From 6719107d34d4f145f4d36312731514cc7adb6ffa Mon Sep 17 00:00:00 2001 From: lcerrato Date: Fri, 12 Jul 2019 16:48:19 -0400 Subject: [PATCH] (tlg0007_review) updates to group 078; file removal; removing some superfluous attribution #633 --- .../tlg001/tlg0007.tlg001.perseus-eng3.xml | 2 +- .../tlg001/tlg0007.tlg001.perseus-grc2.xml | 2 +- .../tlg002/tlg0007.tlg002.perseus-eng2.xml | 2 +- .../tlg002/tlg0007.tlg002.perseus-grc2.xml | 2 +- .../tlg003/tlg0007.tlg003.perseus-eng2.xml | 2 +- .../tlg003/tlg0007.tlg003.perseus-grc2.xml | 2 +- .../tlg004/tlg0007.tlg004.perseus-eng2.xml | 3 +- .../tlg004/tlg0007.tlg004.perseus-grc2.xml | 2 +- .../tlg005/tlg0007.tlg005.perseus-eng2.xml | 2 +- .../tlg005/tlg0007.tlg005.perseus-grc2.xml | 2 +- .../tlg006/tlg0007.tlg006.perseus-eng2.xml | 2 +- .../tlg006/tlg0007.tlg006.perseus-grc2.xml | 2 +- .../tlg007/tlg0007.tlg007.perseus-eng2.xml | 2 +- .../tlg007/tlg0007.tlg007.perseus-grc2.xml | 2 +- .../tlg008/tlg0007.tlg008.perseus-eng2.xml | 2 +- .../tlg008/tlg0007.tlg008.perseus-grc2.xml | 2 +- .../tlg009/tlg0007.tlg009.perseus-eng2.xml | 2 +- .../tlg009/tlg0007.tlg009.perseus-grc2.xml | 2 +- .../tlg010/tlg0007.tlg010.perseus-eng2.xml | 2 +- .../tlg010/tlg0007.tlg010.perseus-grc2.xml | 2 +- .../tlg011/tlg0007.tlg011.perseus-eng2.xml | 2 +- .../tlg011/tlg0007.tlg011.perseus-grc2.xml | 2 +- .../tlg012/tlg0007.tlg012.perseus-eng2.xml | 2 +- .../tlg012/tlg0007.tlg012.perseus-grc2.xml | 2 +- .../tlg013/tlg0007.tlg013.perseus-eng2.xml | 2 +- .../tlg013/tlg0007.tlg013.perseus-grc2.xml | 2 +- .../tlg014/tlg0007.tlg014.perseus-eng2.xml | 2 +- .../tlg014/tlg0007.tlg014.perseus-grc2.xml | 2 +- .../tlg015/tlg0007.tlg015.perseus-eng2.xml | 2 +- .../tlg015/tlg0007.tlg015.perseus-grc2.xml | 2 +- .../tlg016/tlg0007.tlg016.perseus-eng2.xml | 2 +- .../tlg016/tlg0007.tlg016.perseus-grc2.xml | 2 +- .../tlg017/tlg0007.tlg017.perseus-eng2.xml | 2 +- .../tlg017/tlg0007.tlg017.perseus-grc2.xml | 2 +- .../tlg018/tlg0007.tlg018.perseus-eng2.xml | 2 +- .../tlg018/tlg0007.tlg018.perseus-grc2.xml | 2 +- .../tlg019/tlg0007.tlg019.perseus-eng2.xml | 2 +- .../tlg019/tlg0007.tlg019.perseus-grc2.xml | 2 +- .../tlg020/tlg0007.tlg020.perseus-eng2.xml | 2 +- .../tlg020/tlg0007.tlg020.perseus-grc2.xml | 2 +- .../tlg021/tlg0007.tlg021.perseus-eng2.xml | 2 +- .../tlg021/tlg0007.tlg021.perseus-grc2.xml | 2 +- .../tlg022/tlg0007.tlg022.perseus-eng2.xml | 2 +- .../tlg022/tlg0007.tlg022.perseus-grc2.xml | 2 +- .../tlg023/tlg0007.tlg023.perseus-eng2.xml | 2 +- .../tlg023/tlg0007.tlg023.perseus-grc2.xml | 2 +- .../tlg024/tlg0007.tlg024.perseus-eng2.xml | 2 +- .../tlg024/tlg0007.tlg024.perseus-grc2.xml | 2 +- .../tlg025/tlg0007.tlg025.perseus-eng2.xml | 2 +- .../tlg025/tlg0007.tlg025.perseus-grc2.xml | 2 +- .../tlg026/tlg0007.tlg026.perseus-eng2.xml | 2 +- .../tlg026/tlg0007.tlg026.perseus-grc2.xml | 2 +- .../tlg027/tlg0007.tlg027.perseus-eng2.xml | 2 +- .../tlg027/tlg0007.tlg027.perseus-grc2.xml | 2 +- .../tlg028/tlg0007.tlg028.perseus-eng2.xml | 2 +- .../tlg028/tlg0007.tlg028.perseus-grc2.xml | 2 +- .../tlg029/tlg0007.tlg029.perseus-eng2.xml | 2 +- .../tlg029/tlg0007.tlg029.perseus-grc2.xml | 2 +- .../tlg030/tlg0007.tlg030.perseus-eng2.xml | 2 +- .../tlg030/tlg0007.tlg030.perseus-grc2.xml | 2 +- .../tlg031/tlg0007.tlg031.perseus-eng2.xml | 2 +- .../tlg031/tlg0007.tlg031.perseus-grc2.xml | 2 +- .../tlg032/tlg0007.tlg032.perseus-eng2.xml | 2 +- .../tlg032/tlg0007.tlg032.perseus-grc2.xml | 2 +- .../tlg033/tlg0007.tlg033.perseus-eng2.xml | 2 +- .../tlg033/tlg0007.tlg033.perseus-grc2.xml | 2 +- .../tlg034/tlg0007.tlg034.perseus-eng2.xml | 2 +- .../tlg034/tlg0007.tlg034.perseus-grc2.xml | 2 +- .../tlg035/tlg0007.tlg035.perseus-eng2.xml | 4 +- .../tlg035/tlg0007.tlg035.perseus-grc2.xml | 2 +- .../tlg036/tlg0007.tlg036.perseus-eng2.xml | 2 +- .../tlg036/tlg0007.tlg036.perseus-grc2.xml | 2 +- .../tlg037/tlg0007.tlg037.perseus-eng2.xml | 2 +- .../tlg037/tlg0007.tlg037.perseus-grc2.xml | 2 +- .../tlg038/tlg0007.tlg038.perseus-eng2.xml | 2 +- .../tlg038/tlg0007.tlg038.perseus-grc2.xml | 2 +- .../tlg039/tlg0007.tlg039.perseus-eng2.xml | 2 +- .../tlg039/tlg0007.tlg039.perseus-grc2.xml | 2 +- .../tlg040/tlg0007.tlg040.perseus-eng2.xml | 2 +- .../tlg040/tlg0007.tlg040.perseus-grc2.xml | 2 +- .../tlg041/tlg0007.tlg041.perseus-eng2.xml | 2 +- .../tlg041/tlg0007.tlg041.perseus-grc2.xml | 2 +- .../tlg042/tlg0007.tlg042.perseus-eng2.xml | 2 +- .../tlg042/tlg0007.tlg042.perseus-grc2.xml | 2 +- .../tlg043/tlg0007.tlg043.perseus-eng2.xml | 2 +- .../tlg043/tlg0007.tlg043.perseus-grc2.xml | 2 +- .../tlg044/tlg0007.tlg044.perseus-eng2.xml | 2 +- .../tlg044/tlg0007.tlg044.perseus-grc2.xml | 2 +- .../tlg045/tlg0007.tlg045.perseus-eng2.xml | 2 +- .../tlg045/tlg0007.tlg045.perseus-grc2.xml | 2 +- .../tlg046/tlg0007.tlg046.perseus-eng2.xml | 2 +- .../tlg046/tlg0007.tlg046.perseus-grc2.xml | 2 +- .../tlg047/tlg0007.tlg047.perseus-eng2.xml | 2 +- .../tlg047/tlg0007.tlg047.perseus-grc2.xml | 2 +- .../tlg048/tlg0007.tlg048.perseus-eng2.xml | 2 +- .../tlg048/tlg0007.tlg048.perseus-grc2.xml | 2 +- .../tlg049/tlg0007.tlg049.perseus-eng2.xml | 2 +- .../tlg049/tlg0007.tlg049.perseus-grc2.xml | 2 +- .../tlg050/tlg0007.tlg050.perseus-eng2.xml | 2 +- .../tlg050/tlg0007.tlg050.perseus-grc2.xml | 2 +- .../tlg051/tlg0007.tlg051.perseus-eng1.xml | 2 +- .../tlg051/tlg0007.tlg051.perseus-grc1.xml | 2 +- .../tlg052/tlg0007.tlg052.perseus-eng1.xml | 2 +- .../tlg052/tlg0007.tlg052.perseus-grc1.xml | 2 +- .../tlg053/tlg0007.tlg053.perseus-eng2.xml | 2 +- .../tlg053/tlg0007.tlg053.perseus-grc2.xml | 2 +- .../tlg054/tlg0007.tlg054.perseus-eng2.xml | 2 +- .../tlg054/tlg0007.tlg054.perseus-grc2.xml | 2 +- .../tlg055/tlg0007.tlg055.perseus-eng2.xml | 2 +- .../tlg055/tlg0007.tlg055.perseus-grc2.xml | 2 +- .../tlg056/tlg0007.tlg056.perseus-eng2.xml | 2 +- .../tlg056/tlg0007.tlg056.perseus-grc2.xml | 2 +- .../tlg057/tlg0007.tlg057.perseus-eng2.xml | 2 +- .../tlg057/tlg0007.tlg057.perseus-grc2.xml | 2 +- .../tlg058/tlg0007.tlg058.perseus-eng2.xml | 2 +- .../tlg058/tlg0007.tlg058.perseus-grc2.xml | 2 +- .../tlg059/tlg0007.tlg059.perseus-eng2.xml | 2 +- .../tlg059/tlg0007.tlg059.perseus-grc2.xml | 2 +- .../tlg060/tlg0007.tlg060.perseus-eng2.xml | 2 +- .../tlg060/tlg0007.tlg060.perseus-grc2.xml | 2 +- .../tlg061/tlg0007.tlg061.perseus-eng2.xml | 2 +- .../tlg061/tlg0007.tlg061.perseus-grc2.xml | 2 +- .../tlg062/tlg0007.tlg062.perseus-eng2.xml | 2 +- .../tlg062/tlg0007.tlg062.perseus-grc2.xml | 2 +- .../tlg063/tlg0007.tlg063.perseus-eng2.xml | 2 +- .../tlg063/tlg0007.tlg063.perseus-grc2.xml | 2 +- .../tlg064/tlg0007.tlg064.perseus-eng2.xml | 2 +- .../tlg064/tlg0007.tlg064.perseus-grc2.xml | 2 +- .../tlg065/tlg0007.tlg065.perseus-eng2.xml | 2 +- .../tlg065/tlg0007.tlg065.perseus-grc2.xml | 2 +- .../tlg066/tlg0007.tlg066.perseus-eng2.xml | 2 +- .../tlg066/tlg0007.tlg066.perseus-grc2.xml | 2 +- .../tlg067/tlg0007.tlg067.perseus-eng3.xml | 2 +- .../tlg067/tlg0007.tlg067.perseus-eng4.xml | 2 +- .../tlg068/tlg0007.tlg068.perseus-eng4.xml | 2 +- .../tlg069/tlg0007.tlg069.perseus-eng4.xml | 2 +- .../tlg070/tlg0007.tlg070.perseus-eng4.xml | 2 +- .../tlg071/tlg0007.tlg071.perseus-eng4.xml | 2 +- .../tlg072/tlg0007.tlg072.perseus-eng4.xml | 2 +- .../tlg073/tlg0007.tlg073.perseus-eng4.xml | 2 +- .../tlg075/tlg0007.tlg075.perseus-eng4.xml | 2 +- .../tlg076/tlg0007.tlg076.perseus-eng4.xml | 2 +- .../tlg077/tlg0007.tlg077.perseus-eng4.xml | 2 +- .../tlg077/tlg0007.tlg077.perseus-grc2.xml | 4 +- .../tlg0007.tlg078.perseus-eng1.tracking.json | 14 - .../tlg078/tlg0007.tlg078.perseus-eng1.xml | 736 -------------- .../tlg0007.tlg078.perseus-eng2.tracking.json | 14 - .../tlg078/tlg0007.tlg078.perseus-eng2.xml | 905 ----------------- .../tlg078/tlg0007.tlg078.perseus-eng3.xml | 725 +------------- .../tlg078/tlg0007.tlg078.perseus-eng4.xml | 902 +---------------- .../tlg0007.tlg078.perseus-grc1.tracking.json | 14 - .../tlg078/tlg0007.tlg078.perseus-grc1.xml | 812 --------------- .../tlg078/tlg0007.tlg078.perseus-grc2.xml | 936 ++++-------------- .../tlg079/tlg0007.tlg079.perseus-eng1.xml | 2 +- .../tlg079/tlg0007.tlg079.perseus-eng2.xml | 2 +- .../tlg079/tlg0007.tlg079.perseus-eng4.xml | 2 +- .../tlg079/tlg0007.tlg079.perseus-grc2.xml | 4 +- .../tlg095/tlg0007.tlg095.perseus-eng1.xml | 2 +- .../tlg095/tlg0007.tlg095.perseus-eng2.xml | 2 +- .../tlg095/tlg0007.tlg095.perseus-grc1.xml | 4 +- .../tlg096/tlg0007.tlg096.perseus-eng1.xml | 2 +- .../tlg096/tlg0007.tlg096.perseus-eng2.xml | 2 +- .../tlg096/tlg0007.tlg096.perseus-grc1.xml | 4 +- .../tlg097/tlg0007.tlg097.perseus-eng1.xml | 2 +- .../tlg097/tlg0007.tlg097.perseus-eng2.xml | 2 +- .../tlg097/tlg0007.tlg097.perseus-grc1.xml | 4 +- .../tlg098/tlg0007.tlg098.perseus-eng1.xml | 2 +- .../tlg098/tlg0007.tlg098.perseus-eng2.xml | 2 +- .../tlg098/tlg0007.tlg098.perseus-grc1.xml | 4 +- .../tlg099/tlg0007.tlg099.perseus-eng1.xml | 2 +- .../tlg099/tlg0007.tlg099.perseus-eng2.xml | 2 +- .../tlg099/tlg0007.tlg099.perseus-grc1.xml | 4 +- .../tlg100/tlg0007.tlg100.perseus-eng1.xml | 2 +- .../tlg100/tlg0007.tlg100.perseus-eng2.xml | 2 +- .../tlg100/tlg0007.tlg100.perseus-grc1.xml | 4 +- .../tlg101/tlg0007.tlg101.perseus-eng1.xml | 2 +- .../tlg101/tlg0007.tlg101.perseus-eng2.xml | 2 +- .../tlg101/tlg0007.tlg101.perseus-grc1.xml | 4 +- .../tlg102/tlg0007.tlg102.perseus-eng1.xml | 2 +- .../tlg102/tlg0007.tlg102.perseus-eng2.xml | 2 +- .../tlg102/tlg0007.tlg102.perseus-grc1.xml | 4 +- .../tlg103/tlg0007.tlg103.perseus-eng1.xml | 2 +- .../tlg103/tlg0007.tlg103.perseus-grc1.xml | 4 +- .../tlg104/tlg0007.tlg104.perseus-eng1.xml | 2 +- .../tlg104/tlg0007.tlg104.perseus-grc1.xml | 4 +- .../tlg105/tlg0007.tlg105.perseus-eng1.xml | 2 +- .../tlg105/tlg0007.tlg105.perseus-grc1.xml | 4 +- .../tlg106/tlg0007.tlg106.perseus-eng1.xml | 2 +- .../tlg106/tlg0007.tlg106.perseus-grc1.xml | 4 +- .../tlg107/tlg0007.tlg107.perseus-eng1.xml | 2 +- .../tlg107/tlg0007.tlg107.perseus-grc1.xml | 4 +- .../tlg108/tlg0007.tlg108.perseus-eng1.xml | 2 +- .../tlg108/tlg0007.tlg108.perseus-grc1.xml | 4 +- .../tlg109/tlg0007.tlg109.perseus-eng1.xml | 2 +- .../tlg109/tlg0007.tlg109.perseus-grc1.xml | 4 +- .../tlg110/tlg0007.tlg110.perseus-eng1.xml | 2 +- .../tlg110/tlg0007.tlg110.perseus-grc1.xml | 4 +- .../tlg111/tlg0007.tlg111.perseus-eng1.xml | 2 +- .../tlg111/tlg0007.tlg111.perseus-grc1.xml | 4 +- .../tlg112/tlg0007.tlg112.perseus-eng1.xml | 2 +- .../tlg112/tlg0007.tlg112.perseus-grc1.xml | 4 +- .../tlg113/tlg0007.tlg113.perseus-eng1.xml | 2 +- .../tlg113/tlg0007.tlg113.perseus-grc1.xml | 4 +- .../tlg114/tlg0007.tlg114.perseus-eng1.xml | 2 +- .../tlg114/tlg0007.tlg114.perseus-eng2.xml | 2 +- .../tlg114/tlg0007.tlg114.perseus-grc1.xml | 4 +- .../tlg115/tlg0007.tlg115.perseus-eng1.xml | 2 +- .../tlg115/tlg0007.tlg115.perseus-eng2.xml | 2 +- .../tlg115/tlg0007.tlg115.perseus-grc1.xml | 4 +- .../tlg116/tlg0007.tlg116.perseus-eng1.xml | 2 +- .../tlg116/tlg0007.tlg116.perseus-eng2.xml | 2 +- .../tlg116/tlg0007.tlg116.perseus-grc1.xml | 4 +- .../tlg117/tlg0007.tlg117.perseus-eng1.xml | 2 +- .../tlg117/tlg0007.tlg117.perseus-eng2.xml | 2 +- .../tlg117/tlg0007.tlg117.perseus-grc1.xml | 4 +- .../tlg118/tlg0007.tlg118.perseus-eng1.xml | 2 +- .../tlg118/tlg0007.tlg118.perseus-eng2.xml | 2 +- .../tlg118/tlg0007.tlg118.perseus-grc1.xml | 4 +- .../tlg119/tlg0007.tlg119.perseus-eng1.xml | 2 +- .../tlg119/tlg0007.tlg119.perseus-eng2.xml | 2 +- .../tlg119/tlg0007.tlg119.perseus-grc1.xml | 4 +- .../tlg120/tlg0007.tlg120.perseus-eng1.xml | 2 +- .../tlg120/tlg0007.tlg120.perseus-eng2.xml | 2 +- .../tlg120/tlg0007.tlg120.perseus-grc1.xml | 4 +- .../tlg121/tlg0007.tlg121.perseus-eng1.xml | 2 +- .../tlg121/tlg0007.tlg121.perseus-eng2.xml | 2 +- .../tlg121/tlg0007.tlg121.perseus-grc1.xml | 4 +- .../tlg122/tlg0007.tlg122.perseus-eng1.xml | 2 +- .../tlg122/tlg0007.tlg122.perseus-eng2.xml | 2 +- .../tlg122/tlg0007.tlg122.perseus-grc1.xml | 4 +- .../tlg123/tlg0007.tlg123.perseus-eng1.xml | 2 +- .../tlg123/tlg0007.tlg123.perseus-grc1.xml | 4 +- .../tlg125/tlg0007.tlg125.perseus-eng1.xml | 2 +- .../tlg125/tlg0007.tlg125.perseus-grc1.xml | 4 +- .../tlg126/tlg0007.tlg126.perseus-eng1.xml | 2 +- .../tlg126/tlg0007.tlg126.perseus-eng2.xml | 2 +- .../tlg126/tlg0007.tlg126.perseus-grc1.xml | 4 +- .../tlg127/tlg0007.tlg127.perseus-eng1.xml | 2 +- .../tlg127/tlg0007.tlg127.perseus-grc1.xml | 4 +- .../tlg127/tlg0007.tlg127.perseus-grc2.xml | 2 +- .../tlg128/tlg0007.tlg128.perseus-eng1.xml | 2 +- .../tlg128/tlg0007.tlg128.perseus-eng2.xml | 2 +- .../tlg128/tlg0007.tlg128.perseus-grc1.xml | 4 +- .../tlg129/tlg0007.tlg129.perseus-eng1.xml | 2 +- .../tlg129/tlg0007.tlg129.perseus-eng2.xml | 2 +- .../tlg129/tlg0007.tlg129.perseus-grc1.xml | 4 +- .../tlg130/tlg0007.tlg130.perseus-eng1.xml | 2 +- .../tlg130/tlg0007.tlg130.perseus-eng2.xml | 2 +- .../tlg130/tlg0007.tlg130.perseus-grc1.xml | 4 +- .../tlg131/tlg0007.tlg131.perseus-eng1.xml | 2 +- .../tlg131/tlg0007.tlg131.perseus-eng2.xml | 2 +- .../tlg131/tlg0007.tlg131.perseus-grc1.xml | 4 +- .../tlg132/tlg0007.tlg132.perseus-eng1.xml | 2 +- .../tlg132/tlg0007.tlg132.perseus-eng2.xml | 2 +- .../tlg132/tlg0007.tlg132.perseus-grc1.xml | 4 +- .../tlg133/tlg0007.tlg133.perseus-eng1.xml | 2 +- .../tlg133/tlg0007.tlg133.perseus-grc1.xml | 4 +- .../tlg134/tlg0007.tlg134.perseus-eng1.xml | 2 +- .../tlg134/tlg0007.tlg134.perseus-grc1.xml | 4 +- .../tlg135/tlg0007.tlg135.perseus-grc1.xml | 4 +- .../tlg136/tlg0007.tlg136.perseus-eng1.xml | 2 +- .../tlg136/tlg0007.tlg136.perseus-grc1.xml | 4 +- .../tlg137/tlg0007.tlg137.perseus-eng1.xml | 2 +- .../tlg137/tlg0007.tlg137.perseus-grc1.xml | 4 +- .../tlg138/tlg0007.tlg138.perseus-eng1.xml | 2 +- .../tlg138/tlg0007.tlg138.perseus-grc1.xml | 4 +- .../tlg139/tlg0007.tlg139.perseus-eng1.xml | 2 +- .../tlg139/tlg0007.tlg139.perseus-grc1.xml | 4 +- .../tlg140/tlg0007.tlg140.perseus-eng1.xml | 2 +- .../tlg140/tlg0007.tlg140.perseus-grc1.xml | 4 +- .../tlg141/tlg0007.tlg141.perseus-eng1.xml | 2 +- .../tlg141/tlg0007.tlg141.perseus-grc1.xml | 4 +- 272 files changed, 620 insertions(+), 5063 deletions(-) delete mode 100644 data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng1.tracking.json delete mode 100644 data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng1.xml delete mode 100644 data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng2.tracking.json delete mode 100644 data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng2.xml delete mode 100644 data/tlg0007/tlg078/tlg0007.tlg078.perseus-grc1.tracking.json delete mode 100644 data/tlg0007/tlg078/tlg0007.tlg078.perseus-grc1.xml diff --git a/data/tlg0007/tlg001/tlg0007.tlg001.perseus-eng3.xml b/data/tlg0007/tlg001/tlg0007.tlg001.perseus-eng3.xml index dc2bc1427..54f3963eb 100644 --- a/data/tlg0007/tlg001/tlg0007.tlg001.perseus-eng3.xml +++ b/data/tlg0007/tlg001/tlg0007.tlg001.perseus-eng3.xml @@ -7,7 +7,7 @@ Theseus Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg001/tlg0007.tlg001.perseus-grc2.xml b/data/tlg0007/tlg001/tlg0007.tlg001.perseus-grc2.xml index 1eea53949..3070b4fb4 100644 --- a/data/tlg0007/tlg001/tlg0007.tlg001.perseus-grc2.xml +++ b/data/tlg0007/tlg001/tlg0007.tlg001.perseus-grc2.xml @@ -7,7 +7,7 @@ Theseus Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg002/tlg0007.tlg002.perseus-eng2.xml b/data/tlg0007/tlg002/tlg0007.tlg002.perseus-eng2.xml index fd865b43d..669352845 100644 --- a/data/tlg0007/tlg002/tlg0007.tlg002.perseus-eng2.xml +++ b/data/tlg0007/tlg002/tlg0007.tlg002.perseus-eng2.xml @@ -6,7 +6,7 @@ Romulus Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg002/tlg0007.tlg002.perseus-grc2.xml b/data/tlg0007/tlg002/tlg0007.tlg002.perseus-grc2.xml index 5d51eb255..1f2e99f67 100644 --- a/data/tlg0007/tlg002/tlg0007.tlg002.perseus-grc2.xml +++ b/data/tlg0007/tlg002/tlg0007.tlg002.perseus-grc2.xml @@ -7,7 +7,7 @@ Romulus Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg003/tlg0007.tlg003.perseus-eng2.xml b/data/tlg0007/tlg003/tlg0007.tlg003.perseus-eng2.xml index 043915160..86865cec4 100644 --- a/data/tlg0007/tlg003/tlg0007.tlg003.perseus-eng2.xml +++ b/data/tlg0007/tlg003/tlg0007.tlg003.perseus-eng2.xml @@ -7,7 +7,7 @@ Comparison of Theseus and Romulus Plutarch - Bernadotte PerrinPerseus Project, Tufts University + Bernadotte PerrinPerseus Project, Tufts University Gregory Crane Prepared under the supervision of diff --git a/data/tlg0007/tlg003/tlg0007.tlg003.perseus-grc2.xml b/data/tlg0007/tlg003/tlg0007.tlg003.perseus-grc2.xml index fc1a39a14..4e70ced6a 100644 --- a/data/tlg0007/tlg003/tlg0007.tlg003.perseus-grc2.xml +++ b/data/tlg0007/tlg003/tlg0007.tlg003.perseus-grc2.xml @@ -6,7 +6,7 @@ Comparison of Theseus and Romulus Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg004/tlg0007.tlg004.perseus-eng2.xml b/data/tlg0007/tlg004/tlg0007.tlg004.perseus-eng2.xml index 9bbeb8963..4f8b9a086 100644 --- a/data/tlg0007/tlg004/tlg0007.tlg004.perseus-eng2.xml +++ b/data/tlg0007/tlg004/tlg0007.tlg004.perseus-eng2.xml @@ -7,7 +7,8 @@ Lycurgus Plutarch - Bernadotte PerrinPerseus Project, Tufts University + Bernadotte Perrin + Perseus Project, Tufts University Gregory Crane Prepared under the supervision of diff --git a/data/tlg0007/tlg004/tlg0007.tlg004.perseus-grc2.xml b/data/tlg0007/tlg004/tlg0007.tlg004.perseus-grc2.xml index d65d1e910..24bf49e2f 100644 --- a/data/tlg0007/tlg004/tlg0007.tlg004.perseus-grc2.xml +++ b/data/tlg0007/tlg004/tlg0007.tlg004.perseus-grc2.xml @@ -8,7 +8,7 @@ Lycurgus Plutarch -Bernadotte +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg005/tlg0007.tlg005.perseus-eng2.xml b/data/tlg0007/tlg005/tlg0007.tlg005.perseus-eng2.xml index 0cc0d3b94..fab651bed 100644 --- a/data/tlg0007/tlg005/tlg0007.tlg005.perseus-eng2.xml +++ b/data/tlg0007/tlg005/tlg0007.tlg005.perseus-eng2.xml @@ -7,7 +7,7 @@ Numa Plutarch - Bernadotte PerrinPerseus Project, Tufts University + Bernadotte PerrinPerseus Project, Tufts University Gregory Crane Prepared under the supervision of diff --git a/data/tlg0007/tlg005/tlg0007.tlg005.perseus-grc2.xml b/data/tlg0007/tlg005/tlg0007.tlg005.perseus-grc2.xml index 1e8f56c0c..99d58b185 100644 --- a/data/tlg0007/tlg005/tlg0007.tlg005.perseus-grc2.xml +++ b/data/tlg0007/tlg005/tlg0007.tlg005.perseus-grc2.xml @@ -7,7 +7,7 @@ Numa Plutarch -Bernadotte +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg006/tlg0007.tlg006.perseus-eng2.xml b/data/tlg0007/tlg006/tlg0007.tlg006.perseus-eng2.xml index c536cb6a0..c5970817b 100644 --- a/data/tlg0007/tlg006/tlg0007.tlg006.perseus-eng2.xml +++ b/data/tlg0007/tlg006/tlg0007.tlg006.perseus-eng2.xml @@ -7,7 +7,7 @@ Comparison of Lycurgus and Numa Plutarch - Bernadotte PerrinPerseus Project, Tufts University + Bernadotte PerrinPerseus Project, Tufts University Gregory Crane Prepared under the supervision of diff --git a/data/tlg0007/tlg006/tlg0007.tlg006.perseus-grc2.xml b/data/tlg0007/tlg006/tlg0007.tlg006.perseus-grc2.xml index 89cd40854..6fac10fc4 100644 --- a/data/tlg0007/tlg006/tlg0007.tlg006.perseus-grc2.xml +++ b/data/tlg0007/tlg006/tlg0007.tlg006.perseus-grc2.xml @@ -7,7 +7,7 @@ Comparison of Lycurgus and Numa Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg007/tlg0007.tlg007.perseus-eng2.xml b/data/tlg0007/tlg007/tlg0007.tlg007.perseus-eng2.xml index 673281b7b..22429e619 100644 --- a/data/tlg0007/tlg007/tlg0007.tlg007.perseus-eng2.xml +++ b/data/tlg0007/tlg007/tlg0007.tlg007.perseus-eng2.xml @@ -7,7 +7,7 @@ Solon Plutarch - Bernadotte Perrin + Bernadotte Perrin The Annenberg CPB/Project about 84Kb Trustees of Tufts University diff --git a/data/tlg0007/tlg007/tlg0007.tlg007.perseus-grc2.xml b/data/tlg0007/tlg007/tlg0007.tlg007.perseus-grc2.xml index ae587641c..28cdf80b2 100644 --- a/data/tlg0007/tlg007/tlg0007.tlg007.perseus-grc2.xml +++ b/data/tlg0007/tlg007/tlg0007.tlg007.perseus-grc2.xml @@ -7,7 +7,7 @@ Solon Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg008/tlg0007.tlg008.perseus-eng2.xml b/data/tlg0007/tlg008/tlg0007.tlg008.perseus-eng2.xml index 8e634d9b7..d1740421a 100644 --- a/data/tlg0007/tlg008/tlg0007.tlg008.perseus-eng2.xml +++ b/data/tlg0007/tlg008/tlg0007.tlg008.perseus-eng2.xml @@ -7,7 +7,7 @@ Publicola Plutarch - Bernadotte PerrinPerseus Project, Tufts University + Bernadotte PerrinPerseus Project, Tufts University Gregory Crane Prepared under the supervision of diff --git a/data/tlg0007/tlg008/tlg0007.tlg008.perseus-grc2.xml b/data/tlg0007/tlg008/tlg0007.tlg008.perseus-grc2.xml index 3e2dfc003..2190dbb8b 100644 --- a/data/tlg0007/tlg008/tlg0007.tlg008.perseus-grc2.xml +++ b/data/tlg0007/tlg008/tlg0007.tlg008.perseus-grc2.xml @@ -8,7 +8,7 @@ Publicola Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg009/tlg0007.tlg009.perseus-eng2.xml b/data/tlg0007/tlg009/tlg0007.tlg009.perseus-eng2.xml index 2642165e3..e85b207ff 100644 --- a/data/tlg0007/tlg009/tlg0007.tlg009.perseus-eng2.xml +++ b/data/tlg0007/tlg009/tlg0007.tlg009.perseus-eng2.xml @@ -7,7 +7,7 @@ Comparison of Solon and Publicola Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg009/tlg0007.tlg009.perseus-grc2.xml b/data/tlg0007/tlg009/tlg0007.tlg009.perseus-grc2.xml index f8441ab48..f2edf5486 100644 --- a/data/tlg0007/tlg009/tlg0007.tlg009.perseus-grc2.xml +++ b/data/tlg0007/tlg009/tlg0007.tlg009.perseus-grc2.xml @@ -6,7 +6,7 @@ Comparison of Solon and Publicola Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg010/tlg0007.tlg010.perseus-eng2.xml b/data/tlg0007/tlg010/tlg0007.tlg010.perseus-eng2.xml index 34ccd78d5..2fd0b3f99 100644 --- a/data/tlg0007/tlg010/tlg0007.tlg010.perseus-eng2.xml +++ b/data/tlg0007/tlg010/tlg0007.tlg010.perseus-eng2.xml @@ -7,7 +7,7 @@ Themistocles Plutarch - Bernadotte PerrinPerseus Project, Tufts University + Bernadotte PerrinPerseus Project, Tufts University Gregory Crane Prepared under the supervision of diff --git a/data/tlg0007/tlg010/tlg0007.tlg010.perseus-grc2.xml b/data/tlg0007/tlg010/tlg0007.tlg010.perseus-grc2.xml index e52a00679..8809e079c 100644 --- a/data/tlg0007/tlg010/tlg0007.tlg010.perseus-grc2.xml +++ b/data/tlg0007/tlg010/tlg0007.tlg010.perseus-grc2.xml @@ -7,7 +7,7 @@ Themistocles Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg011/tlg0007.tlg011.perseus-eng2.xml b/data/tlg0007/tlg011/tlg0007.tlg011.perseus-eng2.xml index 0fe1ed4c7..f2eebef78 100644 --- a/data/tlg0007/tlg011/tlg0007.tlg011.perseus-eng2.xml +++ b/data/tlg0007/tlg011/tlg0007.tlg011.perseus-eng2.xml @@ -8,7 +8,7 @@ Camillus Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg011/tlg0007.tlg011.perseus-grc2.xml b/data/tlg0007/tlg011/tlg0007.tlg011.perseus-grc2.xml index 83d298861..ad0cd9638 100644 --- a/data/tlg0007/tlg011/tlg0007.tlg011.perseus-grc2.xml +++ b/data/tlg0007/tlg011/tlg0007.tlg011.perseus-grc2.xml @@ -7,7 +7,7 @@ Camillus Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg012/tlg0007.tlg012.perseus-eng2.xml b/data/tlg0007/tlg012/tlg0007.tlg012.perseus-eng2.xml index b8c24ab5d..e48c42a0d 100644 --- a/data/tlg0007/tlg012/tlg0007.tlg012.perseus-eng2.xml +++ b/data/tlg0007/tlg012/tlg0007.tlg012.perseus-eng2.xml @@ -6,7 +6,7 @@ Pericles Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg012/tlg0007.tlg012.perseus-grc2.xml b/data/tlg0007/tlg012/tlg0007.tlg012.perseus-grc2.xml index a7467e8d6..48dd828c2 100644 --- a/data/tlg0007/tlg012/tlg0007.tlg012.perseus-grc2.xml +++ b/data/tlg0007/tlg012/tlg0007.tlg012.perseus-grc2.xml @@ -6,7 +6,7 @@ Pericles Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg013/tlg0007.tlg013.perseus-eng2.xml b/data/tlg0007/tlg013/tlg0007.tlg013.perseus-eng2.xml index 81a000ef8..2cd737d74 100644 --- a/data/tlg0007/tlg013/tlg0007.tlg013.perseus-eng2.xml +++ b/data/tlg0007/tlg013/tlg0007.tlg013.perseus-eng2.xml @@ -5,7 +5,7 @@ Fabius Maximus Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg013/tlg0007.tlg013.perseus-grc2.xml b/data/tlg0007/tlg013/tlg0007.tlg013.perseus-grc2.xml index fc68dbee9..42e3844f5 100644 --- a/data/tlg0007/tlg013/tlg0007.tlg013.perseus-grc2.xml +++ b/data/tlg0007/tlg013/tlg0007.tlg013.perseus-grc2.xml @@ -5,7 +5,7 @@ Fabius Maximus Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg014/tlg0007.tlg014.perseus-eng2.xml b/data/tlg0007/tlg014/tlg0007.tlg014.perseus-eng2.xml index f7a80d55e..a3fa07aef 100644 --- a/data/tlg0007/tlg014/tlg0007.tlg014.perseus-eng2.xml +++ b/data/tlg0007/tlg014/tlg0007.tlg014.perseus-eng2.xml @@ -8,7 +8,7 @@ Comparison of Pericles and Fabius Maximus Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg014/tlg0007.tlg014.perseus-grc2.xml b/data/tlg0007/tlg014/tlg0007.tlg014.perseus-grc2.xml index 7d362bbbf..647bf6ab9 100644 --- a/data/tlg0007/tlg014/tlg0007.tlg014.perseus-grc2.xml +++ b/data/tlg0007/tlg014/tlg0007.tlg014.perseus-grc2.xml @@ -7,7 +7,7 @@ Comparison of Pericles and Fabius Maximus Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg015/tlg0007.tlg015.perseus-eng2.xml b/data/tlg0007/tlg015/tlg0007.tlg015.perseus-eng2.xml index 0c04e0e4a..e21909459 100644 --- a/data/tlg0007/tlg015/tlg0007.tlg015.perseus-eng2.xml +++ b/data/tlg0007/tlg015/tlg0007.tlg015.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Alcibiades Plutarch - Bernadotte PerrinPerseus Project, Tufts University + Bernadotte PerrinPerseus Project, Tufts University Gregory Crane Prepared under the supervision of diff --git a/data/tlg0007/tlg015/tlg0007.tlg015.perseus-grc2.xml b/data/tlg0007/tlg015/tlg0007.tlg015.perseus-grc2.xml index d52334f81..9722db958 100644 --- a/data/tlg0007/tlg015/tlg0007.tlg015.perseus-grc2.xml +++ b/data/tlg0007/tlg015/tlg0007.tlg015.perseus-grc2.xml @@ -7,7 +7,7 @@ Alcibiades Plutarch - Bernadotte + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg016/tlg0007.tlg016.perseus-eng2.xml b/data/tlg0007/tlg016/tlg0007.tlg016.perseus-eng2.xml index 70fc5320d..feaee51e8 100644 --- a/data/tlg0007/tlg016/tlg0007.tlg016.perseus-eng2.xml +++ b/data/tlg0007/tlg016/tlg0007.tlg016.perseus-eng2.xml @@ -6,7 +6,7 @@ Caius Marcius Coriolanus Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg016/tlg0007.tlg016.perseus-grc2.xml b/data/tlg0007/tlg016/tlg0007.tlg016.perseus-grc2.xml index bd30f958b..691e03ca3 100644 --- a/data/tlg0007/tlg016/tlg0007.tlg016.perseus-grc2.xml +++ b/data/tlg0007/tlg016/tlg0007.tlg016.perseus-grc2.xml @@ -6,7 +6,7 @@ Caius Marcius Coriolanus Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg017/tlg0007.tlg017.perseus-eng2.xml b/data/tlg0007/tlg017/tlg0007.tlg017.perseus-eng2.xml index a328cf59a..71023e031 100644 --- a/data/tlg0007/tlg017/tlg0007.tlg017.perseus-eng2.xml +++ b/data/tlg0007/tlg017/tlg0007.tlg017.perseus-eng2.xml @@ -7,7 +7,7 @@ Comparison of Alcibiades and Coriolanus Plutarch - Bernadotte PerrinPerseus Project, Tufts University + Bernadotte PerrinPerseus Project, Tufts University Gregory Crane Prepared under the supervision of diff --git a/data/tlg0007/tlg017/tlg0007.tlg017.perseus-grc2.xml b/data/tlg0007/tlg017/tlg0007.tlg017.perseus-grc2.xml index 3460a3d8d..37af41f78 100644 --- a/data/tlg0007/tlg017/tlg0007.tlg017.perseus-grc2.xml +++ b/data/tlg0007/tlg017/tlg0007.tlg017.perseus-grc2.xml @@ -7,7 +7,7 @@ Comparison of Alcibiades and Coriolanus Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg018/tlg0007.tlg018.perseus-eng2.xml b/data/tlg0007/tlg018/tlg0007.tlg018.perseus-eng2.xml index da0bea151..e8351a277 100644 --- a/data/tlg0007/tlg018/tlg0007.tlg018.perseus-eng2.xml +++ b/data/tlg0007/tlg018/tlg0007.tlg018.perseus-eng2.xml @@ -7,7 +7,7 @@ Timoleon Plutarch - Bernadotte PerrinPerseus Project, Tufts University + Bernadotte PerrinPerseus Project, Tufts University Gregory Crane Prepared under the supervision of diff --git a/data/tlg0007/tlg018/tlg0007.tlg018.perseus-grc2.xml b/data/tlg0007/tlg018/tlg0007.tlg018.perseus-grc2.xml index 5694128c4..42a207e3d 100644 --- a/data/tlg0007/tlg018/tlg0007.tlg018.perseus-grc2.xml +++ b/data/tlg0007/tlg018/tlg0007.tlg018.perseus-grc2.xml @@ -6,7 +6,7 @@ Timoleon Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg019/tlg0007.tlg019.perseus-eng2.xml b/data/tlg0007/tlg019/tlg0007.tlg019.perseus-eng2.xml index 3375c75e7..e065f86e4 100644 --- a/data/tlg0007/tlg019/tlg0007.tlg019.perseus-eng2.xml +++ b/data/tlg0007/tlg019/tlg0007.tlg019.perseus-eng2.xml @@ -7,7 +7,7 @@ Aemilius Paulus Plutarch - Bernadotte PerrinPerseus Project, Tufts University + Bernadotte PerrinPerseus Project, Tufts University Gregory Crane Prepared under the supervision of diff --git a/data/tlg0007/tlg019/tlg0007.tlg019.perseus-grc2.xml b/data/tlg0007/tlg019/tlg0007.tlg019.perseus-grc2.xml index 40333546d..5fe44e11a 100644 --- a/data/tlg0007/tlg019/tlg0007.tlg019.perseus-grc2.xml +++ b/data/tlg0007/tlg019/tlg0007.tlg019.perseus-grc2.xml @@ -6,7 +6,7 @@ Aemilius Paulus Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg020/tlg0007.tlg020.perseus-eng2.xml b/data/tlg0007/tlg020/tlg0007.tlg020.perseus-eng2.xml index 0fb56cba6..e8732c7d8 100644 --- a/data/tlg0007/tlg020/tlg0007.tlg020.perseus-eng2.xml +++ b/data/tlg0007/tlg020/tlg0007.tlg020.perseus-eng2.xml @@ -9,7 +9,7 @@ schematypens="http://purl.oclc.org/dsdl/schematron"?> Comparison of Timoleon and Aemilius Plutarch - Bernadotte PerrinPerseus Project, Tufts University + Bernadotte PerrinPerseus Project, Tufts University Gregory Crane Prepared under the supervision of diff --git a/data/tlg0007/tlg020/tlg0007.tlg020.perseus-grc2.xml b/data/tlg0007/tlg020/tlg0007.tlg020.perseus-grc2.xml index b70a64844..c130c1d3b 100644 --- a/data/tlg0007/tlg020/tlg0007.tlg020.perseus-grc2.xml +++ b/data/tlg0007/tlg020/tlg0007.tlg020.perseus-grc2.xml @@ -9,7 +9,7 @@ schematypens="http://purl.oclc.org/dsdl/schematron"?> Comparison of Timoleon and Aemilius Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg021/tlg0007.tlg021.perseus-eng2.xml b/data/tlg0007/tlg021/tlg0007.tlg021.perseus-eng2.xml index f19e385a1..5a0c74a2b 100644 --- a/data/tlg0007/tlg021/tlg0007.tlg021.perseus-eng2.xml +++ b/data/tlg0007/tlg021/tlg0007.tlg021.perseus-eng2.xml @@ -7,7 +7,7 @@ Pelopidas Plutarch - Bernadotte PerrinPerseus Project, Tufts University + Bernadotte PerrinPerseus Project, Tufts University Gregory Crane Prepared under the supervision of diff --git a/data/tlg0007/tlg021/tlg0007.tlg021.perseus-grc2.xml b/data/tlg0007/tlg021/tlg0007.tlg021.perseus-grc2.xml index 033460058..46e955aca 100644 --- a/data/tlg0007/tlg021/tlg0007.tlg021.perseus-grc2.xml +++ b/data/tlg0007/tlg021/tlg0007.tlg021.perseus-grc2.xml @@ -7,7 +7,7 @@ Pelopidas Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg022/tlg0007.tlg022.perseus-eng2.xml b/data/tlg0007/tlg022/tlg0007.tlg022.perseus-eng2.xml index fc74ba85d..27abb7137 100644 --- a/data/tlg0007/tlg022/tlg0007.tlg022.perseus-eng2.xml +++ b/data/tlg0007/tlg022/tlg0007.tlg022.perseus-eng2.xml @@ -7,7 +7,7 @@ Marcellus Plutarch - Bernadotte PerrinPerseus Project, Tufts University + Bernadotte PerrinPerseus Project, Tufts University Gregory Crane Prepared under the supervision of diff --git a/data/tlg0007/tlg022/tlg0007.tlg022.perseus-grc2.xml b/data/tlg0007/tlg022/tlg0007.tlg022.perseus-grc2.xml index 0bcb34fc2..c84189958 100644 --- a/data/tlg0007/tlg022/tlg0007.tlg022.perseus-grc2.xml +++ b/data/tlg0007/tlg022/tlg0007.tlg022.perseus-grc2.xml @@ -7,7 +7,7 @@ Marcellus Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg023/tlg0007.tlg023.perseus-eng2.xml b/data/tlg0007/tlg023/tlg0007.tlg023.perseus-eng2.xml index cc19f177f..21449b5d8 100644 --- a/data/tlg0007/tlg023/tlg0007.tlg023.perseus-eng2.xml +++ b/data/tlg0007/tlg023/tlg0007.tlg023.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Comparison of Pelopidas and Marcellus Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg023/tlg0007.tlg023.perseus-grc2.xml b/data/tlg0007/tlg023/tlg0007.tlg023.perseus-grc2.xml index e43d2c4b8..47722923f 100644 --- a/data/tlg0007/tlg023/tlg0007.tlg023.perseus-grc2.xml +++ b/data/tlg0007/tlg023/tlg0007.tlg023.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Comparison of Pelopidas and Marcellus Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg024/tlg0007.tlg024.perseus-eng2.xml b/data/tlg0007/tlg024/tlg0007.tlg024.perseus-eng2.xml index b6e9328c2..7794b6b81 100644 --- a/data/tlg0007/tlg024/tlg0007.tlg024.perseus-eng2.xml +++ b/data/tlg0007/tlg024/tlg0007.tlg024.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Aristides Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg024/tlg0007.tlg024.perseus-grc2.xml b/data/tlg0007/tlg024/tlg0007.tlg024.perseus-grc2.xml index 5cb43e2f8..1fde1825a 100644 --- a/data/tlg0007/tlg024/tlg0007.tlg024.perseus-grc2.xml +++ b/data/tlg0007/tlg024/tlg0007.tlg024.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Aristides Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg025/tlg0007.tlg025.perseus-eng2.xml b/data/tlg0007/tlg025/tlg0007.tlg025.perseus-eng2.xml index 57036d5ed..33b7dce6d 100644 --- a/data/tlg0007/tlg025/tlg0007.tlg025.perseus-eng2.xml +++ b/data/tlg0007/tlg025/tlg0007.tlg025.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Marcus Cato Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg025/tlg0007.tlg025.perseus-grc2.xml b/data/tlg0007/tlg025/tlg0007.tlg025.perseus-grc2.xml index 702ddea74..603c35d83 100644 --- a/data/tlg0007/tlg025/tlg0007.tlg025.perseus-grc2.xml +++ b/data/tlg0007/tlg025/tlg0007.tlg025.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Marcus Cato Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg026/tlg0007.tlg026.perseus-eng2.xml b/data/tlg0007/tlg026/tlg0007.tlg026.perseus-eng2.xml index bfced161c..11e3a9ddc 100644 --- a/data/tlg0007/tlg026/tlg0007.tlg026.perseus-eng2.xml +++ b/data/tlg0007/tlg026/tlg0007.tlg026.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Comparison of Aristides and Marcus Cato Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg026/tlg0007.tlg026.perseus-grc2.xml b/data/tlg0007/tlg026/tlg0007.tlg026.perseus-grc2.xml index 699169f4f..49c34df82 100644 --- a/data/tlg0007/tlg026/tlg0007.tlg026.perseus-grc2.xml +++ b/data/tlg0007/tlg026/tlg0007.tlg026.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Comparison of Aristides and Marcus Cato Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg027/tlg0007.tlg027.perseus-eng2.xml b/data/tlg0007/tlg027/tlg0007.tlg027.perseus-eng2.xml index 6718d4763..34dd6520b 100644 --- a/data/tlg0007/tlg027/tlg0007.tlg027.perseus-eng2.xml +++ b/data/tlg0007/tlg027/tlg0007.tlg027.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Philopoemen Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg027/tlg0007.tlg027.perseus-grc2.xml b/data/tlg0007/tlg027/tlg0007.tlg027.perseus-grc2.xml index d61fc98ce..01dc3c394 100644 --- a/data/tlg0007/tlg027/tlg0007.tlg027.perseus-grc2.xml +++ b/data/tlg0007/tlg027/tlg0007.tlg027.