,
the
Mind
hears
,
all
other
things
are
Deaf
and
Blind
,
in
regard
there
can
be
no
Sense
in
in
the
Eyes
and
Ears
,
if
understanding
be
wanting
.
Therefore
King
Cleomenes
after
great
Commendations
given
to
a
Copy
of
Verses
recited
at
a
Banquet
where
he
was
present
,
being
ask'd
whether
it
were
not
an
admirable
Piece
,
bid
them
that
heard
it
give
their
judgment
,
for
that
his
Mind
was
in
the
Peloponnesus
.
Therefore
of
necessity
whatever
Creatures
are
capable
of
Sense
and
Understanding
,
can
no
otherwise
be
sensible
then
by
the
Force
of
Understanding
.
But
suppose
we
should
grant
that
Sense
has
no
need
of
the
Understanding
for
the
performance
of
the
Duty
incumbent
upon
it
,
nevertheless
,
when
that
same
Sense
which
makes
a
difference
between
what
is
grateful
and
what
is
averse
to
Nature
is
wanting
in
a
Living
Creature
,
where
is
that
retention
of
the
memory
,
that
dread
of
things
abominated
,
that
desire
of
things
useful
and
profitable
?
which
being
absent
,
how
comes
it
to
pass
that
they
are
endu'd
with
that
activity
and
foresight
to
provide
Receptacles
,
and
places
of
refuge
for
themselves
,
to
look
out
after
their
Prey
,
and
to
avoid
the
Snares
and
Ginns
of
the
Hunters
?
And
yet
those
very
Authors
inculcate
these
things
in
their
Introductions
,
even
to
the
teizing
our
Ears
;
defining
purpose
to
be
an
Indication
of
perfection
;
Aggression
to
be
an
Act
of
violence
,
before
an
Act
of
violence
;
Preparation
to
be
an
Action
before
an
Action
:
Memory
to
be
the
comprehension
of
some
certain
past
Axiom
which
at
first
was
apprehended
by
Sense
.
In
all
which
things
there
is
nothing
which
may
not
rightly
be
said
to
partake
of
Reason
,
and
yet
all
these
things
are
common
to
all
Creatures
:
As
indeed
are
certainly
all
those
things
,
which
refer
to
cogitation
,
which
,
while
they
lye
conceal'd
in
the
Brain
,
we
call
thoughts
;
but
when
they
come
to
be
in
motion
,
we
name
the
Acts
of
Thought
;
acknowledging
in
the
mean
time
all
passions
and
perturbations
of
the
Mind
to
be
false
Judgments
and
erroneous
Opinions
.
So
that
it
is
a
wonder
to
me
,
that
the
same
Men
should
over-see
so
many
Operations
and
Motions
,
some
of
Desire
,
others
of
Fear
;
nay
by
Jupiter
,
many
times
of
Envy
and
Emulation
it self
.
And
many
times
they
themselves
punish
their
Dogs
and
Horses
,
when
they
commit
a
Fault
,
and
this
not
to
no
purpose
,
but
to
chastise
them
,
by
causing
in
them
that
same
trouble
of
mind
,
which
,
being
the
effect
of
pain
,
we
call
Repentance
.
Now
the
tickling
the
Ear
by
pleasing
Sounds
is
call'd
,
Kelesis
:
But
the
bewitching
the
Eye
is
call'd
Goeteia
.
Both
which
we
make
use
of
in
the
Domesticating
of
Wild
Beasts
.
Harts
and
Horses
are
allur'd
by
the
Sounds
of
Pipes
and
Flutes
.
And
there
are
a
sort
of
Crabs
,
which
are
charm'd
out
of
their
holes
by
Flagelets
made
of
Lote-tree-wood
;
and
't
is
reported
that
the
Shadd-fish
are
drawn
to
shew
themselves
above
Water
by
singing
and
clapping
of
hands
.
The
Otus
also
,
which
is
a
Bird
not
much
unlike
a
Night-Raven
,
is
taken
by
allurement
of
the
sight
;
for
that
while
he
stands
staring
upon
the
Fowlers
Dancing
before
him
in
Measure
and
Figure
,
and
out
of
Affectation
will
be
striving
to
Act
his
Part
,
by
aping
their
Motions
with
his
Wings
and
Shoulders
,
he
is
frequently
surpriz'd
and
taken
.
But
as
for
those
,
that
more
foolishly
affirm
,
that
Beasts
are
neither
affected
with
joy
,
nor
anger
nor
fear
;
that
the
Nightingale
or
rather
the
Swallow
does
not
build
,
that
the
Bee
does
not
remember
,
that
the
Lion
is
not
angry
,
that
the
Hart
is
not
timorous
,
I
would
fain
know
,
what
answer
they
will
make
to
those
who
say
,
that
Beasts
neither
see
nor
hear
,
but
as
it
were
see
,
and
as
it
were
hear
;
that
they
neither
neigh
nor
bleat
,
but
as
it
were
send
forth
a
certain
sound
;
lastly
that
they
do
not
absolutely
live
,
but
live
as
it
were
?
For
in
my
Opinion
to
aver
this
is
as
contrary
to
plain
demonstration
,
as
the
rest
.
Soclares
.
Well
then
,
Autobulus
,
suppose
me
to
be
one
of
those
that
affirm
these
things
.
For
to
say
truth
,
while
Men
will
be
comparing
the
Actions
of
Beasts
with
the
customs
,
actions
and
manner
of
living
of
Men
,
and
yet
deny
that
the
same
Beasts
have
the
least
Inclination
or
aim
at
any
progress
toward
Vertue
,
to
which
we
bent
our
discourse
,
I
doubt
whether
Nature
gave
them
a
Beginning
or
no
,
since
they
are
so
uncapable
to
attain
the
end
.
Autobulus
,
Why
truly
,
Soclares
,
this
is
not
a
thing
that
seems
so
absurd
to
those
Men
.
For
that
while
they
assert
the
Extream
love
of
Parents
toward
their
Children
to
be
the
Principle
of
Society
and
Justice
,
and
find
at
the
same
time
this
vertue
apparent
and
surpassing
in
brute
Animals
,
yet
they
will
not
allow
them
in
the
least
to
partake
of
Justice
.
Like
Mules
,
which
though
they
are
furnished
with
Genital
Parts
,
as
wanting
neither
Privities
nor
Wombs
,
and
mixing
with
delight
and
pleasure
,
yet
cannot
attain
the
end
of
Generation
.
But
then
again
I
would
have
you
consider
,
whether
they
be
not
as
ridiculous
,
that
affirm
Socrates
and
Plato
to
be
no
less
vitious
then
the
meanest
of
Slaves
;
nay
more
,
that
they
were
Fools
,
intemperate
and
unjust
;
and
then
they
find
fault
with
the
Nature
of
Beasts
,
as
being
impure
,
and
no
way
accurately
fram'd
for
the
Reception
of
Vertue
.
As
if
the
depravedness
and
imbecillity
of
reason
,
were
not
vices
of
Reason
,
of
which
all
brute
Beasts
are
Guilty
;
the
most
of
which
we
plainly
find
to
be
intemperate
,
fearful
and
unjust
.
Therefore
he
that
requires
perfection
of
reason
in
a
Creature
not
framed
by
nature
to
receive
and
entertain
it
,
little
differs
from
one
that
should
deny
a
Monkey
to
partake
of
deformity
by
nature
,
or
a
Tortoise
of
slowness
,
as
being
neither
susceptible
of
beauty
or
swiftness
.
Nor
do
they
observe
the
Distinction
that
lyes
before
their
Eyes
.
For
reason
is
in
the
Creature
by
nature
,
but
right
and
perfect
reason
is
attain'd
by
Industry
and
Education
;
so
that
naturally
all
Creatures
may
be
said
to
be
rational
.
But
if
they
look
for
perfection
of
reason
,
and
true
wisdom
,
they
will
hardly
find
those
perfections
in
any
Man
whatever
.
For
as
there
is
a
difference
between
sight
and
sight
;
and
between
flight
and
flight
(
for
Haws
and
Grashoppers
do
not
see
alike
neither
do
Eagles
and
Patridges
flye
with
equal
swiftness
)
so
neither
in
all
rational
Creatures
is
there
to
be
,
found
the
same
Perfection
of
cunning
and
acuteness
.
For
as
there
are
many
Examples
to
be
produc'd
of
several
Brute
Creatures
,
excelling
in
the
Observance
of
Society
,
Fortitude
,
and
Foresight
as
to
their
particular
Oeconomy
,
and
making
Provision
for
themselves
;
so
on
the
other
side
,
there
may
be
found
among
them
,
as
many
of
Injustice
,
Cowardice
and
Folly
.
Which
is
evident
from
the
present
Contest
,
wherein
these
Young
Gentleman
have
engag'd
themselves
,
while
the
one
has
undertaken
to
maintain
that
Land-Animals
,
the
other
,
that
Creatures
bred
in
the
Sea
,
are
most
enclin'd
to
Vertue
.
Which
is
plainly
demonstrated
by
comparing
of
River-Horses
with
Storks
.
For
the
one
supports
and
cherishes
their
Parents
,
if
they
may
be
so
call'd
;
the
other
kills
them
that
they
may
enjoy
their
Damms
.
So
likewise
if
you
compare
Doves
with
Patridges
.
For
the
Cock
Patridge
will
not
suffer
the
Hen
to
sit
,
but
breaks
her
Eggs
,
and
bangs
her
out
of
her
Nest
,
refusing
to
be
trod
.
But
the
Cock
Pigeon
takes
upon
him
part
of
the
Females
duty
,
in
brooding
over
the
Eggs
and
feeding
the
●oung
ones
;
and
if
the
Hen
happen
to
be
too
long
absent
,
corrects
her
with
his
Bill
,
till
he
forces
her
to
return
to
her
Nest
.
So
that
while
Antipater
found
fault
with
Sheep
and
Asses
for
their
nastiness
,
I
wonder
,
how
he
came
to
pass
by
the
Lynx
and
the
Swallow
;
of
which
the
one
are
so
cleanly
,
that
they
always
remove
and
hide
their
Excrements
,
the
other
teaches
her
Young
ones
to
turn
their
Tayles
out
of
their
Nest
,
before
they
let
fall
their
defilement
.
And
indeed
why
may
we
not
say
,
that
one
Tree
is
more
docible
then
another
,
as
Dogs
are
more
docible
then
Sheep
,
or
one
Pot-herb
more
timorous
then
another
,
as
Harts
are
more
fearful
then
Lyons
.
Or
otherwise
,
as
among
things
immoveable
,
there
is
not
one
thing
slower
in
Motion
then
another
,
nor
among
things
,
that
are
mute
,
one
thing
more
vocal
then
another
,
so
neither
among
things
to
which
nature
has
not
afforded
a
faculty
of
understanding
,
is
there
one
thing
more
timorous
,
more
sloathful
,
or
more
intemperate
then
another
;
But
as
to
those
Creatures
where
that
faculty
is
present
,
the
difference
is
manifest
in
the
degrees
of
more
or
less
.
Soclares
.
However
't
is
a
wonderful
thing
to
observe
,
how
much
Man
differs
from
all
other
Creatures
in
probity
of
Manners
,
in
Industry
,
and
all
those
things
,
that
relate
to
Justice
and
common
Society
.
Autobulus
.
Nevertheless
,
my
dear
friend
,
this
cannot
be
deny'd
,
that
there
are
many
brute
Beasts
that
surpass
Men
both
in
bulk
and
swiftness
,
others
that
far
surpass
him
in
strength
of
sight
,
and
exactness
of
Hearing
:
and
yet
for
all
this
we
are
not
to
say
,
that
Man
is
blind
,
without
strength
,
or
wants
Ears
:
for
nature
has
not
depriv'd
us
either
of
Hands
or
Eyes
,
or
strength
,
or
bulk
,
though
we
must
not
compare
with
Camels
or
Elephants
.
In
like
manner
we
must
not
say
,
that
brute
Beasts
are
altogether
depriv'd
of
reason
and
understanding
,
because
they
are
more
dull
of
understanding
,
and
not
so
quick
at
ratiocination
as
we
are
;
as
only
enjoying
a
weak
and
muddy
sort
of
Reason
,
like
a
dim
and
clouded
Eye
.
And
did
I
not
presently
expect
these
young
Gentlemen
,
being
Persons
both
studious
and
learned
to
determine
the
Point
in
reference
to
Land
and
Sea-Animals
,
I
could
produce
a
thousand
Examples
of
the
Docility
,
and
a
thousand
more
of
good
Nature
in
Beasts
,
which
the
Famous
City
of
Rome
has
given
us
an
opportunity
to
fetch
from
her
Imperial
Theaters
;
but
we
will
leave
these
things
fresh
and
untouch'd
,
for
them
to
embellish
with
their
eloquent
Discourse
.
In
the
mean
time
I
have
something
to
offer
by
the
by
,
which
is
this
,
that
I
am
of
Opinion
,
that
there
is
a
mutilation
,
disease
and
defect
peculiar
to
every
part
,
and
faculty
,
as
Blindness
of
the
Eye
,
Lameness
of
the
Leg
,
and
Stuttering
of
the
Tongue
,
which
defects
cannot
be
appropriated
to
any
other
Members
.
For
that
Blindness
can
never
be
attributed
to
that
,
which
was
never
created
to
see
;
nor
Lameness
to
that
,
which
never
could
go
,
nor
can
any
thing
be
said
to
Stammer
,
that
wants
a
Tongue
,
or
to
Lisp
or
Stutter
,
that
has
not
a
vocal
Utterance
.
As
nothing
can
be
said
to
be
a
Changeling
,
or
beside
his
wits
,
or
mad
,
to
which
Nature
has
deny'd
the
Use
of
Thought
,
Reason
and
Understanding
;
for
it
is
imposible
without
some
faculty
or
other
to
be
affected
;
seeing
't
is
only
that
same
faculty
that
must
suffer
either
privation
or
mutilation
,
or
some
other
defect
.
But
you
have
seen
Dogs
,
that
have
been
mad
;
and
I
have
seen
Horses
under
the
same
predicament
;
and
some
there
are
,
who
say
that
Bulls
and
Foxes
will
be
mad
.
But
the
Example
of
Dogs
is
sufficient
,
which
is
unquestionable
.
Which
makes
it
evident
,
that
those
Creatures
have
a
sort
of
Reason
and
Understanding
not
to
be
despis'd
,
which
being
once
confus'd
and
troubl'd
,
is
call'd
madness
.
For
we
do
not
find
either
their
sight
or
their
hearing
diminish'd
;
but
only
like
a
Man
affected
with
Hypochondriac
Melancholy
,
or
in
a
delirium
;
of
whom
it
would
be
absur'd
to
say
,
that
he
was
not
beside
himself
,
or
that
his
Sense
Reason
and
Memory
were
not
disturb'd
.
For
custom
tells
,
that
they
who
are
in
a
raving
condition
are
not
in
their
right
Senses
,
but
are
fallen
from
their
Reason
;
and
so
whoever
believes
that
there
is
any
other
cause
why
Dogs
run
mad
,
but
only
that
their
Senses
,
Reason
and
Memories
are
disturb'd
,
while
they
cease
to
know
Faces
the
most
familiar
to
them
before
,
abandon
their
most
usual
Food
,
and
oversee
what
is
just
before
their
Eyes
,
such
a
Man
,
I
say
,
seems
to
me
to
contend
against
Truth
it self
,
and
out
of
ignorance
to
set
himself
upon
the
denyal
of
evident
Matter
of
Fact
.
Soclares
.
You
seem
to
me
to
be
very
much
in
the
Right
.
For
the
Stoicks
and
Peripateticks
,
are
lead
to
affirm
the
contrary
upon
this
supposition
,
that
Justice
could
have
no
certain
Original
,
but
would
be
altogether
incomprehensible
and
inexistent
,
if
all
Brute
Creatures
should
partake
of
Reason
.
For
either
of
necessity
it
must
be
a
very
great
piece
of
Injustice
in
us
to
devour
and
feed
upon
them
,
or
if
we
forbear
the
use
of
them
,
it
would
be
impossible
for
us
to
live
;
or
rather
we
should
in
some
measure
live
the
Lives
of
Beasts
,
rejecting
the
use
of
Brute
Creatures
.
I
pass
by
those
innumerable
Myriads
of
Nomades
and
Troglodytes
,
that
know
no
other
Food
but
Flesh
.
But
as
for
us
,
that
seem
to
live
lovingly
and
in
friendship
together
,
what
necessity
would
there
be
of
labouring
the
Earth
,
of
toyling
upon
the
Sea
,
or
mining
in
the
Mountains
;
what
need
the
care
of
dressing
Victuals
,
if
it
were
so
that
we
must
be
bound
to
live
,
as
it
would
then
become
us
,
not
only
without
injury
,
but
rather
with
all
civility
and
humanity
toward
all
the
sorts
of
Beasts
,
as
being
our
Fellow
rational
Creatures
?
We
have
no
cure
,
no
remedy
for
an
unquestionable
necessity
that
deprives
us
either
of
Life
or
Justice
,
unless
we
observe
that
Ancient
Bound
and
Dispensation
which
according
to
Hesiod
,
distinguishing
Natures
,
and
seperating
every
Kind
by
themselves
,
commands
The
Fish
,
wild
Beasts
,
and
all
the
winged
Fowl
,
To
prey
upon
their
Kinds
without
controul
;
For
among
them
no
Law
,
nor
Justice
reigns
,
Only
by
Justice
Man
from
Man
abstains
.
And
therefore
as
Brutes
can
extend
no
Act
of
Justice
to
us
,
so
can
neither
we
commit
any
Act
of
Injustice
against
them
.
Which
argument
they
who
reject
,
have
left
us
no
benefit
of
Life
,
nor
any
the
smallest
entrance
for
Justice
into
the
World
.
Autobulus
.
These
things
dear
friend
you
utter
,
as
the
Opinion
of
those
People
;
But
we
are
not
to
allow
Philosophers
a
Remedy
to
procure
easie
delivery
,
as
they
do
to
Women
that
are
subject
to
hard
Labours
,
meerly
that
they
may
bring
us
forth
Justice
without
any
pain
or
trouble
.
For
the
same
Persons
will
not
allow
it
to
Epicurus
in
the
greatest
things
;
when
our
of
laziness
he
would
make
us
believe
the
Starrs
and
all
the
Creatures
were
made
at
first
by
chance
,
meerly
by
the
slight
tendercy
of
so
small
and
pitiful
a
thing
as
an
Atome
;
and
thereby
prevent
the
Labours
of
Reason
within
us
.
Seeing
therefore
they
neither
make
out
what
is
uncertain
,
nor
grant
what
is
apparent
,
't
is
but
requisite
they
should
submit
in
what
has
been
said
concerning
Beasts
in
reference
to
Justice
,
if
they
will
not
acknowledge
their
Error
,
or
otherwise
demonstrate
.
For
Justice
has
another
way
to
Establish
it self
,
neither
so
steep
nor
slippery
,
nor
leading
to
the
subversion
of
evident
Truths
,
but
which
,
according
to
Plato's
instruction
,
my
Son
,
and
thy
Friend
,
Soclares
,
has
shew'd
to
such
as
are
not
captiously
contentious
,
but
willing
to
learn
.
For
certain
it
is
,
that
both
Empedocles
and
Heraclitus
held
it
for
a
Truth
,
that
Man
could
not
be
altogether
cleared
from
Injustice
toward
the
Beasts
,
often
bewayling
and
exclaming
against
Nature
,
as
if
she
were
nothing
else
but
Necessity
and
War
,
having
neither
any
thing
unmixt
,
nor
any
thing
truly
pure
,
but
still
arriving
at
her
end
by
many
and
those
unjust
and
unlawful
Passions
.
Whence
they
affirm
that
she
Originally
proceeded
from
Injustice
,
by
the
conjunction
of
immortal
with
mortal
;
and
for
that
the
thing
engender'd
is
still
delighted
with
the
Parts
of
that
,
which
engenders
,
dismember'd
contrary
to
Nature
from
the
whole
.
But
this
seems
to
be
too
luxuri●nt
and
severe
an
Accusation
of
Nature
:
For
there
is
yet
a
more
moderate
excuse
,
which
does
not
altogether
deprive
the
Beasts
of
Reason
,
yet
justifies
the
necessary
and
convenient
use
of
them
;
which
when
the
Ancients
introduc'd
,
they
detested
and
utterly
discountenanc'd
voracious
,
and
voluptuous
gluttony
.
Pythagoras
also
resum'd
the
Argument
,
how
we
might
reap
the
benefit
of
the
Creatures
without
doing
injustice
.
For
they
do
no
Injustice
,
that
chastize
and
kill
such
Savage
Beasts
,
that
are
both
hurtful
to
Man
,
and
never
will
be
tam'd
:
But
taming
such
as
are
gentle
and
loving
to
Men
,
thereby
to
make
them
assistant
in
the
several
Uses
to
which
they
were
ordain'd
.
The
Horse
and
Ass
,
that
Backs
to
load
resign
,
And
race
of
Bulls
,
sweet
milk-affording
Kine
,
Which
as
Prometheus
in
Eschylus
observes
,
Kind
Heaven
vouchsafed
to
Men
by
toyle
distresse
,
With
servile
Limbs
his
labours
to
assist
.
Thus
we
make
use
of
Dogs
to
guard
our
Goats
and
Sheep
,
while
they
are
milk'd
and
shorn
.
For
Life
does
not
presently
forsake
a
Man
,
unless
he
be
fed
with
Periwinkles
,
or
the
Livers
of
Geese
,
or
unless
he
may
kill
whole
Oxen
or
Kids
to
supply
his
Banquets
:
Neither
is
it
out
of
any
extravagancy
upon
the
Theatre
,
or
to
pass
away
their
time
in
Hunting
,
that
they
compel
some
Beasts
to
be
daring
,
and
to
fight
against
their
wills
,
and
kill
others
,
whom
Nature
has
not
arm'd
to
defend
themselves
.
For
in
my
opinion
,
he
that
is
for
sport
and
pastime
,
ought
to
seek
out
for
such
as
will
sport
and
be
merry
with
him
.
And
therefore
it
was
the
saying
of
Bion
,
that
though
Boys
throw
Stones
at
Frogs
in
sport
,
yet
the
Frogs
do
not
dye
in
sport
but
in
earnest
;
so
in
Hunting
and
Fishing
,
the
fault
is
in
the
Men
delighting
in
the
torments
and
cruel
deaths
of
Beasts
,
and
tearing
them
without
compassion
from
their
Whelps
and
their
young
Ones
.
For
't
is
not
in
the
making
use
of
Beasts
that
Men
do
them
wrong
,
but
in
the
wastfully
and
cruelly
destroying
them
.
Soclares
.
Contain
your self
,
my
dearest
Autobulus
,
and
forbear
these
accusations
,
for
here
are
several
Gentlemen
coming
,
all
great
Huntsmen
,
whom
it
will
be
very
difficult
to
bring
over
to
your
Opinion
,
neither
is
it
convenient
to
offend
them
.
Autobulus
.
You
give
me
good
advice
;
however
I
know
Eubiotus
very
well
,
and
my
Nephew
Ariston
;
nor
am
I
less
acquainted
with
Aiacides
and
Aristotimus
,
the
Sons
of
Dionysius
the
Delphian
,
as
also
with
Nicander
the
Son
of
Euthydamus
,
all
expert
in
the
Forest-Chace
,
as
Homer
expresses
it
;
and
therefore
likely
to
take
part
with
Aristotimus
.
On
the
other
side
yonder
comes
Phaedimus
too
,
bringing
along
with
him
the
Islanders
and
Neighbours
to
the
Sea
,
Heracleon
of
Megara
,
and
Philostratus
of
Euboea
,
Whose
whole
delight
is
all
the
Day
,
The
toylesom
Pastime
of
the
Sea
.
But
as
for
Optatus
,
our
equal
in
Years
.
Which
of
the
sides
to
range
him
,
well
,
So
vers'd
in
both
,
we
cannot
tell
.
For
he
is
one
that
offers
as
well
the
first
Fruits
of
his
Fishery
to
Dictynna
,
as
of
his
Forest
spoyls
to
the
Mountain
Deities
:
So
that
it
is
apparent
,
that
he
comes
among
us
,
as
one
that
intends
not
to
be
partial
to
one
side
more
then
the
other
;
or
else
our
Conjecture
is
amiss
,
dear
Optatus
,
that
your
design
is
only
to
be
an
Impartial
Umpire
between
these
young
Gentlemen
.
Optatus
.
You
Conjecture
very
truly
Autobulus
:
For
the
Ancient
Law
of
Solon
is
out
of
date
,
that
punish'd
those
who
stood
Neuters
and
refus'd
to
adhere
to
neither
side
.
Autobulus
.
Seat
your self
then
here
by
us
,
that
if
there
should
be
any
occasion
for
a
Testimony
,
we
may
not
be
troubl'd
to
run
to
Aristotles
Writings
,
but
acquiescing
in
your
experience
,
may
give
our
suffrages
according
to
what
you
aver
for
Truth
.
Optatus
.
Go
too
then
,
young
Gentlemen
,
are
ye
agreed
upon
the
Method
and
Order
of
the
Dispute
?
Phaedimus
.
Truly
,
worthy
Soclares
,
that
very
thing
occasion'd
a
great
debate
among
us
;
but
at
length
,
according
to
that
of
Euripides
,
The
Child
of
Fortune
,
Chance
,
the
point
agreed
,
And
fix'd
the
Method
how
we
shou'd
proceed
,
By
giving
the
Precedence
to
the
Land-Animals
to
plead
their
Cause
before
Marine
Creatures
.
Soclares
.
Then
Aristotimus
,
't
is
high
time
for
you
to
speak
,
and
for
us
to
hear
.
Aristotimus
.
The
Court
is
open
to
all
concern'd
in
the
Controversie
—
Others
there
are
that
kill
their
young
Ones
,
by
leaping
the
Females
at
the
very
instant
of
their
bringing
forth
.
There
are
a
sort
of
Mullets
call'd
Pardi
,
that
feed
upon
their
own
slime
.
But
the
Pourcontrell
or
Polypus
sits
all
the
Winter
feeding
upon
its
self
,
In
needy
House
and
Domicills
forlorn
.
so
slothful
,
so
stupid
,
so
given
to
his
Gut
he
is
,
or
else
so
abandon'd
to
all
those
Vices
together
.
And
therefore
Plato
again
and
again
forbids
,
or
rather
makes
it
his
Wish
in
his
Laws
,
that
young
Men
might
not
be
permitted
to
addict
themselves
to
Marine
Fishery
:
wherein
there
is
no
Exercise
of
Strength
,
no
Cogitation
of
Wisdom
;
nor
any
thing
that
contributes
to
fortitude
,
swiftness
or
agility
,
in
combating
against
Pikes
,
Congers
or
Scates
;
whereas
in
the
Chase
of
Wild
Beasts
,
the
feircer
sort
accustom
the
Huntsman
to
contempt
of
danger
;
the
more
subtil
sort
,
exercise
and
sharpen
his
wit
and
cunning
;
the
swifter
sort
,
exercise
his
Strength
,
and
render
him
more
apt
to
endure
labour
.
These
are
the
Advantages
that
accrue
to
a
Man
by
Hunting
;
but
in
Fishing
,
there
is
nothing
worth
his
while
.
For
never
any
of
the
Gods
got
honour
by
the
Sirname
of
a
Conger-killer
;
as
Apollo
was
Sir-nam'd
the
Wolf-slayer
;
never
any
of
the
Deities
glory'd
in
being
a
Darter
of
Mullets
,
as
Diana
is
honor'd
with
the
Addition
of
Hart-darting
;
and
what
wonder
is
it
?
when
it
is
accompted
more
Noble
for
a
Man
to
kill
then
to
buy
a
Wild
Boar
,
a
Hart
,
a
Goat
or
a
Hare
,
but
more
honorable
to
buy
a
Thunny
,
a
Lobster
,
or
an
Amy
,
then
to
kill
'
em
.
And
therefore
because
there
is
nothing
in
Fishing
that
is
noble
,
no
using
of
Ginns
and
slight
of
cunning
,
it
is
accompted
a
sorry
pitiful
Exercise
,
not
worth
a
Man's
labour
.
In
general
then
,
since
the
usual
Arguments
by
which
Philosophers
demonstrate
that
Beasts
partake
of
Reason
are
these
following
,
Purpose
,
Contrivance
,
Memory
,
Passions
,
Care
of
their
young
Ones
,
Gratefulness
to
those
from
whom
they
receive
Kindnesses
,
and
the
Remembrance
of
shrew'd
Turns
:
To
which
we
may
add
the
search
after
,
and
choice
of
what
is
needful
and
beneficial
for
them
,
together
with
apparent
shews
of
Vertue
,
as
of
Fortitude
,
Society
,
Continence
and
Magnanimity
,
if
we
consider
the
Marine
Creatures
,
we
shall
not
find
,
that
our
strictest
Observation
can
perceive
in
them
any
of
these
Excellencies
,
or
at
best
such
obscure
and
imperfect
glimmerings
,
as
are
scarce
discernible
.
But
in
Terrestrial
and
Land-Animals
,
there
is
not
any
Man
but
may
behold
the
most
luculent
,
the
most
evident
and
uncontroulable
demonstrations
in
the
World
of
all
that
has
been
said
.
In
the
first
place
observe
the
Designs
and
Preparations
of
Bulls
provok'd
to
Combat
,
and
of
Wild
Boars
whetting
their
Teeth
.
Again
,
Elephants
,
when
they
have
digg'd
up
,
or
tore
down
the
Trees
,
which
they
intend
to
feed
upon
,
and
thereby
blunted
and
worn
out
one
of
their
Tushes
,
they
only
make
use
of
that
for
those
purposes
,
but
reserve
the
other
strong
and
sharp
for
their
own
Defence
.
The
Lyon
also
always
walks
with
his
Feet
inverted
,
hiding
his
Claws
within
side
his
Paw
,
to
prevent
the
Hunter
from
tracing
him
easily
by
his
Footing
.
For
the
Track
of
a
Lyons
Claw
is
not
easily
to
be
found
,
so
that
the
Hunters
are
frequently
at
a
loss
,
and
wander
after
the
obscure
and
scarce
discernible
Footsteps
of
those
Beasts
.
You
have
heard
also
,
I
suppose
,
of
the
Ichneumon
,
how
that
he
Arms
himself
as
compleatly
as
a
Souldier
with
his
Breast-plate
and
Cuirace
prepar'd
for
Battle
,
in
such
a
manner
does
that
Creature
surround
and
wrap
himself
about
with
a
Coat
of
Mud
when
he
attacks
the
Crocodile
.
Admirable
are
the
Preparations
of
Swallows
before
they
go
to
lay
their
Eggs
,
how
they
place
the
more
solid
Stubble
for
foundations
,
and
upon
that
build
up
the
slighter
straws
;
and
if
they
perceive
that
the
Nest
wants
Mud
instead
of
Glue
,
you
may
observe
how
they
fly
to
the
next
Lake
or
Sea
,
and
after
they
have
skimm'd
the
Superficies
of
the
Water
with
their
Wings
,
they
lick
up
the
Dust
,
and
so
daub
and
bind
together
the
loose
and
ill
cohering
Parts
of
the
Nest
.
As
for
the
Form
of
their
Architecture
,
it
is
neither
compos'd
of
Angles
nor
many
sides
,
but
smooth
,
and
as
much
as
may
be
,
Spherical
;
for
that
such
a
Figure
is
lasting
and
capacious
;
and
not
easily
affording
entrance
to
Creatures
that
lye
in
wait
for
their
destruction
from
without
.
Who
is
there
that
does
not
admire
for
more
reasons
then
one
the
Labour
of
the
Spiders
,
so
like
the
Threads
that
Women
spin
,
and
the
Nets
that
are
us'd
in
hunting
.
For
the
extraordinary
fineness
of
the
Spinning
,
and
evenness
of
the
Thread
,
not
discontinu'd
or
snapp'd
off
like
the
Yarn
upon
a
Quill
,
but
having
the
smooth
and
subtil
texture
of
a
thin
Membrane
,
and
knit
and
spun
together
,
with
a
certain
clammy
moisture
imperceptibly
mixt
;
besides
the
Tincture
of
it
,
causing
a
kind
of
Airy
and
Misty
colour
,
the
better
to
deceive
;
but
above
all
the
Conduct
and
Governing
of
this
little
Engin
,
in
which
when
any
thing
happens
to
be
entangl'd
,
you
see
how
presently
like
an
expert
Huntsman
,
the
subtil
Artist
contracts
her
Net
,
and
binds
her
prey
within
it
.
All
which
were
it
not
every
day
obvious
to
our
sight
and
Contemplation
,
gives
Credit
to
to
my
Discourse
,
which
otherwise
might
be
accounted
no
less
fabulous
,
then
what
is
reported
of
certain
Lybian
Cranes
,
that
when
they
are
a
thirsty
,
throw
Stones
into
the
Water
,
by
that
means
to
raise
it
to
such
a
height
,
that
they
may
be
able
to
reach
it
with
their
Bills
.
Then
again
when
I
saw
a
Ship
Dog
in
the
absence
of
the
Seamen
,
putting
in
Stones
into
a
half
empty
Jar
of
Oyl
,
it
was
to
me
a
wonder
how
that
Dog
should
understand
,
that
the
Compression
of
the
heavier
weight
would
make
the
lighter
rise
.
And
the
same
Artifices
are
reported
of
Cretan
Bees
and
Cilician
Geese
.
For
the
first
of
these
,
being
to
take
their
flight
about
some
windy
Promontory
,
ballast
themselves
with
little
Stones
,
to
prevent
their
being
carry'd
away
by
the
stronger
blasts
.
And
as
for
the
Geese
,
they
being
afraid
of
the
Eagles
,
every
time
they
cross
the
Mountain
Taurus
,
carry
great
Stones
in
their
Mouths
to
the
end
,
that
by
that
means
,
as
it
were
,
bridling
their
gagling
Tongues
,
they
may
cross
the
Mountain
in
silence
without
alaruming
their
Enemies
.
Extraordinary
also
is
the
Caution
which
the
Cranes
observe
in
their
flight
.
For
they
flie
when
the
Wind
is
very
high
,
and
the
Air
very
tempestuous
,
not
as
in
fair
weather
with
their
Beaks
in
their
Breasts
like
a
Half-Moon
,
but
forming
a
Triangular
Body
,
with
the
sharp
Angle
of
that
Figure
they
penetrate
the
Wind
that
ruffles
round
about
'em
,
and
by
that
means
preserve
their
Order
unbroken
.
On
the
other
side
when
they
fall
upon
the
Ground
,
those
that
are
upon
the
Night
Watch
stand
with
the
whole
weight
of
their
Bodies
upon
one
Leg
,
holding
a
Stone
in
the
Claw
of
the
other
Foot
.
For
the
holding
of
the
Stone
keeps
them
awake
for
a
long
time
together
;
and
wakes
them
again
with
the
noise
of
the
fall
,
if
they
happen
to
drop
asleep
.
So
that
it
was
no
wonder
,
that
Hercules
laid
his
Quiver
under
his
Arm-pit
,
and
with
his
strenuous
Arm
embracing
his
Bow
;
Slept
all
the
Ntght
,
where
e're
he
laid
his
Load
,
With
his
right-handed
weight
upon
the
Wood
.
Nor
do
I
so
much
admire
at
him
,
who
was
the
first
that
hit
upon
the
way
to
open
an
Oyster
,
when
I
meet
with
and
consider
the
Artifices
of
the
Herons
.
For
a
Heron
,
when
he
has
swallow'd
a
gaping
Oyster
,
endures
the
trouble
and
vexation
of
it
for
so
long
time
,
till
he
perceives
it
soften
and
relax'd
by
the
heat
of
his
Stomac
;
then
casting
it
up
again
gaping
and
divided
,
he
takes
out
that
which
is
fit
for
Food
.
But
accurately
to
relate
the
Oeconomie
and
Contrivances
of
the
Emmets
,
as
it
is
a
task
of
great
Labour
,
so
it
would
argue
too
much
of
Negligence
to
pass
them
over
in
silence
.
For
there
is
not
in
nature
a
smaller
Creature
,
and
yet
a
most
absolute
Mirror
of
the
greatest
and
most
noble
performances
,
and
,
as
it
were
,
in
a
transparent
drop
,
the
Appearance
of
all
vertue
.
There
is
Friendship
to
be
discern'd
in
Mutual
Society
.
There
is
the
Image
of
Fortitude
in
the
patient
undergoing
of
Labour
.
In
them
are
to
be
seen
many
Seeds
of
continence
,
many
of
Wisdom
and
Justice
.
Insomuch
that
Cleanthes
,
who
deny'd
that
Beasts
were
endu'd
with
Reason
,
could
not
forbear
reporting
how
he
met
with
the
following
Accident
of
a
Crowd
of
Emmets
,
that
came
to
another
.
Ant-hill
,
bringing
along
with
them
a
dead
Emmet
.
Presently
other
Emmets
ascending
out
of
their
Ant-hill
,
seem'd
,
as
it
were
,
to
meet
them
,
and
then
disappear'd
again
,
and
this
was
done
twice
or
thrice
.
Till
at
length
,
the
one
side
brought
up
from
under
ground
a
worm
,
as
the
Price
of
the
dead
Emmets
Redemption
,
which
the
other
Party
of
Pi●mires
receiving
deliver'd
the
dead
Emmet
and
so
departed
.
But
that
which
is
apparent
to
all
,
is
their
Equity
to
each
other
when
they
meet
one
another
,
while
they
that
carry
nothing
,
always
give
way
to
those
that
are
burdened
,
nor
are
their
Corrosions
and
Partitions
of
things
,
too
weighty
for
single
carriage
,
less
remarkable
,
to
the
end
the
Burdens
may
be
divided
among
many
.
But
when
they
bring
forth
their
little
Eggs
and
expose
them
to
the
Cold
,
Aratus
makes
it
a
sign
of
Rainy
weather
.
When
from
her
hollow
Cells
th'
Industrious
Ant
Her
hidden
stores
brings
forth
of
small
Provant
.
For
in
that
Sence
many
read
the
{αβγδ}
or
Ova
,
to
the
Providence
of
those
little
Creatures
,
who
when
they
find
their
Provision
in
their
Magazines
to
begin
to
taint
,
and
grow
rotten
,
bring
it
forth
and
expose
it
to
the
open
Air
,
to
prevent
the
Progress
of
the
Putrefaction
.
But
that
,
which
above
all
things
,
demonstrates
the
surpassing
Excellency
of
their
understanding
is
their
pre-apprehension
of
the
Germinating
of
Wheat
.
For
the
Wheat
do●s
not
remain
dry
and
void
of
Putrefaction
,
but
grows
moist
and
turns
into
a
kind
of
milky
substance
,
when
it
changes
from
Seed
to
become
an
He●b
.
For
fear
therefore
that
preserving
the
quality
,
it
should
become
useless
for
food
,
they
eat
out
the
very
principal
part
of
the
Grain
,
from
whence
the
Wheat
sends
forth
its
blossom
.
I
must
confess
,
I
do
not
approve
of
those
,
who
dig
up
Ant-hills
on
purpose
to
improve
their
Learning
,
as
it
were
by
Anatomy
.
However
the●
tell
us
by
Vertue
of
that
cruel
Information
,
that
the
Passage
or
Descent
from
the
Top
of
the
Hill
to
the
Nest
is
not
directly
streight
,
nor
easily
penetrated
by
any
other
Creature
,
but
intercepted
with
several
turnings
and
windings
,
leading
through
several
Underminings
and
Perforations
into
three
Cavities
,
of
which
the
one
is
the
common
Place
of
Feeding
and
Converse
for
the
whole
Community
,
the
next
is
the
general
Magazine
of
their
Provision
,
and
the
third
is
the
Apartment
,
where
they
dispose
of
their
Dead
.
I
am
afraid
you
may
deem
me
too
Impertinent
in
joyning
Elephants
with
Pismires
,
and
yet
I
cannot
but
think
it
seasonable
,
to
shew
the
Nature
and
Force
of
understanding
as
well
in
the
smallest
as
in
the
greatest
Bodies
,
neither
obscur'd
in
the
one
,
nor
deficient
in
the
other
.
Some
there
are
that
admire
in
an
Elephant
his
aptness
to
learn
,
and
to
be
taught
,
and
the
many
various
Postures
and
Alterations
of
movement
which
he
shews
upon
the
Theaters
,
not
easily
to
be
equall'd
by
human
Assiduity
,
as
suttle
and
abounding
in
Memory
and
Retention
as
he
is
.
But
for
my
part
,
I
rather
chose
to
prove
his
evident
Understanding
from
the
Passions
and
Inclinations
of
the
Creature
,
that
were
never
taught
him
,
but
only
infus'd
by
Nature
,
as
being
altogether
unmix'd
and
pure
without
the
help
of
Art.
At
Rome
not
very
long
ago
,
there
were
many
Elephants
that
were
taught
many
dangerous
Postures
,
many
windings
and
turnings
and
circular
screwings
of
their
bulky
Bodys
hard
to
be
exprest
,
among
which
there
was
one
,
which
being
duller
then
the
rest
,
and
therefore
often
rated
and
chastiz'd
for
his
stupidity
,
was
seen
in
the
Night-time
,
by
Moon-light
without
being
forc'd
to
it
,
to
Practice
over
his
Lessons
with
all
the
Industry
imaginable
.
Agno
tells
a
Story
of
an
Elephant
in
Syria
that
was
bred
up
in
a
certain
House
,
who
observ'd
that
his
Keeper
took
away
and
defrauded
him
every
day
of
half
the
Measure
of
his
Barley
,
only
that
once
the
Master
being
present
and
looking
on
,
the
Keeper
powr'd
out
the
whole
Measure
.
Which
was
no
sooner
done
,
but
the
Elephant
extending
his
Proboscis
,
separated
the
Barley
and
●●vided
it
into
two
equal
parts
,
thereby
ingeniously
discovering
,
as
much
as
in
him
lay
,
the
injustice
of
his
Keeper
.
Another
in
revenge
that
his
Keeper
mix'd
Stones
and
Durt
with
his
Barley
,
as
the
Keepers
Meat
was
boyling
upon
the
Fire
,
took
up
the
Ashes
and
flung
them
into
the
Pot
.
Another
being
vext
and
provok'd
by
the
Boys
in
Rome
,
that
prickt
his
Proboscis
with
the
sharp
ends
of
their
Writing-steels
,
caught
one
of
them
in
his
Proboscis
and
mounted
him
up
in
the
Air
,
as
if
he
intended
to
have
squash'd
out
his
Guts
;
but
upon
the
loud
out-crys
of
the
Spectators
,
set
him
gently
down
again
upon
his
Feet
,
and
so
went
on
,
believing
he
had
sufficiently
punish'd
the
Boy
in
skaring
him
.
Many
other
things
are
reported
of
the
Wild
Elephants
that
feed
without
controul
,
as
being
under
their
own
Jurisdiction
,
but
nothing
more
to
be
admir'd
then
their
passing
of
great
Rivers
.
For
first
of
all
the
youngest
and
the
least
flounces
into
the
Stream
;
whom
the
rest
beholding
from
the
shoar
,
if
they
see
that
the
less
bulky
Leader
keeps
steady
footing
with
his
Back
above
Water
,
they
are
then
assur'd
and
confident
that
they
may
boldly
adventure
without
any
danger
.
Having
thus
far
proceeded
in
our
discourse
,
I
cannot
think
it
well
done
to
pass
by
the
cunning
of
the
Fox
,
by
reason
of
the
similitude
it
has
with
the
formers
.
The
Muthologists
tell
us
,
that
the
Dove
which
Deucalcon
sent
out
of
his
Ark
,
returning
back
again
,
was
to
him
a
certain
sign
of
the
Storm
not
ceas'd
;
but
of
serene
and
fair
weather
when
she
flew
quite
away
.
But
the
Thracians
,
to
this
day
,
when
they
design
to
pass
a
River
that
is
frozen
over
,
make
use
of
a
Fox
to
try
whether
the
Ice
will
bear
or
no
.
For
the
Fox
treading
gently
,
lays
his
Ear
to
the
Ice
,
and
if
he
perceive
by
the
noise
of
the
Water
that
the
Stream
runs
very
close
underneath
,
conjecturing
from
thence
that
the
Congelation
is
not
deep
,
but
thin
and
no
way
stedfastly
solid
,
he
makes
a
stop
,
and
if
he
be
suffer'd
,
returns
back
again
;
but
if
he
perceive
no
noise
,
he
goes
on
boldly
.
Nor
can
we
say
that
this
is
only
an
exquisiteness
of
Sense
without
Reason
,
but
a
Syllogistical
deduction
from
Sense
;
concluding
that
whatever
makes
a
noise
is
mov'd
;
whatever
is
mov'd
,
cannot
be
frozen
;
what
is
not
frozen
is
moist
,
what
is
moist
gives
way
.
The
Logicians
say
,
that
a
Dog
making
use
of
the
Argument
drawn
from
many
disjunctive
Propositions
,
thus
reasons
with
himself
in
places
where
several
High
ways
meet
;
either
the
Wild
Beasts
is
gone
this
way
,
or
that
,
or
that
way
;
but
not
that
way
not
that
way
,
therefore
this
way
:
The
force
of
Sense
affording
nothing
but
the
Presumption
;
but
the
force
of
Reason
affording
the
major
Proposition
,
and
inferring
the
Conclusion
of
the
Assumption
.
But
a
Dog
stands
in
no
need
of
any
such
Testimonial
;
in
regard
it
is
both
false
and
adulterate
.
For
Sense
it self
shews
which
way
,
the
Beast
is
fled
by
his
Trachs
and
Foot-steps
,
bidding
farwel
to
disjunctive
and
copulate
Axioms
;
and
the
Nature
of
Dogs
is
palpably
to
be
discern'd
by
many
other
Actions
,
Affections
and
dutiful
Services
,
neither
the
effects
of
hearing
or
seeing
,
but
only
practicable
by
Reason
and
Understanding
.
It
would
be
ridiculous
for
me
to
discourse
the
Continence
,
Obedience
and
Industry
of
Dogs
in
Hunting
,
to
you
,
tha●
are
so
well
confirm'd
in
the
knowledge
of
those
things
by
daily
Experience
and
Practice
.
There
was
a
certain
Roman
slain
in
the
Civil
Wars
,
whose
Head
no
body
durst
cut
off
,
before
they
kill'd
the
Dog
that
guarded
his
body
and
fought
in
defence
of
his
Master
.
It
happen'd
that
King
Pyrrhus
Travailing
that
way
,
lit
upon
the
Dog
watching
over
the
Carkass
of
the
Person
slain
,
and
hearing
that
the
Dog
had
been
there
three
days
without
meat
or
drink
,
yet
would
not
forsake
his
dead
Master
,
o●d
red
the
Man
to
be
buryed
,
but
that
the
Dog
should
be
preserv'd
and
brought
to
him
.
A
few
days
after
there
was
a
Muster
of
the
Souldiers
,
so
that
they
were
forc'd
to
march
all
in
Order
by
the
King
with
the
Dog
quietly
lying
by
him
for
a
good
while
.
But
when
he
saw
the
Murtherers
of
his
Master
pass
by
him
,
he
flew
upon
'em
with
a
more
then
ordinary
fury
,
barking
and
baying
and
tearing
his
Throat
,
and
ever
and
anon
turning
about
to
the
King
;
which
did
not
only
increase
the
Kings
suspition
,
but
the
jealousie
of
all
that
stood
about
him
.
Upon
which
the
Men
were
presently
apprehended
,
and
though
the
Circumstances
were
very
slight
which
otherwise
appear'd
against
them
,
yet
they
confess'd
the
Fact
,
and
were
Executed
.
The
same
thing
is
reported
to
have
been
done
by
a
Dog
that
belong'd
to
Hesiod
,
Sir-nam'd
the
Wise
,
which
discover'd
the
Sons
of
Ganychtor
the
Naucletian
,
by
whom
Hesiod
was
Murther'd
.
But
that
which
came
to
the
knowledge
of
our
Parents
,
when
they
were
Students
at
Athens
is
yet
more
evident
then
any
thing
we
have
said
.
For
a
certain
Person
getting
into
the
Temple
of
Aesculapius
,
after
he
had
stollen
all
the
Massy
Offerings
of
Gold
and
Silver
,
made
his
escape
not
believing
he
was
discover'd
.
But
the
Dog
that
belong'd
to
the
Temple
who
was
call'd
Cipparus
,
when
he
found
that
none
of
the
Sacristanes
took
any
notice
of
his
barking
,
pursu'd
himself
the
Sacrilegious
Theif
;
and
though
at
first
the
Fellow
paulted
him
with
stones
,
he
could
not
beat
him
off
.
So
soon
as
it
was
day
,
the
Dog
still
follow'd
him
thô
at
such
a
distance
,
that
he
always
kept
him
in
his
Eyes
:
When
the
Fellow
threw
him
Meat
he
refus'd
it
;
when
the
Theif
went
to
Bed
,
the
Dog
watch'd
at
his
door
,
and
when
he
rose
in
the
Morning
,
the
Dog
still
follow'd
him
,
fawning
upon
the
Passengers
upon
the
Road
,
but
still
barking
and
baying
at
the
Heels
of
the
Theif
.
These
things
when
they
who
were
in
pursuit
of
the
Sacrilegious
Person
heard
,
and
were
told
withal
by
those
they
met
the
colour
and
bigness
of
the
Dog
,
they
were
the
more
vigorous
in
the
pursuit
,
and
by
that
means
overtaking
the
Theif
,
brought
him
back
from
Cromyon
,
while
the
Dog
ran
before
leaping
and
capering
,
and
full
of
joy
,
as
it
were
challenging
to
himself
the
praise
and
reward
of
apprehending
the
Temple-robber
.
And
indeed
the
Athenians
were
so
grateful
to
him
that
they
decreed
him
such
a
quantity
of
Meat
to
be
publickly
measur'd
to
him
,
and
order'd
the
Priests
to
take
care
to
see
it
done
;
in
imitation
of
the
Kindness
of
the
Ancient
Athenians
to
reward
the
Mule
.
For
when
Pericles
built
the
Temple
Hecatonpedon
in
the
Acropolis
or
Tower
of
Athens
,
it
so
fell
out
,
that
the
stones
were
to
be
fetch'd
every
day
many
furlongs
off
,
and
a
world
of
Carriages
were
made
use
of
for
that
purpose
.
Among
the
rest
of
the
Mules
that
labour'd
hard
in
this
employment
,
there
was
one
that
though
dismiss'd
by
reason
of
Age
,
wou'd
still
go
down
to
the
Keramicon
and
meeting
the
Carts
that
brought
the
Stones
,
would
be
always
in
their
Company
running
by
their
sides
,
as
it
were
by
way
of
Encouragment
and
to
excite
them
to
work
chearfully
.
So
that
the
People
admiring
the
Zeal
of
the
Mule
,
order'd
him
to
be
fed
at
the
public
charge
,
as
they
were
wont
to
decree
public
Almes
to
the
superannuated
Wrestlers
.
And
therefore
they
who
deny
that
there
is
nothing
of
Justice
due
from
us
towards
dumb
Animals
,
may
be
said
to
speak
true
,
so
far
as
concerns
them
that
Live
in
the
Sea
and
haunt
the
Abysses
of
the
Deep
.
For
those
Kind
of
Creatures
are
altogether
unsociable
,
without
affection
for
their
Young
Ones
,
void
of
all
softness
of
disposition
;
and
therefore
it
was
well
said
of
Homer
speaking
to
a
Person
whom
he
look'd
upon
as
a
meer
Savage
,
But
as
for
thee
,
so
little
worth
,
The
green
ey'd
Sea
did
bring
thee
forth
.
In
regard
the
Sea
brings
forth
nothing
friendly
,
nothing
mansuete
or
gentle
.
But
he
that
uses
the
same
Discourse
and
Arguments
against
Land-Animals
,
is
himself
a
Brute
and
Savage
Creature
.
Unless
any
Man
will
affirm
that
there
was
nothing
of
Justice
due
from
Lysimachus
to
the
Hyrcanian
Dog
,
that
would
not
stir
from
the
Body
of
his
Deceased
Master
,
and
when
he
saw
his
Masters
Carkass
burning
,
ran
and
threw
himself
into
the
Flames
.
The
same
is
reported
to
have
been
do●e
by
a
Dog
that
was
kept
by
one
Pyrrhus
,
not
the
King
,
but
a
private
Person
of
that
Name
.
For
upon
the
death
of
his
Master
,
he
would
not
stir
from
the
Body
,
but
when
it
was
carry'd
forth
leap'd
upon
the
Beer
,
and
at
length
threw
himself
into
the
Funeral
Pile
and
was
burnt
alive
with
his
Masters
Body
.
The
Elephant
also
which
carry'd
King
Porus
when
the
King
was
wounded
in
the
Battle
against
Alexander
,
pull'd
out
several
Darts
out
of
his
Wounds
with
his
Proboscis
,
with
no
less
tenderness
and
care
then
the
Chyrugeon
could
have
done
;
and
though
the
Elephant
himself
were
but
in
a
very
bad
condition
,
yet
would
he
not
lye
down
,
till
he
perceiv'd
the
King
all
over
of
a
goar
Blood
ready
to
sink
;
and
then
fearing
least
the
King
should
fall
,
he
stoop'd
down
gently
,
to
ease
the
King
in
sliding
to
the
Ground
.
Such
was
the
Humor
of
Bucephalus
,
who
before
he
was
accouter'd
,
would
suffer
his
Groom
to
back
him
,
but
when
he
had
all
his
Royal
Trappings
and
Houses
about
him
,
would
permit
no
Body
but
Alexander
to
bestride
him
.
But
if
any
other
Persons
approach'd
him
in
curiosity
to
try
what
they
could
do
,
he
encounter'd
'em
open-mouth'd
,
and
neighing
out
his
fury
,
leap'd
upon
their
Shoulders
,
bore
'em
down
,
and
trampl'd
'em
under
his
Feet
,
unless
prevented
by
keeping
at
a
distance
or
by
speedy
flight
.
Nor
am
I
ignorant
but
that
there
is
something
of
Variety
in
every
one
of
these
Examples
,
which
you
must
acknowledge
.
And
indeed
it
is
not
easie
to
find
out
the
natural
Dexterity
of
any
one
ingenious
and
docible
Animal
,
which
is
not
accompany'd
with
more
then
one
single
vertue
.
Thus
where
there
is
affection
toward
their
Young
ones
,
there
is
desire
of
Praise
:
where
there
is
generosity
,
there
is
also
moderation
of
Anger
.
Cunning
likewise
and
Understanding
are
rarely
parted
from
daring
boldness
and
fortitude
.
But
as
for
those
that
rather
chuse
to
divide
and
distinguish
every
one
of
these
vertues
particularly
themselves
,
they
shall
find
in
Dogs
a
fair
demonstration
of
a
gentle
and
yet
lofty
Mind
at
the
same
time
,
in
turning
away
from
such
as
sit
quietly
upon
the
ground
:
according
to
that
of
Homer
,
With
hideous
noise
the
Dogs
upon
him
slew
,
But
sly
Ulysses
who
the
danger
knew
,
Sate
husht
and
still
,
and
from
his
Royal
hand
His
Scepter
dropt
,
as
useless
in
command
.
For
Dogs
never
bite
nor
worry
those
that
prostrate
themselves
at
their
Mercy
,
and
put
on
a
face
of
Humility
.
Thus
they
say
the
bravest
of
those
Indian
Dogs
that
fought
against
Alexander
,
never
stirr'd
or
so
much
as
lookt
about
them
upon
the
letting
loose
of
a
Hart
,
a
Boar
,
and
a
Bear
,
but
when
they
saw
a
Lyon
,
then
they
began
to
rouse
,
to
shake
and
prepare
thmselves
for
the
Combat
.
By
which
it
was
plain
that
they
only
thought
the
Lyon
an
Antagonist
worthy
of
their
courage
,
but
despis'd
all
the
rest
as
below
their
anger
.
Your
Hounds
that
usually
hunt
Hares
,
if
they
kill
the
Hares
themselves
,
take
great
delight
in
tearing
them
to
pieces
,
and
lapping
up
the
blood
.
But
if
the
Hare
,
desparing
of
her
Life
,
as
many
times
it
happens
,
runs
her self
to
death
,
the
Hounds
finding
her
dead
,
will
never
touch
her
,
but
stand
wagging
their
Tayls
,
as
if
they
did
hunt
not
so
much
for
the
love
of
the
Food
,
as
for
Vict●ry
and
Triumphs
sake
.
There
are
many
Examples
of
cunning
and
suttlety
abounding
in
Land
Creatures
;
but
to
omit
the
Slights
and
Artifices
of
Foxes
,
Cranes
and
Jack-daws
,
of
which
I
shall
say
nothing
,
because
they
are
things
already
so
well
known
,
I
shall
make
use
of
the
Testimony
of
Thales
,
the
most
ancientest
of
our
Philosophers
,
who
is
reported
to
have
chiefly
admir'd
the
most
excellent
in
any
Art
or
Cunning
.
A
certain
Mule
that
was
wont
to
carry
Salt
,
in
fording
a
River
,
by
accident
happen'd
to
stumble
,
by
which
means
the
Water
melting
away
the
Salt
,
when
the
Mule
rose
again
,
he
felt
himself
much
lighter
;
the
Cause
of
which
the
Mule
was
very
sensible
of
,
and
laid
it
up
in
his
Memory
;
insomuch
that
every
time
he
forded
the
same
River
,
he
would
always
stoop
when
he
came
into
the
deepest
part
,
and
fill
his
Vessels
with
Water
,
crouching
down
and
leaning
sometimes
to
one
side
,
sometimes
to
another
:
Thales
hearing
this
,
order'd
the
Vessels
to
be
well
fill'd
with
Wooll
and
Spunges
,
and
to
drive
the
Mule
laden
after
that
manner
.
But
then
the
Mule
,
as
he
was
wont
,
filling
his
burthens
with
Water
,
reason'd
with
himself
,
that
he
had
ill
consulted
his
own
benefit
,
and
ever
afterwards
,
when
he
forded
the
same
River
,
was
so
careful
and
cautious
,
that
by
his
good
will
he
would
never
suffer
his
Burthens
so
much
as
to
touch
the
Water
.
Another
Peice
of
Cunning
joyn'd
with
an
extraordinary
Affection
to
their
Young
ones
is
to
be
observ'd
in
Patridges
,
which
instruct
their
Young
ones
,
'
ere
they
are
able
to
flye
,
when
they
are
pursu'd
by
the
Fowlers
,
to
lay
themselves
upon
their
Backs
,
their
Breasts
cover'd
with
some
clod
of
Earth
,
or
little
heap
of
Dirt
,
conglomerated
as
it
were
like
a
Ball
.
On
the
other
side
,
the
Old
Patridges
to
deceive
the
Fowlers
and
draw
them
quite
a
contrary
way
,
make
short
slights
from
one
place
to
another
,
thereby
inticing
the
Fowlers
to
follow
them
,
till
thus
allur'd
from
their
Young
ones
,
the
Fowlers
give
over
all
hopes
of
being
Masters
of
their
Game
.
In
like
manner
Hares
returning
to
their
Forms
,
dispose
their
Leverets
one
in
one
place
,
another
in
another
,
at
the
distance
many
times
of
an
Acre
of
ground
:
so
that
upon
the
tracing
either
of
Men
or
Hounds
,
they
are
sure
not
to
be
all
in
danger
at
one
time
:
themselves
in
the
mean
time
not
easie
to
be
prick'd
,
by
reason
of
the
various
windings
and
turnings
which
they
make
,
and
at
length
by
giving
a
large
leap
discontinue
the
print
of
their
Feet
,
and
so
betake
themselves
to
their
rest
.
A
Bear
when
she
perceives
her self
overgrown
with
Fat
,
before
she
grows
stiff
and
unweildy
,
cleanses
the
place
where
she
intends
to
conceal
her self
,
and
in
her
passage
thither
,
lifts
up
her
Paws
as
high
as
she
can
,
and
treads
upon
the
Ground
with
the
top
of
her
Toes
,
and
at
length
turning
her self
upon
her
back
throws
her self
into
her
Receptacle
.
Your
Hinds
generally
calve
at
a
distance
from
all
places
frequented
by
Flesh-devouring
Beasts
:
and
Stags
when
they
find
themselves
unwieldy
through
surplusage
of
Flesh
and
Fat
,
get
out
of
the
way
and
hide
themselves
,
hoping
to
secure
themselves
by
lurking
,
when
they
dare
not
trust
to
their
Heels
.
The
means
by
which
the
Land
Hedge-hogs
defend
and
guard
themselves
occasion'd
the
Proverb
,
Many
slye
Tricks
the
suttle
Renard
knows
,
But
one
the
Hedge-hog
greater
then
all
those
.
For
the
Hedge-hog
,
as
they
report
,
when
he
spies
the
Fox
coming
,
Round
as
a
Pine
Nut
,
or
more
Sphear-like
Ball
Lies
with
his
Body
palisaded
all
With
pointed
Thornes
,
which
all
the
Foxes
slight
Can
find
no
way
to
touch
,
much
less
to
bite
.
But
the
Provision
which
the
Hedge-hogs
make
for
their
Young
Ones
is
much
more
ingenious
.
For
when
Autumn
comes
,
they
creep
under
the
Vines
,
and
shake
off
the
Grapes
with
their
Feet
:
which
done
they
roul
themselves
up
and
down
and
take
them
up
with
their
prickles
,
so
that
when
they
creep
away
again
,
you
would
think
it
a
walking
cluster
(
and
this
we
have
lookt
on
,
and
seen
them
do
)
after
which
returning
to
their
Holes
,
they
lay
themselves
down
for
their
Young
Ones
to
feed
.
Their
Holes
have
two
openings
,
one
to
the
South
,
the
other
to
the
North
.
So
that
when
they
perceive
the
Alteration
of
the
Air
,
like
Pilots
shifting
their
Sails
,
they
stop
up
that
which
lyes
to
the
Wind
,
and
open
the
other
.
Which
a
certain
Person
that
liv'd
at
Cyzycum
observing
,
took
upon
him
from
thence
at
any
time
to
tell
in
what
corner
the
Wind
would
sit
.
As
for
Love
and
observance
of
Society
joyn'd
with
Understanding
and
Prudence
,
Juba
produces
many
Examples
of
it
in
Elephants
.
For
it
is
the
usual
practise
of
the
Elephant-Hunters
to
dig
large
Pits
in
the
Elephants
Walks
,
and
cover
'em
slightly
over
with
dry
twigs
or
other
materials
;
into
which
if
any
Elephant
happens
to
fall
,
the
rest
fetch
Wood
and
Stones
to
fill
up
the
cavity
of
the
Pit
,
that
the
other
may
the
more
easily
get
out
again
.
And
some
report
of
the
Elephants
,
that
they
make
Prayers
to
the
Gods
by
natural
instinct
,
that
they
perform
divine
Ceremonies
to
the
Sea
,
and
worship
the
rising
Sun
,
lifting
up
their
Proboscis's
to
Heaven
instead
of
Hands
.
For
which
reason
they
are
Creatures
the
most
belov'd
of
any
by
the
Gods
,
as
Ptolomy
Philopator
testified
.
For
having
vanquish'd
Antiochus
,
and
being
desirous
to
pay
a
more
than
ordidinary
Honour
to
the
Deity
among
many
other
Oblations
of
Thansgivings
for
his
Victory
,
he
sacrific'd
four
Elephants
.
After
which
being
terrify'd
with
a
Dream
,
which
threatned
him
with
the
Wrath
of
the
Deity
for
that
prodigious
Sacrifice
,
he
sought
out
several
ways
to
expiate
his
offence
,
and
among
the
rest
by
way
of
propitiation
,
he
erected
four
Elephants
of
Brass
to
attone
for
the
four
Elephants
he
had
slaughtered
.
Examples
not
inferior
of
the
observance
of
Society
are
to
be
found
among
Lyons
.
For
the
younger
carry
forth
the
slow
and
aged
when
they
hunt
abroad
for
their
Prey
.
When
the
old
ones
are
weary
and
tyr'd
,
they
rest
and
stay
for
the
younger
that
hunt
on
;
who
when
they
have
seiz'd
upon
any
thing
,
call
to
the
Old
ones
,
making
a
noise
like
the
bleating
of
a
Calf
:
they
presently
hear
,
and
so
meeting
all
together
,
they
feed
in
common
upon
the
Prey
.
In
the
Amours
of
many
Animals
there
is
much
variety
;
some
are
furious
and
Mad
:
others
observe
a
kind
of
human
Decency
,
and
tricking
of
themselves
to
set
off
their
Beauty
,
not
without
a
Courtly
kind
of
Conversation
.
Such
was
the
Amour
of
the
Elephant
at
Alexandria
,
that
rivall'd
Aristophanes
the
Grammarian
.
For
they
were
both
in
love
with
a
Virgin
that
sold
Garlands
;
nor
was
the
Elephants
Courtship
less
conspicuous
then
the
others
.
For
as
he
passed
through
the
Fruit
Market
,
he
always
brought
her
Apples
,
and
stay'd
with
her
for
some
time
,
and
thrusting
his
Proboscis
within
her
Wastcoat
,
instead
of
his
hand
,
took
great
delight
in
gently
feeling
her
Breasts
.
No
less
remarkable
was
the
Dragon
in
Love
with
the
Etolian
Woman
.
He
came
to
her
in
the
Night
,
and
getting
under
her
Garments
to
her
very
Skin
,
embrac'd
her
naked
Body
;
and
never
either
willingly
or
unwillingly
did
her
any
harm
;
but
always
about
break
of
day
departed
:
which
the
Kindred
of
the
Woman
observing
to
be
the
common
custom
of
the
Dragon
,
remov'd
her
a
great
way
off
.
After
that
,
the
Dragon
came
not
again
for
three
or
four
days
together
,
being
all
the
while
,
as
it
seem'd
,
wandring
about
in
search
of
her
:
But
at
length
having
with
much
ado
found
her
out
,
he
did
not
approach
her
with
that
mildness
as
he
was
wont
to
do
,
but
after
a
rougher
manner
with
the
Folds
of
his
Body
having
first
bound
her
Hands
and
Armes
,
with
the
end
of
his
Tayl
he
lash'd
the
Calves
of
her
Legs
;
expressing
thereby
a
gentle
and
loving
anger
,
which
had
more
in
it
of
indulgent
expostulation
then
punishment
.
I
say
nothing
of
a
Goose
in
Egypt
in
Love
with
a
a
Boy
;
nor
of
the
Ram
in
Love
with
Glauce
that
play'd
on
the
Harp
:
For
the
Story
is
in
all
Peoples
Mouthes
,
and
besides
I
am
apt
to
think
you
are
satiated
with
Examples
of
this
Nature
.
But
as
for
Starlings
,
Magpies
and
Parrets
,
that
learn
to
talk
,
and
afford
their
Teachers
such
a
Spirit
of
Voice
so
well
temper'd
and
so
adapted
for
imitation
,
they
seem
to
me
to
patronize
and
defend
the
rest
of
the
Creatures
by
their
Talent
of
learning
what
they
are
taught
,
and
in
some
measure
to
teach
us
,
that
those
Creatures
also
,
as
well
as
they
,
partake
of
vocal
expression
and
Articulate
Sound
.
From
whence
I
conclude
it
a
most
ridiculous
thing
in
them
,
that
would
compare
these
Creatures
with
a
sort
of
Mute
Animals
,
I
mean
the
Fish
,
that
have
not
voice
enough
to
howle
or
make
a
mournful
noise
.
Whereas
in
the
natural
and
untaught
Notes
of
these
Creatures
what
Music
,
what
a
charming
Grace
do
we
observe
?
To
which
the
famous
Poets
,
and
choicest
Singers
among
Men
bear
Testimony
;
while
they
compare
their
sweetest
Odes
and
Poems
to
the
Singing
of
Swans
and
Melody
of
Nightingales
.
Now
in
regard
there
is
more
of
reason
in
Teaching
then
in
Learning
,
we
are
to
believe
Aristotle
,
who
assures
us
that
Terrestrial
Animals
do
that
likewise
;
in
regard
that
Nightingales
have
been
observ'd
instructing
their
young
Ones
to
Sing
.
Of
which
this
may
be
a
sufficient
Proof
,
that
such
Nightingales
are
known
to
sing
worse
that
are
taken
very
young
from
the
Nest
,
and
depriv'd
of
the
Education
of
the
Old
One
.
For
they
both
learn
and
are
taught
from
the
Old
one
,
not
for
hire
,
or
to
get
Reputation
,
but
meerly
out
of
a
delight
in
mixing
their
Notes
together
,
and
because
they
have
a
greater
love
for
that
which
is
excellent
,
and
curious
in
the
Voice
then
what
is
profitable
.
Concerning
which
I
have
a
Story
to
tell
ye
which
I
heard
from
several
Greeks
and
Latins
who
were
eye
Witnesses
of
the
thing
.
A
certain
Barber
in
Rome
who
had
a
Shop
right
against
the
Temple
which
is
call'd
the
Greek's
Market
,
bred
in
his
House
a
kind
of
a
Prodigy
of
a
Magpy
,
whose
Tongue
would
be
always
going
with
the
greatest
Variety
imaginable
,
sometimes
imitating
human
Speech
,
sometimes
chattering
her
Wild
Notes
,
and
sometimes
humouring
the
Sounds
of
Wind
Instruments
,
neither
was
this
by
any
constraint
,
but
as
she
accustom'd
her self
,
with
a
more
then
ordinary
Ambition
to
leave
nothing
unspoken
,
nothing
that
her
Imita●ion
should
not
master
.
It
happen'd
a
certain
Person
of
the
wealthier
sort
,
and
newly
dead
in
the
Neighbour-hood
,
was
carry'd
forth
to
be
buried
with
a
great
Number
of
Trumpets
before
him
.
Now
in
regard
it
was
the
custom
of
the
Bearers
to
rest
themselves
before
the
Barbers-shop
,
the
Trumpeters
being
Excellent
in
their
Art
,
and
withal
commanded
so
to
do
,
made
a
long
stop
,
Sounding
all
the
while
.
After
that
day
the
Magpye
was
altogether
mute
,
not
so
much
as
uttering
her
usual
Notes
by
which
she
call'd
for
what
she
wanted
,
insomuch
that
they
who
before
admir'd
as
they
pass'd
to
and
fro
at
the
chattering
and
prating
of
the
Bird
,
now
much
more
wonder'd
at
her
suddain
silence
;
and
many
suspected
her
to
have
been
Poyson'd
by
some
that
affected
peculiar
skill
in
teaching
those
Kind
of
Birds
.
But
the
Greatest
Number
were
of
Opinion
that
the
noise
of
the
Trumpets
had
stupify'd
her
hearing
,
and
that
by
the
loss
of
her
hearing
the
use
of
her
Voice
was
likewise
extinguish'd
:
But
the
cause
of
her
unusal
silence
proceeded
from
neither
of
these
Effects
,
but
from
her
retiring
to
privacy
by
her self
to
exercise
the
imitation
of
what
she
had
heard
,
and
to
fit
and
prepare
her
Voice
as
the
Instrument
to
express
what
she
had
learnt
.
For
soon
after
she
came
of
a
suddain
to
sight
again
,
but
had
quitted
all
her
former
customary
Imitations
,
but
only
Sounded
the
Musick
of
the
Trumpets
,
observing
all
the
Changes
and
Cadencies
of
the
Harmony
with
that
exactness
of
time
as
was
not
to
be
imagin'd
:
An
Argument
as
I
have
said
before
of
a
more
rational
aptness
in
those
Creatures
to
learn
of
themselves
,
then
from
the
Instructions
of
a
teacher
.
Nor
do
I
think
it
proper
to
pass
by
in
silence
one
wonderful
Example
of
the
Docility
of
a
Dog
,
of
which
I
my self
was
a
Spectator
in
Rome
.
This
Dog
belong'd
to
a
certain
Mimic
who
at
that
time
had
the
management
of
a
Farce
,
wherein
there
was
great
variety
of
Parts
,
which
he
undertook
to
instruct
the
Actors
to
perform
,
and
several
Imitations
proper
for
the
matters
and
passions
therein
represented
.
Among
the
rest
there
was
one
who
was
to
drink
a
sleepy
Potion
,
and
after
he
had
drank
it
,
to
fall
into
a
deadly
drowsiness
,
and
counterfeit
the
Actions
of
a
dying
Person
.
The
Dog
,
who
had
study'd
several
of
the
other
Gestures
and
Postures
,
more
diligently
observing
this
,
took
a
peace
of
Bread
that
was
sopt
in
the
Potion
,
and
after
he
had
eat
it
,
in
a
short
time
counterfeited
a
trembling
,
then
a
staggering
,
and
afterward
a
drowsiness
in
his
Head
:
Then
stretching
out
himself
,
he
lay
as
if
he
had
been
dead
;
and
seem'd
to
proffer
himself
to
be
drag'd
out
of
the
Place
and
carry'd
to
Burial
,
as
the
Plot
of
the
Play
requir'd
.
Afterwards
understanding
the
time
from
what
was
said
and
acted
,
in
the
first
place
he
began
gently
to
stir
,
as
it
were
waking
out
of
a
profound
sleep
,
and
lifting
up
his
Head
,
he
gaz'd
about
him
:
Afterwards
to
the
amazment
of
the
Beholders
,
he
rose
up
and
went
to
his
Master
to
whom
he
belong'd
with
all
the
signs
of
gladness
and
fawning
kindness
,
insomuch
that
all
the
Spectators
,
and
even
Caesar
himself
,
for
Old
Vespasian
was
present
in
Marcellus's
Theatre
,
were
taken
with
the
sight
.
But
perhaps
we
may
seem
ridiculous
,
for
signalizing
Beasts
in
this
manner
,
because
they
learn
,
though
with
little
reason
,
since
we
find
that
Democritus
affirms
us
to
have
been
their
Schollars
in
greatest
matters
.
Of
the
Spider
,
for
weaving
and
repairing
what
we
tear
or
wear
out
.
Of
the
Swallow
,
for
building
Houses
;
and
of
the
mournful
Swan
and
Nightingale
for
singing
and
imitation
of
their
Notes
.
Moreover
in
others
we
observe
a
Threefold
Practice
of
Physic
both
natural
and
inbred
.
For
Tortoises
ma●e
use
of
Basil
,
and
Weasels
eat
Rue
,
when
they
have
devour'd
a
Serpent
;
and
Dogs
purge
themselves
from
abounding
Choller
with
a
certain
sort
of
Grass
:
The
Dragon
quickens
the
dimness
of
his
sight
with
Fennel
,
and
the
Bear
coming
forth
of
her
Cave
,
after
long
emaciation
,
feeds
upon
Wild
Dragons
;
for
the
acrimony
of
that
Herb
opens
and
separates
her
Guts
when
clung
together
.
At
other
times
,
being
overcloy'd
with
food
,
she
repairs
to
the
Emmet-Hills
,
and
thrusting
forth
her
Tongue
all
soft
and
unctuous
by
reason
of
the
sweet
kind
of
slime
that
all
besmears
it
,
till
it
be
crowded
with
Emmers
,
at
length
swallows
them
down
her
Throat
,
and
so
recovers
.
And
it
is
reported
that
the
Egyptians
observe
and
imitate
the
Bird
call'd
Ibis
,
in
purging
and
cleansing
her
Bowels
with
the
briny
Sea-water
.
For
which
reason
,
the
Priests
,
when
they
hallow
themselves
,
make
use
of
the
Water
of
which
the
Ibis
has
drank
:
For
that
those
Birds
will
not
drink
the
Water
,
if
it
be
Medicinal
,
or
otherwise
infected
.
Some
Beasts
there
are
that
cure
themselves
by
Abstinence
,
as
Wolves
and
Lyons
,
who
when
they
are
gorg'd
with
Flesh
,
lye
still
and
digest
their
Crudities
by
the
warmth
of
one
anothers
Bodies
.
It
is
reported
also
of
the
Tiger
,
that
if
a
Kid
be
thrown
to
her
,
she
will
not
eat
in
two
days
;
but
growing
almost
famish'd
the
third
day
,
if
she
be
not
supply'd
with
another
,
she
will
tear
down
the
Cage
that
holds
her
,
if
she
have
strength
enough
;
yet
all
this
while
she
will
not
meddle
with
the
first
Kid
,
as
being
her
Companion
and
fellow
House-keeper
.
More
then
this
the
Elephants
are
said
to
make
use
of
Chyrugery
;
for
that
being
brought
to
Persons
wounded
they
will
draw
forth
the
Heads
of
Spears
and
Arrows
out
of
their
Bodies
with
little
pain
,
and
without
dilacerating
and
mangling
the
Flesh
.
The
Cretan
Goats
,
which
by
eating
Dittany
expel
the
Arrows
shot
into
their
Bodies
,
taught
Women
with
Child
to
understand
the
vertue
of
that
Herb
so
prevalent
to
expel
the
Birth
.
For
those
Goats
being
wounded
seek
no
other
cure
,
but
presently
seek
out
and
hunt
for
Dittany
.
But
these
things
though
wonderful
,
are
not
so
much
to
be
admir'd
,
as
are
those
Beasts
that
understand
the
use
of
numbers
,
and
will
reckon
to
such
a
Proportion
;
like
the
Oxen
about
Susa
.
For
there
are
Oxen
in
that
place
that
Water
the
Kings
Gardens
with
portable
Buckets
,
of
which
the
number
is
fix'd
:
For
every
Oxe
carries
a
hundred
Buckets
every
day
,
and
more
you
cannot
force
them
to
take
or
carry
would
you
never
so
fain
,
insomuch
that
when
constraint
has
been
us'd
for
experiments
sake
,
nothing
could
make
them
stir
after
they
had
carry'd
their
full
number
:
Such
an
accurate
accompt
do
they
take
and
preserve
the
same
in
their
memory
,
as
K●etias
the
Guidian
,
relates
.
The
Libyans
deride
the
Egyptians
for
the
Fables
which
they
report
of
the
Oryx
,
A
certain
Beast
resembling
a
Goat
in
colour
.
which
,
as
they
say
,
makes
a
great
noise
upon
the
same
day
and
at
the
very
hour
when
the
Dog-star
,
which
they
call
Sothes
,
rises
.
However
this
is
certain
that
all
their
Goats
,
when
that
Star
rises
truly
with
the
Sun
,
turn
themselves
and
stand
gazing
toward
the
East
;
which
is
a
most
unquestionable
Argument
of
that
Star's
having
finish'd
its
course
,
and
cheifly
acknowledg'd
for
such
among
the
Astronomers
Observations
.
But
that
my
discourse
may
draw
to
a
Conclusion
,
let
us
add
something
concerning
the
Divinity
and
Prophetick
nature
,
with
which
our
Terrestrial
Creatures
are
endu'd
.
Which
when
we
consider
,
we
shall
find
,
that
that
same
part
of
Soothsaying
,
which
is
founded
upon
the
observation
of
Birds
,
is
not
the
meanest
or
most
ignoble
,
but
very
ancient
and
in
great
esteem
.
For
the
smartness
and
intelligible
faculty
of
Birds
,
together
with
their
cap●bility
to
receive
all
impressions
of
Fancy
,
afford
the
Deity
a
Convenience
to
make
use
of
those
faculties
as
Instruments
,
to
turn
them
into
Motion
,
into
Sounds
,
Chirpings
,
and
Forms
,
sometimes
immoveable
,
sometimes
fix'd
,
sometimes
volatile
like
the
Winds
,
by
means
of
some
of
these
stopping
short
,
by
the
means
of
others
directing
to
their
end
the
Actions
and
impetuous
Impulses
of
Men
:
Therefore
Euripides
in
general
,
calls
Birds
the
Cryers
of
the
Gods
;
and
particularly
Socrates
stiles
himself
a
fellow
Servant
with
the
Swans
.
As
among
Princes
,
Pyrrus
was
pleas'd
with
the
Sirname
of
Eagle
;
and
Antiochus
lov'd
to
be
call'd
Anticchus
the
Falcon
:
But
they
who
deride
Men
insipid
and
void
of
Ingenuity
,
call
them
by
the
Names
of
Fish
.
And
whereas
we
can
produce
millions
of
Things
and
Accidents
which
are
fore-told
us
by
Land
and
flying
Creatures
,
there
is
not
any
one
such
Example
that
the
Patrons
of
Water-Animals
can
produce
in
their
behalf
;
but
being
all
void
of
hearing
,
perfectly
sottish
,
and
without
any
sight
or
discerning
of
providence
,
they
are
all
thrown
apart
into
that
same
place
unblest
and
hideous
call'd
the
Sea
,
as
it
were
into
the
Region
of
the
Ungodly
,
where
the
rational
and
intellectual
part
of
the
Soul
,
is
extinguish'd
;
only
being
animated
with
some
diminutive
portion
,
the
lowest
that
may
be
imagin'd
of
a
confus'd
and
overwhelm'd
Sence
,
they
rather
seem
to
palpitate
them
breath
.
Then
Heracleo
,
prepare
thy self
Friend
Phoedimus
;
after
all
this
,
't
is
time
to
rowse
thy self
in
the
defence
of
the
Ilanders
and
others
that
live
by
the
Sea
side
.
For
this
has
been
no
frivolous
Discourse
,
but
a
hard-fought
Contest
,
and
a
continu'd
peice
of
Rhetoric
that
wanted
only
Lattices
and
a
Pulpit
to
give
it
the
Honour
it
deserv'd
.
Phoedimus
.
Therefore
you
see
,
't
is
plain
here
has
been
foul
Play
and
Treachery
in
the
Case
;
for
a
Person
sober
and
upon
premeditation
,
to
set
upon
us
when
we
were
Stomach-sick
and
doaz'd
with
our
last
Nights
Compotation
.
But
there
is
no
way
to
avoid
the
Combat
:
for
that
being
an
Imitator
of
Pindar
it
shall
never
be
said
of
me
,
Combats
refus'd
,
when
nobly
set
upon
,
Have
Vertue
into
deepest
darkness
thrown
.
For
we
have
leisure
enough
,
as
having
nor
only
allow'd
our selves
a
vacation
from
Jollity
and
Balls
,
but
our
Hounds
and
Horses
a
relaxation
from
their
Labours
;
and
with
all
having
hung
up
our
drag
Nets
and
Spears
,
as
having
also
this
day
granted
,
for
Disputations
sake
,
a
general
Truce
to
all
Creatures
as
well
upon
the
L●nd
as
in
the
Sea
.
However
fear
not
;
for
I
will
use
it
moderately
,
without
producing
either
the
Opinions
of
Philosophers
,
or
the
Fables
of
the
Egyptians
,
or
the
Relations
either
of
the
Indians
or
Libyans
wanting
Testimony
:
but
such
as
shall
be
verify'd
by
good
Witnesses
,
such
as
have
made
it
their
business
to
toil
upon
the
Ocean
,
and
gave
Credit
to
their
Eyes
.
For
to
say
truth
there
is
not
any
one
of
those
Examples
which
are
produc'd
from
the
Land
which
do
not
confirm
their
Histories
,
as
being
manifested
to
Sense
:
Whereas
the
Sea
affords
but
few
but
what
are
difficult
to
be
discern'd
.
The
Sea
concealing
the
Generation
and
Nourishment
of
most
of
her
Creatures
,
their
Antipathies
,
and
ways
of
preserving
themselves
.
In
reference
to
which
many
Acts
of
their
Understanding
,
Memory
and
Community
being
unknown
to
us
,
is
the
reason
that
we
cannot
be
so
copious
in
our
Discourse
.
Then
again
,
Land
Animals
,
by
reason
of
their
●amiliarity
and
cohabitation
,
being
in
some
measure
accustom'd
to
the
Conditions
of
Men
,
become
capable
of
their
Nu●triture
,
Education
and
Imitation
:
which
sweetens
and
allays
all
their
Acerbity
and
Morosness
,
like
the
mixture
of
Fresh-water
with
Sea-brine
;
and
awakening
that
which
is
slow
and
disorderly
in
them
,
inflames
it
with
human
Motions
.
Whereas
the
living
of
Sea-Animals
being
by
many
degrees
remote
from
the
Converse
of
Men
,
and
having
nothing
adventitious
,
or
that
may
be
said
to
be
acquir'd
by
Custom
,
and
Familiarity
,
is
altogether
peculiar
,
genuine
and
unmix'd
with
Manners
strange
and
foreign
to
them
;
which
proceeds
either
from
Nature
,
or
the
Place
it self
.
For
Nature
receiving
and
cherishing
whatever
Knowledge
comes
to
her self
,
affords
it
also
to
Fish
,
and
makes
many
Eeles
tame
and
familiar
to
Men
;
which
for
that
reason
are
call'd
Sacred
,
like
those
in
the
River
Arethuse
;
so
that
in
many
places
there
are
Fish
that
will
hear
and
obey
when
call'd
by
their
Names
:
as
the
story
goes
of
Crassus's
Mullet
,
upon
the
Death
of
which
he
wept
.
For
which
when
Domitius
twitted
him
in
these
words
,
Did
not
you
weep
when
your
Mullet
dy'd
?
he
retorted
upon
him
again
,
Did
you
bury
three
Wives
and
never
wept
at
all
?
The
Crocodiles
belonging
to
the
Priests
not
only
know
the
Voices
of
those
that
call
them
,
and
suffer
themselves
to
be
strok'd
and
handl'd
,
but
gaping
hold
out
their
Teeth
to
be
cleans'd
and
wip'd
by
the
hands
of
the
Priests
.
Lately
Philinus
,
after
he
had
been
long
travelling
in
Egypt
,
returning
to
us
,
told
us
how
he
saw
in
the
City
,
which
derives
its
Name
from
Anteus
,
an
Old
Woman
sleeping
by
the
side
of
a
Crodocile
upon
a
low
soft
Bed
well
and
decently
dress'd
up
.
In
Ancient
Histories
we
find
that
when
King
Ptolomy
call'd
the
Sacred
Crocodile
;
and
that
the
Crocodile
neither
vouchsafed
to
appear
at
his
call
,
nor
would
answer
to
the
earnest
Expostulations
of
the
Priests
,
it
was
lookt
upon
as
a
Prognostication
of
the
Death
of
the
King
,
which
happen'd
soon
after
.
Which
shews
that
the
Race
of
Water-Animals
is
neither
without
a
share
of
that
inestimable
thing
call'd
Prophetic
Signification
,
nor
undeserving
those
Honours
ascrib'd
to
Land
Creatures
.
For
that
about
Sura
,
which
is
a
Village
in
Lycia
between
Phellus
and
Myro
,
I
have
heard
it
credibly
reported
,
that
there
are
certain
Persons
who
make
it
their
business
to
watch
the
flights
and
pursuits
of
the
Fish
,
and
from
thence
by
a
certain
Art
which
they
have
they
gather
predictions
,
as
others
from
the
Observation
of
Birds
.
But
let
these
Examples
suffice
to
shew
that
Fish
are
not
altogether
Strangers
to
Mankind
,
nor
altogether
void
of
human
Affection
.
But
for
a
great
and
common
demonstration
of
their
unmixt
and
natural
Understanding
,
we
find
that
there
is
not
any
Fish
that
swims
,
unless
they
be
such
as
stick
and
cling
to
the
Rocks
,
which
are
so
easily
taken
by
Men
,
as
Asses
are
seiz'd
by
Wolves
;
Bees
by
Black-birds
,
Grashoppers
by
Swallows
,
Serpents
by
Harts
;
which
are
therefore
call'd
Elaphoi
,
not
from
their
swiftness
,
but
from
a
faculty
which
they
have
of
drawing
Serpents
to
them
by
the
force
of
their
Breath
.
Or
as
Sheep
call
the
Wolf
by
the
sound
of
their
Feet
,
or
as
the
Panther
allures
to
her
Paws
both
Apes
and
other
Creatures
by
the
fragrant
smell
of
her
Body
.
But
so
suspicious
is
the
Sense
of
all
Water-Animals
,
and
so
watchful
are
they
to
avoid
all
Baits
and
Treacheries
against
them
by
reason
of
their
extraordinary
cunning
,
that
Fishing
thereby
becomes
no
easie
,
or
single
Labour
,
but
a
Toyl
that
requires
various
Instruments
and
many
Tricks
of
human
Cunning
and
Deceit
:
and
this
is
apparent
from
Examples
near
at
hand
.
For
no
Man
desires
an
Angling-Rod
too
thick
,
tho
strong
enough
to
hold
against
the
twitches
of
the
Fish
when
taken
;
but
rather
they
require
it
slender
,
least
by
casting
too
great
a
shadow
upon
the
Water
,
they
should
frighten
the
suspicious
Creature
.
In
the
next
place
they
never
knit
too
many
knots
in
the
Line
,
but
make
it
as
smooth
as
may
be
;
for
that
would
too
much
discover
the
Deceit
;
and
then
for
the
Hairs
which
are
next
the
Hook
,
they
endeavour
to
get
the
whitest
they
can
meet
with
.
For
so
by
reason
of
the
likeness
of
Colour
,
they
lye
the
more
easily
conceal'd
in
the
Water
.
Therefore
some
there
are
,
who
expounding
the
following
Verses
of
Homer
,
This
to
the
bottom
quickly
sinks
like
Lead
,
And
drawing
down
the
Curles
of
the
Bulls
Head
,
While
thus
the
secret
Baits
concealed
lye
,
Makes
deadly
havock
'mong
the
Ravenous
Frye
.
believe
that
the
Ancients
made
use
of
Bulls
Hair
for
their
Lines
with
which
they
angl'd
;
alledging
that
Keras
then
signify'd
Hair
,
from
whence
Keirasthai
to
be
shav'd
,
and
Kura
,
shaving
;
and
that
Keroplastes
in
Archilochus
,
signify'd
a
Barber
.
But
this
is
an
Error
.
For
they
made
use
of
Horse-Hair
,
more
especially
that
of
Stone-horses
.
For
Mares
by
moistning
their
Tayles
with
their
Urine
,
render
the
Hair
weak
and
brittle
.
Tho
Aristotle
will
not
allow
any
thing
to
be
said
in
all
this
that
shew'd
any
such
extraordinary
suttlety
in
Men
.
Only
he
says
,
that
the
lower
peice
of
the
Line
was
fortify'd
with
a
little
hollow
piece
of
Horn
,
which
the
Fish
swallow'd
before
they
could
come
at
any
thing
else
.
Moreover
that
they
made
use
of
round
Hooks
to
catch
Mullets
and
Tunies
,
in
regard
they
had
but
small
Mouths
,
for
that
they
were
afraid
of
a
strait
Hook
.
He
also
farther
says
,
that
the
Mullet
many
times
suspecting
the
round
Hook
,
will
swim
round
about
it
,
flapping
the
Bait
with
his
Tail
,
and
then
turning
round
,
secures
to
himself
so
much
as
he
has
broken
off
.
Or
if
he
cannot
do
that
,
he
shuts
his
Mouth
close
,
and
with
the
extremities
of
his
Lips
nibbles
off
some
part
of
the
Bait
.
The
Fish
call'd
Labrax
behaves
himself
more
stoutly
then
the
Elephant
;
for
when
he
perceives
himself
struck
with
the
Hook
,
without
assistance
he
sets
himself
at
liberty
,
widening
the
Wound
by
flinging
his
Head
to
,
and
fro
,
and
enduring
the
painful
Twingings
of
the
Hook
,
till
he
have
freed
himself
from
it
with
the
loss
of
his
Flesh
.
The
Sea-Fox
,
or
the
Fish
call'd
Alopex
seldom
bites
but
avoids
the
Deceit
;
or
if
he
chance
to
be
taken
,
presently
turns
the
Inside
of
his
Body
outward
.
For
by
reason
of
the
strength
and
moisture
of
his
Body
,
he
has
a
peculiar
faculty
to
turn
it
so
,
that
the
inside
coming
to
be
outermost
,
the
hook
falls
off
.
These
things
demonstrate
understanding
,
and
a
subtle
and
extraordinary
use
of
it
in
the
nick
and
juncture
of
time
.
Other
examples
there
are
,
which
shew
not
only
this
same
understanding
and
knowledge
but
the
community
and
mutual
Affection
of
Fish
.
Thus
if
one
Scate
happen
to
swallow
the
Hook
,
all
the
rest
of
the
Scates
that
are
in
the
same
shoal
,
presently
croud
together
,
and
bite
the
Line
in
pieces
.
The
same
Scates
if
any
of
their
Companions
fall
into
the
Net
,
give
the
Prisoners
their
Tayles
to
take
hold
of
with
their
Teeth
,
and
so
draw
them
forth
by
main
force
.
But
the
Fish
call'd
Anthiae
with
far
more
courage
assist
their
fellows
in
distress
.
For
getting
under
the
Meshes
with
their
Backs
,
and
setting
up
their
Finns
,
they
never
leave
till
they
have
saw'd
them
in
two
.
Now
we
know
no
Land
Animal
that
will
assist
and
defend
his
Kind
in
danger
;
neither
the
Bear
,
nor
the
Wild
Boar
,
nor
the
Leaena
,
nor
the
Panther
;
true
it
is
that
when
they
are
in
Heards
together
,
they
will
gather
into
a
Circle
,
and
defend
each
other
in
Common
:
but
no
single
Land
Animal
either
knows
or
cares
to
assist
a
single
Companion
,
but
flyes
and
shifts
for
himself
as
far
off
as
he
can
,
from
the
Beast
that
is
wounded
and
lyes
a
dying
.
For
as
for
that
same
story
of
Elephants
filling
up
the
Ditches
with
heaps
of
adjoyning
Materials
whether
Wood
or
Earth
,
for
the
unfortunate
Elephant
the
more
easily
to
get
up
again
,
it
is
so
extreamly
uncouth
and
foreign
to
us
,
as
if
we
were
bound
to
believe
Juba's
Books
by
vertue
of
a
Royal
Edict
.
However
if
it
were
true
,
it
does
but
serve
to
shew
that
many
of
the
Marine
Creatures
are
nothing
inferior
in
Understanding
and
Community
then
the
most
intelligent
of
the
Land
Animals
.
But
as
for
their
mutual
Society
we
shall
discourse
apart
of
that
by
it self
.
Now
the
Fishermen
observing
how
that
most
Fish
avoided
the
casts
of
their
Hooks
,
by
cunning
or
by
striving
with
the
Tackling
,
betook
themselves
to
force
,
like
the
Persian
Hunters
,
making
use
of
Nets
,
that
there
might
be
no
escape
for
those
that
were
caught
either
by
the
help
of
reason
or
suttlety
.
Thus
Mullets
and
the
Fish
call'd
Julides
are
taken
with
Sweep-Nets
and
Drag-Nets
,
as
are
also
several
other
sorts
of
Fish
call'd
Mormuri
,
Sargi
,
Gobii
,
and
Labraces
;
those
that
are
call'd
Casting-Nets
catch
the
Mullet
,
the
Gilthead
,
and
the
Scorpion-Fish
:
and
therefore
Homer
calls
this
sort
of
Fishing
with
Nets
Panagra
,
or
the
All
sweeper
.
And
yet
there
are
some
Fish
that
are
too
cunning
for
these
Nets
.
Thus
the
Labrax
or
Jack
perceiving
the
drawing
of
the
Sweep
Net
with
the
force
of
his
Body
beats
a
hollow
place
in
the
mud
where
he
lays
himself
close
till
the
Net
be
gone
over
him
.
But
as
for
the
Dolphin
,
when
he
finds
himself
taken
and
in
the
midst
of
the
Net
,
he
remains
there
without
being
in
the
least
perplext
,
but
falls
too
with
a
great
deal
of
Joy
,
and
feasts
upon
the
numerous
Fry
within
the
Meshes
:
but
so
soon
as
he
comes
near
the
shoar
,
he
bites
his
way
through
the
Net
with
his
Teeth
and
swims
away
.
Or
if
he
chance
to
be
taken
,
the
Fishermen
do
him
no
other
harm
the
first
time
,
but
only
sow
a
sort
of
large
Bulrushes
to
the
Finny
Crown
upon
his
Head
and
so
let
him
go
.
If
they
take
him
a
second
time
they
punish
him
with
stripes
,
well
knowing
him
again
by
the
Prints
of
the
Needle
.
But
that
rarely
happens
.
For
having
got
his
Pardon
the
first
time
,
for
the
most
part
of
them
,
they
acknowledge
the
favour
,
and
abstain
from
spoil
for
the
future
.
Moreover
,
among
the
many
Examples
that
make
evident
the
wariness
of
Fish
in
avoiding
the
Deceits
and
Craft
of
the
Fisher-men
,
it
would
not
be
convenient
to
pass
by
that
of
the
Cuttle
Fish
.
For
this
Fish
carrying
in
that
part
of
his
Head
which
is
near
his
Neck
call'd
his
Nose
,
a
certain
black
and
inky
sort
of
Liquor
,
so
soon
as
he
perceives
himself
discover'd
,
throws
that
Liquor
forth
,
and
darkens
all
the
Water
round
about
him
in
such
a
manner
that
the
Fisher-men
losing
sight
of
him
,
by
that
means
,
he
makes
his
escape
:
imitating
therein
Homers
Deities
,
who
when
they
had
a
mind
to
save
any
of
their
Heroes
hid
them
in
an
Azure
Cloud
:
but
of
this
enough
.
Now
for
the
extraordinary
suttlery
of
Fish
in
hunting
and
catching
their
own
Prey
,
we
shall
meet
with
several
Examples
of
it
in
several
Fish
.
Particularly
the
Star
fish
understanding
his
own
nature
to
be
such
,
that
whatever
he
touches
dissolves
and
liquifies
,
readily
offers
his
Body
,
and
permits
himself
to
be
touch'd
by
all
that
come
near
him
.
You
know
your self
the
property
of
the
Torpedo
or
Crampfish
,
which
not
only
benums
all
those
that
touch
it
,
but
also
strikes
a
numness
through
the
very
Net
into
the
hands
of
them
that
go
about
to
take
him
.
And
some
that
have
had
greater
experience
of
this
Fish
,
report
,
that
if
it
happen
to
fall
alive
upon
the
Land
,
they
that
pour
Water
upon
it
,
shall
presently
perceive
a
numness
seizing
upon
their
hands
and
stupifying
their
feeling
through
the
Water
affected
with
the
Quality
of
the
Fish
.
And
therefore
having
an
innate
Sence
of
this
faculty
,
it
never
makes
any
ressistance
against
any
thing
,
nor
ever
is
in
danger
.
Only
swimming
circularly
about
his
Prey
,
shoots
forth
the
Effluviums
of
his
Nature
like
so
many
Darts
,
and
first
infects
the
Water
,
then
the
Fish
through
the
Water
,
which
is
neither
able
to
defend
it self
nor
to
escape
,
being
as
it
were
held
in
Chains
and
frozen
up
.
The
Fisher-man
is
well
known
to
many
,
who
has
his
Name
given
him
from
his
manner
of
catching
Fish
;
whose
Art
,
as
Aristotle
writes
,
the
Cuttle
Fish
makes
use
of
,
for
he
lets
down
like
a
Line
,
a
certain
curle
which
nature
has
given
him
,
so
order'd
as
to
let
it
run
out
at
length
,
or
draw
it
to
him
again
,
as
he
sees
occasion
.
This
when
he
sees
any
of
the
lesser
Fish
approach
,
he
offers
them
to
bite
,
and
then
by
degrees
pulls
the
curle
nearer
and
nearer
by
vertue
of
the
Bait
,
till
he
has
drawn
his
Prey
within
the
reach
of
his
Mouth
.
And
as
for
the
Polypus's
changing
his
colour
,
Pindarus
has
made
it
famous
in
these
words
,
In
any
City
may
that
Man
expose
His
safety
,
who
well
knows
Like
Sea-bred
Polypus
to
range
,
And
vary
colour
upon
every
Change
.
In
like
manner
Theognis
,
Change
manners
with
thy
Friends
,
observing
thus
The
vary
colour'd
cunning
Polypus
;
Who
let
him
stick
to
whatsoever
rock
,
Of
the
same
colour
does
his
Body
look
't
is
true
the
Chamaleon
changes
colour
,
not
out
of
any
design
,
or
to
conceal
himself
,
but
out
of
fear
,
being
naturally
timorous
and
trembling
at
every
noise
he
hears
:
And
this
is
occasion'd
by
the
extraordinary
abundance
of
breath
which
he
enjoys
,
as
Theophrastus
affirms
.
For
the
whole
Body
of
this
Creature
wants
but
little
of
being
nothing
else
but
Lungs
;
which
demonstrates
him
to
be
full
of
Spirits
,
and
consequently
apt
to
change
.
But
this
same
change
of
the
Polypus
is
no
product
of
any
affection
of
the
Mind
,
but
a
kind
of
Action
.
For
he
changes
on
purpose
,
making
use
of
this
Artifice
to
escape
what
he
fears
,
and
to
get
the
Food
which
he
lives
by
.
For
by
fraud
he
takes
those
things
that
never
avoid
him
,
and
avoids
those
things
that
pass
him
by
without
taking
any
notice
of
him
.
For
that
he
devours
his
own
Curles
is
an
untruth
;
but
that
he
is
afraid
of
the
Lamprey
and
Conger
is
certain
:
for
by
these
he
is
ill
treated
,
not
being
able
to
return
them
any
Injury
,
by
reason
of
their
being
so
slippery
:
tho
on
the
other
side
the
Lobster
having
once
got
them
within
his
Claws
holds
them
with
ease
:
For
slenderness
affords
no
help
against
roughness
:
but
when
the
Polypus
comes
to
thrust
his
Horns
into
the
Body
of
the
Lobster
,
then
also
the
Lobster
dyes
.
And
this
same
Vicissitude
of
avoiding
and
pursuing
one
another
,
has
nature
infus'd
into
them
on
purpose
to
exercise
their
suttlety
and
understanding
.
Then
again
we
have
heard
Aristotimus
relating
how
the
Land
Hedge
hog
had
a
presentiment
of
the
rising
of
the
Wind
,
and
praising
the
Triagonal
Flight
of
Cranes
.
But
for
my
part
,
I
produce
no
particular
Hedge-hog
of
Cyzicum
or
Byzantium
,
but
all
the
Sea
Hedge-hogs
in
general
,
who
when
they
perceive
a
Storm
a
coming
,
ballast
themselves
with
little
Stones
,
least
they
should
be
overturn'd
by
reason
of
their
lightness
,
or
carry'd
away
by
the
rowling
of
the
Waves
,
which
they
prevent
by
the
weight
of
their
little
Stones
.
On
the
other
side
the
Cranes
order
in
their
flight
against
the
Wind
is
not
of
one
sort
;
But
this
is
a
general
Notion
among
all
Fish
,
that
they
always
swim
against
the
Waves
and
the
Tide
,
and
always
take
care
least
the
Wind
being
in
their
Tails
,
should
force
their
Fins
from
their
backs
,
and
leave
their
naked
Bodies
expos'd
to
the
cold
and
other
inconveniences
;
and
therefore
they
still
oppose
the
Prows
of
their
Bodies
against
the
Waves
.
For
that
while
they
thus
cleave
the
Waves
at
the
top
,
the
Sea
keeps
their
Fins
close
,
and
lightly
flowing
over
the
superficies
of
their
Bodies
becomes
less
burthensom
,
besides
that
it
suffers
not
their
Scales
to
rise
.
This
I
say
is
common
to
all
Fish
,
except
that
Fish
which
is
call'd
Ellops
;
which
as
they
report
always
swims
with
the
Wind
and
Tide
,
not
minding
the
erection
or
opening
of
the
Scales
,
the
Commissures
of
which
do
not
lye
next
the
Tail
as
in
other
Fish
.
Moreover
the
Tunie
is
so
sensible
of
the
Equinoxes
and
Solstices
,
that
they
teach
even
Men
themselves
without
the
help
of
any
Astrological
Table
.
For
where
the
Winter
Tropics
overtake
them
,
there
they
remain
till
the
Vernal
Equinox
.
As
for
that
same
Artifice
of
the
Cranes
,
that
keep
themselves
waking
by
clutching
a
Stone
in
their
Claws
,
how
much
more
cunningly
done
is
that
of
the
Dolphin
;
for
whom
it
is
not
lawful
to
stand
still
or
be
out
of
Motion
:
For
it
is
the
nature
of
the
Dolphins
to
be
always
in
Motion
;
so
that
when
they
cease
to
move
,
they
also
cease
to
live
.
And
therefore
when
sleep
seizes
them
,
they
raise
their
Bodies
to
the
superficies
of
the
Sea
,
and
so
sinking
down
again
with
their
Bellies
upward
,
are
carry'd
along
with
the
Tide
till
they
touch
again
the
Shoar
.
Waken'd
in
that
manner
,
with
an
impetuous
noise
they
mount
upward
again
,
designing
thus
a
kind
of
rest
still
intermix'd
with
Motion
.
And
the
same
thing
is
reported
of
the
Tunnies
for
the
same
Reason
.
Having
thus
concluded
their
Mathematical
foreknowledge
of
the
Mutations
of
the
Sun
,
of
which
Aristotle
gives
Testimony
,
let
me
now
relate
their
skill
in
Arithmetick
;
but
first
of
all
their
knowledge
in
Opticks
,
of
which
Eschylus
seems
not
to
have
been
altogether
ignorant
.
For
these
are
his
Words
,
Casting
a
Squint-eye
,
like
the
Tunny
.
For
Tunnies
seem
to
be
dim-sighted
of
one
Eye
:
And
therefore
they
fling
themselves
into
the
Water
so
as
to
have
the
Land
upon
the
Right-hand
;
and
go
a
shoar
,
so
as
to
have
it
upon
the
Left
.
Prudently
committing
the
care
of
their
Bodies
to
the
best
Eye
.
But
wanting
Arithmetick
,
in
order
to
the
Preservation
of
mutual
Love
and
Society
one
with
another
,
they
arriv'd
in
such
a
manner
to
the
perfection
of
that
Science
,
that
in
regard
they
are
extreamly
desirous
to
enjoy
the
Society
of
each
other
,
they
always
make
up
their
whole
Fry
into
the
Form
of
a
Cube
,
and
make
a
solid
of
the
whole
Number
,
consisting
of
six
equal
Planes
:
And
then
they
swim
in
such
order
as
to
observe
a
due
Plaesium
on
both
sides
.
So
then
if
the
Observer
of
the
Tunnies
does
but
exactly
take
the
Number
of
the
Plane
,
he
knows
the
whole
Number
of
the
shole
;
well
knowing
that
the
depth
is
equal
to
the
breadth
and
length
.
The
Fish
Amiae
,
which
are
another
sort
of
Tunnies
are
so
call'd
,
because
they
swim
in
sholes
,
as
also
the
Pelamides
,
or
Summer
Whitings
.
As
for
the
rest
that
are
seen
to
swim
in
sholes
and
to
observe
a
mutual
Society
,
their
Number
is
not
to
be
expres't
:
And
therefore
let
us
proceed
to
those
that
observe
a
kind
of
private
and
particular
Society
one
with
another
.
Among
which
is
the
Pynnotheras
of
Chrysippus
,
being
a
certain
Fish
that
diligently
observes
and
watches
the
Fish
call'd
the
Nacre
,
upon
which
he
has
expended
so
much
Ink
,
that
he
gives
it
the
precedency
in
all
his
Books
both
Physical
and
Ethical
.
For
Chrysippus
never
knew
the
Spongother
,
or
else
he
pass'd
it
over
out
of
negligence
.
The
Pinnother
is
so
call'd
from
watching
the
she
Fish
call'd
Pinna
or
the
Nacre
,
and
in
shape
resembles
a
Crab
,
and
cohabiting
within
the
Nacre
,
watches
the
opening
of
his
Shell
,
and
then
going
forth
stays
by
the
open'd
and
gapping
Shell
,
till
he
light
upon
some
little
Fish
which
he
is
able
to
conquer
.
Then
entring
the
Shell
again
,
he
nips
the
Flesh
of
the
Nacre
to
give
him
notice
to
shut
his
Shell
:
Which
being
done
,
they
feed
together
within
the
fortification
upon
the
common
Prey
.
The
Spunge
is
govern'd
by
a
certain
little
Creature
more
like
a
Spider
then
a
Crab
.
For
the
Spunge
wants
neither
Sense
nor
Blood
;
but
growing
to
the
Stones
as
many
other
things
do
,
has
a
peculiar
Motion
from
its
self
,
and
to
it self
,
which
nevertheless
stands
in
need
as
it
were
of
a
Monitor
or
Instructor
.
For
being
otherwise
of
a
Substance
loose
and
open
,
and
full
of
holes
and
hollowness
,
by
reason
of
the
sloth
and
stupidity
of
it
,
the
Spunge-watcher
assists
to
give
notice
when
any
thing
of
Food
enters
the
Cavities
of
it
,
at
what
time
the
Spunge
contracts
it self
,
and
falls
to
feeding
.
But
if
a
Man
approach
and
touch
it
,
being
nipp'd
and
admonish'd
by
the
Spunge-watcher
,
it
seems
to
shadder
and
shut
up
the
Body
of
it
,
closing
and
condensing
it self
in
such
a
manner
,
as
makes
it
no
easie
thing
to
cut
it
from
the
place
where
it
grows
.
The
Purple
Shell-fish
also
,
call'd
Porphyrae
,
clustring
together
in
a
kind
of
Mutual
Society
,
build
up
little
Combs
for
themselves
like
Bees
,
wherein
they
are
said
to
generate
:
and
culling
out
the
choicest
Substance
of
the
Moss
and
Sea-weed
that
sticks
to
their
Shells
,
they
seem
to
be
in
a
circular
Commons
among
themselves
,
feeding
outwardly
the
one
upon
the
others
Nourishment
.
But
why
should
we
admire
Society
in
these
Creatures
,
when
the
most
savage
and
most
unsociable
of
all
Creatures
which
either
Lakes
,
Rivers
,
or
the
Ocean
nourishes
,
the
Crocodile
,
shews
himself
the
most
Sociable
and
Grateful
of
Water-Monsters
in
the
Banquets
which
he
bestows
upon
the
Trochilus
:
For
the
Trochilus
is
a
sort
of
Water-Fowl
,
and
he
Guards
and
Watches
over
the
Crocodile
,
not
as
one
that
feeds
at
his
Table
,
but
lives
upon
his
scraps
and
leavings
only
.
For
when
this
Bird
observes
the
Crocodile
asleep
,
and
the
Ichnenmon
arm'd
with
mud
and
dirt
ready
to
assail
him
,
he
never
leaves
crying
and
pecking
him
with
his
Beak
,
till
he
rouse
the
drowsie
Monster
.
In
return
of
which
the
Crocodile
is
so
tame
and
gentle
toward
this
Bird
,
that
he
permits
him
to
enter
his
yawning
chaps
,
and
is
pleas'd
with
his
picking
out
and
cleansing
away
with
his
Beak
the
remainders
of
the
devour'd
Flesh
that
sticks
between
his
Teeth
.
And
when
the
Monster
has
an
Inclination
to
shut
his
Mouth
,
he
gives
the
Bird
notice
by
a
gentle
loring
of
his
Jaw
,
nor
will
he
close
his
Chaps
till
he
finds
that
the
Bird
is
flown
away
.
The
Fish
which
the
Greeks
call
Hegemen
or
the
Captain
or
Leader
,
is
a
small
Fish
,
in
bigness
and
shape-not
much
unlike
a
Whiting
,
but
by
reason
of
the
roughness
of
his
Scales
is
said
to
resemble
a
Bird
when
she
shakes
her
Feathers
.
This
Fish
always
keeps
company
with
the
hugeous
Whales
,
and
swims
before
them
to
direct
their
course
,
least
they
should
bruise
themselves
upon
the
shallows
,
or
fall
into
any
mershy
Place
,
or
narrow
Haven
,
whence
he
could
not
easily
get
out
again
.
Therefore
the
Whale
follows
him
,
as
the
Ship
follows
the
Helm
,
directing
his
course
with
confidence
.
All
other
things
whatever
,
whether
Skiff
,
whether
Beast
or
Stone
,
that
chance
to
light
into
the
gaping
Gulph
of
the
Whales
Mouth
,
immediately
perish
,
being
swallow'd
by
the
Monster
;
but
acknowledging
his
Conductor
,
he
receives
him
and
lodges
him
like
an
Anchor
safely
in
his
Jaws
.
There
he
sleeps
,
and
all
the
while
he
takes
his
rest
,
the
Whale
lyes
still
,
and
when
his
Guide
comes
forth
again
,
the
Whale
proceeds
,
never
forsaking
him
night
nor
day
;
or
if
he
wander
without
his
Leader
,
the
Monster
Ship-wracks
,
like
a
Vessel
cast
upon
a
Rock
,
without
a
Helm
.
And
this
we
saw
not
far
from
Anticyra
,
where
they
report
,
that
in
former
times
a
Whale
being
cast
and
putrifying
caus'd
a
Pestilence
.
Is
it
worth
while
then
to
compare
the
Observations
of
Community
and
Association
with
those
Sympathies
which
Aristotle
relates
between
Foxes
and
Serpents
,
because
the
Eagle
is
an
Enemy
to
both
?
Or
of
the
Horn-Owles
with
Horses
,
whose
dung
they
love
to
scrape
about
the
field
and
nestle
in
?
For
my
part
,
I
observe
no
such
care
of
one
another
in
Bees
and
Emmets
,
which
by
reason
of
their
multitude
,
carry
on
and
perfect
their
work
in
common
,
but
have
no
particular
care
or
consideration
one
of
another
.
Rather
we
shall
observe
this
difference
more
evidently
,
if
we
direct
our
discourses
upon
the
most
Ancient
and
Greatest
Works
of
common
Society
,
which
are
the
works
of
generation
and
procreation
of
Off-spring
.
For
in
the
first
place
,
those
Fish
that
frequent
the
shoars
next
adjoyning
to
vast
Lakes
or
great
Rivers
,
when
they
are
near
their
time
of
bringing
forth
,
retire
up
into
those
places
,
seeking
the
fresh-waters
which
are
more
gentle
and
void
of
Brine
.
For
Tranquillity
is
most
convenient
for
such
as
bring
forth
;
and
there
is
most
safety
in
Rivers
and
Lakes
for
their
Young
Ones
as
being
freest
from
the
devouring
Monsters
of
the
Sea
.
Which
is
the
reason
that
there
is
the
greatest
plenty
of
Fish
about
the
Euxin
Sea
,
where
there
are
no
Whales
but
either
small
Sea-Calves
,
or
little
Dolphins
.
Besides
,
the
mixture
of
Rivers
,
many
in
number
,
and
those
very
large
,
that
fall
into
the
Pontus
,
make
the
mixture
more
kindly
and
proper
for
breeding
,
and
bringing
forth
.
And
that
is
most
wonderful
which
is
reported
of
the
Anthias
,
which
Homer
calls
the
Sacred
Fish
,
though
some
interpret
Sacred
to
signifie
great
in
that
Place
,
as
we
call
a
great
Bone
Os
sacrum
,
and
the
Epilepsie
,
being
a
great
Disease
,
the
Sacred
Disease
;
though
others
interpret
that
to
be
Sacred
,
which
ought
not
to
be
touch'd
,
as
being
dedicated
to
holy
use
.
And
Eracostbenes
seems
to
take
the
Gilthead
so
call'd
from
the
Golden-Hair
about
his
Eyes
,
for
the
Sacred
Fish
;
though
many
believe
it
to
be
Ellopps
or
Trout
,
from
her
Golden
Scales
;
a
Fish
seldom
seen
,
and
difficult
to
be
caught
;
yet
many
times
it
appears
in
the
Rivers
of
Pamphylia
.
So
that
th●y
that
catch
them
are
Crown'd
,
and
their
Boats
are
also
adorn'd
with
Garlands
,
and
as
they
pass
along
receiv'd
and
honour'd
with
loud
shouts
and
clapping
of
Hands
.
However
it
be
,
most
People
take
An●hias
to
be
a
Sacred
Fish
,
because
that
where
the
An
hias
appears
,
there
are
no
Sea-monst●rs
,
but
the
Sp●nge-cutters
dive
boldly
,
and
the
Fish
as
scarsely
sp●wn
,
as
having
a
pledge
for
their
security
.
And
the
reason
is
twofold
,
either
because
the
Sea-monsters
dread
the
Anthias
,
as
Elephants
dread
a
Hog
,
and
Lyons
a
Cock
,
or
else
it
is
a
sign
that
there
are
no
Sea-monsters
in
those
places
,
which
the
Anthias
knows
and
observes
as
being
an
intelligent
Fish
,
endu'd
with
Sence
and
a
good
Memory
.
Then
again
the
care
of
their
young
is
common
to
both
Sexes
.
For
the
Males
never
devour
their
Offspring
;
but
remain
and
abide
constantly
by
the
Spawn
,
protecting
it
with
a
diligent
watchfulness
,
as
Aristotle
relates
;
and
those
that
accompany
the
Females
moisten
the
Spawn
with
a
small
quantity
of
Milky
Seed
;
for
that
otherwise
the
Spawn
will
not
grow
,
but
remains
imperfect
,
and
never
arrives
at
the
due
proportion
.
Particularly
the
Fish
call'd
Phycides
,
Moles
or
Lepo's
make
themselves
Nests
in
the
Sea-weed
to
preserve
their
Spawn
from
the
Waves
.
But
the
love
of
the
Lamprey
or
Pout-Eel
toward
her
Young
Ones
is
beyond
the
Affection
and
Clemency
of
any
the
tamest
of
Creatures
;
for
they
lay
an
Egg
,
which
being
hatch'd
,
they
nourish
and
carry
them
about
not
outwardly
,
but
within
their
own
Bowels
,
as
if
they
could
not
breed
their
Young
without
a
second
Birth
.
When
the
Young
Ones
are
somewhat
grown
,
they
put
them
forth
again
,
and
teach
them
to
swim
close
by
themselves
,
then
resume
them
again
through
their
Mouths
into
their
Bellies
,
and
afford
them
nourishment
and
safe
retirement
in
their
Bodys
,
till
they
are
able
to
shift
for
themselves
.
No
less
admirable
is
the
care
of
the
Tortois
as
to
the
bringing
forth
and
preserving
her
Young
.
For
she
retires
out
of
the
Sea
to
lay
,
but
not
being
able
to
stay
long
upon
the
Land
,
she
hides
her
Eggs
in
the
Sand
,
covering
them
over
gently
with
the
lightest
of
the
Gravel
,
and
when
she
has
thus
sufficiently
and
assuredly
conceal'd
them
,
some
report
,
that
she
marks
and
streaks
the
place
with
her
Feet
,
that
she
may
be
able
to
know
it
again
;
others
affirm
,
that
the
Female
being
driven
away
by
Male
,
leaves
her
particular
marks
and
signatures
behind
her
.
However
it
be
,
this
is
most
wonderful
that
after
an
Observation
of
forty
days
(
for
in
so
many
the
Eggs
come
to
break
)
she
returns
,
and
knowing
where
her
Treasure
lyes
,
as
well
as
any
Man
understands
where
he
hides
his
Gold
,
she
opens
them
with
great
Joy
and
Alacrity
.
Many
Observations
like
to
these
are
made
of
the
Crocodile
.
But
the
Superstition
of
the
Place
will
not
allow
a
Man
to
dive
into
the
reason
of
the
causes
:
In
regard
the
foreknowledge
of
this
Creature
is
imputed
more
to
Divinity
then
Reason
.
For
neither
farther
nor
nearer
,
but
just
so
far
as
Nilus
that
Year
will
increase
and
cover
the
Land
,
thither
she
goes
forth
and
lays
her
Eggs
:
Which
the
Country-men
finding
,
are
able
to
tell
one
another
how
far
the
River
will
over-flow
that
Year
,
so
truly
does
that
animal
measure
for
himself
,
that
tho
she
live
in
the
Water
,
she
may
lay
her
Eggs
dry
.
But
the
Young
Ones
being
hatch'd
,
which
soever
of
them
so
soon
as
they
are
come
to
life
,
does
not
seize
whatever
comes
next
,
either
upon
a
Flye
or
a
Worm
,
or
a
Straw
,
or
a
Tufft
of
Grass
with
his
Mouth
,
the
dam
presently
tears
him
to
peices
with
her
Teeth
.
But
those
that
are
feirce
and
active
she
loves
and
cherishes
,
according
to
the
Judgment
of
the
wisest
Men
,
imparting
her
affection
by
the
Rules
of
Judgment
,
not
the
sway
of
Passion
.
The
Sea-calves
also
bring
forth
upon
the
dry
Land
:
but
then
fetching
out
their
Young
ones
by
degrees
,
they
give
them
a
taste
of
the
Sea-water
,
and
presently
lead
them
out
again
;
and
this
they
often
do
,
till
custom
has
made
them
bold
,
and
brought
them
to
love
a
Sea
Life
.
Frogs
when
they
couple
,
use
a
certain
croaking
invitation
which
is
commonly
call'd
Ololygon
;
and
when
the
Male
has
thus
intic'd
the
Female
,
they
abide
together
all
Night
.
For
in
the
Water
they
cannot
,
and
in
the
day
time
they
are
afraid
to
engender
upon
the
Land
,
which
in
the
Night
time
they
do
without
controul
:
At
other
times
they
croak
more
shrill
and
loud
,
and
then
it
is
a
sign
of
Rain
,
and
holds
among
the
most
assured
Prognostics
of
wet
weather
.
But
what
an
absurdity
,
dearest
Neptune
,
would
this
Passion
of
mine
lead
me
into
,
how
ridiculous
should
I
appear
,
if
triffling
among
Sea-calves
and
Frogs
I
should
omit
one
of
the
Marine
Animals
,
the
wisest
and
most
belov'd
by
the
Gods
?
For
what
Nightingales
are
to
be
compared
with
the
Halcyon
for
Musick
,
or
who
will
presume
to
prefer
the
Swallows
Industry
,
the
Gentleness
of
the
Dove
,
or
the
Art
and
Curiosity
of
the
Bees
to
those
vertues
ascrib'd
to
the
Halcyon
?
One
Island
,
as
History
tells
us
,
in
love
with
Latonas's
Birth
,
receiv'd
and
entertain'd
her
.
But
when
the
Halcyon
brings
forth
,
about
the
Winter
Tropic
,
the
whole
Ocean
remains
calm
and
undisturb'd
without
the
wrinkle
of
a
Wave
.
So
that
there
is
not
any
other
Creature
for
which
Man
has
so
great
an
affection
,
seeing
that
for
her
sake
for
seven
days
and
seven
nights
together
,
in
the
depth
of
Winter
,
they
sail
without
fear
of
Shipwrack
,
and
make
their
Voyages
upon
the
Sea
with
greater
safety
then
they
travel
upon
the
Land
.
But
if
it
be
requir'd
that
we
should
make
a
brief
recital
of
her
particular
Vertues
,
she
is
so
great
an
example
of
Conjugal
Affection
,
that
she
does
not
keep
company
with
her
Mate
for
a
single
season
,
but
for
whole
years
together
:
and
that
not
for
wantoness
,
for
she
never
couples
but
with
her
own
,
but
out
of
affection
and
friendship
,
like
a
truly
vertuous
Marry'd
Wife
.
And
when
her
Mate
through
Age
bccomes
infirm
and
not
able
to
bear
her
Company
,
she
takes
care
of
him
,
and
feeds
and
carrys
him
about
in
his
Old
Age
,
never
forsaking
nor
leaving
him
alone
,
but
taking
him
upon
her
Shoulders
,
carrys
him
from
place
to
place
,
never
abandoning
him
till
death
.
As
to
her
affection
toward
her
Young
ones
,
and
care
of
their
preservation
,
so
soon
as
she
perceives
her self
near
the
time
of
her
bringing
forth
,
she
presently
betakes
her self
to
the
making
of
her
Nest
.
For
the
building
of
which
,
she
neither
makes
use
of
Mudd
and
Durt
,
nor
props
it
up
with
Walls
and
Rafters
,
like
the
Swallows
,
nor
does
she
weary
several
Members
of
her
Body
,
like
the
Bees
that
employ
their
whole
strength
to
compleat
their
labour
,
and
when
they
open
their
Cells
,
toyl
together
in
a
narrow
compass
to
divide
their
Apartments
.
For
the
Ha●cyon
having
but
one
single
Instrument
,
one
single
Tool
,
which
is
her
Bill
nor
any
other
help
to
assist
her
in
labour
and
her
care
of
her
Young
ones
,
what
a
wonderful
Masterpiece
of
Workmanship
does
she
er
ct
?
Insomuch
that
it
is
a
difficult
thing
for
them
that
have
not
well
consider'd
it
to
believe
their
Eye-sight
;
her
Workmanship
seeming
rather
the
Art
of
a
Ship
wright
,
then
of
a
Common
Builder
,
of
all
Inventions
being
the
only
Form
not
be
over-whelm'd
and
wash'd
by
the
Waves
.
To
this
purpose
she
gathers
the
Thorns
of
the
Sea-Needle
,
and
twists
and
binds
them
together
,
s●me
streight
,
others
oblique
,
like
the
Woof
in
the
Loom
where
the
Thread
and
Yarn
are
interwoven
one
wi●hin
another
,
till
she
has
fram'd
a
Nest
round
and
oblong
,
resembling
the
usual
Fisher-Boats
.
This
when
she
has
finish'd
she
launches
into
the
Sea
,
where
the
Waves
beating
gently
upon
it
,
direct
to
reform
what
is
amiss
,
by
consolidating
the
loose
and
ill
compacted
Parts
where
the
Water
has
forc'd
any
entrance
:
Insomuch
that
at
length
she
fastens
and
strengthens
what
she
has
put
together
in
such
a
manner
,
that
it
is
not
to
be
broken
or
peirc'd
either
by
Stones
or
Steel
.
Nor
is
the
Symmetry
and
Form
of
the
inside
and
cavity
of
the
Nest
less
to
be
admir'd
.
