Book iv

. Ode xiii. 6-8, "Ille virentis et Doctae psallere Chiae _Pulchris excubat in genis_."

[110] The "Niobe," which exists only in a few fragments.

[111] This was the name of Dionysius' Poem. He was a Corinthian poet.

[112] "Iliad," xiii. 131.

[113] Reading according to the conjecture of Wyttenbach, [Greek: hos ton Erota uonon aetteton onta ton strategon].

[114] Something has probably dropped out here, as Duebner suspects.

[115] Fragment from the "Stheneboea" of Euripides.

[116] Anytus was one of the accusers of Socrates, and so one of the causers of his death. So Horace calls Socrates "Anyti reum," "Sat." ii. 4, 3.

[117] Homeric Epigrammata, xiii. 5. Quoted also in "On Virtue and Vice," Sec. 1.

[118] Odyssey, xix. 40.

[119] I adopt the suggestion of Wyttenbach, [Greek: eipen, o Daphnaie].

[120] Pinder, "Pyth." i. 8.

[121] See for example Homer, Iliad, xi. 3, 73; ix. 502.

[122] Euripides, "Pirithous," Fragm. 591. Dindorf.

[123] An allusion to Homer, "Odyssey," xii. 453.

[124] So Terence, "Andria," 555. "Amantium irae amoris integratiost."

[125] Euripides, "Hippolytus," 194-196.

[126] The lines are from Alcaeus. Thus Love was the child of the Rainbow and the West Wind. A pretty conceit.

[127] Greek _iris_.

[128] The mirrors of the ancients were of course not like our mirrors. They were only burnished bronze. Hence the view in them would be at best somewhat obscure. This explains 1 Cor. xiii. 12; 2 Cor. iii. 18; James i. 23.

[129] See Euripides, "Hippolytus," 7, 8.

[130] Here the story unfortunately ends, and for all time we shall know no more of it. Reiske somewhat forcibly says, "Vel lippus videat Gorgus historiam non esse finitam, et multa, ut et alias, periisse."

[131] Like Reiske we condense here a little.

[132] Reading with Reiske [Greek: orthes kai athruptou.]

[133] I read [Greek: ei gar].

[134] See "Iliad," xxiii. 295. Podargus was an entire horse.

[135] See Ovid, "Metamorph." iii. 206-208.

[136] AEschylus, "Toxotides," Fragm. 224.

[137] A very favourite proverb among the ancients. See Plat. "Phaedr." fin. Martial, ii. 43.

[138] Soph. Fragm. 712.

[139] On Lais, see Pausanias, ii. 2. Her Thessalian lover is there called Hippostratus. Her favours were so costly that the famous proverb is said to owe its origin to her, "Non cuivis homini contingit adire Corinthum."

[140] The AEgean and Ionian. Cf. Horace, "Odes," i. 7, 2.

[141] On Acro-Corinthus, see Pausanias, ii. 4. The words in inverted commas are from Euripides, Fragm. 921.

[142] On Lais generally, and her end, see Athenaeus, xiii. 54, 55.

[143] See Sec. I. The Festival of Love was being kept at this very time.

[144] This story is also told by Plutarch, "De Mulierum Virtutibus," Sec. xx.

[145] Sophocles, Fragm. 741. Quoted again in "On Abundance of Friends," Sec. iii.

[146] A Delphic word for love. Can it be connected with [Greek: arma]?

[147] Very frequent in Homer, _e.g._, "Iliad," ii. 232; vi, 165; xiii. 636: xiv. 353, etc.

[148] See Lucretius, iv. 1105-1114. I tone down the original here a little.

[149] Homer, "Odyssey," vi. 183, 184. Cf. Eurip. "Medea," 14, 15.

[150] This means when the moustache and beard and whiskers begin to grow.

[151] The whole story about Harmodius and Aristogiton and how they killed Hipparchus is told by Thucydides, vi. 54-59. Bion therefore practically called these sprouting beards _tyrant-killers_, _tyrannicides_.

[152] "Scriptus igitur hic libellus est post caedem Domitiani."--_Reiske._

[153] Vespasian certainly was not cruel generally. "Non temere quis punitus insons reperietur, nisi absente eo et ignaro aut certe invito atque decepto..... Sola est, in qua merito culpetur, pecuniae cupiditas."--Suetonius, "Divus Vespasianus," 15, 16.

CONJUGAL PRECEPTS.

PLUTARCH SENDS GREETING TO POLLIANUS AND EURYDICE.

After the customary marriage rites, by which, the Priestess of Demeter has united you together, I think that to make an appropriate discourse, and one that will chime in with the occasion, will be useful to you and agreeable to the law. For in music one of the tunes played on the flute is called Hippothorus,[154] which is a tune that excites fierce desire in stallions to cover mares; and though in philosophy there are many goodly subjects, yet is there none more worthy of attention than that of marriage, on which subject philosophy spreads a charm over those who are to pass life together, and makes them gentle and mild to one another. I send therefore as a gift to both of you a summary of what you have often heard, as you are both well versed in philosophy, arranging my matter in a series of short observations that it may be the more easily remembered, and I pray that the Muses will assist and co-operate with Aphrodite, so that no lyre or lute could be more harmonious or in tune than your married life, as the result of philosophy and concord. And thus the ancients set up near Aphrodite statues of Hermes, to show that conversation was one of the great charms of marriage, and also statues of Peitho[155] and the Graces, to teach married people to gain their way with one another by persuasion, and not by wrangling or contention.

Sec. I. Solon bade the bride eat a quince the first night of marriage, intimating thereby, it seems, that the bridegroom, was to expect his first pleasure from the bride's mouth and conversation.

Sec. II. In Boeotia they dress up the bride with a chaplet of asparagus, for as the asparagus gives most excellent fruit from a thorny stalk, so the bride, by not being too reluctant and coy in the first approaches, will make the married state more agreeable and pleasant. But those husbands who cannot put up with the early peevishness of their brides, are not a whit wiser than those persons who pluck unripe grapes and leave the ripe grapes for others.[156] On the other hand, many brides, being at first disgusted with their husbands, are like those that stand the bee's sting but neglect the honey.

Sec. III. Married people should especially at the outset beware of the first quarrel and collision, observing that vessels when first fabricated are easily broken up into their component parts, but in process of time, getting compact and firmly welded together, are proof against either fire or steel.

Sec. IV. As fire gets kindled easily in chaff or in a wick or in the fur of hares, but is easily extinguished again, if it find no material to keep it in and feed it, so we must not consider that the love of newly-married people, that blazes out so fiercely in consequence of the attractions of youth and beauty, will be durable and lasting, unless it be fixed in the character, and occupy the mind, and make a living impression.[157]

Sec. V. As catching fish by drugged bait is easy, but makes the fish poor to eat and insipid, so those wives that lay traps for their husbands by philtres and charms, and become their masters by pleasure, have stupid senseless and spoiled husbands to live with. For those that were bewitched by Circe did her no good, nor could she make any use of them when they were turned into swine and asses, but she was greatly in love with the prudent Odysseus who dwelt with her sensibly.

