Volume 5 — CONTENTS OF VOLUME FIFTH. WITH THE TRANSLATORS’ NAMES.

OF EATING OF FLESH.

By William Baxter, Gent.

The very idea of eating the carcasses of slain animals is repulsive, 8. Who could have begun the practice, but from the direst necessity? 4. Men must have been driven to the deed of slaying animals for food, because the supply of food from the vegetable world had utterly failed, 4, 5. We have no such necessity, 5. Man is not by nature a carnivorous animal, 7. Our conduct in slaying animals and then preparing them for food is wholly against nature, 8. Animal food is injurious: it clogs and confuses the mind and renders it stupid, 9. It operates unfavorably on character, 9, 10. If we must eat flesh, let it be with sorrow and pity; not tormenting and abusing the poor animal before taking its life, 11. Passing the bounds of nature in our feeding, intemperate appetites and shameful lusts are gratified, 12. Cruelty to mankind is induced, 12. Animals have senses; they have faculties for seeing, hearing, understanding: is it right to extinguish these faculties? 13. Who knows but the bodies of animals may contain the souls of deceased men; of a father, brother, son, or other friend? 14, 15.

LIVES OF THE TEN ORATORS.

By Charles Barcroft, Lecturer of St. Mildred’s, Bread Street.

1. Antiphon, 17-21. 2. Andocides, 21-23. 3. Lysias, 24-26. 4. Isocrates, 27-33. 5. Isaeus, 33. 6. Aeschines, 34-36. 7. Lycurgus, 36-42. 8. Demosthenes, 43-53. 9. Hyperides, 53-57. 10. Dinarchus, 57, 58. Decrees proposed to the Athenians for statues to be set up to Demosthenes, 58-63.

WHETHER AN AGED MAN OUGHT TO MEDDLE IN STATE AFFAIRS.

By F. Fetherston, D.D.

It is maintained by some, that after a certain time men should not employ themselves in public affairs, 64. The love of honor and zeal for the public good never grows old, 65. It is not well for a man who has never been accustomed to public business to commence such employment late in life, 66. An aged man may usefully conduct public affairs, as we see in the instances of Augustus Caesar, Pericles, and Agesilaus, 67, 68. Simonides and Sophocles, in old age, were good poets, 68. It is unworthy of a man who has served the public many years, to descend, in the decline of life, to mean employments, 69, 70. Political life has pleasures very great and honorable, 71. A man should not suffer his glory to wither in old age, 72. Reputation once acquired is easily maintained, and the people readily trust their old and faithful servants, 73. Envy and jealousy do not assail old age, 73, 74. It is not easy to terminate a long and faithful public service, 74. An old man staying at home, and spending his time in small matters is not honored, 75. Old men, full of experience and of wisdom, are often compelled by their fellow-citizens to conduct difficult negotiations, 76. Old age of itself is not a good reason for quitting the public service, 77, 78. Young men for war, but old men for counsel, 78. The Roman council of state is called the Senate, 79. The regal dignity has cares and toils, but who would advise the king to abdicate? 80. Old men in office may instruct and guide younger statesmen, 81, 82. Old men are often hale and vigorous, and so not disabled for the service of the state, 83. Examples of Phocion, Masinissa, and Cato, 83. Idleness enervates even great men, as Lucullus, while constant employment invigorates, 84. Our country has claims on our services, 85. Yet old age should have becoming employment, 86. An aged man should abstain from small and frivolous matters, 87. Offices of honor and dignity befit old men, 88. They should not eagerly seek office, 88. Old men should not be forward to speak in public, they should speak on grave occasions, 89. On other occasions, let them yield to younger men, 89, 90. Let them comfort and encourage deserving young men in their failures, 91. To be a statesman is not only to hold office and conduct negotiations, but also to guide, instruct, and assist those who conduct public affairs, when occasion requires, 93, 94. Even men in private stations may do this, and thus serve their country till death, 95, 96.

POLITICAL PRECEPTS.

