Chapter I: Front Matter (1)

Transcriber’s notes:

Italic text is marked _thus_. Spaced gesperrt text is marked ~thus~.

The spelling, hyphenation, punctuation and accentuation are as the original, except for apparent typographical errors which have been corrected.

_From the painting by Emanuel Benner._]

PLUTARCH’S ESSAYS AND MISCELLANIES

Comprising all his Works Collected
under the Title of “Morals” · Translated
from the Greek by Several Hands
Corrected and Revised by WILLIAM
W. GOODWIN, Ph.D., Professor of
Greek Literature in Harvard University
In Five Volumes · Volume Two

BOSTON · LITTLE, BROWN
AND COMPANY · MCMXI

Entered according to Act of Congress, in the year 1870,
By Little, Brown, and Company,
In the office of the Librarian of Congress at Washington.

Copyright, 1898, 1905,
By Little, Brown, and Company.

Printers
S. J. Parkhill & Co., Boston, U. S. A.

CONTENTS OF VOLUME SECOND.

WITH THE TRANSLATORS’ NAMES.

THE BANQUET OF THE SEVEN WISE MEN.

By Roger Davis, A.M.

Periander prepares the banquet, 4. A question proposed to Bias of
Priene, 4. Thales ascertained the height of one of the pyramids, and
how, 5. Need of preparation for an entertainment, 6. Conversation by
the way, 6, 7. Arrival of the company, 7. Anacharsis the Scythian;
Eumetis, 8. The seat assigned to a person a frivolous consideration,
9. A prodigy: a child born of a mare, 10. The explanation, 11. Esop
relates the fable of the Lydian mule, 11. The frugality of Periander,
12. Anacharsis is questioned respecting the Scythians, 12. A letter
is read from Amasis, king of Egypt, proposing a question, 13. Bias
suggests an answer to the question, 14. The seven wise men, in turn,
reply to the question how a people should be governed, 15. The
discussion continued, 16, 17. Answers to other questions, 17, 18.
Riddles and their solutions, 19, 20. How should a state be governed?
20. How to govern a house, 21, 22. Talk about drinking wine, 23.
The end is worth more than the means, 24. The end of drinking is to
nourish and increase friendship, 24. What measure of outward good
should be regarded as sufficient, 26. A spare diet, as recommended
by Hesiod, 27. Extremes to be avoided, 28. Enjoy freely what we
have, but with moderation, 29. A necessity for eating and drinking,
31. But fatal distempers often ensue, 32. The story of Arion and
the dolphins, 33-36. The story of Hesiod and the dolphins, 36, 37.
Another story about dolphins, 38. The creatures obey the impulse of
God, 39. Μηδὲν ἄγαν, “Do not overdo,” 40,
41.

HOW A YOUNG MAN OUGHT TO HEAR POEMS.

By Simon Ford, D.D.

Young people are fond of fiction, 42. The danger hence arising,
42, 43. We would not interdict to them the reading of poetry, 44.
But give them wholesome advice touching the matter, 45. Poets deal
much in fiction: it belongs to the very essence of poetry, 46. This
contributes greatly to the entertainment of the reader, 46. Evident
absurdities must be rejected, 47. Do not receive as literal truth
what the poets say of the gods or of the departed, 48. Poetry is
an imitative art: the exactness of the imitation, even of a foul
action, gives pleasure, 50. If odious and abominable conduct is
to be represented in poetry, the expression must correspond, 51.
But the poets, especially Homer, signify their disapproval of such
conduct, 52, 53. They often introduce evil examples to promote
moral improvement, 55. The contradictions among poets lessen the
credit of what they say, and thus diminish the possible danger, 55.
The poets often furnish antidotes to the poison they deal out, 57,
58. We may also quote the philosophers against the poets, 59. In
using the names of the gods, the poets often mean only the powers
of nature, or fortune, or some second cause, 61, 62. They often use
words tropically, and then are not to be taken in the literal sense,
64, 65. Poetry requires variety, hence it never represents the same
persons, not even the gods, as uniformly virtuous or prosperous, 66,
67. Therefore the young man must not approve or admire every thing
which is said of the heroes of poetry, 68. Instance, Achilles and
Agamemnon, 69. Several passages in Homer criticised, 69-72. Criticism
on Sophocles, 72. More criticisms and explanations of the Iliad,
74-84, 89, 90. Young men may be taught good morals, and how they
differ from bad, by the poets, _ib._ Boys may learn something
useful even from passages wicked and absurd, 83. We may show young
persons how passages in the poets, of good tendency, are confirmed by
the language of philosophers, 91. Plato and the poets sometimes speak
alike, 92. Thus may poetry and philosophy be reconciled, 93, 94.

OF ENVY AND HATRED

By Mr. P. Lancaster, of Baliol College in Oxford

Envy and Hatred are alike opposed to Benevolence, 95. Yet they are
distinct passions, 95. Their points of difference, 95, _et seq._
Hatred regards the hated person as evil; envy regards only the
felicity of others, 95. Hatred may be directed against brutes; envy
is directed only against man, 96. Brutes may hate but never envy
brutes, 96. Envy is always unjust; hatred is often just, 96. Hatred
increases as the object grows worse; envy rises higher as the object
increases in virtue, 97. Envy often ceases when the object has risen
to supreme power; hatred never ceases, 98.