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Philopoemen Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg028/tlg0007.tlg028.perseus-eng2.xml b/data/tlg0007/tlg028/tlg0007.tlg028.perseus-eng2.xml index 33599cfb7..4608c147f 100644 --- a/data/tlg0007/tlg028/tlg0007.tlg028.perseus-eng2.xml +++ b/data/tlg0007/tlg028/tlg0007.tlg028.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Titus Flamininus Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg028/tlg0007.tlg028.perseus-grc2.xml b/data/tlg0007/tlg028/tlg0007.tlg028.perseus-grc2.xml index 66e030b0e..7a69db7dd 100644 --- a/data/tlg0007/tlg028/tlg0007.tlg028.perseus-grc2.xml +++ b/data/tlg0007/tlg028/tlg0007.tlg028.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Titus Flamininus Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg029/tlg0007.tlg029.perseus-eng2.xml b/data/tlg0007/tlg029/tlg0007.tlg029.perseus-eng2.xml index 43b69a068..abf750142 100644 --- a/data/tlg0007/tlg029/tlg0007.tlg029.perseus-eng2.xml +++ b/data/tlg0007/tlg029/tlg0007.tlg029.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Comparison of Philopoemen and Titus Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg029/tlg0007.tlg029.perseus-grc2.xml b/data/tlg0007/tlg029/tlg0007.tlg029.perseus-grc2.xml index 9d996848a..6d70bdcb5 100644 --- a/data/tlg0007/tlg029/tlg0007.tlg029.perseus-grc2.xml +++ b/data/tlg0007/tlg029/tlg0007.tlg029.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Comparison of Philopoemen and Titus Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg030/tlg0007.tlg030.perseus-eng2.xml b/data/tlg0007/tlg030/tlg0007.tlg030.perseus-eng2.xml index 4e16d9b6f..ebcfd5298 100644 --- a/data/tlg0007/tlg030/tlg0007.tlg030.perseus-eng2.xml +++ b/data/tlg0007/tlg030/tlg0007.tlg030.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Pyrrhus Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg030/tlg0007.tlg030.perseus-grc2.xml b/data/tlg0007/tlg030/tlg0007.tlg030.perseus-grc2.xml index a014c0415..11e6d49d9 100644 --- a/data/tlg0007/tlg030/tlg0007.tlg030.perseus-grc2.xml +++ b/data/tlg0007/tlg030/tlg0007.tlg030.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Pyrrhus Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg031/tlg0007.tlg031.perseus-eng2.xml b/data/tlg0007/tlg031/tlg0007.tlg031.perseus-eng2.xml index 83d597db3..d89c06b6f 100644 --- a/data/tlg0007/tlg031/tlg0007.tlg031.perseus-eng2.xml +++ b/data/tlg0007/tlg031/tlg0007.tlg031.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Caius Marius Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg031/tlg0007.tlg031.perseus-grc2.xml b/data/tlg0007/tlg031/tlg0007.tlg031.perseus-grc2.xml index 9b08c29be..2453aaf7d 100644 --- a/data/tlg0007/tlg031/tlg0007.tlg031.perseus-grc2.xml +++ b/data/tlg0007/tlg031/tlg0007.tlg031.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Caius Marius Plutarch -Bernadotte +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg032/tlg0007.tlg032.perseus-eng2.xml b/data/tlg0007/tlg032/tlg0007.tlg032.perseus-eng2.xml index 3c7da4349..402224601 100644 --- a/data/tlg0007/tlg032/tlg0007.tlg032.perseus-eng2.xml +++ b/data/tlg0007/tlg032/tlg0007.tlg032.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Lysander Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg032/tlg0007.tlg032.perseus-grc2.xml b/data/tlg0007/tlg032/tlg0007.tlg032.perseus-grc2.xml index 37fe41598..1f5a29cae 100644 --- a/data/tlg0007/tlg032/tlg0007.tlg032.perseus-grc2.xml +++ b/data/tlg0007/tlg032/tlg0007.tlg032.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Lysander Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg033/tlg0007.tlg033.perseus-eng2.xml b/data/tlg0007/tlg033/tlg0007.tlg033.perseus-eng2.xml index 22584d2a1..d9bd24d63 100644 --- a/data/tlg0007/tlg033/tlg0007.tlg033.perseus-eng2.xml +++ b/data/tlg0007/tlg033/tlg0007.tlg033.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Sulla Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg033/tlg0007.tlg033.perseus-grc2.xml b/data/tlg0007/tlg033/tlg0007.tlg033.perseus-grc2.xml index 912ff426e..d7ebe7e2b 100644 --- a/data/tlg0007/tlg033/tlg0007.tlg033.perseus-grc2.xml +++ b/data/tlg0007/tlg033/tlg0007.tlg033.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Sulla Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg034/tlg0007.tlg034.perseus-eng2.xml b/data/tlg0007/tlg034/tlg0007.tlg034.perseus-eng2.xml index e3e76e876..41400424f 100644 --- a/data/tlg0007/tlg034/tlg0007.tlg034.perseus-eng2.xml +++ b/data/tlg0007/tlg034/tlg0007.tlg034.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Comparison of Lysander and Sulla Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg034/tlg0007.tlg034.perseus-grc2.xml b/data/tlg0007/tlg034/tlg0007.tlg034.perseus-grc2.xml index 50f585a8f..d172f64d1 100644 --- a/data/tlg0007/tlg034/tlg0007.tlg034.perseus-grc2.xml +++ b/data/tlg0007/tlg034/tlg0007.tlg034.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Comparison of Lysander and Sulla Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg035/tlg0007.tlg035.perseus-eng2.xml b/data/tlg0007/tlg035/tlg0007.tlg035.perseus-eng2.xml index b8bc5c7c4..fcb084fb9 100644 --- a/data/tlg0007/tlg035/tlg0007.tlg035.perseus-eng2.xml +++ b/data/tlg0007/tlg035/tlg0007.tlg035.perseus-eng2.xml @@ -7,8 +7,8 @@ Machine readable text Cimon Plutarch - Bernadotte Perrin - Bernadotte Perrin + Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg035/tlg0007.tlg035.perseus-grc2.xml b/data/tlg0007/tlg035/tlg0007.tlg035.perseus-grc2.xml index 53d20650d..d22babc6b 100644 --- a/data/tlg0007/tlg035/tlg0007.tlg035.perseus-grc2.xml +++ b/data/tlg0007/tlg035/tlg0007.tlg035.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Cimon Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg036/tlg0007.tlg036.perseus-eng2.xml b/data/tlg0007/tlg036/tlg0007.tlg036.perseus-eng2.xml index cff14c5ff..5c6725aec 100644 --- a/data/tlg0007/tlg036/tlg0007.tlg036.perseus-eng2.xml +++ b/data/tlg0007/tlg036/tlg0007.tlg036.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Lucullus Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg036/tlg0007.tlg036.perseus-grc2.xml b/data/tlg0007/tlg036/tlg0007.tlg036.perseus-grc2.xml index 7c223c927..a358dba3c 100644 --- a/data/tlg0007/tlg036/tlg0007.tlg036.perseus-grc2.xml +++ b/data/tlg0007/tlg036/tlg0007.tlg036.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Lucullus Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg037/tlg0007.tlg037.perseus-eng2.xml b/data/tlg0007/tlg037/tlg0007.tlg037.perseus-eng2.xml index 4013449f3..b6d497cbc 100644 --- a/data/tlg0007/tlg037/tlg0007.tlg037.perseus-eng2.xml +++ b/data/tlg0007/tlg037/tlg0007.tlg037.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Comparison of Lucullus and Cimon Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg037/tlg0007.tlg037.perseus-grc2.xml b/data/tlg0007/tlg037/tlg0007.tlg037.perseus-grc2.xml index 8720124bf..22f603c4b 100644 --- a/data/tlg0007/tlg037/tlg0007.tlg037.perseus-grc2.xml +++ b/data/tlg0007/tlg037/tlg0007.tlg037.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Comparison of Lucullus and Cimon Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg038/tlg0007.tlg038.perseus-eng2.xml b/data/tlg0007/tlg038/tlg0007.tlg038.perseus-eng2.xml index 0b11a83c0..ad23138cf 100644 --- a/data/tlg0007/tlg038/tlg0007.tlg038.perseus-eng2.xml +++ b/data/tlg0007/tlg038/tlg0007.tlg038.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Nicias Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg038/tlg0007.tlg038.perseus-grc2.xml b/data/tlg0007/tlg038/tlg0007.tlg038.perseus-grc2.xml index 4fd364aaa..0276f34e2 100644 --- a/data/tlg0007/tlg038/tlg0007.tlg038.perseus-grc2.xml +++ b/data/tlg0007/tlg038/tlg0007.tlg038.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Nicias Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg039/tlg0007.tlg039.perseus-eng2.xml b/data/tlg0007/tlg039/tlg0007.tlg039.perseus-eng2.xml index 5422ee746..aff58844b 100644 --- a/data/tlg0007/tlg039/tlg0007.tlg039.perseus-eng2.xml +++ b/data/tlg0007/tlg039/tlg0007.tlg039.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Crassus Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg039/tlg0007.tlg039.perseus-grc2.xml b/data/tlg0007/tlg039/tlg0007.tlg039.perseus-grc2.xml index 49560c60d..d93392c53 100644 --- a/data/tlg0007/tlg039/tlg0007.tlg039.perseus-grc2.xml +++ b/data/tlg0007/tlg039/tlg0007.tlg039.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Crassus Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg040/tlg0007.tlg040.perseus-eng2.xml b/data/tlg0007/tlg040/tlg0007.tlg040.perseus-eng2.xml index f58aa8208..32e4dd449 100644 --- a/data/tlg0007/tlg040/tlg0007.tlg040.perseus-eng2.xml +++ b/data/tlg0007/tlg040/tlg0007.tlg040.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Comparison of Nicias and Crassus Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg040/tlg0007.tlg040.perseus-grc2.xml b/data/tlg0007/tlg040/tlg0007.tlg040.perseus-grc2.xml index 377d09439..5d1243bb0 100644 --- a/data/tlg0007/tlg040/tlg0007.tlg040.perseus-grc2.xml +++ b/data/tlg0007/tlg040/tlg0007.tlg040.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Comparison of Nicias and Crassus Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg041/tlg0007.tlg041.perseus-eng2.xml b/data/tlg0007/tlg041/tlg0007.tlg041.perseus-eng2.xml index 9c7e833c5..ef93a96d3 100644 --- a/data/tlg0007/tlg041/tlg0007.tlg041.perseus-eng2.xml +++ b/data/tlg0007/tlg041/tlg0007.tlg041.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Eumenes Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg041/tlg0007.tlg041.perseus-grc2.xml b/data/tlg0007/tlg041/tlg0007.tlg041.perseus-grc2.xml index 5928d1f67..06e5db702 100644 --- a/data/tlg0007/tlg041/tlg0007.tlg041.perseus-grc2.xml +++ b/data/tlg0007/tlg041/tlg0007.tlg041.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Eumenes Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg042/tlg0007.tlg042.perseus-eng2.xml b/data/tlg0007/tlg042/tlg0007.tlg042.perseus-eng2.xml index 52dda530e..b50e18d2e 100644 --- a/data/tlg0007/tlg042/tlg0007.tlg042.perseus-eng2.xml +++ b/data/tlg0007/tlg042/tlg0007.tlg042.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Sertorius Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg042/tlg0007.tlg042.perseus-grc2.xml b/data/tlg0007/tlg042/tlg0007.tlg042.perseus-grc2.xml index 3d7f1872d..929c59475 100644 --- a/data/tlg0007/tlg042/tlg0007.tlg042.perseus-grc2.xml +++ b/data/tlg0007/tlg042/tlg0007.tlg042.perseus-grc2.xml @@ -8,7 +8,7 @@ Machine readable text Sertorius Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg043/tlg0007.tlg043.perseus-eng2.xml b/data/tlg0007/tlg043/tlg0007.tlg043.perseus-eng2.xml index a695b5694..ad87a4ba7 100644 --- a/data/tlg0007/tlg043/tlg0007.tlg043.perseus-eng2.xml +++ b/data/tlg0007/tlg043/tlg0007.tlg043.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Comparison of Sertorius and Eumenes Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg043/tlg0007.tlg043.perseus-grc2.xml b/data/tlg0007/tlg043/tlg0007.tlg043.perseus-grc2.xml index 63082b79f..4b6149200 100644 --- a/data/tlg0007/tlg043/tlg0007.tlg043.perseus-grc2.xml +++ b/data/tlg0007/tlg043/tlg0007.tlg043.perseus-grc2.xml @@ -8,7 +8,7 @@ Machine readable text Comparison of Sertorius and Eumenes Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg044/tlg0007.tlg044.perseus-eng2.xml b/data/tlg0007/tlg044/tlg0007.tlg044.perseus-eng2.xml index a165b43eb..25f9fe501 100644 --- a/data/tlg0007/tlg044/tlg0007.tlg044.perseus-eng2.xml +++ b/data/tlg0007/tlg044/tlg0007.tlg044.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Agesilaus Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg044/tlg0007.tlg044.perseus-grc2.xml b/data/tlg0007/tlg044/tlg0007.tlg044.perseus-grc2.xml index 821563ac5..8d1a14c3e 100644 --- a/data/tlg0007/tlg044/tlg0007.tlg044.perseus-grc2.xml +++ b/data/tlg0007/tlg044/tlg0007.tlg044.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Agesilaus Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg045/tlg0007.tlg045.perseus-eng2.xml b/data/tlg0007/tlg045/tlg0007.tlg045.perseus-eng2.xml index f64ce6fde..9ec0eca71 100644 --- a/data/tlg0007/tlg045/tlg0007.tlg045.perseus-eng2.xml +++ b/data/tlg0007/tlg045/tlg0007.tlg045.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Pompey Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg045/tlg0007.tlg045.perseus-grc2.xml b/data/tlg0007/tlg045/tlg0007.tlg045.perseus-grc2.xml index 73be275a2..85bf24697 100644 --- a/data/tlg0007/tlg045/tlg0007.tlg045.perseus-grc2.xml +++ b/data/tlg0007/tlg045/tlg0007.tlg045.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Pompey Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg046/tlg0007.tlg046.perseus-eng2.xml b/data/tlg0007/tlg046/tlg0007.tlg046.perseus-eng2.xml index 08b855708..6d9c253e9 100644 --- a/data/tlg0007/tlg046/tlg0007.tlg046.perseus-eng2.xml +++ b/data/tlg0007/tlg046/tlg0007.tlg046.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Comparison of Agesilaus and Pompey Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg046/tlg0007.tlg046.perseus-grc2.xml b/data/tlg0007/tlg046/tlg0007.tlg046.perseus-grc2.xml index d981d7596..a530a134e 100644 --- a/data/tlg0007/tlg046/tlg0007.tlg046.perseus-grc2.xml +++ b/data/tlg0007/tlg046/tlg0007.tlg046.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Comparison of Agesilaus and Pompey Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg047/tlg0007.tlg047.perseus-eng2.xml b/data/tlg0007/tlg047/tlg0007.tlg047.perseus-eng2.xml index c129ce260..570e9f3a6 100644 --- a/data/tlg0007/tlg047/tlg0007.tlg047.perseus-eng2.xml +++ b/data/tlg0007/tlg047/tlg0007.tlg047.perseus-eng2.xml @@ -6,7 +6,7 @@ Machine readable text Alexander Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg047/tlg0007.tlg047.perseus-grc2.xml b/data/tlg0007/tlg047/tlg0007.tlg047.perseus-grc2.xml index 5035514d5..2a9f632d6 100644 --- a/data/tlg0007/tlg047/tlg0007.tlg047.perseus-grc2.xml +++ b/data/tlg0007/tlg047/tlg0007.tlg047.perseus-grc2.xml @@ -6,7 +6,7 @@ Machine readable text Alexander Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg048/tlg0007.tlg048.perseus-eng2.xml b/data/tlg0007/tlg048/tlg0007.tlg048.perseus-eng2.xml index 90cc515d4..79b3b8cf8 100644 --- a/data/tlg0007/tlg048/tlg0007.tlg048.perseus-eng2.xml +++ b/data/tlg0007/tlg048/tlg0007.tlg048.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Caesar Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg048/tlg0007.tlg048.perseus-grc2.xml b/data/tlg0007/tlg048/tlg0007.tlg048.perseus-grc2.xml index fe6b217fc..5c78af126 100644 --- a/data/tlg0007/tlg048/tlg0007.tlg048.perseus-grc2.xml +++ b/data/tlg0007/tlg048/tlg0007.tlg048.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Caesar Plutarch -Bernadotte +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg049/tlg0007.tlg049.perseus-eng2.xml b/data/tlg0007/tlg049/tlg0007.tlg049.perseus-eng2.xml index 2a55975d1..7dc717c00 100644 --- a/data/tlg0007/tlg049/tlg0007.tlg049.perseus-eng2.xml +++ b/data/tlg0007/tlg049/tlg0007.tlg049.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Phocion Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg049/tlg0007.tlg049.perseus-grc2.xml b/data/tlg0007/tlg049/tlg0007.tlg049.perseus-grc2.xml index 0491bafc9..b24b2237b 100644 --- a/data/tlg0007/tlg049/tlg0007.tlg049.perseus-grc2.xml +++ b/data/tlg0007/tlg049/tlg0007.tlg049.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Phocion Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg050/tlg0007.tlg050.perseus-eng2.xml b/data/tlg0007/tlg050/tlg0007.tlg050.perseus-eng2.xml index 9db0910f7..fa9aeaa67 100644 --- a/data/tlg0007/tlg050/tlg0007.tlg050.perseus-eng2.xml +++ b/data/tlg0007/tlg050/tlg0007.tlg050.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Cato the Younger Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg050/tlg0007.tlg050.perseus-grc2.xml b/data/tlg0007/tlg050/tlg0007.tlg050.perseus-grc2.xml index 0a0275942..308bec81e 100644 --- a/data/tlg0007/tlg050/tlg0007.tlg050.perseus-grc2.xml +++ b/data/tlg0007/tlg050/tlg0007.tlg050.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Cato the Younger Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg051/tlg0007.tlg051.perseus-eng1.xml b/data/tlg0007/tlg051/tlg0007.tlg051.perseus-eng1.xml index 5f8cb5d6b..8658c7e05 100644 --- a/data/tlg0007/tlg051/tlg0007.tlg051.perseus-eng1.xml +++ b/data/tlg0007/tlg051/tlg0007.tlg051.perseus-eng1.xml @@ -7,7 +7,7 @@ Machine readable text Agis Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg051/tlg0007.tlg051.perseus-grc1.xml b/data/tlg0007/tlg051/tlg0007.tlg051.perseus-grc1.xml index 643d38861..10ab085d7 100644 --- a/data/tlg0007/tlg051/tlg0007.tlg051.perseus-grc1.xml +++ b/data/tlg0007/tlg051/tlg0007.tlg051.perseus-grc1.xml @@ -7,7 +7,7 @@ Machine readable text Agis and Cleomenes Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg052/tlg0007.tlg052.perseus-eng1.xml b/data/tlg0007/tlg052/tlg0007.tlg052.perseus-eng1.xml index eec7131a3..5f9ec10b0 100644 --- a/data/tlg0007/tlg052/tlg0007.tlg052.perseus-eng1.xml +++ b/data/tlg0007/tlg052/tlg0007.tlg052.perseus-eng1.xml @@ -7,7 +7,7 @@ Machine readable text Tiberius Gracchus Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg052/tlg0007.tlg052.perseus-grc1.xml b/data/tlg0007/tlg052/tlg0007.tlg052.perseus-grc1.xml index f466a8f93..9276cc7f0 100644 --- a/data/tlg0007/tlg052/tlg0007.tlg052.perseus-grc1.xml +++ b/data/tlg0007/tlg052/tlg0007.tlg052.perseus-grc1.xml @@ -7,7 +7,7 @@ Machine readable text Tiberius and Caius Gracchus Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg053/tlg0007.tlg053.perseus-eng2.xml b/data/tlg0007/tlg053/tlg0007.tlg053.perseus-eng2.xml index 379d4858a..7540a3d70 100644 --- a/data/tlg0007/tlg053/tlg0007.tlg053.perseus-eng2.xml +++ b/data/tlg0007/tlg053/tlg0007.tlg053.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Comparison of Agis and Cleomenes and the Gracchi Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg053/tlg0007.tlg053.perseus-grc2.xml b/data/tlg0007/tlg053/tlg0007.tlg053.perseus-grc2.xml index 12d906f22..3999e84ba 100644 --- a/data/tlg0007/tlg053/tlg0007.tlg053.perseus-grc2.xml +++ b/data/tlg0007/tlg053/tlg0007.tlg053.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Comparison of Agis and Cleomenes and the Gracchi Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg054/tlg0007.tlg054.perseus-eng2.xml b/data/tlg0007/tlg054/tlg0007.tlg054.perseus-eng2.xml index fe71a478e..d5ee36d28 100644 --- a/data/tlg0007/tlg054/tlg0007.tlg054.perseus-eng2.xml +++ b/data/tlg0007/tlg054/tlg0007.tlg054.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Demosthenes Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg054/tlg0007.tlg054.perseus-grc2.xml b/data/tlg0007/tlg054/tlg0007.tlg054.perseus-grc2.xml index c1f75e661..6f83d1f7a 100644 --- a/data/tlg0007/tlg054/tlg0007.tlg054.perseus-grc2.xml +++ b/data/tlg0007/tlg054/tlg0007.tlg054.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Demosthenes Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg055/tlg0007.tlg055.perseus-eng2.xml b/data/tlg0007/tlg055/tlg0007.tlg055.perseus-eng2.xml index 412980d9f..bee929e0a 100644 --- a/data/tlg0007/tlg055/tlg0007.tlg055.perseus-eng2.xml +++ b/data/tlg0007/tlg055/tlg0007.tlg055.perseus-eng2.xml @@ -16,7 +16,7 @@ Elli Mylonas David Smith - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg055/tlg0007.tlg055.perseus-grc2.xml b/data/tlg0007/tlg055/tlg0007.tlg055.perseus-grc2.xml index c23fa5fc8..82b827116 100644 --- a/data/tlg0007/tlg055/tlg0007.tlg055.perseus-grc2.xml +++ b/data/tlg0007/tlg055/tlg0007.tlg055.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Cicero Plutarch -Bernadotte +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg056/tlg0007.tlg056.perseus-eng2.xml b/data/tlg0007/tlg056/tlg0007.tlg056.perseus-eng2.xml index 4dafc79bc..cb822286f 100644 --- a/data/tlg0007/tlg056/tlg0007.tlg056.perseus-eng2.xml +++ b/data/tlg0007/tlg056/tlg0007.tlg056.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Comparison of Demosthenes with Cicero Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg056/tlg0007.tlg056.perseus-grc2.xml b/data/tlg0007/tlg056/tlg0007.tlg056.perseus-grc2.xml index accee41f0..64708d697 100644 --- a/data/tlg0007/tlg056/tlg0007.tlg056.perseus-grc2.xml +++ b/data/tlg0007/tlg056/tlg0007.tlg056.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Comparison of Demosthenes with Cicero Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg057/tlg0007.tlg057.perseus-eng2.xml b/data/tlg0007/tlg057/tlg0007.tlg057.perseus-eng2.xml index 016769916..78c428c79 100644 --- a/data/tlg0007/tlg057/tlg0007.tlg057.perseus-eng2.xml +++ b/data/tlg0007/tlg057/tlg0007.tlg057.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Demetrius Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg057/tlg0007.tlg057.perseus-grc2.xml b/data/tlg0007/tlg057/tlg0007.tlg057.perseus-grc2.xml index 7d6dd1939..34a765623 100644 --- a/data/tlg0007/tlg057/tlg0007.tlg057.perseus-grc2.xml +++ b/data/tlg0007/tlg057/tlg0007.tlg057.perseus-grc2.xml @@ -7,7 +7,7 @@ Demetrius Machine readable text Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg058/tlg0007.tlg058.perseus-eng2.xml b/data/tlg0007/tlg058/tlg0007.tlg058.perseus-eng2.xml index 1df0198cb..f6b4c7058 100644 --- a/data/tlg0007/tlg058/tlg0007.tlg058.perseus-eng2.xml +++ b/data/tlg0007/tlg058/tlg0007.tlg058.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Antony Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg058/tlg0007.tlg058.perseus-grc2.xml b/data/tlg0007/tlg058/tlg0007.tlg058.perseus-grc2.xml index 7c3c2af40..37455d8dd 100644 --- a/data/tlg0007/tlg058/tlg0007.tlg058.perseus-grc2.xml +++ b/data/tlg0007/tlg058/tlg0007.tlg058.perseus-grc2.xml @@ -7,7 +7,7 @@ Antony Machine readable text Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg059/tlg0007.tlg059.perseus-eng2.xml b/data/tlg0007/tlg059/tlg0007.tlg059.perseus-eng2.xml index 025b3b28b..8f31f6acd 100644 --- a/data/tlg0007/tlg059/tlg0007.tlg059.perseus-eng2.xml +++ b/data/tlg0007/tlg059/tlg0007.tlg059.perseus-eng2.xml @@ -7,7 +7,7 @@ Machine readable text Comparison of Demetrius and Antony Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg059/tlg0007.tlg059.perseus-grc2.xml b/data/tlg0007/tlg059/tlg0007.tlg059.perseus-grc2.xml index 18d57b8be..4a276d964 100644 --- a/data/tlg0007/tlg059/tlg0007.tlg059.perseus-grc2.xml +++ b/data/tlg0007/tlg059/tlg0007.tlg059.perseus-grc2.xml @@ -7,7 +7,7 @@ Comparison of Demetrius and Antony Machine readable text Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg060/tlg0007.tlg060.perseus-eng2.xml b/data/tlg0007/tlg060/tlg0007.tlg060.perseus-eng2.xml index 22f1ea266..681f48d65 100644 --- a/data/tlg0007/tlg060/tlg0007.tlg060.perseus-eng2.xml +++ b/data/tlg0007/tlg060/tlg0007.tlg060.perseus-eng2.xml @@ -6,7 +6,7 @@ Machine readable text Dion Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg060/tlg0007.tlg060.perseus-grc2.xml b/data/tlg0007/tlg060/tlg0007.tlg060.perseus-grc2.xml index 5af775d8e..a17f961de 100644 --- a/data/tlg0007/tlg060/tlg0007.tlg060.perseus-grc2.xml +++ b/data/tlg0007/tlg060/tlg0007.tlg060.perseus-grc2.xml @@ -6,7 +6,7 @@ Machine readable text Dion Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg061/tlg0007.tlg061.perseus-eng2.xml b/data/tlg0007/tlg061/tlg0007.tlg061.perseus-eng2.xml index 661733029..56e46f6c4 100644 --- a/data/tlg0007/tlg061/tlg0007.tlg061.perseus-eng2.xml +++ b/data/tlg0007/tlg061/tlg0007.tlg061.perseus-eng2.xml @@ -6,7 +6,7 @@ Machine readable text Brutus Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg061/tlg0007.tlg061.perseus-grc2.xml b/data/tlg0007/tlg061/tlg0007.tlg061.perseus-grc2.xml index 8c8cdd3c7..d3e53101f 100644 --- a/data/tlg0007/tlg061/tlg0007.tlg061.perseus-grc2.xml +++ b/data/tlg0007/tlg061/tlg0007.tlg061.perseus-grc2.xml @@ -7,7 +7,7 @@ Machine readable text Brutus Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg062/tlg0007.tlg062.perseus-eng2.xml b/data/tlg0007/tlg062/tlg0007.tlg062.perseus-eng2.xml index b1ab1f612..25d8deab6 100644 --- a/data/tlg0007/tlg062/tlg0007.tlg062.perseus-eng2.xml +++ b/data/tlg0007/tlg062/tlg0007.tlg062.perseus-eng2.xml @@ -6,7 +6,7 @@ Machine readable text Comparison of Dion and Brutus Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg062/tlg0007.tlg062.perseus-grc2.xml b/data/tlg0007/tlg062/tlg0007.tlg062.perseus-grc2.xml index 6ef5ab1d7..0d44b2e16 100644 --- a/data/tlg0007/tlg062/tlg0007.tlg062.perseus-grc2.xml +++ b/data/tlg0007/tlg062/tlg0007.tlg062.perseus-grc2.xml @@ -6,7 +6,7 @@ Machine readable text Comparison of Dion and Brutus Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg063/tlg0007.tlg063.perseus-eng2.xml b/data/tlg0007/tlg063/tlg0007.tlg063.perseus-eng2.xml index d961506f8..d6fbb30de 100644 --- a/data/tlg0007/tlg063/tlg0007.tlg063.perseus-eng2.xml +++ b/data/tlg0007/tlg063/tlg0007.tlg063.perseus-eng2.xml @@ -6,7 +6,7 @@ Machine readable text Aratus Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg063/tlg0007.tlg063.perseus-grc2.xml b/data/tlg0007/tlg063/tlg0007.tlg063.perseus-grc2.xml index c95df1e59..b515a9d83 100644 --- a/data/tlg0007/tlg063/tlg0007.tlg063.perseus-grc2.xml +++ b/data/tlg0007/tlg063/tlg0007.tlg063.perseus-grc2.xml @@ -6,7 +6,7 @@ Machine readable text Aratus Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg064/tlg0007.tlg064.perseus-eng2.xml b/data/tlg0007/tlg064/tlg0007.tlg064.perseus-eng2.xml index facd7a8f0..b9d123914 100644 --- a/data/tlg0007/tlg064/tlg0007.tlg064.perseus-eng2.xml +++ b/data/tlg0007/tlg064/tlg0007.tlg064.perseus-eng2.xml @@ -6,7 +6,7 @@ Machine readable text Artaxerxes Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg064/tlg0007.tlg064.perseus-grc2.xml b/data/tlg0007/tlg064/tlg0007.tlg064.perseus-grc2.xml index d375b3a5f..7e7a8cf85 100644 --- a/data/tlg0007/tlg064/tlg0007.tlg064.perseus-grc2.xml +++ b/data/tlg0007/tlg064/tlg0007.tlg064.perseus-grc2.xml @@ -6,7 +6,7 @@ Machine readable text Artaxerxes Plutarch -Bernadotte +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg065/tlg0007.tlg065.perseus-eng2.xml b/data/tlg0007/tlg065/tlg0007.tlg065.perseus-eng2.xml index 96f15dab7..b31b294b2 100644 --- a/data/tlg0007/tlg065/tlg0007.tlg065.perseus-eng2.xml +++ b/data/tlg0007/tlg065/tlg0007.tlg065.perseus-eng2.xml @@ -6,7 +6,7 @@ Machine readable text Galba Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg065/tlg0007.tlg065.perseus-grc2.xml b/data/tlg0007/tlg065/tlg0007.tlg065.perseus-grc2.xml index a5c4b22b7..5779c1b26 100644 --- a/data/tlg0007/tlg065/tlg0007.tlg065.perseus-grc2.xml +++ b/data/tlg0007/tlg065/tlg0007.tlg065.perseus-grc2.xml @@ -6,7 +6,7 @@ Machine readable text Galba Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg066/tlg0007.tlg066.perseus-eng2.xml b/data/tlg0007/tlg066/tlg0007.tlg066.perseus-eng2.xml index ff25e8194..6819c3699 100644 --- a/data/tlg0007/tlg066/tlg0007.tlg066.perseus-eng2.xml +++ b/data/tlg0007/tlg066/tlg0007.tlg066.perseus-eng2.xml @@ -6,7 +6,7 @@ Machine readable text Otho Plutarch - Bernadotte Perrin + Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg066/tlg0007.tlg066.perseus-grc2.xml b/data/tlg0007/tlg066/tlg0007.tlg066.perseus-grc2.xml index 888106d11..254ff9799 100644 --- a/data/tlg0007/tlg066/tlg0007.tlg066.perseus-grc2.xml +++ b/data/tlg0007/tlg066/tlg0007.tlg066.perseus-grc2.xml @@ -6,7 +6,7 @@ Machine readable text Otho Plutarch -Bernadotte Perrin +Bernadotte Perrin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg067/tlg0007.tlg067.perseus-eng3.xml b/data/tlg0007/tlg067/tlg0007.tlg067.perseus-eng3.xml index 98f83581a..d6d95a952 100644 --- a/data/tlg0007/tlg067/tlg0007.tlg067.perseus-eng3.xml +++ b/data/tlg0007/tlg067/tlg0007.tlg067.perseus-eng3.xml @@ -8,7 +8,7 @@ The Education of Children Machine readable text Plutarch - Frank Cole Babbitt + Frank Cole Babbitt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg067/tlg0007.tlg067.perseus-eng4.xml b/data/tlg0007/tlg067/tlg0007.tlg067.perseus-eng4.xml index 425f1b8a1..28b4079e7 100644 --- a/data/tlg0007/tlg067/tlg0007.tlg067.perseus-eng4.xml +++ b/data/tlg0007/tlg067/tlg0007.tlg067.perseus-eng4.xml @@ -8,7 +8,7 @@ A Discourse Touching the Training of Children Machine readable text Plutarch - William W. Goodwin + William W. Goodwin Simon Ford The National Endowment for the Humanities diff --git a/data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng4.xml b/data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng4.xml index a7165bae1..b3ade91a8 100644 --- a/data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng4.xml +++ b/data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng4.xml @@ -8,7 +8,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> How a Young Man Ought to Hear Poems Plutarch - William W. Goodwin + William W. Goodwin Simon Ford Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg069/tlg0007.tlg069.perseus-eng4.xml b/data/tlg0007/tlg069/tlg0007.tlg069.perseus-eng4.xml index 53f646276..67f86bf47 100644 --- a/data/tlg0007/tlg069/tlg0007.tlg069.perseus-eng4.xml +++ b/data/tlg0007/tlg069/tlg0007.tlg069.perseus-eng4.xml @@ -8,7 +8,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Of Hearing Machine readable text Plutarch - William W. Goodwin + William W. Goodwin Thomas Hoy Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng4.xml b/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng4.xml index 75b0de628..9ba24f99b 100644 --- a/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng4.xml +++ b/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng4.xml @@ -8,7 +8,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> How to Know a Flatterer from a Friend Plutarch - William W. Goodwin + William W. Goodwin George Tullie Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg071/tlg0007.tlg071.perseus-eng4.xml b/data/tlg0007/tlg071/tlg0007.tlg071.perseus-eng4.xml index eb79fc0df..1c3658da9 100644 --- a/data/tlg0007/tlg071/tlg0007.tlg071.perseus-eng4.xml +++ b/data/tlg0007/tlg071/tlg0007.tlg071.perseus-eng4.xml @@ -8,7 +8,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> How a Man May Be Sensible of His Progress in Virtue Plutarch - William W. Goodwin + William W. Goodwin Hugh Tod(d) Prepared under the supervision of diff --git a/data/tlg0007/tlg072/tlg0007.tlg072.perseus-eng4.xml b/data/tlg0007/tlg072/tlg0007.tlg072.perseus-eng4.xml index bef6a0d92..8768fc4f5 100644 --- a/data/tlg0007/tlg072/tlg0007.tlg072.perseus-eng4.xml +++ b/data/tlg0007/tlg072/tlg0007.tlg072.perseus-eng4.xml @@ -8,7 +8,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> How a Man May Recieve Advantage and Profit From His Enemies Plutarch - William W. Goodwin + William W. Goodwin John Hartcliffe Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg073/tlg0007.tlg073.perseus-eng4.xml b/data/tlg0007/tlg073/tlg0007.tlg073.perseus-eng4.xml index 096ec1786..a3984bb85 100644 --- a/data/tlg0007/tlg073/tlg0007.tlg073.perseus-eng4.xml +++ b/data/tlg0007/tlg073/tlg0007.tlg073.perseus-eng4.xml @@ -7,7 +7,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Of Large Acquaintance: or, an Essay to Prove the Folly of Seeking Many Friends Plutarch - William W. Goodwin + William W. Goodwin William W. Goodwin Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg075/tlg0007.tlg075.perseus-eng4.xml b/data/tlg0007/tlg075/tlg0007.tlg075.perseus-eng4.xml index 0b2377290..ac5ab8fcb 100644 --- a/data/tlg0007/tlg075/tlg0007.tlg075.perseus-eng4.xml +++ b/data/tlg0007/tlg075/tlg0007.tlg075.perseus-eng4.xml @@ -7,7 +7,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Of Virtue and Vice Plutarch - William W. Goodwin + William W. Goodwin William Baxter Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg076/tlg0007.tlg076.perseus-eng4.xml b/data/tlg0007/tlg076/tlg0007.tlg076.perseus-eng4.xml index 5ec68998b..e7d3b5ada 100644 --- a/data/tlg0007/tlg076/tlg0007.tlg076.perseus-eng4.xml +++ b/data/tlg0007/tlg076/tlg0007.tlg076.perseus-eng4.xml @@ -8,7 +8,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Consolation to Apollonius Plutarch - William W. Goodwin + William W. Goodwin Matthew Morgan Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg077/tlg0007.tlg077.perseus-eng4.xml b/data/tlg0007/tlg077/tlg0007.tlg077.perseus-eng4.xml index ea76fd30b..369de886a 100644 --- a/data/tlg0007/tlg077/tlg0007.tlg077.perseus-eng4.xml +++ b/data/tlg0007/tlg077/tlg0007.tlg077.perseus-eng4.xml @@ -8,7 +8,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch's Rules for the Preservation of Health Machine readable text Plutarch - William W. Goodwin + William W. Goodwin Matthew Poole Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg077/tlg0007.tlg077.perseus-grc2.xml b/data/tlg0007/tlg077/tlg0007.tlg077.perseus-grc2.xml index f42a20c43..95ff3a7db 100644 --- a/data/tlg0007/tlg077/tlg0007.tlg077.perseus-grc2.xml +++ b/data/tlg0007/tlg077/tlg0007.tlg077.perseus-grc2.xml @@ -7,7 +7,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Ὑγιεινὰ παραγγέλματα Plutarch -Grēgorios N. Vernardakēs +Grēgorios N. Vernardakēs Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch Moralia -Grēgorios N. Vernardakē +Grēgorios N. Vernardakēs Leipzig Teubner diff --git a/data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng1.tracking.json b/data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng1.tracking.json deleted file mode 100644 index 688ccde60..000000000 --- a/data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng1.tracking.json +++ /dev/null @@ -1,14 +0,0 @@ -{ - "epidoc_compliant": false, - "fully_unicode": true, - "git_repo": "canonical-greekLit", - "has_cts_metadata": false, - "has_cts_refsDecl": false, - "id": "2008.01.0181", - "last_editor": "", - "note": "", - "src": "texts/Classics/Plutarch/opensource/plut.078_loeb_eng.xml", - "status": "migrated", - "target": "canonical-greekLit/data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng1.xml", - "valid_xml": false -} \ No newline at end of file diff --git a/data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng1.xml b/data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng1.xml deleted file mode 100644 index 1e4a32619..000000000 --- a/data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng1.xml +++ /dev/null @@ -1,736 +0,0 @@ - - - -%PersProse; -]> - - - - - Conjugalia Praecepta - Machine readable text - Plutarch - Frank Cole Babbitt&responsibility;&fund.NEH; - &Perseus.publish; - - - - Plutarch - Moralia - - with an English Translation by - Frank Cole Babbitt - - - Cambridge, MA - Harvard University Press - London - William Heinemann Ltd. - 1928 - - 2 - - - - - - - -