By Samuel White, M.D.

Counsels to a politician, 97. In the administration of public affairs, be guided by reason and judgment, 98. Act not from vain-glory, emulation, or want of other employment, 98, 99. Accommodate yourself to the temper and disposition of the citizens, 99, 100. Having obtained power among the people, endeavor to reform their disposition, 101. Do not give them an opportunity of finding fault with your own life or manners, 102. Beware of little faults, 102, 103. Cultivate the graces of speech, 104, 105. Orators sway the multitude, as in the case of Pericles, 106, 107. What the speech of a statesman should be, 107. How to use satire and invective, 108, 109. Think before you speak, and speak right on, 110. Speak in full, round tones, 110, 111. Two ways of entering on public life, 111. First, with a bold, vigorous hand, like Aratus, Alcibiades, Scipio, Pompey, &c., 112. Secondly, by procuring the assistance of some man of influence and authority, 114. Be careful in the choice of your man, lest your success inspire him with jealousy, 115. Pompey owed his success to Sylla, 115. Avoid flatterers and favorites, 116. Do not gratify friends in derogation of law and right, 117. Grant favors to friends when consistent with duty and public advantage, 120. Be generous and just towards your enemies, 121, 123. Let patriotism overshadow all private griefs, 122. How to meet invective, 124. Allow others to assist in public affairs, 128. Undertake nothing for which you lack qualification, 128, 129. Keep the helm in your own hand, but carry yourself with moderation; do not forget the limits of your power, 130, 131. As Greece is under the Roman sway, it is well to remember that fact, and to cultivate the favor of some powerful man at Rome, 132. Yet you should avoid, as much as possible, foreign interference, 133. Let the affairs of every city be settled by its own citizens, 133. When commotions arise, try to compose them, 134. One man’s virtue has often saved a state, 135. Treat colleagues in office with honor and respect, 136. Plutarch relates an incident in his own life, 137. Honor the magistrates, even if you are personally their superior, 138. If a magistrate should be remiss in duty, do what you can to supply the defect, 139. Yield to the multitude in small things, that you may hinder their misdoings in greater, 140. When the people desire something which would be injurious to the state, use evasion and delay, 141. When about to undertake some difficult affair, secure the assistance of well-qualified persons, rather than of persons like yourself, 142. Divest yourself of the desire for riches, and of a mean, ignoble ambition, 143, 144. Decline not the honors which the people are disposed to bestow, 145, 146. The good-will of the people towards a public servant helps him greatly in the discharge of his duty, 147. If you are rich, and can give largesses to the people, bestow them, but with due care, 148. If you are poor, hesitate not to confess it, and incur no expense you cannot afford, 149, 150. In case of a sedition, try to compose it, 152. Especially try to prevent seditions and commotions, 153. In the present state of Greece, subject to the will of a Roman proconsul, no good can arise from public commotions, 154.

WHICH ARE THE MOST CRAFTY, WATER-ANIMALS OR THOSE CREATURES THAT BREED UPON THE LAND?

By John Philips, Gent.

