[1]: Moralia, 678 c.
[2]: Cf. Collitz, Sammlung der griechischen Dialektinschriften, vol. i. pp. 149-155.
[3]: All the Greek and Roman sources for the religion of the Egyptians will be found conveniently collected in Hopfner, Fontes Historiae Religionis Aegyptiacae, Parts I. and II. (Bonn, 1922-1923).
[4]: The priestess for whom Plutarch composed his collection of stories about the Bravery of Women (Moralia, 242 e ff.).
[5]: Cf. Plutarch, Moralia, 780 f - 781 a and 355 c, infra.
[6]: Cf. Themistius, Oration xxxiii. p. 365 b-d.
[7]: Iliad, xiii. 354; quoted also in Moralia, 32 a, and Life and Writings of Homer, ii. 114.
[8]: Cf. Moralia, 781 a.
[9]: Plutarch is attempting to connect Isis with οἶδα, know, and Typhon with Τυφῶ, puff up. See, however, 375 c, infra.
[10]: Plutarch is attempting to connect Isis with οἶδα, know, and Typhon with Τυφῶ, puff up. See, however, 375 c, infra.
[11]: Cf. 355 e, infra.
[12]: As if derived from οἶδα, know, and ὄν, being.
[13]: Cf. 355 f, infra.
[14]: Cf. 365 f, infra, and Clement of Alexandria, Stromateis, i. 106. 1, 21 (p. 382, Potter).
[15]: supra, 351 f.
[16]: Cf. Dittenberger, Sylloge Inscriptionum Graecarum, No. 754 (not included in the third edition), or Altertümer von Pergamon, viii. 2, p. 248, no. 326; also Moralia, 382 c.
[17]: Cf. Herodotus, ii. 37 and 81.
[18]: In Saïs and Thebaïs according to Strabo, xvii. 40 (p. 812).
[19]: Phaedo, 67 b; Cf. Moralia, 108 d.
[20]: Cf. Apuleius, Apology, chap. 26.
[21]: Cf. Herodotus, ii. 37.
[22]: Works and Days, 742-743. The meaning of these somewhat cryptic lines is, of course, that one should not pare one’s nails at table; Cf. also Moralia, ed. Bernardakis, vol. vii. p. 90.
[23]: Plutarch touches briefly on this subject in Moralia, 642 c.
[24]: Cf. Herodotus, ii. 37, and Moralia, 286 e.
[25]: Cf. infra, 363 e; Moralia, 684 f, 729 a; and Arrian, Anabasis, iii. 4. 4.
[26]: Cf. Aelian, De Natura Animalium, xi. 10.
[27]: Cf. Iamblichus, Life of Pythagoras, 97 and 98, who says that the Pythagoreans would have nothing to do with wine in the day-time. See also the critical note on the opposite page.
[28]: Cf. Diodorus, i. 70. 11.
[29]: Diels, Fragmente der Vorsokratiker, ii. p. 153, Hecataeus no. B 11.
[30]: Cf. Herodotus, ii. 37.
[31]: Cf. Strabo, xvii. 1. 40 (p. 812); Aelian, De Natura Animalium, x. 46; Clement of Alexandria, Protrepticus, ii. 39. 5 (p. 34 Potter); also 358 b and 380 b, infra.
[32]: Cf. Aelian, De Natura Animalium, x. 19.
[33]: Cf. Moralia, 729 a.
[34]: Plutarch does not explain this elsewhere (Cf. 363 e, infra), but the reason may be that given by Clement of Alexandria, Stromateis, vii. 6. 34. 1 (p. 850 Potter), that fish do not breathe the same air as other living creatures.
[35]: Homer, Od. iv. 369 and xii. 332. Cf. also Moralia, 730 c, d. The facts are as stated, but the deduction that fishing was despised in Homeric times is not warranted.
[36]: Cf. Moralia, 729 b.
[37]: Cf. Aulus Gellius, xx. 8.
[38]: Cf. Herodotus, ii. 47.
[39]: Cf. Moralia, 670 f; Aelian, De Natura Animalium, x. 16; Tacitus, Histories, v. 4.
[40]: Cf. 358 a, infra.
[41]: Usually known as Menes. The name is variously written by Greek authors as Min, Minaeus, Meneus, Menas. According to tradition he was the first king of Egypt. His reign is put circa 3500 or 3400 b.c. Cf. Herodotus, ii. 4. In Diodorus, i. 45, is found this same story.
[42]: Tefnakhte (also spelled Tnephachthos or Tnephachtho by Greek writers), after much fighting, made himself king of Lower Egypt circa 725 b.c.