optical character recognition

- - - - - - - - English - Greek - Latin - - - - - 5/10 - - RS - - - tagged and parsed - - - - - - - - ADVICE TO BRIDE AND GROOM (CONIUGALIA PRAECEPTA) INTRODUCTION -

The modern bride will undoubtedly turn up her nose and shake her independent - head in disapproval of Plutarch's suggestions about subordinating herself to - her husband, and nobody will attempt to deny that the status of women has - changed materially since Plutarch's time ; but, apart from this, she will - find in Plutarch's short essay many suggestions regarding whole-souled - co-operation and cheerful intellectual companionship with her husband, which - mutatis mutandis hold as good to-day as they did when they were written, - nearly two thousand years ago. Nor is the husband neglected ; he can find - much sound advice regarding his attitude towards his wife and the respect - and consideration that is always due to her.

-

Plutarch was no mere theorist in these matters. He himself was happily - married, and anyone who doubts this should read his letter to his wife - (Moralia, 608 a).

-

The essay is included in the catalogue of Lamprias (see Vol. I. Introd. p. - xviii) and is not infrequently quoted or referred to by later writers, - Stobaeus, for example, in his Florilegium, especially lxxiv., and Hieronymus - (St. Jerome), Adversus Iovinianum, i. ad fin. It is well worth while, in - this connexion, to read Jeremy Taylor's sermon, The Marriage Ring, to see - how a famous preacher served up many of the ideas of a heathen philosopher - to a Christian congregation.

- - - -

- From Plutarch to Pollianus and Eurydice, health and - prosperity. -

-

Following close upon the time-honoured rites which the priestess of Demeter - Cf. O. Gruppe, Griechische Mythologie und Religionsgeschichte, p. 1176. A few references are given regarding marriage rites and customs which are here touched upon, but anyone interested in these matters will consult some book like Westermarck, The History of Human Marriage (5th ed. 1922). - applied to you when you were retiring together to the bridal chamber, a - discourse which equally touches both of you and swells the nuptial song - will, I think, have a useful effect which will also accord with convention.

-

In music they used to call one of the conventional themes for the flute the - Horse Rampant, - - Cf. Plutarch, Moralia, 704 F. a strain which, as it seems, aroused an - ardent desire in horses and imparted it to them at the time of mating. Of - the many admirable themes contained in philosophy, that which deals with - marriage deserves no less serious attention than any other, for by means of - it philosophy weaves a spell over those who are entering together into a - lifelong partnership, and renders them gentle and amiable toward each other. - I have therefore drawn up a compendium of what you, who have been brought up - in the atmosphere of philosophy, have often heard, putting it in the form of - brief comparisons that it may be more easily remembered, and I am sending it - as a gift for you both to possess in common; and at the same time I pray - that the Muses may lend their presence and co-operation - to Aphrodite, and may feel that it is no more fitting for them to provide a - lyre or lute well attuned than it is to provide that the harmony which - concerns marriage and the household shall be well attuned through reason, - concord, and philosophy. Indeed, the ancients gave Hermes Hermes as the patron of arts and sciences, including speaking and writing; cf., for example, the familiar instance in Acts xiv. 12. a place at the - side of Aphrodite, in the conviction that the pleasure in marriage stands - especially in need of reason ; and they also assigned a place there to - Persuasion and the Graces, so that married people should succeed in - attaining their mutual desires by persuasion and not by fighting and - quarrelling.

- - -

Solon Plutarch mentions this again in Moralia, 279 F, and in his Life of Solon, chap. xx. (p. 89 C). directed that the bride should nibble a quince before getting into - bed, intimating, presumably, that the delight from lips and speech should be - harmonious and pleasant at the outset.

- - -

In Boeotia, after veiling the bride, they put on her head a chaplet of - asparagus ; for this plant yields the finest flavoured fruit from the - roughest thorns, and so the bride will provide for him who does not run away - or feel annoyed at her first display of peevishness and unpleasantness a - docile and sweet life together. Those who do not patiently put up with the - early girlish disagreements are on a par with those who on account of the - sourness of green grapes abandon the ripe clusters to others. Again, many of - the newly married women because of their first experiences get annoyed at - their husbands, and find - themselves in like predicament with those who patiently - submit to the bees' stings, but abandon the honeycomb.

- - -

In the beginning, especially, married people ought to be on their guard - against disagreements and clashes, for they see that such household vessels - as are made of sections joined together are at the outset easily pulled - apart by any fortuitous cause, but after a time, when their joints have - become set, they can hardly be separated by fire and steel.

- - -

Just as fire catches readily in chaff, fibre, and hares' fur, but goes out - rather quickly, unless it gets hold of some other thing that can retain it - and feed it, so the keen love between newly married people that blazes up - fiercely as the result of physical attractiveness must not be regarded as - enduring or constant, unless, by being centred about character and by - gaining a hold upon the rational faculties, it attains a state of vitality. -

- - -

Fishing with poison is a quick way to catch fish and an easy method of taking - them, but it makes the fish inedible and bad. In the same way women who - artfully employ love-potions and magic spells upon their husbands, and gain - the mastery over them through pleasure, find themselves consorts of - dull-witted, degenerate fools. The men bewitched by Circe were of no service - to her, nor did she make the least use of them after they had been changed - into swine and asses, while for Odysseus, who had sense and showed - discretion in her company, she had an exceeding great love.

- - -

Women who prefer to have power over fools rather than to hearken to sensible - men, are like persons who prefer to guide the blind on the road rather than to follow persons possessed of knowledge - and sight.

- - -

Women will not believe that Pasiphaë, the consort of a king, fell in - love with a bull, in spite of the fact that they see some of their sex who - feel bored by uncompromising and virtuous men, and take more pleasure in - consorting with those who, like dogs and he-goats, are a combination of - licentiousness and sensuality.

- - -

Men who through weakness or effeminacy are unable to vault upon their horses - teach the horses to kneel of themselves and crouch down. In like manner, - some who have won wives of noble birth or wealth, instead of making - themselves better, try to humble their wives, with the idea that they shall - have more authority over their wives if these are reduced to a state of - humility. But, as one pays heed to the size of his horse in using the rein, - so in using the rein on his wife he ought to pay heed to her position.

- - -

Whenever the moon is at a distance from the sun we see her conspicuous and - brilliant, but she disappears and hides herself when she comes near him. - Contrariwise a virtuous woman ought to be most visible in her husband's - company, and to stay in the house and hide herself when he is away.

- - -

Herodotus was not right in saying Herodotus, i. 8. Cf. Plutarch, Moralia, 37 C, and Hieronymus, Adversus Iovinianum, chap. xlviii. (vol. ii. p. 292 of Migne's edition). that a woman lays aside her modesty along - with her undergarment. On the contrary, a virtuous woman puts on modesty in - its stead, and husband and wife bring into their mutual relations the - greatest modesty as a token of the greatest love.

- - -

Whenever two notes are sounded in accord the tune is carried by the bass ; - and in like manner every activity in a virtuous household is carried on by both parties in agreement, but discloses the - husband's leadership and preferences.

- - -

The Sun won a victory over the North Wind.Nos. 306 and 307 of the Fables which pass under the name of Aesop. Cf. also Athenaeus, 604 f. For the wind tried by force to - rob a man of his cloak, and blew briskly against him, but the man only drew - his garment closer, and held it more tightly together. But when the heat of - the sun succeeded the wind, the man began to get warm, and later very hot, - and ended by stripping off his shirt as well as his cloak. This is the way - most women act. When their husbands try forcibly to remove their luxury and - extravagance they keep up a continual fight and are very cross ; but if they - are convinced with the help of reason, they peaceably put aside these things - and practise moderation.

- - -

Cato expelled from the Senate The story is told with more humorous details by Plutarch in his Life of Cato Major, chap. xvii. (p. 346 c). a man who kissed his own wife in the presence - of his daughter. This perhaps was a little severe. But if it is a disgrace - (as it is) for man and wife to caress and kiss and embrace in the presence - of others, is it not more of a disgrace to air their recriminations and - disagreements before others, and, granting that his intimacies and pleasures - with his wife should be carried on in secret, to indulge in admonition, - faultfinding, and plain speaking in the open and without reserve ?

- - -

Just as a mirror, although embellished with gold and precious stones, is good - for nothing unless it shows a true likeness, so there is no advantage in a - rich wife unless she makes her life true to her husband's and her character - in accord with his. If the mirror gives back a gloomy image of a glad man, - - or a cheerful and grinning image of a troubled and - gloomy man, it is a failure and worthless. So too a wife is worthless and - lacking in sense of fitness who puts on a gloomy face when her husband is - bent on being sportive and gay, and again, when he is serious, is sportive - and mirthful. The one smacks of disagreeableness, the other of indifference. - Just as lines and surfaces, in mathematical parlance, have no motion of - their own but only in conjunction with the bodies to which they belong, - Cf. Moralia, 63 B. so - the wife ought to have no feeling of her own, but she should join with her - husband in seriousness and sportiveness and in soberness and laughter.

- - -

Men who do not like to see their wives eat in their company are thus teaching - them to stuff themselves when alone. So those who are not cheerful in the - company of their wives, nor join with them in sportiveness and laughter, are - thus teaching them to seek their own pleasures apart from their husbands. -

- - -

The lawful wives of the Persian kings sit beside them at dinner, and eat with - them. But when the kings wish to be merry and get drunk, they send their - wives away, and send for their music-girls and concubines. - Cf. Moralia, 613 A. In so far they - are right in what they do, because they do not concede any share in their - licentiousness and debauchery to their wedded wives. If therefore a man in - private life, who is incontinent and dissolute in regard to his pleasures, - commit some peccadillo with a paramour or a maidservant, his wedded wife - ought not to be indignant or angry, but she should reason that it is respect - for her which leads him to share his debauchery, licentiousness, and - wantonness with another woman. - -

- - -

Kings fond of the arts make many persons incline to be artists, those fond of - letters make many want to be scholars, and those fond of sport make many - take up athletics. In like manner a man fond of his personal appearance - makes a wife all paint and powder ; one fond of pleasure makes her - meretricious and licentious, while a husband who loves what is good and - honourable makes a wife discreet and well-behaved.

- - -

A young Spartan woman, in answer to an inquiry as to whether she had already - made advances to her husband, said, No, but he has made them to - me. - - Cf. Moralia, 242 B. This behaviour, I take it, is characteristic of the true - mistress of the household, on the one hand not to avoid or to feel annoyed - at such actions on the part of her husband if he begins them, and on the - other not to take the initiative herself; for the one course is meretricious - and froward, the other disdainful and unamiable.

- - -

A wife ought not to make friends of her own, but to enjoy her husband's - friends in common with him. The gods are the first and most important - friends. Wherefore it is becoming for a wife to worship and to know only the - gods that her husband believes in, and to shut the front door tight upon all - queer rituals and outlandish superstitions. For with no god do stealthy and - secret rites performed by a woman find any favour.

- - -

Plato - Republic, p. 462 C. Cf. also Plutarch, Moralia, 484 B and 767 D. asserts that the state is prosperous and happy in which the people - hear mine and not mine most rarely uttered, - the reason being that the citizens, so far as in them lies, treat all things - of real importance as common property. Much more should such expressions be - eliminated from the married state ; save that, as - physicians tell us that blows on the left side of the body record the - sensation on the right side, so, in the same way, it is a lovely thing for - the wife to sympathize with her husband's concerns and the husband with the - wife's, so that, as ropes, by being intertwined, get strength from each - other, thus, by the due contribution of goodwill in corresponding measure by - each member, the copartnership may be preserved through the joint action of - both. For Nature unites us through the commingling of our bodies, in order - that, by taking and blending together a portion derived from each member of - a pair, the offspring which she produces may be common to both, so that - neither can define or distinguish his own or the other's part therein. Such - a copartnership in property as well is especially befitting married people, - who should pour all their resources into a common fund, and combine them, - and each should not regard one part as his own and another part as the - other's, but all as his own and nothing as the other's. As we call a mixture - wine, although the larger of the component parts is - water, so the property and the estate ought to be said to belong to the - husband even though the wife contribute the larger share.

- - -

Helen was fond of wealth and Paris of pleasure; Odysseus was sensible and - Penelope virtuous. Therefore the marriage of the latter pair was happy and - enviable, while that of the former created an Iliad of woes - for Greeks and barbarians.

- - -

The Roman, - Cf. Plutarch's Life of Aemilius Paulus, chap. v. (p. 257 B), and Hieronymus, Adversus Iovinianum, i. chap. xlviii. (vol. ii. p. 292 of Migne's edition). on being admonished by his friends because he had put away a - virtuous, wealthy, - and lovely wife, reached out his shoe and said, - Yes, this is beautiful to look at, and new, but nobody knows - where it pinches me. A wife, then, ought not to rely on her - dowry or birth or beauty, but on things in which she gains the greatest hold - on her husband, namely conversation, character, and comradeship, which she - must render not perverse or vexatious day by day, but accommodating, - inoffensive, and agreeable. For, as physicians have more fear of fevers that - originate from obscure causes and gradual accretion than of those which may - be accounted for by manifest and weighty reasons, so it is the petty, - continual, daily clashes between man and wife, unnoticed by the great - majority, that disrupt and mar married life.

- - -

King Philip was enamoured of a Thessalian woman who was accused of using - magic charms upon him. Olympias accordingly made haste to get the woman into - her power. But when the latter had come into the queen's presence and was - seen to be beautiful in appearance, and her conversation with the queen was - not lacking in good-breeding or cleverness, Olympias exclaimed, Away - with these slanders! You have your magic charms in yourself. - Much the same story is told of the wife of Hystaspes by Satyrus in his Life of Euripides (Oxyrhynchus Papyri, ix. p. 157). - And so a wedded and lawful wife becomes an irresistible thing if she makes - everything, dowry, birth, magic charms, and even the magic girdle Homer, Il. xiv. 214. itself, - to be inherent in herself, and by character and virtue succeeds in winning - her husband's love.

- - -

On another occasion, when a young man of the court had married a beautiful - woman Pantica of Cyprus, according to Phylarchus, as quoted by Athenaeus, 609 C. of bad reputa- - tion, Olympias said, That fellow has no brains; - else he would not have married on sight. Marriages ought not to - be made by trusting the eyes only, or the fingers either, as is the case - with some who take a wife after counting up how much she brings with her, - but without deciding what kind of a helpmate she will be.

- - -

Socrates Attributed to Bias by Stobaeus, Florilegium, iii. 79 z, and by Demetrius Phalereus, Sayings of the Seven Wise Men. Other authors (e.g. Diogenes Laertius, ii. 33) assign it to Socrates. used to urge the ill-favoured among the mirror-gazing youth to make - good their defect by virtue, and the handsome not to disgrace their face and - figure by vice. So too it is an admirable thing for the mistress of the - household, whenever she holds her mirror in her hands, to talk with - herself—for the ill-favoured woman to say to herself, What - if I am not virtuous ? and the beautiful one, What if I - am virtuous as well ? For if the ill-favoured woman is loved - for her character, that is something of which she can be very proud, far - more than if she were loved for her beauty.

- - -

The Sicilian despot Dionysius according to Plutarch, Moralia, 190 E, 229 A, and Life of Lysander, chap. ii. (p. 439 D). The same story is told of Archidamus in Moralia, 218 E. sent clothing and jewellery of the costly kind to the - daughters of Lysander ; but Lysander would not accept them, saying, - These adornments will disgrace my daughters far more than they will - adorn them. But Sophocles,From an unknown play; cf. Nauck, Trag. Graec. Frag. p. 310, Sophocles, No. 762. before Lysander, had said this : - Adornment! No, you wretch ! Naught that adorns 'Twould seem to - be—your crazy mind's desire. For, as Crates used to say, - adornment is that which adorns, and that adorns or decorates a - woman which makes her more decorous. It is not gold or precious stones or - scarlet that makes her such, but - whatever invests her with that something which betokens - dignity, good behaviour, and modesty.

- - -

Those who offer sacrifice to Hera, the Protectress of Wedlock, - Cf. O. Gruppe, Griechische Mythologie und Religionsgeschicte, p. 1134; also Plutarch, Frag. 2 of De Daedalis Plataeensibus (in Bernardakis's edition, vol. vii. p. 44). do not - consecrate the bitter gall with the other parts of the offering, but remove - it and cast it beside the altar—an intimation on the part of him - who established this custom that bitterness and anger ought never to find a - place in married life. For the acerbity of the mistress, like that of wine, - ought to be salutary and pleasant, not bitter like that of aloes, nor - suggestive of a dose of medicine.

- - -

Plato The same advice in Moralia 769 D, in Plutarch's Life of C. Marius, chap. ii. (p. 407 A), and a slightly different inference in Moralia, 753 C. advised Xenocrates, who was somewhat churlish in character but - otherwise a good and honourable man, to sacrifice to the Graces. It is my - opinion that the virtuous woman has especial need of graces in her relations - with her husband, in order that, as Metrodorus - Cf. Moralia, 753 C. used to put it, she - may live pleasantly with him and not be cross all the time because she - is virtuous. The thrifty woman must not neglect cleanliness, nor - the loving wife cheerfulness ; for asperity makes a wife's correct behaviour - disagreeable, just as untidiness has a similar effect upon plain living. -

- - -

The woman who is afraid to laugh and jest a bit with her husband, lest - possibly she appear bold and wanton, is no different from one who will not - use oil on her head lest she be thought to use perfume, or from one who will - not even wash her face lest she be thought to use rouge. But we observe both - poets and public speakers, such as try to avoid vulgarity, narrowness, and - affectation in their diction, employing all artistry to move and stir the - - hearer by means of their subject matter, their handling - of it, and their portrayal of characters. So too the mistress of the - household, just because she avoids and deprecates everything extravagant, - meretricious, and ostentatious (and she does well to do so), ought all the - more, in the graces of her character and daily life, to employ all artistry - upon her husband, habituating him to what is honourable and at the same time - pleasant. However, if a woman is naturally uncompromising, arbitrary, and - unpleasant, the husband must be considerate, and do as Phocion did when - Antipater prescribed for him a dishonourable and unbecoming course of - action. Phocion said, You cannot use me as a friend and flatterer - both, - - Cf. Moralia, 64 C, 188 F, 533 D; Plutarch's Life of Phocion, chap. xxx. (p. 755 B); Life of Agis, chap. ii. (p. 795 E). and so the husband must reason about his virtuous and - uncompromising wife, I cannot have the society of the same woman - both as wife and as paramour. -

- - -

The women of Egypt, by inherited custom, were not allowed to wear shoes,This is quite contrary to the classical Greek tradition (Herodotus, ii. 35; Sophocles, Oedipus Coloneus 339), which errs just as badly in the other direction. so - that they should stay at home all day ; and most women, if you take from - them gold-embroidered shoes, bracelets, anklets, purple, and pearls, stay - indoors.