HOW TO KNOW A FLATTERER FROM A FRIEND

By Mr. Tullie, of Queen’s College

Self-love and self-admiration expose a man to the attempts of
flatterers, 100. Mean, poor, and worthless people are not flattered,
but those of a generous and noble nature, 101. In the choice of
friends, let us be wary, yet not over scrupulous, 102. A parasite
who is cringing and obsequious is not difficult of detection, 103.
The great danger is from those who personate the true friend, yet
are selfish and insincere, 104. True friendship arises from a
conformity of tempers and dispositions, 105. The flatterer attempts
such a conformity, 106. It is not natural and uniform, but a mere
disguise, 107. The flatterer is mutable and inconstant, 109. He only
reflects the humors of other men, 109. The true friend imitates
and commends only what is worthy, 110. The flatterer copies the
faults and blemishes of friends, 110, 111. He pretends to have the
same diseases, 111. And to suffer the same ill-treatment, 112.
Counterfeiting the good qualities of a friend, he yields him the
pre-eminence, 112. The flatterer often overdoes, in the effort to
make himself agreeable, 114. The true friend is sometimes under the
necessity of giving pain, 115. The flatterer deals out undeserved
encomium, against which our own conscience protests, 116. Sometimes
he utters praise as if he heard it from a third person, 119.
Sometimes he flatters men in their vices by deriding the contrary
virtues, 119, 120. There is a silent flattery, as when a man yields
his place to another, 121. The parasite praises the man of money,
122. His censures, if he deliver any, fall upon venial faults, not
on real crimes, 124. He flatters, even while pretending to blame,
125. Men, are flattered when reproved for faults directly the
reverse of their real ones, 126. The friend aims at the improvement
of our character; the flatterer works on our weak spots, 128, 129.
The friend is open-hearted and natural; the flatterer ceremonious
and obsequious, 130. The real friend will assist in no dishonest
endeavor: the flatterer has no scruples about the proposal, 131,
132, 134, 135. The kindness of a friend is without parade; that of
a flatterer is attended with bustle and show, 133. The flatterer
reminds us of his past services; the true friend never, 134. An
accurate self-knowledge defends against flattery, 137, 138. We
have no need of flattery, 138. Causeless censure may be equally
mischievous with causeless praise, 138. How to avoid causeless
reprehension of others, 139, et seq. Eliminate from the affair
all self-interest, 140. Free our speech from reproachful words,
141. Deliver ourselves with seriousness and dignity, 142. Make our
reproofs seasonable, 143. The prosperous need reproof rather than the
afflicted, 144. When is severe reproof allowable? 145. Reprove not
in presence of another, 148; especially not before inferiors, 149. A
reprover should not himself need reproof, 150. In reproving, confess
our own fault, 150. Mix with the reproof a little praise, 151. If
reproved, do not retort on your monitor, 152. Reprove only on weighty
occasions, 152. Avoid a fault-finding, captious habit, 153. Reproof
is not offensive, when kindly administered, 154. Reprove with caution
and moderation, 155. Care should be used to leave with the reproof a
salutary impression, 156.

THAT IT IS NOT POSSIBLE TO LIVE PLEASURABLY ACCORDING TO THE DOCTRINE
OF EPICURUS.

By William Baxter, Gent.

Four interlocutors discourse respecting this doctrine, 157-203. What
had been said by a favorer of Epicurus, 157, 158. What the Epicurean
doctrine is, 159. It recognizes no pleasure but that which is derived
from the senses, 160. Objections to this doctrine, 160, _et
seq._ Pains, as well as pleasures, enter through the senses, and
these are keenly felt, 161. Bodily pleasure is feeble and soon over,
161. The remembrance of past pleasure only stimulates desire for
more, 163; and this produces a restless habit, 164. No man can safely
count on a continuance of what he now enjoys, 165. Hence there must
be constant disquiet, 166. A wicked course contributes nothing to
assurance of continual enjoyment, 166. Our very bodily constitution
places us in constant peril, 167. To escape evil, the Epicureans
say, is the supreme good; but this is simply impossible, 167. If it
were possible, it would not raise us above the brutes, 168, 169.
Freedom from bodily pain is a trivial affair, 169. The Epicurean
philosophy rejects the idea of God and of future retribution; this
costs effort; the brutes who never had this idea have advantage over
the followers of Epicurus, 170. Intellectual enjoyments greatly
superior to sensual pleasures, 171. There is great enjoyment in
knowledge, 171. An acquaintance with works of genius affords great
pleasure, 172. The mathematics afford unspeakable delight, 173.
Instances of this in the cases of Eudoxus, Pythagoras, Archimedes,
and others, 174. Such pleasures are far superior and more intense
than sensual enjoyments, 174. The Epicurean philosophy eschews these
higher and purer delights, 175; and in old age it has nothing left,
176. Epicurus disallows music, 177, 178. He would deprive the mind
of its own proper good, and drag it down to the level of the body,
179. The highest good consists in action, 180; especially beneficent
action, 180, 181. The pleasures recognized by Epicureans are base
and ignoble, 182. They make the stomach the centre, 183. A noble
nature despises such pleasures, 184, 185. Great and generous actions
are never forgotten, 186; but the memory of sensual gratification
is transient, 186. A good reputation affords high satisfaction,
187. This cannot be enjoyed by idle and debauched persons, 188. The
Epicureans leave us no hope from God, 189. The fear and worship of
God, even when joined with superstition, keep down wickedness and
afford much pleasure, 190. This pleasure is shared alike by rich and
poor, 191; but Epicureans deny it to themselves, 191. The Deity can
neither do nor suffer wrong, 192. Therefore a friend of God must
be happy, 193. Of such a satisfaction the followers of Epicurus
would deprive us, 194. According to them, death is the extinction
of our being,—a gloomy prospect, 195. All men shrink at the idea
of annihilation, 197. A dark hereafter is better than none, 198.
Epicureanism extinguishes hope and virtue, 199. The hope of another
and better life gives additional comfort to the present, 200. Of all
this hope and enjoyment the Epicurean doctrine deprives us, and thus
debases and contracts our nature, 202, 203.

ROMAN QUESTIONS.

By Isaac Chauncy, of the College of Physicians, London.