[43]: Bekneranef, king of Egypt circa 718-712 b.c., was, according to Greek tradition, a wise and just ruler. An apocryphal story about him may be found in Aelian, De Natura Animalium, xii. 3.
[44]: Cf. Clement of Alexandria, Stromateis, v. 5. 31, chap. 5 (p. 664 Potter).
[45]: Cf. Herodotus, ii. 42.
[46]: Cf. Diels, Fragmente der Vorsokratiker, Hecataeus (60), No. B, 8.
[47]: Cf. Diodorus, i. 96 and 98; Clement of Alexandria, Stromateis, i. 69. 1, chap. 15 (p. 356 Potter); Moralia, 578 f, and Life of Solon, chap. xxvi. (92 e).
[48]: For these precepts Cf. Moralia, 12 e-f, and Life of Numa, chap. xiv. (69 c); Athenaeus, x. 77 (452 d); Iamblichus, Protrepticus, chap. xxi. (pp. 131-160); Diogenes Laeritus, viii. 17-18.
[49]: Cf. 365 b, infra, and Xenophon, Anabasis, ii. 3. 16.
[50]: Cf., for example, 381 f and 393 b, infra, and Iamblichus, Comment. in Nichomachi Arithmetica, 14.
[51]: Occasionally found on the monuments; Cf. 371 e, infra.
[52]: Cf. Diodorus, i. 11.
[53]: Cf. Horapollo, Hieroglyphics, i. 22.
[54]: Cf. Diodorus, i. 48. 6.
[55]: The Egyptian scarab, or sacred beetle. Cf. Pliny, Nat. Hist. xxx. 13 (30).
[56]: Cf. 381 a, infra. The idea that all beetles are male was very common in antiquity; Cf., for example, Aelian, De Natura Animalium, x. 15; Porphyry, De Abstinentia, iv. 9.
[57]: They are σκατοφάγοι.
[58]: Cf. Plato’s Republic, 375 e, and the note in Adam’s edition (Cambridge, 1902).
[59]: Cf. 368 f and 400 a, infra.
[60]: The sacred bull.
[61]: Both Cambyses and Ochus are said to have killed the sacred bull Apis; Cf. 368 f, infra, and Aelian, Varia Historia, iv. 8. In De Natura Animalium, x. 28, Aelian says that both Cambyses and Ochus were guilty of this offence.
[62]: Cf. Moralia, 164 f, 165 c, 378 a, 379 e.
[63]: Cf. Moralia, 429 f; Diodorus, i. 13. 4; Eusebius, Praeparatio Evang. ii. 1. 1-32.
[64]: Plutarch evidently does not reckon the ἕνη καὶ νέα (the day when the old moon changed to the new) as a period of illumination, since the light given by the moon at that time is practically negligible. An intimation of this is given in his Life of Solon, chap. xxv. (92 c). Cf. also Plato, Cratylus, 409 b, and the scholium on Aristophanes’ Clouds, 1186. One seventieth of 12 lunar months of 29 days each (348 days) is very nearly five days.
[65]: Cf. Herodotus, ii. 4.
[66]: What is known about Pamyles (or Paamyles or Pammyles), a Priapean god of the Egyptians, may be found in Kock, Com. Att. Frag. ii. p. 289. Cf. also 365 b, infra.
[67]: The meaning is doubtful, but Isis as the goddess of vegetation, of the Nile, and of the sea, might very naturally be associated with moisture.
[68]: Cf. 366 b and 375 b, infra.
[69]: Cf. 352 a, supra.
[70]: Cf. 375 b, infra.
[71]: Cf. 373 b, infra.
[72]: Cf. Diodorus, i. 13-16.
[73]: Cf. Diodorus, i. 17. 1-3; 18. 5-6; 20. 3-4.
[74]: Cf. 362 b, 364 d-f, infra, and Herodotus, ii. 42 and 144.
[75]: Cf. 366 c, infra.
[76]: November 13. Cf. also 366 d and 367 e, infra.
[77]: Cf. 367 f, infra.
[78]: Cf. Herodotus, ii. 91 and 156, and Diodorus, i. 18. 2.
[79]: Cf. E. Harrison, Classical Review, vol. xl. pp. 6 ff.
[80]: Cf. Aelian, De Natura Animalium, x. 23.
[81]: The word kopto, strike, cut, is used in the middle voice in the derived meaning mourn (i.e. to beat oneself as a sign of mourning). Occasionally the active voice also means cut off, and from this use Plutarch derives the meaning deprive.