- - -

Theano,Wife of Pythagoras the philosopher. The story is told a little more fully by Clement of Alexandria, Stromata, iv. p. 522 c. in putting her cloak about her exposed her arm. Somebody exclaimed, - A lovely arm. - But not for the public, said she. Not only the arm of the - virtuous woman, but her speech as well, ought to be not for the public, and - she ought to be modest and guarded about saying anything - in the hearing of outsiders, since it is an exposure of - herself; for in her talk can be seen her feelings, character, and - disposition.

- - -

Pheidias made the Aphrodite of the Eleans with one foot on a tortoise,Pausanias, vi. 25. 1; cf. also Plutarch, Moralia, 381 E. Roscher, Lexikon d. gr. u. rom. Mythologie, i. p. 412, mentions two ancient bronzes, one Greek and one Etruscan, in which Aphrodite is represented with one foot on a tortoise. to - typify for womankind keeping at home and keeping silence. For a woman ought - to do her talking either to her husband or through her husband, and she - should not feel aggrieved if, like the flute-player, she makes a more - impressive sound through a tongue not her own.

- - -

Rich men and princes by conferring honours on philosophers adorn both - themselves and the philosophers ; but, on the other hand, philosophers by - paying court to the rich do not enhance the repute of the rich but lower - their own. So is it with women also ; if they subordinate themselves to - their husbands, they are commended, but if they want to have control, they - cut a sorrier figure than the subjects of their control. And control ought - to be exercised by the man over the woman, not as the owner has control of a - piece of property, but, as the soul controls the body, by entering into her - feelings and being knit to her through goodwill. As, therefore, it is - possible to exercise care over the body without being a slave to its - pleasures and desires, so it is possible to govern a wife, and at the same - time to delight and gratify her.

- - -

Philosophers Undoubtedly the Stoic philosophers are meant; cf. Moralia, 426 A. say of bodies that some are composed of separate elements, as a - fleet or an army, others of elements joined together, as a house or a ship, - and still others form together an intimate union, - as is the case with every living creature. In about the - same way, the marriage of a couple in love with each other is an intimate - union ; that of those who marry for dowry or children is of persons joined - together: and that of those who merely sleep in the same bed is of separate - persons who may be regarded as cohabiting, but not really living together. The meaning of this passage is made quite clear by No. 4 of the fragmenta incerta of the Moralia, in vol. vii. of Bernardakis's edition, p. 151, and Musonius, pp. 67-68 of O. Hense's edition - Stobaeus, Florilegium, lxix. 23. - As the mixing of liquids, according to what men of science say, extends - throughout their entire content, so also in the case of married people there - ought to be a mutual amalgamation of their bodies, property, friends, and - relations. In fact, the purpose of the Roman law-giver - Cf. Moralia, 265 E. who prohibited the - giving and receiving of presents between man and wife was, not to prevent - their sharing in anything, but that they should feel that they shared all - things in common.

- - -

In Leptis, a city of Africa, it is an inherited custom Hieronymus, Adversus Iovinianum, i. chap. xlviii. (vol. ii. p. 292 of Migne's edition), amplifies this by a reference to Terence, Hecyra, ii. l. 4: All mothers-in-law hate their daughters-in-law. - for the bride, on - the day after her marriage, to send to the mother of the bridegroom and ask - for a pot. The latter does not give it, and also declares that she has none, - her purpose being that the bride may from the outset realize the - stepmother's attitude in her mother-in-law, and, in the event of some - harsher incident later on, may not feel indignant or resentful. A wife ought - to take cognizance of this hostility, and try to cure the cause of it, which - is the mother's jealousy of the bride as the object of her son's affection. - The one way to cure this trouble is to create an affection for herself - personally on the part of her husband, and at the same time not to divert or - lessen his affection for his mother. - -

- - -

Mothers appear to have a greater love for their sons because of a feeling - that their sons are able to help them, and fathers for their daughters - because of a feeling that the daughters have need of their help. Perhaps, - also, because of the honour accorded by man and wife to each other, the one - wishes openly to show that he feels greater esteem and affection for the - attributes which are more characteristic of the other. And herein there may - perhaps be a divergence, but, on the other hand, it is a nice thing if the - wife, in the deference she shows, is observed to incline rather toward her - husband's parents than her own, and, if she is distressed over anything, to - refer it to them without the knowledge of her own parents. For seeming - confidence begets confidence, and love, love.

- - -

The generals issued orders to the Greeks in Cyrus's army,Possibly a confused reminiscence of Xenophon, Anabasis, i. 7. 4, and i. 8. 11. that if the enemy - advanced shouting they should receive them with silence, but, on the other - hand, if the enemy kept silent, they should charge against them with a - shout. Women who have sense keep quiet while their husbands in their fits of - anger vociferate, but when their husbands are silent they talk to them and - mollify them by words of comfort .

- - -

Euripides - Medea, 190. Cf. also Plutarch, Moralia, 710 E. is right in censuring those who employ the lyre as an - accompaniment to wine. For music ought rather to be invoked on occasions of - anger and grief rather than to be made an added attraction for those who are - engaged in their pleasures. So you two must regard those persons - in error who for the sake of pleasure occupy the same - bed, but when they get into some angry disagreement repose apart; they - ought, instead, at that time especially to invoke Aphrodite, who is the best - physician for such disorders. Such no doubt is the teaching of the poet Adapted from Homer, Il. xiv. 205, 209. - when he represents Hera as saying, I will settle their uncomposed quarrels, - Sending them back to their bed to a union of loving enjoyment. -

- - -

At all times and in all places a wife ought to try to avoid any clash with - her husband, and a husband with his wife, but they ought to be especially on - their guard against doing this in the privacy of their bedchamber. The woman - in travail and pain kept saying to those who were trying to make her go to - bed, How can the bed cure this ailment which I contracted in bed ? - But the disagreements, recriminations, and angry passions which the - bed generates are not easily settled in another place and at another time. -

- - -

Hermione seems to speak the truth when she says,Euripides, Andromache, 930; cf. also Hieronymus, Adversus Iovinianum, i. chap. xlviii. (vol. ii. p. 292 of Migne's edition). - Bad women's visits brought - about my fall. This, however, does not come about so simply, but only when - marital disagreements and jealousies open not only a wife's doors but also - her hearing to such women. So, at such a time especially, a woman who has - sense ought to stop her ears, and be on her guard against whispered - insinuations, so that fire may not be added to fire, - Cf. the note on 123 F supra. - and she ought to have - - ready in mind the saying of Philip. - Cf. Moralia, 179 A and 457 F. A similar remark of Pausanias is quoted in Moralia, 230 D. For it is told - that when he was being incited by his friends against the Greeks on the - ground that they were being well treated, but were speaking ill of him, he - said, What would happen, then, if we were to treat them ill ? - So when these back-biters say, Your husband treats - grievously his loving and virtuous wife. - Yes, what would happen, then, if I were to begin to hate him and - wrong him ? -

- - -

A man whose slave had run away, on catching sight of the fugitive some time - later, ran after him ; but when the slave got ahead of him by taking refuge - in a treadmill, the master said, Where else could I have wished to - find you rather than here? - A remark of the same tenor is attributed to Phocion by Plutarch, Moralia, 188 A, and Life of Phocion, chap. x. (p. 746 E). So then let the woman who, on - account of jealousy, is entering a writ of divorce, and is in a high - dudgeon, say to herself, Where else would my rival like better to - see me, what would she rather have me do, than feel aggrieved with my - husband and quarrel with him and abandon my very home and chamber ? - -

- - -

The Athenians observe three sacred ploughings : the first at Scirum Scirum was near Athens on the road to Eleusis; the Rarian plain was near Eleusis; the most convenient references regarding these sacred ploughings are Roscher, Lexikon der griech. und. rom. Mythologie, s.v. Buzyges, and Narrison and Verrall, Mythology and Monuments of Ancient Athens, pp. 166-8. in - commemoration of the most ancient of sowings ; the second in Raria,Scirum was near Athens on the road to Eleusis; the Rarian plain was near Eleusis; the most convenient references regarding these sacred ploughings are Roscher, Lexikon der griech. und. rom. Mythologie, s.v. Buzyges, and Narrison and Verrall, Mythology and Monuments of Ancient Athens, pp. 166-8. and the - third near the base of the Acropolis, the so-called Buzygius Scirum was near Athens on the road to Eleusis; the Rarian plain was near Eleusis; the most convenient references regarding these sacred ploughings are Roscher, Lexikon der griech. und. rom. Mythologie, s.v. Buzyges, and Narrison and Verrall, Mythology and Monuments of Ancient Athens, pp. 166-8. (the - ox-yoking). But most sacred of all such sowings is the marital sowing and - ploughing for the procreation of children. It is a beautiful epithet - which Sophocles applied to Aphrodite when he called her - bountiful-bearing Cytherea. - Nauck, Trag. Graec. Frag., p. 310, Sophocles, No. 763. Therefore man and wife - ought especially to indulge in this with circumspection, keeping themselves - pure from all unholy and unlawful intercourse with others, and not sowing - seed from which they are unwilling to have any offspring, - Cf. Plato, Laws, p. 839 A. and from which if - any issue does result, they are ashamed of it, and try to conceal it.

- - -

When the orator Gorgias read to the Greeks at Olympia a speech about - concord, - Cf. Diels, Fragmente der Vorsokratiker, ii. pp. 248-9 (Gorgias, B 7-8). Melanthius said, This fellow is giving us advice about - concord, and yet in his own household he has not prevailed upon himself, - his wife, and maidservant, three persons only, to live in - concord. For there was, apparently, some love on Gorgias's part - and jealousy on the wife's part towards the girl. A man therefore ought to - have his household well harmonized who is going to harmonize State, Forum, - and friends. For it is much more likely that the sins of women rather than - sins against women will go unnoticed by most people.

- - -

They say that the cat is excited to frenzy by the odour of perfumes. Now if - it happened that women were similarly made furious and frantic by perfumes, - it would be a dreadful thing for their husbands not to abstain from perfume, - but for the sake of their own brief pleasure to permit their wives to suffer - in this way. Now inasmuch as women are affected in this way, not by their - husbands' using perfume, but by their having connexion with other women, it - is unfair to pain and disturb them so much for the sake of a trivial - pleasure, and not to follow with wives the practice observed in approaching - bees - (because these insects are thought to be irritable and - bellicose towards men who have been with women) A wide-spread ancient superstition; the classical references may be found in Magerstedt, Die Bienenzucht des Altertums, Sondershausen, 1851. —to be pure and - clean from all connexion with others when they approach their wives.

- - -

Those who have to go near elephants do not put on bright clothes, nor do - those who go near bulls put on red - Cf. Moralia, 330 B. ; for the animals are made especially - furious by these colours ; and tigers, they say, when surrounded by the - noise of beaten drums go completely mad and tear themselves to pieces. - Cf. Moralia, 167 C. - Since, then, this is also the case with men, that some cannot well endure - the sight of scarlet and purple clothes, while others are annoyed by cymbals - and drums, An indication that the wife was interested in some foreign religion like the worship of Cybele. what terrible hardship is it for women to refrain from such - things, and not disquiet or irritate their husbands, but live with them in - constant gentleness ?

- - -

A woman once said to Philip, who was trying to force her to come to him - against her will, Let me go. All women are the same when the lights - are out. This is well said as an answer to adulterous and - licentious men, but the wedded wife ought especially when the light is out - not to be the same as ordinary women, but, when her body is invisible, her - virtue, her exclusive devotion to her husband, her constancy, and her - affection, ought to be most in evidence.

- - -

Plato - Laws, p. 729 C. Also cited or referred to by Plutarch, Moralia, 14 B, 71 B, and 272 C. used to advise the elderly men more especially to have the sense of - shame before the young, so that the young may be respectful toward them ; - for where the old men are without sense of shame, he felt, no respect or - deference is engendered - in the young. The husband ought to bear this in mind, - and show no greater respect for anybody than for his wife, seeing that their - chamber is bound to be for her a school of orderly behaviour or of - wantonness. The man who enjoys the very pleasures from which he tries to - dissuade his wife is in no wise different from him who bids her fight to the - death against the enemies to whom he has himself surrendered.

- - -

In regard to love of finery, I beg, Eurydice, that you will read and try to - remember what was written to Aristylla by Timoxena Plutarch's wife presumably; who Aristylla was we do not know.; and as for you, - Pollianus, you must not think that your wife will refrain from immoderate - display and extravagance if she sees that you do not despise these things in - others, but, on the contrary, find delight in gilded drinking-cups, pictured - walls, trappings for mules, and showy neckbands for horses. For it is - impossible to expel extravagance from the wife's part of the house when it - has free range amid the men's rooms.

-

Besides, Pollianus, you already possess sufficient maturity to study - philosophy, and I beg that you will beautify your character with the aid of - discourses which are attended by logical demonstration and mature - deliberation, seeking the company and instruction of teachers who will help - you. And for your wife you must collect from every source what is useful, as - do the bees, and carrying it within your own self impart it to her, and then - discuss it with her, and make the best of these doctrines her favourite and - familiar themes. For to her Thou art a father and precious-loved mother, - Yea, and a brother as well.Adapted from Homer, Il. vi. 429. - - No less ennobling is it - for a man to hear his wife say, My dear husband, Nay, but thou art - to me Adapted from Homer, Il. vi. 429. - guide, philosopher, and teacher in all that is most lovely and - divine. Studies of this sort, in the first place, divert women - from all untoward conduct; for a woman studying geometry will be ashamed to - be a dancer, and she will not swallow any beliefs in magic charms while she - is under the charm of Plato's or Xenophon's words. And if anybody professes - power to pull down the moon from the sky, she will laugh at the ignorance - and stupidity of women who believe these things, inasmuch as she herself is - not unschooled in astronomy, and has read in the books about Aglaonice, - Cf. Moralia, 416 F. The belief that Thessalian women had the power to draw down the moon was wide-spread in antiquity. It may suffice here to refer to Aristophanes, Clouds, 749, and for Aglaonice to Plutarch, Moralia 417 A. the - daughter of Hegetor of Thessaly, and how she, through being thoroughly - acquainted with the periods of the full moon when it is subject to eclipse, - and, knowing beforehand the time when the moon was due to be overtaken by - the earth's shadow, imposed upon the women, and made them all believe that - she was drawing down the moon.

-

It is said that no woman ever produced a child without the co-operation of a - man, yet there are misshapen, fleshlike, uterine growths originating in some - infection, which develop of themselves and acquire firmness and solidity, - and are commonly called moles. - - Cf. Aristotle, De generatione animalium, iv. 7. Great care must be taken - that this sort of thing does not take place in women's minds. For if they do - not receive the seed of good doctrines and share with their husbands in - intellectual advance - ment, they, left to themselves, conceive many untoward - ideas and low designs and emotions.

-

And as for you, Eurydice, I beg that you will try to be conversant with the - sayings of the wise and good, and always have at your tongue's end those - sentiments which you used to cull in your girlhood's days when you were with - us, so that you may give joy to your husband, and may be admired by other - women, adorned, as you will be, without price, with rare and precious - jewels. For you cannot acquire and put upon you this rich woman's pearls or - that foreign woman's silks without buying them at a high price, but the - ornaments of Theano,Wife of Pythagoras, cf. 142 C, supra. - Cleobulina,Also called Eumetis, daughter of Cleobulus; cf. 148 C-E, 150 E, and 154 A-C, infra. Gorgo,Daughter of Cleomenes, king of Sparta; cf. Herodotus, vii. 239. the wife of Leonidas, Timocleia, Plutarch tells of Timocleia's intrepid behaviour after the battle of Chaeroneia in Moralia, 259 C, and Life of Alexander, chap. xii. (p. 671 A). - the sister of Theagenes, Claudia Claudia vindicated her virtue when the goddess Cybele was brought to Rome; Livy xxix. 14. of old, Cornelia, Better known as the mother of the Gracchi, who said of her sons, These aremy jewels. - daughter of Scipio, and - of all other women who have been admired and renowned, you may wear about - you without price, and, adorning yourself with these, you may live a life of - distinction and happiness.

-

If Sappho thought that her beautiful compositions in verse justified her in - writing Bergk, Poet. Lyr. Gr. iii. p. 111, Sappho, No. 68; J.M. Edmonds, Lyra Graeca - , in the L.C.L. i. p. 69. to a certain rich woman, Dead in the tomb shalt thou lie, Nor shall - there be thought of thee there, For in the roses of Pierian fields Thou hast - no share, - why shall it not be even more allowable for you to - entertain high and splendid thoughts of yourself, if you have a share not - only in the roses but also in the fruits which the Muses bring and - graciously bestow upon those who admire education and philosophy?

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Now that the nuptial ceremonies are over, and that the - priestess of Ceres has joined you both together in the bands - of matrimony according to the custom of the country, I - thought a short discourse of this nature might not be either - unacceptable or unseasonable, but rather serve as a kind - epithalamium to congratulate your happy conjunction; - more especially, since there can be nothing more useful in - conjugal society than the observance of wise and wholesome - precepts, suitable to the harmony of matrimonial converse. - For among the variety of musical moods and measures - there is one which is called Hippothoros, a sort of composition to the flute and hautboy, made use of to encourage - and provoke stallions to cover mares. But philosophy - being furnished with many noble and profitable discourses, - there is not any one subject that deserves a more serious - study than that of wedlock, whereby they who are engaged - in a long community of bed and board are more steadfastly - united in affection, and made more pliable one to another - in humor and condition. To this purpose, having reduced - under several short heads and similes some certain instructions and admonitions which you, as tutored up in philosophy, have frequently already heard, I send you the collection - as a present, beseeching the Muses so with their presence - to assist the Goddess Venus, that the harmony of your - mutual society and complacency in domestic diligences may - - - - outcry the melodious concords of lute or harp, while you - live united together by reason and philosophy. Therefore - it was that the ancients placed the statue of Venus by that - of Mercury, to signify that the pleasures of matrimony - chiefly consist in the sweetness of conversation. They also - set the Graces and Suadela, the Goddess of Eloquence, together, to show that the married couple were to act only - by persuasion, and not to use the violences of wrangling - and contention.

- - -

Solon advised that the bride should eat a quince before she entered the nuptial sheets; intimating thereby, in - my opinion, that the man was to expect his first pleasures - from the breath and speech of his new-married bed-fellow.

- - -

In Boeotia it is the custom, when they veil the virgin - bride, to set upon her head a chaplet of wild asparagus, - which from a thorny stalk affords a most delicious fruit, - to let us understand that a new-married woman, discreetly - brooking at the beginning the first distastes of marriage - restraints, grows yieldingly complaisant at length, and - makes conforming wedlock a happiness to each. And indeed such husbands who cannot bear with the little disdains - and first froppishness of imprudent youth are like to those - that choose the sour grapes and leave to others the ripe - delicious clusters. On the other side, those young ladies - that take a disdain to their husbands by reason of their - first debates and encounters may be well compared to those - that patiently endure the sting but fling away the honey.

- - -

It especially behooves those people who are newly - married to avoid the first occasions of discord and dissension; considering that vessels newly formed are subject to - be bruised and put out of shape by many slight accidents, - but when the materials come once to be settled and hardened by time, nor fire nor sword will hardly prejudice the - solid substance.

- - -

Fire takes speedy hold of straw or hare's fur, but - - - - soon goes out again, unless fed with an addition of more - fuel. Thus that same love, whose flames are nourished - only by heat of youth and looser charms of beauty, seldom proves of long continuance or grows to wedlock - maturity, unless it have taken a deep root in conformity - of manners, and mutual affection be enlivened by the - intermixture of souls as well as bodies, while prudence - and discretion feed the noble flame.

- - -

They who bait their hooks with intoxicated drugs - with little pains surprise the hungry fish, but then they - prove unsavory to the taste and dangerous to eat. Thus - women that by the force of charms and philters endeavor - to subdue their husbands to the satisfaction of their pleasure become at length the wives of madmen, sots, and - fools. For they whom the sorceress Circe had enchanted, - being then no better than swine and asses, were no longer - able to please or do her service. But she loved Ulysses - entirely, whose prudence avoided her venomous intoxications and rendered his conversation highly grateful.

- - -

They who rather choose to be the mistresses of senseless fools than the obedient wives of wise and sober husbands are like those people that prefer misguidance of the - blind before the conduct of them that can see and know - the way.

- - -

They will not believe that Pasiphae, the consort of - a prince, could ever be enamored of a bull, and yet - themselves are so extravagant as to abandon the society - of their husbands,—men of wisdom, temperance, and - gravity,—and betake themselves to the bestial embraces - of those who are given wholly to riot and debauchery as - if they were dogs or goats.

- - -

Some men, either unable or unwilling to mount - themselves into their saddles through infirmity or laziness, - teach their horses to fall upon their knees, and in that - posture to receive their riders. In like manner there are - - - - some persons who, having married young ladies not less - considerable for the nobility of their birth than their wealthy - dowries, take little care themselves to improve the advantages of such a splendid conjunction, but with a severe - moroseness labor to depress and degrade their wives, - proud of the mastery and vaunting in domestic tyranny. - Whereas in this case it becomes a man to use the reins of - government with as equal regard to the quality and dignity - of the woman as to the stature of the horse.

- - -

We behold the moon then shining with a full and - glorious orb, when farthest distant from the sun; but, as - she warps back again to meet her illustrious mate, the - nearer she makes her approach, the more she is eclipsed - until no longer seen. Quite otherwise, a woman ought to - display the charms of her virtue and the sweetness of her - disposition in her husband's presence, but in his absence - to retire to silence and reservedness at home.

- - -

Nor can we approve the saying of Herodotus, that - a woman lays aside her modesty with her shift. For - surely then it is that a chaste woman chiefly vails herself - with bashfulness, when, in the privacies of matrimonial - duties, excess of love and maiden reverence become the - secret signals and testimonies of mutual affection.

- - -

As in musical concords, when the upper strings are - so tuned as exactly to accord, the base always gives the - tone; so in well-regulated and well-ordered families, all - things are carried on with the harmonious consent and - agreement of both parties, but the conduct and contrivance - chiefly redounds to the reputation and management of the - husband.

- - -

It is a common proverb, that the sun is too strong - for the north wind; for the more the wind ruffles and - strives to force a man's upper garment from his back, the - faster he holds it, and the closer he wraps it about his - shoulders. But he who so briskly defended himself from - - - - being plundered by the wind, when once the sun begins to - scald the air, all in a dropping sweat is then constrained - to throw away not only his flowing garment but his tunic - also. This puts us in mind of the practice of most women, - who, being limited by their husbands in their extravagances of feasting and superfluities of habit, presently fill - the house with noise and uproar; whereas, if they would - but suffer themselves to be convinced by reason and soft - persuasion, they would of themselves acknowledge their - vanity and submit to moderation.

- - -

Cato ejected a certain Roman out of the senate for - kissing his wife in the presence of his daughter. It is - true, the punishment was somewhat too severe; but if - kissing and colling and hugging in the sight of others be - so unseemly, as indeed it is, how much more indecent is it - to chide and brawl and maunder one at another while - strangers are in company? If lawful familiarity and - caresses between man and wife are not to be allowed - but in their private retirements, shall the bitter interchanges and loud discoveries of invective and inconsiderate passion be thought an entertainment pleasingly proper - for unconcerned and public ears ?

- - -

As there is little or no use to be made of a mirror, - though in a frame of gold enchased with all the sparkling - variety of the richest gems, unless it render back the true - similitude of the image it receives; so is there nothing of - profit in a wealthy dowry, unless the conditions, the temper, the humor of the wife be conformable to the natural - disposition and inclination of the husband, and he sees - the virtues of his own mind exactly represented in hers. - Or, if a fair and beautiful mirror that makes a sad and - pensive visage look jocund and gay, or a wanton or smiling countenance show pensive and mournful, is therefore - presently rejected as of no value; thus may not she be - thought an angry, peevish, and importunate woman, that - - - - louts and lowers upon the caresses of a husband, and - when he courts the pastime of her affections, entertains - him with frumps and taunts, but when she finds him - serious in business, allures him then with her unseasonable toyings to pleasure and enjoyment? For the one is - an offence of impertinency, the other a contempt of her - husband's kindness. But, as geometricians affirm that - lines and surfaces are not moved of themselves, but according to the motions of the bodies to which they belong, - so it behooves a woman to challenge no peculiar passion - or affection as her own, but to share with her husband - in business, in his recreations, in his cares, and in his - mirth.

- - -

As they who are offended to see their wives eat and - drink freely in their company do but whet their appetites - to glut and gormandize in corners by themselves; so they - who refuse to frolic in retirement with their wives, or to - let them participate of their private pastimes and dalliances, do but instruct them to cater for their own pleasures and delights.

- - -

The Persian kings, when they contain themselves - within the limits of their usual banquets, suffer their married wives to sit down at their tables; but when they once - design to indulge the provocations of amorous heats and - wine, then they send away their wives, and call for their - concubines, their gypsies, and their songstresses, with their - lascivious tunes and wanton galliards. Wherein they do - well, not thinking it proper to debauch their wives with - the tipsy frolics and dissolute extravagances of their intemperance.

-

If therefore any private person, swayed by the unruly - motions of his incontinency, happen at any time to make - a trip with a kind she-friend or his wife's chambermaid, it - becomes not the wife presently to lower and take pepper - in the nose, but rather to believe that it was his respect to - - - - her which made him unwilling she should behold the follies of ebriety and foul intemperance.

- - -

Princes that be addicted to music increase the number of excellent musicians; if they be lovers of learning, - all men strive to excel in reading and in eloquence; if - given to martial exercises, a military ardor rouses straight - the drowsy sloth of all their subjects. Thus husbands - effeminately finical only teach their wives to paint and polish themselves with borrowed lustre. The studious of - pleasure render them immodest and whorish. On the other - side, men of serious, honest, and virtuous conversations - make sober, chaste, and prudent wives.

- - -

A young Lacedaemonian lass, being asked by an - acquaintance of hers whether she had yet embraced her - husband, made answer, No; but that he had embraced her. - And after this manner, in my opinion, it behooves an honest - woman to behave herself toward her husband, never to - shun nor to disdain the caresses and dalliances of his - amorous inclinations, when he himself begins; but never - herself to offer the first occasion of provocation. For the - one savors of impudent harlotry, the other displays a female pride and imperiousness void of conjugal affection.

- - -

It behooves a woman not to make peculiar and private friendships of her own, but to esteem only her husband's acquaintance and familiars as hers. Now as the - Gods are our chiefest and most beneficial friends, it behooves her to worship and adore only those Deities which - her husband reputes and reverences for such. But as for - quaint opinions and superstitious innovations, let them be - exterminated from her outermost threshold. For no sacrifices or services can be acceptable to the Gods, performed - by women, as it were, by stealth and in secret, without the - knowledge of the husband.

- - -

Plato asserts those cities to be the most happy and - best regulated where these expressions, This is mine, - - - - This is not mine, are seldomest made use of. For that - then the citizens enjoy in common, so far as is convenient, - those things that are of greatest importance. But in wedlock those expressions are utterly to be abolished. For - as the physicians say that the right side being bruised or - beaten communicates its pain to the left; so indeed the - husband ought to sympathize in the sorrows and afflictions - of the woman, and much more does it become the wife to - be sensible of the miseries and calamities of the husband; - to the intent that, as knots are made fast by knitting the - bows of a thread one within another, so the ligaments of - conjugal society may be strengthened by the mutual interchange of kindness and affection. This Nature herself - instructs us, by mixing us in our bodies; while she takes - a part from each, and then blending the whole together - produces a being common to both, to the end that neither - may be able to discern or distinguish what was belonging - to another, or lay claim to assured propriety. Therefore - is community of estate and purses chiefly requisite among - married couples, whose principal aim it ought to be to mix - and incorporate their purchases and disbursements into one - substance, neither pretending to call this hers or that his, - but accounting all inseparable peculiar to both. However, - as in a goblet where the proportion of water exceeds the - juice of the grape, yet still we call the mixture wine; in - like manner the house and estate must be reputed the - possession of the husband, although the woman brought - the chiefest part.

- - -

Helen was covetous, Paris luxurious. On the other - side, Ulysses was prudent, Penelope chaste. Happy therefore was the match between the latter; but the nuptials - of the former brought an Iliad of miseries as well upon - the Greeks as barbarians.

- - -

The question being put by some of his friends to a - certain Roman, why he had put away his wife, both sober, - - - - beautiful, chaste, and rich, the gentleman, putting forth - his foot and showing his buskin, said: Is not this a new, - handsome, complete shoe?—yet no man but myself knows - where it pinches me. Therefore ought not a woman to - boast either of her dower, her parentage, or beauty; but - in such things as most delight a husband, pleasantness of - converse, sweetness of disposition, and briskness of humor, - there to show nothing of harshness, nothing distasteful, - nothing offensive, but from day to day to study behavior - jocund, blithe, and conformable to his temper. For as - physicians are much more afraid of fevers that proceed - from hidden causes, which have been by little and little - contracting for a long time together, than those that receive their nourishment from apparent and manifest unconcoctions; thus, if daily continued, the petty snubs and - frumps between man and wife, though perhaps unknown - to others, are of that force that above all things else they - canker conjugal affection, and destroy the pleasure of cohabitation.

- - -

King Philip so far doted on a fair Thessalian lady, - that she was suspected to have used some private arts of - fascination towards him. Wherefore Olympias labored to - get the supposed sorceress into her power. But when the - queen had viewed her well, and duly examined her beauty, - beheld the graces of her deportment, and considered her - discourse bespake her no less than a person of noble descent and education; Hence, fond suspicions, hence vainer - calumnies! said she, for I plainly find the charms which - thou makest use of are in thyself. Certainly therefore a - lawful wife surpasses the common acceptation of happiness when, without enhancing the advantages of her - wealth, nobility, and form, or vaunting the possession of - Venus's cestus itself, she makes it her business to win her - husband's affection by her virtue and sweetness of disposition.

- - - -

Another time the same Olympias, understanding that - a young courtier had married a lady, beautiful indeed, but - of no good report, said: Sure, the Hotspur had little brains, - otherwise he would never have married with his eyes. For - they are fools who in the choice of a wife believe the report of their sight or fingers; like those who telling out - the portion in their thoughts take the woman upon content, never examining what her conditions are, or whether - she is proper to make him a fit wife or no ?

- - -

Socrates was wont to give this advice to young men - that accustomed themselves to their mirrors :—if ill-favored, to correct their deformity by the practice of virtue; - if handsome, not to blemish their outward form with inward vice. In like manner, it would not be amiss for - a mistress of a family, when she holds her mirror in her - hands, to discourse her own thoughts:—if deformed, thus, - Should I prove lewd and wicked too ?—on the other side, - thus the fair one, What if chaste beside ? For it adds a - kind of veneration to a woman not so handsome, that she - is more beloved for the perfections of her mind than the - outside graces of her body.

- - -

Dionysius, the tyrant of Sicily, sent several costly - presents of rich apparel, necklaces, and bracelets to the - daughters of Lysander, which however the father would - never permit the virgins to accept, saying: These gaudy - presents will procure more infamy than honor to my - daughters. And indeed, before Lysander, Sophocles in - one of his tragedies had uttered the following sentence to - the same effect: - - - Mistake not, silly wretch; this pompous trim - - Rather disgraces than proclaims thee great, - - And shows the rage of thy lascivious heat. - - -

-

For, as Crates said, that is ornament which adorns; and - that adorns a woman which renders her more comely and - decent. This is an honor conferred upon her, not by the - - - - lustre of gold, the sparkling of emeralds and diamonds, - nor splendor of the purple tincture, but by the real embellishments of gravity, discretion, humility, and modesty.

- - -

They who offer to Juno as the Goddess of Wedlock - never consecrate the gall with the other parts of the sacrifice, but having drawn it forth, they cast it behind the - altar. Which constitution of the lawgiver fairly implies - that all manner of passionate anger and bitterness of reproach should be exterminated from the thresholds of - nuptial cohabitation. Not but that a certain kind of - austerity becomes the mistress of a family; which however should be like that of wine, profitable and delightful, - not like aloes, biting and medicinally ungrateful to the - palate.

- - -

Plato observing the morose and sour humor of - Xenocrates, otherwise a person of great virtue and worth, - admonished him to sacrifice to the Graces. In like manner, I am of opinion that it behooves a woman of moderation to crave the assistance of the Graces in her behavior - towards her husband, thereby (according to the saying of - Metrodorus) to render their society mutually harmonious - to each other, and to preserve her from being waspishly - proud, out of a conceit of her fidelity and virtue. For it - becomes not a frugal woman to be neglectful of decent - neatness, nor one who has great respect to her husband to - refrain complacency in her conversation; seeing that, as - the over-rigid humor of a wife renders her honesty irksome, so sluttery begets a hatred of her sparing and pinching housewifery.

- - -

She who is afraid to laugh or to appear merry and - gay before her husband, for fear of waking his jealousy, - may be said to resemble one that forbears to anoint herself at all, lest she should be thought to use unnecessary - or harlotry perfumes, or that neglects to wash her face, to - avoid the suspicion of painting. Thus we find that poets - - - - and orators, who desire to shun the tiring tediousness of - a low, vulgar, and drowsy style, ingeniously labor to detain - and move both their readers and their auditors by the - quaintness of their invention, grandeur of the subject, and - lively representation of the humors and conditions which - they bring upon the stage. From whence a discreet mistress of a family may likewise learn to avoid all manner - of over-nice curiosity and squeamish affectation, all excess of - jollity savoring of the courtesan, and every thing tending - to profuse pomp; but she will rather employ all her wit - and art in exhibiting to her husband all the graces of life - and character, accustoming him to honesty and decency - joined with pleasure and delight. Nevertheless, if there - be any woman so severe and reserved by nature that no - means can be found to make her blithe and sportive, it - behooves her husband to give way to her temper; and, as - Phocion answered Antipater, who commanded him to do an - ill thing that misbecame his quality, I cannot be thy friend - and flatter thee at one and the same time, in like manner - ought a man to rest satisfied with the virtues of a chaste - wife, though her serious disposition will not permit her to - act the airy part of a mistress.

- - -

The Egyptian women were anciently never wont to - wear shoes, to the end they might accustom themselves to - stay at home. But altogether different is the humor of - our women; for they, unless allowed their jewels, their - bracelets, and necklaces, their gaudy vestments, gowns, and - petticoats, all bespangled with gold, and their embroidered - buskins, will never stir abroad.

- - -

Theano, as she was dressing herself one morning in - her chamber, by chance discovered some part of her naked - arm. Upon which, one of the company crying out, Oh, - what a lovely arm is there !—'Tis very true, said she, but - yet not common. Thus ought a chaste and virtuous woman not only to keep her naked arms from open view, but - - - - to lock up her very words and set a guard upon her lips, - especially in the company of strangers, since there is nothing which sooner discovers the qualities and conditions of - a woman than her discourse.

- - -

Phidias made the statue of Venus at Elis with one - foot upon the shell of a tortoise, to signify two great duties - of a virtuous woman, which are to keep at home and be - silent. For she is only to speak to her husband, or by - her husband. Nor is she to take amiss the uttering - her mind in that manner, through another more proper - organ.

