She ought to have been pleased and content to hear that her son dwelt in such a palace as that at Argos, and in lamenting that the nuptial torch was not lit, and that he had not had the usual bath in the river Ismenus, as though there was no water or fire at Argos for wedded people, she lays on exile the evils really caused by pride and stupidity.

§ xvii. But exile, you will say, is a matter of reproach. It may be among fools, who also jeer at the beggar, the bald man, the dwarf, aye, and even the stranger and resident alien. But those who are not carried away in that manner admire good men, whether they are poor, or strangers or exiles. Do we not see that all men adore the temple of Theseus as well as the Parthenon and Eleusinium? And yet Theseus was an exile from Athens, though it was owing to him that Athens is now inhabited, and he was banished from a city which he did not merely dwell in, but had himself built. And what glory is left to Eleusis, if we are ashamed of Eumolpus, who migrated from Thrace, and taught the Greeks (as he still teaches them) the mysteries? And who was the father of Codrus that reigned at Athens? Was it not Melanthus, an exile from Messene? And do you not praise the answer of Antisthenes to the person who told him that his mother was a Phrygian, "So also is the mother of the gods." If you are twitted then with exile, why do you not answer, "The father of the glorious victor Hercules was an exile." And Cadmus, the grandfather of Dionysus, when he was sent from home to find Europa, and never came back, "though a Phœnician born he changed his country,"943 and migrated to Thebes, and became944 the grandfather of "Dionysus, who rejoices in the cry of Evoe, the exciter of women, who delights in frantic honours." As for what Æschylus obscurely hints at in the line,

let me keep a religious silence, as Herodotus945 says. And Empedocles commences his system of philosophy as follows, "It is an ordinance of necessity, an ancient decree of the gods, when anyone stains his hands with crime and murder, the long-lived demons get hold of him, so that he wanders away from the gods for thirty thousand years. Such is my condition now, that of an exile and wanderer from the gods." In these words he not only speaks of himself, but points out that all of us men similarly are strangers and foreigners and exiles in this world. For he says, "O men, it is not blood or a compounded spirit that made the being or beginning of the soul, but it is your earth-born and mortal body that is made up of these." He calls speciously by the mildest of names the birth of the soul that has come from elsewhere a living in a strange country. But the truth is the soul is an exile and wanderer, being driven about by the divine decrees and laws, and then, as in some sea-girt island, gets joined to the body like an oyster to its shell, as Plato says, because it cannot call to mind or remember from what honour and greatness of happiness it migrated, not from Sardis to Athens, nor from Corinth to Lemnos or Scyros, but exchanging heaven and the moon for earth and life upon earth, if it shifts from place to place for ever so short a time it is put out and feels strange, and fades away like a dying plant. But although one soil is more suitable to a plant than another, and it thrives and grows better on such a soil, yet no situation can rob a man of his happiness or virtue or sense. It was in prison that Anaxagoras wrote his squaring of the circle, and that Socrates, even after drinking the hemlock, talked philosophically, and begged his friends to be philosophers, and was esteemed happy by them. On the other hand, Phaëthon and Tantalus, though they got up to heaven, fell into the greatest misfortunes through their folly, as the poets tell us.

ON FORTUNE.

§ i. "Fortune, not wisdom, rules the affairs of mortals."946 And does not justice, and fairness, and sobriety, and decorum rule the affairs of mortals? Was it of fortune or owing to fortune that Aristides persevered in his poverty, when he might have been lord of much wealth? And that Scipio after taking Carthage neither saw nor received any of the spoil? Was it of fortune or owing to fortune that Philocrates spent on harlots and fish the money he had received from Philip? And that Lasthenes and Euthycrates lost Olynthus, measuring happiness by their belly and lusts? Was it of fortune that Alexander the son of Philip not only himself abstained from the captive women, but punished others that outraged them? Was it under the influence of an evil genius and fortune that Alexander,947 the son of Priam, intrigued with the wife of his host and ran away with her, and filled two continents with war and evils? For if all these things are due to fortune, what hinders our saying that cats and goats and apes are under the influence of fortune in respect of greediness, and lust, and ribaldry?

§ ii. And if there are such things as sobriety and justice and fortitude, with what reason can we deny the existence of prudence, and if prudence exists, how can we deny the existence of wisdom? For sobriety is a kind of prudence, as people say, and justice also needs the presence of prudence. Nay more, we call the wisdom and prudence that makes people good in regard to pleasure self-control and sobriety, and in dangers and hardships endurance and fortitude, and in dealings between man and man and in public life equity and justice. And so, if we are to ascribe to fortune the acts of wisdom, let us ascribe justice and sobriety to fortune also, aye, and let us put down to fortune stealing, and picking pockets, and lewdness, and let us bid farewell to argument, and throw ourselves entirely on fortune, as if we were, like dust or refuse, borne along and hurried away by a violent wind. For if there be no wisdom, it is not likely that there is any deliberation or investigation of matters, or search for expediency, but Sophocles only talked nonsense when he said,

and again in dividing human affairs,

For what can be found out or learnt by men, if everything is due to fortune? And what deliberative assembly of a state is not annulled, what council of a king is not abrogated, if all things are subject to fortune? whom we abuse as blind because we ourselves are blind in our dealings with her. Indeed, how can it be otherwise, seeing that we repudiate wisdom, which is like plucking out our eyes, and take a blind guide of our lives?