1. Why do the Romans require a new-married woman to touch fire and
water? 204. 2. Why do they light, at nuptials, five torches? 204. 3,
4. Questions about Diana’s temples, 205. 5. Why do persons falsely
reported as dead, on their return home from foreign parts, not enter
by the door? 206. 6. Why do women kiss their relations? 207. 7.
Why are husbands and wives forbidden to receive presents from each
other? 208. 8. Why may they not receive a gift from a son-in-law or
father-in-law? 209. 9. Why do husbands returning from remote parts
send to acquaint their wives of their approach? 209. 10. Why do
men in divine service cover their heads, &c.? 209. 11. Why do they
sacrifice to Saturn with head uncovered? 210. 12. Why do they esteem
Saturn the father of truth? 211. 13. Why do they sacrifice to Honor
bareheaded? 211. 14. Why do sons appear at their parents’ funerals
with covered heads, &c.? 211. 15. Why do Romans not sacrifice to the
god Terminus? 212. 16. Why must not maid-servants enter the temple of
Matuta? 212. 17. Why do not women supplicate this goddess in behalf
of their children? 213. 18. Why do the rich pay tithes to Hercules?
213. 19. Why does the Roman year begin in January? 213. 20. Why is
not myrtle brought into the temple of Bona Dea? 214. 21. Why is
worship paid to the woodpecker? 215. 22. Why is Janus described as
double-faced? 215. 23. Why are funeral things sold in the temple of
Venus Libitina? 216. 24. Explain the Kalends, Nones, and Ides, 216.
25. Why are the days after the Kalends, Nones, and Ides, considered
unlucky? 217. 26. Why is white sometimes worn as a sign of mourning?
219. 27. Why are walls reputed sacred but not the gates? 219. 28.
Why are children forbidden to swear by Hercules within doors? 220.
29. Why must not the new-married woman step over the threshold but
be carried? 221. 30. Why is she to say, “Where thou art Caius, I am
Caia”? 221. 31. Why is the name Thalassius sung at nuptials? 221.
32. Why are effigies of men, in some cases, called Argives? 222.
33. Why did not men in ancient times sup abroad without their sons?
222. 34. Why were funeral rites performed in December instead of
February? 223. 35. Why is worship paid to the harlot Laurentia? 223.
36. Why is one gate at Rome known as the Window? 224. 37. Why are
spoils taken in war allowed to decay? 225. 38. Why was divination
prohibited after the month of August? 225. 39. Why is it unlawful
for a man not yet mustered into the army to slay an enemy? 226. 40.
Why was it unlawful to anoint a priest of Jupiter in the open air?
226. 41. Why on the ancient coin was Janus stamped, with a ship on
the reverse? 228. 42. Why is the temple of Saturn used as the public
treasury? 228. 43. Why must ambassadors go to Saturn’s temple, and
be there registered? 229. 44. Why must not priests of Jupiter swear?
229. 45. Why at the feast of Venus is wine so freely used? 230. 46.
Why would the ancients have the temple of Horta to stand always open?
230. 47. Why did Romulus build the temple of Vulcan without the city?
231. 48. Why were garlands used in the Consualia? 231. 49. Why did
candidates for office appear without tunics? 232. 50. Why did the
priest of Jupiter, on the death of his wife, resign his office? 232.
51. Why is a dog set before the Lares, and why are the Lares covered
with dogs’ skins? 233. 52. Why is a dog sacrificed to Geneta, &c.?
233. 53. Why, at the Capitoline games, are Sardians offered for
sale by a crier? 234. 54. Why is the flesh-market called Macellum?
234. 55. Why do the minstrels wear women’s apparel on the Ides of
January? 234. 56. Why is it supposed that matrons built the temple
of Carmenta? 235. 57. Why is milk plentifully used in the women’s
sacrifice to Rumina? 236. 58. Why are some senators called Patres,
and others Patres Conscripti? 236. 59. Why was one altar common to
Hercules and the Muses? 236. 60. Why, of the two altars of Hercules,
do the women not partake of the greater? 237. 61. Why is the name
of the tutelary god of Rome not allowed to be mentioned? 237. 62.
Why of the Feciales was the Pater Patratus accounted the chief? 238.
63. Why is the Rex Sacrorum forbidden to bear civil office? 238. 64.
Why after eating must something always be left on the table? 239.
65. The first congress with a wife, why must it be in the dark? 239.
66. Why was a horse-race round called Flaminia? 239. 67. Whence the
name _lictors_? 239. 68. Why do the Luperci sacrifice a dog?
240. 69. Why upon the Septimontium are chariots not drawn by a pair
of horses? 240. 70. Why are convicted thieves called Furciferi? 241.
71. Why is hay bound to the horns of unruly oxen? 241. 72. Why must
the lanterns of soothsayers be open at the top? 242. 73. Why were
priests, afflicted with sores, forbidden to use divination? 242. 74.
Why did Servius Tullius build a temple of Small Fortune? 243. 75.
Why did the Romans not extinguish a candle? 243. 76. Why were little
moons worn on the shoes? 244. 77. Why was the year Jupiter’s, but
the month Juno’s? 244. 78. Why in soothsaying is _sinister_
fortunate? 245. 79. Why might the bones of one who had triumphed be
brought into the city? 246. 80. Why were the consuls requested not to
come to the supper of the triumpher? 246. 81. Why did not the tribune
wear purple? 246. 82. Why, before the chief officers, were the axes
carried bound up in rods? 247. 83. Why did the Romans forbid a human
sacrifice to barbarians, and offer one themselves? 248. 84. Why does
the Roman day begin at midnight? 249. 85. Why of old were women not
suffered to grind or to cook? 250. 86. Why are there no marriages in
May? 250. 87. Why is the hair of a bride parted with a spear? 251.
88. Why is the money for public plays called _lucar_? 251. 89.
Why is the Quirinalia called the Feast of Fools? 251. 90. Why, at
a sacrifice to Hercules, was no other god mentioned, &c.? 252. 91.
Why might not patricians dwell about the Capitol? 252. 92. Why is
a garland of oak-leaves put on him who saves a citizen in battle?
252. 93. Why are vultures used in soothsaying? 253. 94. Why is the
temple of Aesculapius placed without the city? 254. 95. Why must
chaste people abstain from pulse? 254. 96. Why are Vestal Virgins,
when unchaste, buried alive? 254. 97. Why, at a horse-race, is the
winning horse sacrificed to Mars, &c.? 255. 98. Why do the censors
begin their official work by feeding the sacred geese? 255. 99. Why
are augurs never deprived of office? 256. 100. Why, at the Ides of
August, do the servants feast and the free-women wait on them? 257.
101. Why are boys decorated with the necklace called _bulla_?
257. 102. Why do boys receive names at nine days old, and girls at
eight? 258. 103. Why are those whose fathers are not known called
_Spurius_? 258. 104. Why was Bacchus called Liber Pater? 259.
105. Why are widows married on holidays, but not virgins? 259. 106.
Why do the Romans worship Fortuna Primigenia? 260. 107. Whence the
term _histriones_? 260. 108. Why are marriages between persons
near akin not practised? 260. 109. Why must not the chief priest of
Jupiter touch meal or leaven? 261. 110. Why is he forbidden to touch
raw flesh? 261. 111. Why is he forbidden to touch or name dog or
goat? 262. 112. Why is he forbidden to touch ivy, or to pass under
vine branches? 263. 113. Why is he forbidden to bear civil office?
264.