Field sports, the slaughter of wild and at length of tame animals, prepared the way for men to kill one another, 158. Have brutes a soul? they certainly have sense and imagination, 160. They learn to desire some things and to avoid others, 161. They have expectation, memory, design, hope, fear, desire, and grief, 161. If they have sense, they have understanding, 161. They have what in men is called understanding, 162. Men punish dogs and horses for their faults, as if for the purpose of producing repentance, 162. Beasts are susceptible of pleasure, joy, anger, fear, 163. But are they capable of virtue? 163. They love their offspring, 164. They may have reason, and yet not have it perfectly, or in a high degree, 164. As sight and swiftness exist in different degrees, so may reason and mental force, 165. Animals differ widely in their faculties, as in their habits, 165. Many brute animals excel men in the faculties of sight and hearing, as well as in swiftness and strength; but we may not therefore say that men are blind, &c., 166. There are mad dogs and horses; what is this but a disturbance of the reason? 167. Mankind are chargeable with great injustice in dealing with beasts as they do, 169. There is a necessary and convenient use of the brute creation, 169, 170. Beyond this, we ought not to go, 170. In the exercise of what so nearly resembles reason, do land animals excel those that live in the water? 172. There is sufficient reason to believe that they do, 173. Observe the habits of bulls, lions, and elephants, 173. Of the ichneumon, of swallows, and spiders, 174. Of bees, crows, geese, and cranes, 175. The contrivances and labors of emmets, 176, 177. The sagacity of the elephant and the fox, 178, 179. The affection of the dog for his master; some striking instances related, 180, 181. Story of a mule at Athens, 182. Another dog story, 182, 183. The elephant that carried King Porus, 183. The horse Bucephalus, 183. Where there is one virtue in a brute, there are commonly others, 183, 184. Instances of subtlety and cunning, 184-186. Elephants and lions have a taste for society, 187. Amorous propensities of some brutes towards mankind; singular instances given, 188. Starlings, magpies, and parrots learn to talk, 188, 189. Swans and nightingales sing, 189. Story of a magpie at Rome imitating the music of trumpets exactly, 190. Wonderful docility of a dog, 191. Men have learned of the spider to weave; of the swallow to build; and have acquired from other animals skill in medicine, 191, 192. Some oxen have learned to count, 193. Soothsaying and divination is by means of birds, 194. What now can be said of the sagacity and intelligence of fishes and other water-animals? living in the sea, and remote from our observation, they are but little known to us, 195. Crocodiles come when called, 196. Fish are not easily caught, a proof of great cunning and wariness, 197, 198. Fish stand by and defend each other in danger, 199. Sagacity of the dolphin and the cuttle-fish, 200. Subtlety of the fish in taking their own prey, the torpedo, polypus, and others, 201, 202. Sagacity of the tunny, 203, 204. Mutual affection of the crocodile and the trochilus, 206. Sagacity of fish in depositing their spawn, 207, 208. Care of the tortoise and crocodile for their young, 209, 210. Intelligence and conjugal affection of the halcyon, 211, 212. Story of a dolphin which served as a guide to messengers of Ptolemy Soter, king of Egypt, 213, 214. The dolphin, a solitary instance among the brutes of disinterested love for man, 214. Stories of affectionate dolphins, 215, 216.

THAT BRUTE BEASTS MAKE USE OF REASON.

By Sir A. J.

A satire on the boasted wisdom, fortitude, magnanimity, and temperance of man, in the form of a dialogue between Ulysses in the island of Circe, and Gryllus, whom she had changed into a swine, and who now prefers his swinish condition to a return to the human form; Ulysses asks Circe for permission to restore his companions to the human shape, 218. Circe will grant the request if the men themselves desire it, 219. Gryllus, one of them, is brought forward to answer in behalf of the entire company, 219. He refuses, and gives his reasons, 220, et seq. He says that by making him and his companions beasts, Circe has done them a great favor, 220. Beasts have more fortitude than men; they fight in fair, open combat, without trick or artifice; they are no cowards, they never cry for mercy, 222. Beasts are courageous and daring, even the females; while the courage of men is artificial, and women are timid, 223, 224. Beasts are more temperate and chaste than men; they indulge their appetites only in a natural way, and at the proper season, 225, 226, 228. Beasts do not value silver or gold, 227. They have no adventitious desires, 227. Their senses are more accurate, 227. Men are incontinent: they indulge unnatural and excessive appetites; are never satisfied, 229, 230. Beasts are satisfied with one kind of food, and this procured without difficulty; they have nature for their teacher, and could teach men many useful lessons, 231, 232.

OF THE FACE APPEARING WITHIN THE ORB OF THE MOON.

By A. G., Gent.