§ iii. Supposing any of us were to assert that seeing is a matter of fortune, not of eyesight, nor of the eyes that give light, as Plato says, and that hearing is a matter of fortune, and not the imbibing of a current of air through the ear and brain, it would be well for us then to be on our guard against the evidence of our senses. But indeed nature has given us sight and hearing and taste and smell, and all other parts of the body and their functions, as ministers of wisdom and prudence. For "it is the mind that sees, and the mind that hears, everything else is deaf and blind." And just as, if there were no sun, we should have perpetual night for all the stars, as Heraclitus says, so man for all his senses, if he had no mind or reason, would be little better than the beasts. But as it is, it is not by fortune or chance that we are superior to them and masters of them, but Prometheus, that is reason, is the cause of this,

as Æschylus says.950 For as to fortune and natural condition, most of the beasts are better off than we are. For some are armed with horns and tusks and stings, and as for the hedgehog, as Empedocles says, it has its back all rough with sharp bristles, and some are shod and protected by scales and fur and talons and hoofs worn smooth by use, whereas man alone, as Plato says, is left by nature naked, unarmed, unshod, and uncovered. But by one gift, that of reason and painstaking and forethought, nature compensates for all these deficiencies. "Small indeed is the strength of man, but by the versatility of his intellect he can tame the inhabitants of the sea, earth, and air."951 Nothing is more agile and swift than horses, yet they run for man; the dog is a courageous and high-spirited creature, yet it guards man; fish is most pleasant to the taste, the pig the fattest of all animals, yet both are food and delicacies for man. What is huger or more formidable in appearance than the elephant? Yet it is man's plaything, and a spectacle at public shows, and learns to dance and kneel. And all these things are not idly introduced, but to the end that they may teach us to what heights reason raises man, and what things it sets him above, and how it makes him master of everything.

for in all these points we are less fortunate than the beasts. But by our experience and memory and wisdom and cunning, as Anaxagoras says, we make use of them, and get their honey and milk, and catch them, and drive and lead them about at our will. And there is nothing of fortune in this, it is all the result of wisdom and forethought.

§ iv. Moreover the labours of carpenters and coppersmiths and house-builders and statue-makers are affairs of mortals, and we see that no success in such trades is got by fortune or chance. For that fortune plays a very small part in the life of a wise man, whether coppersmith or house-builder, and that the greatest works are wrought by art alone, is shown by the poet in the following lines:—

for Ergane954 and Athene, and not Fortune, do the trades regard as their patrons. They do indeed say that Nealces,955 on one occasion painting a horse, was quite satisfied with his painting in all other respects, but that some foam on the bridle from the horse's breath did not please him, so that he frequently tried to rub it out; at last in his anger he threw his sponge (just as it was, full of colours) at the picture, and this very wonderfully produced exactly the effect he desired. This is the only fortunate accident in art that history records. Artificers everywhere use rules and weights and measures, that none of their work may be done at random and anyhow. And indeed the arts may be considered as wisdom on a small scale, or rather as emanations from and fragments of wisdom scattered about among the necessities of life; as the fire of Prometheus is riddled to have been divided and scattered about in all quarters of the world. For thus small particles and fragments of wisdom, breaking up as it were and getting divided into pieces, have formed into order.

§ v. It is strange then that the arts do not require fortune to attain to their ends, and yet that the most important and complete of all the arts, the sum total of man's glory and merit, should be so completely powerless. Why, there is a kind of wisdom even in the tightening or slackening of chords, which people call music, and in the dressing of food, which we call the art of cooking, and in cleaning clothes, which we call the art of the fuller, and we teach boys how to put on their shoes and clothes generally, and to take their meat in the right hand and their bread in the left, since none of these things come by fortune, but require attention and care. And are we to suppose that the most important things which make so much for happiness do not call for wisdom, and have nothing to do with reason and forethought? Why, no one ever yet wetted earth with water and then left it, thinking it would become bricks by fortune and spontaneously, or procured wool and leather, and sat down and prayed Fortune that it might become clothes and shoes; nor does anyone getting together much gold and silver and a quantity of slaves, and living in a spacious hall with many doors, and making a display of costly couches and tables, believe that these things will constitute his happiness, and give him a painless happy life secure from changes, unless he be wise also. A certain person asked the general Iphicrates in a scolding way who he was, as he seemed neither a heavy-armed soldier, nor a bowman, nor a targeteer, and he replied, "I am the person who rule and make use of all these."

