[1] Ἐξ ὄνυχος τὸν λέοντα, _ex ungue leonem_.
[2] Ἔνθα χρεῖός μοι ὀφέλλεται, οὔ τι νέον γε οὐδ’ ὀλίγον. Od. III. 367.
The same interpretation is found in the Scholia on the Odyssey. (G.)
[3] Κορώνη, that is, _Crow_.
[4] Il. XX. 8.
[5] See Plato’s discussion of triangles and the regular solids,
Timaeus, pp. 53 C-56 C, with the commentaries. See also Grote’s Plato,
Vol. III. p. 269. (G.)
[6] See note prefixed to Plutarch’s Treatise on Music. (G.)
[7] See Euripides, Frag. 925.
[8] Hesiod, Works and Days, 125.
[9] Hesiod, Works and Days, 123.
[10] Hesiod, Theogony, 117.
[11] Eurip. Cyclops, 332.
[12] From the Orphic Fragments, VI. 10 (Hermann).
[13] This Clea was priestess to Isis and to Apollo Delphicus.
[14] Il. XIII. 354.
[15] That is, τὰ ὄντα in the Platonic sense, as opposed to τὰ
γιγνόμενα. (G.)
[16] Plutarch derives Isis, in the usual uncritical way of ancient
etymology, from the Greek root ἰσ—, found in ἴστε from οἶδα. (G.)
[17] That is, τετυφωμένος. (G.)
[18] Hes. Works and Days, 740. That is, _Do not cut your nails at a
banquet of the Gods_. The briefer precept of Pythagoras was, Παρὰ
θυσίαν μὴ ὀνυχίζου. (G.)
[19] From Empedocles.
[20] See Odyss. VI. 12; Il. XIII. 810; V. 438; IV. 31.
[21] Hesiod, Works and Days, 126.
[22] Odyss. VIII. 340.
[23] From Aratus.
[24] From the Aeolus of Euripides, Frag. 21.
[25] He alludes to Homer, who feigns Jupiter to have in his house two
differing jars, the one filled with good things, and the other with
bad. See Il. XXIV. 527.
[26] Il. XVIII. 107.
[27] II. VIII. 22.
[28] If we adopt Bentley’s emendation ἀνεπήρωσε for ἀνεπλήρωσε, we
must translate “did not abolish, but merely maimed, the corruptible
faculty.” (G.)
[29] See the preceding essay, § 86.
[30] Most of the absurd etymologies proposed in this chapter are
actually to be found in Plato’s Cratylus, from p. 401 C to p. 415 E.
(G.)
[31] The usual emendation for εὑροῦσι (which the MSS. give) is
εὐροοῦσι. But Plato (Crat. 415 D) derives ἀρετή from τὸ ἀσχέτως καὶ
τὸ ἀκωλύτως ἀεὶ ῥέον from which he supposes a form ἀειρείτη to come,
afterwards contracted into ἀρετή. I have therefore adopted the reading
ἀεὶ ῥέουσι, and translated accordingly. (G.)
[32] Euripides, Troad. 887,
[33] Pindar, Olymp. I. 10.
[34] The scene of the dialogue is laid in the temple of Delphi. (G.)
[35] Eurip. Orestes, 420.
[36] See the speech of Cleon, Thuc. III. 38.
[37] I follow Wyttenbach’s emendation μάλιστ’ ἄν for μόλις ἄν. (G.)
[38] Referring to the verse, Ὀψὲ θεῶν ἀλέουσι μύλοι, ἀλέουσι δὲ λεπτά,
_the mills of the Gods grind late, but they grind fine_. (G.)
[39] From Pindar.
[40] That is, in the Sacred or Phocian war, 357-346 B.C. (G.)
[41] Il. XV. 641.
[42] Hesiod, Works and Days, 265.
[43] From the Ino of Euripides, Frag. 403.
[44] Referring to the doctrine of Heraclitus, that all Nature is moving
onward, and nothing is the same two successive moments. “You cannot
step twice into the same river,” he says. See Plat. Cratyl. p. 402 A.
(G.)
[45] Hesiod, Works and Days, 735.
[46] The Emperor Vespasian.
[47] Il. XVII. 134.
[48] Il. IX. 324.
[49] Odyss. XX. 14.
[50] Il. XVII 446.
[51] Il. XI. 269.
