best. Dearer to them is man than to himself. Transported by passion and blind desire we ask for wife and child; what children they will be, and what manner of wife, is known to heaven. Still, that you may also put up some petition and offer some humble meat-offering, ask for a mind sound in a sound body; a spirit brave, fearless of death, reckoning life's close one of kind Nature's boons, equal to any toil, ignorant of anger or of desire, esteeming the labours and cruel pains of Hercules choicer than all Sardanapallus' dalliance and feasts and couches of down. I point to nothing but what yourself may give to yourself. The only road to peace lies through virtue. Fortune, thou hast no divinity, if but wisdom be with us; it is we that make of thee a goddess and set thee high in heaven.

346-353 Xen. mem. I 3 § 2 Sokrates prayed to the gods for the gift of good things generally, arλws, considering that the gods know best what kinds of things are good.' [Plat.] Alc. II 143a a prayer Ζεῦ βασιλεῦ, τὰ μὲν ἐσθλὰ καὶ εὐξαμένοις καὶ ἀνεύκτοις ἄμμι δίδου, τὰ δὲ δεινὰ καὶ εὐξαμένοις ἀπερύκου. So Pythagoras DS. x 9 8 8 we ought to pray for good things &λŵs, not naming any in particular, as authority [Iuv. 56-113], beauty [Iuv. 289345], wealth [Iuv. 12-27], and the like; for each of these often ruins those who obtain it at their desire; their prayers are a curse. Wetstein on Matt. 6 10.

346 NIL ERGO OPTABUNT HOMINES? Lupus (1920) cites other exx. of interruptions like this I 101. 160 seq. II 70. 132-5. IV 130. V 74. 135. 166. VI 136. 142. 161. 219. 286. 492. 642. VII 98. 158. 215. VIII 39. 183. 211. X67. 71. 81-8. XIII 71. 174-5. XIV 60-2.

347-8 PERMITTES IPSIS EXPENDERE NUMINIBUS, QUID CONVENIAT NOBIS REBUSQUE SIT UTILE NOSTRIS VM. VII 2 E § Socrates, an earthly oracle as it were of human wisdom, thought that we ought to beseech the immortal gods only to give us good things, because they alone knew quid cuique esset utile, nos autem plerumque id votis expeteremus, quod non inpetrasse melius foret......desine igitur stulta [mortalium mens] futuris malorum tuorum causis quasi felicissimis rebus inhiare et te totum caelestium arbitrio permitte, quia qui tribuere bona ex facili solent, etiam eligere aptissime possunt. Plat. legg. 687€ we must not pray that all things may follow our will, but rather that our will may follow wisdom. Plat. Kriton 43d a saying of Sokrates: if such be heaven's will, so be it.' cf. the Christian rule Matt. 6 8 and 10. 20 22. Lu. 22 42. Jo. 5 30.

350 CARIOR EST ILLIS HOMO QUAM SIBI XV 143-8. Sen. ben. 11 29 e.g. § 6 carissimos nos habuerunt di immortales habentque, et qui maximus tribui honos potuit, ab ipsis proximos conlocaverunt: magna accepimus, maiora non cepimus.

351-2 CAECA MAGNAQUE CUPIDINE DUCTI CONIUGIUM PETIMUS PARTUMQUE UXORIS [Plat.] Alc. II 142b, so you will find that some have prayed for the birth of children, and when they have been born, have fallen into the greatest calamities and sorrows' etc.

352-3 ILLIS NOTUM, QUI PUERI QUALISQUE FUTURA SIT UXOR DL. VI § 63 Diogenes, when some were sacrificing to the gods for the gift of a son, asked: περὶ δὲ τοῦ ποδαπὸς ἐκβῇ οὐ θύετε ;

QUALIS UXOR prov. 19 14.

354 ET not only submit to what is appointed, but also prefer a petition. et etiam 43. 320. I 57. II 143. III 305. XI 177. XIV 4. 228.

IX 27.

355 EXTA e.g. lungs, liver and heart. CANDIDULI DIVINA TOMACULA PORCI satirical exaggeration, Mart. XI 57 4. cf. for the tone I 84. On the offering XIII 117 -8 alba porci | omenta. A pig was slaughtered on the occasion of a marriage Varr. r. r. II 4 § 9 nuptiarum initio antiqui reges ac sublimes viri in Hetruria, in coniunctione nuptiali nova nupta et novus maritus primum porcum immolant. In the reliefs on the sarcophagus preserved in S. Lorenzo's church, between Rome and Tivoli, which represent marriage ceremonies, we find a popa ready to offer a swine.

DIVINA a feast for gods.

TOMACULA (from тéμvw) mince-meat,' 'sausages' Petr. 31 served piping-hot on a grid-iron tomacula super craticulam argenteam ferventia posita. Mart. I 41 9-10 hawked about the streets fumantia qui tomacla raucus ( circumfert tepidis cocus popinis.