In abstruse speculations, if we fail of satisfaction in one direction, we must inquire in another, 234. A face or form is seen in the moon; how is this to be explained? 234. The appearance of a form in the moon is not the result of any acuteness or dulness of our vision, 234, 235. The appearance in question some think may be a reflection of the ocean from the moon’s disc, 236. This opinion refuted, 236, 237. Some think the moon to be a compound of air and fire, a disturbance of which causes the appearance in question, 238. This notion disproved, 238, 239, 242. That the earth is a larger body than the moon, is shown by eclipses of the moon, 241. The moon must be a solid body, though much lighter than the earth, 241, 242. The spherical form of the earth, the antipodes, and all motion tending towards the earth’s centre, are pronounced absurdities, 243, 244. The moon is not far from the earth, and feels its influence, though not of the same substance, 245, 246. Computation of the respective distances of the sun and moon from the earth, 246. The spherical form of the earth again denied, 247. If the earth is in the middle, of what is it the middle? not of the universe, surely, 247. Relations of bodies above and beneath, 248. We are not, in our philosophy, to reduce every thing to the place to which it naturally belongs, 249, 250. All things do not follow their natural course, 250. In the human body the heaviest parts are not placed lowermost, 251. So it may be in the structure of the world, 252. The moon, though placed in high heaven, may be a heavy body, 253. It is not therefore composed of fire and air, 253. But has the moon the nature of earth? 254. Does the moon reflect the light of the sun? 255. Reasons why this is probable, 256. When the moon appears only half-enlightened, ought not the light reflected to come at right angles? and is it so? 256-258. Aspect of the moon when gibbous or crescent, 258. Only solid bodies reflect light; the moon therefore must be a solid body, 259, 260. That the moon is a solid body is farther proved by eclipses of the sun, 260-262. Size of the moon; as large as Peloponnesus, 261. Its proportionate size in relation to the earth, 261. Further arguments from eclipses, 263-265. Objections answered, 266-268. The moon is not a star, or a burning body, 266. Its nature is like that of the earth, 268. This need not impugn her divinity, 268. There may be cavities and other inequalities on the surface of the moon, and these may be immensely large, so as to be seen by us, 269. The shadow of Mount Athos falls on Lemnos, the shadow being immensely larger than the mountain, 270. An objection from this answered, 270-273. Is the moon inhabited? is it fit for the abode of animated beings? 274, 275. Answer, (1.) If it be not, it does not prove that the moon was made in vain, 276. (2.) The moon may be inhabited: we can see no reasons to the contrary, 277-279. Objections considered, 277, 278. That the moon is inhabited is not more incredible than that the ocean should be inhabited, 280. A description of the isle Ogygia, in the Western Ocean, the abode of Saturn; its inhabitants; the phenomena and customs of the place, 281-283. Man is compounded of three parts: the body, the soul, and the understanding, 286. The understanding is from the sun, the soul from the moon, that is from Proserpine, 286. Every soul, dismissed from the body, wanders for a time between the earth and the moon, 286. When they reach the moon, they behold its greatness and beauty, 288. The moon described as it appears to them, 289. The Elysian fields are there, 289. If any of the dwellers there commit a fault, they are thrust down to earth again, 289. After a long time, they come back to the moon, 291. This about the moon may be taken for what one pleases, 292.

OF FATE.

By the Same Hand.

Fate is either (1) an energy, a law, an act, 293; or (2) a substance, the soul of the world, 294. Though comprehending infinite, it is itself finite, for law is in its nature finite, 294, 295. Every thing moves in a circle; all beings and all actions that now exist will come around again: we shall again do what we are now doing, and in the same manner, 295. Fate, the Divine Law, the Law of Nature, determines all things, 296. It determines both conditionally and universally, 297. What relation has Fate to Divine Providence? what to fortune? what to human ability? what to contingent events? 298. As the civil law comprehends and relates to many things which are not lawful, so it is with Fate, 298. The words possible and contingent defined; also power, necessity, &c., 299, 300. Of causes: some are causes per se, others are causes by accident, 301. Fortune is a cause by accident, 302. Fortune is not the same thing as Chance, though Chance comprehends Fortune, 303. Fortune relates to men only; Chance includes things animate and inanimate, 303. Of Divine Providence: (1) the will of the Supreme Deity; (2) the will of the subordinate deities; (3) the will of the Daemons, 304. Of the Providence of the Supreme God, 305. Of the Providence of the inferior gods, 306. Of the Providence of the Daemons, 307, 308.