Sec. VI. Those women who would rather lord it over fools than obey sensible men, resemble those people who would rather lead the blind on a road, and not people who have eyesight and know how to follow.

Sec. VII. Women disbelieve that Pasiphaee, a king's wife, was enamoured of a bull, although they see some of their sex despising grave and sober men, and preferring to associate with men who are the slaves of intemperance and pleasure, and like dogs and he-goats.

Sec. VIII. Men who through weakness or effeminacy cannot vault upon their horses' backs, teach them to kneel and so receive their riders. Similarly, some men that marry noble or rich wives, instead of making themselves better humble their wives, thinking to rule them easier by lowering them. But one ought to govern with an eye to the merit of a woman, as much as to the size of a horse.

Sec. IX. We see that the moon when it is far from the sun is bright and glorious, but pales and hides its light when it is near. A modest wife on the contrary ought to be seen chiefly with her husband, and to stay at home and in retirement in his absence.

Sec. X. It is not a true observation of Herodotus, that a woman puts off her modesty with her shift.[158] On the contrary, the modest woman puts on her modesty instead, and great modesty is a sign of great conjugal love.

Sec. XI. As where two voices are in unison the loudest prevails; so in a well-managed household everything is done by mutual consent, but the husband's supremacy is exhibited, and his wishes are consulted.

Sec. XII. The Sun beat the North Wind.[159] For when it blew a strong and terrible blast, and tried to make the man remove his cloak, he only drew it round him more closely, but when the Sun came out with its warm rays, at first warmed and afterwards scorched, he stripped himself of coat as well as cloak. Most woman act similarly: if their husbands try to curtail by force their luxury and extravagance, they are vexed and fight for their rights, but if they are convinced by reason, they quietly drop their expensive habits, and keep within bounds.

Sec. XIII. Cato turned out of the Senate a man who kissed his own wife in the presence of his daughter. This was perhaps too strong a step, but if it is unseemly, as indeed it is, for husband and wife in the presence of others to fondle and kiss and embrace one another, is it not far more unseemly in the presence of others to quarrel and jangle? Just as conjugal caresses and endearments ought to be private, so ought admonition and scolding and plain speaking.

Sec. XIV. Just as there is little use in a mirror adorned with gold or precious stones, unless it conveys a true likeness, so there is no advantage in a rich wife, unless she conforms her life and habits to her husband's position. For if when a man is joyful the mirror makes him look sad, and when he is put out and sad it makes him look gay and smiling from ear to ear, the mirror is plainly faulty. So the wife is faulty and devoid of tact, who frowns when her husband is in the vein for mirth and jollity, and who jokes and laughs when he is serious: the former conduct is disagreeable, the latter contemptuous.[160] And, just as geometricians say lines and surfaces do not move of themselves, but only in connection with bodies, so the wife ought to have no private emotions of her own, but share in her husband's gravity or mirth, anxiety or gaiety.

Sec. XV. As those husbands who do not like to see their wives eating and drinking in their company only teach them to take their food on the sly, so those husbands who are not gay and jolly with their wives, and never joke or smile with them, only teach them to seek their pleasures out of their company.

Sec. XVI. The kings of Persia have their wedded wives at their side at banquets and entertainments; but when they have a mind for a drunken debauch they send them away,[161] and call for singing-girls and concubines, rightly so doing, for so they do not mix up their wives with licentiousness and drunkenness. Similarly, if a private individual, lustful and dissolute, goes astray with a courtesan or maid-servant, the wife should not be vexed or impatient, but consider that it is out of respect to her that he bestows upon another all his wanton depravity.

Sec. XVII. As kings make[162] if fond of music many musicians, if lovers of learning many men of letters, and many athletes if fond of gymnastics, so the man who has an eye for female charms teaches his wife to dress well, the man of pleasure teaches his meretricious tricks and wantonness, while the true gentleman makes his virtuous and decorous.

Sec. XVIII. A Lacedaemonian maiden, when someone asked her if she had yet had dealings with a man, replied, "No, but he has with me." This methinks is the line of conduct a matron should pursue, neither to decline the embraces of a husband when he takes the initiative, nor to provoke them herself, for the one is forward and savours of the courtesan, the other is haughty and unnatural.

Sec. XIX. The wife ought not to have her own private friends, but cultivate only those of the husband. Now the gods are our first and greatest friends, so the wife ought only to worship and recognize her husband's gods, and the door ought to be shut on all superfluous worship and strange superstitions, for none of the gods are pleased with stealthy and secret sacrifices on the part of a wife.

Sec. XX. Plato says that is a happy and fortunate state, where the words _Meum_ and _Tuum_ are least heard,[163] because the citizens regard the common interest in all matters of importance. Far more essential is it in marriage that the words should have no place. For, as the doctors say, that blows on the left shoulders are also felt on the right,[164] so is it good[165] for husband and wife to mutually sympathize with one another, that, just as the strength of ropes comes from the twining and interlacing of fibres together, so the marriage knot may be confirmed and strengthened by the interchange of mutual affection and kindness. Nature itself teaches this by the birth of children, which are so much a joint result, that neither husband nor wife can discriminate or discern which part of the child is theirs. So, too, it is well for married persons to have one purse, and to throw all their property into one common stock, that here also there may be no _Meum_ and _Tuum_. And just as we call the mixture of water and wine by the name of wine, even though the water should preponderate,[166] so we say that the house and property belongs to the man, even though the wife contribute most of the money.

Sec. XXI. Helen was fond of wealth, Paris of pleasure, whereas Odysseus was prudent, Penelope chaste. So the marriage of the last two was happy and enviable, while that of the former two brought an Iliad of woe on Greeks and barbarians alike.

Sec. XXII. The Roman who was taken to task by his friends for repudiating a chaste wealthy and handsome wife, showed them his shoe and said, "Although this is new and handsome, none of you know where it pinches me."[167] A wife ought not therefore to put her trust in her dowry, or family, or beauty, but in matters that more vitally concern her husband, namely, in her disposition and companionableness and complaisance with him, not to make every-day life vexatious or annoying, but harmonious and cheerful and agreeable. For as doctors are more afraid of fevers that are generated from uncertain causes, and from a complication of ailments, than of those that have a clear and adequate cause, so the small and continual and daily matters of offence between husband and wife, that the world knows nothing about, set the household most at variance, and do it the greatest injury.