For
it
is
so
contriv'd
as
only
to
receive
her self
;
the
entrance
into
it
not
being
to
be
found
out
by
any
other
Creature
;
nor
can
the
Sea
it self
find
a
way
into
it
.
I
am
apt
to
believe
that
none
of
you
ever
saw
this
Nest
.
But
for
my
own
part
,
that
have
often
seen
,
and
handl'd
one
of
them
,
I
may
safely
say
,
that
I
In
Delos
Temple
near
Apollo's
shrine
,
Something
like
this
,
a
Fabrick
most
Divine
,
Have
seen
:
That
is
to
say
the
Horned
Altar
,
celebrated
for
one
of
the
seven
Wonders
of
the
World
,
which
without
the
help
of
Parget
,
Glue
,
Soder
,
Past
,
or
any
other
binding
is
only
fram'd
of
Horns
that
grew
on
the
right-side
of
the
Head
of
the
Beast
.
Now
may
the
Deity
be
propitious
to
one
that
is
somewhat
Musical
,
and
an
Islander
,
while
mildly
I
deride
the
questions
which
those
Scoffers
put
,
wherefore
Apollo
may
not
be
call'd
Triglobus
o●
the
Mullet-shooter
,
This
place
is
all
defective
:
else
how
he
came
to
fall
into
this
discourse
and
to
leap
from
Syrens
to
Mullets
,
is
a
riddle
.
when
we
find
that
Venus
is
call'd
the
Mullet-Protectrix
:
for
which
reason
she
is
honour'd
with
Temples
adjoyning
to
the
Sea
,
and
sacred
Rights
;
and
certain
it
is
that
she
is
displeas'd
when
any
Mullet
is
kill'd
Therefore
at
Leptis
the
Priests
of
Neptune
never
eat
any
thing
that
breeds
in
the
Sea
;
and
you
know
the
Mullet
is
in
great
Veneration
among
the
Professors
of
the
Eleusinian
Mysteries
;
moreover
that
the
Priestess
of
Juno
at
Argos
abstains
from
the
same
Fish
;
and
the
reason
is
because
the
Mullets
kil●…
and
destroy
the
Sea-hair
,
which
is
pernicious
to
Man
▪
and
therefore
they
spare
those
Creatures
that
are
kind
and
beneficial
to
him
.
Then
again
we
find
among
the
Greeks
Temples
and
Altars
frequently
dedicate●…
to
Diana
Dictymna
,
so
call'd
from
Dictys
a
Net
,
and
Delphinian
Apollo
.
And
that
same
place
which
Apollo
ha●…
peculiarly
chosen
for
himself
,
was
first
of
all
inhabited
by
the
Cretans
having
a
Dolphin
for
their
Leader
.
For
the
Deity
did
not
swim
before
his
Army
in
another
shape
(
as
the
Mythologists
dream
)
but
sending
a
Dolphin
to
direct
them
in
their
course
,
the
Dolphin
brought
them
to
Cirrha
.
Story
also
tells
us
that
they
who
were
sent
to
Sinope
by
Ptolomy
Soter
to
fetch
from
thence
Serapis
and
Bacchus
,
being
driven
by
contrary
Winds
upon
the
Coast
of
Malea
,
having
the
Peloponnesus
upon
their
right
hands
,
while
they
were
thus
wandring
and
out
of
their
course
,
a
Dolphin
appear'd
before
the
Prow
of
the
headmost
Vessel
,
and
as
it
were
kindly
inviting
them
,
conducted
them
into
safe
Harbours
and
Roads
,
till
by
his
good
guidance
and
leading
them
,
he
at
length
brought
the
whole
Fleet
to
Cyrrha
.
There
,
when
they
came
to
offer
the
usual
Sacrifices
for
their
safe
landing
,
they
came
to
understand
,
that
of
two
Statues
which
were
in
the
place
,
they
were
to
take
that
of
Pluto
and
carry
it
along
with
them
;
but
as
for
that
of
Proserpina
,
they
were
only
to
make
it
clean
and
leave
it
behind
.
Probable
it
is
that
the
Deity
had
a
kindness
for
the
Dolphin
considering
how
much
he
delights
in
Music
.
For
which
reason
Pindarus
likens
himself
to
the
Dolphin
,
and
confesses
himself
to
be
mov'd
in
the
same
manner
as
that
noble
Creature
,
Which
Flutes
beloved
Sound
,
Excites
to
play
Upon
the
calm
and
placid
Sea
.
Tho
it
is
more
probable
that
his
Affection
to
Men
is
more
pleasing
to
the
Deity
;
being
the
only
Creature
that
bears
an
Affection
to
Man
,
as
he
is
a
Man
.
For
as
for
the
Land-Animals
,
some
kinds
there
are
that
fly
him
altogether
,
and
the
tamest
and
most
gentle
follow
him
and
are
familiar
with
him
only
for
the
Benefit
and
Nourishment
which
they
receive
from
him
;
as
the
Dog
,
the
Horse
and
Elephant
.
The
Swallows
by
necessity
constrain'd
build
in
Houses
,
seeking
shade
and
security
but
are
no
less
afraid
of
Man
then
the
Wild
Beasts
.
Only
to
the
Dolphin
has
nature
bequeath'd
that
excellent
Quality
so
much
sought
for
by
the
best
of
Philosophers
,
to
love
for
no
advantage
.
For
that
having
no
need
at
all
of
Man
,
he
is
a
kind
friend
to
all
Men
,
and
has
lent
his
Assistance
to
many
.
There
is
no
Man
that
is
ignorant
of
the
famous
Story
of
Arion
.
And
you
my
dear
Friend
,
have
seasonably
put
us
mind
of
Hesiod
,
Thou
didst
not
by
a
legal
course
Rightly
conclude
thy
long
discourse
.
For
when
you
had
spoken
so
much
in
praise
of
the
Dog
,
you
should
not
have
pass'd
by
the
Dolphin
.
For
it
was
a
blind
story
of
the
Dog
that
bark'd
and
flew
with
violence
upon
the
Murtherers
.
't
was
a
more
famous
Story
;
that
of
the
Dolphins
that
took
the
Carkass
of
Hesiod
thrown
into
the
Nemean
Sea
,
and
readily
receiving
it
from
one
to
another
,
landed
it
at
Rium
whereby
the
Murther
came
to
be
known
.
Myrtilus
the
Lesbian
writes
,
that
Enalus
the
Eolian
being
in
Love
with
the
Daughter
of
Phineus
,
who
by
the
Command
of
the
Oracle
of
Amphitrite
,
was
cast
from
the
Penthidian
Rocks
,
when
he
understood
it
,
threw
himself
also
into
the
Sea
,
but
was
sav'd
by
a
Dolphin
and
carry'd
to
Lesbos
.
But
the
gentleness
and
kindness
of
the
Dolphin
towards
the
Jasean
Lad
,
was
so
extraordinary
that
it
might
be
said
to
amount
even
to
amorous
Love
.
For
he
play'd
and
swam
with
him
in
the
day
time
,
suffer'd
himself
to
be
handl'd
and
bestrid
by
him
:
nor
did
he
swim
away
with
him
,
but
joyfully
carry'd
him
,
which
way
soever
the
Lad
by
the
motion
of
his
body
turn'd
him
,
while
the
Jaseans
flock'd
from
all
parts
to
the
shoar
to
behold
the
sight
.
At
length
the
Lad
being
thrown
from
the
Dolphins
back
by
a
terrible
showr
of
Rain
and
Hail
,
was
drown'd
.
Which
the
Dolphin
perceiving
,
took
up
the
dead
Youth
,
and
threw
himself
upon
the
Land
together
with
the
body
,
from
which
he
never
stirr'd
till
he
dy'd
out
of
his
own
Element
:
deeming
it
but
just
to
pertake
of
that
end
of
which
he
seem'd
to
have
been
the
occasion
to
his
Friend
and
Play-fellow
.
Nor
can
the
Jaseans
forget
the
Accident
,
but
keep
it
still
in
remembrance
by
the
stamp
upon
their
Coyn
,
which
is
a
Lad
upon
a
Dolphins
back
.
And
from
hence
it
was
that
the
fabulous
Stories
of
Coeranus
gain'd
Credit
.
He
was
a
Parian
by
Birth
,
who
residing
at
Byzantium
,
at
what
time
a
draught
of
Dolphins
caught
in
a
Net
,
were
expos'd
to
Sale
,
and
in
danger
of
Slaughter
,
bought
them
up
all
,
and
put
them
into
the
Sea
again
.
It
happen'd
not
long
after
that
Coeranus
took
a
Voyage
in
a
Vessel
of
fifty
Oars
,
carrying
,
as
the
story
,
goes
several
Pyrates
.
But
between
Naxus
and
the
Bay
of
Paros
he
suffer'd
Shipwrack
;
and
when
all
the
rest
were
drown'd
,
he
alone
was
taken
up
by
a
Dolphin
that
hasten'd
to
his
Succour
,
and
carry'd
to
Sycynthos
,
and
set
a
shore
near
the
Cave
,
which
to
this
day
bears
the
name
of
Coeraneum
.
Upon
which
Archilochus
is
said
to
have
made
these
Lines
.
Of
fifty
Men
,
Great
Neptune
,
gentle
grown
Left
Courteous
Coeranus
alive
for
one
.
Some
years
after
Coeranus
dying
,
his
Relations
burnt
his
Body
near
the
Sea
side
;
at
what
time
several
Dolphins
appear'd
near
the
shoar
,
as
if
they
had
come
to
his
Funeral
;
nor
would
they
stir
till
the
Funeral
was
over
.
Moreover
Stesichorus
writes
that
Ulysses
bore
a
Dolphin
painted
upon
his
Shield
;
and
for
what
reason
,
the
Zacynthian
Records
tell
us
,
as
Critheus
testifies
:
for
they
say
that
Telemachus
when
he
was
but
a
Boy
falling
into
the
Sea
was
sav'd
by
the
Dolphins
that
took
him
up
and
set
him
a
shoar
.
And
therefore
he
made
use
of
a
Dolphin
for
the
Impression
of
his
Seal
,
and
the
Ornament
of
his
Shield
.
But
having
promis'd
before
that
I
would
produce
no
fabulous
Stories
;
and
yet
being
carry'd
I
know
not
how
,
to
discourse
beyond
probability
of
Dolphins
,
by
this
repetition
of
the
Stories
of
Coeranus
and
Ulysses
,
I
will
do
Justice
upon
my self
,
by
concluding
here
.
Aristotimus
.
Now
Gentlemen
,
it
lyes
on
your
part
that
are
the
Judges
,
to
pronounce
Sentence
.
Soclares
.
Assuredly
then
,
for
our
parts
,
we
shall
give
the
same
Judgment
in
this
,
as
Sophocles
did
in
another
Case
;
Discourse
upon
discording
Arguments
,
Is
then
determin'd
best
,
when
what
was
said
Is
duly
weigh'd
and
stated
on
both
sides
.
For
thus
comparing
what
you
have
both
discours'd
one
against
another
,
it
will
be
found
that
ye
have
acquitted
your selves
on
both
sides
like
true
Champions
against
those
that
would
deprive
Brute
Animals
of
Sense
and
Understanding
.
Plutarch's
Morals
:
Vol.
V.
That
Brute
Beasts
make
use
of
Reason
.
Ulysses
,
Circe
,
Gryllus
.
Translated
from
the
Greek
by
Sir
A.
J.
ALL
these
things
Circe
,
I
believe
that
I
have
learnt
and
well
remember
.
But
I
would
willingly
ask
thee
,
whether
thou
hast
any
Grecians
here
,
which
being
Men
thou
hast
transform'd
into
Wolves
and
Lyons
.
Circe
.
Very
many
,
dearest
Ulysses
,
but
wherefore
do
you
ask
the
Question
?
Ulys
.
Because
in
good
truth
,
I
am
of
Opinion
,
I
should
gain
a
High
Reputation
among
the
Greeks
,
if
by
thy
favour
I
could
restore
these
Men
to
human
shape
again
,
and
not
suffer
them
through
any
negligence
of
mine
to
wax
old
in
the
Bodies
of
Beasts
,
where
they
lead
a
miserable
and
ignominious
Life
.
Circe
.
Surely
this
Man
;
fool
as
he
is
,
believes
it
requisite
that
his
Ambition
should
be
unfortunate
not
only
to
his
Friends
,
but
to
those
that
nothing
belong
to
him
.
Ulys
.
Thou
art
now
jumbling
and
mixing
another
vilanous
Potion
of
twittle
twattle
,
and
wouldst
plainly
turn
me
into
a
Beast
too
,
if
thou
couldst
make
me
believe
that
it
were
a
misfortune
to
be
transform'd
from
a
Beast
to
a
Man
.
Circe
.
What
hast
thou
made
thy self
better
then
a
beast
,
who
forsaking
an
immortal
Life
,
free
from
the
Miseries
of
Old
Age
,
with
me
,
art
making
such
hast
through
a
thousand
threatning
Calamities
to
a
Mortal
,
and
as
I
may
say
,
Old
Wife
,
pursuing
an
empty
Good
and
a
Shadow
instead
of
real
Truth
,
and
all
this
,
thinking
to
be
more
conspicuous
and
famous
then
thou
art
.
Ulys
.
Well
Circe
,
let
it
be
as
thou
sayst
;
for
why
should
we
be
always
contending
about
the
same
thing
;
however
do
me
the
favour
to
restore
these
Men
,
and
give
'em
into
my
Custody
.
Circe
.
By
Hecate
not
so
fast
neither
:
these
are
no
ordinary
Fellows
:
but
ask
'em
first
,
whether
they
are
willing
.
If
they
refuse
,
do
you
being
such
an
Eloquent
Gentleman
,
discourse
'em
and
perswade
'em
:
if
you
cannot
perswade
'em
,
being
too
hard
for
ye
at
your
own
Weapon
,
then
let
it
suffice
ye
that
you
have
ill
consulted
your
own
and
the
good
of
your
Friends
.
Ulys
.
Blessed
Woman
wherefore
dost
thou
mock
me
thus
;
for
how
can
they
either
talk
or
hear
reason
;
so
long
as
they
are
Asses
,
Hogs
and
Lyons
?
Circe
.
Be
of
good
comfort
most
ambitious
of
Men
;
I
will
so
order
the
business
,
that
they
shall
both
understand
and
discourse
:
or
rather
,
let
one
suffice
to
hear
and
return
answers
instead
of
all
the
rest
:
Look
ye
,
here
's
one
at
hand
;
pray
talk
to
him
.
Ulys
.
Prethee
,
Circe
,
by
what
name
shall
we
call
him
?
Who
is
this
fellow
of
all
t●e
Men
in
the
World
?
Circe
.
What
's
this
to
the
purpose
?
Call
him
Gryllus
if
you
please
;
and
for
my
part
,
I
'le
leave
ye
together
,
that
you
may
not
suspect
him
for
speaking
contrary
to
his
mind
to
please
me
.
Gryll
.
Save
ye
,
Mr.
Ulysses
.
Ulys
.
And
you
too
,
by
Jove
,
Mr.
Gryllus
.
Gryll
.
What
is
't
,
your
Worship
would
have
with
me
?
Ulys
.
I
knowing
you
were
all
born
Men
,
pity
the
Condition
ye
are
now
in
:
and
I
pity
ye
the
more
,
for
that
being
Greeks
ye
are
fallen
under
this
misfortune
:
and
therefore
I
made
it
my
request
to
Circe
,
that
she
would
restore
ye
again
to
your
former
shape
,
as
many
of
you
as
were
desirous
,
to
the
end
ye
might
return
home
again
with
us
.
Gryll
.
Hold
Mr.
Ulysses
,
not
a
word
more
of
this
I
beseech
your
worship
.
For
we
all
contemn
thee
,
as
one
that
none
but
fools
call
cunning
,
and
as
vainly
vauntst
thy self
to
be
wiser
then
other
Men
,
and
yet
art
afraid
of
being
chang'd
from
worse
to
better
;
like
Children
that
are
frightn'd
at
Physitians
Doses
,
and
hate
going
to
School
,
althô
the
Medicines
and
the
Precepts
of
diseas'd
and
fools
make
them
healthy
and
learned
;
just
as
thou
refusest
to
be
transform'd
out
of
one
thing
into
another
:
and
now
thy
bones
rattle
in
thy
skin
for
dread
of
living
with
Circe
,
least
she
should
transform
thee
into
a
Hog
or
a
W●lf
;
and
wouldst
perswade
us
living
in
Plenty
of
all
Enjoyments
not
only
to
forsake
these
Blessings
,
but
to
abandon
her
that
has
so
well
provided
for
us
to
sail
along
with
thee
,
and
to
become
Men
again
,
the
most
miserable
of
all
Creatures
.
Ulys
.
In
my
Opinion
Gryllus
,
this
same
wicked
Cup
has
not
only
depriv'd
thee
of
thy
shape
,
but
of
thy
sense
and
reason
too
:
or
else
thou
art
got
drunk
with
those
Opinions
which
are
every
where
exploded
as
nasty
and
villanous
:
unless
some
voluptuous
pleasure
of
custom
and
habit
has
betwitch'd
thee
to
this
Body
.
Gryll
.
Neither
of
these
,
O
King
of
the
Cephallenians
.
But
if
thou
art
come
hither
to
dispute
,
and
not
to
rail
and
swagger
,
we
shall
soon
convince
thee
having
Experience
of
both
manners
of
living
,
that
our
way
is
to
be
preferr'd
before
that
which
thou
so
much
applaudest
.
Ulys
.
Nay
then
go
on
;
I
'le
listen
with
both
Ears
to
hear
this
Paradox
discuss'd
.
Gryll
.
Have
at
ye
then
,
Sir
;
but
it
behoves
us
to
begin
first
with
those
Vertues
which
you
so
presumptuously
assume
to
your selves
,
and
for
which
you
so
highly
advance
your selves
before
the
Beasts
,
such
as
Justice
,
Prudence
,
Fortitude
,
&c.
Now
answer
me
,
thou
the
wisest
among
Mortals
;
For
I
have
heard
thee
telling
a
story
to
Circe
of
the
Territory
of
the
Cyclops
,
that
being
neither
plough'd
nor
planted
by
any
Person
,
it
is
so
fertile
and
generously
productive
,
that
it
bears
all
sorts
of
Fruits
and
Herbs
spontaneously
.
Now
which
do
you
prefer
,
this
Country
,
or
your
own
Goat
feeding
stony
Val
di
Compare
.
Ithaca
,
which
being
cultivated
with
great
labour
and
hardship
,
yet
little
as
it
is
,
and
barren
,
scarce
answers
the
Expectations
of
the
Husband-men
?
now
take
it
not
amiss
that
I
forewarn
ye
least
your
Love
to
your
Country
sway
ye
to
give
an
answer
contrary
to
Truth
.
Ulys
.
No
,
no
,
I
will
not
lye
for
the
matter
:
I
must
confess
I
Love
and
Honour
my
own
Country
more
;
But
I
applaud
and
admire
theirs
far
beyond
it
.
Gryll
.
Hence
we
must
conclude
that
it
is
so
as
the
wisest
of
Men
has
affirm'd
;
that
there
are
some
things
to
be
prais'd
and
approv'd
,
others
to
be
preferr'd
by
choice
and
affection
.
And
I
suppose
you
believe
the
same
concerning
the
Soul
.
For
the
same
reason
holds
in
reference
to
the
Soul
as
to
the
ground
;
that
such
a
Soul
should
be
the
best
that
produces
Vertue
like
spontaneous
Fruit
without
Labour
and
Toyl
.
Ulys
.
Grant
all
this
.
Gryll
.
Then
you
confess
that
the
Souls
of
Beasts
are
the
more
perfect
,
and
more
fertilly
endu'd
for
the
Production
of
Vertue
;
seeing
that
without
any
Command
or
Document
it
produces
and
increases
that
Vertue
which
is
requisite
for
every
one
.
Ulys
.
Prithee
Gryllus
don't
rave
,
but
tell
me
what
those
Vertues
are
that
Beasts
partake
of
?
Gryll
.
Rather
,
what
Vertues
do
they
not
partake
of
in
a
higher
degree
then
the
wisest
of
Men
?
Look
upon
Fortitude
in
the
first
place
of
which
you
vaunt
and
brag
to
have
such
a
terrible
share
,
and
are
not
asham'd
of
the
magnificent
●itles
of
Ulysses
the
Bold
,
and
City-Stormer
,
when
indeed
like
a
pitiful
Knave
,
as
thou
art
,
thou
dost
only
circumvent
by
Tricks
and
Artifices
Men
that
only
understand
the
simple
and
generous
way
of
making
War
,
ignorant
altogether
of
Fraud
and
Faith-breaking
,
and
by
that
means
cover'st
thy
deceit
with
the
name
of
Vertue
which
never
admits
of
any
such
Coney-catching
Devices
.
But
you
observe
the
Combats
and
Warfare
of
Beasts
as
well
one
against
another
as
against
your selves
,
how
free
from
Craft
and
Deceit
they
are
,
and
how
with
an
open
and
naked
Courage
they
defend
themselves
by
meer
strength
of
Body
;
and
how
neither
afraid
of
the
Law
that
calls
them
forth
to
Battle
,
nor
the
severe
Edicts
against
Desertors
,
but
only
out
of
scorn
to
be
overcome
,
they
fight
with
obstinacy
to
the
last
for
Conquest
and
Victory
.
For
they
are
not
vanquish'd
when
their
Bodies
are
worsted
,
neither
does
despair
cowardize
them
,
but
they
dye
upon
the
spot
:
And
you
shall
see
many
times
that
the
strength
of
many
,
while
expiring
,
being
retir'd
and
crowded
together
in
some
part
of
the
body
,
still
makes
resistance
against
the
Victor
,
and
pants
and
fumes
till
at
length
it
fails
like
extinguish'd
Fire
that
goes
out
for
want
of
Fuel
.
But
there
is
no
crying
for
Quarter
,
no
begging
of
Mercy
;
no
acknowledgment
of
being
beaten
;
nor
will
the
Lyon
be
a
slave
to
the
Lyon
,
nor
the
Horse
to
the
Horse
,
as
one
Man
is
a
slave
to
another
,
willing
and
patiently
embracing
Servitude
,
the
effect
of
fear
and
cowardice
.
On
the
other
side
such
Beasts
as
Men
by
Nets
and
treacherous
Snares
get
into
their
Power
,
if
fully
grown
,
they
rather
choose
to
dye
then
serve
,
refusing
Nourishment
and
suffering
extremity
of
Drought
.
But
as
for
their
young
Ones
,
being
tractable
and
supple
by
reason
of
their
Age
,
and
fed
with
the
deceitful
mixtures
and
food
that
Men
provide
for
them
,
their
inbred
fierceness
languishing
through
the
taste
of
preternatural
Delights
,
they
suffer
that
which
is
call'd
Domestication
,
which
is
only
an
Effeminating
of
their
natural
fury
.
Whence
it
is
apparent
that
Beasts
are
naturally
inclin'd
to
be
couragious
and
daring
,
but
that
the
martial
confidence
of
Men
is
preternatural
.
Which
most
noble
U●ysses
you
may
chiefly
observe
from
hence
:
for
that
in
Beasts
,
Nature
keeps
an
equal
ballance
of
Strength
:
so
that
the
Female
being
but
little
Inferior
to
the
Male
,
undergoes
all
necessary
toils
,
and
fights
in
defence
of
her
young
Ones
.
And
thus
you
hear
of
a
certain
Cromyonian
Sow
,
which
tho
a
Female
held
Theseus
tack
,
and
found
him
work
sufficient
.
Neither
had
the
Wisdom
of
that
same
Female
Sphynx
that
pester'd
Phycium
with
her
Riddles
and
Enigma's
avail'd
her
,
had
she
not
far
excell'd
the
Cadmaeans
in
Strength
and
Fortitude
.
Not
far
from
whence
the
Telmesian
Fox
had
his
Den
,
a
great
propounder
of
Questions
also
;
not
to
omit
the
Female
Serpent
that
fought
with
Apollo
for
his
Oracle
at
Delphos
.
Your
King
also
took
the
Mare
Aetha
from
the
Sicyonian
as
a
bribe
to
discharge
him
from
going
to
the
Wars
,
to
shew
how
much
he
esteem'd
a
valiant
and
generous
Mare
above
a
timorous
Coward
.
You
your self
have
also
seen
Female
Panthers
and
Lionesses
little
Inferior
to
the
Males
in
Strength
and
Courage
:
when
your
own
Wife
,
tho
a
Lacedemonian
,
when
you
were
hectoring
and
blustering
abroad
,
sate
at
home
in
the
Chimney-Corner
,
not
daring
to
encounter
the
Swallows
that
plagu'd
both
her
and
her
Family
.
Whence
it
is
apparent
that
Fortitude
is
not
natural
to
Men
,
for
then
the
Women
,
would
pertake
of
it
.
So
that
the
Fortitude
which
you
exercise
is
only
constrain'd
by
Law
,
not
natural
and
voluntary
,
but
subservient
to
the
manners
of
the
Place
,
and
enslav'd
to
reproach
;
a
thing
made
up
only
of
glorious
Words
and
adventitious
Opinion
:
And
you
undergo
labour
,
and
throw
your selves
into
danger
,
not
out
of
a
real
Valour
and
Boldness
,
but
because
ye
are
more
afraid
of
the
other
.
Therefore
as
among
thy
own
Companions
,
he
that
first
makes
hast
to
snatch
up
the
light
Oar
,
does
it
not
because
he
contemns
it
,
but
because
he
is
loath
to
be
troubl'd
with
the
more
heavy
,
so
he
that
endures
a
blow
to
avoid
a
wound
,
and
defends
himself
against
an
Enemy
to
preserve
himself
from
Wounds
and
Death
,
does
it
not
out
of
daring
courage
a●ainst
the
one
,
but
out
of
fear
of
the
other
.
Thus
your
Fortitude
is
only
a
prudent
fear
;
and
your
Courage
,
a
knowing
Timidity
,
which
understandingly
does
one
thing
to
avoid
another
.
In
short
,
if
you
believe
your selves
superior
to
the
Beasts
in
Fortitude
,
why
do
your
Poets
call
those
that
behave
themselves
most
valiantly
against
their
Enemies
Wolf
breasted
,
Lyon-hearted
,
and
compare
them
to
Wild-boars
?
but
never
call'd
the
Courage
of
Lyons
Man-like
,
or
resembl'd
the
Strength
of
a
Wild-boar
to
that
of
a
Man
.
But
as
they
call
the
swift
Wind-footed
,
and
the
beautiful
Godlike-form'd
,
hyperbolizing
in
their
Similies
;
so
when
they
extol
the
Gallantry
of
the
stout
in
Battle
,
they
derive
their
Comparisons
from
the
Superior
in
Bravery
.
The
reason
is
because
Courage
is
as
it
were
the
tincture
and
edge
of
Fortitude
;
which
the
Beasts
make
use
of
unmix'd
in
their
Combats
,
but
in
you
being
mix'd
with
Reason
,
like
Wine
diluted
with
Water
,
it
gives
way
to
danger
,
and
looses
the
opportunity
.
And
some
of
you
there
are
who
deny
that
Courage
is
requisite
in
Battle
,
and
therefore
laying
it
aside
,
make
use
of
sober
Reason
;
which
they
do
well
for
their
preservation
,
but
are
shamefully
beside
the
cushion
in
point
of
Strength
and
Revenge
.
How
absurd
therefore
is
it
for
you
to
complain
of
Nature
because
she
did
not
furnish
your
Bodies
with
Goades
,
and
Teeth
,
and
crooked
Claws
to
defend
your selves
,
when
at
the
same
time
you
would
disarme
the
Soul
of
her
natural
Weapons
?
Ulys
.
In
good
truth
,
Gryllus
,
you
are
grown
,
in
my
conceit
,
a
notable
Sophister
,
to
discourse
at
this
rate
out
of
a
Hogs
snout
,
and
yet
to
handle
your
Argument
so
strenuously
.
But
why
have
you
not
all
this
while
spoke
a
word
of
Temperance
.
Gryll
.
Because
I
thought
you
would
have
contradicted
first
what
I
have
already
said
.
But
you
are
in
hast
to
hear
what
I
have
to
say
concerning
Temperance
,
because
that
being
the
Husband
of
a
most
temperate
and
chast
Wife
,
you
believe
you
have
set
us
an
Example
of
Temperance
by
abstaining
from
Circe's
Embraces
;
and
yet
in
this
you
differ
nothing
from
all
the
Beasts
;
for
neither
do
they
desire
to
approach
their
Superiors
;
but
pursue
their
Pleasures
and
Amours
among
those
of
their
own
Tribe
.
No
wonder
is
it
then
,
if
like
the
Mendesian
Goat
in
Egypt
,
which
is
reported
to
have
been
shut
up
with
several
and
those
most
beautiful
Women
,
yet
never
offer'd
copulation
with
them
,
but
when
he
was
at
liberty
with
a
lustful
fury
flew
upon
the
she
Goats
;
so
thou
,
tho
a
Man
addicted
greatly
to
Venereal
Pleasures
,
yet
being
a
Man
,
hast
no
desire
to
sleep
with
a
Goddess
.
And
for
the
Chastity
of
thy
Penelope
the
ten
thousand
Rooks
and
Daws
that
chatter
it
abroad
do
but
make
it
ridiculous
and
expose
it
to
Contempt
,
there
being
not
one
of
those
Birds
but
if
she
looses
her
Mate
,
continues
a
Widow
not
for
a
small
time
,
nor
for
nine
Ages
of
Men
:
so
that
there
is
not
one
of
those
Female
Rooks
that
does
not
surpass
in
chastity
thy
fair
Penelope
above
nine
times
.
But
because
thou
believest
me
to
be
a
Sophister
,
I
shall
observe
a
certain
order
in
my
Discourse
,
first
giving
thee
the
Definition
of
Chastity
,
and
then
dividing
Desire
according
to
the
several
kinds
of
it
.
Chastity
then
is
the
contracting
and
well
governing
our
desires
,
pruning
off
those
that
are
superfluous
and
incroach
upon
our
Wills
,
and
ruling
those
that
are
necessary
by
the
Standards
of
Season
and
Moderation
.
Now
in
desires
you
observe
a
vast
number
of
Distinctions
;
as
it
is
both
natural
and
necessary
to
drink
.
But
as
for
Venereal
Desires
,
which
derive
their
Originals
from
Nature
;
there
is
a
time
when
they
may
be
refrain'd
without
any
inconvenience
:
These
are
therefore
call'd
Physical
and
not
natural
.
But
there
is
another
sort
which
are
neither
natural
,
nor
necessary
,
but
infus'd
from
without
by
vain
Opinion
through
the
mistake
of
right
and
true
;
and
these
are
they
that
want
but
very
little
of
ruining
all
your
natural
desires
with
their
number
,
like
a
multitude
of
Foreigners
outnumbring
the
Natives
,
and
expelling
them
from
their
Habitations
.
But
the
Beasts
having
their
Souls
unmix'd
,
and
not
to
be
overcome
by
these
Adventitious
Passions
;
and
living
Lives
as
distant
from
vain
Opinion
as
from
the
Sea
,
are
inferior
to
you
in
living
elegantly
and
superfluously
:
but
they
are
extreamly
wary
in
the
preservation
of
their
Chastity
,
and
the
right
Government
of
their
Desires
,
as
being
neither
troubl'd
with
many
,
nor
those
Foreign
to
their
Natures
:
and
therefore
formerly
I
was
no
less
smitten
with
the
Glister
of
Gold
then
thou
art
now
,
as
believing
nothing
else
that
a
Man
could
possess
to
be
comparable
to
it
.
Silver
also
and
Ivory
inveagl'd
me
with
the
same
desires
;
and
he
that
enjoy'd
these
things
in
the
greatest
measure
seem'd
to
be
a
Man
most
happy
and
belov'd
of
God
,
whether
a
Phrygian
or
a
Carian
,
whether
more
meanly
descended
then
Dolo
,
or
more
miserable
then
Priamus
.
From
thence
forward
being
altogether
sway'd
by
my
desires
,
I
reap'd
no
other
pleasure
nor
delight
in
any
other
Blessings
of
my
Life
,
with
which
I
abounded
,
believing
that
I
wanted
still
and
mist
my
share
of
those
that
were
the
chiefest
and
the
greatest
.
Therefore
I
remember
,
when
I
beheld
thee
in
Creet
,
at
some
Solemnity
,
most
pompously
attired
,
I
neither
envy'd
thy
Wisdom
,
nor
thy
Vertue
,
but
the
extraordinary
fineness
and
exquisite
Workmanship
of
thy
Tunic
,
and
the
glystering
of
thy
Purple
upper
Garment
,
and
the
Beauty
of
the
Ornaments
that
strook
me
with
admiration
:
and
the
Golden
Clasp
,
me
thought
,
was
a
pritty
Toy
that
had
something
of
extraordinary
Graving
in
it
;
and
bewitch'd
with
these
Baubles
I
follow'd
thee
as
the
Women
did
.
But
now
being
altogether
estrang'd
from
those
vain
Opinions
,
and
having
my
understanding
purify'd
I
tread
both
Gold
and
Silver
under
my
feet
as
I
do
the
common
Stones
:
nor
did
I
ever
sleep
more
soundly
upon
thy
Carpets
and
Tapestries
,
then
now
I
do
,
rowl'd
over
head
and
ears
in
the
deep
and
soft
Mud
.
None
of
those
adventitious
desires
reside
in
our
Souls
;
but
for
the
most
part
our
manner
of
living
is
accustom'd
to
necessary
Pleasures
and
Desires
:
and
as
for
those
pleasures
which
are
not
necessary
but
only
natural
,
we
make
such
a
use
of
them
as
is
neither
without
order
nor
moderation
.
And
therefore
let
us
consider
these
in
the
first
place
.
The
Pleasure
then
,
that
affects
the
sence
of
smelling
with
sweet
Odors
and
fragant
Exhalations
besides
that
it
has
something
in
it
,
which
is
pure
in
it self
,
and
as
it
were
bestow'd
upon
us
gratis
,
contributes
also
in
some
measure
to
the
distinction
of
nourishment
.
For
the
Tongue
is
said
to
be
the
Judge
of
sweet
,
sowre
and
tart
,
when
the
several
juyces
intermix'd
with
the
distinguishing
taste
,
undergo
a
kind
of
separation
.
But
our
smell
,
before
the
taste
,
becoming
sensible
of
the
vertue
and
qualities
of
every
one
,
and
being
more
accurate
then
the
Tasters
attending
upon
Princes
,
admits
what
is
familiar
to
Nature
,
and
expells
whatever
is
disagreeable
to
it
:
Neither
will
it
suffer
it
to
touch
or
molest
the
taste
,
but
accuses
and
declares
the
offensiveness
of
the
thing
smelt
,
before
it
do
any
harm
.
As
to
other
things
they
breed
no
disturbance
to
it
,
constraining
ye
for
the
sake
of
the
sweet
scents
of
Cinnamon
,
Nard
,
Cephalic
Herbs
,
and
Aromatic
Reed
,
to
seek
out
for
things
dissimilar
,
and
jumble
them
together
with
a
kind
of
Apothecaries
or
Perfumers
Art
,
and
at
vast
expence
to
purchase
an
unmanly
and
effeminat
delighte
,
for
nothing
profitable
or
useful
.
Now
being
such
,
this
sence
of
smelling
has
not
only
corrupted
all
the
Female
Sex
,
but
the
greatest
part
of
Men
,
insomuch
that
they
care
not
to
converse
with
their
own
Wives
,
unless
Perfum'd
with
precious
Oyntments
,
and
Odoriferous
compositions
.
Whereas
Sows
,
she
Goats
and
other
Females
attract
the
Boars
,
he
Goats
,
and
the
males
of
their
own
kind
by
their
own
proper
Scents
;
and
the
smell
of
the
pure
Dew
,
the
Meadows
and
Grass
incites
them
to
copulation
out
of
common
affection
;
the
Females
,
without
the
Coynesses
of
Women
,
or
the
practice
of
little
Frauds
and
Fascinations
to
inflame
the
lust
of
their
Mates
:
nor
are
the
Males
,
with
amorous
●age
and
frienzy
stimulated
,
enforc'd
to
purchase
the
Act
of
Generation
with
expensive
hire
or
servile
Assiduity
,
enjoying
their
seasonable
Amours
without
deceit
,
or
purchase
of
the
satisfaction
of
their
Venery
;
which
at
such
a
time
of
the
Year
,
like
the
Buds
of
Plants
,
awaking
their
desire
,
is
presently
quencht
again
,
neither
the
Female
admitting
the
Male
,
nor
the
Male
attempting
the
Female
after
Conception
.
And
thus
Pleasure
has
but
a
small
and
slender
esteem
among
us
.
So
that
even
to
this
very
day
we
Beasts
were
never
tainted
yet
with
coupling
Male
with
Male
,
and
Female
with
Female
.
Of
which
nevertheless
there
are
many
Examples
to
be
produc'd
among
the
greatest
and
most
celebrated
Persons
:
For
I
pass
by
those
not
worth
remembrance
.
Agamemnon
hunted
all
Boeotia
in
pursuit
of
Argynus
who
fled
his
Embraces
,
and
after
he
had
falsly
accus'd
the
Sea
and
Winds
,
flung
himself
bravely
no
less
brave
into
the
Lake
Copais
,
to
quench
his
Love
,
and
free
himself
from
the
Ardor
of
his
Lust
.
Hercules
in
like
manner
pursuing
his
Beardless
Friend
,
forsook
his
choicest
Associates
,
and
betray'd
the
Fleet
.
In
the
Supping
Room
belonging
to
Apollo
Sirnam'd
Ptous
,
one
of
your
Country-men
unknown
,
wrote
this
Inscription
,
Achilles
the
fair
;
when
Achilles
at
that
time
had
a
Son
:
And
I
hear
the
Inscription
is
still
remaining
.
Yet
if
a
Cock
tread
a
Cock
,
in
the
absence
of
the
Hen
,
he
is
burnt
alive
,
upon
the
signification
of
the
South
sayer
that
it
portends
some
fatal
calamity
.
Which
is
a
plain
confession
in
Men
themselves
,
that
the
Beasts
excel
them
in
chastity
,
and
that
Force
is
not
to
be
put
upon
Nature
for
the
sake
of
Pleasure
.
But
your
incontinence
is
such
,
that
Nature
,
though
she
have
the
Law
to
assist
her
,
is
not
able
to
keep
it
within
Bounds
;
insomuch
that
like
a
rapid
inundation
,
those
inordinate
desires
overwhelm
Nature
with
continual
violence
,
trouble
and
confusion
.
For
Men
have
copulated
with
she
Goats
,
Sows
and
Mares
:
And
Women
have
run
Mad
after
Male
Beasts
:
And
from
such
Capulations
sprang
the
Minotaurs
and
Silvans
,
and
as
I
am
apt
to
believe
,
the
Sphinxes
and
Centaurs
.
't
is
true
that
sometimes
constrain'd
by
hunger
,
a
Dog
or
a
Bird
has
fed
upon
human
Flesh
,
but
never
yet
did
any
Beast
attempt
to
couple
with
human
Kind
.
But
Men
constrain
and
force
the
Beast
to
these
and
many
other
unlawful
Pleasures
.
Now
being
thus
wicked
and
incontinent
in
reference
to
the
aforesaid
lustful
desires
,
it
is
no
less
easie
to
be
prov'd
that
Men
are
more
intemperate
then
Beasts
,
even
in
those
things
which
are
necessary
;
that
is
to
say
,
in
eating
and
drinking
;
the
pleasure
of
which
we
always
enjoy
with
some
benefit
to
our selves
:
But
you
pursuing
the
pleasure
of
eating
and
drinking
beyond
the
satisfaction
of
Nature
,
are
punish'd
with
many
and
tedious
Diseases
,
which
arising
from
the
single
Fountain
of
superfluous
gourmandizing
,
fill
your
Bodies
with
all
manner
of
wind
and
vapors
not
easie
for
purgation
to
expel
.
In
the
first
place
,
all
sorts
of
Beasts
according
to
their
kind
feed
upon
one
sort
of
food
which
is
proper
to
their
Natures
;
some
upon
Grass
,
some
upon
Roots
,
and
others
upon
Fruits
.
They
that
feed
upon
Flesh
never
mind
any
other
sort
of
Food
.
Neither
do
they
rob
the
weaker
Animals
of
their
nourishment
:
But
the
Lyon
suffers
the
Hart
,
the
Wolf
permits
the
Sheep
to
feed
upon
what
Nature
has
provided
for
them
.
But
Man
,
such
is
his
voracity
,
falls
upon
all
,
to
satisfie
the
pleasures
of
his
Appetite
,
tryes
all
things
,
tastes
all
things
;
and
as
if
he
were
yet
to
seek
what
was
the
most
proper
Dyet
and
most
agreeable
to
his
Nature
,
among
all
the
Creatures
is
the
only
All
devourer
.
And
first
he
makes
use
of
Flesh
,
not
for
want
,
as
having
the
liberty
to
take
his
choice
of
Herbs
and
Fruits
,
the
plenty
of
which
is
inexhaustible
;
but
out
of
luxury
and
being
cloy'd
with
necessaries
,
seeks
after
inconvenient
and
impure
Dyet
purchas'd
by
the
slaughter
of
living
Creatures
;
by
that
meanes
,
shewing
himself
more
cruel
then
the
most
Savage
of
Wild
Beasts
.
For
Blood
,
Murder
and
Flesh
are
proper
to
nourish
the
Kite
,
the
Wolf
and
Dragon
,
but
to
Man
they
are
delicious
viands
.
Then
making
use
of
all
,
he
does
not
do
like
the
Beasts
,
which
abstain
from
most
Creatures
,
and
only
are
at
enmity
with
a
few
,
and
that
only
compell'd
by
the
necessities
of
hunger
;
but
neither
Fowl
,
nor
Fish
,
nor
any
thing
that
lives
upon
the
Land
escape
your
Tables
,
though
they
bear
the
Epithites
of
Human
and
Hospitable
.
Let
it
be
so
:
That
nothing
will
serve
ye
but
to
devour
whatever
comes
near
ye
to
pamper
and
indulge
your
voracious
Appetites
.
Yet
where
's
the
benefit
and
pleasure
of
your
perpetual
gourmandizing
,
considering
how
you
are
forc'd
to
toyl
and
labor
for
unprofitable
experience
?
But
such
is
the
prudence
of
the
Beasts
as
not
to
admit
of
any
vain
and
unprofitable
Arts
:
And
as
for
those
that
are
necessary
,
they
do
not
acquire
them
as
being
introduc'd
by
others
,
or
taught
for
reward
;
neither
do
they
make
it
their
study
to
soder
and
fast'n
one
contemplation
to
another
,
but
they
are
supply'd
by
their
own
prudence
with
such
as
are
true
born
and
genuine
.
't
is
true
,
we
hear
the
Egyptians
are
generally
Physicians
.
But
the
Beasts
are
not
only
every
one
of
them
nationally
●ndu'd
with
knowledge
and
Art
which
way
to
cure
themselves
,
but
also
to
procure
their
Food
,
and
repair
their
strength
;
to
catch
their
prey
by
slight
and
cunning
,
to
guard
themselves
from
danger
;
neither
are
some
of
them
ignorant
how
to
teach
the
Science
of
Music
so
far
as
is
convenient
for
Them
.
For
from
whom
did
we
learn
to
run
to
the
Rivers
when
we
are
Sick
,
to
search
for
Crey-fish
but
from
the
Hogs
?
Who
taught
the
Tortoises
when
they
have
eaten
Vipers
,
to
Physic
themselves
with
Basill
?
Who
taught
the
Cretan
Goats
,
when
shot
with
Arrows
that
stick
in
their
Bodys
,
to
betake
themselves
to
Dittany
?
Which
they
have
no
sooner
eaten
,
but
the
Heads
of
the
Darts
fall
out
of
the
Wound
.
Now
if
you
say
that
Nature
is
the
School-Mistress
that
teaches
them
these
things
,
you
acknowledge
the
prudence
of
Beasts
to
be
deriv'd
from
the
cheifest
and
wisest
Original
of
Understanding
.
Which
if
you
think
not
proper
to
call
reason
and
wisdom
,
't
is
time
for
ye
to
find
out
a
more
glorious
and
honourable
name
for
it
;
as
indeed
by
its
effects
it
shews
it self
to
be
greater
and
more
wonderful
in
power
:
Not
illiterate
or
without
Education
,
but
instructed
by
its
self
,
and
wanting
nothing
from
without
;
not
weak
and
imperfect
,
but
through
the
vigour
and
perfection
of
its
natural
vertue
,
supporting
and
cherishing
that
natural
contribution
of
understanding
which
others
attain
to
by
Instruction
and
Education
.
So
that
whatever
Men
acquire
and
contemplate
in
the
midst
of
their
luxury
and
wantonness
,
those
things
our
understanding
attains
to
,
through
the
excellency
of
our
apprehensions
,
even
contrary
to
the
Nature
of
the
Body
.
For
not
to
speak
of
Whelps
that
learn
to
draw
dry
Foot
,
and
Colts
that
will
Practice
Figure
Dances
,
there
are
Crows
that
will
speak
,
and
Dogs
that
will
leap
through
Hoops
as
they
turn
round
.
You
shall
also
see
Horses
and
Bulls
upon
the
Theatres
lye
down
,
dance
,
stop
and
move
their
Bodies
after
such
a
manner
,
as
would
puzzle
even
Men
to
perform
the
same
things
;
which
though
they
are
of
little
use
,
yet
being
learnt
and
remember'd
by
Beasts
,
is
a
great
Argument
of
their
Docility
.
If
you
doubt
whether
we
learn
Arts
;
he
convinces
you
that
we
teach
them
.
For
Patridges
teach
their
Young
Ones
to
hide
themselves
by
lying
upon
their
Backs
just
before
a
clod
of
Earth
,
to
escape
the
pursuit
,
of
the
Fowlers
.
And
you
shall
observe
the
Old
Storks
when
their
Young
Ones
first
begin
to
take
Wing
,
what
care
they
take
to
instruct
them
upon
the
Tops
of
Houses
.
Nightingales
also
teach
their
Young
Ones
to
Sing
:
Insomuch
that
Nightingales
taken
Young
out
of
the
Nest
,
and
Bred
up
by
Hand
in
Cages
,
sing
worse
,
as
being
depriv'd
of
their
Instructors
before
their
time
.
So
that
after
I
had
been
a
while
transform'd
into
this
shape
I
admired
at
my self
,
that
I
was
so
easily
perswaded
by
idle
Arguments
of
the
Sophisters
,
to
believe
that
all
other
Creatures
were
void
of
sense
and
reason
except
Man
.
Ulysses
.
Why
then
,
Gryllus
,
does
your
Transmutation
inform
ye
also
that
Sheep
and
Asses
are
rational
Creatures
?
Gryllus
.
From
these
very
Creatures
,
most
worthy
and
best
of
Men
,
Ulysses
,
the
Nature
of
Beasts
is
chiefly
to
be
discern'd
to
be
as
it
is
,
neither
void
of
Reason
nor
Understanding
.
For
as
one
Tree
is
neither
more
or
less
without
a
Soul
,
but
are
altogether
in
the
same
condition
of
Insensibility
(
for
there
is
no
Tree
that
is
endu'd
with
a
Soul
.
)
So
neither
would
one
Animal
seem
to
be
more
slow
to
understand
or
more
indocible
then
another
,
if
all
did
not
pertake
of
Reason
and
Understanding
,
tho
some
in
a
less
,
some
in
a
g●●●ter
Measure
.
For
you
must
consider
that
the
stupi●ity
and
slothfulness
of
some
is
an
Argument
of
the
quickness
and
suttlety
of
others
,
which
easily
appears
when
you
compare
a
Fox
,
a
Wolf
or
a
Bee
with
a
Sheep
or
Ass
:
As
if
thou
should'st
compare
thy self
to
Polyphemus
,
or
thy
Grand-father
Autolycus
with
that
same
Glaucus
the
Corinthian
,
mentioned
in
Homer
.
For
I
do
not
believe
there
is
that
difference
between
Beast
and
Beast
,
in
Point
of
Reason
and
Understanding
and
Memory
,
as
between
Man
and
Man
.
Ulysses
.
Have
a
care
,
Gryllus
,
't
is
a
dangerous
thing
to
allow
them
Reason
,
that
have
no
knowledge
of
a
Deity
.
Gryllus
.
Must
we
then
deny
thy self
,
most
noble
Ulysses
,
to
be
so
wise
and
full
of
Stratagems
as
thou
art
esteem'd
to
be
,
because
begot
by
Sisyphus
that
got
the
start
of
thy
Father
upon
the
Wedding
day
?
***
Plutarch's
Morals
:
Vol.
V.
Of
the
Face
,
appearing
within
the
Orb
of
the
Moon
.
Translated
out
of
the
Greek
by
A.
G.
Gent
.
The
Beginning
of
this
Discourse
is
lost
.
THese
things
then
,
said
Sylla
.
For
it
agrees
with
my
Story
,
and
is
taken
thence
.
But
I
should
first
willingly
ask
,
what
need
there
is
of
making
such
a
Preamble
against
these
Opinions
,
which
are
at
hand
,
and
in
every
Mans
Mouth
,
concerning
the
Face
,
that
is
seen
within
the
Orb
of
the
Moon
.
Why
should
we
not
,
said
I
,
being
by
the
Difficulty
,
there
is
in
these
Discourses
,
forc'd
upon
those
?
For
as
they
,
who
have
long
lain
lingring
under
chronical
Diseases
,
after
they
have
been
worn
out
and
tir'd
with
experimenting
all
ordinary
Remedies
,
and
the
usual
Rules
of
Living
,
and
Diet
,
have
at
last
Recourse
to
Lustrations
and
Purifications
,
to
Charms
and
Amulets
fastned
about
the
Neck
,
and
to
the
Interpretation
of
Dreams
:
so
in
such
obscure
,
and
abstruse
Questions
and
Speculations
,
when
the
common
,
apparent
,
and
ordinary
Reasons
are
not
satisfactory
,
there
is
a
necessity
of
trying
such
as
are
more
extravagant
,
and
of
not
contemning
,
but
enchanting
our selves
,
as
one
may
say
,
with
the
Discourses
of
the
Antients
,
and
endeavoring
always
to
find
out
the
Truth
.
For
you
see
at
the
very
first
Blush
,
how
impertinent
his
Opinion
is
,
who
said
,
that
the
Form
,
appearing
in
the
Moon
,
is
an
Accident
of
our
Sight
,
by
its
Weakness
giving
way
to
her
Brightness
,
which
we
call
the
Dazling
of
our
Eyes
:
for
he
perceives
not
,
that
this
should
rather
befall
our
Looking
against
the
Sun
,
whose
Lustre
is
more
resplendent
,
and
his
Rays
more
quick
and
piercing
,
as
Empedocles
also
in
a
certain
Passage
of
his
,
has
not
unpleasantly
noted
the
difference
of
these
two
Planets
,
saying
:
The
sharp-ray'd
Sun
,
and
Instead
of
{αβγδ}
,
I
read
{αβγδ}
,
a
Name
given
to
the
Moon
by
Empedocles
and
here
by
Plutarch
deduc'd
from
{αβγδ}
,
propitious
,
or
favorable
.
gently-shining
Moon
:
For
thus
does
he
call
her
alluring
,
favorable
,
and
harmless
Light
.
No
less
absurd
appears
the
Reason
,
he
afterwards
gives
,
why
dull
and
weak
Eyes
discern
no
difference
of
Form
in
the
Moon
,
her
Orb
appearing
to
them
plain
and
smooth
;
whereas
those
,
whose
Sight
is
more
acute
and
penetrating
,
better
descry
the
Lineaments
,
and
more
perfectly
observe
the
Impressions
of
a
Face
,
and
more
evidently
distinguish
its
different
Parts
.
For
it
should
,
in
my
Opinion
,
be
quite
contrary
,
if
this
were
a
Fancy
,
caus'd
by
the
Weakness
of
the
vanquish'd
Sight
:
so
that
where
the
Patients
Eye
is
weaker
,
the
Appearance
would
be
more
express
and
evident
.
Moreover
,
the
Inequality
every
way
confutes
this
Reason
:
for
this
Face
is
not
seen
in
a
continuate
and
confus'd
Shadow
;
but
the
Poet
Agesianax
not
unelegantly
describes
it
,
saying
,
With
shining
Fire
,
it
circled
deos
appear
,
And
in
the
midst
is
seen
the
Visage
clear
Of
a
young
Maid
,
whose
Eye
's
more
gray
than
blew
,
Her
Brow
and
Cheeks
a
blushing
Red
do
shew
.
For
indeed
dark
and
shady
things
,
encompass'd
with
others
,
that
are
bright
and
shining
,
sink
underneath
,
and
reciprocally
rise
again
,
being
repell'd
by
them
,
and
,
in
a
Word
,
they
are
so
interlac'd
one
within
another
,
that
they
represent
the
Figure
of
a
Face
painted
to
the
Life
:
and
there
seems
to
have
been
great
Probability
in
that
,
which
was
spoken
against
Clearchus
by
Aristotle
,
who
appears
not
inconveniently
to
be
call'd
yours
.
For
this
Aristotle
of
yours
was
intimately
acquainted
with
the
ancient
one
,
althô
he
perverted
many
of
the
Peripatetic
Doctrins
.
Then
Apollonides
taking
up
the
Discourse
,
and
asking
,
what
that
Opinion
of
Clearchus
was
:
It
would
more
,
said
I
,
beseem
any
Man
,
than
you
,
to
be
ignorant
of
this
Discourse
,
as
being
grounded
on
the
very
fundamental
Principles
of
Geometry
.
For
he
affirms
,
that
what
we
call
a
Face
,
are
the
Images
and
Figures
of
the
great
Ocean
,
represented
in
the
Moon
,
as
in
a
Mirror
.
For
the
Circumference
of
a
Circle
,
being
every
way
reflected
back
,
is
wont
to
deceive
the
Sight
in
such
things
,
as
cannot
be
directly
seen
.
And
the
full
Moon
is
for
Evenness
and
Lustre
the
most
beautiful
and
purest
of
all
Mirrors
.
As
then
you
hold
,
that
the
Heavenly
Bow
appears
,
when
the
Light
is
reflected
back
towards
the
Sun
in
a
Cloud
,
that
has
got
a
little
liquid
Smoothness
and
Consistence
:
so
,
said
he
,
there
is
seen
in
the
Moon
the
Surface
of
the
Sea
,
not
in
the
Place
,
where
it
is
situated
,
but
from
whence
the
Refraction
gives
a
Sight
of
it
by
its
reverberated
and
reflexed
Light
,
as
Agesianax
again
says
in
another
Passage
:
This
flaming
Mirror
offers
to
your
Eyes
The
vast
Seas
Figure
,
as
beneath
it
lies
Foaming
with
raging
Billows
.
—
Apollonides
therefore
,
being
delighted
with
this
,
said
:
A
singular
Opinion
indeed
is
this
of
his
,
and
,
to
speak
in
a
Word
,
strangely
and
newly
invented
by
a
Man
,
sufficiently
presumptuous
,
but
not
void
of
Learning
and
Wit
.
But
how
,
I
pray
,
was
it
refuted
?
First
,
said
I
,
if
the
Superficies
of
the
Sea
is
all
of
a
Nature
,
the
Current
of
it
must
be
uniform
and
continuate
,
but
the
Appearance
of
those
black
and
dark
Spots
,
which
are
seen
in
the
Face
of
the
Moon
,
is
not
continu'd
,
but
it
has
certain
Isthmes
or
Partitions
clear
and
bright
,
which
divide
and
separate
what
is
dark
and
shady
.
Whence
every
Place
being
distinguisht
,
and
having
its
own
Limits
apart
,
the
Approachings
of
the
Clear
to
the
Obscure
,
taking
a
Resemblance
of
High
and
Low
,
express
and
represent
the
Similitude
of
a
Figure
,
seeming
to
have
Eyes
and
Lips
:
so
that
we
must
of
necessity
suppose
,
either
that
there
are
many
Oceans
and
main
Seas
,
distinguish'd
by
Isthmes
and
Continents
of
firm
Land
,
which
is
evidently
absurd
and
false
;
or
that
if
there
is
but
one
,
't
is
not
credible
,
its
Image
should
appear
so
distracted
and
dissipated
by
pieces
;
and
as
for
this
,
't
is
more
secure
,
and
there
is
less
Danger
in
asking
,
than
in
affirming
in
your
Presence
:
Whether
the
habitable
Earth
being
equal
in
Length
and
Breadth
,
it
is
possible
,
that
all
the
Sight
,
reflected
and
sent
back
by
the
Moon
,
should
equally
touch
the
whole
Ocean
,
and
those
that
sail
,
and
dwell
in
it
,
as
do
the
Britains
:
especially
since
the
Earth
,
as
you
have
maintain'd
,
has
but
the
Proportion
of
a
Point
,
if
compar'd
to
the
Sphere
of
the
Moon
.
This
therefore
,
said
I
,
't
is
your
Business
to
observe
,
but
the
Refraction
of
the
Sight
against
the
Moon
belongs
neither
to
you
nor
Hipparchus
.
And
yet
,
my
Friend
Lamprias
,
there
are
many
Naturalists
,
who
approve
not
this
Doctrine
of
his
touching
the
driving
back
of
the
Sight
;
but
affirm
it
to
be
more
probable
,
that
it
has
a
certain
obedient
and
agreeing
Temperature
and
Compactness
of
Structure
than
such
Beatings
and
Repercussions
,
as
Epicurus
feign'd
for
his
Atoms
.
Nor
am
I
of
Opinion
,
that
Clearchus
would
have
us
suppose
the
Moon
not
to
be
a
massy
and
weighty
Body
,
but
a
celestial
and
light-giving
Star
,
against
which
,
you
say
,
this
Refraction
of
our
Sight
should
reach
:
so
that
all
this
Reflection
and
Reverberation
comes
to
nothing
.
But
if
we
are
desir'd
to
receive
and
admit
it
,
we
shall
ask
why
this
Face
or
Image
of
the
Sea
is
to
be
seen
only
in
the
Body
of
the
Moon
,
and
not
in
any
of
the
other
Stars
?
For
the
Laws
of
Probability
require
,
that
the
Sight
should
suffer
this
equal
in
all
,
or
else
in
none
.
But
pray
,
Sir
,
said
I
,
casting
mine
Eyes
upon
Lucius
,
call
a
little
to
mind
,
what
was
said
at
first
by
those
of
our
Party
.
Nay
rather
,
answer'd
he
,
lest
we
should
seem
too
injurious
to
Pharnaces
,
in
thus
passing
by
the
Opinion
of
the
Stoicks
,
without
opposing
any
thing
against
it
,
let
us
make
some
Reply
to
this
Man
,
who
supposes
the
Moon
to
be
wholly
a
Mixture
of
Air
and
mild
Fire
:
and
then
says
,
that
,
as
in
a
Calm
there
sometimes
arises
on
a
sudden
a
Breez
of
Wind
,
which
curls
and
ruffles
the
Superficies
of
the
Sea
,
so
,
the
Air
being
Darkned
and
render'd
black
,
there
is
an
Appearance
and
Form
of
a
Face
.
You
do
courteously
,
Lucius
,
said
I
,
thus
to
vail
and
cover
with
specious
Expressions
so
absurd
and
false
an
Opinion
.
But
so
did
not
our
Friend
,
but
said
,
as
the
Truth
is
,
that
the
Stoicks
disfigur'd
and
mortify'd
the
Moons
Face
,
filling
it
with
Stains
and
black
Spots
,
one
while
invocating
her
by
the
Name
of
Diana
and
Minerva
,
and
another
while
making
her
a
Lump
and
Mixture
of
dark
Air
and
Char-coal
Fire
,
not
kindling
of
it self
,
or
having
any
Light
of
its
own
,
but
a
Body
hard
to
be
judg'd
and
known
,
always
smoaking
,
and
ever
burning
,
like
to
those
Thunders
,
which
are
by
the
Poets
stil'd
lightless
and
sooty
.
Now
,
that
a
Fire
of
Coals
,
such
,
as
they
would
have
that
of
the
Moon
to
be
,
cannot
have
any
Continuance
,
nor
yet
so
much
as
the
least
Subsistence
,
unless
it
meets
with
some
solid
Matter
,
fit
to
maintain
it
,
keep
it
in
,
and
feed
it
,
has
,
I
think
,
far
better
than
it
is
by
these
Philosophers
,
been
understood
by
those
Poets
,
who
in
merriment
affirm
,
that
Vulcan
was
therefore
said
to
be
lame
,
because
Fire
can
no
more
go
forward
without
Wood
or
Fewel
,
than
a
Criple
without
a
Crurch
.
If
then
the
Moon
is
Fire
,
whence
has
it
so
much
Air
?
For
that
Region
above
,
which
is
with
a
continual
Motion
carry'd
round
,
consists
not
of
Air
,
but
some
more
excellent
Substance
,
whose
Nature
it
is
to
subtilize
and
set
on
fire
all
other
things
.
And
if
it
has
been
since
engendred
there
,
how
comes
it
,
that
it
does
not
perish
,
being
chang'd
and
transmuted
by
the
Fire
into
an
aethereal
and
heavenly
Substance
?
And
how
can
it
maintain
and
preserve
it self
,
cohabiting
so
long
with
the
Fire
,
as
a
Nail
always
fixt
and
fasten'd
in
one
and
the
same
Place
?
For
being
rare
,
and
diffus'd
,
as
by
Nature
it
is
,
't
is
not
fitted
for
Permanency
and
Continuance
,
but
for
Change
and
Dissipation
;
neither
is
it
possible
,
that
it
should
condense
and
grow
compact
,
being
mixt
wi●h
Fire
,
and
utterly
void
of
Water
and
Earth
,
the
only
two
Elements
,
by
which
the
Nature
of
the
Air
suffers
it self
to
be
brought
to
a
Consistency
and
Thickness
.
And
since
the
Swiftness
and
Violence
of
Motion
is
wont
to
enflame
the
Air
,
which
is
in
Stones
,
and
even
in
Lead
it self
,
as
cold
as
it
is
:
much
more
will
it
that
,
which
,
being
in
Fire
,
is
with
so
great
an
Impetuosity
whirl'd
about
.
For
they
are
displeas'd
with
Empedocles
for
making
the
Moon
a
Mass
of
Air
,
conge●l'd
after
the
manner
of
Hail
,
included
within
a
Sphere
of
Fire
.
And
yet
they
themselves
say
,
that
the
Moon
,
being
a
Globe
of
Fire
,
contains
in
it
much
Air
dispers'd
here
and
there
;
and
this
,
thô
it
has
neither
Ruptures
,
Concavities
,
nor
Depths
(
which
they
,
who
affirm
it
to
be
earthy
,
admit
;
)
but
the
Air
lies
superficially
on
its
Convexity
.
Now
this
is
both
against
the
Nature
of
Permanency
,
and
impossible
to
be
accorded
,
with
what
we
see
in
full
Moons
:
for
it
should
not
appear
separately
black
and
dark
,
but
either
be
wholly
obscur'd
and
conceal'd
,
or
else
co-illuminated
,
when
the
Moon
is
overspread
by
the
Sun.
For
with
us
the
Air
,
which
is
in
the
Pits
and
Hollows
of
the
Earth
,
whither
the
Rays
of
the
Sun
cannot
penetrate
,
remains
d●rk
and
lightless
;
but
that
,
which
is
spread
over
its
exterior
Parts
,
has
Clearness
,
and
a
lightsome
Colour
.
For
it
is
by
reason
of
its
Rarity
easily
transform'd
into
every
Quality
and
Faculty
,
but
principally
of
Light
and
Brightness
,
by
which
,
being
never
so
little
toucht
,
it
incontinently
changes
,
and
is
illuminated
.
This
Reason
therefore
,
as
it
seems
greatly
to
help
and
maintain
the
Opinion
of
those
,
who
thrust
the
Air
into
certain
deep
Valleys
and
Caves
in
the
Moon
:
so
it
confutes
you
,
who
mix
and
compose
her
Sphere
,
I
know
not
how
,
of
Air
and
Fire
.
For
it
is
not
possible
,
that
there
should
remain
any
Shadow
or
Darkness
in
the
Superficies
of
the
Moon
,
when
the
Sun
with
his
Brightness
clears
and
enlightens
,
whatsoever
we
can
discern
of
her
,
and
cut
with
our
Sight
.
Whilst
I
was
yet
speaking
,
Pharnaces
,
interrupting
my
Discourse
,
said
:
See
here
again
the
usual
Stratagem
of
the
Academy
,
brought
into
play
against
us
,
which
is
to
busy
themselves
at
every
turn
in
speaking
against
others
,
but
never
to
afford
an
Opportunity
for
reproving
,
what
they
say
themselves
:
so
that
those
,
with
whom
they
confer
and
dispute
,
must
always
be
Respondents
and
Defendants
,
and
never
Plaintiffs
or
Opponents
.
You
shall
not
therefore
bring
me
this
Day
to
give
you
any
Account
of
those
things
,
you
charge
upon
the
Stoicks
,
till
you
have
first
rendred
me
a
Reason
for
your
turning
the
World
upside
down
.
Then
Lucius
smiling
,
said
:
This
,
good
Sir
,
I
am
well
contented
to
do
,
provided
only
,
that
you
will
not
accuse
us
of
Impiety
,
as
Aristarchus
thought
,
that
the
Greeks
ought
to
have
call'd
Cleanthes
the
Samian
into
question
,
and
condemn'd
him
of
Blasphemy
against
the
Gods
,
as
shaking
the
very
Foundations
of
the
World
,
because
this
Man
,
endeavoring
to
save
the
Appearances
,
suppos'd
,
that
the
Heavens
remain'd
immovable
,
and
that
the
Earth
mov'd
thrô
the
oblique
Circle
of
the
Zodiack
,
turning
about
its
Axle
tree
.
As
for
us
therefore
,
we
say
nothing
,
that
we
take
from
them
.
But
how
do
they
,
my
good
Friend
,
who
suppose
the
Moon
to
be
Earth
,
turn
the
World
upside
down
,
more
than
you
,
who
say
,
that
the
Earth
remains
here
hanging
in
the
Air
,
being
much
greater
than
the
Moon
,
as
the
Mathematicians
measure
their
Magnitude
by
the
Accidents
of
Eclipses
,
and
by
the
Passages
of
the
Moon
thrô
the
Shadow
of
the
Earth
,
gathering
thence
,
how
great
a
Space
it
takes
up
?
For
the
Shadow
of
the
Earth
is
less
than
it self
,
by
reason
it
is
cast
by
a
greater
Light
.
And
that
the
end
of
this
Shadow
upwards
is
slender
and
pointed
,
they
say
,
that
Homer
himself
was
not
ignorant
,
but
plainly
express'd
it
,
when
he
call'd
the
Night
{αβγδ}
,
that
is
,
acute
,
from
the
sharp
pointedness
of
the
Earths
Shadow
.
And
yet
the
Moon
in
her
Eclipses
,
being
caught
within
this
Point
of
the
Shadow
,
can
scarce
get
out
of
it
by
going
forward
thrice
her
own
Bigness
in
Length
.
Consider
then
,
how
many
times
the
Earth
must
needs
be
greater
than
the
Moon
,
if
it
casts
a
Shadow
,
the
narrowest
Point
of
which
is
thrice
as
broad
as
the
Moon
.
But
you
are
perhaps
afraid
,
lest
the
Moon
should
fall
,
if
it
were
acknowledg'd
to
be
Earth
;
but
as
for
the
Earth
,
Aeschylus
has
secur'd
you
,
when
he
says
that
Atlas
Like
a
firm
Pillar
,
Heav'n
and
Earth
sustains
,
Whilst
on
his
Back
a
heavy
Weight
remains
.
If
then
there
runs
under
the
Moon
only
a
light
Air
,
not
firm
enough
to
bear
a
solid
Burthen
,
whereas
under
the
Earth
there
are
,
as
Pindar
says
,
Columns
and
Pillars
of
Adamant
for
its
Support
:
and
therefore
Pharnaces
himself
is
out
of
all
dread
of
the
Earths
falling
;
but
he
pities
the
Aethiopians
,
and
those
of
Taprobane
,
who
ly
directly
under
the
Course
of
the
Moon
,
fearing
,
lest
so
ponderous
a
Mass
should
tumble
upon
their
Heads
.
And
yet
the
Moon
has
,
for
an
help
to
preserve
her
from
falling
,
her
Motion
,
and
the
Impetuosity
of
her
Revolution
:
As
Stones
,
Pebbles
,
and
other
Weights
,
put
into
Slings
,
are
kept
from
dropping
out
,
whilst
they
are
swung
round
,
by
the
swiftness
of
their
Motion
.
For
every
Body
is
carry'd
according
to
its
natural
Motion
,
unless
it
be
diverted
by
some
other
intervening
Cause
.
Wherefore
the
Moon
does
not
move
according
to
the
Motion
of
her
Weight
,
her
Inclination
being
stopt
and
hindred
by
the
Violence
of
a
circulary
Revolution
.
And
perhaps
there
would
be
more
reason
to
wonder
,
if
the
Moon
continu'd
always
immoveable
in
the
same
Place
,
as
does
the
Earth
.
But
now
the
Moon
has
a
great
Cause
to
keep
her
from
tending
hither
downwards
;
but
for
the
Earth
,
which
has
no
other
Motion
,
't
is
probable
,
that
it
has
also
no
other
Cause
of
its
Settlement
,
but
its
own
weight
.
For
the
Earth
is
heavier
than
the
Moon
,
not
only
because
it
is
greater
,
but
also
because
the
Moon
is
rendred
lighter
by
the
Heat
and
Inflammation
,
that
is
in
it
.
In
brief
,
it
appears
by
what
you
say
,
if
't
is
true
,
that
the
Moon
is
Fire
,
it
stands
in
need
of
Earth
,
or
some
other
Matter
,
which
it
may
rest
on
,
and
cleave
to
,
for
the
maintaining
and
nourishing
of
its
Power
.
For
't
is
not
possible
to
imagine
,
how
a
Fire
can
be
preserv'd
without
some
combustible
Matter
:
and
you
your selves
say
,
that
the
Earth
continues
firm
without
any
Basis
or
Pedestal
,
to
support
it
.
Yes
surely
,
said
Pharnaces
,
being
in
its
proper
and
natural
Place
,
the
very
middle
and
Center
of
the
Universe
.
For
this
it
is
,
to
which
all
heavy
and
ponderous
things
do
from
every
side
naturally
tend
,
incline
,
and
aspire
,
and
about
which
they
cling
,
and
are
counterpois'd
.
But
every
superior
Region
,
thô
it
may
perhaps
receive
some
earthly
and
weighty
thing
,
sent
by
violence
up
into
it
,
immediately
repels
and
casts
it
down
again
by
force
,
or
,
to
speak
better
,
lets
it
follow
its
own
proper
Inclination
,
by
which
it
naturally
tends
downwards
.
For
the
Refutation
of
which
being
willing
to
give
Lucius
time
for
the
calling
to
mind
his
Arguments
,
I
address'd
my self
to
Theon
,
and
ask'd
him
,
which
of
the
Tragick
Poets
it
was
,
who
said
,
that
Physicians
With
bitter
Med●cines
bitter
Choler
purge
;
and
Theon
having
answer'd
me
,
that
it
was
Sophocles
:
This
,
said
I
to
him
,
we
must
of
necessity
permit
them
to
do
;
but
we
are
not
to
give
ear
to
those
Philosophers
,
who
would
overthrow
Paradoxes
by
Assertions
,
no
less
strange
and
paradoxical
,
and
,
for
the
oppugning
extravagant
and
admirable
Opinions
,
devise
others
,
yet
more
wonderful
and
absurd
:
as
these
Men
do
,
who
broach
and
introduce
this
Doctrine
of
a
Motion
,
tending
towards
the
middle
:
in
which
what
sort
of
Absurdity
is
there
not
to
be
found
?
Does
it
not
thence
follow
,
that
the
Earth
is
sphaerical
and
round
,
as
a
Ball
,
thô
we
nevertheless
see
it
to
have
so
many
lofty
Hills
,
so
many
deep
Vallies
,
and
so
great
a
Number
of
Inequalities
?
Does
it
not
follow
that
there
are
Antipodes
,
dwelling
opposite
to
one
another
,
sticking
on
every
side
to
the
Earth
,
with
their
Heads
downwards
,
and
their
Heels
upwards
,
as
if
they
were
Wood-worms
or
Cats
,
hanging
by
their
Claws
?
That
we
our selves
go
not
on
the
Earth
strait
upright
,
and
rectangular
,
but
obliquely
,
and
bending
aside
,
like
drunken
Men
?
That
if
Bars
and
Weights
of
a
thousand
Talents
a
piece
should
be
let
fall
into
the
Hollow
of
the
Earth
,
they
would
,
when
they
were
come
to
the
Center
or
Middle
,
stop
and
rest
there
,
thô
nothing
came
against
them
,
or
sustain'd
them
,
and
that
,
if
peradventure
they
should
by
force
pass
the
Middle
,
they
would
of
themselves
return
and
rebound
back
thither
again
?
That
if
one
should
saw
off
the
two
Trunks
or
Ends
of
a
Beam
on
either
side
of
the
Earth
,
they
would
not
be
always
carry'd
downwards
,
but
falling
both
from
without
into
the
Earth
,
they
would
equally
meet
and
hide
themselves
together
in
the
Middle
?
That
,
if
a
violent
Stream
of
Water
should
run
downwards
into
the
Ground
,
it
would
,
when
it
came
to
the
Center
in
the
midst
,
which
they
hold
to
be
an
incorporeal
Point
,
there
gather
together
,
and
turn
round
like
a
Whirl-pool
,
hanging
about
a
Pole
,
with
a
perpetual
and
endless
Suspension
?
Some
of
which
Positions
are
so
absurd
,
that
none
can
so
much
as
force
his
Imagination
,
thô
falsly
,
to
conceive
them
possible
.
For
this
is
indeed
to
make
that
,
which
is
above
,
to
be
below
,
and
to
turn
all
things
upside
down
,
by
placing
that
,
which
is
in
the
Middle
,
beneath
,
and
that
,
which
is
under
the
Middle
,
above
:
so
that
,
if
a
Man
should
by
the
Suffrance
and
Consent
of
the
Earth
stand
with
his
Navel
just
against
her
Middle
or
Center
,
he
would
by
this
means
have
his
Foot
and
Head
both
upwards
;
and
if
one
,
having
digg'd
thrô
that
place
,
which
is
beyond
the
Middle
,
should
come
to
pull
him
out
from
thence
,
that
Part
,
which
is
below
,
would
at
one
and
the
same
time
be
drawn
upwards
,
and
that
,
which
is
above
,
downwards
.
And
if
another
should
be
imagin'd
to
stand
the
contrary
way
,
their
Feet
,
thô
the
ones
were
opposite
to
the
others
,
would
both
be
,
and
be
said
to
be
upwards
.
Bearing
then
upon
their
Shoulders
,
and
drawing
after
them
,
I
do
not
say
a
little
Bag
or
Box
,
but
a
whole
Pack
of
Juglers
Boxes
,
full
of
so
many
Absurdities
,
with
which
they
play
the
Hocus
Pocus
in
Philosophy
,
they
nevertheless
accuse
others
of
Error
,
for
placing
the
Moon
,
which
they
hold
to
be
Earth
,
on
high
,
and
not
in
the
Middle
or
Center
of
the
World
.
And
yet
if
every
heavy
Body
inclines
towards
the
same
Place
,
and
does
from
all
sides
,
and
with
every
one
of
its
Parts
tend
to
its
Middle
or
Center
,
the
Earth
certainly
will
not
appropriate
and
challenge
to
its
self
these
ponderous
Masses
,
which
are
its
Parts
,
because
it
is
the
Center
of
the
Universe
,
but
rather
because
it
is
the
Whole
:
and
this
gathering
together
of
heavy
Bodies
round
about
it
will
not
be
a
Sign
,
shewing
it
to
be
the
middle
of
the
World
;
but
an
Argument
,
to
prove
and
testify
,
that
these
Bodies
which
had
been
pluckt
from
it
,
and
again
return
to
it
,
have
a
Communication
and
Conformity
of
Nature
with
the
Earth
.
For
as
the
Sun
changes
into
himself
the
Parts
,
of
which
he
is
compos'd
:
so
the
Earth
receives
a
Stone
,
as
a
Part
belonging
to
it
,
in
such
manner
,
that
every
one
of
these
things
is
in
time
united
,
and
incorporated
with
it
.
And
if
peradventure
there
is
some
other
Body
,
which
was
not
from
the
Beginning
allotted
to
the
Earth
,
nor
has
been
separated
from
it
,
but
had
its
own
proper
and
peculiar
Consistence
and
Nature
apart
,
as
these
Men
may
say
of
the
Moon
,
what
hinders
,
but
it
may
continue
separated
by
it self
,
being
kept
close
,
compacted
,
and
bound
together
by
its
own
Parts
?
For
they
do
not
demonstrate
,
that
the
Earth
is
the
Middle
of
the
Universe
:
and
this
Conglomeration
of
heavy
Bodies
,
which
are
here
,
and
their
Coalition
with
the
Earth
,
shew
us
the
manner
,
how
it
is
probable
,
that
the
Parts
,
which
are
assembled
in
the
Body
of
the
Moon
,
continue
also
there
.
But
as
for
him
,
who
drives
and
ranges
together
in
one
Place
all
earthly
and
ponderous
things
,
making
them
Parts
of
one
and
the
same
Body
;
I
wonder
,
that
he
does
not
attribute
also
the
same
Necessity
and
Constraint
to
light
Substances
,
but
leaves
so
many
Conglobations
of
Fire
separated
from
one
another
;
nor
can
I
see
,
why
he
should
not
amass
together
all
the
Stars
,
and
think
,
that
there
ought
to
be
but
one
Body
of
all
those
Substances
,
which
fly
upwards
.
But
you
Mathematicians
,
Friend
Apollonides
,
say
,
that
the
Sun
is
distant
from
the
Primum
Mobile
infinit
Gr.
{αβγδ}
,
that
is
,
ten
thousands
of
Stadia
or
Furlongs
.
thousands
of
Miles
,
and
after
him
the
Day
Star
or
Venus
,
Mercury
,
and
other
Planets
,
which
,
being
situated
under
the
fixed
Stars
,
and
separated
from
one
another
by
great
Intervals
,
make
their
Revolutions
;
and
in
the
mean
time
you
think
,
that
the
World
affords
not
to
heavy
and
terrestrial
Bodies
any
great
and
large
Place
,
or
Distance
one
from
another
.
You
plainly
see
,
it
would
be
ridiculous
,
if
we
should
deny
the
Moon
to
be
Earth
,
because
it
is
not
seated
in
the
lowest
Region
of
the
World
,
and
yet
affirm
it
to
be
a
Star
,
thô
so
many
Millions
of
Miles
remote
from
the
Firmament
or
Primum
Mobile
,
as
if
it
were
plung'd
into
some
deep
Gulf
:
for
she
is
so
low
before
all
other
Stars
,
that
the
Measure
of
the
Distances
cannot
be
express'd
,
and
You
,
Mathematicians
,
want
Numbers
to
compute
and
reckon
it
;
but
she
in
a
manner
touches
the
Earth
,
making
her
Revolution
so
neer
the
Tops
of
the
Mountains
,
that
she
seems
,
as
Empedocles
has
it
,
to
leave
even
the
very
Tracks
of
her
Chariot-Wheel
behind
her
:
For
oftentimes
she
surpasses
not
the
shadow
of
the
Earth
,
which
is
very
short
thrô
the
exceessive
Greatness
of
the
Sun
,
that
shines
upon
it
;
but
seems
to
turn
so
near
the
Superficies
,
and
,
as
one
may
say
,
between
the
Arms
,
and
in
the
Bosom
of
the
Earth
,
that
it
withholds
from
her
the
Light
of
the
Sun
,
because
she
mounts
that
shady
,
earthly
,
and
nocturnal
Region
,
which
is
the
Lot
and
Inheritance
of
the
Earth
.
And
therefore
I
am
of
Opinion
,
we
may
boldly
say
,
that
the
Moon
is
within
the
Limits
and
Confines
of
the
Earth
,
seeing
that
she
is
even
darkned
by
the
Summits
of
its
Mountains
.
But
leaving
the
Stars
,
as
well
erring
as
fixt
,
see
,
what
Aristarchus
proves
and
demonstrates
in
his
Treatise
of
Magnitudes
and
Distances
,
that
the
Distance
of
the
Sun
is
above
eighteen
times
,
and
under
twenty
times
greater
than
that
of
the
Moon
from
us
.
And
yet
they
,
who
place
her
lowest
,
say
that
her
Distance
from
us
contains
six
and
fifty
of
the
Earths
Semidiameters
,
that
is
,
that
she
is
six
and
fifty
times
as
far
from
us
,
as
we
are
from
the
Center
of
the
Earth
:
which
is
forty
thousand
Stadia
:
and
therefore
according
to
those
;
who
make
their
Computation
moderately
,
the
Sun
is
above
four
Millions
and
three
hundred
thousand
Stadia
distant
from
the
Moon
:
so
far
is
she
from
the
Sun
by
reason
of
her
Gravity
,
and
so
near
does
she
approach
to
the
Earth
.
So
that
if
Substances
are
to
be
distinguisht
by
Places
,
the
Portion
and
Region
of
the
Earth
challenges
to
it self
the
Moon
,
which
by
reason
of
Neighbourhood
and
Proximity
has
a
Right
to
be
reputed
and
reckon'd
amongst
the
terrestrial
Natures
and
Bodies
.
Nor
shall
we
,
in
my
Opinion
,
do
amiss
,
if
having
given
to
these
Bodies
,
which
are
said
to
be
above
,
so
vast
an
Interval
and
Distance
;
we
leave
also
to
those
which
are
below
,
some
Space
and
Room
to
turn
them
in
,
such
as
is
that
between
the
Earth
and
the
Moon
.
For
neither
is
he
,
who
calls
only
the
utmost
Superficies
of
the
Earth
{αβγδ}
,
or
Above
,
or
all
the
rest
{αβγδ}
or
Beneath
,
moderate
or
tolerable
;
nor
is
he
to
be
endur'd
,
who
confines
{αβγδ}
or
Inferiority
only
to
the
Earth
,
or
rather
to
its
Center
:
seeing
the
vast
Greatness
of
the
World
may
afford
Means
for
the
Assigning
farther
to
this
lower
Part
some
such
Space
,
as
is
necessary
for
Motion
.
Now
against
him
,
who
holds
,
that
whatever
is
above
the
Earth
,
is
immediately
high
,
superior
,
and
sublime
,
there
is
presently
another
Opposition
to
encounter
and
contradict
it
,
that
whatever
is
beneath
the
Sphere
of
the
fixt
Stars
,
ought
to
be
call'd
low
and
inferior
.
In
a
Word
,
how
is
the
Earth
said
to
be
the
Middle
,
and
of
what
is
it
the
Middle
?
For
{αβγδ}
or
the
Universe
is
infinite
;
and
Infinite
having
neither
Beginning
nor
End
,
't
is
convenient
also
,
that
it
should
not
have
any
Middle
;
for
the
Middle
is
a
certain
End
or
Limit
;
but
Infiniteness
is
a
Privation
of
all
sorts
of
Limits
.
Now
he
,
that
affirms
the
Earth
to
be
the
Middle
,
not
of
the
Universe
,
but
of
the
World
,
is
certainly
a
pleasant
Man
,
if
he
does
not
think
,
that
the
World
it self
is
subject
●o
the
same
Doubts
and
Difficulties
;
for
the
Universe
has
not
left
a
Middle
even
to
the
very
World
,
but
being
without
any
certain
Seat
or
Foundation
,
it
is
carry'd
in
an
infinite
Voidness
not
to
any
Place
,
that
is
proper
for
it
.
And
if
perhaps
having
met
with
some
other
Cause
of
stay
,
it
has
stopt
,
not
according
to
the
Nature
of
the
Place
,
as
much
may
be
conjectur'd
of
the
Moon
,
that
by
the
Means
of
another
Soul
,
and
another
Nature
,
or
to
say
better
,
of
another
Difference
,
the
Earth
continues
firm
here
below
,
and
the
Moon
moves
.
Besides
this
,
see
,
whether
they
are
not
ignorant
of
a
great
Inconvenience
and
Error
:
for
if
't
is
true
,
that
all
,
which
is
wi●hout
the
Center
of
the
Earth
,
however
it
be
,
is
above
,
there
will
then
be
no
Part
of
the
World
below
,
but
the
Earth
,
and
all
,
that
is
upon
it
,
will
be
above
;
and
in
brief
,
every
Body
that
shall
be
neer
or
about
the
Center
,
will
be
above
,
and
there
will
be
nothing
below
or
underneath
,
but
one
only
Point
,
which
has
no
Body
,
which
will
of
necessity
make
head
against
,
and
oppose
all
the
rest
of
the
Worlds
Nature
,
if
Above
and
Beneath
,
High
and
Low
,
are
naturally
opposite
to
one
another
.
Nor
is
this
the
only
Absurdity
,
will
that
will
follow
,
but
all
heavy
and
ponderous
Bodies
also
lose
the
Cause
,
for
which
they
move
and
tend
downwards
hither
,
for
there
will
be
no
Body
below
,
to
which
they
should
move
;
and
as
for
that
which
is
incorporeal
,
't
is
not
probable
,
neither
will
they
themselves
allow
it
to
be
so
forcible
,
as
to
draw
and
retain
all
things
about
it self
.
But
if
it
is
unreasonable
,
and
contrary
to
Nature
,
that
the
whole
World
should
be
Above
,
and
that
there
should
be
nothing
Below
,
but
an
incorporeal
and
indivisible
Term
or
Limit
,
then
is
this
,
as
we
say
,
yet
more
reasonable
,
that
the
Region
above
,
and
that
below
,
being
divided
the
one
from
the
other
,
have
nevertheless
each
of
them
a
large
and
spacious
Room
.
Nevertheless
,
supposing
,
if
you
please
,
that
't
is
against
Nature
,
for
earthly
Bodies
to
have
any
Motions
in
Heaven
;
let
us
consider
leisurely
and
mildly
,
and
not
violently
,
as
is
done
in
Tragedies
,
that
this
is
no
Proof
of
the
Moons
not
being
Earth
,
but
only
that
Earth
is
in
a
Place
,
where
by
Nature
it
should
not
be
:
for
the
Fire
of
Mount
Aetna
is
indeed
against
Nature
under
Ground
,
nevertheless
it
ceases
not
to
be
Fire
.
And
the
Wind
,
contain'd
within
Bottles
,
is
indeed
of
its
own
Nature
light
,
and
inclin'd
to
ascend
,
but
is
yet
by
force
constrain'd
to
be
there
,
where
naturally
it
should
not
be
.
And
is
not
our
very
Soul
,
I
beseech
you
in
the
Name
of
Jupiter
,
which
as
you
your Selves
say
,
is
light
,
of
a
fiery
Substance
,
and
imperceptible
to
Sense
,
included
within
the
Body
,
which
is
heavy
,
cold
,
and
palpable
?
Yet
we
do
not
therefore
say
,
that
the
Soul
is
nothing
within
the
Body
;
or
that
it
is
not
a
Divine
Substance
under
a
gross
and
heavy
Mass
,
or
that
it
does
not
in
a
moment
pass
thrô
Heaven
,
Earth
,
and
Sea
,
pierce
into
the
Flesh
,
Nerves
,
and
Marrow
,
and
is
with
the
Humors
the
Cause
of
a
thousand
Passions
.
And
even
your
Jupiter
,
such
as
you
imagin
him
,
and
depaint
him
to
be
,
is
he
not
of
his
own
Nature
a
great
and
perpetual
Fire
?
Yet
now
he
submits
,
is
pliable
,
and
transform'd
into
all
things
by
several
Mutations
.
Take
heed
therefore
,
good
Sir
,
lest
by
transferring
and
reducing
every
thing
to
the
Place
,
assign'd
it
by
Nature
,
you
so
philosophize
,
as
to
bring
in
a
Dissolution
of
the
whole
World
,
and
put
all
things
again
into
that
State
of
Enmity
,
mention'd
by
Empedocles
,
or
,
to
speak
more
properly
,
lest
you
raise
up
again
those
ancient
Titans
and
Giants
,
to
put
on
Arms
against
Nature
,
and
endeavor
to
introduce
again
that
fabulous
Disorder
and
Confusion
,
where
all
,
that
is
heavy
,
goes
one
way
apart
,
and
all
,
that
is
light
,
another
;
Where
neither
Suns
bright
Face
is
seen
,
Nor
Earth
beheld
,
spread
o're
with
Green
,
Nor
the
salt
Sea
,
—
as
Empedocles
has
it
;
where
the
Earth
feels
no
Heat
,
nor
the
Air
any
Wind
,
where
no
heavy
thing
is
mov'd
upwards
,
nor
any
light
thing
downwards
;
but
the
Principles
of
all
things
are
solitary
,
without
any
mutual
Love
or
Dilection
one
to
another
,
not
admitting
any
Society
or
Mixture
together
;
but
shunning
and
avoiding
all
Communication
,
moving
separately
by
particular
Motions
,
as
being
disdainful
,
proud
,
and
altogether
carrying
themselves
in
such
manner
,
as
every
thing
does
,
from
which
,
as
Plato
says
,
God
is
absent
,
that
is
,
as
those
Bodies
do
,
in
which
there
is
neither
Soul
nor
Understanding
:
till
such
time
as
by
Divine
Providence
Desire
,
coming
into
Nature
,
engenders
there
Amity
,
Venus
,
and
Love
;
as
Empedocles
,
Parmenides
,
and
Hesiod
have
it
,
to
the
end
that
changing
their
natural
Places
,
and
reciprocally
communicating
their
Faculties
,
some
being
by
Necessity
bound
to
Motion
,
others
to
Quiet
and
Rest
,
and
all
tending
to
the
better
,
every
thing
remitting
a
little
of
its
Power
,
and
yielding
a
little
from
its
Place
,
they
make
at
length
an
Harmony
,
Accord
,
and
Society
together
.
For
if
there
had
not
been
any
other
part
of
the
World
against
Nature
,
but
every
thing
had
been
in
the
same
Place
and
Quality
,
it
naturally
ought
to
be
,
without
standing
in
need
of
any
Change
or
Transposition
,
or
having
had
any
Occasion
for
it
from
the
Beginning
:
I
know
not
,
what
the
Work
of
Divine
Providence
is
,
or
in
what
it
consists
,
or
of
what
Jupiter
has
been
the
Father
,
Creator
,
or
Worker
.
For
there
would
not
in
a
Camp
be
any
need
of
a
Man
,
who
is
well
skill'd
in
the
Art
of
ranging
and
ordering
of
Battles
,
if
every
Souldier
of
himself
knew
and
understood
his
Rank
,
Place
,
and
Station
,
and
the
Opportunity
,
he
ought
to
take
and
keep
;
nor
would
there
be
any
want
of
Gardiners
or
Builders
,
if
Water
were
of
it self
fram'd
to
flow
,
where
it
is
necessary
,
and
irrigate
such
Plants
,
as
stand
in
need
of
watering
;
or
if
Bricks
,
Timber
,
and
Stones
would
of
their
own
Inclinations
and
Natural
Motions
range
and
settle
themselves
in
due
and
fitting
Places
and
Orders
.
Now
if
this
Discourse
manifestly
takes
away
Providence
,
and
if
the
Ordering
and
Distinction
of
things
,
that
are
in
the
World
,
belongs
to
God
,
why
should
we
wonder
at
Natures
having
been
so
dispos'd
and
ordain'd
by
him
,
that
the
Fire
should
be
here
,
and
the
Stars
there
,
and
again
the
Earth
should
be
situated
here
below
,
and
the
Moon
above
,
lodg'd
in
a
more
sure
and
strait
Prison
,
found
out
by
Reason
,
than
that
,
which
was
first
ordain'd
by
Nature
?
For
if
it
were
of
absolute
Necessity
,
that
all
things
should
follow
their
natural
Instinct
,
and
move
according
to
the
Motion
,
given
them
by
Nature
,
neither
the
Sun
,
Venus
,
nor
any
other
Planet
,
would
any
more
run
a
circular
Course
:
for
light
and
fiery
Substances
have
by
Nature
their
Motion
directly
upwards
.
And
if
perhaps
Nature
it self
receive
this
Permutation
and
Change
by
reason
of
the
Place
,
that
Fire
,
having
its
Motion
here
,
should
in
a
direct
Line
tend
upwards
,
but
being
once
arriv'd
at
Heaven
,
should
turn
round
with
the
Revolution
of
the
Heavens
,
what
wonder
would
it
be
,
if
heavy
and
terrestrial
Bodies
,
being
in
like
manner
out
of
their
natural
Place
,
are
vanquisht
by
the
ambient
Air
,
and
forc'd
to
take
another
sort
of
Motion
.
For
it
cannot
with
any
Reason
be
said
,
that
Heaven
has
by
Nature
the
Power
to
take
away
from
light
things
the
Property
of
mounting
directly
upwards
,
and
cannot
likewise
have
the
Force
to
overcome
heavy
things
,
and
such
as
tend
downwards
;
but
that
sometimes
making
use
of
this
Power
,
and
sometimes
of
the
proper
Nature
of
the
things
,
it
still
orders
every
thing
for
the
best
.
But
if
laying
aside
those
ser●ile
Habits
and
Opinions
,
to
which
we
have
enslav'd
our selves
,
we
must
frankly
and
fearlesly
deliver
our
Judgment
,
it
seems
clear
to
me
,
that
there
is
not
any
part
of
the
Universe
,
which
has
a
peculiar
and
separate
Rank
,
Situation
,
or
Motion
,
that
can
simply
be
said
to
be
natural
to
it
.
But
when
every
thing
exhibits
and
yields
up
it self
to
be
mov'd
,
as
is
most
profitable
and
fit
for
that
,
for
whose
Sake
it
was
made
,
and
to
which
it
is
by
Nature
appointed
,
suffering
,
doing
,
or
being
dispos'd
,
as
is
most
expedient
and
meet
for
the
Safety
,
Beauty
,
and
Power
of
the
same
,
than
it
appears
to
have
its
Place
,
Motion
and
Disposition
according
to
Nature
.
As
a
Proof
of
this
,
we
may
observe
,
that
Man
,
who
,
if
any
thing
in
the
World
be
so
,
is
made
and
dispos'd
according
to
Nature
,
has
upwards
,
especially
about
his
Head
,
heavy
and
terrestrial
things
,
and
about
the
Middle
of
his
Body
such
,
as
are
hot
,
and
participate
of
Fire
;
of
his
Teeth
also
some
grow
upwards
,
and
some
downwards
,
and
yet
neither
the
one
nor
the
other
are
contrary
to
Nature
;
neither
is
the
Fire
,
which
shines
in
his
Eyes
,
according
to
Nature
,
and
that
,
which
is
in
his
Heart
and
Stomach
against
it
;
but
it
is
in
each
place
properly
and
beneficially
seated
.
Moreover
,
consider
the
Nature
of
all
Shell-fishes
,
and
,
that
I
may
use
the
Words
of
Empedocles
,
Look
on
the
Crabs
,
the
Oisters
of
the
Sea
,
And
Shell-fish
all
,
which
heavy
Coats
enfold
,
The
Tortoise
too
with
arched
Back
,
whom
we
Cover'd
with
Crust
,
as
hard
as
Stone
,
behold
:
View
them
but
well
,
and
plain
it
will
appear
,
They
hardned
Earth
above
their
Bodies
bear
.
And
yet
this
Crust
,
stone-like
,
hard
,
and
heavy
,
as
it
is
,
thus
plac'd
over
their
Bodies
,
does
not
press
and
crush
the
Moisture
,
inclos'd
within
them
,
nor
on
the
contrary
does
their
natural
Heat
fly
upwards
by
reason
of
its
Lightness
,
and
vanish
away
,
but
they
are
mingled
and
compos'd
one
with
another
,
according
to
the
Nature
of
every
one
.
Wherefore
't
is
also
probable
,
that
the
World
,
if
it
is
an
Animal
,
has
in
many
parts
of
its
Body
Earth
,
and
in
as
many
Fire
and
Water
,
not
thrust
and
driven
into
it
by
Force
,
but
order'd
and
dispos'd
by
Reason
:
for
neither
was
the
Eye
by
its
Lightness
forc'd
into
that
part
of
the
Body
,
where
it
is
,
nor
the
Heart
by
its
Gravity
press'd
down
into
the
Breast
;
but
both
the
one
and
the
other
were
thus
plac'd
,
because
it
was
better
and
more
expedient
.
In
like
manner
we
ought
not
to
think
,
that
of
the
Parts
of
the
World
either
the
Earth
setled
,
where
it
is
,
being
beaten
down
thither
by
its
Ponderosity
,
or
the
Sun
carry'd
upwards
by
its
Levity
,
like
a
Bottle
or
Bladder
full
of
Wind
,
which
,
being
plung'd
into
the
Bottom
of
the
Water
,
immediately
rises
up
again
,
as
Metrodorus
of
Chios
was
perswaded
,
or
that
the
other
Stars
,
as
if
they
had
been
put
into
a
Ballance
,
were
sway'd
this
way
or
that
way
,
according
to
their
Weight
or
Lightness
,
and
so
mounted
higher
or
lower
to
the
Places
,
they
now
possess
.
But
Reason
having
prevail'd
in
the
Constitution
of
the
World
,
the
Stars
have
,
like
to
glittering
Eyes
,
been
fixt
in
the
Firmament
,
as
it
were
in
the
Face
of
the
Universe
,
there
to
turn
continually
about
;
and
the
Sun
,
having
the
Force
and
Vigor
of
the
Heart
,
sends
and
distributes
its
Heat
and
Light
,
like
Blood
and
Spirits
,
throughout
all
:
the
Earth
and
Sea
are
in
the
World
,
as
the
Paunch
and
Bladder
in
the
Body
of
a
living
Creature
:
And
the
Moon
plac'd
between
the
Sun
and
the
Earth
,
as
the
Liver
,
or
some
other
soft
Entral
between
the
Heart
and
the
Belly
,
transmits
down
thither
the
Heat
of
the
Superior
Bodies
,
and
draws
round
about
her
the
Vapors
,
which
arise
from
hence
,
subtilizing
them
by
way
of
Concoction
and
Purification
.
And
whether
its
solid
and
terrestrial
Quality
has
any
other
Property
,
serving
for
some
profitable
Use
,
is
indeed
unknown
to
us
;
but
't
is
however
securest
and
best
,
in
all
things
to
hold
,
what
is
necessary
:
for
what
Probability
can
we
draw
from
that
,
which
they
affi●m
?
They
say
,
that
the
most
subtile
and
luminous
Part
of
the
Air
,
by
reason
of
its
Rarity
,
became
Heaven
;
but
what
was
thickned
and
closely
driven
together
,
was
made
into
Stars
,
of
which
the
Moon
being
the
heaviest
,
is
compacted
of
the
grossest
and
muddiest
Matter
.
And
yet
't
is
plainly
to
be
seen
,
that
the
Moon
is
not
separated
or
divided
from
the
Air
;
but
moves
and
makes
her
Revolution
thrô
that
,
which
is
about
her
,
to
wit
,
the
Region
of
the
Winds
,
and
where
the
Comets
are
engendred
,
and
keep
their
Course
.
These
Bodies
then
were
not
by
a
natural
Inclination
thus
plac'd
and
situated
as
they
are
,
but
have
by
some
other
Reason
been
so
order'd
and
dispos'd
.
These
things
being
said
,
as
I
was
giving
Lucius
his
Turn
to
follow
and
continue
the
Discourse
,
there
being
nothing
left
to
be
added
,
but
the
Demonstrations
of
this
Doctrine
,
Aristotle
,
smiling
,
said
:
I
am
a
Witness
,
that
you
have
directed
all
your
Contradictions
,
and
all
your
Refutations
against
those
,
who
,
supposing
the
Moon
to
be
half
Fire
,
affirm
in
general
,
that
all
Bodies
do
of
their
own
accord
tend
either
upwards
or
downwards
;
but
if
there
is
any
one
,
who
holds
,
that
the
Stars
have
of
their
own
Nature
a
circular
Motion
,
and
that
they
are
of
a
Substance
wholly
different
from
the
four
Elements
,
you
have
not
thought
of
saying
any
thing
,
so
much
as
accidentally
,
or
by
the
way
,
against
him
:
and
therefore
I
am
wholly
unconcern'd
in
your
Discourse
.
Indeed
,
good
Sir
,
said
Lucius
,
if
you
should
suppose
the
other
Stars
,
and
the
whole
Heaven
apart
,
to
be
of
a
pure
and
sincere
Nature
,
free
from
all
Change
and
Alteration
of
Passion
,
and
should
bring
in
also
a
Circle
,
in
which
they
make
their
Motion
by
a
perpetual
Revolution
,
you
would
not
perhaps
find
any
one
now
to
contradict
you
,
thô
there
are
in
this
infinite
Doubts
and
Difficulties
.
But
when
the
For
{αβγδ}
,
I
read
{αβγδ}
.
Discourse
descends
so
far
,
as
to
touch
the
Moon
,
it
cannot
maintain
in
her
that
Perfection
of
being
exempt
from
all
Passion
and
Alteration
,
nor
the
heavenly
Beauty
of
that
Body
.
But
to
let
pass
all
other
Inequalities
and
Differences
,
the
very
Face
,
which
appears
in
the
Body
of
the
Moon
,
necessarily
proceeds
from
some
Passion
of
her
own
Substance
,
or
the
Mixture
of
another
:
for
what
is
mixt
,
suffers
,
because
it
loses
its
first
Purity
,
being
fill'd
by
force
with
that
which
is
worse
.
Besides
,
as
for
the
Slowness
and
Dullness
of
her
Course
,
her
feeble
and
inefficacious
Heat
,
by
which
,
as
Ion
says
,
The
black
Grape
comes
not
to
maturity
,
to
what
shall
we
attribute
them
but
to
her
Weakness
and
Passion
,
if
an
eternal
and
celestial
Body
can
be
subject
to
Passion
?
In
brief
,
my
Friend
Aristotle
,
if
the
Moon
is
Earth
,
she
is
a
most
fair
and
admirable
thing
,
and
excellently
well
adorn'd
,
but
if
you
regard
her
as
a
Star
,
or
Light
,
or
a
certain
divine
and
heavenly
Body
,
I
am
afraid
,
she
will
prove
deform'd
and
foul
,
and
disgrace
that
beautiful
Appellation
,
if
of
all
those
Bodi●s
,
which
are
in
Heaven
so
numerous
,
she
alone
stands
in
need
of
Light
,
borrow'd
of
another
,
and
,
as
Parmenides
has
it
,
Looks
always
backwards
on
the
Suns
bright
Rays
.
Our
Friend
therefore
indeed
,
having
in
a
Lecture
of
his
,
demonstrated
this
Proposition
of
Anaxagoras
,
that
the
Sun
communicates
to
the
Moon
,
what
Brightness
she
has
,
was
well
esteem'd
for
it
.
As
for
me
,
I
will
not
say
,
what
I
have
learnt
of
you
,
or
with
you
,
but
having
taken
it
for
granted
,
will
pass
on
to
the
rest
.
't
is
then
probable
,
that
the
Moon
is
illuminated
,
not
like
a
Glass
or
Cristal
,
by
the
Brightness
of
the
Suns
Rays
,
shining
thrô
her
;
nor
yet
again
,
by
a
certain
Collustration
and
Conjunction
of
Light
and
Brightness
,
as
when
many
Torches
,
set
together
,
augment
the
Light
of
one
another
.
For
so
she
would
be
no
less
full
in
her
Conjunction
,
or
first
Quarter
,
than
in
her
Opposition
,
if
she
did
not
obstruct
or
repel
the
Rays
of
the
Sun
,
but
let
them
pass
thrô
her
by
reason
of
her
Rarity
;
or
if
he
did
by
a
Contemperature
shine
upon
her
,
and
kindle
the
Light
within
her
.
For
we
cannot
alledge
her
Declinations
and
Aversions
in
the
Conjunction
or
new
Moon
,
as
when
it
is
half
Moon
,
or
when
she
appears
tipt
,
crescent
,
or
in
the
Wane
;
but
being
then
perpendicularly
,
as
Democritus
says
,
under
him
,
that
illuminates
her
,
she
receives
and
admits
the
Sun
:
so
that
then
't
is
probable
,
she
should
appear
,
and
he
shine
thrô
her
.
But
this
she
is
so
far
from
doing
,
that
she
is
not
only
then
unseen
,
but
also
often
hides
the
Sun
,
as
Empedocles
has
it
:
The
Suns
bright
Beams
from
us
she
turns
aside
,
And
of
the
Earth
it self
as
much
doth
hide
,
As
her
Orbs
breadth
can
cover
:
—
As
if
the
Light
of
the
Sun
fell
not
upon
another
Star
,
but
upon
Night
and
Darkness
.
And
as
for
what
Possidonius
says
,
that
the
Depth
of
the
Moons
Body
is
the
Cause
,
why
the
Light
of
the
Sun
cannot
pierce
thrô
her
to
us
,
this
is
evidently
refuted
:
for
the
Air
,
which
is
infinite
,
and
of
a
far
greater
Depth
than
the
Body
of
the
Moon
,
is
nevertheless
all
over
illustrated
and
enlightned
by
the
Rays
of
the
Sun.
It
remains
then
,
that
,
according
to
the
Opinion
of
Empedocles
,
the
Light
of
the
Moon
,
which
appears
to
us
,
comes
from
the
Repercussion
and
Reflexion
of
the
Suns
Beams
.
And
for
this
reason
it
comes
not
to
us
hot
and
bright
,
as
in
all
probability
it
would
,
if
her
Shining
proceeded
either
from
Inflammation
,
or
the
Commixtion
of
two
Lights
.
But
as
Voices
,
reverberated
,
cause
an
Echo
,
or
Resounding
more
obscure
,
and
less
express
than
the
Speech
,
that
was
pronounc'd
,
and
as
the
Blows
of
Darts
and
Arrows
,
rebounding
from
some
Wall
,
against
which
they
were
shot
,
are
more
mild
and
gentle
:
So
The
Sun
,
so
call'd
from
Titan
,
Brother
to
Saturn
,
whose
Son
Hyperion
was
Father
to
Sol
.
Titans
Lustre
,
smiting
the
Moons
Orb
,
yields
but
a
faint
and
feeble
Refluxion
and
Refusion
of
Brightness
upon
us
,
its
Force
being
abated
and
weakned
by
the
Refraction
.
Sylla
then
,
taking
up
the
Discourse
,
said
,
There
is
indeed
a
great
deal
of
probability
in
all
that
you
have
spoken
:
But
as
to
the
strongest
Objection
,
that
is
brought
against
it
,
has
it
,
think
you
,
been
any
way
weakned
by
this
Discourse
?
Or
has
our
Friend
quite
pass'd
it
over
in
Silence
?
What
Opposition
do
you
mean
,
said
Lucius
?
Is
it
the
Difficulty
about
the
Moon
,
when
one
half
of
her
appears
enlightned
?
The
very
same
,
answer'd
Sylla
:
For
there
is
some
Reason
,
seeing
that
all
Reflexion
is
made
by
equal
Angles
,
that
,
when
the
Half-Moon
is
in
the
midst
of
Heaven
,
the
Light
,
proceeding
from
her
,
should
not
be
carry'd
upon
the
Earth
,
but
glance
,
and
fall
beyond
and
on
one
side
of
it
.
For
the
Sun
,
being
plac'd
in
the
Horizon
,
touches
the
Moon
with
his
Beams
,
which
,
being
equally
refracted
,
will
therefore
necessarily
fall
on
the
other
Bound
of
the
Horizon
,
and
not
send
their
Light
down
hither
;
or
else
there
will
be
a
great
Distortion
and
Difference
of
the
Angle
:
which
is
impossible
.
And
yet
by
Jupiter
,
reply'd
Lucius
,
this
has
not
been
forgotten
,
or
overpass'd
,
but
already
spoken
to
.
And
casting
his
Eye
,
as
he
was
discoursing
upon
the
Mathematician
Menelaus
,
I
am
asham'd
,
said
he
,
in
your
Presence
,
dear
Menelaus
,
to
attempt
the
subverting
and
overthrowing
of
a
Mathematical
Position
,
which
is
suppos'd
,
as
a
Basis
and
Foundation
to
the
Doctrine
of
the
Catoptricks
concerning
the
Causes
and
Reasons
of
Mirrors
.
And
yet
of
necessity
I
must
:
for
it
neither
appears
of
it self
,
nor
is
confess'd
as
true
,
that
all
Reflexions
tend
to
equal
Angles
;
but
this
Position
is
first
check'd
and
contradicted
in
emboss'd
and
convex
Mirrors
,
when
they
represent
the
Images
of
things
,
appearing
at
one
Point
of
the
Sight
,
greater
than
the
things
themselves
.
And
it
is
also
disprov'd
by
double
Mirrors
,
which
being
inclin'd
or
turn'd
one
towards
the
other
,
the
Angle
is
made
within
,
and
each
of
the
Glasses
or
plain
Superficies
yields
a
double
Resemblance
:
so
that
there
are
four
Images
from
the
same
Face
,
two
answerable
to
the
Parts
without
on
the
left
side
,
and
two
others
obscure
,
and
not
so
evident
on
the
right
side
in
the
Bottom
of
the
Mirror
,
where
they
yield
Resemblances
,
appearing
greater
than
themselves
,
at
one
only
Point
of
the
Sight
.
The
same
also
is
overthrown
by
those
Mirrors
,
that
are
concave
or
hollow
,
wherein
the
Aspect
is
variable
,
of
which
Plato
renders
the
efficient
Cause
:
for
he
says
,
that
,
a
Mirror
being
rais'd
on
the
one
and
other
side
,
the
Sight
varies
the
Reflection
,
falling
from
the
one
side
to
the
other
.
And
therefore
,
since
of
the
Views
or
Visions
,
some
immediately
have
recourse
to
us
,
and
others
,
sliding
on
the
opposite
part
of
the
Mirror
,
do
again
return
upon
us
from
thence
,
't
is
not
possible
,
that
all
Reflexions
should
be
made
at
equal
Angles
:
thô
those
,
who
closely
impugn
our
Opinion
,
contend
,
that
by
these
Defluxions
of
Light
from
the
Moon
upon
the
Earth
the
Equality
of
Angles
is
taken
away
,
thinking
this
to
be
much
more
probable
than
the
other
.
Nevertheless
,
if
we
must
of
necessity
yield
and
grant
thus
much
to
our
dearly
beloved
Geometry
,
first
,
this
should
in
all
likelihood
befall
those
Mirrors
,
which
are
perfectly
smooth
,
and
exquisitley
polisht
;
whereas
the
Moon
has
many
Inequalities
and
Roughnesses
,
so
that
the
Rays
,
proceeding
from
a
vast
Body
,
and
carry'd
to
mighty
Altitudes
,
receive
one
from
another
,
and
intercommunicate
their
Lights
,
which
,
being
sent
to
and
fro
,
and
reciprocally
distributed
,
are
refracted
and
interlac'd
all
manner
of
ways
,
and
the
Counter-Lights
meet
one
another
,
as
if
they
came
to
us
from
several
Mirrors
.
And
then
,
thô
we
should
suppose
these
Reflexions
on
the
Superficies
of
the
Moon
to
be
made
at
equal
Angles
,
yet
't
is
not
impossible
,
that
the
Rays
,
coming
down
unto
us
by
so
long
an
Interval
,
may
have
their
Flexions
,
Fractions
,
and
Delapsions
,
that
the
Light
,
being
compounded
,
may
shine
the
more
.
Some
also
there
are
,
who
prove
by
lineary
Demonstration
,
that
she
sends
much
of
her
Light
down
to
the
Earth
by
a
direct
Line
,
drawn
plumb
under
her
,
as
she
enclines
.
But
to
make
the
Description
and
Delineation
of
it
thus
publickly
,
especially
,
where
there
were
so
many
Auditors
,
was
not
very
easie
.
But
in
brief
,
said
he
,
I
wonder
,
how
they
come
thus
to
alledge
against
us
the
Half
Moon
,
there
being
the
same
Reason
,
when
she
is
on
both
sides
emboss'd
,
and
crescent
.
For
if
the
Sun
enlightned
the
Moon
,
as
a
Mass
of
etherial
or
fiery
Matter
,
he
would
never
surely
leave
one
Hemisphere
,
or
half
of
her
Globe
,
always
appearing
dark
and
shadowy
to
Sence
,
as
it
is
seen
to
be
;
but
how
little
soever
he
toucht
her
Superficies
,
it
would
be
agreeable
to
Reason
,
that
she
should
be
wholly
replenisht
,
and
totally
chang'd
by
that
Light
of
his
,
which
by
reason
of
its
Agility
and
Swiftness
so
easily
spreads
and
passes
thrô
all
.
For
,
since
Wine
,
touching
Water
only
in
one
Point
,
or
one
Drop
of
Blood
,
falling
into
any
Liquor
,
dies
and
colours
it
all
with
a
red
or
purple
Colour
;
and
since
they
say
,
that
the
very
Air
is
alter'd
and
chang'd
with
Light
,
not
by
any
Defluxions
or
Beams
intermingled
,
but
by
a
sudden
Conversion
and
Change
,
made
in
one
only
Point
;
how
can
they
imagine
,
that
one
Star
,
touching
another
Star
,
and
one
Light
another
Light
,
should
not
be
immediately
mingled
,
nor
make
any
thorow
Confusion
or
Change
;
but
only
exteriorly
illuminate
that
,
whose
Superficies
it
touches
.
For
that
Circle
,
which
the
Sun
makes
by
fetching
a
Compass
,
and
turning
towards
the
Moon
,
sometimes
falling
upon
the
very
Line
,
that
distinguishes
her
visible
Part
from
her
invisible
,
and
sometimes
rising
up
directly
,
so
that
it
cuts
her
in
two
,
and
is
reciprocally
cut
by
her
,
causing
in
her
by
several
Inclinations
and
Habitudes
of
the
Luminous
to
the
Dark
those
various
Forms
,
by
which
she
appears
but
Half
,
Emboss'd
on
both
sides
,
Horned
,
and
Crescent
:
that
,
more
than
any
thing
else
,
demonstrates
,
that
all
this
Illumination
of
the
Moon
is
not
a
Mixture
,
but
only
a
Touching
;
nor
a
Conflux
or
Gathering
together
of
sundry
Lights
,
but
only
an
Illustration
round
about
.
But
forasmuch
as
she
is
not
only
enlightned
her self
,
but
also
sends
back
hither
the
Image
of
her
Illumination
,
this
confirms
us
yet
farther
,
in
what
we
say
touching
her
Substance
.
For
Reflexions
and
Reverberations
are
not
made
upon
any
thing
,
which
is
rare
,
and
of
thin
and
subtil
Parts
,
nor
is
it
easily
to
be
imagin'd
,
how
Light
can
rebound
from
Light
,
or
one
Fire
from
another
;
but
that
,
which
is
to
make
the
Reverberation
or
Reflexion
,
must
be
solid
and
firm
,
that
a
Blow
may
be
given
against
it
,
and
a
Rebounding
made
from
it
.
As
a
Proof
of
this
,
we
see
,
that
the
Air
transmits
the
Sun
,
and
gives
him
way
to
pierce
quite
thrô
it
,
not
obstructing
or
driving
back
his
Rays
;
but
on
the
contrary
from
Wood
,
Stones
,
or
Clothes
,
put
in
the
Sun
,
there
are
made
many
Reflexions
of
Light
,
and
many
Illuminations
round
about
.
So
we
see
that
the
Earth
is
illuminated
by
him
,
not
to
the
very
Bottom
,
as
the
Water
,
nor
throughly
and
all
over
,
as
the
Air
,
thrô
which
the
Beams
of
the
Sun
have
a
clear
Passage
;
but
just
such
a
Circle
,
as
he
makes
in
turning
about
the
Moon
,
and
as
much
as
he
cuts
off
from
her
,
with
such
another
does
he
compass
the
Earth
,
and
so
much
does
he
enlighten
,
the
rest
being
left
without
Light
:
for
what
is
illuminated
both
in
the
one
and
in
the
other
,
is
little
more
than
an
Hemisphere
.
Permit
me
therefore
now
to
conclude
after
the
manner
of
Geometricians
by
Proportion
.
If
there
are
three
things
,
which
the
Light
of
the
Sun
approaches
,
the
Air
,
the
Moon
,
and
the
Earth
,
and
if
we
see
,
that
the
Moon
is
enlightned
by
him
,
not
as
the
Air
,
but
as
the
Earth
,
't
is
of
necessity
,
that
those
two
things
must
have
one
and
the
same
Nature
,
which
of
one
and
the
same
Cause
suffer
the
same
Effects
.
Now
when
all
the
Company
began
highly
to
commend
Lucius's
Harangue
,
This
is
excellently
well
done
of
you
,
Lucius
,
(
said
I
do
him
,
)
that
you
have
to
so
fine
a
Discourse
added
as
fine
a
Proportion
:
for
you
must
not
be
defrauded
of
that
,
which
is
your
Due
.
Then
Lucius
,
smiling
,
thus
went
on
:
I
have
yet
a
second
Proportion
to
be
added
to
the
former
,
by
which
we
will
clearly
demonstrate
,
that
the
Moon
altogether
resembles
the
Earth
,
not
only
because
they
suffer
and
receive
the
same
Accidents
from
the
same
Cause
,
but
because
they
work
the
same
Effects
on
the
same
Object
.
For
you
will
without
Difficulty
,
I
suppose
,
grant
me
,
that
of
all
the
Accidents
which
befall
the
Sun
,
there
is
none
so
like
to
his
Setting
,
as
his
Eclipse
,
especially
if
you
but
call
to
mind
that
Our
Author
is
here
suppos'd
to
mean
that
Darkn●ss
,
which
cover'd
the
F●ce
of
the
Earth
at
the
Time
of
our
Blessed
Saviours
Passion
,
which
continu'd
from
the
sixth
Hour
to
the
ninth
,
that
is
,
from
Noon
till
three
a
Clock
.
Conjunction
,
which
hapn●d
not
many
years
since
,
and
,
beginning
immediately
after
Noon
,
shew'd
us
many
Stars
in
many
Places
of
the
Heavens
,
and
wrought
such
a
Temperature
in
the
Air
,
as
is
that
of
the
Twilight
in
the
Evening
or
Morning
.
But
if
you
will
not
grant
me
this
,
our
Friend
Theon
here
will
bring
us
a
Mimnernus
,
a
Cydias
,
an
A●chilochus
,
and
besides
these
,
a
Stesichorus
and
a
Pindar
,
lamenting
,
that
in
Eclipses
the
World
is
robb'd
of
its
brightest
Light
,
and
saying
,
that
Night
comes
on
in
the
midst
of
the
Day
,
and
that
the
Rays
of
the
Sun
wander
in
the
Path
of
Darkness
;
but
above
all
,
he
will
produce
Homer
,
saying
,
that
the
Faces
of
Men
were
[
in
Eclipses
]
seiz'd
upon
by
Night
and
Darkness
,
and
the
Sun
quite
lost
out
of
Heaven
by
the
Conjunction
of
the
Moon
.
****
What
is
here
lost
,
seems
to
have
been
some
Discourse
concerning
the
Change
of
the
Moon
:
for
that
the
Suns
Eclipse
cannot
by
the
Course
of
Nature
,
be
at
any
other
time
.
And
*******************************************
't
is
natural
,
that
this
should
happen
,
if
I
may
use
Homers
Words
,
When
one
Moon
's
going
,
and
another
comes
.
For
the
rest
of
the
Demonstration
is
,
in
my
Opinion
,
as
certain
,
and
exactly
concluding
,
as
are
the
acute
Arguments
of
the
Mathematicks
.
As
Night
is
the
Shadow
of
the
Earth
,
so
the
Eclipse
of
the
Sun
is
the
Shadow
of
the
Moon
,
when
the
Sight
returns
upon
it self
.
For
the
Sun
is
at
his
setting
kept
from
our
Sight
by
the
Interposition
of
the
Earth
,
and
at
his
Eclipse
by
that
of
the
Moon
.
Now
both
of
these
are
Obscurations
:
but
that
of
his
Setting
is
from
the
Earth
,
and
that
of
his
being
eclips'd
from
the
Moon
,
their
Shadows
intercepting
our
Sight
.
Now
the
Consequences
of
these
things
are
easily
understood
.
For
if
the
Effect
is
alike
,
the
efficient
Causes
are
also
alike
:
because
it
is
of
necessity
,
that
the
same
Effects
,
hapning
in
the
same
Subjects
,
proceed
from
the
same
Efficients
.
Now
if
the
Darkness
in
Eclipses
is
not
so
profound
,
nor
does
so
forcibly
and
entirely
seize
the
Air
,
as
does
the
Night
,
we
are
not
to
wonder
at
it
:
for
the
Substance
of
the
Body
,
which
makes
the
Night
,
and
of
that
which
causes
the
Eclipse
,
is
indeed
the
same
,
thô
their
Greatness
is
not
equal
.
For
the
Aegyptians
,
if
I
am
not
mistaken
,
hold
,
that
the
Moon
is
in
Bigness
the
two
and
seventieth
Part
of
the
Earth
;
and
Anaxagoras
says
,
she
is
as
big
as
Peloponnesus
;
and
Aristarchus
shews
the
overthwart
Line
or
Diameter
of
the
Moon
to
have
a
Proportion
to
that
of
the
Earth
,
which
is
less
,
than
if
sixty
were
compar'd
to
nineteen
,
and
somewhat
greater
,
than
an
hundred
and
eight
compar'd
to
forty
and
three
.
Whence
it
happens
,
that
the
Earth
,
by
reason
of
its
Greatness
,
wholly
withdraws
the
Sun
from
our
Sight
:
for
't
is
a
great
Obstacle
and
Opposition
,
and
lasts
all
the
Night
.
But
the
Moon
,
althô
she
sometimes
hides
all
the
Sun
,
yet
that
Eclipse
continues
not
so
long
,
nor
is
so
far
extended
,
but
there
always
appears
about
the
Circumference
a
certain
Brightness
,
which
permits
not
the
Darkness
to
be
black
,
deep
,
and
perfectly
obscure
.
And
Aristotle
,
I
mean
the
ancient
Philosopher
of
that
Name
,
rendring
the
Reason
,
why
there
are
oftner
seen
to
happen
Eclipses
of
the
Moon
,
than
of
the
Sun
,
amongst
other
Causes
alledges
this
,
that
the
Sun
is
eclips'd
by
the
Interposition
of
the
Moon
,
and
the
Moon
by
that
of
the
Earth
,
which
is
much
greater
,
and
more
spacious
,
and
consequently
oftner
opposes
it self
.
And
Posidonius
thus
defines
this
Accident
:
The
Eclipse
of
the
Sun
is
the
Conjunction
of
the
Sun
and
Moon
,
the
Shadow
of
which
darkens
our
Sight
.
For
there
is
no
Eclipse
,
but
only
to
those
,
whose
Sight
the
Shadow
of
the
Moon
intercepting
,
hinders
them
from
seeing
the
Sun.
Now
in
confessing
,
that
the
Shadow
of
the
Moon
descends
down
to
us
,
I
know
not
what
he
has
left
himself
to
say
.
't
is
certainly
impossible
for
a
Star
to
cast
a
Shadow
:
for
tha●
,
which
is
not
enlightned
,
is
call'd
a
Shadow
,
and
Light
makes
no
Shadow
,
but
on
the
contrary
drives
it
away
.
But
what
Arguments
,
said
he
,
were
alledg'd
after
this
?
The
Moon
,
answer'd
I
then
,
suffer'd
the
same
Eclipse
.
You
have
done
well
,
reply'd
he
,
to
put
me
in
mind
of
it
.
But
would
you
have
me
go
on
,
and
prosecute
the
rest
of
the
Discourse
,
as
if
you
had
already
suppos'd
and
granted
,
that
the
Moon
is
eclips'd
,
being
intercepted
within
the
Shadow
of
the
Earth
?
or
shall
I
take
for
the
Subject
of
a
Declamation
the
making
a
Demonstration
of
it
by
rehearsing
to
you
all
the
Arguments
,
one
after
another
?
Nay
by
Jove
,
said
Theon
,
let
this
be
the
Argument
of
your
discourse
.
For
I
indeed
stand
in
need
of
some
Perswasion
,
having
only
heard
,
that
,
when
these
three
Bodies
,
the
Earth
,
the
Moon
,
and
the
Sun
are
in
a
direct
Line
,
then
Eclipses
happen
:
for
that
either
the
Earth
takes
the
Sun
from
the
Moon
,
or
the
Moon
take
him
from
the
Earth
.
For
the
Sun
then
suffers
an
Eclipse
or
Defect
,
when
the
Moon
,
and
the
Moon
,
when
the
Earth
is
in
the
midst
of
three
:
of
which
the
one
happens
in
the
Conjunction
,
or
New
Moon
,
and
the
other
in
the
Opposition
,
or
when
the
Moon
is
full
.
Then
said
Lucius
:
These
are
the
principal
Points
,
and
the
Summary
of
what
is
said
.
But
in
the
first
place
,
if
you
please
,
take
the
Argument
,
drawn
from
the
Form
and
Figure
of
the
Shadow
,
which
is
that
of
a
Cone
or
Pyramid
,
with
the
sharp
end
forward
,
as
being
,
when
a
great
Fire
or
Light
,
that
is
round
,
or
sphaerical
,
encompasses
a
Mass
,
that
is
also
globular
,
but
less
:
whence
it
comes
,
that
in
the
Eclipses
of
the
Moon
the
Circumscriptions
of
the
Black
and
Dark
from
the
Clear
and
Luminous
have
their
Sections
always
round
.