[82]: Cf. Dio Chrysostom, Oratio xxxii. p. 364 d (660 Reiske), and Aelian, De Natura Animalium, xi. 10, ad fin.
[83]: Nephthys; Cf. 366 b, 368 e, and 375 b, infra.
[84]: Cf. Diodorus, i. 87. 2.
[85]: Cf. Apollodorus, Bibliotheca, ii. 1. 3.
[86]: Cf. the similar account of Demeter in the Homeric Hymn to Demeter (ii.), 98 ff.
[87]: At the end of the preceding chapter.
[88]: Cf. Herodotus, ii. 79; Pausanias, ix. 29. 3; Athenaeus, 620 a.
[89]: Cf. Moralia, 148 a; Herodotus, ii. 78; Lucian, De Luctu, 21.
[90]: Cf. 366 a, infra.
[91]: Cf. 368 a, infra. Diodorus, i. 21, says sixteen parts.
[92]: Cf. Eusebius, Praepar. Evang. v. p. 198 b.
[93]: Cf. 359 a, 365 a, infra, and Diodorus, i. 21.
[94]: Cf. Diodorus, i. 21.
[95]: Cf. 365 c, infra.
[96]: Cf. Strabo, xvii. 1. 40 (p. 812).
[97]: Cf. Diodorus, i. 22. 6.
[98]: Cf. 377 b, infra.
[99]: Cf. Moralia, 1026 c, and De Anima, i. 6 (in Bernardakis’s ed. vol. vii. p. 7).
[100]: Nauck, Trag. Graec. Frag., Aeschylus, no. 354.
[101]: Cf. Strabo, xvii. 1. 28 (p. 804).
[102]: Cf. 358 a, supra, and 365 a, infra.
[103]: The introduction of Diochites here is based upon an emendation of a reading found in one ms. only. The emendation is drawn from Stephanus Byzantinus, a late writer on a geographical topics.
[104]: Cf. 362 c and 368 c, infra.
[105]: Cf. Diodorus, i. 22, and Strabo, xvii. p. 803, which seem to support the emendation Philae. Others think that the gates (the ms. reading) of Memphis are meant.
[106]: The persea-tree was sacred to Osiris.
[107]: Cf. Strabo, xvii. 1. 14 (pp. 799 and 800). Tradition varies between Taphosiris and Taposiris, and there may be no tomb in the word at all.
[108]: Cf. 368 a, infra.
[109]: Cf. Moralia, 974 f.
[110]: Cf. Diodorus, i. 84, ad fin., for the great expense often involved.
[111]: That is, to die, and thus to lose their claim to divinity; Cf. 360 b, infra. This is common Euhemeristic doctrine.
[112]: Cf. 363 a and 364 b, infra.
[113]: Proverbial; cf. e.g. Plato, Laws, 684 d.
[114]: Cf. Bergk, Poet. Lyr. Graec. iii., Simonides, no. 193, and Edmonds, Lyra Graeca, ii. p. 340 in L.C.L.
[115]: Doubtless ἡ ἱερὰ ἀναγραφή (sacra scriptio); see Diodorus, v. 41-46, and vi. 1.
[116]: Cf. Herodotus, i. 94, iv. 45, and W. M. Ramsay, Mitteilungen des deutsch. arch. Institutes in Athen, viii. 71.
[117]: Adapted from Plato, Laws, 716 a.
[118]: From Empedocles: Cf. H. Diels, Poetarum Philosophorum Fragmenta, p. 106, Empedocles, no. 2. 4.
[119]: Plutarch tells the same story with slight variations in Moralia, 182 c.
[120]: In connexion with chapters 25 and 26 one may well compare 418 d - 419 a and 421 c-e, infra, and Eusebius, Praepar. Evang. iv. 21 - v. 5.
[121]: Cf. 361 c, infra.
[122]: Cf. Diogenes Laertius, viii. 32.
[123]: Cf. Stobaeus, Eclogae, i. 2. 29.
[124]: Cf. Moralia, 277 a, 419 a, and 1051 c-d; and von Arnim, Stoicorum Veterum Fragmenta, ii. 1103 (p. 320).
[125]: The vengeance which he wreaked on his father Uranus.
[126]: Homer, Il. vi. 135 ff. If φθόροι is read (destructions wrought by Dionysus) there would be also a reference to the death of Pentheus as portrayed in the Bacchae of Euripides. Cf. also Moralia, 996 c.
[127]: The word is found forty-four times in Homer.