- - -

Princes and kings honor themselves in giving honor - to philosophers and learned men. On the other side, - great personages admired and courted by philosophers are - no way honored by their flatteries, which are rather a prejudice and stain to the reputation of those that use them. - Thus it is with women, who in honoring and submitting to - their husbands win for themselves honor and respect, but - when they strive to get the mastery, they become a greater - reproach to themselves than to those that are so ignominiously henpecked. But then again, it behooves a husband to control his wife, not as a master does his vassal, - but as the soul governs the body, with the gentle hand - of mutual friendship and reciprocal affection. For as - the soul commands the body, without being subject to - its pleasures and inordinate desires, in like manner should - a man so exercise his authority over his wife, as to soften it - with complaisance and kind requital of her loving submission.

- - -

Philosophers assert that, of bodies which consist of - several parts, some are composed of parts distinct and - separate, as a navy or army royal; others of contiguous - parts, as a house or a ship; and others of parts united at - the first conception, equally partaking of life and motion - and growing together, as are the bodies of all living creatures. - - - - Thus, where people wed for pure affection, that - marriage may be said to resemble those bodies whose parts - are solidly fixed together. They who marry for the sake - of great portions, or else desirous of offspring, are like to - bodies whose parts are contiguous and cleave close to one - another; and they who only bed together, if there be any - such, resemble bodies whose parts are distinct and without - dependency. Now, as physicians say that liquids are the - only bodies which most easily intermix without any difference of propriety or respect one with another; so should - it be said of people joined together in matrimony, that - there is a perfect mixture of bodies and estates, of friends - and relations. Therefore the Roman law prohibits new - married people from giving and receiving mutual presents - one from another; not that they should not participate - one with another, but to show that they were not to enjoy - any thing but what they possess in common.

- - -

In Leptis, a city of Libya, it was an ancient custom - for the bride, the next day after the nuptial solemnity, to - send home to the mother of the bridegroom to borrow a - boiler, which she not only refused to lend, but sent back - word that she had none to spare; to the end that the new - married woman, having by that means tried the disposition - of her mother-in-law, if afterwards she found her humor - peevish and perverse, might with more patience brook her - unkindness, as being no more than what she expected. - Rather it becomes the daughter to avoid all occasions of - distaste. For it is natural to some mothers to be jealous - that the wife deprives her of that filial tenderness which - she expects from her son. For which there is no better - cure than for a wife so to contrive the gaining of her husband's love as not to lessen or withdraw his affection from - his mother.

- - -

It is generally observed that mothers are fondest of - their sons, as expecting from them their future assistance - - - - when they grow into years, and that fathers are kindest to - their daughters, as standing most in need of their paternal - succor. And perhaps, out of that mutual respect which - the man and his wife bear one to another, either of them - would seem to carry greater affection for that which is - proper and familiar to the other. But this pleasing controversy is easily reconciled. For it becomes a woman to - show the choicest of her respects and to be more complaisant to the kindred of her husband than to her own - to make her complaints to them, and conceal her discontents from her own relations. For the trust which she - reposes in them causes them to confide in her, and her esteem of them increases their respects to her.

- - -

The commanders of the Grecian auxiliaries that - marched in aid of Cyrus gave these instructions to their - soldiers, that, if their enemies advanced whooping and hallowing to the combat, they should receive the charge, - observing an exact silence; but on the other side, if they - came on silently, then to rend the air with their martial - shouts. Thus prudent wives, when their husbands in the - heat of their passion rant and tear the house down, should - make no returns, but quietly hold their peace; but if they - only frown out their discontents in moody anger, then, with - soft language and gently reasoning the case, they may endeavor to appease and qualify their fury.

- - -

Rightly therefore are they reprehended by Euripides, - who introduce the harp and other instruments of music at - their compotations. For music ought rather to be made - use of for the mitigation of wrath and to allay the sorrows - of mourning, not to heighten the voluptuousness of those - that are already drowned in jollity and delight. Believe - yourselves then to be in an error that sleep together for - pleasure, but when angry and at variance make two - beds, and that never at that time call to your assistance - the Goddess Venus, who better than any other knows - - - - how to apply a proper remedy to such distempers; as - Homer teaches us, where he brings in Juno using this expression: - - - - Your deadly feuds will I myself appease, - - And th' amorous bed shall be the charming place - - Where all your strife shall in embracing cease. - II. XIV. 205 and 209. - - -

- - -

Though it becomes a man and his wife at all times - to avoid all occasions of quarrelling one with another, yet - is there no time so unseasonable for contention as when - they are between the same sheets. As the woman in difficult labor said to those that were about to lay her upon her - bed; How, said she, can this bed cure these pains, since it - was in this very bed that my pleasures were the cause of - all my throes? And still less will those reproaches and - contests which the bed produces be reconciled at any other - time or place.

- - -

Hermione seems to be in the right, speaking to this - effect in one of the tragedies of Euripides: - - - - The lewd discourse of women void of shame - - Ruined my honor and my virtuous name. - Eurip. Andromache, 930. - - -

-

However, these mischiefs rarely happen but where women - at variance and jealous of their husbands open not only - their door but their ears to whole swarms of twattling gossips, that widen the difference. For then it behooves a - prudent woman to shut her ears and beware of listening to - such enchanting tattlers, calling to mind the answer of - Philip, when he was exasperated by his friends against the - Greeks for cursing and reviling him, notwithstanding all - the benefits they had received at his hands: What would - they have done, said he, had we used them with unkindness - and severity. The same should be the reply of a prudent - woman to those she-devils, when they bewail her condition, - and cry, A woman so loving, so chaste and modest, and yet - abused by her husband! For then should she make answer, - - - - What would he do, should I begin to hate him and to do - him wrong?

- - -

A certain master, whose slave had been run away - from him for several months together, after a long search - at length found him suddenly in a workhouse, and said, - Where could I have desired to meet with thee more to my - wish than in such a place as this? Thus, when a woman - is grown jealous of her husband and meditates nothing but - present divorce, before she be too hasty, let her reason - with herself in this manner: In what condition would - my rival choose to see me with greater satisfaction than as - I am, all in a fret and fume, enraged against my husband, - and ready to abandon both my house and marriage-bed - together?

- - -

The Athenians yearly solemnized three sacred seedtimes: the first in Scirus, in memory of the first invention - by their ancestors of ploughing and sowing; the second at - a place called Rharia; and the third under Pelis, which - they call *bouzu/gion in commemoration of the first spanning - of oxen to the plough. But more sacred than all these is - the nuptial ploughing and sowing, in order to the procreation of children. And therefore Sophocles rightly calls - Venus the fruitful Cytherea. For which reason it highly - imports both the man and the woman, when bound together - by the holy tie of wedlock, to abstain from all unlawful and - forbidden copulation, and from ploughing and sowing - where they never desire to reap any fruit of their labor, - or, if the harvest come to perfection, they conceal and are - ashamed to own it.

- - -

The orator Gorgias, in a full assembly of the Grecians, resorting from all parts to the Olympic games, making an oration to the people, wherein he exhorted them to - live in peace, unity, and concord among one another, Melanthus cried out aloud: This man pretends to give us advice, - and preaches here in public nothing but love and union, - - - - who in his own private family is not able to keep his wife - and his maid from being continually together by the ears, - and yet there are only they three in the house. For it - seems that Gorgias had a kindness for his servant, which - made her mistress jealous. And therefore it behooves that - man to have his family in exquisite order who will undertake to regulate the failing of his friends or the public - miscarriages, especially since the misbehavior of men - toward their wives is far sooner divulged among the - people than the transgressions of women against their - husbands.

- - -

It is reported that the scent of sweet perfumes will - make a cat grow mad. Now, supposing those strong perfumes which are used by many men should prove offensive - to their wives, would it not be a great piece of unnatural - unkindness to discompose a woman with continual fits - rather than deny himself a pleasure so trivial? But when - it is not their husbands' perfuming themselves, but their - lascivious wandering after lewd and extravagant women, - that disturbs and disorders their wives, it is a great piece - of injustice, for the tickling pleasure of a few minutes, to - afflict and disquiet a virtuous woman. For since they who - are conversant with bees will often abstain from women, - to prevent the persecution of those little but implacable - enemies of unclean dalliance, much rather ought a man to' - be pure from the pollutions of harlotry, when he approaches his chaste and lawful wife.

- - -

They whose business it is to manage elephants - never put on white frocks, nor dare they that govern wild - bulls appear in red, those creatures being scared and exasperated by those colors. And some report that tigers, when - they hear a drum beat afar off, grow mad and exercise - their savage fury upon themselves. If then there are - some men that are offended at the gay and sumptuous - habit of their wives, and others that brook as ill their gadding - - - - to plays and balls, what reason is there that women - should not refrain those vanities rather than perplex and - discontent their husbands, with whom it becomes their - modesty to live with patience and sobriety.

- - -

What said a woman to King Philip, that pulled - and hauled her to him by violence against her will? Let - me go, said she, for when the candles are out, all women - are alike. This is aptly applied to men addicted to adultery and lust. But a virtuous wife, when the candle is - taken away, ought then chiefly to differ from all other - women. For when her body is not to be seen, her chastity, her modesty, and her peculiar affection to her husband ought then to shine with their brightest lustre.

- - -

Plato admonishes old men to carry themselves with - most gravity in the presence of young people, to the end - the awe of their example may imprint in youth the greater - respect and reverence of age. For the loose and vain - behavior of men stricken in years breeds a contempt of - gray hairs, and never can expect veneration from juvenility. Which sober admonition should instruct the husband to bear a greater respect to his wife than to all other - women in the world, seeing that the nuptial chamber must - be to her either the school of honor and chastity or that - of incontinency and wantonness. For he that allows himself those pleasures that he forbids his wife, acts like a - man that would enjoin his wife to oppose those enemies to - which he has himself already surrendered.

- - -

As to what remains, in reference to superfluity of - habit and decent household furniture, remember, dear - Eurydice, what Timoxenas has written to Aristylla.

-

And do you, Pollianus, never believe that women will - be weaned from those toys and curiosities wherein they - take a kind of pride, and which serve for an alleviation - of their domestic solitude, while you yourself admire the - same things in other women, and are taken with the gayety - - - - of golden beakers, magnificent pictures for your houses, - and rich trappings for your mules and horses. For it - were a strange moroseness to debar a woman those ornamental vanities which naturally her sex admire, nor will it - easily be endured without regret, where she sees the man - much more indulgent to his own humor.

-

Since then thou art arrived at those years which are - proper for the study of such sciences as are attained - by reason and demonstration, endeavor to complete this - knowledge by conversing with persons that may be serviceable to thee in such a generous design. And as for - thy wife, like the industrious bee, gather everywhere from - the fragrant flowers of good instruction, replenish thyself - with whatever may be of advantage to her, and impart - the same to her again in loving and familiar discourse, - both for thy own and her improvement. - - - - For father thou and mother art to her; - - She now is thine, and not the parent's care. - See II. VI. 429. - - -

-

Nor is it less to thy commendation to hear what she - returns: - - - - And you, my honored husband, are my guide - - And tutor in philosophy beside, - - From whose instructions I at once improve - - The fruits of knowledge and the sweets of love. - - -

-

For such studies as these fix the contemplations of - women upon what is laudable and serious, and prevent - their wasting time upon impertinent and pernicious vanity. - For that lady that is studious in geometry will never affect - the dissolute motions of dancing. And she that is taken - with the sublime notions of Plato and Xenophon will look - with disdain upon the charms and enchantments of witches - and sorcerers; and if any ridiculous astrologer promises to - pull the moon down from the sky, she will laugh at the - ignorance and folly of the women who believe in him, - being herself well grounded in astronomy, and having - - - - heard about Aganice, the daughter of Hegetor, a Thessalian lord, who understanding the reason of the eclipses of - the moon, and knowing beforehand the time of her being - obscured by the shadow of the earth, made the credulous - women believe that it was she who at those times unhinged - the moon and removed her from the sky.

-

True it is, that never any woman brought forth a perfect - child without the assistance and society of man, but there - are many whose imaginations are so strongly wrought upon - by the sight or bare relation of monstrous spectacles, that - they bring into the world several sorts of immature and - shapeless productions. Thus, unless great care be taken - by men to manure and cultivate the inclinations of their - wives with wholesome and virtuous precepts, they often - breed among themselves the false conceptions of extravagant and loose desires. But do thou, Eurydice, make it - thy business to be familiar with the learned proverbs of - wise and learned men, and always to embellish thy discourse with their profitable sentences, to the end thou - mayst be the admiration of other women, that shall behold - thee so richly adorned without the expense or assistance - of jewels or embroideries. For pearls and diamonds are - not the purchase of an ordinary purse; but the ornaments - of Theano, Cleobuline, Gorgo the wife of King Leonidas, - Timoclea the sister of Theagenes, the ancient Roman - Claudia, or Cornelia the daughter of Scipio,—already - so celebrated and renowned for their virtues,—will cost, - but little, yet nothing will set thee out more glorious or - illustrious to the world, or render thy life more comfortable - and happy. For if Sappho, only because she could compose an elegant verse, had the confidence to write to a - haughty and wealthy dame in her time: - - - - Dead thou shalt lie forgotten in thy tomb, - - Since not for thee Pierian roses bloom, - Sappho, Frag. 68 (Bergk). - - -

- -

why may it not be much more lawful for thee to boast - those great perfections that give thee a greater privilege, - not only to gather the flowers, but to reap the fruits themselves, which the Muses bestow upon the lovers and real - owners of learning and philosophy?

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- - ADVICE TO BRIDE AND GROOM (CONIUGALIA PRAECEPTA) -
- INTRODUCTION -

- The modern bride will undoubtedly turn up her nose and shake her independent - head in disapproval of Plutarch's suggestions about subordinating herself to - her husband, and nobody will attempt to deny that the status of women has - changed materially since Plutarch's time; but, apart from this, she will - find in Plutarch's short essay many suggestions regarding whole-souled - co-operation and cheerful intellectual companionship with her husband, which - mutatis mutandis hold as good to-day as they did when they were written, - nearly two thousand years ago. Nor is the husband neglected; he can find - much sound advice regarding his attitude towards his wife and the respect - and consideration that is always due to her.

-

Plutarch was no mere theorist in these matters. He himself was happily - married, and anyone who doubts this should read his letter to his wife - (Moralia, 608 a).

-

The essay is included in the catalogue of Lamprias (see Vol. I. Introd. p. - xviii) and is not infrequently quoted or referred to by later writers, - Stobaeus, for example, in his Florilegium, especially lxxiv., and Hieronymus - (St. Jerome), Adversus Iovinianum, i. ad fin. It is well worth while, in - this connexion, to read Jeremy Taylor's sermon, The Marriage Ring, to see - how a famous preacher served up many of the ideas of a heathen philosopher - to a Christian congregation.

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- -
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- From Plutarch to Pollianus and Eurydice, health and - prosperity. -

-

Following close upon the time-honoured rites which the priestess of Demeter - Cf. O. Gruppe, Griechische Mythologie und Religionsgeschichte, p. 1176. A few references are given regarding marriage rites and customs which are here touched upon, but anyone interested in these matters will consult some book like Westermarck, The History of Human Marriage (5th ed. 1922). - applied to you when you were retiring together to the bridal chamber, a - discourse which equally touches both of you and swells the nuptial song - will, I think, have a useful effect which will also accord with convention.

-

In music they used to call one of the conventional themes for the flute the - Horse Rampant, - - Cf. Plutarch, Moralia, 704 F. a strain which, as it seems, aroused an - ardent desire in horses and imparted it to them at the time of mating. Of - the many admirable themes contained in philosophy, that which deals with - marriage deserves no less serious attention than any other, for by means of - it philosophy weaves a spell over those who are entering together into a - lifelong partnership, and renders them gentle and amiable toward each other. - I have therefore drawn up a compendium of what you, who have been brought up - in the atmosphere of philosophy, have often heard, putting it in the form of - brief comparisons that it may be more easily remembered, and I am sending it - as a gift for you both to possess in common; and at the same time I pray - that the Muses may lend their presence and co-operation - to Aphrodite, and may feel that it is no more fitting for them to provide a - lyre or lute well attuned than it is to provide that the harmony which - concerns marriage and the household shall be well attuned through reason, - concord, and philosophy. Indeed, the ancients gave Hermes Hermes as the patron of arts and sciences, including speaking and writing; cf., for example, the familiar instance in Acts xiv. 12. a place at the - side of Aphrodite, in the conviction that the pleasure in marriage stands - especially in need of reason; and they also assigned a place there to - Persuasion and the Graces, so that married people should succeed in - attaining their mutual desires by persuasion and not by fighting and - quarrelling.

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Solon Plutarch mentions this again in Moralia, 279 F, and in his Life of Solon, chap. xx. (p. 89 C). directed that the bride should nibble a quince before getting into - bed, intimating, presumably, that the delight from lips and speech should be - harmonious and pleasant at the outset.

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In Boeotia, after veiling the bride, they put on her head a chaplet of - asparagus; for this plant yields the finest flavoured fruit from the - roughest thorns, and so the bride will provide for him who does not run away - or feel annoyed at her first display of peevishness and unpleasantness a - docile and sweet life together. Those who do not patiently put up with the - early girlish disagreements are on a par with those who on account of the - sourness of green grapes abandon the ripe clusters to others. Again, many of - the newly married women because of their first experiences get annoyed at - their husbands, and find - themselves in like predicament with those who patiently - submit to the bees' stings, but abandon the honeycomb.

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In the beginning, especially, married people ought to be on their guard - against disagreements and clashes, for they see that such household vessels - as are made of sections joined together are at the outset easily pulled - apart by any fortuitous cause, but after a time, when their joints have - become set, they can hardly be separated by fire and steel.

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Just as fire catches readily in chaff, fibre, and hares' fur, but goes out - rather quickly, unless it gets hold of some other thing that can retain it - and feed it, so the keen love between newly married people that blazes up - fiercely as the result of physical attractiveness must not be regarded as - enduring or constant, unless, by being centred about character and by - gaining a hold upon the rational faculties, it attains a state of vitality. -

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Fishing with poison is a quick way to catch fish and an easy method of taking - them, but it makes the fish inedible and bad. In the same way women who - artfully employ love-potions and magic spells upon their husbands, and gain - the mastery over them through pleasure, find themselves consorts of - dull-witted, degenerate fools. The men bewitched by Circe were of no service - to her, nor did she make the least use of them after they had been changed - into swine and asses, while for Odysseus, who had sense and showed - discretion in her company, she had an exceeding great love.

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Women who prefer to have power over fools rather than to hearken to sensible - men, are like persons who prefer to guide the blind on the road rather than to follow persons possessed of knowledge - and sight.

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Women will not believe that Pasiphaë, the consort of a king, fell in - love with a bull, in spite of the fact that they see some of their sex who - feel bored by uncompromising and virtuous men, and take more pleasure in - consorting with those who, like dogs and he-goats, are a combination of - licentiousness and sensuality.

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Men who through weakness or effeminacy are unable to vault upon their horses - teach the horses to kneel of themselves and crouch down. In like manner, - some who have won wives of noble birth or wealth, instead of making - themselves better, try to humble their wives, with the idea that they shall - have more authority over their wives if these are reduced to a state of - humility. But, as one pays heed to the size of his horse in using the rein, - so in using the rein on his wife he ought to pay heed to her position.

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Whenever the moon is at a distance from the sun we see her conspicuous and - brilliant, but she disappears and hides herself when she comes near him. - Contrariwise a virtuous woman ought to be most visible in her husband's - company, and to stay in the house and hide herself when he is away.

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Herodotus was not right in saying Herodotus, i. 8. Cf. Plutarch, Moralia, 37 C, and Hieronymus, Adversus Iovinianum, chap. xlviii. (vol. ii. p. 292 of Migne's edition). that a woman lays aside her modesty along - with her undergarment. On the contrary, a virtuous woman puts on modesty in - its stead, and husband and wife bring into their mutual relations the - greatest modesty as a token of the greatest love.

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Whenever two notes are sounded in accord the tune is carried by the bass; - and in like manner every activity in a virtuous household is carried on by both parties in agreement, but discloses the - husband's leadership and preferences.

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The Sun won a victory over the North Wind.Nos. 306 and 307 of the Fables which pass under the name of Aesop. Cf. also Athenaeus, 604 f. For the wind tried by force to - rob a man of his cloak, and blew briskly against him, but the man only drew - his garment closer, and held it more tightly together. But when the heat of - the sun succeeded the wind, the man began to get warm, and later very hot, - and ended by stripping off his shirt as well as his cloak. This is the way - most women act. When their husbands try forcibly to remove their luxury and - extravagance they keep up a continual fight and are very cross; but if they - are convinced with the help of reason, they peaceably put aside these things - and practise moderation.

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Cato expelled from the Senate The story is told with more humorous details by Plutarch in his Life of Cato Major, chap. xvii. (p. 346 c). a man who kissed his own wife in the presence - of his daughter. This perhaps was a little severe. But if it is a disgrace - (as it is) for man and wife to caress and kiss and embrace in the presence - of others, is it not more of a disgrace to air their recriminations and - disagreements before others, and, granting that his intimacies and pleasures - with his wife should be carried on in secret, to indulge in admonition, - faultfinding, and plain speaking in the open and without reserve?

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Just as a mirror, although embellished with gold and precious stones, is good - for nothing unless it shows a true likeness, so there is no advantage in a - rich wife unless she makes her life true to her husband's and her character - in accord with his. If the mirror gives back a gloomy image of a glad man, - - or a cheerful and grinning image of a troubled and - gloomy man, it is a failure and worthless. So too a wife is worthless and - lacking in sense of fitness who puts on a gloomy face when her husband is - bent on being sportive and gay, and again, when he is serious, is sportive - and mirthful. The one smacks of disagreeableness, the other of indifference. - Just as lines and surfaces, in mathematical parlance, have no motion of - their own but only in conjunction with the bodies to which they belong, - Cf. Moralia, 63 B. so - the wife ought to have no feeling of her own, but she should join with her - husband in seriousness and sportiveness and in soberness and laughter.

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Men who do not like to see their wives eat in their company are thus teaching - them to stuff themselves when alone. So those who are not cheerful in the - company of their wives, nor join with them in sportiveness and laughter, are - thus teaching them to seek their own pleasures apart from their husbands. -

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The lawful wives of the Persian kings sit beside them at dinner, and eat with - them. But when the kings wish to be merry and get drunk, they send their - wives away, and send for their music-girls and concubines. - Cf. Moralia, 613 A. In so far they - are right in what they do, because they do not concede any share in their - licentiousness and debauchery to their wedded wives. If therefore a man in - private life, who is incontinent and dissolute in regard to his pleasures, - commit some peccadillo with a paramour or a maidservant, his wedded wife - ought not to be indignant or angry, but she should reason that it is respect - for her which leads him to share his debauchery, licentiousness, and - wantonness with another woman. - -

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Kings fond of the arts make many persons incline to be artists, those fond of - letters make many want to be scholars, and those fond of sport make many - take up athletics. In like manner a man fond of his personal appearance - makes a wife all paint and powder; one fond of pleasure makes her - meretricious and licentious, while a husband who loves what is good and - honourable makes a wife discreet and well-behaved.

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A young Spartan woman, in answer to an inquiry as to whether she had already - made advances to her husband, said, No, but he has made them to - me. - - Cf. Moralia, 242 B. This behaviour, I take it, is characteristic of the true - mistress of the household, on the one hand not to avoid or to feel annoyed - at such actions on the part of her husband if he begins them, and on the - other not to take the initiative herself; for the one course is meretricious - and froward, the other disdainful and unamiable.

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A wife ought not to make friends of her own, but to enjoy her husband's - friends in common with him. The gods are the first and most important - friends. Wherefore it is becoming for a wife to worship and to know only the - gods that her husband believes in, and to shut the front door tight upon all - queer rituals and outlandish superstitions. For with no god do stealthy and - secret rites performed by a woman find any favour.

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Plato - Republic, p. 462 C. Cf. also Plutarch, Moralia, 484 B and 767 D. asserts that the state is prosperous and happy in which the people - hear mine and not mine most rarely uttered, - the reason being that the citizens, so far as in them lies, treat all things - of real importance as common property. Much more should such expressions be - eliminated from the married state; save that, as - physicians tell us that blows on the left side of the body record the - sensation on the right side, so, in the same way, it is a lovely thing for - the wife to sympathize with her husband's concerns and the husband with the - wife's, so that, as ropes, by being intertwined, get strength from each - other, thus, by the due contribution of goodwill in corresponding measure by - each member, the copartnership may be preserved through the joint action of - both. For Nature unites us through the commingling of our bodies, in order - that, by taking and blending together a portion derived from each member of - a pair, the offspring which she produces may be common to both, so that - neither can define or distinguish his own or the other's part therein. Such - a copartnership in property as well is especially befitting married people, - who should pour all their resources into a common fund, and combine them, - and each should not regard one part as his own and another part as the - other's, but all as his own and nothing as the other's. As we call a mixture - wine, although the larger of the component parts is - water, so the property and the estate ought to be said to belong to the - husband even though the wife contribute the larger share.

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Helen was fond of wealth and Paris of pleasure; Odysseus was sensible and - Penelope virtuous. Therefore the marriage of the latter pair was happy and - enviable, while that of the former created an Iliad of woes - for Greeks and barbarians.

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The Roman, - Cf. Plutarch's Life of Aemilius Paulus, chap. v. (p. 257 B), and Hieronymus, Adversus Iovinianum, i. chap. xlviii. (vol. ii. p. 292 of Migne's edition). on being admonished by his friends because he had put away a - virtuous, wealthy, - and lovely wife, reached out his shoe and said, - Yes, this is beautiful to look at, and new, but nobody knows - where it pinches me. A wife, then, ought not to rely on her - dowry or birth or beauty, but on things in which she gains the greatest hold - on her husband, namely conversation, character, and comradeship, which she - must render not perverse or vexatious day by day, but accommodating, - inoffensive, and agreeable. For, as physicians have more fear of fevers that - originate from obscure causes and gradual accretion than of those which may - be accounted for by manifest and weighty reasons, so it is the petty, - continual, daily clashes between man and wife, unnoticed by the great - majority, that disrupt and mar married life.

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King Philip was enamoured of a Thessalian woman who was accused of using - magic charms upon him. Olympias accordingly made haste to get the woman into - her power. But when the latter had come into the queen's presence and was - seen to be beautiful in appearance, and her conversation with the queen was - not lacking in good-breeding or cleverness, Olympias exclaimed, Away - with these slanders! You have your magic charms in yourself. - Much the same story is told of the wife of Hystaspes by Satyrus in his Life of Euripides (Oxyrhynchus Papyri, ix. p. 157). - And so a wedded and lawful wife becomes an irresistible thing if she makes - everything, dowry, birth, magic charms, and even the magic girdle Homer, Il. xiv. 214. itself, - to be inherent in herself, and by character and virtue succeeds in winning - her husband's love.

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On another occasion, when a young man of the court had married a beautiful - woman Pantica of Cyprus, according to Phylarchus, as quoted by Athenaeus, 609 C. of bad reputa- - tion, Olympias said, That fellow has no brains; - else he would not have married on sight. Marriages ought not to - be made by trusting the eyes only, or the fingers either, as is the case - with some who take a wife after counting up how much she brings with her, - but without deciding what kind of a helpmate she will be.

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Socrates Attributed to Bias by Stobaeus, Florilegium, iii. 79 ζ, and by Demetrius Phalereus, Sayings of the Seven Wise Men. Other authors (e.g. Diogenes Laertius, ii. 33) assign it to Socrates. used to urge the ill-favoured among the mirror-gazing youth to make - good their defect by virtue, and the handsome not to disgrace their face and - figure by vice. So too it is an admirable thing for the mistress of the - household, whenever she holds her mirror in her hands, to talk with - herself—for the ill-favoured woman to say to herself, What - if I am not virtuous? and the beautiful one, What if I - am virtuous as well? For if the ill-favoured woman is loved - for her character, that is something of which she can be very proud, far - more than if she were loved for her beauty.

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The Sicilian despot Dionysius according to Plutarch, Moralia, 190 E, 229 A, and Life of Lysander, chap. ii. (p. 439 D). The same story is told of Archidamus in Moralia, 218 E. sent clothing and jewellery of the costly kind to the - daughters of Lysander; but Lysander would not accept them, saying, - These adornments will disgrace my daughters far more than they will - adorn them. But Sophocles,From an unknown play; cf. Nauck, Trag. Graec. Frag. p. 310, Sophocles, No. 762. before Lysander, had said this: - Adornment! No, you wretch! Naught that adorns 'Twould seem to - be—your crazy mind's desire. For, as Crates used to say, - adornment is that which adorns, and that adorns or decorates a - woman which makes her more decorous. It is not gold or precious stones or - scarlet that makes her such, but - whatever invests her with that something which betokens - dignity, good behaviour, and modesty.

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Those who offer sacrifice to Hera, the Protectress of Wedlock, - Cf. O. Gruppe, Griechische Mythologie und Religionsgeschicte, p. 1134; also Plutarch, Frag. 2 of De Daedalis Plataeensibus (in Bernardakis's edition, vol. vii. p. 44). do not - consecrate the bitter gall with the other parts of the offering, but remove - it and cast it beside the altar—an intimation on the part of him - who established this custom that bitterness and anger ought never to find a - place in married life. For the acerbity of the mistress, like that of wine, - ought to be salutary and pleasant, not bitter like that of aloes, nor - suggestive of a dose of medicine.

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Plato The same advice in Moralia 769 D, in Plutarch's Life of C. Marius, chap. ii. (p. 407 A), and a slightly different inference in Moralia, 753 C. advised Xenocrates, who was somewhat churlish in character but - otherwise a good and honourable man, to sacrifice to the Graces. It is my - opinion that the virtuous woman has especial need of graces in her relations - with her husband, in order that, as Metrodorus - Cf.Moralia, 753 C. used to put it, she - may live pleasantly with him and not be cross all the time because she - is virtuous. The thrifty woman must not neglect cleanliness, nor - the loving wife cheerfulness; for asperity makes a wife's correct behaviour - disagreeable, just as untidiness has a similar effect upon plain living. -

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The woman who is afraid to laugh and jest a bit with her husband, lest - possibly she appear bold and wanton, is no different from one who will not - use oil on her head lest she be thought to use perfume, or from one who will - not even wash her face lest she be thought to use rouge. But we observe both - poets and public speakers, such as try to avoid vulgarity, narrowness, and - affectation in their diction, employing all artistry to move and stir the - - hearer by means of their subject matter, their handling - of it, and their portrayal of characters. So too the mistress of the - household, just because she avoids and deprecates everything extravagant, - meretricious, and ostentatious (and she does well to do so), ought all the - more, in the graces of her character and daily life, to employ all artistry - upon her husband, habituating him to what is honourable and at the same time - pleasant. However, if a woman is naturally uncompromising, arbitrary, and - unpleasant, the husband must be considerate, and do as Phocion did when - Antipater prescribed for him a dishonourable and unbecoming course of - action. Phocion said, You cannot use me as a friend and flatterer - both, - - Cf.Moralia, 64 C, 188 F, 533 D; Plutarch's Life of Phocion, chap. xxx. (p. 755 B); Life of Agis, chap. ii. (p. 795 E). and so the husband must reason about his virtuous and - uncompromising wife, I cannot have the society of the same woman - both as wife and as paramour. -

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The women of Egypt, by inherited custom, were not allowed to wear shoes,This is quite contrary to the classical Greek tradition (Herodotus, ii. 35; Sophocles, Oedipus Coloneus 339), which errs just as badly in the other direction. so - that they should stay at home all day; and most women, if you take from - them gold-embroidered shoes, bracelets, anklets, purple, and pearls, stay - indoors.

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Theano,Wife of Pythagoras the philosopher. The story is told a little more fully by Clement of Alexandria, Stromata, iv. p. 522 c. in putting her cloak about her exposed her arm. Somebody exclaimed, - A lovely arm. - But not for the public, said she. Not only the arm of the - virtuous woman, but her speech as well, ought to be not for the public, and - she ought to be modest and guarded about saying anything - in the hearing of outsiders, since it is an exposure of - herself; for in her talk can be seen her feelings, character, and - disposition.

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Pheidias made the Aphrodite of the Eleans with one foot on a tortoise,Pausanias, vi. 25. 1; cf. also Plutarch, Moralia, 381 E. Roscher, Lexikon d. gr. u. rom. Mythologie, i. p. 412, mentions two ancient bronzes, one Greek and one Etruscan, in which Aphrodite is represented with one foot on a tortoise. to - typify for womankind keeping at home and keeping silence. For a woman ought - to do her talking either to her husband or through her husband, and she - should not feel aggrieved if, like the flute-player, she makes a more - impressive sound through a tongue not her own.

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Rich men and princes by conferring honours on philosophers adorn both - themselves and the philosophers; but, on the other hand, philosophers by - paying court to the rich do not enhance the repute of the rich but lower - their own. So is it with women also; if they subordinate themselves to - their husbands, they are commended, but if they want to have control, they - cut a sorrier figure than the subjects of their control. And control ought - to be exercised by the man over the woman, not as the owner has control of a - piece of property, but, as the soul controls the body, by entering into her - feelings and being knit to her through goodwill. As, therefore, it is - possible to exercise care over the body without being a slave to its - pleasures and desires, so it is possible to govern a wife, and at the same - time to delight and gratify her.

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Philosophers Undoubtedly the Stoic philosophers are meant;Cf.Moralia, 426 A. say of bodies that some are composed of separate elements, as a - fleet or an army, others of elements joined together, as a house or a ship, - and still others form together an intimate union, - as is the case with every living creature. In about the - same way, the marriage of a couple in love with each other is an intimate - union; that of those who marry for dowry or children is of persons joined - together: and that of those who merely sleep in the same bed is of separate - persons who may be regarded as cohabiting, but not really living together. The meaning of this passage is made quite clear by No. 4 of the fragmenta incerta of the Moralia , in vol. vii. of Bernardakis's edition, p. 151, and Musonius, pp. 67-68 of O. Hense's edition - Stobaeus, Florilegium, lxix. 23. - As the mixing of liquids, according to what men of science say, extends - throughout their entire content, so also in the case of married people there - ought to be a mutual amalgamation of their bodies, property, friends, and - relations. In fact, the purpose of the Roman law-giver - Cf.Moralia, 265 E. who prohibited the - giving and receiving of presents between man and wife was, not to prevent - their sharing in anything, but that they should feel that they shared all - things in common.

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In Leptis, a city of Africa, it is an inherited custom Hieronymus, Adversus Iovinianum, i. chap. xlviii. (vol. ii. p. 292 of Migne's edition), amplifies this by a reference to Terence, Hecyra, ii. l. 4: All mothers-in-law hate their daughters-in-law. - for the bride, on - the day after her marriage, to send to the mother of the bridegroom and ask - for a pot. The latter does not give it, and also declares that she has none, - her purpose being that the bride may from the outset realize the - stepmother's attitude in her mother-in-law, and, in the event of some - harsher incident later on, may not feel indignant or resentful. A wife ought - to take cognizance of this hostility, and try to cure the cause of it, which - is the mother's jealousy of the bride as the object of her son's affection. - The one way to cure this trouble is to create an affection for herself - personally on the part of her husband, and at the same time not to divert or - lessen his affection for his mother. - -

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Mothers appear to have a greater love for their sons because of a feeling - that their sons are able to help them, and fathers for their daughters - because of a feeling that the daughters have need of their help. Perhaps, - also, because of the honour accorded by man and wife to each other, the one - wishes openly to show that he feels greater esteem and affection for the - attributes which are more characteristic of the other. And herein there may - perhaps be a divergence, but, on the other hand, it is a nice thing if the - wife, in the deference she shows, is observed to incline rather toward her - husband's parents than her own, and, if she is distressed over anything, to - refer it to them without the knowledge of her own parents. For seeming - confidence begets confidence, and love, love.

