[1] See Section 7, where the form of the dialogue shows that Plutarch
counted Anacharsis among the Seven, and left out Periander. (G.)
[2] Hesiod, Works and Days, 744.
[3] Il. IV. 261.
[4] Ἄλει, μύλα, ἄλει· καὶ γὰρ Πίττακος ἀλεῖ, μεγάλας Μιτυλάνας
βασιλεύων.
[5] Hesiod, Works and Days, 41.
[6] Il. V. 341.
[7] Μηδὲν ἄγαν, _Ne quid nimis_.
[8] Called κυψέλη in Greek, whence the child was named Cypselus. (G.)
[9] Il. XI. 542.
[10] Il. X. 249; Odyss. VIII. 351.
[11] Il. VI. 282.
[12] Odyss. IV. 230; Il. XIV. 216.
[13] Il. VI. 130.
[14] See. Il. XX. 57.
[15] From Aeschylus. The whole passage is quoted in Plato’s Republic,
end of Book II. (G.)
[16] Odyss. XI. 228.
[17] Il. XXII. 210.
[18] Il. IV. 84.
[19] From the Niobe of Aeschylus, Frag. 151.
[20] Odyss. XXIV. 11.
[21] Odyss. XI. 72.
[22] Il. XVI. 856.
[23] Eurip. Iph. Aul. 1218.
[24] Eurip. Phoeniss. 524.
[25] From Menander.
[26] Odyss. VI. 148.
[27] Il. II. 189.
[28] Il. I. 24.
[29] Il. I. 225.
[30] Il. I. 223.
[31] Il. XXIII. 24.
[32] Odyss. VIII. 329.
[33] Il. VIII. 198.
[34] Il. IV. 104.
[35] Odyss. VIII. 249 and 492.
[36] Il. XV. 82.
[37] Il. VIII. 358.
[38] Il. VI. 188; Odyss. VI. 46; Il. XXIV. 526.
[39] Theognis, vss. 177, 178.
[40] Odyss. IV. 197; Il. XXIV. 526.
[41] Il. V. 352.
[42] Odyss. XVIII. 333.
[43] Soph. Oed. Tyr. 2.
[44] Eurip. Phoeniss. 1006.
[45] Il. VII. 329.
[46] Il. III. 276.
[47] Il. I. 3 and 5.
[48] From Euripides.
[49] Hesiod, Works and Days, 86.
[50] Hesiod, Works and Days, 717.
[51] Il. XXIV. 527; VII. 69; Odyss. VIII. 81.
[52] Il. XI. 540.
[53] Hesiod, Works and Days, 289.
[54] Il. XI. 90.
[55] Il. XX. 242; Hesiod, Works and Days, 313.
[56] Hesiod, Works and Days, 287.
[57] Odyss. XIX. 360.
[58] Odyss. IV. 93.
[59] Eurip. Medea, 598; Phoeniss. 549.
[60] From the Aeolus of Euripides.
[61] Il. XVI. 97; Odyss. XI. 421; Il. IX. 452; Il. III. 365.
[62] For this and the four following quotations, see Il. I. 59, 90,
220, 349; IX. 458
[63] Odyss. VI. 254.
[64] Odyss. XVIII. 282.
[65] Odyss. XIII. 216.
[66] Hesiod, Works and Days, 744; Il. IV. 306.
[67] Eurip. Hippol. 424.
[68] For this and the five following quotations, see Il. I. 163; II.
226; I. 128; II. 281; IV. 402 and 404.
[69] Il. IV. 357. For the four following, see Il. IX. 34 and 70; IV.
431; X. 325.
[70] Il. VII. 215. For the three following, see Il. II. 220; VII. 226
and 231.
[71] See Aristophanes, Frag. 397.
[72] Il. XI. 313. For the four following, see Odyss. III. 52; Il. XXIV.
560 and 584; Odyss. XVI. 274.
[73] Il. III. 320; XVI. 233.
[74] Il. VI. 444; XVII. 671.
[75] Il. XIII. 354.
[76] Odyss. III. 20; Il. XXIII. 570; XVII. 170.