[128]: Homer employs this expression sixty-two times.
[129]: See Homer, Od. vi. 12.
[130]: Cf. 415 a, infra.
[131]: Iliad, xiii. 810.
[132]: Ibid. v. 438, xiv. 705, xx. 447.
[133]: Ibid. iv. 31.
[134]: Plato, Laws, 717 a, assigns the Even and the Left to the chthonic deities, and Plutarch quite correctly derives his statement from this.
[135]: Hesiod, Works and Days, 123 and 253. Cf. Moralia, 431 e, infra.
[136]: Works and Days, 126, repeated in 417 b, infra.
[137]: Symposium, 202 e. Cf. also Moralia, 415 a and 416 c-f, infra, and Dionysius of Halicarnassus, Roman Antiq. i. 77.
[138]: Part of a longer passage from Empedocles; Cf. H. Diels, Fragmente der Vorsokratiker, i. p. 267, Empedocles, no. 115, 9-12. Cf. also Moralia, 830 f.
[139]: Cf. 363 e, infra.
[140]: Cf. Moralia, 857 d.
[141]: Müller, Frag. Hist. Graec. iv. p. 315, no. 7.
[142]: Ibid. ii. 198 or Frag. 103, ed. Voss.
[143]: Cf. Moralia, 984 a; Tacitus, Histories, iv. 83-84, who tells the story more dramatically and with more detail; Clement of Alexandria, Protrepticus, iv. 48 (p. 42 Potter); Origen, Against Celsus, v. 38.
[144]: Cf. Diels, Frag. der Vorsokratiker, i. 81, Heracleitus no. 14.
[145]: Cf. 356 b, supra, and 364 d, infra.
[146]: Cf. 376 a, infra, and Pauly-Wissowa, s.v. Sarapis (vol. i. a, col. 2394).
[147]: Cf. Cicero, De Natura Deorum, iii. 16 (42).
[148]: Cf. Pauly-Wissowa, l.c., col. 2396-2397, for other etymologies. The derivation from sairein (sweep) is wholly fanciful.
[149]: Cf. Diodorus, i. 96, and Pausanias, i. 18. 4, with Frazer’s note.
[150]: Cf. Moralia, 995 e-f; Aristotle, Frag. 196 (ed. Rose); or Porphyry, Life of Pythagoras, 41.
[151]: This derivation (from seuesthai or sousthai) is also fanciful.
[152]: Cf. 359 b, supra, and 368 c, infra, and Diodorus, i. 85.
[153]: Plato, Cratylus, 403 a-404 a, suggests various derivations of the name Hades.
[154]: Cf. 375 e-f, infra.
[155]: Cf. 375 d, infra.
[156]: Cf. 361 e, supra.
[157]: Cf. 359 e, supra, and 364 a, infra; for Kopto Cf. 356 d.
[158]: Cf. Moralia, 150 e-f.
[159]: Cf. Aelian, De Natura Animalium, x. 28.
[160]: Cf. Moralia, 150 f.
[161]: Cf. 371 d, infra.
[162]: As the chief of the twelve gods presumably; Cf. Herodotus, ii. 4.
[163]: Cf. 359 e, supra, and 364 a, infra.
[164]: Cf. Diodorus, i. 88.
[165]: Cf. Herodotus, ii. 38, and Diodorus, i. 88.
[166]: To Greeks, says Herodotus, ii. 39. Cf. Deuteronomy xiv. 21, Thou shalt give it (sc. anything that dieth of itself) unto the stranger that is in thy gates . . . or thou mayest sell it unto an alien.
[167]: Cf. Herodotus, ii. 38, and Porphyry, De Abstinentia, iv. 7.
[168]: Cf. Diodorus, i. 88. 4-5.
[169]: 362 f, supra.
[170]: Cf. 355 c, supra, and Aelian, Varia Historia, iv. 8.
[171]: Cf. Tacitus, Histories, v. 2.
[172]: Cf. Cicero, De Natura Deorum, ii. 25 (64).
[173]: Cf. 392 c, infra.
[174]: Cf. 366 a, infra.
[175]: For Cronus as representing rivers and water see Pauly-Wissowa, xi. 1987-1988.
[176]: Cf. Moralia, 282 d-e and 729 b.
[177]: Ibid. 685 a and 729 a.
[178]: Ibid. 729 c.
[179]: Cf. 353 c, supra.
[180]: There is a lacuna in one ms. (E) at this point (God hateth . . . of departing from it). The supplement is from Clement of Alexandria; see the critical note.
[181]: Cf. 371 e, infra.