§ vi. So wisdom is neither gold, nor silver, nor fame, nor wealth, nor health, nor strength, nor beauty. What is it then? It is what can use all these well, and that by means of which each of these things becomes pleasant and esteemed and useful, and without which they are useless; and unprofitable and injurious, and a burden and disgrace to their possessor. So Hesiod's Prometheus gives very good advice to Epimetheus, "not to receive gifts from Olympian Zeus but to send them back,"956 meaning external things and things of fortune. For as if he urged one who knew nothing of music not to play on the pipe, or one who knew nothing of letters not to read, or one who was not used to horses not to ride, so he advised him not to take office if he were foolish, nor to grow rich if he were illiberal, nor to marry if likely to be ruled by his wife. For success beyond their merit is to foolish persons a cause of folly, as Demosthenes said,957 and good fortune beyond their merit is to those who are not sensible a cause of misfortune.958

INDEX.

• Abrotonus, 37.
• Absence, the test of affection, 122.
• Academy, the, 385.
• Achilles, 5, 52, 102, 172, 187, 196, 200, 271, 290, 291, 301, 319.
• Acropolis, statue of Leæna in the, 221.
• Admetus, 52.
• Adonis, 43, 352.
• Adultery, the fruit of curiosity, 245.
  • Love of change, 298.
• Æschines, 17, 188, 285.
• Æschylus, quoted or referred to, 33, 45, 47, 55, 61, 125, 126, 130, 176, 203, 205, 242, 271, 273, 385, 388, 393, 396.
• Æsculapius, 244, 270.
• Æsop, fables of alluded to, 72, 81, 88, 125, 142.
• Agamemnon, 292, 300, 301.
• Agathoclea, 37.
• Agathocles, 278, 324, 325, 347.
• Agave, 144.
• Agesilaus, 129, 136, 161, 166, 262, 264, 326.
• Agis, 294.
• Aglaonice, her knowledge of eclipses, 83.
• Ajax, 113, 347.
• Alcæus, 56, 59.
• Alcestis, 53.
• Alcibiades, 54, 128, 135, 160, 192, 294, 338.
• Alcman, 379.
• Alexander, the Great, 16, 50, 113, 124, 137, 151, 162, 172, 174, 184, 185, 195, 250, 270, 277, 280, 292, 301, 303, 314, 321, 389, 390, 394.
• Alexinus, 266.
• Ammonius, Plutarch's master, 194.
• Amœbeus, 102.
• Amphictyones, 121, 230.
• Anacharsis, 125, 219.
• Anacreon, 33.
• Anaxagoras, 136, 306, 373, 394, 397.
• Anaxarchus, 107, 113, 253, 292.
• Anger, how to restrain, 267-288.
• Animals, appeal to, 21-25.
  • Use of, 202.
• Answers, three different kinds of, 234.
• Anticyra, 284.
• Antigonus, 16, 38, 222, 258, 263, 276, 278, 326, 370.
• Antileon, 50.
• Antimachus, poet, 234.
• Antipater, 77, 124, 182, 237, 260, 297.
• Antipatridas, 50.
• Antiphanes, 125.
• Antiphon, 189.
• Antisthenes, 266.
• Antony, 176.
• Anytus, 54, 141.
• Apelles, 10, 171, 302.
• Aphrodite, 34, 43, 44, 49, 76, 78, 80, 219.
• Apollo, 154, 347, 377.
• Araspes, 136.
• Arcadio, 276.
• Arcesilaus, 180, 283.
• Archelaus, 258, 388.
• Archidamus, king, 2, 264.
• Archilochus, 215, 247, 387.
• Archytas, of Tarentum, 11, 15, 336.
• Ares, 44, 45, 47, 49.
• Argus, 146.
• Aristæus (the Saint Hubert of the Middle Ages), 45.
• Aristides, 120, 136.
• Aristippus, 6, 32, 93, 127, 128, 240, 285, 297.
• Aristo, 98, 241.
• Aristocrates, 322.
• Aristogiton, 50, 67, 189, 220.
• Aristomenes, the hero, 52.
• Aristomenes, tutor of Ptolemy Epiphanes, 195.
• Aristonica, 37.
• Aristophanes, 15, 27, 43, 93, 195, 241.
• Aristotle, 100, 101, 110, 124, 162, 215, 270, 278, 281, 303, 326, 386.
• Arisinoe, sister and wife of Ptolemy Philadelphus, 16.
• Artemis, 367.
• Asopichus, 52.
• Ass-driver, story of Athenian, 282.