GREEK QUESTIONS.

By the Same Hand.

1. Who are they at Epidaurus called Κονίποδες and Ἄρτυνοι? 265. 2.
What woman did the Cumans call Onobatis? 265. 3. Who is the
Ὑπεκκαύστρια among the Solenses? 266. 4. Who
are the Ἀμνήμονες among the Cnidians, and who is the Ἀφεστήρ? 266.
5. Who were the Χρηστοί among the Arcadians and Lacedaemonians?
266. 6. Who is Κριθολόγος among the Opuntians? 266. 7. What sort of
clouds are the Ploiades? 266. 8. Who is called Platychaetas among the
Boeotians? 267. 9. Who at Delphi is called Ὁσιωτήρ? 267. 10. What is
Phyxemelum? 268. 11. Who are the Ἀποσφενδόνητοι? 268. 12. What was
Charila among the Delphians? 268. 13. What is the beggars’ meat among
the Aenianes? 270. 14. Who were the Coliads among the Ithacans? what
was a φάγιλος? 271. 15. What is the wooden dog among the Locrians?
271. 16. What thing do the Megarians call ἀφάβρωμα? 272. 17. Who was
called δορύξενος? 272. 18. What is παλιντοκία? 273. 19. What is the
Anthedon of which Pythia speaks? 273. 20. What is meant at Priene by
darkness at the Oak? 274. 21. Who in Crete were called Κατακαῦται?
274. 22. What was the Sepulchre of the Boys at Chalcedon? 275. 23.
Who at Argos are Μιξαρχαγέτας and Ἐλάσιοι? 276. 24. What at Argos
is ἔγκνισμα? 276. 25. Who are Ἀλάστωρ, Ἀλιτήριος, and Παλαμναῖος?
276. 26. What is the meaning of a verse sung by certain virgins of
Aenos? 276. 27. Why at Rhodes does the crier never enter the chapel
of Ocridion? 277. 28. Why at Tenedos does no piper enter the temple,
nor must Achilles be named there? 277. 29. Who was the πωλήτης at
Epidamnus? 278. 30. What is the shore of Araenus, in Thrace? 278.
31. Why at the feast of Ceres do the women of Eretria roast meat by
the sun? 279. 32. Who at Miletus were the Ἀειναῦται? 279. 33. Why
do the Chalcidians call a certain place Ἀκμαίων Λέσχη? 279. 34. Who
was he that sacrificed an ox to his benefactor? 280. 35. Why did the
Bottiaean maids sing, “Let us go to Athens”? 280. 36. Why do the
Eleian women in their hymns say, “O Bacchus, come with an ox foot”?
281. 37. Why is a place at Tanagra called Achilleum? 281. 38. Who
among the Boeotians were the Ψολόεις, and the Ὀλεῖαι? 282. 39. Why
do the Arcadians stone those who go willingly into the Lycaeum, &c.?
282. 40. Who is Eunostus, the hero of Tanagra, and why may not women
enter his grove? 283. 41. How came there to be a river in Boeotia
called Scamander? 284. 42. Whence the saying, “Let this prevail”?
285. 43. Why is the city of the Ithacans called Alalcomenae? 285.
44. Who are the Monophagi in Aegina? 286. 45. Why does a statue of
Jupiter in Caria carry an axe and not a thunderbolt? 286. 46. Why
do the Trallians call the pulse ὄροβος καθαρτής? 287. 47. Why do
the Eleans say, “worse than Sambicus”? 287. 48. Why is the temple
of Ulysses at Lacedaemon near the monument of Leucippides? 287. 49.
Why do the women of Chalcedon, on meeting other women’s husbands,
cover one cheek? 288. 50. Why do the Argives bring their sheep to the
grove of Agenor, &c.? 289. 51. Why did the Argive boys in sport call
themselves Ballacrades? 289. 52. Why do the men of Elis lead their
mares out of their borders, &c.? 289. 53. Why was it a custom amongst
the Gnossians that they who borrowed money upon usury should snatch
it up and run away? 289. 54. Why in Samos do they call upon Venus of
Dexicreon? 289. 55. Why in Samos, when they sacrifice to Mercury, do
they allow stealing? 290. 56. Why in Samos is there a place called
Πάναιμα? 290. 57. Why in Samos was the Andron called Pedetes? 290.
58. Why is the priest of Hercules in Cos clothed in women’s apparel?
291. 59. Whence the race of Hamaxocylists in Megara? 292.

OF THE LOVE OF WEALTH.

By Mr. Patrick, of the Charterhouse.

True happiness is not to be bought and sold; wealth will not procure
it, 294. The love of money does not cease on the acquisition of
money, 295. A man who has much is intent on getting more, 296. He
does not need more, but to be relieved of some part of what he has,
296. To possess money, and not to use it, is a distemper of the
mind, 297. The love of wealth is never satisfied, 298. It makes of a
man a miserable slave, 299. Such men are always in want, 297, _et
seq._ They excite aversion in the beholders, 299. They lay up
wealth for their children, 300; who impatiently expect their decease,
301. What is the use of riches? 302. Riches need not be coveted,
since our real wants are easily supplied, 303. If there were nobody
to see a display of riches besides their possessor, their chief value
would cease, 304. When nobody looks on, riches signify nothing, 305.