[77] Il. VI. 160; Odyss. III. 265.
[78] Il. XVI. 422; XIII. 121.
[79] See note on the same passage of Aeschylus (Sept. 591), vol. I. p.
210. (G.)
[80] Il. XXIII. 297.
[81] From the Aeolus of Euripides, Frag. 19.
[82] Eurip. Electra, 428.
[83] Eurip. Iphig. Aul. 29.
[84] From the Chrysippus of Euripides, Frag. 838.
[85] From Menander.
[86] Hesiod, Works and Days, 348.
[87] The word here used (ὀρτυγοκοπεῖν) denotes a game among the
Grecians, which Suidas describes to be the setting of quails in a round
compass or ring, and striking at the heads of them; and he that in the
ring struck down one had liberty to strike at the rest in order, but he
that missed was obliged to set up quails for others; and this they did
by turns.
[88] From the Aeolus of Euripides, Frag. 20.
[89] Il. III. 39; XVII. 142.
[90] Il. II. 173; VII. 47; XIX. 216; XI. 608.
[91] Il. I. 225; XXIII. 483 and 474-479; XIII. 824.
[92] Il. XXI. 331.
[93] Il. V. 428; XI. 543.
[94] Hesiod, Works and Days, 40 and 266.
[95] The first two quotations are from Euripides (the first from his
Cresphontes); the other two are from unknown tragic poets. (G.)
[96] Thucyd. I. 42.
[97] Hesiod, Theogony, 64.
[98] Eurip. Ion, 732.
[99] Eurip. Hippol. 218.
[100] Odyss. XXII. I.
[101] Odyss. XVI. 181.
[102] Soph. Antigone, 523.
[103] Il. XI. 643; Odyss. IV. 178.
[104] Il. VIII. 281; Odyss. I. 65; Il. VII. 109.
[105] Thucyd. III. 82.
[106] Plat. Repub. V. 474 D.
[107] Il. X. 249.
[108] Eurip. Alcestis, 1159, and elsewhere in Euripides.
[109] Il. XVI. 141.
[110] From the Myrmidons of Aeschylus, Frag. 131.
[111] Odyss. X. 329.
[112] Eurip. Phoeniss. 472.
[113] Il. XIV. 195.
[114] From the Ino of Euripides, Frag. 416.
[115] From the Erechtheus of Euripides, Frag. 364.
[116] Il. XIV. 84.
[117] Il. XI. 654.
[118] Il. XVI. 33.
[119] Il. II. 215.
[120] Λύσιος, the Releaser. See Pind. Frag. 124.
[121] Eurip. Orestes, 667.
[122] Eurip. Ion, 732.
[123] See Demosth. Ol. II. p. 24, 3.
[124] See Il. IX. 108.
[125] Odyss. I. 157.
[126] Aristophanes, Acharn. 503.
[127] Thucyd. I. 70.
[128] From Euripides, Ἄλλων ἰατρὸς, αὐτὸς ἕλκεσι βρύων.
[129] Il. XI. 313; VIII. 234.
[130] Il. IX. 461.
[131] Il. XIII. 116; V. 171.
[132] Eurip. Phoeniss. 1688; Hercules Furens, 1250.
[133] Il. V. 800.
[134] II. 464.
[135] Il. VI. 347.
[136] Il. VI. 326.
[137] Il. IX. 109.
[138] Odyss. XXII. 6.
[139] Odyss. VIII. 246, 248.
[140] Odyss. IV. 605.
[141] Aeschylus, Suppliants, 770.
[142] Soph. Oed. Tyr. 1169, 1170.
[143] From the Thamyras of Sophocles, Frag. 225.
[144] Eurip. Hippol. 75.
[145] Eurip. Aeolus, Frag. 23.
[146] Pindar, Pyth. I. 25.
[147] From the Cressae of Euripides, Frag. 470.
[148] Odyss. VIII. 173.
[149] See Il. V. 341.
[150] Odyss. V. 410.
[151] Il. XXII. 390.
[152] Eurip. Hecuba, 422.