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The generals issued orders to the Greeks in Cyrus's army,Possibly a confused reminiscence of Xenophon, Anabasis, i. 7. 4, and i. 8. 11. that if the enemy - advanced shouting they should receive them with silence, but, on the other - hand, if the enemy kept silent, they should charge against them with a - shout. Women who have sense keep quiet while their husbands in their fits of - anger vociferate, but when their husbands are silent they talk to them and - mollify them by words of comfort .

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Euripides - Medea, 190. Cf. also Plutarch, Moralia , 710 E. is right in censuring those who employ the lyre as an - accompaniment to wine. For music ought rather to be invoked on occasions of - anger and grief rather than to be made an added attraction for those who are - engaged in their pleasures. So you two must regard those persons - in error who for the sake of pleasure occupy the same - bed, but when they get into some angry disagreement repose apart; they - ought, instead, at that time especially to invoke Aphrodite, who is the best - physician for such disorders. Such no doubt is the teaching of the poet Adapted from Homer, Il. xiv. 205, 209. - when he represents Hera as saying, I will settle their uncomposed quarrels, - Sending them back to their bed to a union of loving enjoyment. -

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At all times and in all places a wife ought to try to avoid any clash with - her husband, and a husband with his wife, but they ought to be especially on - their guard against doing this in the privacy of their bedchamber. The woman - in travail and pain kept saying to those who were trying to make her go to - bed, How can the bed cure this ailment which I contracted in bed? - But the disagreements, recriminations, and angry passions which the - bed generates are not easily settled in another place and at another time. -

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Hermione seems to speak the truth when she says,Euripides, Andromache, 930; Cf. also Hieronymus, Adversus Iovinianum, i. chap. xlviii. (vol. ii. p. 292 of Migne's edition). - Bad women's visits brought - about my fall. This, however, does not come about so simply, but only when - marital disagreements and jealousies open not only a wife's doors but also - her hearing to such women. So, at such a time especially, a woman who has - sense ought to stop her ears, and be on her guard against whispered - insinuations, so that fire may not be added to fire, - Cf. the note on 123 F supra. - and she ought to have - - ready in mind the saying of Philip. - Cf.Moralia, 179 A and 457 F. A similar remark of Pausanias is quoted in Moralia , 230 D. For it is told - that when he was being incited by his friends against the Greeks on the - ground that they were being well treated, but were speaking ill of him, he - said, What would happen, then, if we were to treat them ill? - So when these back-biters say, Your husband treats - grievously his loving and virtuous wife. - Yes, what would happen, then, if I were to begin to hate him and - wrong him? -

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A man whose slave had run away, on catching sight of the fugitive some time - later, ran after him; but when the slave got ahead of him by taking refuge - in a treadmill, the master said, Where else could I have wished to - find you rather than here? - A remark of the same tenor is attributed to Phocion by Plutarch, Moralia , 188 A, and Life of Phocion, chap. x. (p. 746 E). So then let the woman who, on - account of jealousy, is entering a writ of divorce, and is in a high - dudgeon, say to herself, Where else would my rival like better to - see me, what would she rather have me do, than feel aggrieved with my - husband and quarrel with him and abandon my very home and chamber? - -

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The Athenians observe three sacred ploughings: the first at Scirum Scirum was near Athens on the road to Eleusis; the Rarian plain was near Eleusis; the most convenient references regarding these sacred ploughings are Roscher, Lexikon der griech. und. rom. Mythologie, s.v. Buzyges, and Narrison and Verrall, Mythology and Monuments of Ancient Athens, pp. 166-8. in - commemoration of the most ancient of sowings; the second in Raria,Scirum was near Athens on the road to Eleusis; the Rarian plain was near Eleusis; the most convenient references regarding these sacred ploughings are Roscher, Lexikon der griech. und. rom. Mythologie, s.v. Buzyges, and Narrison and Verrall, Mythology and Monuments of Ancient Athens, pp. 166-8. and the - third near the base of the Acropolis, the so-called Buzygius Scirum was near Athens on the road to Eleusis; the Rarian plain was near Eleusis; the most convenient references regarding these sacred ploughings are Roscher, Lexikon der griech. und. rom. Mythologie, s.v. Buzyges, and Narrison and Verrall, Mythology and Monuments of Ancient Athens, pp. 166-8. (the - ox-yoking). But most sacred of all such sowings is the marital sowing and - ploughing for the procreation of children. It is a beautiful epithet - which Sophocles applied to Aphrodite when he called her - bountiful-bearing Cytherea. - Nauck, Trag. Graec. Frag., p. 310, Sophocles, No. 763. Therefore man and wife - ought especially to indulge in this with circumspection, keeping themselves - pure from all unholy and unlawful intercourse with others, and not sowing - seed from which they are unwilling to have any offspring, - Cf. Plato, Laws, p. 839 A. and from which if - any issue does result, they are ashamed of it, and try to conceal it.

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When the orator Gorgias read to the Greeks at Olympia a speech about - concord, - Cf. Diels, Fragmente der Vorsokratiker, ii. pp. 248-9 (Gorgias, B 7-8). Melanthius said, This fellow is giving us advice about - concord, and yet in his own household he has not prevailed upon himself, - his wife, and maidservant, three persons only, to live in - concord. For there was, apparently, some love on Gorgias's part - and jealousy on the wife's part towards the girl. A man therefore ought to - have his household well harmonized who is going to harmonize State, Forum, - and friends. For it is much more likely that the sins of women rather than - sins against women will go unnoticed by most people.

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They say that the cat is excited to frenzy by the odour of perfumes. Now if - it happened that women were similarly made furious and frantic by perfumes, - it would be a dreadful thing for their husbands not to abstain from perfume, - but for the sake of their own brief pleasure to permit their wives to suffer - in this way. Now inasmuch as women are affected in this way, not by their - husbands' using perfume, but by their having connexion with other women, it - is unfair to pain and disturb them so much for the sake of a trivial - pleasure, and not to follow with wives the practice observed in approaching - bees - (because these insects are thought to be irritable and - bellicose towards men who have been with women) A wide-spread ancient superstition; the classical references may be found in Magerstedt, Die Bienenzucht des Altertums, Sondershausen, 1851. —to be pure and - clean from all connexion with others when they approach their wives.

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Those who have to go near elephants do not put on bright clothes, nor do - those who go near bulls put on red - Cf.Moralia, 330 B.; for the animals are made especially - furious by these colours; and tigers, they say, when surrounded by the - noise of beaten drums go completely mad and tear themselves to pieces. - Cf.Moralia, 167 C. - Since, then, this is also the case with men, that some cannot well endure - the sight of scarlet and purple clothes, while others are annoyed by cymbals - and drums, An indication that the wife was interested in some foreign religion like the worship of Cybele. what terrible hardship is it for women to refrain from such - things, and not disquiet or irritate their husbands, but live with them in - constant gentleness?

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A woman once said to Philip, who was trying to force her to come to him - against her will, Let me go. All women are the same when the lights - are out. This is well said as an answer to adulterous and - licentious men, but the wedded wife ought especially when the light is out - not to be the same as ordinary women, but, when her body is invisible, her - virtue, her exclusive devotion to her husband, her constancy, and her - affection, ought to be most in evidence.

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Plato - Laws, p. 729 C. Also cited or referred to by Plutarch, Moralia , 14 B, 71 B, and 272 C. used to advise the elderly men more especially to have the sense of - shame before the young, so that the young may be respectful toward them; - for where the old men are without sense of shame, he felt, no respect or - deference is engendered - in the young. The husband ought to bear this in mind, - and show no greater respect for anybody than for his wife, seeing that their - chamber is bound to be for her a school of orderly behaviour or of - wantonness. The man who enjoys the very pleasures from which he tries to - dissuade his wife is in no wise different from him who bids her fight to the - death against the enemies to whom he has himself surrendered.

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In regard to love of finery, I beg, Eurydice, that you will read and try to - remember what was written to Aristylla by Timoxena Plutarch's wife presumably; who Aristylla was we do not know.; and as for you, - Pollianus, you must not think that your wife will refrain from immoderate - display and extravagance if she sees that you do not despise these things in - others, but, on the contrary, find delight in gilded drinking-cups, pictured - walls, trappings for mules, and showy neckbands for horses. For it is - impossible to expel extravagance from the wife's part of the house when it - has free range amid the men's rooms.

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Besides, Pollianus, you already possess sufficient maturity to study - philosophy, and I beg that you will beautify your character with the aid of - discourses which are attended by logical demonstration and mature - deliberation, seeking the company and instruction of teachers who will help - you. And for your wife you must collect from every source what is useful, as - do the bees, and carrying it within your own self impart it to her, and then - discuss it with her, and make the best of these doctrines her favourite and - familiar themes. For to her Thou art a father and precious-loved mother, - Yea, and a brother as well.Adapted from Homer, Il. vi. 429. - - No less ennobling is it - for a man to hear his wife say, My dear husband, Nay, but thou art - to me Adapted from Homer, Il. vi. 429. - guide, philosopher, and teacher in all that is most lovely and - divine. Studies of this sort, in the first place, divert women - from all untoward conduct; for a woman studying geometry will be ashamed to - be a dancer, and she will not swallow any beliefs in magic charms while she - is under the charm of Plato's or Xenophon's words. And if anybody professes - power to pull down the moon from the sky, she will laugh at the ignorance - and stupidity of women who believe these things, inasmuch as she herself is - not unschooled in astronomy, and has read in the books about Aglaonice, - Cf.Moralia, 416 F. The belief that Thessalian women had the power to draw down the moon was wide-spread in antiquity. It may suffice here to refer to Aristophanes, Clouds, 749, and for Aglaonice to Plutarch, Moralia 417 A. the - daughter of Hegetor of Thessaly, and how she, through being thoroughly - acquainted with the periods of the full moon when it is subject to eclipse, - and, knowing beforehand the time when the moon was due to be overtaken by - the earth's shadow, imposed upon the women, and made them all believe that - she was drawing down the moon.

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It is said that no woman ever produced a child without the co-operation of a - man, yet there are misshapen, fleshlike, uterine growths originating in some - infection, which develop of themselves and acquire firmness and solidity, - and are commonly called moles. - - Cf. Aristotle, De generatione animalium, iv. 7. Great care must be taken - that this sort of thing does not take place in women's minds. For if they do - not receive the seed of good doctrines and share with their husbands in - intellectual advance - ment, they, left to themselves, conceive many untoward - ideas and low designs and emotions.

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And as for you, Eurydice, I beg that you will try to be conversant with the - sayings of the wise and good, and always have at your tongue's end those - sentiments which you used to cull in your girlhood's days when you were with - us, so that you may give joy to your husband, and may be admired by other - women, adorned, as you will be, without price, with rare and precious - jewels. For you cannot acquire and put upon you this rich woman's pearls or - that foreign woman's silks without buying them at a high price, but the - ornaments of Theano,Wife of Pythagoras, Cf. 142 C, supra. - Cleobulina,Also called Eumetis, daughter of Cleobulus; Cf. 148 C-E, 150 E, and 154 A-C, infra. Gorgo,Daughter of Cleomenes, king of Sparta; Cf. Herodotus, vii. 239. the wife of Leonidas, Timocleia, Plutarch tells of Timocleia's intrepid behaviour after the battle of Chaeroneia in Moralia , 259 C, and Life of Alexander, chap. xii. (p. 671 A). - the sister of Theagenes, Claudia Claudia vindicated her virtue when the goddess Cybele was brought to Rome; Livy xxix. 14. of old, Cornelia, Better known as the mother of the Gracchi, who said of her sons, These aremy jewels. - daughter of Scipio, and - of all other women who have been admired and renowned, you may wear about - you without price, and, adorning yourself with these, you may live a life of - distinction and happiness.

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If Sappho thought that her beautiful compositions in verse justified her in - writing Bergk, Poet. Lyr. Gr. iii. p. 111, Sappho, No. 68; J.M. Edmonds, Lyra Graeca - , in the L.C.L. i. p. 69. to a certain rich woman, Dead in the tomb shalt thou lie, Nor shall - there be thought of thee there, For in the roses of Pierian fields Thou hast - no share, - why shall it not be even more allowable for you to - entertain high and splendid thoughts of yourself, if you have a share not - only in the roses but also in the fruits which the Muses bring and - graciously bestow upon those who admire education and philosophy?

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ADVICE TO BRIDE AND GROOM (CONIUGALIA PRAECEPTA) +
INTRODUCTION

The modern bride will undoubtedly turn up her nose and shake her independent head in disapproval of Plutarch’s suggestions about subordinating herself to her husband, and nobody will attempt to deny that the status of women has changed materially since Plutarch’s time; but, apart from this, she will find in Plutarch’s short essay many suggestions regarding whole-souled co-operation and cheerful intellectual companionship with her husband, which mutatis mutandis hold as good to-day as they did when they were written, nearly two thousand years ago. Nor is the husband neglected; he can find much sound advice regarding his attitude towards his wife and the respect and consideration that is always due to her.

Plutarch was no mere theorist in these matters. He himself was happily married, and anyone who doubts this should read his letter to his wife (Moralia, 608 a).

The essay is included in the catalogue of Lamprias (see Vol. I. Introd. p. xviii) and is not infrequently quoted or referred to by later writers, Stobaeus, for example, in his Florilegium, especially lxxiv., and Hieronymus (St. Jerome), Adversus Iovinianum, i. ad fin. It is well worth while, in this connexion, to read Jeremy Taylor’s sermon, The Marriage Ring, to see how a famous preacher served up many of the ideas of a heathen philosopher to a Christian congregation.

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From Plutarch to Pollianus and Eurydice, health and prosperity.

Following close upon the time-honoured rites which the priestess of Demeter Cf. O. Gruppe, Griechische Mythologie und Religionsgeschichte, p. 1176. A few references are given regarding marriage rites and customs which are here touched upon, but anyone interested in these matters will consult some book like Westermarck, The History of Human Marriage (5th ed. 1922). applied to you when you were retiring together to the bridal chamber, a discourse which equally touches both of you and swells the nuptial song will, I think, have a useful effect which will also accord with convention.

In music they used to call one of the conventional themes for the flute the Horse Rampant, Cf. Plutarch, Moralia, 704 F. a strain which, as it seems, aroused an ardent desire in horses and imparted it to them at the time of mating. Of the many admirable themes contained in philosophy, that which deals with marriage deserves no less serious attention than any other, for by means of it philosophy weaves a spell over those who are entering together into a lifelong partnership, and renders them gentle and amiable toward each other. I have therefore drawn up a compendium of what you, who have been brought up in the atmosphere of philosophy, have often heard, putting it in the form of brief comparisons that it may be more easily remembered, and I am sending it as a gift for you both to possess in common; and at the same time I pray that the Muses may lend their presence and co-operation to Aphrodite, and may feel that it is no more fitting for them to provide a lyre or lute well attuned than it is to provide that the harmony which concerns marriage and the household shall be well attuned through reason, concord, and philosophy. Indeed, the ancients gave Hermes Hermes as the patron of arts and sciences, including speaking and writing; cf., for example, the familiar instance in Acts xiv. 12. a place at the side of Aphrodite, in the conviction that the pleasure in marriage stands especially in need of reason; and they also assigned a place there to Persuasion and the Graces, so that married people should succeed in attaining their mutual desires by persuasion and not by fighting and quarrelling.

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Solon Plutarch mentions this again in Moralia, 279 F, and in his Life of Solon, chap. xx. (p. 89 C). directed that the bride should nibble a quince before getting into bed, intimating, presumably, that the delight from lips and speech should be harmonious and pleasant at the outset.

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In Boeotia, after veiling the bride, they put on her head a chaplet of asparagus; for this plant yields the finest flavoured fruit from the roughest thorns, and so the bride will provide for him who does not run away or feel annoyed at her first display of peevishness and unpleasantness a docile and sweet life together. Those who do not patiently put up with the early girlish disagreements are on a par with those who on account of the sourness of green grapes abandon the ripe clusters to others. Again, many of the newly married women because of their first experiences get annoyed at their husbands, and find themselves in like predicament with those who patiently submit to the bees’ stings, but abandon the honeycomb.

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In the beginning, especially, married people ought to be on their guard against disagreements and clashes, for they see that such household vessels as are made of sections joined together are at the outset easily pulled apart by any fortuitous cause, but after a time, when their joints have become set, they can hardly be separated by fire and steel.

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Just as fire catches readily in chaff, fibre, and hares’ fur, but goes out rather quickly, unless it gets hold of some other thing that can retain it and feed it, so the keen love between newly married people that blazes up fiercely as the result of physical attractiveness must not be regarded as enduring or constant, unless, by being centred about character and by gaining a hold upon the rational faculties, it attains a state of vitality.

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Fishing with poison is a quick way to catch fish and an easy method of taking them, but it makes the fish inedible and bad. In the same way women who artfully employ love-potions and magic spells upon their husbands, and gain the mastery over them through pleasure, find themselves consorts of dull-witted, degenerate fools. The men bewitched by Circe were of no service to her, nor did she make the least use of them after they had been changed into swine and asses, while for Odysseus, who had sense and showed discretion in her company, she had an exceeding great love.

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Women who prefer to have power over fools rather than to hearken to sensible men, are like persons who prefer to guide the blind on the road rather than to follow persons possessed of knowledge and sight.

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Women will not believe that Pasiphaë, the consort of a king, fell in love with a bull, in spite of the fact that they see some of their sex who feel bored by uncompromising and virtuous men, and take more pleasure in consorting with those who, like dogs and he-goats, are a combination of licentiousness and sensuality.

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Men who through weakness or effeminacy are unable to vault upon their horses teach the horses to kneel of themselves and crouch down. In like manner, some who have won wives of noble birth or wealth, instead of making themselves better, try to humble their wives, with the idea that they shall have more authority over their wives if these are reduced to a state of humility. But, as one pays heed to the size of his horse in using the rein, so in using the rein on his wife he ought to pay heed to her position.

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Whenever the moon is at a distance from the sun we see her conspicuous and brilliant, but she disappears and hides herself when she comes near him. Contrariwise a virtuous woman ought to be most visible in her husband’s company, and to stay in the house and hide herself when he is away.

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Herodotus was not right in saying Herodotus, i. 8. Cf. Plutarch, Moralia, 37 C, and Hieronymus, Adversus Iovinianum, chap. xlviii. (vol. ii. p. 292 of Migne’s edition). that a woman lays aside her modesty along with her undergarment. On the contrary, a virtuous woman puts on modesty in its stead, and husband and wife bring into their mutual relations the greatest modesty as a token of the greatest love.

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Whenever two notes are sounded in accord the tune is carried by the bass; and in like manner every activity in a virtuous household is carried on by both parties in agreement, but discloses the husband’s leadership and preferences.

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The Sun won a victory over the North Wind.Nos. 306 and 307 of the Fables which pass under the name of Aesop. Cf. also Athenaeus, 604 f. For the wind tried by force to rob a man of his cloak, and blew briskly against him, but the man only drew his garment closer, and held it more tightly together. But when the heat of the sun succeeded the wind, the man began to get warm, and later very hot, and ended by stripping off his shirt as well as his cloak. This is the way most women act. When their husbands try forcibly to remove their luxury and extravagance they keep up a continual fight and are very cross; but if they are convinced with the help of reason, they peaceably put aside these things and practise moderation.

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Cato expelled from the Senate The story is told with more humorous details by Plutarch in his Life of Cato Major, chap. xvii. (p. 346 c). a man who kissed his own wife in the presence of his daughter. This perhaps was a little severe. But if it is a disgrace (as it is) for man and wife to caress and kiss and embrace in the presence of others, is it not more of a disgrace to air their recriminations and disagreements before others, and, granting that his intimacies and pleasures with his wife should be carried on in secret, to indulge in admonition, faultfinding, and plain speaking in the open and without reserve?

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Just as a mirror, although embellished with gold and precious stones, is good for nothing unless it shows a true likeness, so there is no advantage in a rich wife unless she makes her life true to her husband’s and her character in accord with his. If the mirror gives back a gloomy image of a glad man, or a cheerful and grinning image of a troubled and gloomy man, it is a failure and worthless. So too a wife is worthless and lacking in sense of fitness who puts on a gloomy face when her husband is bent on being sportive and gay, and again, when he is serious, is sportive and mirthful. The one smacks of disagreeableness, the other of indifference. Just as lines and surfaces, in mathematical parlance, have no motion of their own but only in conjunction with the bodies to which they belong, Cf. Moralia, 63 B. so the wife ought to have no feeling of her own, but she should join with her husband in seriousness and sportiveness and in soberness and laughter.

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Men who do not like to see their wives eat in their company are thus teaching them to stuff themselves when alone. So those who are not cheerful in the company of their wives, nor join with them in sportiveness and laughter, are thus teaching them to seek their own pleasures apart from their husbands.

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The lawful wives of the Persian kings sit beside them at dinner, and eat with them. But when the kings wish to be merry and get drunk, they send their wives away, and send for their music-girls and concubines. Cf. Moralia, 613 A. In so far they are right in what they do, because they do not concede any share in their licentiousness and debauchery to their wedded wives. If therefore a man in private life, who is incontinent and dissolute in regard to his pleasures, commit some peccadillo with a paramour or a maidservant, his wedded wife ought not to be indignant or angry, but she should reason that it is respect for her which leads him to share his debauchery, licentiousness, and wantonness with another woman.

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Kings fond of the arts make many persons incline to be artists, those fond of letters make many want to be scholars, and those fond of sport make many take up athletics. In like manner a man fond of his personal appearance makes a wife all paint and powder; one fond of pleasure makes her meretricious and licentious, while a husband who loves what is good and honourable makes a wife discreet and well-behaved.

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A young Spartan woman, in answer to an inquiry as to whether she had already made advances to her husband, said, No, but he has made them to me. Cf. Moralia, 242 B. This behaviour, I take it, is characteristic of the true mistress of the household, on the one hand not to avoid or to feel annoyed at such actions on the part of her husband if he begins them, and on the other not to take the initiative herself; for the one course is meretricious and froward, the other disdainful and unamiable.

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A wife ought not to make friends of her own, but to enjoy her husband’s friends in common with him. The gods are the first and most important friends. Wherefore it is becoming for a wife to worship and to know only the gods that her husband believes in, and to shut the front door tight upon all queer rituals and outlandish superstitions. For with no god do stealthy and secret rites performed by a woman find any favour.

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Plato Republic, p. 462 C. Cf. also Plutarch, Moralia, 484 B and 767 D. asserts that the state is prosperous and happy in which the people hear mine and not mine most rarely uttered, the reason being that the citizens, so far as in them lies, treat all things of real importance as common property. Much more should such expressions be eliminated from the married state; save that, as physicians tell us that blows on the left side of the body record the sensation on the right side, so, in the same way, it is a lovely thing for the wife to sympathize with her husband’s concerns and the husband with the wife’s, so that, as ropes, by being intertwined, get strength from each other, thus, by the due contribution of goodwill in corresponding measure by each member, the copartnership may be preserved through the joint action of both. For Nature unites us through the commingling of our bodies, in order that, by taking and blending together a portion derived from each member of a pair, the offspring which she produces may be common to both, so that neither can define or distinguish his own or the other’s part therein. Such a copartnership in property as well is especially befitting married people, who should pour all their resources into a common fund, and combine them, and each should not regard one part as his own and another part as the other’s, but all as his own and nothing as the other’s. As we call a mixture wine, although the larger of the component parts is water, so the property and the estate ought to be said to belong to the husband even though the wife contribute the larger share.

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Helen was fond of wealth and Paris of pleasure; Odysseus was sensible and Penelope virtuous. Therefore the marriage of the latter pair was happy and enviable, while that of the former created an Iliad of woes for Greeks and barbarians.

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The Roman, Cf. Plutarch’s Life of Aemilius Paulus, chap. v. (p. 257 B), and Hieronymus, Adversus Iovinianum, i. chap. xlviii. (vol. ii. p. 292 of Migne’s edition). on being admonished by his friends because he had put away a virtuous, wealthy, and lovely wife, reached out his shoe and said, Yes, this is beautiful to look at, and new, but nobody knows where it pinches me. A wife, then, ought not to rely on her dowry or birth or beauty, but on things in which she gains the greatest hold on her husband, namely conversation, character, and comradeship, which she must render not perverse or vexatious day by day, but accommodating, inoffensive, and agreeable. For, as physicians have more fear of fevers that originate from obscure causes and gradual accretion than of those which may be accounted for by manifest and weighty reasons, so it is the petty, continual, daily clashes between man and wife, unnoticed by the great majority, that disrupt and mar married life.

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King Philip was enamoured of a Thessalian woman who was accused of using magic charms upon him. Olympias accordingly made haste to get the woman into her power. But when the latter had come into the queen’s presence and was seen to be beautiful in appearance, and her conversation with the queen was not lacking in good-breeding or cleverness, Olympias exclaimed, Away with these slanders! You have your magic charms in yourself. Much the same story is told of the wife of Hystaspes by Satyrus in his Life of Euripides (Oxyrhynchus Papyri, ix. p. 157). And so a wedded and lawful wife becomes an irresistible thing if she makes everything, dowry, birth, magic charms, and even the magic girdle Homer, Il. xiv. 214. itself, to be inherent in herself, and by character and virtue succeeds in winning her husband’s love.

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On another occasion, when a young man of the court had married a beautiful woman Pantica of Cyprus, according to Phylarchus, as quoted by Athenaeus, 609 C. of bad reputa- tion, Olympias said, That fellow has no brains; else he would not have married on sight. Marriages ought not to be made by trusting the eyes only, or the fingers either, as is the case with some who take a wife after counting up how much she brings with her, but without deciding what kind of a helpmate she will be.

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Socrates Attributed to Bias by Stobaeus, Florilegium, iii. 79 ζ, and by Demetrius Phalereus, Sayings of the Seven Wise Men. Other authors (e.g. Diogenes Laertius, ii. 33) assign it to Socrates. used to urge the ill-favoured among the mirror-gazing youth to make good their defect by virtue, and the handsome not to disgrace their face and figure by vice. So too it is an admirable thing for the mistress of the household, whenever she holds her mirror in her hands, to talk with herself—for the ill-favoured woman to say to herself, What if I am not virtuous? and the beautiful one, What if I am virtuous as well? For if the ill-favoured woman is loved for her character, that is something of which she can be very proud, far more than if she were loved for her beauty.

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The Sicilian despot Dionysius according to Plutarch, Moralia, 190 E, 229 A, and Life of Lysander, chap. ii. (p. 439 D). The same story is told of Archidamus in Moralia, 218 E. sent clothing and jewellery of the costly kind to the daughters of Lysander; but Lysander would not accept them, saying, These adornments will disgrace my daughters far more than they will adorn them. But Sophocles,From an unknown play; cf. Nauck, Trag. Graec. Frag. p. 310, Sophocles, No. 762. before Lysander, had said this: Adornment! No, you wretch! Naught that adorns ’Twould seem to be—your crazy mind’s desire. For, as Crates used to say, adornment is that which adorns, and that adorns or decorates a woman which makes her more decorous. It is not gold or precious stones or scarlet that makes her such, but whatever invests her with that something which betokens dignity, good behaviour, and modesty.

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Those who offer sacrifice to Hera, the Protectress of Wedlock, Cf. O. Gruppe, Griechische Mythologie und Religionsgeschicte, p. 1134; also Plutarch, Frag. 2 of De Daedalis Plataeensibus (in Bernardakis’s edition, vol. vii. p. 44). do not consecrate the bitter gall with the other parts of the offering, but remove it and cast it beside the altar—an intimation on the part of him who established this custom that bitterness and anger ought never to find a place in married life. For the acerbity of the mistress, like that of wine, ought to be salutary and pleasant, not bitter like that of aloes, nor suggestive of a dose of medicine.

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Plato The same advice in Moralia 769 D, in Plutarch’s Life of C. Marius, chap. ii. (p. 407 A), and a slightly different inference in Moralia, 753 C. advised Xenocrates, who was somewhat churlish in character but otherwise a good and honourable man, to sacrifice to the Graces. It is my opinion that the virtuous woman has especial need of graces in her relations with her husband, in order that, as Metrodorus Cf.Moralia, 753 C. used to put it, she may live pleasantly with him and not be cross all the time because she is virtuous. The thrifty woman must not neglect cleanliness, nor the loving wife cheerfulness; for asperity makes a wife’s correct behaviour disagreeable, just as untidiness has a similar effect upon plain living.

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The woman who is afraid to laugh and jest a bit with her husband, lest possibly she appear bold and wanton, is no different from one who will not use oil on her head lest she be thought to use perfume, or from one who will not even wash her face lest she be thought to use rouge. But we observe both poets and public speakers, such as try to avoid vulgarity, narrowness, and affectation in their diction, employing all artistry to move and stir the hearer by means of their subject matter, their handling of it, and their portrayal of characters. So too the mistress of the household, just because she avoids and deprecates everything extravagant, meretricious, and ostentatious (and she does well to do so), ought all the more, in the graces of her character and daily life, to employ all artistry upon her husband, habituating him to what is honourable and at the same time pleasant. However, if a woman is naturally uncompromising, arbitrary, and unpleasant, the husband must be considerate, and do as Phocion did when Antipater prescribed for him a dishonourable and unbecoming course of action. Phocion said, You cannot use me as a friend and flatterer both, Cf.Moralia, 64 C, 188 F, 533 D; Plutarch’s Life of Phocion, chap. xxx. (p. 755 B); Life of Agis, chap. ii. (p. 795 E). and so the husband must reason about his virtuous and uncompromising wife, I cannot have the society of the same woman both as wife and as paramour.

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The women of Egypt, by inherited custom, were not allowed to wear shoes,This is quite contrary to the classical Greek tradition (Herodotus, ii. 35; Sophocles, Oedipus Coloneus 339), which errs just as badly in the other direction. so that they should stay at home all day; and most women, if you take from them gold-embroidered shoes, bracelets, anklets, purple, and pearls, stay indoors.

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Theano,Wife of Pythagoras the philosopher. The story is told a little more fully by Clement of Alexandria, Stromata, iv. p. 522 c. in putting her cloak about her exposed her arm. Somebody exclaimed, A lovely arm. But not for the public, said she. Not only the arm of the virtuous woman, but her speech as well, ought to be not for the public, and she ought to be modest and guarded about saying anything in the hearing of outsiders, since it is an exposure of herself; for in her talk can be seen her feelings, character, and disposition.

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Pheidias made the Aphrodite of the Eleans with one foot on a tortoise,Pausanias, vi. 25. 1; cf. also Plutarch, Moralia, 381 E. Roscher, Lexikon d. gr. u. rom. Mythologie, i. p. 412, mentions two ancient bronzes, one Greek and one Etruscan, in which Aphrodite is represented with one foot on a tortoise. to typify for womankind keeping at home and keeping silence. For a woman ought to do her talking either to her husband or through her husband, and she should not feel aggrieved if, like the flute-player, she makes a more impressive sound through a tongue not her own.

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Rich men and princes by conferring honours on philosophers adorn both themselves and the philosophers; but, on the other hand, philosophers by paying court to the rich do not enhance the repute of the rich but lower their own. So is it with women also; if they subordinate themselves to their husbands, they are commended, but if they want to have control, they cut a sorrier figure than the subjects of their control. And control ought to be exercised by the man over the woman, not as the owner has control of a piece of property, but, as the soul controls the body, by entering into her feelings and being knit to her through goodwill. As, therefore, it is possible to exercise care over the body without being a slave to its pleasures and desires, so it is possible to govern a wife, and at the same time to delight and gratify her.

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Philosophers Undoubtedly the Stoic philosophers are meant;Cf.Moralia, 426 A. say of bodies that some are composed of separate elements, as a fleet or an army, others of elements joined together, as a house or a ship, and still others form together an intimate union, as is the case with every living creature. In about the same way, the marriage of a couple in love with each other is an intimate union; that of those who marry for dowry or children is of persons joined together: and that of those who merely sleep in the same bed is of separate persons who may be regarded as cohabiting, but not really living together. The meaning of this passage is made quite clear by No. 4 of the fragmenta incerta of the Moralia , in vol. vii. of Bernardakis’s edition, p. 151, and Musonius, pp. 67-68 of O. Hense’s edition - Stobaeus, Florilegium, lxix. 23. As the mixing of liquids, according to what men of science say, extends throughout their entire content, so also in the case of married people there ought to be a mutual amalgamation of their bodies, property, friends, and relations. In fact, the purpose of the Roman law-giver Cf.Moralia, 265 E. who prohibited the giving and receiving of presents between man and wife was, not to prevent their sharing in anything, but that they should feel that they shared all things in common.

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In Leptis, a city of Africa, it is an inherited custom Hieronymus, Adversus Iovinianum, i. chap. xlviii. (vol. ii. p. 292 of Migne’s edition), amplifies this by a reference to Terence, Hecyra, ii. l. 4: All mothers-in-law hate their daughters-in-law. for the bride, on the day after her marriage, to send to the mother of the bridegroom and ask for a pot. The latter does not give it, and also declares that she has none, her purpose being that the bride may from the outset realize the stepmother’s attitude in her mother-in-law, and, in the event of some harsher incident later on, may not feel indignant or resentful. A wife ought to take cognizance of this hostility, and try to cure the cause of it, which is the mother’s jealousy of the bride as the object of her son’s affection. The one way to cure this trouble is to create an affection for herself personally on the part of her husband, and at the same time not to divert or lessen his affection for his mother.

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Mothers appear to have a greater love for their sons because of a feeling that their sons are able to help them, and fathers for their daughters because of a feeling that the daughters have need of their help. Perhaps, also, because of the honour accorded by man and wife to each other, the one wishes openly to show that he feels greater esteem and affection for the attributes which are more characteristic of the other. And herein there may perhaps be a divergence, but, on the other hand, it is a nice thing if the wife, in the deference she shows, is observed to incline rather toward her husband’s parents than her own, and, if she is distressed over anything, to refer it to them without the knowledge of her own parents. For seeming confidence begets confidence, and love, love.

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The generals issued orders to the Greeks in Cyrus’s army,Possibly a confused reminiscence of Xenophon, Anabasis, i. 7. 4, and i. 8. 11. that if the enemy advanced shouting they should receive them with silence, but, on the other hand, if the enemy kept silent, they should charge against them with a shout. Women who have sense keep quiet while their husbands in their fits of anger vociferate, but when their husbands are silent they talk to them and mollify them by words of comfort .

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Euripides Medea, 190. Cf. also Plutarch, Moralia , 710 E. is right in censuring those who employ the lyre as an accompaniment to wine. For music ought rather to be invoked on occasions of anger and grief rather than to be made an added attraction for those who are engaged in their pleasures. So you two must regard those persons in error who for the sake of pleasure occupy the same bed, but when they get into some angry disagreement repose apart; they ought, instead, at that time especially to invoke Aphrodite, who is the best physician for such disorders. Such no doubt is the teaching of the poet Adapted from Homer, Il. xiv. 205, 209. when he represents Hera as saying, I will settle their uncomposed quarrels, Sending them back to their bed to a union of loving enjoyment.

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At all times and in all places a wife ought to try to avoid any clash with her husband, and a husband with his wife, but they ought to be especially on their guard against doing this in the privacy of their bedchamber. The woman in travail and pain kept saying to those who were trying to make her go to bed, How can the bed cure this ailment which I contracted in bed? But the disagreements, recriminations, and angry passions which the bed generates are not easily settled in another place and at another time.