[52] Aristoph. Knights, 50.
[53] Soph. Oed. Tyr. 1276.
[54] Eurip. Alcestis, 1159.
[55] Odyss. XI. 41.
[56] Soph. Oed. Tyr. 1080.
[57] The temple built in Caesar’s gardens was a temple of Fors Fortuna;
and as this name appeared most frequently in the genitive, Fortis
Fortunae, Plutarch probably mistook the title for Fortis, which he
translates by ἀνδρεία. As the gardens of Caesar were _trans Tiberim_,
Plutarch cannot refer to the temple still standing in the Forum
Boarium, generally called that of Fortuna Virilis(?). See Becker’s
Römische Alterthümer, I. pp. 478-480, note. (G.)
[58] Much that follows is a repetition of Chapter Fifth. (G.)
[59] Demosth. Ol. II. p. 24, 14.
[60] Il. I. 10.
[61] See Odyss. XVIII. 149.
[62] The rest of this discourse appears to be lost, wherein we miss the
arguments which Virtue alleged for herself in this contest.
[63] Odyss. IX. 49.
[64] Euripides, Frag. 891.
[65] From the Aleadae of Sophocles, Frag. 79.
[66] See Eurip. Bacchae, 385.
[67] See Odyss. XIV. 464.
[68] From Sophocles Frag. 770.
[69] Odyss. XII. 452.
[70] Odyss. XIX. 494 and 204.
[71] Odyss. XX. 28.
[72] Eurip. Ino, Frag. 417.
[73] See Euripides, Frag. 1031.
[74] Eurip. Ino, Frag. 415.
[75] Il. X. 457.
[76] Il. XXII. 207.
[77] Soph. Antigone, 817.
[78] From Epicharmus.
[79] The name _Loxias_ is usually derived from λοξός, _indirect_. (G.)
[80] See Herod. I. 47.
[81] From the Antiope of Euripides, Frag. 183.
[82] See Plato’s Phaedrus, p. 230 B.
[83] Hesiod, Works and Days, 696, translated by Elton.
[84] The famous courtesan Phryne was a native of Thespiae, where her
marble statue stood in the temple of Love. She also sent her own
statue by Praxiteles (who was her lover) to the temple at Delphi. See
Pausanias, X. 15, 1. (G.)
[85] Eurip. Bacchae, 203.
[86] Eurip. Melanippe, Frag. 483 and 484.
[87] See Aristoph. Frogs, 1244.
[88] Euripides, Frag. 890.
[89] Eurip. Danae, Frag. 324.
[90] Sophocles, Frag. 856.
[91] Sophocles, Frag. 754.
[92] From the Prometheus Released of Aeschylus, Frag. 195.
[93] See Nauck, Frag. Adesp. 333.
[94] See Aeschylus, Suppliants, 665.
[95] Il. VII. 121.
[96] Soph. Trachin. 497.
[97] Eurip. Danae, Frag. 324.
[98] Soph. Antigone, 784.
[99] Soph. Niobe, Frag. 407.
[100] Il. XIII. 131.
[101] From the Stheneboea of Euripides, Frag. 666.
[102] Odyss. XIX. 40.
[103] Pindar, Pyth. I. 7.
[104] See II. IX. 502.
[105] Eurip. Pirithous, Frag. 598.
[106] Eurip. Hippol. 193.
[107] From Alcaeus.
[108] Eurip. Hippol. 7.
[109] Sophocles, Frag. 784.
[110] See Euripides, Frag. 1069.
[111] The dialogue is supposed to be held at the festival of Love. See
§§ 1 and 2 (G).
[112] Soph. Frag. 778.
[113] Odyss. VI. 183.
[114] That is, by the sprouting of the beard. (G.)
[115] Eurip. Frag. 935.
[116] Odyss. XIX. 109.
[117] Il. X. 183.
[118] Il. XIX. 242.
[119] Herod. I. 5.
[120] Herod. I. 1.
[121] Herod. I. 4.
[122] See Herod. II. 45.
[123] Herod. I. 135.
[124] For the passages referred to in this chapter, see Herod. II.
48-51, 145, 146, 171.
[125] Herod. VI. 53, 54.
[126] Herod. I. 170.
[127] Herod. I. 32.
[128] Herod. V. 95.
[129] Herod. I. 61.
[130] Herod. I. 82.