HOW A MAN MAY INOFFENSIVELY PRAISE HIMSELF WITHOUT BEING LIABLE TO
ENVY.

By Mr. Lancaster, Fellow of Baliol College in Oxford.

An arrogant boaster is universally condemned, 306. Yet there are
times when a man may fitly praise himself, 307. A man may vindicate
his worthy acts when maligned by others, 309. Instances of this
in Pericles, Pelopidas, Epaminondas, 309. A man grappling with
ill-fortune may vindicate himself, 310. A man may do it, if treated
ungratefully, 311. Or if unjustly accused of evil acts, 312. A man
may indirectly praise himself by praising others who are of similar
character, 313. Envy may be forestalled by giving the credit of our
good actions to Fortune or to God, 314; and by admissions of partial
wrong in our character or conduct, 316, 317. We may praise ourselves
when it seems to be for the advantage of others, 318; and when by so
doing we may silence an insolent and blustering man, 319. When evil
conduct is praised, and we may attract the attention of the company
to a worthier example, 320. In general we should avoid talking about
ourselves, 321. This habit engenders boasting and vain-glory, 322. It
leads to the disparagement of others, 323. We should hear our praises
uttered with modesty and caution, 324; otherwise we incur disgrace,
325.

CONCERNING THE PROCREATION OF THE SOUL, AS DISCOURSED IN TIMAEUS.

By John Philips, Gent.

Opinion of Plato concerning the soul, 326. Quotation from the Timaeus
of Plato, 326. Opinions of Xenocrates and Crantor, 327. Plato held
the eternity of matter, 328, 353. Nature of the soul, according
to Plato, 329, 330. The material of which the world was formed,
originally a shapeless mass existing from eternity, 331. It was
arranged in perfect and beautiful forms by God, 331, 336. The soul
of the world, 332, 351. Origin of evil, 333, 334. Reconciliation of
Plato with himself, 335-337. His real meaning, 337. The four original
elements of all created, corporeal things, 337. The soul is both
created and uncreated, 338. The subject illustrated by geometry and
the doctrine of ratios, 339-345. And by the musical scale, 345-349.
Relation of spirit to matter, 350. The opinion of those philosophers
refuted who make the soul a compound of both, 351. The soul of the
world, what? 352. The divisible and the indivisible: the Other and
the Same, 326, 350, 354, _et seq._ The four elements, how
related, 355. Generation, what? 356. Two discordant principles rule
the world,—Fate or Necessity, and Intelligence or Wisdom, 357, 358.
The soul is not altogether the workmanship of the Deity, 359. Another
illustration from geometry, 360. Illustration from the planetary
system, 361, 362. And from musical science, 361, 367.

THAT A PHILOSOPHER OUGHT CHIEFLY TO CONVERSE WITH GREAT MEN.

By Knightly Chetwood.

Instruction in philosophy not to be denied to men of quality, 368.
The true idea of philosophy, 369. If useful to any, it may be
especially useful to men who lead and govern, 370. Absurdity of the
contrary supposition, 371. Great value of true philosophy, 372.
Reputation valuable to a philosopher as a means of usefulness, 373. A
philosopher will delight in giving his instructions where they will
have the widest influence, 374, 375. Even an ordinary mechanic would
be pleased if he knew his machine would be put to a noble use, 376.

A DISCOURSE CONCERNING SOCRATES’S DAEMON.

By Mr. Creech.

Introduction, 378. Supposed conversation among some friends
respecting affairs at Thebes, at the period of the return of the
exiles, 379-382. About Pelopidas, Epaminondas, Charon, Archias,
Leontidas, Lysanoridas, 381, 382. Plan for liberating Thebes from
the Spartan rule, 382. Strange portents and omens, 383-385. Recourse
to Egypt for the interpretation of a strange, antiquated writing,
383-385. The writing interpreted, 386. Folly of superstition, 387.
Socrates pursued a more rational method, 387. What shall we think
of his Daemon? 388. Was it some trifling thing, as an omen or a
sneeze? 389, 391. It could be nothing but sound judgment, 390. A
stranger from Italy introduced, 392. His account of affairs at
Metapontum, 393. Lysis had escaped from massacre at Metapontum, and
been hospitably received at Thebes, 394. Theanor, the stranger,
offers money in requital for the kindness bestowed on Lysis, 394.
The offer refused, and why, 395. Discourse of Epaminondas thereon,
396-398. Epaminondas has a good Daemon, 399. The conversation turns
on the liberation of Thebes from the Spartan garrison, 400. Fear that
the plot is discovered, 401. Dreams and omens, 401, 402. The Daemon
of Socrates again, 403, 404. A strong impression made on the mind
of some extraordinary man is from a Daemon, like that of Socrates,
406. A romantic dream related, 407-411. A descent into the infernal
regions, 409. Daemons are seen there; their connection with human
beings on earth, 410, 411. The Pythagorean philosophy respecting
dreams, daemons, and sacred impulses, 412, 413. Epaminondas refuses
to kill any citizen without process of law, 414. Slaughter of the
Spartan commanders and liberation of Thebes, 414-423.

OF CURIOSITY, OR AN OVER-BUSY INQUISITIVENESS INTO THINGS IMPERTINENT.

By Maurice Wheeler, Late of Christ Church, Oxon.