[182]: Cf. 353 c, supra.
[183]: Cf. Porphyry, De Abstinentia, iii. 23.
[184]: Cf. Clement of Alexandria, Stromateis, v. 50. 1 (p. 676 Potter), and Aristotle, Frag. 196 (ed. Rose).
[185]: Cf. 365 b, infra.
[186]: Cf. 369 a and 376 f, infra.
[187]: Cf. 359 e and 363 b, supra.
[188]: Cf. 359 e, supra.
[189]: Cf. Moralia, 950 a.
[190]: Cf. Aristotle, De Generatione Animalium, v. 1 (780 b 6).
[191]: Cf. Diodorus, i. 21; Eusebius, Praepar. Evang. iii. 13. 1-3; Strabo, xvii. 1. 22; Aelian, De Natura Animalium, xi. 11.
[192]: Cf. Herodotus, ii. 12.
[193]: Horapollo, Hieroglyphica, i. 22.
[194]: Cf. Clement of Alexandria, Stromateis, v. 41. 2 (p. 566 Potter); Eusebius, Praepar. Evang. iii. 11. 48.
[195]: Il. xiv. 201.
[196]: Cf. Artemidorus, Oneirocritica, i. 78.
[197]: Cf. the name Hyades of the constellation.
[198]: Cf. 356 b, 362 b, supra, and 365 a, infra.
[199]: See 366 f, infra.
[200]: Cf. Diodorus, i. 11.
[201]: A partial list in Roscher, Lexikon d. gr. u. röm. Mythologie, i. 1149.
[202]: Cf. Moralia, 299 a, where the invocation is given at greater length; also Edmonds, Lyra Graeca, iii. p. 510 (L.C.L.).
[203]: Cf. Moralia, 671 e.
[204]: Müller, Frag. Hist. Graec. iv. p. 498, Socrates, no. 5.
[205]: 358 a and 359 a, supra.
[206]: That is, the inspired maidens, mentioned at the beginning of the chapter.
[207]: Callimachus, Hymn to Demeter (vi.), 127; Anth. Pal. vi. 165; Virgil, Georg. i. 166.
[208]: Frag. 153 (Christ). Plutarch quotes the line also in Moralia, 745 a and 757 f.
[209]: Cf. 366 a, 371 b, infra, and 729 b.
[210]: Cf. Clement of Alexandria, Stromateis, vi. 31. 1 (p. 758 Potter).
[211]: Such a symbol exists on Egyptian monuments.
[212]: 355 e, supra.
[213]: Cf. 371 f, infra, Herodotus, ii. 48, and Egyptian monuments.
[214]: Homer, Od. v. 306, and vi. 154. It is interesting that G. H. Palmer translates this most happy.
[215]: Ibid. viii. 340.
[216]: Cf. 358 b, supra.
[217]: Cf. Diodorus, i. 12. 2.
[218]: Diodorus, i. 17. 4.
[219]: Müller, Frag. Hist. Graec. iii. p. 324.
[220]: Ibid. iv. p. 427.
[221]: Ibid. iii. p. 155.
[222]: Cf. Jacoby, Frag. Gr. Hist. 140, no. 13.
[223]: Cf. 352 a, supra.
[224]: Cf. Herodotus, ii. 156.
[225]: Cf. 359 d, supra, and 376 a, infra.
[226]: In the Nile.
[227]: Cf. Moralia, 670 c; Horapollo, Hieroglyphica, i. 21.
[228]: Aratus, Phaenomena, 151. The Dog-star rises at about the same time.
[229]: Cf. the note on 365 b, supra.
[230]: Cf. 363 d, supra.
[231]: Cf. 357 f, supra.
[232]: Cf. 355 f, supra, and 375 b, infra.
[233]: Cf. the note on 356 e, supra.
[234]: Cf. 356 f, supra.
[235]: Cf. 356 b, supra.
[236]: Cf. Moralia, 898 a, and Diodorus, i. 39.
[237]: The month of November.
[238]: Cf. 366 a supra.
[239]: Cf. 357 c-f, supra.
[240]: Cf. 358 d, supra.
[241]: Cf. Herodotus, ii. 5; Diodorus, iii. 3, and i. 39. 11.
[242]: Cf. Herodotus, ii. 12.
[243]: Od. iv. 356. Cf. also Strabo, xii. 2. 4 (p. 536), and xvii. 1. 6 (p. 791).
[244]: Cf. von Arnim, Stoicorum Veterum Fragmenta, ii. 1093 (p. 319).