CONCERNING THE FIRST PRINCIPLE OF COLD.

By F. Fetherston, D.D.

Is cold the mere privation of heat? 309. This is denied, for cold seems to act on fluids and on solids: like heat or other actual substances, it has a productive power, 310. Further, a mere privation is not capable of degrees; but cold exists in different degrees, 310. A privation is nothing; cold is something, 311. A privation is not the object of any of our senses; but cold can be felt, 311. Privation is something single and simple; substances have differences, continually varying; and thus it is with cold, therefore cold must be a substance, 312. Cold acts as a substance; it resists heat, and overcomes it or is vanquished by it, 312. As there are four elements, of which all things are composed, so there should be four qualities, heat and cold, drought and moisture, 313. What sort of substance is cold? 314. The air, when it becomes dark, becomes also cold, 315. The freezing of water is caused by cold air, 316. Great rivers and lakes are not frozen to the bottom, because the air does not reach so far; the power of cold is therefore as many think, from the air, 317; but this is doubtful, 318. Water makes things black; air makes them white, 318. Oil is transparent because so much air is in it, 318. It does not easily freeze, 319. Cold things are always heavy, 319. Fire and water are opposites, 320. In winter, heat is driven inward by cold, 321. It is driven downward from the surfaces of great rivers, 321. Several considerations show that water, and not air, is the cause of cold, 322. Water is cold of itself, being the opposite of fire, 323. Opinion of Chrysippus combated, 324. The earth, because it is dark, might be considered the cause of cold, 324, 325. But many hot things are dark, 326. Cold makes things hard, heavy, rigid, and capable of resistance: the earth is therefore the source of cold, 326, 327. Several considerations which seem to prove that heat exists in every thing except the earth, and that cold proceeds as a substance from the earth; which, and the whole subject, in conclusion, is left in doubt, to be decided as the reader pleases. 327-330.

WHETHER WATER OR FIRE BE MOST USEFUL.

By the Same Hand.

1. Arguments of the superior usefulness of Water: We need it at all times and in all places; it is not so with fire. Water was given to man at his first creation; fire was introduced by Prometheus. Some men and all brute animals can live without fire, but not without water. Fire is often pernicious; water never. Fire cannot be kept up without expense; water requires no expense. Water, or the sea, is the great civilizer of man, 331-334. 2. Arguments in behalf of Fire: Heat is the exciting cause of vegetation; water becomes putrid when fire leaves it; animals perish without heat; death is only the absence of heat; water is made more useful by fire; the arts cannot exist without fire, 334-337.

AGAINST COLOTES, THE DISCIPLE AND FAVORITE OF EPICURUS.

By A. G., Gent.