Uncomfortable houses may be so altered as to be made comfortable,
424. In like manner, we may so change our personal habits as to
become agreeable to ourselves and others, 425. One habit needing
to be changed may be that of a vain curiosity, 425. Let us make a
thorough self-inspection, 426. Those who eagerly pry into the affairs
of others are apt to be ignorant of themselves, 427, 428. It is rude
and indecent to intrude into the private concerns of others, 429. It
is also attended with danger, 430. Curiosity may be wisely and safely
indulged by inquiries into the phenomena of nature and the history
of great events, 431. But such things do not satisfy a perverse
and prurient curiosity, 432. Such curiosity proceeds from spite or
envy, 432. People so inclined search into matters which men wish to
keep secret, 433. Such people cannot endure the quiet of a country
life, 434. They eagerly inquire for news, 434. We carefully guard
ourselves against inquisitive persons, 435. The practice procures
its own punishment, 437. To cure ourselves of the habit of idle
curiosity, forbear to notice little things, 438. Do not peep in at
doors and windows, 439. Do not mix with low people, 441. Do not look
at beautiful women, 442. Restrain the impulse of curiosity, even in
lawful things, 443. Spies and informers, even when employed by the
government, are always hated, 444.

HOW A MAN MAY BE SENSIBLE OF HIS PROGRESS IN VIRTUE.

By Mr. Tod, of University College in Oxford.

There can be no progress in virtue while habits of wrong-doing
continue unchanged, 446. A change from vice to virtue is not
instantaneous, it must be progressive, 447. The opinion of the
Stoics confuted that all men are equally vicious, 448. As there are
degrees of moral improvement, they are easily discernible, 449.
Constant endeavors to be good may inspire confidence of success, 450.
It is a good sign if our efforts after moral improvement become more
intense and constant, 451. And if difficulties gradually disappear,
452. Examples given, 453. It is a good sign if the ridicule or
opposition of friends do not induce us to leave our studies, 454.
What may evince proficiency in virtue, 455. Many fail of advantage
from the study of philosophy, 456. In hearing lectures or reading,
attend to things spoken rather than the words, 457. Do not read
merely to admire the style, 457. Be more ready to hear than to
speak, 459. Maintain an unruffled temper, 459. Cultivate presence of
mind, 460. Be guided by truth rather than ostentation, 461. Exercise
self-restraint, 461; and moderation, 462. Cultivate a serious spirit,
463. Be willing to receive admonition, 464, 465. When in the wrong,
willingly acknowledge it, 466. Effects of careful and persistent
training, 468. Pleasant dreams indicate proficiency in virtue, 469.
Not only love and admire but imitate virtuous examples, 470. Let
some virtuous example ever be in our thoughts, 472. Cultivate the
acquaintance of the wise and good, 473. Carefully avoid every fault,
474.

OF FORTUNE

By William Baxter, Gent.

Does Fortune rule the affairs of men? 475. What influence could
it have in the affairs of Aristides, Scipio, Alexander, and men
like them? 475. Are there not such things as wisdom, justice,
moderation, and fortitude? 476. And are not these qualities of
supreme importance? 477. Were it not for our reason, we should be far
inferior to the brutes, 478. What place has Fortune in the affairs of
carpenters, artists, and painters? 479. If reason and good counsel
are of service in the mechanic arts, why not in affairs of state? 480.

OF VIRTUE AND VICE

By the Same Hand.

As our clothing does not impart heat to our bodies, so ample
possessions cannot make us happy, 482. Virtue can make any condition
in life pleasant and delightful, 483. A man’s vices inflict on him
misery which he cannot avoid, 483. They allow him no rest, day or
night, 484. Worldly abundance only aggravates the disorders of the
mind, 484. Virtue makes a man happy anywhere, 485.

CONJUGAL PRECEPTS

By John Philips, Gent.

Introduction, 486. Avoid the first occasions of discord, 487.
There should be a conformity of tastes and manners, 488. The wife
must prefer the society of her husband to that of all others, 488.
The husband must avoid a morose, imperious behavior, 489. Let all
things be managed with the consent of both parties, 489. The wife,
if limited in expenses, must cheerfully submit, 490. She must not
chide her husband before others, 490. She should study to reflect
his character, 490. She should share his recreations and his cares,
491. If the husband takes another woman on an excursion of pleasure,
let not the wife show anger, 491. The caresses of conjugal life
should be proffered by the husband only, 492. A wife must have no
private friendships, 492. _Meum et tuum_ must have no place
in married life, 493. The petty altercations of man and wife, if
of daily occurrence, render the connection insupportable, 494. The
parties immediately concerned can best tell where the shoe pinches,
494. A wife wins her husband’s affection most readily by sweetness
of disposition, 494. The wife should make a proper use of her
mirror, 495. A woman is adorned more by discretion, humility, and
modesty, than by gold or diamonds, 495. Anger and reproach should be
banished from the household, 496. A wife must not be a slut, 496. She
should avoid affectation and being over nice, 497. She should avoid
extravagance in dress, 497. She should guard her lips in the hearing
of strangers, 498. She must not attempt to control her husband,
498. The husband’s government must be that of love, 498. The wife
should so gain her husband’s love as not to lessen his affection
for his mother, 499. When the husband is in a passion, it is best
for the wife to hold her peace, 500. Women are rarely jealous of
their husbands when other women let them alone, 501. Let the husband
abstain from unlawful embraces, 503. Let him respect and honor his
wife, 504. Concluding counsels 505-507.

INDEX

PLUTARCH’S MORALS.

PLUTARCH’S MORALS.

VOL. II.

THE BANQUET OF THE SEVEN WISE MEN.

THE SEVEN,—SOLON, BIAS, THALES, ANACHARSIS, CLEOBULUS, PITTACUS, CHILO.[1]

NILOXENUS, EUMETIS, ALEXIDEMUS, PERIANDER, ARDALUS, ESOP, CLEODEMUS, MNESIPHILUS, CHERSIAS, GORGIAS, DIOCLES.

DIOCLES TO NICARCHUS.