• Athene, ornament of, 366.
  • Athene and the Satyr, 273.
  • Athene Chalciœcus, 228.
  • Called Ergane, 397.
• Athenians, oracle given to the, 367.
• Attis, 43.
• Augustus, 189, 224, 225.
• Aulis, famous for earthenware, 366.
•  
• Bacchis, 37.
• Barbers, a talkative race, 226, 227.
• Baxter, Richard, and Plutarch, Preface, viii, note.
• Belestiche, 38.
• Bellerophon, 246, 255.
• Bessus, story about, 341.
• Bias, 176, 217, 332.
• Bion, 10, 67, 132, 172, 258, 354.
• Bocchoris, 255.
• Books, value of, 12.
• Boys, not to be overworked, 13.
  • To be taught to speak the truth, 16.
  • Love of, 17, 31, 33-35, 50, 51, 52, 54, 61, 64, 65, 67.
• Brasidas, 120, 126, 331.
• Briareus, 146, 150, 299.
• Brides, custom of in Bœotia, 70, 71.
  • Custom of at Leptis in Libya, 79.
•  
• Caeneus, his change of sex, 120.
• Cæsar, Julius, 210.
• Callimachus, 272, 385.
• Callisthenes, 270.
• Callixenus, 141.
• Camma, story about, 63, 64.
• Carneades, 172, 235, 237, 306, 310.
• Cassander, 256, 339, 351.
• Cassandra, 347.
• Cato, 48, 72, 211, 212, 263, 325, 369.
• Cebes, 17.
• Cephisocrates, 181.
• Cephisodorus, 52.
• Ceramicus, at Athens, 219, 259.
• Cestus of Aphrodite, 76, 219.
• Chæron, son of Plutarch, 87.
• Chæron, and Chæronea, 238.
• Chæronea, Plutarch's native place, 238.
• Chalcis, people of, 51.
• Chameleon, 158, 162.
• Character, moral, 102.
• Childless, paid court to, 28.
• Chilo, 151, 202.
• Chrysippus, 44, 99, 110, 113, 114, 115.
• Cicero, 210, 318, 320, 390.
• Cimon, father of Miltiades, 27, 52.
• Claudia, 84.
• Cleanthes, 370.
• Clearchus, 191.
• Cleomachus, 51.
• Cleonice, 343, 344.
• Clitus, 113, 195, 277.
• Clodius, 231, 232.
• Clytæmnestra, dream of, 343.
• Conjugal constancy, 81.
  • Conjugal precepts, 70-84.
• Contentedness of mind, on, 289-311.
• Contracts, 139.
• Corax, 352.
• Cornelia, sister of Scipio, 84.
• Correction of servants, 279-281.
• Crassus, 207, 208.
• Crates, 76, 141, 191, 203, 292, 328, 370, 372.
• Creon, his daughter, 151.
• Crete, 202.
• Crisso, 172.
• Crœsus, 171, 192.
• Ctesiphon, 275.
• Curiosity, 238-252.
• Cybele, 47, 55, 82, 379.
• Cyclades, 385.
• Cynic, story about, 258.
• Cynosarges, 32, note.
• Cyrus, 79, 236, 250, 314, 326.
•  
• Danaus, 27.
• Darius, 157, 250.
• Deity, on those who are punished late by the, 331-365.
• Demaratus, 193.
• Demetrius, 8, 191, 230.
• Democritus, 14, 110, 129, 142, 249, 377.
• Demosthenes, 9, 128, 192, 205, 257, 259, 320, 321, 323, 331, 399.
• Diogenes, 2, 7, 93, 118, 123, 124, 127, 131, 140, 141, 193, 201, 203, 205, 248, 258, 259, 282, 292, 294, 301, 311, 383, 388, 389, 390, 391.
• Dion, 11, 151, 161, 162, 192, 256.
• Dionysius, the tyrant of Sicily, 76, 151, 160, 161, 162, 163, 168, 187, 188, 189, 226, 230, 261, 294, 321, 339.
• Dionysius, a Corinthian poet, 51.
• Dionysus (the Latin Bacchus), 45, 47, 91, 145, 393.
• Dioxippus, 248.
• Disease, the sacred, 41, note.
• Disorders, of mind or body, which worse? 142, 145.
• Dolon, 113, 120.
• Domitian, 251.
• Domitius, 207, 211.
• Dorian measure, 134.
• Drink, 2, 216, 217, 284.
• Dryads, 45.
•  
• Earthenware, 366.
• Education, 1-21.
• Egyptian, answer of an, 240.
• Emerson, on Plutarch, see Title-page, and Preface, p. ix.
• Empedocles, 43, 145, 149, 180, 288, 305, 371, 393, 396.
• Empone, her devotion to her husband, 67-69.
• Enemies, how a man may be benefited by his, 201-213.
• Enthusiasm, 47.
• Envy, 212, 213, 243, 304.
  • On envy and hatred, 312-315.