Sec. XXIII. King Philip was desperately enamoured of a Thessalian woman,[168] who was accused of bewitching him; his wife Olympias therefore wished to get this woman into her power. But when she came before her, and was evidently very handsome, and talked to her in a noble and sensible manner, Olympias said, "Farewell to calumny! Your charms lie in yourself."[169] So invincible are the charms of a lawful wife to win her husband's affection by her virtuous character, bringing to him in herself dowry, and family, and philtres, and even Aphrodite's cestus.[170]

Sec. XXIV. Olympias, on another occasion, when a young courtier had married a wife who was very handsome, but whose reputation was not very good, remarked, "This fellow has no sense, or he would not have married with his eyes." We ought neither to marry with our eyes, nor with our fingers, as some do, who reckon up on their fingers what dowry the wife will bring, not what sort of partner she will make.

Sec. XXV. It was advice of Socrates, that when young men looked at themselves in the mirror, those who were not handsome should become so through virtue, and those who were so should not by vice deform their beauty. Good also is it for the matron, when she has the mirror in her hands, if not handsome to say to herself, "What should I be, if I were not virtuous?" and if handsome to say to herself, "How good it were to add virtue to beauty!" for it is a feather in the cap of a woman not handsome to be loved for herself and not for good looks.

Sec. XXVI. Dionysius, the tyrant of Sicily, sent some costly dresses and necklaces to the daughters of Lysander, but he would not receive them, and said, "These presents will bring my daughters more shame than adornment." And Sophocles said still earlier than Lysander, "Your madness of mind will not appear handsome, wretch, but most unhandsome." For, as Crates says, "that is adornment which adorns," and that adorns a woman that makes her more comely; and it is not gold or diamonds or scarlet robes that make her so, but her dignity, her correct conduct, and her modesty.

Sec. XXVII. Those who sacrifice to Hera as goddess of marriage,[171] do not burn the gall with the other parts of the victim, but when they have drawn it throw it away beside the altar: the lawgiver thus hinting that gall and rage have no place in marriage. For the austerity of a matron should be, like that of wine, wholesome and pleasant, not bitter as aloes, or like a drug.

Sec. XXVIII. Plato advised Xenocrates, a man rather austere but in all other respects a fine fellow, to sacrifice to the Graces. I think also that a chaste wife needs the graces with her husband that, as Metrodorus said, "she may live agreeably with him, and not be bad-tempered because she is chaste." For neither should the frugal wife neglect neatness, nor the virtuous one neglect to make herself attractive, for peevishness makes a wife's good conduct disagreeable, as untidiness makes one disgusted with simplicity.

Sec. XXIX. The wife who is afraid to laugh and jest with her husband, lest she should appear bold and wanton, resembles one that will not anoint herself with oil lest she should be thought to use cosmetics, and will not wash her face lest she should be thought to paint. We see also in the case of those poets and orators, that avoid a popular illiberal and affected style, that they artificially endeavour to move and sway their audience by the facts, and by a skilful arrangement of them, and by their gestures. Consequently a matron will do well to avoid and repudiate over-preciseness meretriciousness and pomposity, and to use tact in her dealings with her husband in every-day life, accustoming him to a combination of pleasure and decorum. But if a wife be by nature austere and apathetic, and no lover of pleasure, the husband must make the best of it, for, as Phocion said, when Antipater enjoined on him an

## action neither honourable nor becoming, "You cannot have me as a friend

and flatterer both," so he must say to himself about his strict and austere wife, "I cannot have in the same woman wife and mistress."

Sec. XXX. It was a custom among the Egyptian ladies not to wear shoes, that they might stay at home all day and not go abroad. But most of our women will only stay at home if you strip them of their golden shoes, and bracelets, and shoe-buckles, and purple robes, and pearls.

Sec. XXXI. Theano, as she was putting on her shawl, displayed her arm, and somebody observing, "What a handsome arm!" she replied, "But not common." So ought not even the speech, any more than the arm, of a chaste woman, to be common, for speech must be considered as it were the exposing of the mind, especially in the presence of strangers. For in words are seen the state of mind and character and disposition of the speaker.

Sec. XXXII. Phidias made a statue of Aphrodite at Elis, with one foot on a tortoise,[172] as a symbol that women should stay at home and be silent. For the wife ought only to speak either to her husband, or by her husband, not being vexed if, like a flute-player, she speaks more decorously by another mouth-piece.

Sec. XXXIII. When rich men and kings honour philosophers, they really pay homage to themselves as well; but when philosophers pay court to the rich, they lower themselves without advancing their patrons. The same is the case with women. If they submit themselves to their husbands they receive praise, but if they desire to rule, they get less credit even than the husbands who submit to their rule. But the husband ought to rule his wife, not as a master does a chattel, but as the soul governs the body, by sympathy and goodwill. As he ought to govern the body by not being a slave to its pleasures and desires, so he ought to rule his wife by cheerfulness and complaisance.

Sec. XXXIV. The philosophers tell us that some bodies are composed of distinct parts, as a fleet or army; others of connected parts, as a house or ship; others united and growing together, as every animal is. The marriage of lovers is like this last class, that of those who marry for dowry or children is like the second class, and that of those who only sleep together is like the first class, who may be said to live in the same house, but in no other sense to live together. But, just as doctors tell us that liquids are the only things that thoroughly mix, so in married people there must be a complete union of bodies, wealth, friends, and relations. And thus the Roman legislator forbade married people to exchange presents with one another, not that they should not go shares with one another, but that they should consider everything as common property.

Sec. XXXV. At Leptis, a town in Libya, it is the custom for the bride the day after marriage to send to her mother-in-law's house for a pipkin, who does not lend her one, but says she has not got one, that from the first the daughter-in-law may know her mother-in-law's stepmotherly mind,[173] that if afterwards she should be harsher still, she should be prepared for it and not take it ill. Knowing this the wife ought to guard against any cause of offence, for the bridegroom's mother is jealous of his affection to his wife. But there is one cure for this condition of mind, to conciliate privately the husband's affection, and not to divert or diminish his love for his mother.

Sec. XXXVI. Mothers seem to love their sons best as able to help them, and fathers their daughters as needing their help; perhaps also it is in compliment to one another, that each prefers the other sex in their children, and openly favours it. This, however, is a matter perhaps of little importance. But it looks very nice in the wife to show greater respect to her husband's parents than to her own, and if anything unpleasant has happened to confide it to them rather than to her own people. For trust begets trust,[174] and love love.

Sec. XXXVII. The generals of the Greeks in Cyrus's army ordered their men to receive the enemy silently if they came up shouting, but if they came up silently to rush out to meet them with a shout. So sensible wives, in their husband's tantrums, are quiet when they storm, but if they are silent and sullen talk them round and appease them.

