[711] Or cheerfulness, or tranquillity of mind. Jeremy Taylor has largely borrowed again from this treatise in his "Holy Living," ch. ii. § 6, "Of Contentedness in all Estates and Accidents."
[712] Reading with Salmasius [Greek: kaltios patrikios].
[713] "Locus Xenophontis est Cyropæd.," l. i. p. 52.--_Reiske._
[715] So Wyttenbach, Dübner. Vulgo [Greek: anaisthêsias--aponia.]
[723] The story of Phäethon is a very well-known one, and is recorded very fully by Ovid in the "Metamorphoses," Book ii.
[724] Euripides, "Bellerophon." Fragm. 298.
[725] Supplying [Greek: phytôn] with Reiske.
[726] In Cyprus. Zeno was the founder of the Stoics.
[727] Zeno and his successors taught in the Piazza at Athens called the Painted Piazza. See Pausanias, i. 15.
[730] Quoted again by our author "On Restraining Anger," § xvi.
[731] As will be seen, I follow Wyttenbach's guidance in this very corrupt passage, which is a true crux.
[736] A mina was 100 drachmæ (_i.e._ £4. 1_s._ 3_d._), and 600 obols.
[741] Words of Agamemnon to the House Porter. Euripides, "Iphigenia in Aulis," 17-19.
[744] Pindar, Fragm., 258. Quoted "On Moral Virtue," § xii.
[745] Homer, "Iliad," xvii. 61; "Odyssey," vi. 130.
[746] A famous breed of dogs from the island Melita, near Dalmatia. See Pliny, "Hist. Nat.," iii. 26, extr. § 30; xxx. 5, extr. § 14.
[749] Hesiod, "Works and Days," 25. Our "two of a trade seldom agree."
[750] An allusion to "Iliad," xxiv. 527-533.
[752] So Wyttenbach, who reads [Greek: Hôs de toutôn].
[756] The reading here is rather doubtful. That I have adopted is Reiske's and Wyttenbach's.
[758] Euripides, "Bacchæ," 498. Compare Horace, "Epistles," i. xvi. 78, 79.
[759] Reading with Dübner [Greek: argian]. Reiske has [Greek: atonian].
[761] The _Saturnalia_ (as the Romans called this feast) was well known as a festival of merriment and license.
§ I. Outwardly there seems no difference between hatred and envy, but they seem identical. For generally speaking, as vice has many hooks, and is swayed hither and thither by the passions that hang on it, there are many points of contact and entanglement between them, for as in the case of illnesses there is a sympathy between the various passions. Thus the prosperous man is equally a source of pain to hate and envy. And so we think benevolence the opposite of both these passions, being as it is a wish for our neighbour's good, and we think hate and envy identical, for the desire of both is the very opposite of benevolence. But since their similarities are not so great as their dissimilarities, let us investigate and trace out these two passions from their origin.