  • How one can praise oneself without exciting envy, 315-331.
• Epaminondas, 11, 52, 136, 161, 294, 318, 321, 326, 376.
• Ephesus, 367.
• Ephorus, 236.
• Epicharmus, 188, 189, 350.
• Epicureans, argued against, 21-28, 373-378.
• Epicurus, 24, 291, 306, 373, 375.
• Epitaphs, 247, 248.
• Erasistratus, 25, 244.
• Ergane, name of Athene, 397.
• Eumenes, 222.
• Euphemism, 112, 143, 144, 167.
• Euphorion, 303.
• Eupolis, 163.
• Euripides, quoted or referred to, 1, 8, 9, 14, 17, 27, 28, 40, 42, 43, 44, 50, 53, 56, 58, 60, 67, 79, 80, 86, 89, 107, 112, 119, 136, 138, 144, 146, 150, 151, 152, 155, 160, 170, 178, 179, 182, 190, 191, 194, 196, 197, 199, 205, 206, 207, 209, 214, 216, 222, 223, 236, 247, 251, 255, 256, 260, 261, 262, 270, 287, 290, 292, 293, 301, 305, 307, 309, 310, 315, 325, 332, 333, 334, 345, 346, 373, 379, 383, 388, 390, 391, 392, 397.
• Eurydice of Hierapolis, 21.
• Eurydice, wife of Orpheus, 53.
• Euthydemus, 283.
• Eutropio, cook to King Antigonus, 16.
• Evenus, sayings of, 27, 155.
• Exercise, value of, 12.
• Exile, 378-394.
•  
• Fabius Maximus, 224, 225.
• Fabricius, 294.
• Family, defects and idiosyncrasies of, 356, 357.
• Fancy, power of, 307.
• Fathers, not to be too strict, 20.
  • To set a good example to their sons, 20, 21.
  • The jus trium liberorum, 22.
  • Saying of Evenus about fathers, 27.
• Favour, the, 33, 34.
  • Reminding of favours unpleasant, 181.
  Feast, every day a, 311.
• Fickleness, 146.
• Flatterers, 19.
  • Saying of Phocion about, 77, 182.
  • How to be discerned from friends, 153-201.
• Flute-girls at marriages, 40.
• Fortune, not to be railed at, 89-91.
  • Fortune's rope-dance, 139.
  • Fortune and vice, 140, 141.
  • On Fortune, 394-399.
• Freedom of speech, 185-201.
• Friends, on abundance of, 145-153.
  • Friendship going in pairs, 146, 147.
  • Originated by similarity, 152, 158, 159.
  • How friends are to be distinguished from flatterers, 153-201.
•  
• Galba, story about, 49.
• Geese, ingenuity of, 229.
• Germanicus, idiosyncrasy of, 312.
• Glaucus, son of Epicydes, 353.
• Gobryas, 157.
• Gods considered as forces, 44, 302.
  • Perform their benefits secretly, 181.
• Gorgias, 81.
• Gorgo, wife of Leonidas, 84.
• Gracchus, 273.
• Great, the, especially open to flatterers, 184, 185.
• Grief, immoderate at death to be avoided, 86, 87, 88.
  • Unexpected grief worst, 113, 306.
• Gylippus, 15.
•  
• Habit, force of, 3, 4, 337.
• Hannibal, remark of, 391.
• Happiness, the mind the seat of, 95.
• Hares, 368.
• Harmodius, 67, 189, 220.
• Hatred, and envy, 312-315.
• Hegesias, 28.
• Helicon, Mount, 29, 30.
• Helots, 272.
• Hemlock, how affected by wine, 228.
• Heraclea, 343.
• Heraclitus, 41, 93, 231, 276, 350, 387, 396.
• Hercules, 39, 52, 299, 321, 347, 348, 352.
• Heredity, 1, 2, 351, 355.
• Hermes, his functions, 46.
  • Proverbial saying about, 215.
• Herodotus, 72, 94, 141, 157, 171, 192, 299, 367, 388, 393.
• Herophilus, 244.
• Herrick, and Plutarch, see Preface, viii, 288, note.
• Hesiod, quoted or alluded to, 14, 36, 44, 96, 121, 123, 155, 180, 212, 256, 261, 290, 304, 341, 355, 398, 399.
• Hiero, 209, 338.
• Hieronymus, 271, 281.
• Hipparchus, dream of, 343.
• Hippocrates, 132, 237, 238.
• Hippothorus, a tune, 70.