[153] Il. IX. 408
[154] Il. VII. 99.
[155] Eurip. Hippol. 193.
[156] Il. V. 514 and 515.
[157] Herod. VII. 46.
[158] See Livy, I. 9, 12.
[159] See Varro, Ling. Lat. V. 84: Quod in Latio capite velato erant
semper, ac caput cinctum habebant _filo_, _flamines_ dicti. Festus, s.
v. Flamen Dialis: Flamen, quasi _filamen_. (G.)
[160] Il. XV. 198.
[161] For an account of the various titles of Fortune at Rome, see
Preller, Römische Mythologie, X. § 1; and Plutarch on the Fortune of
the Romans, §§ 5, 10. (G.)
[162] From Sophocles, Frag. 786.
[163] See the word πλατυχαίτας (probably corrupt) in Liddell and
Scott’s Greek Lexicon. (G.)
[164] Called παλιντοκία. See above, Question 18. (G.)
[165] Il. XV. 453.
[166] Hesiod, Works and Days, 708.
[167] Hesiod, Works and Days, 45.
[168] Odyss. IV. 74.
[169] See Il. XXIII. 259.
[170] Pindar, Olymp. IX. 58.
[171] Il. IV. 370 and 405.
[172] Soph. Trachin. 442.
[173] Il. XVI. 847.
[174] Il. I. 128; IX. 328; XVI. 70.
[175] Demosthenes on the Crown, p. 260, 1; p. 307, 9.
[176] Il. XXII. 379.
[177] Demosthenes on the Crown, p. 325, 22.
[178] Odyss. XVI. 187.
[179] Il. XXIII. 673 and 670.
[180] Odyss. XII. 192; IX. 228.
[181] From the Philoctetes of Euripides, Frag. 785 and 787.
[182] See Vol. 1. p. 91.
[183] Il. I. 260.
[184] Il. VI. 127.
[185] Odyss. XII. 209.
[186] See Demosthenes on the Crown, p. 270, 3.
[187] See Boeckh’s dissertation _Ueber die Bildung der Weltseele im
Timaeos des Platon_, now reprinted in his Kleine Schriften, III. pp.
109-180. For the passages relating to music, see Westphal’s _Harmonik
und Melopöie der Griechen_, pp. 134-136. See also the note prefixed to
Plutarch on Music, vol. I. p. 102. (G.).
[188] Timaeus, p. 35 A-B.
[189] Timaeus, p. 34 B.
[190] Timaeus, p. 36 E.
[191]
[Illustration]
*
* *
* * *
* * * *
* * * * *
* * * * * *
* * * * * * *
See note on Platonic Questions, No. V. § 2. Thirty-six is called the
triangular of eight, because a triangle thus made of thirty-six points
will have eight points on each side. (G.)
[192] That is, in the quaternary, § 11. See the diagram, p. 339. (G.)
[193] Timaeus, p. 36 A.
[194] Timaeus, p. 37 A.
[195] Timaeus, p. 52 D.
[196] Timaeus, p. 35 B.
[197] X. p. 617 B.
[198] Ἅρμενος ἦν ξείνοισιν ἀνὴρ ὅδε, καὶ φίλος ἀστοῖς.
[199] See Boeckh’s note on Pindar, Frag. 8. The quotation from Pindar
is corrupt; but the sense given above is derived from other quotations
of the same passage. (G.)
[200] This epistolary discourse was wrote against an ill-bred sort of
philosophers who neither would take the charge of education of great
persons themselves, nor would suffer others to do it. Tho’ the author
seems here only to vindicate his friend, it is in truth an apology for
himself, who bred up an emperor, and spent most part of his time (to
good purpose) in the greatest court in the world. This and several
other of his moral discourses seems to be hastily dictated, so that
there is no great choice in his words or measure in his periods, or
strict method in the whole. However, the treasure of ancient learning
and good sense which is to be found in him, as it was frequently made
use of by the most eloquent Greek Fathers, so is it sufficient to
recommend his works to all lovers of learning and good manners. (K. C.)