For
the
Approaches
of
a
round
Body
,
which
way
soever
it
goes
,
whether
it
gives
or
receives
Sections
,
do
by
reason
of
the
Similitude
always
keep
a
circular
Form
.
Now
as
for
the
second
Argument
,
I
suppose
,
you
understand
,
that
the
first
Part
,
which
is
eclips'd
in
the
Moon
,
is
always
that
,
which
looks
towa●ds
the
East
;
and
in
the
Sun
that
,
which
regards
the
West
:
now
the
Shadow
of
the
Earth
moves
from
the
East
to
the
West
;
but
the
Sun
and
Moon
from
the
West
Eastward
.
The
Experience
of
the
Apparences
gives
us
a
visible
Knowledge
of
this
,
nor
is
there
need
of
many
Words
to
make
us
fully
understand
it
,
and
from
these
Suppositions
the
Cause
of
the
Eclipse
is
confirm'd
.
For
,
inasmuch
as
the
Sun
is
eclips'd
by
being
overtaken
,
and
the
Moon
by
meeting
that
,
which
makes
the
Eclipse
,
it
probably
,
or
rather
necessarily
follows
,
that
the
one
is
surpriz'd
behind
,
and
the
other
before
.
For
the
Obstruction
begins
on
that
side
,
whence
that
,
which
causes
it
,
first
approaches
:
Now
the
Moon
comes
upon
the
Sun
from
the
West
,
as
striving
in
course
with
him
,
and
hastning
after
him
;
but
the
Shadow
of
the
Earth
comes
from
the
East
,
as
that
,
which
has
a
contrary
Motion
.
The
third
Argument
is
taken
from
the
Time
and
Greatness
of
the
Eclipses
.
For
the
Moon
,
if
she
is
eclips'd
,
when
she
is
on
high
in
her
Apogëon
,
or
at
her
farthest
distance
from
the
Earth
,
continues
but
a
little
in
her
Defect
or
Want
of
Light
;
But
when
she
suffers
the
same
Accident
,
being
low
,
and
in
her
Prosgëon
or
near
the
Earth
,
she
is
very
much
oppress'd
,
and
slowly
gets
out
of
the
Shadow
:
and
yet
,
when
she
is
low
,
she
moves
swifter
,
and
when
high
,
slower
.
But
the
Cause
of
the
Difference
is
in
the
Shadow
,
which
is
,
like
Pyramids
,
broadest
at
the
Bottom
or
Basis
,
and
,
growing
still
narrower
by
little
and
little
,
terminates
in
a
sharp
point
at
the
Top
.
Whence
it
comes
,
that
,
when
she
is
low
,
she
is
embarrass'd
within
greater
Circles
,
traversing
the
Bottom
of
the
Shadow
,
and
what
is
most
obscure
and
dark
;
but
when
she
is
high
,
being
thrô
the
Narrowness
of
the
Shadow
,
as
it
were
but
in
a
shallow
Puddle
,
by
which
she
is
but
little
sully'd
,
she
immediately
gets
out
again
.
I
omit
the
Effects
,
which
have
particular
Causes
.
For
we
see
,
that
Fire
shines
forth
and
appears
brighter
out
of
a
dark
and
shady
Place
,
thrô
the
thickness
of
the
caliginous
Air
,
which
admits
no
Effluxions
or
Diffusions
of
the
Fires
Vertue
,
but
keeps
in
and
contains
its
Substance
within
it self
:
or
rather
,
if
this
is
a
Passion
of
the
Sense
,
as
hot
things
,
when
neer
to
cold
ones
,
are
felt
to
be
hotter
,
and
Pleasures
immediately
after
Pains
are
found
more
vehement
:
so
things
,
that
are
bright
,
appear
better
,
when
they
are
neer
to
such
,
as
are
obscure
,
by
means
of
different
Passions
,
which
more
strain
and
extend
the
Imagination
.
But
there
seems
to
be
a
greater
Appearance
of
Probability
in
the
first
Reason
:
For
in
the
Sun
all
the
Nature
of
Fire
not
only
loses
its
Faculty
of
illuminating
,
but
is
also
rendred
duller
and
more
unapt
to
burn
,
because
the
Heat
of
the
Sun
dissipates
and
scatters
all
its
Force
.
If
it
were
then
true
,
that
the
Moon
,
being
,
as
the
Stoicks
say
,
a
muddy
and
troubled
Star
,
has
a
weak
and
duskish
Fire
,
it
would
be
meet
,
that
she
should
suffer
none
of
these
Accidents
,
which
she
is
now
seen
to
suffer
,
but
altogether
the
contrary
:
to
wit
,
that
she
should
be
seen
,
when
she
is
hidden
;
and
absconded
,
when
she
appears
:
that
is
,
she
should
be
conceal'd
all
the
rest
of
the
time
,
being
obscur'd
by
the
environing
Air
,
and
again
shine
forth
,
and
become
apparent
and
manifest
for
six
Months
together
,
and
afterwards
disappear
again
five
Months
,
entring
into
the
Shadow
of
the
Earth
.
For
of
four
hundred
sixty
and
five
Revolutions
of
Lunary
Eclipses
,
four
hundred
and
four
are
of
six
Months
to
six
,
and
the
rest
of
five
to
five
.
The
Moon
then
should
all
this
time
appear
shining
in
the
Shadow
;
but
on
the
contrary
we
see
,
that
in
the
Shadow
she
is
eclips'd
and
loses
her
Light
,
and
recovers
it
again
,
after
she
is
escap'd
and
got
forth
of
the
Shadow
.
Nay
she
appears
often
in
the
day
time
,
so
that
she
is
rather
any
thing
else
,
then
a
fiery
and
starry
Body
.
These
things
assoon
as
Lucius
had
said
,
Pharnaces
and
Apollonides
ran
both
together
upon
him
,
to
oppugn
and
refute
his
Discourse
:
and
then
Pharnaces
,
assisted
by
Apollonides
,
who
was
present
,
and
gave
him
way
,
said
:
This
it
is
,
that
principally
shews
the
Moon
to
be
a
Star
,
and
of
a
fiery
Nature
,
that
in
her
Eclipses
she
is
not
wholly
obscur'd
,
and
disappearing
;
but
shews
her self
with
a
certain
Coal-resembling
Color
,
terrible
to
the
sight
,
yet
such
as
is
proper
to
her
.
As
for
Apollonides
,
he
insisted
much
in
opposition
to
the
Word
Shadow
,
saying
,
that
the
Mathematicians
always
give
that
Name
to
the
Place
,
which
is
not
enlightned
,
and
that
Heaven
admits
no
Shadow
.
To
this
I
thus
answer'd
:
This
Instance
is
rather
alledg'd
obstinately
against
the
Name
,
than
naturally
or
mathematically
against
the
Thing
:
for
if
one
will
not
call
the
Place
,
obfuscated
by
the
Opposition
of
the
Earth
a
Shadow
,
but
a
Place
depriv'd
of
Light
,
yet
,
be
it
what
it
will
,
you
must
of
necessity
confess
,
that
the
Moon
,
being
there
,
becomes
obscure
:
and
every
way
,
said
I
,
't
is
a
Folly
to
deny
,
that
the
Shadow
of
the
Earth
reaches
thither
,
from
whence
the
Shadow
of
the
Moon
,
falling
upon
our
Sight
here
on
Earth
,
causes
the
Eclipse
of
the
Sun.
And
therefore
I
now
address
my self
to
you
,
Pharnaces
:
For
this
coal-like
and
burnt
Color
of
the
Moon
,
which
you
affirm
to
be
proper
to
her
,
belongs
to
a
Body
,
that
has
Thickness
and
Depth
:
For
there
is
not
wont
to
remain
any
Relick
,
Mark
,
or
Print
of
Flame
in
a
Body
,
that
is
rare
;
nor
can
a
Coal
be
made
,
where
there
is
not
a
solid
Body
,
which
may
receive
into
it
the
Heat
of
the
Fire
,
as
Homer
himself
shews
in
a
certain
Passage
,
where
he
says
:
When
the
Fires
Flow'r
was
vanisht
,
and
quite
dead
Its
Flame
,
then
the
left
Coals
abroad
he
spread
.
For
the
Coal
seems
not
properly
a
Fire
,
but
a
Body
enkindled
and
alter'd
by
the
Fire
,
staying
and
remaining
in
a
solid
Mass
,
and
which
has
,
as
it
were
,
taken
Root
;
whereas
Flames
are
the
setting
on
Fire
and
Fluxions
of
a
Nutriment
and
Matter
,
which
is
of
a
rare
Substance
,
and
by
reason
of
its
Weakness
makes
no
long
Resistance
,
but
is
quickly
resolv'd
and
consum'd
:
so
that
there
could
not
be
any
more
evident
and
plain
Argument
,
to
demonstrate
,
that
the
Moon
is
solid
and
earthly
,
than
if
her
proper
Color
were
that
of
a
Coal
.
But
it
is
not
so
,
my
Friend
Pharnaces
;
but
in
her
Eclipses
she
diversly
changes
her
Colors
,
which
the
Mathematicians
,
determining
with
respect
to
the
Time
and
Hour
,
thus
distinguish
.
If
she
is
eclips'd
in
the
Evening
,
she
appears
horribly
black
for
above
three
hours
and
an
half
;
if
about
Midnight
,
she
sends
forth
this
reddish
and
Fire-resembling
Color
,
and
after
seven
hours
and
an
half
there
arises
a
Redness
indeed
;
and
finally
if
about
the
Dawning
of
the
Morning
or
Sun-rise
,
she
takes
a
blew
or
grayish
Color
:
which
is
the
Cause
,
why
she
is
by
the
Poets
,
and
particularly
by
Empedocles
,
call'd
Glaucôpis
,
or
Gray-ey'd
.
Since
then
they
clearly
see
,
that
the
Moon
changes
into
so
many
Colors
in
the
Shadow
,
they
do
ill
to
attribute
to
her
only
that
of
a
burning
Coal
,
which
may
be
said
to
be
less
proper
to
her
,
than
any
other
,
being
only
a
small
Remnant
and
Semblance
of
Light
,
appearing
and
shining
thrô
a
Shadow
,
her
own
proper
Color
being
black
and
earthy
.
And
since
that
here
below
,
the
Rivers
and
Lakes
,
which
receive
the
Rays
of
the
Sun
,
seeming
to
take
on
their
Superficies
sometimes
a
red
Color
,
sometimes
a
violet
one
,
the
neighboring
shady
Places
take
the
same
Appearances
of
Colors
,
and
are
illuminated
by
them
,
casting
and
sending
back
by
reason
of
Reflexions
several
rebated
Splendors
:
what
wonder
is
it
,
if
a
copious
Flux
of
a
Shadow
,
falling
,
like
a
great
River
,
on
an
immense
celestial
Sea
of
a
Light
,
not
steady
and
quiet
,
but
agitated
by
innumerable
Stars
,
walking
over
it
,
and
besides
admitting
several
Mixtures
and
Mutations
in
it self
,
takes
from
the
Moon
the
Impression
,
sometimes
of
one
Color
,
sometimes
of
another
,
and
sends
them
hither
to
us
?
For
't
is
not
to
be
deny'd
,
but
that
a
Star
or
Fire
cannot
appear
in
a
Shadow
black
,
gray
,
or
violet
;
but
there
are
seen
upon
Hills
,
Plains
,
and
Seas
,
several
various
Resemblances
of
Colors
,
caus'd
by
the
Reflexion
of
the
Sun
,
which
are
the
very
Tinctures
,
that
Brightness
,
mixt
with
Shadows
and
Mists
,
as
if
it
were
with
Painters
Colors
,
brings
upon
them
.
And
as
for
the
Tinctures
or
Colors
of
the
Sea
,
Homer
has
indeed
in
some
sort
endeavour'd
to
name
and
express
them
,
when
he
sometimes
terms
the
Sea
violet-color'd
,
or
red
as
Wine
,
at
other
times
the
Waves
purple
,
and
again
the
Sea
azure
,
and
the
Calm
white
.
As
for
the
Diversities
of
Tinctures
and
Colors
,
appearing
upon
the
Earth
,
he
has
,
I
suppose
,
omitted
them
,
because
they
are
in
number
infinite
.
Now
it
is
not
probable
,
that
the
Moon
has
but
one
Superficies
all
plain
and
even
,
as
the
Sea
;
but
rather
that
of
its
Nature
it
principally
resembles
the
Earth
,
of
which
old
Socrates
in
Plato
seem'd
to
mythologize
at
his
Pleasure
,
whether
it
were
,
that
under
covert
and
aenigmatical
Speeches
he
meant
it
of
the
Moon
,
or
whether
he
spake
of
some
other
.
For
't
is
neither
incredible
,
nor
wonderful
,
if
the
Moon
,
having
in
her self
nothing
corrupt
or
muddy
,
but
enjoying
a
pure
and
clear
Light
from
Heaven
,
and
being
full
of
Heat
,
not
of
a
burning
and
furious
Fire
,
but
of
such
,
as
is
mild
and
harmless
,
has
in
her
Places
,
admirably
fair
and
pleasant
,
resplendent
Mountains
,
clear
as
Fire
,
purple-color'd
Cinctures
or
Zones
,
store
of
Gold
and
Silver
,
not
dispers'd
here
and
there
within
her
Bowels
,
but
flourishing
in
great
Abundance
on
the
Superficies
of
her
Plains
,
or
spread
all
over
her
smooth
Hills
and
Mountains
.
And
if
the
Sight
of
all
these
things
comes
to
us
thrô
a
Shadow
,
sometimes
in
one
manner
,
and
sometimes
in
another
,
by
reason
of
the
Diversity
and
different
Change
of
the
ambient
Air
,
the
Moon
does
not
therefore
lose
the
venerable
Perswasion
,
that
is
had
of
her
,
or
the
Reputation
of
Divinity
:
being
esteem'd
by
Men
an
heavenly
Earth
,
or
rather
,
as
the
Stoicks
say
,
a
troubled
,
thick
,
and
dreggish
Fire
.
For
even
the
Fire
it self
is
honor'd
with
Barbarian
Honor●
among
the
Assyrians
and
Medes
,
who
thrô
Fear
serve
and
adore
such
things
,
as
are
hurtful
,
hallowing
them
even
above
such
things
,
as
are
of
themselves
indeed
holy
and
honorable
.
But
the
very
Name
of
the
Earth
is
truly
dear
and
venerable
to
every
Greek
,
and
there
is
thrô
all
Greece
a
Custom
receiv'd
of
adoring
and
revering
it
,
as
much
as
any
other
of
the
Gods
.
And
we
are
very
far
from
thinking
,
that
the
Moon
,
which
we
hold
to
be
an
heavenly
Earth
,
is
a
Body
without
Soul
and
Spirit
,
exempt
and
depriv'd
of
all
,
that
is
to
be
offer'd
to
the
Gods
.
For
both
by
Law
we
yield
her
Recompences
and
Thanksgivings
,
for
what
we
receive
of
her
,
and
by
Nature
we
adore
,
what
we
acknowledge
to
be
of
a
more
excellent
Vertue
,
and
a
more
honorable
Power
,
and
therefore
we
do
not
think
,
that
we
offend
,
in
supposing
the
Moon
to
be
Earth
.
Now
as
to
the
Face
,
which
appears
in
her
,
As
this
Earth
,
on
which
we
are
,
has
in
it
many
great
Sinuosities
and
Valleys
:
so
't
is
probable
,
that
the
Moon
also
lies
open
and
is
cleft
with
many
deep
Caves
and
Ruptures
,
in
which
there
is
Water
,
or
very
obscure
Air
,
to
the
Bottom
of
which
the
Sun
cannot
reach
or
penetrate
,
but
failing
there
,
sends
back
a
dissipated
Reflexion
to
us
here
below
.
Here
Apollonides
,
taking
up
the
Discourse
,
said
:
Tell
me
then
,
I
beseech
you
,
good
Sir
,
even
by
the
Moon
her self
,
do
you
think
it
possible
,
that
there
should
be
there
Shadows
of
Caves
and
Chinks
,
and
that
the
sight
of
them
should
come
even
to
our
Eyes
?
Or
do
you
not
regard
,
what
will
come
of
it
?
I
will
tell
you
,
what
it
is
,
and
hearken
to
me
,
althô
you
are
not
ignorant
of
it
.
The
Diameter
of
the
Moon
according
to
that
Bigness
,
which
appears
to
us
,
when
she
is
in
her
mean
and
ordinary
Distances
,
is
twelve
Digits
,
and
every
one
of
these
black
and
shady
Spots
is
above
half
a
Digit
,
that
is
,
above
the
four
and
twentieth
part
of
the
Diameter
.
Now
if
we
suppose
the
Circumference
of
the
Moon
to
be
only
thirty
thousand
Stadia
,
and
the
Diameter
,
according
to
that
Supposition
,
to
be
ten
thousand
,
every
one
of
these
shadowy
Marks
within
her
will
not
be
less
than
five
hundred
Stadia
.
Consider
then
first
,
whether
there
can
possibly
be
in
the
Moon
such
great
Gaps
,
and
such
Inequalities
,
as
may
make
such
a
Shadow
;
and
then
how
it
is
possible
,
that
being
so
great
,
they
are
not
seen
by
us
.
At
this
I
,
smiling
upon
him
,
said
:
You
have
done
me
a
Pleasure
,
dear
Apollonides
,
in
having
found
out
such
a
Demonstration
,
by
which
you
will
prove
,
that
you
and
I
shall
be
bigger
than
those
Giants
Othus
and
Ephialtes
,
so
nam'd
of
Aloeus
,
their
suppos'd
Father
,
on
whose
Wife
Iphimedia
they
were
begotten
by
Neptune
.
't
is
said
of
them
,
that
they
grew
nine
Fingers
every
Month
.
Alöades
,
not
indeed
every
hour
of
the
Day
,
but
principally
Morning
and
Evening
.
Do
you
think
,
that
when
the
Sun
makes
our
Shadows
so
long
,
he
suggests
to
our
Minds
this
goodly
Argument
:
If
that
,
which
is
shadow'd
,
is
great
,
that
,
which
shadows
,
must
of
necessity
be
yet
excessively
greater
?
I
know
well
,
that
neither
you
nor
I
have
ever
b●en
in
Lemnos
;
yet
we
have
often
heard
that
Jambic
verse
,
so
frequent
in
every
ones
Mouth
.
{αβγδ}
:
Mount
Athos
shall
on
either
side
The
Cow
,
in
Lemnos
planted
,
hide
.
For
the
Shadow
of
that
Mountain
falls
,
as
it
seems
,
on
the
Image
of
a
brazen
Heifer
,
which
is
in
Lemnos
,
extending
it self
in
length
over
the
Sea
not
less
than
seven
hundred
Stadia
:
not
that
the
Mountain
,
which
makes
the
Shadow
,
is
of
that
Height
,
as
to
cause
it
;
but
because
the
Distance
of
the
Light
renders
the
Shadow
of
Bodies
manifoldly
greater
than
the
Bodies
themselves
.
Consider
then
here
,
that
,
when
the
Moon
is
in
the
Full
,
and
shews
us
the
Form
of
a
Visage
most
expresly
by
reason
of
the
Profundity
of
the
Shadow
,
't
is
then
,
that
she
is
most
remote
from
the
Sun
:
for
't
is
the
Recoiling
of
the
Light
,
that
makes
the
Shadow
bigger
,
and
not
the
Greatness
of
the
Inequalities
,
which
are
on
the
Superficies
of
the
Moon
.
And
you
moreover
see
,
that
the
Brightness
of
the
Suns
Beams
suffer
not
the
Tops
of
the
Mountains
to
b●
discern'd
in
open
day
;
but
on
the
contrary
the
deep
,
hollow
,
and
shadowy
Parts
,
appear
from
afar
.
't
is
not
therefore
any
way
absurd
or
strange
,
if
we
cannot
so
exactly
see
the
full
Illumination
of
the
Moon
,
and
her
Reception
of
the
Suns
Beams
;
but
that
by
the
approaching
of
things
,
that
are
obscure
and
dark
,
to
such
,
as
are
clear
and
shining
,
they
are
by
reason
of
this
Diversity
more
exquisitely
seen
.
But
this
,
said
I
,
seems
rather
to
refute
and
check
the
Reflexion
and
Reverberation
,
which
is
said
to
rebound
from
the
Moon
,
because
these
,
who
are
within
the
retorted
Rays
,
do
not
only
see
that
,
which
is
enlightned
,
but
also
that
,
which
enlightens
.
For
when
,
at
the
Resulting
of
Light
from
Water
upon
a
Wall
,
the
Sight
shall
fall
upon
the
Place
,
which
is
thus
illuminated
by
the
Reflexion
,
the
Eye
there
beholds
three
things
,
to
wit
,
the
Ray
or
Light
,
that
is
driven
back
,
the
Water
,
which
makes
the
Reflexion
,
and
the
Sun
himself
,
whose
Light
,
falling
on
the
Superficies
of
the
Water
,
is
repuls'd
and
sent
back
.
This
being
confess'd
,
as
what
is
evidently
seen
,
't
is
requir'd
of
those
,
who
say
,
that
the
Earth
is
enlightned
from
the
Moon
by
the
Reflexion
of
the
Suns
Rays
upon
it
,
that
they
shew
us
by
Night
the
Sun
,
appearing
upon
the
Superficies
of
the
Moon
in
the
same
manner
,
as
he
may
be
seen
by
day
appearing
in
the
Water
,
on
which
he
shines
,
when
there
is
the
said
Reflexions
of
his
Beams
.
But
since
the
Sun
does
not
so
appear
,
they
thence
infer
,
that
the
Moon
receives
her
Illumination
by
some
other
Means
,
and
not
by
Reflexion
,
and
if
there
is
no
Reflexion
,
the
Moon
then
is
not
Earth
.
What
Answer
then
is
to
be
made
them
,
said
Apollonides
?
For
the
Argument
of
this
Objection
against
Reflexion
is
common
also
to
us
.
It
is
indeed
,
answer'd
I
,
in
some
sort
common
,
and
in
some
sort
not
.
But
first
consider
the
Comparison
,
how
perversly
,
and
against
the
stream
,
they
take
it
.
For
the
Water
is
here
below
on
the
Earth
,
and
the
Moon
there
above
in
Heaven
:
so
that
the
reflected
and
reverberated
Rays
make
the
form
of
their
Angles
quite
opposit
one
to
the
other
,
the
one
having
their
Point
upwards
towards
the
Superficies
of
the
Moon
,
and
the
other
downwards
towards
the
Earth
.
Let
them
not
then
require
,
that
every
Idëa
or
Form
should
be
equally
a
Mirror
,
nor
that
from
every
Distance
and
Remoteness
there
should
be
a
like
and
semblable
Reflexion
:
for
so
doing
they
would
repugn
notorious
and
apparent
Evidence
.
And
as
for
those
,
who
hold
the
Moon
to
be
a
Body
,
not
smooth
,
even
,
and
subtil
,
as
the
Water
,
but
solid
,
massy
and
terrestrial
,
I
cannot
conceive
,
why
they
should
require
to
see
the
Image
of
the
Sun
in
her
,
as
in
a
Glass
.
For
neither
does
Milk
it self
render
such
peculiar
Images
,
nor
cause
Reflexion
of
the
Sight
,
by
reason
of
the
Inequality
and
Ruggedness
of
its
Parts
:
How
then
is
it
possible
,
that
the
Moon
should
send
back
the
Sight
from
her
Superficies
,
as
Mirrors
do
,
that
are
more
polisht
?
And
if
in
these
also
there
is
any
Scratch
,
Filth
,
or
Dulness
on
their
Superficies
,
whence
the
reflected
Sight
is
wont
to
receive
a
Form
,
they
indeed
may
well
be
seen
,
but
they
yield
no
Counterlight
.
He
then
,
who
requires
,
that
either
the
Sun
should
appear
in
the
Moon
,
or
that
our
Sight
should
be
reverberated
and
redoubled
against
the
Sun
,
let
him
also
require
,
that
the
Eye
be
the
Sun
,
the
Sight
Light
,
and
Man
Heaven
.
For
it
is
probable
,
that
the
Reflexion
of
the
Suns
Beams
,
which
is
made
upon
the
Moon
,
does
by
reason
of
their
Vehemence
and
great
Brightness
rebound
with
a
stroke
upon
us
.
But
our
Sight
being
weak
and
slender
,
what
wonder
is
it
,
if
it
neither
give
such
a
stroke
,
as
may
rebound
,
or
,
if
it
rebounds
,
that
it
does
not
maintain
its
Continuity
,
but
is
broken
and
fails
,
as
not
having
such
abundance
of
Light
,
that
it
should
not
disgregate
and
be
dissipated
within
those
Inequalities
and
Asperities
.
For
't
is
not
impossible
,
that
the
Reflexion
of
our
Sight
upon
Water
,
or
other
sorts
of
Mirrors
,
being
yet
strong
,
powerful
,
and
neer
its
Origin
,
should
from
thence
return
upon
the
Eye
.
But
thô
there
may
perhaps
from
the
Moon
be
some
Glimmerings
,
yet
they
will
still
be
weak
and
obscure
,
and
will
fail
in
the
way
by
reason
of
so
long
a
Distance
.
For
otherwise
hollow
and
concave
Mirrors
send
back
the
reverberated
and
reflected
Rays
stronger
,
than
they
came
,
so
that
they
frequently
burn
,
and
set
on
fire
;
and
those
,
that
are
convex
and
imboss'd
like
a
Bowl
,
because
they
beat
them
not
back
on
all
sides
,
render
them
dark
and
feeble
.
You
see
,
for
certain
,
when
two
Rainbows
appear
together
in
the
Heaven
,
one
Cloud
comprehending
another
,
that
the
Rainbow
,
which
outwardly
environs
the
other
,
yields
dim
Colors
,
and
such
,
as
are
not
sufficiently
distinguisht
and
express'd
,
because
the
exterior
Cloud
,
being
more
remote
,
makes
not
a
strong
and
forcible
Reflexion
.
And
what
needs
there
any
more
to
be
said
,
seeing
that
the
very
Light
of
the
Sun
,
reverberated
and
sent
back
by
the
Moon
,
loses
all
its
Heat
;
and
of
his
Brightness
there
comes
to
us
with
much
ado
but
a
small
Remainder
,
and
that
very
languishing
and
weak
.
Is
it
then
possible
,
that
our
Sight
,
running
the
same
Course
,
should
bring
back
any
Part
of
the
solar
Image
from
the
Moon
?
I
for
my
part
think
,
't
is
not
.
But
consider
,
I
said
,
your selves
,
that
,
if
our
Sight
were
in
one
and
the
same
manner
affected
and
dispos'd
towards
the
Water
,
and
towards
the
Moon
,
the
full
Moon
would
of
necessity
represent
to
us
the
Images
of
the
Earth
,
Trees
,
Plants
,
Men
,
and
Stars
,
as
is
done
by
the
Water
,
and
all
other
sorts
of
Mirrors
.
And
if
there
is
no
such
Reflexion
of
our
Sight
,
as
to
bring
us
back
these
Images
,
either
by
reason
of
our
said
Sights
,
Weakness
,
or
thrô
the
rugged
Inequality
of
the
Moons
Superficies
,
let
us
no
longer
require
,
that
it
should
rebound
against
the
Sun.
We
have
then
,
said
I
,
related
,
as
far
as
our
Memory
would
carry
it
away
,
whatever
was
there
said
.
't
is
now
time
to
desire
Sylla
,
or
rather
to
exact
of
him
,
that
he
would
make
us
his
Narration
,
as
being
on
such
Condition
admitted
to
hear
all
this
Discourse
.
If
you
think
good
therefore
,
let
us
give
over
walking
,
and
sitting
down
on
these
Seats
,
make
him
a
quiet
and
settled
Audience
.
Every
one
approv'd
this
Motion
.
And
therefore
,
when
we
had
seated
our selves
,
Theon
thus
began
:
I
am
indeed
,
ô
Lamprias
,
as
desirous
,
as
any
of
you
can
be
,
to
hear
,
what
shall
be
said
:
but
I
would
gladly
first
understand
something
concerning
those
,
who
are
said
to
dwell
in
the
Moon
,
not
,
whether
there
are
any
persons
inhabiting
it
,
but
whether
't
is
possible
,
there
should
be
any
:
for
if
't
is
not
possible
for
the
Moon
to
be
inhabited
,
't
is
also
unreasonable
to
say
,
that
she
is
Earth
:
otherwise
she
would
have
been
created
in
vain
,
and
to
no
End
:
not
bearing
any
Fruits
,
nor
affording
a
Place
for
the
Birth
or
Education
of
any
Men
,
for
which
Causes
and
Ends
this
Earth
,
wherein
we
live
,
was
made
and
created
to
be
our
Nurse
and
true
Guardian
,
producing
and
distinguishing
the
Day
from
the
Night
.
Now
you
know
,
that
of
this
matter
many
things
have
been
said
,
as
well
merrily
and
in
jest
,
as
seriously
and
in
earnest
.
For
of
those
,
who
dwell
under
the
Moon
,
't
is
said
,
that
she
hangs
over
their
Heads
,
as
if
they
were
so
many
Tantaluses
;
and
on
the
contrary
of
those
,
who
inhabit
her
,
that
being
ty'd
and
bound
,
like
a
sort
of
Ixions
,
they
are
with
so
much
Violence
turn'd
and
whirl'd
about
,
as
if
they
were
perpetually
in
danger
of
being
flung
out
.
Nor
is
the
Moon
indeed
mov'd
by
one
only
Motion
,
but
is
,
as
they
are
wont
to
call
her
{αβγδ}
,
Trivia
,
or
Three-way'd
:
performing
her
Course
together
according
to
Length
,
Breadth
,
and
Depth
in
the
Zodiack
:
the
first
of
which
Motions
Mathematicians
call
a
direct
Revolution
;
the
second
Volutation
,
or
an
oblique
Winding
and
Wheeling
in
and
out
;
and
the
third
(
I
know
not
why
)
an
Inequality
;
althô
they
see
that
she
has
no
Motion
,
uniform
,
setled
,
and
certain
,
in
all
her
Circuits
and
Reversions
.
Wherefore
't
is
not
greatly
to
be
admir'd
,
if
thrô
Violence
of
her
Motions
there
sometime
fell
a
Lion
from
her
into
Peloponnesus
;
but
't
is
rather
to
be
wondred
,
that
we
do
not
daily
see
ten
thousand
Falls
of
Men
and
Women
,
and
Shocks
of
other
Animals
tumbling
down
thence
with
their
Heels
upwards
on
our
Heads
:
for
't
would
be
a
Mockery
to
dispute
about
their
Habitation
there
,
if
they
can
have
there
neither
Birth
nor
Existence
.
For
seeing
the
Egyptians
and
the
Troglodytes
,
over
whose
Heads
the
Sun
directly
stands
only
one
Moment
of
one
day
in
the
Solstice
,
and
then
presently
retires
,
can
hardly
escape
being
burnt
by
reason
of
the
Airs
excessive
Dryness
:
is
it
credible
,
that
those
,
who
are
in
the
Moon
can
bear
every
year
twelve
Solstices
,
the
Sun
being
once
a
Month
just
in
their
Zenith
,
or
exactly
over
their
Head
,
when
the
Moon
is
in
Conjunction
.
As
for
Winds
,
Clouds
,
and
Showers
,
wi●hout
which
the
Plants
can
neither
come
up
,
nor
,
when
they
are
come
up
,
be
preserv'd
,
it
cannot
be
so
much
as
imagin'd
there
should
be
any
,
where
the
ambient
Air
is
so
hot
,
dry
,
and
subtil
:
since
even
here
below
the
Tops
of
Mountains
never
feel
those
hard
and
bitter
Winters
,
but
the
Air
,
being
there
pure
and
clear
without
any
Agitation
by
reason
of
its
Lightness
,
avoids
all
that
Thickness
and
Concretion
,
which
is
amongst
us
;
unless
,
by
Jupiter
,
we
will
say
,
that
,
as
Minerva
instill'd
N●ctar
and
Ambrosia
into
the
Mouth
of
Achilles
,
when
he
receiv'd
no
other
Food
:
so
the
Moon
,
which
both
is
call'd
,
and
indeed
is
,
Minerva
,
nourishes
Men
,
producing
for
them
,
and
sending
them
every
day
Ambrosia
,
with
which
,
as
old
Pherecydes
was
wont
to
say
,
the
Gods
themselves
are
fed
.
For
as
touching
that
Indian
Root
,
which
,
as
Megasthenes
says
,
some
People
in
those
Parts
,
who
ne●ther
eat
,
nor
drink
,
nor
yet
have
any
Mouths
,
being
therefore
call'd
Astomi
,
burn
and
smoke
,
living
on
the
Smell
of
its
Perfume
:
whence
should
they
have
any
of
it
there
,
the
Moon
not
being
water'd
or
refresh'd
with
Rain
?
When
Theon
had
spoken
these
things
:
You
have
very
dextrously
and
gentilely
,
said
I
to
him
,
by
this
Facetiousness
of
yours
smooth'd
as
it
were
the
Brow
,
and
taken
off
the
Chagrin
and
Sowrness
of
this
Discourse
:
which
encourages
and
emboldens
us
to
return
an
Answer
,
since
,
however
we
may
chance
to
fail
,
we
expect
not
any
severe
or
vigorous
Chastisemen●
.
For
,
to
speak
the
Truth
,
they
,
who
are
extreamly
offended
with
these
things
,
and
wholly
discredit
them
,
not
being
willing
mildly
to
consider
,
what
Probability
and
Possibility
,
there
may
be
in
them
,
are
not
much
less
in
Fault
than
those
,
that
are
too
excessively
perswaded
of
them
.
First
then
I
say
,
't
is
not
necessary
,
that
the
Moon
must
have
been
made
in
vain
,
and
to
no
End
or
Purpose
,
if
there
are
not
Men
,
who
dwell
in
it
:
for
we
see
,
that
this
very
Earth
here
is
not
all
cultivated
,
or
inhabited
;
but
that
only
a
small
Part
of
it
,
like
so
many
Promontories
,
or
Demy-Islands
,
arising
out
of
the
Deep
,
engenders
,
brings
forth
,
and
breeds
Plants
and
Animals
:
the
rest
being
thrô
excessive
Cold
or
Heat
wholly
desart
and
barren
,
or
(
which
is
indeed
the
greatest
Share
of
it
)
cover'd
and
plung'd
under
the
vast
Ocean
.
But
you
,
who
are
always
so
great
a
Lover
and
Admirer
of
Aristarchus
,
give
no
Ear
to
Crates
,
thô
you
read
The
Sea
,
which
gave
to
Gods
and
Men
their
Birth
,
Covers
with
Waves
the
most
part
of
the
Earth
.
And
yet
these
Parts
are
far
from
having
been
made
in
vain
:
for
the
Sea
exhales
and
breaths
out
mild
Vapors
,
and
the
Snow
,
leisurely
melting
from
the
cold
and
uninhabited
Regions
,
sends
forth
,
and
spreads
over
all
our
Countreys
those
gentle
Breezes
,
which
qualify
the
scorching
Heat
of
Summer
,
and
in
the
midst
,
as
Plato
says
,
is
plac'd
the
faithful
Guardian
and
Operator
of
Night
and
Day
.
There
is
then
nothing
to
hinder
,
but
that
the
Moon
may
be
without
living
Creatures
,
and
yet
give
Reflexions
to
the
Light
,
that
is
diffus'd
about
her
,
and
afford
a
Receptacle
to
the
Rays
of
the
Stars
,
which
have
their
Confluence
and
Temperature
in
her
,
for
to
digest
the
Evaporation
,
rising
from
the
Earth
,
and
moderate
the
over
violent
and
fiery
Heat
of
the
Sun.
And
attributing
much
to
ancient
Fame
,
and
the
Opinion
,
handed
down
to
us
by
our
Ancestors
,
we
will
say
,
that
she
is
stil'd
Diana
,
as
being
a
Virgin
and
fruitless
,
but
otherwise
greatly
salutary
,
helpful
,
and
profitable
to
the
World
.
Moreover
of
all
,
that
has
been
laid
,
my
Friend
Theon
,
there
is
nothing
,
which
shews
it
impossible
for
the
Moon
to
be
inhabited
.
For
her
Turning
about
,
being
gentle
,
mild
,
and
calm
,
dulcifies
and
polishes
the
ambient
Air
,
which
she
in
so
good
order
distributes
,
and
spreads
about
her
,
that
there
is
no
occasion
to
fear
the
Falling
or
Slipping
out
of
those
,
who
live
in
her
,
unless
She
her self
also
comes
tumbling
down
.
And
as
to
the
Diversity
and
Multiplicity
of
her
Motion
,
it
proceeds
not
from
any
Inequality
,
Error
,
or
Uncertainty
,
but
the
Astrologers
shew
in
this
an
admirable
Order
and
Course
,
enclosing
her
within
Circles
,
which
are
turn'd
by
other
Circles
:
some
suppossing
,
that
she
her self
stirs
not
,
others
making
her
always
move
equally
,
smoothly
,
and
with
the
same
Swiftness
.
For
't
is
these
Ascensions
of
divers
Circles
,
with
their
Turnings
and
Habitudes
,
one
towards
another
,
and
with
Respect
to
us
,
which
most
exactly
make
those
Heights
,
Depths
,
and
Depressions
,
that
appear
to
us
in
her
Motion
,
and
her
Digressions
in
Latitude
,
all
join'd
with
the
ordinary
Revolution
,
she
makes
in
Longitude
.
As
to
the
great
Heat
and
continual
Inflammation
of
the
Sun
,
you
will
cease
to
fear
it
,
if
first
to
the
twelve
estival
Conjunctions
you
oppose
the
Full
Moons
,
and
then
to
the
Excesses
the
Continuity
of
Change
,
which
permits
them
not
to
last
long
,
reducing
them
to
a
proper
and
peculiar
Temperature
,
and
taking
from
them
both
what
is
overmuch
:
for
the
Middle
,
or
what
is
between
them
,
't
is
probable
,
has
a
Season
,
most
like
to
the
Spring
.
And
moreover
the
Sun
sends
his
Beams
to
us
thrô
a
gross
and
troubled
Air
,
and
casts
on
us
an
Heat
,
fed
by
Exhalations
,
whereas
the
Air
,
being
there
subtil
and
transparent
,
dissipates
and
disperses
his
Lustre
,
which
has
no
Nourishment
,
nor
Body
,
on
which
it
may
settle
.
Trees
and
Fruits
are
here
nourisht
by
Showers
,
but
elsewhere
,
as
in
the
higher
Countreys
with
you
about
He
means
here
the
Aegyptian
,
not
the
Boeotian
,
Thebes
.
Thebes
and
Syene
,
the
Earth
,
drinking
in
,
not
aërial
,
but
earthbred
Water
,
and
being
assisted
with
refreshing
Winds
and
Dew
,
will
not
,
such
is
the
Vertue
and
Temperature
of
the
Soil
,
yield
the
first
place
for
Fertility
to
the
best-water'd
Land
in
the
World
.
And
the
same
sorts
of
Trees
,
which
in
our
Countrey
,
having
been
well
winter'd
,
or
having
suffer'd
a
long
and
sharp
Winter
,
bring
forth
Abundance
of
good
Fruit
,
are
in
Africk
,
and
with
you
in
Aegypt
,
soon
offended
with
,
and
very
fearful
of
Cold
.
And
the
Provinces
of
Gedrosia
and
Troglodytis
,
which
ly
near
the
Ocean
Sea
,
being
by
reason
of
Drought
barren
,
and
without
any
Trees
,
there
grow
nevertheless
in
the
adjacent
Sea
,
Trees
of
a
wonderful
Height
and
Bigness
,
and
green
even
to
the
very
Bottom
:
some
of
which
they
call
Olive-trees
,
others
Laurels
,
and
others
the
Hairs
of
Isis
.
And
those
Plants
,
which
are
nam'd
Anacampserotes
,
being
hang'd
up
,
after
they
are
pluckt
out
of
the
ground
,
they
not
only
live
,
but
,
which
is
more
,
bud
and
put
forth
green
Leaves
.
And
of
the
Seeds
,
that
are
sown
,
some
,
as
namely
Centaury
,
if
they
are
sown
in
a
rich
and
fat
Earth
,
and
there
well
drencht
and
water'd
,
degenerate
from
their
natural
Quality
,
and
lose
all
their
Vertue
,
because
they
love
Driness
,
and
thrive
in
their
own
proper
natural
Soil
.
Others
cannot
bear
so
much
as
the
least
Dew
,
of
which
kind
are
the
most
part
of
the
Arabian
Plants
,
that
,
if
they
are
but
once
wet
,
wither
,
fade
,
and
dy
.
What
wonder
is
it
then
,
if
there
grow
in
the
Moon
Roots
,
Seeds
,
and
Plants
,
which
have
no
need
of
Rains
,
or
Winters
Colds
,
and
are
appropriated
to
a
dry
and
subtil
Air
,
such
as
is
that
of
Summer
?
And
why
may
it
not
be
probable
,
that
the
Moon
sends
forth
warm
Winds
,
and
that
her
Shaking
and
Agitation
,
as
she
moves
,
is
accompany'd
by
comfortable
Breezes
,
fine
Dews
,
and
gentle
Moistures
,
which
are
every
where
dispers'd
to
furnish
Nutriment
for
the
verdant
Plants
?
seeing
She
is
not
of
her
Temperature
ardent
,
or
parch'd
with
Drought
,
but
rather
soft
,
moist
,
and
ingendring
all
Humidity
.
For
there
comes
not
from
her
to
us
any
Effect
of
Driness
,
but
many
of
a
feminine
Moisture
and
Softness
,
such
as
are
the
Growing
of
Plants
,
the
Putrefaction
of
Flesh
,
the
Changing
and
Flatness
of
Wines
,
the
Tenderness
and
Rotting
of
Wood
,
and
the
easy
Deliveries
of
child-bearing
Women
.
But
because
I
am
afraid
of
irritating
again
and
provoking
Pharnaces
,
who
all
this
while
speaks
not
a
Word
,
if
I
should
alledge
the
Flowing
and
Ebbing
of
the
great
Ocean
,
as
they
themselves
say
,
with
the
Increasings
of
the
Friths
and
Straits
,
which
swell
and
rise
by
the
Moon
,
augmenting
the
Moisture
:
and
therefore
I
will
rather
turn
my self
to
you
,
my
Friend
Theon
:
for
you
,
interpreting
this
Verse
of
the
Poet
Al●man
,
Such
things
,
as
Dew
,
Joves
Daughter
and
the
Moons
Does
nourish
,
—
tell
us
,
that
in
this
Place
he
calls
the
Air
Jupiter
,
which
,
being
moistned
by
the
Moon
,
is
by
Nature
chang'd
into
Dew
:
for
She
seems
,
my
good
Friend
,
to
be
of
a
Nature
,
almost
wholly
contrary
to
the
Sun
,
not
only
in
that
she
is
wont
to
moisten
,
dissolve
,
and
soften
,
what
he
thickens
,
dries
and
hardens
;
but
moreover
,
in
that
she
allays
and
cools
his
Heat
,
when
it
lights
upon
her
,
and
is
mingled
with
her
.
Those
then
,
who
think
the
Moon
to
be
a
fiery
and
burning
Body
,
are
in
an
Error
:
and
in
like
manner
those
,
who
would
have
all
such
things
to
be
necessary
for
the
Generation
,
Life
,
Food
,
and
Entertainment
of
the
Animals
,
dwelling
there
,
as
are
requisite
to
those
,
that
are
here
below
,
consider
not
the
vast
Diversity
and
Inequality
,
there
is
in
Nature
,
in
which
there
are
found
greater
Varieties
and
Differences
between
Animals
and
Animals
,
than
there
are
between
Animals
,
and
other
Subjects
,
that
are
not
animated
.
Neither
would
there
be
in
the
World
any
Men
without
Mouths
,
or
whose
Lips
are
so
grown
together
,
that
they
feed
only
on
Smells
,
if
it
were
so
,
that
Men
could
not
live
without
solid
and
substantial
Food
.
But
that
Power
of
Nature
,
which
Ammonus
himself
has
shewn
us
,
and
which
Hesiod
has
obscurely
signify'd
in
these
Words
,
N●r
how
great
Vertue
is
in
Asphodels
And
Mallows
,
—
Epimenides
has
made
plain
to
us
in
Effect
,
teaching
us
,
that
Nature
sustains
a
living
Creature
with
very
little
Food
,
and
that
,
provided
it
has
but
the
Quantity
of
an
Olive
,
it
stands
in
need
of
no
other
Nourishment
.
Now
,
if
any
,
those
surely
,
who
dwell
within
the
Moon
,
should
be
active
,
light
,
and
easy
to
be
nourisht
with
any
thing
whatsoever
:
since
they
affirm
,
that
the
Moon
her self
,
as
also
the
Sun
,
which
is
a
fiery
Animal
,
and
manifoldly
greater
than
the
Earth
,
is
nourisht
and
maintain'd
by
the
Moistures
,
that
are
upon
the
Earth
,
as
are
also
all
the
other
Stars
,
whose
Number
is
in
a
manner
infinit
:
such
light
and
slender
Animals
do
they
assign
to
the
upper
Region
,
and
with
so
small
Necessaries
do
they
think
them
contented
and
satisfy'd
.
But
we
neither
see
these
things
,
nor
consider
,
that
a
quite
different
Region
,
Nature
,
and
Temperature
is
accommodated
to
those
Lunar
Men
.
As
therefore
,
if
we
were
unable
to
come
near
and
touch
the
Sea
,
but
could
only
see
it
at
a
distance
,
and
had
heard
that
its
Water
is
brackish
,
salt
,
and
undrinkable
,
any
one
,
who
should
tell
us
,
that
there
are
in
its
Bottom
many
and
great
Animals
of
various
Forms
and
Shapes
,
and
that
it
is
full
of
great
and
monstrous
Beasts
,
making
the
same
use
of
the
Water
,
as
we
do
of
the
Air
,
would
be
thought
only
to
relate
a
parcel
of
strange
and
uncredible
Stories
,
newly
found
out
and
invented
for
Delight
and
Amusement
:
in
the
same
manner
we
seem
to
be
affected
and
dispos'd
towards
the
Moon
,
not
believing
,
that
there
are
any
,
who
inhabit
it
.
And
I
am
of
Opinion
,
that
they
themselves
do
much
more
wonder
,
when
they
behold
the
Earth
,
which
is
,
as
it
were
,
the
Dreggs
and
Mud
of
the
Universe
,
appearing
to
them
thrô
moist
and
foggy
Clouds
and
Mists
,
a
little
Place
,
low
,
abject
,
and
immoveable
thing
without
any
Brightness
or
Light
whatever
,
how
this
pittiful
inconsiderable
thing
should
be
able
to
produce
,
nourish
,
and
maintain
Animals
,
that
have
Motion
,
Respiration
and
Heat
.
And
if
peradventure
they
had
ever
heard
these
Verses
of
Homer
;
A
filthy
squalid
Place
,
abhorr'd
even
by
The
Gods
themselves
:
—
And
again
,
Hell
is
as
far
beneath
,
as
Heav'n
above
The
Earth
:
—
they
would
certainly
think
them
to
have
been
written
of
this
Place
,
where
we
live
,
and
that
here
is
Hell
and
Tartarus
,
and
that
the
Earth
equally
distant
from
Heaven
and
Hell
,
is
only
the
Moon
.
I
had
not
yet
well
ended
my
Discourse
,
when
Sylla
,
interrupting
me
,
said
,
Forbear
,
Lamprias
,
and
put
a
stop
to
your
Discourse
,
lest
running
,
as
they
say
,
the
Vessel
of
your
Story
on
ground
,
you
confound
and
spoil
all
the
Play
,
which
has
at
present
another
Scene
and
Disposition
.
I
my self
therefore
shall
be
the
Actor
,
but
shall
,
before
I
enter
upon
my
Part
,
make
known
to
you
the
Poet
or
Author
,
beginning
,
if
there
is
nothing
to
hinder
,
with
that
of
Homer
;
Far
off
within
the
Sea
Lies
th'
Isle
Ogygië
,
distant
about
five
Days
sail
westward
from
Britain
:
and
before
it
there
are
three
others
,
of
an
equal
Distance
from
one
another
,
and
also
from
that
,
bearing
Northwest
,
where
the
Sun
sets
in
Summer
:
In
one
of
these
the
Barbarians
feign
,
that
Saturn
is
detain'd
Prisoner
by
Jupiter
,
who
,
as
his
Son
,
having
the
Guard
or
keeping
of
those
Islands
,
and
the
adjacent
Sea
,
nam'd
the
Saturnian
,
has
his
Seat
a
little
below
:
and
that
the
Continent
,
or
main
Land
,
by
which
the
great
Sea
is
circularly
environ'd
,
is
distant
from
Ogygia
about
five
hundred
Stadia
,
but
from
the
others
,
not
so
far
,
Men
using
to
row
thither
in
Gallies
,
the
Sea
being
there
low
and
ebbe
,
and
difficult
to
be
pass'd
by
great
Vessels
,
because
of
the
Mud
,
brought
thither
by
a
Multitude
of
Rivers
,
which
,
coming
from
the
main
Land
,
discharge
themselves
into
it
,
and
raise
there
great
Bars
and
Shelves
,
that
choak
up
the
River
,
and
render
it
hardly
navigable
;
whence
anciently
there
arose
an
Opinion
of
its
being
frozen
.
Moreover
the
Coasts
of
this
Continenr
,
lying
on
the
Sea
,
are
inhabited
by
the
Greeks
about
a
Bay
,
not
much
less
than
the
Moeotick
Fens
,
the
Mouth
of
which
lies
in
a
direct
Line
over
against
that
of
the
Caspian
Sea
.
These
name
and
esteem
themselves
the
Inhabitants
of
the
firm
Land
,
calling
all
us
others
Islanders
,
as
dwelling
in
a
Land
,
encompass'd
round
about
,
and
washt
by
the
Sea
.
And
they
think
,
that
those
,
who
heretofore
came
thither
,
and
were
left
there
by
him
,
mixing
themselves
with
the
People
of
Saturn
,
rais'd
up
again
the
Greek
Nation
,
which
was
well
neer
extinguish'd
,
brought
under
,
and
supplanted
by
the
Language
,
Laws
,
and
Manners
of
the
Barbarians
,
and
made
it
again
flourish
,
and
recover
its
pristine
Vigor
.
And
therefore
in
that
Place
they
give
the
first
Honor
to
Hercules
,
and
the
second
to
Saturn
.
Now
when
the
Star
of
Saturn
,
by
us
call'd
Phaenon
,
and
by
them
Nycturus
,
comes
to
the
Sign
of
Taurus
,
as
it
does
once
in
the
Time
of
thirty
years
,
they
,
having
been
a
long
time
preparing
,
what
is
necessary
for
a
solemn
Sacrifice
,
and
a
long
Voyage
or
Navigation
,
send
forth
those
,
on
whom
the
Lot
falls
,
to
row
in
that
vast
Sea
,
and
make
their
Abode
for
a
great
while
in
forreign
Countreys
.
These
Men
then
,
being
embarqu'd
,
and
departed
,
meet
with
different
Adventures
,
some
in
one
manner
,
others
in
another
.
Now
such
as
have
in
safety
pass'd
the
Dangers
of
the
Sea
,
go
first
ashore
in
those
opposite
Islands
,
which
are
inhabited
by
the
Greeks
,
where
they
see
,
that
the
Sun
is
scarce
hidden
one
full
hour
during
the
Space
of
thirty
Days
,
and
that
this
is
their
Night
,
of
which
the
Darkness
is
but
small
,
as
having
a
Twy-light
from
the
going
down
of
the
Sun
,
nor
unlike
the
Dawning
of
the
Day
:
that
having
continu'd
there
ninety
Days
,
during
which
they
are
highly
caress'd
and
honor'd
,
as
being
reputed
and
term'd
holy
Men
,
they
are
afterwards
conducted
by
the
Winds
,
and
transported
into
the
Isle
of
Saturn
,
where
there
are
no
other
Inhabitants
but
themselves
,
and
such
as
have
been
sent
thither
before
them
.
For
thô
't
is
lawful
for
them
,
after
they
have
serv'd
Saturn
thirty
years
,
to
return
home
to
their
own
Countreys
and
Houses
,
yet
most
of
them
choose
rather
to
remain
quietly
there
:
some
,
because
they
are
already
accustom'd
to
the
Place
;
others
,
because
without
any
Labor
and
Trouble
,
they
have
abundance
of
all
things
,
as
well
for
the
offering
of
Sacrifices
,
and
holding
Festival
Solemnities
,
as
to
support
the
ordinary
Expences
of
those
,
who
are
perpetually
conversant
in
the
Study
of
Learning
and
Philosophy
.
For
they
affirm
the
Nature
of
the
Island
,
and
the
Mildness
of
the
Air
,
which
environs
it
,
to
be
admirable
;
and
that
there
have
been
some
Persons
,
who
,
intending
to
depart
thence
,
have
been
hindred
by
the
Divinity
or
Genius
of
the
Place
,
shewing
himself
to
them
,
as
to
his
familiar
Friends
and
Acquaintance
,
not
only
in
Dreams
,
and
exterior
Signs
,
but
also
visibly
appearing
to
them
by
the
Means
of
familiar
Spirits
and
Daemons
,
discoursing
and
conversing
with
them
.
For
they
say
,
that
Saturn
himself
is
personally
there
,
lying
asleep
in
the
deep
Cave
of
an
hollow
Rock
,
shining
like
fine
Gold
,
Jupiter
having
prepar'd
Sleep
instead
of
Fetters
and
Shackles
,
to
keep
him
from
stirring
:
But
that
there
are
on
the
Top
of
this
Rock
certain
Birds
,
which
fly
down
and
carry
him
Ambrosia
:
that
the
whole
Island
is
fill'd
with
an
admirable
Fragrancy
and
Perfume
,
which
is
spread
all
over
it
,
arising
from
this
Cave
,
as
from
an
odoriferous
Fountain
:
that
these
Daemons
serve
and
minister
to
Saturn
,
having
been
his
Courtiers
and
nearest
Attendants
,
when
he
held
the
Empire
and
exercis'd
Regal
Authority
over
Men
and
Gods
:
and
that
having
the
Science
of
divining
future
Occurrences
,
they
of
themselves
foretel
many
things
;
but
the
greatest
,
and
of
the
highest
Importance
,
when
they
return
from
assisting
Saturn
,
and
reveal
his
Dreams
:
for
whatever
Jupiter
premeditates
,
Saturn
dreams
;
but
his
Awakenings
are
Titanical
Passions
or
Perturbations
of
the
Soul
in
him
.
His
Sleep
is
altogether
,
and
***
the
Royal
and
divine
Nature
pure
and
incontaminate
in
it self
.
This
Stranger
then
,
having
been
brought
thither
,
and
there
serving
the
God
in
Repose
,
and
at
his
Ease
,
attain'd
to
as
great
Skill
in
Astrology
,
as
't
is
possible
for
any
one
to
do
,
that
has
made
the
greatest
Progress
in
Geometry
.
As
for
the
rest
of
Philosophy
,
having
given
himself
to
that
,
which
is
call'd
Natural
,
he
was
seiz'd
with
an
extraordinary
Desire
and
Longing
to
visit
and
see
the
great
Island
:
for
so
they
call
the
Continent
,
inhabited
by
us
.
After
therefore
his
thirty
years
were
pass'd
,
and
his
Successors
arriv'd
,
having
taken
leave
of
all
his
Relations
and
Friends
,
he
put
to
Sea
,
in
other
respects
soberly
and
moderately
equipp'd
,
but
having
good
store
of
Voyage-Provision
in
Vessels
of
Gold
.
Now
one
Day
would
not
suffice
to
relate
unto
you
in
particular
,
what
Adventures
befel
him
,
how
many
Nations
he
visited
,
thrô
how
many
Countreys
he
pass'd
,
how
he
search'd
into
Sacred
Writings
,
and
was
initiated
in
all
holy
Confraternities
,
and
Religious
Societies
,
as
he
himself
recounted
it
to
us
,
exactly
particularising
every
thing
.
But
give
ear
,
I
pray
you
,
to
what
concerns
the
present
Dispute
.
For
he
continu'd
no
small
time
at
Carthage
,
a
City
,
not
a
little
also
esteem'd
by
us
,
since
the
Destruction
of
the
former
,
where
he
found
certain
sacred
Skins
of
Parchment
,
which
had
been
secretly
convey'd
thither
,
when
the
old
Town
was
sack'd
,
and
had
there
long
lain
hidden
under
Ground
.
Now
he
told
me
,
that
of
all
the
Gods
,
which
appear
to
us
in
Heaven
,
we
ought
chiefly
to
honour
the
Moon
,
and
earnestly
exhorted
me
to
be
diligent
in
venerating
of
her
,
as
having
the
principal
Influence
and
Dominion
over
our
Life
.
At
these
things
when
I
was
amaz'd
,
and
entreated
him
to
declare
and
explain
them
a
little
more
fully
to
me
:
The
Greeks
,
said
he
,
O
Sylla
,
deliver
many
things
concerning
the
Gods
,
but
they
are
not
always
in
the
Right
:
for
first
,
when
they
tell
us
,
that
there
is
a
Ceres
,
and
a
Proserpine
,
they
say
well
;
but
not
so
well
,
when
they
put
them
both
in
one
and
the
same
Place
:
for
the
one
,
to
wit
,
Ceres
,
is
on
the
Earth
,
and
the
Lady
and
Mistriss
of
all
earthly
things
;
and
the
other
,
to
wit
,
Proserpine
,
in
the
Moon
,
and
is
by
those
,
that
inhabit
there
,
call'd
Core
and
Persephone
:
Persephone
,
as
being
a
Bringer
of
Light
and
Brightness
;
and
Core
,
because
the
Apple
or
Sight
of
the
Eye
,
in
which
the
Image
of
him
,
who
looks
into
it
,
is
represented
,
as
the
Brightness
of
the
Sun
appears
in
the
Moon
,
is
by
the
Greeks
call'd
Core
.
And
as
to
what
they
say
concerning
the
Wandring
about
of
Ceres
and
Proserpina
,
and
their
mutual
seeking
of
one
another
,
there
is
in
it
somewhat
of
Truth
:
for
they
long
after
each
other
,
being
separated
,
and
often
embrace
in
Shadow
.
And
that
this
Core
is
sometimes
in
Heaven
and
Light
,
and
sometimes
in
Darkness
and
Night
,
is
not
untrue
;
only
there
is
some
Error
in
the
Computation
of
the
Time
:
for
we
see
her
not
six
whole
Months
,
but
every
sixth
Month
,
or
from
six
Months
to
six
Months
,
caught
in
the
Shadow
by
the
Earth
,
as
by
her
Mother
;
and
this
rarely
happens
within
five
Months
,
because
't
is
impossible
she
should
forsake
Pluto
,
being
his
Wife
:
which
Homer
also
covertly
,
but
not
unelegantly
signify'd
,
when
he
said
,
Into
th'
Elysian
Fields
,
Earths
utmost
Bounds
,
The
Gods
will
bring
thee
.
—
For
he
has
there
plac'd
the
End
and
Boundary
of
the
Earth
,
where
the
Shadow
ceases
,
and
goes
no
farther
.
Now
into
that
Place
no
wicked
or
impure
Person
can
have
Access
.
But
good
Folks
,
being
after
their
Decease
carry'd
thither
,
lead
there
indeed
an
easie
and
quiet
,
but
yet
not
a
blessed
and
divine
Life
,
till
the
second
Death
.
But
what
that
is
,
O
Sylla
,
ask
me
not
,
for
I
am
of
my self
going
to
declare
it
to
you
.
The
common
Opinion
,
and
which
most
Persons
hold
,
is
,
that
Man
is
a
compound
Subject
,
and
this
they
have
reason
to
believe
;
but
they
are
mistaken
in
thinking
him
to
be
compounded
of
two
Parts
only
:
for
they
imagin
,
that
the
Understanding
is
a
Part
of
the
Soul
;
but
the
Understanding
as
far
exceeds
the
Soul
,
as
the
Soul
is
better
and
diviner
than
the
Body
.
Now
this
Composition
of
the
Soul
with
the
Understanding
makes
Reason
,
and
with
the
Body
Passion
:
of
which
this
is
the
Beginning
or
Principle
of
Pleasure
and
Pain
,
and
that
of
Vertue
and
Vice
.
Of
these
three
Parts
,
conjoyn'd
and
compacted
together
,
the
Earth
has
given
the
Body
,
the
Moon
the
Soul
,
and
the
Sun
the
Understanding
to
the
Generation
of
Man
.
***
as
therefore
Brightness
to
the
Moon
.
Now
of
the
Deaths
,
we
dy
,
the
one
makes
Man
two
of
three
,
and
the
other
one
of
two
.
And
the
former
indeed
is
in
the
Region
and
Jurisdiction
of
Ceres
,
which
is
the
Reason
of
our
Sacrificing
to
h●r
.
The
Athenians
also
heretofore
call'd
the
Deceas'd
{αβγδ}
,
or
Cerealians
.
As
for
the
other
Death
,
it
is
in
the
Moon
,
or
Region
of
Proserpina
.
And
as
with
the
one
the
Terrestrial
,
so
with
the
other
the
Celestial
Mercury
inhabits
.
This
suddenly
,
and
with
Force
and
Violence
plucks
the
Soul
from
the
Body
;
but
Proserpina
mildly
,
and
in
a
long
time
disjoyns
the
Understanding
from
the
Soul
.
And
for
this
Reason
is
she
call'd
{αβγδ}
,
that
is
,
Only
begotten
,
or
rather
,
Begetting
one
alone
;
for
the
better
Part
of
Man
becomes
alone
,
when
it
is
separated
by
her
.
Now
both
the
one
and
the
other
happens
thus
according
to
Nature
.
't
is
ordain'd
by
Fate
,
that
every
Soul
,
whether
with
or
without
Understanding
,
when
gone
out
of
the
Body
,
should
wander
for
a
time
,
thô
not
all
for
the
same
,
in
the
Region
,
lying
between
the
Earth
and
the
Moon
.
For
those
,
that
have
been
unjust
and
dissolute
,
suffer
there
the
Punishments
,
due
to
their
Offences
;
but
the
good
and
Vertuous
are
there
detain'd
,
till
they
are
purify'd
,
and
have
by
Expiation
purg'd
out
of
them
all
the
Infections
,
they
might
have
contracted
from
the
Contagion
of
the
Body
,
which
is
as
it
were
the
Author
of
all
Evil
,
living
in
the
mildest
part
of
the
Air
,
call'd
the
Meadows
of
Pluto
,
where
they
must
remain
for
a
certain
prefixt
and
appointed
time
.
And
then
,
as
if
they
were
returning
from
a
wandring
Pilgrimage
or
long
Exile
into
their
Country
,
they
have
a
Taste
of
Joy
,
such
,
as
they
principally
receive
,
who
are
initiated
in
sacred
Mysteries
,
mixt
with
Trouble
,
Admiration
,
and
each
ones
proper
and
peculiar
Hope
.
For
it
drives
and
chases
out
many
Souls
,
which
already
long
after
the
Moon
.
Some
take
Pleasure
to
be
still
below
,
and
look
yet
again
as
it
were
downwards
towards
the
Bottom
;
but
those
,
that
are
got
on
high
,
are
there
most
securely
seated
.
First
,
they
are
,
as
Victors
,
crown'd
with
Garlands
,
call'd
the
Wings
of
Constancy
,
because
in
their
Lives
they
restrain'd
the
unreasonable
and
passible
part
of
their
Soul
,
rendring
it
subject
and
obedient
to
the
Curb
of
Reason
.
Secondly
,
They
resemble
in
Sight
the
Rays
of
the
Sun.
Thirdly
,
The
Soul
,
which
is
thus
rais'd
on
high
,
is
there
confirm'd
and
fortify'd
by
the
Air
,
which
is
about
the
Moon
,
where
it
gathers
Strength
and
Solidity
,
as
Iron
and
Steel
do
by
their
being
temper'd
and
plung'd
in
Water
.
F●r
that
,
which
was
hitherto
rare
and
loose
,
is
compacted
and
made
firm
,
and
becomes
bright
,
and
transparent
:
so
that
't
is
nourisht
with
the
least
Exhalation
in
the
World
.
And
this
is
what
Heraclitus
meant
,
when
he
said
,
that
the
Souls
in
Pluto's
Region
have
their
Smell
exceeding
quick
.
Now
they
first
see
the
Moons
Greatness
,
Beauty
,
and
Nature
,
which
is
not
simple
and
unmixt
,
but
a
Composition
as
it
were
of
Earth
and
Star
.
For
as
the
Earth
,
mixt
with
Wind
and
Moisture
,
becomes
soft
,
and
,
as
the
Blood
,
temper'd
with
the
Flesh
,
gives
it
Sense
:
so
they
say
,
that
the
Moon
,
being
mingled
with
an
Aethereal
Quintessence
,
even
to
the
very
Bottom
,
is
animated
,
becomes
fruitful
and
generative
,
and
is
equally
counterpois'd
with
Ponderosity
and
Lightness
.
For
even
the
World
it self
,
being
compos'd
of
some
things
,
naturally
moving
upwards
,
and
others
,
by
Nature
tending
downwards
,
is
exempt
from
all
local
Motion
or
Change
of
Place
.
These
things
also
Xenocrates
seems
by
a
certain
divine
Reasoning
to
have
understood
,
having
taken
his
first
Light
from
Plato
.
For
Plato
it
was
,
who
first
affirm'd
,
that
every
Star
is
compounded
of
Fire
and
Earth
,
by
the
means
of
certain
intermediate
Natures
,
given
in
Proportion
:
forasmuch
as
nothing
can
be
an
Object
of
human
Sense
,
which
has
not
in
some
Proportion
a
Mixture
of
Earth
and
Light
.
Now
Xenocrates
says
,
that
the
Stars
and
the
Sun
are
compos'd
of
Fire
and
the
first
or
primitive
Solid
,
the
Moon
of
the
second
Solid
,
and
its
own
peculiar
Air
,
and
the
Earth
of
Water
,
Fire
,
and
the
third
Solid
.
For
neither
is
the
Solid
alone
by
it self
,
nor
the
Rare
alone
by
it self
,
capable
or
susceptible
of
a
Soul
.
And
let
thus
much
suffice
for
the
Substance
of
the
Moon
.
Now
as
to
her
Breadth
and
Magnitude
,
't
is
not
such
as
the
Geometricians
deliver
,
but
manifoldly
greater
.
And
she
seldom
measures
the
Shadow
of
the
Earth
by
her
Greatness
,
not
because
it
is
small
,
but
because
it
adds
most
fervent
Motion
,
that
she
may
quickly
pass
the
shady
Place
,
carrying
with
her
the
Souls
of
the
Blessed
,
which
make
haste
and
cry
.
For
when
they
are
in
the
Shadow
,
they
can
no
longer
hear
the
Harmony
of
the
Heavenly
Bodies
.
And
withal
,
the
Souls
of
the
Damn'd
are
from
below
presented
to
them
,
lamenting
and
wailing
thrô
this
Shadow
.
Wherefore
also
in
Eclipses
,
many
are
wont
to
ring
Vessels
of
Brass
,
and
to
make
a
Noise
and
Clattering
about
these
Souls
.
Moreover
,
that
which
is
call'd
the
Face
of
the
Moon
,
affrights
them
,
when
they
draw
near
it
,
seeming
to
them
a
dreadful
and
terrible
Sight
,
whereas
indeed
it
is
not
so
.
But
as
our
Earth
has
deep
and
great
Bayes
,
one
here
running
between
Hercules's
Pillars
into
the
Land
to
us
,
and
others
without
,
as
the
Caspian
,
and
those
about
the
Red
Sea
:
so
in
the
Moon
also
there
are
Hollows
and
great
Depths
,
Now
of
these
the
greatest
they
call
the
Gulf
of
Hecate
,
where
the
Souls
perish
,
or
are
punish'd
according
to
the
Evils
,
they
did
or
suffer'd
,
whilst
they
were
here
.
The
two
others
are
little
Straits
,
thrô
which
the
Soul
must
go
sometimes
to
that
part
of
the
Moon
,
which
is
towards
Heaven
,
and
sometimes
to
that
,
which
is
towards
Earth
.
Now
that
part
of
the
Moon
,
which
is
towards
Heaven
,
is
call'd
the
Elysian
Fields
,
and
that
,
which
is
towards
Earth
,
the
Fields
of
Proserpina
,
not
her
,
that
is
opposite
to
the
Earth
.
Now
the
Daemons
do
not
always
stay
in
the
Moon
,
but
sometimes
descend
down
here
below
to
have
the
Care
and
Superintendency
of
Oracles
:
They
are
assistant
also
,
and
joyn
in
celebrating
the
sublimest
Ceremonies
,
having
their
Eye
upon
Misdeeds
,
which
they
punish
,
and
preserving
the
Good
as
well
in
Perils
of
War
,
as
of
the
Sea
.
And
if
in
the
Performance
of
this
Charge
they
commit
any
Fault
,
either
thrô
Anger
,
Envy
,
or
any
unjust
Grace
and
Favor
,
they
smart
for
it
:
for
they
are
again
thrust
down
to
the
Earth
,
and
ty'd
to
Human
Bodies
.
Now
those
,
who
were
about
Saturn
,
said
,
that
themselves
were
some
of
the
better
of
these
Daemons
,
as
were
formerly
those
,
that
were
heretofore
in
Crete
call'd
Dactyli
Idaei
,
the
Corybantes
in
Phrygia
,
and
the
Trophoniades
in
Lebadia
,
a
City
of
Boeotia
,
and
infinite
others
in
several
Places
of
the
Habitable
Earth
,
whose
Names
,
Temples
,
and
Honors
continue
to
this
Day
;
but
the
Powers
of
some
fail
,
being
by
a
most
happy
Change
translated
to
another
Place
,
which
Translations
some
obtain
sooner
,
others
later
,
when
the
Understanding
comes
to
be
separated
from
the
Soul
:
which
Separation
is
made
by
the
Love
and
Desire
to
enjoy
the
Image
of
the
Sun
,
in
which
,
and
by
which
,
shines
that
divine
,
desirable
,
and
happy
Beauty
,
which
every
other
Nature
differently
long
after
,
and
seeks
,
one
after
one
manner
,
another
after
another
.
For
the
Moon
her self
continually
turns
thrô
the
Desire
,
she
has
to
be
joyn'd
with
him
.
Thus
the
Nature
of
the
Soul
remains
in
the
Moon
,
retaining
only
some
Prints
and
Dreams
of
Life
:
And
of
this
think
it
to
have
been
well
and
truly
said
:
The
Soul
,
like
to
a
Dream
,
flies
quick
away
;
which
it
does
not
immediately
,
as
soon
as
it
is
separated
from
the
Body
;
but
afterwards
,
when
it
is
alone
,
and
divided
,
from
the
Understanding
.
And
of
all
,
that
Homer
ever
writ
,
there
is
not
any
one
Passage
more
divine
than
that
,
in
which
speaking
of
those
,
who
are
departed
this
Life
,
he
says
,
Next
these
I
saw
Alcides
Image
move
;
Himself
is
with
th'
Immortal
Gods
above
.
For
every
one
of
us
is
neither
Courage
,
nor
Fear
,
nor
Desire
,
no
more
than
Flesh
or
Humors
;
but
the
Part
,
by
which
we
think
and
understand
:
And
the
Soul
,
being
moulded
and
form'd
by
the
Understanding
,
and
it self
moulding
and
forming
the
Body
,
by
embracing
it
on
every
side
,
receives
from
it
an
Impression
and
Form
,
so
that
,
althô
it
be
separated
both
from
the
Understanding
and
the
Body
,
it
nevertheless
so
retains
still
its
Figure
and
Semblance
for
a
long
time
,
that
i●
may
with
good
right
be
call'd
its
Image
.
And
of
these
Souls
,
as
I
have
already
said
,
the
Moon
is
the
Element
,
because
Souls
resolve
into
her
,
as
the
Bodies
of
the
Deceased
do
into
Earth
.
Those
indeed
,
who
have
been
vertuous
and
honest
,
living
a
quiet
and
philosophical
Life
,
without
embroiling
themselves
in
troublesome
Affairs
,
are
quickly
resolv'd
,
because
being
left
by
the
Understanding
,
and
no
longer
using
corporeal
Passions
,
they
incontinently
vanish
away
;
but
the
Souls
of
the
Ambitious
,
and
such
as
have
been
busy'd
in
Negotiations
,
of
the
Amorous
,
and
who
have
been
addicted
to
Corporeal
Pleasures
,
as
also
of
the
Angry
and
Revengeful
,
calling
to
mind
the
things
they
did
in
their
Lives
,
as
Dreams
in
their
Sleep
,
walk
wandring
about
here
and
there
,
like
that
of
Endymion
:
because
their
Inconstancy
,
and
their
being
over
subject
to
Passions
,
transports
them
,
and
draws
them
out
of
the
Moon
to
another
Generation
,
not
letting
them
rest
,
but
alluring
them
,
and
calling
them
away
.
For
there
is
nothing
small
,
staid
,
constant
,
and
accordant
,
after
that
being
forsaken
by
the
Understanding
,
they
come
to
be
seiz'd
by
corporeal
Passions
.
And
of
such
Souls
,
Instead
of
{αβγδ}
,
I
read
{αβγδ}
.
destitute
of
all
Reason
,
and
suffering
themselves
to
be
carry'd
away
by
the
proud
Violence
of
all
Passions
,
came
and
were
bred
afterwards
the
Tityi
,
and
Typhons
,
and
particularly
that
Typhon
,
who
,
having
by
Force
and
Violence
seiz'd
the
City
of
Delphi
,
overturn'd
the
Sanctuary
of
the
Oracle
there
.
Nevertheless
,
after
a
long
Tract
of
Time
,
the
Moon
receives
those
Souls
,
and
re-composes
them
:
and
the
Sun
,
inspiring
again
,
and
sowing
Understanding
in
their
vital
Faculty
,
makes
them
new
Souls
:
and
the
Earth
a
third
time
gives
them
a
Body
.
For
she
gives
nothing
after
Death
of
all
,
that
she
takes
to
Generation
:
And
the
Sun
takes
nothing
,
but
resumes
and
receives
again
the
Understanding
,
which
he
gave
.
But
the
Moon
gives
and
receives
,
joyns
and
disjoyns
,
unites
and
separates
,
according
to
divers
Faculties
and
Powers
:
of
which
the
one
is
nam'd
Ilithyia
,
or
Lucina
,
to
wit
,
that
,
which
joyns
;
and
the
other
Artemis
,
or
Diana
,
to
wit
,
that
,
which
separates
and
divides
.
And
of
the
three
Fatal
Goddesses
or
Parcae
,
she
,
which
is
call'd
Atropos
,
is
plac'd
in
the
Sun
,
and
gives
the
Principle
of
Generation
;
and
Clotho
,
being
lodg'd
in
the
Moon
,
is
she
,
who
joyns
,
mingles
,
and
unites
;
and
the
last
,
nam'd
Lachesis
,
is
on
the
Earth
,
where
she
adds
her
helping
Hand
,
and
with
her
does
Fortune
very
much
participate
.
For
that
which
is
without
a
Soul
,
is
weak
in
it self
;
and
liable
to
be
affected
by
others
:
the
Understanding
is
Soveraign
over
all
the
rest
,
and
cannot
be
made
to
suffer
by
any
.
Now
the
Soul
is
a
certain
middle
thing
,
mixt
of
them
both
:
as
the
Moon
was
by
God
made
and
created
a
Composition
and
Mixture
of
things
high
and
low
,
having
the
same
Proportion
to
the
Sun
,
as
the
Earth
has
to
her
.
This
,
said
Sylla
,
is
,
what
I
understood
from
this
Guest
of
mine
,
who
was
a
Stranger
,
and
a
Traveller
:
and
this
,
he
said
,
he
learnt
from
the
Daemons
,
who
serv'd
and
ministred
to
Saturn
.
And
you
,
O
Lamprias
,
may
take
my
Relation
in
such
part
as
you
please
.
Plutarch's
Morals
:
Vol.
V.
Of
Eating
of
Flesh
.
The
First
Tract
.
Translated
from
the
Greek
by
William
Baxter
,
Gent
.
YOu
ask
of
me
then
for
what
reason
it
was
that
Pythagoras
abstained
from
Eating
of
Flesh
.
I
for
my
part
do
much
admire
in
what
humor
,
with
what
Soul
,
or
Reason
the
first
Man
with
his
Mouth
touched
slaughter
,
and
reach'd
to
his
Lips
the
Flesh
of
a
dead
Animate
:
And
having
set
before
People
Courses
of
ghastly
Corpses
and
Ghoasts
could
give
those
parts
the
Names
of
Meat
and
Victuals
,
that
but
a
little
before
lowed
,
cryed
,
moved
and
saw
:
How
his
sight
could
endure
the
Blood
of
slaughtered
,
flayed
and
mangled
Bodies
:
How
his
smell
could
bear
their
Scent
:
And
how
the
very
nastiness
happened
not
to
offend
the
taste
,
while
it
chewed
the
sores
of
others
,
and
participated
of
the
Saps
and
Juices
of
deadly
Wounds
.
Fleeces
did
creep
,
Flesh
on
the
Spits
did
bellow
,
Both
Raw
and
Roast
.
This
indeed
is
but
a
fiction
and
fansy
,
but
the
Fare
it self
is
truly
monstrous
and
prodigious
;
that
a
Man
should
have
a
Stomach
to
Creatures
while
they
yet
bellow
,
and
that
he
should
be
giving
directions
which
of
things
yet
alive
and
speaking
is
fittest
to
make
Food
of
,
and
ordering
the
several
manners
of
the
seasoning
,
and
dressing
them
,
and
serving
them
up
to
Tables
.
You
ought
rather
in
my
opinion
to
have
enquired
who
first
began
this
Practice
,
than
who
of
late
Times
left
it
off
.
And
truly
as
for
those
People
who
first
ventured
upon
Eating
of
Flesh
,
it
is
very
probable
that
the
whole
reason
of
their
so
doing
,
was
scarcity
and
want
of
other
Food
.
For
it
is
not
likely
that
their
living
together
in
lawless
and
extravagant
lusts
,
or
their
growing
wanton
and
capricious
through
the
excessive
variety
of
Provisions
then
among
them
,
brought
them
to
such
unsociable
Pleasures
as
these
,
against
Nature
.
Yea
,
had
they
at
this
instant
but
their
sense
and
voice
restored
to
them
,
I
am
perswaded
they
would
express
themselves
to
this
purpose
.
Oh!
Happy
you
,
and
highly
favoured
of
the
Gods
,
who
now
live
!
Into
what
an
Age
of
the
World
are
you
fallen
,
who
share
and
enjoy
among
you
a
plentiful
Portion
of
good
things
!
What
abundance
of
things
spring
up
for
your
use
!
What
Fruitful
Vineyards
you
enjoy
!
What
wealth
you
gather
from
the
Fields
!
What
delicacies
from
Trees
and
Plants
which
you
may
gather
!
You
may
glut
and
fill
your selves
without
being
polluted
.
As
for
us
,
we
fell
upon
the
most
dismal
and
affrighting
part
of
time
,
in
which
we
were
exposed
by
our
first
Production
to
manifold
and
inextricable
wants
and
necessities
.
As
yet
the
thickned
Air
concealed
the
Heaven
from
our
view
,
and
the
Stars
as
yet
confus'd
with
a
disorderly
huddle
of
fire
and
moist
and
violent
Fluxions
of
Winds
.
As
yet
the
Sun
was
not
fixed
to
an
unwandring
and
certain
course
:
But
drew
both
East
and
West
round
about
you
:
And
then
again
return'd
behind
you
,
twisting
about
the
Fruitful
Seasons
,
like
Garlands
upon
a
Cup
.
The
Land
was
also
spoiled
by
the
Inundations
of
disorderly
Rivers
:
And
a
great
part
of
it
was
deformed
with
Loughs
,
and
utterly
wild
by
reason
of
deep
Quagmires
,
unfertile
Forrests
and
Woods
.
There
was
then
no
production
of
tame
Fruits
,
nor
any
Instrument
of
Art
,
or
Invention
of
Wit
.
And
hunger
gave
no
time
,
nor
did
Seed-time
then
stay
for
the
yearly
Seasons
.
What
wonder
is
it
if
we
made
use
of
the
Flesh
of
Beasts
contrary
to
Nature
,
when
Mud
was
Eaten
and
the
Bark
of
Wood
,
and
when
it
was
thought
a
happy
thing
to
find
either
a
sprouting
Grass
,
or
a
Root
of
any
Plant
.
But
when
they
had
by
chance
tasted
of
,
or
eaten
,
an
Akorn
,
they
danced
for
very
joy
about
some
Oak
or
Esculus
,
calling
it
by
the
Names
of
Life-giver
,
Mother
and
Nourisher
:
And
this
was
the
only
Festival
that
those
times
were
acquainted
with
:
Upon
all
other
occasions
all
things
were
full
of
anguish
and
dismal
sadness
.
But
whence
is
it
that
a
certain
ravenousness
and
frenzy
drives
you
in
these
happy
days
to
pollute
your selves
with
Blood
,
since
you
have
such
an
abundance
of
things
necessary
for
your
subsistence
?
Why
do
you
belye
the
Earth
as
unable
to
maintain
you
?
Why
do
you
profane
the
Law-giver
Ceres
,
and
shame
the
Mild
and
Gentle
Bacchus
,
as
not
furnishing
you
with
sufficiency
?
Are
you
not
ashamed
to
mix
tame
Fruits
with
Blood
and
Slaughter
?
You
are
indeed
wont
to
call
Serpents
,
Leopards
and
Lions
Savage
Creatures
,
but
yet
your selves
are
defiled
with
Blood
;
and
come
nothing
behind
them
in
cruelty
.
What
they
kill
is
their
ordinary
nourishment
,
but
what
you
kill
indeed
is
your
better
fare
.
For
we
eat
not
Lions
and
Wolves
by
way
of
revenge
:
But
let
those
go
,
and
catch
the
harmless
,
and
tame
sort
,
and
such
as
have
neither
Stings
nor
Teeth
to
bite
with
,
and
slay
them
;
which
so
may
Jove
help
us
,
nature
seems
to
us
to
have
produced
for
their
beauty
and
comeliness
only
.
Just
as
if
one
seeing
the
River
Nilus
over-flowing
its
Bancks
and
thereby
filling
the
whole
Country
with
genial
and
fertile
moisture
,
should
not
at
all
admire
that
secret
power
in
it
that
produces
Plants
and
plenteousness
of
most
sweet
and
useful
Fruits
,
but
beholding
somewhere
a
Crocodile
swimming
in
it
,
or
an
Aspe
crawling
along
,
or
Flyes
,
(
Savage
and
filthy
Creatures
)
should
presently
affirm
these
to
be
the
occasion
of
all
that
is
amiss
,
or
of
any
want
or
defect
that
may
happen
.
Or
as
if
indeed
one
contemplating
this
Land
or
Ground
,
how
full
it
is
of
tame
Fruits
,
and
how
heavy
with
Ears
of
Corn
,
should
afterwards
espy
somewhere
in
these
same
Corn-feilds
an
Ear
of
Darnel
or
a
Wild
Vetch
,
and
thereupon
neglect
to
reap
and
gather
in
the
Corn
,
and
fall
a
complaining
of
these
.
Such
another
thing
it
would
be
,
if
one
seeing
the
Harangue
of
some
Advocate
at
some
Bar
or
Pleading
,
swelling
and
enlarging
and
hastening
towards
the
relief
of
some
impending
danger
,
or
else
,
by
Jupiter
,
in
the
impeaching
and
charging
of
certain
audacious
Villanies
or
Indictments
,
flowing
and
rowling
along
,
and
that
not
in
a
simple
and
poor
strain
,
but
with
many
sorts
of
passions
all
at
once
,
or
rather
indeed
with
all
sorts
,
in
one
and
the
same
manner
,
into
the
many
,
and
various
and
differing
minds
of
either
Hearers
or
Judges
,
that
he
is
either
to
turn
and
change
;
or
else
,
by
Jupiter
,
to
soften
,
appease
and
quiet
;
should
overlook
all
this
business
,
and
never
consider
or
reckon
up
the
labour
or
struggle
he
had
undergone
,
but
pick
up
certain
loose
expressions
,
which
the
rapid
motion
of
the
discourse
had
carried
along
with
it
as
by
the
stream
of
its
current
,
and
so
had
slipt
and
escap'd
the
rest
of
the
Oration
;
and
hereupon
undervalue
the
Orator
.
But
we
are
nothing
put
out
of
countenance
,
either
by
the
beautious
gayity
of
the
colours
,
or
by
the
charmingness
of
the
Musical
Voices
,
or
by
the
rare
Sagacity
of
the
Intellects
,
or
by
the
cleanliness
and
neatness
of
Diet
,
or
by
the
rare
discretion
and
prudence
of
these
poor
unfortunate
Animals
;
but
for
the
sake
of
some
little
mouthful
of
Flesh
,
deprive
a
Soul
of
the
Sun
and
Light
and
of
that
proportion
of
Life
and
Time
it
had
been
Born
into
the
World
to
enjoy
.
And
then
we
fancy
that
the
Voices
it
utters
and
screams
forth
to
us
are
nothing
else
but
certain
inarticulate
sounds
and
noises
,
and
not
the
several
Deprecations
,
Entreaties
,
and
Pleadings
of
each
of
them
,
as
it
were
saying
thus
to
us
;
I
deprecate
not
thy
necessity
(
if
such
there
be
)
but
thy
wantoness
:
Kill
me
for
thy
feeding
:
But
do
not
take
me
off
for
thy
better
feeding
.
O
horrible
cruelty
!
It
is
truly
an
affecting
sight
to
see
the
very
Table
of
Rich
People
laid
before
them
,
who
keep
them
Cooks
and
Caterers
to
furnish
them
with
Dead
Corpses
for
their
daily
Fare
:
But
it
is
yet
more
affecting
to
see
it
taken
away
,
for
there
is
more
mammocks
left
than
was
eaten
.
These
therefore
were
slain
for
no
purpose
.
Others
there
are
that
though
they
have
abstained
from
what
had
been
set
before
them
,
yet
will
not
suffer
others
to
cut
or
slice
what
they
themselves
had
rejected
;
and
yet
would
not
abstain
from
them
while
alive
.
Well
then
,
we
understand
that
that
sort
of
Men
are
us'd
to
say
,
that
in
eating
of
Flesh
they
follow
the
conduct
and
direction
of
Nature
.
But
that
it
is
not
natural
to
Mankind
to
feed
on
Flesh
,
we
first
of
all
demonstrate
from
the
very
Shape
and
Figure
of
the
Body
.
For
a
human
Body
no
way
resembles
those
that
were
Born
for
ravenousness
:
It
hath
no
Hawk-bill
;
no
sharp
Tallon
;
no
roughness
of
Teeth
;
no
such
strength
of
Stomach
,
or
heat
of
digestion
as
can
be
sufficient
to
convert
or
alter
such
heavy
and
fleshy
Fare
.
But
even
from
hence
,
that
is
from
the
smoothness
of
the
Tongue
,
and
the
slowness
of
the
Stomach
to
digest
Nature
seems
to
disclaim
all
pretence
to
Fleshy
Victuals
.
But
if
you
will
contend
that
your self
was
Born
to
an
inclination
to
such
Food
,
you
have
now
a
mind
to
eat
:
Do
you
then
your self
kill
,
what
you
would
eat
.
But
do
it
your
own
self
;
without
the
help
of
a
Chopping
Knife
,
Mallet
or
Axe
;
as
Wolves
,
Bears
and
Lyons
do
,
who
kill
and
eat
at
once
.
Rend
an
Oxe
with
thy
Teeth
,
worry
a
Hog
with
thy
Mouth
,
tear
a
Lamb
or
a
Hare
in
pieces
,
and
fall
on
and
eat
it
alive
as
they
do
.
But
if
thou
hadst
rather
stay
until
what
thou
eatest
is
become
dead
,
and
if
thou
art
loath
to
force
a
Soul
out
of
its
Body
,
why
then
dost
thou
against
Nature
eat
an
Animate
thing
?
Nay
there
is
no
body
that
is
willing
to
eat
even
a
lifeless
and
a
dead
thing
as
it
is
,
but
they
Boyl
it
,
and
Roast
it
,
and
alter
it
by
Fire
and
Medicines
,
as
it
were
changing
and
quenching
the
slaughtered
Gore
with
Thousands
of
sweet
Sawces
,
that
the
Palate
being
thereby
deceived
,
may
admit
of
such
uncouth
Fare
.
It
was
indeed
a
witty
Expression
of
a
Lacedemonian
,
who
having
purchased
a
small
Fish
in
a
certain
Inn
,
delivered
it
to
his
Landlord
to
be
dressed
:
And
as
he
demanded
Cheese
and
Vinegar
and
Oyl
to
make
Sawce
,
he
replyed
,
if
I
had
had
those
I
would
not
have
bought
the
Fish
.
But
we
are
grown
so
wanton
in
our
bloody
Luxury
,
that
we
have
bestowed
upon
Flesh
the
Name
of
Meat
,
and
then
require
another
Meat
to
this
same
Flesh
,
mixing
Oyl
,
Wine
,
Honey
,
Pickle
,
and
Vinegar
with
Syrian
and
Arabian
Spices
,
as
though
we
really
meant
to
embalm
it
after
its
decease
.
Indeed
when
things
are
dissolved
,
and
made
thus
tender
and
soft
,
and
are
as
it
were
turned
into
a
sort
of
a
Carriony
Corruption
,
it
must
needs
be
a
great
difficulty
for
Concoction
to
master
them
,
and
when
it
hath
mastered
them
,
they
must
needs
cause
grievous
oppressions
,
and
qualmy
indigestions
.
Diogenes
ventured
once
to
eat
a
raw
Pourcontrel
,
that
he
might
disuse
himself
from
Meat
dressed
by
Fire
:
And
as
several
Priests
and
other
People
stood
round
him
,
he
wrapp'd
his
head
in
his
Cassock
and
so
putting
the
Fish
his
to
Mouth
,
he
thus
said
unto
them
:
It
is
for
your
sakes
,
Sirs
,
that
I
undergo
this
danger
,
and
run
this
risk
;
a
Noble
and
Gallant
risque
,
by
Jupiter
.
For
no
otherwise
than
as
Pelopidas
ventured
his
Life
for
the
Liberty
of
the
Thebans
,
and
Harmodius
and
Aristogiton
for
that
of
the
Athenians
,
did
this
Philosopher
encounter
with
a
raw
Pourcontrel
,
to
the
end
he
might
make
human
Life
more
brutish
.
Moreover
these
same
Flesh-eatings
are
not
only
preternatural
to
Mens
Bodies
,
but
also
by
clogging
and
cloying
them
render
their
very
Minds
and
Intellects
gross
also
.
For
it
is
well
known
to
most
that
Wine
and
much
Flesh-eating
make
the
Body
indeed
strong
and
lusty
,
but
the
mind
weak
and
feeble
.
And
that
I
may
not
offend
the
Wrestlers
,
I
will
make
use
of
Examples
out
of
my
own
Country
.
The
Athenians
are
wont
to
call
us
Boeotians
Gross
,
Senseless
and
Stupid
Fellows
,
for
no
other
reason
but
our
over
much
eating
.
And
sometimes
also
Hogs
for
the
same
reason
.
Menander
the
Comoedian
,
calls
us
,
Fellows
with
long
Jawes
.
It
is
observed
also
,
that
according
to
the
saying
of
Heraclitus
,
A
dry
light
has
the
wisest
Soul
.
Earthen
jars
if
you
strike
them
will
sound
,
but
if
they
be
full
they
perceive
not
the
strokes
that
are
given
them
.
Copper
Vessels
also
that
are
thin
communicate
their
sound
round
about
them
,
unless
some
one
stop
and
dull
the
ambient
stroke
with
his
Fingers
.
Moreover
the
Eye
when
seized
with
an
over
great
plenitude
of
humors
grows
dim
and
feeble
for
its
ordinary
work
.
When
we
behold
the
Sun
through
a
humid
Air
and
a
great
quantity
of
gross
and
indigested
vapours
,
we
do
not
see
it
clear
and
bright
,
but
obscure
and
cloudy
and
with
glimmering
Beams
.
Just
so
in
a
muddy
and
clogged
Body
,
that
is
swagged
down
with
heavy
and
unnatural
nourishments
,
it
must
needs
happen
that
the
gayety
and
splendor
of
the
Mind
be
confused
and
dulled
,
and
that
it
ramble
and
rowl
after
little
and
scarce
discernible
Objects
,
since
it
wants
clearness
and
vigour
for
higher
things
.
But
to
pass
by
these
considerations
,
is
not
accustoming
ones
self
to
mildness
and
an
human
temper
of
mind
an
admirable
thing
?
For
who
could
wrong
or
injure
a
Man
that
is
so
sweetly
and
humanly
disposed
with
respect
to
the
ills
of
strangers
that
are
not
of
his
kind
?
I
remember
that
three
days
ago
,
as
I
was
discoursing
,
I
made
mention
of
a
Saying
of
Xenocrates
,
and
how
the
Athenians
gave
Judgment
upon
a
certain
Person
who
had
flayed
a
living
Ram
.
For
my
part
I
cannot
think
him
a
worse
Criminal
that
torments
a
poor
Creature
while
living
than
a
Man
that
shall
take
away
its
Life
and
Murther
it
.
But
(
as
it
seems
)
we
are
more
sensible
of
what
is
done
against
Custom
than
against
Nature
.
These
are
now
their
more
common
and
vulgar
Reasonings
upon
this
Subject
.
As
for
that
grand
and
mysterious
Principle
which
(
as
Plato
speaks
)
is
incredible
to
base
minds
,
and
to
such
as
affect
only
mortal
things
,
I
as
little
care
to
move
in
this
discourse
,
as
a
Pilot
doth
a
Ship
in
a
Storm
,
or
a
Comoedian
his
Machine
while
the
Scences
are
moving
.
But
perhaps
it
would
not
be
amiss
by
way
of
Introduction
and
Preface
to
strike
up
and
Sing
certain
Verses
of
Empedocles
.
For
in
those
by
way
of
Allegory
he
hints
at
Mens
Souls
,
as
that
they
are
tyed
to
mortal
Bodies
,
to
be
punished
for
Murthers
,
eating
of
Flesh
,
and
of
one
another
.
Although
this
Doctrine
seems
much
ancienter
than
his
time
.
For
the
Fables
that
are
storyed
and
related
about
the
discerption
of
Bacchus
,
and
the
Attempts
of
the
Titans
upon
him
,
and
of
their
tasting
of
his
slain
Body
,
and
of
their
several
punishments
and
Fulminations
afterwards
,
are
but
a
Representation
of
the
Regeneration
.
For
what
in
us
is
unreasonable
,
disorderly
and
boisterous
,
being
not
Divine
but
Demoniack
,
the
Ancients
termed
Titans
,
and
that
is
it
that
is
to
suffer
torments
,
and
to
undergo
vengeance
after
death
.
Plutarch's
Morals
:
Vol.
V.
Of
Eating
of
Flesh
.
The
Second
Tract
.
Translated
from
the
Greek
by
the
same
hand
.
REason
persuades
us
now
to
return
with
fresh
Cogitations
and
Dispositions
to
what
we
left
cold
yesterday
of
our
Discourse
about
Flesh-Eating
.
It
is
indeed
a
hard
and
a
difficult
task
to
undertake
(
as
Cato
once
said
)
to
dispute
with
Mens
Bellys
that
have
no
Ears
;
since
most
have
already
drunk
that
Draught
of
Custom
,
which
is
like
that
of
Circe
,
Of
groans
and
frauds
and
sorcery
replete
.
And
it
is
no
easy
Task
to
pull
out
the
Hook
of
Flesh-Eating
from
the
Jaws
of
such
as
have
gorged
themselves
with
Luxury
,
and
are
as
it
were
nailed
down
with
it
.
It
would
indeed
be
a
good
action
,
if
as
the
Aegyptians
draw
out
the
Stomach
of
a
dead
Body
,
and
cut
it
open
and
expose
it
to
the
Sun
,
as
the
only
cause
of
all
its
evil
Actions
,
so
we
could
by
cutting
out
our
Gluttony
and
Bloodshedding
,
purifie
and
cleanse
the
remainder
of
our
lives
.
For
the
Stomack
it self
is
not
guilty
of
Bloodshed
,
but
is
involuntarily
polluted
by
our
intemperance
.
But
if
this
may
not
be
,
and
we
are
ashamed
by
reason
of
custom
to
live
unblameably
,
let
us
at
least
sin
with
discretion
:
Let
us
eat
flesh
,
but
let
it
be
for
hunger
,
and
not
for
wantonness
.
Let
us
kill
an
Animal
but
let
us
do
it
with
sorrow
and
pity
,
and
not
abusing
and
tormenting
it
,
as
many
now
a
days
are
used
to
do
,
while
some
run
red
hot
Spits
through
the
Bodies
of
Swine
,
that
by
the
tincture
of
the
quenched
Iron
the
Blood
may
be
to
that
degree
mortified
,
that
it
may
sweeten
and
soften
the
Flesh
in
its
circulation
:
and
others
jump
and
stamp
upon
the
Udders
of
Sows
that
are
ready
to
Pig
,
that
so
they
may
take
off
(
Oh!
Piacular
Jupiter
,
)
in
the
very
pangs
of
delivery
,
Blood
,
Milk
and
Corruption
,
(
destroying
the
young
ones
besides
)
and
so
eat
the
most
inflam'd
and
diseased
Part
of
the
Animal
:
others
sow
up
the
Eyes
of
Cranes
and
Swans
,
and
so
shut
them
up
in
darkness
to
be
fatned
,
and
then
sowce
up
their
flesh
with
certain
monstrous
Mixtures
and
Pickles
.
By
all
which
it
is
most
manifest
,
that
it
is
not
for
nourishment
,
or
want
,
or
any
necessity
,
but
for
meer
gluttony
,
wantonness
and
expensiveness
that
they
make
a
Pleasure
of
Villany
.
Just
as
it
happens
in
such
Persons
as
when
they
cannot
satiate
their
Intemperance
upon
Women
,
having
made
tryal
of
every
thing
else
,
and
falling
into
vagaries
,
at
last
attempt
things
not
to
be
mentioned
:
even
so
inordinateness
in
feeding
,
when
it
hath
once
passed
the
bounds
of
nature
and
necessity
,
studies
at
last
to
diversify
the
Lusts
of
its
intemperate
Appetite
by
cruelty
and
villany
.
For
the
Senses
when
they
once
quit
their
natural
Measures
,
sympathize
with
each
other
in
their
distempers
,
and
are
enticed
by
each
other
to
the
same
consent
,
and
intemperance
.
Thus
a
distempered
Ear
first
debauched
Musick
,
the
soft
and
effeminate
Notes
of
which
provoketh
immodest
touches
and
lascious
tickling
.
These
things
first
taught
the
Eye
not
to
delight
in
merry
Jiggs
,
gesticulations
of
Hands
,
Currants
and
Borées
,
nor
in
Statues
and
fine
Paintings
;
but
to
reckon
the
slaughtering
and
death
of
Mankind
,
and
Wounds
and
Duels
,
the
most
sumptuous
of
Shewes
and
Spectacles
.
Thus
unlawful
Tables
are
accompanied
with
intemperate
Copulations
with
unmusicianlike
Balls
,
and
Theatres
become
Monstrous
through
shameless
Songs
and
Rehearsals
:
and
Barbarous
and
Brutish
Shews
are
again
accompanied
with
an
unrelenting
temper
and
savage
cruelty
towards
Mankind
.
Hence
it
was
that
the
Divine
Lycurgus
in
his
Three
Books
of
Laws
(
called
by
him
Rhetrae
)
gave
Orders
that
the
Doors
and
Ridges
of
Mens
Houses
should
be
made
with
a
Saw
and
an
Ax
,
and
that
no
other
Instrument
should
so
much
as
be
brought
to
any
House
.
Not
that
he
did
hereby
intend
to
declare
War
against
Augres
and
Planes
,
and
other
Instruments
of
finer
Work
;
but
because
he
very
well
knew
that
with
such
Tools
as
these
,
you
will
never
bring
into
your
House
a
guilded
Couch
,
and
that
you
'l
never
attempt
to
bring
into
a
slender
Cottage
either
Silver-Tables
,
Purple-Carpets
,
or
Costly-Stones
:
But
that
a
plain
Supper
and
a
homely
Dinner
must
accompany
such
a
House
,
Couch
,
Table
and
Cup
.
The
beginning
of
a
vitious
Diet
is
presently
followed
by
all
sorts
of
Luxury
and
Expensiveness
:
Ev'n
as
a
Mare
is
by
her
thirsty
Colt
.
And
what
Meal
is
not
expensive
,
for
which
an
Animal
is
put
to
death
?
Shall
we
reckon
a
Soul
to
be
a
small
expense
?
I
will
not
say
perhaps
of
a
Mother
,
or
a
Father
,
or
of
some
Friend
,
or
Child
,
as
Empedocles
did
;
but
one
participating
of
Feeling
,
of
Seeing
,
of
Hearing
,
of
Imagination
and
of
Intellection
;
which
each
of
them
hath
received
from
nature
for
the
acquiring
of
what
is
agreeable
to
it
,
and
the
avoiding
what
is
disagreeable
.
Do
but
consider
this
with
your self
now
,
which
sort
of
Philosophers
render
us
most
tame
and
civil
,
they
who
bid
People
to
feed
on
their
Children
,
Friends
,
Fathers
and
Wives
,
as
if
they
were
dead
;
or
Phythagoras
and
Empedocloes
,
that
accustom
Men
to
be
just
towards
even
the
other
Members
of
the
Creation
.
You
laugh
at
a
Man
that
will
not
eat
a
Sheep
:
But
we
(
they
'l
say
again
)
when
we
see
you
cutting
off
the
Parts
of
your
dead
Father
,
or
Mother
,
and
sending
it
to
your
absent
Friends
,
and
calling
upon
and
inviting
your
present
Friends
to
eat
the
rest
freely
and
heartily
,
shall
we
not
smile
?
Nay
peradventure
we
offend
at
this
instant
time
while
we
touch
these
Books
without
having
first
cleansed
our
Hands
,
Eyes
,
Feet
and
Ears
:
if
it
be
not
(
by
Jupiter
)
a
sufficient
purgation
of
them
,
to
have
discoursed
of
these
Matters
in
potable
and
fresh
Language
(
as
Plato
speaketh
)
thereby
washing
off
the
brackishness
of
Hearing
.
Now
if
a
Man
should
set
these
Books
and
Discourses
in
opposition
to
each
other
,
he
will
find
that
the
Philosophy
of
the
one
sort
,
suites
with
the
Seythians
,
Sogdians
and
Melanchlaenians
of
whom
Herod●●
his
Relation
is
scarce
believed
:
but
the
Sentiments
of
Pythagoras
and
Empedocles
were
the
Laws
and
Customs
of
the
ancient
Grecians
.
Who
then
were
the
first
Authors
of
this
opinion
,
that
we
owe
no
Justice
to
dumb
Animals
?
Who
first
beat
out
accursed
Steel
,
And
made
the
lab'ring
Oxe
a
Knife
to
feel
.
In
the
very
same
manner
Oppressors
and
Tyrants
begin
first
to
shed
Blood
.
For
example
,
the
first
Man
that
the
Athenians
ever
put
to
death
,
was
one
Epitedius
,
the
basest
of
all
Knaves
;
after
him
they
put
to
death
a
second
and
a
third
:
After
this
being
now
accustomed
to
Blood
,
they
patiently
saw
Niceratus
the
Son
of
Nicias
,
and
their
own
General
Theramenes
,
and
Polemarchus
the
Philosopher
suffer
death
.
Even
so
in
the
beginning
some
wild
and
mischievous
Beast
was
killed
and
eaten
,
and
then
some
little
Bird
or
Fish
was
entrapped
.
And
conquest
being
first
experimented
and
exercised
in
these
,
at
last
passed
even
to
the
labouring
Oxe
,
and
the
Sheep
that
Cloathes
us
,
and
to
the
poor
Cock
that
keeps
the
House
:
Until
by
little
and
little
unsatiableness
being
strengthened
by
use
,
Men
came
to
the
slaughter
of
Men
,
to
Blood-shed
and
Wars
.
Now
if
one
cannot
demonstrate
and
make
out
that
Souls
in
their
Regenerations
make
a
promiscuous
use
of
all
Bodies
,
and
that
that
which
is
now
rational
will
at
another
time
be
irrational
,
and
that
again
tame
which
is
now
wild
(
for
that
nature
changes
and
transmutes
every
thing
;
With
different
Fleshy
Coats
New
Cloathing
all
.
)
This
thing
should
be
sufficient
to
change
a
Man
that
hath
taken
up
an
intemperate
and
luxurious
Life
,
that
it
brings
sickness
and
heavyness
upon
the
Body
,
and
that
it
inclines
the
mind
the
more
brutishly
to
warm
Blood-shed
and
destruction
:
When
we
have
once
accustomed
our selves
neither
to
entertain
a
Guest
,
nor
keep
a
Wedding
,
nor
to
treat
our
Friends
,
without
Blood
a●●
Slaughter
.
And
if
what
is
argued
about
the
return
of
Souls
into
Bodies
is
not
of
Force
enough
to
beget
Faith
,
yet
methinks
the
very
uncertainty
of
the
thing
should
fill
us
with
apprehension
and
fear
.
Suppose
for
instance
one
should
in
some
Night
Engagement
rush
on
with
his
drawn
Sword
upon
one
that
had
fallen
down
and
covered
his
Body
with
his
Arms
,
and
should
in
the
mean
time
hear
one
say
,
that
he
was
not
very
sure
,
but
that
he
fansyed
and
believed
,
that
the
party
lying
there
,
was
his
Son
,
Brother
,
Father
,
or
Tent-companion
;
which
were
more
advisable
think
you
,
to
hearken
to
a
false
suggestion
and
so
to
let
go
an
Enemy
under
the
notion
of
a
Friend
;
or
to
slight
an
Authority
not
sufficient
to
beget
faith
,
and
to
slay
a
Friend
instead
of
a
Foe
?
This
you
will
all
say
would
be
insupportable
.
Do
but
consider
the
famous
Merope
in
the
Tragedy
,
who
taking
up
a
Hatchet
and
lifting
it
at
her
Sons
Head
,
whom
she
took
for
her
Sons
Murtherer
,
speaks
thus
as
she
was
ready
to
give
the
fatal
blow
;
Villain
,
this
piercing
blow
shall
cleave
thy
head
;
What
a
bustle
she
raises
in
the
whole
Theatre
,
while
she
raises
her self
to
give
the
blow
,
and
what
a
fear
they
are
all
in
,
least
she
should
prevent
the
Old
Man
that
comes
to
stop
her
hand
,
and
should
wound
the
Youth
.
Now
if
another
Old
Man
should
stand
by
her
and
say
,
strike
it
is
thy
Enemy
,
and
this
,
hold
it
is
thy
Son
;
which
think
you
would
be
the
greater
Injustice
,
to
omit
the
punishing
of
an
Enemy
for
the
sake
of
ones
Child
,
or
to
suffer
ones
self
to
be
transported
with
anger
at
ones
Enemy
to
Murther
ones
Child
!
Since
then
neither
hatred
,
nor
wrath
,
nor
any
revenge
,
nor
fear
for
our selves
,
carries
us
to
the
slaughter
of
a
Beast
,
but
the
poor
sacrifice
stands
with
an
inclined
neck
only
to
satisfie
thy
●●st
and
pleasure
;
and
then
one
Philosopher
stands
by
and
tells
thee
,
cut
him
down
,
it
is
but
an
unreasonable
Animal
;
and
another
cries
,
hold
:
What
if
there
should
be
the
Soul
of
some
Kinsman
,
or
God
inclosed
in
him
?
Good
Gods
!
Is
there
the
like
danger
if
I
refuse
to
eat
Flesh
;
or
if
I
for
want
of
Faith
Murther
my
Child
,
or
some
other
Friend
?
The
Stoicks
way
of
reasoning
upon
this
Subject
of
Flesh-eating
is
no
way
equal
nor
consonant
with
themselves
.
Who
is
this
that
hath
so
many
Mouths
for
his
Belly
and
the
Kitchin
?
Whence
comes
it
to
pass
that
they
so
very
much
womanize
and
reproach
Pleasure
,
as
a
thing
that
they
will
not
allow
to
be
either
good
,
or
preferable
,
or
so
much
as
agreeable
,
and
yet
all
on
a
sudden
become
so
zealous
Advocates
for
Pleasures
?
It
were
indeed
but
a
reasonable
consequence
of
their
Doctrine
,
that
since
they
banish
Perfumes
,
and
Cakes
from
their
Banquets
,
they
should
be
much
more
averse
to
Blood
and
to
Flesh
.
But
now
just
as
if
they
would
reduce
their
Philosophy
to
their
Diaryes
,
or
Day-books
,
they
lessen
the
expences
of
their
Suppers
in
certain
unnecessary
and
needless
Matters
,
but
the
untam'd
and
Murtherous
part
of
their
expence
they
nothing
boggle
at
.
Well!
What
then
(
say
they
?
)
We
have
nothing
to
do
with
Brute
Beasts
?
Nor
have
you
any
with
Perfumes
,
nor
with
Foreign
Sawces
,
(
may
some
one
answer
:
)
And
yet
you
every
where
expel
these
from
your
Banquets
,
as
both
useless
and
needless
.
Let
us
therefore
in
the
next
place
consider
,
whether
we
owe
any
Justice
to
the
Brute
Beasts
:
Neither
shall
we
handle
this
Point
,
artificially
or
like
subtle
Sophisters
,
but
by
casting
our
Eye
into
our
own
Breasts
,
and
conversing
with
our selves
as
Men
,
we
will
weigh
and
examin
the
whole
Matter
.
******
Plutarch's
Morals
:
Vol.
V.
Of
Fate
.
Translated
out
of
the
Greek
by
A.
G.
Gent
.
I
Will
endeavor
,
my
dearest
Piso
,
to
send
you
my
Opinion
concerning
Fate
,
written
with
all
the
Clearness
and
Compendiousness
,
I
am
capable
of
:
since
you
,
who
are
not
ignorant
,
how
cautious
I
am
of
writing
,
have
thought
fit
to
make
it
the
Subject
of
your
Request
.
You
are
first
then
to
know
,
that
this
word
(
Fate
)
is
spoken
,
taken
,
and
understood
two
manner
of
Ways
:
the
one
,
as
it
is
an
Action
;
the
other
,
as
it
is
a
Substance
.
First
therefore
,
as
't
is
an
Action
,
Plato
has
under
a
Type
describ'd
it
,
saying
thus
in
his
Dialogue
,
entitled
Phaedrus
:
And
this
is
a
Sanction
of
Adrastea
,
or
an
inevitable
Ordinance
that
whatever
Soul
being
an
Attendant
on
God
:
And
in
his
Treatise
,
call'd
Timaeus
:
The
Laws
,
which
God
in
the
Nature
of
the
Universe
has
establish'd
for
immortal
Souls
.
And
in
his
Books
of
a
Common-weal
he
says
,
That
Fate
is
the
Speech
of
the
Virgin
Lachesis
,
who
is
the
Daughter
to
Necessity
.
By
which
Sentences
he
not
Tragically
,
but
Theologically
,
shews
us
,
what
his
Sentiments
are
in
this
matter
.
Now
,
if
any
one
,
perhaps
taking
again
the
fore-cited
Passages
,
would
have
them
express'd
in
more
familiar
Terms
,
the
Description
in
Phaedrus
may
be
thus
explain'd
:
That
Fate
is
a
divine
Sentence
,
intransgressible
thrô
a
Cause
,
which
cannot
be
divested
or
hindred
.
And
according
to
what
he
has
said
in
his
Timaeus
,
't
is
a
Law
ensuing
on
the
Nature
of
the
Universe
,
according
to
which
all
things
,
that
are
done
,
are
transacted
.
For
this
does
Lachesis
effect
,
who
is
indeed
the
Daughter
of
Necessity
,
as
we
have
both
already
related
,
and
shall
yet
better
understand
by
that
,
which
will
be
said
in
the
Pogress
of
our
Discourse
.
Thus
you
see
,
what
Fate
is
,
when
't
is
taken
for
an
Action
;
but
,
as
it
is
a
substance
,
it
seems
to
be
the
universal
Soul
of
the
World
,
and
admits
of
a
threefold
Distribution
:
the
first
Destiny
being
that
,
which
errs
not
;
the
second
that
,
which
is
thought
to
err
;
and
the
third
that
,
which
,
being
under
the
Heaven
,
is
conversant
about
the
Earth
.
Of
these
the
highest
is
call'd
Clotho
,
the
next
Atropos
,
and
the
lowest
Lachesis
,
who
,
receiving
the
celestial
Influences
and
Efficacies
of
her
Sisters
,
transmits
and
fastens
them
to
the
terrestrial
things
,
which
are
under
her
Government
.
Thus
have
we
declar'd
,
what
is
to
be
said
of
Fate
,
taken
as
a
Substance
,
what
it
is
,
what
are
its
Parts
,
after
what
manner
it
is
,
how
it
is
ordain'd
,
and
how
it
stands
,
both
in
respect
to
it self
,
and
to
us
:
but
as
to
the
Particularities
of
these
things
,
there
is
another
Fable
in
his
Common-weal
,
by
which
they
are
in
some
measure
covertly
insinuated
,
and
we
our selves
have
in
the
best
manner
,
we
can
,
endeavour'd
to
explain
them
to
you
.
But
we
now
once
again
turn
our
Discourse
to
Fate
,
as
it
is
an
Action
:
For
concerning
this
it
is
,
that
there
are
so
many
Natural
,
Moral
,
and
Logical
Questions
.
Having
therefore
already
in
some
sort
sufficiently
defin'd
,
what
it
it
is
,
we
are
now
in
the
next
place
to
say
something
of
its
Quality
,
althô
it
may
to
many
seem
absurd
.
I
say
then
,
that
Fate
,
thô
comprehending
as
it
were
in
a
Circle
the
Infinity
of
all
those
things
,
which
are
and
have
been
from
infinit
Times
,
and
shall
be
to
infinit
Ages
,
is
not
it self
infinit
,
but
determinate
and
finit
:
for
neither
Law
,
Reason
,
nor
any
other
divine
thing
can
be
infinit
.
And
this
you
will
the
better
understand
,
if
you
consider
the
Total
Revolution
,
and
the
universal
Time
,
when
the
Swiftness
of
the
eight
Periods
,
that
is
,
of
the
eight
Spheres
,
having
,
as
Timaeus
says
,
finisht
their
Course
,
return
to
one
and
the
same
Point
,
being
measur'd
by
the
Circle
of
The
same
,
which
goes
always
after
one
manner
.
For
in
this
Reason
,
which
is
finit
and
determinate
,
shall
all
things
,
which
as
well
in
Heaven
as
in
Earth
consist
by
Necessity
from
above
,
be
reduced
to
the
same
Situation
,
and
restor'd
again
to
their
first
Beginning
.
Wherefore
the
only
Habitude
of
Heaven
,
ordain'd
in
all
things
,
as
well
in
regard
of
it self
,
as
of
the
Earth
,
and
all
terrestrial
matters
,
shall
again
after
long
Revolutions
one
day
return
,
and
those
things
,
that
in
order
follow
after
,
and
,
being
linkt
together
in
a
Continuity
,
are
maintain'd
in
their
Course
,
shall
consequently
also
every
one
of
them
deliver
,
what
it
brings
by
Necessity
.
Now
for
the
better
clearing
of
this
matter
,
let
us
suppose
,
that
all
,
whatever
is
in
us
or
about
us
,
happens
and
is
wrought
by
the
Course
of
the
Heavens
and
heavenly
Influences
,
as
being
entirely
the
efficient
Cause
both
of
my
writing
,
what
I
now
write
,
and
of
your
doing
also
,
what
you
at
present
do
,
and
in
the
same
manner
,
as
you
do
it
.
Hereafter
then
,
when
the
same
Cause
shall
return
,
we
shall
do
the
same
things
,
we
now
do
,
and
in
the
same
manner
,
and
shall
again
become
the
same
Men
:
and
so
it
will
be
with
all
others
.
And
that
,
which
follows
after
,
shall
also
happen
by
the
following
Cause
:
and
in
brief
all
things
,
that
shall
happen
in
every
one
of
these
universal
Revolutions
,
shall
again
become
the
same
.
By
this
it
appears
,
as
we
have
already
said
before
,
that
Fate
,
being
in
some
sort
infinit
,
is
nevertheless
determinate
and
finite
:
and
it
may
be
also
in
some
sort
seen
and
comprehended
,
as
we
have
farther
said
,
that
it
is
as
it
were
a
Circle
:
for
as
the
Motion
of
a
Circle
is
a
Circle
,
and
the
Time
,
that
Measures
it
,
is
also
a
Circle
:
so
the
Reason
of
things
,
which
are
done
,
and
happen
in
a
Circle
,
may
be
justly
esteem'd
and
call'd
a
Circle
.
This
therefore
,
thô
there
should
be
nothing
else
,
almost
shews
us
,
what
sort
of
thing
Fate
is
,
but
not
particularly
,
or
in
every
respect
.
What
kind
of
thing
then
is
it
in
its
own
form
?
It
is
,
as
far
as
one
can
compare
it
,
like
to
the
Civil
or
Politick
Law
.
For
first
it
commands
the
most
part
of
things
,
if
not
all
,
at
least
by
Supposition
,
and
then
it
comprizes
,
as
far
as
is
possible
for
it
,
all
things
,
that
belong
to
the
Publick
in
general
:
and
the
better
to
make
you
understand
both
the
one
and
the
other
,
we
must
specify
them
by
an
Example
.
The
Civil
Law
speaks
and
ordains
in
general
of
a
valiant
Man
,
and
also
of
a
Deserter
,
and
a
Coward
,
and
in
the
same
manner
of
others
;
now
this
is
not
to
make
the
Law
speak
of
this
or
that
Man
in
particular
;
but
principally
to
propose
such
things
,
as
are
universal
or
general
,
and
consequently
,
such
,
as
fall
under
them
.
For
we
may
very
well
say
,
that
't
is
legal
to
reward
this
Man
for
having
demean'd
himself
valiantly
,
and
to
punish
that
Man
for
flying
from
his
Colors
:
because
the
Law
has
virtually
,
thô
not
in
express
terms
,
and
particularly
yet
in
such
general
ones
,
as
they
are
comprehended
under
,
so
determin'd
of
them
.
As
the
Law
,
if
I
may
so
speak
,
of
Physicians
and
Masters
of
corporal
Exercises
potentially
comprehends
particular
and
special
things
within
the
general
:
so
the
Law
of
Nature
,
determining
first
and
principally
general
Matters
,
secondarily
and
consequentially
determins
such
,
as
are
particular
.
Thus
general
things
being
decreed
by
Fate
,
particular
and
individual
things
may
also
in
some
sort
be
said
to
be
so
,
because
they
are
so
by
Consequence
with
the
general
.
But
perhaps
some
one
of
those
,
who
more
accurately
examin
,
and
more
subtly
search
into
these
things
,
may
say
on
the
contrary
,
that
particular
and
individual
things
precede
the
Composition
of
general
things
,
and
that
the
general
is
gather'd
for
the
particular
:
now
that
,
for
which
another
thing
is
,
always
goes
before
that
,
which
is
for
it
.
Nevertheless
this
is
not
the
proper
Place
to
treat
of
this
Difficulty
;
but
't
is
to
be
remitted
to
another
.
However
that
Fate
comprehends
not
all
things
clearly
and
expresly
,
but
only
such
,
as
are
universal
and
general
,
let
it
pass
for
resolv'd
on
at
present
,
as
well
for
what
we
have
already
said
a
little
before
,
as
for
what
we
shall
say
hereafter
.
For
that
,
which
is
finite
and
determinate
,
agreeing
properly
with
divine
Providence
,
is
seen
more
in
universal
and
general
things
,
than
in
particular
:
such
therefore
is
the
divine
Law
,
and
also
the
Civil
:
but
Infinity
consists
in
Particulars
and
Individuals
.
After
this
we
are
to
declare
,
what
this
Term
,
By
Supposition
,
means
:
for
't
is
to
be
thought
,
that
Fate
is
also
some
such
thing
.
That
then
is
said
to
be
by
Supposition
,
which
is
not
set
down
of
it self
or
absolutely
,
but
as
truly
suppos'd
and
joyn'd
to
another
:
which
signifies
a
Suit
and
Consequence
.
And
this
is
a
Sanction
of
Adrastea
,
or
an
inevitable
Ordinance
,
that
whatever
Soul
,
being
an
Attendant
on
God
,
shall
see
any
thing
of
Truth
,
it
shall
till
another
Revolution
be
exempt
from
Punishment
,
and
if
it
can
always
do
the
same
,
it
shall
never
suffer
any
Dammage
.
Thus
you
see
,
what
is
meant
by
this
Expression
,
By
Supposition
,
and
also
universally
.
Now
that
Fate
is
some
such
thing
,
is
clearly
manifest
,
as
well
from
its
Substance
,
as
from
its
Name
.
For
it
is
call'd
{αβγδ}
,
as
being
{αβγδ}
,
that
is
,
dependent
and
link'd
:
and
it
is
a
Sanction
or
Law
,
because
things
are
therein
ordain'd
and
dispos'd
consequentially
,
as
is
usual
in
Civil
Government
.
We
ought
in
the
next
place
to
consider
and
treat
of
mutual
Relation
and
Affection
:
that
is
,
what
Reference
and
Respect
Fate
has
to
Divine
Providence
,
what
to
Fortune
,
what
also
to
that
,
which
is
in
our
Power
,
what
to
Contingent
,
and
other
such
like
things
:
and
furthermore
we
are
to
determin
,
how
far
and
in
what
it
is
true
or
false
,
that
All
things
happen
and
are
done
by
,
or
according
to
,
Fate
:
For
,
if
the
Meaning
is
,
that
all
things
are
comprehended
and
contain'd
in
Fate
,
it
must
be
granted
,
that
this
Proposition
is
true
;
and
if
any
would
farther
have
it
so
understood
,
that
all
things
,
which
are
done
amongst
Men
,
on
Earth
,
and
in
Heaven
,
are
plac'd
in
Fate
,
let
this
also
pass
as
granted
for
the
present
:
But
if
,
as
the
Expression
seems
rather
to
imply
,
the
Being
done
by
,
or
according
to
,
Fate
,
signifies
not
all
things
,
but
that
,
which
is
a
Consequent
,
and
dependent
on
it
,
then
it
must
not
be
said
or
granted
,
that
all
things
happon
and
are
done
by
,
and
according
to
,
Fate
;
thô
all
things
are
so
according
to
Fate
,
as
to
be
compriz'd
in
it
.
For
all
things
,
that
the
Law
comprehends
,
and
of
which
it
speaks
,
are
not
legal
,
or
according
to
Law
:
for
it
comprehends
Treason
,
it
treats
of
the
cowardly
Running
away
from
ones
Colors
in
time
of
Battle
,
of
Adultery
,
and
many
other
such
like
things
,
of
which
it
cannot
be
said
,
that
any
one
of
them
is
lawful
.
Neither
indeed
can
I
affirm
of
the
performing
a
valorous
Act
in
War
,
the
killing
of
a
Tyrant
,
or
the
doing
any
other
vertuous
deed
,
that
it
is
legal
:
because
that
only
is
properly
to
be
call'd
legal
,
which
is
commanded
by
the
Law
.
Now
if
the
Law
commands
these
things
,
how
can
they
avoid
being
Rebels
against
the
Law
,
and
Transgressors
of
it
,
who
neither
perform
valiant
Feats
of
Arms
,
kill
Tyrants
,
nor
do
any
other
such
remarkable
Acts
of
Vertue
?
And
if
they
are
Transgressors
of
the
Law
,
why
is
it
not
just
,
they
should
be
punisht
?
But
if
this
is
not
reasonable
,
it
must
then
be
also
confess'd
,
that
these
things
are
not
legal
,
or
according
to
Law
;
but
that
Legal
,
and
according
to
Law
,
is
only
that
,
which
is
particularly
prescrib'd
,
and
expressly
commanded
by
the
Law
,
in
any
Action
whatsoever
.
In
like
manner
those
things
only
are
fatal
,
and
according
to
Fate
,
which
are
the
Consequences
of
Causes
preceding
in
the
divine
Disposition
.
So
that
Fate
indeed
comprehends
all
things
,
which
are
done
;
yet
many
of
those
things
,
that
are
comprehended
in
it
,
and
almost
all
,
that
precede
,
should
not
,
to
speak
properly
,
be
pronounc'd
to
be
fatal
,
or
according
to
Fate
.
These
things
being
so
,
we
are
next
in
order
to
shew
,
how
that
,
which
is
in
us
,
to
wit
,
Free-will
,
Fortune
,
Possible
,
Contingent
,
and
other
like
things
,
which
are
plac'd
amongst
the
antecedent
Causes
,
can
consist
with
Fate
,
and
Fate
with
them
:
for
Fate
,
as
it
seems
,
comprehends
all
things
,
and
yet
all
these
things
do
not
happen
by
Necessity
,
but
every
one
of
them
according
to
the
Principle
of
its
Nature
.
Now
the
Nature
of
the
Possible
is
to
presubsist
,
as
the
Genus
,
and
go
before
the
Contingent
;
and
the
Contingent
,
as
the
Matter
and
Subject
,
is
to
be
presuppos'd
to
that
,
which
is
in
us
;
and
that
,
which
is
in
us
,
or
our
Free-will
ought
,
as
a
Master
,
to
make
use
of
the
Contingent
;
and
Fortune
intercurs
between
that
,
which
is
in
us
,
or
our
Free-will
,
thrô
the
Property
of
the
Contingent
,
which
is
to
encline
to
either
Part
.