[131] Herod. I. 155, 156, 207, 208.
[132] Herod. I. 92.
[133] Herod. I. 96.
[134] Herod. I. 143-148.
[135] See Herod. I. 157, &c.
[136] Herod. III. 47, 48.
[137] Herod. V. 63, 70.
[138] Herod. V. 66.
[139] Herod. V. 58.
[140] Herod. V. 90, 91.
[141] Herod. V. 97.
[142] Herod. VI. 108.
[143] Herod. VI. 106.
[144] Herod. VI. 115, 121-124.
[145] Herod. VII. 148-152.
[146] Herod. III. 22.
[147] Herod. VII. 139.
[148] Herod. VII. 190. Most scholars interpret this passage of
Herodotus to mean that some accident destroyed one or more of the
children of Aminocles. (G.)
[149] Herod. VII. 172.
[150] Herod. VII. 222.
[151] Herod. VII. 220.
[152] Herod. VII. 225.
[153] Herod. VII. 233.
[154] Herod. VII. 238.
[155] See Herod. VI. 126-130.
[156] Herod. VIII. 4.
[157] Herod. VIII. 18.
[158] Herod. VIII. 28.
[159] Herod. VIII. 21.
[160] Herod. VIII. 30-33. Compare IX. 17.
[161] Herod. IX. 31.
[162] Herod. VIII. 46.
[163] Herod. VIII. 57, 58.
[164] Herod. VIII. 68.
[165] Herod. VIII. 94.
[166] The versions of this epigram and of the last two in this chapter
are taken from Burges’s Greek Anthology. (G.)
[167] Herod. VIII. 112.
[168] Herod. VIII. 122.
[169] Herod. VIII. 123, 124.
[170] Herod. IX. 8. See also VIII. 141.
[171] Herod. IX. 9.
[172] Herod. IX. 26, 27.
[173] Herod. IX. 46.
[174] Herod. IX. 52.
[175] See the account of the battle of Plataea, Herod. IX. 59-70.
[176] Herod. IX. 85.
[177] Il. VIII. 14.
[178] Hesiod, Works and Days, 78.
[179] From the Niobe of Aeschylus, Frag. 151.
[180] Il. I. 8.
[181] The text of this passage seems to be hopelessly corrupt. (G.)
[182] From the Bellerophontes of Euripides, Frag. 287, vs. 8.
[183] Odyss. I. 366.
[184] Il. XIV. 315.
[185] Eurip. Andromache, 448.
[186] See Orphic Fragments, VI. 10 (Herm.).
[187] Soph. Antigone, 456.
[188] Odyss. VI. 46.
[189] Il. V. 442.
[190] From Pindar.
[191] See Nauck’s Tragic Fragments, p. 704 (No. 345).
[192] Eurip. Bacch. 918.
[193] In the Pseudo-Phocylidea, vs. 87 (Bergk).
[194] Il. VI. 407.
[195] See Theognis, vs. 175.
[196] Works and Days, 242.
[197] Works and Days, 299.
[198] Eurip. Herc. Fur. 1245.
[199] From the Bellerophontes of Euripides, Frag. 294; and the
Archelaus, Frag. 256.
[200] Il. I. 5.
[201] Hercules Furens, 1845
[202] Il. XV. 109. The words “or good” are not found in Homer. (G.)
[203] Eurip. Suppliants, 784.
[204] That is, Unchangeable.
[205] That is, Unavoidable.
[206] Il. I. 70.
[207] Deriving Apollo from α and πολύς (or πολλός), _much_. (G.)
[208] See Il. XV. 189.
[209] See Cratyl. p. 409 A.
[210] See Sophist. p. 254 D.
[211] See Phileb. p. 23 C-E.
[212] I leave this corrupt passage as I find it in the old translation.
The Greek cannot be tortured into any sense. (G.)
[213] Tho’ 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
author’s intention. Now as, from 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 show the
greatness of our loss. But though the injury of time has depriv’d us
of this benefit, and many others of like nature; yet this remainder,
as imperfect 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 effector 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 answers the objections
made to the contrary, and concludes that no adversity can prejudice us,
if it be not accompany’d with Vice. (S. W.)
[214] Il. XXIII. 297.
[215] Il. XVII. 446.
[216] Eurip. Bacch. 1170.
[217] Eurip. Orest. 258.