• Homer, alluded to or quoted, 16, 23, 24, 26, 33, 44, 45, 48, 52, 54, 55, 56, 61, 65, 66, 71, 75, 76, 80, 83, 91, 95, 101, 102, 108, 110, 113, 117, 118, 122, 127, 128, 130, 132, 138, 139, 142, 147, 149, 160, 161, 165, 170, 172, 176, 179, 187, 192, 195, 196, 197, 199, 200, 204, 209, 216, 217, 218, 219, 221, 222, 223, 226, 227, 235, 239, 246, 247, 254, 268, 270, 271, 272, 281, 283, 284, 290, 291, 292, 300, 301, 302, 304, 307, 308, 309, 313, 318, 319, 322, 323, 324, 326, 327, 329, 340, 341, 347, 352, 368, 369, 372, 378, 385, 386, 387, 397, 398.
• Hyperides, 187.
• Hypsipyle, her foster-child, 146.
•  
• Ibycus, story about, 228.
• Idæan Dactyli, 136.
• Ignorance of self, 143.
• Imagination, power of, 101, 102.
• Indian wives, 140.
  • Indian sages, 140, 141.
• Infants, death of, 92.
• Iolaus, nephew of Hercules, 39, 52.
• Iphicrates, answer of, 94, 398.
•  
• Knowledge of self, 154, 185, 207, 302.
•  
• Labour, its power, 3.
• Lacydes, friend of Arcesilaus, 181.
• Lacydes, king of the Argives, 208.
• Lais, famous courtesan, 32, 49, 63.
• Law, martial, 211.
• Leæna, her heroism, 220, 221.
• Lemnos, the women of, 41.
• Leo of Byzantium, saying of, 206.
• Life, the three kinds of, 11.
  • Like a game at dice, 293.
  • Chequered, 305.
  • "Live unknown," whether a wise precept, 373-378.
• Litigation, evil effects of, 145.
• Livia, wife of Augustus, 225.
• Liver, the seat of desire, 115.
• Locrians, custom of the, 347.
• Locris, authorities of, 245.
• Love, to one's offspring, 21-28.
  • On love generally, 29-69.
  • God of Love, his festival at Thespiæ, 29, 63.
  • Pandemian and Celestial love, 57.
  • No strong love without jealousy, 135.
  • Lovers admire even the defects of their loves, 136, 167, 168, 209, 213.
  • Love blind, 153.
• Loxias, name of Apollo, meaning of, 231.
• Lyciscus, 332, 333.
• Lycurgus, 3, 136, 230, 320.
• Lydiades, 238.
• Lydian measure, 134.
  • Lydian produce, 145.
• Lynceus, 203.
• Lysander, 76, 262.
• Lysias, 218.
• Lysimache, 263.
• Lysimachus, king, 225, 241, 344, 390, 391.
•  
• Mæcenas, 49.
• Magas, 113, 276, 277.
• Man, his wretchedness, 26, 142.
  • Different views of men, 114.
  • Man's various idiosyncrasies and fortunes, 149.
• Marriage, 20, 31-39, 63-69.
  • Hesiod on the proper age for marriage, 36.
  • No Meum and Tuum to exist in marriage, 62, 74, 75.
  • Mutual respect a vital necessity in marriage, 62.
  • Conjugal Precepts, 70-84.
• Marsyas, 273.
• Means, various kinds of, 104, 105.
• Measures, Dorian and Lydian, 134.
• Median war, 367.
• Medius, 184, 303.
• Megabyzus, 171, 302.
• Megara, wife of Hercules, 39.
• Megarians, their sacrifice to Poseidon, 133.
• Melanippus, 50.
• Melanthius, 81, 336.
• Meleager, 52.
• Meletus, 120, 141.
• Memory, the storehouse of learning, 14.
• Menander, 55, 96, 114, 115, 146, 150, 164, 173, 179, 257, 291, 305, 307, 310, 330.
• Menedemus, 98, 130, 165, 303.
• Metageitnion, 382.
• Metella, wife of Sulla, 219.
• Metellus, 222, 277, 320.
• Metrocles, 140, 295.
• Metrodorus, saying of, 77.
• Mice, dislike to, 312.
• Miltiades, the son of Cimon, 27, 135, 338.
• Mirrors of the ancients, 59, note.
  • Comparison of wives to mirrors, 73.
  • Proper use of the mirror, 76.
  • Comparison of the flatterer to a mirror, 161.
• Mithridates, 170, 219.
• Money, against borrowing, 365-373.
• Montaigne, and Plutarch, Preface, vii.
• Mothers, to be carefully selected, 1.
  • To suckle their children, 4.
• Munychia, 38.
• Music, power of, 102.
• Musonius, 370.
•  
• Nasica, saying of, 205.
• Nations, most warlike also most amorous, 52.
• Natures, great, 338.
• Nealces, story about, 397.
• Neglect, not liked, 150.
• Neocles, father of Themistocles, 27.
