^{page 130 note 2} I. i. It is not clear to me whether Truelove's piece of moralizing, which occasions this outburst, is to be found in Plutarch or is simply a take-off of the manner.

^{page 130 note 3} A collection of 21 moral works, collectively called ἠθικά, formed the first part of the bigger medieval collections, and has given its name to the whole.

^{page 130 note 4} Recollections, trans. Richards, G. C. (London, 1930), 100.Google Scholar

^{page 130 note 5} See now Süss, W., Cicero: eine Einführung in seine philosophischen Schriften (Mainz, 1965).Google Scholar

^{page 130 note 6} Both are correspondents of Pliny. For their careers, see Sherwin-White, A. N. on Pliny, Epp. i. 13 and iv. 15.Google Scholar For the tradition that Plutarch held an official position, see Barrow, R. H., Plutarch and his Times (London, 1967), 45–50.Google Scholar

^{page 131 note 1} Consolatio ad Uxorem, Mor. 608 A ff.Google ScholarCons, ad Apollonium is spurious—a collection of consolatory τόποι. See, in general, Kassel, R., Untersuchungen zur griechischen und römischen Konsolationsliteratur (Munich, 1958).Google Scholar

^{page 131 note 2} One can hardly imagine Cicero as a religiously motivated vegetarian, while both Seneca (Ep. 108. 22) and Plutarch (Quaest. Conv. 635 E) report youthful extravagances in this direction.

^{page 131 note 3} Mor. 464 E ff. Useful commentary by H. Broecker (diss. Bonn, 1954).

^{page 131 note 4} Barrow's, R. H.Plutarch and his TimesGoogle Scholar offers the only modern survey in English. The approach is different from that which I have tried to sketch in this paper; the book will probably be most useful for its historical information and for the synopses of individual works.

^{page 132 note 1} These 78 (9 of them discovered after 1296) form the contents of the magnificent codex Parisinus gr. 1672 (E).

^{page 132 note 2} De liberis educandis; Consolatio ad Apollonium; Regum et Imperatorum Apophthegmata; Apophthegmata Laconica; Parallela Minora; De Fato; Amatoriae Narrationes; Vitae decent oratorum; De placitis philosophorum; De Musica. This list includes some important books: De lib. educ. was an influential source for Renaissance educational theory; de fato is a middle Platonist text of considerable interest, and the last three named are all vital sources of information on their subjects.

^{page 132 note 3} Moralia viiGoogle Scholar, Fragmenta, ed. Sandbach, F. H., Teubner 1967, pp. xii ff., 1 ff.Google Scholar; Ziegler, K., Plutarchos (1949), 61 ff. (= RE xxi. 2. 697).Google Scholar

^{page 132 note 4} See now Jones, C. P., JRS lvi (1966), 61 ff.Google Scholar His dating of Consolatio ad uxorem before 96 is far from certain.

^{page 132 note 5} e.g. in the student reminiscences of Quaest. Conv. ix (= Mor. 736 C-748D).

^{page 132 note 6} Ziegler, , op. cit. 16 (= RE I.c. 651).Google Scholar

^{page 132 note 7} ῾Ρουοστικὸς ἐκεῖνος, ὃν ὕστερον ἀπέκτεινε Δομετιανὸς τῇ δόξῃ φθονήσας … ἐπιστολὴν αὐτῷ Καίσαρος … (de curiositate 522 D–EGoogle Scholar). Barrow, , op. cit. 38Google Scholar, draws the different (and even more conjectural) inference that Rusticus was consul at the time! (He may have been consul in 92, see Sherwin-White on Plin., ep.. 1. 5. 2.)

^{page 133 note 1} For the theory see, e.g., Sinko, T., Symbolae Chronologicae ad scripta Plutarchi et Luciani (Cracow, 1947).Google Scholar

^{page 133 note 2} Aqua an ignis … (955 D ff.)Google Scholar; animine an corporis … (500 B ff.).Google Scholar

^{page 133 note 3} e.g. Apuleius (Met. 1. 2) represents his hero Lucius as descended ‘a Plutarcho illo inclito et mox Sexto philosopho nepote eius’. This Sextus was a teacher of M. Aurelius. See further Barrow, , op. cit. 178.Google Scholar

^{page 133 note 4} Hence semi-popular books like Oakesmith, J., The Religion of Plutarch (1902)Google Scholar; Latzarus, B., Les Idées religieuses de Plutarque (1920).Google Scholar Oakesmith's introductory note reflects a happier age: ‘my thanks are also owing to my colleagues in the Civil Service, especially to those in the General Post Office, London.’