Now
you
will
more
easily
apprehend
,
what
has
been
said
,
if
you
shall
consider
,
that
every
thing
,
which
is
generated
,
and
the
Generation
it self
is
not
done
without
a
generative
Faculty
or
Power
,
and
the
Power
is
not
without
a
Substance
;
as
for
example
neither
the
Generation
of
Man
,
nor
that
,
which
is
generated
,
is
without
a
Power
:
but
this
Power
is
about
Man
,
and
Man
himself
is
the
Substance
.
Now
the
Power
or
Faculty
is
between
the
Substance
,
which
is
the
Powerful
,
and
the
Generation
and
the
thing
Generated
,
which
are
both
Possibles
.
There
being
then
these
three
things
,
the
Power
,
the
Powerful
,
and
the
Possible
,
before
the
Power
can
exist
,
the
Powerful
,
must
of
necessity
be
presuppos'd
,
as
its
Subject
,
and
the
Power
must
also
necessarily
subsist
before
the
Possible
.
By
this
Deduction
then
may
in
some
measure
be
understood
and
declar'd
,
what
is
meant
by
Possible
,
which
may
be
thus
grossly
defin'd
:
Possible
is
that
,
which
Power
is
able
to
produce
;
or
yet
more
exactly
,
if
to
this
same
there
be
added
,
Provided
there
be
nothing
from
without
to
hinder
,
or
obstruct
it
.
Now
of
Possible
things
there
are
some
,
which
can
never
be
hindred
,
as
are
those
in
Heaven
,
to
wit
,
the
Rising
and
Setting
of
the
Stars
,
and
the
like
to
these
;
but
others
may
indeed
be
empeach'd
,
as
are
the
most
part
of
human
things
,
and
many
also
of
those
,
which
are
done
in
the
Air
.
The
first
,
as
being
done
by
Necessity
,
are
call'd
Necessary
;
the
others
,
which
may
fall
one
way
or
other
,
are
call'd
Contingent
:
and
they
may
both
thus
be
describ'd
.
The
Necessary
Possible
is
that
,
whose
contrary
is
Impossible
;
and
the
Contingent
Possible
is
that
,
whose
contrary
is
also
Possible
.
For
that
the
Sun
should
set
,
is
a
thing
both
Necessary
and
Possible
,
for
as
much
as
't
is
contrary
to
this
,
that
the
Sun
should
not
set
,
which
is
Impossible
;
but
that
,
when
the
Sun
is
set
,
there
should
be
Rain
,
or
not
Rain
,
both
the
one
and
the
other
,
is
Possible
and
Contingent
.
And
then
again
of
things
contingent
some
happen
oftner
,
others
rarely
and
not
so
often
:
others
fall
out
equally
or
indifferently
,
as
well
the
one
way
as
the
other
even
as
it
happens
.
Now
't
is
manifest
,
that
those
are
contrary
to
one
another
,
to
wit
,
those
,
which
fall
out
oftner
,
to
those
,
which
happen
but
seldom
,
and
,
they
are
both
for
the
most
part
in
Natural
things
;
but
that
,
which
happens
equally
,
as
much
one
way
as
another
,
is
in
us
.
For
that
under
the
Dog
it
should
be
either
hot
or
cold
,
the
one
oftner
,
the
other
seldomer
,
are
both
things
Subject
to
Nature
;
but
to
walk
,
and
not
to
walk
,
and
all
such
things
,
of
which
both
the
one
and
the
other
are
submitted
to
the
Free-will
of
Man
,
are
said
to
be
in
us
,
and
our
Election
,
but
rather
more
generally
to
be
in
us
.
For
there
are
two
sorts
of
this
Being
in
us
:
the
one
,
which
proceeds
from
some
sudden
Passion
and
Motion
of
the
Mind
,
as
from
Anger
,
or
Pleasure
;
the
other
from
the
Discourse
and
Judgment
of
Reason
,
which
may
properly
be
said
to
be
in
our
Election
.
And
some
Reason
there
is
,
that
this
Possible
and
Contingent
,
which
is
said
to
be
in
us
,
and
according
to
our
Free-will
,
should
not
be
call'd
in
other
Respects
the
same
:
for
in
respect
of
the
Future
't
is
stil'd
Possible
and
Contingent
;
and
in
respect
of
the
Present
't
is
nam'd
In
us
,
and
in
our
Free-will
.
So
that
these
things
may
thus
be
defin'd
:
The
Contingent
is
that
,
which
is
both
it self
,
and
its
contrary
Possible
:
and
That
,
which
is
in
us
,
is
either
part
of
the
Contingent
,
to
wit
,
that
,
which
is
presently
in
doing
according
to
our
Will
.
Thus
have
we
in
a
manner
declar'd
,
that
the
Possible
in
the
Order
of
Nature
precedes
the
Contingent
,
and
that
the
Contingent
subsists
before
That
,
which
is
in
us
;
as
also
what
each
of
them
is
,
whence
they
are
so
nam'd
,
and
what
are
the
Qualities
,
adjoyn'd
or
appertaining
to
them
.
It
now
remains
,
that
we
treat
of
Fortune
and
Casual
Adventure
,
and
whatever
else
is
to
be
considered
with
them
.
't
is
therefore
certain
,
that
Fortune
is
a
Cause
:
Now
of
Causes
there
are
some
,
which
are
Causes
of
themselves
and
by
themselves
,
and
others
by
Accident
.
Thus
for
Example
,
the
proper
Cause
by
it self
of
an
House
or
of
a
Ship
is
the
Art
of
the
Mason
,
the
Carpenter
,
or
the
Shipwright
;
but
by
Accident
Musick
,
Geometry
,
and
whatever
else
may
happen
to
be
join'd
with
the
Art
of
building
Houses
or
Ships
,
in
respect
either
of
the
Body
,
the
Soul
,
or
any
exterior
things
.
Whence
it
appears
,
that
the
Cause
by
it self
must
needs
be
determinate
,
certain
,
and
one
;
but
the
Causes
by
Accident
are
never
one
and
the
same
,
but
infinit
and
undetermin'd
:
for
many
,
nay
infinit
,
Accidents
,
wholly
different
one
from
the
other
,
may
be
in
one
and
the
same
Subject
.
This
Cause
therefore
by
Accident
,
when
it
is
found
in
a
thing
,
that
is
done
for
some
End
,
and
that
is
in
our
Free-Will
and
Election
,
is
then
call'd
Fortune
:
as
is
the
finding
a
Treasure
,
while
one
is
digging
a
Ditch
,
or
making
an
Hole
to
plant
a
Tree
;
or
the
doing
or
suffering
some
extraordinary
thing
,
whilst
one
is
flying
,
following
,
or
otherwise
walking
,
or
only
turning
about
,
provided
it
be
not
for
the
sake
of
that
,
which
happens
,
but
for
some
other
Intention
.
Hence
it
is
,
that
some
of
the
Ancients
have
declar'd
Fortune
to
be
a
Cause
unknown
,
and
that
cannot
be
foreseen
by
the
Discourse
of
human
Reason
.
But
according
to
the
Platonicks
,
who
have
approach'd
yet
nearer
to
the
true
Reason
of
it
,
't
is
thus
defin'd
:
Fortune
is
a
Cause
by
Accident
in
those
things
,
which
are
done
for
some
End
,
and
which
are
in
our
Election
:
and
afterwards
they
add
,
that
't
is
unforeseen
and
unknown
to
the
Discourse
of
human
Reason
:
althô
that
,
which
is
rare
and
strange
,
appears
also
by
the
same
means
to
be
in
this
kind
of
Cause
by
Accident
.
But
what
this
is
,
if
't
is
not
sufficiently
evidenc'd
by
the
Oppositions
and
Disputations
made
against
it
,
will
at
least
most
clearly
be
seen
by
what
is
written
in
Platoes
Phaedo
,
where
you
will
find
these
words
.
P
H.
Have
you
not
heard
,
how
and
in
what
manner
the
Judgment
pass'd
?
E
H.
Yes
indeed
:
for
there
came
one
,
and
told
us
of
it
:
at
which
we
wondred
very
much
,
that
,
the
Judgment
having
been
given
long
before
,
he
dy'd
a
great
while
after
.
And
what
,
ô
Phaedo
,
might
be
the
Cause
of
it
?
P
H.
It
was
a
Fortune
,
which
hapned
to
him
,
ô
Echecrates
:
for
it
chanc'd
,
that
the
Day
before
the
Judgment
the
Prow
of
the
Galley
,
which
the
Athenians
send
every
year
to
the
Isle
of
Delos
,
was
crown'd
:
In
which
Discourse
it
is
to
be
observ'd
,
that
the
Expression
,
Which
hapned
to
him
,
is
not
simply
to
be
understood
by
Which
was
done
,
or
Which
came
to
pass
,
but
much
rather
by
which
befel
thrô
the
Concurrence
of
many
Causes
together
,
one
being
done
against
another
.
For
the
Priest
crown'd
the
Ship
,
and
adorn'd
it
with
Garlands
for
another
End
and
Intention
,
and
not
for
the
sake
of
Socrates
;
and
the
Judges
also
had
for
some
other
Cause
condemn'd
him
.
But
the
Event
and
Accident
was
very
strange
,
and
of
such
a
Nature
,
that
it
might
very
well
seem
to
have
been
effected
by
the
Providence
either
of
some
human
Creature
,
or
rather
indeed
of
some
Superior
Powers
.
And
so
much
may
suffice
as
to
the
Definition
of
Fortune
,
by
which
we
have
shewn
,
that
it
must
of
necessity
subsist
with
some
one
of
those
Contingent
things
,
which
are
meant
for
some
End
:
whence
also
it
has
its
Being
call'd
{αβγδ}
.
Name
:
and
we
have
farther
taught
,
that
there
must
be
first
some
Subject
of
such
things
,
as
are
in
Us
and
our
Free-Will
.
But
Chance
or
Casual
Adventure
is
of
a
larger
Extent
than
Fortune
:
which
it
comprehends
,
and
also
several
other
things
,
which
may
of
their
own
Nature
happen
sometimes
one
way
,
sometimes
another
.
And
thus
,
as
it
appears
by
the
Derivation
of
its
Name
,
which
is
in
Greek
{αβγδ}
,
Chance
is
that
,
which
happens
instead
of
another
,
when
that
,
which
is
ordinary
,
happens
not
,
but
another
in
its
Place
:
such
as
Cold
in
the
Dogdays
seems
to
be
;
for
it
is
sometimes
then
cold
,
and
not
in
vain
nor
**
Once
for
all
,
as
that
,
which
is
in
us
,
and
arbitrary
,
is
a
Part
of
Contingent
,
so
Fortune
is
a
part
of
Chance
or
casual
Adventure
,
and
both
the
two
Events
are
conjoin'd
and
dependent
on
the
one
and
the
other
,
to
wit
,
Chance
on
Contingent
,
and
Fortune
on
That
,
which
is
in
us
,
and
arbitrary
,
and
yet
not
on
all
,
but
on
what
is
in
our
Election
,
as
we
have
already
said
.
Wherefore
Chance
is
common
to
things
inanimate
,
as
well
as
to
those
,
which
are
animated
;
whereas
Fortune
is
proper
to
Man
only
,
who
has
his
Actions
voluntary
.
And
an
Argument
of
this
is
,
that
to
be
fortunate
and
to
be
happy
are
thought
to
be
one
and
the
same
thing
:
Now
Happiness
is
a
certain
Well-doing
,
and
Well-doing
is
proper
only
to
Man
,
and
to
him
perfect
.
These
then
are
the
things
,
which
are
compris'd
in
Fate
:
to
wit
,
Contingent
,
Possible
,
Election
,
That
,
which
is
in
us
,
Fortune
,
Chance
,
and
their
Adjuncts
,
as
are
the
things
signify'd
by
these
Words
Perhaps
and
Peradventure
:
All
which
indeed
are
contain'd
in
Fate
,
yet
none
of
them
is
fatal
.
It
now
remains
,
that
we
discourse
of
Divine
Providence
,
and
shew
,
how
it
comprehends
even
Fate
it self
.
The
supreme
therefore
and
first
Providence
is
the
Understanding
,
or
,
if
you
had
rather
,
the
Will
of
the
first
and
soveraign
God
,
doing
good
to
every
thing
,
that
is
in
the
World
,
by
which
all
divine
things
have
universally
and
throughout
been
most
excellently
and
most
wisely
ordain'd
and
dispos'd
.
The
second
Providence
is
that
of
the
second
Gods
,
who
go
thrô
the
Heaven
,
by
which
temporal
and
mortal
things
are
orderly
and
regularly
generated
,
and
which
pertains
to
the
Continuation
and
Preservation
of
every
kind
.
The
third
may
probably
be
call'd
the
Providence
and
Procuration
of
the
Demons
,
which
,
being
plac'd
on
the
Earth
,
are
the
Guardians
and
Overseers
of
human
Actions
.
This
threefold
Providence
therefore
being
seen
,
of
which
the
first
and
supreme
is
chiefly
and
principally
so
nam'd
,
we
shall
not
be
afraid
to
say
,
althô
we
may
in
this
seem
to
contradict
the
Sentiments
of
some
Philosophers
,
that
all
things
are
done
by
Fate
and
by
Providence
,
but
not
also
by
Nature
.
But
some
are
done
according
to
Providence
,
and
that
different
,
these
according
to
one
,
those
according
to
another
,
and
some
according
to
Fate
:
and
that
Fate
is
altogether
according
to
Providence
;
Providence
in
no
wise
according
to
Fate
.
But
let
this
Discourse
be
understood
of
the
first
and
Supreme
Providence
.
Now
that
,
which
is
done
according
to
another
,
whatever
it
is
,
is
always
posterior
to
that
,
according
to
which
it
is
done
:
As
that
,
which
is
according
to
the
Law
,
is
after
the
Law
,
and
that
,
which
is
according
to
Nature
,
after
Nature
:
so
that
,
which
is
according
to
Fate
,
is
after
Fate
,
and
must
consequently
be
more
new
and
modern
.
Wherefore
supreme
Providence
is
the
most
ancient
of
all
things
,
except
him
,
whose
Will
or
Understanding
it
is
,
to
wit
,
the
Sovereign
Author
,
Maker
,
and
Father
of
all
things
.
Let
us
therefore
,
says
Timaeus
,
discourse
,
for
what
cause
the
Creator
made
and
fram'd
this
Machine
of
the
Universe
.
He
was
good
,
and
in
him
,
that
is
good
,
there
can
never
be
imprinted
or
ingendred
any
Envy
against
any
thing
.
Being
therefore
wholly
free
from
this
,
he
desir'd
,
that
all
things
should
,
as
far
as
it
is
possible
,
resemble
himself
.
He
therefore
,
who
admits
this
to
have
been
chiefly
the
most
principal
and
proper
Original
of
the
Generation
and
Creation
of
the
World
,
as
it
has
been
deliver'd
to
us
by
wise
Men
,
receives
that
,
which
is
most
right
.
For
God
,
who
desir'd
that
all
things
should
be
good
,
and
nothing
,
as
far
as
possibly
might
be
,
evil
,
taking
thus
all
,
that
was
visible
,
restless
as
it
was
,
and
moving
rashly
and
confusedly
,
reduc'd
it
from
Disorder
to
Order
,
esteeming
the
one
to
be
altogether
better
than
the
other
.
For
it
neither
was
nor
is
convenient
for
him
,
who
is
in
all
perfection
good
,
to
make
any
thing
that
should
not
be
very
excellent
and
beautiful
.
This
therefore
,
and
all
that
for
{αβγδ}
.
I
read
{αβγδ}
follows
,
even
to
his
Disputation
concerning
human
Souls
,
is
to
be
understood
of
the
first
Providence
,
which
in
the
Beginning
constituted
all
things
.
Afterwards
he
speaks
thus
:
Having
fram'd
the
Universe
,
he
ordain'd
Souls
equal
in
number
to
the
Stars
,
and
distributed
to
each
of
them
one
,
and
having
set
them
,
as
it
were
in
a
Chariot
,
shew'd
the
Nature
of
the
Universe
,
and
appointed
them
the
Laws
of
Fate
,
Who
then
will
not
believe
,
that
by
these
Words
he
expresly
and
manifestly
declares
Fate
to
be
,
as
it
were
,
a
Foundation
and
political
Constitution
of
Laws
,
fitted
for
the
Souls
of
Men
.
Of
which
he
also
afterwards
renders
the
Cause
.
As
for
the
second
Providence
,
he
thus
in
a
manner
signifies
it
,
saying
:
Having
prescrib'd
them
all
these
Laws
,
to
the
end
that
,
if
there
should
afterwards
happen
any
fault
,
he
might
be
exempt
from
being
the
Cause
of
any
of
their
Malice
,
he
dispers'd
some
of
them
upon
the
Earth
,
some
into
the
Moon
,
and
some
into
the
other
Instruments
of
Time
.
And
after
this
Dispersion
he
gave
in
charge
to
the
young
Gods
the
making
of
human
Bodies
,
and
the
making
up
and
adding
,
whatever
was
wanting
and
deficient
in
human
Soul
,
and
that
,
after
they
had
perfected
,
whatever
is
adherent
and
consequent
to
this
,
they
should
rule
and
govern
in
the
best
manner
,
they
possibly
could
,
this
mortal
Creature
,
to
the
end
it
should
not
be
the
Cause
of
its
own
Evils
.
For
by
these
Words
,
that
he
might
be
exempt
from
being
the
Cause
of
any
of
their
Malice
,
he
most
clearly
signifies
the
Cause
of
Fate
:
and
the
Order
and
Office
of
the
young
Gods
manifests
the
second
Providence
:
and
it
seems
also
in
some
sort
to
have
touch'd
a
little
upon
the
third
,
if
he
therefore
establish'd
Laws
and
Ordinances
,
that
he
might
be
exempt
from
being
the
Cause
of
any
of
their
Malice
.
For
God
,
who
is
free
from
all
Malice
,
has
no
need
of
Laws
or
Fate
;
but
every
one
of
these
petty
Gods
,
drawn
by
the
Providence
of
him
,
who
has
engendred
them
,
performs
what
belongs
to
his
Office
.
Now
that
this
is
true
,
and
agreeable
to
the
Opinion
of
Plato
,
these
Words
of
the
Lawgiver
,
spoken
by
him
in
his
Book
of
Laws
,
seem
to
me
to
give
sufficient
Testimony
.
If
there
were
any
Man
so
sufficient
by
Nature
,
or
by
divine
Fortune
so
happily
engendred
and
born
,
that
he
could
comprehend
this
,
he
would
have
no
need
of
Laws
,
to
command
him
:
For
there
is
not
any
Law
or
Ordinance
,
more
worthy
and
powerful
than
Knowledge
;
nor
is
it
fit
,
that
he
,
who
is
truly
and
really
free
by
Nature
,
should
be
a
Subject
or
Slave
to
any
one
,
but
he
ought
to
command
all
.
I
therefore
do
for
mine
own
part
thus
understand
and
interpret
this
Sentence
of
Plato
:
There
being
a
threefold
Providence
;
the
first
,
as
having
engendred
Fate
,
does
in
some
sort
comprehend
it
;
the
second
,
having
been
engendred
with
Fate
,
is
with
it
totally
comprehended
and
embrac'd
by
the
first
;
the
third
,
as
having
been
engendred
after
Fate
,
is
comprehended
by
it
in
the
same
manner
as
are
That
,
which
is
in
us
,
and
Fortune
,
as
we
have
already
said
.
For
they
,
whom
the
Assistance
of
a
Daemons
Power
does
aid
,
are
those
,
(
says
Socrates
,
declaring
to
Theages
,
what
is
the
inevitable
Ordinance
of
Adrastea
)
whom
you
also
mean
:
for
they
grew
and
come
forward
with
speed
.
In
which
Words
,
what
he
says
of
a
Daemons
aiding
some
is
to
be
ascrib'd
to
the
third
Providence
;
and
the
growing
and
coming
forward
with
speed
to
Fate
.
In
brief
't
is
not
obscure
or
doubtful
,
●ut
this
also
is
a
kind
of
Fate
.
And
perhaps
it
may
〈◇〉
sound
much
more
probable
,
that
the
second
Providence
is
also
comprehended
under
Fate
;
and
indeed
all
things
,
that
are
done
:
since
Fate
,
as
a
Substance
,
hus
been
rightly
by
us
divided
into
three
Parts
.
And
the
Discourse
of
the
Chain
comprehends
the
Revolutions
of
the
Heavens
in
the
Numbers
and
Rank
of
those
things
,
which
happen
by
Supposition
:
but
concerning
these
things
I
will
not
much
contend
,
to
wit
,
whether
they
should
be
call'd
Hapning
by
Supposition
,
or
rather
Conjoyn'd
with
Fate
,
the
precedent
Cause
and
Commander
of
Fate
being
also
fatal
.
Our
Opinion
then
,
to
speak
compendiously
,
is
such
.
But
the
contrary
Sentiment
does
not
only
include
all
things
in
Fate
,
but
affirms
them
all
to
be
done
by
and
according
to
Fate
.
Now
all
things
accord
to
the
Other
,
and
that
which
accords
to
another
,
't
is
clear
,
that
it
is
also
the
other
.
According
to
this
Opinion
then
Contingent
is
said
to
be
the
first
;
and
,
That
which
is
in
us
,
the
second
;
and
the
third
Fortune
and
Chance
,
and
whatever
depends
on
them
;
Praise
,
Blame
,
and
whatever
depends
on
them
,
the
fourth
;
the
fifth
and
last
of
all
may
be
said
to
be
Prayers
to
the
Gods
,
with
their
Services
and
Ceremonies
.
For
the
rest
,
as
to
those
,
which
are
call'd
I
lle
and
Harvest
Arguments
,
and
that
,
which
is
nam'd
Beside
or
against
Destiny
,
they
are
indeed
but
vain
Subtleties
and
captious
Sophisms
according
to
this
Discourse
.
But
according
to
the
contrary
Opinion
,
the
first
and
principal
Conclusion
seems
to
be
,
that
there
is
nothing
done
without
a
Cause
,
but
that
all
things
depend
upon
antecedent
Causes
:
the
second
,
that
the
World
is
govern'd
by
Nature
,
and
that
it
conspires
,
consents
,
and
is
compatible
with
it self
:
the
third
seems
rather
to
be
Testimonies
:
of
which
the
first
is
Divination
,
approv'd
by
all
sorts
of
People
,
as
being
truly
in
God
;
the
second
is
the
Equanimity
and
Patience
of
wise
Men
,
who
take
mildly
,
and
bear
patiently
whatever
befals
,
as
hapning
by
divine
Ordinance
,
and
as
it
ought
;
the
third
is
the
Speech
,
so
common
and
usual
in
every
ones
Mouth
,
to
wit
,
that
every
Proposition
is
true
or
false
.
Thus
have
we
contracted
this
Discourse
into
a
small
Number
of
short
Articles
,
that
we
might
in
few
words
comprehend
the
whole
Matter
of
Fate
.
**
Into
which
a
Scrutiny
ought
to
be
made
,
and
the
Reasons
of
both
Opinions
to
be
weigh'd
with
a
most
exact
Balance
;
but
we
are
now
coming
to
discuss
Particulars
.
*****
The
Rest
is
wanting
.
Plutarch's
Morals
.
Vol.
V.
Plutarch's
Natural
Questions
.
Translated
by
R.
Brown
M.
L.
WHat
is
the
reason
,
that
Sea-water
nourishes
not
Trees
?
Is
it
not
for
the
same
reason
,
that
it
nourishes
not
earthly
Animals
?
For
Plato
,
Anaxagoras
,
and
Democritus
think
,
Plants
are
earthly
Animals
.
Nor
,
though
Sea-water
be
aliment
to
marine
Plants
,
as
it
is
to
Fishes
,
will
it
therefore
nourish
earthly
Plants
;
since
it
can
neither
penetrate
the
Roots
,
because
of
its
grossness
,
nor
ascend
,
by
reason
of
its
weight
:
for
this
,
among
many
other
things
,
shews
Sea-water
to
be
heavy
and
terrene
,
because
it
more
easily
bears
up
Ships
and
Swimmers
.
Or
is
it
,
because
drought
is
a
great
Enemy
to
Trees
?
And
Sea-water
is
of
a
drying
faculty
;
upon
which
account
Salt
resists
putrefaction
,
and
the
Bodies
of
such
as
wash
in
the
Sea
,
are
presently
dry
and
rough
.
Or
is
it
,
because
Oyl
is
destructive
to
earthly
Plants
,
and
kills
things
anointed
with
it
?
But
Sea-water
participates
of
much
fatness
:
for
it
burns
together
with
it
.
Wherefore
when
Men
would
quench
Fire
,
we
forbid
them
to
throw
on
Sea-water
.
Or
is
it
because
Sea-water
is
not
fit
to
drink
,
and
it
is
bitter
(
as
Aristotle
says
)
through
a
mixture
of
adust
Earth
?
For
a
Lixivium
is
made
by
the
falling
of
Ashes
into
Sweet-water
,
and
the
dissolution
ejects
and
corrupts
what
was
good
and
potable
,
as
in
us
Men
Fevers
convert
the
Humors
into
Bile
.
As
for
what
Woods
and
Plants
Men
talk
of
growing
in
the
Red-Sea
,
they
bear
no
Fruit
;
but
are
nourished
by
Rivers
,
casting
up
much
Mud
:
therefore
they
grow
not
at
any
great
distance
from
Land
,
but
very
near
to
it
.
Why
do
Trees
and
Seeds
thrive
better
with
Rain
than
with
Watring
?
Whether
is
it
because
(
as
Laitus
thinks
)
showers
parting
the
Earth
by
the
violence
of
their
fall
,
make
passages
,
whereby
the
Water
may
more
easily
penetrate
to
the
Root
?
This
cannot
be
true
;
but
Laitus
never
considered
,
that
Marsh-Plants
,
as
Cats-tail
,
Pondweeds
and
Moss
neither
thrive
nor
sprout
,
when
the
Rains
fall
not
in
their
season
.
But
it
is
true
,
what
Aristotle
said
,
Rain-water
is
new
and
fresh
,
that
of
Lakes
old
and
exolete
.
And
what
if
this
be
rather
probable
than
true
?
For
the
Waters
of
Fountains
and
Rivers
are
ever
fresh
,
new
always
arriving
:
Therefore
Heraclitus
said
well
,
that
no
Man
could
go
twice
into
the
same
River
.
And
yet
these
very
Waters
nourish
worse
,
than
Rain-water
.
But
Water
from
the
Heavens
is
light
and
aërial
,
and
being
mixt
with
spirit
,
is
the
quicker
passed
and
elevated
into
the
Plant
,
by
reason
of
its
tenuity
:
for
Pompholyx
is
made
by
mixture
of
Brass
with
the
Air
.
That
nourishes
most
,
which
is
subacted
by
the
thing
nourished
:
for
this
very
thing
is
Concoction
.
On
the
contrary
Inconcoction
is
,
when
the
Aliment
is
stronger
than
to
be
affected
by
the
thing
nourished
.
Now
,
thin
,
simple
and
i●sipid
things
are
the
most
easily
altered
,
of
which
number
is
Rain-water
,
bred
in
the
Air
and
Wind
,
which
falls
pure
and
sincere
.
But
Fountain-water
being
assimilated
to
the
Earth
and
Places
through
which
it
passes
,
is
filled
with
many
qualities
,
which
render
it
less
nutritive
,
and
slower
in
alteration
to
the
thing
nourished
.
Moreover
,
that
Rain-water
is
easily
alterable
,
this
is
an
Argument
;
because
it
sooner
putrifies
than
either
Spring
or
River-water
.
For
Concoction
seems
to
be
Putrefaction
,
as
Empedocles
says
,
In
the
Barrel
putrified
Water
becomes
Wine
.
Or
,
which
may
most
readily
be
assigned
for
a
Reason
,
is
it
because
Rain
is
sweet
and
mild
,
when
it
is
presently
sent
by
the
Wind
?
For
this
reason
Cattle
drink
it
most
greedily
,
and
Frogs
in
expectation
of
it
raise
their
Voice
,
as
if
they
were
calling
for
Rain
to
sweeten
the
Marsh
,
and
to
be
Sawce
to
the
Water
in
the
Pools
.
For
Aratus
makes
this
a
sign
of
approaching
Rain
.
When
wretched
Frogs
,
to
Watry
Snakes
sweet
Food
,
Their
fathers
Song
do
croak
,
and
sing
in
Mud
.
Why
do
Herdsmen
set
Salt
before
Cattel
?
Whether
(
as
many
think
)
to
nourish
them
the
more
,
and
fatten
them
the
better
?
For
Salt
by
its
acrimony
sharpens
the
Appetite
,
and
by
opening
the
passages
brings
Meat
more
easily
to
digestion
.
Therefore
Apollonius
,
Herophilus
his
Scholar
,
would
not
have
lean
Persons
,
and
such
as
did
not
thrive
,
be
fed
with
sweet
things
and
Wheat
,
but
ordered
them
to
use
Prickles
and
Salt
things
for
their
Food
:
whose
tenuity
serving
instead
of
frication
,
might
apply
the
aliment
through
the
passages
of
the
Body
.
Or
is
it
for
health's
sake
,
th●t
Men
give
Sheep
Salt
to
lick
,
to
cut
off
the
redundance
of
nutriment
?
For
when
they
are
over
fat
,
they
grow
sick
,
but
Salt
wasts
and
melts
the
Fat
.
And
this
they
observe
so
well
,
that
they
can
more
easily
fley
them
:
For
the
Fat
,
which
agglutinates
and
fastens
the
Skin
,
is
made
thin
and
weak
by
the
acrimony
.
The
Blood
also
of
things
that
lick
Salt
,
is
attenuated
:
nor
do
things
within
the
Body
stick
together
,
when
Salts
are
mixt
with
them
.
Moreover
consider
this
,
whether
the
Cattel
grow
more
fruitful
,
and
more
enclined
to
coition
:
For
Bitches
do
sooner
conceive
,
when
they
are
fed
with
Salt
Victuals
:
And
Ships
which
carry
Salt
,
are
more
pestered
with
Mice
,
by
reason
of
their
frequent
coition
.
Why
is
the
Water
of
Showers
,
Which
fall
in
Thunder
and
Lightning
,
fitter
to
Water
Seeds
?
For
they
are
therefore
called
Thunder-showers
.
Is
it
,
because
they
contain
much
Spirit
,
by
reason
of
their
confusion
and
mixture
with
the
Air
?
For
the
Spirit
moving
the
humor
,
sends
it
more
upwards
.
Or
is
it
,
because
Heat
fighting
against
Cold
causes
Thunder
and
Lightning
?
Whence
it
is
,
that
it
Thunders
very
little
in
Winter
;
but
in
Spring
and
Autumn
very
much
,
because
of
the
inequality
of
temper
,
and
the
heat
concocting
the
humor
,
renders
it
friendly
and
commodious
for
Plants
.
Or
does
it
Thunder
and
Lighten
most
in
the
Spring
for
the
foresaid
cause
,
Seeds
having
great
occasion
for
the
Vernal
Rain
,
before
Summer
?
Therefore
that
Country
which
is
best
Watred
with
Rain
(
as
Sicily
is
)
produces
abundance
of
good
Fruit
.
How
comes
it
to
pass
,
that
since
there
be
eight
kinds
of
Tasts
,
we
find
the
Salt
in
no
Fruit
whatever
?
Indeed
at
first
the
Olive
is
bitter
,
and
the
Grape
acid
;
one
whereof
afterward
turns
fat
,
and
the
other
vinous
.
But
the
acerb
in
Dates
and
the
austere
in
Pomegranates
turns
sweet
:
Some
Pomegranates
and
other
Fruit
have
only
a
simple
acid
tast
.
The
acrid
is
frequent
in
Roots
and
Seeds
.
Or
is
it
,
because
no
Salt
taste
is
natural
,
but
arises
when
the
rest
are
corrupt
?
Therefore
such
Plants
and
Seeds
as
are
nourished
,
receive
no
nourishment
from
Salt
;
it
serves
indeed
some
instead
of
Sawce
,
while
it
abates
superfluity
.
Or
,
as
Men
take
away
saltness
and
bitingness
from
the
Sea-water
by
distilling
,
is
saltness
so
abolished
in
hot
things
by
heat
?
Or
indeed
is
the
taste
(
as
Plato
says
)
Water
percolated
through
a
Plant
?
And
Sea-water
percolated
loses
its
saltness
:
For
it
is
terrene
and
of
gross
Parts
.
Therefore
People
that
dig
near
the
Sea
,
happen
upon
Wells
,
fit
to
drink
.
Several
also
,
that
draw
the
Sea-water
into
waxen
Buckeets
,
receive
it
sweet
and
potable
,
the
Salt
and
earthy
part
being
percolated
.
Besides
,
Rest
,
and
a
long
Current
makes
Sea-water
potable
,
when
it
contains
in
it self
,
and
does
not
let
go
its
earthy
parts
.
And
since
things
are
so
,
it
is
very
probable
,
either
that
Plants
receive
no
Saltness
extrinsically
,
or
if
they
do
,
they
put
it
not
forth
into
Fruit
;
for
things
terrene
and
consisting
of
gross
parts
cannot
pass
,
by
reason
of
the
straitness
of
the
Passages
.
Or
may
saltness
be
reckoned
a
sort
of
bitterness
?
For
so
Homer
says
Out
of
his
Mouth
the
bitter
Brine
did
flow
,
And
down
his
body
from
his
head
did
go
.
Plato
also
says
,
that
both
these
tastes
have
an
abstersive
and
colliquative
faculty
;
but
the
Salt
does
it
less
,
nor
is
it
rough
.
And
the
bitter
seems
to
differ
from
the
Salt
in
abundance
of
heat
:
Since
the
Salt
has
also
a
drying
quality
.
What
is
the
reason
,
that
if
a
Man
frequently
pass
along
dewy
Trees
,
those
Limbs
that
touch
the
Wood
are
seized
with
a
Leprosy
?
Whether
(
as
Laitus
said
)
that
by
the
tenuity
of
the
Dew
,
the
Moisture
of
the
Skin
is
exhausted
?
Or
as
Smut
and
Mildew
fall
upon
moistened
Seeds
,
so
when
the
green
and
tender
Parts
on
the
Superficies
are
eaten
up
and
colliquated
,
a
certain
noxious
taint
is
carried
and
imparted
to
the
most
bloodless
Parts
of
the
Body
,
and
there
eats
and
frets
the
Superficies
?
For
that
by
nature
there
is
a
corrosive
faculty
in
Dew
,
sufficiently
appears
,
in
that
the
drinking
of
it
makes
People
lean
:
And
gross
Women
gather
it
either
with
Linen
or
Woollen
Clothes
,
to
take
down
their
Flesh
.
Why
in
Winter
do
Ships
sail
flower
in
Rivers
;
but
do
not
so
in
the
Sea
?
Whether
,
because
the
River
Air
,
which
is
at
all
times
heavy
and
slow
,
being
in
Winter
more
condens'd
by
the
Cold
,
does
more
resist
Sailing
?
Or
is
it
long
of
the
Water
rather
than
the
Air
?
For
the
piercing
Cold
makes
the
Water
heavy
and
thick
,
as
one
may
perceive
in
an
Hour-glass
:
For
the
Water
passes
more
slowly
in
Winter
than
in
Summer
.
Theophrastus
talks
of
a
Well
about
Pangaeum
in
Thrace
,
how
that
a
Vessel
fill'd
with
the
Water
of
it
weighs
twice
as
much
in
Winter
,
as
it
does
in
Summer
.
Besides
,
hence
it
is
apparent
,
that
the
grossness
of
the
Water
makes
Ships
Sail
slower
,
because
in
Winter
River-Vessels
carry
greater
burthens
:
For
the
Water
being
made
more
dense
and
heavy
,
makes
the
more
renitency
.
But
the
Heat
hinders
the
Sea
from
being
condensed
.
Why
,
since
all
other
Liquors
,
upon
moving
and
stirring
about
,
grow
cold
,
does
the
Sea
by
being
toss'd
in
Waves
grow
hot
?
Whether
,
that
motion
expells
and
dissipates
the
heat
of
other
Liquors
as
a
thing
ascititious
,
and
the
Winds
do
rather
excite
and
encrease
the
innate
heat
of
the
Sea
.
It
's
transparentness
is
an
Argument
of
heat
,
and
so
is
it
's
not
being
condensed
,
thô
it
is
terrene
and
heavy
.
Why
in
Winter
is
the
Sea
least
bitter
to
the
taste
?
For
they
say
;
that
Dionysius
the
Hydragogue
reptored
,
that
the
bitterness
of
the
Sea
was
not
devoid
of
all
sweetness
,
as
receiving
so
many
Rivers
into
it
.
But
by
reason
the
Sun
exhales
the
sweet
and
potable
Water
thereof
,
arising
to
the
top
by
reason
of
its
levity
,
and
that
in
Summer
,
more
than
in
Winter
,
when
it
affects
the
Sea
more
weakly
by
reason
of
the
debility
of
its
heat
:
Then
a
great
deal
of
sweetness
is
left
,
which
tempers
and
mitigates
its
excessive
,
poysonous
bitterness
.
And
the
same
thing
befals
potable
Waters
:
For
in
Summer
they
are
worse
,
the
Sun
wasting
the
lightest
and
sweetest
part
of
them
.
And
a
fresh
sweetness
returns
in
Winter
,
of
which
the
Sea
must
needs
participate
,
since
it
moves
,
and
is
carried
with
the
Rivers
into
the
Sea
.
Why
do
Men
pour
Sea-water
upon
Wine
?
They
say
the
Fisher-men
had
an
Oracle
given
them
,
whereby
they
were
bid
to
dip
Bacchus
in
the
Sea
,
they
that
live
far
from
the
Sea
,
cast
in
some
Lacynthian
Earth
tosted
.
Whether
,
that
heat
is
good
against
cold
?
Or
,
that
it
quenches
heat
,
by
diluting
the
Wine
and
destroying
its
Strength
?
Or
,
that
the
aqueous
and
aerial
part
of
Wine
(
which
is
therefore
prone
to
mutation
)
is
staid
by
the
throwing
in
of
terrene
Parts
,
whose
nature
it
is
to
constipate
and
condense
?
Moreover
,
Salts
with
the
Sea-water
atenuating
and
colliquating
whatever
is
Foreign
and
superfluous
,
suffer
no
fetidness
or
putrefaction
to
breed
.
Besides
,
the
gross
and
terrene
Parts
being
entangled
with
the
heavy
,
and
sinking
together
,
make
a
Sediment
or
Lee
,
and
so
make
the
Wine
fine
.
Why
are
they
sicker
that
sail
on
the
Sea
,
than
they
that
sail
in
Fresh
Rivers
,
even
in
Calm
Weather
?
Of
all
the
Senses
,
Smelling
causes
nauseousness
the
most
,
and
of
all
the
passions
of
the
Mind
,
Fear
.
For
Men
tremble
,
and
shake
,
and
bewray
themselves
upon
apprehension
of
great
danger
.
They
that
Sail
in
a
River
are
troubled
with
neither
of
these
.
And
the
smell
of
sweet
and
potable
Water
is
familiar
to
all
,
and
the
Voyage
is
without
danger
.
On
the
Sea
an
unusual
smell
is
troublesom
;
and
Men
are
affraid
,
not
knowing
what
the
issue
may
be
.
Therefore
tranquillity
abroad
avails
not
,
while
an
aestuating
and
disturbed
Mind
disorders
the
Body
.
Why
does
pouring
Oyl
on
the
Sea
make
it
clear
and
calm
?
Is
it
,
for
that
the
Winds
slipping
the
smooth
Oyl
,
have
no
force
,
nor
cause
any
Waves
?
This
may
be
probably
said
in
respect
of
things
external
;
but
they
say
,
that
Divers
take
Oyl
in
their
Mouths
,
and
when
they
spout
it
out
they
have
light
at
the
bottom
,
and
it
makes
the
Water
transparent
,
so
that
the
slipping
of
the
Winds
will
not
hold
good
here
for
an
Argument
.
Therefore
it
is
to
be
considered
,
whether
the
Sea
,
which
is
terrene
and
uneven
,
is
not
compact
and
made
smooth
by
the
dense
Oyl
:
And
so
the
Sea
being
compact
in
it self
,
leaves
passages
and
a
pellucidity
penetrable
by
the
sight
.
Or
whether
that
the
Air
,
which
is
naturally
mixt
with
the
Sea
,
is
lucid
,
but
by
being
troubled
grows
unequal
and
shady
:
And
so
by
the
Oyl
's
density
smoothing
its
inequality
,
the
Sea
recovers
its
evenness
and
pellucidity
.
Why
do
Fisher-mens
Nets
rot
more
in
Winter
than
in
Summer
,
since
other
things
rot
more
in
Summer
?
Is
not
that
the
cause
,
which
Theophrastus
assigns
:
That
heat
(
to
wit
)
shuns
the
cold
,
and
is
constrained
by
it
on
every
side
:
Hence
the
Waters
are
hottest
in
the
bottom
of
the
Sea
?
And
so
it
is
on
Land
:
For
Springs
are
hotter
in
Winter
,
and
then
Lakes
and
Rivers
send
up
most
vapors
;
because
the
heat
is
compelled
to
the
bottom
by
the
prevailing
cold
.
Or
it
may
be
,
Nets
do
not
rot
at
that
time
more
then
at
another
.
For
being
frozen
and
dried
in
the
Cold
,
since
they
are
therefore
the
more
easily
broken
by
the
Waves
,
they
are
liable
to
something
like
putrefaction
and
rottenness
.
And
they
suffer
most
in
the
cold
(
as
strained
Nerves
are
aprest
to
break
in
such
a
Season
)
because
than
there
be
most
frequent
Storms
at
Sea
.
Therefore
Fisher-men
guard
their
Nets
with
certain
Tinctures
,
for
fear
they
should
break
.
Otherwise
a
Net
neither
tinged
nor
daubed
with
any
thing
might
more
easily
deceive
the
Fish
;
since
Line
is
of
an
Air-color
,
and
is
is
not
easily
discerned
in
the
Sea
.
Why
have
the
Doriens
bad
making
of
their
Hay
?
Is
it
,
because
Hay
rained
upon
is
never
well
made
?
For
the
Grass
is
cut
down
green
and
not
dry
,
wherefore
it
putrefies
,
when
wet
with
Rain-water
.
But
when
before
Harvest
it
rains
upon
Corn
,
this
is
a
help
to
it
against
the
hot
South-Winds
,
which
otherwise
would
not
let
the
grain
fill
in
the
Ear
;
but
by
their
heat
would
hinder
and
destroy
all
coalition
,
unless
by
watering
the
Earth
there
come
a
moisture
,
to
cool
and
moisten
the
Ear
.
Why
is
a
fat
and
deep
Soyl
Fruitful
of
Wheat
,
and
a
lean
of
Barley
?
Is
it
because
a
stronger
Grain
needs
more
nourishment
,
and
a
weaker
a
light
and
thin
one
?
Now
Barly
is
weaker
and
laxer
than
Wheat
,
therefore
it
affords
but
little
nourishment
.
And
,
as
a
further
Testimony
to
this
reason
,
Wheat
that
is
ripe
in
three
Months
,
grows
in
dryer
ground
;
because
it
is
juyceless
,
and
stands
in
need
of
less
nourishment
,
and
therefore
is
more
easily
brought
to
perfection
.
Why
do
Men
say
,
Sow
Wheat
in
Dirt
,
and
Barly
in
Dust
?
Is
the
reason
(
as
we
said
)
because
Wheat
takes
up
more
nourishment
;
And
Barly
cannot
bear
so
much
,
but
is
choaked
with
it
?
Or
does
Wheat
,
because
it
is
hard
and
lignous
,
thrive
better
,
when
it
is
softened
and
loosened
in
a
moist
Soyl
,
and
Barly
at
the
first
:
in
a
dry
,
because
of
its
rarity
?
Or
is
the
one
temperament
congruous
and
harmless
to
Wheat
,
because
it
is
hot
:
And
the
other
to
Barly
,
because
it
is
cold
?
Or
are
Men
affraid
to
Sow
Wheat
in
a
dry
Soil
,
because
of
the
Ants
,
which
presently
lye
in
wait
for
it
;
but
they
cannot
so
easily
deal
with
Barly
,
nor
carry
it
away
,
because
it
is
a
larger
grain
?
Why
do
Men
use
the
Hairs
of
Horses
rather
than
Mares
for
Fishing-lines
.
Is
it
,
that
the
Males
are
stronger
in
these
Parts
,
as
well
as
in
others
,
then
the
Females
?
Or
is
it
,
that
the
Females
spoil
the
Hair
of
their
Tails
by
bepissing
them
.
Why
is
the
sight
of
the
Cuttle-fish
a
sign
of
a
great
Storm
?
Is
it
,
because
all
Fishes
of
the
soft
kind
cannot
endure
cold
,
by
reason
of
their
nakedness
and
tenderness
?
For
they
are
covered
neither
with
Shell
,
Skin
nor
Skale
,
(
thô
within
they
have
hard
and
bony
Parts
.
)
Hence
the
Greeks
call
them
{αβγδ}
,
i
.
e
.
Soft
Fish
.
Therefore
they
easily
perceive
a
Storm
coming
,
since
they
are
so
soon
affected
by
the
cold
.
When
the
Polypus
gets
to
Shore
,
and
embraces
the
Rocks
,
it
is
a
sign
the
Wind
is
rising
;
but
the
Cuttle-Fish
jumps
up
,
to
shun
the
cold
and
the
trouble
in
the
bottom
of
the
Sea
:
For
of
all
soft
Fishes
she
is
the
tenderest
and
soonest
hurt
.
Why
does
the
Polypus
change
colour
?
Whether
,
as
Theophrastus
writes
,
because
it
is
an
Animal
by
nature
timerous
,
and
therefore
being
disturbed
it
changes
colour
with
the
Wind
as
some
Men
do
(
of
whom
it
is
said
,
an
ill
Man
ever
changes
colour
.
)
But
though
this
may
serve
as
a
reason
for
changing
its
colour
,
it
will
not
for
the
imitation
of
Colours
.
For
the
Polypus
does
so
change
its
colour
,
that
it
is
of
the
colour
of
every
Stone
it
comes
nigh
:
hence
that
of
Pindar
,
Mind
the
colour
of
the
Marine
Beast
and
so
converse
cunningly
in
all
Cities
.
And
that
of
Theognis
;
With
th'
Polypus
in
manners
be
all
one
,
Who
,
where
he
lies
,
is
like
to
every
Stone
.
And
they
say
that
such
as
are
excellent
at
Craftiness
and
Jugling
,
have
this
in
their
Eye
(
that
they
may
the
better
cheat
them
they
have
to
do
withal
)
ever
to
imitate
the
Polypus
.
Some
think
the
Polypus
can
use
her
Skin
as
a
Garment
,
and
can
put
it
on
or
off
at
pleasure
.
But
if
fear
occasion
this
change
in
the
Polypus
,
is
not
some
thing
else
more
properly
the
cause
?
Let
us
consider
what
Empedocles
say
,
that
Effluvia
proceed
from
all
things
what
ever
.
For
not
only
Animals
,
Plants
,
the
Earth
and
Sea
,
but
Stones
and
even
Brass
and
Iron
do
continually
send
out
many
Effluvia
.
For
all
things
corrupt
and
smell
,
because
there
are
always
Effluvia
.
Drawing
along
or
falling
occasions
Effluvia
.
Some
suppose
Embraces
,
others
Blowes
,
some
Impulses
,
others
Circuitions
.
But
especially
about
the
Sea
Rocks
,
when
they
are
wet
and
cooled
with
the
Waves
:
for
some
are
of
opinion
,
that
constantly
some
small
particles
are
washt
off
,
which
do
not
incorporate
with
other
bodies
,
but
either
pass
by
the
smaller
passages
,
or
pass
through
the
larger
.
Now
the
flesh
of
the
Polypus
,
as
one
may
judge
by
the
Eye
,
is
hollow
,
full
of
Pores
and
capable
of
Effluvia
.
When
therefore
she
is
afraid
,
by
changing
breath
,
she
changes
her self
,
and
by
straitning
and
contracting
her
Body
she
encloses
the
neighbouring
Effluvia
.
And
,
as
a
good
Token
of
this
Argument
,
the
Polypus
cannot
imitate
the
colour
of
every
thing
he
comes
near
,
nor
the
Chamaeleon
any
thing
that
is
white
:
But
each
of
these
Creatures
is
assimilated
only
to
such
things
,
as
to
whose
Effluvia
they
have
Pores
proportionable
.
What
is
the
reason
,
that
the
Tears
of
Wild-Boars
are
sweet
,
and
the
Tears
oF
the
Hart
salt
and
hurtful
?
The
reason
seems
to
be
the
Heat
and
Cold
of
these
Animals
:
for
the
Hart
is
cold
,
and
the
Boar
is
very
hot
and
fiery
;
therefore
he
flies
from
,
and
this
defends
himself
against
his
pursuers
:
for
when
great
store
of
heat
comes
to
the
Eyes
,
(
as
Homer
says
,
With
horrid
Bristles
,
and
Eyes
darting
fire
)
Tears
are
sweet
.
Some
are
of
Empedocles
his
opinion
,
who
thought
that
Tears
proceed
from
the
disturbance
of
the
Blond
as
Serum
does
from
the
Churning
of
Milk
:
since
therefore
Boar's
blood
is
harsh
and
black
,
and
Hart's
blood
thin
and
watry
;
it
is
consentaneous
,
that
the
Tears
should
be
such
,
as
the
one
sheds
excited
to
anger
,
and
the
other
dejected
with
fear
.
Why
do
tame
Sows
farrow
often
,
some
at
one
time
and
others
at
another
,
and
the
Wild
but
once
a
year
,
and
all
of
them
about
the
same
time
,
whence
it
is
said
,
The
Wild
Sow
farrowing
,
that
night
falls
no
rain
?
Is
it
because
through
plentiful
feeding
tame
Sows
breme
oftner
?
For
abundance
of
nourishment
breeds
abundance
of
Seed
both
in
Animals
and
Plants
.
Now
wild
Sows
live
by
their
own
travel
,
and
that
with
fear
:
the
tame
have
always
Food
enough
either
by
nature
,
or
given
them
.
Or
may
it
not
be
ascribed
to
their
rest
and
exercise
?
For
the
tame
do
rest
,
and
go
not
far
from
their
Keepers
,
the
wild
get
to
the
Mountains
and
run
about
;
by
which
means
they
waste
the
nutriment
,
and
consume
it
upon
the
whole
Body
.
Therefore
either
through
continual
converse
,
or
abundance
of
Seed
,
or
because
the
Females
feed
in
Herds
with
the
Males
,
the
tame
Sows
,
call
to
mind
coition
and
stir
up
lust
,
as
Empedocles
talks
of
Men
.
But
in
Wild
Sows
,
which
feed
apart
,
Desire
is
cold
and
dull
,
for
want
of
love
and
conversation
.
Or
is
it
true
,
what
Aristotle
says
,
that
Homer
Called
the
Wild
Boar
{αβγδ}
,
because
he
had
but
one
Stone
?
For
most
Boars
Spoil
their
Stones
,
by
rubbing
them
against
Stumps
of
Trees
.
Why
are
the
Paws
of
Bears
the
sweetest
and
pleasantest
in
Food
?
Because
what
Parts
of
the
Body
do
concoct
aliment
the
best
,
the
Flesh
of
those
Parts
is
sweetest
.
And
that
concocts
best
,
which
transpires
most
by
motion
and
exercise
.
But
the
Bear
uses
the
fore-Feet
most
in
going
and
running
,
and
managing
of
things
,
as
it
were
with
hands
.
Why
are
the
steps
of
Wild
Beasts
most
difficultly
traced
in
Spring
time
?
Whether
the
Dogs
as
Empedocles
says
,
with
Noses
find
the
steps
of
all
Wild
Beasts
,
while
they
draw
in
those
Effluvia
,
which
the
Beasts
leave
in
the
Ground
,
and
the
various
smells
of
Plants
and
Flowers
lying
over
the
Foot-steps
,
do
in
Spring
time
obscure
and
confound
them
,
and
put
the
Dogs
to
a
loss
at
winding
them
?
Therefore
about
Aetna
in
Sicily
no
Man
rears
any
hunting
Dogs
;
because
abundance
of
wild
Marjoram
flourishes
and
grows
there
the
Year
round
,
and
the
perpetual
fragrancy
of
the
place
destroys
the
scent
of
the
wild
Beasts
.
There
is
also
a
Tale
,
how
Proserpine
,
as
she
was
gathering
Flowers
thereabout
,
was
ravished
by
Pluto
,
therefore
People
revering
that
place
as
an
Asylum
,
do
not
catch
any
Creature
that
feeds
thereabout
.
Why
are
the
tracks
of
wild
Beasts
worst
scented
about
the
Full-moon
?
Whether
for
the
foresaid
cause
?
For
the
Full-moons
bring
down
the
Dews
.
Therefore
Alcman
calls
Dew
the
Daughter
of
Jove
and
Luna
in
a
Verse
of
his
,
Fed
by
the
Dew
,
bred
by
the
Moon
and
Jove
.
For
Dew
is
a
weak
and
languid
Rain
,
and
there
is
a
little
heat
in
the
Moon
,
which
draws
from
the
Earth
,
as
the
Sun
does
:
but
because
it
cannot
raise
it
on
high
,
it
soon
lets
it
fall
.
Why
does
Frost
make
Hunting
difficult
?
Whether
is
it
,
because
the
wild
Beasts
leave
off
going
far
abroad
by
reason
of
the
cold
,
and
so
leave
but
few
signs
of
them
?
Therefore
some
say
,
wild
Beasts
spare
the
neighbouring
places
,
that
they
may
not
be
sore
put
to
it
by
going
far
abroad
in
Winter
;
but
may
always
have
Food
ready
at
hand
.
Or
is
it
because
that
for
Hunting
the
Track
alone
is
not
sufficient
,
but
there
must
be
scent
also
?
And
things
gently
dissolv'd
and
loosened
by
heat
,
afford
a
smell
;
but
too
violent
cold
binds
up
the
scent
and
will
not
let
it
reach
the
sense
.
Therefore
they
say
,
that
Unguents
and
Wine
smell
least
in
Winter
and
cold
weather
:
For
the
then
concrete
Air
keeps
the
scent
in
,
and
suffers
it
not
to
disperse
.
What
is
the
reason
,
that
Brutes
,
when
they
ail
any
thing
,
seek
and
pursue
remedies
,
and
are
often
cured
by
the
use
of
them
?
Dogs
eat
Grass
,
to
make
them
vomit
:
Swine
seek
Crey-fish
,
because
the
eating
of
them
cures
the
Head-ach
:
The
Tortoise
,
when
he
has
eaten
a
Viper
,
feeds
on
wild
Marjoram
:
They
say
,
when
a
Bear
has
surfeited
himself
,
and
his
Stomach
grows
nauseous
,
he
licks
up
Ants
,
and
by
devouring
them
he
is
cured
.
These
Creatures
know
such
things
neither
by
experience
nor
by
chance
.
Whether
therefore
,
as
Wax
draws
the
Bee
,
and
carcases
the
Vulture
afar
off
by
the
scent
;
do
Crey-fish
so
draw
Swine
,
wild
Marjoram
the
Tortoise
,
and
Ants
the
Bear
,
by
smells
and
effluvia
accommodate
to
their
nature
,
they
being
prompted
altogether
by
Sense
,
without
any
assistance
from
Reason
?
Or
do
not
the
Temperaments
of
Bodies
create
Appetites
in
Animals
,
which
sometimes
create
Diseases
,
producing
divers
acrimonies
,
sweetnesses
,
and
other
unusual
and
absurd
qualities
,
the
humors
being
altered
;
as
is
plain
in
Women
with
Child
,
who
eat
Stones
and
Earth
?
therefore
skilful
Physicians
take
their
Prognostick
of
recovery
or
death
from
the
Appetites
of
the
Sick
:
For
Mnasitheus
the
Physician
says
,
that
in
the
beginning
of
a
Disease
of
the
Lungs
,
he
that
craves
Onyons
,
recovers
;
and
he
that
craves
Figs
,
dies
:
because
Appetites
follow
the
Temperament
,
and
the
Temperament
follows
Diseases
.
It
is
therefore
probable
,
that
Beasts
,
which
fall
not
into
mortal
Diseases
,
have
such
a
disposition
and
temper
,
that
by
following
their
temper
they
light
on
their
remedies
.
Why
does
Must
,
if
the
Vessel
stand
in
the
Cold
,
continue
long
sweet
?
Is
it
because
Concoction
is
the
changing
of
that
which
is
sweet
into
Wine
?
But
Cold
hinders
Concoction
,
because
it
is
caused
by
Heat
.
Or
on
the
contrary
,
the
proper
taste
of
the
Grape
is
sweet
,
and
then
it
is
said
to
be
ripe
,
when
the
sweetness
is
equally
diffused
all
over
it
:
But
Cold
,
not
suffering
the
Heat
of
the
Grape
to
exhale
,
and
keeping
it
in
,
conserveth
the
sweeness
of
the
Grape
.
And
this
is
the
reason
,
that
in
a
rainy
Vintage
,
Must
ferments
but
little
:
for
fermentation
proceeds
from
Heat
,
which
the
Cold
does
check
.
Why
,
of
all
wild
Beasts
,
does
not
the
Boar
bite
the
Toil
?
Is
it
,
because
his
Teeth
stand
so
far
within
his
Head
,
that
he
cannot
well
come
at
the
Thread
?
For
his
Lips
,
by
reason
of
their
thickness
and
largeness
meet
close
before
.
Or
does
he
rather
rely
on
his
strength
,
and
so
rends
the
Toyls
with
his
Feet
?
Or
does
he
both
use
his
Feet
and
Mouth
at
the
same
time
,
with
them
tearing
the
Toil
,
and
with
this
defending
himself
against
the
Hunters
?
His
chief
refuge
is
rowling
and
wallowing
,
therefore
rather
than
stand
gnawing
the
Toyl
,
he
rowls
often
about
,
and
so
clears
himself
,
having
no
occasion
for
his
Teeth
.
What
is
the
reason
,
that
we
admire
hot
Waters
(
i.e.
baths
)
and
not
cold
,
since
it
is
plain
,
that
Cold
is
as
much
the
cause
of
one
sort
,
as
Heat
is
of
the
oother
?
It
is
not
(
as
some
are
of
Opinion
)
that
Heat
is
a
Quality
,
and
Cold
only
a
privation
of
that
Quality
,
and
so
that
an
Entity
is
a
Cause
,
but
a
Non-entity
no
Cause
.
But
we
do
it
,
because
Nature
has
attributed
Admiration
to
what
is
rare
,
and
she
puts
Men
upon
enquiry
how
any
thing
comes
to
pass
,
that
seldom
happens
.
You
see
the
high
and
vast
Sky
,
which
with
a
gentle
turn
encompasses
the
Earth
,
how
many
Spectacles
it
astords
by
Night
,
and
what
Beauty
by
Day
;
the
Rain-bow
,
the
pleasant
Pictures
of
the
Clouds
,
and
the
darting
of
Lightning
are
all
matter
of
ornament
to
it
and
of
admiration
to
us
.
Why
are
rank
Vines
fruitless
,
and
fat
Goats
less
apt
to
procreate
,
nay
scarce
able
to
use
Coition
,
by
reason
of
their
fatness
?
Seed
is
the
Superfluity
of
the
Aliment
,
which
is
allotted
to
the
Body
:
now
,
when
either
an
Animal
or
a
Plant
is
of
a
very
strong
Constitution
and
grows
fat
,
it
is
a
sign
,
that
all
the
Nourishment
is
spent
within
,
and
that
there
is
little
or
no
Excrement
;
and
so
the
thing
is
left
barren
.
Why
does
the
Vine
irrigated
with
Wine
dy
,
especially
since
Wine
comes
from
the
Vine
;
Is
it
as
baldness
happens
to
great
Wine-bibbers
,
the
heat
of
the
Wine
evaporating
the
moisture
?
It
may
be
when
the
Vine
is
outwardly
irrigated
with
Wine
,
it
is
as
Fire
to
the
Vine
,
and
destroys
the
nutritive
faculty
.
Or
because
Wine
is
obstructive
,
it
gets
into
the
Roots
,
stops
the
passages
,
and
so
hinders
any
moisture
from
coming
to
the
Plant
,
to
make
it
grow
and
thrive
.
Or
,
it
may
seem
contrary
to
nature
,
that
that
should
return
into
the
vine
which
came
out
of
it
:
For
whatsoever
moisture
comes
from
Plants
,
it
can
neither
nourish
nor
assimilate
,
nor
be
a
part
of
a
Plant
.
Plutarch's
Morals
:
Vol.
V.
Concerning
the
first
Principle
of
Cold
.
Translated
out
of
the
Greek
by
F.
Fetherston
,
D.
D.
IS
there
then
,
Phavorinus
any
First
or
Principal
Power
or
Existence
of
Cold
,
as
Fire
is
the
Principle
of
Heat
,
by
the
presence
and
imparting
of
which
all
other
Things
of
the
same
Nature
become
cold
?
Or
rather
is
not
cold
,
the
Privation
of
Heat
,
as
they
say
,
Darkness
is
the
Privation
of
Light
,
and
Rest
the
Privation
of
Motion
?
In
regard
that
Cold
seems
to
be
firm
and
stable
,
and
Heat
always
in
Motion
;
and
for
that
the
Refrigeration
of
hot
things
is
not
caus'd
by
the
Presence
of
any
active
Power
,
but
by
the
Departure
of
the
Heat
.
For
we
find
the
Heat
go
off
in
great
quantity
,
and
then
that
which
remains
grows
cold
.
Thus
the
Vapor
which
boyling
Water
sends
forth
,
ceases
also
when
the
Heat
is
gone
.
Therefore
Refrigeration
expelling
the
Heat
,
diminishes
the
Quantity
,
while
nothing
supplies
the
Place
of
it
.
Or
what
if
any
Person
should
question
this
way
of
Arguing
,
as
being
that
which
would
abolish
several
manifest
Faculties
,
as
being
neither
Qualities
nor
Habits
,
but
the
Privations
of
Habits
and
Qualities
?
So
to
make
Ponderosity
the
Privation
of
Levity
;
Hardness
the
Privation
of
Softness
;
Black
,
of
White
,
Bitter
of
Sweetness
?
Or
else
for
this
Reason
,
because
all
Privation
is
a
thing
altogether
sluggish
and
without
Action
,
as
Blindness
,
Deafness
,
Silence
,
and
Death
:
for
they
are
the
Departures
of
Forms
,
and
the
utter
Defacings
of
Substances
,
not
Natures
,
neither
Substances
of
themselves
.
But
Cold
,
where-ever
it
resides
,
causes
no
less
Passiveness
and
Alteration
in
Bodies
than
Heat
.
For
many
things
are
congeal'd
by
Cold
,
many
things
thereby
condens'd
.
So
that
whatever
is
solid
in
it
,
and
difficult
to
be
mov'd
,
cannot
be
said
to
be
sluggish
and
void
of
Action
,
but
firm
and
ponderous
,
as
being
supported
by
its
own
Strength
,
which
is
endu'd
with
a
Power
to
preserve
it
in
its
proper
Station
.
Wherefore
Privation
is
the
Deficiency
and
Departure
of
the
opposite
Power
,
but
many
things
are
subject
to
be
cold
,
though
abounding
with
Heat
within
themselves
.
And
there
are
some
things
which
Cold
the
more
condenses
,
and
consolidates
the
Hotter
they
are
,
as
Iron
quench'd
in
Water
.
The
Stoicks
also
affirm
,
that
the
Spirit
which
is
in
the
Bodies
of
Infants
,
is
quickned
by
Refrigeration
,
and
changing
the
Nature
of
it
,
turns
to
a
Soul
.
But
this
is
a
thing
much
to
be
disputed
.
Neither
is
it
rational
to
believe
,
that
Cold
,
which
is
the
productive
Agent
in
many
other
Things
,
can
be
a
Privation
:
besides
,
that
no
Privation
is
capable
of
more
and
less
.
Neither
can
any
Man
say
,
among
those
that
cannot
see
,
that
one
is
more
blind
then
another
;
or
among
those
that
cannot
speak
,
that
one
is
more
silent
then
another
;
or
that
any
thing
is
more
dead
then
another
,
among
those
things
that
never
had
Life
.
But
in
cold
things
,
there
is
Excess
and
Diminution
to
several
degrees
:
little
,
and
not
very
little
,
and
in
a
Word
,
there
is
both
Intense
and
Remiss
,
as
well
as
in
hot
things
.
Now
then
,
because
the
Matter
suffers
in
some
things
more
violently
,
in
others
more
languidly
,
therefore
some
things
are
hotter
,
somethings
colder
than
others
,
according
to
the
Nature
of
the
Matter
:
for
there
is
no
Mixture
of
Habit
with
Privation
.
Neither
does
any
Power
admit
of
Privation
opposite
to
it
,
nor
associates
with
it
in
the
same
Subject
,
but
withstands
it
altogether
.
Some
things
also
continue
hot
till
they
come
to
be
mixt
with
cold
things
,
as
Black
with
White
,
Heavy
with
Light
,
and
Sowr
with
Sweet
;
by
this
Community
and
Harmony
of
Colours
,
Sounds
,
Medicaments
and
Sawces
,
affording
several
Tastes
and
Pleasures
grateful
to
the
Sences
.
But
the
Opposition
of
Privation
and
Habit
,
is
an
Antipathy
never
to
be
reconcil'd
;
the
Being
of
the
one
enforcing
the
Destruction
of
the
other
.
Which
Destruction
,
if
it
fall
out
seasonably
,
according
to
the
Opposition
of
contrary
Powers
,
many
Arts
make
use
of
,
but
chiefly
Nature
,
and
that
too
,
among
other
Occasions
,
in
the
Alterations
of
the
Air
,
and
in
all
other
things
,
of
which
the
Deity
being
the
Adorner
and
Dispenser
,
obtains
the
Attribute
of
Harmonical
and
Musical
:
not
that
those
Attributes
are
given
him
for
the
Disposal
of
Deep
and
Shrill
,
Black
,
and
White
,
so
as
to
make
them
agree
together
;
but
for
his
governing
in
the
World
the
Sympathies
and
Antipathies
of
Cold
and
Heat
in
such
a
manner
as
to
unite
,
and
separate
again
,
and
for
reducing
both
to
a
decent
Order
,
by
taking
that
which
we
call
the
Overmuch
from
both
.
Then
again
,
we
find
that
there
is
the
same
Sence
and
Feeling
of
Cold
as
of
Heat
.
On
the
other
side
,
Privation
is
neither
to
be
seen
,
heard
,
or
felt
,
neither
is
it
known
to
any
of
the
other
Sences
.
For
the
Object
of
Sence
is
Substance
:
but
where
no
Substance
appears
,
there
we
understand
Privation
to
be
.
Which
is
a
Negation
of
Substance
,
as
Blindness
of
Sight
;
Silence
,
of
Voice
,
and
Vacuity
,
of
Corporeal
Substance
.
For
there
is
no
Sence
or
Perception
of
Vacuity
by
Feeling
;
but
where
there
is
no
Body
to
be
felt
,
there
a
Vacuity
is
imply'd
:
neither
do
we
hear
Silence
;
but
where
we
do
not
hear
any
thing
at
all
,
there
we
imply
Silence
.
Therefore
if
Cold
were
a
Privation
of
Hot
,
there
would
be
no
being
sensible
of
Cold
,
but
only
where
Hot
ceas'd
to
be
,
there
Cold
would
be
imply'd
.
But
in
regard
that
as
Heat
is
perceptible
by
the
Heat
and
laxative
Softness
of
the
Flesh
,
so
Cold
is
no
less
perceptible
by
the
Contraction
and
Condensation
of
it
;
it
is
from
thence
apparent
,
that
there
is
some
peculiar
Original
and
Fountain
of
Cold
,
as
well
as
Hot
,
consequently
the
Privation
of
both
Kinds
is
something
single
,
and
simply
particular
;
but
in
Substances
there
are
several
Differences
and
Efficacies
.
For
Silence
is
a
thing
but
of
one
sort
;
but
of
Sounds
there
are
great
Variety
,
sometimes
molesting
,
sometimes
delightful
to
the
Sence
.
There
are
also
the
same
Differences
in
Colours
and
Figures
,
which
vary
as
they
occur
to
the
Sences
.
But
that
which
is
not
to
be
felt
,
is
without
Colour
and
void
of
Quality
,
can
never
be
distinguished
,
but
is
like
it self
.
Is
Cold
therefore
to
be
numbred
among
those
Privations
that
never
act
upon
passive
Qualities
?
Rather
the
contrary
,
in
regard
that
Pleasures
very
great
and
beneficial
to
our
Bodies
,
arise
from
cold
things
,
as
no
less
terrible
Mischiefs
,
Pains
and
Stupefactions
on
the
other
side
;
which
the
Heat
does
not
always
avoid
and
give
way
to
,
but
many
times
inclos'd
within
the
Body
,
withstands
and
opposes
.
Which
Contention
of
theirs
is
call'd
Quivering
and
Shaking
,
at
what
time
,
if
the
Cold
overcome
the
Heat
,
thence
proceeds
Numness
and
Stiffness
of
the
Limbs
:
but
if
the
Cold
be
vanquish'd
by
the
Heat
,
there
follows
a
pleasing
warmth
and
opening
of
the
Skin
,
which
Homer
expresses
by
the
Word
{αβγδ}
,
in
Latin
Calefacere
,
whence
Calefaction
or
gentle
Heating
.
These
things
are
past
dispute
,
and
chiefly
by
these
passive
Qualities
it
is
,
that
we
find
Cold
to
be
opposite
to
Heat
,
as
Substance
to
Substance
,
or
passive
Quality
to
passive
Quality
,
not
as
Negation
or
Privation
:
neither
is
it
the
Destruction
or
Abolishing
of
Hot
,
but
a
Kind
of
Nature
and
Power
tending
to
its
Destruction
.
Otherwise
we
should
exempt
the
Winter
out
of
the
Seasons
,
and
the
North
Winds
out
of
the
Number
of
the
Winds
,
as
being
Privations
of
the
warmer
Seasons
,
and
the
Southern
Gales
not
having
any
proper
Original
.
Now
in
regard
there
are
four
first
Bodies
in
the
Universe
,
which
by
reason
of
their
Number
,
their
being
uncompounded
,
and
their
Efficacy
are
allow'd
for
the
most
part
to
be
the
Principles
and
Beginnings
of
all
other
,
that
is
to
say
,
Fire
and
Water
,
Air
and
Earth
;
is
there
not
the
same
Necessity
that
there
should
be
as
many
first
and
uncompounded
qualities
?
And
what
are
they
but
Heat
and
Cold
,
Drought
and
Moisture
,
by
Vertue
of
which
it
comes
to
pass
that
all
the
Principles
act
and
suffer
?
Thus
,
as
there
are
in
Grammar
Abbreviations
and
Extensions
of
Rudiments
;
In
Musick
,
deep
and
acute
Sounds
,
tho
not
one
of
them
the
Privation
of
the
other
,
we
must
leave
the
dry
oppos'd
to
the
moist
Principles
,
and
the
Hot
to
the
Moist
;
if
we
intend
to
have
the
Effects
answerable
to
Reason
and
what
is
visible
in
Nature
.
Unless
,
as
it
was
the
Opinion
of
the
ancient
Anaximenes
,
we
will
not
allow
either
Cold
or
Hot
to
be
in
Substance
,
but
only
to
be
common
passive
Qualities
accompanying
the
Alterations
of
the
Matter
.
For
he
affirms
the
Contraction
and
Condensation
of
the
Matter
to
be
Cold
:
but
the
Rarification
and
Laxation
of
it
(
for
by
that
Word
he
calls
it
)
to
be
Hot
.
Whence
it
may
not
be
improperly
said
,
that
a
Man
breaths
Hot
and
Cold
at
once
.
For
the
Breath
grows
Cold
being
compress'd
and
thicken'd
by
the
Lips
;
but
coming
out
of
the
open
Mouth
,
it
is
hot
,
as
being
rarify'd
by
that
Emission
.
But
for
this
Aristotle
convinces
the
s●me
Person
of
Ignorance
:
for
that
when
we
blow
with
the
Mouth
open
,
we
blow
hot
from
our
own
Bodies
;
but
when
we
blow
cold
,
we
do
not
breath
forth
the
Air
From
our selves
,
but
the
Air
that
is
before
our
Mouths
is
thrust
forward
,
and
lights
upon
what
is
next
it
.
But
if
we
must
grant
that
both
Heat
and
Cold
are
Substances
,
let
us
proceed
a
little
farther
in
our
Discourse
,
and
enquire
what
sort
of
Substances
they
are
,
and
what
is
the
first
Principle
and
Nature
of
them
.
They
then
who
affirming
that
there
are
certain
Triangular
Figures
of
equal
sides
in
our
Body
,
tell
us
also
that
Shuddering
,
Trembling
and
Quivering
,
and
whatever
else
we
suffer
of
the
same
Nature
,
proceed
from
the
Roughness
of
those
Figures
,
who
if
they
mistake
in
the
Parts
,
nevertheless
derive
the
Beginning
from
whence
they
ought
.
For
we
ought
to
begin
the
Question
,
as
from
Vesta
,
from
the
Substance
of
all
things
.
By
which
it
chiefly
appears
,
wherein
a
Philosopher
differs
from
a
Physician
,
a
Husband
man
,
or
a
Piper
.
For
it
is
sufficient
for
them
to
contemplate
the
remote
Causes
.
For
if
their
nearest
Consideration
of
the
Cause
of
the
Affection
go
no
farther
,
then
to
find
,
that
the
Cause
of
a
Fever
is
intensness
of
Heat
,
or
the
lighting
of
some
Humor
where
it
ought
not
to
be
;
that
the
Cause
of
Blasting
is
the
scorching
Heat
of
the
Sun
after
Rain
;
and
that
the
Cause
why
a
Pipe
falls
,
is
the
Contraction
of
the
Pores
of
the
Wood
;
it
is
enough
for
the
Artist
to
know
in
reference
to
his
Business
.
But
when
a
Philosopher
for
Contemplations
Sake
,
scrutinizes
into
the
Truth
,
the
Knowledge
of
remote
Causes
is
not
the
End
,
but
the
Beginning
of
his
Proceeding
in
search
of
the
first
and
ultimate
Causes
.
Wherefore
Ploto
and
Democritus
enquiring
after
the
Cause
of
Heat
and
Gravity
,
did
not
stop
at
the
Consideration
of
Earth
and
Fire
,
but
bringing
things
perceptible
to
Sence
,
to
Beginnings
only
intelligible
by
the
Mind
,
they
went
on
even
h●
the
smallest
,
as
it
were
Seeds
of
what
they
sought
for
.
But
it
is
much
the
better
way
for
us
in
the
first
place
to
move
forward
upon
those
things
which
are
perceptible
to
Sence
,
wherein
Empedocles
,
Strato
,
and
the
Stoicks
plac'd
the
Substances
of
active
Qualities
.
The
Stoicks
ascribing
Primitive
Cold
to
the
Air
,
Empedocles
and
Strato
to
the
Water
;
and
perhaps
there
might
be
some
Body
else
who
might
affirm
the
Earth
to
be
the
Substance
of
Cold
.
But
first
let
us
consider
the
Opinions
of
those
already
nam'd
.
Seeing
then
that
Fire
is
both
hot
and
bright
,
therefore
there
must
be
something
opposite
to
Fire
which
is
Cold
and
Dark
:
for
as
Dark
is
opposite
to
Light
,
so
is
Cold
to
Hot
:
besides
,
that
as
Dark
confounds
the
Sight
,
so
Cold
confounds
the
Feeling
.
But
Heat
diffuses
the
Sence
of
Feeling
,
as
Light
diffuses
the
Sence
of
Seeing
.
Therefore
that
which
is
first
dark
in
Nature
,
is
first
cold
.
Now
that
the
Air
is
first
dark
,
was
not
unknown
to
the
Poets
:
for
that
they
call
the
Air
Darkness
.
The
thicken'd
Air
the
Fleet
with
Darkness
cover'd
,
Nor
could
the
moon-light
be
from
heav'n
discover'd
.
And
again
,
Then
Darkness
scatter'd
and
the
Fog
dispell'd
,
The
Sun
brake
forth
,
and
all
,
the
Fight
beheld
.
They
also
call
the
Air
,
when
it
is
without
Light
Cnephas
,
Darkness
or
Twi-light
,
as
being
as
it
were
{αβγδ}
,
void
or
empty
of
Light
.
The
Words
also
{αβγδ}
and
{αβγδ}
,
the
one
signifying
a
Fog
,
and
the
other
a
Mist
,
and
whatever
else
restrains
the
Perception
of
Light
from
the
Sence
,
are
but
Distinctions
of
the
Air
;
insomuch
that
the
same
part
of
it
which
is
invisible
,
and
without
Colour
,
is
call'd
Hades
and
Acheron
.
So
that
as
the
Air
grows
dark
when
the
Splendor
of
it
fails
,
in
like
manner
,
when
Heat
fails
,
that
which
is
left
is
no
more
then
cold
Air
,
which
by
reason
of
its
Coldness
is
call'd
Tartarus
.
And
this
Hesiod
makes
manifest
,
when
he
calls
it
{αβγδ}
,
or
Ayrie
Tartarus
;
and
when
a
Man
quakes
and
shivers
for
Cold
,
he
is
said
to
Tartarize
.
And
so
much
for
this
.
But
in
regard
Corruption
is
the
Alteration
of
those
things
that
are
corrupted
into
that
which
is
contrary
to
every
one
of
them
,
let
us
consider
whether
it
be
a
true
Saying
,
The
Death
of
Fire
is
the
Generation
of
Air
:
For
Fire
dyes
like
a
living
Creature
,
being
quench'd
by
force
,
or
going
out
of
its
own
accord
.
Now
Quenching
makes
the
Alteration
of
it
into
Air
more
conspicuous
:
for
Smoak
is
a
sort
of
Air
,
or
according
to
Pindar
,
a
fuliginous
Vapor
of
the
Air
,
in
opposition
to
Smoak
,
otherwise
call'd
Steam
or
Exhalation
.
On
the
other
side
,
when
Fire
goes
out
for
want
of
Fuel
,
as
in
Candles
,
you
shall
observe
a
thick
and
cloudy
Air
ascending
from
the
Top
of
them
.
Moreover
,
the
Vapor
steaming
from
our
Bodies
,
upon
the
pouring
of
cold
Water
after
hot
Bathing
,
or
Sweating
,
sufficiently
declares
the
Alteration
of
extinguish'd
Heat
into
Air
,
as
being
naturally
opposite
to
Air
;
whence
it
follows
,
that
the
Air
was
at
first
dark
and
cold
.
Then
again
,
Congelation
,
which
is
the
most
forcible
and
violent
of
all
things
that
befal
our
Bodies
,
by
reason
of
Cold
,
is
the
Passiveness
of
Water
,
but
the
Action
of
Air
.
For
Water
of
it self
is
easily
diffus'd
,
loose
in
its
Parts
,
and
not
readily
congeal'd
together
;
but
it
is
thicken'd
and
compress'd
by
the
Air
,
by
reason
of
the
Coldness
of
it
.
Which
is
the
Reason
of
the
Proverb
,
But
if
the
Southern
Wind
provoke
the
North
,
Snow
streight
will
cover
all
the
Earth
.
For
the
Southern
Wind
preparing
the
Moisture
for
Matter
,
presently
the
North
Wind
receives
and
congeals
it
.
And
this
is
manifest
from
the
Consideration
of
Snow
,
which
'
ere
it
falls
,
you
shall
observe
a
thin
and
sharp
cold
Air
breathing
before
it
.
Aristotle
also
tells
us
,
that
Whetstones
of
Lead
,
will
melt
and
run
in
the
Winter
through
excess
of
Freezing
Cold
,
meerly
upon
the
setting
of
the
Water
near
them
:
for
't
is
probable
that
the
Air
compresses
and
gripes
the
Bodies
so
close
together
,
that
at
length
it
breaks
and
crumbles
them
in
pieces
.
And
therefore
Water
drawn
from
a
Fountain
soonest
congeals
:
for
the
More
of
Cold
in
the
Air
overcomes
the
Less
of
Cold
in
the
Water
.
Thus
if
a
Man
takes
cold
Water
out
of
a
Well
,
and
puts
it
into
a
Vessel
,
and
then
lets
the
Vessel
down
again
into
the
Well
,
so
that
it
may
not
touch
the
Water
,
but
hang
for
some
time
in
the
Air
,
the
Water
will
be
much
colder
.
Whence
it
is
apparent
,
that
the
Coldness
of
the
Water
,
is
not
the
first
Cause
of
Coldness
,
but
the
Coldness
of
the
Air
.
For
you
do
not
find
that
any
of
your
great
Rivers
are
ever
throughly
frozen
,
by
reason
of
their
Depth
.
For
the
Air
does
not
pierce
through
the
Whole
,
only
so
much
as
it
can
seize
and
embrace
with
its
cold
Quality
,
so
much
generally
freezes
and
no
more
.
Therefore
the
Barbarians
never
cross
over
frozen
Rivers
,
till
they
have
sent
a
Fox
before
to
try
the
Depth
of
the
Ice
.
For
if
the
Ice
be
not
very
thick
,
but
only
superficial
,
the
Fox
perceiving
it
by
the
Noise
of
the
Water
flowing
underneath
,
returns
.
And
some
there
are
that
melt
the
Ice
with
hot
Water
,
to
make
way
for
their
Lines
,
when
they
go
to
catch
Fish
in
Winter
.
So
that
nothing
suffers
from
Cold
in
the
Depth
of
the
Water
.
Nevertheless
,
so
great
has
been
the
Alteration
of
the
upper
Parts
of
the
Water
by
Congelation
,
that
several
Vessels
riding
in
the
Stream
,
have
been
bruis'd
and
broken
by
the
forcible
Compressure
and
Griping
of
the
Congelation
;
as
we
have
heard
from
them
who
lately
had
their
Winter
Quarters
with
Caesar
upon
the
Danaw
.
And
indeed
what
happens
to
our selves
is
sufficient
to
demonstrate
the
Truth
of
this
.
For
after
hot
Bathings
and
Sweatings
we
are
most
sensible
of
Cold
,
at
what
time
our
Bodies
being
open
,
and
the
Skin
relax'd
,
we
give
a
freer
Entrance
to
the
Cold
,
together
with
the
Ambient
Air
.
And
after
the
very
same
manner
the
Water
it self
suffers
.
For
it
sooner
freezes
if
it
be
first
heated
,
as
being
thereby
rendred
more
easie
for
the
Air
to
work
upon
.
And
therefore
they
who
lade
out
fcalding
Water
,
and
let
it
fall
again
from
a
good
height
in
the
Air
,
do
it
to
no
other
purpose
then
to
mix
it
with
a
great
deal
of
Air
.
And
therefore
Favorinus
,
the
Arguments
that
attribute
the
first
Power
of
Cold
to
the
Air
are
grounded
upon
these
Probabilities
:
those
that
allow
it
to
Water
,
lean
upon
Principles
of
the
same
Nature
.
And
this
was
intimated
by
Empedocles
,
where
he
says
,
Behold
the
Sun
,
how
warm
he
is
,
And
brightly
shining
every
where
;
But
Rain
and
Tempests
Black
and
Dark
With
Horror
fill
the
Air
.
And
thus
opposing
Heat
to
Cold
,
and
Dark
to
Bright
,
he
gives
us
to
understand
,
that
Black
and
Cold
are
both
of
the
same
Substance
,
as
also
are
Bright
and
Hot
.
Now
that
Black
is
proper
to
the
Water
and
not
to
the
Air
,
Sence
it self
bears
witness
:
Nothing
being
darkned
by
the
Air
,
all
things
being
clouded
and
blacken'd
by
Water
.
So
that
if
you
throw
the
whitest
Wooll
that
is
,
or
a
white
Garment
into
the
Water
,
it
comes
out
black
,
and
so
remains
,
till
the
Moisture
be
dry'd
up
again
by
the
Heat
,
or
that
it
be
squeez'd
forth
by
Presses
or
Weights
.
Also
when
the
ground
is
water'd
,
the
Places
that
receive
the
Drops
grow
black
,
the
rest
retaining
their
former
Colour
.
And
therefore
the
deepest
Waters
,
by
reason
of
their
Quantity
always
appear
blackest
,
but
the
Parts
,
which
are
next
the
Air
,
afford
a
lovely
and
smiling
Brightness
.
But
of
all
Liquids
,
Oyl
is
the
most
transparent
,
because
of
the
great
Quantity
of
Air
that
is
in
it
.
And
of
this
,
the
Lightness
of
it
is
an
unquestionable
Proof
;
the
reason
why
it
swims
above
all
things
,
as
carry'd
upward
by
the
Air
.
Being
pour'd
forth
upon
the
Waves
it
will
cause
Calmness
upon
the
Sea
,
not
because
it
is
so
slippery
that
the
Winds
can
have
no
Power
over
it
,
as
Aristotle
thought
,
but
because
the
Waves
will
fall
and
sink
when
smitten
by
any
moist
Body
.
And
this
is
also
peculiar
to
Oyl
,
that
it
shines
and
shews
it self
transparent
at
the
Bottom
of
the
Water
,
while
the
Watry
Humors
are
dispiers'd
by
the
Air
.
For
being
spurted
out
of
the
Mouth
into
the
Sea
,
not
only
by
those
that
take
Spunges
in
the
Night
upon
the
Superficies
of
the
Water
,
but
also
by
those
that
dive
for
them
to
the
bottom
of
the
Sea
,
it
will
cast
a
Light
in
the
Water
.
Water
therefore
has
more
of
Blackness
then
the
Air
,
but
less
of
Cold
.
Oyl
therefore
partaking
more
of
Air
,
then
most
liquid
things
,
is
least
cold
,
nor
will
it
easily
or
suddainly
freeze
:
for
the
Air
which
is
mixt
with
it
will
not
suffer
the
Congelation
to
grow
hard
.
And
therefore
,
as
for
Needles
,
Steel
Buckles
,
and
such
sort
of
small
Iron
and
Steel
Wares
,
they
never
quench
them
in
Water
but
in
Oyl
,
fearing
least
the
Over-coldness
of
the
Water
should
make
them
too
brittle
.
And
indeed
the
Truth
is
more
truly
enquir'd
into
from
the
Consideration
of
these
Experiments
,
then
those
of
Colours
.
For
Hayl
,
Snow
and
Ice
,
as
they
are
most
transparent
,
so
they
are
most
cold
;
and
Pitch
,
as
it
is
hotter
,
so
it
is
blacker
and
darker
then
Honey
.
Which
makes
me
admire
at
those
who
affirm
the
Air
to
be
cold
,
because
it
is
dark
and
obscure
,
unless
it
be
because
they
find
others
affirming
it
to
be
hot
,
because
it
is
light
.
For
Dark
is
not
so
proper
and
familiar
to
Cold
,
as
Heavy
and
Stable
.
For
many
things
that
are
void
of
Heat
,
partake
of
Splendor
and
Light
,
but
there
is
nothing
cold
that
is
light
,
nimble
or
apt
to
ascend
upward
.
Even
the
Clouds
themselves
while
they
preserve
the
Nature
of
Air
,
towre
a
loft
in
the
Sky
;
but
changing
into
moisture
they
presently
fall
down
and
having
admitted
coldness
,
they
loose
their
lightness
as
well
as
their
heat
.
And
so
on
the
other
side
,
having
regain'd
their
heat
,
they
again
return
to
Motion
,
their
Substance
being
carry'd
upward
,
as
soon
as
it
is
chang'd
into
Air
.
Neither
is
the
Argument
produc'd
from
Corruption
true
.
For
nothing
that
perishes
is
corrupted
into
what
is
opposite
,
but
by
what
is
opposite
to
it
:
as
Fire
extinguish'd
by
Water
changes
into
Air
.
And
therefore
Eschylus
spake
not
so
much
like
a
Tragoedian
,
as
a
Philosopher
when
he
said
,
The
Water
curb
,
that
Punishment
of
Fire
.
In
like
manner
Homer
oppos'd
in
Battle
Vulcan
to
the
River
,
and
Apollo
to
Neptune
more
like
a
Philosopher
then
a
Poet
or
Mythologist
.
And
Archilochus
spoke
not
amiss
of
a
Woman
whose
Thoughts
were
contrary
to
her
Words
,
when
he
said
,
She
,
weaving
suttle
Trains
and
slye
Fegaries
,
Fire
in
one
hand
,
in
th'
other
Water
carry's
.
Among
the
Persians
there
were
several
Customs
of
Supplication
of
which
the
chiefest
,
and
that
which
would
admit
of
no
Refusal
was
,
when
the
Suppliant
taking
fire
in
his
hand
,
and
entring
into
a
River
,
threatned
if
his
Supplication
were
deny'd
,
to
throw
the
Fire
into
the
Water
.
But
tho
his
suite
were
granted
him
,
yet
he
was
punish'd
for
Threatning
,
as
being
against
the
Law
,
and
contrary
Nature
.
And
this
is
a
Vulgar
Proverb
in
every
body's
Mouth
,
to
mix
fire
with
water
,
spoken
of
those
that
would
attempt
Impossibilities
:
to
shew
that
Water
is
an
Enemy
to
Fire
,
and
being
extinguish'd
thereby
,
is
destroy'd
and
punish'd
by
it
;
not
by
the
Air
,
which
upon
the
change
and
destruction
of
it
receives
and
entertains
the
substance
of
it
.
For
if
that
into
which
the
thing
destroy'd
be
contrary
to
it
,
much
more
does
Fire
seem
contrary
to
Air
then
Water
.
For
Air
changes
into
Water
by
Condensation
:
but
into
Fire
,
by
dissipation
:
as
on
the
other
side
Water
is
destroy'd
into
Air
by
Seperation
;
into
Earth
,
by
Condensation
.
Which
in
my
Opinion
happens
by
reason
of
the
Propriety
and
near
Affinity
between
both
,
not
from
any
thing
of
Contrariety
and
Hostility
one
to
another
.
Others
there
are
that
which
way
soever
they
maintain
it
,
spoil
the
Argument
.
For
it
is
most
irrational
to
say
that
Water
is
congeal'd
by
the
Air
,
when
they
never
saw
the
Air
congeal'd
in
their
Lives
.
For
Clouds
,
Fogs
and
Mists
are
no
Congelations
,
but
Thicknings
and
Condensations
of
the
Air
,
moist
and
full
of
Vapors
:
but
a
dry
Air
void
of
moisture
never
undergoes
refrigeration
to
such
a
change
.
For
there
are
some
Mountains
that
never
admit
of
a
Cloud
,
nor
Dew
,
nor
Mist
,
their
tops
being
so
high
,
as
to
reach
into
an
Air
that
is
pure
and
void
of
moisture
.
Whence
it
is
manifest
,
that
it
is
the
Condensation
and
Consistency
below
which
contribute
that
cold
and
moisture
to
the
Air
,
which
is
mix'd
with
it
.
Now
that
great
Rivers
never
freeze
downward
is
but
consentaneous
to
reason
.
For
those
Parts
which
are
frozen
above
transmit
no
Exhalation
outward
:
for
that
being
penn'd
up
within
,
and
forc'd
downward
,
it
affords
heat
to
the
moisture
at
the
bottom
.
A
clear
demonstration
of
which
is
this
,
that
when
the
Ice
is
dissolv'd
you
may
observe
a
steam
arising
out
of
the
Water
upwards
in
a
very
great
quantity
.
And
therefore
the
Bodies
of
living
Creatures
are
warmest
within
▪
in
the
Winter
,
for
that
the
heat
is
driven
inward
by
the
ambient
Cold
.
Now
those
upward
exhalations
and
ascensions
of
the
Vapors
,
not
only
deprive
the
Waters
of
their
heat
but
of
their
coolness
:
and
therefore
they
that
vehemently
desire
their
drink
to
be
cold
,
never
move
the
Snow
nor
the
moisture
that
is
press'd
out
of
it
:
for
Motion
would
deprive
them
both
of
the
Vertue
which
is
requir'd
from
them
.
Now
that
this
Vertue
is
not
the
Vertue
of
Air
but
of
Water
,
a
Man
may
hence
collect
by
reasoning
.
First
it
is
not
probable
that
the
Air
which
is
next
the
Sky
,
and
touching
the
fiery
Substance
is
also
touch'd
by
it
,
should
be
endu'd
with
a
contrary
Vertue
:
for
otherwise
it
is
not
possible
that
the
Extremities
of
the
one
should
touch
and
be
contiguous
to
the
extremities
of
the
other
.
Nor
is
it
agreeable
to
reason
that
Nature
should
constitute
that
which
is
corrupted
next
in
order
to
that
which
corrupts
,
as
if
she
were
not
the
Author
of
Community
and
Harmony
,
but
of
Combat
and
Contention
.
For
she
does
not
make
use
of
things
not
pure
and
without
mixture
,
nor
of
things
dissimilar
,
but
such
as
have
alternately
a
certain
Disposition
and
Order
not
to
advance
Privation
,
but
apt
to
communicate
and
co-operate
one
with
another
by
ordain'd
means
.
And
this
is
the
nature
of
the
Air
being
expanded
under
the
Fire
above
the
Water
,
contingent
and
adhering
to
both
,
neither
hot
in
it self
nor
cold
,
but
containing
an
intermixture
and
communion
of
hot
and
cold
,
harmlesly
intermix'd
in
her self
,
and
lightly
cherishing
the
contrary
Extremities
.
Therefore
the
Air
is
of
an
equal
temper
in
all
places
;
but
Winter
is
not
in
all
Places
alike
,
nor
equally
cold
,
but
some
parts
of
the
habitable
World
are
cold
and
moist
,
others
hot
and
dry
;
not
by
chance
,
but
because
there
is
but
one
Substance
of
heat
and
cold
.
For
the
greatest
part
of
Africa
is
hot
and
without
Water
.
But
they
that
have
travell'd
Scythia
,
Thrace
,
and
the
Pontic
Regions
report
them
to
be
full
of
vast
Lakes
,
and
large
and
deep
Rivers
.
And
as
for
those
Regions
that
lye
between
both
,
those
parts
that
joyn
upon
Lakes
and
Marshes
are
most
cold
by
reason
of
the
Exhalations
from
the
Water
.
Posidonius
therefore
affirming
the
moistness
of
the
Air
to
be
the
cause
of
Cold
,
has
no
way
disturb'd
the
probability
of
our
Argument
,
but
rather
added
to
the
strength
of
it
,
for
the
Air
would
not
always
be
the
colder
,
the
fresher
it
is
,
unless
Cold
had
its
Original
from
Moisture
.
And
therefore
Homer
much
more
truly
shews
us
the
Fountain
of
Cold
,
when
he
says
,
A
cool
Refreshment
fr●m
the
River
breath'd
.
Then
again
it
many
times
happens
that
our
Sence
deceives
us
.
So
that
when
we
feel
cold
Garments
or
cold
Wool
,
we
believe
we
feel
them
to
be
moist
,
by
reason
of
the
Substance
which
is
common
to
both
,
and
of
their
Natures
which
are
coherent
and
familiar
one
with
another
.
But
in
Climates
where
the
Cold
is
extream
,
it
oft-times
breaks
and
cracks
both
Pots
and
Vessels
whether
made
of
Earth
or
Brass
;
none
empty
,
but
all
full
;
the
cold
giving
force
and
might
to
the
Liquor
within
:
which
made
Theophrastus
say
,
that
the
Air
breaks
those
Vessels
making
use
of
the
cold
as
of
a
Hammer
;
wh●ther
more
eloquently
or
more
truly
spoken
,
I
leave
you
to
judge
.
For
then
Vessels
full
of
Pitch
or
Milk
should
be
more
subject
to
be
broken
by
the
Air
.
But
Water
seems
to
be
cold
of
it self
,
and
that
primitively
too
:
for
in
respect
of
the
coldness
of
it
,
it
is
opposite
to
the
heat
of
the
Fire
,
as
to
drought
in
respect
of
it
's
moisture
,
and
to
ponderosity
in
regard
of
the
lightness
of
it
.
Lastly
Fire
is
altogether
of
a
dissipating
and
dividing
Nature
:
Water
,
of
a
Nature
to
fasten
and
contain
,
holding
and
joyning
together
by
vertue
of
its
moisture
.
Which
was
the
reason
why
Empedocles
call'd
Fire
a
Pernicious
Contention
,
but
Water
a
Vehement
Friendship
.
For
the
Nourishment
of
Fire
is
that
which
changes
into
Fire
,
and
it
changes
that
which
is
as
it
were
of
Kin
and
familiar
to
it
.
What
is
contrary
to
it
as
Water
,
cannot
be
chang'd
by
it
,
or
at
least
with
great
difficulty
.
True
it
is
,
that
as
for
it self
,
as
I
may
so
say
,
it
cannot
be
burnt
,
but
as
for
green
Wood
and
wet
Straw
it
overcomes
them
with
much
strugling
,
while
the
heat
and
cold
contending
together
by
reason
of
their
moisture
,
and
their
natural
Antipathy
produces
only
a
dull
flame
,
clouded
with
smoak
,
that
makes
little
progress
upon
the
Materials
.
Compare
these
Arguments
with
theirs
and
consider
'em
well
.
But
Chrysippus
beleiving
the
Air
to
be
the
primitive
Cold
,
because
it
is
dark
,
makes
mention
only
of
those
that
say
the
Water
lyes
at
farther
distance
from
the
Sky
then
the
Air
;
and
being
desirous
to
give
some
Answer
to
them
,
If
so
,
says
he
,
we
may
as
well
affirm
the
Earth
to
be
primitively
cold
,
because
it
is
the
farthest
distant
from
the
Sky
;
rejecting
that
as
altogether
improbable
and
absurd
.
But
for
my
part
I
am
of
Opinion
that
there
might
be
many
probable
and
rational
Arguments
brought
for
the
Earth
,
beginning
with
that
which
Chrysippus
chiefly
makes
use
of
for
the
Air
.
Which
is
thus
?
First
,
that
it
is
dark
.
For
if
he
assuming
these
two
Contrarieties
and
Faculties
,
believes
that
the
one
follows
the
other
of
necessity
,
then
there
might
be
produc'd
a
thousand
Oppositions
and
Repugnances
of
the
Earth
in
respect
of
the
Sky
,
which
would
of
necessity
follow
upon
this
which
we
have
mention'd
.
For
it
is
not
to
be
only
oppos'd
as
heavy
to
Light
,
or
as
that
which
tends
downward
to
that
which
moves
upward
,
or
as
slow
and
stable
to
swift
and
full
of
Motion
;
but
as
that
which
is
heaviest
to
that
which
is
lightest
;
that
which
is
thickest
to
that
which
is
most
thin
;
or
lastly
as
that
which
is
immoveable
of
it self
,
to
that
which
moves
spontaneously
,
and
as
possessing
the
middle
space
,
to
that
which
is
in
a
perpetual
circular
Motion
.
Would
it
not
be
absurd
to
aver
that
the
opposition
of
heat
to
cold
is
accompany'd
with
so
many
such
remarkable
Contrarieties
?
But
Fire
is
bright
,
the
Earth
is
dark
;
nay
the
very
darkest
and
most
void
of
Light
of
all
things
.
The
Air
first
of
all
participates
of
Light
,
is
soonest
alter'd
,
and
being
replenish'd
with
radiancy
disfuses
the
Splendor
of
it
far
and
near
,
and
shews
it self
a
vast
Body
of
Light
.
For
the
Sun
rising
,
as
one
of
the
Dithyrambie
Authors
writes
,
—
Presently
fill'd
The
spacious
House
of
the
Air-prancing
winds
.
From
thence
the
descending
Air
disposes
a
part
of
her
brightness
to
the
Sea
and
standing
Lakes
,
and
the
hidden
depths
of
profound
Rivers
laugh
and
smile
so
far
as
the
Air
penetrates
into
them
.
Only
the
Earth
of
all
other
Bodies
remains
without
light
and
impenetrable
to
the
Beams
of
the
Sun
and
Moon
.
But
it
is
cherish'd
and
comforted
by
them
,
and
suffers
a
small
part
of
it
to
be
warm'd
and
foster'd
by
entrance
of
the
heat
.
But
the
solidness
of
it
will
not
admit
the
brightness
of
Light
,
only
the
Surface
of
it
is
enlighten'd
:
But
the
innermost
parts
of
it
are
call'd
by
the
Names
of
Darkness
,
Chaos
,
and
Hades
:
and
Erebus
is
nothing
else
but
that
same
perpetual
darkness
and
horror
in
the
Body
of
the
Earth
:
besides
that
the
Mythologists
tell
us
that
Night
was
the
Daughter
of
the
Earth
.
The
Mathematicians
also
shew
us
the
Shadow
of
the
Earth
eclipsing
the
Body
of
the
Sun.
For
the
Air
is
fill'd
with
darkness
by
the
Earth
,
as
with
Light
by
the
Sun
:
and
that
part
of
the
Air
which
is
most
void
of
Light
,
is
that
same
length
of
the
Night
which
is
caus'd
by
the
Shadow
of
the
Earth
.
And
therefore
both
Men
and
Beasts
make
use
of
the
exterior
part
of
the
Air
and
ramble
in
the
dark
,
guided
only
by
some
footsteps
of
Light
and
certain
Effluxes
of
a
dim
twinkling
that
are
scatter'd
through
it
:
but
he
that
keeps
house
and
shuts
himself
up
in
his
Chamber
,
as
being
encompass'd
by
the
Earth
,
remains
altogether
blind
and
without
Light
.
Also
the
Hides
and
Horns
of
Beasts
will
not
admit
of
Light
by
reason
of
their
Solidness
;
but
being
burnt
and
shav'd
they
become
transparent
,
the
Air
being
intermix'd
with
them
.
Moreover
I
am
of
Opinion
that
the
Earth
is
every
where
by
the
Poets
said
to
be
black
,
by
reason
of
the
darkness
of
it
,
and
want
of
Light
.
So
that
the
Antithesis
of
Light
and
Darkness
is
much
more
remarkable
in
reference
to
the
Earth
,
then
in
respect
of
the
Air
.
But
this
is
nothing
to
the
Question
.
For
we
have
shewn
that
there
are
many
cold
things
which
are
bright
and
transparent
,
and
many
hot
things
which
are
obscure
and
dark
.
But
Ponderosity
,
Stability
,
Density
,
and
Immutability
are
Qualities
more
properly
belonging
to
Cold
,
of
none
of
which
the
Air
partakes
,
but
of
all
which
the
Earth
has
a
far
greater
share
then
the
Water
.
And
yet
in
all
these
things
Cold
by
the
Judgment
of
Sense
it self
,
appears
to
be
hard
,
to
cause
hardness
,
and
to
make
resistance
.
For
Theophrastus
tells
us
of
Fish
that
have
been
frozen
by
extremity
of
Cold
,
when
they
have
chanced
to
bounce
ashoar
;
and
that
their
Bodies
have
been
broken
and
crumbled
to
peices
like
a
Vessel
of
Glass
or
Potters
Clay
.
You
your self
have
heard
at
Delphos
,
how
that
certain
Persons
ascending
to
the
Top
of
Parnassus
to
succor
the
Thyades
that
were
overtaken
with
a
violent
Storm
of
Wind
and
Hail
,
their
Coats
were
frozen
so
hard
and
into
a
substance
so
like
Wood
,
that
being
spread
upon
the
ground
they
broke
and
crumbled
to
peices
.
It
also
stiffens
the
Nerves
and
deprives
the
Tongue
of
Motion
,
congealing
the
moist
and
softer
parts
of
the
Body
:
which
being
obvious
to
sight
,
let
us
thus
consider
the
Effect
.
Every
Faculty
,
where-ever
it
prevails
,
changes
into
it self
whatever
it
overcomes
.
Thus
whatever
is
overcome
by
heat
,
is
set
on
fire
:
that
which
is
vanquish'd
by
Wind
,
is
chang'd
into
Air
.
That
which
falls
into
Water
,
becomes
well
moisten'd
,
unless
quickly
sav'd
.
Of
necessity
therefore
those
things
which
are
violently
affected
by
Cold
,
must
be
chang'd
into
the
primitive
Cold
.
For
Freezing
is
an
excess
of
Refrigeration
;
which
Congelation
ends
in
Alteration
and
Putrefaction
,
when
the
Cold
prevailing
every
way
,
congeales
the
liquid
Substance
,
and
presses
forth
the
Heat
:
so
that
the
bottom
of
the
Earth
is
,
as
it
were
,
a
kind
of
Congelation
,
and
altogether
Ice
(
for
there
the
Cold
inhabits
simple
and
unmixt
and
remov'd
hard
and
rigid
at
the
greatest
distance
from
the
Sky
)
but
as
for
those
things
which
are
conspicuous
as
Rocks
and
Precipices
,
Empedocles
believes
them
to
be
thrust
forth
and
supported
by
the
fire
that
burns
in
the
Bottom
of
the
Earth
.
Which
appears
the
more
,
in
regard
that
whereever
the
Heat
is
press'd
forth
and
vanishes
away
,
all
those
things
are
congeal'd
by
the
Cold
;
and
therefore
Congelations
are
call'd
{αβγδ}
,
Coagmentations
or
fastnings
together
:
and
the
extremeties
of
many
things
where
Heat
fails
growing
black
,
make
them
look
like
brands
when
the
fire
is
out
.
For
Cold
congeals
some
things
more
some
things
less
;
more
especially
such
things
wherein
it
is
primitively
existent
.
For
as
if
it
be
the
Nature
of
Hot
to
render
Light
,
that
which
is
hottest
is
lightest
;
if
of
moist
to
soften
,
that
which
is
moistest
is
softest
;
so
if
it
be
the
nature
of
Cold
to
congeal
,
of
necessity
that
which
is
coldest
must
be
most
congeal'd
,
that
is
to
say
the
Earth
:
and
that
which
is
most
cold
must
be
that
which
is
by
nature
and
primitively
cold
:
which
is
no
more
then
what
is
apparent
to
Sense
.
For
Mud
is
colder
then
Water
,
and
Earth
being
thrown
upon
Fire
puts
it
out
.
Your
Smiths
also
when
their
Iron
is
melted
and
red
hot
,
strew
upon
it
the
dust
of
Marble
,
to
cool
it
and
stop
the
running
of
it
too
fluidly
.
Dust
also
cools
the
Bodies
of
the
Wrestlers
,
and
dries
up
their
sweat
.
To
go
no
farther
,
what
means
our
own
yearly
Practice
to
alter
our
Lodgings
and
Habitation●
▪
while
we
remove
in
the
Winter
so
far
as
we
can
into
the
upper
parts
of
our
Buildings
,
but
in
the
Summer
descending
against
and
seeking
convenient
refuge
in
the
lower
Edifices
,
and
sometimes
enjoying
our selves
under
ground
in
the
very
Arms
of
the
Earth
?
Do
we
not
do
it
,
as
being
guided
by
our
Senses
for
coolness
sake
to
the
Earth
,
and
thereby
acknowledging
that
to
be
the
seat
of
primitive
Cold
.
And
certainly
our
coveting
to
live
near
the
Sea
in
Winter
,
may
be
thought
to
be
a
kind
of
flight
from
the
Earth
of
those
that
seem
to
forsake
it
by
reason
of
the
nipping
Frosts
,
and
run
to
encircle
themselves
with
the
Air
of
the
Sea
for
warmths
sake
:
but
then
again
in
the
Summer
by
reason
of
the
scorching
heat
,
we
desire
the
Earth
born
Up-land
Air
,
not
because
it
is
cold
of
its
self
,
but
beeause
it
had
its
Original
and
blossom'd
from
the
primitive
natural
Cold
,
and
is
inbu'd
with
that
power
which
is
in
the
Earth
,
as
Iron
is
inbu'd
with
the
Vertue
of
the
Water
wherein
it
is
quench'd
.
Then
again
,
of
River
Waters
we
find
those
are
the
coldest
,
that
flow
upon
Gravel
and
Stones
,
and
fall
down
from
Mountains
;
and
of
Well-waters
,
those
which
are
in
the
deepest
Wells
:
for
with
these
the
exterior
Air
is
no
longer
mix'd
by
reason
of
the
depth
of
the
Wells
,
and
the
other
arise
out
of
the
pure
and
unmixt
Earth
:
like
the
River
that
falls
from
the
Mountain
Taenarus
,
which
they
call
the
Water
of
Styx
,
rising
out
of
a
Rock
with
a
parcimonious
Spring
,
but
so
cold
that
no
other
Vessel
except
the
Hoof
of
an
Ass
will
hold
it
;
for
all
other
sorts
of
Vessels
it
breaks
and
cracks
to
peices
.
The
Physitians
also
tell
us
that
the
Nature
of
all
sorts
of
Earth
is
binding
and
restrictive
;
and
they
number
up
several
sorts
of
Metals
which
are
made
use
of
in
Physic
by
reason
of
their
styptic
and
binding
Qualities
.
For
the
Element
of
Earth
is
neither
fit
to
cut
,
nor
move
,
neither
has
it
any
points
,
neither
is
it
subject
to
be
soften'd
or
melted
;
but
is
firm
and
stable
like
a
Cube
;
and
therefore
it
has
both
ponderosity
and
coldness
,
had
it
but
the
faculty
to
thicken
and
condense
moist
things
:
nevertheless
it
causes
tremblings
and
quiverings
in
our
Bodies
by
reason
of
its
inequality
,
and
if
it
get
the
better
by
the
utter
expulsion
and
extinguishing
of
the
Heat
,
it
occasions
a
frozen
and
deadly
habit
of
Body
.
Therefore
the
Earth
never
consumes
by
burning
,
neither
does
Fire
consume
it
,
or
prey
upon
it
,
but
with
a
very
slow
and
difficult
Progress
.
But
the
Air
many
times
darts
forth
flame
from
its
self
,
and
being
once
set
on
fire
,
grows
fluid
,
and
flashes
out
in
Lightning
.
Heat
also
feeds
upon
moisture
;
for
it
is
not
the
solid
part
of
the
Wood
,
but
the
moist
and
oyly
part
that
is
combustible
.
Which
being
consum'd
,
the
solid
and
dry
is
left
behind
in
the
Ashes
.
Neither
do
they
arrive
at
their
mark
,
who
pretending
to
burn
the
Ashes
also
,
sprinkle
them
with
Oyl
and
Grease
;
for
when
the
Liquid
is
consum'd
,
the
earthy
part
remains
,
do
what
they
can
.
Therefore
,
because
the
Earth
is
of
a
Nature
not
to
be
mov'd
from
its
Station
,
unalterable
in
its
Substance
,
and
always
abiding
in
the
habitation
of
the
Gods
,
the
Ancients
call'd
it
Hestia
or
Vesta
from
standing
,
by
reason
of
its
Immobility
and
Concretion
,
of
which
Cold
is
the
Bond
or
Ligament
,
as
Archelaus
the
Philosopher
term'd
it
,
which
nothing
is
able
to
unloosen
,
or
soften
,
as
not
being
capable
of
heat
and
warmth
.
As
for
those
who
say
they
have
been
sensible
of
the
cold
of
Air
and
Water
,
but
never
felt
the
Earth
so
cold
,
They
consider
only
the
surface
of
the
Earth
,
which
is
a
mixture
of
Air
,
Water
,
Sun
and
Heat
;
a
sort
of
People
who
deny
the
Air
to
be
naturally
and
primitively
hot
,
but
either
scalding
Water
,
or
red
hot
Iron
;
because
they
feel
and
handle
the
one
,
but
are
not
sensible
of
the
pure
and
celestial
Fire
;
in
like
manner
,
neither
do
they
see
the
Earth
which
lyes
conceal'd
at
the
bottom
,
thô
that
be
what
is
chiefly
to
be
taken
for
the
Earth
,
separated
from
all
other
things
.
The
truth
of
which
is
demonstrable
▪
from
several
Rocks
,
which
from
the
Deep
send
forth
a
cold
Vapor
so
sharp
and
vehement
that
it
is
hard
to
be
endur'd
.
They
also
that
desire
cool
drink
,
throw
small
Flint-stones
into
Water
.
For
it
becomes
thick
and
quicker
to
the
taste
,
through
the
Cold
which
is
carry'd
upward
fresh
and
unmix'd
from
the
Stones
.
Therefore
it
was
the
Opinion
of
the
Ancient
Philosophers
and
learned
Men
,
that
terrestrial
and
celestial
Things
were
not
to
be
mix'd
together
,
not
so
much
out
of
a
local
Consideration
of
uppermost
and
lowermost
in
respect
of
place
,
but
with
a
respect
to
the
difference
of
Faculties
,
attributing
hot
and
splendent
,
swift
and
light
to
the
Immortal
and
Sempiternal
Nature
,
but
believing
dark
,
and
cold
and
slow
,
to
be
the
unhappy
Portion
of
the
dead
under
the
Shackles
of
Corruption
.
More
especially
since
the
Body
of
a
living
Creature
while
it
breaths
and
flourishes
(
as
the
Poets
say
)
enjoys
both
Hea●
and
Life
.
But
being
depriv'd
of
these
and
only
the
terrestrial
Parts
remaining
,
presently
cold
and
stiffness
takes
place
as
if
heat
were
naturally
existent
in
every
thing
else
,
but
only
in
the
Earth
.
These
things
,
dear
Favorinus
compare
with
what
has
been
said
by
others
;
which
if
they
neither
come
too
short
of
probability
,
nor
too
much
exceed
it
,
bid
all
their
Opinions
farewel
,
as
believing
it
much
more
becoming
a
Philosopher
to
pause
in
dubious
Matters
,
rather
then
over
hastily
to
side
with
any
one
particular
Party
.
Plutarch's
Morals
:
Vol.
V.
Whether
Water
or
Fire
be
most
Useful
?
Translated
out
of
the
Greek
by
the
same
Hand
.
WAter
,
the
best
of
things
,
but
Gold
is
burning
Fire
,
says
Pindarus
.
Therefore
he
positively
assigns
the
second
Place
to
Fire
.
With
whom
Hesiod
agreed
,
where
he
says
,
First
of
all
Chaos
Being
had
—
For
most
believe
that
by
the
Word
Chaos
he
meant
Water
,
from
Caos
signifying
Diffusion
.
But
the
Ballance
of
Argument
as
to
this
Point
seems
to
be
equal
.
For
there
are
some
who
will
have
Fire
to
be
the
Principle
of
all
things
,
and
that
like
Sperm
it
begets
all
things
out
of
it self
,
and
resolves
all
things
again
by
Conflagration
.
Therefore
,
not
to
mention
the
Persons
,
let
us
consider
the
Arguments
on
both
sides
,
which
are
to
us
the
most
convincing
.
Now
then
is
not
that
most
useful
to
us
,
which
in
all
places
,
and
always
,
and
most
of
all
,
we
stand
in
need
of
?
Like
a
Piece
of
Houshold-stuff
,
or
a
Tool
,
nay
,
like
a
Friend
that
is
ready
at
all
Hours
and
Seasons
?
But
Fire
is
not
always
useful
;
for
sometimes
it
is
a
Prejudice
to
us
,
and
we
avoid
it
all
we
can
.
But
Water
is
useful
,
Winter
and
Summer
,
to
the
Healthy
and
Sick
,
Night
and
Day
,
neither
indeed
is
there
any
time
,
but
that
a
Man
has
need
of
it
.
Therefore
it
is
that
the
Dead
are
call'd
Alibantes
,
as
being
without
Moisture
,
and
by
that
means
depriv'd
of
Life
:
and
Man
may
be
without
Fire
,
but
never
was
any
Man
without
Water
:
besides
,
that
that
which
was
existent
from
the
beginning
,
and
with
the
first
Creation
of
Man
must
be
thought
more
useful
than
what
was
afterwards
invented
.
From
whence
it
is
apparent
,
that
Nature
bestow'd
the
one
upon
us
as
a
thing
absolutely
necessary
:
the
other
Fortune
and
Art
found
out
for
Superfluity
of
Uses
:
nor
was
the
time
ever
known
that
Man
could
ever
say
he
never
stood
in
need
of
Water
,
or
that
it
was
an
Invention
of
any
of
the
Gods
or
Heroes
:
but
the
Use
of
Fire
was
a
late
Invention
of
Prometheus
,
at
what
time
Life
was
without
Fire
,
not
without
Water
.
And
that
this
is
no
Poetical
Fiction
,
is
demonstrable
from
this
,
that
there
are
many
sorts
of
People
,
that
live
without
Fire
,
without
Houses
,
without
Chimneys
,
in
the
open
Air
.
And
Diogenes
the
Cynic
made
no
use
of
Fire
;
so
that
after
he
had
swallow'd
a
raw
Fish
,
This
Hazard
,
said
he
,
do
I
run
for
your
Sakes
;
but
without
Water
no
Man
ever
thought
it
convenient
or
possible
to
live
.
But
why
do
I
confine
my
Discourse
only
to
the
Nature
of
Men
?
Seeing
there
are
so
many
Infinite
Sorts
of
Creatures
(
the
Use
of
Fire
being
only
known
to
Man
)
that
live
and
feed
,
without
Fire
,
upon
Roots
,
Fruits
and
Raw
Flesh
;
but
without
Water
,
neither
Fish
,
nor
Fowl
,
nor
Land
Animals
can
subsist
.
For
all
Beasts
that
feed
upon
Flesh
,
of
which
there
are
some
,
as
Aristotle
reports
,
that
never
drink
,
nevertheless
support
Life
and
Being
meerly
by
Moisture
.
So
that
of
necessity
,
that
must
be
most
profitable
,
without
which
no
sort
of
Life
can
subsist
or
endure
.
Let
us
therefore
make
a
Step
from
things
that
make
no
use
of
Fire
,
to
things
that
we
our selves
make
use
of
,
such
are
Plants
and
Fruits
;
of
which
some
are
altogether
void
of
Heat
,
others
enjoy
it
but
imperfectly
and
obscurely
.
But
Moisture
causes
all
things
to
germinate
,
increase
and
bring
forth
.
Why
should
I
stand
to
reckon
up
Wine
,
and
Oyl
,
and
whatever
else
we
reap
,
and
milk
forth
,
and
see
before
our
Eyes
?
when
Wheat
it self
,
which
is
lookt
upon
as
a
dry
Nourishment
,
grows
by
Alteration
,
Putrefaction
,
and
Corruption
of
the
moist
Matter
.
Then
again
,
that
is
most
useful
,
which
is
no
way
detrimental
.
Now
Fire
easily
becomes
most
pernicious
,
but
the
Nature
of
Water
is
never
prejudicial
.
In
the
next
place
,
that
is
most
useful
which
affords
the
Benefit
which
it
brings
with
least
Expence
,
and
without
any
Preparation
.
But
the
Benefit
of
Fire
requires
Cost
and
Materials
,
and
therefore
the
Rich
make
more
use
of
it
than
the
Poor
;
and
Princes
,
then
Private
Persons
;
but
Water
has
that
Kindness
for
Mankind
,
that
it
freely
prostrates
its
self
to
all
alike
,
a
Benefit
perfect
in
its
self
,
indigent
of
nothing
,
and
wanting
neither
Tools
nor
Implements
.
Moreover
,
that
which
by
Augmentation
looses
the
Benefit
of
it
,
is
of
least
use
.
Such
is
Fire
,
which
like
a
devouring
Beast
,
ravages
all
before
it
,
useful
rather
by
Art
and
skilful
Moderation
,
then
of
its
own
Nature
.
But
from
Water
there
is
nothing
to
be
fear'd
.
Furthermore
,
that
is
most
useful
,
which
may
be
joyn'd
with
another
.
But
Fire
will
not
admit
of
Water
;
neither
is
it
any
way
profitable
by
Conjunction
with
it
.
But
Water
becomes
profitable
by
joyning
with
Fire
,
and
therefore
hot
Waters
are
wholesome
and
sensibly
cure
several
Diseases
.
Neither
shall
you
ever
find
moist
Fire
,
but
Water
both
cold
and
hot
,
profitable
for
the
Body
of
Man
.
Then
again
,
there
being
four
Elements
,
Water
produces
a
fifth
out
of
its
self
,
which
is
the
Sea
,
no
less
beneficial
then
the
rest
,
as
well
for
Commerce
,
as
for
many
other
things
.
So
that
it
may
be
said
this
Element
united
and
perfected
our
manner
of
Living
,
which
before
was
wild
and
unsociable
,
correcting
it
by
mutual
Assistance
,
and
creating
Community
of
Friendship
by
reciprocal
Exchanges
of
one
good
Turn
for
another
.
Therefore
said
Heraclitus
,
If
there
were
no
Sun
,
it
would
be
perpetual
Night
:
as
much
as
to
say
,
if
there
were
no
Sea
,
Man
would
be
the
most
savage
and
shameless
of
all
Creatures
.
But
the
Sea
brought
the
Vine
into
Greece
,
and
out
of
Greece
transmitted
the
Use
of
Corn
to
Forraign
Parts
:
from
Phoenicia
translated
the
Knowledge
of
Letters
,
the
Memorials
that
prevent
Oblivion
:
furnish'd
the
World
with
Wine
and
Fruit
,
and
prevented
the
greatest
part
of
Mankind
from
being
Illiterate
and
void
of
Education
.
How
is
it
possible
then
but
that
Water
should
be
the
most
useful
,
when
it
thus
far
exceeds
the
Element
of
Fire
?
Or
what
can
any
Man
say
in
defence
of
the
Contrary
?
We
say
then
,
the
Deity
appointed
the
four
Elements
to
compleat
the
Fabrick
of
the
Universe
:
and
these
again
different
one
from
another
;
only
that
Earth
and
Water
were
subjected
,
as
being
made
and
form'd
instead
of
Materials
:
and
participating
of
Form
and
Order
,
and
of
Power
to
procreate
and
bring
forth
,
so
far
as
they
are
assisted
by
Air
and
Fire
,
the
great
Artificers
that
mould
them
into
various
Shapes
;
and
lying
dead
,
till
rous'd
by
them
to
act
and
generate
;
of
which
two
latter
,
Fire
is
the
ruling
Agent
;
as
is
manifest
by
Induction
.
For
Earth
without
Warmth
and
Heat
is
altogether
barren
and
unfruitful
;
but
Fire
,
by
Vertue
of
its
rowsing
and
inflaming
Quality
,
renders
it
diffusive
and
swells
it
into
Generation
.
Nor
can
any
Man
find
out
any
other
Cause
,
why
Rocks
and
the
dry
Tops
of
Mountains
are
not
productive
;
but
because
they
participate
either
nothing
at
all
,
or
very
little
of
Fire
.
Then
generally
for
Water
,
it
is
so
far
from
being
sufficient
of
it self
,
for
the
Generation
and
Preservation
of
other
things
,
that
it
is
it self
destroy'd
for
want
of
Fire
.
But
Fire
is
that
which
upholds
every
thing
in
its
proper
Being
,
and
preserves
it
in
its
proper
Substance
,
as
well
Water
it self
,
as
all
other
things
;
so
that
when
Fire
leaves
it
,
Water
will
stink
,
and
it
may
be
said
,
that
the
Want
of
Fire
is
the
Death
and
Destruction
of
Water
.
And
thus
we
find
that
Pools
and
all
manner
of
standing
Waters
,
and
such
as
are
setled
in
Cavities
not
to
be
come
a●
,
what
an
offensive
and
dead
Stench
they
send
forth
,
and
all
for
want
of
Motion
;
which
as
it
kindles
Heat
in
all
things
,
so
more
especially
in
running
Waters
and
swift
Streams
,
which
being
thus
agitated
and
enliven'd
by
Heat
,
we
commonly
say
such
Waters
Live
.
Why
then
should
not
that
be
accounted
the
most
useful
of
the
two
that
affords
to
the
other
the
Cause
of
its
Being
,
as
Fire
does
to
Water
?
For
there
is
Moisture
also
in
things
after
they
are
dead
,
nor
are
they
altogether
dry'd
up
;
for
otherwise
moist
Bodies
would
never
putrifie
;
since
Putrefaction
is
the
Alteration
of
Dry
into
Moist
,
or
rather
the
Corruption
of
Moisture
in
Flesh
.
Neither
is
Death
any
other
then
an
absolute
Defect
and
want
of
Heat
:
and
therefore
dead
Carkasses
are
the
Coldest
of
all
.
So
that
if
you
do
but
touch
them
with
a
Razor
,
they
will
blunt
the
Edge
of
it
,
through
Excess
of
Coldness
.
Also
in
living
Creatures
,
those
Parts
that
least
partake
of
Heat
,
are
most
insensible
,
as
the
Bones
and
Hair
.
And
those
Parts
which
are
most
distant
from
the
Heart
:
So
that
the
Difference
which
appears
in
living
Things
,
is
more
or
less
,
as
their
Heat
is
more
or
less
vigorous
.
For
Plants
and
Fruits
are
not
produc'd
by
Moisture
,
but
by
the
Warmth
of
the
Moisture
;
and
cold
Waters
are
most
certainly
,
either
less
productive
,
or
altogether
barren
.
For
if
Water
were
fruitful
in
it self
,
it
would
always
,
and
that
spontaneously
too
,
bear
Fruit
.
But
the
contrary
is
apparent
,
and
that
it
is
rather
baneful
to
generation
from
another
Principle
.
Now
as
to
the
Use
of
Fire
,
consider'd
as
Fire
,
we
have
no
need
of
Water
,
rather
the
contrary
is
to
be
made
out
:
for
Water
extinguishes
Fire
.
And
as
for
Water
,
there
is
no
use
to
be
made
of
it
in
most
things
without
Fire
.
For
Water
heated
becomes
useful
,
whereas
otherwise
it
is
prejudicial
.