Sec. XXXVIII. Rightly does Euripides[175] censure those who introduce the lyre at wine-parties, for music ought to be called in to assuage anger and grief, rather than to enervate the voluptuous still more than before. Think, therefore, those in error who sleep together for pleasure, but when they have any little difference with one another sleep apart, and do not then more than at any other time invoke Aphrodite, who is the best physician in such cases, as the poet, I ween, teaches us, where he introduces Hera, saying:

"Their long-continued strife I now will end, For to the bed of love I will them send."[176]

Sec. XXXIX. Everywhere and at all times should husband and wife avoid giving one another cause of offence, but most especially when they are in bed together. The woman who was in labour and had a bad time said to those that urged her to go to bed, "How shall the bed cure me, which was the very cause of this trouble?"[177] And those differences and quarrels which the bed generates will not easily be put an end to at any other time or place.

Sec. XL. Hermione seems to speak the truth where she says:

"The visits of bad women ruined me."[178]

But this case does not happen naturally, but only when dissension and jealousy has made wives open not only their doors but their ears to such women. But that is the very time when a sensible wife will shut her ears more than at any other time, and be especially on her guard against whisperers, that fire may not be added to fire,[179] and remember the remark of Philip, who, when his friends tried to excite him against the Greeks, on the ground that they were treated well and yet reviled him, answered, "What will they do then, if I treat them ill?" Whenever, then, calumniating women come and say to a wife, "How badly your husband treats you, though a chaste and loving wife!" let her answer, "How would he act then, if I were to begin to hate him and injure him?"

Sec. XLI. The master who saw his runaway slave a long time after he had run away, and chased him, and came up with him just as he had got to the mill, said to him, "In what more appropriate place could I have wished to find you?"[180] So let the wife, who is jealous of her husband, and on the point of writing a bill of divorce in her anger, say to herself, "In what state would my rival be better pleased to see me in than this, vexed and at variance with my husband, and on the point of abandoning his house and bed?"

Sec. XLII. The Athenians have three sacred seedtimes: the first at Scirus, as a remembrance of the original sowing of corn, the second at Rharia, the third under Pelis, which is called Buzygium.[181] But a more sacred seedtime than all these is the procreation of children, and therefore Sophocles did well to call Aphrodite "fruitful Cytherea." Wherefore it behoves both husband and wife to be most careful over this business, and to abstain from lawless and unholy breaches of the marriage vow, and from sowing in quarters where they desire no produce, or where, if any produce should come, they would be ashamed of it and desire to conceal it.[182]

Sec. XLIII. When Gorgias the Rhetorician recited his speech at Olympia recommending harmony to the Greeks, Melanthius cried out, "He recommend harmony to us! Why, he can't persuade his wife and maid to live in harmony, though there are only three of them in the house!" Gorgias belike had an intrigue with the maid, and his wife was jealous. He then must have his own house in good order who undertakes to order the affairs of his friends and the public, for any ill-doings on the part of husbands to their wives is far more likely to come out and be known to the public than the ill-doings of wives to their husbands.

Sec. XLIV. They say the cat is driven mad by the smell of perfumes. If it happens that wives are equally affected by perfumes, it is monstrous that their husbands should not abstain from using perfumes, rather than for so small a pleasure to incommode so grievously their wives. And since they suffer quite as much when their husbands go with other women, it is unjust for a small pleasure to pain and grieve wives, and not to abstain from connection with other women, when even bee-keepers will do as much, because bees are supposed to dislike and sting those that have had dealings with women.

Sec. XLV. Those that approach elephants do not dress in white, nor those that approach bulls in red, for these colours render those animals savage; and tigers they say at the beating of drums go quite wild, and tear themselves in their rage. Similarly, as some men cannot bear to see scarlet and purple dresses, and others are put out by cymbals and drums,[183] what harm would it do wives to abstain from these things, and not to vex or provoke husbands, but to live with them quietly and meekly?

Sec. XLVI. A woman said to Philip, who against her will was pulling her about, "Let me go, all women are alike when the lamp is put out."[184] A good remark to adulterers and debauchees. But the married woman ought to show when the light is put out that she is not like all other women, for then, when her body is not visible, she ought to exhibit her chastity and modesty as well as her personal affection to her husband.

Sec. XLVII. Plato[185] recommended old men to act with decorum especially before young men, that they too might show respect to them; for where the old behave shamelessly, no modesty or reverence will be exhibited by the young. The husband ought to remember this, and show no one more respect than his wife, knowing that the bridal chamber will be to her either a school of virtue or of vice. And he who enjoys pleasures that he forbids his wife, is like a man that orders his wife to go on fighting against an enemy to whom he has himself surrendered.

Sec. XLVIII. As to love of show, Eurydice, read and try to remember what was written by Timoxena to Aristylla: and do you, Pollianus, not suppose that your wife will abstain from extravagance and expense, if she sees that you do not despise such vanities in others, but delight in gilt cups, and pictures in houses, and trappings for mules, and ornaments for horses. For it is not possible to banish extravagance from the women's side of the house if it is always to be seen in the men's apartments. Moreover, Pollianus, as you are already old enough for the study of philosophy, adorn your character by its teaching, whether it consists of demonstration or constructive reasoning, by associating and conversing with those that can profit you. And for your wife gather honey from every quarter, as the bees do, and whatever knowledge you have yourself acquired impart to her, and converse with her, making the best arguments well known and familiar to her. For now

"Father thou art to her, and mother dear, And brother too."[186]

And no less decorous is it to hear the wife say, "Husband, you are my teacher and philosopher and guide in the most beautiful and divine subjects." For such teaching in the first place detaches women from absurdities: for the woman who has learnt geometry will be ashamed to dance, nor will she believe in incantations and spells, if she has been charmed by the discourses of Plato and Xenophon; and if anyone should undertake to draw the moon down from the sky, she will laugh at the ignorance and stupidity of women that credit such nonsense, well understanding geometry, and having heard how Aglaonice, the daughter of the Thessalian Hegetor, having a thorough knowledge of the eclipses of the moon, and being aware beforehand of the exact time when the moon would be in eclipse, cheated the women, and persuaded them that she herself had drawn it down from the sky. For no woman was ever yet credited with having had a child without intercourse with a man, for those shapeless embryos and gobbets of flesh that take form from corruption are called moles. We must guard against such false conceptions as these arising in the minds of women, for if they are not well informed by good precepts, and share in the teaching that men get, they generate among themselves many foolish and absurd ideas and states of mind. But do you, Eurydice, study to make yourself acquainted with the sayings of wise and good women, and ever have on your tongue those sentiments which as a girl you learnt with us, that so you may make your husband's heart glad, and be admired by all other women, being in yourself so wonderfully and splendidly adorned. For one cannot take or put on, except at great expense, the jewels of this or that rich woman, or the silk dresses of this or that foreign woman, but the virtues that adorned Theano,[187] and Cleobuline, and Gorgo the wife of Leonidas, and Timoclea the sister of Theagenes, and the ancient Claudia,[188] and Cornelia the sister of Scipio,[189] and all other such noble and famous women, these one may array oneself in without money and without price, and so adorned lead a happy and famous life. For if Sappho plumed herself so much on the beauty of her lyrical poetry as to write to a certain rich woman, "You shall lie down in your tomb, nor shall there be any remembrance of you, for you have no part in the roses of Pieria," how shall you not have a greater right to plume yourself on having a part not in the roses but in the fruits which the Muses bring, and which they freely bestow on those that admire learning and philosophy?[190]

[154] This tune is again alluded to by Plutarch in "Quaestion. Convival.", p. 704, F. See also Clemens Alexandrinus, "Paedagog." ii. p. 164, [Greek: A tais de hippois mignumenais oion hymenaios epauleitai nomos aulodias hippothoron touton keklekasin oi Mousikoi.]