356 ORANDUM EST UT SIT MENS SANA IN CORPORE SANO

Hor. c. 1 31 17-19 frui paratis et valido mihi, | Latoe, dones ac, precor, integra cum mente. Petron. 61 omnes bonam mentem bonamque valetudinem sibi optarunt. Sen. ep. 10 § 4 votorum tuorum veterum licet deis gratiam facias, alia de integro suscipe: roga bonam mentem, bonam valetudinem animi, deinde tunc corporis. quidni tu ista vota saepe facias? DCass. LXIX 20 § 3 åρтiμeλî кai åpтívovv.

357 FORTEM POSCE ANIMUM, MORTIS TERRORE CARENTEM VIII 83-4. Sen. cons. ad Marc. 20 e.g. § 1 o ignaros malorum suorum quibus non mors ut optimum inventum naturae laudatur exspectaturque. The Stoics argued (1) that nothing natural is evil; (2) that life as such is no good; (3) that nothing glorious is evil, but death may be glorious; and elaborated a theory of suicide, which was illustrated by many examples, esp. Catonis nobile letum.

358-9 QUI SPATIUM VITAE EXTREMUM INTER MUNERA

PONAT NATURAE no caesura in 3rd or 4th foot, so XIV 108 inviti quoque avaritiam exercere iubentur. With the thought cf. Cic. Cat. mai. § 5 it is not probable that Nature, like an idle poet, should slur over the last act of life. Sen. cons. ad Marc. 19 §§ 4-5 cogita nullis defunctum malis adfici, illa quae nobis inferos faciunt terribiles, fabulam esse...luserunt ista mors dolorum poetae et vanis nos agitavere terroribus. omnium exsolutio est et finis. In many passages Seneca approaches to the Christian view of death and the life to come ep. 102 § 26 dies iste, quem tamquam extremum reformidas, aeterni natalis est. ['EXTREMUM INTER MUNERA NATURAE= čσxaTOV Tŵv púσeɩ åɣälŵv. cf. 188 da spatium vitae: far from being the proper object of a wise man's prayers'. J. B. M.]

359 QUOSCUMQUE indefinite= quoslibet III 156. 230. XIII 56. 89. XIV 42. 117. 210. cf. x 271 utcumque. Observe the rime labores potiores labores 359-361. cf. Cic. Tusc. 1 §§ 69. 85. On the repetition of labores see n. on 191-2. XIV 47—8.

360 NESCIAT IRASCI Sen. de ́ir. II 6 argues against the see on the Stoic doctrine that virtue turpibus irata esse debet. apathy' Cic. fin. III § 35. Tusc. IV §§ 10 seq. 34 seq. acad. I § 38. DL. VII §§ 113—4.

CUPIAT NIHIL 4-5 n. Chrysippus in Sen. ep. 9 § 14 sapientem nulla re egere, et tamen multis illi rebus opus esse.

361 HERCULIS II 19—20 feiores, qui talia verbis | Herculis

invadunt. VIII 14 n.

HERCULIS AERUMNAS cf. the labours of Bellerophon, Per seus, Theseus, Ulixes, and of Psyche in Apuleius. Cic. fin. II § 118 to an Epicurean percontare ipse te, perpetuisne malis volup tatibus perfruens in ea quam saepe usurpabas tranquillitate degere omnem aetatem sine dolore, .......an cum de omnibus gentibus optime mererere, vel Herculis pati aerumnas? sic enim maiores nostri labores non fugiendos tristissimo tamen verbo aerumnas etiam in deo nominaverunt. Sen. const. sap. 2 § 1 the gods have given to us in Cato a more certain model of a sage than they gave to early ages in Ulixes and Hercules. hos enim Stoici nostri sapientes pronuntiaverunt, invictos laboribus, contemptores voluptatis et victores omnium terrarum. id. ben. 1 13 § 3 in contrast with Alexander, a brigand from childhood, Hercules nihil sibi vicit: orbem terrarum transivit non concupiscendo, sed vindicando. cf. the famous myth of Prodicus (Xen. mem. I I § 21. Cic. off. I § 118 Beier). More than one treatise of Antisthenes, founder of the cynic school, bore the name of Herakles DL. VI §§ 16. 18. He shewed that labour was a good by the examples of Herakles and Cyrus ib. § 3. Kleanthes

was called a second Herakles DL. VII § 170. Prud. hamart. 401 hinc gerit Herculeam vilis sapientia clavam. Lucian vit. auct. 8 Diogenes is asked Whom do you emulate?' Herakles." 'Why then do you not also don the lion's skin? for as to the club, in that you are like him.' "This threadbare cloak is my lion's skin, like him I wage war upon pleasures, not by order, but of my own free will, making it my vocation to purge life of them." Iulian or. 6 p 187 S the more generous Cynics aver that the great Herakles also, as he became the author of our other blessings, so also left to mankind the chief pattern of this [Cynic] life too.'