So
that
of
the
two
that
is
to
be
accounted
best
,
which
is
profitable
of
it self
,
without
the
Assistance
of
another
.
Besides
that
Water
is
only
beneficial
to
the
Feeling
,
when
you
either
wash
with
it
,
or
touch
it
;
But
Fire
is
profitable
to
all
the
Sences
;
not
only
being
felt
,
but
seen
at
a
Distance
;
so
that
you
may
add
this
to
the
rest
of
the
Vertues
of
it
,
that
they
are
manifold
and
extraordinary
.
Then
to
say
,
that
Man
did
once
subsist
without
Fire
,
is
a
Mistake
,
it
being
impossible
that
Man
should
be
without
it
.
But
we
must
acknowledge
there
are
Differences
in
this
Kind
,
as
well
as
in
other
things
.
Thus
Heat
has
rendred
the
Sea
more
beneficial
,
as
having
a
greater
Portion
of
Heat
in
it
then
other
Waters
,
from
which
it
otherwise
differs
not
at
all
.
And
as
for
those
that
have
no
need
of
outward
Fire
,
they
do
not
avoid
it
because
they
do
not
want
it
,
but
because
they
abound
in
Heat
within
themselves
.
So
that
the
Use
of
Fire
seems
to
be
more
excellent
in
this
,
that
Water
is
never
in
such
a
Condition
as
not
to
want
external
Aids
;
but
Fire
,
endu'd
with
manifold
Vertues
,
contents
it self
with
its
own
Sufficiency
.
Therefore
,
as
he
is
the
best
Commander
,
who
so
manages
the
Affairs
of
his
City
,
as
not
to
have
any
need
of
Forreign
Assistance
;
so
that
Element
excels
,
that
supplys
us
in
such
a
manner
▪
as
to
want
the
least
of
other
Helps
from
without
.
And
this
is
to
be
said
of
other
Creatures
that
have
no
need
of
external
Heat
.
Now
to
argue
on
the
other
side
,
a
Man
may
say
thus
,
that
whatever
we
make
use
of
singly
and
alone
is
more
profitable
,
and
that
is
chiefly
best
,
which
we
apprehend
to
be
so
by
our
Reason
.
For
what
is
more
useful
or
beneficial
to
us
than
Reason
?
and
yet
brute
Animals
want
it
.
What
then
?
is
it
the
less
profitable
,
because
found
out
by
foresight
of
its
Utility
?
And
since
our
Discourse
has
brought
us
to
it
,
What
is
more
beneficial
to
Life
then
Art
?
Yet
Fire
invented
and
preserves
all
manner
of
Arts
:
and
therefore
Vulcan
is
feign'd
to
be
the
Prince
of
all
Artificers
.
Man
has
allow'd
him
but
a
little
time
to
live
,
and
as
Aristo
said
,
Sleep
,
like
a
Toll-gatherer
,
deprives
him
of
the
one
half
of
that
too
.
But
for
my
Part
,
my
Opinion
is
,
that
if
a
Man
should
wake
all
Night
in
the
Dark
,
he
would
have
no
Benefit
of
his
Watchfulness
,
unless
Fire
at
the
same
time
discover'd
to
him
the
Benefit
of
Light
,
and
display'd
before
his
Eyes
the
Difference
between
Night
and
Day
.
Since
then
there
is
nothing
more
beneficial
to
Man
then
Life
,
and
that
this
is
prolong'd
by
Fire
,
Why
should
not
Fire
be
accounted
the
most
beneficial
of
all
things
?
Lastly
,
That
is
to
be
thought
most
profitable
,
which
most
apparently
communicates
to
the
Sences
the
Effects
of
its
Temperament
.
Now
do
you
not
find
that
there
is
not
any
of
the
Sences
,
which
of
it self
makes
use
of
Moisture
,
without
an
Intermixture
of
Air
and
Fire
?
But
every
Sence
partakes
of
Fire
,
as
being
that
which
quickens
the
vital
Faculty
:
more
especially
the
Sight
,
which
is
the
most
acute
of
all
the
Sences
in
the
Body
,
being
a
certain
fiery
Efflux
,
that
gave
us
our
first
Light
into
the
Belief
of
a
Deity
,
and
by
Vertue
of
which
we
are
able
,
as
Plato
says
,
to
conform
our
Souls
to
the
Motions
of
the
Celestial
Bodies
.
Plutarch's
Morals
:
Vol.
V.
Against
Colotes
the
Disciple
and
Favorite
of
Epicurus
.
Translated
out
of
the
Greek
by
A.
G.
Gent
.
COlotes
,
whom
Epicurus
was
wont
diminutively
and
by
way
of
Familiarity
or
Fondness
to
call
Colotaras
and
Colotarion
,
compos'd
ô
Saturninus
,
and
publish'd
a
little
Book
,
which
he
entitled
,
That
according
to
the
Opinions
of
the
other
Philosophers
one
cannot
so
much
as
live
.
Now
I
suppose
,
that
't
will
not
be
unpleasant
for
you
to
read
,
when
set
down
in
Writing
,
what
came
into
my
Mind
to
speak
against
this
Colotes
,
since
I
know
you
to
be
a
Lover
of
all
elegant
and
honest
Treatises
,
and
particularly
of
such
,
as
regard
the
Science
of
Antiquiquity
,
and
to
esteem
the
bearing
in
Memory
,
and
having
,
as
much
as
possible
may
be
,
in
hand
the
Discourses
of
the
ancient
Sages
,
to
be
the
most
Royal
of
all
Studies
and
Exercises
.
Not
long
since
therefore
,
as
this
Book
was
reading
,
Aristodemus
the
Aegian
,
a
familiar
Friend
of
Ours
,
(
whom
you
well
know
to
be
one
of
the
Academy
,
and
thô
he
bears
not
a
It
was
the
Custom
of
those
,
who
celebrated
the
Orgia
or
Feasts
of
Bacchus
,
to
carry
in
their
hands
a
Ferula
,
or
piece
of
Wood
,
wound
about
with
Ivy
and
Vine-branches
,
which
they
call'd
Thyrsus
,
and
therewith
to
strike
all
such
,
as
,
coming
in
their
way
either
oppos'd
or
refus'd
to
joyn
with
them
in
their
furious
Revellings
:
In
Allusion
to
this
Custom
,
Plutarch
here
stiles
Aristod●mus
,
an
exceedingly
earnest
Asserter
of
Platoes
Doctrin
,
{αβγδ}
.
Ferula
,
to
be
nevertheless
a
very
vehement
,
not
to
say
frantick
,
Celebrater
of
Platoes
Orgia
)
did
,
I
know
not
how
,
keep
himself
,
contrary
to
his
Custom
,
very
still
all
the
while
,
and
patiently
gave
ear
to
it
,
even
to
the
end
.
But
the
Reading
was
scarce
well
over
,
when
he
said
:
Well
then
,
whom
shall
we
cause
to
rise
up
and
fight
against
this
Man
,
in
Defence
of
the
Philosophers
?
For
I
am
not
of
Nestors
Opinion
,
who
,
when
the
most
valiant
of
these
nine
Warriers
,
that
presented
themselves
to
enter
into
Combat
,
was
to
be
chosen
,
committed
the
Election
to
the
Fortune
of
a
Lot
.
Yet
,
answered
I
,
you
see
,
he
so
dispos'd
himself
in
reference
to
the
Lot
,
that
the
Choice
might
pass
according
to
the
Arbitrement
of
the
wisest
Man
:
And
th'
Lot
,
drawn
from
the
Helmet
,
as
they
wisht
,
On
Ajax
fell
.
—
But
yet
since
you
command
me
to
make
the
Election
,
How
can
I
think
a
better
Choice
to
make
Than
the
divine
U●ysses
?
—
Consider
therefore
,
and
be
well
advis'd
,
in
what
manner
you
will
chast●se
this
Man
.
But
you
know
,
reply'd
Aristodemus
,
that
Plato
,
when
highly
offended
with
his
Boy
,
that
waited
on
him
,
would
not
himself
beat
him
,
but
requested
Speusippus
to
do
it
for
him
,
saying
,
that
he
himself
was
angry
.
As
much
therefore
may
I
say
to
you
:
Take
this
Fellow
to
you
,
and
treat
him
,
as
you
please
:
For
I
am
in
a
fit
of
Choler
.
When
therefore
all
the
rest
of
the
Company
desir'd
me
to
undertake
this
Office
:
I
must
then
,
said
I
,
speak
since
't
is
your
Pleasure
:
But
I
am
afraid
,
that
I
also
shall
seem
more
vehemently
,
than
is
fitting
,
transported
against
this
Book
,
in
the
defending
and
maintaining
Socrates
against
the
Rudeness
,
Scurrility
,
and
Insolence
of
this
Man
,
who
,
because
Socrates
affirm'd
himself
to
know
nothing
certainly
,
instead
of
Bread
,
as
one-would
say
,
presents
him
Hay
,
as
if
he
were
a
Beast
,
and
asks
him
,
why
he
puts
Meat
into
his
Mouth
,
and
not
into
his
Ear
.
And
yet
perhaps
some
would
make
but
a
Laughing-matter
of
this
,
considering
the
Mildness
and
Gentleness
of
Socrates
;
But
for
th'
whole
Host
o'
th
Greeks
,
—
that
is
,
of
the
other
Philosophers
,
amongst
which
are
Democritus
,
Plato
,
Empedocles
,
Parmenides
,
and
Melissus
,
who
have
been
basely
traduc'd
and
revil'd
by
him
,
't
were
not
only
a
shame
to
be
silent
,
but
even
a
Sacriledge
,
in
the
least
point
to
forbear
or
recede
from
Freedom
of
Speech
in
their
Behalf
,
who
have
advanc'd
Philosophy
to
that
Honor
and
Reputation
,
it
has
gotten
.
And
our
Parents
indeed
have
with
the
Assistance
of
the
Gods
given
us
our
Life
;
but
to
live
well
,
comes
to
us
from
Reason
,
which
we
have
learnt
from
the
Philosophers
,
favouring
Law
and
Justice
,
and
restraining
our
Concupiscence
.
Now
to
live
well
is
to
live
sociably
,
friendly
,
temperately
,
and
justly
:
Of
all
which
Conditions
they
leave
us
not
one
,
who
cry
out
,
that
Mans
Soveraign
Good
lies
in
his
Belly
,
and
that
they
would
not
purchase
all
the
vertues
together
at
the
Expence
of
a
crackt
Farthing
,
if
Pleasure
were
totally
and
on
every
side
remov'd
from
them
.
And
in
their
Discourses
concerning
the
Soul
and
the
Gods
,
they
hold
,
that
the
Soul
perishes
,
when
it
is
separated
from
the
Body
,
and
that
the
Gods
concern
not
themselves
in
our
Affairs
.
Thus
the
Epicureans
reproach
the
other
Philosophers
,
that
by
their
wisdom
they
bereave
Man
of
his
Life
;
whilst
the
others
on
the
contrary
accuse
them
of
teaching
Men
to
live
degenerately
,
and
like
Beasts
.
Now
these
things
are
scatter'd
here
and
there
in
the
Writings
of
Epicurus
,
and
dispers'd
thrô
all
his
Philosophy
.
But
this
Colotes
by
having
extracted
from
them
certain
Pieces
and
Fragments
of
Discourses
,
destitute
of
any
Arguments
whatever
,
to
render
them
credible
and
intelligible
,
has
compos'd
his
Book
,
being
like
a
Shop
or
Cabinet
of
Monsters
and
Prodigies
:
As
you
better
know
,
than
any
one
else
,
because
you
have
always
in
your
Hands
the
Works
of
the
Ancients
.
But
he
seems
to
me
,
like
the
Lydian
,
to
open
not
only
one
Gate
against
himself
,
but
to
involve
Epicurus
also
in
many
and
those
the
greatest
Doubts
and
Difficulties
.
For
he
begins
with
Democritus
,
who
receives
of
him
an
excellent
and
worthy
Reward
for
his
Instruction
:
It
being
certain
,
that
Epicurus
for
a
long
time
call'd
himself
a
Democritean
,
which
as
well
others
affirm
,
as
Leonteus
,
a
principal
Disciple
of
Epicurus
,
who
in
a
Letter
,
which
he
writ
to
Lycophron
,
says
,
that
Epicurus
honor'd
Democritus
,
because
he
first
attain'd
,
thô
a
little
at
a
Distance
,
the
right
and
sound
Understanding
of
the
Truth
,
and
that
in
general
all
the
Treatise
concerning
natural
things
was
call'd
Democritean
,
because
Democritus
was
the
first
,
who
hapned
upon
the
Principles
,
and
met
with
the
primitive
Foundations
of
Nature
.
And
Met●odorus
says
openly
of
Philosophy
;
If
Democritus
had
not
gone
before
,
and
taught
the
way
,
Epicurus
had
never
attain'd
to
Wisdom
.
Now
if
it
be
true
,
as
Colotes
holds
,
that
to
live
according
to
the
Opinions
of
the
other
Philosophers
is
not
to
live
,
Epicurus
was
then
a
Fool
in
following
Democritus
,
who
led
him
to
a
Doctrin
,
which
taught
him
not
to
live
.
Now
the
first
thing
,
he
lays
to
his
Charge
,
is
,
that
by
supposing
every
thing
to
be
no
more
such
than
such
,
he
wholly
confounds
human
Life
.
But
Democritus
was
so
far
from
having
been
of
this
Opinion
,
that
Nothing
is
more
such
than
such
,
that
he
oppos'd
Protagoras
the
Philosopher
,
who
asserted
it
,
and
writ
many
excellent
Arguments
,
concluding
against
him
,
which
this
fine
Fellow
Colotes
never
saw
,
nor
read
,
nor
yet
so
much
as
dream'd
of
;
but
deceiv'd
himself
by
misunderstanding
a
Passage
,
which
is
in
his
Works
,
where
he
determins
,
that
{αβγδ}
is
no
more
than
{αβγδ}
,
naming
in
that
Place
the
Body
{αβγδ}
,
and
the
void
{αβγδ}
,
and
meaning
,
that
the
Void
has
its
own
proper
Nature
and
Subsistence
,
as
well
as
the
Body
.
But
he
is
of
Opinion
,
that
Nothing
is
more
such
than
such
,
who
makes
use
of
a
Sentence
of
Epicurus
,
in
which
he
says
,
that
all
the
Apprehensions
and
Imaginations
,
given
us
by
the
Senses
,
are
true
.
For
if
of
two
,
saying
,
the
one
,
that
the
Wine
is
sowr
,
and
the
other
,
that
't
is
sweet
,
neither
of
them
shall
be
deceiv'd
in
their
Sentiments
,
how
shall
the
Wine
be
more
sowr
than
sweet
?
And
we
may
often
see
that
some
Men
,
using
one
and
the
same
Bath
,
find
it
to
be
hot
,
and
others
,
to
be
cold
:
Because
those
order
cold
Water
to
be
put
into
it
,
as
these
do
hot
.
't
is
said
,
that
,
a
certain
Lady
,
going
to
visit
Berrhonice
,
Wife
to
King
Deiotarus
,
assoon
as
ever
they
approach'd
each
other
,
they
both
immediatly
turn'd
their
Backs
,
the
one
,
as
it
seem'd
,
not
being
able
to
bear
the
smell
of
Perfume
,
nor
the
other
of
Butter
.
If
then
the
Sense
of
one
is
no
truer
than
the
Sense
of
another
,
't
is
also
probable
,
that
Water
is
no
more
cold
than
hot
,
nor
sweet
Ointment
or
Butter
,
better
or
worse
sented
one
than
the
other
.
For
if
any
one
shall
say
,
that
it
seems
the
one
to
one
,
and
the
other
to
another
,
he
will
,
before
he
is
aware
,
affirm
,
that
they
are
both
the
one
and
the
other
.
And
as
for
these
Symmetries
and
Proportions
of
the
Pores
or
little
Passages
in
the
Organs
of
the
Senses
,
about
which
they
talk
so
much
,
and
those
different
Mixtures
of
Seeds
,
which
,
they
say
,
being
dispers'd
thrô
all
Savors
,
Odors
,
and
Colors
,
move
the
Senses
of
different
Persons
to
perceive
different
Qualities
,
do
they
not
manifestly
drive
them
to
this
,
that
Things
are
no
more
one
than
another
?
For
to
pacify
those
,
who
think
,
the
Sense
is
deceiv'd
,
and
lies
,
because
they
see
contrary
Events
and
Passions
in
such
,
as
use
the
same
Objects
,
and
to
solve
this
Objection
,
they
teach
,
that
,
all
things
being
mixt
and
confounded
together
,
and
yet
one
nevertheless
being
more
suitable
and
fitting
to
one
,
and
another
to
another
,
there
is
not
made
a
Contact
and
Comprehension
of
one
and
the
same
Quality
,
nor
does
the
Object
equally
move
all
with
all
its
Parts
;
but
every
one
,
meeting
only
those
,
to
which
it
has
its
Sense
commensurate
and
proportion'd
,
they
are
too
blame
so
obstinately
to
insist
,
that
a
thing
is
either
color'd
or
not
color'd
,
white
,
or
not
white
,
thinking
to
establish
their
own
Senses
by
destroying
those
of
others
:
whereas
they
ought
neither
to
combat
the
Senses
,
because
they
all
touch
some
Quality
,
each
one
drawing
from
this
confus'd
Mixture
,
as
from
a
living
and
large
Fountain
,
what
is
suitable
and
convenient
;
nor
to
pronounce
of
the
whole
,
by
touching
only
the
Parts
,
nor
to
think
,
that
all
ought
to
be
affected
after
one
and
the
same
manner
,
seeing
that
one
is
affected
by
one
Quality
and
Faculty
of
it
,
and
another
by
another
.
Are
we
then
to
seek
,
who
those
Men
are
,
which
bring
in
this
Opinion
,
that
Things
are
not
more
one
than
another
?
Or
are
those
they
,
who
hold
,
that
every
sensible
thing
is
a
Mixture
,
compos'd
of
all
sorts
of
Qualities
,
like
a
Wind-Instrument
,
fitted
for
all
sorts
of
Tunes
?
Now
they
confess
,
that
all
their
Rules
are
lost
,
and
their
Faculty
of
judging
quite
gone
,
if
they
admit
any
sensible
Object
,
that
is
pure
and
simple
,
and
do
not
make
each
one
thing
to
be
many
.
See
now
to
this
purpose
,
what
Discourse
and
Debate
Epicurus
makes
Polyaenus
to
have
with
him
in
his
Banquet
concerning
the
Heat
of
Wine
:
for
when
he
askt
:
Do
you
,
ô
Epicurus
say
,
that
Wine
does
not
heat
?
Some
one
answer'd
:
't
is
not
universally
to
be
affirm'd
,
that
Wine
Heats
.
And
a
little
after
:
For
Wine
seems
not
to
be
universally
an
Heater
;
but
such
a
Quantity
may
be
said
to
heat
such
a
Person
.
And
again
subjoining
the
Cause
,
to
wit
,
the
Compressions
and
Disseminations
of
the
Atoms
,
and
having
alledg'd
their
Commixtures
and
Conjunctions
with
others
,
when
the
Wine
comes
to
be
mingled
in
the
Body
,
he
adds
this
Conclusion
:
't
is
not
universally
to
be
said
,
that
Wine
is
endu'd
with
a
Faculty
of
Heating
;
but
that
such
a
Quantity
may
heat
such
a
Nature
,
and
so
dispos'd
;
but
that
such
a
Quantity
to
such
a
Nature
is
cooling
.
For
in
such
a
Mass
there
are
some
Natures
and
Complexions
,
of
which
Cold
might
be
compos'd
,
if
it
were
necessary
,
that
being
joyn'd
with
others
,
they
should
yield
a
refrigerative
Vertue
.
Wherefore
some
are
deceiv'd
,
who
say
,
that
Wine
is
universally
an
Heater
,
and
others
,
that
't
is
universally
a
Cooler
.
He
then
,
who
says
,
that
many
are
deceiv'd
,
and
err
,
in
holding
that
,
which
is
hot
,
to
be
heating
,
and
that
,
which
is
cold
,
to
be
cooling
,
is
himself
in
an
Error
,
if
he
does
not
perceive
it
to
follow
from
his
Assertion
,
that
one
thing
is
not
more
such
than
another
.
He
farther
adds
afterwards
,
that
oftentimes
Wine
,
entring
into
a
Body
,
brings
with
it
thither
neither
a
calefying
nor
refrigerating
Vertue
,
but
,
the
Mass
of
the
Body
being
agitated
and
disturb'd
,
and
a
Transposition
made
of
the
Parts
,
the
Heat-effecting
Atoms
,
being
assembled
together
,
do
by
their
Multitude
cause
an
Heat
and
Inflammation
in
the
Body
;
and
sometimes
on
the
contrary
disassembling
themselves
,
cause
a
Refrigeration
.
But
't
is
yet
moreover
wholly
evident
,
that
he
has
proceeded
so
far
,
as
to
say
,
that
of
all
those
things
,
which
are
call'd
and
esteem'd
Bitter
,
Sweet
,
Purging
,
Dormitive
,
and
Luminous
,
not
any
one
of
them
has
an
entire
and
perfect
Quality
to
produce
such
Effects
,
nor
to
do
,
rather
than
to
suffer
,
when
they
are
in
the
Bodies
,
but
are
there
susceptible
of
various
Temperatures
and
Differences
.
For
Epicurus
himself
,
affirming
,
that
Colors
are
not
connatural
to
the
Body
,
but
are
engendred
there
according
to
certain
Situations
and
Positions
with
respect
to
the
Sight
of
Man
,
says
:
For
this
Reason
the
Body
is
no
more
color'd
,
than
destitute
of
Color
.
And
a
little
above
he
writes
thus
word
for
word
:
But
without
this
Part
,
I
know
not
,
how
a
Man
may
say
,
that
those
Bodies
,
which
are
in
the
Dark
,
have
Color
;
althô
very
often
,
an
Air
equally
dark
being
spread
about
them
,
some
distinguish
Diversities
of
Colors
,
others
perceive
them
not
thrô
the
Weakness
of
their
Sight
:
and
moreover
going
into
a
dark
House
or
Room
,
we
at
our
first
entrance
see
no
Difference
of
Color
,
but
,
after
we
have
stay'd
there
a
while
,
we
do
.
Wherefore
we
are
to
say
,
that
every
Body
is
not
more
color'd
,
than
not
color'd
.
Now
,
if
Color
is
a
Relative
,
and
has
its
Being
in
regard
to
something
else
,
so
also
then
is
White
,
and
so
likewise
Blew
:
and
if
Colors
are
so
,
so
also
are
Sweet
and
Bitter
:
so
that
it
may
truly
be
affirm'd
of
every
Quality
,
that
it
is
not
rather
such
than
such
:
For
to
those
,
who
are
in
such
manner
dispos'd
,
they
will
be
such
;
but
to
those
,
who
are
not
so
dispos'd
,
they
will
also
not
be
such
.
Colotes
therefore
has
bedash'd
and
bespatter'd
himself
and
his
Mas●●r
with
that
Dirt
,
in
which
,
he
says
,
those
ly
,
who
maintain
,
that
things
are
not
rather
such
than
such
.
But
is
it
in
this
alone
,
that
this
excellent
Man
shews
himself
To
others
a
Physi●ian
,
whilst
him self
Is
full
of
Ulcers
?
—
No
indeed
;
but
yet
much
farther
in
his
second
Reprehension
he
,
without
any
way
minding
it
,
drives
Epicurus
and
Democritus
out
of
this
Life
.
For
he
affirms
Democritus
to
have
said
,
that
the
Atoms
are
to
the
Senses
Color
by
a
certain
Law
,
or
Ordinance
,
that
they
are
by
the
same
Law
Sweetness
,
and
by
the
same
Law
Concretion
:
And
that
he
,
who
uses
this
Reason
,
and
persists
in
this
Opinion
,
cannot
himself
imagin
,
whether
he
is
living
or
dead
.
I
know
not
how
to
contradict
this
Discourse
;
but
this
I
can
boldly
affirm
,
that
this
is
as
inseparable
from
the
Sentences
and
Doctrins
of
Epicurus
,
as
,
they
say
,
Figure
and
Weight
are
from
Atoms
.
For
what
is
it
,
that
Democritus
says
?
That
there
are
Substances
,
in
Number
infinite
,
call'd
Atoms
,
because
they
cannot
be
divided
,
yet
different
,
without
any
Quality
,
which
move
,
being
dispers'd
here
and
there
,
in
the
infinit
Voidness
,
and
that
when
they
approach
one
another
,
or
meet
;
and
are
conjoin'd
,
that
of
such
Masses
,
thus
heap'd
together
,
one
appears
Water
,
another
Fire
,
another
a
Plant
,
another
a
Man
:
and
that
all
these
are
Atoms
still
,
call'd
by
him
Ideas
,
or
Forms
,
and
that
there
is
nothing
else
:
For
there
can
be
no
Generation
;
and
of
those
things
,
which
are
,
not
any
one
can
become
Nothing
:
because
,
these
Atoms
are
so
firm
,
that
they
can
neither
be
chang'd
,
alter
,
nor
suffer
.
Wherefore
there
cannot
be
made
Color
of
those
things
,
which
are
without
Color
,
nor
Nature
or
Soul
of
those
things
,
which
are
without
Quality
,
and
impassible
.
Democritus
then
is
to
be
blam'd
,
not
for
confessing
those
things
,
that
happen
upon
his
Principles
,
but
for
supposing
Principles
,
upon
which
such
things
happen
.
For
he
should
not
have
suppos'd
immutable
Principles
;
or
having
suppos'd
them
,
not
have
seen
,
that
the
Generation
of
all
Quality
is
taken
away
;
but
having
seen
the
Absurdity
,
to
deny
it
is
most
impudent
.
But
Epicurus
says
,
that
he
supposes
the
same
Principles
with
Democritus
,
but
that
he
says
not
,
that
Color
,
Sweet
,
White
,
and
other
Qualities
are
by
Law
and
Ordinance
.
If
therefore
not
to
say
is
this
,
does
he
not
confess
,
that
he
does
something
of
what
he
is
wont
to
do
?
For
it
is
,
as
when
taking
away
divine
Providence
,
he
nevertheless
says
,
that
he
leaves
Piety
and
Devotion
towards
the
Gods
;
and
when
choosing
Friendship
for
the
sake
of
Pleasure
,
that
he
suffers
most
grievous
Pains
for
his
Friends
;
and
supposing
the
Universe
to
be
infinit
,
that
he
nevertheless
takes
not
away
High
and
Low
.
But
it
is
***
Indeed
having
taken
the
Cup
,
one
may
drink
what
he
pleases
,
and
return
the
Rest
.
But
in
Reasoning
one
ought
chiefly
to
remember
this
wise
Apophthegm
,
That
of
Principles
,
which
are
not
necessary
,
the
Ends
and
Consequences
are
necessary
.
It
was
not
then
necessary
for
him
to
suppose
,
or
,
to
say
better
,
to
steal
from
Democritus
,
that
Atoms
are
the
Principles
of
the
Universe
;
but
having
suppos'd
this
Doctrin
,
and
having
pleas'd
and
glorify'd
himself
in
the
first
probable
and
specious
Appearances
of
it
,
he
must
afterwards
also
swallow
that
,
which
is
troublesom
in
it
,
or
must
shew
,
how
Bodies
,
which
have
not
any
Quality
,
can
bring
all
sorts
of
Qualities
to
othe●s
only
by
their
Meeting
and
joyning
together
.
As
,
to
take
that
,
which
comes
next
to
hand
,
whence
does
that
,
which
we
call
Heat
,
proceed
,
and
how
is
it
engendred
in
the
Atoms
,
if
they
neither
had
Heat
,
when
they
came
,
nor
are
become
hot
,
after
their
being
join'd
together
?
For
the
one
presupposes
,
that
they
had
some
Quality
,
and
the
other
,
that
they
were
sit
to
receive
it
.
And
you
affirm
,
that
neither
the
one
nor
the
other
must
be
said
to
agree
to
Atoms
,
because
they
are
incorruptible
.
How
then
?
Do
not
Plato
,
Aristotle
,
and
Xenocrates
produce
Gold
from
that
,
which
is
not
Gold
,
and
Stone
from
that
,
which
is
not
Stone
,
and
many
other
things
from
the
four
first
simple
Bodies
?
Yes
indeed
;
but
with
these
Bodies
immediately
concur
also
the
Principles
for
the
Generation
of
every
thing
,
bringing
with
them
great
Contributions
,
that
is
,
the
first
Qualities
,
which
are
in
them
:
then
,
when
they
come
to
assemble
and
join
in
one
,
the
Dry
with
the
Moist
,
the
Cold
with
the
Hot
,
and
the
Solid
with
the
Soft
,
that
is
,
active
Bodies
with
such
,
as
are
fit
to
suffer
and
receive
every
Alteration
and
Change
,
then
is
Generation
wrought
by
passing
from
one
Temperature
to
another
,
Whereas
the
Atom
,
being
alone
,
is
depriv'd
and
destitute
of
all
Quality
and
generative
Faculty
,
and
when
it
comes
to
meet
with
the
others
,
it
can
make
only
a
Noise
and
Sound
,
because
of
its
Hardness
and
Firmness
,
and
not
any
other
Accident
.
For
they
always
strike
and
are
stricken
not
being
able
by
this
means
to
compose
or
make
an
Animal
,
a
Soul
,
or
a
Nature
,
nay
not
so
much
as
a
Mass
or
Heap
of
themselves
:
for
that
as
they
beat
upon
one
another
,
so
they
fly
back
again
asunder
.
But
Colotes
,
as
if
he
were
speaking
to
some
ignorant
and
unletter'd
King
,
again
attacks
Empedocles
for
breathing
forth
these
Verses
:
I've
one
thing
more
to
say
:
'Mongst
Mortals
there
No
Nature
is
,
nor
that
grim
thing
,
Men
fear
So
much
,
call'd
Death
:
there
only
happens
first
A
Mixture
,
and
mixt
things
asunder
burst
Again
,
when
them
Disunion
does
befall
:
And
this
is
that
,
which
Men
do
Nature
call
.
For
my
Part
,
I
do
not
see
,
how
this
is
repugnant
and
contrary
to
Life
or
Living
,
especially
amongst
those
,
who
hold
,
that
there
is
no
Generation
of
that
,
which
is
not
,
nor
Corruption
of
that
,
which
is
;
but
that
the
Assembling
and
Union
of
the
things
,
which
are
,
is
call'd
Generation
,
and
their
Dissolution
and
Disunion
nam'd
Corruption
and
Death
.
For
that
he
took
Nature
for
Generation
,
and
that
this
is
his
Meaning
,
he
has
himself
declar'd
,
when
he
oppos'd
Nature
to
Death
:
and
,
if
they
neither
live
,
nor
can
live
,
who
place
Generation
in
Union
,
and
Death
in
Disunion
,
What
else
do
these
Epicureans
?
Yet
Empedocles
,
gluing
,
as
it
were
,
and
conjoining
the
Elements
together
by
Heats
,
Softnesses
,
and
Humidities
,
gives
them
in
some
sort
a
Mixtion
and
Unitive
Composition
;
but
these
Men
,
who
hunt
and
drive
together
the
Atoms
,
which
they
affirm
to
be
immutable
and
impassible
,
compose
nothing
,
proceeding
from
them
,
but
indeed
make
many
and
continual
Percussions
of
them
.
For
the
Interlacement
,
hindring
the
Dissolution
,
more
and
more
augments
the
Collision
,
and
Concussion
:
so
that
there
is
neither
Mixtion
,
nor
Adhaesion
and
Conglutination
,
but
only
a
Combustion
and
Combat
,
which
according
to
them
,
is
call'd
Generation
.
And
if
the
Atoms
do
now
recoil
by
reason
of
the
Shock
,
they
have
given
,
and
then
return
again
,
after
the
Blow
is
past
,
they
are
above
double
the
time
absent
from
one
another
,
without
either
touching
or
approaching
,
so
as
nothing
can
be
made
of
them
,
not
even
so
much
●s
a
Body
without
a
Soul
.
But
as
for
Sense
,
Soul
,
Understanding
,
and
Prudence
,
there
is
not
any
Man
,
who
can
in
the
least
conceive
or
imagin
,
how
't
is
possible
,
they
should
be
made
in
a
Veidness
and
of
Atoms
,
which
neither
when
separate
and
apart
,
have
any
Quality
;
nor
any
Passion
or
Alteration
,
when
they
are
assembled
and
join'd
together
,
especially
,
seeing
this
their
Meeting
together
is
not
an
Incorporation
,
or
Congress
,
making
a
Mixture
,
or
Coalition
,
but
rather
Percussions
and
Repercussions
:
so
that
,
according
to
the
Doctrin
of
these
People
,
Life
is
taken
away
,
and
the
Being
of
an
Animal
deny'd
,
since
they
suppose
Principles
,
void
,
impassible
,
and
invisible
,
and
such
,
as
cannot
admit
or
receive
any
Mixture
or
Incorporation
whatever
.
How
then
is
it
,
that
they
admit
and
allow
Nature
,
Soul
,
and
Living
Creature
?
Even
in
the
same
manner
,
as
they
do
an
Oath
,
Prayer
,
Sacrifice
,
and
the
Adoration
of
the
Gods
.
Thus
as
they
adore
by
Word
and
Mouth
,
only
naming
and
feigning
that
,
which
by
their
Principles
they
totally
take
away
,
and
abolish
:
so
they
call
that
,
which
is
born
,
Nature
,
and
that
,
which
is
engendred
,
Generation
,
as
those
,
who
ordinarily
call
the
Wood
it self
,
the
Framing
and
Fashioning
of
the
Wood
,
and
the
Voices
,
that
accord
and
sound
together
,
Symphony
.
Whence
then
came
it
into
his
Mind
,
to
object
these
Words
against
Empedocles
.
Why
,
says
he
,
do
we
tire
our selves
in
taking
such
care
of
our selves
,
in
desiring
and
longing
after
certain
things
,
and
shunning
and
avoiding
others
?
For
we
neither
are
our selves
,
nor
do
we
live
by
making
use
of
others
.
But
be
of
good
Cheer
,
my
dear
and
sweet
Friend
Colotarion
,
may
one
perhaps
say
to
him
,
there
is
none
,
who
hinders
you
from
taking
Care
of
your self
by
teaching
,
that
the
Nature
of
Colotes
is
nothing
else
,
but
Colotes
himself
;
or
that
forbids
you
to
make
use
of
things
(
now
things
with
you
are
Pleasures
)
by
shewing
,
that
there
is
not
the
Nature
of
Tarts
and
Marchpanes
,
of
Sweet
Odors
,
or
Venereal
Delights
;
but
there
are
Tarts
and
Marchpanes
,
Parfumes
,
and
Women
.
For
neither
does
the
Grammarian
,
who
says
,
that
the
Strength
of
Hercules
is
Hercules
himself
,
deny
the
Being
of
Hercules
,
nor
do
those
,
who
say
,
that
Symphonies
and
Opinions
are
but
bare
Prolations
,
affirm
,
that
there
are
neither
Sounds
nor
Opinions
:
since
also
there
are
some
,
who
,
taking
away
the
Soul
and
Prudence
,
do
not
yet
seem
to
take
away
either
Living
,
or
being
Prudent
.
And
when
Epicurus
says
,
that
the
Nature
of
things
are
Bodies
and
their
Place
,
do
we
so
comprehend
him
,
as
if
he
meant
,
that
Nature
were
something
else
than
the
things
,
which
are
?
or
as
if
he
insinuated
,
that
it
is
the
things
themselves
,
which
are
,
and
nothing
else
?
As
,
to
wit
,
he
is
wont
to
call
Voidness
it self
the
Nature
of
Voidness
,
and
the
Universe
,
by
Jupiter
,
the
Nature
of
the
Universe
.
And
if
one
any
should
thus
question
him
:
What
sayst
thou
,
Epicurus
,
that
this
is
Voidness
,
and
that
the
Nature
of
Voidness
?
No
by
Jupiter
,
would
he
answer
:
But
this
Communication
of
Names
,
one
for
another
,
is
it
in
use
by
Law
and
Custom
,
or
is
it
not
?
I
grant
,
it
is
.
Now
what
has
Empedocles
done
else
,
but
taught
,
that
Nature
,
is
nothing
else
,
save
that
which
is
born
;
and
Death
no
other
thing
but
that
which
dies
?
But
as
the
Poets
very
often
,
forming
as
it
were
an
Image
,
say
thus
in
figurative
Language
:
Strife
,
Tumult
,
Noise
,
plac'd
by
some
angry
God
,
Mischief
,
and
Malice
,
there
had
their
Abode
;
So
do
many
attribute
Generation
and
Corruption
to
things
,
that
are
contracted
together
and
dissolv'd
.
But
so
far
has
he
been
from
stirring
,
and
taking
away
that
,
which
is
,
or
contradicting
that
,
which
evidently
appears
,
that
he
casts
not
so
much
as
one
single
word
out
of
the
accustom'd
use
;
but
taking
away
all
figurative
Fraud
,
that
might
hurt
or
endammage
things
,
he
again
restor'd
the
ordinary
and
usual
signification
to
words
in
these
Verses
.
When
from
mixt
Elements
we
sometimes
se●
A
Man
produc'd
,
sometimes
a
Beast
,
a
Tree
,
Or
Bird
,
this
Birth
and
Geniture
we
name
;
But
Death
,
when
this
so
well
campacted
Frame
And
Juncture
is
dissolv'd
.
—
And
yet
I
my self
say
,
that
Colotes
,
thô
he
alledg'd
these
Verses
,
did
not
understand
,
that
Empedocles
took
not
away
Men
,
Beasts
,
Trees
,
or
Birds
,
which
he
affirm'd
to
be
compos'd
of
the
Elements
,
mixt
together
:
and
that
by
teaching
,
how
much
they
are
deceiv'd
,
who
call
this
Composition
Nature
and
Life
,
and
this
Dissolution
unhappy
Destruction
and
miserable
Death
,
he
did
not
abrogate
the
using
of
the
customary
Expressions
in
this
respect
.
And
to
me
indeed
Empedocles
seems
not
to
have
aim'd
in
this
place
at
the
disturbing
the
common
manner
of
using
and
pronouncing
these
Words
;
but
that
he
really
,
as
it
has
been
said
,
had
a
Controversy
about
Generation
from
things
,
that
have
no
Being
,
which
some
call
Nature
.
Which
he
manifestly
shews
by
these
Verses
:
Fools
,
and
of
little
Thought
we
well
may
deem
,
Those
,
who
so
silly
are
,
as
to
esteem
,
That
what
ne're
was
,
may
now
enge●dred
be
,
And
that
what
is
,
may
perish
utterly
.
For
these
are
the
Words
of
one
,
who
cries
loud
enough
to
those
,
which
have
Ears
,
that
he
takes
not
away
Generation
,
but
Procreation
from
nothing
,
nor
Corruption
,
but
total
Destruction
,
that
is
,
Reduction
to
nothing
.
For
to
him
,
who
would
not
so
savagely
and
foolishly
,
but
more
gently
calumniate
,
the
following
Verses
might
give
a
colorable
occasion
of
charging
Empedocles
with
the
contrary
,
when
he
says
:
No
prudent
Man
can
e're
into
his
Mind
Admit
,
that
,
whilst
Men
,
living
here
on
Earth
,
(
Which
only
Life
they
call
)
both
Fortunes
find
,
They
Being
have
;
but
that
before
the
Birth
They
nothing
were
,
nor
shall
be
,
when
once
dead
.
For
these
are
not
the
Expressions
of
a
Man
,
who
denies
those
,
that
are
born
,
to
be
,
but
rather
of
him
,
who
holds
those
to
be
,
that
are
not
yet
born
,
or
that
are
already
dead
.
And
Colotes
also
does
not
altogether
accuse
him
of
this
;
but
says
,
that
accord●ng
to
his
Opinion
we
shall
never
be
sick
,
never
wounded
.
But
how
is
it
possible
,
that
he
,
who
affirms
Men
to
have
Being
both
before
their
Life
and
after
their
Death
,
and
during
their
Life
to
find
both
Fortunes
,
or
to
be
accompany'd
both
by
Good
and
Evil
,
should
not
leave
them
the
Power
to
suffer
?
Who
then
are
they
,
ô
Colotes
,
that
are
endu'd
with
this
Privilege
,
never
to
be
wounded
,
never
to
be
sick
?
Even
you
your selves
,
who
are
compos'd
of
Atoms
and
Voidness
,
neither
of
which
,
you
say
,
has
any
Sense
.
Now
there
is
no
great
Hurt
in
this
;
but
the
worst
is
,
You
have
nothing
left
,
that
can
cause
you
Pleasure
,
seeing
an
Atom
is
not
capable
to
receive
those
things
,
which
are
to
effect
it
,
and
Voidness
cannot
be
affected
by
them
.
But
because
Colotes
would
immediatly
after
Democritus
seem
to
inter
and
bury
Parmenides
,
and
I
have
pass'd
over
,
and
a
little
postpon'd
his
Defence
,
to
bring
in
between
them
that
of
Empedocles
,
as
seeming
to
be
more
coherent
and
consequent
to
the
first
Reprehensions
,
let
us
now
return
to
Parmenides
.
Him
then
does
Colotes
accuse
of
having
broacht
and
set
abroad
certain
shameful
and
villainous
Sophistries
:
and
yet
by
these
his
Sophisms
he
has
neither
rendred
Friendship
less
honorable
,
nor
Voluptuousness
or
the
Desire
of
Pleasures
more
audacious
and
unbridled
.
He
has
not
taken
from
Honesty
its
attractive
Property
,
or
its
being
venerable
or
recommendable
of
it self
:
nor
has
he
disturb'd
the
Opinions
we
ought
to
have
of
the
Gods
.
And
I
do
not
see
,
how
by
his
saying
,
that
All
[
or
the
Universe
]
is
One
,
he
hinders
or
obstructs
our
Living
.
For
when
Epicurus
himself
says
,
that
All
is
infinit
,
that
't
is
neither
engendred
nor
perishable
,
that
it
can
neither
increase
nor
be
diminisht
,
he
speaks
of
the
Universe
,
as
of
one
only
thing
.
And
having
in
the
beginning
of
his
Treatise
concerning
this
Matter
said
,
that
the
Nature
of
those
things
,
which
have
Being
,
consists
of
those
small
indivisible
Bodies
,
which
he
calls
Atoms
,
and
of
Voidness
,
he
makes
a
Division
as
it
were
of
one
thing
into
two
Parts
:
one
of
which
has
in
reality
no
Subsistence
,
being
,
as
your selves
term
it
,
impalpable
,
void
,
and
incorporeal
:
so
that
by
this
means
,
even
with
you
also
All
comes
to
be
One
,
unless
you
desire
in
speaking
of
Voidness
,
to
use
Words
empty
and
void
of
Sense
,
and
to
combat
the
Ancients
,
as
if
you
were
fighting
against
a
Shadow
.
But
these
Atomical
Bodies
,
you
will
say
,
are
,
according
to
the
Opinion
of
Epicurus
,
infinit
in
number
,
and
every
thing
,
which
appears
to
us
,
is
compos'd
of
them
.
See
now
therefore
,
what
Principles
of
Generation
you
suppose
,
Infinity
and
Voidness
:
one
of
which
,
to
wit
Voidness
,
is
unactive
,
impassible
,
and
incorporeal
;
the
other
,
to
wit
Infinity
,
is
disorderly
,
unreasonable
,
dissolving
and
confounding
it self
,
because
it
cannot
for
its
Multitude
,
be
contain'd
,
circumscrib'd
,
or
limited
.
But
Parmenides
has
neither
taken
away
Fire
,
nor
Water
,
nor
Rocks
and
Precipices
,
nor
yet
Cities
,
as
Colotes
says
,
which
are
built
and
inhabited
as
well
in
Europe
as
in
Asia
:
since
he
has
both
made
For
{αβγδ}
I
read
{αβγδ}
.
Jupiter
the
World
,
and
mixing
the
Elements
,
to
wit
,
Light
and
Dark
,
does
of
them
and
by
them
compose
and
finish
all
things
,
that
are
to
be
seen
in
the
World
.
For
he
has
written
very
largely
of
the
Earth
,
Heaven
,
Sun
,
Moon
,
and
Stars
,
and
has
spoken
of
the
Generation
of
Man
,
and
being
,
as
he
was
,
an
ancient
Author
in
Physiology
,
and
one
,
who
in
writing
deliver'd
his
own
,
and
not
anothers
Doctrin
,
he
has
pass'd
over
none
of
the
principal
things
in
Nature
,
of
which
he
has
not
distinctly
treated
.
Moreover
he
,
first
before
all
others
,
even
before
Socrates
himself
;
understood
,
that
in
Nature
there
is
one
Part
,
subject
to
Opinion
,
and
another
subject
to
Intelligence
.
As
for
that
,
which
is
Opinable
,
or
subject
to
Opinion
,
it
is
always
unconstant
,
wandring
,
and
carry'd
away
with
several
Passions
and
Changes
,
liable
to
Diminution
and
Increase
,
and
to
be
variously
dispos'd
,
not
always
after
one
manner
,
nor
to
the
same
.
But
as
to
the
Intelligible
Part
,
it
is
quite
of
another
kind
,
Constant
,
entire
,
and
still
ingenerable
,
as
himself
says
,
always
like
to
it self
,
and
perdurable
in
its
Being
.
Here
Colotes
,
Sycophant-like
,
catching
at
his
Expressions
,
and
drawing
the
Discourse
from
Things
to
Words
,
flatly
affirms
,
that
Parmenides
in
one
word
takes
away
and
subverts
all
things
by
supposing
Ens
,
or
That
,
which
is
,
to
be
One
.
But
on
contrary
he
takes
away
neither
the
one
nor
the
other
Part
of
Nature
;
but
rendring
to
each
of
them
,
what
belongs
to
it
,
and
is
convenient
for
it
,
places
the
Intelligible
in
the
Idea
of
One
and
of
That
,
which
is
:
calling
it
Ens
,
or
That
,
which
is
,
because
it
is
eternal
and
incorruptible
;
and
One
,
because
it
is
always
like
it self
,
and
admits
no
Diversity
.
And
as
for
that
Part
,
which
is
Sensible
,
he
places
it
in
the
Rank
of
Uncertain
,
Disorderly
,
and
always
Moving
:
Of
which
two
Parts
we
may
see
the
distinct
Judgment
in
the
Soul
:
One
certain
Truth
and
sincere
Knowledge
is
,
as
regarding
that
,
which
is
intelligible
,
and
always
alike
and
of
the
same
sort
.
The
other
does
on
Mens
Opinions
rest
,
Which
breed
no
true
Belief
within
our
Breast
:
Because
it
is
conversant
in
things
,
which
receive
all
sorts
of
Changes
,
Passions
,
and
Inequalities
.
Now
how
he
could
have
left
Sense
and
Opinion
,
if
he
had
not
also
left
Sensible
and
Opinable
,
't
is
impossible
for
any
Man
to
say
.
But
because
to
That
,
which
truly
is
,
it
appertains
to
continue
in
its
Being
,
and
because
Sensible
things
sometimes
are
,
sometimes
are
not
,
continually
passing
from
one
Bei●g
to
another
,
and
perpetually
changing
their
State
,
he
thought
,
they
requir'd
some
other
Name
than
that
of
Entia
,
or
Things
,
which
always
are
.
This
Speech
therefore
concerning
Ens
;
or
That
,
which
is
,
that
it
should
be
but
one
,
is
not
to
take
away
the
Plurality
of
Sensible
things
,
but
to
shew
,
how
they
differ
from
that
,
which
is
Intelligible
.
Which
Difference
Plato
,
in
his
Treatise
of
Ideas
more
fully
declaring
,
has
thereby
afforded
Colotes
an
Opportunity
of
Cavilling
:
and
therefore
it
seems
reasonable
to
me
to
take
next
into
our
Consideration
,
as
it
were
all
in
a
Train
,
what
he
has
also
said
against
him
.
But
first
let
us
contemplate
a
little
the
Diligence
together
with
the
manifold
and
profound
Knowledge
of
this
our
Philosopher
,
who
says
,
that
Aristotle
,
Xenocrates
,
Theophrastus
,
and
all
the
Peripateticks
have
follow'd
these
Doctrins
of
Plato
.
For
in
what
Corner
of
the
uninhabitable
World
For
{αβγδ}
I
read
{αβγδ}
.
have
you
,
ô
Colotes
,
written
your
Book
,
that
,
composing
all
these
Accusations
against
such
Personages
,
you
should
never
have
lighted
upon
their
Works
,
nor
have
taken
into
your
Hands
the
Books
of
Aristotle
concerning
Heaven
and
the
Soul
,
nor
those
of
Theophrastus
against
the
Naturalists
,
nor
the
Zoroastres
of
Heraclitus
,
nor
his
Book
of
Hell
,
nor
that
of
Natural
Doubts
and
Difficulties
,
nor
the
Books
of
Dicaearchus
concerning
the
Soul
:
in
all
which
Books
they
are
in
the
highest
degree
contradictory
and
repugnant
to
Plato
about
the
principal
and
greatest
Points
of
Natural
Philosophy
?
Nay
Strato
himself
,
the
very
Head
and
Prince
of
the
other
Peripateticks
,
agrees
not
in
many
things
with
Aristotle
,
and
holds
Opinions
,
altogether
contrary
to
Plato
,
concerning
Motion
,
the
Understanding
,
the
Soul
,
and
Generation
.
In
fine
,
he
says
,
that
the
World
is
not
an
Animal
,
and
that
what
is
according
to
Nature
,
follows
what
is
according
to
Fortune
:
for
that
Chance
gave
the
Beginning
,
and
so
every
one
of
the
Natural
Effects
was
afterwards
finisht
.
Now
as
to
the
Ideas
,
for
which
he
quarrels
with
Plato
,
Aristotle
,
by
moving
this
matter
at
every
turn
,
and
alledging
all
manner
of
Doubts
concerning
them
,
in
his
Ethicks
,
in
his
Physicks
;
and
in
his
Exoterical
Dialogues
,
seems
to
some
rather
obstinately
,
than
philosophically
,
to
have
disputed
against
these
Doctrins
,
as
having
propos'd
to
himself
the
Debasing
and
undervaluing
of
Plato's
Philosophy
:
so
far
he
was
from
following
it
.
What
an
impudent
Rashness
then
is
this
,
that
having
neither
seen
nor
understood
,
what
these
Persons
have
written
,
and
what
were
their
Opinions
,
he
should
go
and
devise
such
things
,
as
they
never
imagin'd
,
and
perswading
himself
,
that
he
reprehends
and
refutes
others
,
he
should
produce
a
Proof
,
written
with
his
own
hand
,
arguing
and
convincing
himself
of
Ignorance
,
Licentiousness
,
and
shameful
Impudence
,
in
saying
,
that
those
,
who
contradict
P●ato
,
agree
with
him
,
and
that
those
,
who
oppose
him
,
follow
him
?
Plato
,
says
he
,
writes
,
that
Horses
are
in
vain
by
us
esteem'd
Horses
,
and
likewise
Men
.
And
in
which
of
Plato's
Commentaries
has
he
found
this
hidden
?
For
as
to
us
we
read
in
all
his
Books
,
that
Horses
are
Horses
,
that
Men
are
Men
,
and
that
Fire
is
by
him
esteem'd
Fire
,
because
he
holds
,
that
every
one
of
these
things
is
sensible
and
subject
to
Opinion
.
But
this
fine
fellow
Colotes
,
in
whom
there
is
not
the
least
Grain
of
Philosophy
,
apprehends
it
to
be
one
and
the
same
thing
,
to
say
,
Man
is
not
,
and
Man
is
a
Non-ens
,
or
That
,
which
has
no
Being
.
Now
to
Plato
there
seems
to
be
a
wonderful
great
Difference
between
Not
to
be
at
all
,
and
To
be
a
Non-ens
,
or
That
,
which
has
no
Being
:
because
the
first
imports
an
Annihilation
and
Abolishment
of
all
Substance
;
and
the
other
shews
the
Diversity
,
there
is
between
that
,
which
is
participated
,
and
that
,
which
participates
.
Which
Diversity
those
,
who
are
come
after
,
have
only
distinguisht
into
the
Difference
of
Genus
,
and
Species
,
and
certain
common
and
proper
Qualities
or
Accidents
,
as
they
are
c●ll'd
,
but
ascended
no
higher
,
falling
into
more
logical
Doubts
and
Difficulties
.
Now
there
is
the
same
Proportion
between
that
,
which
is
participated
,
and
that
,
which
participates
,
as
there
is
between
the
Cause
and
the
Matter
,
the
Original
and
the
Image
,
the
Faculty
and
the
Passion
.
Wherein
that
,
which
is
by
it self
,
and
always
the
same
,
principally
differs
from
that
,
which
is
by
another
,
and
never
in
one
and
the
same
manner
:
because
the
one
never
was
,
nor
ever
shall
be
non-existent
,
and
is
therefore
totally
and
essentially
an
Ens
or
a
Thing
,
that
has
Being
;
but
the
other
has
not
that
very
Being
,
which
it
has
not
of
it self
,
but
happens
to
take
and
participate
from
another
,
firm
and
constant
,
but
goes
out
of
it
by
its
Imbecillity
,
the
Matter
always
gliding
and
sliding
about
the
Form
,
and
receiving
several
Passions
and
Changes
towards
the
Image
of
the
Substance
,
so
that
it
is
continually
moving
and
shaking
.
As
therefore
he
,
who
says
,
that
the
Image
of
Plato
is
not
Plato
,
takes
not
away
the
Sense
and
Subsistence
of
the
Image
,
but
shews
the
Difference
of
that
,
which
is
something
of
it self
,
from
that
,
which
is
in
regard
of
it
:
so
neither
do
they
take
away
the
Nature
,
Use
,
or
Sense
of
Men
,
who
affirm
,
that
every
one
of
us
is
by
participating
the
Idea
of
a
certain
common
Substance
become
the
Image
of
that
,
which
affords
Similitude
to
our
Geneneration
.
For
neither
does
he
,
who
says
,
that
a
red-hot
Iron
is
not
Fire
,
or
the
Moon
the
Sun
,
but
,
as
Parmenides
has
it
,
A
Torch
,
which
round
the
Earth
by
Night
Does
bear
about
a
borrow'd
Light
,
take
away
therefore
the
Use
of
Iron
,
or
the
Nature
of
the
Moon
.
But
if
he
should
deny
it
to
be
a
Body
,
or
affirm
,
that
it
is
not
illuminated
,
he
would
then
contradict
the
Senses
,
as
one
,
who
admitted
neither
Body
,
Animal
,
Generation
,
nor
Sense
.
But
he
,
who
by
his
Opinion
imagin●
,
that
these
things
subsist
only
by
Participation
,
and
how
far
remote
and
distant
they
are
from
that
,
which
always
is
,
and
which
communicates
to
them
their
Being
,
does
not
reject
the
Sensible
,
but
affirms
,
that
the
Intelligible
is
:
nor
does
he
take
away
and
abolish
the
Passions
,
which
are
wrought
,
and
appear
in
us
;
but
shews
to
those
,
who
follow
him
,
that
there
are
other
things
,
firmer
and
more
stable
than
these
in
respect
of
their
Essence
,
because
they
are
neither
engendred
,
nor
perish
,
nor
suffer
any
thing
,
and
,
more
purely
touching
the
Difference
,
teaches
to
express
it
by
the
Names
,
calling
these
Entia
,
or
Things
,
that
have
Being
;
and
those
Fientia
,
or
Things
engendred
.
And
the
same
also
usually
befals
the
Moderns
:
for
they
deprive
many
and
those
great
things
of
the
Appellation
of
Ens
or
Being
:
such
as
are
Voidness
,
Time
,
Place
,
and
simply
the
whole
entire
Genus
of
things
spoken
,
in
which
are
compris'd
all
things
true
.
For
these
things
,
they
say
,
are
not
Entia
,
but
somethings
and
they
perpetually
make
use
of
them
in
their
Philosophy
,
as
of
things
having
Subsistence
and
Existence
.
But
I
would
willingly
ask
this
our
Fault-finder
,
whether
themselves
do
not
in
their
Affairs
perceive
this
Difference
,
by
which
some
things
are
permanent
and
immutable
in
their
Substances
,
as
they
say
of
their
Atoms
,
that
they
are
at
all
times
and
continually
after
one
and
the
same
manner
because
of
their
Impassibility
and
Hardness
;
but
that
the
things
,
compounded
of
them
,
are
fluxible
,
changeable
,
breeding
,
and
perishing
:
forasmuch
as
infinit
Images
are
always
departing
and
going
from
them
;
and
infinit
others
,
as
't
is
probable
,
repair
to
them
from
the
ambient
Air
,
filling
up
,
what
was
diminisht
from
the
Mass
,
which
is
much
diversify'd
and
transvasated
,
as
it
were
,
by
this
Change
,
since
those
Atoms
,
which
are
in
the
very
Bottom
of
the
said
Mass
,
can
never
cease
stirring
and
reciprocally
beating
upon
one
another
,
as
they
themselves
affirm
.
There
is
then
in
things
such
a
Diversity
of
Substance
.
But
Epicurus
is
in
this
wiser
and
more
learned
than
Plato
,
that
he
calls
them
all
equally
Entia
,
or
Things
,
that
have
Being
,
to
wit
,
the
impalpable
Voidness
,
the
solid
and
resisting
Body
,
the
Principles
,
and
the
things
compos'd
of
them
:
and
yet
thinks
,
that
the
Eternal
does
not
so
much
as
participate
of
the
common
Substance
with
that
,
which
is
generated
,
the
immortal
with
the
Corruptible
,
and
the
Natures
,
that
are
impassible
,
perdurable
,
unchangeable
,
and
can
never
fall
from
their
Being
,
with
those
,
which
have
their
Essence
in
suffering
and
changing
,
and
can
never
continue
in
one
and
the
same
State
.
But
thô
Plato
had
with
all
the
Justness
imaginable
deserv'd
to
have
been
condemn'd
for
having
offended
in
this
,
yet
should
he
have
been
sentenc'd
by
these
Gentlemen
,
who
speak
more
elegantly
and
correctly
,
only
as
having
confounded
the
Terms
,
and
us'd
improper
Expressions
;
and
not
as
having
taken
away
the
things
,
and
driven
Life
from
us
,
because
he
nam'd
them
Fientia
,
or
Things
engendred
,
and
not
Entia
,
or
Things
,
that
have
Being
,
as
these
Men
do
.
But
because
we
have
pass'd
over
Socrates
,
who
should
have
come
next
after
Parmenides
,
we
must
now
turn
back
our
Discourse
to
him
.
Him
therefore
has
Colotes
begun
at
the
very
first
to
remove
,
as
the
common
Proverb
has
it
,
from
the
sacred
Line
,
and
having
mention'd
,
how
Chaerephon
brought
from
Delphos
an
Oracle
,
well
known
to
us
all
,
concerning
Socrates
,
he
says
thus
:
Now
as
to
this
Naration
of
Chaerephons
,
because
it
is
odious
,
full
of
Untruth
,
and
sophistical
,
we
will
over-pass
it
.
Plato
then
,
that
I
may
say
nothing
of
others
,
is
also
odious
,
who
has
committed
it
to
writing
;
and
the
Lacedaemonians
are
yet
more
odious
,
who
reserve
that
of
Lycurgus
amongst
their
most
ancient
and
most
authentick
Inscriptions
.
The
Oracle
also
of
Themistocles
,
by
which
he
perswaded
the
Athenians
to
quit
their
Town
,
and
in
a
Naval
Fight
defeated
the
barbarous
Xerxes
,
was
a
sophistical
Fiction
.
Odious
also
were
all
the
ancient
Legislators
and
Founders
of
Greece
,
who
establisht
the
most
part
of
their
Temples
,
Sacrifices
,
and
solemn
Festivals
by
the
answer
of
the
Pythian
Oracle
.
But
if
the
Oracle
,
brought
from
Delphos
concerning
Socrates
,
a
Man
ravish'd
with
a
divine
Zeal
to
Vertue
,
by
which
he
is
stil'd
and
declar'd
Wise
,
is
odious
,
fictitious
,
and
sophistical
,
by
what
Name
shall
we
call
your
Cries
,
Noises
,
and
Shouts
,
your
Applauses
,
Adorations
and
Canonizations
,
with
which
you
extoll
and
celebrate
him
,
who
incites
and
exhorts
you
to
frequent
and
continual
Pleasures
?
For
thus
has
he
written
in
his
Epistle
to
Anaxarchus
:
I
for
my
part
incite
and
call
you
to
continual
Pleasures
,
and
not
to
vain
and
empty
Vertues
,
which
have
nothing
but
turbulent
Hopes
of
uncertain
Fruits
.
And
yet
Metrodorus
,
writing
to
Timarchus
,
says
:
Let
us
do
some
extraordinarily
excellent
thing
,
not
suffering
our selves
to
be
plung'd
in
reciprocal
Affections
,
but
retiring
from
this
low
,
and
terrestrial
Life
,
and
elevating
our selves
to
the
truly
,
holy
and
divinely
reveal'd
Ceremonies
and
Mysteries
of
Epicurus
.
And
even
Colotes
himself
,
hearing
one
day
Epicurus
,
as
he
was
discoursing
of
natural
things
,
fell
suddenly
at
his
Feet
,
and
embrac'd
his
Knees
,
as
Epicurus
himself
,
glorying
in
it
,
thus
writes
:
For
as
if
you
had
ador'd
,
what
we
were
then
saying
,
you
were
suddenly
taken
with
a
Desire
,
proceeding
not
from
any
natural
Cause
,
to
come
to
us
,
prostrate
your self
on
the
Ground
,
embrace
our
Knees
,
and
use
all
those
Gestures
to
us
,
which
are
ordinarily
practic'd
by
those
,
who
adore
and
pray
to
the
Gods
:
so
that
you
made
us
also
,
says
he
,
reciprocally
sanctify
and
adore
you
.
Those
,
by
Jupiter
,
well
deserve
to
be
pardon'd
,
who
say
,
they
would
willingly
give
any
Money
for
a
Picture
,
in
which
should
be
represented
to
the
life
this
fine
story
of
one
,
lying
prostrate
at
the
Knees
,
and
embracing
the
Legs
of
another
,
who
mutually
again
adores
him
,
and
makes
his
devout
Prayers
to
him
.
Nevertheless
this
devout
Service
,
how
well
soever
it
was
order'd
and
compos'd
by
Colotes
,
receiv'd
not
the
condign
Fruit
,
he
expected
:
for
he
was
not
order'd
and
compos'd
by
Colotes
,
receiv'd
not
the
condign
Fruit
,
he
expected
:
for
he
was
not
declar'd
wise
;
but
it
was
only
said
to
him
:
Go
thy
ways
,
and
walk
immortal
,
and
understand
,
that
we
also
are
in
like
manner
immortal
.
These
Men
,
knowing
well
in
their
Consciences
,
that
they
have
us'd
such
foolish
Speeches
,
have
had
such
Motions
,
and
such
Passions
,
dare
nevertheless
call
others
odious
.
And
Colotes
,
truly
having
shewn
us
these
fine
First-fruits
,
and
wise
Positions
touching
the
Natural
Senses
,
That
we
eat
Meat
,
and
not
Hay
or
Forage
,
and
that
when
Rivers
are
deep
and
great
,
we
pass
them
in
Boats
,
but
when
shallow
and
easily
fordable
,
on
foot
,
cries
out
:
You
use
vain
and
arrogant
Speeches
,
ô
Socrates
:
You
say
one
thing
to
those
,
who
come
to
discourse
with
you
,
and
practice
another
.
Now
I
would
fain
know
,
what
these
vain
and
arrogant
Speeches
of
Socrates
were
,
since
he
ordinarily
said
,
that
he
knew
nothing
,
that
he
was
always
learning
,
and
that
he
went
enquiring
and
searching
after
the
Truth
.
But
if
,
ô
Colotes
,
you
had
hapned
on
such
Expressions
of
Socrates
,
as
are
those
,
which
Epicurus
writ
to
Idomeneus
:
Send
me
then
the
First-fruits
for
the
Entertainment
of
our
sacred
Body
,
for
our self
and
for
our
Children
:
for
so
it
comes
upon
me
to
speak
:
what
more
arrogant
and
insolent
Words
could
you
have
us'd
?
And
yet
that
Socrates
spake
otherwise
,
than
he
liv'd
,
you
have
wonderful
Proofs
in
his
Gests
at
Delium
,
at
Potidaea
,
in
his
Behavior
during
the
time
of
the
thirty
Tyrants
,
towards
Archelaus
,
towards
the
People
of
Athens
,
in
his
Poverty
,
and
in
his
Death
.
For
are
not
these
things
beseeming
and
answerable
to
the
Doctrin
of
Socrates
?
They
would
indeed
,
good
Sir
,
have
been
indubitable
Testimonies
,
to
shew
,
that
he
acted
otherwise
,
than
he
taught
,
if
,
having
propos'd
Pleasure
for
the
End
of
Life
,
he
had
led
such
a
Life
,
as
this
.
Thus
much
for
the
Calumnies
,
he
has
utter'd
against
Socrates
.
Colotes
besides
perceives
not
,
that
he
is
himself
found
stain'd
with
the
same
Crime
of
Impiety
,
he
objects
against
Socrates
.
For
this
is
one
of
the
Sentences
and
Propositions
of
Epicurus
,
That
none
,
but
the
wise
Man
,
ought
irrevocably
and
unchangeably
to
be
perswaded
of
any
thing
.
Since
then
Colotes
,
even
after
those
Adorations
,
he
perform'd
to
Epicurus
,
became
not
one
of
the
Sages
,
let
him
first
make
these
Questions
and
Interrogatories
his
own
:
How
is
it
,
that
being
hungry
,
he
eats
Meat
,
and
not
Hay
,
and
that
he
puts
a
Robe
about
his
Body
,
and
not
about
a
Pillar
,
since
he
is
not
indubitably
perswaded
,
either
that
a
Robe
is
a
Robe
,
or
that
Meat
is
Meat
?
But
if
he
not
only
does
these
things
,
but
also
passes
not
over
Rivers
,
when
they
are
great
and
high
,
on
foot
,
and
flies
from
Wolves
and
Serpents
,
not
being
irrevocably
perswaded
,
that
any
of
these
things
is
such
,
as
it
seems
,
but
doing
every
thing
,
according
to
what
appears
to
him
:
the
Opinion
of
Socrates
concerning
the
Senses
was
then
no
Obstacle
to
him
,
but
that
he
might
in
like
manner
make
use
of
things
,
as
they
appear'd
to
him
.
For
neither
did
Bread
appear
Bread
,
nor
Hay
appear
Hay
to
Colotes
,
because
he
had
read
those
holy
Rules
of
Epicurus
,
which
came
down
from
Heaven
;
nor
yet
did
Socrates
thrô
his
vanity
take
a
Fancy
,
that
Hay
was
Bread
,
and
Bread
Hay
:
for
these
wise
Men
use
better
Opinions
and
Reasons
,
than
we
.
But
to
have
Sense
,
and
to
receive
an
Impression
in
the
Imagination
of
things
,
as
they
appear
,
is
common
as
well
to
the
ignorant
,
as
to
the
wise
,
as
proceeding
from
Causes
,
where
there
needs
not
the
Discourse
of
Reason
.
And
the
Proposition
,
which
affirms
,
that
the
natural
Senses
are
not
perfect
,
nor
certain
enough
to
cause
an
entire
Belief
,
hinders
not
,
that
every
thing
may
appear
to
us
;
but
leaving
us
to
make
use
of
our
Senses
in
our
Actions
according
to
that
,
which
appears
,
permits
us
not
so
to
give
Credit
to
them
,
as
if
they
were
exactly
true
,
and
without
Error
:
for
't
is
sufficient
,
that
in
what
is
necessary
and
commodious
for
use
,
there
is
nothing
better
.
But
as
for
the
Science
both
of
Knowledge
,
and
Perfection
,
which
the
Soul
of
a
Philosopher
desires
to
have
concerning
every
thing
,
the
Senses
have
it
not
.
But
as
to
this
Colotes
will
farther
give
us
occasion
to
speak
of
it
hereafter
,
for
he
brings
this
Objection
against
several
others
.
Furthermore
,
whereas
he
profusely
derides
and
despises
Socrates
for
asking
,
what
Man
is
,
and
in
a
youthful
Bravery
,
as
he
terms
it
,
affirming
,
that
he
was
ignorant
of
it
:
't
is
manifest
,
that
he
himself
who
scoffs
at
it
,
never
so
much
as
thought
of
this
matter
;
but
Heraclitus
on
the
contrary
,
as
having
done
some
great
and
worthy
thing
,
said
:
I
have
been
seeking
my self
.
And
of
the
Sentences
,
that
were
written
over
the
Gates
of
Apollo's
Temple
at
Delphos
,
the
most
excellent
and
most
divine
seems
to
have
been
this
:
Know
thy self
.
And
this
it
was
,
which
gave
Socrates
an
Occasion
and
Beginning
of
doubting
and
enquiring
into
it
,
as
Aristotle
says
in
his
Platonicks
.
And
yet
this
appears
to
Colotes
ridiculous
and
fit
to
be
scofft
at
:
and
I
wonder
,
that
he
derides
not
also
his
Master
himself
,
who
does
as
much
,
whenever
he
writes
concerning
the
Substance
of
the
Soul
,
and
the
Beginning
of
that
confused
Mass.
For
if
that
,
which
is
compounded
of
both
,
as
they
themselves
hold
,
of
the
Body
,
to
wit
,
and
the
Soul
,
is
Man
,
he
,
who
searches
into
the
Nature
of
the
Soul
,
consequently
also
searches
into
the
Nature
of
Man
,
beginning
from
his
chiefest
Principle
.
Now
that
the
Soul
is
very
difficultly
to
be
comprehended
by
Reason
,
and
altogether
incomprehensible
by
the
exterior
Senses
,
let
us
not
learn
from
Socrates
,
who
is
a
vain
glorious
and
sophistical
Disputer
,
but
let
us
take
it
from
these
wise
Men
,
who
,
having
forg'd
and
fram'd
the
Substance
of
the
Soul
,
as
far
as
to
her
Faculties
about
the
Flesh
,
by
which
she
gives
Heat
,
Softness
,
and
Strength
to
the
Body
,
of
somewhat
hot
,
spiritual
,
and
aërial
,
proceeed
not
to
that
,
which
is
the
principal
,
but
give
over
faint
and
tir'd
by
the
way
.
For
that
,
by
which
she
judges
,
remembers
,
loves
,
hates
,
and
in
a
word
that
,
which
is
prudent
and
rational
,
is
,
say
they
,
made
afterward●
of
I
know
not
what
nameless
Quality
.
Now
we
well
know
,
that
this
nameless
thing
is
a
Confession
of
their
shameful
Ignorance
,
whilst
they
pretend
,
they
cannot
name
,
what
they
are
not
able
to
understand
or
comprehend
.
But
let
this
,
as
they
say
,
be
pardon'd
them
:
for
it
seems
not
to
be
a
light
and
easy
Matter
,
and
which
every
one
can
at
the
first
Attempt
find
out
and
attain
to
,
but
has
retir'd
it self
to
the
Bottom
of
some
very
remote
Place
,
and
there
lies
obscurely
conceal'd
:
so
that
there
is
not
amongst
so
many
Words
and
Terms
,
as
are
in
use
,
any
one
,
that
can
explain
or
shew
it
.
Socrates
therefore
was
not
a
Fool
or
Blockhead
for
seeking
and
searching
,
what
himself
was
;
but
they
are
rather
to
be
thought
shallow
Cox-Combs
,
who
enquire
after
any
other
thing
before
this
,
the
Knowledge
of
which
is
so
necessary
,
and
so
hard
to
find
.
But
granting
a
little
to
Colotes
,
that
there
is
nothing
so
vain
,
useless
,
and
odious
,
as
the
seeking
into
ones
self
,
let
us
ask
him
,
what
Confusion
of
human
Life
is
in
this
,
and
how
it
is
,
that
a
Man
cannot
continue
to
live
,
when
he
comes
once
thus
to
reason
and
discourse
in
himself
:
Go
to
now
,
what
am
I
?
Am
I
a
Composition
,
made
up
of
Soul
and
Body
,
or
rather
a
Soul
,
serving
it self
and
making
use
of
the
Body
,
as
an
Horse-man
,
who
,
using
his
Horse
,
is
not
a
Subject
,
compos'd
of
Horse
and
Man
?
Or
is
every
one
of
us
the
principal
Part
of
the
Soul
,
by
which
we
understand
,
discourse
,
and
act
,
and
all
the
other
Parts
both
of
Soul
and
Body
,
only
Organs
and
Utensils
of
this
Power
?
Or
,
to
conclude
,
is
there
no
proper
Substance
of
the
Soul
at
all
apart
,
but
only
the
Temperature
and
Complexion
of
the
Body
so
dispos'd
,
that
it
has
Force
and
Power
to
understand
and
live
?
But
Soceates
does
not
by
their
Questions
overthrow
human
Life
,
since
all
natural
Philosophers
treat
of
the
same
Matter
.
But
those
perhaps
are
the
monstrous
Questions
and
Enquiries
,
that
trouble
the
Common-weal
,
and
turn
it
upside
down
,
which
are
in
Phaedrus
,
where
he
says
,
that
every
one
ought
to
examin
and
consider
himself
,
whether
he
is
a
savage
Beast
,
more
cautelous
,
outragious
,
and
furious
,
than
ever
was
the
Serpent
Typhon
;
or
on
the
contrary
,
an
Animal
more
mild
and
gentle
,
partaking
by
Nature
of
a
certain
divine
Portion
,
and
such
,
as
is
free
from
Pride
.
Now
by
these
Discourses
and
Reasonings
he
overturns
not
the
Life
of
Man
,
but
drives
from
it
Presumption
and
Arrogance
,
and
those
haughty
and
extravagant
Opinions
and
Conceits
,
he
has
of
himself
:
for
this
is
that
Serpent
Typhon
,
which
your
Teacher
and
Master
has
made
to
be
so
great
in
you
by
his
warring
against
the
Gods
and
divine
Men
.
Having
done
with
Socrates
and
Plato
,
he
next
attacks
Stilpo
.
Now
as
for
those
his
true
Doctrins
and
good
Discourses
,
by
which
he
manag'd
and
govern'd
himself
,
his
Country
,
his
Friends
,
and
such
Kings
and
Princes
,
as
lov'd
him
,
and
esteem'd
him
,
he
has
not
written
a
Word
;
nor
yet
what
Prudence
and
Magnanimity
was
in
his
heart
,
accompany'd
with
Meekness
,
Moderation
,
and
Modesty
:
But
having
made
mention
of
one
of
those
little
Sentences
,
he
was
wont
in
Mirth
and
Raillery
to
object
against
the
Sophisters
,
he
does
,
without
alledging
any
Reason
against
it
,
or
solving
the
Subtilty
of
the
Objection
,
stir
up
a
terrible
Tragedy
against
Stilpo
,
saying
,
that
the
Life
of
Man
is
subverted
by
him
,
inasmuch
as
he
affirms
,
that
one
thing
cannot
be
predicated
of
another
.
For
how
,
says
he
,
shall
we
live
,
if
we
cannot
stile
a
Man
good
,
nor
a
Man
a
Captain
,
but
must
separately
name
a
Man
a
Man
,
Good
Good
,
and
a
Captain
a
Captain
;
nor
can
say
,
ten
thousand
Horse-men
,
or
a
fortify'd
Town
,
but
only
call
Horse-men
Horse-men
,
and
ten
thousand
ten
thousand
,
and
so
of
the
rest
?
Now
what
Man
ever
was
there
,
that
liv'd
the
worse
for
this
?
Or
who
is
there
,
that
,
hearing
this
Discourse
,
does
not
immediately
perceive
and
understand
it
to
be
the
Speech
of
a
Man
,
who
raillies
gallantly
▪
and
proposes
to
others
this
Logical
Question
for
the
Exercise
of
their
Wits
?
't
is
not
,
ô
Colotes
,
a
great
and
dangerous
Scandal
to
say
,
that
Man
is
not
good
,
or
that
Horse-men
are
not
ten
thousand
;
but
to
affirm
,
that
God
is
not
God
,
as
you
and
the
rest
do
,
who
will
not
confess
,
that
there
is
a
Jupiter
presiding
over
Generation
,
or
a
Ceres
giving
Laws
,
or
a
Neptune
watering
the
Plants
.
't
is
this
Separation
of
Names
,
that
is
pernicious
,
and
fills
our
Life
with
Audaciousness
,
and
an
Atheistical
Contempt
of
the
Gods
.
When
you
pluck
from
the
Gods
the
Names
and
Appellations
,
that
are
ty'd
to
them
,
you
abolish
also
the
Sacrifices
,
Mysteries
,
Processions
and
Feasts
.
For
to
whom
shall
we
offer
the
Sacrifices
preceding
the
Tilling
of
the
Ground
,
call'd
Proteleia
?
to
whom
those
for
the
obtaining
of
Health
and
Preservation
,
call'd
Soteria
?
How
shall
we
celebrate
the
Phosphoria
or
Funeral
Rites
,
the
Bacchanals
,
and
the
Ceremonies
,
that
go
before
Marriage
,
if
we
admit
neither
The
Priests
of
Bacchus
.
Bacchantes
,
The
Gods
presiding
over
Funeral
and
Marriage
Solemnities
,
so
call'd
from
the
bearing
of
Torches
,
which
was
usual
in
both
.
Phosphori
,
Those
,
that
were
invocated
at
the
Beginning
to
plow
and
break
open
the
Ground
.
Proëresii
,
nor
Those
that
had
Care
of
Mans
Safety
and
Preservation
.
Soteres
?
For
this
it
is
,
that
touches
the
principal
and
greatest
Points
,
being
an
Error
in
things
,
and
not
in
Words
,
in
the
Structure
of
Propositions
,
or
Use
of
Terms
.
Now
if
these
are
the
things
,
that
disturb
and
subvert
human
Life
,
who
are
there
that
more
offend
and
fail
in
Language
than
you
?
For
saying
,
that
Propositions
are
the
only
Substance
of
Speech
,
you
utterly
abolish
the
Being
of
simple
Words
,
and
admitting
only
,
what
is
by
Composition
,
you
take
away
in
the
mean
time
the
things
,
particularly
signify'd
by
them
,
by
which
are
wrought
Disciplines
,
Doctrines
,
Anticipations
,
Intelligences
,
Inclinations
,
and
Assents
,
which
you
hold
to
be
nothing
at
all
.
But
as
for
Stilpo
,
thus
the
Matter
stands
.
If
of
a
Man
we
predicate
Good
,
and
of
an
Horse
Running
,
he
says
,
that
the
Predicate
,
or
thing
predicated
,
is
not
the
same
with
the
Subject
,
or
that
,
of
which
it
is
predicated
;
but
that
the
essential
Definition
of
Man
is
one
,
and
of
Good
another
;
and
again
,
that
to
be
an
Horse
,
differs
from
to
be
Running
:
For
being
askt
the
Definition
of
the
one
and
of
the
other
,
we
do
not
give
the
same
for
them
both
;
and
that
therefore
those
err
,
who
predicate
the
one
of
the
other
.
For
if
Good
is
the
same
with
Man
,
and
To
run
the
same
with
an
Horse
,
how
is
Good
affirm'd
also
of
Food
and
Medicin
;
and
again
,
by
Jupiter
,
To
run
,
of
a
Lion
and
a
Dog
?
But
if
the
Predicate
is
different
,
then
we
do
not
rightly
say
,
that
a
Man
is
good
,
and
an
Horse
runs
.
Now
if
Stilpo
is
in
this
exorbitant
,
and
grosly
mistaken
,
not
admitting
any
Copulation
of
such
things
,
as
are
in
the
Subject
,
or
affirm'd
of
the
Subject
,
with
the
Subject
it self
;
but
holding
,
that
every
one
of
them
,
if
it
is
not
absolutely
one
and
the
same
thing
with
that
,
to
which
it
happens
,
or
of
which
it
is
spoken
,
ought
not
to
be
spoken
or
affirm'd
of
it
,
no
not
even
as
an
Accident
:
't
is
nevertheless
manifest
,
that
he
was
only
offended
with
some
Words
,
and
oppos'd
the
usual
and
accustom'd
Manner
of
Speaking
,
and
not
that
he
overthrew
Mans
Life
,
and
turn'd
his
Affairs
upside
down
.
Colotes
then
,
having
got
rid
of
the
old
Philosophers
,
turns
to
those
of
his
own
time
,
but
without
naming
any
of
them
;
thô
he
would
have
done
better
,
either
to
have
reprov'd
by
Name
these
Moderns
,
as
he
did
the
Antients
,
or
else
to
have
nam'd
neither
of
them
.
But
he
who
has
so
often
employ'd
his
Pen
against
Socrates
,
Plato
,
and
Parmenides
,
evidently
demonstrates
,
that
't
is
thrô
Cowardise
,
he
dares
not
attack
the
Living
,
and
not
for
any
Modesty
or
Reverence
,
of
which
he
shew'd
not
the
least
Sign
to
those
,
who
were
far
more
excellent
than
these
:
But
his
Meaning
is
,
as
I
suspect
,
to
assault
the
Cyrenaicks
first
,
and
afterwards
the
Academicks
,
who
are
Followers
of
Arcesilaus
:
for
these
were
they
who
doubted
of
all
things
;
but
those
,
placing
the
Passions
and
Imaginations
in
themselves
,
were
of
Opinion
,
that
the
Belief
,
proceeding
from
them
,
is
not
sufficient
for
the
assuring
and
affirming
of
things
;
but
,
as
if
it
were
in
the
Siege
of
a
Town
,
abandoning
,
what
is
without
,
they
have
shut
themselves
up
in
the
Passions
,
using
this
Word
,
It
seems
,
and
not
asserting
of
things
without
,
It
is
.
And
therefore
they
cannot
,
as
Colotes
says
of
them
,
live
,
or
have
the
Use
of
things
.
And
then
speaking
comically
of
them
,
he
adds
:
These
deny
,
that
there
is
a
Man
,
an
Horse
,
a
Wall
;
but
say
,
that
they
become
Walls
,
Horses
,
Men
.
In
which
he
first
maliciously
abuses
the
Terms
,
as
Calumniators
are
usually
wont
to
do
.
For
thô
these
things
follow
from
the
Sayings
of
the
Cyrenaicks
;
yet
he
ought
to
have
declar'd
the
Fact
,
as
they
themselves
teach
it
:
for
they
affirm
,
that
things
then
become
sweet
,
bitter
,
lightsome
,
or
dark
,
when
each
thing
has
the
Effect
of
these
Passions
in
it self
,
so
that
it
cannot
be
distracted
from
it
.
But
if
Honey
is
said
to
be
sweet
,
an
Olive-branch
bitter
,
Hail
cold
,
Wine
hot
,
and
the
Nocturnal
Air
dark
,
there
are
many
Beasts
things
,
and
Men
,
that
testifie
the
contrary
:
for
some
have
an
Aversion
for
Honey
,
others
feed
on
the
Branches
of
the
Olive-Tree
;
some
are
scorcht
by
Hail
,
others
cool'd
with
Wine
;
and
some
,
whose
Sight
is
dazled
in
the
Sun
,
see
well
by
Night
.
Wherefore
Opinion
,
containing
it self
within
these
Passions
,
remains
safe
and
free
from
Error
;
but
when
it
goes
forth
,
and
attempts
to
be
curious
in
judging
and
pronouncing
concerning
exterior
things
,
It
often
deceives
it self
,
and
opposes
others
,
who
from
the
same
Objects
receive
contrary
Passions
,
and
different
Imaginations
.
And
Colotes
seems
properly
to
resemble
those
young
Children
,
who
are
but
beginning
to
learn
their
Letters
:
for
being
accustom'd
to
learn
them
,
where
they
see
them
in
their
own
Horn-Books
and
Primers
,
when
they
see
'em
written
any
where
else
,
they
doubt
and
are
troubled
:
so
those
very
Discourses
,
which
he
praises
and
approves
in
the
Writings
of
Epicurus
,
he
neither
understands
,
nor
knows
again
,
when
they
are
spoken
by
others
.
For
those
,
who
say
,
that
the
Sence
is
truly
inform'd
and
moulded
,
when
there
is
presented
one
Image
round
,
and
another
broken
,
but
nevertheless
permit
us
not
to
pronounce
,
that
the
Tower
is
round
,
and
the
Oar
broken
,
confirm
,
that
the
Passions
are
their
Imaginations
,
but
they
will
not
acknowledge
and
confess
,
that
the
things
without
are
so
affected
.
But
as
those
say
not
,
that
they
are
an
Horse
or
Wall
,
but
that
indeed
they
are
imprinted
with
the
Figure
of
an
Horse
,
or
of
a
Wall
:
so
also
it
is
necessary
to
say
,
that
the
Sight
is
imprinted
with
a
Figure
round
or
triangular
,
with
three
unequal
Sides
,
and
not
that
the
Tower
is
in
that
manner
triangular
or
round
:
For
the
Image
,
by
which
the
Sight
is
affected
,
is
broken
;
but
the
Oar
,
whence
that
Image
proceeds
,
is
not
broken
.
Since
then
there
is
a
Difference
between
the
Passions
and
the
external
Subject
,
the
Belief
must
either
remain
in
the
Passion
,
or
else
the
Being
,
that
is
confirm'd
by
the
Appearance
,
is
reprov'd
and
convinc'd
of
Untruth
.
And
whereas
they
cry
out
,
and
are
offended
about
the
Sense
,
because
the
Cyrenaicks
say
not
,
that
the
thing
without
is
hot
,
but
that
the
Passion
of
the
Sense
is
such
:
is
it
not
the
same
,
with
what
is
said
touching
the
Taste
,
when
he
says
,
that
the
thing
without
is
not
sweet
;
but
that
some
Passion
and
Motion
about
the
Sense
is
such
?
And
for
him
,
who
says
,
that
he
has
receiv'd
the
Apprehension
of
an
human
Form
,
but
perc●ives
not
,
that
it
is
a
Man
,
whence
has
he
taken
occasion
so
to
say
?
Is
not
from
those
,
who
affirm
,
that
they
receive
an
Imagination
and
Apprehension
of
a
bow'd
Figure
and
Form
;
but
that
the
Sight
pronounces
not
the
thing
,
which
was
seen
to
have
been
bowing
or
round
,
but
that
a
certain
Effigies
of
it
was
such
?
Yes
,
by
Jupiter
,
will
some
one
say
;
but
I
,
going
near
the
Tower
,
or
touching
the
Oar
,
will
pronunce
and
affirm
,
that
the
one
is
strait
,
and
the
other
has
many
Angles
and
Faces
;
but
he
,
when
he
comes
near
it
,
will
confess
,
that
it
seems
and
appears
so
to
him
,
and
no
more
.
Yes
certainly
,
good
Sir
,
and
more
than
this
,
when
he
sees
and
observes
the
Consequence
,
that
every
Imagination
is
equally
worthy
of
Belief
for
it self
,
and
none
for
another
;
but
that
they
are
all
in
like
Condition
.
But
this
your
Opinion
is
quite
lost
,
that
all
the
Imaginations
are
true
,
and
none
false
or
to
be
disbeliev'd
,
if
you
think
,
that
these
,
being
near
,
ought
to
pronounce
positively
of
that
,
which
is
without
;
but
those
,
being
far
off
,
you
credit
no
farther
,
than
that
they
are
so
affected
.
For
if
they
are
in
equal
Condition
,
as
to
their
being
believ'd
,
when
they
are
neer
,
or
when
they
are
far
off
,
't
is
just
,
that
either
upon
all
of
them
,
or
not
upon
these
,
should
follow
the
Judgment
,
pronouncing
,
that
a
thing
is
;
but
if
there
is
a
Difference
in
the
being
affected
between
those
,
that
are
neer
,
and
those
,
that
are
far
off
,
it
is
then
false
,
that
one
Sense
and
Imagination
is
not
more
express
and
evident
than
another
.
As
those
,
which
they
call
Attestations
,
are
nothing
to
the
Sense
,
but
somewhat
to
Opinion
:
so
they
would
have
us
,
following
them
,
to
pronounce
concerning
exterior
things
:
and
making
Being
the
Judgment
of
Opinion
,
and
what
appears
the
Affection
of
Sense
,
they
transfer
the
Judicature
from
that
,
which
is
totally
true
,
to
that
,
which
often
fails
.
But
how
full
of
Trouble
and
Contradiction
,
in
respect
of
one
another
,
these
things
are
,
what
need
is
there
to
say
at
present
?
But
the
Reputation
of
Arcesilaus
,
who
was
the
best
belov'd
,
and
most
esteem'd
of
all
the
Philosophers
in
his
Time
,
seems
to
have
been
no
small
Eye-sore
to
Epicurus
:
who
says
of
him
,
that
delivering
nothing
,
peculiar
to
himself
,
or
of
his
own
Invention
,
he
imprinted
in
illiterate
Men
an
Opinion
and
Esteem
of
his
being
very
knowing
and
learned
.
Now
Arcesilaus
was
so
far
from
desiring
any
Glory
by
being
a
Bringer
in
of
new
Opinions
,
and
from
arrogating
to
himself
those
of
the
Ancients
,
that
the
Sophisters
of
that
Time
blam'd
him
for
attributing
to
Socrates
,
Plato
,
Parmenides
,
and
Heraclitus
,
the
Doctrines
concerning
the
Retention
of
Assent
,
and
the
Incomprehensibility
of
things
,
having
no
need
so
to
do
;
but
only
that
he
might
strengthen
them
,
and
render
them
recommendable
by
inscribing
them
to
such
illustrious
Personages
.
For
this
therefore
Thanks
to
Colotes
,
and
every
one
,
who
declares
,
that
the
Academick
Doctrine
was
from
higher
Times
deriv'd
to
Arcesilaus
.
Now
as
for
the
Retention
of
Assent
,
and
the
Doubting
of
all
things
,
not
even
those
,
who
have
much
labour'd
in
the
Matter
,
and
strain'd
themselves
to
compose
great
Books
,
and
large
Treatises
concerning
it
,
were
ever
able
to
stir
it
,
but
bringing
at
last
out
of
the
Stoa
it self
the
Cessation
from
all
Actions
,
as
the
Gorgon
to
frighten
away
the
Objections
,
that
came
against
them
,
were
at
last
quite
tir'd
and
gave
over
.
For
they
could
not
,
what
Attempts
and
Stirs
soever
they
made
,
obtain
so
much
from
the
Instinct
,
by
which
the
Appetite
is
mov'd
to
act
,
as
to
suffer
it self
to
be
call'd
an
Assent
,
or
to
acknowledge
Sense
for
the
Origin
,
and
Principle
of
its
Propension
,
but
it
appear'd
of
its
own
Accord
to
present
it self
to
act
,
as
having
no
need
to
be
joyn'd
with
any
thing
else
.
For
against
such
Adversaries
the
Combat
and
Dispute
is
lawful
and
just
:
and
Such
Words
,
as
you
have
spoke
,
the
like
you
may
Expect
to
hear
.
—
For
to
speak
to
Colotes
of
Instinct
and
Consent
,
is
,
I
suppose
,
all
one
as
to
play
on
the
Harp
before
an
Ass.
But
to
those
,
who
can
give
ear
,
and
conceive
,
it
is
said
,
that
there
are
in
the
Soul
three
sorts
of
Motions
:
the
Imaginative
,
the
Appetitive
,
and
the
Consenting
.
As
to
the
Imaginative
or
the
Apprehension
,
it
cannot
be
taken
away
,
thô
one
would
:
for
one
cannot
,
when
things
approach
,
avoid
being
inform'd
,
and
,
as
it
were
,
moulded
by
them
,
and
receiving
an
Impression
from
them
.
The
Appetitive
,
being
stirr'd
up
by
the
Imaginative
,
effectually
moves
Man
to
that
,
which
is
proper
and
agreeable
to
his
Nature
,
just
as
when
there
is
made
a
Propension
and
Inclination
in
the
principal
and
reasonable
part
.
Now
those
,
who
withhold
their
Assent
,
and
doubt
of
all
things
,
take
not
away
this
,
but
make
use
of
the
Appetition
or
Instinct
,
naturally
conducting
every
Man
to
that
,
which
seems
convenient
for
him
.
What
then
is
the
only
thing
,
that
they
shun
?
That
,
in
which
is
bred
Falshood
and
Deceit
,
that
is
,
Opining
,
applying
and
giving
their
Consent
,
which
is
a
yielding
thrô
Weakness
to
that
,
which
appears
,
and
has
not
any
true
Utility
.
For
Action
stands
in
need
of
two
things
,
to
wit
,
of
the
Apprehension
or
Imagination
of
what
is
agreeable
to
Nature
,
and
of
the
Instinct
or
Appetition
,
driving
to
that
,
which
is
so
imagin'd
:
of
which
,
neither
the
one
nor
the
other
is
repugnant
to
the
Retention
of
Assent
.
For
Reason
withdraws
us
from
Opinion
,
and
not
from
Appetition
or
Imagination
.
When
therefore
that
,
which
is
delectable
,
seems
to
us
to
be
proper
for
us
,
there
is
no
need
of
Opinion
to
move
and
carry
us
to
it
,
but
Appetition
immediately
exerts
it self
,
which
is
nothing
else
but
the
Motion
and
Inclination
of
the
Soul
.
But
a
Man
must
have
a
Sense
,
as
it
were
of
these
things
,
and
be
Flesh
and
Blood
,
and
so
the
Pleasure
also
will
appear
to
be
good
.
Wherefore
also
it
will
seem
good
to
him
,
who
witholds
his
Assent
:
for
he
also
participates
of
Sense
,
and
is
made
of
Flesh
and
Blood
,
and
as
soon
as
he
has
conceiv'd
an
Imagination
of
Good
,
desires
it
,
and
does
all
things
that
it
may
not
escape
from
him
;
but
,
as
much
as
possible
he
can
,
he
will
be
,
and
keep
himself
with
that
,
which
is
agreeable
to
his
Nature
,
being
drawn
by
Natural
,
and
not
by
Geometrical
Constraints
.
For
these
goodly
,
gentle
,
and
tickling
Motions
of
the
Flesh
,
are
,
without
any
Teacher
,
attractive
enough
of
themselves
,
even
as
these
Men
forget
not
to
say
,
to
draw
even
him
,
who
will
not
in
the
least
acknowledge
and
confess
,
that
he
is
softned
and
rendred
pliable
by
them
.
But
how
comes
it
to
pass
,
perhaps
you
will
say
,
that
he
,
who
is
thus
doubtful
,
and
withholds
his
Assent
,
hastens
not
away
to
the
Mountain
,
instead
of
going
to
the
Bagnio
?
or
that
rising
up
to
go
forth
into
the
Market-place
,
he
runs
not
his
Head
against
the
Wall
,
but
takes
his
way
directly
to
the
Door
?
Do
you
ask
this
,
who
hold
all
the
Senses
to
be
infallible
,
and
the
Apprehensions
of
the
Imagination
certain
and
true
?
't
is
,
because
the
Bagnio
appears
to
him
not
a
Mountain
,
but
a
Bagnio
,
and
the
Door
seems
not
a
Wall
,
but
a
Door
,
and
the
same
is
to
be
said
of
every
other
thing
.
For
the
Doctrine
of
Retention
does
not
pervert
the
Sense
;
nor
by
absurd
Passions
and
Motions
work
in
it
an
Alteration
,
disturbing
the
imaginative
Faculty
,
but
only
takes
away
Opinions
,
and
for
the
rest
makes
use
of
other
things
according
to
their
Nature
.
But
't
is
impossible
,
you
will
say
,
not
to
consent
to
things
,
that
are
evident
:
for
to
deny
such
things
as
are
believ'd
,
is
more
absurd
,
than
neither
to
deny
,
nor
affirm
.
Who
then
are
they
,
that
call
in
question
things
believ'd
,
and
contend
against
things
,
that
are
evident
?
They
,
who
overthrow
and
take
away
Divination
,
who
say
,
that
there
is
not
any
Government
of
Divine
Providence
,
who
deny
the
Sun
and
the
Moon
,
to
whom
all
Men
offer
Sacrifices
,
and
whom
they
honor
and
adore
,
to
be
animated
.
And
do
not
you
take
away
that
,
which
is
apparent
to
all
the
World
,
that
the
Young
are
contain'd
in
the
Nature
of
their
Parents
?
Do
ye
not
,
contrary
to
the
Sense
of
all
Men
,
affirm
,
that
there
is
no
Medium
between
Pleasure
and
Pain
,
saying
not
to
be
in
Pain
,
is
to
be
in
the
Fruition
of
Pleasure
,
that
not
to
do
,
is
to
suffer
,
and
that
not
to
rejoyce
,
is
to
be
griev'd
?
But
to
let
pass
all
the
rest
,
what
is
more
evident
,
and
more
generally
believ'd
by
all
Men
,
than
that
those
,
who
are
seiz'd
with
Melancholy
Distempers
,
and
whose
Brain
is
troubled
,
and
their
Wits
distracted
,
do
,
when
the
Fit
is
on
them
,
and
their
Understanding
alter'd
and
transported
,
imagin
,
that
they
see
and
hear
things
,
which
they
neither
see
nor
hear
?
Whence
they
frequently
cry
out
:
Women
,
in
Black
array'd
,
bear
in
their
Hands
,
To
burn
mine
Eyes
,
Torches
and
fiery
Brands
.
And
again
,
See
,
in
her
Arms
she
holds
my
Mother
dear
.
These
and
many
other
Illusions
,
more
strange
and
tragical
than
these
,
resembling
those
Mormoes
and
Bugbears
,
which
they
themselves
laugh
at
and
deride
,
as
they
are
describ'd
by
Empedocles
to
be
,
Bow-legg'd
,
Ram-headed
,
body'd
like
an
Ox
,
And
fac'd
like
Man
,
—
with
certain
other
prodigious
and
unnatural
Phantoms
,
these
Men
,
having
gather'd
together
out
of
Dreams
,
and
the
Alienations
of
Distracted
Minds
,
affirm
,
that
none
of
them
is
a
Deception
of
the
Sight
,
a
Falsity
,
or
Inconsistence
;
but
that
all
these
Imaginations
are
true
,
being
Bodies
and
Figures
;
that
come
from
the
ambient
Air
.
What
thing
then
is
there
so
impossible
in
Nature
,
as
to
be
doubted
of
,
if
it
is
possible
to
believe
such
Reveries
as
these
?
For
these
Men
,
supposing
,
that
such
things
,
as
never
any
Mask-maker
,
Potter
,
Framer
of
wonderful
Images
,
or
skilful
and
all-daring
Painter
durst
joyn
together
,
to
deceive
,
or
make
Sport
for
the
Beholders
,
are
seriously
,
and
in
good
earnest
existent
,
nay
,
which
is
more
,
affirming
,
that
if
they
are
not
really
so
,
all
Firmness
of
Belief
,
all
Certainty
of
Judgment
and
Truth
is
for
ever
gone
,
do
by
these
their
Suppositions
and
Affirmations
cast
all
things
into
Obscurity
,
and
bring
Fears
into
our
Judgments
,
and
Suspicions
into
our
Actions
,
if
those
things
which
we
apprehend
,
do
,
are
familiarly
acquainted
with
,
and
have
at
band
,
are
grounded
on
the
same
Imagination
and
Belief
with
these
furious
,
absurd
,
and
extravagant
Phansies
.
For
the
Equality
,
which
they
suppose
to
be
in
all
Apprehensions
,
rather
derogates
from
the
Credit
of
such
,
as
are
usual
and
rational
,
than
adds
any
Belief
to
those
,
that
are
unusual
and
repugnant
to
Reason
.
Wherefore
we
know
many
Philosophers
,
who
would
rather
,
and
more
willingly
grant
,
that
no
Imagination
is
true
,
than
that
all
are
so
,
and
that
would
rather
simply
disbelieve
all
the
Men
,
they
never
had
convers'd
with
,
all
the
things
,
they
had
not
experimented
,
and
all
the
Speeches
,
they
had
not
heard
with
their
own
Ears
,
than
perswa●●
themselves
,
that
any
one
of
these
Imaginations
,
conceiv'd
by
these
frantick
,
The
Greek
has
{αβγδ}
,
which
Xylander
ren●ers
by
Cor●banteo
furore
exagit●●i
,
that
is
,
posses'd
with
such
a
Fury
,
as
agi●●ted
th●
Cory●●●tes
,
or
Serv●tors
of
Cyb●l●
,
when
running
like
●ad-men
about
the
Streets
,
they
cut
themselves
with
Knives
,
struck
such
,
as
they
met
,
and
committed
several
other
extravagant
Actions
.
sanatical
,
and
dreaming
Persons
,
is
true
.
Since
then
there
are
some
Imaginations
,
which
may
,
and
others
,
which
may
not
be
rejected
,
't
is
lawful
for
us
to
retain
our
Assent
concerning
them
,
thô
there
were
no
other
Cause
,
but
this
Discordance
,
which
is
sufficient
to
work
in
us
a
Suspicion
of
things
,
as
having
nothing
certain
and
assur'd
,
but
being
altogether
full
of
Obscurity
and
Perturbation
.
For
in
the
Infinities
of
the
World
,
and
the
Nature
of
Atoms
,
and
the
Differences
of
Individuums
and
Declinations
,
althô
they
trouble
and
disturb
very
many
,
there
is
yet
this
Comfort
,
that
none
of
all
these
things
,
that
are
in
question
,
is
near
us
,
but
rather
every
one
of
them
far
remote
from
Sense
.
But
as
to
this
Diffidence
,
Perplexity
,
and
Ignorance
,
concerning
sensible
things
and
Imaginations
,
presented
to
our
Eyes
,
our
Ears
,
and
our
Hands
,
what
Opinion
does
it
not
shock
?
What
Consent
does
it
not
turn
upside
down
?
For
if
Men
,
neither
Drunk
,
Intoxicated
,
nor
otherwise
disturb'd
in
their
Senses
,
but
sober
,
sound
in
Mind
,
and
professedly
writing
of
the
Truth
,
and
of
the
Canons
and
Rules
,
by
which
to
judge
it
,
do
in
the
most
evident
Passions
and
Motions
of
the
Sense
set
down
either
that
,
which
has
no
Existence
,
for
true
,
or
that
,
which
is
existent
,
for
false
;
't
is
neither
to
be
admir'd
,
nor
incredible
,
if
they
give
no
Judgment
of
the
Imaginations
,
that
appear
,
but
are
rather
of
contrary
Judgments
.
For
't
is
less
to
be
wondred
,
that
a
Man
should
neither
affirm
the
one
nor
the
other
,
but
keep
himself
in
a
Meen
between
two
opposite
things
,
than
that
he
should
set
down
things
,
repugnant
and
contrary
to
one
another
.
For
he
,
that
neither
affirms
nor
denys
,
but
keeps
himself
quiet
,
is
less
repugnant
to
him
,
who
affirms
an
Opinion
,
than
he
,
who
denies
it
,
and
to
him
who
denies
an
Opinion
,
than
he
,
who
affirms
it
.
Now
if
't
is
possible
to
withhold
ones
Assent
concerning
these
things
,
't
is
not
impossible
also
concerning
others
,
at
least
according
to
your
Opinion
,
who
say
,
that
one
Sense
does
not
exceed
another
,
nor
one
Imagination
another
.
The
Doctrine
then
of
retaining
the
Assent
,
is
not
,
as
Colotes
thinks
,
a
Fable
,
or
an
Invention
of
rash
and
light
headed
Young
Men
,
who
please
themselves
in
babbling
and
prating
;
but
a
certain
Habit
and
Disposition
of
Men
,
who
desire
to
keep
themselves
from
mistaking
and
falling
into
Error
,
not
leaving
the
Judgment
at
a
venture
to
such
suspected
and
inconstant
Senses
,
nor
suffering
themselves
to
be
deceiv'd
with
those
,
who
hold
,
that
things
,
which
appear
,
are
credible
,
and
ought
to
be
believ'd
,
as
certain
,
when
they
see
so
great
an
Obscurity
and
Uncertainty
in
Imaginations
and
Appearances
.
But
the
Infinity
,
you
assert
,
is
a
Fable
,
and
so
indeed
are
the
Images
,
you
dream
of
,
and
he
breeds
in
Young
Men
Rashness
and
Self-conceitedness
,
who
writ
of
Pythocles
,
not
yet
eighteen
years
of
Age
,
that
there
was
not
in
all
Greece
a
better
or
more
excellent
Nature
,
that
he
admirably
well
express'd
his
Conceptions
,
and
that
his
Case
was
much
like
that
of
Women
,
praying
,
that
all
these
extraordinary
Endowments
of
the
Young
Man
might
not
work
him
Hatred
and
Envy
.
But
these
are
Sophisters
,
and
arrogant
,
who
write
so
impudently
and
proudly
against
great
and
excellent
Personages
.
I
confess
indeed
,
that
Plato
,
Aristotle
,
Theophrastus
and
Democritus
contradicted
those
,
who
went
before
them
;
but
never
durs●
any
Man
,
b●sides
Colotes
,
set
forth
with
such
an
insolent
Title
,
as
this
,
against
all
at
once
.
Whence
it
comes
to
pass
,
that
like
to
such
,
as
have
offended
some
Divinity
,
confessing
his
Fault
,
he
says
thus
towards
the
end
of
his
Book
:
Those
,
who
have
established
Laws
and
Ordinances
,
and
instituted
Monarchies
and
other
Governments
in
Towns
and
Cities
,
have
plac'd
human
Life
in
great
Repose
and
Security
,
and
deliver'd
it
from
many
Troubles
;
and
,
if
any
one
should
go
about
to
take
this
away
,
we
should
lead
the
Live
of
savage
Beasts
,
and
should
be
every
one
ready
to
eat
up
one
another
,
as
we
meet
.
For
these
are
the
very
words
of
Colotes
,
thô
neither
justly
nor
truly
spoken
.
For
if
any
one
,
taking
away
the
Laws
,
should
leave
us
nevertheless
the
Doctrins
of
Parmenides
,
Socrates
,
Plato
,
and
Heraclitus
,
we
should
be
far
from
mutually
devouring
one
another
,
and
leading
the
Life
of
Beasts
:
for
we
should
fear
dishonest
things
,
and
should
for
Honesty
alone
venerate
Justice
,
the
Gods
,
our
Superiours
,
and
Magistrates
,
believing
,
that
we
have
Spirits
and
Daemons
,
who
are
the
Guardians
and
Superintendents
of
human
Life
,
esteeming
all
the
Gold
,
that
is
upon
and
within
the
Earth
,
not
to
be
equivalent
to
vertue
,
and
doing
that
willingly
by
reason
,
as
Xenocrates
says
,
which
we
now
do
by
force
,
and
thrô
fear
of
the
Law
.
When
then
will
our
Life
become
savage
and
bestial
?
When
,
the
Laws
being
taken
away
,
there
shall
be
left
Books
and
Doctrines
,
inciting
Men
to
Pleasure
,
when
the
World
shall
be
thought
not
to
be
rul'd
and
govern'd
by
divine
Providence
,
when
those
Men
shall
be
esteem'd
wise
,
who
shall
spit
at
Honesty
,
if
it
is
not
joyn'd
with
Pleasure
,
and
such
Discourses
and
Sentences
,
as
these
,
shall
be
scoft
at
,
and
d●rided
:
Gods
Justice
has
one
Eye
,
which
all
things
sees
:
And
again
:
God
near
us
stands
,
and
views
,
what
ere
we
do
:
And
once
more
:
God
,
as
Antiquity
has
deliver'd
to
us
,
holding
the
Beginning
,
Middle
and
End
of
the
Universe
,
makes
a
direct
Line
,
walking
according
to
Nature
.
After
him
follows
Justice
,
a
Punisher
of
those
,
who
have
been
deficient
in
their
Duties
by
trangressing
the
divine
Law
.
For
they
,
who
contemn
these
things
,
as
if
they
were
Fables
,
and
think
,
that
the
Soveraign
Good
of
Man
consists
about
the
Belly
,
and
in
those
other
Labours
,
by
which
Pleasure
is
procur'd
,
are
such
as
stand
in
need
of
the
Law
,
and
Fear
,
and
Stripes
,
and
some
King
,
Prince
,
or
Magistrate
,
having
in
his
hand
the
Sword
of
Justice
:
to
the
end
they
may
not
devour
their
Neighbours
thrô
their
Gluttony
,
render'd
confident
by
their
Atheistical
Impiety
.
For
this
is
the
Life
of
Brutes
,
because
brute
Beasts
know
nothing
better
,
nor
more
honest
then
Pleasure
,
understand
not
the
Justice
of
the
Gods
,
nor
revere
the
Beauty
of
Vertue
,
but
if
Nature
has
bestow'd
on
them
any
Point
of
Courage
,
Subtilty
,
or
Activity
,
they
make
use
of
it
for
the
Satisfaction
of
their
fleshly
Pleasure
,
and
the
Accomplishment
of
their
Lusts
.
And
therefore
Metrodorus
is
esteem'd
by
them
a
very
wise
Man
,
when
he
says
;
All
the
sine
,
subtle
,
and
ingenious
Inventions
of
the
Soul
have
been
found
out
for
the
Pleasure
and
Delight
of
the
Flesh
,
or
for
the
Hopes
of
attaining
to
it
and
enjoying
it
,
and
every
Act
,
which
tends
not
to
this
End
,
is
vain
and
unprofitable
.
The
Laws
being
by
such
Discourses
and
Philosophical
Reasons
,
as
these
,
taken
away
,
there
wants
nothing
to
a
beast
like
Life
,
but
Lions
Paws
,
Wolves
Teeth
,
Oxens
Paunches
,
and
Camels
Necks
:
and
these
Passions
and
Doctrins
do
the
Beasts
themselves
for
want
of
Speech
and
Letters
express
by
their
Bellowings
,
Neighings
,
and
Brayings
,
all
their
Voice
being
for
their
Belly
,
and
the
Pleasure
of
their
Flesh
,
which
they
embrace
and
rejoyce
in
either
present
or
future
;
unless
it
be
perhaps
some
Animal
,
which
naturally
takes
Delight
in
Chattering
and
Garrulity
.
No
sufficient
Praise
therefore
,
or
equivalent
to
their
Deserts
,
can
be
given
those
,
who
,
for
the
restraining
of
such
bestial
Passions
,
have
set
down
Laws
,
establish'd
Policy
and
Government
of
State
,
instituted
Magistrates
,
and
ordain'd
good
and
wholsom
Decrees
.
But
who
are
they
,
that
utterly
confound
and
abolish
this
?
Are
they
not
those
,
who
say
,
that
the
Garland
of
Tranquillity
and
a
repos'd
Life
is
not
comparable
to
,
but
far
more
valuable
than
all
the
Kingdoms
and
Principalities
in
the
World
?
Are
they
not
those
,
who
declare
,
that
Reigning
and
being
a
King
is
a
mistaking
the
Path
,
and
straying
from
the
right
way
of
Felicity
?
And
who
write
in
express
Terms
:
We
are
to
treat
,
how
a
Man
may
best
keep
and
preserve
the
End
of
Nature
,
and
how
he
may
from
the
very
Beginning
avoid
entring
of
his
own
Free-will
and
voluntarily
upon
Offices
of
Magistracy
,
and
Government
over
the
People
:
And
yet
again
these
other
Words
are
theirs
:
There
is
no
need
at
all
that
a
Man
should
tire
out
his
Mind
and
Body
to
preserve
the
Greeks
,
and
to
obtain
from
them
a
Crown
of
Wisdom
;
but
to
eat
and
drink
well
,
ô
Timocrates
,
without
prejudicing
,
but
rather
pleasing
the
Flesh
.
And
yet
in
the
Constitution
of
Laws
and
Policy
,
which
Colotes
so
much
praises
,
the
first
and
most
important
Article
is
the
Belief
and
Perswasion
of
the
Gods
:
wherefore
also
Lycurgus
heretofore
sanctify'd
the
Lacedaemonians
,
Numae
the
Romans
,
the
ancient
Ion
the
Athenians
,
and
Deucalion
universally
all
the
Greeks
,
by
rendring
them
devout
and
affectionate
to
the
Gods
in
Prayers
,
Oaths
,
Oracles
,
and
Prophesies
,
by
means
of
the
Hope
and
Fear
,
they
imprinted
in
their
Minds
.
And
if
you
will
take
the
Pains
to
travel
thrô
the
World
,
you
may
find
Towns
and
Cities
without
Walls
,
without
Letters
,
without
Kings
,
without
Houses
,
without
Wealth
,
without
Money
,
without
Theatres
and
Places
of
Exercise
;
but
there
was
never
seen
nor
shall
be
seen
by
Man
any
one
City
without
Temples
and
Gods
,
or
without
making
use
of
Prayers
,
Oaths
,
Prophesies
,
and
Sacrifices
for
the
obtaining
of
Blessings
and
Benefits
,
and
the
averting
of
Curses
and
Calamities
.
Nay
I
am
of
Opinion
,
that
a
City
might
sooner
be
built
without
any
Ground
,
to
fix
it
on
,
than
a
Common-weal
be
constituted
,
altogether
void
of
Religion
,
and
the
Opinion
of
the
Gods
,
or
being
constituted
,
be
preserv'd
.
But
this
,
which
is
the
Foundation
and
Ground
of
all
Laws
,
do
these
Men
,
not
going
circularly
about
,
nor
secretly
and
by
enigmatical
Speeches
,
but
attacking
it
with
the
first
of
their
most
principal
Opinions
,
directly
subvert
and
overthrow
:
and
then
afterwards
,
as
if
they
were
haunted
by
the
Furies
,
they
come
,
and
confess
,
that
they
have
grievously
offended
in
thus
taking
away
the
Laws
,
and
confounding
the
Ordinances
of
Justice
and
Policy
,
that
they
may
not
be
capable
of
Pardon
.
For
to
err
in
Opinion
,
thô
it
be
not
the
part
of
wise
Men
,
is
at
least
human
;
but
to
impute
to
others
the
Errors
and
Offences
,
they
commit
themselves
,
how
can
any
one
declare
,
what
it
is
,
if
he
forbears
to
give
it
the
Name
,
it
deserves
?
For
if
in
writing
against
Antidorus
,
or
Bion
,
the
Sophister
,
he
had
made
mention
of
Laws
,
Policy
,
Order
,
and
Justice
,
might
not
either
of
them
have
said
to
him
,
as
Electea
did
to
her
mad
Brother
Orestes
:
Lye
still
at
ease
,
poor
wretch
,
keep
in
thy
Bed
,
and
there
cherish
thy
Corpusculum
,
leaving
those
to
expostulate
and
find
fault
with
me
,
who
have
themselves
liv'd
oeconomically
and
politically
?
Now
such
are
all
those
,
whom
Colotes
has
revil'd
and
rail'd
at
in
his
Book
.
Amongst
whom
Democritus
in
his
Writings
advises
,
and
exhorts
to
the
Learning
of
the
military
Science
,
as
being
the
greatest
of
all
,
and
to
the
accustoming
ones
self
to
bear
the
Fatigues
of
it
,
by
which
Men
attain
to
great
Wealth
and
Honor
.
And
as
for
Parmenides
,
he
beautify'd
and
adorn'd
his
native
Country
with
most
excellent
Laws
,
which
he
there
establish'd
,
so
that
even
to
this
Day
the
Officers
every
year
,
when
they
enter
first
on
the
Exercise
of
their
Charges
,
are
oblig'd
to
swear
,
that
they
will
observe
the
Laws
and
Ordinances
of
Parmenides
.
Empedocles
brought
to
Justice
some
of
the
principal
of
his
City
,
and
caus'd
them
to
be
condemn'd
for
their
insolent
Behavior
,
and
Embezling
of
the
publick
Treasure
,
and
also
deliver'd
his
Country
from
Sterility
and
the
Plague
,
to
which
Calamities
it
was
before
subject
,
by
immuring
and
stopping
up
the
Holes
of
certain
Mountains
,
whence
there
issu'd
an
hot
South-wind
,
which
overspread
all
the
plain
Country
,
and
blasted
it
.
And
Socrates
,
after
he
was
condemn'd
,
when
his
Friends
offer'd
him
,
if
he
pleas'd
,
an
Opportunity
of
making
his
Escape
,
absolutely
refus'd
to
make
use
of
it
,
that
he
might
maintain
the
Authority
of
the
Laws
,
choosing
rather
to
dy
unjustly
,
than
to
save
himself
by
disobeying
the
Laws
of
his
Country
,
Melissus
,
being
Praetor
,
or
Captain
General
of
his
Countrey
,
vanquisht
the
Athenians
in
a
Battle
at
Sea
.
Plato
left
in
his
Writings
excellent
Discourses
concerning
the
Laws
,
Government
,
and
Policy
of
a
Commonweal
,
and
yet
he
imprinted
much
better
in
the
Hearts
and
Minds
of
his
Disciples
and
Familiars
,
which
were
the
Cause
of
Dions
delivering
Sicily
from
the
Tyranny
of
Dionysius
,
and
that
Thrace
was
set
at
liberty
by
Pytho
and
Heraclides
,
who
slew
Cotys
.
Chabrias
also
and
Phocion
,
those
two
great
Generals
of
the
Athenians
,
came
out
of
the
Academy
;
or
Plato's
School
.
As
for
Epicurus
he
indeed
sent
certain
Persons
into
Asia
to
chide
Timocrates
,
and
remov'd
him
out
of
the
Kings
Palace
,
because
he
had
offended
his
Brother
Metrodorus
;
and
this
is
written
in
their
own
Books
.
But
Plato
sent
of
his
Disciples
and
Friends
Aristonymus
to
the
Arcadians
,
to
set
in
order
their
Commonweal
,
Phormio
to
the
Eleaeans
,
and
Menedemus
to
the
Pyrrhaeans
.
Eudoxus
gave
Laws
to
the
Cnidians
,
and
Aristotle
to
the
Stagirites
,
who
were
both
of
them
the
Intimates
of
Plato
.
And
Alexander
the
great
demanded
of
Xenocrates
Rules
and
Precepts
for
reigning
well
.
And
he
,
who
was
sent
to
the
same
Alexander
by
the
Grecians
,
dwelling
in
Asia
,
and
most
of
all
inflam'd
and
stimulated
him
to
embrace
and
undertake
the
War
against
the
Barbarian
King
of
Persia
,
was
Delius
the
Ephesian
,
one
of
Plato's
Familiars
.
Zeno
,
the
Disciple
of
Parmenides
,
having
attempted
to
kill
the
Tyrant
Demylus
,
and
failing
in
his
Design
,
maintain'd
the
Doctrin
of
Epimenides
,
like
pure
and
fine
Gold
,
try'd
in
the
Fire
,
that
there
is
nothing
,
which
a
magnanimous
Man
ought
to
dread
,
but
Dishonor
,
and
that
there
are
none
,
but
Children
and
Women
,
or
effeminate
and
women-hearted
Men
,
who
fear
Pain
:
for
having
with
his
own
Teeth
bitten
off
his
Tongue
,
he
spit
it
in
the
Tyrants
Face
.
But
out
of
the
School
of
Epicurus
,
and
from
among
those
,
who
follow
his
Doctrin
,
I
will
not
ask
,
what
Tyrant-killer
has
proceeded
,
nor
yet
what
Man
,
valiant
and
victorious
in
Feats
of
Arms
,
what
Lawgiver
,
what
Prince
,
what
Councellor
,
or
what
Governor
of
the
People
;
neither
will
I
demand
,
who
of
them
has
been
tormented
or
dy'd
for
supporting
of
Right
and
Justice
.
But
which
of
all
these
Sages
has
for
the
Benefit
and
Service
of
his
C●untrey
undertaken
so
much
as
one
Voyage
at
Sea
,
gone
of
an
Embassy
,
or
expended
a
Sum
of
Money
?
What
Record
is
there
extant
of
one
Civil
Action
in
matter
of
Government
,
perform'd
by
any
of
you
?
And
yet
because
Metrodorus
went
down
one
day
from
the
City
as
far
as
the
Haven
of
Pyreum
,
taking
a
Journey
of
forty
Stadia
or
four
or
five
Miles
,
to
assist
Mithres
a
Syrian
,
one
of
the
King
of
Persians
Court
,
who
had
been
arrested
and
taken
Prisoner
,
he
writ
of
it
to
every
one
,
and
in
all
his
Letters
,
Epicurus
also
highly
manifying
and
extolling
this
wonderful
Voyage
.
What
value
then
,
think
you
▪
would
they
have
put
upon
it
,
if
they
had
done
such
an
Act
,
as
Aristotle
did
,
who
procur'd
the
Restauration
and
Rebuilding
of
Stagira
,
the
Town
of
his
Nativity
,
after
it
had
been
destroy'd
by
King
Philip
,
or
as
Theophrastus
,
who
twice
deliver'd
his
City
,
when
possess'd
and
held
by
Tyrants
?
Would
not
the
Rlver
Nilus
sooner
have
given
over
to
bear
the
Paper-reed
,
than
they
have
been
weary
of
writing
their
brave
Exploits
?
And
is
it
not
a
very
great
Indignity
,
that
of
so
many
Sects
of
Philosophers
,
as
have
been
extant
,
they
alone
should
enjoy
the
Benefits
,
that
are
in
Cities
,
without
having
ever
contributed
to
them
any
thing
of
their
own
?
There
are
not
even
any
Tragical
or
Comical
Poets
,
who
do
not
always
endeavor
to
do
or
say
some
good
thing
or
other
in
defence
of
the
Laws
and
Policy
:
But
these
Men
,
if
peradventure
they
write
,
write
of
Policy
,
that
we
may
not
concern
our selves
in
the
Government
of
the
Commonweal
;
of
Rhetorick
,
that
we
may
not
perform
any
Act
of
Eloquence
;
and
of
Royalty
,
that
we
may
shun
the
Living
and
Conversing
with
Kings
:
nor
do
they
ever
name
any
of
those
great
Personages
,
who
have
intermedled
in
Civil
Affairs
,
but
only
to
scoff
at
them
,
and
abolish
their
Glory
.
Thus
in
Words
alone
do
they
say
,
that
Epaminondas
had
something
of
Good
,
but
that
as
little
as
possible
,
or
{αβγδ}
,
for
that
is
the
very
word
,
they
use
:
they
moreover
call
him
iron-hearted
,
and
ask
,
what
ail'd
him
,
that
he
went
marching
his
Army
thrô
all
Peloponnesus
,
and
why
he
did
not
rather
keep
himself
quiet
at
home
with
a
little
Garland
or
Chaplet
on
his
head
,
employ'd
only
in
cherishing
and
making
much
of
himself
.
But
methinks
I
ought
not
in
this
Place
to
omit
,
what
Metrodorus
writ
in
his
Book
of
Philosophy
,
when
utterly
abjuring
all
Medling
in
the
Management
of
the
State
,
he
said
thus
:
Some
thrô
an
Abundance
of
Vanity
and
Arrogance
have
so
deep
an
Insight
into
the
Business
of
it
,
that
in
treating
about
the
Precepts
of
good
Life
and
Vertue
,
they
suffer
themselves
to
be
carry'd
away
with
the
very
same
Desires
,
as
were
Lycurgus
and
Solon
.
What
is
this
?
Was
it
then
Vanity
,
and
Abundance
of
Vanity
,
to
set
free
the
City
of
Athens
,
to
render
Sparta
well-policy'd
and
govern'd
by
wholsom
Laws
,
that
young
Men
might
do
nothing
licentiously
,
nor
get
Children
upon
common
Courtesans
and
Whores
,
and
that
Riches
,
Delights
,
Intemperance
,
and
Dissolution
,
might
no
longer
bear
sway
,
and
have
Command
in
Cities
,
but
Law
and
Justice
?
For
these
were
the
Desires
of
Solon
.
To
this
Metrodorus
by
way
of
Scorn
and
Contumely
adds
this
Conclusion
:
It
is
then
very
well
beseeming
a
Gentleman
to
laugh
heartily
,
as
at
other
Men
,
so
especially
at
these
Solons
and
Lycurguses
.
But
such
an
one
,
ô
Metrodorus
,
is
not
a
Gentleman
,
but
a
servile
,
and
dissolute
Person
,
and
deserves
to
be
scourg'd
,
not
with
that
Whip
,
which
is
for
free-born
Persons
,
but
with
that
This
was
a
Scourge
of
several
Strings
,
at
the
Ends
of
which
were
fastned
Ankle-bones
,
call'd
Astragali
,
to
render
it
more
smarting
.
Astragalote
or
Cat-of-nine-tails
,
with
which
those
gelded
Sacrificers
,
call'd
These
were
the
furious
Priests
of
Cybele
,
suppos'd
to
be
so
call'd
from
the
River
Gallus
,
by
the
liberal
Drinking
of
whose
Water
they
fell
mad
,
and
castrated
themselves
.
Galli
,
were
wont
to
be
chastis'd
,
when
they
fail'd
of
performing
their
Duty
in
the
Ceremonies
and
Sacrifices
of
the
Goddess
Cybele
,
the
great
Mother
of
the
Gods
.
But
that
they
made
War
not
against
the
Lawgivers
,
but
against
the
Laws
themselves
,
one
may
hear
and
understand
from
Epicurus
:
for
in
his
Questions
he
asks
himself
;
Whether
a
wise
Man
,
being
assur'd
,
that
it
will
not
be
known
,
will
do
any
thing
,
that
the
Laws
forbid
:
to
which
he
answers
:
A
simple
Determination
is
not
ready
,
that
is
,
I
will
do
it
indeed
;
but
I
am
not
willing
to
confess
it
.
And
again
,
I
suppose
,
writing
to
Idomeneus
,
he
exhorts
him
not
to
make
his
Life
a
Slave
to
the
Laws
,
nor
to
the
Opinions
of
Men
,
unless
it
be
to
avoid
the
Trouble
,
they
prepare
,
by
the
Scourge
and
Chastisement
,
so
near
at
hand
.