^{page 133 note 5} Three of the ‘Pythian dialogues’ are in vol. v of the Loeb edition; there is also a convenient school edition of de Pythiae oraculis by Flacelière, R., Collection Érasme; (1962).Google Scholar The fourth (Divine Punishment Delayed, de sera numinis vindicta) and the Socrates dialogue (de genio Socratis) are edited with helpful notes in Loeb vii; The Face in the Moon (de facie in orbe lunae) is edited by H. Cherniss in Loeb xii, with very valuable commentary.

^{page 133 note 6} Hirzel, R., Plutarch (Leipzig, 1912), 83 ff.Google Scholar Plutarch's influence is clearest in Clement of Alexandria and, later, in St. Basil and the other Cappadocian Fathers.

^{page 134 note 1} Flacelière, R., op. cit. 4 ff.Google Scholar

^{page 134 note 2} Parallels with die New Testament are collected in Almquist's, H.Plutarch und das neue Testament (Uppsala, 1946).Google Scholar

^{page 134 note 3} Also the addressee of Noble Deeds of Women (mulierum virtutes), a collection of stories drawn from Plutarch's historical reading: see Stadter, P. A., Plutarch's historical methods. (Harvard, 1965).CrossRefGoogle Scholar

^{page 134 note 4} 2. 42.

^{page 134 note 5} Isis and Osiris 67, 377 F ff.Google Scholar

^{page 134 note 6} Mor. 164 E–71 E.Google Scholar See P. J. Koets, Δεισιδαιμονία (Purmerend, 1929). Extract with commentary in Wilamowite's Griechisches Lesebuch.

^{page 134 note 7} Isis and Osiris 379 E.Google Scholar

^{page 134 note 8} Non posse suaviter … 1104 A ff.Google Scholar: spoken by Theon, a mysterious figure (RE v A 2059–2066), but no doubt here the mouthpiece of Plutarch's own views.

^{page 135 note 1} See especially Isis and Osiris 25 ff.Google Scholar, de defectu oraculorum 10 ff.Google Scholar; Soury, G., La Démonologie de Plutarque (Paris, 1942).Google Scholar

^{page 135 note 2} See Flacelière, R.RÉG lvi (1943), 1–40, for Plutarch's various opinions.Google Scholar

^{page 135 note 3} Works and Days 109 ff.Google Scholar; Empedocles B 24; Sympos. 202 D ff.Google Scholar

^{page 135 note 4} Heinze, R., Xenokrates (Leipzig, 1892), 78–123.Google Scholar

^{page 135 note 5} Hani, J., RÉG lxxvii (1964), 489–525, esp. 520 ff.: ‘le mazdéisme … sert … d'étai au platonisme.’Google Scholar

^{page 135 note 6} See Hirzel, R., op. cit., c. iv: ‘Philanthropie’.Google Scholar

^{page 136 note 1} e.g. de genio 15 (584 B ff.)Google Scholar; de Pythiae oraculis 3 (395 D ff.).Google Scholar

^{page 136 note 2} Quaestiones Romanae 47 (276 B).Google Scholar

^{page 136 note 3} De amicitia 4.Google Scholar Cf. also what Plutarch says (de audiendis poetis 1, 14 Dff.Google Scholar) about Heraclides' Abaris and similar colourful works.

^{page 137 note 1} Le Sage et son Démon (Paris, 1950), 96.Google Scholar

^{page 137 note 2} The Book of Love (᾽Ερωτικός, Amatorius: Mar. 748Google Scholar E ff., in Loeb vol. x) is also a mixture of action and discussion: The Banquet of the Seven Wise Men (146 B ff., ed. Defradas, J. [Paris, 1954])Google Scholar reads like an instructive children's book. For the others, see p. 133, note 5.