Occasion of this tract; a book written by Colotes, 338. Plutarch undertakes to answer it, and why, 339, 340. Colotes wrongly represents Democritus, 341. Our senses give us true information, but it does not follow that the different qualities which are perceived in the same object by different persons prove that nothing is of one nature more than another, 341-343. This argument further applied, 344. Does color exist in the dark? 344, 345. Doctrine of Democritus concerning atoms, 346. Are atoms immutable and impassible? 347, 348. How then can any thing be generated? 348. Is generation the mere union of atoms? 348. According to Colotes life cannot exist, 349. His doctrines virtually abolish nature, 349. Is nature nothing distinct from bodies and their place? 350. Is death nothing but that which dies? 350. Empedocles defended from the misrepresentations of Colotes, 350, 351. Parmenides also defended, 352-354. A thing positively existing distinguished from its sensible qualities, 354. Aristotle and the Peripatetics differed from Plato, 355. Colotes misrepresents Plato, 355, 356. Difference between that which exists by itself, and that which participates of something else; or between essence and form, 356-359. Colotes falls at the feet of Epicurus, 360. Epicurus accepts the homage, 360. Disparagement of Socrates by Colotes, 361. Though our senses are not perfect, they may in general be safely relied on, 362. If self-knowledge is valuable, Colotes is blamable for scoffing at those who seek it, 363. Stilpo defended against Colotes, 365-367. That one thing cannot be predicated of another may not endanger life, 365. It is bad to withhold reverence and worship from the gods, as Colotes and the Epicureans do, 366. Colotes assaults the philosophers of his own time, 367. He condemns even the opinions of Epicurus, when he finds them held by others, 368, 369. The Cyrenaic philosophers ridiculed, 369. Arcesilaus unfairly treated by Colotes, 371. Three sorts of motions in the soul: what they are; their influence, 371, 372. Absurdity of Epicureanism, 373. The opinions of Epicurus tend to universal scepticism, 374. It is well and safe in some cases to withhold our assent, and to doubt in matters which do not appear credible, as did Arcesilaus and his followers, 371-376. Safety of believing and following the doctrines of Socrates, Plato, and the Academy, 377. Degradation and danger resulting from the doctrines of Epicurus, 377, 378. Those doctrines fatal to the state, 379. No people, no city, is found without some religion, but Epicureanism subverts all religion, 380. Great public spirit of Democritus, Parmenides, Socrates, Plato, and others, who are reviled by Colotes and other Epicureans, 381, 382. Men of the school of Epicurus do not contribute to the public welfare, 383-385.

PLUTARCH’S CONSOLATORY LETTER TO HIS WIFE.

By Robert Midgley, M.D., and Coll. Med. Lond. Cand.

He counsels patience, 386. The child was affectionate and interesting; her memory should be cherished, 387. The mother is commended for controlling her grief; excessive grief is unreasonable, 388. The mother’s admirable conduct on the previous death of her eldest son, 389. Women are frantic with joy at the birth of their children, and mourn excessively at their death, 389, 390. The body should not suffer through grief, 390. Women nourish and increase the grief of bereaved wives and mothers, by their tears and lamentations when visiting them; Plutarch does not fear this in the present case, 390. We should remember the pleasure our deceased child has afforded us, 391. True happiness arises from the mind itself, and not from external circumstances, 392. You have much left to comfort you, 392. State of the soul after death; the soul will return to earth in a new body; an early death is desirable, 393, 394.

OF THE THREE SORTS OF GOVERNMENT,—MONARCHY, DEMOCRACY, AND OLIGARCHY.

By R. Smith, M.A.

Which of these three sorts is best? 395. The word policy or government defined, 396. The Persians had monarchy; Sparta had an oligarchy; Athens was a democracy: and all were powerful and prosperous, 397. The author prefers monarchy, 398.

WHETHER THE ATHENIANS WERE MORE RENOWNED FOR THEIR WARLIKE ACHIEVEMENTS OR THEIR LEARNING.

By the Same Hand.

Historians, even the most admired and popular, only relate the actions of other men, 399. Athens was the nurse of History, of Painting, and of Poetry; and has derived great reputation thereby, 400, 401. But what are historians, painters, and poets, compared with the generals, admirals, and statesmen, whom they commemorate? 402, 403. Athens not renowned for epic or lyric verse, 404. Tragedy flourished there, but what benefit did tragedy procure for the Athenians? 405. They lavished money on scenes and shows, to the neglect of more important interests, 406. True renown belongs to those commanders who have upheld the honor of their country, and they merit a lasting remembrance, 407, 408. But not so poets, rhetoricians, and orators, 408-411. Miltiades and other commanders, compared with Demosthenes and other orators, to the disadvantage of the latter 408-411.

AGAINST RUNNING IN DEBT, OR TAKING UP MONEY UPON USURY.

By the Same Hand.