1. No wonder, my friend Nicarchus, to find old truths so disguised, and the words and actions of men so grossly misrepresented and lamely delivered, seeing people are so disposed to give ear and credit to fictions of yesterday’s standing. For there were not merely seven present at that feast, as you were informed; there were more than double the number. I was there myself in person and familiarly acquainted with Periander (my art had gained me his acquaintance); and Thales boarded at my house, at the request and upon the recommendation of Periander. Whoever then gave you that account of our feast did it very badly; it is plain he did it upon hearsay, and that he was not there among us. Now, since we are together and at leisure, and possibly we may not live to find an opportunity so convenient another time, I will (seeing you desire it) give you a faithful account of the whole proceedings at that meeting.

2. Periander had prepared a dinner for us, not in the town, but in a dining-hall at Lechaeum which stands close to the temple of Venus, to whom there was a sacrifice that day. For having neglected the duty ever since his mother died for love, he was resolved now to atone for the omission, being warned so to do by the dreams of Melissa. In order thereunto, there was provided a rich chariot for every one of the guests. It was summer-time, and every part of the way quite to the seaside was hardly passable, by reason of throngs of people and whole clouds of dust. As soon as Thales espied the chariot waiting at the door, he smilingly discharged it, and we walked through the fields to avoid the press and noise. There was in our company a third person, Niloxenus a Naucratian, an eminent man, who was very intimately acquainted with Solon and Thales in Egypt; he had a message to deliver to Bias, and a letter sealed, the contents whereof he knew not; only he guessed it contained a second question to be resolved by Bias, and in case Bias undertook not to answer it, he had in commission to impart it to the wisest men in Greece. What a fortune is this (quoth Niloxenus) to find you all together! This paper (showing it us) I am bringing to the banquet. Thales replied, after his wonted smiling way, If it contains any hard question, away with it to Priene. Bias will resolve it with the same readiness he did your former problem. What problem was that? quoth he. Why, saith Thales, a certain person sent him a beast for sacrifice with this command, that he should return him that part of his flesh which was best and worst; our philosopher very gravely and wisely pulled out the tongue of the beast, and sent it to the donor;—which single act procured him the name and reputation of a very wise man. It was not this act alone that advanced him in the estimation of the world, quoth Niloxenus; but he joyfully embraces what you so carefully shun, the acquaintance and friendship of kings and great men; and whereas he honors you for divers great accomplishments, he particularly admires you for this invention, that with little labor and no help of any mathematical instrument you took so truly the height of one of the pyramids; for fixing your staff erect at the point of the shadow which the pyramid cast, two triangles being thus made by the tangent rays of the sun, you demonstrated that what proportion one shadow had to the other, such the pyramid bore to the stick.

But, as I said, you are accused of being a hater of kings, and certain back friends of yours have presented Amasis with a paper of yours stuffed with sentences reproachful to majesty; as for instance, being at a certain time asked by Molpagoras the Ionian, what the most absurd thing was you had observed in your notice, you replied, An old king. Another time, in a dispute that happened in your company about the nature of beasts, you affirmed that of wild beasts, a king, of tame, a flatterer was the worst. Such apophthegms must needs be unacceptable to kings, who pretend there is vast difference between them and tyrants. This was Pittacus’s reply to Myrsilus, and it was spoken in jest, quoth Thales; nor was it an old king I said I should marvel at, but an old pilot. In this mistake, however, I am much of the youth’s mind who, throwing a stone at a bitch, hit his stepmother, adding, Not so bad. I therefore esteemed Solon a very wise and good man, when I understood he refused empire; and if Pittacus had not taken upon himself a monarchy, he had never exclaimed, O ye Gods! how hard a matter it is to be good! And Periander, however he seems to be sick of his father’s disease, is yet to be commended that he gives ear to wholesome discourses and converses only with wise and good men, rejecting the advice of Thrasybulus my countryman, who would have persuaded him to chop off the heads of his nobility. For a prince that chooses rather to govern slaves than freemen is like a foolish farmer, who throws his wheat and barley in the streets, to fill his barns with swarms of locusts and whole cages of birds. For government has one good thing to make amends for the many evils attending it, namely, honor and glory, provided the ruler rules good men because he is better than they, and great men seeming to be greater than they. But he that having ascended the throne minds only his own interest and ease, remitting all care and concern for the welfare of the subject, is fitter to tend sheep or to drive horses or to feed cattle than to govern men of reason.

But this stranger (continues he) has engaged us in a deal of impertinent chat, for we have neglected to speak or offer any discourse suitable to the occasion and end of our meeting; for doubtless it becomes the guest, as well as the host, to make preparation beforehand. It is reported that the Sybarites used to invite their neighbors’ wives a whole twelve-month before to their entertainments, that they might have convenient time to trim and adorn themselves; for my part, I am of opinion, that he who would feast as he should ought to allow himself more time for preparation than they, it being a more difficult matter to compose the mind into an agreeable temper than to fit one’s clothes for the outward ornament of the body. For a prudent man comes not hither only to fill his belly, as if he were to fill a bottle, but to be sometimes grave and serious, sometimes pleasant, sometimes to listen to others, and sometimes to speak himself what may benefit or divert the company, if the meeting is intended for any good use or purpose. For if the victuals be not good, men may let them alone, or if the wine be bad, men may use water; but for a weak-headed, impertinent, unmannerly, shallow fellow-commoner there is no cure; he mars all the mirth and music, and spoils the best entertainment in the world. And it will be no easy business to rid one’s self of a sullen temper when once entertained; since we find divers men, affronted in their debauches, have yet remembered the provocation to their dying day, the spite remaining like a surfeit arising from wrong done or anger conceived in drinking wine. Wherefore Chilo did very well and wisely; for when he was invited yesterday, he would not promise to come till he had a particular given him of all their names who were to meet him. For, quoth he, if my business calls me to sea or I am pressed to serve my prince in his wars, there is a necessity upon me to rest contented with whatever company I fall into, though never so unsuitable to my quality or disagreeable to my nature and humor; but voluntarily and needlessly to associate myself with any riffraff rabble would ill become any man pretending to but common discretion.