• Nero, 151, 168, 175, 220, 284, 365.
• Nicostratus, 49, 264.
• Night, Greek word for, 249.
• Ninus and Semiramis, 37, 38.
• Niobe, 50.
• No, saying, 255, 260, 262.
•  
• Ocnus, 304.
• Odysseus, self-restraint of, 101, 221, 307.
• Œdipus, 28, 197, 250, 251.
• Œnanthe, 37.
• Old age querulous, 329.
• Olympia, remarkable portico at, 214.
• Olympias, wife of King Philip, 75, 76.
• Olynthus, 305.
• Onomademus, wise advice of, 212.
• Oratory, extempore and prepared, 9, 10, 128.
  • Laconic oratory, 230.
• Orpheus, 53.
•  
• Paley, F. A., on the Moralia, Preface, vii.
• Pan, 47.
• Panthea, 136.
• Parmenides, his Cosmogony, 44.
• Parmenio, 151.
• Parthian juice, 141.
• Passions, difference in, 113, 114.
• Patroclus, 172, 187, 319, 325.
• Pausanias and Cleonice, 343, 344.
• Pederasty, see Boys, love of.
• Perfection, not in mortals, 287.
• Pericles, son of Xanthippus, 9, 11, 27, 258, 317, 323, 340, 349, 366.
• Perseus, 192, 193, 307.
• Persia, kings of, 73, 124, 140, 382, 387.
• Phäethon, 293, 347, 394.
• Phalaris, 120, 168, 339.
• Phayllus and his wife, 49, 50.
• Phidias, 78.
• Philip, King, 49, 50, 75, 80, 82, 188, 193, 230, 247, 276, 277, 384.
• Philippides, comic poet, 32, 225, 241.
• Philosophy, its importance, 11, 97, 98.
  • Philosophers' dress, 129, 141, 160, 203.
  • Birthplace of various philosophers, 389.
• Philotas, 151.
• Philotimus, 198.
• Philoxenus, 373.
• Phocion, 77, 136, 182, 260, 280, 319, 327, 328.
• Phocylides, 5.
• Phœnix, tutor of Achilles, 5, 196.
• Phryne, 38, 49.
• Phrynis, 134.
• Pindar, 33, 34, 45, 54, 116, 138, 183, 190, 205, 210, 212, 267, 275, 294, 302, 303, 310, 315, 316, 335, 339, 348, 355, 377, 384.
• Pirithous, 151.
• Piso, Pupius, story about, 231, 232.
• Pittacus, 222, 300.
• Plato, 2, 5, 7, 8, 12, 15, 17, 27, 29, 34, 47, 49, 62, 66, 74, 77, 82, 83, 93, 96, 99, 100, 106, 113, 114, 115, 118, 120, 125, 132, 135, 136, 153, 154, 157, 158, 160, 161, 162, 167, 187, 188, 192, 194, 196, 206, 209, 213, 220, 230, 255, 261, 264, 274, 286, 287, 293, 294, 306, 311, 334, 335, 336, 341, 342, 365, 385, 393, 395, 396.
• Plutarch's wife, see Timoxena.
• Polemo, 196, 285, 385.
• Polycletus, 138.
• Polypus, the, 152, 158, 161.
• Polysperchon, 256, 261.
• Pompey, the Great, 208, 210, 340.
  • His father Pompeius Strabo, 340.
• Portico, remarkable, 214.
• Porus, 277.
• Poseidon, 133.
• Postumia, 208.
• Praise of self, 315-331.
• Proteus, 152.
• Proverbs, 4, 5, 9, 14, 18, 19, 20, 49, 62, 75, 80, 82, 121, 146, 147, 154, 157, 175, 183, 189, 212, 215, 217, 235, 260, 263, 306, 317, 333, 334, 341, 355, 369.
• Ptolemy Auletes, 168.
• Ptolemy Epiphanes, 195.
• Ptolemy Philadelphus, 16.
• Ptolemy Philopator, 168.
• Ptolemy Physcon, 174.
• Punishment, on those that receive late punishment from the Deity, 331-365.
• Puppies, differently trained, 3, 4.
• Pydna, 192.
• Pyrrho, saying of, 132.
• Pythagoras, 2, 18, 19, 100, 151, 194, 211, 240, 245, 383.
• Pythian Priestess, 233, 367.
•  
• Reason, power of, 101, 133, 221, 289.
• Remorse, 344, 345.
• Repartee, 206, 207.
• Respites, 339.
• Rusticus, 251.
• Rutilius, 370.
•  
• Sabinus, story about, 67-69.
• Sappho, 34, 55, 84, 130, 274.
• Saturnalia, 311, note.
• Satyr, story about the, 202, 203.
• Scaurus, 211.
• Scilurus, and the bundle of sticks, 231.
• Scipio, 318.
• Sejanus, 151.
• Seleucus Callinicus, 226.
• Self, love of, 153, 154, 301.
  • Ignorance of, 143.
  • Knowledge of, 154, 185, 207, 302.
• Semiramis, 37, 38.