[155] Peitho means Persuasion, and is represented as one of the Graces by Hermes anax. See Pausanias, ix. 35.

[156] Compare the Proverb [Greek: Eikelos omphakizetai], and Tibullus, iii. 5, 19: "Quid fraudare juvat vitem crescentibus uvis?"

[157] Cf. Shakspere, "Romeo and Juliet," A. ii. Sc. vi. 9-15.

[158] Herodotus, i. 8.

[159] An allusion to the well-known Fable of AEsop, No. 82 in Halm's edition.

[160] This comparison of the mirror is beautifully used by Keble in his "Christian Year:"

"Without a hope on earth to find A mirror in an answering mind." _Wednesday before Easter._

[161] Does this throw light on Esther, i. 10-12?

[162] By their patronage.

[163] "Republic," v. p. 462, C.

[164] By the power of sympathy. This is especially true of eyes. Wyttenbach compares the Epigram in the Anthology, i. 46. 9. [Greek: Kai gar dexion omma kakoumenon ommati laio Pollaki tous idious antididosi ponous.]

[165] Reading [Greek: kalon] with Hercher.

[166] The ancients hardly ever drank wine neat. Hence the allusion. The symposiarch, or arbiter bibendi, settled the proportions to be used.

[167] Compare the French proverb, "Le beau soulier blesse souvent le pied."

[168] Thessaly was considered by the ancients famous for enchantments and spells. So Juvenal, vi. 610, speaks of "Thessala philtia," and see Horace, "Odes," i. 27. 21, 22; "Epodes," v. 45.

[169] Wyttenbach well compares the lines of Menander:--

[Greek: enest alethes philtron eugnomon tropos, touto katakratein andros eiothen gune.]

[170] An allusion to Homer, "Iliad," xiv. 214-217.

[171] Called by the Romans "pronuba Juno." See Verg. "AEneid," iv. 166; Ovid, "Heroides," vi. 43.

[172] See Pausanias, vi. 25. The statue was made of ivory and gold.

[173] Compare Terence, "Hecyra," 201. "Uno animo omnes socrus oderunt nurus." As to stepmotherly feelings, the "injusta noverca" has passed into a proverb with all nations. See for example Hesiod, "Works and Days," 823, [Greek: allote metruie pelei hemere, allote meter].

[174] Wyttenbach compares Seneca's "Fidelem si putaveris facies." "Ep." iii. p. 6.

[175] Euripides, "Medea," 190-198.

[176] Homer, "Iliad," xiv. 205, 209.

[177] See Mulier Parturiens, Phaedrus' "Fables," i. 18.

[178] Euripides, "Andromache," 930.

[179] Proverb. Cf. Horace, "Oleum adde camino," ii. "Sat." iii. 321.

[180] See AEsop's Fables, No. 121. Halme. [Greek: Drapetes] is the title. All readers of Plautus and Terence know what a bugbear to slaves the threat of being sent to the mill was. They would have to turn it instead of horses, or other cattle.

[181] That is, _Yoking oxen for the plough_.

[182] Procreation of children was among the ancients frequently called _Ploughing_ and _Sowing_. Hence the allusions in this paragraph. So, too, Shakspere, "Measure for Measure," Act i. Sc. iv. 41-44.

[183] The reference is to the rites of Cybele. See Lucretius, ii. 618.

[184] See Erasmus, "Adagia." The French proverb is "La nuit tous les chats sont gris."

[185] "Laws," p. 729, C.

[186] From the words of Andromache to Hector, "Iliad," vi. 429, 430.

[187] Theano was the wife of Pythagoras.

[188] See Livy, xxix. 14. Propertius, v. 11. 51, 52. Ovid, "Fasti," iv. 305 sq.

[189] And mother of the Gracchi.

[190] Jeremy Taylor, in his beautiful sermon on "The Marriage Ring," has borrowed not a few hints from this treatise of Plutarch, as usual investing with a new beauty whatever he borrows, from whatever source. He had the classics at his fingers' end, and much of his unique charm he owes to them. But he read them as a philosopher, and not as a grammarian.

CONSOLATORY LETTER TO HIS WIFE.

Sec. I. Plutarch to his wife sends greeting. The messenger that you sent to me to announce the death of our little girl seems to have missed his way _en route_ for Athens; but when I got to Tanagra I heard the news from my niece. I suppose the funeral has already taken place, and I hope everything went off so as to give you least sorrow both now and hereafter. But if you left undone anything you wished to do, waiting for my opinion, and thinking your grief would then be lighter, be it without ceremoniousness or superstition, both which things are indeed foreign to your character.

Sec. II. Only, my dear wife, let us both be patient at this calamity. I know and can see very clearly how great it is, but should I find your grief too excessive, it would trouble me even more than the event itself. And yet I have not a heart hard as heart of oak or flintstone, as you yourself know very well, who have shared with me in the bringing up of so many children, as they have all been educated at home by ourselves. And this one I know was more especially beloved by you, as she was the first daughter after four sons, when you longed for a daughter, and so I gave her your name.[191] And as you are very fond of children your grief must have a peculiar bitterness when you call to mind her pure and simple gaiety, which was without a tincture of passion or querulousness. For she had from nature a wonderful contentedness of mind and meekness, and her affectionateness and winning ways not only pleased one but also afforded a means of observing her kindliness of heart, for she used to bid her nurse[192] give the teat not only to other children but even to her favourite playthings, and so invited them as it were to her table in kindliness of heart, and gave them a share of her good things, and provided the best entertainment for those that pleased her.

Sec. III. But I see no reason, my dear wife, why these and similar traits in her character, that gave us delight in her lifetime, should now, when recalled to the memory, grieve and trouble us. Though, on the other hand, I fear that if we cease to grieve we may also cease to remember her, like Clymene, who says in the Play[193]--

"I hate the supple bow of cornel-wood, And would put down athletics,"

because she ever avoided and trembled at anything that reminded her of her son, for it brought grief with it, and it is natural to avoid everything that gives us pain. But as she gave us the greatest pleasure in embracing her and even in seeing and hearing her, so ought her memory living and dwelling with us to give us more, aye, many times more, joy than grief, since those arguments that we have often used to others ought to be profitable to us in the present conjuncture, nor should we sit down and rail against fortune, opposing to those joys many more griefs.