^{page 137 note 3} See (e.g.) Wendland, P., Die hellenistisch-römische Kultur (Tübingen, 1912), 39 ff.Google Scholar; Fiske, G. C., Lucilius and Horace (Madison, 1920)Google Scholar; the Introduction to P. Lejay's edition of Horace's Satires.

^{page 137 note 4} Stobaeus, iii. 1. 98.Google Scholar

^{page 137 note 5} On this simile, see Barigazzi, F., Favorino di Arelate, pp. 414 ff.Google Scholar; Rudd, N., The Satires of Horace (Cambridge, 1966), 29 with n. 50.Google Scholar

^{page 138 note 1} Cf. Iliad i. 335Google Scholar: οὔ τί μοι ὔμμες ἐπαίτιοι, ἀλλ' ᾽Αγαμέμνων.

^{page 138 note 2} Reading παραφερόμενοι (p. 40, 10 Wachsmuth-Hense).

^{page 140 note 1} Odyssey xxi. 151.Google Scholar

^{page 140 note 2} περὶ μιμήσεως fr. A. iv (p. 201, 21 Usener—Radermacher).

^{page 140 note 3} E.N. 1126^a5. Cf. Cicero, , Tusc. Disp. 4. 19. 43Google Scholar for a Peripatetic evaluation of anger as of value in exciting courage.

^{page 140 note 4} Essay lvii, Of Anger.

^{page 140 note 5} Fragments 21–23 (Wehrli).

^{page 140 note 6} See Rabbow, P., Die Therapie des Zorns (Leipzig, 1914).Google Scholar

^{page 140 note 7} Romulus 15Google Scholar, οὔτε μουσῶν οὔτε χαρίτων ἐπιδεὴς ἀνήρ. See also (e.g.) Quaest. Conv. 2. 3, 3. 3; de facie.Google Scholar

^{page 141 note 1} Cf. De tranquillitate animi 464 E.Google Scholar

^{page 141 note 2} 453 D–E (hellebore; τὰ μὲν ἄλλα … ὁ δὲ θυμός …; the Melanthius quotation). Fuhrmann, M., Les Images de Plutarque (1964)Google Scholar, does not clearly distinguish this type; but see his examples of the μέν … δέ … form (p. 34), e.g. comm. not. 1065 B, tranq. an. 469 A–B.

^{page 141 note 3} Ep. 3. 11. 5.Google Scholar

^{page 141 note 4} e.g. Sen. Epp. 74. 19–20Google Scholar; 82. 4–5.

^{page 142 note 1} Fragm. 22 (Wehrli).

^{page 142 note 2} de ira 3. 13. 3.Google Scholar

^{page 142 note 3} Mor. 129 A, 503 A.Google Scholar

^{page 142 note 4} Iliad v. 215.Google Scholar

^{page 142 note 5} See Mayor, on Juvenal, 10. 173–84.Google Scholar

^{page 142 note 6} Same point in another context: Ovid, Ars Amat. iii. 501 ff.Google Scholar: especially ‘vos quoque si media speculum spectetis in ira/cognoscat faciem vix satis ulla suam’ (507–8).

^{page 143 note 1} 457 D; cf. Coriolanus 22.Google Scholar

^{page 143 note 2} 458 B. Zeus Maimaktes and Zeus Meilichios were both honoured in the month Maimakterion: Deubner, L., Attische Feste (Berlin, 1932), 157, 176.Google Scholar

^{page 143 note 3} Similar reasoning about kindness to animals: Cato Maior 5.Google Scholar

^{page 144 note 1} Cf. Pericles 1.Google Scholar

^{page 144 note 2} Meanness might euphemistically (hypocoristically) be called πρόνοια, extravagance ἐλευθριότης, superstition εὐσέβεια. The idea of such revaluations of moral terms is an old one: see, e.g., Thuc. iii. 82, Ar. Rhet. 1367^a33.

^{page 145 note 1} 474 D–E.

^{page 146 note 1} On the lack of altruism in pagan ethics, see now Dihle, A., Realenzyklopädie für Antike und Christentum, s.v. Ethik, 686 f.Google Scholar