Gellius, N.A. ii, 21, 1, vos opici, says Gellius to his friends – Philistines.
288
Symp. v, 5, 1.
289
Polit. præc. 20, 816 D.
290
de curiositate, 15.
291
Demosthenes, 2.
292
See Volkmann, i, 35, 36; Rom. Qu. 103; Lucullus, 37, end.
293
Demosthenes, 2.
294
de sera, 15, 559 A.
295
de Stoic. rep. 2, 1033 B, C.
296
Pol. Præc. 15, 811 C.
297
Symp. ii, 10, 1; vi, 8, 1.
298
Reference to Polemo's hand-book to them, Symp. v, 2, 675 B.
299
de E. 384 F.
300
Demosthenes, 2; and 1.
301
Timoleon, pref.
302
Alexander, 1.
303
de tranqu. animi, i, 464 F, ouk akroáseôs héneka therôménês kalligraphían– a profession often made, but in Plutarch's case true enough as a rule.
304
See, e. g., variety of possible explanations of the E at Delphi, in tract upon it.
305
Stapfer, Shakespeare and Classical Antiquity (tr.), p. 299. "It may be safely said he followed Plutarch far more closely than he did even the old English chroniclers."
306
Cons. ad Ux. 2-3, 608 C, D.
307
Cons. ad Ux. 11, 612 A, B. Cf. non suaviter, 26, 1104 C, on the loss of a child or a parent.
308
de coh. ira. 11, 459 C; cf. Progress in Virtue, 80 B, 81 C, on epieíkeia and praotês as signs of moral progress.
309
Cf. Sen. Ep. 47; Clem. Alex. Pæd. iii, 92.
310
A curious parallel to this in Tert. de Patientia, 15, where Tertullian draws the portrait of Patience – perhaps from life, as Dean Robinson suggests – after Perpetua the martyr.
311
Gellius, N.A. i, 26.
312
Solon, 32.
313
Artemidorus, Oneirocritica, iv, 72. On this author see chapter vii.
314
See non suaviter, 17, 1098 D, on the unspeakably rich joy of such a life of friendly relations with gods and men.
315
Progress in Virtue, 4, 77 C, Love of Philosophy compared to a lover's passion, to "hunger and thirst."
316
Plato, Apology, 38 A, ho dè anexétastos bíos ou biôtos anthrópô.
317
Pensées, Art. xxiv, 5.
318
Adv. Coloten (foe Epicurean), 31, 1125 D, E. For this argument from consensus, see Seneca, Ep. 117, 6, Multum dare solemus præsumptioni omnium hominum et apud nos veritatis argumentum est aliquid omnibus videri: tanquam deos esse inter alia hoc colligimus, quod omnibus insita de dis opinio est, nee ulla gens usquam est adeo extra leges moresque projecta ut non aliquos deos credat. This consensus rests (with the Stoics) on the common preconceptions of the mind, which are natural. For ridicule of the doctrine of consensus, see Lucian, Zeus Tragædus, 42.
319
Amatorius, 18, 763 C. Cf. view of Celsus ap. Orig. c. Cels. vii, 41.
320
Consol. ad Apoll. 34, 120 B.
321
Quomodo Poetas, 1, 15 E, F, poetry a preliminary study to philosophy, prophilosophêtéon toîs poiémasin.
322
de Pyth. orac. 29, 408 F. Cf. the pagan's speech in Minucius Felix, 7, 6, pleni et mixti deo vates futura præcerpunt … etiam per guietem deos videmus…
323
So Volkmann, Plutarch, ii, 290 n. Cf. a passage of Celsus, Orig. c. Cels. viii, 45.
324
de def. or. 14, 417 C, empháseis and diapháseis.
325
Tertullian sums up the pagan line of argument and adds a telling criticism in his book adversus Nationes, ii, 1: adversus hæc igitur nobis negotium est, adversus institutiones maiorum, auctoritates receptorum, leges dominantium, argumentationes prudentium, adversus vetustatem consuetudinem necessitatem, adversus exempla prodigia miracula, quæ omnia adulterinam istam divinitatem corroboraverint… Maior in huiusmodi penes vos auctoritas litterarum quam rerum est.
326
de Iside, 67, 377 F-378 A
327
Oakesmith, Religion of Plutarch, p. 88 – a book which I have found of great use.
328
de E. 18-20. Cf. Clem. Alex. Protr. 84. The true To-day of God is eternity. Also Tert. ad Natt. ii, 6, on the axiom of no change in God.