Sec. IV. Those who were present at the funeral tell me with evident surprise that you put on no mourning, and that you bedizened up neither yourself nor your maids with the trappings of woe, and that there was no ostentatious expenditure of money at the funeral, but that everything was done orderly and silently in the presence of our relations. I am not myself surprised that you, who never made a display either at the theatre or on any other public occasion, and thought extravagance useless even in the case of pleasure, should have been frugal in your grief. For not only ought the chaste woman to remain uncorrupt in Bacchanalian revels,[194] but she ought to consider her self-control not a whit less necessary in the surges of sorrow and emotion of grief, contending not (as most people think) against natural affection, but against the extravagant wishes of the soul. For we are indulgent to natural affection in the regret, and honour, and memory that it pays to the dead: but the insatiable desire for a passionate display of funeral grief, coming to the climax in coronachs and beatings of the breast, is not less unseemly than intemperance in pleasure and is unreasonably[195] forgiven only because pain and grief instead of delight are elements in the unseemly exhibition. For what is more unreasonable than to curtail excessive laughter or any other demonstration of joy, and to allow a free vent to copious lamentation and wailing that come from the same source? And how unreasonable is it, as some husbands do, to quarrel with their wives about perfume and purple robes, while they allow them to shear their heads in mourning, and to dress in black, and to sit in idle grief, and to lie down in weariness! And what is worst of all, how unreasonable is it for husbands to interfere if their wives chastise the domestics and maids immoderately or without sufficient cause, yet allow them to ill-treat themselves cruelly in cases and conjunctures that require repose and kindness!

Sec. V. But between us, my dear wife, there never was any occasion for such a contest, nor do I think there ever will be. For as to your economy in dress and simple way of living, there is no philosopher with whom you are acquainted whom you did not amaze, nor is there any citizen who has not observed[196] how plainly you dressed at sacred rites, and sacrifices, and theatres. You have also already on similar painful occasions exhibited great fortitude, as when you lost your eldest son, and again when our handsome Chaeron died. For when I was informed of his death, I well remember some guests from the sea were coming home with me to my house as well as some others, but when they saw the great quiet and tranquillity of the household, they thought, as they afterwards told some other people, that no such disaster had really happened, but that the news was untrue. So well had you ordered everything in the house, at a time when there would have been great excuse for disorder. And yet you had suckled that son, though your breast had had to be lanced owing to a contusion. This was noble conduct and showed your great natural affection.

Sec. VI. But most mothers we see, when their children are brought to them clean and tidy, take them into their hands as playthings, and when they die burst out into idle and unthankful grief, not so much out of affection--for affection is thoughtful and noble--but a great yearning for vain glory[197] mixed with a little natural affection makes their grief fierce and vehement and hard to appease. And this does not seem to have escaped AEsop's notice, for he says that when Zeus assigned their honours to various gods, Grief also claimed his. And Zeus granted his wish, with this limitation that only those who chose and wished need pay him honour.[198] It is thus with grief at the outset, everyone welcomes it at first, but after it has got by process of time settled, and become an inmate of the house, it is with difficulty dislodged again, however much people may wish to dislodge it. Wherefore we ought to keep it out of doors, and not let it approach the garrison by wearing mourning or shearing the hair, or by any similar outward sign of sorrow. For these things occurring daily and being importunate make the mind little, and narrow, and unsocial, and harsh, and timid, so that, being besieged and taken in hand by grief, it can no longer laugh, and shuns daylight, and avoids society. This evil will be followed by neglect of the body, and dislike to anointing and the bath and the other usual modes of life: whereas the very opposite ought to be the case, for the mind ill at ease especially requires that the body should be in a sound and healthy condition. For much of grief is blunted and relaxed when the body is permeated by calm, like the sea in fine weather. But if the body get into a dry and parched condition from a low diet, and gives no proper nutriment to the soul, but only feeds it with sorrow and grief, as it were with bitter and injurious exhalations, it cannot easily recover its tone however people may wish it should. Such is the state of the soul that has been so ill-treated.

Sec. VII. Moreover, I should not hesitate to assert[199] that the most formidable peril in connection with this is "the visits of bad women,"[200] and their chatter, and joint lamentation, all which things fan the fire of sorrow and aggravate it, and suffer it not to be extinguished either by others or by itself. I am not ignorant what a time of it you had lately, when you went to the aid of Theon's sister, and fought against the women who came on a visit of condolence and rushed up with lamentation and wailing, adding fuel as it were to her fire of grief in their simplicity. For when people see their friends' houses on fire they put it out as quickly and energetically as they can, but when their souls are on fire they themselves bring fuel. And if anybody has anything the matter with his eyes they will not let him put his hands to them, however much he wish, nor do they themselves touch the inflamed part; but a person in grief sits down and gives himself up to every chance comer, like a river [that all make use of], to stir up and aggravate the sore, so that from a little tickling and discomfort it grows into a great and terrible disease. However, as to all this I know you will be on your guard.

Sec. VIII. Try also often to carry yourself back in memory to that time when, this little girl not having been then born, we had nothing to charge Fortune with, and to compare that time and this together, as if our circumstances had gone back to what they were then. Otherwise, my dear wife, we shall seem discontented at the birth of our little daughter, if we consider our position before her birth as more perfect. But we ought not to erase from our memory the two years of her life, but to consider them as a time of pleasure giving us gratification and enjoyment, and not to deem the shortness of the blessing as a great evil, nor to be unthankful for what was given us, because Fortune did not give us a longer tenure as we wished. For ever to be careful what we say about the gods, and to be cheerful and not rail against Fortune, brings a sweet and goodly profit; and he who in such conjunctures as ours mostly tries to remember his blessings, and turns and diverts his mind from the dark and disturbing things in life to the bright and radiant, either altogether extinguishes his grief or makes it small and dim from a comparison with his comforts. For as perfume gives pleasure to the nose, and is a remedy against disagreeable smells, so the remembrance of past happiness in present trouble gives all the relief they require to those who do not shut out of their memory the blessings of the past, or always and everywhere rail against Fortune. And this certainly ought not to be our case, that we should slander all our past life because, like a book, it has one erasure in it, when all the other pages have been bright and clean.