[245]: Cf. Cicero, De Natura Deorum, i. 15 (40), ii. 28 (71); and Diogenes Laertius, vii. 147.
[246]: Cf. 658 b, infra.
[247]: Cf. 371 b and 376 a, infra.
[248]: Von Arnim, Stoicorum Veterum Fragmenta, ii. 663. Cf. also Diogenes Laertius, vii. 145; and Porphyry, De Antro Nympharum, 11.
[249]: Fourteen days, or one half of a lunar month, before the ἕνη καὶ νέα, if the lunar month could ever be made to square with any system of chronology!
[250]: That is: 4 x 4 = 16 and 4 + 4 + 4 + 4 = 16: so also 3 x 6 = 18 and 3 + 6 + 3 + 6 = 18.
[251]: That is, 1/8 of a number added to itself: thus 16 + 16/8 = 18. Eighteen, therefore, bears the epogdoon relation to sixteen, which is broken up by the intervention of seventeen, an odd number.
[252]: Cf. 358 a, supra.
[253]: Besides the famous ancient Nilometer at Elephantinê, others have been found at Philae, Edfu, and Esna.
[254]: Cf. 359 b and 362 c, supra.
[255]: Cf. Moralia, 718 b, and Aelian, De Natura Animalium, xi. 10.
[256]: Cf. 358 d, supra.
[257]: Cf. 356 e, supra.
[258]: Cf. 375 e, infra.
[259]: Plutarch would connect κύων, dog, with the participle of κυῶ, be pregnant. If the animal were a bear, we might say, bears all things . . . the appellation of Bear, which would be a very close parallel.
[260]: Cf. the note on 355 c, supra.
[261]: Cf. 373 e, infra.
[262]: Cf. 364 a, supra, and 376 f, infra.
[263]: Cf. von Arnim, Stoicorum Veterum Fragmenta, ii. p. 1108, and Diogenes Laertius, vii. 134.
[264]: Cf. Diels, Frag. der Vorsokratiker, i. p. 87, no. b 51. Plutarch quotes this again in Moralia, 473 f and 1026 b.
[265]: Nauck, Trag. Graec. Frag., Euripides, no. 21, from the Aeolus; quoted again in Moralia, 25 c and 474 a.
[266]: The language is reminiscent of a fragment of Sophocles quoted by Plutarch in Moralia, 767 e, and Life of Alexander, chap. vii. (668 b). Cf. Nauck, Trag. Graec. Frag., Sophocles, no. 785. A task for many reins and rudders too (πολλῶν χαλινῶν ἔργον οἰάκων θ’ ἅμα).
[267]: The reference is to Homer, Il. xxiv. 527-528, as misquoted in Plato, Republic, 379 d. Cf. also Moralia, 24 a (and the note), 105 c (and the ntoe), and 473 b. Moralia, 600 c, is helpful in understanding the present passage.
[268]: The casual reader will gain a better understanding of chapters 46 and 47 if he will consult some brief book or article on Zoroaster (Zarathustra) and the Persian religion.
[269]: That is, one of the Persian Magi or Wise Men.
[270]: Cf. Moralia, 1026 b, and Diogenes Laertius, Prologue, 2.
[271]: Cf. Diogenes Laertius, Prologue, 8.
[272]: Cf. Moralia, 537 a and 670 d.
[273]: It is plain that the two sets of gods became intermingled, but whether the bad gods got in or the good gods got out is not clear from the text.
[274]: Jacoby, Frag. Gr. Hist., Theopompus, no. 65.
[275]: The meaning of the text is clear enough, but the wording of it is uncertain.
[276]: The translation is based on an emendation of Wyttenbach’s, which makes the words refer to Chaldean astrology (i.e. the planet under which one is born). Cf. Sextus Empiricus, Adversus Mathematicos, v. 29.
[277]: That is, from Love and War.
[278]: Diels, Frag. der Vorsokratiker, i. p. 88, no. b 53.
[279]: Il. xviii. 107, but Plutarch modifies the line to suit his context.
[280]: Cf. Moralia, 604 a; Origen, Against Celsus, vi. 42; Diels, Frag. der Vorsokratiker, i. p. 96, no. b 94.
[281]: Ibid. p. 232, Empedocles, no. 18; p. 239, no. 17, 1. 19; and p. 269, no. 122 (=Moralia, 474 b).
[282]: Cf. Moralia, 881 e, and Aristotle, Metaphysics, i. 5 (986 a 22).
[283]: Cf. Aristotle, Metaphysics, i. 9 (990 b).