The Egyptian skeleton which they brought into their feasts and exposed to the view of their guests, with this advice, that they should not in their merriment forget they would shortly be themselves such as that was,—though it was a sight not so acceptable (as may be supposed),—had yet this conveniency and use, to incite the spectators not to luxury and drunkenness but to mutual love and friendship, persuading them not to protract a life in itself short and uncertain by a tedious course of wickedness.

3. In discourses of this kind we spent our time by the way, and were now come to the house. Here Thales would not be washed, for he had but a while before anointed himself; wherefore he took a round to view the horse-race and the wrestling-place, and the grove upon the water-side, which was neatly trimmed and beautified by Periander; this he did, not so much to satisfy his own curiosity (for he seldom or never admired any thing he saw), but that he might not disoblige Periander or seem to overlook or despise the glory and magnificence of our host. Of the rest every one, after he had anointed and washed himself, the servants introduced into a particular room, purposely fitted and prepared for the men; they were guided thither through a porch, in which Anacharsis sat, and there was a certain young lady with him arranging his hair. This lady stepping forward to welcome Thales, he saluted her most courteously, and smiling said: Madam, make the stranger fair and pleasant, so that, being (as he is) the mildest man in the world, he may not be fearful and hideous for us to look on. When I was curious to enquire who this lady was whom Thales thus complimented, he said, Do you not yet know the wise and famous Eumetis?—for so her father calls her, though others call her after her father’s name Cleobulina. Doubtless, saith Niloxenus, they call her by this name to commend her judgment and wit, and her reach into the more abstruse and recondite part of learning; for I have myself in Egypt seen and read some problems first started and discussed by her. Not so, saith Thales, for she plays with these as men do with cockal-bones, and encounters boldly all she meets, without study or premeditation; she is a person of an admirable understanding, of a politic capacious mind, of a very obliging conversation, and one that by her rhetoric and the sweetness of her temper prevails upon her father to govern his subjects with the greatest mildness in the world. How popular she is appears, saith Niloxenus, plainly to any that observes her pleasant innocent garb. But pray, continues he, wherefore is it that she shows such tenderness and affection to Anacharsis? Because, replied Thales, he is a temperate and learned man, who fully and freely makes known to her those mysterious ways of dieting and physicing the sick which are now in use among the Scythians; and I doubt not she now coaxes and courts the old gentleman at the rate you see, taking this opportunity to discourse with him and learn something of him.

As we were come near the dining-room, Alexidemus the Milesian, a bastard son of Thrasybulus the Tyrant, met us. He seemed to be disturbed, and in an angry tone muttered to himself some words which we could not distinctly hear; but espying Thales, and recovering himself out of his disorder, he complained how Periander had put an insufferable affront upon him. He would not permit me, saith he, to go to sea, though I earnestly importuned him, but he would press me to dine with him. And when I came as invited, he assigned me a seat unbecoming my person and character, Aeolians and islanders and others of inferior rank being placed above me; whence it is easy to infer how meanly he thinks of my father, and it is undeniable how this affront put upon me rebounds disgracefully in my parent’s face. Say you so? quoth Thales, are you afraid lest the place lessen or diminish your honor and worth, as the Egyptians commonly hold the stars are magnified or lessened according to their higher or lower place and position? And are you more foolish than that Spartan who, when the prefect of the music had appointed him to sit in the lowest seat in the choir, replied, This is prudently done, for this is the ready way to bring this seat into repute and esteem? It is a frivolous consideration, where or below whom we sit; and it is a wiser part to adapt ourselves to the judgment and humor of our right and left hand man and the rest of the company, that we may approve ourselves worthy of their friendship, when they find we take no pet at our host, but are rather pleased to be placed near such good company. And whosoever is disturbed upon the account of his place seems to be more angry with his neighbor than with his host, but certainly is very troublesome and nauseous to both.

These are fine words, and no more, quoth Alexidemus, for I observe you, the wisest of men, as ambitious as other men; and having said thus, he passed by us doggedly and trooped off. Thales, seeing us admiring the innocence of the man, declared he was a fellow naturally of a blockish, stupid disposition; for when he was a boy, he took a parcel of rich perfume that was presented to Thrasybulus and poured it into a large bowl, and mixing it with a quantity of wine, he drank it off and was ever hated for it. As Thales was talking after this fashion, in comes a servant and tells us it was Periander’s pleasure we would come in and inform him what we thought of a certain creature brought into his presence that instant, whether it were so born by chance or were a prodigy and omen;—himself seeming mightily affected and concerned, for he judged his sacrifice polluted by it. At the same time he walked before us into a certain house adjoining to his garden-wall, where we found a young beardless shepherd, tolerably handsome, who having opened a leathern bag produced and showed us a child born (as he averred) of a mare. His upper part, as far as his neck and his hands, was of human shape, and the rest of his body resembled a perfect horse; his cry was like that of a child newly born. As soon as Niloxenus saw it, he cried out, The Gods deliver us; and away he fled as one sadly affrighted. But Thales eyed the shepherd a considerable while, and then smiling (for it was his way to jeer me perpetually about my art) says he, I doubt not, Diocles, but you have been all this time seeking for some expiatory offering, and intending to call to your aid those Gods whose province and work it is to avert evils from men, as if some great and grievous thing had happened. Why not? quoth I, for undoubtedly this prodigy portends sedition and war, and I fear the dire portents thereof may extend to myself, my wife, and my children, and prove all our ruin; since, before I have atoned for my former fault, the Goddess gives us this second evidence and proof of her displeasure. Thales replied never a word, but laughing went out of the house. Periander, meeting him at the door, enquired what we thought of that creature; he dismissed me, and taking Periander by the hand, said, Whatsoever Diodes shall persuade you to do, do it at your best leisure; but I advise you either not to have such young men to keep your mares, or to give them leave to marry. When Periander heard him out, he seemed infinitely pleased, for he laughed outright, and hugging Thales in his arms he kissed him; then saith he, O Diocles, I am apt to think the worst is over, and what this prodigy portended is now at an end; for do you not apprehend what a loss we have sustained in the want of Alexidemus’s good company at supper?