If
then
those
,
who
abolish
the
Laws
,
Governments
,
and
Policies
of
Men
,
subvert
and
destroy
human
Life
,
and
if
Metrodorus
and
Epicurus
do
this
by
dehorting
and
withdrawing
their
Friends
from
concerning
themselves
in
publick
Affairs
,
by
hating
those
,
who
intermeddle
in
them
,
by
reviling
the
first
most
wise
Lawgivers
,
and
by
advising
the
Contempt
of
the
Laws
,
provided
there
is
no
Fear
and
Danger
of
the
Whip
and
Punishment
,
I
do
not
see
,
that
Colotes
has
brought
so
many
false
Accusations
against
the
other
Philosophers
,
as
he
has
alledg'd
and
advanc'd
true
ones
against
the
Writings
and
Doctrins
of
Epicurus
.
Plutarch's
Morals
:
Vol.
V.
Plutarch's
Consolatory
Letter
to
his
Wife
.
Translated
out
of
the
Greek
by
Robert
Midgley
,
M.
D.
&
Col.
Med
.
Lond
.
Cand
.
Plutarch
to
his
Wife
,
All
Health
:
AS
for
the
Messenger
you
dispatched
to
tell
me
of
the
Death
of
my
little
Daughter
,
it
seems
he
miss'd
his
way
as
he
was
going
to
Athens
.
But
when
I
came
to
Tanagra
,
I
heard
of
it
by
my
Neice
.
I
suppose
by
this
time
the
Funeral
is
over
.
I
wish
,
that
whatever
happens
as
well
now
as
hereafter
,
may
create
you
no
Dissatisfaction
.
But
if
you
have
designedly
let
any
thing
alone
,
depending
upon
my
judgment
,
thinking
better
to
determin
the
point
if
I
were
with
you
,
I
pray
let
it
be
without
Ceremony
and
timerous
Superstition
,
which
I
know
are
far
from
you
.
Only
,
dear
Wife
,
let
you
and
me
bear
our
Affliction
with
Patience
.
I
know
very
well
,
and
do
comprehend
,
what
a
loss
we
have
had
;
but
if
I
should
find
you
grieve
beyond
Measure
,
this
would
trouble
me
more
than
the
thing
it self
;
for
I
had
my
Birth
neither
from
a
Stock
nor
a
Stone
;
and
you
know
it
full
well
,
I
having
been
assistant
to
you
in
the
Education
of
so
many
Children
,
which
we
brought
up
at
Home
under
our
own
Care
.
This
much-lamented
Daughter
,
was
born
after
four
Sons
,
which
made
me
call
her
by
your
own
Name
;
therefore
I
know
she
was
dear
to
you
,
and
Grief
must
have
a
peculiar
Pungency
in
a
Mind
tenderly
affectionate
to
Children
,
when
you
call
to
Mind
how
naturally
witty
and
innocent
she
was
,
void
of
Anger
and
not
querelous
.
She
was
naturally
mild
,
and
compassionate
to
a
Miracle
.
And
she
showed
Delight
in
,
and
gave
a
Specimen
of
her
Humanity
and
Gratitude
towards
any
thing
that
had
obliged
her
;
for
she
would
pray
her
Nurse
to
give
suck
,
not
only
to
other
Children
,
but
to
her
very
play-things
,
as
it
were
courteously
inviting
them
to
her
Table
,
and
making
the
best
Chear
for
them
she
could
.
Now
,
my
dear
Wife
,
I
see
no
Reason
why
these
and
the
like
things
,
which
delighted
us
so
much
when
she
was
alive
,
should
upon
Remembrance
of
them
afflict
us
when
she
is
dead
.
But
I
also
fear
,
lest
while
we
cease
from
Sorrowing
,
we
should
forget
her
,
as
Clymene
said
,
I
hate
the
handy
horned
Bow
,
And
banish
Youthful
Pastimes
now
:
because
she
would
not
be
put
in
Mind
of
her
Son
,
by
the
Exercises
he
had
been
used
to
.
For
Nature
always
shuns
such
things
as
are
troublesome
.
But
since
our
little
Daughter
afforded
all
our
Sences
the
sweetest
and
most
charming
Pleasure
;
so
ought
we
to
cherish
her
Memory
,
which
will
many
Ways
conduce
more
to
our
Joy
than
our
Grief
.
And
it
is
but
just
,
that
the
same
Arguments
which
we
have
oft-times
used
to
others
,
should
prevail
upon
our selves
at
this
so
seasonable
a
time
,
and
that
we
should
not
supinely
sit
down
,
and
overwhelm
the
Joys
which
we
have
tasted
,
with
a
Multiplicity
of
new
Griefs
.
Moreover
,
they
who
were
present
at
the
Funeral
,
report
this
with
Admiration
,
That
you
neither
put
on
Mourning
,
nor
disfigured
your self
or
any
of
your
Maids
;
neither
were
there
any
costly
Preparations
nor
magnificent
Pomp
,
but
that
all
things
were
managed
with
Prudence
and
Moderation
.
And
it
seemed
not
strange
to
me
,
that
you
,
who
never
used
richly
to
dress
your self
,
for
the
Theatre
or
other
Public
Solemnities
,
esteeming
such
Magnificence
vain
and
useless
even
in
Matters
of
Delight
,
have
now
practis'd
Frugality
on
this
funest
Occasion
.
For
,
a
vertuous
Woman
ought
not
only
to
preserve
her
Purity
in
Riotous
Feasts
,
but
also
to
think
thus
with
her self
,
That
the
Tempest
of
the
Mind
in
violent
Grief
must
be
calmed
by
Patience
;
which
does
not
intrench
on
the
Natural
Love
of
Parents
towards
their
Children
,
as
many
think
,
but
only
struggles
against
the
disorderly
and
irregular
Passions
of
the
Mind
.
For
,
we
allow
this
Love
of
Children
to
discover
it self
,
in
lamenting
,
wishing
for
and
longing
after
them
when
they
are
dead
.
But
the
excessive
Inclination
to
Grief
,
which
carries
People
on
to
unseemly
Exclamations
and
furious
Behaviour
,
is
no
less
culpable
,
than
luxurious
Intemperance
.
Yet
Reason
seems
to
plead
in
its
Excuse
;
because
,
instead
of
Pleasure
,
Grief
and
Sorrow
are
Ingredients
of
the
Crime
.
What
can
be
more
Irrational
,
I
pray
,
than
to
check
excessive
Laughter
and
Joy
,
and
yet
to
give
a
free
Course
to
Rivers
of
Tears
and
Sighs
,
which
flow
from
the
same
Fountain
?
Or
,
as
some
do
quarrel
with
their
Wives
for
using
some
Artificial
Helps
to
Beauty
;
and
in
the
mean
time
suffer
them
to
shave
their
Heads
,
wear
the
mournful
Black
,
sit
disconsolate
,
and
lie
in
pain
?
and
,
which
is
worst
of
all
,
if
their
Wives
at
any
time
chastise
their
Servants
or
Maids
immoderately
,
they
will
interpose
and
hinder
them
;
but
,
at
the
same
time
suffering
them
to
torment
and
punish
themselves
most
cruelly
,
in
a
Case
which
peculiarly
requires
their
greatest
.
Tenderness
and
Humanity
?
But
between
us
,
dear
Wife
,
there
never
was
any
Occasion
for
such
Contests
,
nor
,
I
think
,
ever
will
.
For
there
is
no
Philosopher
of
your
Acquaintance
,
who
is
not
in
love
with
your
Frugality
,
both
in
Apparel
and
Diet
;
nor
a
Citizen
,
to
whom
the
Simplicity
and
Meanness
of
your
Dress
is
not
conspicuous
,
both
at
Religious
Sacrifices
,
and
Public
Shews
in
the
Theatre
.
Formerly
also
,
you
discovered
on
the
like
Occasion
,
a
great
Constancy
of
Men
,
when
you
lost
your
Eldest
Son
.
And
again
,
when
the
lovely
Charon
left
us
.
For
I
remember
,
when
the
News
was
brought
me
of
my
Sons
Death
,
as
I
was
returning
Home
with
some
Friends
and
Guests
who
accompanied
me
to
my
House
,
that
when
they
beheld
all
Things
in
Order
,
and
observed
a
profound
Silence
every
where
,
(
as
they
afterwards
declared
to
others
)
they
thought
no
such
Calamity
had
happened
,
but
that
the
Report
was
false
.
So
discreetly
had
you
settled
the
Aff●irs
of
the
House
,
at
that
Time
when
no
small
Confusion
and
Disorder
might
have
been
expec●ed
.
And
yet
you
gave
this
Son
suck
your self
,
and
endured
the
lancing
of
your
Breast
,
to
prevent
the
ill
Effects
of
a
Contusion
.
These
are
Things
worthy
of
a
generous
Woman
,
and
one
that
loves
her
Children
.
Whereas
,
we
see
most
other
Women
to
receive
their
Children
in
their
Hands
as
Play-things
,
with
a
Feminine
Mirth
and
Jollity
,
and
afterwards
,
if
they
chance
to
die
,
they
will
drench
themselves
in
the
most
vain
and
excessive
So●
ow
.
Not
that
this
is
any
Effect
of
their
Love
(
for
th●t
gentle
Passion
acts
regularly
and
discreetly
)
but
it
rather
proceeds
from
a
Desire
of
Vain-glory
,
mix'd
with
a
little
Natural
Affection
,
which
renders
their
Mourning
barbarous
,
brutish
and
extravagant
.
Which
Thing
Aesop
knew
very
well
,
when
he
tells
the
Story
of
Jupiter's
giving
Honours
to
the
Gods
;
for
,
it
seems
,
Grief
also
made
her
Demands
,
and
it
was
granted
that
she
should
be
honoured
,
but
only
by
those
who
were
willing
of
their
own
Accord
to
do
it
.
And
indeed
,
this
is
the
Beginning
of
Sorrow
.
Every
Body
first
gives
her
free
Access
;
and
after
she
is
once
rooted
and
settled
,
and
become
familiar
,
she
will
not
be
forced
thence
with
their
best
Endeavors
.
Therefore
she
must
be
resisted
at
her
first
Approach
,
nor
must
we
surrender
the
Fort
to
her
by
any
exterior
Signs
,
whether
of
Apparel
,
or
shaving
the
Hair
,
or
any
other
such
like
Symptoms
of
mournful
Weakness
;
which
hapning
daily
,
and
wounding
us
by
Degrees
with
a
kind
of
foolish
Bashfulness
,
at
length
do
so
enervate
the
Mind
,
and
reduce
her
to
such
Streights
,
that
quite
dejected
and
besieged
with
Grief
,
the
poor
timerous
Wretch
dare
not
be
merry
,
or
see
the
light
,
or
eat
and
drink
in
Company
.
This
Inconvenience
is
accompanied
by
a
Neglect
of
the
Body
,
Carelesness
of
Anointing
and
Bathing
,
with
whatsoever
else
relates
to
the
Elegancy
of
Human
Life
.
Whereas
,
on
the
contrary
,
the
Soul
,
when
it
is
disordered
,
ought
to
receive
Aid
from
the
Vigor
of
a
healthful
Body
.
For
,
the
sharpest
Edge
of
the
Souls
Grief
,
is
rebated
and
slack'd
when
the
Body
is
in
Tranquility
and
Ease
,
like
the
Sea
in
a
Calm
.
But
where
,
from
an
ill
Course
of
Diet
,
the
Body
becomes
dry
and
hot
,
so
that
it
cannot
supply
the
Soul
with
commodious
and
serene
Spirits
,
but
only
breaths
forth
Melancholy
Vapors
and
Exhalations
,
which
perpetually
annoy
her
with
Grief
and
Sadness
;
there
it
is
difficult
for
a
Man
(
tho
never
so
willing
and
desirous
)
to
recover
the
Tranquillity
of
his
Mind
,
after
it
has
been
disturbed
with
so
many
evil
Affections
.
But
,
that
which
is
most
to
be
dreaded
in
this
Case
,
does
not
at
all
affrighten
me
,
to
wit
,
the
Visits
of
foolish
Women
,
and
their
accompanying
you
in
your
Tears
and
Lamentations
;
by
which
they
sharpen
your
Grief
,
not
suffering
it
either
of
it self
,
or
by
the
Help
of
others
,
to
fade
and
vanish
away
.
For
,
I
am
not
ignorant
how
great
a
Combat
you
lately
entred
,
when
you
assisted
the
Sister
of
Theon
,
and
opposed
the
Women
who
came
running
in
with
horrid
Cries
and
Lamentations
,
bringing
Fewel
as
it
were
to
her
Passion
.
Assuredly
,
when
Men
see
their
Neighbors
House
on
Fire
,
every
one
contributes
his
utmost
to
quench
it
:
but
when
they
see
the
Mind
inflamed
with
furious
Passion
,
they
bring
Fewel
to
nourish
and
encrease
the
Flame
.
When
a
Man's
Eye
is
in
pain
,
he
is
not
suffered
to
touch
it
,
tho
the
Inflammation
provoke
him
to
it
,
nor
will
they
that
are
near
him
meddle
with
it
.
But
he
who
is
gaul'd
with
Grief
,
sits
and
exposes
his
Distemper
to
every
one
,
like
Waters
that
all
may
poach
in
;
and
so
that
which
at
first
seem'd
a
light
Itching
,
or
trivial
Smart
,
by
much
fretting
and
provoking
,
becomes
a
great
and
almost
incurable
Disease
.
But
,
I
know
very
well
,
that
you
will
arm
your self
against
these
Inconveniences
.
Moreover
,
I
would
have
you
endeavor
to
call
often
to
Mind
that
Time
,
when
our
Daughter
was
not
as
yet
born
to
us
;
then
we
had
no
cause
to
complain
of
Fortune
.
Then
,
joining
that
Time
with
this
,
argue
thus
with
your self
,
that
we
are
now
in
the
same
Condition
as
then
.
Otherwise
,
dear
Wife
,
we
shall
seem
discontented
at
the
Birth
of
our
little
Daughter
,
if
we
own
that
our
Circumstances
were
better
before
her
Birth
.
But
the
two
Years
of
her
Life
,
are
by
no
means
to
be
forgotten
by
us
,
but
to
be
numbred
amongst
our
Blessings
,
in
that
they
afforded
us
an
agreeable
Pleasure
.
Nor
must
we
esteem
a
small
Good
for
a
great
Evil
;
nor
ungratefully
complain
against
Fortune
,
for
what
she
has
actually
given
us
,
because
she
has
not
added
what
we
wish'd
for
.
Certainly
,
to
speak
reverently
of
the
Gods
,
and
to
bear
our
Lot
with
an
even
Mind
,
without
accusing
Fortune
,
always
brings
with
it
a
fair
Reward
.
But
he
who
in
such
a
Case
calls
prosperous
Things
to
Mind
,
and
turning
his
Thoughts
from
dark
and
melancholly
Objects
,
fixes
them
on
bright
and
chearful
ones
;
he
wil●
either
quite
extinguish
his
Grief
,
or
by
allaying
it
with
contrary
Sentiments
,
will
render
it
weak
and
feeble
.
For
,
as
a
Perfume
brings
Delight
to
the
Nose
,
and
arms
it
against
ill
Scents
;
so
,
the
Remembrance
of
Happiness
gives
necessary
Assistance
in
Adversity
to
those
who
avoid
not
the
Recollection
of
their
past
Prosperity
,
nor
complain
at
all
against
Fortune
,
which
certainly
would
little
become
us
,
to
accuse
our
Life
,
if
like
a
Book
it
hath
but
one
little
Blot
in
it
,
tho
all
the
rest
be
fair
and
clean
.
For
you
have
oftentimes
heard
,
that
true
Happiness
consists
in
the
right
Discourses
and
Counsels
of
the
Mind
,
tending
to
its
own
constant
Establishment
;
and
that
the
Changes
of
Fortune
are
of
no
great
Importance
to
the
Felicity
of
our
Life
.
But
yet
,
if
we
must
also
be
governed
by
exterior
things
,
and
with
the
common
Sort
of
People
have
a
Regard
to
Casualties
,
and
suffer
any
kind
of
Men
to
be
judges
of
our
Happiness
;
however
,
do
not
you
take
notice
of
the
Tears
and
Moans
of
such
as
visit
you
at
present
,
condoling
your
Misfortune
;
for
,
their
Tears
and
Sighs
are
but
of
Course
.
But
rather
,
do
you
consider
how
happy
every
one
of
them
esteems
you
,
for
the
Children
you
have
,
the
House
you
keep
,
and
the
Life
you
lead
For
it
would
be
an
ill
thing
,
while
others
covet
your
Fortune
,
though
sullied
with
this
Affliction
,
that
you
should
exclaim
against
what
you
enjoy
;
and
not
be
sensible
from
this
Tast
of
Affliction
how
grateful
you
ought
to
be
for
the
Happiness
which
remains
untouched
.
Or
,
like
some
,
who
collecting
all
the
Defective
Verses
of
Homer
,
●●●●'d
over
at
the
same
time
so
many
excellent
Parts
of
●●s
Poems
,
so
shall
we
peevishly
complain
of
and
reckon
up
the
●nconveniencies
of
our
Life
,
neglecting
at
the
●●me
time
promiscuously
the
Benefits
thereof
?
Or
,
shall
we
imitate
covetous
and
sordid
Misers
,
who
having
heap'd
together
much
Riches
,
never
enjoy
what
they
have
in
Possession
,
but
bewail
it
if
it
chance
to
be
lost
?
But
if
you
●ament
the
poor
Girl
,
because
she
died
unmarried
and
without
Off-spring
;
you
have
wherewithal
to
comfort
your self
,
in
that
you
are
defective
in
none
of
these
Things
,
having
had
your
share
.
And
these
are
not
to
be
esteemed
great
Evils
where
they
are
wanted
,
and
small
Benefits
where
they
are
enjoyed
.
But
so
long
as
she
is
gone
to
a
Place
where
she
feels
no
Pain
,
she
has
no
need
of
our
Grief
.
For
,
what
Harm
can
befall
us
from
her
,
when
she
is
free
from
all
Hurt
?
And
surely
the
Loss
of
great
Things
abates
its
Grief
,
when
it
is
come
to
this
,
that
there
is
no
more
Ground
of
Grief
or
Care
for
them
.
But
thy
Timoxena
was
deprived
but
of
small
Matters
;
for
,
she
had
no
Knowledge
but
of
such
,
neither
took
she
delight
but
in
such
small
Things
.
But
for
that
which
she
never
was
sensible
of
,
nor
so
much
as
once
did
enter
into
her
Thoughts
,
how
can
you
say
it
is
taken
from
her
?
As
for
what
you
hear
others
say
,
who
perswade
the
Vulgar
,
that
the
Soul
when
once
freed
from
the
Body
suffers
no
Inconvenience
or
Evil
,
nor
is
sensible
at
all
,
I
know
that
you
are
better
grounded
in
the
Doctrines
delivered
down
to
us
from
our
Ancestors
,
as
also
in
the
Sacred
Mysteries
of
Bacchus
,
than
to
believe
such
Stories
;
for
,
the
Religious
Symbols
are
well
known
to
us
who
are
of
the
Fraternity
.
Therefore
be
assured
,
that
the
Soul
being
incapable
of
Death
,
suffers
in
the
same
Manner
as
Birds
that
are
kept
in
a
Cage
.
For
,
if
she
has
been
a
long
time
educated
and
cherished
in
the
Body
,
and
by
long
Custom
has
been
made
familiar
with
most
Things
of
this
Life
,
she
will
(
though
separable
)
return
again
,
and
at
length
enter
the
Body
;
nor
ceaseth
it
by
new
Births
now
and
then
to
be
entangled
in
the
Chances
and
Events
of
this
Life
.
For
,
do
not
think
that
Old
Age
,
is
therefore
evil
spoken
of
and
blamed
,
because
it
is
accompanied
with
Wrinkles
,
Gray-Hairs
,
and
Weakness
of
Body
:
but
this
is
the
most
troublesome
thing
in
Old
Age
,
that
it
staineth
and
corrupteth
the
Soul
with
the
Remembrance
of
Things
relating
to
the
Body
,
to
which
she
was
too
much
addicted
;
thus
it
bendeth
and
boweth
,
retaining
that
Form
which
it
took
of
the
Body
.
But
that
which
is
taken
away
in
Youth
,
being
more
soft
and
tractable
,
soon
returns
to
its
native
Vigor
and
Beauty
just
like
Fire
that
is
quenched
,
which
if
it
be
forthwith
kindled
again
,
sparkles
and
burns
out
immediately
,
As
soon
as
e're
we
take
our
Breath
,
't
were
good
to
pass
the
Gates
of
Death
,
before
too
great
a
Love
of
bodily
and
earthly
Thing●
be
engendred
in
the
Soul
,
and
it
become
soft
and
tender
by
being
used
to
the
Body
,
and
as
it
were
by
Charms
and
Potions
incorporated
with
it
.
But
,
the
Truth
of
this
will
appear
in
the
Laws
and
Traditions
received
from
our
Ancestors
:
for
,
when
any
Children
dye
,
no
Libations
nor
Sacrifices
are
made
for
them
,
nor
any
other
of
those
Ceremonies
which
are
wont
to
be
performed
for
the
Dead
.
For
,
Infants
have
no
part
of
Earth
or
Earthly
Affections
.
Nor
do
they
hover
or
●arry
about
their
Sepulchres
or
Monuments
,
when
their
dead
Bodies
are
exposed
.
The
Religion
of
our
Country
teaches
us
otherwise
,
and
it
is
an
Impious
Thing
not
to
believe
what
our
Laws
and
Traditions
assert
,
That
the
Souls
of
Infants
pass
immediately
into
a
better
and
more
Divine
State
.
Wherefore
,
since
it
is
safer
to
give
Credit
to
our
Traditions
,
than
to
call
them
in
Question
,
let
us
comply
with
the
Custom
in
outward
and
publick
Behaviour
;
and
let
our
Interiour
,
be
more
unpolluted
,
pure
and
holy
.
Plutarch's
Morals
:
Vol.
V.
Of
the
three
sorts
of
Government
,
Monarchy
,
Democracy
,
Oligarchy
.
Translated
out
of
the
Greek
by
R.
Smith
M.
A.
AS
I
was
considering
with
my self
to
bring
forth
and
propose
to
the
Judgment
of
this
worthy
Company
the
Discourse
,
I
held
yesterday
in
your
Presence
,
methoughts
,
I
heard
Political
Vertue
,
I
know
not
whether
in
the
Illusion
of
a
Dream
,
or
in
a
true
and
real
Vision
,
say
thus
to
me
:
A
golden
Ground
is
laid
for
sacred
Songs
.
We
have
already
laid
the
Foundation
of
the
Discourse
by
perswading
and
exhorting
persons
to
concern
themselves
in
managing
the
Affairs
of
the
Commonweal
,
and
now
we
proceed
to
build
upon
it
the
Doctrin
,
which
is
due
after
such
an
Exhortation
.
For
after
a
Man
has
receiv'd
an
Admonition
and
Exhortation
to
deal
in
the
Affairs
of
the
State
,
there
ought
consequently
to
be
given
him
Precepts
of
Government
,
following
and
observing
which
,
he
may
,
as
much
as
't
is
possible
for
a
Man
to
do
,
profit
the
Public
,
and
in
the
mean
time
honestly
prosecute
his
own
Affairs
with
such
Safety
and
Honor
,
as
shall
be
meet
for
him
.
There
is
first
then
one
Point
to
be
discours'd
,
which
,
as
it
is
precedent
to
what
we
have
hereafter
to
say
,
so
it
depends
on
what
we
have
already
said
before
.
Now
this
is
,
what
sort
of
Policy
and
Government
is
best
:
for
as
there
are
many
Sorts
of
Lives
in
particular
Men
,
so
also
are
there
in
People
and
States
;
and
the
Life
of
a
People
or
State
is
its
Policy
and
Government
.
't
is
therefore
necessary
to
declare
,
which
is
the
best
,
that
a
Statesman
may
choose
it
from
among
the
rest
,
or
,
if
that
is
impossible
for
him
to
do
,
he
may
at
least
take
that
,
which
has
the
nearest
Resemblance
to
the
best
.
Now
there
is
one
Signification
of
this
Word
Policy
,
which
imports
as
much
as
Burgess-ship
,
that
is
a
Participation
in
the
Rights
and
Priviledges
,
belonging
to
a
Town
,
City
,
or
Borough
:
as
when
we
say
,
that
the
Megarians
by
an
Edict
of
their
City
presented
Alexander
the
Great
with
their
Policy
,
that
is
,
their
Burgess-ship
,
and
that
,
Alexander
laughing
at
the
Offer
they
made
him
of
it
,
they
answer'd
him
,
that
they
had
never
decreed
that
Honor
to
any
but
Hercules
,
and
now
to
himself
.
This
he
wondring
to
hear
,
accepted
their
Present
,
thinking
it
honorable
,
inasmuch
as
it
was
rare
.
The
Life
also
of
a
political
Person
,
who
is
concern'd
in
the
Government
of
the
Commonweal
,
is
call'd
Policy
,
as
when
we
praise
the
Policy
of
Pericles
or
Bias
,
that
is
,
the
manner
of
their
Government
,
and
on
the
contrary
,
blame
that
of
Hyperbolus
and
Cleon
.
Some
moreover
there
are
,
who
call
a
great
and
memorable
Action
,
perform'd
in
the
Administration
of
the
Commonweal
,
a
Policy
,
such
as
is
the
Distribution
of
Money
,
the
Suppressing
of
a
War
,
the
Introduction
of
some
notable
Decree
,
worthy
to
be
kept
in
perpetual
Memory
.
In
which
Signification
't
is
a
common
manner
of
speaking
to
say
,
This
Man
to
day
has
done
a
Policy
,
if
he
has
peradventure
effected
some
remarkable
Matter
in
the
Government
of
the
State
.
Besides
all
these
Significations
there
is
yet
another
,
that
is
,
the
Order
and
State
by
which
a
Commonweal
is
govern'd
,
and
by
which
Affairs
are
manag'd
and
administred
.
According
to
which
we
say
,
that
there
are
three
sorts
of
Policy
,
or
publick
Government
,
to
wit
,
Monarchy
,
which
is
Regality
or
Kingship
;
Oligarchy
,
which
is
the
Government
by
Peers
and
Nobles
;
and
Democracy
,
which
is
a
popular
,
or
,
as
we
term
it
,
a
free
State
.
Now
all
these
are
mention'd
by
Herodotus
in
his
third
Book
,
where
he
compares
them
one
with
another
.
And
these
seem
to
be
the
most
general
of
all
:
for
that
all
other
Sorts
are
,
as
it
were
,
the
Depravation
or
Corruption
of
these
,
either
by
Defect
,
or
Excess
,
as
it
is
in
the
first
Consonances
of
Musick
,
when
the
Strings
are
either
too
streight
or
too
slack
.
Now
these
Three
Sorts
of
Government
have
been
distributed
amongst
the
Nations
,
that
have
had
the
greatest
Empire
,
or
greater
than
any
other
.
Thus
the
Persians
enjoy'd
Regality
or
Kingship
,
because
their
King
had
full
and
absolute
Power
in
all
things
,
without
being
lyable
to
render
an
Account
to
any
one
.
The
Spartans
had
a
Council
,
consisting
of
a
small
Number
,
and
those
the
best
and
most
considerable
Persons
in
the
City
,
who
dispatcht
all
Affairs
.
The
Athenians
maintain'd
popular
Government
,
free
and
exempt
from
any
other
Mixture
.
In
which
Administration
when
there
are
any
Faults
,
their
Transgressions
and
Exorbitancies
are
styl'd
Tyrannies
,
Oppressions
of
the
Stronger
,
unbridled
Licentiousness
of
the
Multitude
.
That
is
,
when
the
Prince
,
who
has
the
Royalty
,
permits
himself
to
outrage
whom
ever
he
pleases
,
and
will
not
suffer
any
Remonstrance
to
be
made
him
concerning
it
,
he
becomes
a
Tyrant
:
When
a
few
Lords
or
Senators
,
in
whose
Hands
the
Government
is
,
arrive
at
that
Arrogance
as
to
contemn
all
others
,
they
turn
Oppressors
:
And
when
a
popular
State
breaks
forth
into
Disobedience
and
Levelling
,
it
runs
into
Anarchy
and
unmeasurable
Liberty
:
and
in
a
word
,
all
of
them
together
will
be
Rashness
and
Folly
.
Even
then
as
a
skilful
Musician
will
make
use
of
all
sorts
of
Instruments
,
and
play
on
every
one
of
them
,
accommodating
himself
in
such
manner
,
as
its
Quality
can
bear
,
and
as
shall
be
fit
to
make
it
yield
the
sweetest
Sound
;
but
yet
,
if
he
will
follow
Plato's
Counsel
,
he
will
lay-aside
Fiddles
,
many
string'd
Virginals
,
Psalteries
,
and
Harps
,
preferring
before
all
other
the
Lute
and
Bandore
.
In
like
manner
,
an
able
Statesman
will
dextrously
manage
the
Laconick
,
and
Lycurgian
Seignory
,
or
Oligarchy
,
fitting
and
accommodating
his
Companions
,
who
are
of
equal
Authority
with
him
,
and
by
little
and
little
drawing
and
reducing
them
to
be
manag'd
by
himself
:
he
will
also
carry
himself
discreetly
in
a
Popular
State
,
as
if
he
had
to
deal
with
an
Instrument
of
many
and
differently
sounding
Strings
,
one
while
letting
down
and
remitting
some
things
,
and
again
extending
others
,
as
he
shall
see
his
Opportunity
,
and
find
it
most
convenient
for
the
Government
,
to
which
he
will
vigorously
apply
himself
,
well
knowing
,
when
and
how
he
ought
to
resist
and
contradict
;
but
yet
,
if
he
might
be
permitted
to
make
his
Choice
from
amongst
all
sorts
of
Government
,
as
from
so
many
Musical
Instruments
,
he
would
not
,
if
Plato's
Advice
might
be
taken
,
choose
any
other
but
Monarchy
,
or
Regal
Authority
,
as
being
that
,
which
is
indeed
only
able
to
support
that
most
perfect
and
most
lofty
Note
of
Vertuè
,
without
suffering
him
,
either
by
Force
,
or
by
Grace
and
Favor
,
to
frame
himself
for
Advantage
and
Gain
.
For
all
other
sorts
of
Government
,
do
in
a
manner
as
much
rule
a
Statesman
,
as
he
does
them
,
no
less
carrying
him
,
than
they
are
carry'd
by
him
;
forasmuch
as
he
has
no
certain
Power
over
those
,
from
whom
he
has
his
Authority
;
but
is
very
often
constrain'd
to
cry
out
in
these
Words
of
the
Poet
Aeschylus
,
which
King
Demetrius
,
surnam'd
the
Town-taker
,
often
alledg'd
against
Fortune
,
after
he
had
lost
his
Kingdom
;
Thou
mad'st
me
first
,
and
now
undoest
me
quite
.
Plutarch's
Morals
:
Vol.
V.
Whether
the
Athenians
were
more
renown'd
for
their
Warlike
Atchievements
,
or
for
their
Learning
.
Translated
out
of
the
Greek
by
the
same
Hand
.
THese
things
he
rightly
spoke
to
the
Commanders
that
accompany'd
him
,
to
whom
he
open'd
the
way
for
future
Performances
,
while
he
expell'd
the
Barbarians
,
and
restor'd
Greece
to
her
Ancient
Liberty
.
And
the
same
thing
may
be
said
to
those
that
magnify
themselves
for
their
Writings
.
For
if
there
were
none
to
act
,
there
would
be
none
to
write
.
Take
away
the
Political
Government
of
Pericles
,
and
the
Naval
Trophies
of
Formio
at
Rium
,
and
the
brave
Atchievements
of
Nicias
at
Cythera
,
Megara
and
Corinth
,
Demosthenes's
Pylum
,
and
the
four
hundred
Captives
taken
by
Cleo
,
Tolmias
sayling
round
the
Peleponnesus
,
and
Myronidas
vanquishing
the
Boeotians
in
the
Vineyards
,
and
you
Murder
Thucydides
.
Take
away
the
youthful
Braveries
of
Alcibiades
in
the
Hellespont
,
and
of
Thrasyllus
near
Lesbos
,
and
the
Dissolution
of
the
Oligarchy
by
Theramenes
,
Thrasybulus
,
and
Archippus
,
and
the
Seventy
that
from
Phyla
ventur'd
to
attack
the
Lacedemonian
Tyranny
,
and
Conon
again
enforcing
Athens
to
take
the
Sea
,
and
then
there
's
an
end
of
Cratippus
.
For
as
for
Xenophon
,
he
was
his
own
Historian
,
relating
how
he
lead
and
govern'd
the
Army
under
his
Command
,
and
Themistogenes
the
Syracusian
wrote
the
same
Story
over
again
,
dedicating
the
Honour
of
his
Writing
to
another
,
that
writing
of
himself
as
of
another
he
might
gain
the
more
Credit
:
But
all
the
other
Historians
,
as
the
Clinodemi
,
Dyuli
,
Philochorus
,
Philarchus
,
were
but
the
Actors
of
other
Mens
Amours
,
as
of
so
many
Plays
,
while
they
compil'd
the
Acts
of
Kings
and
great
Generals
,
and
thrusting
themselves
into
the
Memory
of
their
Fame
,
partake
of
a
kind
of
Lustre
and
Light
from
them
.
For
there
is
a
certain
shadow
of
Glory
which
reflects
from
those
that
act
to
those
that
write
,
while
the
Actions
of
another
appear
in
the
Discourse
as
in
a
Mirrour
.
But
this
City
was
the
Mother
and
charitable
Nurse
of
many
other
Arts
and
Sciences
,
some
of
which
she
first
invented
and
illustrated
;
to
others
she
gave
both
Efficacy
,
Honour
,
and
Increase
:
More
especially
to
her
is
Painting
beholding
for
its
first
Invention
and
the
Perfection
to
which
it
has
attain'd
.
For
Apollodorus
the
Painter
,
who
was
the
first
that
invented
the
heightning
and
softning
of
Shadows
,
was
an
Athenian
.
Over
whose
Works
there
is
this
Inscription
,
't
is
no
hard
thing
to
reprehend
me
,
But
let
the
Men
that
blame
me
,
mend
me
.
Then
for
Euphranor
,
Nikias
,
Aschepiodorus
,
and
Plestaenelus
the
Brother
of
Phidias
,
some
of
them
painted
the
Victories
,
others
the
Battles
of
Great
Generals
,
and
some
of
them
the
Hero's
themselves
.
Thus
Euphranor
,
comparing
his
own
Theseus
with
another
drawn
by
Parrhasius
,
said
that
Parrhasius's
Theseus
eat
Roses
,
but
his
fed
upon
Beef
.
For
indeed
Parrhasius's
Piece
was
somewhat
softly
and
effeminately
painted
,
and
perhaps
it
might
be
something
like
the
Original
.
But
he
that
beheld
Euphranor's
Theseus
,
might
well
say
,
Who
's
Here
,
the
brave
and
bold
Erechtheu's
Son
Whom
Pallas
bred
,
and
cherish'd
as
her
own
?
Euphranor
also
painted
the
Battle
of
Mantinea
fought
by
the
Cavalry
between
the
Lacedemonians
and
Epaminondas
.
The
Story
was
thus
.
The
Theban
Epaminondas
,
pufft
up
with
his
Victory
at
Leuctrae
,
and
designing
to
insult
and
trample
over
falling
Sparta
,
and
the
Glory
of
that
City
,
with
an
Army
of
Seventy
Thousand
Men
,
invaded
and
laid
waste
the
Lacedemonian
Territory
,
stirr'd
up
the
Neighbouring
Cities
to
revolt
,
and
not
far
from
Mantinea
provok'd
the
Spartans
to
Battle
;
but
they
neither
being
willing
,
nor
indeed
daring
to
incounter
him
,
being
in
expectations
of
a
reinforcement
from
Athens
,
Epaminondas
disl●dg'd
in
the
night
time
,
and
with
all
the
Secresy
imaginable
f●ll
into
the
Lacedemonian
Territory
;
and
miss'd
but
little
of
taking
Sparta
it self
being
destitute
of
Men
to
defend
it
,
had
not
the
Allies
of
the
Lacedemonians
made
hast
to
its
Relief
.
Thereupon
Epaminondas
made
a
shew
as
if
he
would
again
return
to
spoyling
and
laying
wast
the
C●●●try
;
and
by
this
means
deceiving
and
amusing
his
Enemies
,
he
retreats
out
of
Laconia
by
Night
,
and
with
swift
Marches
coming
upon
the
Mantineans
unexpectedly
,
at
what
time
they
were
deliberating
●o
send
Relief
to
Sparta
,
presently
Commanded
the
Thebans
to
prepare
to
storm
the
Town
.
As
soon
,
the
Thebans
,
who
had
a
great
Conceit
of
their
Warlike
Furniture
,
took
their
several
Posts
and
began
to
surround
the
City
.
This
put
the
Mantineans
into
a
dismal
Consternation
,
and
fill'd
the
whole
City
with
dreadful
Outcries
and
Hurly-burly
,
as
being
neither
able
to
withstand
such
a
Torrent
of
armed
Men
ready
to
rush
in
upon
them
,
nor
having
any
hopes
of
Succor
.
But
at
the
same
time
and
by
good
Fortune
,
the
Athenians
came
down
from
the
Hills
into
the
Plains
of
Mantinea
,
not
knowing
any
thing
of
the
Critical
Moment
that
requir'd
more
speedy
haste
,
but
marching
leisurely
along
.
However
so
soon
as
they
were
inform'd
of
the
danger
of
their
Allies
by
one
that
scouted
out
from
the
rest
,
tho
but
few
in
respect
of
the
number
of
their
Enemies
,
single
of
themselves
,
and
tir'd
with
their
March
;
yet
they
presently
drew
up
into
Battalia
,
and
the
Cavalry
charging
up
to
the
very
Gates
of
Mantinea
,
there
happen'd
a
terrible
Battle
between
the
Horse
on
both
sides
,
wherein
the
Athenians
got
the
better
;
and
so
sav'd
Mantinea
out
of
Epaminondas's
Hands
.
This
Conflict
was
painted
by
Euphranor
,
and
you
see
in
the
Picture
with
what
strength
,
what
fury
and
vigor
they
fought
.
And
yet
I
do
not
believe
that
any
one
will
compare
the
Judgment
of
the
Painter
with
that
of
the
General
;
or
would
endure
that
any
one
should
prefer
the
Picture
before
the
Trophic
,
or
the
imitation
before
the
Truth
it self
.
Though
indeed
,
Simonides
calls
Painting
silent
Poetry
,
and
Poetry
,
Speaking
Painting
.
For
those
Actions
which
Painters
set
forth
as
they
were
doing
,
those
History
relates
as
they
were
done
.
And
what
the
one
sets
forth
in
Colours
and
Figures
,
the
other
relates
in
Words
and
Sentences
;
only
they
differ
in
the
Materials
and
manner
of
Imitation
.
However
both
aim
at
the
same
end
,
and
he
is
accompted
the
best
Historian
who
can
make
the
most
lively
Descriptions
both
of
Persons
and
Passions
.
Therefore
Thucydides
always
drives
at
this
Perspicuity
,
to
make
the
Hearer
as
it
were
a
Spectator
,
and
to
inculcate
the
same
Passions
and
Perturbations
of
Mind
into
his
Readers
,
as
they
were
in
,
that
beheld
the
Causes
of
those
Effects
.
For
Demosthenes
embattelling
the
Athenians
near
the
Rocky-shoar
of
Pyla
,
Brasidas
hastning
the
Pilot
to
put
out
to
Sea
;
then
going
to
the
Rowers-seats
,
wounded
,
fainting
,
and
leaning
on
that
part
of
the
Vessel
where
the
Oars
could
not
trouble
him
;
the
Land-Fight
of
the
Spartans
from
the
Sea
,
and
the
Sea-Engagement
of
the
Athenians
from
the
Land
;
then
again
in
the
Sicilian-War
,
both
a
Land-Fight
and
Sea-Engagement
,
so
fought
that
neither
had
the
better
;
all
these
things
are
so
lively
and
sensibly
describ'd
,
that
the
Reader
feels
almost
the
same
Motions
and
Contentions
of
the
Body
,
as
if
he
had
been
present
and
beheld
the
Actions
themselves
.
So
that
if
we
may
not
compare
Painters
with
Generals
,
neither
must
we
equal
Historians
to
them
.
Thersippus
the
Eroensian
,
brought
the
first
News
of
the
Victory
at
Marathon
,
as
Heraclides
of
Pontus
relates
.
But
most
report
,
that
Eucles
running
Armed
with
his
Wounds
reeking
from
the
Fight
,
and
falling
through
the
Door
into
the
first
House
he
met
,
expir'd
with
only
these
Words
in
his
Mouth
,
God
save
ye
,
we
are
well
.
Now
this
Man
brought
the
News
himself
of
the
success
of
a
Fight
wherein
he
was
present
in
Person
.
But
suppose
that
any
of
the
Goat-keepers
or
Herds-men
had
beheld
the
Combat
from
some
High-hill
,
at
a
distance
,
and
seeing
the
success
of
that
great
Atcheivment
,
and
greater
than
by
Words
can
be
exprest
,
should
have
come
to
the
City
,
without
any
Wound
or
Blood
about
him
,
and
should
have
claim'd
the
Honours
done
to
Cynegyrus
,
Callimachus
,
and
Polyzetus
,
for
giving
an
Accompt
of
their
Wounds
,
their
Bravery
,
and
Deaths
,
wouldst
thou
not
have
thought
him
Impudent
above
Impudence
it self
?
Seeing
that
the
Lacedemonians
gave
the
Messenger
that
brought
the
News
of
the
Victory
at
Mantinea
,
no
other
reward
,
then
a
quantity
of
Victuals
from
the
Place
where
the
Lacedemonians
banqueted
in
public
with
great
Parcimony
and
Frugality
.
Phidition
.
But
Historians
are
,
as
it
were
,
well
voic'd
Relators
of
the
Actions
of
Great
Men
,
who
add
Grace
and
Beauty
,
and
Dint
of
wit
to
their
Relations
,
and
to
whom
they
that
first
light
upon
them
and
read
them
,
are
indebted
for
their
pleasing
Tydings
.
And
being
read
,
they
are
applauded
for
transmitting
to
Posterity
the
Actions
of
those
that
do
bravely
.
For
Words
do
not
make
Actions
,
though
we
give
them
the
Hearing
.
But
there
is
a
certain
Grace
and
Glory
in
the
Compiling
Part
when
it
resembles
the
Grandeur
of
the
Actions
themselves
.
According
to
that
of
Homer
,
And
many
Falsities
he
did
unf●ld
That
look'd
like
Truths
,
so
smoothly
were
they
told
.
It
is
reported
also
,
that
when
one
of
his
Familiar
Friends
should
say
to
Menander
,
The
Feasts
of
Bacchus
are
at
hand
,
and
thou
hast
made
ne'er
a
Comedy
,
he
made
him
this
Answer
,
by
all
the
Gods
I
have
made
a
Comedy
,
for
I
have
laid
my
Plot
;
and
there
remains
only
to
make
the
Verses
and
Measures
to
it
.
So
that
the
Poets
themselves
believe
the
Actions
to
be
more
necessary
then
the
Words
,
and
the
first
things
to
be
considered
.
Corinna
likewise
,
when
Pindar
was
but
a
Young
Man
,
and
made
too
daring
a
use
of
his
Eloquence
,
gave
him
this
Admonition
,
that
he
was
no
Poet
,
for
that
he
never
compos'd
any
fables
,
which
was
the
cheifest
Office
of
Poetry
.
In
regard
that
Elocution
,
Figures
,
Metaphors
,
Songs
,
and
Measures
were
invented
to
give
a
sweetness
to
Things
.
Which
Admonition
Pindar
laying
up
in
his
Mind
,
wrote
a
certain
Ode
which
thus
begins
,
Shall
I
Ismenus
Sing
,
Or
Melia
,
that
from
Spindles
all
of
Gold
Her
twisted
Yarn
unwinds
,
Or
Cadmus
that
most
ancient
King
,
Or
else
the
sacred
Race
of
Spartans
Bold
,
Or
Hercules
that
far
in
Strength
transcends
.
Which
when
he
shew'd
to
Corinna
,
with
a
smile
,
when
you
sow
,
said
she
,
you
must
scatter
the
Seed
with
your
hand
,
not
empty
the
whole
Sack
at
once
.
And
indeed
we
find
that
Pindar
intermixes
in
his
Poetic
Numbers
a
Collection
of
all
sorts
of
Fables
.
Now
that
Poetry
employs
it self
in
Mythology
is
agreed
by
Plato
likewise
.
For
a
Fable
is
the
Relation
of
a
false
Story
resembling
Truth
;
and
therefore
very
remote
from
real
Actions
;
for
relation
is
the
Image
of
Action
,
as
Fable
is
the
Image
of
Relation
.
And
therefore
they
that
feign
Actions
,
are
as
different
from
Historians
,
as
they
that
speak
differ
from
those
that
act
.
Athens
therefore
never
bred
up
any
true
Artist
in
Poetry
or
Lyric
Verse
.
For
Cnes●as
was
a
troublesom
writer
of
Dithyrambics
:
A
Person
of
mean
Parentage
and
of
no
repute
;
and
being
jeer'd
and
derided
by
the
Comedians
,
prov'd
very
unfortunate
in
the
Pursuit
of
Fame
.
Now
for
the
Dramatic
Poets
,
some
of
them
lookt
upon
Comedy
to
be
so
ignoble
,
and
troublesom
,
that
the
Areopagites
publish'd
a
Law
that
no
Man
should
make
any
Comedies
.
But
Tragedy
flourish'd
,
and
was
cry'd
up
,
and
with
wonder
and
admiration
heard
and
beheld
by
all
People
in
those
days
,
deceiving
them
with
Fables
and
the
display
of
various
Passions
;
whereby
,
as
Gorgias
says
,
he
that
deceiv'd
,
was
more
just
then
the
Deceiver
;
and
he
that
was
deceiv'd
,
wiser
then
he
who
was
deceiv'd
.
He
that
deceiv'd
was
more
just
because
it
was
no
more
then
what
he
pretended
to
do
:
And
he
that
was
deceiv'd
was
wiser
;
for
that
he
must
be
a
Man
of
no
Sence
,
that
is
not
taken
with
the
sweetness
of
Words
.
And
yet
what
Benefit
did
those
fine
Tragedys
procure
the
Athenians
?
But
the
shrewdness
and
cunning
of
Themistocles
wall'd
the
City
;
the
Industry
of
Pericles
adorn'd
their
Arsenal
,
and
Cimon
advanc'd
them
to
command
their
Neighbors
.
But
as
for
the
Wisdom
of
Euripides
,
the
Eloquence
of
Sophocles
,
the
Lofty
Stile
of
Eschylus
,
what
calamity
did
they
avert
from
the
City
?
Or
what
renown
or
Fame
did
they
bring
to
the
Athenians
?
Is
it
fitting
that
Dramatic
Poems
should
be
compar'd
with
Trophies
,
or
Scholastic
Discipline
with
Noble
Atcheivments
?
Would
ye
that
we
should
introduce
the
Men
themselves
carrying
before
them
the
Marks
and
Signals
of
their
own
Actions
,
permitting
them
double
entrance
like
the
Actors
upon
the
Stage
?
But
then
it
would
be
requisite
that
the
Poets
should
go
before
them
,
saying
and
singing
,
A
Panegyric
,
Gentlemen
,
Curious
Words
,
give
way
to
us
whoever
he
be
that
understands
not
Encomiums
of
this
Nature
,
that
has
not
a
pure
Tongue
,
that
never
Sang
the
Orgies
of
the
High-born
Muses
,
nor
ever
officiated
at
the
Bacchanals
of
the
Bull
devouring
Deity
.
And
then
there
must
be
Scenes
,
and
Vizards
,
and
Altars
and
Versatil
Machines
.
There
must
be
also
the
TragedyActors
,
the
Nicostrati
,
Callipidae
,
Mnescisci
,
Theodori
,
Poli
,
the
Dressers
,
and
Sedan-men
of
Tragedy
,
like
those
of
some
sumptuously
apparell'd
Lady
,
or
rather
like
the
Painters
,
Guilders
,
and
Colourers
of
Statues
;
together
with
a
costly
preparation
of
Vessels
,
Vizards
,
Purple-Coats
,
and
Machines
,
attended
by
an
unruly
Rabble
of
Dancers
and
Guards
;
which
a
Lacedemonian
once
beholding
,
not
improperly
said
he
,
how
strangely
are
the
Athenians
mistaken
,
consuming
so
much
cost
and
labour
upon
Ridiculous
Trif●es
:
that
is
to
say
,
wasting
the
Expences
of
Navies
,
and
Victualing
whole
Armies
upon
the
Stage
.
For
if
you
compute
the
cost
of
those
Dramatic
Preparations
,
you
will
find
that
the
Athenians
spent
more
upon
their
Bacchae
,
Oidipodae
,
Antigones
,
Medeas
,
and
Electras
,
then
in
their
Wars
against
the
Barbarians
for
Liberty
,
and
extending
their
Empire
.
For
their
Generals
oft-times
led
forth
the
Souldiers
to
Battle
,
commanding
them
only
to
make
Provision
of
such
Food
,
as
needed
not
the
tedious
preparation
of
Fire
.
And
indeed
their
Admiral
and
Captains
of
their
Ships
went
a
Board
without
any
other
Provision
then
Meal
,
Onyons
and
Cheese
.
Whereas
the
Masters
of
the
Chorus's
,
feeding
their
Dancers
with
Eeles
,
Lettice
,
the
Kernels
of
Garlic
,
and
Marrow
,
feasted
for
a
a
long
time
,
exercising
their
Voices
and
pleasing
their
Palates
by
turns
.
And
as
for
these
if
they
were
overcome
,
it
was
their
misfortune
to
be
contemn'd
and
hist'd
at
.
And
for
the
Victors
,
there
was
neither
Tripos
,
nor
consecrated
Ornament
of
Victory
,
as
Demetrius
calls
it
,
but
a
life
prolong'd
among
Cables
,
and
an
empty
House
for
a
Tomb
.
For
this
is
the
Tribute
of
Poetry
,
and
there
is
nothing
more
splendid
to
be
expected
from
it
.
Now
then
let
us
consider
the
Great
Generals
going
thither
,
to
whom
so
soon
as
they
pass
by
us
,
we
must
rise
up
and
pay
our
Salutations
,
especially
those
who
●eing
never
Famous
for
any
great
Action
Military
or
Civil
,
were
never
furnished
with
daring
boldness
,
nor
experience
in
such
Enterprises
,
nor
initiated
by
the
hand
of
Miltiades
that
overthrew
the
Medes
,
or
Themistocles
that
vanquish'd
the
Persians
.
This
is
the
Martial-gang
,
combating
sometimes
with
Phalanxes
by
Land
,
and
engaging
with
Navies
by
Sea
,
and
laden
with
the
spoiles
of
both
.
Give
ear
Enyo
,
the
Daughter
of
War
,
to
this
same
Prologue
of
Swords
and
Spears
.
Hasten
to
death
,
when
for
your
Country
vow'd
,
As
Epaminondas
said
,
for
your
Country
,
your
Sepulchers
,
and
your
Altars
throwing
your selves
into
most
Noble
and
Illustrious
Combats
.
The
Victors
of
which
methinks
I
see
approaching
toward
me
,
not
dragging
after
them
a
Goat
or
Oxe
for
a
reward
,
nor
crown'd
with
Ivy
,
and
smelling
of
the
Dreggs
of
Wine
.
But
whole
Cities
,
Islands
,
Continents
,
and
Colonies
well
peopled
are
their
rewards
,
being
surrounded
with
Trophies
and
Spoils
of
all
sorts
.
Whose
Statues
and
Symbols
of
Honor
are
A
Promontory
shouting
into
the
Black-Sea
,
where
stood
a
Chappel
dedicated
to
some
Virgin
Godhead
,
and
famous
for
some
Victory
thereabout
obtain'd
.
Parthenons
,
a
hundred
furlongs
in
length
,
South-walls
,
Roads
for
Ships
,
the
Pass
of
Thermopyle
,
the
Chersonesus
and
Amphipolis
.
Marathon
displays
the
Victory
of
Miltiades
,
and
Salamis
the
Glory
of
Themistocles
,
triumphing
over
the
Ruins
of
a
thousand
Vessels
.
The
Victory
of
Conon
brings
away
the
Phoenician
Galleys
from
Eurymedon
.
And
the
Victory
of
Cleo
and
Demosthones
brings
away
the
sheild
of
Brasidas
,
and
his
Captives
Souldiers
in
Chains
from
Sphactria
.
The
Victory
of
Conon
and
Thrasebulus
Walls
the
City
,
and
brings
the
People
back
at
liberty
,
from
Phyla
.
The
Victory
of
Alcibiades
nere
Sicily
,
restores
the
languishing
condition
of
the
City
;
and
Greece
beheld
Imia
rais'd
again
by
the
Victories
of
Neleus
and
Androclus
,
in
Lydia
and
Caria
.
If
you
ask
what
benefit
every
one
of
the
rest
procur'd
to
the
City
;
one
will
answer
Lesbos
,
another
Samos
,
another
Cyprus
,
another
the
Pontus
Euxinus
,
another
five
hundred
Galleys
with
three
banks
of
Oars
,
another
ten
thousand
Tallents
,
the
rewards
of
Fame
and
Trophies
won
.
For
these
Victories
the
City
observes
Public
Anniversary
Festivals
;
for
these
Victories
she
Sacrifices
to
the
Gods
;
not
for
the
Victories
of
Eschylus
and
Sophocles
;
nor
because
Carcinus
lay
with
Aerope
,
or
because
Astydamas
was
familiar
with
Hector
.
But
upon
the
sixth
of
August
even
to
this
day
,
the
Athenians
Celebrate
a
a
Festival
in
memory
of
the
Fight
at
Marathon
.
Upon
the
sixteenth
of
the
same
Month
the
Conduits
run
Wine
in
remembrance
of
the
naval
Victory
won
by
Chabrias
near
Naxos
.
Upon
the
twelfth
they
offer
thanksgiving-Sacrifices
for
the
recovery
of
their
liberty
.
For
upon
that
day
they
return'd
back
from
Phylae
.
The
third
of
the
same
Month
they
won
the
Battle
of
Plataea
.
The
sixteenth
of
March
was
consecrated
to
Diana
the
Moon
appear'd
in
the
Full
to
the
Greeks
Victorious
at
Salamis
.
The
twelfth
of
May
was
made
sacred
by
the
Battle
of
Mantinea
,
wherein
the
Athenians
,
when
their
Confederates
were
routed
and
fled
,
alone
by
themselves
obtain'd
the
Victory
,
and
Triumph
over
their
Victorious
Enemies
,
such
Actions
as
these
procur'd
Honor
and
Veneration
and
Grandeur
to
the
City
For
these
Acts
it
was
that
Pindar
call'd
Athens
the
Support
of
Greece
not
because
the
Greeks
were
aggrandiz'd
by
the
Tragedies
of
Phrynichus
and
Thespis
;
but
because
as
he
says
,
near
Artimisium
the
Athenian
Youth
the
first
Foundation
of
their
Freedom
lay'd
;
and
afterwards
fixing
it
upon
the
Adamantin
Pillars
of
Salamis
,
Mycale
and
Platea
,
multiply'd
their
felicity
to
others
.
But
as
for
the
Writings
of
the
Poets
they
are
meer
baubles
.
But
Rhetoricians
and
Orators
indeed
have
something
in
them
that
renders
them
in
some
measure
fit
to
be
compar'd
with
great
Captains
.
For
which
reason
.
Aeschines
deriding
Demosthenes
is
reported
to
have
said
of
him
,
that
he
had
commenc'd
a
Suit
between
Oratory
and
the
Art
of
conducting
an
Army
.
But
for
all
that
,
do
you
think
it
proper
to
prefer
the
Plataic
Oration
of
Hyperides
,
to
the
Victory
of
Aristides
;
or
the
Oration
of
Lysias
against
the
thirty
Tyrants
,
to
the
Acts
of
Thrasibulus
and
Archias
that
put
them
to
Death
;
Or
that
of
Aeschines
against
Timarchus
for
Whoring
,
before
the
releiving
of
Byzantium
by
Phocion
,
by
which
he
prevented
the
Sons
of
the
Confederates
from
being
the
Scorn
and
Derision
of
the
Macedonians
;
Or
shall
we
compare
the
Oration
of
Demosthenes
concerning
a
Crown
before
the
public
Crowns
which
he
receiv'd
for
setting
Greece
at
Liberty
,
wherein
the
Rhetorician
has
behav'd
himself
most
splendidly
and
learnedly
swearing
by
the
Progenitors
of
those
that
ventur'd
their
Lives
at
Marathon
for
the
Liberty
of
Greece
,
rather
than
by
those
that
instructed
Youth
in
the
Schools
;
among
which
were
Isocrates
,
Antiphontes
,
and
the
Isaei
.
All
which
the
City
buried
at
the
Expences
of
the
Publick
,
honouring
the
Sacred
Relicks
of
their
Bodies
,
and
translating
those
renowned
Hero's
into
the
number
of
the
Gods
;
and
by
these
it
was
that
the
Orator
chose
to
swear
,
tho
he
could
not
follow
their
Example
.
Isocrates
also
was
wont
to
say
,
that
they
who
ventur'd
their
Lives
at
Marathon
,
fought
as
if
they
had
been
inspir'd
with
other
Souls
then
their
own
;
and
extolling
their
daring
Boldness
and
Contempt
of
Life
,
to
one
that
ask'd
him
being
at
that
time
very
aged
,
How
he
did
?
As
well
,
said
he
,
as
one
who
being
now
above
Fourscore
Years
Old
,
esteems
Death
to
be
the
best
of
Evils
.
For
neither
did
he
spend
his
Years
in
whetting
his
Sword
,
in
grinding
and
sharpning
his
Sphear
,
in
scouring
and
polishing
his
Helmet
;
in
commanding
Navies
and
Armies
,
but
in
knitting
and
joyning
together
Opposites
,
Adequates
,
and
like
Cases
,
and
smoothing
and
adapting
of
Periods
and
Sentences
;
only
that
he
did
not
make
use
of
Files
,
Plainers
,
or
Chizzels
.
How
would
that
Man
have
been
affrighted
at
the
clattering
of
Weapons
,
or
the
routing
of
a
Phalanx
,
who
was
so
afraid
of
suffering
one
Vowel
to
clash
with
another
,
or
to
pronounce
a
Word
where
the
Syllables
were
uneven
.
Meltiades
,
the
very
next
day
after
the
Battle
of
Marathon
,
return'd
a
Victor
to
the
City
with
his
Army
.
And
Pericles
having
subdu'd
the
Samians
in
Nine
Months
,
derided
Agamemnon
that
was
Ten
Years
taking
of
Troy
.
But
Isocrates
was
no
less
then
three
Olympiads
(
or
fifteen
Years
)
in
writing
a
Panegyric
,
in
all
which
time
he
had
neither
been
a
General
nor
an
Embassador
,
neither
built
a
City
,
nor
been
an
Admiral
;
notwithstanding
the
many
Wars
that
harrass'd
Greece
within
that
time
.
But
while
Timotheus
freed
Euboea
from
Slavery
,
while
Chabrias
vanquish'd
the
Enemy
near
Naxus
,
while
Iphicrates
defeated
and
cut
to
pieces
a
whole
Battalion
of
the
Lacedaemonians
;
at
what
time
the
Athenians
having
shak'n
off
the
Spartan
Yoke
,
set
the
rest
of
Greece
at
Liberty
;
with
as
ample
Priviledges
to
give
their
Voices
in
the
general
Assemblies
of
the
whole
Nation
,
as
they
had
themselves
,
he
sits
poring
at
home
in
his
Study
,
seeking
out
proper
Phrases
and
choice
Words
for
his
Oration
;
during
which
time
Pericles
had
erected
stately
Porticoes
,
and
the
goodly
Temple
Hecatonpedes
.
Tho
the
Comic
Poet
Cratinus
,
seems
to
deride
even
Pericles
himself
,
as
one
that
was
none
of
the
quickest
where
he
says
,
In
words
the
Mighty
Pericles
Has
rais'd
us
up
a
Wall
But
't
is
a
Wall
in
only
Words
For
we
see
none
at
all
.
Consider
now
the
poor
Spirit
of
this
great
Orator
,
who
spent
the
ninth
part
of
his
Life
in
compiling
one
single
Oration
.
But
to
say
no
more
of
him
,
is
it
rational
to
compare
the
Harangues
of
Demosthenes
,
as
he
was
an
Orator
,
with
the
Martial
Exploits
of
Demosthenes
,
when
a
great
Leader
.
For
example
,
that
which
he
made
to
set
forth
the
inconsiderate
folly
of
Conon
,
with
the
Trophies
which
himself
erected
before
Pyla
:
Or
his
Declamation
against
Amathusius
,
concerning
Slaves
,
with
the
noble
Service
which
he
perform'd
in
reducing
the
Lacedaemonians
to
Slavery
.
Neither
can
it
be
said
,
because
he
compos'd
an
Oration
for
granting
the
Freedom
of
Athens
to
all
that
came
to
inhabit
there
,
that
he
therefore
deserv'd
as
much
honour
as
Alcibiades
,
who
made
one
People
of
the
Mantineans
and
Elians
,
and
joyn'd
them
Confederates
with
the
Athenians
against
the
Lacedaemonians
.
And
yet
we
must
acknowledge
that
the
public
Orations
of
Demosthenes
deserve
Applause
,
and
particularly
his
Philippies
,
in
which
he
bravely
encourages
the
Athenians
to
take
Arms
,
and
extols
the
Enterprize
of
Leptines
.
Plutarch's
Morals
:
Vol.
V.
Against
running
in
Debt
,
or
taking
up
Money
upon
Usury
.
Translated
out
of
the
Greek
by
the
same
Hand
.
PLATO
in
his
Laws
permits
not
any
one
to
go
and
draw
Water
from
his
Neighbors
Well
,
who
has
not
first
digg'd
and
sunk
a
Pit
in
his
own
Ground
,
till
he
is
come
to
a
Vein
of
Clay
,
and
has
by
his
sounding
experimented
,
that
the
Place
will
not
yield
a
Spring
,
because
the
Clay
or
Potters
Earth
,
being
of
its
own
Nature
,
fatty
,
solid
,
and
strong
,
retains
the
Moisture
,
it
receives
,
and
will
not
let
it
soak
or
pierce
thrô
:
But
it
must
be
lawful
for
them
to
take
Water
from
anothers
Ground
,
when
there
is
no
Way
or
Means
for
them
,
to
find
any
in
their
own
:
for
the
Law
ought
to
provide
for
Mens
Necessity
,
but
not
favor
their
Laziness
.
The
like
Ordinance
there
should
be
also
concerning
Money
:
That
none
should
be
allow'd
to
borrow
upon
Usury
,
nor
to
go
and
dive
into
other
Mens
Purses
,
as
it
were
into
their
Wells
and
Fountains
,
before
they
have
first
searcht
at
home
,
and
sounded
every
Means
for
the
obtaining
it
,
having
collected
,
as
it
were
,
and
gather'd
together
all
the
Gutters
and
Springs
,
to
try
,
if
they
can
draw
from
them
,
what
may
suffice
to
supply
their
most
necessary
Occasions
.
But
on
the
contrary
many
there
are
,
who
,
to
defray
their
idle
Expences
,
and
to
satisfy
their
extravagant
and
superfluous
Delights
,
make
not
use
of
their
own
,
but
have
recourse
to
others
,
running
themselves
deeply
into
Debt
without
any
Necessity
.
Now
this
may
easily
be
judg'd
,
if
one
does
but
consider
,
that
Usurers
do
not
ordinarily
lend
to
those
,
which
are
in
Distress
;
but
only
to
such
,
as
desire
to
obtain
and
get
somewhat
,
that
is
superfluous
,
and
of
which
they
stand
not
in
need
:
so
that
the
Credit
,
given
by
the
Lender
,
is
a
Testimony
,
sufficiently
proving
,
that
the
Borrower
has
of
his
own
;
whereas
on
the
contrary
,
since
he
has
of
his
own
,
he
ought
to
keep
himself
from
bo●rowing
.
Why
shouldst
thou
go
and
make
thy
Court
to
a
Banker
or
a
Merchant
?
Borrow
from
thine
own
Table
.
Thou
hast
Tankards
,
Dishes
,
and
Basins
of
Silver
:
make
use
of
them
for
thy
Necessity
,
and
,
when
they
are
gone
to
supply
thy
Wants
,
the
pleasant
Town
of
Aulis
,
or
Isle
of
Tenedos
will
again
refurnish
thy
Board
with
fair
Vessels
of
Earth
,
far
more
cleanly
and
neat
than
those
of
Silver
:
for
they
are
not
scented
with
the
strong
and
unpleasant
Smell
of
Usury
,
which
like
Rust
,
daily
more
and
more
sullies
and
tarnishes
the
Lustre
of
thy
Sumptuous
Magnificence
:
they
will
not
be
every
day
putting
thee
in
mind
of
the
Calends
,
and
new
Moons
,
which
being
of
themselves
the
most
holy
and
sacred
Days
of
the
Months
,
are
by
reason
of
Usuries
rendred
the
most
odious
and
accurs'd
.
For
as
to
those
,
who
choose
rather
to
carry
their
Goods
to
the
Brokers
,
and
there
lay
them
in
pawn
for
Money
,
taken
upon
Usury
,
than
to
sell
them
outright
,
I
do
not
believe
,
that
Jupiter
Ctesius
himself
can
preserve
them
from
Beggary
.
They
are
asham'd
forsooth
to
receive
the
full
Price
and
Value
of
their
Goods
;
but
they
are
not
asham'd
to
pay
Use
for
the
Money
,
they
have
borrow'd
on
them
.
And
yet
the
great
and
wise
Pericles
caus'd
that
costly
Robe
of
fine
Gold
,
weighing
about
forty
Talents
,
with
which
Minerva's
Statue
was
adorn'd
,
to
be
made
in
such
a
manner
,
that
he
could
take
it
on
and
off
at
his
Pleasure
;
To
the
end
,
said
he
,
that
when
we
shall
stand
in
need
of
Money
to
support
the
Charges
of
an
expensive
War
,
we
may
take
it
,
and
make
use
of
it
on
so
weighty
an
Occasion
,
putting
again
afterwards
in
its
place
another
of
no
less
Price
and
Value
than
the
former
.
Thus
ought
we
in
our
Affairs
,
as
in
a
besieged
Town
,
never
to
admit
or
receive
the
hostile
Garrison
of
an
Usurer
,
nor
to
endure
before
our
Eyes
the
Delivering
up
of
our
Goods
into
perpetual
Servitude
;
but
rather
to
cut
off
from
our
Table
,
what
is
neither
necessary
nor
profitable
,
and
in
like
manner
from
our
Beds
,
our
Couches
,
and
our
ordinary
Expences
,
so
to
keep
our selves
free
and
at
Liberty
,
in
hopes
to
restore
again
,
what
we
shall
have
retrench'd
,
if
Fortune
shall
hereafter
smile
upon
us
.
The
Roman
Ladies
heretofore
willingly
parted
with
their
Jewels
and
Ornaments
of
Gold
for
the
making
a
Cup
,
to
be
sent
as
an
Offering
to
the
Temple
of
Apollo
Pythius
in
the
City
of
Delphi
.
And
the
Carthaginian
Matrons
did
with
their
own
Hands
cut
the
Hair
from
their
Heads
,
to
make
Cords
for
the
managing
of
their
Warlike
Engins
and
Instruments
in
defence
of
their
besieged
City
.
But
we
,
as
if
we
were
asham'd
of
being
able
to
stand
on
our
own
Legs
,
and
without
being
supported
by
the
Assistance
of
others
,
go
and
enslave
our selves
by
Engagements
and
Obligations
;
whereas
it
were
much
better
,
that
restraining
our
Humor
,
and
confining
it
,
to
what
is
profitable
for
us
,
we
should
of
our
Plate
,
which
we
should
either
melt
,
or
sell
,
build
a
Temple
of
Liberty
for
our selves
,
our
Wives
,
and
our
Children
.
The
Goddess
Diana
in
the
City
of
Ephesus
gives
to
such
Debtors
,
as
can
fly
into
her
Temple
,
Freedom
and
Protection
against
their
Creditors
:
but
the
Sanctuary
of
Parsimony
and
Moderation
in
Expences
,
into
which
no
Usurer
can
enter
,
to
pluck
thence
,
and
carry
away
any
Debtor
Prisoner
,
is
always
open
for
the
Wise
,
and
affords
them
a
long
and
large
Space
of
joyful
and
honorable
Repose
.
For
as
the
Prophetess
,
which
gave
Oracles
in
the
Temple
of
the
Pythian
Apollo
about
the
Time
of
the
Median
Wars
,
answer'd
the
Athenians
,
that
God
had
for
their
Safety
given
them
a
Wall
of
Wood
,
upon
which
forsaking
their
Lands
,
their
City
,
their
Houses
,
and
all
their
Goods
,
they
had
recourse
to
their
Ships
for
the
Preservation
of
their
Liberty
:
so
God
gives
us
a
Table
of
Wood
,
Vessels
of
Earth
,
and
Garments
of
course
Cloth
,
if
we
desire
to
live
and
continue
in
Freedom
:
Aim
not
at
gilded
Coaches
,
Steeds
of
Price
,
And
Harness
,
richly
wrought
with
quaint
Device
.
For
how
swiftly
soever
they
may
run
,
yet
will
Usuries
overtake
them
,
and
outrun
them
.
Take
rather
the
first
Ass
,
thou
shalt
meet
,
or
the
first
Pack-horse
,
that
shall
come
in
thy
way
,
and
fly
from
that
cruel
and
tyrannical
Enemy
the
Usurer
,
who
asks
thee
not
Fire
and
Water
,
as
heretofore
did
the
barbarous
King
of
Persia
,
but
,
which
is
worse
,
touches
thy
Liberty
,
wounds
thy
Honor
by
Proscriptions
,
and
sets
thy
Goods
to
Sale
by
Outcry
.
If
thou
payst
him
not
,
he
troubles
thee
;
if
thou
hast
wherewithal
to
satisfy
him
,
he
will
not
receive
it
,
unless
it
be
his
Pleasure
.
If
thou
sell'st
,
he
will
have
thy
Goods
for
nothing
,
or
at
a
very
under
rate
;
and
if
thou
wilt
not
sell
,
he
will
force
thee
to
it
:
If
thou
suest
him
,
he
speaks
to
thee
of
an
Accommodation
;
if
thou
swear'st
to
give
him
Content
,
he
will
domineer
over
thee
:
If
thou
goest
to
his
House
,
to
discourse
with
him
,
he
shuts
his
Door
against
thee
;
if
thou
stay'st
at
home
,
he
is
always
knocking
at
thy
Door
,
and
will
never
stir
from
thee
.
Of
what
use
to
the
Athenians
was
the
Decree
of
Solon
,
by
which
he
ordain'd
,
that
the
Body
should
not
be
oblig'd
for
any
publick
Debt
:
for
they
,
who
owe
,
are
in
Bondage
to
all
Bankers
;
and
not
to
them
alone
,
(
for
then
there
would
be
no
great
hurt
,
)
but
to
their
very
Slaves
,
who
are
proud
,
insolent
,
barbarous
,
and
outragious
,
and
in
a
word
exactly
such
,
as
Plato
describes
the
Devils
and
fiery
Executioners
to
be
,
who
in
Hell
torment
the
Souls
of
the
Wicked
.
For
thus
do
these
wretched
Usurers
make
the
Court
,
where
Justice
is
administred
,
an
Hell
to
the
poor
Debtors
,
preying
on
some
,
and
gnawing
them
,
Vulture-like
,
to
the
very
Bones
,
and
Piercing
into
their
Entrals
with
sharp
Beaks
;
and
standing
over
others
,
who
are
,
like
so
many
Tantaluses
,
prohibited
by
them
from
tasting
the
Corn
and
Fruits
of
their
own
Ground
,
and
drinking
the
Wine
of
their
own
Vintage
.
And
as
King
Darius
sent
to
the
City
of
Athens
his
Lieutenants
Datis
and
Artaphernes
with
Chains
and
Cords
,
to
bind
the
Prisoners
,
they
should
take
:
so
these
Usurers
,
bringing
into
Greece
Boxes
,
full
of
Schedules
,
Bills
,
and
Obligatory
Contracts
,
as
so
many
Irons
and
Fetters
for
the
Shackling
of
poor
Criminals
,
go
thrô
the
Cities
,
sowing
in
them
,
as
they
pass
,
not
good
and
profitable
Seed
,
as
did
heretofore
Triptolemus
,
when
he
went
thrô
all
Places
,
teaching
the
People
to
sow
Corn
;
but
Roots
and
Grains
of
Debts
,
that
produce
infinite
Labors
and
intolerable
Usuries
,
of
which
the
End
can
never
be
found
,
and
which
,
eating
their
way
,
and
spreading
their
Sprouts
round
about
,
do
in
fine
make
Cities
bend
under
the
Burden
,
till
they
come
to
be
suffocated
.
They
say
,
that
Hares
at
the
same
time
suckle
one
young
Leveret
,
are
ready
to
kinnle
and
bring
forth
another
,
and
conceive
a
third
:
But
the
Usuries
of
these
barbarous
and
wicked
Usurers
bring
forth
,
before
they
conceive
:
for
at
the
very
Delivery
of
their
Money
they
immediatly
ask
it
back
,
taking
it
up
at
the
same
moment
,
they
lay
it
down
,
and
letting
out
that
again
to
Interest
,
which
they
take
and
receive
for
the
Use
of
what
they
had
lent
.
't
is
a
Saying
among
the
Messenians
:
Gate
before
Gat●
,
and
still
a
Gate
behind
:
But
it
may
much
better
be
said
against
the
Usurers
:
Use
before
Use
,
and
still
more
Use
you
'l
find
.
So
that
they
laugh
at
those
natural
Philosophers
,
who
hold
,
that
Nothing
can
be
made
of
Nothing
,
and
of
that
,
which
has
no
Existence
:
for
with
them
Usury
is
made
and
engendred
of
that
,
which
neither
is
,
nor
ever
was
.
They
think
the
Taking
to
farm
the
Customs
and
other
public
Tributes
,
which
the
Laws
nevertheless
permit
,
to
be
a
Shame
and
Reproach
:
and
yet
themselves
on
the
contrary
,
in
opposition
to
all
the
Laws
in
the
World
,
make
Men
pay
Tribute
for
what
they
lend
upon
Interest
,
or
rather
,
if
Truth
may
be
spoken
,
do
in
the
very
letting
out
their
Money
to
Use
basely
deceive
their
Debtor
:
for
the
poor
Debtor
,
who
receives
less
,
than
he
acknowledges
in
his
Obligation
,
is
falsely
and
dishonestly
cheated
.
And
the
Persians
indeed
repute
Lying
to
be
a
Sin
only
in
a
second
Degree
,
but
the
first
they
repute
to
be
in
debt
:
forasmuch
as
Lying
frequently
attends
those
,
that
owe
.
Now
there
are
not
in
the
whole
World
any
People
,
who
are
oftner
guilty
of
Lying
,
than
Usurers
,
nor
that
practice
more
Unfaithfulness
in
their
Day-books
,
in
which
they
set
down
,
that
they
have
deliver'd
such
a
Sum
of
Money
to
such
a
Person
,
to
whom
they
have
not
given
nigh
so
much
.
And
the
moving
Cause
of
their
Lying
is
pure
Avarice
,
not
Want
,
or
Poverty
,
but
an
insatiable
Desire
of
always
having
more
,
the
End
of
which
is
neither
pleasurable
nor
profitable
to
themselves
,
but
ruinous
and
destructive
to
those
,
whom
they
injure
.
For
they
neither
cultivate
the
Lands
,
of
which
they
deprive
their
Debtors
,
nor
inhabit
the
Houses
,
out
of
which
they
eject
them
,
nor
eat
at
the
Tables
,
which
they
take
away
from
them
,
nor
wear
the
Clothes
,
of
which
they
strip
them
.
But
first
one
is
destroy'd
,
and
then
a
second
soon
follows
,
being
drawn
on
,
and
allur'd
by
the
former
.
For
the
Mischief
spreads
like
Wild-fire
,
still
consuming
,
and
yet
still
increasing
by
the
Destruction
and
Ruine
of
those
,
that
fall
into
it
,
whom
it
devours
one
after
another
.
And
the
Usurer
,
who
maintains
this
Fire
,
blowing
and
kindling
it
to
the
Undoing
of
so
many
People
,
reaps
no
other
Advantage
from
it
,
but
only
that
he
now
and
then
takes
his
Book
of
Accounts
,
and
reads
in
it
,
how
many
poor
Debtors
he
has
caus'd
to
sell
,
what
they
had
;
how
many
he
has
dispossess'd
of
their
Lands
and
Livings
;
whence
he
came
,
and
whither
he
is
gone
by
always
turning
,
winding
and
encreasing
his
Money
.
Think
not
,
that
I
speak
this
for
any
Ill
Will
or
Enmity
,
that
I
have
sworn
against
Usurers
:
For
never
did
they
drive
away
my
Kine
,
Or
Horses
.
—
But
my
only
Aim
is
,
to
shew
those
,
who
are
so
ready
to
take
up
Money
upon
Use
,
how
much
Shame
and
Slavery
there
is
in
it
,
and
how
it
proceeds
only
from
extream
Folly
,
Sloth
,
and
Effeminacy
of
Heart
.
For
if
thou
hast
of
thine
own
,
borrow
not
,
since
thou
hast
no
need
of
it
;
and
if
thou
hast
nothing
,
borrow
not
,
because
thou
wilt
not
have
any
Means
to
pay
.
But
let
us
consider
the
one
and
the
other
apart
.
The
elder
Cato
said
to
a
certain
Old
Man
,
who
behav'd
himself
ill
:
My
Friend
,
seeing
old
Age
has
of
it self
so
many
Evils
,
why
doest
thou
go
about
to
add
to
them
the
Reproach
and
Shame
of
Wickedness
?
In
like
manner
may
we
say
to
a
Man
,
oppress'd
with
Poverty
:
Since
Poverty
has
of
it self
so
many
and
so
great
Miseries
,
do
not
heap
upon
them
the
Anguishes
of
borrowing
and
being
in
debt
.
Take
not
from
Poverty
the
only
good
thing
,
in
which
it
is
superior
to
Riches
,
to
wit
,
Freedom
from
pensive
Care
.
Otherwise
thou
wilt
subject
thy self
to
the
Derision
of
the
common
Proverb
,
which
says
:
A
Goat
I
cannot
bear
away
,
Yet
you
an
Ox
upon
me
lay
.
Thou
canst
not
bear
Poverty
,
and
yet
thou
art
going
to
load
on
thy self
an
Usurer
,
which
is
a
Burden
,
even
to
a
Rich
Man
insupportable
.
But
you
will
say
perhaps
,
How
then
would
you
have
me
to
live
?
Is
this
a
Question
,
fit
for
thee
to
ask
,
who
hast
Hands
,
Feet
,
and
a
Voice
,
who
in
brief
art
a
Man
,
whose
Property
it
is
to
love
,
and
be
belov'd
,
to
do
,
and
receive
a
Courtesy
?
Canst
thou
not
teach
Grammar
,
bring
up
young
Children
,
be
a
Porter
or
Door-keeper
,
travel
by
Sea
,
serve
in
a
Ship
?
There
is
in
all
these
nothing
more
shameful
or
odious
,
than
to
be
dunn'd
with
the
importunate
Clamors
of
such
,
as
are
always
saying
:
Pay
me
,
give
me
my
Money
.
Rutilius
,
that
rich
Roman
,
coming
one
day
to
Musonius
the
Philosopher
,
whisper'd
him
thus
in
his
ear
:
Musonius
,
Jupiter
the
Saviour
,
whom
you
Philosophers
profess
to
imitate
and
follow
,
takes
not
up
Money
at
Interest
.
Masonius
,
smiling
,
presently
answer'd
him
:
Nor
yet
does
he
lend
for
Use
.
For
this
Rutilius
,
who
was
himself
an
Usurer
,
upbraided
the
other
with
borrowing
upon
Use
:
Now
what
a
foolish
Stoical
Arrogance
was
this
.
For
what
need
was
there
of
bringing
in
here
Jupiter
the
Saviour
,
when
he
might
have
given
him
the
same
Admonition
by
things
,
that
were
familiar
,
and
before
his
Eyes
?
Swallows
run
not
themselves
into
Debt
,
Ants
borrow
not
upon
Interest
,
and
yet
Nature
has
given
them
neither
Reason
,
Hands
,
nor
Art.
But
she
has
endu'd
Men
with
such
Abundance
of
Understanding
,
that
they
maintain
not
only
themselves
,
but
also
Horses
,
Dogs
,
Partridges
,
Hares
,
and
Jays
.
Why
then
doest
thou
condemn
thy self
,
as
if
thou
wert
less
able
to
perswade
than
a
Jay
,
more
dumb
than
a
Partridge
,
and
more
ungenerous
than
a
Dog
,
in
that
thou
canst
not
oblige
any
Man
to
be
assistant
to
thee
either
by
serving
him
,
instructing
him
,
delighting
him
,
guarding
him
,
or
sighting
in
his
Defence
?
Doest
thou
not
see
,
how
many
occasions
the
Land
,
and
how
many
the
Sea
affords
thee
for
thy
Maintenance
?
Hear
also
,
what
Crates
says
:
Here
I
saw
Micylus
the
Wool
to
card
,
Whilst
his
Wife
Spun
,
that
they
by
Labor
hard
In
these
hard
times
might
scape
the
hungry
Jaws
Of
Famin
.
—
King
Antigonus
,
when
he
had
not
for
a
long
time
seen
Cleanthes
the
Philosopher
,
said
to
him
:
Doest
thou
yet
,
ô
Cleanthes
,
continue
to
grind
?
Yes
Sir
,
reply'd
Cleanthes
,
I
still
grind
,
and
that
I
do
to
gain
my
Living
,
and
not
to
depart
from
Philosophy
.
How
great
and
generous
was
the
Courage
of
this
Man
,
who
,
coming
from
the
Mill
and
the
Kneading
Trough
,
did
with
the
same
Hand
,
which
had
been
employ'd
in
turning
the
Stone
,
and
moulding
the
Dough
,
write
of
the
Nature
of
the
Gods
,
Moon
,
Stars
,
and
Sun
!
And
yet
we
think
these
to
be
servile
Works
.
Therefore
,
forsooth
,
that
we
may
be
free
,
we
take
up
Money
at
Interest
,
and
to
this
purpose
slatter
base
and
servile
Persons
,
wait
on
them
,
treat
them
,
make
them
Presents
,
and
pay
them
Pensions
,
and
this
we
do
,
not
being
compell'd
by
Poverty
;
(
for
no
Usurer
will
lend
a
poor
Man
Money
)
but
to
gratify
our
Prodigality
.
For
if
we
would
be
content
with
such
things
,
as
are
necessary
for
human
Life
,
Usurers
would
be
no
less
rare
in
the
World
,
than
Centaurs
and
Gorgons
.
But
Luxury
and
Excess
,
as
it
produc'd
Goldsmiths
,
Silversmiths
,
Perfumers
,
and
Diers
of
curious
Colors
,
so
has
it
also
brought
forth
Usurers
.
For
we
run
not
into
Debt
for
Bread
and
Wine
,
but
for
the
purchasing
of
Stately
Seats
,
numerous
Slaves
,
fine
Mules
,
costly
Hangings
,
rich
Tables
,
and
for
all
those
foolish
and
superfluous
Expences
,
to
which
we
frequently
put
our selves
for
the
exhibiting
of
Plays
to
the
People
,
or
some
such
vain
Ambition
,
from
which
we
frequently
reap
no
other
Fruit
but
Ingratitude
.
Now
he
,
that
is
once
intangled
in
Usury
remains
a
Debtor
all
his
Life
,
not
unlike
in
this
to
the
Horse
,
who
,
having
once
taken
the
Bridle
into
his
Mouth
,
and
the
Saddle
on
his
Back
,
receives
one
Rider
after
another
.
Nor
is
there
any
Means
for
these
Debtors
to
make
their
Escape
into
those
fair
Pastures
and
Meadows
,
which
once
they
enjoy'd
,
but
they
wander
about
,
like
those
Daemons
,
mention'd
by
Empeducles
to
have
been
driven
out
of
Heaven
by
the
offended
Gods
:
By
the
Skies
Force
they
're
thrust
into
the
Main
,
Which
to
the
Earth
soon
spues
'em
back
again
:
Thence
to
bright
Titans
Orb
they
're
forc'd
to
fly
,
And
Titan
soon
remits
them
to
the
Sky
.
In
like
manner
do
such
Men
fall
from
the
Hand
of
one
Usurer
or
Banker
to
another
,
sometimes
of
a
Corinthian
,
sometimes
of
a
Patrian
,
sometimes
of
an
Athenian
,
till
having
been
deceiv'd
and
cheated
by
all
,
they
finally
find
themselves
dissipated
and
torn
in
pieces
by
Usury
.
For
as
He
,
who
is
fallen
into
the
Dirt
,
must
either
rise
up
and
get
out
of
it
,
or
else
ly
still
in
the
Place
,
into
which
he
first
fell
,
for
that
by
tumbling
,
turning
,
and
rolling
about
,
he
does
but
still
more
and
more
bemire
himself
:
so
also
those
,
who
do
but
change
their
Creditor
,
and
cause
their
Names
to
be
transcrib'd
from
one
Usurers
Book
to
anothers
,
do
by
loading
and
embroiling
themselves
with
new
Usuries
,
become
more
and
more
oppress'd
.
Now
in
this
they
properly
resemble
Persons
,
distemper'd
with
Choler
,
who
will
not
receive
any
Medicine
,
sufficient
to
work
a
perfect
Cure
;
but
are
continually
taking
away
that
,
which
drops
from
the
cholerick
Humor
,
and
so
make
way
for
it
to
gather
more
and
more
:
For
in
the
same
manner
these
Men
are
not
willing
to
be
cleans'd
at
once
,
but
do
with
grievous
Anguish
and
Sorrow
pay
their
Use
at
every
Season
of
the
Year
,
and
no
sooner
have
they
discharg'd
one
,
but
another
drops
and
stills
immediately
after
,
which
causes
them
both
aking
Hearts
and
Heads
;
whereas
they
should
have
taken
care
to
get
wholly
clear
,
that
they
might
remain
free
and
at
Liberty
.
For
I
now
turn
my
Speech
to
those
,
who
are
more
wealthy
,
and
withal
more
nice
and
effeminate
,
and
whose
Discourse
is
commonly
in
this
manner
:
How
,
shall
I
remain
then
without
Servants
,
without
Fire
,
and
without
an
House
,
or
Place
,
to
which
I
may
repair
?
Now
this
is
the
same
thing
,
as
if
one
,
who
is
sick
of
a
Dropsy
,
and
puff'd
up
as
a
Barrel
,
should
say
to
a
Physician
:
How
?
Would
you
have
me
become
slender
,
lean
and
empty
?
And
why
not
,
provided
you
thereby
get
your
Health
?
Thus
't
is
better
,
you
should
be
without
Servants
,
than
that
you
should
your self
become
a
Slave
;
and
that
you
should
remain
without
Possessions
,
than
that
you
should
be
made
the
Possession
of
another
.
Give
Ear
a
little
to
the
Discourse
of
the
two
Vultures
,
as
it
is
reported
in
the
Fables
.
One
of
them
was
taken
with
so
strong
a
Fit
of
Vomiting
,
that
he
said
:
I
believe
,
I
shall
cast
up
my
very
Bowels
.
Now
to
this
his
Companion
answer'd
:
What
hurt
will
there
be
in
it
?
For
thou
wilt
not
indeed
throw
up
thine
own
Entrals
,
but
those
of
a
deceas'd
Person
,
which
we
devour'd
the
other
Day
.
So
he
,
who
is
indebted
,
sells
not
his
own
Inheritance
,
nor
his
own
House
,
but
that
of
the
Usurer
,
who
lent
him
the
Money
,
to
whom
the
Law
judges
the
Right
and
Possession
of
them
.
Nay
,
by
Jupiter
,
will
he
say
to
me
,
but
my
Father
left
me
this
Estate
.
I
believe
it
well
,
but
he
left
thee
also
Liberty
and
a
good
Repute
,
of
which
thou
oughtst
to
make
more
Account
,
and
be
more
careful
.
He
,
who
begat
thee
,
made
thy
Foot
,
and
thy
Hand
,
and
nevertheless
,
if
they
happen
to
be
mortify'd
,
thou
wilt
give
Money
to
the
Chirurgion
to
cut
them
off
.
Calypso
presented
Ulysses
with
a
Robe
,
breathing
forth
the
sweet-scented
Odor
of
an
immortal
Body
,
which
she
put
on
him
,
as
a
Token
and
Memorial
of
the
Love
,
she
had
born
him
.
But
when
his
Ship
was
cast
away
,
and
himself
ready
to
sink
to
the
Bottom
,
not
being
able
to
keep
above
the
Water
,
by
reason
of
his
wet
Robe
,
which
weigh'd
him
downwards
,
he
put
it
off
,
and
threw
it
away
,
and
having
girt
his
naked
Breast
with
a
certain
broad
Swadling-band
,
Swam
safe
to
Shore
.
—
And
afterwards
,
when
the
Danger
was
over
,
and
he
seen
to
be
landed
,
he
wanted
neither
Food
nor
Rayment
.
And
is
it
not
a
true
Tempest
,
when
the
Usurer
after
some
time
comes
to
assault
the
miserable
Debtors
with
this
Word
Pay
?
This
having
said
,
the
Clouds
grow
thick
,
the
Sea
,
Is
troubled
,
and
its
raging
Waves
beat
high
,
Whilst
East
,
South
,
West
Winds
thrô
the
Welkin
fly
.
These
Winds
are
Use
,
and
Use
upon
Use
,
which
roll
one
after
another
;
and
he
,
that
is
overwhelm'd
by
them
,
and
kept
down
by
their
Weight
,
cannot
save
himself
,
nor
make
his
Escape
by
Swimming
,
but
at
last
sinks
down
to
the
Bottom
,
where
he
perishes
,
carrying
with
him
his
Friends
,
who
were
Pledges
and
Sureties
for
him
.
Crates
the
Theban
Philosopher
acted
far
otherwise
:
for
owing
nothing
,
and
consequently
not
being
press'd
for
Payment
by
any
Creditor
,
but
only
tir'd
with
the
Cares
and
Troubles
of
House-keeping
,
and
the
Sollicitude
,
requisite
to
the
Management
of
his
Estate
,
he
left
a
Patrimony
of
eight
Talents
Value
,
and
taking
only
his
Cloak
and
Wallet
,
retir'd
to
Philosophy
and
Poverty
.
Anaxagoras
also
forsook
his
plentiful
and
well-stockt
Pastures
.
But
what
need
is
there
of
alledging
these
Examples
?
Seeing
that
Philoxenus
a
Musician
,
being
one
of
those
,
who
were
sent
to
people
a
new
City
,
and
new
Land
in
Sicily
,
where
there
fell
to
his
Share
a
good
House
,
and
great
Wealth
,
with
which
he
might
have
liv'd
well
at
his
Ease
,
yet
seeing
,
that
Delights
,
Pleasure
and
Idleness
,
without
any
Exercise
of
good
Letters
,
reign'd
in
those
Quarters
,
said
:
These
Goods
,
by
all
the
Gods
,
shall
not
destroy
me
;
but
I
will
rather
lose
them
:
and
immediately
leaving
to
others
the
Portion
,
that
was
allotted
to
himself
,
he
again
took
Shipping
,
and
return'd
to
Athens
.
Whereas
those
,
who
are
in
Debt
,
b●ar
and
suffer
themselves
to
be
su'd
,
tax'd
,
made
Slaves
of
,
and
cheated
with
false
Money
,
feeding
with
King
Phineus
certain
winged
Harpies
.
For
these
Usurers
fly
to
them
,
and
ravish
out
of
their
Hands
their
very
Food
,
neither
yet
have
they
Patience
to
stay
and
expect
the
Season
:
for
they
buy
their
Debtors
Corn
before
it
is
ready
for
Harvest
;
bargain
for
the
Oil
,
before
the
Olives
are
ripe
,
and
in
like
manner
for
their
Wine
:
I
will
have
it
,
say●
the
Usurer
,
at
such
a
Price
,
and
immediately
gets
the
Writing
sign'd
;
and
yet
the
Grapes
are
still
hanging
on
the
Vine
,
expecting
the
Month
of
September
,
when
the
Star
Arcturus
rises
and
shews
the
Vintage
.
Plutarch's
Morals
.
Vol.
V.
Plutarch's
Platonick
Questions
.
Translated
out
of
the
Greek
by
R.
Brown
M.
L.
WHat
is
the
Reason
,
that
Socrates
his
God
bid
him
to
act
the
Mid-wife's
Part
to
others
,
but
charged
himself
not
to
generate
?
For
thus
he
talks
to
Theaetetus
,
not
after
his
merry
jesting
way
,
because
he
would
never
have
used
the
Name
of
God
in
such
a
manner
;
thô
Plato
in
that
Book
makes
Socrates
several
times
to
talk
with
great
Boasting
and
Arrogance
,
as
he
does
now
.
There
are
many
(
dear
Friend
)
so
well
affected
towards
me
,
that
they
are
ready
to
fall
rudely
upon
me
,
when
I
offer
to
cure
them
of
the
least
Madness
:
for
they
will
not
be
perswaded
that
I
do
it
out
of
good
Will
,
because
they
are
ignorant
,
that
God
bears
ill
Will
to
no
Man
,
and
that
therefore
I
wish
Ill
to
no
Man
;
but
to
stand
in
a
Ly
,
or
to
stifle
the
Truth
,
neither
of
these
things
I
can
do
.
Whether
therefore
did
he
stile
his
own
Nature
,
which
was
of
a
very
strong
and
pregnant
Wit
,
by
the
Name
of
God
,
as
Menander
says
,
For
our
Mind
it
God
,
and
as
Heraclitus
,
Man's
Genius
is
a
Deity
?
Or
did
some
Divine
Cause
,
or
some
Ge●ius
or
other
impart
this
way
of
Philosophizing
to
Socrates
,
whereby
as
he
was
interrogating
others
,
he
cleared
them
of
Pride
,
Error
and
Ignorance
,
things
that
made
them
troublesome
both
to
themselves
and
others
.
For
about
that
time
there
happened
to
be
in
Greece
several
Sophisters
,
to
these
some
young
Men
paid
great
Sums
of
Money
,
for
which
they
purchased
a
strong
Opinion
of
Learning
and
Wisdom
,
and
of
being
stout
Disputants
;
but
this
sort
of
Disputation
spent
much
time
in
trifling
Squablings
,
which
neither
were
of
any
Credit
or
Profit
.
Now
Socrates
using
an
argumentative
Discourse
,
by
way
of
a
purgative
Remedy
,
procured
Belief
and
Authority
to
what
he
said
;
because
in
refuting
others
,
he
himself
affirmed
nothing
;
and
he
the
sooner
gained
upon
People
,
because
he
seemed
rather
to
be
inquisitive
after
the
Truth
,
as
well
as
they
,
than
to
maintain
his
own
Opinion
:
for
that
useful
thing
,
Judgment
,
is
taken
with
Familiarity
,
and
the
Lover
is
blinded
with
the
thing
loved
;
and
nothing
of
a
Man's
own
is
so
beloved
,
as
is
his
Opinion
,
and
Discourse
by
him
that
made
it
:
And
the
Distribution
of
Children
,
said
to
be
the
justest
,
in
respect
of
Discourses
,
is
the
unjustest
;
for
there
a
Man
must
take
his
own
;
but
here
a
Man
must
chuse
the
best
,
thô
it
be
another
Man's
.
Therefore
he
that
has
Children
of
his
own
,
is
a
worse
Judge
of
other
Mens
:
it
being
true
,
as
the
Sophister
said
well
,
The
Eleans
would
be
the
most
proper
Judges
of
the
Olympick
Games
,
were
no
Eleans
Gamesters
.
So
he
that
would
Judge
of
Disputations
,
cannot
be
just
,
if
he
either
seeks
the
Bays
for
,
or
is
himself
Antagonist
to
either
of
the
Antagonists
.
For
as
the
Graecian
Captains
,
when
they
were
to
give
their
Suffrages
,
who
had
behaved
himself
the
best
,
every
Man
of
them
voted
for
himself
:
so
there
is
not
a
Philosopher
of
them
all
,
but
would
do
the
like
,
besides
Socrates
,
and
those
,
that
acknowledge
,
they
can
say
nothing
,
that
is
their
own
;
and
these
only
are
the
pure
and
incorrupt
Judges
of
the
Truth
.
For
as
the
Air
in
the
Ears
,
unless
it
be
still
,
and
void
of
Noise
in
it self
,
without
any
Sound
or
Tingling
,
does
not
exactly
take
Sounds
.
So
the
Philosophical
Judgment
in
Disputations
,
if
it
be
disturbed
and
obstreperous
within
,
is
hardly
comprehensive
of
what
is
said
without
.
For
our
Familiar
and
inbred
Opinion
must
have
Philosophy
to
rectifie
the
best
things
it
is
capable
to
do
;
all
others
err
from
the
Truth
.
Furthermore
,
if
Men
can
comprehend
and
know
nothing
,
God
did
justly
interdict
Socrates
the
Procreation
of
false
and
unstable
Discourses
,
which
are
like
Wind-eggs
,
and
bid
him
convince
others
who
were
of
any
other
Opinion
.
And
Reasoning
,
which
rids
us
of
the
greatest
of
Evils
,
Error
and
Vanity
of
Mind
,
is
none
of
the
least
Benefits
to
us
:
For
God
has
not
granted
this
to
the
Aesculapians
:
Nor
did
Socrates
give
Physick
to
the
Body
,
indeed
he
purged
the
Mind
of
secret
Corruption
.
But
if
there
be
any
Knowledge
of
the
Truth
,
and
if
the
Truth
be
one
,
he
has
as
much
that
learns
it
of
him
that
invented
it
not
,
as
the
Inventer
himself
.
Now
,
he
the
most
easily
attains
the
Truth
,
that
is
perswaded
he
has
it
not
,
and
he
chuses
best
,
just
as
he
that
has
no
Children
of
his
own
,
adopts
the
best
.
Mark
this
well
,
that
Poëtry
,
Mathematicks
,
Oratory
,
and
Sophistry
,
which
are
the
things
the
Deity
forbad
Socrates
to
generate
,
are
of
no
Value
;
and
that
of
the
sole
Wisdom
about
what
is
Divine
and
Intelligible
(
which
Socrates
call'd
Amiable
and
Eligible
for
it self
)
there
is
neither
Generation
nor
Invention
by
Man
,
but
Reminiscence
.
Wherefore
Socrates
taught
nothing
,
but
suggesting
Principles
of
doubt
,
as
Birth-pains
,
to
young
Men
,
he
excited
,
and
at
the
same
time
confirmed
the
innate
Notions
:
This
he
called
his
Art
of
Midwifry
,
which
did
not
(
as
others
professed
)
extrinsecally
confer
Intelligence
upon
his
Auditors
;
but
demonstrated
it
to
be
inna●●
,
yet
imperfect
and
confused
,
and
in
want
of
a
Nurse
to
feed
it
.
Why
does
he
call
the
supreme
God
Father
and
Maker
of
all
things
?
Is
he
(
as
Homer
calls
him
)
of
created
Gods
,
and
Men
the
Father
,
and
of
Brutes
and
things
that
have
no
Soul
the
Maker
?
If
Chrysippus
may
be
credited
,
he
cannot
be
said
to
be
Father
of
the
Field
,
who
scattered
the
Seed
in
it
,
thô
Corn
grow
from
that
Seed
;
he
only
,
as
his
way
is
,
used
a
Metaphor
,
and
called
the
Cause
of
the
World
the
Father
of
it
:
As
in
his
Convivium
he
calls
Phaedrus
the
Father
of
the
amatorious
Discourse
,
which
he
had
introduced
,
and
as
in
his
Phaedrus
he
calls
Lycias
,
who
had
been
the
occasion
of
an
excellent
Discourse
about
Philosophical
Matters
.
Or
is
there
any
difference
between
a
Father
and
a
Maker
,
or
between
Procreation
and
Making
?
For
,
as
what
is
procreated
is
also
made
,
but
not
on
the
contrary
;
so
he
that
procreated
did
also
make
:
for
the
Procreation
of
an
Animal
,
is
the
making
of
it
.
Now
the
Work
of
a
Maker
,
as
of
a
Builder
,
a
Weaver
,
a
musical
Instrument
Maker
,
or
a
Statuary
,
does
altogether
differ
from
its
Author
;
but
the
Principle
and
Power
of
the
Procreator
is
implanted
in
the
Progeny
,
and
contains
his
Nature
,
the
Progeny
being
a
Piece
pull'd
off
the
Procreator
.
Since
therefore
,
that
the
World
is
neither
like
a
piece
of
Potter's
Work
,
nor
Joyner's
Work
,
but
that
there
is
a
great
Share
of
Life
and
Divinity
in
it
,
which
God
from
himself
communicated
to
,
and
mixed
with
Matter
,
God
may
as
well
be
called
Father
of
the
World
,
it
having
Life
in
it
,
as
the
Maker
of
it
.
And
since
th●se
things
come
very
near
to
Plato's
Opinion
,
consider
,
I
pray
,
whether
there
may
not
be
some
probability
in
them
.
Whereas
the
World
consists
of
two
Parts
,
Body
and
Soul
,
God
indeed
made
not
the
Body
;
but
Matter
being
exhibited
,
he
formed
and
fitted
it
,
binding
up
,
and
confining
what
was
infinite
within
proper
Limits
and
Figures
.
But
the
Soul
partaking
of
Mind
,
Reason
an●
Harmony
,
was
not
only
the
Work
of
God
,
but
part
o●
him
,
not
only
made
by
him
,
but
begot
by
him
.
Therefore
in
the
Republick
Universal
,
suppose
the
Universe
,
as
one
Line
,
to
be
cut
into
two
unequal
Sections
,
again
cut
each
of
these
Sections
in
two
after
the
same
manner
:
Suppose
this
to
constitute
the
Genera
of
things
sensible
,
and
of
things
intelligible
in
the
Universe
,
the
first
represents
the
Genus
of
Intelligibles
,
comprehending
the
first
Species
;
the
second
the
Mathematicks
.
Of
Sensibles
,
first
the
Genus
comprehends
solid
Bodies
,
the
second
comprehends
the
Images
and
Representations
of
them
.
Moreover
,
to
every
one
of
these
four
he
has
assigned
its
proper
judicatory
Faculty
,
viz.
to
the
first
the
Mind
;
to
the
Mathematicks
the
Intellect
;
to
Sensibles
Belief
;
to
Images
and
Representations
Likelihood
and
Probability
.
But
what
does
he
mean
by
dividing
the
Universe
into
unequal
Parts
?
And
which
of
the
Sections
,
the
Intelligible
or
the
Sensible
,
is
the
greater
?
For
in
this
he
has
not
explain'd
himself
.
But
it
appears
,
the
Sensible
is
the
greater
Portion
.
For
the
Essence
of
Intelligibles
is
indivisible
,
and
in
the
same
respect
ever
the
same
,
being
contracted
into
a
little
and
pure
;
but
an
Essence
divisible
,
and
running
about
Bodies
,
constitutes
the
sensible
part
.
Now
,
what
is
immaterial
is
limited
;
but
Body
in
respect
of
Matter
is
infinite
and
unlimited
,
and
as
it
is
sensible
it
partakes
of
Intelligible
,
when
it
is
defined
.
Besides
,
as
every
Sensible
has
many
Images
,
Shadows
and
Representations
,
and
from
one
and
the
same
Original
several
Copies
may
be
taken
both
by
Nature
and
Art
;
so
the
former
must
needs
exceed
the
latter
in
Number
,
according
to
Plato
,
who
makes
the
Notions
of
things
sensible
to
be
Copies
or
Ideas
,
like
Statues
or
Pictures
of
things
material
.
Then
the
Mind
conceives
one
sort
of
Ideas
abstracted
from
Body
,
which
belongs
to
the
Mathematicks
:
This
leads
from
Arithmetick
to
Geometry
,
thence
to
Astrology
,
then
to
Musick
or
Harmony
.
For
things
became
Geometrical
by
the
Accession
of
Magnitude
to
Quantity
;
Solid
by
the
Accession
of
Profundity
to
Magnitude
;
Astrological
by
the
Accession
of
Motion
to
Solidity
;
Harmonical
by
the
Accession
of
Sound
to
Motion
.
Abstract
then
Sound
from
Motion
,
Motion
from
Solids
,
Profundity
from
Superficies
,
Magnitude
from
Quantity
,
we
are
then
in
notional
Ideas
,
which
have
no
Distinction
among
themselves
,
in
respect
of
Unity
and
Solitude
:
For
Unity
makes
no
Number
,
unless
joyned
by
the
infinite
Binary
,
then
it
makes
a
Number
:
And
thence
we
proceed
to
Points
,
thence
to
Lines
,
from
them
to
Superficies
,
and
Profundities
,
and
Bodies
,
and
to
the
Qualities
of
Bodies
so
and
so
qualified
.
Now
,
the
Mind
is
the
only
judicatory
Faculty
of
Intelligibles
,
and
the
Intellect
is
the
Mind
in
the
Mathematicks
,
as
to
Intelligibles
,
appearing
by
Reflexion
in
a
Glass
.
But
as
to
the
Knowledge
of
Bodies
,
because
of
their
Multitude
,
Nature
has
given
us
five
Powers
or
Distinctions
of
Senses
;
nor
are
all
Bodies
discerned
by
them
,
many
escaping
Sense
,
by
reason
of
their
smallness
.
And
thô
every
one
of
us
consists
of
a
Body
and
Soul
,
yet
the
Hegemonick
and
intellectual
Faculty
is
small
being
hid
in
the
huge
Mass
of
Flesh
.
And
the
Case
is
the
same
in
the
Universe
as
to
sensible
and
intelligible
:
for
Intelligibles
are
the
Principles
of
bodily
things
,
but
every
thing
is
greater
than
the
Principle
whence
it
came
.
Yet
on
the
contrary
some
will
say
,
that
by
comparing
Sensibles
with
Intelligibles
,
we
match
things
mortal
with
divine
in
some
measure
:
for
God
is
in
Intelligibles
.
Besides
,
the
thing
contained
,
is
ever
less
than
the
Containing
,
and
the
Nature
of
the
Universe
in
the
Intelligible
contains
the
Sensible
:
For
God
having
plac'd
the
Soul
in
the
middle
,
hath
extended
it
thrô
all
,
and
hath
covered
it
all
round
with
Bodies
.
The
Soul
is
invisible
,
and
cannot
be
perceived
by
any
of
the
Senses
,
as
Plato
says
in
his
Book
De
Legibus
,
therefore
every
Man
must
dye
,
but
the
World
shall
never
dye
.
For
Mortality
and
Dissolution
surrounds
every
one
of
our
vital
Faculties
.
The
Case
is
quite
otherwise
in
the
World
,
for
the
corporeal
Part
contained
in
the
middle
by
the
more
noble
and
unalterable
Part
is
ever
preserved
.
And
a
Body
is
not
said
to
be
without
Parts
and
indivisible
for
its
minuteness
:
But
what
is
Incorporeal
and
Intelligible
is
so
,
as
being
simple
and
sincere
,
and
void
of
all
Privation
and
Difference
.
Otherwise
it
were
Folly
to
think
to
judge
of
corporeal
things
by
incorporeal
.
Now
a
thing
is
said
to
be
without
Parts
and
indivisible
,
which
is
every
where
,
and
no
part
of
the
World
void
of
it
:
But
all
Affections
and
Actions
,
and
all
Corruptions
and
Generations
are
contained
by
an
Instant
.
But
the
Mind
is
only
Judge
of
what
is
intelligible
,
as
the
Sight
is
of
Light
,
by
reason
of
their
Simplicity
and
Similitude
.
But
Bodies
having
several
Differences
and
Diversities
,
are
comprehended
some
by
one
Judicatory
,
others
by
another
,
as
by
several
Organs
.
Yet
they
do
not
well
,
who
despise
the
Dianoëtick
Faculty
in
us
:
For
it
being
great
,
comprehends
all
Sensibles
,
and
attains
to
things
Divine
.
This
must
be
a
great
thing
,
which
(
as
he
says
in
his
Convivium
)
shows
us
,
how
we
should
use
amatorious
Matters
,
turning
our
Minds
from
sensible
Goods
,
to
things
only
discernible
by
the
Mind
,
that
we
ought
not
to
be
enslaved
by
the
Beauty
of
any
Body
,
Study
or
Learning
;
but
laying
aside
such
Pusillanimity
,
we
may
turn
to
the
vast
Ocean
of
Beauty
.
What
is
the
Reason
that
,
thô
Plato
always
says
that
the
Soul
is
ancienter
than
the
Body
,
and
that
it
is
the
Cause
and
Principle
of
its
Rise
,
yet
he
likewise
says
,
that
neither
the
Soul
exists
without
the
Body
,
nor
the
Mind
without
the
Soul
,
but
the
Soul
in
the
Body
,
and
the
Mind
in
the
Soul
:
for
so
the
Body
will
seem
to
be
and
not
to
be
,
because
it
both
exists
with
the
Soul
,
and
is
begot
by
the
Soul
?
Perhaps
what
we
have
often
said
is
true
,
viz.
that
the
Soul
without
Mind
,
and
the
Body
without
Form
,
did
mutually
ever
co-ëxist
,
and
neither
of
them
had
Generation
or
Beginning
.
But
after
the
Soul
did
partake
of
Mind
and
Harmony
,
and
being
through
Concent
made
wise
,
wrought
a
Change
in
Matter
,
and
being
stronger
than
the
others
Motions
,
it
drew
and
converted
these
Motions
to
it self
:
so
the
Body
of
the
World
drew
its
Original
from
the
Soul
,
and
became
conformable
and
like
to
it
.
For
the
Soul
did
not
make
the
Nature
of
the
Body
out
of
its
self
,
nor
out
of
nothing
;
but
it
wrought
an
orderly
and
plyable
Body
out
of
one
disorderly
and
fo●mless
.
Just
as
if
a
Man
should
say
,
that
the
Virtue
of
the
Seed
is
with
the
Body
,
and
yet
that
the
Body
of
the
Fig-tree
or
Olive-tree
was
made
of
the
Seed
,
he
would
not
be
much
out
(
for
the
Body
,
it
s
innate
Motion
and
Mutation
proceeding
from
the
Seed
,
grew
up
and
became
what
it
is
.
)
So
when
formless
and
indefinite
Matter
was
once
formed
by
the
in-being
Soul
,
it
received
such
and
such
a
Form
and
Disposition
.
Why
,
since
Bodies
and
Figures
are
contained
partly
by
Rectilinears
,
and
partly
by
Circles
,
does
he
make
aequilateral
Triangles
,
and
Triangles
of
unequal
Sides
,
the
Principles
of
Rectilinears
;
of
which
he
made
the
aequilateral
Triangle
and
the
Cube
,
the
Element
of
the
Earth
;
and
●
Scalenum
and
a
Pyramid
,
he
made
the
Seed
of
●ir●
,
an
Octaedron
of
Air
,
and
an
Eicosaëdron
of
W●t●r
▪
but
why
does
he
not
meddle
with
Circula●s
,
●●ô
h●
doe●
mention
a
Sphaeroïdes
,
where
he
says
,
that
of
th●
〈◇〉
reckoned
Figures
,
every
Circumference
of
a
Body
〈◇〉
●e
●ivi●●d
into
equal
Parts
?
Or
is
their
Opinion
〈◇〉
●ho
think
that
he
ascribed
a
Dodecaedron
to
the
〈…〉
th●t
God
made
use
of
it
in
delineating
〈◇〉
Uni●●rse
?
●or
upon
account
of
the
Multitude
o●
〈◇〉
,
and
th●
O●●useness
of
its
Angles
,
avoiding
all
〈◇〉
,
it
is
flexible
,
and
by
Circumtension
,
like
Globes
of
twelve
Skins
,
it
becomes
circular
and
comprehensive
.
For
it
has
twenty
solid
Angles
,
each
of
which
is
contained
by
three
obtuse
Planes
,
and
each
of
these
contains
a
Right
,
and
the
fifth
Part
of
a
right
Angle
.
Now
it
is
made
up
of
twelve
equilateral
and
equangular
Quinquangles
,
each
of
which
consists
of
thirty
of
the
first
Scalena
.
Therefore
it
seems
to
resemble
both
the
Zodiack
and
the
Year
,
it
being
divided
into
Parts
and
Portions
alike
.
Or
is
a
Right
in
Nature
prior
to
Circumference
?
Or
is
Circumference
but
an
Accident
of
Rectilinear
.
For
a
right
Line
is
said
to
bend
,
and
a
Circle
is
described
by
a
Center
and
Distance
,
which
is
the
place
of
a
right
Line
,
by
which
it
is
measured
:
for
a
Circumference
is
every
where
equally
distant
from
the
Middle
.
And
a
Cone
and
a
Cylinder
are
made
by
Rectilinears
.
A
Cone
by
keeping
one
side
of
a
Triangle
fixt
,
and
carrying
the
other
round
.
A
Cylinder
,
by
doing
the
like
with
a
Parallelogram
.
Further
,
that
is
nearest
a
Principle
which
is
less
;
but
a
Right
is
the
least
of
all
Lines
,
as
it
is
simple
,
whereas
in
a
Circumference
,
one
part
is
concave
without
,
another
convex
within
.
Besides
,
Numbers
are
before
Figures
,
as
Unity
is
before
a
Point
,
which
is
Unity
in
Position
.
But
indeed
Unity
is
a
Triangle
:
for
every
triangular
Number
taken
eight
times
,
by
adding
an
Unity
,
becomes
quadrate
,
and
this
happens
to
Unity
.
Therefore
a
Triangle
is
before
a
Circle
,
and
a
right
Line
before
a
Circumference
.
Besides
,
no
Element
is
divided
into
things
compounded
of
it self
;
indeed
there
is
a
Dissolution
of
all
other
things
into
an
Element
.
Now
,
a
Triangle
is
divided
into
no
Circumference
;
but
two
Diameters
cut
a
Circle
into
four
Triangles
.
Therefore
a
Rectilinear
Figure
is
before
a
Circular
,
and
has
more
of
the
Nature
of
an
Element
.
And
Plato
himself
shows
that
a
Rectilinear
is
in
the
first
place
,
and
a
Circular
is
only
consequential
and
accidental
.
For
where
he
says
,
the
Earth
consists
of
Cubes
,
each
of
which
is
contained
with
Rectilinear
Superficies
,
he
also
says
the
Earth
is
Spherical
and
round
.
Therefore
there
was
no
need
of
making
a
peculiar
Element
for
round
things
,
since
Rectilinears
,
fitted
after
a
certain
manner
among
themselves
,
do
make
up
this
Figure
.
Besides
,
a
right
Line
whether
great
or
little
,
preserves
the
same
Rectitude
;
but
the
Circumference
of
a
Circle
,
the
less
it
is
,
the
crookeder
it
is
;
the
larger
,
the
streighter
.
Therefore
Lines
falling
on
a
Convex
Superficies
,
some
touch
the
Subject
plane
in
a
Point
,
others
in
a
Line
.
So
that
a
Man
may
imagine
that
a
Circumference
is
made
up
of
little
right
Lines
.
But
observe
this
,
no
Circle
or
Sphere
is
exact
,
and
thô
there
be
a
latent
Difference
in
the
Station
,
or
Extension
,
or
Minuteness
of
the
Particles
,
yet
it
seems
circular
and
round
.
There
ore
no
corruptible
Body
moves
circularly
,
but
altogether
in
a
right
Line
.
To
be
truly
Spherical
,
is
not
in
a
sensible
Body
,
that
is
the
Element
of
the
Soul
and
Mind
,
to
whom
he
has
given
circular
Motion
,
as
being
agreeable
to
their
Nature
.
How
comes
it
to
pass
,
that
in
Phaedrus
it
is
said
,
that
the
Nature
of
a
Wing
,
by
which
any
thing
that
is
heavy
is
carried
upwards
,
participates
most
of
the
Body
of
God
?
Is
it
because
the
Discourse
is
of
Love
,
and
Love
is
of
Beauty
inherent
in
a
Body
?
Now
Beauty
by
Similitude
to
things
divine
moves
and
reminds
the
Soul
.
Or
it
may
be
(
without
too
much
Curiosity
)
he
may
be
understood
in
plain
meaning
,
t●
wit
,
that
the
several
Faculties
of
the
Soul
being
emp●oyed
about
Bodies
,
the
Power
of
Reasoning
and
Understanding
,
partakes
most
of
the
Divine
Nature
,
which
he
says
is
employ'd
most
about
divine
and
heavenly
things
;
and
which
he
did
not
only
tropically
call
a
Wing
,
it
raising
the
Soul
from
mean
and
mortal
things
,
to
things
above
.
In
what
Sense
does
Plato
say
,
that
the
Antiperistasis
of
Moti●n
,
by
reason
there
is
no
Vacuum
,
is
the
Cause
of
the
E●fects
in
Physicians
Cupping-glasses
,
in
Glewing
,
in
bearing
of
Burthens
,
in
the
running
of
Water
,
in
Thunder
,
in
the
Atraction
of
the
Load-stone
,
and
in
the
Harmony
of
Sounds
?
For
it
seems
unreasonable
to
ascribe
the
Reason
of
such
different
Effects
to
the
self
same
Cause
.
How
Respiration
is
made
by
the
Antiperistasis
of
the
Air
,
he
has
sufficiently
shown
.
But
as
for
the
rest
,
he
says
,
they
act
miraculously
,
that
nothing
stands
and
how
things
thrust
,
and
change
Postures
with
others
,
he
has
left
to
us
to
determine
.
As
to
Cupping-glasses
,
the
Case
is
thus
;
the
Air
next
to
the
Flesh
being
comprehended
and
inflamed
by
the
Heat
,
and
being
made
more
rare
than
the
Pores
of
the
Glass
,
does
not
go
into
a
Vacuum
(
for
there
is
no
such
thing
)
but
into
the
Air
,
which
is
without
the
Cupping-glass
,
and
has
an
Impulse
upon
it
.
This
Air
drives
that
before
it
,
and
as
it
gives
way
,
succeeds
into
the
place
of
what
was
vacuated
by
the
Cession
of
the
last
.
And
so
the
Air
approaching
the
Flesh
,
comprehended
by
the
Cupping-glass
,
and
being
in
a
Ferment
,
draws
the
Humors
into
the
Cupping-glass
.
For
the
Cavities
about
the
Mouth
and
Stomach
are
full
of
Air
,
when
therefore
the
Meat
is
squeez'd
down
by
the
Tongue
and
Tonsils
,
the
elided
Air
follows
what
gives
way
,
and
also
forces
down
the
Meat
.
Weights
also
thrown
,
cleave
the
Air
,
and
dissipate
it
,
as
they
fall
with
Force
,
the
Air
recoyling
back
,
filling
the
Vacuity
,
following
the
Impulse
,
and
accelerating
the
Motion
.
The
Fall
also
of
Thunderbolts
is
like
to
darting
any
thing
.
For
by
the
Blow
in
the
Cloud
,
the
fiery
Matter
exploded
,
breaks
into
the
Air
,
and
it
being
broken
,
gives
way
,
and
being
contracted
above
beyond
it self
,
by
main
Force
it
presses
the
Thunder-bolt
downwards
,
contrary
to
Nature
.
And
neither
Amber
nor
the
Load-stone
draws
any
thing
to
them
,
which
is
near
them
,
nor
does
any
thing
spontaneously
approach
them
.
But
this
Stone
emits
strong
Exhalations
,
by
which
the
containing
Air
being
impelled
,
forceth
that
before
it
,
and
being
turned
round
,
and
returned
to
the
vacuated
place
,
it
forcibly
carries
about
the
Iron
.
In
Amber
there
is
a
flammeous
and
spirituous
Nature
,
and
this
by
rubbing
on
the
Surface
,
being
emitted
by
recluse
Passages
,
does
the
same
that
the
Loadstone
does
.
It
also
draws
the
lightest
and
driest
of
adjacent
Bodies
,
by
reason
of
their
Tenuity
and
Weakness
;
for
it
is
not
so
strong
,
nor
so
endued
with
Weight
and
Strength
,
as
to
force
much
Air
,
and
to
act
with
Violence
,
and
to
have
Power
over
great
Bodies
,
as
the
Magnet
has
.
But
what
is
the
reason
the
Air
neither
draws
a
Stone
nor
Wood
,
but
Iron
only
to
the
Loadstone
?
This
is
a
common
Question
both
by
them
who
think
the
Coition
of
these
Bodies
is
made
by
the
Contraction
of
the
Loadstone
,
and
by
such
as
think
it
done
by
the
Incitement
of
the
Iron
.
Iron
is
neither
so
rare
as
Wood
,
nor
altogether
so
solid
as
Gold
or
a
Stone
,
but
has
certain
Pores
and
Asperities
,
which
in
inequality
are
proportionable
to
the
Air
,
and
the
Air
being
received
in
certain
Seats
,
cannot
get
out
,
and
being
comprehended
by
the
Iron
moderately
resisting
,
as
the
Air
returning
the
Stone
happens
upon
it
,
it
draws
the
Iron
along
with
it
to
the
Stone
.
And
the
reason
is
this
.
But
the
manner
how
the
Waters
running
over
the
Earth
,
run
against
the
Wind
,
is
not
so
evident
.
But
it
is
observable
,
that
the
Waters
of
Lakes
and
Ponds
stand
immoveable
,
because
the
Air
about
them
stagnates
immoveable
,
and
admits
of
no
Vacuity
.
For
the
Water
on
the
Surface
of
Lakes
and
Seas
,
is
troubled
and
fluctuates
,
as
the
Air
is
moved
,
it
following
the
Motion
of
the
Air
,
and
moving
as
it
is
moved
.
For
the
Force
from
below
causes
the
Hollowness
of
the
Wave
,
and
from
above
the
Swelling
thereof
,
till
the
Air
ambient
,
and
containing
the
Water
,
is
still
.
Therefore
the
Flux
of
such
Waters
,
as
follow
the
Motion
of
the
Air
,
is
continued
without
end
.
And
this
is
the
reason
that
the
Stream
encreases
with
the
Waters
,
and
is
slow
,
where
the
Water
is
weak
,
the
Air
not
giving
way
,
nor
finding
greater
Resistance
.
So
the
Water
of
Fountains
must
needs
run
out
,
the
extrinsick
Air
succeeding
into
the
Vacuity
,
and
throwing
the
Water
out
.
In
a
close
House
,
that
keeps
in
the
Air
and
Wind
,
the
Floor
sprinkled
with
Water
causes
an
Air
or
Wind
,
because
as
the
sprinkled
Water
falls
,
the
Air
gives
way
.
For
it
is
so
provided
by
Nature
,
that
Air
and
Water
force
one
another
,
and
give
way
to
one
another
:
because
there
is
no
Vacuity
where
one
is
,
in
which
the
other
is
not
moved
.
Concerning
Symphony
,
he
shows
how
Sounds
harmonize
.
A
quick
Sound
is
acute
,
a
slow
is
grave
.
Therefore
acute
Sounds
move
the
Senses
quicker
,
which
dying
,
and
grave
Sounds
supervening
,
what
arises
from
the
Contemperation
of
one
with
the
other
,
causes
Pleasure
to
the
Ear
,
which
we
call
Harmony
.
And
by
what
has
been
said
,
it
may
easily
be
understood
,
that
Air
is
the
Instrument
of
these
things
.
For
Sound
is
the
Stroak
upon
the
Sense
of
the
Hearer
,
caused
by
the
Air
,
and
the
Air
strikes
,
as
it
is
struck
by
the
thing
moving
;
if
violent
,
acutely
;
if
languid
,
softly
.
The
violent
Stroak
comes
quick
to
the
Ear
;
then
the
Circumient
Air
receiving
a
slower
,
it
affects
and
carries
the
Sense
along
with
it
.
What
means
Timaeus
,
when
he
says
,
that
Souls
are
dispersed
into
the
Earth
,
the
Moon
,
and
into
other
Instruments
of
Time
?
Does
the
Earth
move
like
the
Sun
,
Moon
,
and
five
Planets
,
which
for
their
Motions
he
calls
Organs
or
Instruments
of
Time
?
Or
is
the
Earth
fixt
to
the
Axis
of
the
Universe
,
yet
not
so
built
as
to
remain
immovable
,
but
to
turn
and
wheel
about
,
as
Aristarchus
and
Seleucus
have
shown
since
;
Aristarchus
only
supposing
it
,
Seleucus
positively
asserting
it
?
Theophrastus
writes
how
that
Plato
,
when
he
grew
old
,
repented
him
,
that
he
had
placed
the
Earth
in
the
middle
of
the
Universe
,
and
not
in
its
place
.
But
is
not
this
contradictory
to
Plato's
Opinion
elsewhere
?
In
the
Greek
,
instead
of
{αβγδ}
it
should
be
wrote
{αβγδ}
,
taking
the
Dative
Case
instead
of
the
Genitive
,
and
so
the
Stars
will
not
be
said
to
be
Instruments
,
but
the
Bodies
of
Animals
;
as
Aristotle
has
defined
the
Soul
to
be
an
Act
of
a
natural
organick
Body
,
having
Life
in
Power
.
The
Sense
then
must
be
this
,
That
Souls
are
dispersed
into
meet
,
organical
Bodies
in
Time
.