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Hermione seems to speak the truth when she says,Euripides, Andromache, 930; Cf. also Hieronymus, Adversus Iovinianum, i. chap. xlviii. (vol. ii. p. 292 of Migne’s edition). Bad women’s visits brought about my fall. This, however, does not come about so simply, but only when marital disagreements and jealousies open not only a wife’s doors but also her hearing to such women. So, at such a time especially, a woman who has sense ought to stop her ears, and be on her guard against whispered insinuations, so that fire may not be added to fire, Cf. the note on 123 F supra. and she ought to have ready in mind the saying of Philip. Cf.Moralia, 179 A and 457 F. A similar remark of Pausanias is quoted in Moralia , 230 D. For it is told that when he was being incited by his friends against the Greeks on the ground that they were being well treated, but were speaking ill of him, he said, What would happen, then, if we were to treat them ill? So when these back-biters say, Your husband treats grievously his loving and virtuous wife. Yes, what would happen, then, if I were to begin to hate him and wrong him?

+

A man whose slave had run away, on catching sight of the fugitive some time later, ran after him; but when the slave got ahead of him by taking refuge in a treadmill, the master said, Where else could I have wished to find you rather than here? A remark of the same tenor is attributed to Phocion by Plutarch, Moralia , 188 A, and Life of Phocion, chap. x. (p. 746 E). So then let the woman who, on account of jealousy, is entering a writ of divorce, and is in a high dudgeon, say to herself, Where else would my rival like better to see me, what would she rather have me do, than feel aggrieved with my husband and quarrel with him and abandon my very home and chamber?

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The Athenians observe three sacred ploughings: the first at Scirum Scirum was near Athens on the road to Eleusis; the Rarian plain was near Eleusis; the most convenient references regarding these sacred ploughings are Roscher, Lexikon der griech. und. rom. Mythologie, s.v. Buzyges, and Narrison and Verrall, Mythology and Monuments of Ancient Athens, pp. 166-8. in commemoration of the most ancient of sowings; the second in Raria,Scirum was near Athens on the road to Eleusis; the Rarian plain was near Eleusis; the most convenient references regarding these sacred ploughings are Roscher, Lexikon der griech. und. rom. Mythologie, s.v. Buzyges, and Narrison and Verrall, Mythology and Monuments of Ancient Athens, pp. 166-8. and the third near the base of the Acropolis, the so-called Buzygius Scirum was near Athens on the road to Eleusis; the Rarian plain was near Eleusis; the most convenient references regarding these sacred ploughings are Roscher, Lexikon der griech. und. rom. Mythologie, s.v. Buzyges, and Narrison and Verrall, Mythology and Monuments of Ancient Athens, pp. 166-8. (the ox-yoking). But most sacred of all such sowings is the marital sowing and ploughing for the procreation of children. It is a beautiful epithet which Sophocles applied to Aphrodite when he called her bountiful-bearing Cytherea. Nauck, Trag. Graec. Frag., p. 310, Sophocles, No. 763. Therefore man and wife ought especially to indulge in this with circumspection, keeping themselves pure from all unholy and unlawful intercourse with others, and not sowing seed from which they are unwilling to have any offspring, Cf. Plato, Laws, p. 839 A. and from which if any issue does result, they are ashamed of it, and try to conceal it.

+

When the orator Gorgias read to the Greeks at Olympia a speech about concord, Cf. Diels, Fragmente der Vorsokratiker, ii. pp. 248-9 (Gorgias, B 7-8). Melanthius said, This fellow is giving us advice about concord, and yet in his own household he has not prevailed upon himself, his wife, and maidservant, three persons only, to live in concord. For there was, apparently, some love on Gorgias’s part and jealousy on the wife’s part towards the girl. A man therefore ought to have his household well harmonized who is going to harmonize State, Forum, and friends. For it is much more likely that the sins of women rather than sins against women will go unnoticed by most people.

+

They say that the cat is excited to frenzy by the odour of perfumes. Now if it happened that women were similarly made furious and frantic by perfumes, it would be a dreadful thing for their husbands not to abstain from perfume, but for the sake of their own brief pleasure to permit their wives to suffer in this way. Now inasmuch as women are affected in this way, not by their husbands’ using perfume, but by their having connexion with other women, it is unfair to pain and disturb them so much for the sake of a trivial pleasure, and not to follow with wives the practice observed in approaching bees (because these insects are thought to be irritable and bellicose towards men who have been with women) A wide-spread ancient superstition; the classical references may be found in Magerstedt, Die Bienenzucht des Altertums, Sondershausen, 1851. —to be pure and clean from all connexion with others when they approach their wives.

+

Those who have to go near elephants do not put on bright clothes, nor do those who go near bulls put on red Cf.Moralia, 330 B.; for the animals are made especially furious by these colours; and tigers, they say, when surrounded by the noise of beaten drums go completely mad and tear themselves to pieces. Cf.Moralia, 167 C. Since, then, this is also the case with men, that some cannot well endure the sight of scarlet and purple clothes, while others are annoyed by cymbals and drums, An indication that the wife was interested in some foreign religion like the worship of Cybele. what terrible hardship is it for women to refrain from such things, and not disquiet or irritate their husbands, but live with them in constant gentleness?

+

A woman once said to Philip, who was trying to force her to come to him against her will, Let me go. All women are the same when the lights are out. This is well said as an answer to adulterous and licentious men, but the wedded wife ought especially when the light is out not to be the same as ordinary women, but, when her body is invisible, her virtue, her exclusive devotion to her husband, her constancy, and her affection, ought to be most in evidence.

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Plato Laws, p. 729 C. Also cited or referred to by Plutarch, Moralia , 14 B, 71 B, and 272 C. used to advise the elderly men more especially to have the sense of shame before the young, so that the young may be respectful toward them; for where the old men are without sense of shame, he felt, no respect or deference is engendered in the young. The husband ought to bear this in mind, and show no greater respect for anybody than for his wife, seeing that their chamber is bound to be for her a school of orderly behaviour or of wantonness. The man who enjoys the very pleasures from which he tries to dissuade his wife is in no wise different from him who bids her fight to the death against the enemies to whom he has himself surrendered.

+

In regard to love of finery, I beg, Eurydice, that you will read and try to remember what was written to Aristylla by Timoxena Plutarch’s wife presumably; who Aristylla was we do not know.; and as for you, Pollianus, you must not think that your wife will refrain from immoderate display and extravagance if she sees that you do not despise these things in others, but, on the contrary, find delight in gilded drinking-cups, pictured walls, trappings for mules, and showy neckbands for horses. For it is impossible to expel extravagance from the wife’s part of the house when it has free range amid the men’s rooms.

Besides, Pollianus, you already possess sufficient maturity to study philosophy, and I beg that you will beautify your character with the aid of discourses which are attended by logical demonstration and mature deliberation, seeking the company and instruction of teachers who will help you. And for your wife you must collect from every source what is useful, as do the bees, and carrying it within your own self impart it to her, and then discuss it with her, and make the best of these doctrines her favourite and familiar themes. For to her Thou art a father and precious-loved mother, Yea, and a brother as well.Adapted from Homer, Il. vi. 429. No less ennobling is it for a man to hear his wife say, My dear husband, Nay, but thou art to me Adapted from Homer, Il. vi. 429. guide, philosopher, and teacher in all that is most lovely and divine. Studies of this sort, in the first place, divert women from all untoward conduct; for a woman studying geometry will be ashamed to be a dancer, and she will not swallow any beliefs in magic charms while she is under the charm of Plato’s or Xenophon’s words. And if anybody professes power to pull down the moon from the sky, she will laugh at the ignorance and stupidity of women who believe these things, inasmuch as she herself is not unschooled in astronomy, and has read in the books about Aglaonice, Cf.Moralia, 416 F. The belief that Thessalian women had the power to draw down the moon was wide-spread in antiquity. It may suffice here to refer to Aristophanes, Clouds, 749, and for Aglaonice to Plutarch, Moralia 417 A. the daughter of Hegetor of Thessaly, and how she, through being thoroughly acquainted with the periods of the full moon when it is subject to eclipse, and, knowing beforehand the time when the moon was due to be overtaken by the earth’s shadow, imposed upon the women, and made them all believe that she was drawing down the moon.

It is said that no woman ever produced a child without the co-operation of a man, yet there are misshapen, fleshlike, uterine growths originating in some infection, which develop of themselves and acquire firmness and solidity, and are commonly called moles. Cf. Aristotle, De generatione animalium, iv. 7. Great care must be taken that this sort of thing does not take place in women’s minds. For if they do not receive the seed of good doctrines and share with their husbands in intellectual advance ment, they, left to themselves, conceive many untoward ideas and low designs and emotions.

And as for you, Eurydice, I beg that you will try to be conversant with the sayings of the wise and good, and always have at your tongue’s end those sentiments which you used to cull in your girlhood’s days when you were with us, so that you may give joy to your husband, and may be admired by other women, adorned, as you will be, without price, with rare and precious jewels. For you cannot acquire and put upon you this rich woman’s pearls or that foreign woman’s silks without buying them at a high price, but the ornaments of Theano,Wife of Pythagoras, Cf. 142 C, supra. Cleobulina,Also called Eumetis, daughter of Cleobulus; Cf. 148 C-E, 150 E, and 154 A-C, infra. Gorgo,Daughter of Cleomenes, king of Sparta; Cf. Herodotus, vii. 239. the wife of Leonidas, Timocleia, Plutarch tells of Timocleia’s intrepid behaviour after the battle of Chaeroneia in Moralia , 259 C, and Life of Alexander, chap. xii. (p. 671 A). the sister of Theagenes, Claudia Claudia vindicated her virtue when the goddess Cybele was brought to Rome; Livy xxix. 14. of old, Cornelia, Better known as the mother of the Gracchi, who said of her sons, These aremy jewels. daughter of Scipio, and of all other women who have been admired and renowned, you may wear about you without price, and, adorning yourself with these, you may live a life of distinction and happiness.

If Sappho thought that her beautiful compositions in verse justified her in writing Bergk, Poet. Lyr. Gr. iii. p. 111, Sappho, No. 68; J.M. Edmonds, Lyra Graeca , in the L.C.L. i. p. 69. to a certain rich woman, Dead in the tomb shalt thou lie, Nor shall there be thought of thee there, For in the roses of Pierian fields Thou hast no share, why shall it not be even more allowable for you to entertain high and splendid thoughts of yourself, if you have a share not only in the roses but also in the fruits which the Muses bring and graciously bestow upon those who admire education and philosophy?

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- Conjugal precepts. - -
- Plutarch to Pollianus and Eurydice sendeth greeting -

Now that the nuptial ceremonies are over, and that the - priestess of Ceres has joined you both together in the bands - of matrimony according to the custom of the country, I - thought a short discourse of this nature might not be either - unacceptable or unseasonable, but rather serve as a kind - epithalamium to congratulate your happy conjunction; - more especially, since there can be nothing more useful in - conjugal society than the observance of wise and wholesome - precepts, suitable to the harmony of matrimonial converse. - For among the variety of musical moods and measures - there is one which is called Hippothoros, a sort of composition to the flute and hautboy, made use of to encourage - and provoke stallions to cover mares. But philosophy - being furnished with many noble and profitable discourses, - there is not any one subject that deserves a more serious - study than that of wedlock, whereby they who are engaged - in a long community of bed and board are more steadfastly - united in affection, and made more pliable one to another - in humor and condition. To this purpose, having reduced - under several short heads and similes some certain instructions and admonitions which you, as tutored up in philosophy, have frequently already heard, I send you the collection - as a present, beseeching the Muses so with their presence - to assist the Goddess Venus, that the harmony of your - mutual society and complacency in domestic diligences may - - - - outcry the melodious concords of lute or harp, while you - live united together by reason and philosophy. Therefore - it was that the ancients placed the statue of Venus by that - of Mercury, to signify that the pleasures of matrimony - chiefly consist in the sweetness of conversation. They also - set the Graces and Suadela, the Goddess of Eloquence, together, to show that the married couple were to act only - by persuasion, and not to use the violences of wrangling - and contention.

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Solon advised that the bride should eat a quince before she entered the nuptial sheets; intimating thereby, in - my opinion, that the man was to expect his first pleasures - from the breath and speech of his new-married bed-fellow.

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In Boeotia it is the custom, when they veil the virgin - bride, to set upon her head a chaplet of wild asparagus, - which from a thorny stalk affords a most delicious fruit, - to let us understand that a new-married woman, discreetly - brooking at the beginning the first distastes of marriage - restraints, grows yieldingly complaisant at length, and - makes conforming wedlock a happiness to each. And indeed such husbands who cannot bear with the little disdains - and first froppishness of imprudent youth are like to those - that choose the sour grapes and leave to others the ripe - delicious clusters. On the other side, those young ladies - that take a disdain to their husbands by reason of their - first debates and encounters may be well compared to those - that patiently endure the sting but fling away the honey.

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It especially behooves those people who are newly - married to avoid the first occasions of discord and dissension; considering that vessels newly formed are subject to - be bruised and put out of shape by many slight accidents, - but when the materials come once to be settled and hardened by time, nor fire nor sword will hardly prejudice the - solid substance.

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Fire takes speedy hold of straw or hare's fur, but - - - - soon goes out again, unless fed with an addition of more - fuel. Thus that same love, whose flames are nourished - only by heat of youth and looser charms of beauty, seldom proves of long continuance or grows to wedlock - maturity, unless it have taken a deep root in conformity - of manners, and mutual affection be enlivened by the - intermixture of souls as well as bodies, while prudence - and discretion feed the noble flame.

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They who bait their hooks with intoxicated drugs - with little pains surprise the hungry fish, but then they - prove unsavory to the taste and dangerous to eat. Thus - women that by the force of charms and philters endeavor - to subdue their husbands to the satisfaction of their pleasure become at length the wives of madmen, sots, and - fools. For they whom the sorceress Circe had enchanted, - being then no better than swine and asses, were no longer - able to please or do her service. But she loved Ulysses - entirely, whose prudence avoided her venomous intoxications and rendered his conversation highly grateful.

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They who rather choose to be the mistresses of senseless fools than the obedient wives of wise and sober husbands are like those people that prefer misguidance of the - blind before the conduct of them that can see and know - the way.

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They will not believe that Pasiphae, the consort of - a prince, could ever be enamored of a bull, and yet - themselves are so extravagant as to abandon the society - of their husbands,—men of wisdom, temperance, and - gravity,—and betake themselves to the bestial embraces - of those who are given wholly to riot and debauchery as - if they were dogs or goats.

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Some men, either unable or unwilling to mount - themselves into their saddles through infirmity or laziness, - teach their horses to fall upon their knees, and in that - posture to receive their riders. In like manner there are - - - - some persons who, having married young ladies not less - considerable for the nobility of their birth than their wealthy - dowries, take little care themselves to improve the advantages of such a splendid conjunction, but with a severe - moroseness labor to depress and degrade their wives, - proud of the mastery and vaunting in domestic tyranny. - Whereas in this case it becomes a man to use the reins of - government with as equal regard to the quality and dignity - of the woman as to the stature of the horse.

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We behold the moon then shining with a full and - glorious orb, when farthest distant from the sun; but, as - she warps back again to meet her illustrious mate, the - nearer she makes her approach, the more she is eclipsed - until no longer seen. Quite otherwise, a woman ought to - display the charms of her virtue and the sweetness of her - disposition in her husband's presence, but in his absence - to retire to silence and reservedness at home.

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Nor can we approve the saying of Herodotus, that - a woman lays aside her modesty with her shift. For - surely then it is that a chaste woman chiefly vails herself - with bashfulness, when, in the privacies of matrimonial - duties, excess of love and maiden reverence become the - secret signals and testimonies of mutual affection.

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As in musical concords, when the upper strings are - so tuned as exactly to accord, the base always gives the - tone; so in well-regulated and well-ordered families, all - things are carried on with the harmonious consent and - agreement of both parties, but the conduct and contrivance - chiefly redounds to the reputation and management of the - husband.

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It is a common proverb, that the sun is too strong - for the north wind; for the more the wind ruffles and - strives to force a man's upper garment from his back, the - faster he holds it, and the closer he wraps it about his - shoulders. But he who so briskly defended himself from - - - - being plundered by the wind, when once the sun begins to - scald the air, all in a dropping sweat is then constrained - to throw away not only his flowing garment but his tunic - also. This puts us in mind of the practice of most women, - who, being limited by their husbands in their extravagances of feasting and superfluities of habit, presently fill - the house with noise and uproar; whereas, if they would - but suffer themselves to be convinced by reason and soft - persuasion, they would of themselves acknowledge their - vanity and submit to moderation.

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Cato ejected a certain Roman out of the senate for - kissing his wife in the presence of his daughter. It is - true, the punishment was somewhat too severe; but if - kissing and colling and hugging in the sight of others be - so unseemly, as indeed it is, how much more indecent is it - to chide and brawl and maunder one at another while - strangers are in company? If lawful familiarity and - caresses between man and wife are not to be allowed - but in their private retirements, shall the bitter interchanges and loud discoveries of invective and inconsiderate passion be thought an entertainment pleasingly proper - for unconcerned and public ears?

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As there is little or no use to be made of a mirror, - though in a frame of gold enchased with all the sparkling - variety of the richest gems, unless it render back the true - similitude of the image it receives; so is there nothing of - profit in a wealthy dowry, unless the conditions, the temper, the humor of the wife be conformable to the natural - disposition and inclination of the husband, and he sees - the virtues of his own mind exactly represented in hers. - Or, if a fair and beautiful mirror that makes a sad and - pensive visage look jocund and gay, or a wanton or smiling countenance show pensive and mournful, is therefore - presently rejected as of no value; thus may not she be - thought an angry, peevish, and importunate woman, that - - - - louts and lowers upon the caresses of a husband, and - when he courts the pastime of her affections, entertains - him with frumps and taunts, but when she finds him - serious in business, allures him then with her unseasonable toyings to pleasure and enjoyment? For the one is - an offence of impertinency, the other a contempt of her - husband's kindness. But, as geometricians affirm that - lines and surfaces are not moved of themselves, but according to the motions of the bodies to which they belong, - so it behooves a woman to challenge no peculiar passion - or affection as her own, but to share with her husband - in business, in his recreations, in his cares, and in his - mirth.

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As they who are offended to see their wives eat and - drink freely in their company do but whet their appetites - to glut and gormandize in corners by themselves; so they - who refuse to frolic in retirement with their wives, or to - let them participate of their private pastimes and dalliances, do but instruct them to cater for their own pleasures and delights.

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The Persian kings, when they contain themselves - within the limits of their usual banquets, suffer their married wives to sit down at their tables; but when they once - design to indulge the provocations of amorous heats and - wine, then they send away their wives, and call for their - concubines, their gypsies, and their songstresses, with their - lascivious tunes and wanton galliards. Wherein they do - well, not thinking it proper to debauch their wives with - the tipsy frolics and dissolute extravagances of their intemperance.

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If therefore any private person, swayed by the unruly - motions of his incontinency, happen at any time to make - a trip with a kind she-friend or his wife's chambermaid, it - becomes not the wife presently to lower and take pepper - in the nose, but rather to believe that it was his respect to - - - - her which made him unwilling she should behold the follies of ebriety and foul intemperance.

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Princes that be addicted to music increase the number of excellent musicians; if they be lovers of learning, - all men strive to excel in reading and in eloquence; if - given to martial exercises, a military ardor rouses straight - the drowsy sloth of all their subjects. Thus husbands - effeminately finical only teach their wives to paint and polish themselves with borrowed lustre. The studious of - pleasure render them immodest and whorish. On the other - side, men of serious, honest, and virtuous conversations - make sober, chaste, and prudent wives.

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A young Lacedaemonian lass, being asked by an - acquaintance of hers whether she had yet embraced her - husband, made answer, No; but that he had embraced her. - And after this manner, in my opinion, it behooves an honest - woman to behave herself toward her husband, never to - shun nor to disdain the caresses and dalliances of his - amorous inclinations, when he himself begins; but never - herself to offer the first occasion of provocation. For the - one savors of impudent harlotry, the other displays a female pride and imperiousness void of conjugal affection.

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It behooves a woman not to make peculiar and private friendships of her own, but to esteem only her husband's acquaintance and familiars as hers. Now as the - Gods are our chiefest and most beneficial friends, it behooves her to worship and adore only those Deities which - her husband reputes and reverences for such. But as for - quaint opinions and superstitious innovations, let them be - exterminated from her outermost threshold. For no sacrifices or services can be acceptable to the Gods, performed - by women, as it were, by stealth and in secret, without the - knowledge of the husband.

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Plato asserts those cities to be the most happy and - best regulated where these expressions, This is mine, - - - - This is not mine, are seldomest made use of. For that - then the citizens enjoy in common, so far as is convenient, - those things that are of greatest importance. But in wedlock those expressions are utterly to be abolished. For - as the physicians say that the right side being bruised or - beaten communicates its pain to the left; so indeed the - husband ought to sympathize in the sorrows and afflictions - of the woman, and much more does it become the wife to - be sensible of the miseries and calamities of the husband; - to the intent that, as knots are made fast by knitting the - bows of a thread one within another, so the ligaments of - conjugal society may be strengthened by the mutual interchange of kindness and affection. This Nature herself - instructs us, by mixing us in our bodies; while she takes - a part from each, and then blending the whole together - produces a being common to both, to the end that neither - may be able to discern or distinguish what was belonging - to another, or lay claim to assured propriety. Therefore - is community of estate and purses chiefly requisite among - married couples, whose principal aim it ought to be to mix - and incorporate their purchases and disbursements into one - substance, neither pretending to call this hers or that his, - but accounting all inseparable peculiar to both. However, - as in a goblet where the proportion of water exceeds the - juice of the grape, yet still we call the mixture wine; in - like manner the house and estate must be reputed the - possession of the husband, although the woman brought - the chiefest part.

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Helen was covetous, Paris luxurious. On the other - side, Ulysses was prudent, Penelope chaste. Happy therefore was the match between the latter; but the nuptials - of the former brought an Iliad of miseries as well upon - the Greeks as barbarians.

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The question being put by some of his friends to a - certain Roman, why he had put away his wife, both sober, - - - - beautiful, chaste, and rich, the gentleman, putting forth - his foot and showing his buskin, said: Is not this a new, - handsome, complete shoe?—yet no man but myself knows - where it pinches me. Therefore ought not a woman to - boast either of her dower, her parentage, or beauty; but - in such things as most delight a husband, pleasantness of - converse, sweetness of disposition, and briskness of humor, - there to show nothing of harshness, nothing distasteful, - nothing offensive, but from day to day to study behavior - jocund, blithe, and conformable to his temper. For as - physicians are much more afraid of fevers that proceed - from hidden causes, which have been by little and little - contracting for a long time together, than those that receive their nourishment from apparent and manifest unconcoctions; thus, if daily continued, the petty snubs and - frumps between man and wife, though perhaps unknown - to others, are of that force that above all things else they - canker conjugal affection, and destroy the pleasure of cohabitation.

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King Philip so far doted on a fair Thessalian lady, - that she was suspected to have used some private arts of - fascination towards him. Wherefore Olympias labored to - get the supposed sorceress into her power. But when the - queen had viewed her well, and duly examined her beauty, - beheld the graces of her deportment, and considered her - discourse bespake her no less than a person of noble descent and education; Hence, fond suspicions, hence vainer - calumnies! said she, for I plainly find the charms which - thou makest use of are in thyself. Certainly therefore a - lawful wife surpasses the common acceptation of happiness when, without enhancing the advantages of her - wealth, nobility, and form, or vaunting the possession of - Venus's cestus itself, she makes it her business to win her - husband's affection by her virtue and sweetness of disposition.

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Another time the same Olympias, understanding that - a young courtier had married a lady, beautiful indeed, but - of no good report, said: Sure, the Hotspur had little brains, - otherwise he would never have married with his eyes. For - they are fools who in the choice of a wife believe the report of their sight or fingers; like those who telling out - the portion in their thoughts take the woman upon content, never examining what her conditions are, or whether - she is proper to make him a fit wife or no?

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Socrates was wont to give this advice to young men - that accustomed themselves to their mirrors:—if ill-favored, to correct their deformity by the practice of virtue; - if handsome, not to blemish their outward form with inward vice. In like manner, it would not be amiss for - a mistress of a family, when she holds her mirror in her - hands, to discourse her own thoughts:—if deformed, thus, - Should I prove lewd and wicked too?—on the other side, - thus the fair one, What if chaste beside? For it adds a - kind of veneration to a woman not so handsome, that she - is more beloved for the perfections of her mind than the - outside graces of her body.

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Dionysius, the tyrant of Sicily, sent several costly - presents of rich apparel, necklaces, and bracelets to the - daughters of Lysander, which however the father would - never permit the virgins to accept, saying: These gaudy - presents will procure more infamy than honor to my - daughters. And indeed, before Lysander, Sophocles in - one of his tragedies had uttered the following sentence to - the same effect: - - - Mistake not, silly wretch; this pompous trim - - Rather disgraces than proclaims thee great, - - And shows the rage of thy lascivious heat. - - -

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For, as Crates said, that is ornament which adorns; and - that adorns a woman which renders her more comely and - decent. This is an honor conferred upon her, not by the - - - - lustre of gold, the sparkling of emeralds and diamonds, - nor splendor of the purple tincture, but by the real embellishments of gravity, discretion, humility, and modesty.

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They who offer to Juno as the Goddess of Wedlock - never consecrate the gall with the other parts of the sacrifice, but having drawn it forth, they cast it behind the - altar. Which constitution of the lawgiver fairly implies - that all manner of passionate anger and bitterness of reproach should be exterminated from the thresholds of - nuptial cohabitation. Not but that a certain kind of - austerity becomes the mistress of a family; which however should be like that of wine, profitable and delightful, - not like aloes, biting and medicinally ungrateful to the - palate.

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Plato observing the morose and sour humor of - Xenocrates, otherwise a person of great virtue and worth, - admonished him to sacrifice to the Graces. In like manner, I am of opinion that it behooves a woman of moderation to crave the assistance of the Graces in her behavior - towards her husband, thereby (according to the saying of - Metrodorus) to render their society mutually harmonious - to each other, and to preserve her from being waspishly - proud, out of a conceit of her fidelity and virtue. For it - becomes not a frugal woman to be neglectful of decent - neatness, nor one who has great respect to her husband to - refrain complacency in her conversation; seeing that, as - the over-rigid humor of a wife renders her honesty irksome, so sluttery begets a hatred of her sparing and pinching housewifery.

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She who is afraid to laugh or to appear merry and - gay before her husband, for fear of waking his jealousy, - may be said to resemble one that forbears to anoint herself at all, lest she should be thought to use unnecessary - or harlotry perfumes, or that neglects to wash her face, to - avoid the suspicion of painting. Thus we find that poets - - - - and orators, who desire to shun the tiring tediousness of - a low, vulgar, and drowsy style, ingeniously labor to detain - and move both their readers and their auditors by the - quaintness of their invention, grandeur of the subject, and - lively representation of the humors and conditions which - they bring upon the stage. From whence a discreet mistress of a family may likewise learn to avoid all manner - of over-nice curiosity and squeamish affectation, all excess of - jollity savoring of the courtesan, and every thing tending - to profuse pomp; but she will rather employ all her wit - and art in exhibiting to her husband all the graces of life - and character, accustoming him to honesty and decency - joined with pleasure and delight. Nevertheless, if there - be any woman so severe and reserved by nature that no - means can be found to make her blithe and sportive, it - behooves her husband to give way to her temper; and, as - Phocion answered Antipater, who commanded him to do an - ill thing that misbecame his quality, I cannot be thy friend - and flatter thee at one and the same time, in like manner - ought a man to rest satisfied with the virtues of a chaste - wife, though her serious disposition will not permit her to - act the airy part of a mistress.

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The Egyptian women were anciently never wont to - wear shoes, to the end they might accustom themselves to - stay at home. But altogether different is the humor of - our women; for they, unless allowed their jewels, their - bracelets, and necklaces, their gaudy vestments, gowns, and - petticoats, all bespangled with gold, and their embroidered - buskins, will never stir abroad.

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Theano, as she was dressing herself one morning in - her chamber, by chance discovered some part of her naked - arm. Upon which, one of the company crying out, Oh, - what a lovely arm is there!—'Tis very true, said she, but - yet not common. Thus ought a chaste and virtuous woman not only to keep her naked arms from open view, but - - - - to lock up her very words and set a guard upon her lips, - especially in the company of strangers, since there is nothing which sooner discovers the qualities and conditions of - a woman than her discourse.

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Phidias made the statue of Venus at Elis with one - foot upon the shell of a tortoise, to signify two great duties - of a virtuous woman, which are to keep at home and be - silent. For she is only to speak to her husband, or by - her husband. Nor is she to take amiss the uttering - her mind in that manner, through another more proper - organ.

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Princes and kings honor themselves in giving honor - to philosophers and learned men. On the other side, - great personages admired and courted by philosophers are - no way honored by their flatteries, which are rather a prejudice and stain to the reputation of those that use them. - Thus it is with women, who in honoring and submitting to - their husbands win for themselves honor and respect, but - when they strive to get the mastery, they become a greater - reproach to themselves than to those that are so ignominiously henpecked. But then again, it behooves a husband to control his wife, not as a master does his vassal, - but as the soul governs the body, with the gentle hand - of mutual friendship and reciprocal affection. For as - the soul commands the body, without being subject to - its pleasures and inordinate desires, in like manner should - a man so exercise his authority over his wife, as to soften it - with complaisance and kind requital of her loving submission.

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Philosophers assert that, of bodies which consist of - several parts, some are composed of parts distinct and - separate, as a navy or army royal; others of contiguous - parts, as a house or a ship; and others of parts united at - the first conception, equally partaking of life and motion - and growing together, as are the bodies of all living creatures. - - - - Thus, where people wed for pure affection, that - marriage may be said to resemble those bodies whose parts - are solidly fixed together. They who marry for the sake - of great portions, or else desirous of offspring, are like to - bodies whose parts are contiguous and cleave close to one - another; and they who only bed together, if there be any - such, resemble bodies whose parts are distinct and without - dependency. Now, as physicians say that liquids are the - only bodies which most easily intermix without any difference of propriety or respect one with another; so should - it be said of people joined together in matrimony, that - there is a perfect mixture of bodies and estates, of friends - and relations. Therefore the Roman law prohibits new - married people from giving and receiving mutual presents - one from another; not that they should not participate - one with another, but to show that they were not to enjoy - any thing but what they possess in common.

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In Leptis, a city of Libya, it was an ancient custom - for the bride, the next day after the nuptial solemnity, to - send home to the mother of the bridegroom to borrow a - boiler, which she not only refused to lend, but sent back - word that she had none to spare; to the end that the new - married woman, having by that means tried the disposition - of her mother-in-law, if afterwards she found her humor - peevish and perverse, might with more patience brook her - unkindness, as being no more than what she expected. - Rather it becomes the daughter to avoid all occasions of - distaste. For it is natural to some mothers to be jealous - that the wife deprives her of that filial tenderness which - she expects from her son. For which there is no better - cure than for a wife so to contrive the gaining of her husband's love as not to lessen or withdraw his affection from - his mother.

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It is generally observed that mothers are fondest of - their sons, as expecting from them their future assistance - - - - when they grow into years, and that fathers are kindest to - their daughters, as standing most in need of their paternal - succor. And perhaps, out of that mutual respect which - the man and his wife bear one to another, either of them - would seem to carry greater affection for that which is - proper and familiar to the other. But this pleasing controversy is easily reconciled. For it becomes a woman to - show the choicest of her respects and to be more complaisant to the kindred of her husband than to her own - to make her complaints to them, and conceal her discontents from her own relations. For the trust which she - reposes in them causes them to confide in her, and her esteem of them increases their respects to her.

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The commanders of the Grecian auxiliaries that - marched in aid of Cyrus gave these instructions to their - soldiers, that, if their enemies advanced whooping and hallowing to the combat, they should receive the charge, - observing an exact silence; but on the other side, if they - came on silently, then to rend the air with their martial - shouts. Thus prudent wives, when their husbands in the - heat of their passion rant and tear the house down, should - make no returns, but quietly hold their peace; but if they - only frown out their discontents in moody anger, then, with - soft language and gently reasoning the case, they may endeavor to appease and qualify their fury.

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Rightly therefore are they reprehended by Euripides, - who introduce the harp and other instruments of music at - their compotations. For music ought rather to be made - use of for the mitigation of wrath and to allay the sorrows - of mourning, not to heighten the voluptuousness of those - that are already drowned in jollity and delight. Believe - yourselves then to be in an error that sleep together for - pleasure, but when angry and at variance make two - beds, and that never at that time call to your assistance - the Goddess Venus, who better than any other knows - - - - how to apply a proper remedy to such distempers; as - Homer teaches us, where he brings in Juno using this expression: - - - - Your deadly feuds will I myself appease, - - And th' amorous bed shall be the charming place - - Where all your strife shall in embracing cease. - II. XIV. 205 and 209. - - -

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Though it becomes a man and his wife at all times - to avoid all occasions of quarrelling one with another, yet - is there no time so unseasonable for contention as when - they are between the same sheets. As the woman in difficult labor said to those that were about to lay her upon her - bed; How, said she, can this bed cure these pains, since it - was in this very bed that my pleasures were the cause of - all my throes? And still less will those reproaches and - contests which the bed produces be reconciled at any other - time or place.

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Hermione seems to be in the right, speaking to this - effect in one of the tragedies of Euripides: - - - - The lewd discourse of women void of shame - - Ruined my honor and my virtuous name. - Eurip. Andromache, 930. - - -

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However, these mischiefs rarely happen but where women - at variance and jealous of their husbands open not only - their door but their ears to whole swarms of twattling gossips, that widen the difference. For then it behooves a - prudent woman to shut her ears and beware of listening to - such enchanting tattlers, calling to mind the answer of - Philip, when he was exasperated by his friends against the - Greeks for cursing and reviling him, notwithstanding all - the benefits they had received at his hands: What would - they have done, said he, had we used them with unkindness - and severity. The same should be the reply of a prudent - woman to those she-devils, when they bewail her condition, - and cry, A woman so loving, so chaste and modest, and yet - abused by her husband! For then should she make answer, - - - - What would he do, should I begin to hate him and to do - him wrong?

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A certain master, whose slave had been run away - from him for several months together, after a long search - at length found him suddenly in a workhouse, and said, - Where could I have desired to meet with thee more to my - wish than in such a place as this? Thus, when a woman - is grown jealous of her husband and meditates nothing but - present divorce, before she be too hasty, let her reason - with herself in this manner: In what condition would - my rival choose to see me with greater satisfaction than as - I am, all in a fret and fume, enraged against my husband, - and ready to abandon both my house and marriage-bed - together?

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The Athenians yearly solemnized three sacred seedtimes: the first in Scirus, in memory of the first invention - by their ancestors of ploughing and sowing; the second at - a place called Rharia; and the third under Pelis, which - they call βουζύγιον in commemoration of the first spanning - of oxen to the plough. But more sacred than all these is - the nuptial ploughing and sowing, in order to the procreation of children. And therefore Sophocles rightly calls - Venus the fruitful Cytherea. For which reason it highly - imports both the man and the woman, when bound together - by the holy tie of wedlock, to abstain from all unlawful and - forbidden copulation, and from ploughing and sowing - where they never desire to reap any fruit of their labor, - or, if the harvest come to perfection, they conceal and are - ashamed to own it.

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The orator Gorgias, in a full assembly of the Grecians, resorting from all parts to the Olympic games, making an oration to the people, wherein he exhorted them to - live in peace, unity, and concord among one another, Melanthus cried out aloud: This man pretends to give us advice, - and preaches here in public nothing but love and union, - - - - who in his own private family is not able to keep his wife - and his maid from being continually together by the ears, - and yet there are only they three in the house. For it - seems that Gorgias had a kindness for his servant, which - made her mistress jealous. And therefore it behooves that - man to have his family in exquisite order who will undertake to regulate the failing of his friends or the public - miscarriages, especially since the misbehavior of men - toward their wives is far sooner divulged among the - people than the transgressions of women against their - husbands.