Sec. IX. You have often heard that happiness consists in right calculations resulting in a healthy state of mind, and that the changes which Fortune brings about need not upset it, and introduce confusion into our life. But if we too must, like most people, be governed by external events, and make an inventory of the dealings of Fortune, and constitute other people the judges of our felicity, do not now regard the tears and lamentations of those who visit you, which by a faulty custom are lavished on everybody, but consider rather how happy you are still esteemed by them for your family, your house, and life. For it would be monstrous, if others would gladly prefer your destiny to theirs, even taking into account our present sorrow, that you should rail against and be impatient at our present lot, and in consequence of our bitter grief not reflect how much comfort is still left to us. But like those who quote imperfect verses of Homer[201] and neglect the finest passages of his writings, to enumerate and complain of the trials of life, while you pay no attention to its blessings, is to resemble those stingy misers, who heap up riches and make no use of them when they have them, but lament and are impatient if they are lost. And if you grieve over her dying unmarried and childless, you can comfort yourself with the thought that you have had both those advantages. For they should not be reckoned as great blessings in the case of those who do not enjoy them, and small blessings in the case of those who do. And that she has gone to a place where she is out of pain ought not to pain us, for what evil can we mourn for on her account if her pains are over? For even the loss of important things does not grieve us when we have no need of them. But it was only little things that your Timoxena was deprived of, little things only she knew, and in little things only did she rejoice; and how can one be said to be deprived of things of which one had no conception, nor experience, nor even desire for?

Sec. X. As to what you hear from some people, who get many to credit their notion, that the dead suffer no evil or pain, I know that you are prevented from believing that by the tradition of our fathers and by the mystic symbols of the mysteries of Dionysus, for we are both initiated. Consider then that the soul, being incorruptible, is in the same condition after death as birds that have been caught. For if it has been a long time in the body, and during this mortal life has become tame by many affairs and long habit, it swoops down again and a second time enters the body, and does not cease to be involved in the changes and chances of this life that result from birth. For do not suppose that old age is abused and ill-spoken of only for its wrinkles and white hair and weakness of body, but this is the worst feature about it, that it makes the soul feeble in its remembrance of things in the other world, and strong in its attachment to things in this world, and bends and presses it, if it retain the form which it had in the body from its experience. But that soul, which does indeed enter the body, but remains only a short time in it, being liberated from it by the higher powers, rears as it were at a damp and soft turning post in the race of life, and hastens on to its destined goal. For just as if anyone put out a fire, and light it again at once, it is soon rekindled, and burns up again quickly, but if it has been out a long time, to light it again will be a far more difficult and irksome task, so the soul that has sojourned only a short time in this dark and mortal life, quickly recovers the light and blaze of its former bright life, whereas for those who have not had the good fortune very early, to use the language of the poet, "to pass the gates of Hades,"[202] nothing remains but a great passion for the things of this life, and a softening of the soul through contact with the body, and a melting away of it as if by the agency of drugs.[203]

Sec. XI. And the truth of this is rendered more apparent in our hereditary and time-honoured customs and laws. For when infants die no libations are poured out for them, nor are any other rites performed for them, such as are always performed for adults. For they have no share in the earth or in things of the earth, nor do parents haunt their tombs or monuments, or sit by their bodies when they are laid out. For the laws do not allow us to mourn for such, seeing that it is an impious thing to do so in the case of persons who have departed into a better and more divine place and sphere. I know that doubts are entertained about this, but since to doubt is harder for them than to believe, let us do externally as the laws enjoin, and internally let us be more holy and pure and chaste.[204]

[191] Timoxena, as we see later on, Sec. ix.

[192] Adopting Reiske's reading, [Greek: maston keleuousa, proekaleito kathaper].

[193] Euripides' "Phaethon," which exists only in fragments. Clymene was the daughter of Oceanus, and mother of Phaethon.

[194] An allusion to Euripides, "Bacchae," 317, 318.

[195] Reading with Reiske [Greek: oudeni logo de], or [Greek: alogos de]. Some such reading seems necessary to comport with the [Greek: ti gar alogoteron] two lines later.

[196] Reading [Greek: pareiches] with Xylander.

[197] A great craving for sympathy would be the modern way of putting it.

[198] See the Fable of AEsop, entitled [Greek: Penthous geras], No. 355. Halme. See also Plutarch's "Consolation to Apollonius," Sec. xix., where the Fable is told at some length.

[199] Reading with Reiske [Greek: ouk an eipein phobetheien].

[200] An allusion to Euripides, "Andromache," 930. See Plutarch's "Conjugal Precepts," Sec. xl.

[201] The whole subject is discussed in full by Athenaeus, p. 632, F. F. A false quantity we see was a bugbear even before the days of Universities.

[202] Homer, "Iliad," v. 646; xxiii. 71.

[203] This section is dreadfully corrupt. I have adopted, it will be seen, the suggestions of Wyttenbach.

[204] This Consolatory Letter ends rather abruptly. It is probable that there was more of it.

THAT VIRTUE MAY BE TAUGHT.

Sec. I. As to virtue we deliberate and dispute whether good sense, and justice, and rectitude can be taught: and then we are not surprised that, while the works of orators, and pilots, and musicians, and house-builders, and farmers, are innumerable, good men are only a name and expression, like Centaurs and Giants and Cyclopes, and that it is impossible to find any virtuous action without alloy of base motives, or any character free from vice: but if nature produces spontaneously anything good, it is marred by much that is alien to it, as fruit choked by weeds. Men learn to play on the harp, and to dance, and to read, and to farm, and to ride on horseback: they learn how to put on their shoes and clothes generally: people teach how to pour out wine, how to cook; and all these things cannot be properly performed, without being learned. The art of good living alone, though all those things I have mentioned only exist on its account, is untaught, unmethodical, inartistic, and supposed to come by the light of nature!

Sec. II. O sirs, by asserting that virtue is not a thing to be taught, why are we making it unreal? For if teaching produces it, the deprivation of teaching prevents it. And yet, as Plato says, a discord and false note on the lyre makes not brother go to war with brother, nor sets friends at variance, nor makes states hostile to one another, so as to do and suffer at one another's hands the most dreadful things:[205] nor can anyone say that there was ever a dissension in any city as to the pronunciation of Telchines: nor in a private house any difference between man and wife as to woof and warp. And yet no one without learning would undertake to ply the loom, or write a book, or play on the lyre, though he would thereby do no great harm, but he fears making himself ridiculous, for as Heraclitus says, "It is better to hide one's ignorance," yet everyone thinks himself competent to manage a house and wife and the state and hold any magisterial office. On one occasion, when a boy was eating rather greedily, Diogenes gave the lad's tutor a blow with his fist, ascribing the fault not to the boy, who had not learnt how to eat properly, but to the tutor who had not taught him. And can one not properly handle a dish or a cup, unless one has learnt from a boy, as Aristophanes bids us, "not to giggle, nor eat too fast, nor cross our legs,"[206] and yet be perfectly fit to manage a family and city, and wife, and live well, and hold office, when one has not learnt how one should behave in the conduct of life? When Aristippus was asked by someone, "Are you everywhere then?" he smiled and said, "If I am everywhere, I lose my passage money."[207] Why should not you also say, "If men are not better for learning, the money paid to tutors is also lost?" For just as nurses mould with their hands the child's body, so tutors, receiving it immediately it is weaned, mould its soul, teaching it by habit the first vestiges of virtue. And the Lacedaemonian, who was asked, what good he did as a tutor, replied, "I make what is good pleasant to boys." Moreover tutors teach boys to walk in the streets with their heads down,[208] to touch salt fish with one finger only, other fish bread and meat with two, to scratch themselves in such a way, and in such a way to put on their cloak.[209]