But
this
is
far
besides
his
Opinion
.
For
it
is
not
once
but
several
times
,
that
he
calls
the
Stars
Instruments
of
Time
.
As
when
he
says
,
the
Sun
was
made
,
as
well
as
other
Planets
,
for
the
Distinction
and
Conservation
of
the
Numbers
of
Time
.
It
is
therefore
most
proper
to
understand
here
,
the
Earth
to
be
an
Instrument
of
Time
,
not
that
the
Earth
is
moved
,
as
the
Stars
are
;
but
that
they
being
carried
about
it
,
it
standing
still
makes
Sun-set
and
Sun-rising
,
by
which
,
the
first
Measures
of
Time
,
Nights
and
Days
are
circumscribed
.
Wherefore
he
called
it
the
infallible
Guard
and
Artificer
of
Night
and
Day
.
For
the
Gnomons
of
Dials
are
Instruments
and
Measures
of
Time
,
not
in
being
moved
with
the
Shadows
,
but
in
standing
still
,
they
being
like
the
Earth
in
interposing
between
the
Sun
,
when
it
is
down
,
as
Empedocles
says
,
That
the
Earth
makes
Night
by
intercepting
Light
.
This
therefore
must
be
Plato's
meaning
.
And
so
much
the
rather
,
if
a
Man
do
but
consider
,
that
the
Sun
is
not
absurdly
,
nor
without
probability
said
to
be
made
for
the
Distinction
of
Time
,
nor
the
Moon
and
the
rest
of
the
Planets
.
For
as
in
other
respects
the
Dignity
of
the
Sun
is
great
;
so
by
Plato
in
his
Republick
,
the
Sun
is
called
the
King
and
Lord
of
the
whole
sensible
Nature
,
as
also
the
Good
of
the
Intelligible
.
For
it
is
said
to
be
the
Offspring
of
Good
,
it
giving
both
Being
and
Apparence
to
things
visible
;
as
it
is
from
good
that
things
intelligible
are
,
and
are
understood
.
But
that
God
having
such
a
Nature
,
and
so
great
Power
,
should
be
made
for
an
Instrument
of
Time
,
and
a
sure
Measure
of
the
Difference
that
happens
among
the
Orbs
,
as
they
are
slow
or
swift
in
Motion
,
seems
neither
decent
,
nor
highly
rational
.
It
must
therefore
be
said
to
such
as
are
startled
at
these
things
,
that
it
is
their
Ignorance
,
to
think
that
Time
is
the
Measure
of
Motion
,
in
respect
of
sooner
or
later
,
as
Aristotle
calls
it
;
or
quantity
in
Motion
,
as
Speusippus
;
or
an
Interval
of
Motion
,
or
a
certain
Nothing
,
as
some
of
the
Stoicks
define
it
by
an
Accident
,
they
not
comprehending
its
Essence
and
Power
,
which
Pindar
has
not
ineptly
expressed
in
these
Words
,
Time
,
who
surpasses
all
in
the
Seats
of
the
Blest
.
Pythagoras
,
also
,
when
he
was
askt
,
What
Time
was
?
answered
,
it
was
the
Soul
of
the
Heavens
.
For
Time
is
no
Affection
o●
Accident
of
Motion
,
but
the
Cause
,
Power
,
and
Principle
of
that
Symmetry
and
Order
that
confines
all
created
Beings
,
by
which
the
animated
Nature
of
the
Universe
is
moved
:
Or
rather
Motion
,
Order
and
Symmetry
it self
is
called
Time
.
For
Walking
without
Stumbling
,
it
justly
administers
all
mortal
Affairs
.
According
to
the
Ancients
,
the
Soul
is
a
Number
moving
it self
.
Therefore
Plato
says
that
Time
and
Heaven
were
co-ëxistent
,
that
Motion
was
before
Heaven
had
Being
;
but
so
was
not
Time
.
For
then
there
neither
was
Order
,
nor
Measure
,
nor
Determination
;
but
indefinite
Motion
,
as
it
were
the
formless
and
rude
matter
of
Time
.
But
when
Matter
was
informed
with
Figures
,
and
Motion
with
Conversions
or
Circuïtions
,
from
that
came
the
World
;
from
this
,
Time
.
Both
are
Representations
of
God
,
the
World
of
his
Essence
;
Time
of
his
Invisibility
in
Motion
,
as
in
Production
God
is
the
World
.
Therefore
they
say
Heaven
and
Motion
being
bred
together
,
will
perish
together
,
if
ever
they
do
perish
.
For
nothing
is
generated
without
Time
,
nor
is
any
thing
intelligible
without
Eternity
,
as
this
endures
for
ever
,
and
that
never
dies
when
once
bred
.
Time
therefore
having
a
necessary
Connexion
and
Affinity
with
Heaven
,
cannot
be
called
simple
Motion
,
but
as
it
were
Motion
in
Order
,
having
Terms
and
Periods
;
whereof
,
since
the
Sun
is
Praefect
and
Overseer
,
to
determine
,
moderate
,
produce
and
observe
Changes
and
Seasons
,
which
(
according
to
Heraclitus
)
produce
all
things
,
He
is
Coädjutor
to
the
governing
and
chief
God
,
not
in
trivial
and
little
things
,
but
in
the
greatest
and
most
momentous
Affairs
.
Since
Plato
in
his
Common-wealth
,
discoursing
of
the
Faculties
of
the
Soul
,
has
very
well
compare●
the
Symphony
of
Reason
,
and
of
the
i●ascible
and
concupiscent
Faculty
to
the
Harmony
of
the
lowest
,
middle
and
highest
Chord
;
some
Men
may
enquire
,
whether
he
placed
the
rational
or
irascible
Faculty
in
the
middle
:
for
he
is
not
clear
in
the
Point
.
Indeed
according
the
Place
of
Parts
,
the
Order
of
the
irascible
Faculty
must
be
in
the
middle
,
and
of
the
rational
in
the
highest
,
which
the
Greeks
call
Hypate
.
For
they
of
old
called
the
Chief
and
Supreme
Hypatos
.
So
Xenocrates
calls
Jove
,
in
respect
of
immutable
things
,
Hypatos
(
or
Highest
)
in
respect
of
sublunary
things
,
N●●●es
(
or
lowest
.
)
And
long
before
him
Homer
●●lls
the
chief
G●d
{αβγδ}
,
Highest
of
Rulers
.
And
Nature
has
of
due
given
the
highest
Place
to
what
is
most
excellent
,
having
placed
Reason
as
a
Steers-man
in
the
Head
,
and
the
irascible
Faculty
at
a
Dista●c●
,
l●st
of
all
and
lowest
,
and
the
lowest
place
they
call
N●at●
;
as
the
Names
of
the
Dead
{αβγδ}
and
{αβγδ}
do
show
.
And
s●me
say
,
that
the
Winds
which
blow
from
a
l●w
and
obscure
place
,
are
called
N●tos
.
What
Oppositi●n
ther●fore
the
Lowest
has
to
the
Highest
,
and
the
●●st
to
the
First
,
since
the
Conc●●iscent
Faculty
stands
in
the
same
to
Reason
,
the
Lowest
cannot
be
first
,
nor
any
thing
highest
but
Reason
.
For
they
that
ascribe
the
Ruling
Power
of
the
Middle
to
it
,
are
ignorant
how
they
deprive
it
of
a
higher
Power
,
namely
,
of
the
highest
,
which
is
neither
competible
to
the
irascible
,
nor
to
the
concupiscent
Faculty
:
since
it
is
the
Nature
of
them
both
to
be
govern'd
by
,
and
obsequious
to
Reason
,
and
the
Natu●●
of
neither
of
them
to
govern
and
lead
it
.
And
the
most
natural
place
of
the
irascible
Faculty
seems
to
be
in
the
middle
of
the
other
two
.
For
it
is
the
Nature
of
Reason
to
govern
,
of
the
irascible
Faculty
both
to
govern
and
be
governed
,
which
is
obsequious
to
Reason
,
and
commands
the
Concupiscent
Faculty
,
when
this
is
disobedient
to
Reason
.
And
as
in
Lett●rs
t●e
Semi-vowels
are
midling
between
Mutes
and
Vowels
,
these
having
something
more
,
and
they
something
less
;
so
in
the
Soul
of
Man
,
the
Irascible
Faculty
is
not
purely
passive
,
but
hath
often
an
Imagination
of
Good
mixt
with
the
irrational
Appetite
of
Revenge
.
Plato
himself
,
after
he
had
compared
the
Soul
to
a
pair
of
Horses
and
a
Charioteer
,
likened
(
as
every
one
knows
)
the
rational
Faculty
to
the
Charioteer
,
and
the
Concupiscent
to
one
of
the
Horses
,
which
was
res●y
and
unmanageable
altogether
,
bristly
about
the
Ears
,
Deaf
and
Disobedient
both
to
Whip
and
Spur
,
and
the
Irascible
he
makes
very
obsequious
to
the
Bridle
of
Reason
,
and
assistent
to
it
.
As
therefore
in
a
Chariot
,
the
Charioteer
is
not
midling
in
Virtue
and
Power
,
but
one
of
the
Horses
is
worse
than
his
Guider
,
and
yet
better
than
his
Fellow
.
So
in
the
Soul
,
Plato
gives
not
the
middle
place
to
the
principal
part
;
but
to
that
Faculty
which
has
less
of
Reason
than
the
principal
part
,
and
more
than
the
Third
.
This
Order
also
observes
the
Analogy
of
the
S●mphoni●s
,
i.e.
of
the
Irascible
to
the
Rational
,
as
Hypate
to
Diatessaron
;
to
the
Concupiscent
,
as
Nete
to
Diapente
.
Of
the
Rational
to
the
Concupiscent
,
as
Hypate
to
Nete
a
Diapason
.
But
should
you
place
the
Rational
in
the
middle
,
you
would
make
the
Irascible
farther
from
the
Concupiscent
;
thô
some
of
the
Philosophers
have
taken
the
Irascible
and
the
Concupiscent
Faculty
for
the
self
same
,
by
reason
of
their
Likeness
.
But
it
may
be
ridiculous
to
describe
the
First
,
Middle
and
Last
by
their
Place
;
since
we
see
Hypate
highest
in
the
Harp
,
lowest
in
the
Pipe
,
and
wheresoever
you
place
the
Mese
in
the
Harp
,
provided
it
is
tunable
,
it
sounds
more
acute
than
Hypate
,
and
more
grave
than
Nete
.
Nor
does
the
Eye
possess
the
same
place
in
all
Animals
;
but
where-ever
it
is
placed
,
it
is
natural
for
it
to
see
.
So
a
Paedagogue
,
thô
he
goes
not
formost
,
but
follows
behind
,
is
said
to
lead
;
like
the
General
of
the
Trojan
Army
,
Who
sometimes
fought
in
Front
,
And
kept
Command
,
thô
he
retir'd
upon
't
.
But
where
ever
he
was
,
he
was
first
,
and
chief
in
Power
.
So
in
like
manner
,
the
Faculties
of
the
Soul
are
not
to
be
ranged
in
order
of
Place
or
Name
,
but
according
to
their
Power
and
Analogy
.
For
,
that
in
the
Body
of
Man
,
Reason
is
in
the
highest
Place
,
is
accidental
.
But
it
holds
the
chief
and
highest
Power
,
as
Mese
to
Hypate
,
in
respect
of
the
Concupiscent
;
as
to
Nete
,
in
respect
of
the
Irascible
.
Insomuch
as
it
depresses
and
heightens
,
and
in
fine
,
makes
a
Harmony
,
by
abating
what
is
too
much
,
and
by
not
suffering
them
to
flat
and
grow
dull
.
For
what
is
moderate
and
symmetrous
,
is
defin'd
by
Mediocrity
.
Besides
,
it
is
an
Imperfection
,
to
make
the
Mediocrities
of
the
rational
Power
,
which
they
call
Sacred
Beings
,
to
be
in
the
Passions
.
For
in
Chariots
,
the
best
of
the
Beasts
is
not
in
the
middle
;
nor
is
the
Skill
of
Driving
placed
in
the
highest
Place
;
but
it
is
a
Mediocrity
in
the
Inequality
of
the
Swiftness
and
Slowness
of
the
Horses
.
As
the
force
of
Reason
takes
up
the
Passions
irrationally
moved
,
and
reducing
it
to
Measure
,
constitutes
a
Mediocrity
betwixt
too
much
and
too
little
.
Why
said
Plato
that
Speech
was
composed
of
Nouns
and
Verbs
?
For
he
seems
to
make
no
other
Parts
of
Speech
but
them
.
Indeed
Homer
,
for
the
Help
of
Youth
,
has
comprehended
them
all
in
one
Verse
.
{αβγδ}
.
For
in
it
there
is
Pronoun
,
Participle
,
Noun
,
Preposition
,
Article
,
Conjunction
,
Adverb
and
Verb
,
the
Particle
{αβγδ}
being
put
instead
of
the
Preposition
{αβγδ}
,
for
{αβγδ}
is
said
in
the
same
Sense
as
{αβγδ}
.
What
then
shall
we
say
for
Plato
?
That
at
first
the
Ancients
called
that
{αβγδ}
,
or
Speech
which
is
now
called
Protasis
,
Axiom
,
or
Sentence
;
which
as
soon
as
a
Man
speaks
,
he
either
speaks
true
or
false
.
This
Speech
consists
of
a
Noun
and
Verb
,
which
Logicians
call
the
Subject
and
Praedicate
.
For
when
we
hear
this
said
Socrates
philosophizeth
,
Socrates
is
changed
,
requiring
nothing
more
,
we
say
the
one
is
true
,
the
other
is
false
.
For
very
likely
in
the
beginning
Men
wanted
Speech
and
articulate
Voice
to
enable
them
to
express
at
once
the
Passions
and
the
Patients
,
and
the
Actions
and
the
Agents
.
Now
,
since
Actions
and
Affections
are
lively
expressed
by
Verbs
,
and
they
that
act
and
are
affected
by
Nouns
,
as
he
says
,
these
seem
to
signifie
.
And
one
may
say
,
the
rest
signifie
not
.
For
instance
,
the
Groans
and
Shrieks
of
Stage-players
,
and
even
their
Smiles
and
Aposiopeses
make
their
Discourse
more
emphatick
.
But
they
are
not
so
necessary
to
signifie
any
thing
as
a
Noun
and
Verb
,
they
being
only
ascititious
,
to
vary
Speech
;
just
as
they
vary
Letters
,
who
mark
Spirits
and
Quantities
upon
Letters
,
these
being
the
Accidents
and
Differences
of
Letters
.
As
the
Ancients
have
made
manifest
,
whom
sixteen
Letters
sufficed
to
speak
and
write
any
thing
.
Besides
,
we
must
observe
,
that
Plato
says
,
that
Speech
is
compos'd
of
these
,
not
by
these
:
as
if
a
Man
should
say
such
a
Medicine
is
compos'd
of
Wax
and
Galbanum
,
and
another
should
cavil
at
it
,
because
Fire
and
Utensils
are
omitted
,
without
which
it
cannot
be
made
.
Just
so
we
may
blame
Plato
for
leaving
out
Conjunctions
,
Prepositions
,
and
the
like
.
For
Speech
is
not
compos'd
of
them
;
yet
by
their
Means
,
and
not
without
them
,
Speech
must
be
compos'd
.
As
,
if
a
Man
pronounce
beateth
,
or
is
beaten
,
and
put
Socrates
and
Pythagoras
to
the
same
,
he
shows
he
understands
or
means
something
.
But
let
a
Man
pronounce
Yea
or
For
,
and
no
more
,
none
can
conceive
any
Notion
of
a
Body
or
Matter
,
and
unless
such
Words
as
these
be
uttered
with
Verbs
and
Nouns
,
they
are
but
empty
Noise
and
Chattering
:
for
neither
alone
,
nor
joyn'd
one
with
another
,
do
they
signifie
any
thing
.
And
joyn
and
confound
together
Conjunctions
,
Articles
,
and
Prepositions
,
supposing
you
would
make
something
of
them
;
yet
you
will
be
taken
to
bable
,
and
not
to
speak
Sense
.
But
when
there
is
a
Verb
in
construction
with
a
Noun
,
the
Result
is
Speech
and
Sense
.
Therefore
some
do
make
only
these
two
Parts
of
Speech
.
And
perhaps
Homer
was
willing
to
declare
himself
of
this
Mind
,
when
he
says
,
—
{αβγδ}
.
For
by
the
Word
{αβγδ}
he
usually
means
a
Verb
,
as
in
these
Verses
.
{αβγδ}
.
And
{αβγδ}
{αβγδ}
.
For
{αβγδ}
is
neither
Conjunction
,
Article
nor
Preposition
,
nor
is
{αβγδ}
,
but
only
an
emphatick
Verb
of
a
base
Action
,
proceeding
from
a
foolish
Passion
of
the
Mind
.
Therefore
when
we
would
praise
or
dispraise
Poets
or
Writers
,
we
are
wont
to
say
,
such
a
Man
uses
Attick
and
good
Words
,
and
such
a
one
uses
rascally
Words
;
and
none
can
say
that
Thucydides
or
Demosthenes
ever
used
such
Articles
.
What
then
(
may
some
say
)
do
the
rest
of
the
parts
conduce
nothing
to
Speech
?
I
answer
,
they
conduce
,
as
Salt
does
to
Victuals
,
or
Water
to
Rice
.
But
Euenus
calls
Fire
the
best
Sawce
.
Thô
sometimes
there
is
neither
occasion
for
Fire
to
boyl
,
nor
for
Salt
to
season
our
Food
,
which
we
have
always
occasion
for
.
Nor
has
Speech
always
occasion
for
Articles
.
I
think
I
may
say
it
of
the
Latine
Tongue
,
which
is
now
the
universal
Language
,
that
it
has
taken
away
all
Prepositions
,
saving
a
few
,
nor
does
it
use
any
Articles
,
unless
as
Lace
and
Ornament
to
Nouns
.
Nor
is
it
any
Wonder
,
since
Homer
,
who
in
fineness
of
Epick
surpasses
all
Men
,
has
put
Articles
only
to
a
few
Nouns
,
like
Handles
to
Cans
,
or
Crests
to
Helmets
.
And
these
Verses
are
remarkable
,
wherein
the
Articles
are
expressed
,
viz.
{αβγδ}
{αβγδ}
—
And
{αβγδ}
And
some
few
besides
.
But
in
a
thousand
others
,
the
Omission
of
the
Article
hinders
neither
Perspicuity
nor
Elegance
of
Phrase
.
Now
neither
an
Animal
,
nor
an
Instrument
,
nor
Arms
,
nor
any
thing
else
is
more
fine
,
efficacious
,
or
grateful
,
for
the
loss
of
a
part
.
Yet
Speech
,
by
taking
away
Conjunctions
,
often
becomes
more
perswasive
;
as
here
,
{αβγδ}
,
{αβγδ}
.
And
that
of
Demosthenes
,
{αβγδ}
.
And
further
,
does
not
Midias
at
this
Day
inv●ign
,
exclaim
and
thunder
at
the
same
ra●e
?
{αβγδ}
Therefore
the
Figure
Asyndeton
,
whereby
Conjunctions
ar●●mitted
,
is
highly
commended
by
Writers
of
Rhetorick
.
But
such
as
keep
over
strict
to
the
Law
,
and
(
according
to
Custom
)
omit
not
a
Conjunction
,
Rhetoricians
blame
them
for
using
a
dull
,
flat
,
tedious
Style
,
without
any
Variety
in
it
.
And
in
as
much
as
Logicians
mightily
want
Conjunctions
for
the
joyning
together
of
their
Axioms
,
as
much
as
Chario●eeers
want
Yoaks
,
and
Ulysses
wanted
With
s
to
tye
Cyclop's
Sheep
;
this
shows
they
are
not
parts
of
Speech
,
but
a
Conjunctive
Instrument
thereof
,
as
the
Word
Conjunction
imports
,
nor
do
they
joyn
all
,
but
only
such
as
are
not
spoken
simply
:
Unless
you
will
make
a
Cord
part
of
the
Burthen
,
Glew
a
part
of
a
Book
,
or
Distribution
of
Money
part
of
the
Government
.
For
Demades
says
,
That
Money
which
is
given
to
the
People
out
of
the
Exchequer
for
publick
Shows
,
is
the
Glew
of
a
Democracy
.
A
Conjunction
does
just
so
of
several
Propositions
make
one
,
by
knitting
and
joyning
them
together
,
as
melted
Iron
joyns
Marble
;
but
yet
Iron
neither
is
,
nor
is
said
to
be
part
of
the
Marble
;
only
by
being
mixt
and
joyned
together
,
several
things
become
one
.
But
there
be
some
,
who
think
,
that
Conjunctions
do
not
make
any
thing
one
,
but
that
they
are
an
enumerative
Dialect
,
as
of
the
Time
when
such
and
such
were
Magistrates
.
Moreover
,
as
to
the
other
parts
of
Speech
,
a
Pronoun
is
manifestly
a
sort
of
Noun
;
not
only
because
it
has
Cases
alike
,
but
because
it
naturally
makes
a
proper
Declaration
of
Notions
brought
from
things
defined
:
nor
do
I
know
whether
he
that
says
Socrates
,
or
he
that
says
This
Man
,
does
more
by
Name
declare
the
Person
.
The
thing
we
call
a
Participle
,
being
a
Mixture
of
a
Verb
and
Noun
,
is
nothing
of
it self
(
as
are
not
the
common
Names
of
Men
and
Women
)
but
in
construction
is
put
with
others
;
in
regard
of
Tenses
belonging
to
Verbs
,
in
regard
of
Cases
to
Nouns
.
Logicians
call
them
{αβγδ}
,
i
.
e
.
broken
or
torn
of
,
as
{αβγδ}
comes
from
{αβγδ}
,
and
{αβγδ}
from
{αβγδ}
,
having
the
force
both
of
Nouns
and
Verbs
.
And
Prepositions
are
like
to
the
Crests
,
Bars
,
and
Tyes
of
a
Helmet
,
which
one
may
rather
say
,
do
belong
to
Words
,
than
are
Words
themselves
.
Have
you
a
care
,
they
rather
be
not
pieces
and
scraps
of
Words
,
as
they
that
are
in
haste
,
write
but
Dashes
and
Pieces
of
Letters
.
For
it
is
plain
,
that
{αβγδ}
and
{αβγδ}
are
Abbreviations
of
the
whole
Words
,
{αβγδ}
and
{αβγδ}
,
and
{αβγδ}
for
{αβγδ}
,
and
{αβγδ}
for
{αβγδ}
.
As
,
undoubtedly
for
haste
and
brevities
sake
,
instead
of
{αβγδ}
and
{αβγδ}
,
Men
first
said
{αβγδ}
and
{αβγδ}
.
Therefore
every
one
of
these
is
of
some
use
in
Speech
;
but
nothing
is
a
Part
or
Element
of
Speech
(
as
has
been
said
)
except
a
Noun
and
a
Verb
,
which
make
the
first
Juncture
containing
Truth
or
Falshood
,
which
some
call
a
Proposition
or
Protasis
,
others
an
Axiom
,
and
which
Plato
called
Speech
.
Plutarch's
Morals
:
Vol.
V.
Of
Moral
Vertue
.
Translated
out
of
the
Greek
by
C.
H.
Esq
;
MY
Design
in
this
Essay
is
to
treat
of
that
Vertue
,
which
is
called
and
accounted
,
Moral
,
and
is
chiefly
distinguished
from
the
Contemplative
in
it
's
having
for
the
Matter
thereof
,
the
Passions
of
the
Mind
,
and
for
it
's
Form
,
Right
Reason
:
And
herein
to
consider
the
nature
of
it
;
how
it
subsists
:
And
whether
that
Part
of
the
Soul
wherein
it
resides
be
indued
with
Reason
,
of
it
's
own
,
inherent
in
it self
,
or
whether
it
participates
of
that
which
is
foreign
;
And
if
the
latter
;
whether
after
the
manner
of
those
things
which
are
mingled
with
what
is
better
then
themselves
;
or
rather
as
being
distinct
it self
,
but
yet
under
the
Dominion
and
Superintendency
of
another
,
it
may
be
said
to
partake
of
the
Power
of
the
praedominant
Faculty
.
For
that
it
is
possible
for
Vertue
to
exist
and
continue
altogether
independent
of
Matter
and
free
from
all
Mixture
,
I
take
to
be
most
manifest
.
But
in
the
first
place
I
conceive
it
may
be
very
useful
briefly
to
run
over
the
Opinions
of
other
Philosophers
,
not
so
much
for
the
vanity
of
giving
an
Historical
Account
thereof
,
as
that
they
being
premised
Ours
may
thence
receive
the
greater
Light
and
be
more
firmly
established
.
To
begin
then
with
Menedemus
of
Eretria
he
took
away
both
the
Number
and
the
Differences
of
Vertue
,
by
asserting
it
to
be
but
One
although
distinguished
by
several
Names
;
Holding
that
in
the
same
manner
as
a
Mortal
and
a
Man
are
all
One
,
so
what
we
call
Temperance
,
Fortitude
,
and
Justice
are
but
one
and
the
same
thing
.
As
for
Ariston
of
Chio
.
He
likewise
made
Vertue
to
be
but
One
in
Substance
and
called
it
Sanity
,
which
as
it
had
respect
to
This
,
or
That
was
to
be
variously
multiplied
and
distinguished
:
Just
after
the
the
same
manner
as
if
any
one
should
call
our
Sight
when
applied
to
any
White
Object
by
the
Name
of
{αβγδ}
.
White-look
,
when
to
one
that
is
Black
,
by
the
Name
of
{αβγδ}
.
Black-look
,
or
by
any
other
such
like
affected
Name
,
and
so
in
other
Matters
.
For
according
to
him
Vertue
when
it
considers
such
things
as
we
either
ought
to
do
or
not
to
do
,
is
called
Prudence
;
When
it
moderates
our
Desires
,
and
prescribes
the
Measure
and
Season
for
our
Pleasures
,
T●mperance
;
and
when
it
governs
the
commerce
and
mutual
Contracts
of
Mankind
,
J●s●●ce
.
In
the
same
manner
for
instance
as
a
Knife
is
one
and
●●e
same
Knif●
still
notwithst●nding
sometimes
it
cuts
one
thing
,
sometimes
another
,
and
just
as
Fire
does
operate
upon
different
matter
,
and
yet
retain
the
ve●●
same
Nature
.
Unto
which
Opi●i●n
,
it
seems
also
as
if
Zeno
the
Citie●n
did
in
some
measure
incline
;
He
defining
Prudence
while
it
distributes
to
every
Man
his
own
,
to
be
Justice
;
When
it
te●ches
wha●
we
are
to
choose
and
what
to
reject
or
avoid
,
Temperance
;
and
with
respect
to
what
is
to
be
born
or
suffered
,
Fortitude
:
But
it
is
to
be
observed
that
they
who
take
upon
them
the
Defence
of
Zeno's
Notions
do
suppose
him
to
mean
Science
by
what
he
calls
Prudence
.
But
then
Chrysippus
whilst
he
imagined
from
every
distinct
Quality
a
several
and
peculiar
Vertue
to
be
formed
,
before
he
was
aware
Raised
(
as
Plato
has
it
)
a
whole
swarm
of
Vertues
never
before
known
or
used
among
the
Philosophers
,
for
as
from
Brave
,
he
derived
Bravery
;
from
Mild
,
Mildness
;
and
from
Just
,
Justice
:
so
from
Pleasant
he
fetched
Pleasantness
;
from
Good
Goodness
;
from
Grand
Grandeur
;
and
from
Honest
,
Honesty
;
placing
these
and
all
kind
of
dexterous
application
of
Discourse
,
all
kind
of
Facetiousness
of
Conversation
,
and
all
witty
Turns
of
Expression
in
the
Number
of
Vertues
,
thereby
over-running
Philosophy
,
which
requires
nothing
less
,
with
a
multitude
of
uncouth
,
absurd
and
barbarous
Terms
.
However
all
these
do
commonly
agree
in
this
one
Thing
,
viz.
in
supposing
Virtue
to
be
a
certain
Disposition
and
Faculty
of
the
governing
and
directive
part
of
the
Soul
of
which
Reason
is
the
Cause
,
or
rather
to
be
Reason
it self
,
when
it
consents
to
what
it
ought
,
and
is
firm
and
immutable
:
And
they
do
likewise
think
that
part
of
the
Soul
which
is
the
seat
of
the
Passions
,
and
called
Brutal
or
Irrational
,
not
to
be
at
all
distinct
by
any
Physical
Difference
from
that
which
is
Rational
,
but
that
that
part
of
the
Soul
(
which
they
call
Rational
and
Directive
)
being
wholly
turned
about
and
changed
by
it
's
Affections
,
and
by
those
several
Alterations
which
are
wrought
in
it
with
respect
either
to
Habit
or
Disposition
,
becometh
either
Vice
or
Vertue
,
without
having
any
thing
in
it self
that
is
really
Brutal
or
Irrational
.
But
is
then
called
Brutal
or
Irrational
,
when
by
the
over-ruling
and
prevailing
Violence
of
our
Appetites
it
is
hurried
on
to
something
absurd
and
vicious
against
the
Judgment
of
Reason
.
For
that
,
Passion
,
according
to
them
,
is
nothing
else
but
depraved
and
insemperate
reason
,
that
through
a
perverse
and
vicious
Judgment
is
grown
over
vehement
and
headstrong
.
Now
it
seems
to
me
,
all
these
Philosophers
were
perfect
strangers
to
the
clearness
and
truth
of
this
Point
,
That
we
Every
one
of
us
are
in
reality
Twofold
and
Compound
:
For
discerning
only
that
Composition
in
us
which
of
the
two
is
most
evident
,
namely
that
of
the
Soul
and
the
Body
;
of
the
other
they
knew
nothing
at
all
.
And
yet
that
in
the
Soul
it self
also
there
is
a
certain
Composition
of
two
dissimilar
and
distinct
Natures
,
the
Brutal
Part
whereof
as
another
Body
is
necessarily
and
physically
compounded
with
and
conjoyned
to
Reason
,
was
,
it
should
seem
,
no
secret
to
Pythagoras
himself
:
As
some
have
guessed
from
his
having
introduced
the
Study
of
Musick
amongst
his
Scholars
,
for
the
more
easie
calming
and
asswaging
the
Mind
:
as
well
knowing
that
It
is
not
in
every
part
of
it
Obedient
and
Subject
to
Precepts
and
Discipline
,
nor
indeed
by
Reason
only
to
be
recovered
and
retreived
from
Vice
,
but
requires
some
other
kind
of
perswasives
to
cooperate
with
it
,
to
dispose
it
to
such
a
temper
and
gentleness
as
that
it
may
not
be
utterly
intractable
and
obstinate
to
the
Precepts
of
Philosophy
.
And
Plato
very
strongly
and
plainly
without
the
least
hesitation
maintained
the
Soul
of
the
Universe
to
be
neither
simple
,
uniform
nor
uncompounded
;
But
that
being
mixed
,
as
it
were
,
and
made
up
of
That
which
is
always
the
same
and
of
That
which
is
otherwise
in
some
places
it
is
continually
governed
and
carried
about
after
an
uniform
manner
in
one
and
the
same
powerful
and
predominant
Order
,
and
in
other
places
is
divided
into
Motions
and
Circles
one
contrary
to
the
other
,
unsettled
and
fortuitous
,
whence
are
derived
the
Beginnings
and
Generation
of
all
Things
.
And
so
in
like
manner
the
Soul
of
Man
being
a
part
or
portion
of
That
of
the
Universe
,
and
framed
upon
reasons
and
proportions
answerable
to
it
,
cannot
be
simple
and
all
of
the
same
Nature
,
but
must
have
One
part
that
is
Intelligent
and
rational
,
which
naturally
ought
to
have
Dominion
over
a
Man
:
And
Another
which
being
Subject
to
Passions
,
Irrational
,
extravagant
and
unbounded
stands
in
need
of
direction
and
restraint
.
And
This
last
is
again
subdivided
into
Two
other
parts
,
One
whereof
being
always
Corporeal
is
called
Concupiscible
;
and
the
Other
,
which
sometimes
taking
part
with
this
,
and
sometimes
with
Reason
gives
respectively
to
either
of
them
Strength
and
Vigor
,
is
called
Irascible
.
And
that
which
chiefly
discovers
the
difference
between
the
One
and
the
Other
,
are
the
frequent
Contests
of
the
Intellect
and
Reason
with
Conoupiscence
and
Anger
,
it
being
the
Nature
of
things
that
are
different
amongst
themselves
to
be
often
times
repugnant
and
disobedient
to
what
is
best
of
all
.
These
Principles
at
first
Aristotle
seems
most
to
have
relyed
upon
,
as
plainly
enough
appears
from
what
he
has
written
:
Thô
afterwards
he
confounded
the
Irascible
and
Concupiscible
together
,
by
joyning
the
one
to
the
other
,
as
if
Anger
were
nothing
but
a
Thirst
and
Desire
of
Revenge
:
However
to
the
last
he
constantly
maintained
that
the
Sensual
and
Irational
was
wholly
distinct
from
the
Intellectual
and
Rational
part
of
the
Soul
;
not
that
it
is
so
absolutely
devoid
of
Reason
neither
as
those
Faculties
of
the
Soul
which
are
Sensative
,
Nutritive
and
Vegetative
,
and
are
common
to
us
with
Brute-Beasts
and
Plants
.
For
These
are
always
deaf
to
the
Voice
of
Reason
and
uncapable
of
it
,
and
may
in
some
sort
be
said
to
derive
themselves
from
Flesh
and
Blood
,
and
to
be
inseperably
attached
to
the
Body
and
devoted
to
the
service
thereof
;
but
the
Other
Sensual
Part
subject
to
the
sudden
Efforts
of
the
Passions
and
destitute
of
any
Reason
of
its
own
,
is
yet
nevertheless
naturally
adapted
to
hear
and
obey
the
Intellect
and
Judgment
,
to
have
regard
to
it
,
and
to
submit
it self
to
be
regulated
and
ordered
according
to
the
Rules
and
Precepts
thereof
,
unless
it
happen
to
be
utterly
corrupted
and
vitiated
by
Pleasure
,
which
is
deaf
to
all
instruction
and
by
a
luxurious
way
of
Living
.
As
for
those
who
wonder
how
it
should
come
to
pass
,
that
,
that
which
is
Irrational
it self
,
should
yet
become
obsequious
to
the
dictates
of
Right
Reason
,
they
seem
to
me
,
not
to
have
duely
considered
the
Force
and
Power
of
Reason
,
how
great
and
extensive
it
is
,
and
how
far
it
is
able
to
carry
and
extend
it
's
Authority
and
command
,
not
so
much
by
harsh
and
Arbitrary
methods
,
as
by
soft
and
gentle
means
,
which
perswade
more
,
and
gain
Obedience
sooner
then
all
the
Severities
and
Violences
in
the
World
.
For
even
the
Spirits
,
the
Sinews
,
Bones
,
and
other
parts
of
the
Body
,
are
destitute
of
Reason
,
but
yet
no
sooner
do
they
feel
the
least
Motion
of
the
Will
,
shaking
,
as
it
were
,
(
though
never
so
gently
)
the
Reins
of
Reason
,
but
all
of
them
Observe
their
proper
Order
,
agree
together
and
pay
a
ready
Obedience
.
As
for
instance
,
the
Feet
,
if
the
Impulse
of
the
Mind
be
to
run
,
immediately
betake
themselves
to
their
Office
;
Or
if
the
Motion
of
the
Will
be
,
for
the
throwing
or
lifting
up
of
any
thing
,
the
Hands
in
a
moment
fall
to
their
business
.
And
this
Sympathy
and
Consent
of
the
Brutal
Faculties
to
Right
Reason
,
and
the
ready
Conformity
of
them
thereto
Homer
has
most
admirably
exprest
in
these
Verses
.
In
tears
dissolved
She
mourns
her
Consorts
Fate
,
So
great
her
sorrows
,
scarce
her
charms
more
great
.
Her
tears
Compassion
in
Ulysses
move
,
And
fill
his
Breast
with
Pity
and
with
Love
;
Yet
Artful
he
his
Passion
secreet
keeps
,
It
rages
in
his
Heart
;
And
there
he
inward
weeps
.
Like
Steel
or
Ivory
,
his
fixt
Eye-balls
stand
,
Placed
by
some
Statuaries
skillful
hand
;
And
when
a
gentle
fear
would
force
it
's
way
,
He
hides
it
falling
or
Commands
it
's
stay
.
Under
such
perfect
Subjection
to
his
Reason
and
Judgment
had
he
even
his
Spirits
,
his
Blood
and
his
Tears
.
A
most
evident
Proof
of
this
Matter
we
have
also
from
hence
,
that
our
natural
Desires
and
Motions
are
as
soon
repressed
and
quieted
as
we
know
we
are
either
by
Reason
or
Law
forbidden
to
approach
the
Fair
Ones
we
at
the
first
view
had
so
great
a
Passion
for
:
A
thing
which
most
commonly
happens
to
those
who
are
apt
to
fall
in
Love
at
sight
with
beautiful
Women
without
knowing
or
examining
who
they
are
;
for
no
sooner
do
they
afterwards
find
their
Error
,
by
discovering
the
Person
with
whose
charms
they
were
before
captivated
to
be
a
Sister
or
a
Daughter
,
but
their
flame
is
presently
extinguished
,
by
the
interposition
of
Reason
.
And
Flesh
and
Blood
is
immediately
brought
into
order
and
becomes
obedient
to
the
Judgment
.
It
often
falls
out
likewise
,
that
after
we
have
Eaten
some
kinds
of
Meat
or
Fish
(
finely
dressed
,
and
by
that
means
artificially
disguised
,
)
with
great
pleasure
and
a
very
good
Stomach
,
at
the
first
moment
we
understand
they
were
either
unclean
or
unlawful
and
forbidden
,
Our
Judgment
being
thereby
shocked
,
we
feel
not
only
remorse
and
trouble
in
our
Mind
,
but
the
conceit
reaches
further
,
and
our
whole
Frame
is
disordered
by
the
nauseous
qualms
and
vomitings
thereby
occasioned
.
I
fear
I
should
be
thought
on
purpose
to
hunt
after
too
far-fetched
and
youthful
instances
to
insert
in
this
Discourse
,
if
I
should
take
notice
of
the
Lute
,
the
Harp
,
the
Pipe
and
the
Flute
,
and
such
like
Musical
Instruments
invented
by
Art
and
adapted
to
the
Raising
or
Allaying
of
Human
Passions
:
Which
though
they
are
void
of
Life
and
Sense
do
yet
most
readily
accommodate
themselves
to
the
Judgment
,
to
our
Passions
and
our
Manners
,
either
indulging
our
Melancholy
,
increasing
our
Mirth
,
or
feeding
our
Wantoness
as
we
happen
at
that
time
to
be
disposed
.
And
therefore
it
is
reported
of
Zeno
himself
that
going
one
day
to
the
Theatre
,
to
hear
Amoebeus
Sing
to
the
Lute
,
he
called
to
his
Scholars
,
Come
,
says
he
,
Let
us
go
and
learn
what
Harmony
and
Musick
,
the
Guts
and
Sinews
of
Beasts
,
nay
even
Wood
and
Bones
are
capable
of
by
the
help
of
Numbers
,
Proportion
and
Order
.
But
to
let
these
things
pass
I
would
gladly
know
of
them
,
whether
when
they
see
Domestick
Animals
,
as
Dogs
,
Horses
or
Birds
by
use
,
feeding
and
teaching
,
brought
to
so
high
a
degree
of
perfection
,
as
that
they
shall
utter
articulately
some
senseful
words
;
and
by
their
Motions
,
Gestures
and
all
their
Actions
shall
approve
themselves
governable
,
and
become
useful
to
us
:
And
when
also
they
find
Achilles
in
Homer
encouraging
Horses
as
well
as
Man
to
Battle
;
whether
,
I
say
,
after
all
this
,
they
can
yet
make
any
wonder
or
doubt
whether
those
Faculties
of
the
Mind
to
which
we
owe
our
Anger
,
our
Desires
,
our
Joys
and
our
Sorrows
,
be
of
such
a
Nature
that
they
are
capable
of
being
Obedient
to
Reason
,
and
so
affected
by
it
,
as
to
consent
and
become
intirely
Subject
,
to
it
:
Considering
especially
that
these
Faculties
are
not
seated
without
us
,
or
seperated
from
us
,
or
formed
by
any
thing
which
is
not
in
us
,
or
hammer'd
out
by
force
and
violence
:
but
as
they
have
by
Nature
their
intire
dependance
upon
the
Soul
so
they
are
ever
conversant
and
bred
up
with
it
,
and
also
receive
their
final
complement
and
perfection
from
use
,
custom
and
practice
for
which
reason
the
Greeks
very
properly
call
Manners
{αβγδ}
:
For
they
are
nothing
else
in
short
but
certain
Qualities
of
the
Irrational
and
Brutal
part
of
the
Mind
,
and
hence
by
them
are
so
named
in
that
this
Brutal
and
Irrational
part
of
the
Mind
being
formed
and
moulded
by
Right
Reason
,
by
long
Custom
and
Use
,
which
they
call
{αβγδ}
,
has
these
Qualities
or
Differences
stampt
upon
it
.
Not
that
Reason
so
much
as
attempts
,
to
eradicate
our
Passions
and
Affections
,
which
is
neither
possible
nor
expedient
,
but
only
to
keep
them
within
due
bounds
,
reduce
them
into
good
Order
,
and
so
direct
them
to
a
good
End
;
and
thus
maketh
Moral
Vertue
to
consist
not
in
a
kind
of
Insensibility
or
total
Freedom
from
Passions
,
but
in
the
well
ordering
our
Passions
,
and
keeping
them
within
measure
,
which
is
effected
by
Wisdom
and
Prudence
,
bringing
the
Faculties
of
that
part
of
the
Soul
where
our
Affections
and
Appetite
are
seated
to
a
good
Habit
.
For
these
Three
things
are
commonly
held
to
be
in
the
Soul
,
namely
,
a
Faculty
or
Aptitude
,
Passion
,
and
Habit
.
This
Aptitude
or
Faculty
then
is
the
Principle
or
very
Matter
of
Passions
,
as
for
Example
,
the
Power
or
Aptitude
to
be
Angry
,
to
be
Ashamed
,
to
be
Confident
and
Bold
,
or
the
like
;
Passion
is
the
actual
Exercise
of
that
Aptitude
or
Faculty
,
as
Anger
,
Shame
,
Confidence
or
Boldness
;
and
Habit
is
the
strength
,
firmness
and
establishment
of
the
Disposition
or
Faculty
in
the
Irra
●●nal
part
of
the
Soul
gotten
by
continual
Use
and
Custom
,
and
which
according
as
the
Passions
are
well
or
ill
governed
and
directed
,
becomes
either
Vertue
or
Vice
.
But
Forasmuch
as
Philosophers
do
not
make
all
Vertue
to
consist
in
a
Mediocrity
,
nor
call
it
Moral
;
to
shew
the
difference
more
clearly
it
will
be
necessary
to
take
our
rise
a
little
further
off
.
Of
all
things
then
in
the
Universe
some
do
exist
absolutely
,
simply
and
for
themselves
only
,
others
again
relatively
for
and
with
regard
to
us
.
Among
those
things
which
have
an
Absolute
and
Simple
Existence
,
are
the
Earth
,
the
Heavens
,
the
Stars
and
the
Sea
,
and
of
such
things
as
have
their
Being
relatively
with
respect
to
us
are
Good
and
Evil
,
things
desirable
and
to
be
avoided
,
and
Things
pleasant
and
hurtful
.
And
seeing
that
both
are
the
proper
Objects
of
Reason
;
while
it
considers
the
former
which
are
absolutely
and
for
themselves
,
it
is
Scientifical
and
Contemplative
;
and
when
the
other
which
have
reference
to
us
,
it
is
Deliberative
and
Practical
:
And
as
the
proper
Vertue
in
the
latter
case
is
Prudence
,
in
the
former
it
is
Science
.
And
between
the
one
and
the
other
namely
between
Prudence
and
Science
there
is
this
difference
,
that
Prudence
consists
in
a
certain
Application
and
Relation
of
the
Contemplative
Faculties
of
the
Soul
to
those
which
are
Practical
,
for
the
Government
of
the
Sensual
and
Irrational
Part
according
to
Reason
,
to
which
purpose
Prudence
has
often
need
of
Fortune
:
Whereas
neither
of
that
nor
of
Deliberation
has
Science
any
occasion
or
want
to
attain
it
's
ends
;
forasmuch
as
it
has
nothing
to
consider
but
such
things
as
remain
always
the
same
:
For
as
a
Geometrician
never
deliberates
about
a
Triangle
whether
all
its
three
Angles
be
equal
to
two
right
Angles
,
because
of
that
he
has
a
clear
and
distinct
knowledge
:
And
Men
use
to
deliberate
about
such
things
only
as
are
sometimes
in
one
state
or
condition
and
sometimes
in
another
,
and
not
of
those
which
are
always
firm
and
immutable
:
so
the
Mind
when
meerly
Contemplative
exercising
it self
about
first
Principles
and
things
permanent
,
such
as
retaining
the
same
nature
are
incapable
of
mutation
,
has
no
room
or
occasion
for
Deliberation
.
Whereas
Prudence
,
descending
to
Actions
full
of
Error
and
Confusion
,
is
very
often
under
the
necessity
of
encountering
with
fortuitous
accidents
,
and
in
doubtful
Cases
of
making
use
of
Deliberation
,
and
to
reduce
those
Deliberations
into
Practice
,
of
calling
also
to
its
Assistance
even
the
Irrational
Faculties
,
Which
are
(
as
it
were
)
forceably
drag'd
to
go
along
with
and
by
that
means
to
give
a
certain
Vigor
or
Impetus
to
its
Determinations
.
For
its
Determinations
do
indeed
want
something
which
may
inliven
and
give
them
such
an
Impetus
:
And
Moral
Vertue
it
is
which
gives
an
Impetous
or
Vigor
to
the
Passions
;
but
at
the
same
time
Reason
which
accompanies
that
Impetous
,
and
of
which
it
stands
in
great
need
,
does
so
set
Bounds
thereunto
that
nothing
but
what
is
Moderate
appears
,
And
that
it
neither
out-runs
the
Proper
Seasons
of
Action
,
nor
yet
falls
short
of
them
.
For
the
Sensual
Faculties
where
the
Passions
are
seated
,
are
subject
to
Motions
,
some
over-vehement
,
sudden
and
quick
,
and
others
again
too
remiss
and
more
slow
and
heavy
then
is
convenient
,
so
that
though
every
thing
we
do
can
be
Good
but
in
one
manner
,
yet
may
it
be
Evil
in
several
,
as
there
is
but
one
single
way
of
hitting
the
mark
,
but
to
miss
it
a
great
many
,
either
by
shooting
over
or
under
or
on
one
side
.
The
business
therefore
of
Practical
Reason
governing
our
Actions
according
to
the
Order
of
Nature
,
is
to
correct
the
Excesses
as
well
as
the
Defects
of
the
Passions
by
reducing
them
to
a
true
Mediocrity
.
For
as
when
through
infirmity
of
the
Mind
,
effeminacy
,
fear
or
laziness
the
vehemence
and
keeness
of
the
Appetites
are
so
abated
,
that
they
are
ready
to
sink
and
fall
short
of
the
Good
at
which
they
are
aimed
and
directed
,
there
is
then
this
Practical
Reason
at
hand
exciting
and
rousing
and
pushing
them
onward
;
so
on
the
other
hand
when
it
lashes
out
too
far
and
is
hurried
beyond
all
measure
,
there
also
is
the
same
Reason
ready
to
bring
it
again
within
compass
and
put
a
stop
to
its
carrier
:
And
thus
prescribing
Bounds
and
giving
Law
to
the
Motions
of
the
Passions
it
produces
in
the
Irrational
Part
of
the
Soul
these
Moral
Vertues
,
(
of
which
we
now
treat
)
which
are
nothing
else
but
the
mean
between
Excess
and
Defect
.
For
it
cannot
be
said
that
all
Vertue
consists
in
Mediocrity
,
since
Wisdom
or
Prudence
,
(
one
of
the
Intellectual
Vertues
)
standing
in
no
need
of
the
Irrational
Faculties
,
as
being
seated
in
that
Part
of
the
Soul
which
is
pure
and
immixed
and
free
from
all
Passions
,
is
of
it self
absolutely
perfect
,
the
utmost
Extremity
and
Power
of
Reason
,
whereby
we
attain
to
that
perfection
of
knowledge
which
is
it self
most
Divine
and
renders
us
most
Happy
.
Whereas
Moral
Vertue
,
which
because
of
the
Body
is
so
necessary
,
to
us
,
and
to
put
things
in
Practice
stands
in
need
of
the
Instrumental
Ministry
of
the
Passions
,
(
as
being
so
far
from
promoting
the
Destruction
and
Abolition
of
the
Irrational
Powers
as
to
be
altogether
imployed
in
the
due
regulation
thereof
)
is
with
respect
to
its
Power
or
Quality
the
very
top
and
extremity
of
Perfection
,
but
in
respect
of
the
proportion
and
quantity
,
which
it
determines
,
it
is
Mediocrity
,
in
that
it
takes
away
all
Excess
on
the
one
hand
,
and
cures
all
Defects
on
the
other
.
Now
Mean
or
Mediocrity
may
be
differently
understood
.
For
there
is
one
mean
which
is
compounded
and
made
up
of
the
two
simple
extreams
,
as
in
Colors
,
Gray
,
of
White
and
Black
;
and
another
,
where
that
which
contains
and
is
contained
,
is
the
Medium
between
the
containing
and
the
contained
,
as
,
for
instance
,
the
Number
VIII
,
between
XII
and
IV
.
And
a
third
sort
there
is
also
,
which
participates
of
neither
extream
,
as
for
Example
,
all
those
things
which
as
being
neither
Good
nor
Evil
in
themselves
we
call
Adiaphorous
or
Indifferent
.
But
in
none
of
these
ways
can
Vertue
be
said
to
be
a
M●●●●●
Mediocrity
:
For
neither
is
it
a
mixture
of
Vices
;
●o●
comprehending
that
which
is
defective
and
short
,
is
it
comprehended
by
that
which
runs
out
into
Excess
;
Nor
yet
is
it
exempt
from
the
Impetuosity
,
and
sudden
Efforts
of
the
Passions
,
in
which
Excess
and
Defect
do
properly
take
place
.
But
Moral
Vertue
properly
doth
and
so
is
commonly
taken
,
especially
to
consist
in
a
Mean
or
Mediocrity
most
like
to
that
which
there
is
in
our
Greek
Musick
and
Harmony
,
whereas
there
are
the
highest
and
lowest
Musical
Notes
in
the
extremities
of
the
Scale
,
called
{αβγδ}
.
Nete
and
Hypate
,
so
likewise
is
there
in
the
middle
thereof
between
these
two
another
Musical
Note
,
and
that
the
sweetest
of
all
,
called
{αβγδ}
.
Mesé
(
i.e.
mean
)
which
doth
as
perfectly
avoid
the
extream
sharpness
of
the
one
,
as
it
doth
the
over
flatness
of
the
other
.
And
so
also
Vertue
being
a
Motion
and
Power
which
is
exercised
about
the
Brutal
and
Irrational
Part
of
the
Soul
takes
away
the
Remission
and
Intension
and
in
a
word
the
Excess
and
Defect
of
the
Appetites
reducing
thereby
every
one
of
the
Passions
to
a
due
Mediocrity
and
perfect
State
of
Rectitude
.
To
begin
then
with
Fortitude
;
that
is
said
to
be
the
mean
between
Cowardize
and
Rashness
,
whereof
the
one
is
a
Defect
,
as
the
other
is
an
Excess
of
the
Irascible
Faculty
;
Liberality
between
sordid
Parsimony
on
the
one
hand
and
extravagant
Prodigality
on
the
other
;
Clemency
between
Insensibility
of
injuries
,
and
its
opposite
revengeful
Cruelty
;
and
so
of
Justice
and
Temperance
;
the
former
being
the
mean
between
giving
and
distributing
more
or
less
then
is
due
in
all
Contracts
,
Affairs
and
Business
between
Man
and
Man
,
and
the
latter
a
just
Mediocrity
between
a
stupid
Apathy
touched
with
no
sense
or
relish
of
Pleasure
,
and
dissolute
softness
abandoned
●o
all
manner
of
Sensualities
.
And
hence
(
namely
from
this
instance
of
Temperance
)
it
is
that
we
are
most
clearly
given
to
understand
the
difference
betwen
the
Irrational
and
the
Rational
Faculties
of
the
Soul
,
and
that
it
so
plainly
appears
to
us
,
that
the
Passions
and
Affections
of
the
Mind
are
quite
a
distinct
thing
from
Reason
.
For
otherwise
never
should
we
be
able
to
distingush
Continence
from
Temperance
,
nor
Incontinence
from
Intemperance
in
Lust
and
Pleasures
,
if
it
were
one
and
the
same
Faculty
of
the
Soul
,
wherewith
we
Reason
and
Judge
,
and
whereby
we
Desire
and
Covet
.
Now
Temperance
is
that
whereby
Reason
governs
and
manages
,
(
as
it
were
some
Wild
Creature
brought
up
by
hand
and
made
quite
tame
and
gentle
)
that
part
of
the
Soul
which
is
subject
to
the
Passions
,
having
gained
an
absolute
Victory
over
all
it
's
Appetites
,
and
brought
them
entirely
under
the
Dominion
of
it
.
Whereas
we
call
it
Continence
,
when
Reason
has
indeed
gain'd
the
Mastery
over
the
Appetites
and
prevail
against
them
,
though
not
so
clearly
and
indisputably
,
but
that
,
They
being
perverse
and
continuing
to
struggle
,
as
not
having
wholly
submitted
themselves
,
it
is
not
without
great
difficulty
able
to
preserve
its
Government
over
them
,
being
forced
to
retain
and
hold
them
in
,
and
keep
them
within
compass
as
it
were
with
stripes
with
the
Bit
and
Bridle
,
while
the
mind
all
the
time
is
full
of
nothing
but
Agony
,
Contentions
and
Confusion
.
All
which
Plato
endeavours
to
illustrate
by
a
similitude
of
the
Chariot-Horses
of
the
Soul
the
one
whereof
being
more
unruly
not
only
kicks
and
flings
at
him
that
is
more
gentle
and
tractable
but
also
thereby
so
troubles
and
disorders
the
driver
himself
,
that
he
is
forced
sometimes
to
hold
him
hard
in
,
and
sometimes
again
to
give
him
his
head
Least
from
his
hands
the
Purple
Reins
should
slip
.
as
Symonides
speaks
,
And
from
hence
we
may
see
why
Continence
is
not
thought
worthy
to
be
placed
in
the
number
of
perfect
Vertues
,
but
is
taken
to
be
a
degree
under
Vertue
.
For
there
is
not
therein
produced
a
Mediocrity
arising
from
a
Symphony
of
the
worst
with
the
better
,
nor
are
the
Excesses
of
the
Passions
retrenched
;
nor
yet
doth
th●
Appetite
become
obedient
and
subservient
to
the
reasonable
Faculties
,
but
both
makes
and
feel●
disorder
a●●
disturbance
,
being
repressed
by
violence
and
constrain●
and
,
as
it
were
by
necessity
,
as
in
a
Sedition
or
Faction
in
a
City
or
State
,
the
contending
Parties
breathing
nothing
but
War
and
destruction
and
ruin
to
one
another
do
yet
cohabit
together
,
(
it
may
be
)
within
the
compass
of
the
same
Walls
;
insomuch
that
the
Soul
of
the
Incontinent
Person
with
respect
to
the
conflicts
and
incongruities
therein
may
very
properly
be
compared
to
the
City
,
Wherein
all
sorts
of
Luxury
abound
;
Where
with
Huzza's
and
groans
the
Streets
resound
.
And
upon
the
same
Grounds
it
is
that
Incontinence
is
held
to
be
something
less
then
Vice
also
,
but
Intemperance
to
be
a
compleat
and
perfect
Vice
;
for
that
therein
not
the
Appetite
only
but
Reason
likewise
is
debauched
and
corrupted
,
and
as
the
former
incites
and
pushes
forward
the
Desires
and
Affections
to
that
which
is
Evil
,
so
this
by
making
an
ill
Judgment
is
easily
led
to
consent
and
agree
to
the
soft
whispers
and
tempting
allurements
of
corrupt
Lusts
and
Passions
,
and
soon
loseth
all
Sense
of
sin
and
evil
:
Whereas
Incontinence
preserves
the
Judgment
,
by
the
help
of
Reason
right
and
sound
,
but
yet
by
the
irresistable
Force
and
Violence
of
the
Passions
is
even
against
Judgment
drawn
away
.
Moreover
in
these
respects
following
it
differeth
also
from
Intemperance
:
Inasmuch
as
Reason
in
that
is
over-powered
by
Passion
,
but
in
this
it
never
so
much
as
struggleth
:
The
incontinent
Person
after
a
noble
resistance
is
at
last
forced
to
submit
to
the
Tyranny
of
his
Lusts
and
follow
their
guidance
,
but
the
intemperate
approves
them
,
and
glady
goes
along
with
and
submits
to
them
;
He
feels
remorse
for
the
Evil
he
commits
,
while
the
other
prides
himself
in
Lewdness
and
Vice
;
Again
the
one
wilfully
and
of
his
own
accord
runs
into
sin
,
while
the
other
even
against
his
Will
is
forced
to
abandon
that
which
is
good
.
And
this
difference
between
them
is
not
to
be
collected
only
from
their
Actions
,
but
may
as
plainly
aso
be
discovered
by
their
words
.
For
at
this
rate
do
intemperate
Persons
use
to
talk
,
What
Fop
would
quit
Loves
Pleasures
for
a
Crown
?
Or
live
without
them
were
the
World
his
own
?
't
is
Love
that
makes
the
nauseous
Drought
of
Life
go
down
.
And
thus
says
another
,
The
Joys
of
Wine
and
Beauty
once
secured
,
The
rest
of
Life
perhaps
may
be
endured
,
As
if
from
his
very
Soul
he
were
wholly
abandoned
and
given
up
to
Pleasures
and
Voluptuousness
,
and
even
overwhelmed
therein
.
And
much
of
the
same
Mind
was
he
,
and
his
Judgment
as
totally
depraved
by
his
Passions
who
said
,
Let
me
,
ye
dull
and
Formal
Fops
,
alone
,
I
am
resolved
,
't
is
best
to
be
undone
.
But
quite
another
Spirit
do
we
find
runing
through
the
Sayings
of
the
Incontinent
,
Blame
Nature
only
for
it
,
blame
not
me
,
Would
she
permit
,
I
then
should
Vertuous
be
.
Says
one
of
them
.
And
another
,
Ah!
't
is
decreed
by
Fate
:
We
know
,
't
is
true
,
We
know
those
Vertues
,
which
we
ne're
pursue
.
And
a
Third
,
What
will
my
swelling
Passions
Force
Asswage
?
No
more
can
I
sustain
this
Tempest's
Rage
,
Then
Anchors
Flook
,
dropt
on
loose
ground
,
a
Storm
.
Where
and
not
improperly
he
compares
the
Flook
of
an
Anchor
dropt
in
loose
ground
,
to
that
ill
grounded
,
feeble
and
irresolute
Reason
which
by
the
Vanity
,
Weakness
and
Luxury
of
the
Mind
is
easily
brought
to
forsake
the
Judgment
.
And
the
like
Metaphor
has
another
made
use
of
happily
enough
in
these
Verses
To
us
,
in
Ships
,
moor'd
near
the
Shore
who
lye
,
(
Tho'
strong
the
Cables
;
)
when
the
Winds
rise
high
,
Cables
will
prove
but
{αβγδ}
(
non
,
ut
male
in
vulgat
.
{αβγδ}
)
cum
Turnebo
,
Camerario
,
&c.
Plutarchum
scripsisse
puto
.
small
Security
.
Where
by
the
Cables
the
Poet
means
the
Judgment
opposing
it self
against
all
that
is
Evil
or
Dishonest
,
which
is
however
oftentimes
disturbed
and
broken
by
violent
and
sudden
Gusts
of
the
Passions
.
For
,
indeed
,
the
Intemperate
are
born
away
directly
and
with
full
Sail
to
their
Pleasures
,
to
them
they
deliver
up
themselves
intirely
,
and
thither
it
is
they
bend
their
whole
course
.
While
the
Incontinent
;
indirectly
only
as
endeavouring
to
sustain
and
repel
the
Assaults
of
the
Passions
and
withstand
their
Temptations
,
is
either
allured
and
does
as
it
were
slide
into
Evil
,
or
else
is
plunged
violently
into
it
whether
he
will
or
no
.
As
Timo
in
his
bitter
way
of
Railleur
reproaches
Anaxarchus
,
When
first
the
dogged
Anaxarchus
strove
The
Power
of
Vertue
'ore
his
Mind
to
prove
,
Firm
,
though
he
seem'd
,
and
obstinately
good
,
In
vain
th'
Impulse
of
Temper
he
withstood
.
Nature
recoil'd
whatever
he
could
do
,
He
saw
those
ills
,
which
yet
he
did
pursue
:
In
this
not
single
other
Sophists
too
Felt
the
same
Force
,
which
they
could
n're
subdue
,
And
neither
is
a
Wise-man
,
Continent
but
Temperate
,
nor
a
Fool
,
Incontinent
,
but
Intemperate
,
the
one
taking
true
pleasure
and
delight
in
Good
,
the
other
having
no
displeasure
against
Evil
.
And
therefore
Incontinence
is
said
to
be
found
only
in
a
Mind
that
is
Sophistical
,
(
or
which
barely
makes
a
shew
of
being
governed
and
directed
by
Prudence
,
)
and
which
has
indeed
the
use
of
Reason
but
in
so
weak
and
faint
a
manner
,
that
it
is
not
able
to
persevere
in
that
which
it
know●
to
be
right
.
And
thus
having
seen
the
diversity
between
Incontinence
and
Intemperance
;
as
for
Continence
and
Intemperance
,
their
Differenc●s
are
Analogous
and
be●●
proporti●n
to
those
of
the
other
,
bu●
in
contrary
respects
.
For
Remorse
,
Grief
and
Indigna●ion
do
always
accompany
Continence
;
whereas
in
the
Mind
of
a
Temperate
●●●son
there
is
all
over
such
an
Evenness
,
Ca●m
and
Firmness
,
t●at
seeing
with
what
wonderful
easiness
and
tranquillity
the
Irrational
Faculties
go
alo●g
with
Reason
and
submit
to
i●s
Directions
,
one
cannot
but
cal●
to
Mind
th●t
of
the
Poet
,
Swift
the
Command
ran
through
the
raging
deep
,
Th'
Obedient
Waves
compose
themselv
s
to
sleep
.
Reason
h●ving
quite
deadned
and
repress'd
t●e
vehement
,
raging
,
and
fur
〈◇〉
M●●i●ns
of
the
Passions
and
●●●ections
:
And
th●s●
●●so
whose
Assist●nce
Nature
does
necessari●y
require
,
a●e
by
it
rend●●d
so
agreeable
and
cons●●●ing
,
so
subm●ssive
,
f●●endly
and
c●operative
in
the
Execution
of
all
good
Designs
and
Purposes
,
that
they
neither
out-run
it
,
nor
recede
from
it
,
nor
behave
themselves
disorderly
,
nor
ever
shew
the
least
Disobedience
;
but
every
Appetite
willingly
and
chearfully
pursues
it
's
dictates
.
As
Sucking
Foal
runs
by
his
Mother-Mare
.
Which
very
much
confirms
what
was
said
by
Xenocrates
of
those
who
are
true
Philosophers
,
namely
,
that
they
alone
do
that
voluntarily
,
which
all
others
do
against
their
Wills
for
fear
of
the
Laws
:
Being
diverted
and
restrained
from
the
pursuit
of
their
Pleasures
,
as
it
were
by
the
Hazard
and
Apprehension
of
being
bitten
by
a
mad
Dog
,
or
an
Antipathy
,
Lego
{αβγδ}
ut
ex
M.
S
S.
reponendum
esse
pro
{αβγδ}
censet
Xylander
in
Annotat
.
ad
loc
.
dread
and
honour
for
a
Wild
Cat
,
having
regard
to
nothing
else
in
the
Matter
but
their
own
Danger
.
It
is
manifest
then
from
what
has
been
discoursed
,
that
the
Soul
does
perceive
within
it
self
,
something
that
is
firm
and
immovable
,
totally
distinct
from
it
's
Passions
and
Appetites
,
as
being
what
it
does
always
oppose
and
is
ever
contending
with
.
But
some
there
are
nevertheless
,
who
Affirm
that
Reason
and
Passion
do
not
materially
differ
from
one
another
;
and
that
there
is
not
in
the
Soul
any
Faction
,
Sedition
or
Dissension
,
of
two
several
and
contending
Faculties
,
but
only
a
shifting
,
conversion
or
Alternation
of
the
same
Reason
or
Rational
Faculty
from
one
side
to
the
other
backward
and
forward
,
which
by
reason
of
the
suddeness
and
swiftness
of
the
change
is
not
perceptible
by
us
;
and
therefore
that
we
do
not
Pro
{αβγδ}
,
ut
pessimè
habetur
in
vulgat
.
legere
placuit
{αβγδ}
,
&
sic
pulchrè
cohaerent
omnia
.
consider
that
the
same
Faculty
of
the
Soul
is
by
Nature
so
adapted
as
to
be
capable
both
of
Concupiscence
and
Repentance
or
coming
to
it self
again
;
of
Anger
and
of
Fear
;
of
being
drawn
to
the
Commission
of
any
Lewdness
or
Evil
by
the
Allurements
of
Pleasure
,
and
afterwards
of
being
again
retrieved
from
it
.
And
as
for
Lust
,
Anger
,
Fear
and
such
like
Passions
,
they
will
have
them
to
●e
nothing
but
perverse
Opinions
and
false
Judgments
,
not
arising
or
formed
in
any
inferior
Part
of
the
Soul
,
peculiarly
belonging
to
them
,
but
being
the
advances
and
returns
or
the
Motions
forward
and
backward
,
the
good
liknings
and
more
vehement
Efforts
,
and
in
a
word
such
Operations
and
Energies
of
the
whole
rational
and
directive
Faculty
as
are
ready
to
be
turned
this
way
or
that
with
the
greatest
ease
imaginable
,
like
the
sudden
Motions
and
Irruptions
in
Children
,
the
violence
and
impetuosity
whereof
by
reason
of
their
imbecillity
and
weakness
are
very
fleeting
and
inconstant
.
But
these
Opinions
are
against
common
Sense
and
Experience
,
for
no
Man
ever
felt
such
a
sudden
change
in
himself
,
as
that
whenever
he
chose
any
thing
,
he
immediately
judged
it
fit
to
be
chosen
,
or
that
on
the
other
hand
,
whenever
he
judged
any
thing
fit
to
be
chosen
,
he
immediately
made
choice
of
it
.
Neither
does
the
Lover
who
is
convinced
by
Reason
that
his
Amour
is
fit
to
be
broken
off
,
and
that
he
ought
to
strive
against
his
Passion
,
therefore
immediately
cease
to
Love
;
nor
on
the
other
side
doth
he
desist
reasoning
and
cease
from
being
able
to
give
a
right
Judgment
of
things
even
then
,
when
being
softned
and
overcome
by
Luxury
he
delivers
himself
up
a
Captive
to
his
Lusts
:
But
as
while
by
the
Assistance
of
Reason
he
makes
opposition
to
the
Efforts
of
his
Passions
,
they
yet
continue
to
sollicit
and
at
last
overcome
him
,
so
likewise
when
he
is
overcome
and
forced
to
submit
to
them
by
the
light
of
Reason
does
he
plainly
discern
and
know
that
he
has
done
amiss
;
so
that
neither
by
the
Passions
is
Reason
Effaced
and
destroyed
nor
yet
by
Reason
is
he
rescued
and
delive●ed
from
them
,
but
being
tossed
to
and
fro
between
the
one
and
the
other
,
he
is
a
kind
of
Neuter
and
participates
in
common
of
them
both
.
And
those
,
methinks
,
who
imagin
that
one
while
the
Directive
and
Rational
Part
of
the
Soul
is
changed
into
Concupiscence
and
Lust
,
and
that
by
and
by
Reason
opposes
it self
against
them
,
and
they
are
changed
in
to
that
,
are
not
much
unlike
them
,
who
make
the
Sports-man
and
his
Game
not
to
be
two
but
one
Body
,
which
by
a
nimble
and
Dexterous
Mutation
of
it self
,
one
while
appears
in
the
shape
of
the
Huntsman
,
and
at
another
turn
puts
on
the
Form
of
a
Wild
Beast
:
For
as
these
in
a
plain
evident
matter
seem
to
be
stark
Blind
,
so
they
in
the
other
Case
bely
even
their
own
Senses
,
seeing
they
must
needs
feel
in
themselves
not
only
a
change
or
mutation
of
one
and
the
same
thing
,
but
a
down-right
struggle
and
quarrel
between
two
several
and
distinct
Faculties
.
But
is
not
say
they
the
Deliberative
Power
and
Faculty
of
a
Man
often
divided
in
it
self
and
distracted
among
several
Opinions
contrary
to
one
another
about
that
which
is
expedient
,
and
yet
is
but
one
,
simple
uniform
thing
.
All
this
we
grant
to
be
true
,
but
it
does
not
reach
the
Case
we
are
speaking
of
;
for
That
part
of
the
Soul
where
Reason
and
Judgment
are
seated
is
not
at
Variance
with
it self
but
by
one
and
the
same
Faculty
is
conversant
about
different
Reasonings
,
or
rather
there
is
but
one
simple
Power
of
Reasoning
which
imploys
it self
on
several
Arguments
as
so
many
different
Subject
Matters
.
And
therefore
it
is
that
no
disturbance
or
uneasiness
accompanies
those
Reasonings
or
Deliberations
,
where
the
Passions
do
not
at
all
interpose
:
Nor
are
we
at
any
time
forced
as
it
were
,
to
choose
any
thing
contrary
to
the
dictates
of
our
own
Reason
,
but
,
when
as
in
a
Ballance
,
some
lurking
hidden
Passion
lays
something
in
the
Scale
against
Reason
to
weigh
it
down
.
And
this
often
falls
out
to
be
the
case
,
where
it
is
not
Reasoning
that
is
opposed
to
Reasoning
,
but
either
Ambition
,
or
Emulation
,
or
Favour
or
Jea●ousie
or
Fear
,
making
a
shew
as
if
there
were
a
variance
or
contest
between
two
differing
Reasons
according
to
that
of
〈◇〉
.
Shame
in
denyal
,
in
acceptance
Fear
;
And
of
another
Poet
.
Hard
fate
to
fall
,
but
yet
a
glorious
fate
,
't
is
cowardly
to
live
,
but
yet
't
is
sweet
:
And
as
in
determining
of
Controversies
about
Contr●cts
between
Man
and
Man
,
't
is
by
the
Interposition
of
the
Passions
that
so
many
disputes
and
delays
are
Created
.
So
likewise
in
the
Consultations
and
Counsels
of
Kings
they
who
design
to
make
their
Court
,
incline
not
to
one
side
of
the
Question
or
Debate
more
then
the
other
upon
the
Reason
of
the
thing
,
but
only
to
serve
and
gratifie
their
Masters
or
their
own
Passions
,
without
any
regard
to
the
Interest
of
the
Publick
.
Which
is
the
Reason
that
in
Aristocratical
Governments
the
Magistrates
will
not
suffer
Orators
in
their
Pleadings
by
D●claiming
and
Haranguing
to
raise
the
Passions
and
move
the
Affections
.
For
Reason
not
being
disturbed
or
diverted
by
Passion
tends
directly
to
that
which
is
Honourable
and
Just
,
but
if
the
Passions
are
once
raised
,
there
immediately
follows
a
mighty
controversie
and
struggle
between
Pleasure
and
Grief
on
the
one
hand
and
Reason
and
Judgment
on
the
other
.
For
otherwise
how
comes
it
to
pass
that
in
Philosophical
disputes
and
disquisitions
we
so
often
and
with
so
little
trouble
are
by
others
drawn
off
from
,
and
wrought
upon
to
change
our
own
Opinions
?
And
that
Aristotle
himself
,
Democritus
and
Chrysippus
have
without
any
concern
or
regret
of
Mind
,
nay
even
with
great
satisfaction
to
themselves
retracted
some
of
those
Points
which
they
formerly
so
much
approved
of
and
were
wont
so
stifly
to
maintain
?
For
no
Passions
residing
in
the
Contemplative
and
Scientifical
Part
of
the
Soul
to
make
any
tumult
or
disturbance
therein
,
the
Irrational
and
Brutal
Faculties
remain
quiet
and
calm
,
without
busying
themselves
to
intermeddle
in
Matters
of
that
kind
:
by
which
means
it
falls
out
that
Reason
no
sooner
comes
within
view
of
Truth
but
rejecting
that
which
is
false
,
it
readily
embraces
it
;
for
as
much
as
there
is
in
the
former
what
is
not
to
be
found
in
the
other
,
namely
,
a
willingness
to
assent
and
disagree
as
there
is
occasion
,
whereas
in
all
Deliberations
had
,
Judgments
made
,
and
Resolutions
taken
about
such
things
as
are
to
be
reduced
into
Practice
,
and
are
mixed
and
interwoven
with
the
Passions
and
Affections
,
Reason
meets
with
much
opposition
,
and
is
put
under
great
difficulties
,
by
being
stopt
and
interrupted
in
it
's
Course
by
the
Brutal
Faculties
of
the
Mind
,
throwing
in
it
's
way
either
Pleasure
or
Fear
or
Grief
or
Lust
or
some
such
like
temptation
or
discouragment
.
And
then
the
decision
of
these
Disputes
belongs
to
Sense
which
is
equally
affected
with
both
the
one
and
the
other
;
and
which
soever
of
them
gets
the
Mastery
,
the
other
is
not
thereby
destroyed
,
but
,
(
thô
struggling
and
resisting
all
the
while
)
forced
only
to
comply
and
go
along
with
the
Conqueror
.
As
an
Amorous
Person
for
Example
,
finding
himself
ingaged
in
an
Amour
he
cannot
approve
has
immediate
recourse
to
his
Reason
,
to
oppose
the
Force
of
that
against
his
Passion
,
as
having
them
both
together
actually
subsisting
in
his
Soul
,
plainly
discerning
them
to
be
several
and
distinct
,
and
feeling
a
sensible
conflict
between
the
two
,
while
he
endeavours
as
it
were
with
his
hand
to
repress
and
keep
down
that
part
which
is
inflamed
and
rages
so
violently
within
him
.
But
on
the
contrary
in
those
deliberations
and
disquisitions
where
the
Passions
have
nothing
to
do
,
such
I
mean
as
belong
properly
to
the
Contemplative
Part
of
the
Soul
,
if
the
Reasons
are
equally
ballanced
,
not
inclining
more
to
one
side
then
another
,
then
is
there
no
determinate
Judgment
formed
,
but
there
remains
a
doubting
,
as
if
there
were
a
Rest
or
suspense
of
the
Understanding
between
two
contrary
Opinions
.
But
if
there
happen
to
be
any
Inclination
or
Determination
towards
one
side
,
that
prevailing
must
needs
get
the
better
of
the
other
,
but
without
any
regret
or
obstinate
opposition
from
it
against
the
Opinion
which
is
received
.
In
short
whenever
the
contest
seems
to
be
of
Reason
against
Reason
,
in
that
case
we
have
no
manner
of
Sense
of
two
distinct
Powers
,
but
of
one
simple
uniform
Faculty
only
,
under
different
Apprehensions
or
Imaginations
;
but
when
the
dispute
is
between
the
Irrational
Part
and
Reason
,
where
Nature
has
so
ordered
it
that
neither
the
Victory
nor
the
Defeat
can
be
had
without
anxiety
and
regret
,
there
immediately
the
two
contending
Powers
divide
the
Soul
in
the
Quarrel
,
and
thereby
make
the
difference
and
distinction
between
them
to
be
most
plain
and
evident
.
And
not
only
from
their
contests
,
but
no
less
also
from
the
consequences
that
follow
thereupon
,
may
one
clearly
enough
discern
the
Sourse
and
Original
of
the
Passions
to
be
different
from
that
of
Reason
.
For
seeing
that
a
Man
may
set
his
Affection
upon
an
ingenuous
and
vertuously
disposed
Child
,
and
no
less
also
upon
one
that
is
naughty
and
dissolute
;
and
seeing
also
one
may
have
unreasonable
and
indecent
transports
of
Anger
against
his
Children
or
his
Parents
;
and
on
the
contrary
may
justly
and
unblamably
be
Angry
in
their
Defence
against
their
Enemies
and
Tyrants
;
as
in
the
one
case
there
is
perceived
a
struggle
and
dispute
of
the
Passions
against
Reason
,
so
in
the
other
may
be
seen
a
ready
submission
and
agreement
of
them
,
running
to
it
's
Assistance
,
and
lending
as
it
were
their
helping
hand
.
To
illustrate
this
with
a
familiar
Example
,
after
a
Good
Man
has
in
Obedience
to
the
Laws
Married
a
convenient
Wife
,
he
then
in
the
first
place
comes
to
a
resolution
of
conversing
and
cohabiting
with
her
wisely
and
honestly
,
and
of
making
at
least
a
civil
Husband
,
but
in
process
of
time
,
Custom
and
constant
Familiarity
having
bred
within
him
a
true
Passion
for
her
,
he
sensibly
finds
that
upon
Principles
of
Reason
his
Affection
and
Love
for
her
is
every
day
more
and
more
improved
and
grows
upon
him
.
As
in
like
manner
,
Young
Men
having
met
with
kind
and
gentile
Masters
,
to
guide
and
inform
their
Minds
in
the
Study
of
Philosophy
and
the
Sciences
,
make
use
of
them
at
first
for
Instruction
only
and
Information
,
but
afterwards
come
to
have
such
an
Affection
for
them
,
that
of
famili●r
Companions
and
Schollars
they
become
their
Lovers
and
Admirers
and
are
so
accounted
.
And
the
same
happens
also
to
most
Men
with
respect
to
good
Magistrates
in
the
Common-wealth
;
to
their
Neighbours
;
and
to
their
Kindred
;
for
beginning
an
Acquaintance
upon
Necessity
and
Interest
,
for
the
Exchange
of
the
Common
Offices
of
Intercourse
and
Commerce
with
one
another
,
they
do
afterwards
by
degrees
,
'
ere
they
are
aware
grow
to
have
a
Love
and
Friendship
for
them
,
Reason
in
such
and
the
like
cases
having
over-perswaded
and
even
compelled
the
Passions
to
take
delight
in
and
pursue
what
it
before
had
approv'd
of
and
consented
to
.
As
for
the
Poet
who
said
,
Tho'
Modesty
our
highest
Praise
deserve
,
Small
●rais●
it
is
,
for
Modesty
,
to
starve
,
doth
he
not
plainly
hereby
intimate
that
he
had
oftentimes
found
by
Experience
that
this
Affection
of
the
Mind
by
a
sheepish
,
shamefaced
backwardness
,
and
by
foolishly
bashful
delays
against
all
Reason
had
lost
him
the
Opportunities
and
Seasons
of
making
his
Fortune
and
hind●e
▪
and
disappointed
many
brave
Actions
and
noble
Enterprizes
.
But
these
Men
,
thô
by
the
Force
of
these
Arguments
sufficiently
convinced
,
do
yet
seek
for
Evasions
,
by
calli●g
Shame
,
by
the
Name
of
Modesty
;
Pleasures
,
by
that
of
Joy
;
and
Fear
,
by
that
of
Caution
:
No
Man
going
about
to
blame
them
for
giving
things
the
softest
Names
they
can
invent
,
if
they
would
be
so
just
as
to
bestow
these
good
Words
upon
those
Passions
and
Affections
only
which
have
put
themselves
under
the
conduct
and
direction
of
Reason
,
and
leave
those
which
oppose
Reason
,
and
offer
Violence
to
it
to
be
called
by
their
own
proper
and
odious
Names
;
but
when
fully
convinced
by
the
tears
they
shed
,
by
the
trembling
of
their
Joynts
,
and
by
their
sudden
changing
of
Colour
back
and
forward
,
if
instead
of
plainly
calling
the
Passions
,
whereof
these
are
the
effects
,
Grief
and
Fear
,
they
make
use
of
the
Phantastic
Terms
of
Compunctions
and
Conturbations
,
and
to
varnish
over
and
disguise
the
Lusts
and
Affections
give
them
the
Name
only
of
so
many
forwardnesses
of
Mind
and
I
know
not
what
else
,
they
seem
not
to
act
like
Philosophers
,
but
relying
upon
little
shifts
and
Sophistical
Artifices
,
under
an
Amusement
of
strange
Words
,
vainly
hope
to
cover
and
conceal
the
Nature
of
things
.
And
yet
even
These
Men
themselves
sometimes
make
use
of
very
proper
Terms
to
express
these
Matters
,
as
for
instance
,
when
they
call
those
Joys
,
Volitions
and
Cautions
of
theirs
,
not
by
the
Name
of
Apathies
as
if
they
were
devoid
of
all
manner
of
Passion
;
But
of
Eupathies
,
that
is
to
say
good
Affections
well
disposed
.
For
then
is
there
said
to
be
an
Eupathy
or
good
Disposition
of
the
Affections
,
When
Reason
has
not
utterly
destroyed
,
but
composed
and
adjusted
them
in
the
Mind
of
Discreet
and
Temperate
Persons
.
But
what
then
becomes
of
Vicious
and
Dissolute
Persons
?
Why
if
they
should
judge
it
reasonable
to
love
their
Parents
instead
of
a
Mistress
or
a
Gallant
,
this
they
are
not
able
to
perform
;
But
should
they
judge
it
fitting
to
set
their
Hearts
upon
a
Strumpet
or
a
Parasite
,
The
Judgment
is
no
sooner
made
,
but
they
are
most
desperately
in
Love
.
Now
were
the
Passions
and
Judgment
or
Reason
all
one
,
it
could
not
be
but
that
the
Passions
of
Love
and
Hatred
would
immediately
follow
upon
Judgments
made
what
to
Love
and
Hate
:
But
we
see
the
contrary
often
happen
,
for
the
Passions
as
they
submit
to
some
Resolutions
and
Judgments
,
so
others
again
they
oppose
themselves
to
,
and
refuse
to
comply
with
.
Whence
it
is
that
compelled
thereto
by
Truth
and
the
Evidence
of
things
,
they
do
not
affirm
every
Judgment
and
Determination
of
Reason
to
be
Passion
,
but
that
only
which
excites
too
violent
and
inordiate
an
Appetite
;
Acknowledging
thereby
that
the
Faculty
we
have
in
us
of
Judging
is
quite
another
thing
then
that
which
is
susceptible
of
the
Passions
,
as
is
Ut
integra
sit
sententia
,
post
verbum
{αβγδ}
Cod
.
M
S.
Petav
.
Inserenda
sunt
{αβγδ}
,
quae
,
vulgo
Librariorum
culpâ
interciderunt
.
that
also
which
moveth
from
that
which
is
moved
.
Nay
,
even
Chrysippus
himself
in
many
places
defining
Patience
and
Continence
to
be
Habits
of
submitting
to
and
pursuing
the
Choice
and
Direction
of
Right
Reason
,
doth
thereby
make
it
apparent
that
by
the
force
of
truth
he
was
driven
to
confess
,
that
it
is
one
thing
in
us
which
is
Obedient
and
Submissive
,
but
another
and
quite
different
which
being
either
not
disobeyed
,
is
quietly
submitted
to
,
or
disobeyed
and
neglected
meets
with
Opposition
and
Resistance
.
Now
as
for
those
who
make
all
Sins
and
Faults
to
be
equal
,
to
examine
whether
in
other
Matters
,
they
have
not
also
departed
from
the
truth
is
not
at
this
time
and
in
this
place
seasonable
;
since
they
seem
not
herein
only
but
in
most
things
else
to
advance
unreasonable
Paradoxes
against
common
Sense
and
Experience
.
For
according
to
them
all
our
Passions
and
Affections
are
so
many
Faults
,
and
whosoever
Grieves
,
Fears
or
Desires
commits
Sin
:
But
with
their
leave
,
nothing
is
more
visible
and
apparent
then
the
mighty
Difference
in
those
and
all
other
Passions
,
according
as
we
are
more
or
less
affected
with
them
.
For
will
any
Man
say
that
the
Fear
of
Dolon
was
no
more
then
that
of
Ajax
who
being
forced
to
give
way
before
the
Enemy
,
Sometimes
retreated
back
,
then
faced
about
,
And
step
by
step
retired
,
at
once
,
and
Fought
?
Or
compare
the
Grief
of
Plato
for
the
Death
of
Socrates
,
to
the
Sorrow
and
Anguish
of
Mind
which
Alexander
felt
,
when
for
having
murdered
Clytus
,
he
attempted
to
have
laid
Violent
Hands
upon
himself
:
For
our
Grief
is
commonly
increased
and
augmented
above
Measure
by
sudden
and
unexpected
Accidents
,
And
that
which
surprises
us
on
the
sudden
contrary
to
our
hope
and
expectation
is
much
more
uneasie
and
grievous
then
that
which
is
either
foreseen
or
not
very
unlikely
to
happen
:
as
must
needs
fall
out
in
his
Case
who
expecting
nothing
more
then
to
see
the
Happiness
,
Advancement
and
Glory
of
a
Friend
or
a
Kinsman
,
should
hear
of
his
being
put
to
the
most
exquisite
Tortures
,
as
Parmenio
did
of
his
Son
Philotas
.
And
who
will
ever
say
that
the
Anger
of
Magas
against
Philemon
,
can
bear
any
proportion
to
the
Rage
of
Nicocreon
against
Anaxarchus
?
The
Occasion
given
was
in
both
cases
the
same
,
each
of
them
having
severally
been
bitterly
reproached
and
reviled
by
them
:
For
whereas
Nicocreon
caused
Anaxarchus
to
be
broken
all
to
pieces
and
brayed
in
a
Mortar
with
Iron
Pestles
;
Magas
only
commanded
the
Executioner
to
lay
the
Edge
of
the
naked
Sword
upon
the
Neck
of
Philemon
,
and
so
dismist
him
.
And
therefore
Plato
called
Anger
the
Nerves
of
the
Mind
,
because
as
it
may
swell
and
be
made
more
intense
by
Sourness
and
ill
nature
,
so
may
it
be
slacken'd
and
remitted
by
gentleness
and
good
nature
.
But
to
elude
these
and
such
like
Objections
,
they
will
not
allow
these
Intense
and
vehement
Efforts
of
the
Passions
to
be
according
to
Judgment
,
or
so
to
proceed
from
it
as
if
that
were
therein
faulty
,
but
call
them
Cessations
,
Contractions
and
Extensions
or
Diffusions
,
which
by
the
help
of
reason
are
capable
of
being
increased
or
diminished
.
But
that
there
are
also
differences
of
Judgment
is
most
plain
and
evident
:
For
some
there
are
who
take
Poverty
to
be
no
Evil
at
all
;
Others
who
look
upon
it
as
a
great
Evil
;
And
others
again
who
esteem
it
to
be
the
greatest
Evil
and
worst
thing
in
the
World
,
insomuch
that
rather
then
endure
it
,
they
would
dash
themselves
in
pieces
against
the
Rocks
,
or
cast
themselves
headlong
into
the
Sea
.
And
among
those
who
reckon
Death
to
be
an
Evil
,
some
are
of
that
Opinion
in
regard
only
that
it
deprives
us
of
the
Enjoyment
of
the
good
Things
of
the
World
;
as
Others
are
with
respect
to
the
eternal
Torments
and
horrible
Punishments
under
Ground
in
Hell
.
As
for
bodily
Health
,
some
Love
it
no
otherwise
then
as
it
is
agreeable
to
Nature
and
very
convenient
and
useful
;
while
others
value
it
as
the
most
Soveraign
Good
,
in
comparison
whereof
they
make
no
Reck'ning
of
Riches
,
or
Children
,
no
nor
of
,
Scepters
and
Crowns
which
do
Ambition
move
,
And
make
Men
equal
to
the
Gods
above
.
Nor
will
they
in
fine
allow
even
Vertue
it self
to
signifie
any
thing
or
be
of
any
use
without
good
Health
:
so
that
hence
it
sufficiently
appears
that
in
the
Judgments
Men
make
of
things
,
they
may
be
mistaken
and
very
faulty
,
with
respect
to
both
the
extreams
of
too
much
and
too
little
,
but
I
shall
pursue
this
Argument
no
further
in
this
place
.
Thus
much
may
however
fairly
be
assumed
from
what
has
already
been
said
on
this
head
,
that
even
themselves
do
allow
a
plain
difference
between
the
Judgment
and
the
Irrational
Faculties
by
means
whereof
,
they
say
,
the
Passions
become
greater
and
more
violent
,
and
so
while
they
cavil
and
contend
about
Names
and
Words
,
they
give
up
the
very
cause
to
those
who
maintain
the
Irrational
Part
of
the
Soul
which
is
the
Seat
of
the
Passions
to
be
several
and
distinct
from
that
Faculty
by
which
we
Reason
and
make
a
Judgment
of
things
.
And
indeed
Chrysippus
in
those
Books
which
he
wrote
,
of
Anomology
,
after
he
has
told
us
that
Anger
is
Blind
,
not
discerning
oftentimes
those
things
which
are
plain
and
conspicuous
,
and
as
frequently
casting
a
mist
upon
such
things
as
were
before
clear
and
evident
proceeds
a
little
further
in
this
manner
;
For
,
says
he
,
the
Passions
being
once
raised
not
only
reject
and
drive
away
Reason
,
But
,
(
things
by
their
means
appearing
otherwise
then
they
would
)
do
likewise
violently
push
Men
forward
to
Actions
that
are
contrary
to
it
;
And
then
he
makes
use
of
the
Testimony
of
Menander
,
saying
,
What
have
I
done
?
Where
has
my
Soul
been
stray'd
?
Would
she
not
stay
to
see
her self
obeyed
,
But
let
me
Act
,
what
I
abhorr'd
but
now
?
And
again
the
same
Chrysippus
a
little
after
;
every
Rational
Creature
is
by
Nature
so
disposed
as
to
use
Reason
in
all
things
and
to
be
Governed
by
it
;
but
yet
oftentimes
it
falls
out
that
we
Despise
and
Reject
it
being
carried
away
by
another
more
violent
and
over-ruling
Motion
.
In
these
Words
plainly
enough
acknowledging
what
uses
in
such
a
case
to
happen
upon
the
account
of
that
Difference
and
Contest
which
there
is
between
the
Passions
and
Reason
.
And
upon
any
other
ground
,
it
would
be
ridiculous
(
as
Plato
says
)
to
suppose
a
Man
to
be
sometimes
Better
then
Himself
,
and
sometimes
again
worse
;
One
while
to
be
His
Own
Master
,
and
another
while
His
Own
Slave
.
For
how
can
it
possibly
be
that
a
Man
should
be
Better
and
Worse
then
Himself
,
And
at
once
both
his
own
Master
and
Slave
,
if
every
One
were
not
in
some
sort
naturally
Double
or
Twofold
,
having
in
Himself
at
the
same
time
a
Better
Part
and
a
Worse
?
For
so
may
He
be
reckon'd
to
have
a
Power
over
Himself
and
to
be
better
then
Himself
,
who
has
His
worse
and
more
inferior
Faculties
in
Obedience
and
Subjection
to
the
Superior
and
more
Excellent
;
Whereas
He
who
suffers
his
Nobler
Powers
to
fall
under
the
Government
and
Direction
of
the
Intemperate
and
Irrational
Part
of
the
Soul
is
less
and
worse
then
himself
,
and
has
wholly
lost
the
Command
over
himself
,
and
is
in
a
State
which
is
contrary
to
Nature
,
For
by
the
Order
of
Nature
Reason
which
is
Divine
ought
to
have
the
Sovereignty
and
Dominion
over
the
Irrational
and
Brutal
Faculties
,
which
deriving
their
Original
from
the
Body
,
and
being
concorporated
as
it
were
and
throughly
mixed
therewith
bear
a
very
near
Resemblance
to
it
,
are
replenished
with
and
do
participate
in
Common
of
the
Qualities
,
Properties
and
Passions
thereof
;
As
is
plain
from
our
more
Vehement
Motions
and
Efforts
towards
corporeal
Objects
,
which
do
always
increase
in
Force
and
Vigor
according
to
the
several
Changes
and
Alterations
which
happen
in
the
Body
.
From
whence
it
is
that
Young
Men
are
in
their
Lusts
and
Appetites
because
of
the
Abundance
and
Warmth
of
their
Blood
,
so
Quick
,
Forward
,
Hot
and
Furious
:
Whereas
in
Old
Men
all
their
Natural
Fire
being
almost
extinguished
,
and
the
First
Principles
and
Sourse
of
the
Affections
and
Passions
seated
about
the
Liver
,
much
lessen'd
and
debilitated
,
Reason
becomes
more
vigorous
and
praedominant
,
while
the
Appetites
Languish
and
Decay
together
with
the
Body
.
And
after
this
manner
it
is
that
the
Nature
of
Beasts
is
framed
and
disposed
to
divers
Passions
.
For
it
is
not
from
any
Strength
or
Weakness
of
Thought
,
or
from
any
Opinions
Right
or
Wrong
which
they
form
to
themselves
,
that
some
of
them
are
so
Bold
and
Venturous
,
and
dare
encounter
any
thing
,
and
others
of
them
as
Fearful
and
Cowardly
shrinking
at
every
Danger
;
But
from
the
Force
and
Power
of
the
Blood
,
the
Spirits
and
the
Body
does
this
Diversity
of
Passions
in
them
arise
;
For
that
Part
where
the
Passions
are
seated
being
derived
from
the
Body
as
from
it
's
Root
,
Retains
all
the
Qualities
and
Propensions
of
that
from
whence
it
is
extracted
.
Now
that
in
Man
there
is
a
Sympathy
and
an
agreeable
and
correspondent
Motion
of
the
Body
and
the
Passions
and
Appetites
,
is
proved
by
the
Paleness
and
Blushings
of
the
Face
;
by
the
Tremblings
of
the
Joynts
,
by
the
Palpitation
of
the
Heart
;
And
on
the
contrary
by
the
Difussion
or
Dilatation
which
we
feel
upon
the
Hope
and
Expectation
of
Pleasures
.
But
when
the
Mind
or
Intellect
doth
Move
of
it self
alone
,
without
any
Passion
to
Disorder
and
Ruffle
it
,
then
is
the
Body
at
Repose
and
rests
Quiet
,
having
nothing
at
all
to
do
with
those
Acts
and
Operations
of
the
Mind
;
As
when
it
takes
into
Consideration
a
Proposition
in
Mathematics
or
some
such
Scientifical
thing
,
it
calls
not
for
the
Aid
or
Assistance
of
the
Irrational
or
Brutal
Faculties
.
From
whence
also
it
is
very
apparent
that
there
are
in
us
two
Distinct
Parts
Differing
in
their
Powers
and
Faculties
from
One
Another
.
In
Fine
,
throughout
the
whole
World
,
all
Things
(
as
they
themselves
are
forced
to
Confess
,
and
is
Evident
in
it self
)
are
Governed
and
Directed
some
by
a
Certain
Habit
,
some
by
Nature
,
Others
by
a
Brutal
or
Irrational
Soul
,
and
some
again
by
that
which
has
Reason
and
Understanding
.
Of
all
which
things
Man
does
in
some
measure
participate
and
is
concerned
in
all
the
above
mentioned
Differences
.
For
He
is
contained
by
Habit
,
and
Nourished
by
Nature
;
He
makes
Use
of
Reason
and
Understanding
;
He
wants
not
his
Share
of
the
Irrational
Soul
;
He
has
also
in
him
a
Native
●o●rse
and
inbred
Principles
of
the
Passions
,
not
as
adventitious
but
necessary
to
him
,
which
ought
not
therefore
to
be
utterly
rooted
out
,
but
only
pruned
and
cultivated
.
It
not
being
the
Method
and
Custom
of
Reason
in
Imitation
either
of
the
Manner
of
the
Thracians
,
or
of
what
Lycurgus
Order'd
to
be
done
to
the
Vines
,
to
destroy
and
tear
up
all
the
Passions
and
Affections
indifferently
,
Good
and
Bad
,
Useful
and
Hurtful
together
,
but
rather
like
some
{αβγδ}
.
Kind
and
Careful
Deity
,
who
has
a
tender
regard
to
the
Growth
and
Improvement
of
Fruit-Trees
and
Plants
,
to
cut
away
and
lop
off
that
which
grows
Wild
and
Rank
,
and
to
dress
and
manage
the
rest
,
that
it
may
serve
for
Use
and
Profit
.
For
as
they
who
are
afraid
of
being
drunk
,
pour
not
their
Wine
upon
the
Ground
but
dilute
it
with
Water
,
so
neither
do
they
who
fear
any
violent
Commotion
of
their
Passions
go
about
utterly
to
destroy
and
eradicate
,
but
rather
wisely
to
Temper
and
Moderate
them
.
And
as
they
who
use
to
break
Horses
and
Oxen
do
not
go
about
to
take
away
their
Goings
or
to
render
them
unfit
for
Labour
and
Service
,
but
only
strive
to
cure
them
of
their
Unluckiness
and
Flinging
up
their
Heels
,
and
to
bring
them
to
be
patient
of
the
Bit
and
Yoke
so
as
to
b●come
Useful
:
After
the
same
Manner
Reason
makes
very
good
use
of
the
Passions
after
they
are
well
subdued
and
made
Gentle
,
without
either
tearing
in
pieces
or
over
much
weakning
that
Part
of
the
Soul
which
was
made
to
be
obedient
to
her
.
In
Pindar
we
find
it
said
,
As
't
is
the
Horses
Pride
to
win
the
Race
,
And
to
Plough
up
the
Fruitful
Soyl
,
Is
the
Laborious
Ox's
Toyl
,
So
the
fierce
Dog
we
take
the
Foaming
Bore
to
chace
.
but
much
more
useful
then
these
in
their
several
kinds
,
are
the
Whole
Brood
of
Passions
when
they
become
Attendants
to
Reason
,
and
being
assistant
and
obedient
to
Vertue
do
give
Life
and
Vigor
to
it
.
Thus
Moderate
Anger
is
of
admirable
Use
to
Courage
or
Fortitude
;
Hatred
and
Aversion
for
Ill
Men
promotes
the
Execution
of
Justice
;
And
a
Just
Indignation
against
those
who
are
prosperous
beyond
what
they
deserve
,
is
then
both
convenient
and
even
necessary
,
when
,
with
Pride
and
Insolence
their
Minds
are
so
swolen
and
elated
,
that
they
need
to
be
repressed
and
taken
down
.
Neither
by
any
means
can
a
Man
,
tho'
He
never
so
much
desire
it
,
be
able
to
seperate
from
Friendship
,
Indulgence
and
a
natural
Propension
to
Affection
;
from
Humanity
and
good
Nature
,
Tenderness
and
Commiseration
;
Nor
from
true
Benevolence
,
a
mutual
participation
of
Joys
and
Grief
.
And
if
they
run
into
an
Error
who
would
take
away
all
Love
,
that
they
may
destroy
Mad
and
Wanton
Passions
,
neither
can
those
be
in
the
Right
who
for
the
sake
of
Covetousness
Condemn
all
other
Appetites
and
Desires
:
Which
is
full
as
ridiculous
as
if
One
should
always
refuse
to
Run
,
because
one
time
or
other
he
may
chance
to
catch
a
fall
;
Or
to
Shoot
,
because
he
may
sometimes
happen
to
miss
the
Mark
;
Or
should
forbear
all
Singing
,
because
a
Discord
or
a
Jar
is
offensive
to
the
Ear
.
For
as
in
Sounds
the
Musick
and
Harmony
thereof
takes
away
neither
the
Sharpest
nor
the
Deepest
Notes
;
And
in
our
Bodies
,
Physick
,
procureth
Health
,
not
by
the
Destruction
of
Heat
and
Cold
but
by
a
due
and
proportionable
Temperature
and
Mixture
of
them
both
together
,
so
in
the
same
Manner
it
happeneth
in
the
Soul
of
Man
when
Reason
becomes
Victorious
and
Triumphant
,
by
reducing
the
Faculties
of
the
Mind
which
belong
to
the
Passions
and
all
their
Motions
to
a
due
Moderation
and
Mediocrity
.
And
tho'
neither
Joy
nor
Grief
nor
Fear
simply
in
themselves
,
yet
excessive
and
unmeasurable
either
Joy
or
Grief
or
Fear
in
the
Soul
may
very
properly
be
resembled
to
a
great
Swelling
or
Inflamation
in
the
Body
.
And
therefore
Homer
where
he
says
,
No
Dastard
Fear
the
Valiant
Man
rebukes
,
And
even
in
Death
he
keeps
his
Living
Looks
,
does
not
take
away
all
Fear
,
(
but
that
only
which
is
extream
and
Unmanly
)
that
Bravery
and
Courage
may
not
be
thought
to
be
Fool-hardiness
;
Nor
Boldness
and
Resolution
pass
for
Temerity
and
Rashness
.
And
therefore
in
Pleasures
and
Delights
he
that
can
prescribe
bounds
to
his
Lusts
and
Desires
,
and
in
Punishing
Offences
can
moderate
his
Rage
and
Hatred
to
the
Offenders
,
shall
in
one
case
get
the
Reputation
not
of
an
Insensible
but
Temperate
Person
,
and
in
the
other
be
accounted
a
Man
of
Justice
without
Cruelty
or
Bitterness
:
Whereas
if
all
the
Passions
,
if
that
were
possible
,
were
clean
rooted
out
,
Reason
in
most
Men
would
grow
sensibly
more
Dull
and
Unactive
then
the
Pilot
of
a
Ship
in
a
Calm
.
And
to
these
things
,
(
as
it
should
seem
)
Prudent
Law-givers
having
regard
,
have
wisely
taken
care
to
Excite
and
Encourage
in
Common-wealths
and
Cities
,
the
Ambition
and
Emulation
of
their
People
amongst
one
another
;
and
with
Trumpets
,
Drums
and
Flutes
to
whet
their
Anger
and
Courage
against
their
Enemies
.
For
not
only
in
Poetry
(
as
Plato
very
well
observes
)
he
that
is
Inspired
by
the
Muses
and
as
it
were
possessed
by
a
Poetical
Fury
will
make
him
who
is
otherwise
a
Master
of
his
Trade
,
and
an
Exact
Critique
in
Poetry
appear
Ridiculous
:
But
also
in
Fighting
those
who
are
Elevated
and
Inspired
with
a
Noble
Rage
,
and
a
Resolution
and
Courage
above
the
common
Pitch
,
become
Invincible
,
and
are
not
to
be
withstood
.
And
this
is
that
Warlike
Fury
which
the
Gods
●s
Homer
will
have
it
infuse
into
Men
of
Honour
,
He
spok●
—
And
●very
Word
new
Strength
Inspir'd
.
and
again
,
This
mo●●
then
Hum●n
Rage
is
from
the
Gods
.
As
if
to
Reason
the
Gods
had
Joyned
some
or
other
of
the
Passions
as
an
Incitement
,
or
,
if
I
may
so
say
,
a
Vehicle
to
push
and
carry
it
forward
.
Nay
we
often
see
these
very
Men
against
whom
I
now
dispute
,
Exciting
and
Encouraging
Young
Persons
with
Praises
,
and
as
often
checking
and
rebuking
them
with
severe
Reprimands
,
whereupon
in
the
One
case
there
must
follow
Pleasure
and
Satisfaction
as
necessarily
as
Grief
and
Trouble
are
produced
in
the
other
:
Reprehension
and
Admonition
certainly
striking
us
with
Repentance
and
Shame
,
whereof
this
is
comprehended
under
Fear
,
as
the
other
is
under
Grief
.
And
these
are
the
Things
they
chiefly
make
use
of
for
Correction
and
Amendment
:
Which
seems
to
be
the
Reason
why
Diogenes
to
some
who
had
magnified
Plato
,
made
this
Reply
,
What
can
there
be
in
him
,
said
he
,
so
much
to
be
valued
who
having
been
so
long
a
Philosopher
,
has
never
yet
been
known
so
much
as
to
Excite
the
single
Passion
of
Grief
in
the
Mind
of
any
One
?
And
certainly
the
Mathematical
Sciences
cannot
so
properly
be
called
,
(
to
use
the
Words
of
Xenocrates
,
)
the
Handles
of
Phi●osophy
,
as
these
Passions
are
of
Y●ung
Men
,
namely
,
B●s●●fullness
,
Desire
,
Repentance
,
Pleasure
,
Pain
,
Ambition
;
whereon
Right
Reason
and
the
Law
discreetly
laying
their
Salutary
hands
,
do
thereby
effectually
and
speedily
reduce
a
Young-man
into
the
Right
Way
.
Agreeable
hereunto
the
Lacedaemonian
Instructor
of
Youth
was
in
the
Right
when
he
professed
that
he
would
bring
it
to
pass
that
Youths
under
his
care
should
take
a
Pleasure
and
Satisfaction
in
Good
,
and
have
an
Ahhorence
for
Evil
,
then
which
there
cannot
be
a
Greater
or
Nobler
End
of
the
Liberal
Education
of
Youth
Proposed
or
Assigned
.
Plutarch's
Morals
.
Vol.
V.
Plutarch's
Parallels
,
or
,
a
Comparison
between
the
Greek
and
Roman
Histories
.
Translated
out
of
the
Greek
by
John
Oswald
,
M.
A.
MOst
People
are
apt
to
take
the
Histories
of
former
Times
for
mere
Forgeries
and
Fables
,
because
of
many
Passages
in
those
Relations
that
seem
to
be
very
extravagant
.
But
yet
according
to
my
Observation
,
we
have
had
as
strange
Occurrences
of
a
later
Date
,
as
any
we
have
received
from
Antiquity
;
for
proof
whereof
I
have
here
match'd
several
Stories
of
the
Ancients
with
modern
Instances
,
and
cited
my
Authorities
.
Datis
,
an
eminent
Persian
Commander
,
drew
out
three
hundred
thousand
Men
to
Marathon
,
a
Plain
of
Attica
,
where
he
encamped
,
and
denounced
War
to
the
Inhabitants
.
The
Athenians
made
no
Reckoning
at
all
of
so
barbarous
a
Rabble
,
but
sent
out
nine
thousand
Men
against
him
,
under
the
Command
of
Cynaegyrus
,
Polyzelus
,
Callimachus
,
and
Miltiades
.
Upon
the
joyning
of
Battle
,
Polyzelus
was
struck
blind
at
the
Sight
of
a
wonderful
Apparition
:
Callimachus
his
Body
was
struck
thorow
with
a
great
many
Lances
,
continuing
in
an
upright
Posture
even
when
he
was
dead
:
Cynaegyrus
had
both
his
Hands
cut
off
upon
laying
hold
of
a
Persian
Ship
that
was
endeavoring
to
get
away
.
King
Asdrubal
,
having
possest
himself
of
Sicily
,
proclaim'd
War
against
the
Romans
.
Metellus
,
who
was
appointed
by
the
Senate
to
command
in
chief
,
overcame
him
.
L.
Glauco
,
a
Patrician
,
laid
hold
of
the
Vessel
that
Asdrubal
was
in
,
and
lost
both
his
Hands
upon
it
.
Aristides
Milesius
gives
this
Account
in
his
first
Book
of
the
Affairs
of
Sicily
,
and
Diodorus
Siculus
had
it
from
him
.
Xerxes
march'd
with
an
Army
of
five
hundred
thousand
Men
to
Artemisium
,
and
declar'd
war
against
the
Country
.
The
Athenians
in
a
very
great
Surprise
,
sent
Agesilaus
,
the
Brother
of
Themistocles
,
to
discover
the
Motions
of
the
Enemy
,
notwithstanding
a
Dream
of
his
Father
Neocles
,
that
his
Son
had
lost
both
his
Hands
.
This
Agesilaus
put
himself
in
a
Persian
Habit
,
and
entred
the
Barbarians
Camp
;
where
,
taking
Mardonius
(
an
Officer
of
the
Kings
Guards
)
for
Xerxes
himself
,
he
kill'd
him
:
Whereupon
he
was
immediately
seiz'd
,
bound
,
and
carry'd
to
Xerxes
,
who
was
just
then
about
to
sacrifice
an
Ox
to
the
Sun
:
The
Fire
was
kindled
upon
the
Altar
,
and
Agesilaus
put
his
Right
Hand
into
it
,
without
so
much
as
shrinking
at
the
Pain
.
He
was
order'd
upon
this
to
be
unty'd
;
and
told
the
King
,
that
the
Athenians
were
all
of
the
same
Resolution
,
and
that
if
he
pleas'd
,
he
should
see
him
burn
his
Left
Hand
too
.
This
gave
Xerxes
an
Apprehension
of
him
,
so
that
he
caus'd
him
to
be
still
kept
in
Custody
.
This
I
find
in
Agatharchides
,
the
Samian
,
in
the
second
Book
of
his
Persian
History
.
Porsena
,
a
King
of
Tuscany
,
encamp'd
himself
beyond
the
Tiber
,
and
made
War
upon
the
Romans
,
cutting
off
the
Supplies
,
till
they
were
brought
to
a
great
Want
of
Provisions
.
The
Senate
were
at
their
Wits
end
what
to
do
,
till
Mutius
,
a
Noble-Man
,
got
leave
of
the
Consuls
,
to
take
four
hundred
of
his
own
Quality
to
advise
with
upon
the
Matter
.
Mutius
,
upon
this
,
put
himself
into
the
Habit
of
a
private
Man
,
and
cross'd
the
River
;
where
finding
one
of
the
King's
Officers
giving
Orders
for
the
Distribution
of
Necessaries
to
the
Souldiers
,
and
taking
him
for
the
King
himself
,
he
slew
him
.
He
was
taken
immediately
,
and
carried
to
the
King
,
where
he
put
his
Right
Hand
into
a
Fire
that
was
in
the
Room
,
and
with
a
Smile
in
the
middle
of
his
Torments
,
Barbarians
,
says
he
,
I
can
set
my self
at
Liberty
without
asking
you
leave
,
and
be
it
known
to
you
,
that
I
have
left
four
hundred
Men
in
the
Camp
as
daring
as
my self
,
that
have
sworn
your
Death
.
This
struck
Porsena
with
such
a
Terror
,
that
he
made
Peace
with
the
Romans
upon
it
.
Aristides
Milesius
is
my
Author
for
this
,
in
the
Third
Book
of
his
History
.
There
happen'd
a
Dispute
betwixt
the
Argives
and
Lacedaemonians
about
a
Claim
to
the
Possession
of
Thyreates
.
The
Amphictiones
gave
their
Opinion
for
a
Tryal
of
it
by
Battel
,
so
many
and
so
many
of
a
Side
,
and
the
Possession
to
go
to
the
Victor
.
The
Lacedaemonians
made
choice
of
Othryades
for
their
Captain
,
and
the
Argives
of
Thersander
.
The
Battel
was
fought
,
and
the
only
two
Survivers
that
appear'd
,
were
Agenor
and
Chromius
,
both
Argives
,
who
carry'd
their
Principals
the
News
of
the
Victory
.
In
this
Interim
,
Othryades
,
who
was
not
as
yet
quite
dead
,
made
a
shift
to
raise
himself
by
the
help
of
broken
Lances
;
gather'd
the
Shields
of
the
Dead
together
,
and
erected
a
Trophee
with
this
Inscription
upon
it
in
his
own
Blood
,
[
To
Jupiter
,
the
Guardian
of
Trophees
.
]
The
Controversie
still
depended
,
till
the
Amphictiones
upon
an
ocular
Examination
of
the
Matter
,
gave
it
for
the
Lacedaemonians
.
This
is
according
to
Chrysermus
in
his
Third
Book
of
the
Peloponnesian
History
.
In
a
War
that
the
Romans
had
with
the
Samnites
,
they
made
Posthumius
Albinus
their
General
.
He
was
surpriz'd
in
a
difficult
Pass
call'd
Furcae
Caudinae
,
where
he
was
hemm'd
in
,
and
lost
Three
Legions
,
he
himself
likewise
falling
upon
the
Place
grievously
wounded
.
In
the
Dead
of
the
Night
,
finding
himself
near
his
End
,
he
gather'd
together
the
Targets
of
his
dead
Enemies
,
and
raised
a
Trophee
with
them
,
which
he
inscribed
with
his
Hand
dipt
in
Blood
,
[
Erected
by
the
Romans
to
Jupiter
,
Guardian
of
the
Trophees
,
for
a
Victory
over
the
Samnites
.
]
But
Fabius
Gurges
,
that
was
dispatch'd
away
with
Troops
under
his
Command
,
so
soon
as
he
came
to
the
Place
,
and
saw
the
Trophee
,
took
up
an
auspicious
Omen
upon
it
,
fought
the
Enemy
,
and
overcame
them
,
took
their
King
Prisoner
,
and
sent
him
to
Rome
.
This
is
in
the
Third
Book
of
Aristides
Milesius
his
Italian
History
.
Upon
the
Persians
falling
into
Greece
with
a
Body
of
five
hundred
thousand
Men
,
the
Spartans
sent
out
Leonidas
with
a
Party
of
three
hundred
Souldiers
to
secure
the
Pass
of
the
Thermopilae
.
As
they
were
at
Dinner
,
the
Barbarians
fell
in
upon
them
;
upon
which
,
Leonidas
bade
them
eat
heartily
,
for
they
were
to
sup
in
another
World
.
Leonidas
charg'd
in
the
Head
of
his
Men
into
the
Body
of
the
Barbarians
,
and
after
many
Wounds
receiv'd
,
got
up
to
Xerxes
himself
,
and
took
his
Crown
from
his
Head
.
He
lost
his
Life
in
the
Attempt
,
and
Xerxes
causing
him
to
be
cut
up
when
he
was
dead
,
found
his
Heart
all
hairy
.
Aristides
,
in
the
First
Book
of
his
Persian
History
.
In
the
Punick
War
the
Romans
sent
out
three
hundred
Men
under
the
Command
of
Fabius
Maximus
,
where
they
were
all
lost
,
and
he
himself
,
after
he
had
receiv'd
a
mortal
Wound
,
assaulted
Hannibal
,
tore
his
Diadem
from
his
Head
,
and
died
in
the
Action
,
according
to
Aristides
Milesius
.
There
was
a
terrible
Earth-quake
,
with
a
wonderful
Eruption
of
Water
,
at
Celaenae
,
a
City
of
Phrygia
,
that
swallow'd
up
a
great
many
Houses
,
People
and
all
.
Midas
upon
this
,
consults
the
Oracle
,
which
gave
him
for
answer
,
That
if
he
would
cast
into
that
Gulph
the
most
precious
thing
that
he
had
in
the
World
,
the
Earth
should
close
again
:
Whereupon
he
threw
in
a
Mass
of
Gold
and
Silver
,
but
never
the
better
.
This
put
it
in
the
Head
of
Anchyrus
,
the
Son
of
Midas
,
to
consider
,
that
the
most
precious
thing
in
Nature
,
is
the
Life
and
Soul
of
a
Man
;
so
that
he
went
presently
and
embraced
his
Father
and
his
Wife
Timothaea
,
and
mounted
his
Horse
,
and
leapt
into
the
Abyss
:
The
Earth
closs'd
upon
it
,
and
Midas
rais'd
a
golden
Altar
in
the
Place
,
laid
his
Hand
upon
it
,
and
dedicated
it
[
TO
JUPITER
IDAEUS
.
]
This
Altar
becomes
Stone
at
that
time
of
the
Year
when
it
was
usual
to
have
these
Eruptions
,
and
after
that
Season
was
over
,
it
was
turn'd
to
Gold
again
.
My
Author
is
Callisthenes
,
in
his
second
Book
of
Transformations
.
The
River
Tiber
,
in
it
's
Course
over
the
Forum
,
open'd
a
huge
Cavity
in
the
Ground
,
so
that
a
great
many
Houses
were
buried
in
it
.
This
was
lookt
upon
as
a
Judgment
upon
the
Place
,
from
Jupiter
Tarsius
;
who
,
as
the
Oracle
told
them
,
was
not
to
be
appeas'd
without
throwing
into
it
what
they
held
most
valuable
.
So
they
threw
a
quantity
of
Gold
and
Silver
into
it
.
But
Curtius
,
one
of
the
bravest
young
Men
they
had
,
gave
a
better
Guess
at
the
mind
of
the
Oracle
,
and
reflecting
upon
it
,
that
the
Life
of
a
Man
was
much
more
excellent
than
Treasure
,
took
his
Horse
,
and
plung'd
himself
into
the
Gulf
,
and
so
redeem'd
his
Country
.
Aristides
in
the
Fortieth
Book
of
his
Italian
History
.
As
several
great
Captains
were
making
merry
with
Polynices
,
an
Eagle
passing
by
,
made
a
stoop
,
and
carried
up
into
the
Air
the
Lance
of
Amphiaraus
,
who
was
one
of
the
Company
,
and
then
letting
it
fall
down
,
it
stuck
in
the
Ground
,
and
was
turn'd
into
a
Laurel
.
The
next
Day
,
when
the
Armies
were
in
action
,
the
Earth
open'd
and
swallow'd
up
Amphiaraus
with
his
Chariot
,
in
that
very
place
,
where
at
present
the
City
Herma
stands
,
so
call'd
from
that
Chariot
.
This
is
in
Trisimachus
his
Third
Book
of
the
Foundation
of
Cities
.
When
the
Romans
made
War
upon
Pyrrhus
,
the
King
of
the
Epirotes
,
the
Oracle
promis'd
Aemilius
Paulus
the
Victory
,
in
case
he
should
erect
an
Altar
in
that
place
where
he
should
see
an
eminent
Man
with
his
Chariot
swallow'd
up
into
the
Ground
.
Some
three
days
after
,
Valerius
Conatus
,
a
Man
of
a
Divine
Spirit
,
was
commanded
in
a
Dream
to
take
the
Pontifical
Habit
upon
him
.
He
did
so
,
and
led
his
Men
into
the
Battle
,
where
,
after
a
prodigious
Slaughter
of
the
Enemy
,
the
Earth
open'd
and
swallow'd
him
up
.
Aemilius
built
an
Altar
here
,
obtain'd
a
great
Victory
,
and
sent
a
hundred
and
sixty
Castle-bearing
Elephants
to
Rome
.
This
Altar
delivers
Oracles
about
that
Season
of
the
Year
in
which
Pyrrhus
was
overcome
.
Critolaus
has
this
in
his
Third
Book
of
his
History
of
the
Epyrotes
.
Pyraichnes
,
King
of
the
Eubaeans
,
made
War
upon
the
Boeotians
.
Hercules
,
when
he
was
yet
a
Youth
,
overcame
this
King
,
had
him
drawn
to
pieces
with
Horses
,
and
threw
away
the
Carcase
unburied
.
The
Place
where
this
was
done
is
call'd
[
Pyraichnes
his
Horses
.
]
It
lies
upon
the
River
Heraclius
,
and
there
is
heard
a
Neighing
whensoever
any
Horse
drinks
of
that
River
.
This
is
in
The
third
Book
of
Rivers
.
Tullus
Hostilius
,
a
King
of
the
Romans
,
wag'd
War
against
the
Albans
,
whose
Kings
Name
was
Maetius
Fu●entius
,
and
he
many
times
kept
off
from
fighting
.
He
had
the
ill
Luck
to
be
once
worsted
,
upon
which
the
Albans
gave
themselves
up
to
Drinking
and
making
good
Cheer
,
till
Tullus
fell
in
upon
them
when
they
were
in
their
Cups
,
and
tore
their
King
to
pieces
betwixt
two
Horses
.
Alexarchus
,
in
the
Fourth
Book
of
his
Italian
History
.
Philip
had
a
Design
to
make
himself
Master
of
Olynthus
and
Methone
,
and
in
trying
to
pass
the
River
Sandanus
,
was
shot
with
an
Arrow
by
one
Aster
an
Olynthian
,
with
these
Words
[
It
is
Aster
that
sends
Philip
this
mortal
Shaft
.
]
Philip
,
upon
this
,
swam
back
again
to
his
own
People
,
and
with
the
loss
of
an
Eye
sav'd
his
Life
.
Callisthenes
,
in
the
Third
of
his
Macedonicks
.
Porsena
made
War
upon
the
Romans
,
and
pitch'd
his
Camp
on
the
further
side
of
the
Tiber
,
where
he
intercepted
all
Relief
,
till
they
were
pinch'd
with
Famine
.
Horatius
Cocles
took
possession
of
a
Wooden
Bridge
,
where
he
oppos'd
himself
to
the
Enemy
that
were
pressing
to
come
over
;
but
finding
himself
overpower'd
with
Numbers
,
he
commanded
his
People
to
cut
down
the
Bridge
behind
him
,
by
which
means
he
hindred
them
from
coming
over
,
but
in
the
mean
time
receiving
a
Wound
in
his
Eye
,
he
threw
himself
into
the
River
,
and
swam
over
to
his
own
Party
.
So
Theotimus
in
the
Second
Book
of
his
Italian
History
.
Eratosthenes
,
in
Erigone
,
tells
a
Story
of
Icarius
,
that
entertain'd
Bacchus
under
his
Roof
;
and
it
runs
thus
.
Saturn
having
taken
up
his
Lodging
with
an
Husbandman
who
had
a
very
beautiful
Daughter
,
took
her
to
his
Bed
,
and
had
several
Sons
by
her
,
as
Janius
,
Hymnus
,
Faustus
and
Faelix
.
He
taught
his
Host
Icarius
the
Use
of
Wine
,
and
the
Way
of
Dressing
his
Vines
,
with
a
Charge
that
he
should
likewise
instruct
his
Neighbors
in
the
Mystery
.
His
Acquaintance
hereupon
finding
that
this
strange
Drink
had
cast
them
into
a
deeper
Sleep
than
ordinary
,
took
a
Fancy
that
they
were
poyson'd
,
and
ston'd
Icarius
in
Revenge
,
whereupon
his
Grand-Children
hang'd
themselves
for
Grief
.
Upon
a
Time
,
when
the
Plague
was
very
hot
in
Rome
,
the
Pythian
Oracle
being
consulted
,
gave
this
Answer
,
That
upon
the
appeasing
the
Wrath
of
Saturn
,
and
the
Genii
of
those
that
were
unjustly
kill'd
,
the
Pestilence
would
cease
.
Lutatius
Catulus
,
a
Man
of
the
first
Quality
,
caused
a
Temple
upon
this
Occasion
to
be
erected
near
the
Tarpeian
Mount
,
which
he
dedicated
to
Saturn
,
placing
an
Altar
in
it
,
with
four
Faces
;
possibly
with
a
respect
to
Saturn's
four
Children
,
or
to
the
Four
Seasons
of
the
Year
.
He
also
instituted
the
Month
of
January
;
but
Saturn
translated
them
all
to
Heaven
among
the
Stars
,
some
of
which
are
call'd
Protrigeteres
,
as
Forerunners
of
the
Vintage
;
only
Janus
rises
first
,
and
has
his
Place
at
the
Feet
of
the
Virgin
.
Critolaus
in
his
Fourth
Book
of
Celestial
Appearances
.
In
the
time
of
the
Devastation
of
Greece
by
the
Persians
,
Pausanias
,
a
Lacedaemonian
Commander
,
took
a
Bribe
of
five
hundred
Talents
of
Xerxes
,
to
betray
Sparta
.
The
Treason
being
discover'd
,
his
Father
Agesilaus
prest
him
so
hard
,
that
he
was
fain
to
take
Sanctuary
in
the
Temple
of
Minerva
,
call'd
Chalciaecos
,
where
he
caus'd
the
Doors
to
be
brickt
up
,
and
his
Son
to
be
immur'd
till
he
dy'd
of
Hunger
,
and
his
Mother
after
this
would
not
suffer
the
Body
to
be
buried
.
Chrysermus
,
in
the
Second
Book
of
his
Histories
.
The
Romans
being
in
War
with
the
Latins
,
made
choice
of
P.
Decius
for
their
General
.
Now
there
was
a
certain
Patrician
,
a
young
Man
,
and
poor
,
(
Cassius
Brutus
by
Name
)
who
propos'd
for
a
certain
Reward
to
open
the
Gates
to
the
Enemy
;
but
being
detected
,
he
fled
to
the
Temple
of
Minerva
Auxiliaria
:
But
his
Father
Cassius
,
an
Ensign-bearer
,
shut
him
up
there
till
he
died
of
Famine
,
and
his
dead
Body
was
not
allow'd
Burial
.
Clitonymus
,
in
his
Italian
History
.
Darius
the
Persian
,
had
a
Battle
with
Alexander
near
the
River
Granicus
,
where
he
lost
seven
eminent
Governours
,
and
upward
of
five
hundred
armed
Chariots
;
and
yet
would
have
tryed
the
Fortune
of
another
Battle
the
Day
following
:
But
his
Son
Ariobarzanes
,
in
Favour
of
Alexander
,
undertook
to
betray
his
Father
into
his
Hands
.
The
Father
was
so
transported
with
Passion
at
the
Indignity
of
the
thing
,
that
he
cut
off
his
Son's
Head
for
't
.
Aretides
Cnidius
,
in
the
Third
of
his
Macedonian
History
.
Brutus
,
that
was
created
Consul
by
the
unanimous
Vote
of
the
Citizens
,
forc'd
away
Tarquinius
Superbus
into
Banishment
,
for
his
abominable
Tyranny
.
He
fled
to
the
Tuscans
,
and
by
their
Assistance
made
War
upon
the
Romans
.