Running in debt should not be resorted to but in the last necessity, 412. To avoid it, practise the closest economy, 413. The borrower is slave to the lender, 414, 415. Usurers are chargeable with oppression, fraud, and falsehood, 416, 417. They take a man’s money without an equivalent, 417. It is shameful to be in the power of another, 418. We incur debt, not to procure necessaries, but to purchase ornaments and superfluities, 420. We must avoid the usurer or be ruined, 421-424.

PLATONIC QUESTIONS.

By R. Brown, M.L.

1. Why did Socrates act the midwife’s part, rather than the parent’s? in other words, why did he prefer to develop in the minds of others the germs of knowledge, rather than communicate knowledge to them? 425-427. 2. Why does Plato call the supreme God the Father and Maker of all things? 428, 429. 3. What does Plato, in his Republic, mean by dividing the universe into unequal parts? and of the sections, thus made, which is the greater, the Intelligible or the Sensible? 429-432. 4. Plato always says that the Soul is elder than the Body, and the cause and principle of its rise. Yet he also says that neither could the Soul exist without the Body, nor the Reason without the Soul, but the Soul in the Body, and the Reason in the soul. How can this be explained? 432. 5. Since geometrical figures and solids are contained, partly by Rectilinears and partly by Circles, why does Plato make Isosceles Triangles and Triangles of unequal sides the Principles of Rectilinears, &c.? 433-435. 6. Why does Plato say that the nature of a Wing participates most of the Body of God? 435. 7. In what sense does Plato say that the Antiperistasis, or Reaction, of Motion, is the cause of the effect, in using cupping-glasses, in swallowing, in throwing of weights, in the use of the loadstone, &c.? 435-438. 8. What does he mean in the Timaeus when he says that Souls are dispersed into the Earth, the Moon, and into other instruments of time? Is the Earth, is the Sun, an instrument of time? 438-441. 9. Did Plato, in his Republic, place the Rational or the Irascible Faculty in the middle chord of the human faculties? 441-444. 10. Why did he say that Speech is composed of Nouns and Verbs? 444-449. Because they are the principal elements, ib.

PARALLELS, OR A COMPARISON BETWEEN THE GREEK AND ROMAN HISTORIES.

By John Oswald, M.A.