Sec. III. What then? He that says that the doctor's skill is wanted in the case of a slight skin-eruption or whitlow, but is not needed in the case of pleurisy, fever, or lunacy, in what respect does he differ from the man that says that schools and teaching and precepts are only for small and boyish duties, while great and important matters are to be left to mere routine and accident? For, as the man is ridiculous who says we ought to learn to row but not to steer, so he who allows all other arts to be learnt, but not virtue, seems to act altogether contrary to the Scythians. For they, as Herodotus tells us,[210] blind their slaves that they may remain with them, but such an one puts the eye of reason into slavish and servile arts, and takes it away from virtue. And the general Iphicrates well answered Callias, the son of Chabrias, who asked him, "What are you? an archer? a targeteer? cavalry, or infantry?" "None of these," said he, "but the commander of them all." Ridiculous therefore is he who says that the use of the bow and other arms and the sling and riding are to be taught, but that strategy and how to command an army comes by the light of nature. Still more ridiculous is he who asserts that good sense alone need not be taught, without which all other arts are useless and profitless, seeing that she is the mistress and orderer and arranger of all of them, and puts each of them to their proper use. For example, what grace would there be in a banquet, though the servants had been well-trained, and had learnt how to dress and cook the meat and pour out the wine,[211] unless there was good order and method among the waiters?[212]

[205] Plato, "Clitophon," p. 407, C.

[206] Aristophanes, "Clouds," 983.

[207] Does Juvenal allude to this, viii. 97?

[208] So as to look modest and be "Ingenui vultus pueri, ingenuique pudoris."

[209] Reading with Salmasius, [Greek: anabalein].

[210] Herodotus, iv. 2. The historian, however, assigns other reasons for blinding them.

[211] A line from "Odyssey," xv. 323.

[212] "Malim [Greek: daitumonas]." Wyttenbach, who remarks generally on this short treatise, "Non integra videtur esse nec continua disputatio, sed disputationis, Plutarcheae tamen, excerptum compendium."

ON VIRTUE AND VICE.

Sec. I. Clothes seem to warm a man, not by throwing out heat themselves (for in itself every garment is cold, whence in great heat or in fevers people frequently change and shift them), but the heat which a man throws out from his own body is retained and wrapped in by a dress fitting close to the body, which does not admit of the heat being dissipated when once it has got firm hold. A somewhat similar case is the idea that deceives the mass of mankind, that if they could live in big houses, and get together a quantity of slaves and money, they would have a happy life. But a happy and cheerful life is not from without, on the contrary, a man adds the pleasure and gratification to the things that surround him, his temperament being as it were the source of his feelings.[213]

"But when the fire blazes the house is brighter to look at."[214]

So, too, wealth is pleasanter, and fame and power more splendid, when a man has joy in his heart, seeing that men can bear easily and quietly poverty and exile and old age if their character is a contented and mild one.

Sec. II. For as perfumes make threadbare coats and rags to smell sweet, while the body of Anchises sent forth a fetid discharge, "distilling from his back on to his linen robe," so every kind of life with virtue is painless and pleasurable, whereas vice if infused into it makes splendour and wealth and magnificence painful, and sickening, and unwelcome to its possessors.

"He is deemed happy in the market-place, But when he gets him home, thrice miserable, His wife rules all, quarrels, and domineers."[215]

And yet there would be no great difficulty in getting rid of a bad wife, if one was a man and not a slave. But a man cannot by writing a bill of divorce to his vice get rid of all trouble at once, and enjoy tranquillity by living apart: for it is ever present in his vitals, and sticks to him night and day, "and burns without a torch, and consigns him to gloomy old age,"[216] being a disagreeable fellow-traveller owing to its arrogance, and a costly companion at table owing to its daintiness, and an unpleasant bed-fellow, disturbing and marring sleep by anxiety and care and envy. For during such a one's sleep the body indeed gets rest, but the mind has terrors, and dreams, and perturbations, owing to superstition,

"For when my trouble catches me asleep, I am undone by the most fearful dreams,"

as one says. For thus envy, and fear, and anger, and lust affect one. During the daytime, indeed, vice looks abroad and imitates the behaviour of others, is shy and conceals its evil desires, and does not altogether give way to its propensities, but often even resists and fights stoutly against them; but in sleep it escapes the observation of people and the law, and, being as far as possible removed from fear or modesty, gives every passion play, and excites its depravity and licentiousness, for, to borrow Plato's expression,[217] "it attempts incest with its mother, and procures for itself unlawful meats, and abstains from no action whatever," and enjoys lawlessness as far as is practicable in visions and phantasies, that end in no complete pleasure or satisfaction, but can only stir up and inflame the passions and morbid emotions.

Sec. III. Where then is the pleasure of vice, if there is nowhere in it freedom from anxiety and pain, or independence, or tranquillity, or rest?[218] A healthy and sound constitution does indeed augment the pleasures of the body, but for the soul there can be no lasting joy or gratification, unless cheerfulness and fearlessness and courage supply a calm serenity free from storms; for otherwise, even if hope or delight smile on the soul, it is soon confused and disturbed by care lifting up its head again, so that it is but the calm of a sunken rock.

Sec. IV. Pile up gold, heap up silver, build covered walks, fill your house with slaves and the town with debtors, unless you lay to rest the passions of the soul, and put a curb on your insatiable desires, and rid yourself of fear and anxiety, you are but pouring out wine for a man in a fever, and giving honey to a man who is bilious, and laying out a sumptuous banquet for people who are suffering from dysentery, and can neither retain their food nor get any benefit from it, but are made even worse by it. Have you never observed how sick persons turn against and spit out and refuse the daintiest and most costly viands, though people offer them and almost force them down their throats, but on another occasion, when their condition is different, their respiration good, their blood in a healthy state, and their natural warmth restored, they get up, and enjoy and make a good meal of simple bread and cheese and cress? Such, also, is the effect of reason on the mind. You will be contented, if you have learned what is good and honourable. You will live daintily and be a king in poverty, and enjoy a quiet and private life as much as the public life of general or statesman. By the aid of philosophy you will live not unpleasantly, for you will learn to extract pleasure from all places and things: wealth will make you happy, because it will enable you to benefit many; and poverty, as you will not then have many anxieties; and glory, for it will make you honoured; and obscurity, for you will then be safe from envy.

[213] Happiness comes from within, not from without. The true seat of happiness is the mind. Compare Milton, "Paradise Lost,"