The
Sons
were
treating
to
betray
the
Father
;
the
Business
was
discover'd
,
and
they
lost
their
Heads
for
it
.
Aristides
Milesius
,
in
his
Italian
History
.
Epaminondas
,
a
Theban
General
,
manag'd
a
War
against
the
Spartans
.
He
went
from
the
Army
to
Thebes
,
to
be
present
there
at
a
publick
Election
of
Magistrates
,
but
first
enjoyn'd
his
Son
Stesimbrotus
,
that
he
should
not
fight
the
Enemy
in
his
Absence
,
upon
any
Terms
.
The
Spartans
being
inform'd
that
Epaminondas
was
not
with
the
Army
,
reproach'd
the
young
Man
with
want
of
Courage
,
and
so
far
provok'd
him
,
that
without
any
regard
to
his
Fathers
Command
,
he
gave
the
Spartans
Battle
,
and
overcame
them
.
His
Father
was
so
incens'd
against
him
for
this
Action
,
that
though
he
crown'd
him
for
the
Victory
,
he
cut
off
his
Head
for
his
Disobedience
.
Ctesiphon
,
in
his
Third
Book
of
the
Boeotian
History
.
In
a
War
that
the
Romans
had
against
the
Samnites
,
they
gave
the
Command
to
Manlius
,
surnamed
Imperiosus
.
He
had
occasion
to
go
to
Rome
,
to
be
present
there
at
the
Choice
of
Consuls
,
and
gave
his
Son
in
charge
,
not
to
engage
the
Enemy
in
the
mean
time
.
The
Samnites
understanding
this
,
irritated
the
young
Man
with
opprobrious
Words
,
as
if
he
declin'd
fighting
out
of
Cowardize
,
and
in
the
end
provok'd
him
to
a
Battle
,
upon
which
action
he
carried
the
Day
;
but
his
Father
caus'd
his
Head
to
be
struck
off
for
breaking
his
Order
.
This
is
in
Aristides
Milesius
.
Hercules
made
Love
to
Iole
,
but
she
gave
him
the
Repulse
,
and
so
he
went
and
assaulted
OEchalia
.
Iole
threw
her self
head-long
down
from
the
Wall
,
but
the
Whiffling
of
the
Wind
under
her
Garments
broke
the
Fall
,
and
she
had
no
Hurt
.
This
Story
is
in
Nicias
Maleotes
.
Valerius
Torquatus
was
the
Romans
General
in
the
War
they
had
with
the
Tuscans
,
who
,
upon
the
sight
of
Clusia
,
the
Daughter
of
the
Tuscan
King
,
fell
in
Love
with
her
,
and
when
he
found
he
could
do
no
good
on
't
,
laid
Siege
to
the
City
.
Clusia
upon
this
threw
her self
headlong
from
a
Tower
;
but
Venus
was
so
careful
of
her
,
that
by
the
playing
of
the
Wind
in
the
Folds
of
her
Garments
,
she
was
wafted
safe
to
the
Ground
.
Torquatus
however
offer'd
her
Violence
,
and
for
so
doing
,
he
was
banish'd
by
a
publick
Decree
into
the
Isle
of
Corsica
.
Theophilus
,
in
the
Third
Book
of
his
Italian
History
.
While
the
Carthaginians
were
treating
an
Alliance
with
the
Sicilians
against
the
Romans
,
the
Roman
General
,
Metellus
,
was
observ'd
to
omit
sacrificing
only
to
Vesta
,
who
reveng'd
her self
upon
him
,
by
sending
a
cross
Wind
to
the
Navy
:
But
Caius
Julius
,
a
Sooth-sayer
,
being
consulted
in
the
Matter
,
gave
answer
,
that
this
Obstacle
would
be
remov'd
upon
the
Generals
sacrificing
his
Daughter
;
so
that
he
was
forc'd
to
produce
his
Daughter
Metella
for
a
Sacrifice
.
But
Vesta
had
Compassion
for
her
,
and
so
sent
her
away
to
Lamusium
,
substituting
a
Heifer
in
her
stead
,
and
made
a
Priestess
of
her
to
the
Dragon
that
is
worshipt
in
that
Place
.
So
Pythocles
,
in
the
Third
Book
of
his
Italian
History
.
Something
like
this
happened
to
Iphigenia
in
Aulis
,
a
City
of
Boeotia
.
See
Meryllus
,
in
the
First
Book
of
his
Boeotick
History
.
Brennus
,
a
King
of
the
Gauls
,
after
the
wasting
of
Asia
,
came
to
Ephesus
,
and
there
fell
in
Love
with
a
Country
Girl
,
who
promised
him
,
that
for
such
a
certain
Reward
in
Bracelets
,
and
other
Curiosities
of
Value
,
he
should
have
the
Use
of
her
Body
,
and
that
she
would
further
undertake
to
deliver
up
Ephesus
into
his
Hands
.
Brenneus
order'd
his
Souldiers
to
throw
all
the
Gold
they
had
into
the
Lap
of
this
avaritious
Wretch
,
which
they
did
,
till
she
perisht
under
the
Weight
of
it
.
Clytophon
,
in
the
First
Book
of
his
Gallican
History
.
Tarpeia
,
a
Virgin
that
was
well
born
,
and
had
the
keeping
of
the
Capitol
in
the
War
betwixt
the
Sabines
and
the
Romans
,
past
a
Promise
unto
Tatius
,
that
she
would
open
him
a
Passage
into
the
Tarpeian
Mount
,
provided
that
he
would
give
her
all
the
Jewels
that
the
Sabines
wore
,
for
a
Reward
.
The
Sabines
hearing
this
,
took
her
alive
,
and
buried
her
under
the
Weight
of
her
Rings
and
precious
Ornaments
.
Aristides
Milesius
,
in
his
Italick
Story
.
After
a
long
War
betwixt
two
Cities
,
Tegea
and
Phenea
,
they
came
to
an
Agreement
,
to
refer
the
Decision
of
the
Controversie
,
by
Combate
,
to
three
Twin-Brothers
on
each
side
,
the
Sons
of
Reximachus
for
Tegea
,
and
for
Phenea
,
the
Sons
of
Damostratus
.
Upon
the
encounter
two
of
the
Sons
of
Reximachus
were
slain
;
but
Critolaus
,
the
third
,
had
a
Fetch
beyond
his
two
Brothers
;
for
,
under
a
Pretence
of
running
away
,
he
divided
his
Enemies
that
pursued
him
,
and
so
taking
them
one
by
one
,
he
kill'd
them
all
.
The
Tegeans
upon
his
Return
,
went
all
overjoy'd
to
gratulate
the
Victor
,
only
his
Sister
Demodice
was
not
so
well
pleas'd
;
for
she
was
betroth'd
,
it
seems
,
to
Demoticus
,
one
of
the
Brothers
that
was
now
slain
:
Which
Critolaus
took
so
ill
,
that
he
kill'd
his
Sister
,
and
being
afterwards
indicted
for
Murder
,
his
Mother
acquitted
him
.
Demaratus
in
his
Second
Book
of
the
Arcadian
History
.
In
the
heat
of
a
War
betwixt
the
Romans
and
Albans
,
they
came
to
this
Agreement
,
that
the
Cause
should
be
determin'd
by
a
Tryal
at
Arms
,
betwixt
three
and
three
Twins
on
each
side
,
the
Curiatii
for
the
Albans
,
and
the
Horatii
for
the
Romans
.
Upon
the
encounter
,
the
Curiatii
kill'd
two
of
the
other
;
the
third
Survivor
,
under
the
Colour
of
flying
,
destroy'd
his
Enemies
one
by
one
as
they
follow'd
him
.
All
his
Friends
came
to
joy
him
of
his
Victory
,
save
only
his
Sister
Horatia
;
for
one
of
the
Curiatii
,
that
her
Brother
kill'd
,
was
her
Sweet-heart
.
Horatius
for
this
,
kill'd
his
Sister
.
Aristides
Milesius
,
in
his
Italian
Commentaries
.
The
Temple
of
Minerva
in
Ilium
happen'd
to
be
a-fire
.
One
Ilus
ran
presently
to
save
the
Palladium
,
(
an
Image
dropt
from
Heaven
)
but
upon
the
taking
of
it
up
he
was
struck
blind
;
it
being
a
thing
unlawful
for
any
Man
to
look
upon
;
but
upon
appeasing
the
Deity
,
he
was
afterwards
restor'd
to
his
Sight
.
Dercyllus
,
in
his
First
Book
of
Foundations
.
Metellus
,
an
eminent
Man
,
as
he
was
walking
out
of
the
City
,
was
interrupted
by
Ravens
that
laid
hold
of
him
,
and
kept
a
flapping
him
with
their
Wings
.
This
Omen
surpriz'd
him
,
and
back
he
went
into
the
City
again
,
where
he
found
the
Temple
of
Vesta
all
in
a
Flame
.
He
went
and
took
away
the
Palladium
,
and
fell
blind
upon
't
.
But
some
time
after
,
the
Goddess
being
pacified
,
gave
him
the
use
of
his
Eyes
again
.
Aristides
Milesius
,
in
his
Italian
History
.
Upon
a
time
,
when
the
Thrasians
were
engag'd
in
a
War
against
the
Athenians
,
the
Oracle
promis'd
them
Victory
,
if
they
would
but
save
the
Life
of
Codrus
.
Codrus
upon
this
puts
himself
in
a
coarse
Disguise
,
and
away
he
goes
into
the
Enemies
Camp
,
with
a
Scyth
in
his
Hand
,
where
he
kill'd
one
,
and
another
kill'd
him
,
so
that
the
Athenians
got
the
better
on
't
.
Socrates
,
in
the
Second
Book
of
his
Thrasian
History
.
P.
Desius
,
a
Roman
,
at
a
time
when
they
were
in
War
with
the
Albans
,
had
a
Dream
,
that
his
Death
would
bring
a
great
Advantage
to
the
Romans
:
Upon
which
Consideration
,
he
charg'd
into
the
middle
of
his
Enemies
,
where
he
kill'd
many
,
and
was
slain
himself
:
His
Son
Desius
did
the
like
in
the
Gallick
War
,
for
the
Conservation
of
the
Roman
State
.
Aristides
Milesius
is
my
Author
.
There
was
one
Cyanippus
a
Syracusian
,
that
Sacrificed
to
all
the
Gods
but
Bacchus
,
who
took
the
Contempt
so
heinously
,
that
he
made
him
drunk
,
in
which
Fit
,
he
got
his
Daughter
Cyane
into
a
Corner
and
lay
with
her
;
she
in
the
mean
time
,
slipt
his
Ring
off
his
Finger
,
and
gave
it
to
her
Nurse
to
keep
,
as
a
Circumstance
that
some
time
or
other
might
come
to
be
brought
in
evidence
.
There
brake
out
a
Pestilence
,
and
the
Pythian
Oracle
advis'd
the
sacrificing
of
an
Incestuous
Person
to
the
Gods
that
are
the
Averters
of
such
Calamities
,
as
the
only
Remedy
.
Cyane
,
that
understood
the
Meaning
of
the
Oracle
better
than
other
People
,
took
her
Father
by
the
Hair
of
the
Head
,
first
stabbing
him
,
and
then
her self
.
Dositheus
,
in
the
Third
Book
of
his
Sicilian
History
.
In
the
time
of
celebrating
the
Bacchanalia
at
Rome
,
Aruntius
,
that
had
never
drunk
any
Wine
since
he
was
born
,
did
not
show
that
Reverence
for
the
Power
of
the
God
as
he
ought
to
have
done
,
so
that
Bacchus
intoxicated
him
,
and
in
that
Freak
,
Aruntius
ravisht
his
Daughter
Medullina
.
She
came
to
know
the
Ravisher
by
his
Ring
,
and
an
Exploit
came
into
her
Head
,
above
what
from
her
Age
could
have
been
expected
.
She
made
her
Father
drunk
,
and
set
a
Garland
upon
his
Head
,
carrying
him
to
the
Altar
of
Thunder
,
where
with
Tears
she
kill'd
him
for
robbing
her
so
treacherously
of
her
Virginity
.
Aristides
,
in
his
Third
Book
of
his
Italian
History
.
Erechtheus
was
told
in
a
War
he
had
with
Eumolpus
,
that
he
should
have
the
better
of
his
Enemy
if
he
would
but
sacrifice
his
Daughter
.
He
advis'd
upon
the
Matter
with
his
Wife
Praxithea
,
and
deliver'd
up
his
Daughter
after
the
manner
of
a
common
Sacrifice
.
Euripides
,
in
his
Erechtheus
.
Marius
finding
himself
hard
put
to
't
in
the
Cimbrian
War
,
had
it
reveal'd
to
him
in
a
Dream
,
that
he
should
overcome
his
Enemies
,
if
he
would
but
sacrifice
his
Daughter
Calpurnia
:
He
did
it
(
preferring
the
common
Safety
before
any
private
Bond
of
Nature
)
and
he
got
the
Victory
.
There
are
two
Altars
in
Germany
,
where
about
that
time
of
the
Year
,
may
be
heard
the
Sound
of
Trumpets
.
Dorotheus
,
in
the
Fourth
Book
of
his
Italian
History
.
There
was
one
Cyanippus
,
a
Thessalian
,
a
great
Lover
of
the
Chase
,
and
was
often
abroad
a-hunting
.
This
same
Cyanippus
was
newly
married
,
and
his
staying
out
so
long
,
and
so
often
in
the
Woods
,
gave
his
Wife
a
Jealousie
of
an
Intreague
there
with
some
other
Woman
;
insomuch
that
she
follow'd
him
one
time
,
and
got
into
a
Thicket
to
watch
him
.
The
Rustling
of
the
Boughs
in
the
Place
where
she
lay
,
brought
the
Dogs
thither
,
in
expectation
of
some
Game
,
where
they
tore
this
tender-hearted
Woman
to
pieces
,
as
if
she
had
been
a
brute
Beast
.
Cyanippus
was
so
surpriz'd
with
so
dismal
,
and
unthought-of
a
Spectacle
,
that
he
kill'd
himself
.
Parthenius
the
Poet
.
Sybaris
is
a
City
of
Italy
,
were
there
was
one
Aemilius
,
a
very
handsome
young
Man
,
and
a
Lover
of
Hunting
.
His
Wife
(
whom
he
had
lately
married
)
took
up
a
Suspicion
,
that
under
colour
of
the
Chase
,
he
carry'd
on
an
Assignation
with
some
other
Woman
.
She
trac'd
him
to
the
Wood
,
and
upon
the
Noise
of
the
Boughs
in
her
Passage
,
the
Dogs
ran
presently
to
her
,
and
worried
her
,
and
her
Husband
stabb'd
himself
immediately
upon
this
miserable
Accident
.
Clitonymus
,
in
the
Second
Book
of
his
Sybariticks
.
One
Smyrna
(
to
whom
Venus
ow'd
a
Shame
,
it
seems
)
fell
passionate●y
in
Love
with
her
Father
,
and
made
the
Nurse
her
Confident
.
She
goes
craftily
to
work
with
her
Master
,
and
tells
him
of
a
Maid
there
in
the
Neighbourhood
,
that
lov'd
him
above
all
things
in
the
World
;
but
she
could
not
in
Modesty
appear
publickly
to
him
:
So
the
Father
lay
ignorantly
with
his
own
Daughter
.
But
some
time
after
,
having
a
great
mind
to
see
his
Mistriss
,
he
call'd
for
a
Light
,
and
when
he
saw
who
it
was
,
he
pursued
the
Incestuous
Wretch
with
his
drawn
Sword
;
but
by
the
Providence
of
Venus
,
she
was
rescu'd
from
that
Danger
,
and
turn'd
into
a
Myrtle-Tree
.
Theodorus
,
in
his
Transformations
.
One
Valeria
Tusculanaria
(
for
whom
Venus
had
no
Kindness
)
fell
down
right
in
Love
with
her
Father
Valerius
.
She
told
the
Nurse
the
Secret
,
who
order'd
it
so
,
that
she
brought
the
Father
and
the
Daughter
together
,
telling
him
,
that
a
Maid
there
hard
by
was
faln
desperately
in
Love
with
him
,
but
that
she
durst
not
lye
with
him
for
fear
of
being
known
.
The
Father
was
got
into
his
Cups
,
and
as
he
was
in
Bed
with
his
Daughter
,
call'd
for
a
Candle
.
The
Nurse
wak'd
Valeria
,
and
away
she
goes
,
wandring
up
and
down
the
Country
with
her
great
Belly
.
She
had
at
last
a
Fall
from
a
Precipice
,
but
scap'd
without
so
much
as
any
Miscarriage
;
for
she
was
de●iver'd
at
her
●ime
,
and
the
Childs
Name
was
Sylvanus
(
in
Greek
,
Aegipanes
.
)
Valerius
,
in
the
Anxiety
of
his
Mind
,
threw
himself
from
the
same
Precipice
.
Aristides
Milesius
,
in
the
Third
Book
of
his
Italian
History
.
Diomedes
after
the
Destruction
of
Troy
was
cast
by
stress
of
weather
upon
the
Coast
of
Libya
,
where
Lycus
the
Son
of
Mars
was
King
,
whose
Custom
it
was
to
Sacrifice
all
Strangers
to
his
Father
;
but
his
Daughter
Callirrhoe
falling
in
Love
with
Diomede
betray'd
her
Father
,
and
set
Diomede
at
liberty
;
who
presently
went
his
way
without
any
regard
to
his
benefactress
,
and
Calirrhoe
hang'd
her self
upon
it
.
Juba
Book
3d
.
of
his
Libyan
History
.
Calpurnius
Crassus
a
famous
Man
,
bearing
Arms
with
Begulus
,
was
sent
to
the
Massilians
,
to
attack
the
Castle
of
Garetius
being
a
very
strong
piece
.
He
was
taken
in
the
Enterprize
,
and
design'd
for
a
Sacrifice
to
Saturn
;
but
Bysatia
the
King's
Daughter
,
out
of
a
passionate
kindness
to
Calpurnius
,
betray'd
her
Father
.
Calpurnius
left
her
,
and
after
his
departure
Bysatia
cut
her
own
Throat
.
Hegesianax's
Third
Book
of
the
African
History
.
When
Priamus
found
that
Troy
was
given
for
lost
,
he
sent
his
Young
Son
Polydore
into
Thracia
with
a
vast
Sum
of
Gold
,
and
put
all
into
the
hands
of
Polymestor
his
Kinsman
.
So
soon
as
Troy
was
taken
Polymestor
kill'd
the
Child
,
and
took
the
Gold
to
himself
.
Hecuba
,
being
driven
upon
that
quarter
,
over-reach'd
Polymestor
by
Craft
under
pretence
of
giving
him
a
great
Treasure
,
at
which
time
she
with
the
Assistance
of
her
Fellow-Prisoners
tore
out
his
Eyes
with
her
Nailes
.
Euripides
the
Tragedian
.
When
Hannibal
was
ravaging
the
Country
of
Campania
,
L.
Thymbris
deposited
his
Son
Rushius
with
a
vast
Sum
of
Money
in
the
hands
of
Valerius
Gestius
his
Kinsman
,
who
upon
Intelligence
that
the
Enemy
carried
all
before
him
,
out
of
pure
avarice
,
and
without
any
regard
to
Humanity
or
Justice
,
kill'd
the
Child
.
It
so
fell
out
that
Thymbris
as
he
was
walking
about
the
Fields
found
the
dead
Body
of
his
Son
;
Whereupon
he
call'd
his
Kinsman
under
pretence
of
a
Treasure
that
he
would
show
him
:
He
took
his
opportunity
,
put
out
his
Eyes
,
and
hung
him
up
upon
a
Gibbet
.
Aristides's
3d
.
Book
of
his
Italick
History
.
Aeacus
had
two
Sons
by
Psammathe
,
Phocus
and
Telamon
,
the
former
better
belov'd
than
the
other
.
Telamon
one
day
took
out
his
Brother
a-Hunting
,
and
a
Boar
presenting
himself
,
he
threw
his
Lance
in
pretence
at
the
Boar
,
but
in
truth
at
his
Brother
,
whom
he
hated
,
and
so
kill'd
him
;
for
which
his
Father
banisht
him
.
Dorotheus's
1st
Book
of
Transformations
.
Cajus
Maximus
had
two
Sons
,
Resus
the
one
by
Ameria
whose
Sirname
was
Conon
,
and
the
other
Similius
.
The
Brothers
were
a-Hunting
together
,
and
Resus
having
kill'd
the
other
,
put
it
off
when
he
came
at
home
,
that
it
was
by
chance
and
far
from
any
design
of
doing
it
:
But
his
Father
,
when
he
came
in
time
to
know
the
truth
of
it
,
banisht
the
Son
.
Aristocles
in
the
3d
Book
of
his
Italian
History
.
Mars
is
said
to
have
begotten
Meleager
upon
Althea
.
Euripides
in
his
Meleager
.
Septimius
Marcellus
took
to
wife
one
Sylvia
,
and
a
great
lover
of
Hunting
he
was
.
Mars
put
himself
in
the
habit
of
a
Shepherd
,
whor'd
his
new
Wife
and
got
her
with
Child
:
Which
being
done
he
told
her
who
he
was
,
and
gave
her
a
Brand
,
telling
her
that
the
fate
of
the
Child
she
went
withal
,
was
wrapt
up
in
the
fate
of
that
Brand
.
Septimius
slew
Tuscinus
,
but
Mammercus
,
in
his
sacrificing
to
the
Gods
for
a
fruitful
Season
,
omitted
only
Ceres
,
who
in
revenge
sent
a
wild
Boar
into
his
Grounds
:
Whereupon
a
knot
of
Huntsmen
got
together
and
kill'd
him
,
and
deliver'd
the
Head
and
the
Skin
to
his
Sweet-heart
;
But
Simbrotes
and
Muthias
the
Maid's
Uncles
,
took
them
away
from
her
.
Mammercus
in
a
rage
kill'd
them
upon
it
,
and
the
Mother
burnt
the
Brand
.
Meryllus
in
the
3d
Book
of
his
Italian
History
.
When
Telamon
the
Son
of
Aeacus
and
Endeis
came
to
Euboea
,
he
debauch'd
Periboea
the
Daughter
of
Alcathous
,
and
fled
away
by
Night
.
The
Father
understanding
this
,
and
suspecting
the
Villany
to
be
done
by
some
of
the
Citizens
,
he
deliver'd
his
Daughter
to
one
of
the
Guards
to
be
thrown
into
the
Sea
:
But
the
Souldier
in
compassion
to
the
Woman
,
rather
sold
her
,
and
she
was
carried
away
by
Sea
to
the
Island
of
Salamina
,
where
Telamon
bought
her
,
and
had
by
her
,
Ajax
.
Aretades
Cnidius
in
his
2d
Book
of
Islands
.
L.
Troscius
had
by
Patris
a
Daughter
call'd
Florentia
,
who
being
corrupted
by
Calpurnius
a
Roman
,
was
deliver'd
by
her
Father
to
a
Souldier
,
with
a
charge
to
throw
her
into
the
Sea
and
drown
her
.
The
Man
had
compassion
of
her
,
and
rather
sold
her
:
Calpurnius
bought
her
,
and
had
Contruscus
by
her
.
Aeolus
a
great
King
of
Itruria
had
by
Amphithea
six
Daughters
and
as
many
Sons
.
Macarius
the
youngest
of
them
had
the
carnal
knowledge
of
one
of
his
Sisters
,
who
was
deliver'd
of
a
Boy
.
Her
Father
sent
her
a
Sword
to
kill
the
Child
with
,
but
that
was
so
impious
,
that
she
chose
rather
to
kill
her self
,
and
Macarius
laid
violent
hands
upon
himself
too
.
S●stratus's
2d
Book
of
his
Tuscan
History
.
Papirius
Volucer
married
Julia
Pulchra
,
by
whom
he
had
six
Sons
and
six
Daughters
.
Papirius
Romanus
,
the
eldest
of
the
six
,
got
Canulia
his
Sister
with
Child
.
When
the
Father
came
to
the
knowledge
of
it
,
he
sent
his
Daughter
a
Sword
with
which
she
kill'd
her self
,
and
Romanus
did
the
same
.
Chrysippus's
1st
Book
of
his
Italian
History
.
Aristonymus
an
Ephesian
and
the
Son
of
Demostratus
,
was
a
Woman-hater
,
but
had
to
do
with
an
Ass
,
which
brought
him
forth
in
the
ordinary
course
of
time
,
a
most
beautiful
Daughter
which
he
call'd
Onoscelis
.
Aristotle's
2d
Book
of
Paradoxes
.
Fulvius
Stellus
had
an
aversion
to
Women
too
,
but
entertain'd
himself
to
his
satisfaction
with
a
Mare
,
by
which
he
had
a
very
handsom
Daughter
,
that
he
call'd
Hippena
,
and
this
is
the
Goddess
that
has
the
care
of
the
breed
of
Horses
;
According
to
Agesilaus
in
the
3d
Book
of
his
Italian
History
.
The
Sardians
being
engag'd
in
War
with
the
Smyrnaeans
,
besieg'd
Smyrna
,
and
sent
them
word
by
the
Ambassadors
,
that
they
would
never
raise
the
Siege
,
till
the
Smyrnaeans
should
deliver
up
their
Wives
to
their
Embraces
.
The
Men
of
Smyrna
would
have
been
hard
put
to
it
upon
this
pinching
necessity
,
if
it
had
not
been
for
the
advice
of
a
pretty
Wench
that
was
a
Maid-servant
to
Phylarchus
.
Her
Council
to
her
Master
was
this
;
that
instead
of
sending
free
Women
,
they
should
rather
dress
up
the
Servants
and
send
them
.
The
Smyrnaeans
follow'd
her
advice
,
and
when
the
Sardians
had
wearied
themselves
with
their
Mistresses
,
the
Smyrnaeans
easily
overcame
them
:
From
whence
there
is
a
Festival
day
observ'd
under
the
name
of
Eleutheria
,
which
is
celebrated
among
the
Smyrnaeans
with
great
Solemnity
,
the
Servants
being
drest
up
with
all
the
Ornaments
of
the
free
Women
.
Dositheus
in
the
3d
Book
of
his
Lydian
History
.
Atepomarus
a
King
of
the
Gaules
being
in
War
with
the
Romans
,
made
a
public
Declaration
that
he
would
never
agree
to
a
Peace
,
till
the
Romans
should
prostitute
their
Wives
to
them
.
The
Romans
advis'd
with
the
Maid-servants
,
and
sent
them
in
the
place
of
the
free
Women
;
the
Barbarians
ply'd
the
Work
so
hard
,
that
they
were
even
tir'd
and
fell
asleep
Retana
(
who
was
the
Authoress
of
the
Council
)
climb'd
a
Fig
tree
,
and
so
got
on
the
Wall
,
and
finding
how
it
was
,
gave
notice
of
it
to
the
Consuls
.
The
Romans
upon
this
made
a
sally
and
routed
the
Enemy
;
in
memory
whereof
was
instituted
the
Servants
Holiday
,
and
this
was
the
rise
of
it
.
Aristides
Milesius
Book
1st
.
Hist
.
Ital
.
In
the
War
betwixt
the
Athenians
and
Eumolpus
,
Provisions
falling
short
,
the
Commissary
Pyrander
,
upon
a
point
of
Prudence
and
good
Husbandry
,
made
some
small
abatement
in
the
Souldiers
Proportions
:
The
Citizens
suspected
Treachery
in
the
case
,
and
ston'd
him
to
Death
.
Callisthenes's
3d
Book
Hist
.
Thrace
.
The
Romans
being
in
War
with
the
Gauls
,
and
Provisions
for
the
Belly
being
very
scarce
,
Cinna
contracted
the
Souldiers
allowance
to
a
less
proportion
than
they
had
formerly
:
The
Citizens
interpreted
this
abatement
to
be
an
ambitious
Design
he
had
upon
the
Government
,
and
so
ston'd
him
for
it
.
Aristides
Book
3d
.
Hist
.
Ital
.
In
the
time
of
the
Peloponnesian
War
,
Pisistratus
an
Orchomenian
,
had
a
spite
at
the
Nobility
,
and
to
make
himself
popular
favour'd
the
Common
People
.
The
Senate
conspir'd
against
him
and
treacherously
kill'd
him
,
cutting
him
into
small
Gobbets
that
they
carried
away
with
them
in
their
Bosoms
,
and
paring
off
the
Surface
of
the
Ground
that
no
signs
of
the
Murder
might
appear
.
The
Common
People
however
upon
a
jealousie
of
the
Matter
,
went
tumultuously
to
the
Senate
;
House
but
the
Kings
younger
Son
Tlesimachus
that
was
dipt
in
the
Conspiracy
,
diverted
them
with
a
sham-story
,
telling
them
,
that
he
himself
had
seen
his
Father
in
a
form
more
than
human
,
walking
as
lively
as
was
possible
up
the
Pisaean
Mountain
:
And
so
he
impos'd
upon
the
People
:
Theophilus's
2d
.
Book
Hist
.
Pelopon
.
The
Senate
of
Rome
being
hard
put
to
it
for
the
maintaining
of
a
War
with
so
many
of
their
Neighbours
,
thought
it
good
Husbandry
to
shorten
the
People's
allowance
of
Corn
,
which
Romulus
took
very
ill
,
and
did
not
only
restore
it
to
the
People
,
but
several
great
Men
were
punisht
for
it
.
Upon
this
he
was
murder'd
in
the
Senate
by
a
Conspiracy
of
the
Nobles
,
who
cut
him
all
to
pieces
,
and
carried
them
severally
away
in
the
lappets
of
their
Garments
.
The
Romans
came
to
the
Court
in
a
hurry
,
and
brought
Fire
with
them
to
set
all
in
a
flame
;
but
Julius
Proculus
,
one
that
was
in
the
Plot
,
told
them
,
that
he
saw
Romulus
upon
a
Mountain
of
a
size
larger
than
any
Man
,
and
that
he
was
translated
into
the
Number
of
the
Gods
.
The
Romans
believ'd
him
and
quietly
withdrew
.
Aristobulus
in
the
3d
.
Book
Hist
.
Ital
.
Pelops
the
Son
of
Tantalus
and
Euryanassa
,
had
two
Children
,
Atreus
and
Thyestes
,
by
his
Wife
Hippodomia
;
and
by
his
Mistress
Danuis
he
had
Chrisippus
,
whom
he
lov'd
better
than
his
lawful
Children
:
But
Laius
a
Theban
,
in
the
heat
of
his
Lust
forcibly
abus'd
his
Body
,
and
being
taken
by
Atreus
and
Thyestes
,
obtain'd
his
Pardon
yet
from
Pelops
,
in
regard
that
Love
had
provok'd
him
to
it
.
Hippodamia's
Advice
to
Atreus
and
Thyestes
was
,
that
they
should
kill
Chrysippus
,
as
one
that
would
interpose
between
them
and
the
Crown
.
Upon
the
refusal
to
do
so
base
a
thing
,
she
her self
put
her
own
hands
to
the
work
,
and
in
the
dead
of
the
Night
took
Laius
his
Sword
when
he
was
asleep
,
wounded
Chrysippus
with
it
,
and
left
the
Weapon
in
his
Body
.
This
circumstance
of
Laius
his
Sword
brought
him
into
a
Suspicion
of
the
Murder
,
till
he
was
clear'd
by
Chrysippus
himself
,
who
being
as
yet
but
half
dead
,
gave
his
testimony
to
the
Truth
.
Pelops
buried
his
Son
,
and
then
banisht
his
Wife
.
Dositheus
in
his
Pelopidae
.
Ebius
Toliex
had
two
Sons
by
his
Wife
Nuceria
,
and
the
third
call'd
Firmus
by
an
enfranchis'd
Woman
who
was
very
handsome
,
and
better
belov'd
by
the
Father
then
those
that
were
legitimate
:
Nuceria
that
hated
this
By-blow
,
advis'd
her
Sons
to
dispatch
Firmus
;
but
upon
the
refusal
she
did
it
herself
,
and
in
the
depth
of
the
Night
got
the
Sword
of
him
that
guarded
the
Body
of
Firmus
,
gave
him
a
mortal
Wound
,
and
left
the
Weapon
sticking
in
his
Body
.
The
Boy
clear'd
his
Keeper
by
a
particular
Account
of
the
Matter
of
Fact
;
the
Father
buried
his
Son
,
and
sent
away
his
Wife
into
Banishment
.
Dositheus
Book
3d
Hist
.
Ital
.
Theseus
the
Son
of
Neptune
had
Hippolytus
by
the
Amazon
Hippolyta
,
and
afterward
married
Phaedra
the
Daughter
of
Minos
,
who
fell
deep
in
Love
with
Hippolytus
,
and
made
use
of
the
Nurse's
Mediation
to
help
forward
the
Incest
.
But
Hyppolytus
upon
this
left
Athens
and
went
away
to
Traezen
,
where
he
diverted
himself
with
Hunting
;
Now
this
lascivious
Woman
finding
her
design
disappointed
,
forg'd
several
scandalous
Letters
to
the
prejudice
of
the
chaste
young
Man
,
and
ended
her
days
with
a
Halter
.
Theseus
gave
Credit
to
the
Slander
,
and
Neptune
having
promis'd
him
a
grant
of
any
three-things
he
would
ask
,
he
made
it
his
request
that
he
would
destroy
Hippolytus
.
So
Neptune
sent
a
Bull
to
the
Coast
where
Hippolytus
was
driving
his
Chariot
,
which
put
his
Horses
into
such
a
fright
that
they
ran
away
with
them
,
and
overturning
the
Chariot
kill'd
the
Master
.
Comminius
Super
a
Laurentine
,
had
a
Son
which
he
call'd
Comminius
by
the
Nymph
Egeria
,
after
which
he
married
one
Gidica
who
fell
passionately
in
Love
with
her
Son-in-Law
,
and
receiving
a
repulse
,
she
fram'd
slanderous
Letters
against
him
which
she
left
behind
her
,
and
so
hang'd
her self
.
Comminius
reflecting
upon
the
Crime
,
and
believing
the
Calumny
,
applied
himself
to
Neptune
,
who
with
a
terrible
Bull
frighted
the
Horses
so
,
while
the
Youth
was
in
the
Chariot
,
that
they
overturn'd
all
and
kill'd
him
with
the
fall
.
Dositheus
Book
3d
.
Hist
.
Ital
.
In
the
time
of
a
Great
Plague
in
Lacedemon
they
were
told
by
the
Oracle
,
that
the
Pestilence
would
cease
upon
the
Sacrificing
of
a
Noble
Virgin
according
to
Custom
:
It
fell
one
time
by
lot
to
Helena
,
who
was
brought
out
and
drest
up
ready
for
the
Sacrifice
:
An
Eagle
at
that
time
Flying
by
took
away
the
Sword
,
and
carrying
it
into
an
herd
of
Cattle
,
laid
it
down
upon
an
Heifer
;
Whereupon
they
spar'd
the
Virgin
.
Aristodemus
in
his
Third
Collection
of
Fables
.
There
was
a
dreadful
Plague
in
Phalerii
,
which
the
Oracle
said
would
be
remov'd
upon
the
Sacrificing
of
a
Virgin
to
Juno
every
Year
.
While
this
Superstition
was
in
course
,
it
fell
to
Valeria
Luperca's
lot
to
be
the
Sacrifice
.
An
Eagle
flew
away
with
the
drawn
Sword
,
and
laid
it
upon
an
Heifer
feeding
near
the
Temple
.
And
there
being
a
stick
laid
upon
the
fewel
prepar'd
for
the
fire
with
a
little
Mallet
fix'd
to
it
,
the
Virgin
assisted
at
the
Sacrificing
of
the
Heifer
,
and
taking
up
the
Mallet
went
about
from
House
to
House
,
and
with
a
gentle
knock
call'd
to
those
that
were
sick
,
bidding
them
be
of
good
health
.
And
this
was
the
rise
of
the
Ceremony
which
continues
to
this
day
.
Aristides's
Nineteenth
Book
Hist
.
Italian
.
Philonome
the
Daughter
of
Nyctimus
and
Arcadia
,
went
in
many
times
to
the
Chace
with
Diana
.
Mars
lay
with
her
in
the
shape
of
a
Shepherd
,
and
fetcht
up
her
Belly
:
She
was
deliver'd
in
time
of
two
Twins
,
which
for
fear
of
her
Father
she
threw
into
the
River
Arimanthus
,
but
by
a
strange
fatality
of
Providence
they
were
driven
safe
into
a
hollow
Oak
,
which
happening
to
be
the
Kennel
of
a
Wolf
,
this
Wolf
threw
her
Whelps
into
the
River
and
Suckled
the
Children
.
Tyliphus
a
Shepherd
that
had
seen
this
with
his
own
Eyes
,
took
these
Children
and
brought
them
up
as
his
own
,
calling
one
of
them
Lycastus
,
and
the
other
Parrasius
which
reign'd
successively
in
Arcadia
.
This
is
reported
by
Zopyrus
Byzantius
in
the
Third
Book
of
his
Histories
.
Amulius
dealing
very
Tyrannically
with
his
Brother
Numitor
,
kill'd
his
Son
Anytus
,
as
they
were
a-Hunting
,
and
made
his
Daughter
Sylvia
Julia
a
Priestess
of
Juno
:
Mars
got
her
with
Child
,
and
when
she
had
laid
her
Belly
of
two
Twins
,
she
confest
the
Truth
to
the
Tyrant
,
which
put
him
in
such
an
apprehension
that
he
exposs'd
them
both
on
the
side
of
the
River
Tiber
,
where
they
were
carried
by
the
stream
to
a
place
where
a
she
Wolf
had
her
Whelps
.
The
Wolf
cast
away
her
own
,
and
gave
Suck
to
these
Children
.
Faustus
observing
this
took
the
Children
to
himself
,
and
call'd
them
by
the
Names
of
Remus
and
Romulus
which
came
afterwards
to
be
the
Founders
of
Rome
.
Aristides's
History
Italian
.
After
the
destruction
of
Troy
,
Agamemnon
and
Cassandra
were
kill'd
,
but
Orestes
that
was
brought
up
with
Strophius
reveng'd
the
death
of
his
Father
.
Pyrander's
Fourth
Pelopon
.
History
.
Fabius
Fabricianus
of
the
House
of
Maximus
,
having
taken
Tuxium
the
chief
City
of
the
Samnites
,
sent
to
Rome
the
Image
of
Venus
Victrix
,
which
among
them
was
held
in
great
veneration
.
His
Wife
Fabia
was
debauch'd
by
Petronius
Valentinus
a
handsom
Young-man
,
and
afterwards
she
treacherously
Murther'd
her
Husband
;
but
for
her
Son
Fabricianus
who
was
yet
in
his
Infancy
,
she
shifted
him
away
to
be
privately
brought
up
,
and
so
provided
for
his
security
.
When
he
was
grown
up
,
he
destroy'd
both
his
Mother
and
the
Adulterer
,
and
was
formally
acquitted
for
it
by
a
decree
of
the
Senate
.
Dositheus's
Third
Book
History
Italian
.
Busiris
the
Son
of
Neptune
and
Anippe
the
Daughter
of
Nilus
,
was
us'd
to
invite
strangers
in
to
him
under
a
pretence
of
Hospitality
,
and
then
to
Murther
them
;
but
Divine
vengeance
met
with
him
at
last
,
for
Hercules
found
out
the
Villany
,
and
kill'd
him
with
his
Club
.
Agatho
the
Samian
.
Hercules
as
he
was
driving
Geryon's
Oxen
through
Italy
,
took
up
his
Lodging
with
King
Fanus
there
the
Son
of
Mercury
,
whose
Custom
it
was
to
Sacrifice
Strangers
to
his
Father
:
He
set
upon
Hercules
,
and
had
his
Brains
beaten
out
for
his
pains
.
Dercyllus's
Third
Book
History
Italian
.
Phalaris
of
Agrigentum
,
a
cruel
Tyrant
,
was
wont
to
put
Strangers
and
Travellers
to
the
most
exquisite
torments
.
Perillus
a
Brass-founder
made
a
Bull
of
Brass
,
and
presented
it
to
the
King
for
a
New
Invention
of
burning
People
alive
in
it
.
Phalaris
for
this
once
,
was
just
,
in
making
the
first
Proof
of
it
upon
Perillus
himself
;
and
the
Invention
was
so
artificial
,
that
upon
putting
it
in
execution
,
the
Engin
it self
seem'd
to
bellow
.
Second
Book
of
Questions
or
Causes
.
In
Aegesta
a
City
of
Sicily
,
there
was
a
certain
Tyrant
call'd
Aemilus
Censorinus
,
who
was
so
inhuman
,
that
he
propos'd
rewards
to
the
Inventors
of
New
Tortures
.
There
was
one
Aruntius
Paterculus
that
had
fram'd
a
Brasen-Horse
,
and
made
a
Present
of
it
to
the
Tyrant
to
practise
with
it
upon
whom
he
pleas'd
.
It
was
the
first
piece
of
Justice
that
ever
the
Tyrant
did
,
to
make
Tryal
of
the
Torment
upon
the
Author
of
it
,
that
he
might
first
feel
himself
the
Torments
he
had
provided
for
others
▪
He
was
afterwards
thrown
down
from
the
Tarpeian
Mountain
.
It
may
be
thought
that
unmerciful
Rulers
are
from
this
Tyrant
call'd
Aemilii
.
Aristides's
Fourth
Book
History
Italian
.
Evenus
the
Son
of
Mars
and
Sterope
had
a
Daughter
Marpissa
by
his
Wife
Alcippa
the
Daughter
of
Oenomanus
;
and
this
Girl
he
had
a
mind
to
keep
a
Virgin
:
But
Idas
the
Son
of
Aphareus
ran
away
with
her
;
Evenus
pursued
him
,
and
finding
he
could
not
overtake
him
he
threw
himself
into
the
River
Lycorna
,
and
became
immortal
.
Dositheus's
First
Book
History
Italian
.
Anius
a
King
of
the
Tuscans
had
a
delicate
handsom
Daughter
whose
Name
was
Salia
,
and
he
took
great
care
to
keep
her
a
Virgin
;
but
Cathetus
a
Man
of
Quality
,
seeing
her
sporting
her self
fell
passionately
in
Love
with
her
,
and
carried
her
away
to
Rome
.
The
Father
made
after
her
,
and
when
he
saw
there
was
no
catching
of
her
,
he
threw
himself
into
a
River
that
from
him
took
the
name
of
Anio
.
Cathetus
begot
Latinus
and
Salius
upon
the
Body
of
Salia
the
root
of
a
Noble
Race
.
Aristides
Milesius
,
and
Alexander
Polyhistor
Third
Book
History
Italian
.
Hegesistratus
an
Ephesian
committed
a
Murther
and
fled
to
Delphus
;
consulting
the
Oracle
what
place
to
settle
in
;
the
Answer
was
,
that
when
he
should
come
to
a
place
where
he
should
see
the
Country-people
Dancing
,
with
Garlands
of
Olive-leaves
,
he
should
settle
there
.
He
travell'd
into
a
certain
Country
of
Asia
,
where
he
found
as
the
Oracle
told
him
,
and
there
built
a
City
which
he
call'd
Elaeuns
.
Pythocles
the
Samian
in
the
Third
Book
of
his
Georgicks
.
Telegonus
the
Son
of
Ulysses
by
Circe
was
sent
to
find
out
his
Father
,
with
order
that
where
he
should
see
the
Country-People
Dancing
with
Garlands
he
should
there
erect
a
City
.
He
came
into
a
certain
place
of
Italy
where
he
found
the
Country-men
dancing
with
wreaths
of
Oaken
Boughs
about
their
Heads
;
so
that
there
he
built
a
City
,
and
call'd
it
Prinistum
;
for
an
Oak
in
Greek
is
{αβγδ}
.
(
The
Romans
corruptly
call
this
City
Praeneste
.
)
Aristotle
in
the
Third
Book
of
his
Italian
History
.
WE
have
it
upon
the
Authority
of
a
Credible
Tradition
,
That
this
Chapter
of
Parallels
was
none
of
Plutarch's
,
and
that
in
the
Margin
of
an
Ancient
Greek
M.S.
there
is
the
Mark
set
upon
it
of
a
Spurious
Piece
;
which
is
the
rather
to
be
believ'd
,
for
that
there
is
not
so
much
as
one
Line
or
Thought
in
it
,
that
comes
up
to
the
Spirit
of
that
Illustrious
Author
.
But
however
since
it
has
pass'd
thus
long
in
the
World
plausibly
enough
under
the
Authority
and
Protection
of
so
great
a
Name
,
the
whole
Work
would
look
as
if
it
were
imperfect
without
it
.
So
that
the
preventing
of
that
Inconvenience
,
is
the
only
reason
that
has
mov'd
me
to
this
Translation
.
Plutarch's
Morals
:
Vol.
V.
Of
the
Names
of
Rivers
and
Mountains
,
and
of
such
things
as
are
to
be
found
therein
.
Translated
out
of
the
Greek
by
R.
White
M.A.
THis
Peice
was
never
printed
with
Plutarch's
Works
before
;
and
some
there
are
who
question
whether
it
were
Plutarch
that
wrote
this
Treaise
or
no
.
But
Philip
Jacob
Maussacus
proves
as
well
by
the
Style
,
as
from
other
good
Authorities
that
it
was
a
legitimate
Off-spring
of
the
same
Author
.
For
which
reason
,
since
it
was
never
printed
in
the
English
before
,
it
was
thought
but
a
peice
of
Justice
to
add
it
to
the
rest
of
his
Work
.
Hydaspes
.
Now
the
Indian
Rowey
,
as
most
suppose
.
CHrisippe
,
by
the
impulse
of
Venus
,
whom
she
had
offended
,
fell
in
Love
with
her
Father
Hydaspes
,
and
not
being
able
to
curb
her
preternatural
desires
,
by
the
help
of
her
Nurse
,
in
the
dead
of
the
Night
,
got
to
his
Bed
,
and
receiv'd
his
Caresses
:
After
which
,
the
King
proving
unfortunate
in
his
Affairs
,
he
buried
the
Old
Bawd
,
that
had
betray'd
him
,
alive
,
and
crucify'd
his
Daughter
.
Nevertheless
such
was
the
excess
of
his
Grief
for
the
loss
of
Chrysippe
,
that
he
threw
himself
into
a
River
of
India
,
which
was
afterwards
call'd
by
his
name
Hydaspes
.
This
is
a
River
of
India
which
falls
with
an
extraordinary
swift
stream
into
the
Saronitie
Bay
.
Moreover
in
this
River
,
there
grows
a
Stone
,
which
is
call'd
Lycknis
,
which
resembles
the
colour
of
Oyl
,
and
is
very
hot
to
the
touch
.
And
when
they
are
searching
after
it
,
which
they
do
when
the
Moon
encreases
,
the
Pipers
play
all
the
while
:
nor
is
it
to
be
worn
by
any
but
the
richer
sort
.
Also
nere
that
part
of
the
River
which
is
call'd
Pyle
,
there
grows
an
Herb
which
is
very
like
a
Mary-Gold
;
with
the
juice
of
which
the
People
anoint
their
Skins
to
prevent
Sun-burning
,
and
to
secure
them
against
the
scorching
of
the
excessive
Heat
.
The
Natives
,
when
ever
they
take
their
Virgins
tardy
,
nail
them
to
a
Wooden
Cross
and
fling
them
into
this
River
,
singing
at
the
same
time
in
their
own
Language
a
Hymn
to
Venus
.
Every
year
also
,
they
bury
a
condemn'd
Old
Woman
,
nere
the
top
of
the
Hill
,
call
Therogonos
;
at
what
time
an
infinite
Multitude
of
creeping
Creatures
come
down
from
the
top
of
the
Hill
,
and
devour
the
infects
that
hover
about
the
buried
Carkass
:
as
Chrysermus
relates
in
his
History
of
India
.
Tho
A●chelaus
gives
a
more
exact
accompt
of
these
things
in
his
Treatise
of
Rivers
.
Nere
to
this
River
lies
the
Mountain
Elephas
,
so
call'd
upon
this
Occasion
:
When
Alexander
the
Macedonian
advanc'd
with
his
Army
into
India
,
and
that
the
Natives
were
resolv'd
to
withstand
him
with
all
their
force
,
the
Elephant
upon
which
Porus
,
King
of
that
Region
,
was
wont
to
ride
,
being
of
a
suddain
stung
with
a
Gad-bee
,
ran
up
to
the
top
of
the
Mountain
of
the
Sun
,
and
there
utter'd
these
words
distinctly
in
human
Speech
.
O
King
,
my
Lord
,
descending
from
the
race
of
Gegasius
,
forbear
to
attempt
any
thing
against
Alexander
,
for
he
is
descended
from
Jupiter
;
and
having
so
said
,
he
presently
dy'd
.
Which
when
Porus
understood
,
afraid
of
Alexander
he
fell
at
his
Feet
,
and
su'd
for
Peace
.
Which
when
he
had
obtain'd
he
call'd
the
Mountain
Elephas
;
as
Dercyllus
testifies
in
his
third
Book
of
Mountains
.
Ismenus
.
Now
Ismeno
.
Ismenus
is
a
River
of
Boeotia
that
washes
the
Walls
of
Thebes
,
it
was
formerly
call'd
the
Foot
of
Cadmus
,
upon
this
occasion
.
When
Cadmus
had
slain
the
Dragon
which
kept
the
Fountain
of
Mars
,
he
was
afraid
to
taste
of
the
Water
,
believing
it
was
poyson'd
;
which
forc'd
him
to
wander
about
in
search
of
another
Fountain
,
to
allay
his
Thirst
.
At
length
,
by
the
help
of
Minerva
,
he
came
to
the
Corycaean
Den
,
where
his
right
Leg
stuck
deep
in
the
Mire
;
and
from
that
hole
it
was
that
after
he
had
pull'd
his
Leg
out
again
,
sprung
a
fair
River
,
which
the
Hero
after
the
solemnity
of
his
Sacrifices
perform'd
,
call'd
by
the
name
of
Cadmus's
Foot
.
Sometime
after
,
Ismenus
the
Son
of
Amphion
and
Niobe
being
wounded
by
Apollo
,
and
in
great
pain
,
th●
w
himself
into
the
said
River
,
which
was
then
from
his
name
call'd
Ismenus
,
as
Sostratus
relates
in
his
Second
Book
,
of
Rivers
.
Nere
to
this
River
lies
the
Mountain
Cithaeron
,
formerly
call'd
Asterion
for
this
reason
.
Boeotus
the
Son
of
Neptune
being
desirous
,
of
two
Noble
Ladies
,
to
Marry
her
that
should
be
most
beneficial
to
him
,
while
he
tarry'd
for
both
in
the
Night
time
upon
the
top
of
a
certain
nameless
Mountain
,
of
a
suddain
a
Star
fell
from
Heaven
upon
the
Shoulders
of
Eurythemistes
,
and
imm●diately
vanish'd
.
Upon
which
Boeotus
understanding
the
meaning
of
the
Prodigy
,
Marry'd
the
Virgin
,
and
call'd
the
Mountain
Asterion
from
the
Accident
that
befel
him
.
Afterwards
it
was
call'd
Now
Citherone
.
Cithaeron
upon
this
occasion
.
Tisiphone
one
of
the
Erinny's
or
Furies
of
Hell
falling
in
love
with
a
most
beautiful
Youth
whose
name
was
Cithaeron
,
and
not
being
able
to
curb
the
Impatience
of
her
Desires
,
declared
her
Affection
to
him
in
a
Letter
,
to
which
he
would
not
return
any
Answer
.
Whereupon
the
Fury
missing
her
Design
,
pull'd
one
of
the
Serpents
from
her
Locks
,
and
flung
it
upon
the
Young
Lad
,
as
he
was
keeping
his
Sheep
on
the
Top
of
the
Mountain
Asterion
;
where
the
Serpent
twining
about
his
Neck
,
choak'd
him
to
Death
.
And
thereupon
by
the
Will
of
the
Gods
,
the
Mountain
was
call'd
Cithaeron
,
as
Leo
of
Byzantium
writes
in
his
History
of
Boeotia
.
But
Hermesianax
of
Cyprus
,
tells
the
Story
quite
otherwise
.
For
he
says
,
that
Helicon
and
Cithaeron
were
two
Brothers
,
quite
different
in
their
Dispositions
.
For
Helicon
was
affable
and
mild
,
and
obedient
to
his
Parents
and
Elders
:
but
Cithaeron
being
covetous
,
and
greedily
gaping
after
the
Estate
,
first
kill'd
his
Father
,
and
then
treacherously
threw
his
Brother
down
from
a
steep
Precipice
,
but
in
striving
together
,
fell
himself
along
with
him
.
Whence
,
by
the
Providence
of
the
Gods
,
the
Names
of
both
the
Mountains
were
chang'd
.
Cithaeron
,
by
reason
of
his
Impiety
occasion'd
the
Fable
of
the
Furies
.
Helicon
,
for
the
Young
Man's
Love
to
his
Parents
,
became
the
Habitation
of
the
Muses
.
Hebrus
.
Now
Mariza
.
Hebrus
is
a
River
of
Thrace
deriving
it
's
name
from
the
many
Gulphs
and
white-pools
in
the
Water
.
Cassander
,
King
of
that
Region
,
having
Marry'd
Crotonice
,
had
by
her
a
Son
whom
he
namd
Hebrus
:
But
then
being
divorc'd
from
his
first
Wife
,
he
Marry'd
Damasippe
,
the
Daughter
of
Atrax
,
and
brought
her
home
over
his
Sons
Head
;
with
whom
the
Mother
in
Law
falling
in
Love
,
invited
him
by
Let●ers
to
her
Embraces
.
But
he
avoiding
his
Mother
as
a
Fury
,
gave
himself
over
to
the
sport
of
Hunting
.
On
the
other
side
,
the
Impious
Woman
mising
her
purpose
,
bely'd
the
chast
Youth
,
and
accus'd
him
of
Attempting
to
ravish
her
.
Upon
this
Cassander
,
raging
with
jealousy
,
flew
to
the
Wood
in
a
wild
fury
,
and
with
his
Sword
drawn
pursu'd
his
Son
,
as
one
that
treacherously
sought
to
defile
his
Fathers
Bed
.
Upon
which
,
the
Son
finding
he
could
no
way
escape
his
Fathers
wrath
,
threw
himself
into
the
River
Rombus
,
which
was
afterwards
call'd
Hebrus
,
from
the
Name
of
the
Young
Man
;
as
Timotheus
testifies
in
his
'
leventh
Book
of
Rivers
.
Nere
to
this
River
lies
the
Mountain
Pangaeus
so
call'd
upon
this
occasion
.
Pangaeus
the
Son
of
Mars
and
Critobule
,
by
a
mistake
lay
with
his
own
Daughter
;
which
perplex'd
him
to
that
degree
,
that
he
fled
to
the
Carmanian
Mountain
;
where
overwhelm'd
with
a
sorrow
which
he
could
not
Master
,
he
drew
his
Sword
,
and
slew
himself
.
Whence
by
the
Providence
of
the
Gods
the
Place
was
call'd
Now
Mal●ca
and
Castagna
.
Pangaeus
.
In
the
River
before
mention'd
grows
an
Herb
,
not
much
unlike
to
Basil
;
the
tops
of
which
the
Th●acians
cropping
off
,
burn
upon
a
gentle
fire
;
and
after
hard
drinking
hold
their
heads
over
the
smoak
,
and
snuff
it
up
into
their
Nostrils
,
and
l●t
it
go
down
their
Throats
,
till
at
last
they
fall
into
a
profound
sleep
.
Also
upon
the
Mountain
Pangaeus
grows
an
Herb
,
which
is
call'd
the
Harp
,
upon
this
Occasion
.
The
Women
that
tore
Orpheus
in
pei●es
,
cast
his
Limbs
into
the
River
Hebrus
;
and
his
Head
being
chang'd
,
the
whole
body
was
turn'd
into
the
shape
of
a
Dragon
.
But
as
for
his
Harp
,
such
was
the
Will
of
Apollo
,
it
remain'd
in
the
same
form
:
and
from
the
streaming
Blood
,
grew
up
the
Herb
which
was
call'd
the
Harp
;
which
during
the
solemnity
of
the
Sacrifices
to
Bacchus
sends
forth
a
Sound
like
that
of
a
Harp
when
play'd
upon
.
At
what
time
the
Natives
cover'd
with
the
Skins
of
young
Hinds
,
and
waving
their
Thyrsus's
in
their
hands
,
sing
a
Hymn
of
which
these
are
part
of
the
Words
.
And
then
shalt
thou
be
wise
When
folly
does
thy
Brain
surprize
;
As
Clitonymus
reports
,
in
his
third
Book
of
Tragical
Relations
.
Ganges
.
Ganges
is
a
River
in
India
so
call'd
for
this
reason
.
A
certain
Calaurian
Nymph
,
had
by
Indus
a
Son
call'd
Ganges
,
conspicuous
for
his
Beauty
.
Who
growing
up
to
Manhood
,
and
desperately
overcome
with
Wine
,
in
the
heat
of
his
Intoxication
lay
with
his
Mother
Diopithusa
.
The
next
day
being
inform'd
by
the
Nurse
of
what
he
had
done
;
such
was
the
excess
of
his
Sorrow
,
that
he
threw
himself
into
a
River
call'd
Chliarus
,
afterwards
call'd
Ganges
from
his
own
Name
.
In
this
River
grows
an
Herb
resembling
Bugloss
;
which
the
Natives
bruise
,
and
keep
the
Juice
very
charily
.
With
this
Juice
in
the
dead
of
the
Night
they
go
and
besprinkle
the
Tigers
Dens
;
The
Vertue
of
which
is
such
that
the
Tigers
not
being
able
to
stir
forth
by
reason
of
the
strong
Scent
of
the
Juice
,
are
starv'd
to
Death
,
as
Callisthenes
reports
in
his
Third
Book
of
Hunting
.
Upon
the
Banks
of
this
River
lyes
the
Mountain
call'd
the
Anatole
,
for
this
reason
.
The
Sun
,
beholding
the
Nymph
Anaxibia
innocently
spending
her
time
in
the
fields
fell
passionately
in
Love
with
her
,
and
not
able
to
curb
his
loose
Amours
,
pursu'd
her
with
a
purpose
to
ravish
her
.
She
therefore
finding
no
other
way
to
escape
him
fled
to
the
Temple
of
Orthian
Diana
,
which
was
seated
upon
the
Mountain
call'd
Coryphe
,
and
there
immediately
vanish'd
away
.
Upon
which
the
Deity
,
that
follow'd
her
close
at
the
Heels
,
not
knowing
what
was
become
of
his
beloved
,
overwhelm'd
with
Grief
,
rose
in
that
very
place
.
And
from
this
Accident
it
was
that
the
Natives
call'd
the
top
of
that
Mountain
Anatole
,
or
the
rising
of
the
Sun.
As
Caemeron
reports
in
his
Tenth
Book
,
Of
the
Affairs
of
India
.
Phasis
.
Now
Fasso
,
and
Phazzeth
.
Phasis
is
a
River
of
Scythia
,
running
by
a
City
of
the
same
Name
.
It
was
formerly
call'd
Arcturus
,
deriving
its
Name
from
the
Scituation
of
the
cold
Regions
through
which
it
runs
.
But
the
name
of
it
was
alter'd
upon
this
occasion
.
Phasis
the
Son
of
Sol
,
and
Ocyrrhoe
Daughter
of
Oceanus
,
slew
his
Mother
whom
he
took
in
the
very
act
of
Adultery
.
For
which
being
tormented
by
the
Furies
appearing
to
him
,
he
threw
himself
into
the
River
Arcturus
,
which
was
afterwards
call'd
by
his
own
name
Phasis
.
In
this
River
grows
a
Reed
which
is
call'd
Leucophyllus
,
or
the
Reed
with
the
White
Leaf
.
This
Reed
is
found
at
the
dawning
of
the
Morning
Light
,
at
what
time
the
Sacrifices
are
offer'd
to
Heca●e
,
and
this
too
,
by
the
divine
Inspiration
of
Pan
,
at
the
beginning
of
the
Spring
:
when
they
who
are
troubl'd
with
jealous
Heads
gather
this
Reed
,
and
strew
it
in
their
Wives
Chambers
to
keep
them
chaste
:
And
the
Nature
of
this
Reed
is
such
,
that
if
any
wild
extravagant
Person
happens
to
come
rashly
in
drink
into
the
room
where
it
lyes
,
he
presently
becomes
depriv'd
of
his
rational
thoughts
,
and
immediately
confesses
whatever
he
has
wickedly
done
or
intended
to
do
.
At
what
time
they
that
are
present
to
hear
him
,
lay
hold
of
him
,
sow
him
up
in
a
Sack
,
and
throw
him
into
a
hole
call'd
the
Little-mouth
of
the
Wicked
,
which
is
round
like
the
mouth
of
a
Well
;
which
after
thirty
days
empties
the
Body
into
the
Lake
Moeotis
that
is
full
of
Worms
;
where
of
a
suddain
the
Body
is
seiz'd
and
torn
to
pieces
by
several
Vultures
unseen
before
,
nor
is
it
known
from
whence
they
come
;
as
Ktesippus
relates
in
his
second
Book
of
Scythian
Relations
.
Nere
to
this
River
lyes
the
Mountain
Caucasus
,
which
was
before
call'd
Boreas's
Bed
,
upon
this
occasion
.
Boreas
in
the
heat
of
his
amorous
Passion
ravish'd
away
by
force
Chloris
the
Daughter
of
Arcturus
,
and
carry'd
her
to
a
certain
Hill
which
was
call'd
Niphantes
,
and
upon
her
begot
a
Son
whom
he
call'd
Harpax
,
who
succeeded
Heniochus
in
his
Kingdom
.
For
which
reason
the
Mountain
was
first
call'd
Boreas's
Bed
;
but
afterwards
Caucasus
upon
this
occasion
.
After
the
Fight
of
the
Gyants
,
Saturn
to
avoid
the
Menaces
of
Jupiter
,
fled
to
the
top
of
Boreas's
Bed
;
and
there
being
turn'd
into
a
Crocodile
slew
Caucasus
one
of
the
Sheperds-inhabiting
that
place
,
and
observing
the
situation
and
disposition
of
his
Entrails
,
foresaw
that
his
Enemies
were
not
far
off
.
Presently
Jupiter
appearing
and
binding
his
Father
with
a
woollen
List
,
threw
him
down
to
Hell
.
Then
changing
the
name
of
the
Mountain
in
Honour
of
the
Shepherd
Caucasus
,
he
chain'd
Prometheus
to
it
,
and
caus'd
him
to
be
tormented
by
an
Eagle
that
fed
upon
his
Entrails
,
because
he
was
the
first
that
found
out
the
inspection
of
Bowels
▪
which
Jupiter
deem'd
a
great
Cruelty
.
As
Cleanthes
relates
in
his
Third
Book
,
Of
the
Wars
of
the
God●
.
Upon
this
Mountain
grows
a●
Herb
,
which
is
call'd
Prometheon
,
which
Medca
gathering
and
bruising
made
use
of
to
protect
Jason
aga●nst
her
Fathers
obstinacy
.
Arar
.
Now
La
Saone
.
Arar
,
is
a
River
in
that
part
of
France
,
formerly
call'd
Gallia
Celtica
,
deriving
the
Name
from
its
being
mix'd
with
the
River
Rhodanus
.
For
it
falls
into
the
Rhosne
within
the
Country
of
the
Where
now
stands
the
Cities
of
Chambery
,
St.
Jean
Mousters
,
Geneva
,
Grenoble
and
Vienne
.
Allobroges
.
It
was
formerly
call'd
Brigulus
,
but
afterwards
chang'd
its
Name
upon
this
occasion
.
Arar
,
as
he
was
a
Hunting
,
entring
into
a
Wood
,
and
there
finding
his
Brother
Celtiber
torn
in
pieces
by
the
Wild
Beasts
,
mortally
wounded
himself
for
grief
,
and
fell
into
the
River
Morgulus
;
which
from
that
accident
was
afterwards
call'd
by
his
own
name
Arar
?
In
this
River
there
breeds
a
certain
large
Fish
,
which
by
the
Natives
is
call'd
Clupaea
.
This
Fish
during
the
increase
of
the
Moon
is
white
;
but
all
the
while
the
Moon
is
in
the
wain
it
is
altogether
black
:
and
when
it
grows
over
bulky
,
is
as
it
were
stabb'd
by
its
own
Fins
.
In
the
head
of
it
is
found
a
Stone
like
a
Corn
of
Salt
,
which
being
apply'd
to
the
left
Parts
of
the
Body
when
the
Moon
is
in
the
wain
,
cures
Quartan
Agues
,
as
Callisthenes
the
Sybarite
tells
us
in
the
thirteenth
Book
of
Gallic
Relations
;
from
whom
Timagenes
the
Syrian
borrow'd
his
Argument
.
Nere
to
this
River
stands
a
Mountain
call'd
Lugdunus
which
chang'd
its
name
upon
this
occasion
.
When
Momorus
and
Atepomorus
were
dethron'd
by
Seseroneus
,
in
pursuance
of
the
Oracles
Command
,
they
design'd
to
build
a
City
upon
the
top
of
this
Hill
.
But
when
they
had
laid
the
Foundations
,
great
numbers
of
Crows
with
their
Wings
expanded
cover'd
all
the
neighbouring
Trees
.
Upon
which
Momorus
being
a
Person
well
skill'd
in
Augury
,
call'd
the
City
Now
Lyons
.
Lugdunum
.
For
Lugon
in
their
Language
signify'd
a
Crow
,
and
Whence
probably
our
English
word
Down
.
Dunum
any
spacious
Hill
,
or
wide
place
;
as
Clitophon
reports
in
his
thirteenth
Book
of
the
Building
of
Cities
.
Pactolus
.
Now
Sarabat
.
Pactolus
is
a
River
of
Lydia
that
washes
the
Walls
of
Sardis
,
formerly
call'd
Chrysorrhoas
.
For
Chrysorrheas
,
the
Son
of
Apollo
and
Apathippe
,
being
a
Mechanic
Artist
,
and
one
that
only
liv'd
from
hand
to
mouth
upon
his
Trade
,
one
time
in
the
middle
of
the
Night
made
bold
to
break
open
the
Treasury
of
Croesus
,
and
conveighing
thence
a
good
quantity
of
Gold
made
a
distribution
of
it
to
his
Family
:
but
being
pursu'd
by
the
King's
Officers
,
when
he
saw
he
must
be
taken
,
he
threw
himself
into
the
River
which
was
afterward
from
his
Name
call'd
Chrysorrhoas
;
afterwards
chang'd
into
that
of
Pactolus
upon
this
occasion
.
Pactolus
the
Son
of
Jolis
and
Leucothea
during
the
performance
of
the
Mystenes
sacred
to
Venus
,
ravish'd
Demodice
his
own
Sister
,
not
knowing
who
she
wa●
.
For
which
being
overwhelm'd
with
Grief
,
he
threw
himself
into
the
River
Chrysorrhoas
,
which
from
that
time
forward
was
call'd
Pactorus
from
his
own
Name
.
In
this
River
is
found
a
most
pure
Gold
Sand
,
which
the
force
of
the
stream
carries
into
the
happy
bosom
of
the
River
Hermus
.
Also
in
this
River
is
to
be
found
a
Stone
which
is
call'd
Arourophylax
(
or
the
Preserver
of
the
Fields
)
resembling
the
colour
of
Silver
,
very
hard
to
be
found
,
in
regard
of
its
being
mixt
with
the
Gold
Sand
.
The
Vertue
of
which
is
such
,
that
the
more
wealthy
Lydians
buy
it
,
and
lay
it
at
the
doors
of
their
Treasuries
,
by
which
means
they
preserve
their
Treasure
,
whatever
it
be
,
safe
from
the
seizure
of
pilfering
Hands
.
For
upon
the
approach
of
Theives
or
Robbers
the
Stone
sends
forth
a
sound
like
that
of
a
Trumpet
.
Upon
which
the
Theives
surpriz'd
and
believing
themselves
apprehended
by
Officers
,
throw
themselves
headlong
and
break
their
Necks
:
insomuch
that
the
Place
where
the
Theives
thus
frighted
come
by
their
violent
deaths
is
call'd
Pactolus's
Prison
.
In
this
River
also
there
grows
an
Herb
that
bears
a
Purple
Flower
,
and
is
call'd
Chrysopole
;
by
which
the
Inhabitants
of
th●
Neighbouring
Cities
try
their
purest
Gold
.
For
just
before
they
put
their
Gold
into
the
Melting-Pot
,
they
touch
it
with
the
Herb
;
at
what
time
if
it
be
pure
and
unmixt
,
the
Leaves
of
the
Herb
will
be
tinctur'd
with
the
Gold
,
and
preserve
the
substance
of
the
Matter
;
but
if
it
be
adulterated
,
they
will
not
admit
the
discolouring
moisture
,
as
Chrysermus
relates
in
his
Third
Book
of
Rivers
.
Nere
to
this
River
lies
the
Mountain
Now
Tomali●ze
.
Tmolus
full
of
all
manner
of
Wild
Beasts
,
formerly
call'd
Carmanorion
,
from
Carmanor
the
Son
of
Bacchus
and
Alexithoe
,
who
was
kill'd
,
as
he
was
a
Hunting
by
a
Wild-Boar
;
but
afterward
Tmolus
upon
this
occasion
.
Tmolus
,
the
Son
of
Mars
,
and
The●g●ne
,
King
of
Lydia
,
while
he
was
a
Hunting
upon
Carmanorion
,
chanc'd
to
see
the
fair
Virgin
Arrhipe
,
that
attended
upon
Diana
,
and
fell
passionately
in
love
with
her
.
And
such
was
the
heat
of
his
love
,
that
not
being
able
to
gain
her
by
fair
means
,
he
resolv'd
to
vitiate
her
by
force
;
who
seeing
she
could
by
no
means
escape
h●s
Fury
otherwise
,
fled
to
the
Temple
of
Diana
:
Where
the
Tyrant
contemning
all
R●ligion
,
ravish'd
her
.
An
Infamy
which
the
Nymph
not
being
able
to
survive
,
immediately
hang'd
her
se●●
.
But
Diana
would
not
pass
by
so
great
a
Crime
,
and
therefore
to
be
reveng'd
upon
the
King
for
his
Irreligious
Insolency
,
she
set
a
mad
Bull
upon
him
,
by
which
the
King
being
toss'd
up
in
the
Air
,
and
falling
down
upon
Stakes
and
Stones
,
ended
his
days
in
torment
.
But
Theoctumenus
his
Son
,
so
soon
as
he
had
Buried
his
Father
,
altered
the
name
of
the
Mountain
and
call'd
it
Tmolus
after
his
Fathers
Name
.
Upon
this
Mountain
grows
a
Stone
,
not
unlike
a
Pumice-stone
,
which
is
very
rare
to
be
found
.
This
Stone
changes
it
's
color
four
times
a
day
;
and
is
only
to
be
seen
by
Virgins
that
are
not
arriv'd
at
the
Years
of
Understanding
.
But
if
Marriageable
Virgins
happen
to
see
,
they
can
never
receive
any
Injury
from
those
that
attempt
their
chastity
,
as
Clitophon
reports
.
Lycormas
.
Now
Phidari
.
Lycormas
is
a
River
of
Etolia
,
formerly
call'd
Evenus
for
this
Reason
.
Idas
,
the
Son
of
Aphareus
,
after
he
had
ravish'd
away
by
violence
Marpissa
,
with
whom
he
was
passionatly
in
love
,
carry'd
her
away
to
Pleuron
(
a
City
of
Etolia
)
.
This
rape
of
his
Daughter
Euenus
could
by
no
means
endure
,
and
therefore
pursu'd
after
the
treacherous
ravisher
till
he
came
to
the
River
Lycormas
.
But
then
despairing
to
overtake
the
fugitive
,
he
threw
himself
for
madness
into
the
River
,
which
from
his
own
name
was
call'd
Euenus
.
In
this
River
grows
an
Herb
which
is
call'd
Sarissa
,
because
it
resembles
a
Spear
;
of
excellent
use
for
those
that
are
troubled
with
dim
sight
.
Nere
to
this
River
lies
Myenus
,
from
Myenus
,
the
Son
of
Telestor
,
and
Alphoesibea
;
who
being
belov'd
by
his
Mother
in
Law
,
and
unwilling
to
defile
his
Fathers
Bed
,
retir'd
himself
to
the
Mountain
Alphius
.
But
Telestor
being
made
jealous
of
his
Wife
,
pursu'd
his
Son
into
the
Wilderness
,
and
follow'd
him
so
close
that
Myenus
not
being
able
to
escape
,
flung
himself
headlong
from
the
Top
of
the
Mountain
,
which
for
that
reason
was
afterwards
call'd
Myenus
.
Upon
this
Mountain
grows
a
Flower
call'd
the
White-Violet
,
which
if
you
do
but
name
the
Word
Stepdame
,
presently
dyes
away
;
as
Dercyllus
reports
in
his
Third
Book
of
Mountains
.
Meander
.
Now
Madre
.
Meander
is
a
River
of
Asia
,
formerly
call'd
Anabainon
,
(
or
the
Returner
back
)
:
for
of
all
Rivers
in
the
World
(
except
Neda
)
it
is
the
only
stream
,
which
taking
it
's
rise
from
it
's
own
Fountain
,
seems
to
run
back
to
it
's
own
Head
.
It
is
call'd
Meander
from
Meander
the
Son
of
Cercaphus
and
Anaxibia
,
who
waging
War
with
the
Pessinuntians
,
made
a
vow
to
the
Mother
of
the
Gods
,
that
if
he
obtain'd
the
Victory
,
he
would
Sacrifice
the
first
that
came
to
congratulate
him
for
his
good
success
.
Now
it
happen'd
that
the
first
that
met
him
were
his
Son
Archelaus
,
his
Mother
,
and
his
Sister
.
All
which
though
so
nearly
related
to
him
,
he
offer'd
to
the
satisfaction
of
his
vow
.
But
then
no
less
griev'd
for
what
he
had
done
,
he
cast
himself
into
the
River
Anabainon
,
which
from
the
accident
was
afterwards
call'd
by
his
own
name
Meander
;
as
Timolaus
tells
us
in
his
Tenth
Book
of
Phrygian
Relations
.
Agathocles
the
Samian
also
makes
mention
of
this
Story
,
in
his
Common-wealth
of
Pessinuntum
.
But
Demonstratus
of
Apamia
relates
the
Story
thus
.
Meander
being
a
second
time
elected
General
against
the
Pessinuntines
,
and
obtaining
the
Victory
quite
contrary
to
his
Expectation
,
gave
to
his
Souldiers
the
Offerings
due
to
the
Mother
of
the
Gods
.
At
which
the
Goddess
being
offended
,
she
depriv'd
him
of
his
reason
to
that
degree
,
that
in
the
hight
of
h●s
madness
he
slew
both
his
Wife
and
his
Son
.
But
coming
somewhat
to
himself
,
and
repenting
of
what
he
had
done
,
he
threw
himself
into
the
River
,
which
by
his
Name
was
call'd
Meander
.
In
this
River
there
is
a
certain
Stone
,
which
by
Antiphrasis
is
call'd
Sophron
,
or
the
Sober-stone
;
which
if
you
drop
into
the
Bosom
of
any
Man
,
it
presently
makes
him
mad
to
that
degree
as
to
Murther
his
nearest
Relations
,
but
having
once
atton'd
the
Mother
of
the
Gods
,
he
is
presently
restor'd
to
his
Wits
,
as
Damaratus
testifies
in
his
Third
Book
of
Rivers
:
And
Archelaus
makes
mention
of
the
same
in
his
First
Book
of
Stones
.
Nere
to
this
River
lies
the
Mountain
Now
Cusinas
.
Sipylus
,
so
call'd
from
Sipylus
the
Son
of
Agenor
and
Dioxippe
.
For
he
having
kill'd
his
Mother
by
mistake
and
being
haunted
with
the
Furies
,
retired
to
the
Ceraunian
Mountain
,
and
there
hang'd
himself
for
grief
.
After
which
by
the
Providence
of
the
Gods
the
Mountain
was
call'd
Sipylus
.
In
this
Mountain
grows
a
Stone
that
resembles
a
Cylinder
,
which
when
Children
that
are
Obedient
to
their
Parents
find
they
lay
it
up
in
the
Temple
of
the
Mother
of
the
Gods
.
Nor
do
they
ever
after
transgress
out
of
Impiety
;
but
reverence
their
Parents
and
are
Obedient
to
their
Superior
Relations
;
as
Agatharchides
the
Samian
relates
in
his
Fourth
Book
of
Stones
.
And
Damaratus
in
his
Fourth
Book
of
Phrygia
.
Marsyas
.
Marsyas
is
a
River
of
Phrygia
,
flowing
by
the
City
Afterwards
call'd
Apamia
,
now
Apamiz
,
poor
and
uninhabited
.
Ketene
,
and
formerly
call'd
the
Fountain
of
Midas
for
this
Reason
.
Midas
,
King
of
Phrygia
,
travelling
in
the
remoter
Parts
of
the
Country
,
and
wanting
Water
,
stampt
upon
the
Ground
,
and
presently
appear'd
a
Golden
Fountain
:
but
the
Water
proving
Gold
,
and
both
he
and
his
Souldiers
being
ready
to
perish
for
thirst
,
he
invok'd
the
compassion
of
Bacchus
,
who
listning
to
his
Prayers
,
supply'd
him
with
Water
.
The
Phrygians
having
by
this
means
quench'd
their
thirst
,
Midas
nam'd
the
River
,
that
issu'd
from
the
Spring
,
the
Fountain
of
Midas
.
Afterwards
it
was
call'd
Marsyas
upon
this
occasion
.
Marsyas
being
overcome
and
flead
by
Apollo
certain
Satyrs
are
said
to
have
sprung
from
the
streams
of
his
Blood
;
as
also
a
River
bearing
the
name
of
Marsyas
,
as
Alexander
Cornelius
recites
in
his
Third
Book
of
Phrygian
Relations
.
But
Eumeridas
the
Phrygian
tells
the
Story
after
this
manner
.
It
happened
that
the
Wine
bag
which
was
made
of
Marsyas's
Skin
being
corroded
by
time
,
and
carry'd
away
negligently
by
the
wind
,
fell
at
last
from
the
Land
into
Midas's
Well
;
and
driving
along
with
the
stream
,
was
taken
up
by
a
Fisher-man
.
At
what
time
Pisistratus
the
Lacedemonian
being
commanded
by
the
Oracle
to
build
near
the
Place
where
the
Relicks
of
the
Satyr
were
found
,
reflected
upon
the
accident
,
and
in
obedience
to
the
Oracle
having
built
a
fair
City
,
call'd
it
Noricum
,
which
in
the
Phrygian
Language
signifies
a
Wine-bag
.
In
this
River
grows
an
Herb
call'd
,
the
Pipe
or
Flute
;
which
being
mov'd
with
the
wind
yields
a
melodious
sound
;
as
Dercyllus
reports
in
his
first
Book
of
Satyrics
.
Nere
to
this
River
also
lyes
the
Mountain
Berecynthius
,
deriving
it
's
name
from
Berecynthus
,
the
first
Preist
to
the
Mother
of
the
Gods
.
Upon
this
Mountain
is
found
a
Stone
which
is
call'd
Machera
,
very
much
resembling
Iron
;
which
if
any
one
happens
to
light
upon
,
while
the
Solemnities
of
the
Mother
of
the
Gods
are
performing
,
he
presently
runs
mad
;
as
Agatharchides
reports
in
his
Phrygian
Relations
.
Strymon
,
Now
Stromona
,
Radini
,
and
Marmara
.
Strymon
is
a
River
of
Thrace
,
that
flows
along
by
the
City
Aedonis
,
formerly
call'd
Palestinus
from
Palestinus
the
Son
of
Neptune
.
For
he
being
at
War
with
his
Neighbors
,
and
seiz'd
with
a
violent
sickness
,
sent
his
Son
Alyacmon
,
to
be
General
of
his
Army
,
who
rashly
giving
Battle
to
his
Enemies
,
was
slain
in
the
Fight
.
The
tydings
of
which
misfortune
being
brought
to
Palestinus
,
he
privately
withdrew
himself
from
his
Guards
,
and
flung
himself
into
the
River
Conozus
,
which
from
that
accident
was
afterwards
call'd
Palestinus
.
But
as
for
Strymon
,
he
was
the
Son
of
Mars
and
Helice
,
who
hearing
that
his
Son
,
He
was
slain
at
Troy
by
Diome
.
Rhesus
was
slain
,
flung
himself
into
the
River
Palestinus
,
which
was
after
that
call'd
Strymon
,
by
his
own
Name
.
In
this
River
grows
a
Stone
which
is
call'd
Pausilypus
,
or
the
Greif
easing
Stone
.
This
Stone
,
if
any
one
find
who
is
oppress'd
with
Greif
,
he
shall
presently
be
eas'd
of
his
Sorrow
;
as
Jason
of
Byzantium
relates
in
his
Tragics
.
Nere
to
this
River
lye
the
Mountains
Now
by
the
Greeks
,
Basiliss●
:
by
the
Italians
,
Monte
Argentaro
.
Rhodope
and
Now
by
the
Turks
,
Balkan
;
by
the
Salavenians
,
Cumoniza
;
by
the
Italians
,
Catena
del
mondo
.
Haemus
,
who
being
Brother
and
Sister
,
and
both
falling
in
love
with
each
other
,
the
one
was
so
presumptuous
as
to
call
his
Sister
his
Juno
,
the
other
to
call
her
Brother
her
Jupiter
;
which
so
offended
the
Deities
,
that
they
changed
them
into
Mountains
,
bearing
their
own
Names
.
In
these
two
Mountains
grow
certain
Stones
,
which
are
call'd
Philadelphi
,
or
the
Loving
Brethren
.
These
Stones
are
of
a
Crow
Colour
,
and
resembling
human
Shape
,
and
if
they
chance
to
be
nam'd
when
they
are
separated
one
from
another
,
they
presently
and
separately
,
as
they
lye
dissolve
and
waste
away
;
as
Thrasyllus
the
Mendesian
testifies
in
his
third
Book
of
Stones
;
but
more
accurately
in
his
Book
of
Tragies
.
Sagaris
.
Now
Zagari
and
Sangari
.
Sagaris
is
a
River
of
Phrygia
,
formerly
call'd
Xerabates
,
because
in
the
Summer
time
it
was
generally
dry
.
But
it
was
call'd
Sagaris
for
this
Reason
.
Sagaris
,
the
Son
of
Myndon
and
Alexiroe
,
contemning
and
slighting
the
Mysteries
of
the
Mother
of
the
Gods
,
frequently
affronted
and
derided
her
Priests
and
Galli
.
At
which
the
Goddess
heinously
offended
▪
struck
him
with
Madness
,
to
that
degree
,
that
in
one
of
his
raging
Fits
,
he
flung
himself
into
the
River
Xerabates
,
which
from
that
time
forward
,
was
call'd
Sagaris
.
In
this
River
grows
a
Stone
,
which
is
call'd
Autogryphus
,
that
is
naturally
engrav'd
;
for
it
is
found
,
with
the
Mother
of
the
Gods
by
Nature
engrav'd
upon
it
.
This
Stone
,
which
is
rarely
to
be
found
,
if
any
of
the
Galli
,
or
guelded
Priests
happen
to
light
upon
,
he
makes
no
wonder
at
it
,
but
undauntedly
brooks
the
Sight
of
a
preternatural
Action
;
as
Aretazes
reports
in
his
Phrygian
Relations
.
Nere
to
this
River
,
lyes
the
Mountain
Baleneus
,
which
in
the
Phrygian
Language
signifies
Royal
:
so
call'd
from
Baleneus
,
the
Son
of
Ganymed
and
Medesigiste
,
who
perceiving
his
Father
almost
wasted
with
a
Consumption
,
instituted
the
Ballenean
Festival
,
●bserv'd
among
the
Natives
to
this
Day
.
In
this
River
is
to
be
found
a
Stone
call'd
Aster
,
which
from
the
latter
end
of
Autumn
,
shines
at
Midnight
like
Fire
.
It
is
call'd
in
the
Language
of
the
Natives
,
Ballen
,
which
signifies
a
King
,
as
Hermesianax
the
Cyprian
affirms
in
his
second
Book
of
his
Phrygian
Relations
.
Scamander
.
Now
Scamandro
.
Scamander
is
a
River
of
Troas
,
which
was
formerly
call'd
Xanthus
,
but
chang'd
its
Name
upon
this
Occasion
.
Scamander
the
Son
of
Coribas
and
Demodice
,
having
suddainly
expos'd
himself
while
the
Mysteries
of
Rhea
were
solemnizing
,
immediately
ran
mad
,
and
being
hurry'd
away
by
his
own
Fury
to
the
River
Xanthus
,
flung
himself
into
the
Stream
,
which
from
thence
was
call'd
Scamander
.
In
this
River
grows
an
Herb
,
like
a
Vetch
,
that
bears
a
Cod
with
Berries
ratling
in
it
when
they
are
ripe
,
whence
it
deriv'd
the
Name
of
Sistron
,
or
the
Rattle
:
This
Herb
,
whoever
has
in
his
Possession
,
fears
not
the
Apparitions
either
of
Gods
or
D●vils
;
as
Demostratus
writes
in
his
Second
Book
of
Rivers
.
Nere
to
this
River
lyes
the
Mountain
Ida
,
formerly
Gargarus
;
on
the
Top
of
which
stand
the
Altars
of
Jupiter
,
and
the
Mother
of
the
Gods
.
But
it
was
call'd
Ida
upon
this
occasion
.
Aegysthus
,
who
descended
from
Disphorus
,
falling
passionately
in
Love
with
the
Nymph
Ida
,
obtain'd
her
good-will
,
and
begat
the
Idaean
Dactyly
,
or
Priests
of
the
Mother
of
the
Gods
.
After
which
,
Ida
running
mad
in
the
Temple
of
Rhea
,
Egystius
,
in
remembrance
of
the
Love
which
he
bare
her
,
call'd
the
Mountain
by
her
Name
.
In
this
Mountain
grows
a
Stone
call'd
Cryphius
,
as
being
never
to
be
found
,
but
when
the
Mysteries
of
the
Gods
are
solemnizing
;
as
Heraclitus
the
Sicyonian
writes
in
his
Second
Book
of
Stones
.
Tanais
.
Now
the
River
Don
.
Tanais
is
a
River
of
Scythia
,
formerly
call'd
the
Amazonian
River
,
because
the
Amazons
bath'd
themselves
therein
;
but
alter'd
its
Name
upon
this
Occasion
.
Tanais
,
the
Son
of
Berossus
and
Lysippe
,
one
of
the
Amazons
,
became
a
vehement
Hater
of
the
Female
Sex
,
and
looking
upon
Marriage
as
ignominious
and
dishonorable
,
apply'd
himself
wholly
to
Martial
Affairs
.
Which
so
offended
Venus
,
that
she
caus'd
him
to
fall
passionately
in
Love
with
his
own
Mother
.
True
it
is
,
at
first
he
withstood
the
Force
of
his
Passion
,
but
finding
he
could
not
vanquish
the
fatal
Necessity
of
yielding
to
Diving
Impulse
,
and
yet
desirous
to
preserve
his
Respect
and
Piety
toward
his
M●ther
,
he
flung
himself
into
the
Amazonian
River
,
which
was
afterwar●
call'd
Tanis
,
from
the
Name
of
the
young
Man
.
In
this
River
grows
a
Plant
which
is
call'd
Halinda
,
resembling
a
Colewort
.
Which
the
Inhabitants
bruising
,
and
anointing
their
Bodies
with
the
Juice
of
it
,
find
themselves
in
a
Condition
〈◇〉
able
to●
d●●●
the
Extremity
of
the
Cold
;
and
for
that
reason
,
in
●heir
own
Language
,
they
call
it
Beross●s's
Oyl
.
In
this
River
grows
a
Stone
not
un
i●e
to
Crystal
,
resembling
the
Shape
of
a
Man
,
with
a
●rown
upon
his
Head
.
This
Stone
,
whoever
finds
when
the
King
dyes
,
and
has
it
ready
against
the
time
that
the
People
meet
upon
the
Banks
of
the
River
to
choose
a
new
Soveraign
,
is
presently
elected
King
,
and
receives
the
Scepter
of
the
deceased
Prince
:
As
Ctesiphon
relates
in
his
Third
Book
of
Plants
;
and
Aristobulus
gives
us
the
same
Account
in
his
First
Book
of
Stones
.
Nere
to
this
River
also
lyes
a
Mountain
,
in
the
Language
of
the
Natives
,
call'd
Brixaba
,
which
signifies
the
Now
Tanar
,
or
Tamar
,
a
high
Promontory
in
the
Tauric
Chersonese
,
or
Chrim
Tartarie
.
Forehead
of
a
Ram
.
And
it
was
so
call'd
upon
this
Occasion
.
Phryxus
having
lost
his
Sister
Helle
nere
the
Euxine
Sea
,
and
as
Nature
in
Justice
requir'd
,
being
extreamly
troubl'd
for
his
Loss
,
retir'd
to
the
top
of
a
certain
Hill
to
disburthen
himself
of
his
Sorrow
.
At
what
time
certain
Barbarians
espying
him
,
and
mounting
up
the
Hill
with
their
Arms
in
their
Hands
,
a
golden
fleec'd
Ram
leaping
out
of
a
Thicket
,
and
seeing
the
Multitude
coming
,
with
articulate
Language
,
and
the
Voice
of
a
Man
,
awaken'd
Phryxus
fast
asleep
,
as
being
tir'd
with
his
Journey
,
and
oppress'd
with
Sorrow
,
and
taking
him
up
upon
his
Back
,
carry'd
him
to
Colchos
;
and
from
this
Accident
it
was
that
the
mountainous
Promontory
was
call'd
the
Rams
Forehead
.
In
this
Mountain
grows
an
Herb
,
by
the
Barbarians
call'd
Phryxa
,
not
unlike
our
common
Rue
.
Which
if
the
Son
of
a
former
Mother
have
in
his
Possession
,
he
can
never
be
injur'd
by
his
Step-dame
.
It
chiefly
grows
nere
the
Place
which
is
call'd
Boreas's
Den
,
and
being
gather'd
,
is
colder
then
Snow
.
But
if
any
Step-dame
be
forming
a
Design
against
her
Son-in-law
,
it
sets
it self
on
Fire
,
and
sends
forth
a
bright
Flame
.
By
which
means
,
they
who
are
thus
warn'd
,
avoid
the
Danger
they
are
in
;
as
Agatho
the
Samian
testifies
in
his
second
Book
of
the
Scythian
Relations
.
THERMODON
.
Thermodon
is
a
River
of
Scythia
,
deriving
its
Name
from
the
Accident
.
It
was
formerly
call'd
Chrystallus
,
as
being
often
frozen
in
the
Summer
,
the
Situation
of
the
Place
producing
that
Effect
.
But
the
Name
was
alter'd
upon
this
occasion
.
Caetera
Desunt
.
NILE
.
Nilus
is
a
River
of
Egypt
,
that
runs
by
the
City
of
Alexandria
.
It
was
formerly
call'd
Melas
,
from
Melas
the
Son
of
Neptune
;
but
afterwards
it
was
call'd
Egyptus
,
upon
this
occasion
.
Egyptus
,
the
Son
of
Vulcan
and
Leucippe
,
was
formerly
King
of
the
Country
,
between
whom
and
his
own
Subjects
,
happen'd
a
Civil
War
.
At
what
time
the
River
Nile
not
increasing
,
the
Egyptians
were
opprest
with
Famine
.
Upon
which
the
Oracle
made
Answer
,
that
the
Land
should
be
again
blest
with
Plenty
,
if
the
King
would
sacrifice
his
Daughter
,
to
attone
the
Anger
of
the
Gods
.
Upon
which
the
King
,
though
greatly
afflicted
in
his
Mind
,
gave
way
to
the
publick
Good
,
and
suffer'd
his
Daughter
to
be
lead
to
the
Altar
.
But
so
soon
as
she
was
sacrific'd
,
the
King
not
able
to
support
the
Burthen
of
his
Grief
,
threw
himself
into
the
River
Melas
,
which
after
that
was
call'd
Egyptus
.
But
then
it
was
call'd
Nilus
upon
this
Occasion
.
Garmathone
,
Queen
of
Egypt
,
having
lost
her
Son
Chrysochoa
,
while
he
was
yet
very
young
,
with
all
her
Servants
and
Friends
,
most
bitterly
bemoan'd
her
Loss
.
At
what
time
Isis
appearing
to
her
,
she
surceas'd
her
Sorrow
for
a
while
,
and
putting
on
the
Countenance
of
a
feigned
Gratitude
,
kindly
entertain'd
the
Goddess
.
Who
willing
to
make
a
suitable
Return
to
the
Queen
for
the
Piety
which
she
express'd
in
her
Reception
,
perswaded
Osiris
to
bring
back
her
Son
from
the
subterraneal
Regions
.
Which
when
Osiris
undertook
to
do
,
at
the
Opportunity
of
his
Wife
,
Cerberus
,
whom
some
call
Phoberos
,
or
the
Terrible
,
barkt
so
loud
,
that
Nilus
,
Germathone's
Husband
struck
with
a
sudden
Frenzy
,
threw
himself
into
the
River
Egyptus
,
which
from
thence
was
afterwards
call'd
Nilus
.
In
this
River
grows
a
Stone
,
not
unlike
to
a
Bean
,
which
so
soon
as
any
Dog
happens
to
see
,
he
ceases
to
bark
.
It
also
expels
the
Evil
Spirit
out
of
those
that
are
possess'd
,
if
held
to
the
Nostrils
of
the
Party
afflicted
.
There
are
other
Stones
which
are
found
in
this
River
,
call'd
Kollotes
,
which
the
Swallows
picking
up
against
the
time
that
Nilus
overflows
,
build
up
the
Wall
which
is
cal●'d
the
Chelidoman
Wall
,
which
restrains
the
Inundation
of
the
Water
,
and
will
not
suffer
the
Country
to
be
injur'd
by
the
Fury
of
the
Flood
;
as
Thrasyllus
tells
us
in
his
Relations
of
Egypt
.
Upon
this
River
lyes
the
Mountain
Argyllus
,
so
call'd
for
this
Reason
.
Jupiter
in
the
Heat
of
his
amorous
Desires
,
ravish'd
away
the
Nimph
Arge
from
Lyctum
,
a
City
of
Creete
,
and
then
carry'd
her
to
a
Mountain
of
Egypt
,
call'd
Argillus
,
and
there
begat
a
Son
,
whom
he
nam'd
Dionysius
,
who
growing
up
to
years
of
Manhood
,
in
Honor
of
his
Mother
,
call'd
the
Hill
Argillus
;
and
then
mustering
together
an
Army
of
Pans
and
Satyrs
,
first
conquer'd
the
Indians
,
and
then
subduing
Spain
,
left
Pan
behind
him
there
the
chief
Commander
and
Governor
of
those
Places
,
who
by
his
own
Name
call'd
that
Country
Pania
,
which
was
afterwards
by
his
Posterity
call'd
Spania
;
as
Sosthenes
relates
in
his
Ibeian
Relation
.
Eurotas
.
Now
Basilipotamo
.
Himerus
,
the
Son
of
the
Nymph
Taygete
and
Lacedaemon
,
through
the
Anger
of
offended
Venus
,
at
a
Revelling
that
lasted
all
Night
,
deflowr'd
his
Sister
Cleodice
,
not
knowing
what
he
did
.
But
the
next
Day
,
being
inform'd
of
the
Truth
of
the
Matter
,
he
lay'd
it
so
to
heart
,
that
through
excess
of
Grief
,
he
flung
himself
into
the
River
Marathon
,
which
from
thence
was
call'd
Himeros
;
but
after
that
Eurotas
,
upon
this
Occasion
.
The
Lacedaemonians
being
at
War
with
the
Athenians
,
and
staying
for
the
Full
Moon
,
Eurotas
their
Captain
General
,
despising
all
Religion
,
would
needs
fight
his
Enemies
,
though
at
the
same
time
it
thunder'd
and
lighten'd
as
if
Heaven
and
Earth
would
have
come
together
.
However
,
having
lost
his
Army
,
the
Ignominy
of
his
Loss
so
incessantly
perplext
him
,
that
he
flung
himself
into
the
River
Himerus
,
which
from
that
Accident
was
afterwards
call'd
Eurotas
.
In
this
River
grows
a
Stone
which
is
shap'd
like
a
Helmet
,
call'd
Thrasydeilos
,
or
Rash
and
Timorous
.
For
if
it
hears
a
Trumpet
sound
,
it
leaps
toward
the
Bank
of
the
River
;
but
if
you
do
but
name
the
Athenians
,
it
presently
sinks
to
the
bottom
of
the
Water
.
Of
these
Stones
there
are
not
a
few
which
are
consecrated
and
laid
up
in
the
brazen
Temple
of
Minerva
,
as
Nicanor
the
Samian
relates
in
his
second
Book
of
Rivers
.
Nere
to
this
River
lyes
the
Mountain
Taygetus
,
Now
Portes
,
and
Monte
di
Sperlunga
.
deriving
its
Name
from
the
Nymph
Taygete
,
who
after
Jupiter
had
deflowr'd
her
,
ended
her
days
for
Grief
,
upon
the
Mountain
Armycleus
,
which
from
thence
was
call'd
Taygetus
.
Upon
this
Mountain
grows
a
Plant
call'd
Charisium
,
which
the
Women
at
the
beginning
of
the
Spring
ty'd
about
their
Necks
,
to
make
themselves
more
passionately
to
be
belov'd
by
Men
;
as
Cleanthes
reports
in
his
First
Book
of
Mountains
.
But
Sosthenes
the
Cnidian
is
more
accurate
in
the
Relation
of
these
things
,
from
whom
Hermogenes
borrow'd
the
Subject
of
his
Writing
.
Inachus
.
Inachus
is
a
River
in
the
Territories
of
Argos
,
formerly
call'd
Carmanor
.
Afterwards
Halyacmon
,
for
this
Reason
.
Halyacmon
,
a
Tyrinthian
by
Birth
,
while
he
kept
Sheep
upon
the
Mountain
Coccigium
,
happen'd
against
his
Will
to
see
Jupiter
and
Rhea
spor●ing
together
;
for
which
being
strook
mad
,
and
hurry'd
by
the
Violence
of
the
Frenzie
,
he
flung
himself
into
the
River
Carmanor
,
which
after
that
was
call'd
Halyacmon
.
Afterwards
it
was
call'd
Inachus
upon
this
Occasion
.
Inachus
,
the
Son
of
Oceanus
,
after
that
Jupiter
had
deflowr'd
his
Sister
Io
,
pursu'd
the
Deity
close
at
the
Heels
,
blaspheming
and
cursing
him
all
the
way
as
he
went
.
Which
so
offended
Jupiter
,
that
he
sent
Tisiphone
,
one
of
the
Furies
,
who
haunted
and
plagu'd
him
to
tha●
degree
,
that
he
flung
himself
into
the
River
Halyacmon
,
afterwards
call'd
by
his
own
Name
Inachus
.
In
this
River
grows
an
Herb
call'd
Cyura
,
not
unlike
our
common
Rue
.
Which
the
Women
that
desire
to
miscarry
without
any
Danger
,
lay
upon
their
Navels
,
being
first
steep'd
in
Wine
.
There
is
also
found
in
this
River
,
a
certain
Stone
,
not
unlike
a
Beryl
,
which
in
the
Hands
of
a
false
Witness
will
grow
black
.
Of
these
Stones
there
are
many
laid
up
in
the
Temple
of
So
call'd
from
Prosymne
,
a
City
in
the
Territory
of
the
Argives
.
Prosymnea
Juno
;
as
Timosthenes
relates
in
his
Argelicks
,
and
Atho
the
Samian
,
in
his
second
Book
of
Rivers
.
Agathocles
the
Milesian
in
his
History
of
Rivers
,
also
adds
,
that
Inachus
for
his
Impiety
was
Thunder-strook
by
Jupiter
,
and
so
the
River
dry'd
up
.
Nere
to
this
River
,
lye
the
Mountains
Mycaenae
,
Apaesantus
,
Coccygium
,
and
Athaeneus
;
so
call'd
for
these
Reasons
.
Apaesantus
was
first
call'd
Selenarius
.
But
Juno
resolving
to
be
reveng'd
upon
Hercules
,
call'd
the
Moon
to
her
Assistance
,
who
by
the
help
of
her
magical
Charms
,
fill'd
a
large
Chest
full
of
Foam
and
Froth
,
out
of
which
sprang
an
immense
Lyon
;
which
Iris
binding
with
her
own
Girdle
,
carry'd
to
the
Mountain
Opheltium
,
where
the
Lyon
kill'd
Apiesantus
,
one
of
the
Shepherds
belonging
to
that
Place
:
and
from
that
Accident
,
by
the
Will
of
the
Gods
,
the
Hill
was
call'd
Apesantus
;
as
Demodocus
writes
in
his
first
Book
of
the
History
of
Hercules
.
In
this
River
grows
an
Herb
call'd
Selene
,
or
the
Moon
,
with
the
Froth
of
which
being
gather'd
in
the
Spring
,
the
Shepherds
anoint
their
Feet
,
and
keep
them
from
being
bit
or
stung
by
any
creeping
Vermine
.
The
Mountains
of
Mycenae
were
formerly
call'd
Argyon
,
from
the
many-ey'd
Argos
;
but
afterwards
the
name
was
chang'd
upon
this
occasion
.
When
Perseus
had
slain
Medusa
,
Stheno
and
Euriale
Sisters
to
her
that
was
kill'd
,
pursu'd
him
as
a
Murderer
.
But
coming
to
this
Hill
,
and
despairing
to
overtake
him
,
out
of
that
extream
love
which
they
had
for
their
Sister
,
they
made
such
a
howling
noise
,
that
the
Natives
from
thence
call'd
the
top
of
the
Mountain
Mycaenae
,
us
Cnesias
the
Ephesian
relates
in
his
first
Book
of
the
Acts
of
Perseas
.
But
Chrysermus
the
Corinthian
relates
the
story
thus
in
the
first
Book
of
his
Peloponnesiacs
.
For
he
says
,
that
when
Perseas
was
carry'd
aloft
in
the
Air
,
when
he
lit
upon
this
Mountain
,
he
lost
the
Chape
of
his
Scabbard
.
At
what
time
this
same
Gorgophonos
,
or
Gorgon-slayer
,
King
of
the
Epidaurians
,
being
expell'd
his
Kingdom
,
receiv'd
this
answer
upon
his
consulting
the
Oracle
,
that
he
should
visit
all
the
Cities
of
the
Argolic
Territory
,
and
that
where
he
found
the
Chape
of
a
Scabbard
,
he
should
build
a
City
.
Thereupon
coming
to
the
Mountain
Argolic
,
call'd
in
the
Greek
{αβγδ}
,
and
finding
there
an
Ivory
Scabbard
,
he
built
a
City
,
and
from
the
Accident
,
call'd
it
Now
Agios
,
Adrianos
in
the
Morea
.
Mycenae
.
In
this
Mountain
there
is
found
a
Stone
which
is
call'd
Corybas
,
of
a
Crow
colour
,
which
he
that
finds
and
wears
about
him
,
shall
never
be
afraid
of
any
monstrous
Apparitions
.
As
for
the
Mountain
Apesantus
,
this
may
be
added
,
that
Apesantus
,
the
Son
of
Acrisicus
,
as
he
was
a
Hunting
in
that
place
,
chanc'd
to
tread
upon
a
venomous
Serpent
,
which
occasion'd
his
Death
.
Whom
when
his
Father
had
buried
,
in
memory
of
his
Son
,
he
nam'd
the
Hill
Apesantus
,
which
before
was
call'd
Setinuntius
.
The
Mountain
Coccygium
deriv'd
its
Name
from
this
Accident
.
Jupiter
falling
desperately
in
Love
with
his
Sister
Juno
,
and
having
vanquish'd
her
by
his
Importunity
,
begot
a
Male
Child
.
From
whence
the
Mountain
before
call'd
Dicaeus
,
was
nam'd
Coccygium
;
as
Agatho
relates
in
his
Persis
.
In
this
Mountain
grows
a
Tree
,
which
is
call'd
Palinurus
,
upon
the
Boughs
of
which
whatever
Fowl
happens
to
perch
,
they
are
presently
entangl'd
as
it
were
with
Bird-lime
,
and
cannot
stir
;
only
the
Which
seems
to
be
a
better
reason
why
the
Mountain
should
be
call'd
Coccygium
,
then
that
before
given
.
In
regard
that
C●ccyx
in
Greek
signifies
a
Cuccow
.
Cuccow
it
lets
go
free
,
without
any
harm
;
as
Ctesiphon
testifies
in
his
first
Book
of
Trees
.
As
for
the
Mountain
Athenaeus
,
it
derives
its
Name
from
Minerva
.
For
after
the
destruction
of
Troy
,
Diomede
returning
to
Argos
,
ascended
▪
the
Mountain
Recaunius
,
and
there
erecting
a
Temple
to
Minerva
,
call'd
the
Mountain
Athenaeus
from
her
Name
Athena
.
Upon
the
top
of
this
Mountain
grows
a
Root
like
to
that
of
Rue
,
which
if
any
Woman
unwarily
taste
of
,
she
presently
runs
Mad
;
This
Root
is
call'd
Adrastia
,
as
Rather
Lysimachus
.
Phesimachus
writes
in
his
Second
Book
of
the
Returns
of
the
Hero's
.
Alpheius
.
Now
Carbon
,
or
Darbon
.
Alpheius
is
a
River
of
Arcadia
running
by
the
Walls
of
Pisa
a
City
of
Olympia
(
or
as
others
would
have
it
washing
the
feet
of
the
Mountain
Olymphius
)
formerly
call'd
Stymphelus
,
from
Stymphelus
the
Son
of
Mars
and
Dormothea
,
who
having
lost
his
Brother
Alcmaeon
,
threw
himself
for
Grief
into
the
River
Nyctimus
,
for
that
reason
call'd
Stymphelus
:
afterwards
it
was
call'd
Alpheius
upon
this
occasion
.
Alpheius
,
one
of
those
that
derives
his
descent
from
the
Sun
,
contending
with
his
Brother
Kerkaphus
about
Courage
and
Vertue
,
slew
him
:
for
which
being
chas'd
away
and
pursu'd
by
the
Shepherds
,
he
flung
himself
into
the
River
Nyctimus
,
which
after
that
was
call'd
Alpheius
.
In
this
River
grows
a
Plant
which
is
call'd
Kenchrytis
,
resembling
a
Honey-Comb
,
the
Decoction
of
which
being
given
by
the
Physitians
to
those
that
are
Mad
,
cures
them
of
their
Phrensy
;
as
Ctesias
relates
in
his
first
Book
of
Rivers
.
Nere
to
this
River
lyes
the
Mountain
Cronium
,
so
call'd
upon
this
occasion
.
After
the
Giants
War
,
Saturn
to
avoid
the
Threats
of
Jupiter
,
fled
to
the
Mountain
Cturus
,
and
call'd
it
Cronium
from
his
own
Name
.
Whe●e
after
he
had
absconded
for
sometime
,
he
took
his
opportunity
,
and
retir'd
to
Caucasus
in
Scythia
.
In
this
Mountain
is
found
a
Stone
,
which
is
call'd
the
Cylinder
,
upon
this
occasion
.
For
as
oft
as
Jupiter
either
Thunders
or
Lightens
,
so
often
this
Stone
,
through
fear
rowles
down
from
the
top
of
the
Mountain
;
as
Dercyllus
writes
in
his
first
Book
of
Stones
.
Euphrates
.
Now
Frat
.
Euphrates
is
a
River
of
Parthia
washing
the
Walls
of
Babylon
(
now
Bagdat
)
formerly
call'd
Medus
from
Medus
,
the
Son
of
Artaxerxes
.
He
,
in
the
heat
of
his
Lust
,
having
ravish'd
away
and
deflowr'd
Roxane
,
and
finding
that
he
was
sought
after
by
the
King
,
in
order
to
be
brought
to
punishment
,
threw
himself
into
the
River
Zaranda
,
which
from
thence
forward
was
call'd
by
his
name
Medus
.
Afterwards
it
was
call'd
Euphrates
upon
this
occasion
.
Euphrates
the
Son
of
Arandacus
finding
his
Son
Axurta
a
Bed
with
his
Mother
,
and
thinking
him
to
be
some
one
of
his
Courtiers
,
provok'd
by
his
Jealousy
,
he
drew
his
Sword
,
and
nail'd
him
to
the
Bed
.
But
perceiving
himself
the
Author
of
what
could
not
be
recall'd
,
he
flung
himself
for
Grief
into
the
River
Medus
,
which
from
that
time
forward
was
call'd
by
his
Name
Euphrates
.
In
this
River
grows
a
Stone
call'd
Asterites
,
which
Mid-wives
applying
to
the
Navils
of
Women
that
are
in
hard
Labor
,
causes
them
to
bring
forth
with
little
pain
.
In
the
same
River
also
there
grows
an
Herb
which
is
call'd
Exalla
or
Axalla
,
which
signifies
Heat
.
This
Stone
they
that
are
troubl'd
with
Quartan
Agues
,
applying
to
their
Breasts
,
are
presently
deliver'd
from
the
Fit
,
as
Chrysermus
writes
in
his
Thirteenth
Book
of
Rivers
.
Nere
this
River
lyes
the
Mountain
Drimyllus
,
where
grows
a
Stone
,
not
unlike
a
Sardenyx
,
worn
by
Kings
and
Princes
upon
their
Diadems
,
and
greatly
available
against
dimness
of
sight
,
as
Micias
Mallotes
writes
in
his
Book
of
Stones
.
Caicus
.
Now
Girmasti
,
Castri
,
and
Chiay
.
Caicus
is
a
River
of
Mysia
formerly
call'd
Astraeus
from
Astraeus
the
Son
of
Neptune
.
For
he
,
in
the
height
of
Minerva's
Nocturnal
Solemnities
having
deflowr'd
his
Sister
by
a
mistake
,
took
a
Ring
at
the
same
time
from
her
Finger
;
by
which
when
he
understood
the
next
day
the
Error
which
he
had
committed
,
for
grief
he
threw
himself
headlong
into
the
River
Adurus
,
which
from
thence
was
call'd
Astraeus
.
Afterwards
it
came
to
be
call'd
Caicus
upon
this
occasion
.
Caicus
,
the
Son
of
Hermes
and
Ocyerhoc
the
Nymph
,
having
slain
Timander
one
of
the
Noble
Men
of
the
Country
,
and
fearing
the
revenge
of
his
Relations
,
flung
himself
into
the
River
Astraeus
,
which
from
that
accident
was
call'd
Caicus
.
In
this
River
grows
a
sort
of
Poppy
,
which
instead
of
Flowers
bears
several
Stones
.
Of
these
,
there
are
some
which
are
black
and
shap'd
like
Harps
;
which
the
Mysians
throw
upon
their
plough'd
Lands
;
and
if
the
Stones
lye
still
in
the
place
where
they
are
thrown
,
't
is
a
sign
of
a
Barren
Year
;
but
if
they
fly
away
like
so
many
Locusts
,
they
prognosticate
a
plentiful
Harvest
.
In
the
same
River
also
grows
an
Herb
which
is
call'd
Elipharmacus
,
which
the
Physitians
apply
to
such
as
are
troubl'd
with
immoderate
fluxes
of
Blood
,
as
having
a
peculiar
Vertue
to
stop
the
Orifices
of
the
Veins
;
according
to
the
Relation
of
Timagoras
in
his
first
Book
of
Rivers
.
Adjoyning
to
the
Banks
of
this
River
lies
the
Mountain
Teuthras
,
so
call'd
from
Teuthras
King
of
the
Mysians
.
Who
in
pursuance
of
his
Sport
,
as
he
was
a
Hunting
,
ascending
the
Hill
Thrasyllus
,
and
seeing
a
Monstrous
Wild-Boar
,
follow'd
him
close
with
the
rest
of
his
Train
.
On
the
other
side
the
Boar
to
prevent
the
Hunters
,
like
a
suppliant
,
fled
to
the
Temple
of
Orthosian
Diana
,
into
which
when
the
Hunters
were
about
to
force
their
entrance
,
the
Boar
in
Articulate
Words
cry'd
out
,
spare
,
O
King
,
the
Nursery
of
the
Goddess
.
However
Teuthras
,
exalted
with
his
good
Success
,
kill'd
the
poor
Boar
.
At
which
Diana
was
so
highly
offended
,
that
she
restor'd
the
Boar
to
Life
,
but
struck
the
Offender
with
a
scurf
and
madness
.
Which
Affliction
the
King
not
enduring
,
betook
himself
to
the
Tops
of
the
Mountains
.
But
his
Mother
Leucippe
,
understanding
what
had
befallen
her
Son
,
ran
to
the
Forrest
,
taking
along
with
her
the
Sooth
sayer
Polyidon
,
the
Son
of
Cyanus
,
by
whom
being
inform'd
of
all
the
several
Circumstances
of
the
Matter
,
by
many
sacrifices
she
at
last
atton'd
the
Anger
of
the
Goddess
,
and
having
quite
recover'd
and
cured
her
Son
,
erected
an
Altar
to
Orthosian
Diana
,
and
caus'd
a
Golden
Boar
to
be
made
with
a
Mans-Face
;
which
to
this
day
if
pursu'd
by
the
Hunters
,
seems
to
enter
the
Temple
,
and
speaks
with
the
Voice
of
a
Man
.
Thus
Teuthras
being
restor'd
to
his
former
Health
,
call'd
the
Mountain
by
his
own
name
Teuthras
.
In
this
Mountain
grows
a
Stone
call'd
Antipaths
,
or
the
Resister
,
which
is
of
excellent
Vertue
to
cure
Scabs
and
Leprosies
,
being
powder'd
and
mix'd
with
Wine
;
as
Cnidius
tells
us
in
his
Second
Book
of
Mountains
.
Achelous
.
Now
Astropotomo
,
Geromlea
,
and
Pachicolmo
.
Acheolus
is
a
River
of
Now
,
il
Despotato
.
Aetolia
formerly
call'd
Thestius
.
This
Thestius
was
the
Son
of
Mars
and
Pesidice
,
who
upon
some
Domestic
discontent
,
travell'd
as
far
as
Sicyon
,
Now
B●silica
or
Vasilica
in
the
Morea
.
where
after
he
had
resided
for
some
time
,
he
return'd
to
his
Native
home
.
But
finding
there
his
Son
Calydon
and
his
Mother
both
upon
the
Bed
together
,
believing
him
to
be
an
Adulterer
,
he
slew
his
own
Child
by
a
mistake
.
But
when
he
beheld
the
unfortunate
and
unexpected
Fact
he
had
committed
,
he
threw
himself
into
the
River
Axenos
,
which
from
thence
was
afterwards
call'd
Thestius
:
And
after
that
,
Achelous
upon
this
Occasion
.
Achelous
the
Son
of
Oceanus
and
the
Nymph
Nais
,
having
deflowr'd
his
Daughter
Clestoria
,
flung
himself
for
grief
into
the
River
Thestius
,
which
then
by
his
own
name
was
call'd
Achelous
.
In
this
River
grows
an
Herb
,
which
they
call
Zaclon
,
very
much
resembling
Wool
,
this
if
you
bruise
and
cast
into
Wine
,
it
becomes
Water
,
and
preserves
the
smell
but
not
the
Vertues
of
the
Wine
.
In
the
same
River
also
is
found
a
certain
Stone
of
a
mixt
Black
and
Lead
color
,
call'd
Linurgus
from
the
effect
;
for
if
you
throw
it
upon
a
Linnen-cloth
,
by
a
certain
effectionate
Union
it
assumes
the
shape
of
the
Linnen
,
and
turns
white
,
as
Antisthenes
relates
in
the
Third
Book
of
his
Meleagris
;
though
Diocles
the
Rhodian
more
accurately
tells
us
the
same
thing
in
his
Aetolics
.
Nere
to
this
River
lies
the
Mountain
Calydon
,
so
call'd
from
Calydon
the
Son
of
Mars
and
Astigone
;
For
that
he
by
an
accident
having
seen
Diana
bathing
her
self
,
was
transform'd
into
a
Rock
,
and
the
Mountain
which
before
was
nam'd
Gyron
,
was
afterwards
call'd
Calydon
.
Upon
this
Mountain
grows
an
Herb
call'd
Myops
,
which
if
any
one
steep
in
Water
,
and
washes
his
Face
with
it
,
he
shall
loose
his
sight
,
but
upon
his
attoning
Diana
,
shall
recover
it
again
;
as
Dercyllus
writes
in
his
Third
Book
of
Aetolics
.
Araxes
,
Now
Arass
,
Arais
,
Achlar
and
Caiacs
.
Araxes
is
a
River
in
Armenia
,
so
call'd
from
Araxus
the
Son
of
Pylus
.
For
he
contending
with
his
Grand-Father
Arbelus
for
the
Empire
,
stabb'd
him
with
an
Arrow
.
For
which
being
haunted
by
the
Furies
,
he
threw
himself
into
the
River
Baetros
,
for
that
reason
call'd
Araxes
;
as
Ctesiphon
testifies
in
his
First
Book
of
Persian
Affairs
.
Araxes
King
of
the
Armenians
,
being
at
War
with
his
Neighbours
the
Persians
,
before
they
came
to
a
Battle
,
was
told
by
the
Oracle
that
he
should
win
the
Victories
,
if
he
sacrific'd
to
the
Gods
two
of
the
most
noble
Virgins
in
his
Kingdom
.
Now
he
out
of
his
paternal
Affection
to
his
Children
,
spar'd
hi●
own
Daughters
,
and
caus'd
two
lovely
Virgins
,
the
Daughters
of
one
of
his
Nobility
to
be
laid
upon
the
Altar
.
Which
Mnesalkes
,
the
Father
of
the
Victims
laying
to
heart
,
for
a
time
conceal'd
his
Indignation
,
but
afterwards
,
observing
his
opportunity
,
kill'd
both
the
Kings
Daughters
,
and
then
leaving
his
native
Soyl
fled
into
Scythia
.
Which
when
Araxes
understood
,
for
grief
he
threw
himself
into
the
River
Halmus
,
which
then
was
alter'd
,
and
the
River
call'd
Araxes
.
In
this
River
grows
a
Plant
which
is
call'd
Araxa
,
which
in
the
Language
of
the
Natives
signifies
a
Virgin
Hater
.
For
that
if
it
happen
to
be
found
by
any
Virgin
,
it
falls
a
bleeding
and
dyes
away
.
In
the
same
River
there
is
also
found
a
Stone
,
of
a
black
color
,
call'd
Sicyorus
.
This
Stone
when
the
Oracle
advises
the
sacrificing
of
a
human
Victim
,
is
laid
upon
the
Altar
of
the
Mischief
diverting
Gods
.
And
then
,
no
sooner
does
the
Priest
but
touch
it
with
his
Knife
but
it
sends
forth
a
stream
of
Blood
;
at
what
time
the
superstitious
sacrificers
retire
and
with
howlings
and
loud
Ohonings
carry
the
Stone
to
the
Temple
,
as
Doritheus
the
Caldaean
relates
in
his
Second
Book
of
Stones
.
Nere
to
this
River
lies
the
Mountain
Diorphus
;
so
call'd
from
Diorphus
,
the
Son
of
the
Earth
;
of
whom
this
Story
is
reported
.
Methras
desirous
to
have
a
Son
,
yet
hating
Woman-kind
,
Saxum
Sarrivit
,
according
to
that
of
Martial
,
Quid
Sarrire
si
velit
Saxum
?
lay
with
a
Stone
till
he
had
heated
it
to
that
degree
,
that
the
Stone
grew
big
,
and
at
the
prefix'd
time
was
deliver'd
of
a
Son
,
call'd
Diorphos
,
who
growing
up
and
contending
with
Mars
for
courage
and
stoutness
was
by
him
slain
;
and
the
Mountain
where
the
Contender
was
buried
was
call'd
Diorphos
by
his
Name
.
In
this
Mountain
grows
a
Tree
,
not
unlike
a
Pomegranate-Tree
,
which
yields
plenty
of
Apples
,
in
taste
like
Grapes
.
Now
if
any
one
gather
the
ripest
of
this
Fruit
,
and
do
but
name
Mars
while
he
holds
it
in
his
hand
,
it
will
presently
grown
green
again
,
as
Ctesiphon
Witnesses
in
his
Third
Book
of
Trees
.
Tigris
.
Now
Tegil
,
Sir
,
and
Ser
.
Tigris
is
a
River
of
Armenia
,
flowing
into
Araxes
and
the
Lake
Now
Lac
de
Vastan
,
or
Mer
d'Armenie
.
of
Arsacis
,
formerly
call'd
Sollax
,
which
signifies
running
and
carry'd
downward
.
It
was
call'd
Tigris
upon
this
occasion
.
Bacchus
,
through
the
Anger
of
Juno
,
running
mad
,
wander'd
over-Sea
and
Land
,
desirous
to
be
quit
of
his
Distemper
.
At
length
coming
into
Armenia
,
and
not
being
able
to
pass
the
River
before
mentioned
,
call'd
upon
Jupiter
,
who
listning
to
his
Prayers
,
sent
him
a
Tiger
that
carry'd
him
safely
over
the
Water
;
in
remembrance
of
which
Accident
he
call'd
the
River
Tigris
,
as
Theophilus
relates
in
his
First
Book
of
Stones
.
But
Hermesianax
tells
the
Story
thus
.
Bacchus
falling
in
Love
with
the
Nymph
Alphesiboea
,
and
being
able
to
vanquish
her
neither
with
Presents
nor
Intreaties
,
turn'd
himself
into
the
shape
of
the
River
Tigris
and
overcoming
his
Beloved
by
fear
,
took
her
away
,
and
carrying
her
over
the
River
,
begot
a
Son
whom
he
call'd
Medus
;
who
growing
up
in
Years
,
in
remembrance
of
the
accident
call'd
the
River
by
the
Name
of
Tigris
;
as
Aristonymus
relates
in
his
Third
Book
.
In
this
River
a
Stone
is
to
be
found
call'd
Myndan
very
White
;
which
whoever
enjoys
,
shall
never
be
hurt
by
wild
Beasts
;
as
Leo
of
Byzantium
testifies
in
his
Third
Book
of
Rivers
.
Nere
to
this
River
lies
the
Mountain
Gauran
;
so
call'd
from
Gauran
the
Son
of
the
Satrap
of
the
Province
of
Roxanes
;
who
being
extreamly
Religious
and
Devout
toward
the
Gods
,
receiv'd
this
reward
of
his
Piety
,
that
of
all
the
Persians
he
only
liv'd
three
hundred
Years
;
and
dying
at
last
without
being
ever
afflicted
with
any
Disease
,
was
buried
upon
the
Top
of
the
Mountain
Gauran
,
where
he
had
a
sumptuous
Monument
erected
to
his
Memory
.
Afterwards
,
by
the
Providence
of
the
Gods
the
name
of
the
Mountain
was
chang'd
to
that
of
Mausorus
.
In
this
Mountain
grows
an
Herb
,
which
is
like
to
Wild-Barley
.
This
Herb
the
Natives
heat
over
the
fire
,
and
anointing
themselves
with
the
Oyl
of
it
,
are
never
sick
,
till
the
necessity
of
dying
overtakes
them
,
as
Sostratus
writes
in
his
First
Collection
of
Fabulous
History
.
Indus
.
Now
Sinde
.
Indus
is
a
River
in
India
flowing
with
a
rapid
violence
into
the
Country
of
the
Fish-devourers
.
It
was
first
call'd
Mausolus
,
from
Mausolus
the
Son
of
the
Sun
,
but
chang'd
it
's
name
for
this
reason
.
At
the
time
when
the
Mysteries
of
Bacchus
were
solemniz'd
,
and
that
the
People
were
earnest
at
their
Devotion
,
Indus
one
of
the
chief
of
the
Young-Nobility
,
by
force
deflowr'd
Damasalkidas
,
the
Daughter
of
Oxyalcus
the
King
of
the
Country
,
as
she
was
carrying
the
Sacred-Basket
,
or
Canistrum
;
for
which
being
sought
for
by
the
Tyrant
,
in
order
to
bring
him
to
condign
Punishment
,
for
fear
he
threw
himself
into
the
River
Mausolus
,
which
from
that
accident
was
afterwards
call'd
Indus
.
In
this
River
grows
a
certain
Stone
call'd
Carpyce
which
if
a
Virgin
carry
about
her
,
she
need
never
be
afraid
of
being
deflower'd
.
In
the
same
River
also
grows
an
Herb
,
which
is
call'd
Carpyce
,
not
unlike
to
Bugloss
.
Which
is
an
Excellent
Remedy
against
the
Kings-Evil
,
being
administer'd
to
the
Patient
in
warm-water
;
as
Clitophon
,
the
Rhodian
,
reports
in
his
First
Book
of
Indian
Relations
.
Nere
to
this
Mountain
lies
the
Mountain
Lileus
,
so
call'd
from
Lileus
a
Shepherd
;
who
being
very
superstitious
,
and
a
sole-worshipper
of
the
Moon
,
always
perform'd
her
Mysteries
in
the
dead
time
of
the
Night
:
Which
the
rest
of
the
Gods
taking
for
a
great
dishonour
,
sent
two
Monstrous
Lions
that
tore
him
in
pieces
Upon
which
the
Moon
turn'd
her
Adorer
into
a
Mountain
of
the
same
name
.
In
this
Mountain
a
Stone
is
found
which
is
call'd
Clitoris
,
of
a
very
Black-color
,
which
the
Natives
wear
for
Ornaments-sake
,
at
the
solemn
sacrifices
which
they
make
after
their
escape
from
any
Danger
or
Sickness
;
as
Aristotle
Witnesses
in
his
Fourth
Book
of
Rivers
.
FINIS
.