1. Invasion of Attica by Datis; the story of Cynaegirus, matched with the story of a Roman, 450, 451. 2. Invasion of Greece by Xerxes; war of Porsena against Rome; a story under each, 451, 452. 3. Combat of the Argives with the Lacedaemonians in Thyreatis; defeat of the Romans at the Caudine Forks, 452, 453 4. Leonidas at Thermopylae; Fabius Maximus in the Punic War, 453. 5. Chasms in the earth closed by men leaping into them, 454. 6. Amphiaraus, and Valerius Conatus, swallowed up alive by the earth, 455. 7. A king of Euboea, and a king of Alba, drawn in pieces by horses, 455. 8. Philip of Macedon and Aster the archer, Porsena of Clusium and Horatius Cocles, 456. 9. Saturn and his four children, 456, 457. 10. Pausanias, the Spartan traitor, and Cassius, a Roman traitor, both starved to death, 457. 11. Filial treachery in Persian and in Roman history, and its punishment, 458. 12. A son of Epaminondas, the Theban general, and a son of Manlius, the Roman consul, beheaded for disobeying the orders of their fathers, 458, 459. 13. Iole, the beloved of Hercules, threw herself from a wall without hurt; this story matched from Roman history, 459. 14. The sacrifice of Iphigenia at Aulis, matched among the Romans, 459, 460. 15. The story of Tarpeia, promising to betray the Roman capitol, matched at Ephesus, 460. 16. The combat of the Horatii and Curiatii in Roman history has a parallel in Tegea, 460, 461. 17. The Palladium in Ilium and in Rome, 461. 18. Codrus of Athens, and Decius of Rome, 462. 19. A Syracusan and a Roman, each having refused worship to Bacchus, are intoxicated to commit incest, and are slain, 462, 463. 20. A daughter of Erechtheus, and a daughter of Marius, sacrificed by their fathers to procure victory, 463. 21. A Thessalian wife, and a Sybarite wife, torn in pieces by dogs of their husbands, 463, 464. 22. Two maidens, a Greek and a Roman, who had carnal knowledge of their fathers; their punishment, 464, 465. 23. Diomedes and Calpurnius Crassus liberated from captivity by women who loved them, 465. 24. Priam commits his son to the care of one who murdered him; the story matched in Roman history, 465, 466. 25. Aeacus and his two sons; Caius Maximus and his two sons, 466. 26. Mars, and his lascivious misdoings in Greece and Italy, 466, 467. 27. Telamon deflowers a virgin, whose father orders her to be thrown into the sea; a parallel at Rome, 467. 28. Six sons and six daughters in two different families; incest of a brother with a sister, 467, 468. 29. Two cases of men having carnal knowledge of brutes, and what followed, 468. 30. As the price of peace women are given up to the embraces of the enemy, 468, 469. 31. The allowance of soldiers shortened in war, and the fatal result to him who did it, 469. 32. Romulus murdered in the senate, and his body carried away in pieces; a parallel in the Peloponnesian war, 470. 33. Pelops and his two sons, Atreus and Thyestes, their story; a parallel in Italy, 470, 471. 34. Theseus and his son Hippolytus; the latter is killed by his horses running away: a parallel in Italy, 471, 472. 35. A noble virgin to be sacrificed to obtain relief from pestilence: an instance in Lacedaemon, another in Falerii, 472, 473. 36. The story of Romulus and Remus suckled by a she-wolf: a parallel in Arcadia, 473. 37. Orestes slays his mother, in revenge of his father’s death: a similar story from Rome, 474. 38. Strangers murdered by Busiris in Egypt, and by Faunus in Italy, 474. 39. A brazen cow made for Phalaris of Agrigentum, a brazen horse for a tyrant of Egesta, 474, 475. 40. Evenus cannot keep his daughter a virgin: neither can Anius, king of the Tuscans, 475.

OF THE NAMES OF RIVERS AND MOUNTAINS, AND OF SUCH THINGS AS ARE TO BE FOUND THEREIN.

By R. White, M.A.

1. Hydaspes, a river in India, why it received the name, &c., 477, 478. 2. Ismenus, a river of Boeotia, Cadmus, mount Cithaeron, Tisiphone, &c., 478-480. 3. Hebrus, a river of Thrace; mount Pangaeus, 480, 481. 4. Ganges, the mountain Anatole, 481, 482. 5. Phasis, a river of Thrace; mount Caucasus, 482-484. 6. Arar, a river of Gaul; mount Lugdunum, 484, 485. 7. Pactolus, in Lydia; mount Tmolus, 485-487. 8. Lycormas, in Aetolia, 487. 9. Maeander, in Asia; mount Sipylus, 488, 489. 10. Marsyas, in Phrygia, 490. 11. Strymon, in Thrace; the mountains Rhodope and Haemus, 491, 492. 12. Sagaris, in Phrygia, 492. 18. Scamander, in Troas; mount Ida, 493. 14. Tanais, in Scythia; mount Brixaba, 494. 15. Thermodon, in Scythia, 495. 16. Nile, formerly Melas and Aegyptus, 495-497. 17. Eurotas, in Laconia; mount Taygetus, 497, 498. 18. Inachus, in Argolis; mount Mycenae, &c., 498-501. 19. Alpheus, in Arcadia; mount Cronium, 501, 502. 20. Euphrates, 502. 21. Caicus, in Mysia; mount Teuthras, 503, 504. 22. Achelous, in Aetolia; mount Calydon, 504, 505. 23. Araxes, in Armenia; mount Diorphus, 506, 507. 24. Tigris; mount Gauran, 507, 508. 25. Indus; mount Lilaeus, 508, 509.

INDEX. 511

PLUTARCH’S MORALS.

VOL. V.

PLUTARCH’S MORALS.