362 PLUMA I 159 n. Sen. de prov. 3 § 10 of Maecenas tam vigilabit in pluma, quam ille [Regulus] in cruce cet. Mart. IX 92 3 4 dat tibi securos vilis tegeticula somnos, pervigil in pluma Gaius ecce iacet. Cic. Att. x 8 § 7 nisi forte me Sardanapalli vicem in meo lectulo mori malle censueris quam in exsilio Themistocles.

SARDANAPALLI Schol. S. rex Assyriorum luxuriosus. de quo Tullius in tertio de republica sic ait: S. ille vitiis multo quam nomine ipso deformior. His effeminacy proverbial paroem. gr. II 207 Leutsch Zapd. Tì Tŵv ȧßpodiaiTwv. ib. 600 πάναβρος Σ. ἐπὶ τῶν τρυφώντων καὶ πολυόλβων. ib. I 449. Iust. I 3 S. the last king of Assyria, vir muliere corruptior. Arbactus, general of the Medes, having with difficulty gained admission to his presence, found him inter scortorum greges purpuras colo nentem et muliebri habitu, cum mollitia corporis et oculorum lascivia omnes feminas anteiret, pensà inter virgines partientem. The plot is successful; Sard. burns himself with his treasures. Mart. XI II 5 6 te potare decet gemma, qui Mentora frangis | in scaphium moechae, Sardanapalle, tuae. Two epitaphs of S.: the one in Assyrian characters at Anchiale Strabo 672 (cf. Arr. anab. II 5 § 4. Ath. 530) ‘S. son of Anakyndaraxes built Anchiale and Tarsus in one day : eat, drink, and be merry, čolie, rive, waîje, for all else is not worth this' (a snap of the fingers, cf. 1 Cor. 15 32): the other a Chaldean inscription on the tomb of Sard. at Nineveh, translated by Choerilus (Ath. 529) into Greek. DS. II 23 TaÛT' ἔχω ὅσσ ̓ ἔφαγον καὶ ἐφύβρισα καὶ μετ ̓ ἔρωτος | τέρπν ̓ ἔπαθον, τὰ δὲ πολλὰ καὶ ἔλβια κεῖνα λέλειπται, an epitaph, as Aristotle (Cic. Tusc. v § 101 Dav.) says, fitter for an ox than a king. On S. the conqueror, the mighty hunter, his stately palaces, and rich library of brick books, of which fragments are preserved in the British Museum, see Rawlinson's five great monarchies c. 9. Modern writers place him (or them, for some make as many as four of the name) at dates varying from the 10th to the 7th cent. B. C. In classical antiquity he is the typical voluptuary, M. JUV. III. 8

and the last king of Assyria. Moderns (O. Müller, Movers etc.) find in him the Asiatic Hercules.

363 MONSTRO XIV 256. Gronovius on Sen. de ben. IV 28 shews that the word is technically used of physicians' prescriptions.

QUOD IPSE TIBI POSSIS DARE Hor. ep. 1 18 111-2 sed satis est orare Iovem, quae ponit et aufert, det vitam, det opes; aequum mi animum ipse parabo. cf. the distinction in Epikt. man. I between the things which are and the things which are not ἐφ' ἡμῖν. It is the Stoic αὐτάρκεια Sen. ep. 27 § 3 aliquod potius bonum mansurum circumspice.

nullum

autem est, nisi quod animus ex se sibi invenit. 41 §1 bonam mentem, quam stultum est optare, cum possis a te inpetrare. Markland cites in contrast 2 Cor. 3 5. Phil. 2 13.

SEMITA properly a narrow track Phaedr. III prol. 38 ego Mart. VII 61 4 et modo quae illius pro semita feci viam. fuerat semita, facta via est. Often used metaphorically Ĥor. ep. 1 18 103 fallentis semita vitae.

365 366 the same verses XIV 315 316 n.

NULLUM NUMEN HABES Ov. f. VI 241 Mens quoque numen habet. amor. III 9 18 sunt etiam, qui nos (poets) numen habere putent. [Sen.] Oct. 933 nullum pietas nunc numen

habet.

HABES, SI SIT 339 n.

PRUDENTIA Sen. ep. 85 e. g. § 2 prudens beatus est et prudentia ad beatam vitam satis est. §§ 36-8.

366 XIII 18 n. 20. Preller röm. Myth.1 552-64. Philem. in Clem. Al. str. v § 129 ouk čσti uîv ovdeμía тúxn leós. Plin. II § 22 invenit......sibi ipsa mortalitas numen.......toto quippe mundo et omnibus locis omnibusque horis omnium vocibus Fortuna sola invocatur ac nominatur,......adeoque obnoxiae sumus sortis, ut sors ipsa pro deo sit, qua deus probatur incertus.