[284]: Timaeus, 35 a; Cf. Moralia, 441 f.
[285]: Plato, Laws, 896 d ff.
[286]: Cf. 374 e, infra.
[287]: Cf. 372 e and 377 a, infra.
[288]: See the note on 365 b, supra.
[289]: Cf. 368 f, supra.
[290]: Cf. 367 d, supra, and 376 a, infra.
[291]: So also in the Egyptian papyri.
[292]: Cf. 376 b, infra.
[293]: Cf. 376 a, infra.
[294]: supra, 362 f.
[295]: The text and significance of this passage are none too clear.
[296]: Cf. Herodotus, ii. 69; Aelian, De Natura Animalium, x. 21; Strabo, xvii. 1. 47 (p. 817).
[297]: Cf. 354 f, supra.
[298]: Homer, Iliad, viii. 22.
[299]: Cf. Aelian, De Natura Animalium, ii. 42, and Porphyry, De Abstinentia, iv. 9.
[300]: Ibid. x. 24.
[301]: Cf. 365 b, supra.
[302]: Cf. 393 d and 477 c, infra.
[303]: Cf. 372 e, infra.
[304]: Cf. 367 d, supra.
[305]: Cf. 369 a, supra.
[306]: Cf. 383 a-end, infra.
[307]: An attempt to connect Ὄσιρις and ὁ Σίριος? Cf. Diodorus, i. 11. 3-4.
[308]: Cf. Plato, Timaeus, 49 a and 51 a; also Moralia, 1014 d, 1015 d, and 1023 a.
[309]: Cf. 358 a, supra.
[310]: Cf. 358 d, supra.
[311]: Cf. 358 d, supra.
[312]: Cf. 356 a, supra.
[313]: Cf. 368 f, supra.
[314]: Plato, Timaeus, 50 c-d.
[315]: Cf. 393 d, infra.
[316]: Plato, Republic, 546 b-c.
[317]: Cf. 429 e, infra.
[318]: Cf. Moralia, 264 a, and Rose, Plutarch’s Roman Questions, p. 170.
[319]: Cf. 387 e and 429 d-f, infra.
[320]: Plato, Timaeus, 52 d-53 a. Cf. also Moralia, 882 c and 1023 a.
[321]: Theogony, 116-122.
[322]: Plato, Symposium, 203 b.
[323]: Cf. 373 d, supra.
[324]: Cf. 370 f, supra, and Diogenes Laertius, vii. 134.
[325]: Cf. Aristotle, De Anima, iii. 4 (429 a 27).
[326]: Cf. Moralia, 651 c, and 905 c.
[327]: Cf. 372 e, and 383 a, infra.
[328]: Cf. 356 a, supra.
[329]: Cf. the note on 356 e, supra.
[330]: Cf. 355 f and 366 b, supra.
[331]: Cf. 356 f, supra.
[332]: Cf. 351 f, supra.
[333]: Cf. Plato, Cratylus, 397 d.
[334]: Cf. 351 f, supra.
[335]: Ibid. 401 c.
[336]: Cf. 376 d, infra. It is impossible to reproduce these fanciful derivations in an English translation. Most of them may be found in Plato, Cratylus, 401 c-415 e. Note that Plutarch would connect the abstract suffix -ία with the shorter stem of εἶμι go.
[337]: Cf. 382 e, infra.
[338]: Porphyry in Eusebius, Praepar. Evang. iii. 11. 2.
[339]: Cf. 368 e, supra.
[340]: Cf. 362 d-e, supra.
[341]: Plutarch attempts to connect κύων, dog, with κυῶν, the present participle of κυῶ, to be pregnant.
[342]: Cf. 359 c-e and 365 f, supra.
[343]: 367 d and 371 b, supra.
[344]: Cf. 371 b, supra.
[345]: Frag. 77.
[346]: Cf. 375 b, supra.
[347]: Cf. Photius, Bibliotheca, 242 (p. 343 a 5 ed. Bekker).
[348]: Cf. 367 d, supra.
[349]: Cf. 363 d and 364 d, supra.
[350]: Cf. 364 a and 369 a, supra.
[351]: Frag. 63.
[352]: Cf. 378 b, infra.
[353]: Cf. 358 d, supra.
[354]: Cf. Moralia, 757 b-c.
[355]: Frag. 547.
[356]: Cf. The Life and Poetry of Homer, chap. xxiii. in Bernardakis, vol. vii.
[357]: See the note at the end of chapter 11 (355 d, supra).
[358]: Cf. Moralia, 467 b.