• Senator, story about Roman, 223, 224.
• Seneca, 284.
• Sextius, 123.
• Shyness, 252-267.
• Silence, benefit of, 220-222, 230-232, 237.
• Simonides, 23, 106, 108, 126, 135, 154, 183, 184, 212, 237, 246, 299, 344, 384.
• Sinatus, 63, 64.
• Sinorix, 63, 64.
• Socrates, 2, 8, 15, 17, 54, 76, 136, 140, 145, 188, 192, 194, 196, 210, 232, 234, 235, 240, 250, 271, 277, 283, 292, 293, 299, 300, 308, 314, 336, 394.
• Solon, 33, 34, 56, 124, 171, 192, 213, 303, 335, 367.
  • His legislation for husbands, 65.
  • His direction to brides, 70.
• Sophocles, quoted or referred to, 3, 43, 44, 47, 49, 50, 53, 62, 64, 76, 106, 122, 125, 134, 148, 150, 162, 197, 200, 207, 218, 227, 232, 242, 249, 251, 255, 272, 278, 281, 286, 295, 319, 376, 395, 397.
• Sotades, 16.
• Speusippus, nephew of Plato, 15, 192, 196.
• Step-ladders, 156.
• Step-mothers, 79, note.
• Stilpo, 8, 133, 266, 295, 308.
• Stoics, 172, 254, 302.
• Stratocles, 32.
• Suicide, always possible, 309.
• Sulla, 219, 322.
• Sycophant, origin of word, 252.
•  
• Talkativeness, 214-238.
• Tantalus, 49, 138, 385, 394.
• Tavern-frequenting, 131, note.
• Taylor, Jeremy, and Plutarch, Preface, vii, viii, 84, note, 238, note, 245, note, 288, note.
• Telephus, 207.
• Tenedos, famous for earthenware, 366.
• Theano, wife of Pythagoras, 78, 84.
• Thebans, and Lacedæmonians, 270.
• Themistocles, and his son, 1, 2.
  • His father Neocles, 27.
  • Themistocles and Miltiades, 135, 213, 338.
  • Suspicion about, 208.
  • Sayings of, 264, 314, 320.
• Theocritus, the Sophist, 16, 263.
• Theodorus, 141, 293, 327, 390, 391.
• Theognis, his advice, 152.
• Theophrastus, 124, 327.
• Thero, the Thessalian, 52.
• Theseus, 151, 392.
• Thespesius, of Soli, curious story about, 357-365.
• Thessalians, very pugnacious, 3, note.
• Thessaly, famous for enchantments, 75, note, 83.
• Thucydides, 127, 152, 167, 195, 198, 208, 261, 265, 314, 317, 332, 336, 349, 389.
• Tiberius, 151, 174, 175, 225, 384.
• Timæa, 294.
• Timesias, oracle given to, 151.
• Timoleon, 322.
• Timon, 107.
• Timotheus, 316.
• Timoxena, wife of Plutarch, consolatory letter to, 85-92.
• Timoxena, daughter of Plutarch, 85-92.
• Tongue, government of the, 15, 16, 209, 210, 214-238, 274.
  • Barricaded by nature, 216.
• Training, power of, 5-7.
• Triptolemus, 368.
• Truth, a divine thing, 154.
• Tutors, choice of, 5-7;
  • Habits they teach boys, 94.
•  
• Versatility, 152, 153.
• Vespasian, 67, 69.
• Vice, not got rid of as easily as a wife, 96.
  • Uneasiness of, 96, 97, 139.
  • Whether it is sufficient to cause unhappiness, 138-142.
  • Vice in embryo, 355, 356.
• Virtue, its two elements, 18.
  • Can be taught, 92-95.
  • On virtue and vice, 95-98.
  • On moral virtue, 98-118.
  • On progress in virtue, 118-138.
•  
• Washing hands usual before dinner, 156.
• Wealth, has wings, 124, 303.
• Wives, to be carefully selected, 1.
  • Rich wives, 20, 138.
  • Indian wives, 140.
• Words, winged, 223.
• Wyttenbach, his criticism on Reiske, Preface, viii, ix.
•  
• Xanthippe, wife of Socrates, 210, 283.
• Xanthippus, father of Pericles, 27.
• Xenocrates, 66, 77, 118, 196, 248, 261, 385.
• Xenophanes, 55, 108, 257.
• Xenophon, 17, 83, 166, 191, 202, 239, 250, note, 289, 316, 335, 389.
• Xerxes, 272, 299.
•  
• Youth, a ticklish period of life, 17, 18.
•  
• Zaleucus, 322.
• Zeno, founder of the Stoics, 99, 102, 124, 132, 203, 217, 220, 262, 263, 285, 294, 327, 386.
• Zeuxis, his remark on painting, 148.