[359]: Cf. 377 b, supra.
[360]: The regular proclamation (εὐφημεῖτε) used by the Greeks at the beginning of any ceremony.
[361]: Cf. Pausanias, ix. 8. 1, and Preller, Griechische Mythologie ⁴, i. 752, note 3; but the matter is very uncertain.
[362]: The month sacred to Demeter.
[363]: Frag. 335.
[364]: Cf. Diels, Fragmente der Vorsokratiker, i. 44, Xenophanes, no. a 13; also Moralia, 171 d, 228 e, and 763 d; and Heracleitus, no. b 127 (Diels, i. 103).
[365]: Cf. Moralia, 707 f.
[366]: The gold was removed by him from the chryselephantine statue of Athena in the Parthenon; Cf. W. B. Dinsmoor, Amer. Journ. Arch. xxxviii. (1934) p. 97.
[367]: July 6, 83 b.c., according to Life of Sulla, chap. xxvii. (469 b). The numerous references may be found in Roscher, Lexikon der gr. und röm. Mythologie, ii. 714.
[368]: Nauck, Trag. Frag. Graec., Euripides, no. 968.
[369]: See the note on 355 d, supra.
[370]: Cf. Diodorus, i. 86. 3.
[371]: Ibid. i. 89. 5 and 90.
[372]: Cf. 353 c and 358 b, supra; Aelian, De Natura Animalium, xi. 27, and Juvenal, xv. 35.
[373]: Cf. Mitteis und Wilcken, Grundzüge und Chrestomathie der Papyruskunde, i. p. 125.
[374]: Cf. Diodorus, i. 88. 5.
[375]: Cf. 359 d, supra; Diodorus, i. 21. 5; 83. 1 and 5; 84. 7.
[376]: Cf. 362 c-d, supra.
[377]: Cf. Herodotus, ii. 46; Diodorus, i. 84. 4; Strabo, xvii. 1. 19.
[378]: Cf. Aristotle, De Mirabilibus Ausc. 23 (832 a 14); Pliny, Natural History, x. 31. 62; Stephanus Byzant. s.v. Θεσσαλία.
[379]: Cf. Clement of Alexandria, Protrepticus, ii. 39. 6; Plutarch’s source may have been Theophrastus, Frag. 174. 6 (Wimmer, vol. iii. p. 220).
[380]: Cf. the note on 355 a, supra.
[381]: Cf. Herodotus, ii. 69.
[382]: Euripides, Troades, 887-888; Cf. Plutarch, Moralia, 1007 c.
[383]: Ibid. 982 c; Aristotle, Hist. Animalium, v. 33 (558 a 17).
[384]: Cf. Aelian, De Natura Animalium, ii. 33, v. 52.
[385]: supra, 355 b and 368 f.
[386]: Cf. Diodorus, i. 87. 6.
[387]: Cf. Aelian, De Natura Animalium, ii. 35; Pliny, Natural History, x. 40 (75).
[388]: Cf. Moralia, 974 c; Aelian, De Natura Animalium, vii. 45.
[389]: Cf. Moralia, 670 c.
[390]: Cf. Moralia, 142 d; Pausanias, vi. 25. 2.
[391]: An effort to derive these names from τρίτος, third.
[392]: Cf. the note on 354 f, supra.
[393]: Cf. 393 b, infra.
[394]: Diels, Fragmente der Vorsokratiker, i. 86, Heracleitus, no. b 41.
[395]: Cf. 352 b, supra.
[396]: Cf. Plato, Letters, vii. 344 b.
[397]: Plato, Symposium, 210 a.
[398]: Cf. Life of Alexander, chap. vii. (668 a).
[399]: Cf. 375 d, supra.
[400]: Cf. 372 e and 374 f, supra.
[401]: 372 c, supra.
[402]: Cf. the Roman taboo in Moralia, 281 c.
[403]: Cf. Rose, Aristoteles Pseudepigraphus, p. 233.
[404]: Cf. Müller, Frag. Hist. Graec. ii. p. 616 (Manetho, frag. 84). An interesting note in Parthey’s edition (pp. 277-280) describes the different kinds of cyphi mentioned in ancient writers, and gives in modern terms recipes for three.
[405]: Cf. 367 f, supra.
[406]: Cf. Moralia, 1087 e.
[407]: Cf. Plato, Timaeus, 45 d, and Quintilian, ix. 4. 12.
[408]: Pindar, Olympian Odes, i. 6.
[409]: Some think the essay ends too abruptly; others think it is quite complete; each reader may properly have his own opinion.