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It is reported that the scent of sweet perfumes will - make a cat grow mad. Now, supposing those strong perfumes which are used by many men should prove offensive - to their wives, would it not be a great piece of unnatural - unkindness to discompose a woman with continual fits - rather than deny himself a pleasure so trivial? But when - it is not their husbands' perfuming themselves, but their - lascivious wandering after lewd and extravagant women, - that disturbs and disorders their wives, it is a great piece - of injustice, for the tickling pleasure of a few minutes, to - afflict and disquiet a virtuous woman. For since they who - are conversant with bees will often abstain from women, - to prevent the persecution of those little but implacable - enemies of unclean dalliance, much rather ought a man to' - be pure from the pollutions of harlotry, when he approaches his chaste and lawful wife.

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They whose business it is to manage elephants - never put on white frocks, nor dare they that govern wild - bulls appear in red, those creatures being scared and exasperated by those colors. And some report that tigers, when - they hear a drum beat afar off, grow mad and exercise - their savage fury upon themselves. If then there are - some men that are offended at the gay and sumptuous - habit of their wives, and others that brook as ill their gadding - - - - to plays and balls, what reason is there that women - should not refrain those vanities rather than perplex and - discontent their husbands, with whom it becomes their - modesty to live with patience and sobriety.

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What said a woman to King Philip, that pulled - and hauled her to him by violence against her will? Let - me go, said she, for when the candles are out, all women - are alike. This is aptly applied to men addicted to adultery and lust. But a virtuous wife, when the candle is - taken away, ought then chiefly to differ from all other - women. For when her body is not to be seen, her chastity, her modesty, and her peculiar affection to her husband ought then to shine with their brightest lustre.

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Plato admonishes old men to carry themselves with - most gravity in the presence of young people, to the end - the awe of their example may imprint in youth the greater - respect and reverence of age. For the loose and vain - behavior of men stricken in years breeds a contempt of - gray hairs, and never can expect veneration from juvenility. Which sober admonition should instruct the husband to bear a greater respect to his wife than to all other - women in the world, seeing that the nuptial chamber must - be to her either the school of honor and chastity or that - of incontinency and wantonness. For he that allows himself those pleasures that he forbids his wife, acts like a - man that would enjoin his wife to oppose those enemies to - which he has himself already surrendered.

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As to what remains, in reference to superfluity of - habit and decent household furniture, remember, dear - Eurydice, what Timoxenas has written to Aristylla.

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And do you, Pollianus, never believe that women will - be weaned from those toys and curiosities wherein they - take a kind of pride, and which serve for an alleviation - of their domestic solitude, while you yourself admire the - same things in other women, and are taken with the gayety - - - - of golden beakers, magnificent pictures for your houses, - and rich trappings for your mules and horses. For it - were a strange moroseness to debar a woman those ornamental vanities which naturally her sex admire, nor will it - easily be endured without regret, where she sees the man - much more indulgent to his own humor.

-

Since then thou art arrived at those years which are - proper for the study of such sciences as are attained - by reason and demonstration, endeavor to complete this - knowledge by conversing with persons that may be serviceable to thee in such a generous design. And as for - thy wife, like the industrious bee, gather everywhere from - the fragrant flowers of good instruction, replenish thyself - with whatever may be of advantage to her, and impart - the same to her again in loving and familiar discourse, - both for thy own and her improvement. - - - - For father thou and mother art to her; - - She now is thine, and not the parent's care. - See II. VI. 429. - - -

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Nor is it less to thy commendation to hear what she - returns: - - - - And you, my honored husband, are my guide - - And tutor in philosophy beside, - - From whose instructions I at once improve - - The fruits of knowledge and the sweets of love. - - -

-

For such studies as these fix the contemplations of - women upon what is laudable and serious, and prevent - their wasting time upon impertinent and pernicious vanity. - For that lady that is studious in geometry will never affect - the dissolute motions of dancing. And she that is taken - with the sublime notions of Plato and Xenophon will look - with disdain upon the charms and enchantments of witches - and sorcerers; and if any ridiculous astrologer promises to - pull the moon down from the sky, she will laugh at the - ignorance and folly of the women who believe in him, - being herself well grounded in astronomy, and having - - - - heard about Aganice, the daughter of Hegetor, a Thessalian lord, who understanding the reason of the eclipses of - the moon, and knowing beforehand the time of her being - obscured by the shadow of the earth, made the credulous - women believe that it was she who at those times unhinged - the moon and removed her from the sky.

-

True it is, that never any woman brought forth a perfect - child without the assistance and society of man, but there - are many whose imaginations are so strongly wrought upon - by the sight or bare relation of monstrous spectacles, that - they bring into the world several sorts of immature and - shapeless productions. Thus, unless great care be taken - by men to manure and cultivate the inclinations of their - wives with wholesome and virtuous precepts, they often - breed among themselves the false conceptions of extravagant and loose desires. But do thou, Eurydice, make it - thy business to be familiar with the learned proverbs of - wise and learned men, and always to embellish thy discourse with their profitable sentences, to the end thou - mayst be the admiration of other women, that shall behold - thee so richly adorned without the expense or assistance - of jewels or embroideries. For pearls and diamonds are - not the purchase of an ordinary purse; but the ornaments - of Theano, Cleobuline, Gorgo the wife of King Leonidas, - Timoclea the sister of Theagenes, the ancient Roman - Claudia, or Cornelia the daughter of Scipio,—already - so celebrated and renowned for their virtues,—will cost, - but little, yet nothing will set thee out more glorious or - illustrious to the world, or render thy life more comfortable - and happy. For if Sappho, only because she could compose an elegant verse, had the confidence to write to a - haughty and wealthy dame in her time: - - - - Dead thou shalt lie forgotten in thy tomb, - - Since not for thee Pierian roses bloom, - Sappho, Frag. 68 (Bergk). - - -

- -

why may it not be much more lawful for thee to boast - those great perfections that give thee a greater privilege, - not only to gather the flowers, but to reap the fruits themselves, which the Muses bestow upon the lovers and real - owners of learning and philosophy?

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- + +
+ Conjugal precepts. +
+ Plutarch to Pollianus and Eurydice sendeth greeting +

Now that the nuptial ceremonies are over, and that the priestess of Ceres has joined you both together in the bands of matrimony according to the custom of the country, I thought a short discourse of this nature might not be either unacceptable or unseasonable, but rather serve as a kind epithalamium to congratulate your happy conjunction; more especially, since there can be nothing more useful in conjugal society than the observance of wise and wholesome precepts, suitable to the harmony of matrimonial converse. For among the variety of musical moods and measures there is one which is called Hippothoros, a sort of composition to the flute and hautboy, made use of to encourage and provoke stallions to cover mares. But philosophy being furnished with many noble and profitable discourses, there is not any one subject that deserves a more serious study than that of wedlock, whereby they who are engaged in a long community of bed and board are more steadfastly united in affection, and made more pliable one to another in humor and condition. To this purpose, having reduced under several short heads and similes some certain instructions and admonitions which you, as tutored up in philosophy, have frequently already heard, I send you the collection as a present, beseeching the Muses so with their presence to assist the Goddess Venus, that the harmony of your mutual society and complacency in domestic diligences may outcry the melodious concords of lute or harp, while you live united together by reason and philosophy. Therefore it was that the ancients placed the statue of Venus by that of Mercury, to signify that the pleasures of matrimony chiefly consist in the sweetness of conversation. They also set the Graces and Suadela, the Goddess of Eloquence, together, to show that the married couple were to act only by persuasion, and not to use the violences of wrangling and contention.

+

Solon advised that the bride should eat a quince before she entered the nuptial sheets; intimating thereby, in my opinion, that the man was to expect his first pleasures from the breath and speech of his new-married bed-fellow.

+

In Boeotia it is the custom, when they veil the virgin bride, to set upon her head a chaplet of wild asparagus, which from a thorny stalk affords a most delicious fruit, to let us understand that a new-married woman, discreetly brooking at the beginning the first distastes of marriage restraints, grows yieldingly complaisant at length, and makes conforming wedlock a happiness to each. And indeed such husbands who cannot bear with the little disdains and first froppishness of imprudent youth are like to those that choose the sour grapes and leave to others the ripe delicious clusters. On the other side, those young ladies that take a disdain to their husbands by reason of their first debates and encounters may be well compared to those that patiently endure the sting but fling away the honey.

+

It especially behooves those people who are newly married to avoid the first occasions of discord and dissension; considering that vessels newly formed are subject to be bruised and put out of shape by many slight accidents, but when the materials come once to be settled and hardened by time, nor fire nor sword will hardly prejudice the solid substance.

+

Fire takes speedy hold of straw or hare’s fur, but soon goes out again, unless fed with an addition of more fuel. Thus that same love, whose flames are nourished only by heat of youth and looser charms of beauty, seldom proves of long continuance or grows to wedlock maturity, unless it have taken a deep root in conformity of manners, and mutual affection be enlivened by the intermixture of souls as well as bodies, while prudence and discretion feed the noble flame.

+

They who bait their hooks with intoxicated drugs with little pains surprise the hungry fish, but then they prove unsavory to the taste and dangerous to eat. Thus women that by the force of charms and philters endeavor to subdue their husbands to the satisfaction of their pleasure become at length the wives of madmen, sots, and fools. For they whom the sorceress Circe had enchanted, being then no better than swine and asses, were no longer able to please or do her service. But she loved Ulysses entirely, whose prudence avoided her venomous intoxications and rendered his conversation highly grateful.

+

They who rather choose to be the mistresses of senseless fools than the obedient wives of wise and sober husbands are like those people that prefer misguidance of the blind before the conduct of them that can see and know the way.

+

They will not believe that Pasiphae, the consort of a prince, could ever be enamored of a bull, and yet themselves are so extravagant as to abandon the society of their husbands,—men of wisdom, temperance, and gravity,—and betake themselves to the bestial embraces of those who are given wholly to riot and debauchery as if they were dogs or goats.

+

Some men, either unable or unwilling to mount themselves into their saddles through infirmity or laziness, teach their horses to fall upon their knees, and in that posture to receive their riders. In like manner there are some persons who, having married young ladies not less considerable for the nobility of their birth than their wealthy dowries, take little care themselves to improve the advantages of such a splendid conjunction, but with a severe moroseness labor to depress and degrade their wives, proud of the mastery and vaunting in domestic tyranny. Whereas in this case it becomes a man to use the reins of government with as equal regard to the quality and dignity of the woman as to the stature of the horse.

+

We behold the moon then shining with a full and glorious orb, when farthest distant from the sun; but, as she warps back again to meet her illustrious mate, the nearer she makes her approach, the more she is eclipsed until no longer seen. Quite otherwise, a woman ought to display the charms of her virtue and the sweetness of her disposition in her husband’s presence, but in his absence to retire to silence and reservedness at home.

+

Nor can we approve the saying of Herodotus, that a woman lays aside her modesty with her shift. For surely then it is that a chaste woman chiefly vails herself with bashfulness, when, in the privacies of matrimonial duties, excess of love and maiden reverence become the secret signals and testimonies of mutual affection.

+

As in musical concords, when the upper strings are so tuned as exactly to accord, the base always gives the tone; so in well-regulated and well-ordered families, all things are carried on with the harmonious consent and agreement of both parties, but the conduct and contrivance chiefly redounds to the reputation and management of the husband.

+

It is a common proverb, that the sun is too strong for the north wind; for the more the wind ruffles and strives to force a man’s upper garment from his back, the faster he holds it, and the closer he wraps it about his shoulders. But he who so briskly defended himself from being plundered by the wind, when once the sun begins to scald the air, all in a dropping sweat is then constrained to throw away not only his flowing garment but his tunic also. This puts us in mind of the practice of most women, who, being limited by their husbands in their extravagances of feasting and superfluities of habit, presently fill the house with noise and uproar; whereas, if they would but suffer themselves to be convinced by reason and soft persuasion, they would of themselves acknowledge their vanity and submit to moderation.

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Cato ejected a certain Roman out of the senate for kissing his wife in the presence of his daughter. It is true, the punishment was somewhat too severe; but if kissing and colling and hugging in the sight of others be so unseemly, as indeed it is, how much more indecent is it to chide and brawl and maunder one at another while strangers are in company? If lawful familiarity and caresses between man and wife are not to be allowed but in their private retirements, shall the bitter interchanges and loud discoveries of invective and inconsiderate passion be thought an entertainment pleasingly proper for unconcerned and public ears?

+

As there is little or no use to be made of a mirror, though in a frame of gold enchased with all the sparkling variety of the richest gems, unless it render back the true similitude of the image it receives; so is there nothing of profit in a wealthy dowry, unless the conditions, the temper, the humor of the wife be conformable to the natural disposition and inclination of the husband, and he sees the virtues of his own mind exactly represented in hers. Or, if a fair and beautiful mirror that makes a sad and pensive visage look jocund and gay, or a wanton or smiling countenance show pensive and mournful, is therefore presently rejected as of no value; thus may not she be thought an angry, peevish, and importunate woman, that louts and lowers upon the caresses of a husband, and when he courts the pastime of her affections, entertains him with frumps and taunts, but when she finds him serious in business, allures him then with her unseasonable toyings to pleasure and enjoyment? For the one is an offence of impertinency, the other a contempt of her husband’s kindness. But, as geometricians affirm that lines and surfaces are not moved of themselves, but according to the motions of the bodies to which they belong, so it behooves a woman to challenge no peculiar passion or affection as her own, but to share with her husband in business, in his recreations, in his cares, and in his mirth.

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As they who are offended to see their wives eat and drink freely in their company do but whet their appetites to glut and gormandize in corners by themselves; so they who refuse to frolic in retirement with their wives, or to let them participate of their private pastimes and dalliances, do but instruct them to cater for their own pleasures and delights.

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The Persian kings, when they contain themselves within the limits of their usual banquets, suffer their married wives to sit down at their tables; but when they once design to indulge the provocations of amorous heats and wine, then they send away their wives, and call for their concubines, their gypsies, and their songstresses, with their lascivious tunes and wanton galliards. Wherein they do well, not thinking it proper to debauch their wives with the tipsy frolics and dissolute extravagances of their intemperance.

If therefore any private person, swayed by the unruly motions of his incontinency, happen at any time to make a trip with a kind she-friend or his wife’s chambermaid, it becomes not the wife presently to lower and take pepper in the nose, but rather to believe that it was his respect to her which made him unwilling she should behold the follies of ebriety and foul intemperance.

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Princes that be addicted to music increase the number of excellent musicians; if they be lovers of learning, all men strive to excel in reading and in eloquence; if given to martial exercises, a military ardor rouses straight the drowsy sloth of all their subjects. Thus husbands effeminately finical only teach their wives to paint and polish themselves with borrowed lustre. The studious of pleasure render them immodest and whorish. On the other side, men of serious, honest, and virtuous conversations make sober, chaste, and prudent wives.

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A young Lacedaemonian lass, being asked by an acquaintance of hers whether she had yet embraced her husband, made answer, No; but that he had embraced her. And after this manner, in my opinion, it behooves an honest woman to behave herself toward her husband, never to shun nor to disdain the caresses and dalliances of his amorous inclinations, when he himself begins; but never herself to offer the first occasion of provocation. For the one savors of impudent harlotry, the other displays a female pride and imperiousness void of conjugal affection.

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It behooves a woman not to make peculiar and private friendships of her own, but to esteem only her husband’s acquaintance and familiars as hers. Now as the Gods are our chiefest and most beneficial friends, it behooves her to worship and adore only those Deities which her husband reputes and reverences for such. But as for quaint opinions and superstitious innovations, let them be exterminated from her outermost threshold. For no sacrifices or services can be acceptable to the Gods, performed by women, as it were, by stealth and in secret, without the knowledge of the husband.

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Plato asserts those cities to be the most happy and best regulated where these expressions, This is mine, This is not mine, are seldomest made use of. For that then the citizens enjoy in common, so far as is convenient, those things that are of greatest importance. But in wedlock those expressions are utterly to be abolished. For as the physicians say that the right side being bruised or beaten communicates its pain to the left; so indeed the husband ought to sympathize in the sorrows and afflictions of the woman, and much more does it become the wife to be sensible of the miseries and calamities of the husband; to the intent that, as knots are made fast by knitting the bows of a thread one within another, so the ligaments of conjugal society may be strengthened by the mutual interchange of kindness and affection. This Nature herself instructs us, by mixing us in our bodies; while she takes a part from each, and then blending the whole together produces a being common to both, to the end that neither may be able to discern or distinguish what was belonging to another, or lay claim to assured propriety. Therefore is community of estate and purses chiefly requisite among married couples, whose principal aim it ought to be to mix and incorporate their purchases and disbursements into one substance, neither pretending to call this hers or that his, but accounting all inseparable peculiar to both. However, as in a goblet where the proportion of water exceeds the juice of the grape, yet still we call the mixture wine; in like manner the house and estate must be reputed the possession of the husband, although the woman brought the chiefest part.

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Helen was covetous, Paris luxurious. On the other side, Ulysses was prudent, Penelope chaste. Happy therefore was the match between the latter; but the nuptials of the former brought an Iliad of miseries as well upon the Greeks as barbarians.

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The question being put by some of his friends to a certain Roman, why he had put away his wife, both sober, beautiful, chaste, and rich, the gentleman, putting forth his foot and showing his buskin, said: Is not this a new, handsome, complete shoe?—yet no man but myself knows where it pinches me. Therefore ought not a woman to boast either of her dower, her parentage, or beauty; but in such things as most delight a husband, pleasantness of converse, sweetness of disposition, and briskness of humor, there to show nothing of harshness, nothing distasteful, nothing offensive, but from day to day to study behavior jocund, blithe, and conformable to his temper. For as physicians are much more afraid of fevers that proceed from hidden causes, which have been by little and little contracting for a long time together, than those that receive their nourishment from apparent and manifest unconcoctions; thus, if daily continued, the petty snubs and frumps between man and wife, though perhaps unknown to others, are of that force that above all things else they canker conjugal affection, and destroy the pleasure of cohabitation.

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King Philip so far doted on a fair Thessalian lady, that she was suspected to have used some private arts of fascination towards him. Wherefore Olympias labored to get the supposed sorceress into her power. But when the queen had viewed her well, and duly examined her beauty, beheld the graces of her deportment, and considered her discourse bespake her no less than a person of noble descent and education; Hence, fond suspicions, hence vainer calumnies! said she, for I plainly find the charms which thou makest use of are in thyself. Certainly therefore a lawful wife surpasses the common acceptation of happiness when, without enhancing the advantages of her wealth, nobility, and form, or vaunting the possession of Venus’s cestus itself, she makes it her business to win her husband’s affection by her virtue and sweetness of disposition.

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Another time the same Olympias, understanding that a young courtier had married a lady, beautiful indeed, but of no good report, said: Sure, the Hotspur had little brains, otherwise he would never have married with his eyes. For they are fools who in the choice of a wife believe the report of their sight or fingers; like those who telling out the portion in their thoughts take the woman upon content, never examining what her conditions are, or whether she is proper to make him a fit wife or no?

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Socrates was wont to give this advice to young men that accustomed themselves to their mirrors:—if ill-favored, to correct their deformity by the practice of virtue; if handsome, not to blemish their outward form with inward vice. In like manner, it would not be amiss for a mistress of a family, when she holds her mirror in her hands, to discourse her own thoughts:—if deformed, thus, Should I prove lewd and wicked too?—on the other side, thus the fair one, What if chaste beside? For it adds a kind of veneration to a woman not so handsome, that she is more beloved for the perfections of her mind than the outside graces of her body.

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Dionysius, the tyrant of Sicily, sent several costly presents of rich apparel, necklaces, and bracelets to the daughters of Lysander, which however the father would never permit the virgins to accept, saying: These gaudy presents will procure more infamy than honor to my daughters. And indeed, before Lysander, Sophocles in one of his tragedies had uttered the following sentence to the same effect: Mistake not, silly wretch; this pompous trim Rather disgraces than proclaims thee great, And shows the rage of thy lascivious heat.

For, as Crates said, that is ornament which adorns; and that adorns a woman which renders her more comely and decent. This is an honor conferred upon her, not by the lustre of gold, the sparkling of emeralds and diamonds, nor splendor of the purple tincture, but by the real embellishments of gravity, discretion, humility, and modesty.

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They who offer to Juno as the Goddess of Wedlock never consecrate the gall with the other parts of the sacrifice, but having drawn it forth, they cast it behind the altar. Which constitution of the lawgiver fairly implies that all manner of passionate anger and bitterness of reproach should be exterminated from the thresholds of nuptial cohabitation. Not but that a certain kind of austerity becomes the mistress of a family; which however should be like that of wine, profitable and delightful, not like aloes, biting and medicinally ungrateful to the palate.

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Plato observing the morose and sour humor of Xenocrates, otherwise a person of great virtue and worth, admonished him to sacrifice to the Graces. In like manner, I am of opinion that it behooves a woman of moderation to crave the assistance of the Graces in her behavior towards her husband, thereby (according to the saying of Metrodorus) to render their society mutually harmonious to each other, and to preserve her from being waspishly proud, out of a conceit of her fidelity and virtue. For it becomes not a frugal woman to be neglectful of decent neatness, nor one who has great respect to her husband to refrain complacency in her conversation; seeing that, as the over-rigid humor of a wife renders her honesty irksome, so sluttery begets a hatred of her sparing and pinching housewifery.

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She who is afraid to laugh or to appear merry and gay before her husband, for fear of waking his jealousy, may be said to resemble one that forbears to anoint herself at all, lest she should be thought to use unnecessary or harlotry perfumes, or that neglects to wash her face, to avoid the suspicion of painting. Thus we find that poets and orators, who desire to shun the tiring tediousness of a low, vulgar, and drowsy style, ingeniously labor to detain and move both their readers and their auditors by the quaintness of their invention, grandeur of the subject, and lively representation of the humors and conditions which they bring upon the stage. From whence a discreet mistress of a family may likewise learn to avoid all manner of over-nice curiosity and squeamish affectation, all excess of jollity savoring of the courtesan, and every thing tending to profuse pomp; but she will rather employ all her wit and art in exhibiting to her husband all the graces of life and character, accustoming him to honesty and decency joined with pleasure and delight. Nevertheless, if there be any woman so severe and reserved by nature that no means can be found to make her blithe and sportive, it behooves her husband to give way to her temper; and, as Phocion answered Antipater, who commanded him to do an ill thing that misbecame his quality, I cannot be thy friend and flatter thee at one and the same time, in like manner ought a man to rest satisfied with the virtues of a chaste wife, though her serious disposition will not permit her to act the airy part of a mistress.

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The Egyptian women were anciently never wont to wear shoes, to the end they might accustom themselves to stay at home. But altogether different is the humor of our women; for they, unless allowed their jewels, their bracelets, and necklaces, their gaudy vestments, gowns, and petticoats, all bespangled with gold, and their embroidered buskins, will never stir abroad.

+

Theano, as she was dressing herself one morning in her chamber, by chance discovered some part of her naked arm. Upon which, one of the company crying out, Oh, what a lovely arm is there!—’Tis very true, said she, but yet not common. Thus ought a chaste and virtuous woman not only to keep her naked arms from open view, but to lock up her very words and set a guard upon her lips, especially in the company of strangers, since there is nothing which sooner discovers the qualities and conditions of a woman than her discourse.

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Phidias made the statue of Venus at Elis with one foot upon the shell of a tortoise, to signify two great duties of a virtuous woman, which are to keep at home and be silent. For she is only to speak to her husband, or by her husband. Nor is she to take amiss the uttering her mind in that manner, through another more proper organ.

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Princes and kings honor themselves in giving honor to philosophers and learned men. On the other side, great personages admired and courted by philosophers are no way honored by their flatteries, which are rather a prejudice and stain to the reputation of those that use them. Thus it is with women, who in honoring and submitting to their husbands win for themselves honor and respect, but when they strive to get the mastery, they become a greater reproach to themselves than to those that are so ignominiously henpecked. But then again, it behooves a husband to control his wife, not as a master does his vassal, but as the soul governs the body, with the gentle hand of mutual friendship and reciprocal affection. For as the soul commands the body, without being subject to its pleasures and inordinate desires, in like manner should a man so exercise his authority over his wife, as to soften it with complaisance and kind requital of her loving submission.

+

Philosophers assert that, of bodies which consist of several parts, some are composed of parts distinct and separate, as a navy or army royal; others of contiguous parts, as a house or a ship; and others of parts united at the first conception, equally partaking of life and motion and growing together, as are the bodies of all living creatures. Thus, where people wed for pure affection, that marriage may be said to resemble those bodies whose parts are solidly fixed together. They who marry for the sake of great portions, or else desirous of offspring, are like to bodies whose parts are contiguous and cleave close to one another; and they who only bed together, if there be any such, resemble bodies whose parts are distinct and without dependency. Now, as physicians say that liquids are the only bodies which most easily intermix without any difference of propriety or respect one with another; so should it be said of people joined together in matrimony, that there is a perfect mixture of bodies and estates, of friends and relations. Therefore the Roman law prohibits new married people from giving and receiving mutual presents one from another; not that they should not participate one with another, but to show that they were not to enjoy any thing but what they possess in common.

+

In Leptis, a city of Libya, it was an ancient custom for the bride, the next day after the nuptial solemnity, to send home to the mother of the bridegroom to borrow a boiler, which she not only refused to lend, but sent back word that she had none to spare; to the end that the new married woman, having by that means tried the disposition of her mother-in-law, if afterwards she found her humor peevish and perverse, might with more patience brook her unkindness, as being no more than what she expected. Rather it becomes the daughter to avoid all occasions of distaste. For it is natural to some mothers to be jealous that the wife deprives her of that filial tenderness which she expects from her son. For which there is no better cure than for a wife so to contrive the gaining of her husband’s love as not to lessen or withdraw his affection from his mother.

+

It is generally observed that mothers are fondest of their sons, as expecting from them their future assistance when they grow into years, and that fathers are kindest to their daughters, as standing most in need of their paternal succor. And perhaps, out of that mutual respect which the man and his wife bear one to another, either of them would seem to carry greater affection for that which is proper and familiar to the other. But this pleasing controversy is easily reconciled. For it becomes a woman to show the choicest of her respects and to be more complaisant to the kindred of her husband than to her own to make her complaints to them, and conceal her discontents from her own relations. For the trust which she reposes in them causes them to confide in her, and her esteem of them increases their respects to her.

+

The commanders of the Grecian auxiliaries that marched in aid of Cyrus gave these instructions to their soldiers, that, if their enemies advanced whooping and hallowing to the combat, they should receive the charge, observing an exact silence; but on the other side, if they came on silently, then to rend the air with their martial shouts. Thus prudent wives, when their husbands in the heat of their passion rant and tear the house down, should make no returns, but quietly hold their peace; but if they only frown out their discontents in moody anger, then, with soft language and gently reasoning the case, they may endeavor to appease and qualify their fury.

+

Rightly therefore are they reprehended by Euripides, who introduce the harp and other instruments of music at their compotations. For music ought rather to be made use of for the mitigation of wrath and to allay the sorrows of mourning, not to heighten the voluptuousness of those that are already drowned in jollity and delight. Believe yourselves then to be in an error that sleep together for pleasure, but when angry and at variance make two beds, and that never at that time call to your assistance the Goddess Venus, who better than any other knows how to apply a proper remedy to such distempers; as Homer teaches us, where he brings in Juno using this expression: Your deadly feuds will I myself appease, And th’ amorous bed shall be the charming place Where all your strife shall in embracing cease. II. XIV. 205 and 209.

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Though it becomes a man and his wife at all times to avoid all occasions of quarrelling one with another, yet is there no time so unseasonable for contention as when they are between the same sheets. As the woman in difficult labor said to those that were about to lay her upon her bed; How, said she, can this bed cure these pains, since it was in this very bed that my pleasures were the cause of all my throes? And still less will those reproaches and contests which the bed produces be reconciled at any other time or place.

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Hermione seems to be in the right, speaking to this effect in one of the tragedies of Euripides: The lewd discourse of women void of shame Ruined my honor and my virtuous name. Eurip. Andromache, 930.

However, these mischiefs rarely happen but where women at variance and jealous of their husbands open not only their door but their ears to whole swarms of twattling gossips, that widen the difference. For then it behooves a prudent woman to shut her ears and beware of listening to such enchanting tattlers, calling to mind the answer of Philip, when he was exasperated by his friends against the Greeks for cursing and reviling him, notwithstanding all the benefits they had received at his hands: What would they have done, said he, had we used them with unkindness and severity. The same should be the reply of a prudent woman to those she-devils, when they bewail her condition, and cry, A woman so loving, so chaste and modest, and yet abused by her husband! For then should she make answer, What would he do, should I begin to hate him and to do him wrong?

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A certain master, whose slave had been run away from him for several months together, after a long search at length found him suddenly in a workhouse, and said, Where could I have desired to meet with thee more to my wish than in such a place as this? Thus, when a woman is grown jealous of her husband and meditates nothing but present divorce, before she be too hasty, let her reason with herself in this manner: In what condition would my rival choose to see me with greater satisfaction than as I am, all in a fret and fume, enraged against my husband, and ready to abandon both my house and marriage-bed together?

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The Athenians yearly solemnized three sacred seedtimes: the first in Scirus, in memory of the first invention by their ancestors of ploughing and sowing; the second at a place called Rharia; and the third under Pelis, which they call βουζύγιον in commemoration of the first spanning of oxen to the plough. But more sacred than all these is the nuptial ploughing and sowing, in order to the procreation of children. And therefore Sophocles rightly calls Venus the fruitful Cytherea. For which reason it highly imports both the man and the woman, when bound together by the holy tie of wedlock, to abstain from all unlawful and forbidden copulation, and from ploughing and sowing where they never desire to reap any fruit of their labor, or, if the harvest come to perfection, they conceal and are ashamed to own it.

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The orator Gorgias, in a full assembly of the Grecians, resorting from all parts to the Olympic games, making an oration to the people, wherein he exhorted them to live in peace, unity, and concord among one another, Melanthus cried out aloud: This man pretends to give us advice, and preaches here in public nothing but love and union, who in his own private family is not able to keep his wife and his maid from being continually together by the ears, and yet there are only they three in the house. For it seems that Gorgias had a kindness for his servant, which made her mistress jealous. And therefore it behooves that man to have his family in exquisite order who will undertake to regulate the failing of his friends or the public miscarriages, especially since the misbehavior of men toward their wives is far sooner divulged among the people than the transgressions of women against their husbands.

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It is reported that the scent of sweet perfumes will make a cat grow mad. Now, supposing those strong perfumes which are used by many men should prove offensive to their wives, would it not be a great piece of unnatural unkindness to discompose a woman with continual fits rather than deny himself a pleasure so trivial? But when it is not their husbands’ perfuming themselves, but their lascivious wandering after lewd and extravagant women, that disturbs and disorders their wives, it is a great piece of injustice, for the tickling pleasure of a few minutes, to afflict and disquiet a virtuous woman. For since they who are conversant with bees will often abstain from women, to prevent the persecution of those little but implacable enemies of unclean dalliance, much rather ought a man to’ be pure from the pollutions of harlotry, when he approaches his chaste and lawful wife.

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They whose business it is to manage elephants never put on white frocks, nor dare they that govern wild bulls appear in red, those creatures being scared and exasperated by those colors. And some report that tigers, when they hear a drum beat afar off, grow mad and exercise their savage fury upon themselves. If then there are some men that are offended at the gay and sumptuous habit of their wives, and others that brook as ill their gadding to plays and balls, what reason is there that women should not refrain those vanities rather than perplex and discontent their husbands, with whom it becomes their modesty to live with patience and sobriety.

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What said a woman to King Philip, that pulled and hauled her to him by violence against her will? Let me go, said she, for when the candles are out, all women are alike. This is aptly applied to men addicted to adultery and lust. But a virtuous wife, when the candle is taken away, ought then chiefly to differ from all other women. For when her body is not to be seen, her chastity, her modesty, and her peculiar affection to her husband ought then to shine with their brightest lustre.

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Plato admonishes old men to carry themselves with most gravity in the presence of young people, to the end the awe of their example may imprint in youth the greater respect and reverence of age. For the loose and vain behavior of men stricken in years breeds a contempt of gray hairs, and never can expect veneration from juvenility. Which sober admonition should instruct the husband to bear a greater respect to his wife than to all other women in the world, seeing that the nuptial chamber must be to her either the school of honor and chastity or that of incontinency and wantonness. For he that allows himself those pleasures that he forbids his wife, acts like a man that would enjoin his wife to oppose those enemies to which he has himself already surrendered.

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As to what remains, in reference to superfluity of habit and decent household furniture, remember, dear Eurydice, what Timoxenas has written to Aristylla.

And do you, Pollianus, never believe that women will be weaned from those toys and curiosities wherein they take a kind of pride, and which serve for an alleviation of their domestic solitude, while you yourself admire the same things in other women, and are taken with the gayety of golden beakers, magnificent pictures for your houses, and rich trappings for your mules and horses. For it were a strange moroseness to debar a woman those ornamental vanities which naturally her sex admire, nor will it easily be endured without regret, where she sees the man much more indulgent to his own humor.

Since then thou art arrived at those years which are proper for the study of such sciences as are attained by reason and demonstration, endeavor to complete this knowledge by conversing with persons that may be serviceable to thee in such a generous design. And as for thy wife, like the industrious bee, gather everywhere from the fragrant flowers of good instruction, replenish thyself with whatever may be of advantage to her, and impart the same to her again in loving and familiar discourse, both for thy own and her improvement. For father thou and mother art to her; She now is thine, and not the parent’s care. See II. VI. 429.

Nor is it less to thy commendation to hear what she returns: And you, my honored husband, are my guide And tutor in philosophy beside, From whose instructions I at once improve The fruits of knowledge and the sweets of love.

For such studies as these fix the contemplations of women upon what is laudable and serious, and prevent their wasting time upon impertinent and pernicious vanity. For that lady that is studious in geometry will never affect the dissolute motions of dancing. And she that is taken with the sublime notions of Plato and Xenophon will look with disdain upon the charms and enchantments of witches and sorcerers; and if any ridiculous astrologer promises to pull the moon down from the sky, she will laugh at the ignorance and folly of the women who believe in him, being herself well grounded in astronomy, and having heard about Aganice, the daughter of Hegetor, a Thessalian lord, who understanding the reason of the eclipses of the moon, and knowing beforehand the time of her being obscured by the shadow of the earth, made the credulous women believe that it was she who at those times unhinged the moon and removed her from the sky.

True it is, that never any woman brought forth a perfect child without the assistance and society of man, but there are many whose imaginations are so strongly wrought upon by the sight or bare relation of monstrous spectacles, that they bring into the world several sorts of immature and shapeless productions. Thus, unless great care be taken by men to manure and cultivate the inclinations of their wives with wholesome and virtuous precepts, they often breed among themselves the false conceptions of extravagant and loose desires. But do thou, Eurydice, make it thy business to be familiar with the learned proverbs of wise and learned men, and always to embellish thy discourse with their profitable sentences, to the end thou mayst be the admiration of other women, that shall behold thee so richly adorned without the expense or assistance of jewels or embroideries. For pearls and diamonds are not the purchase of an ordinary purse; but the ornaments of Theano, Cleobuline, Gorgo the wife of King Leonidas, Timoclea the sister of Theagenes, the ancient Roman Claudia, or Cornelia the daughter of Scipio,—already so celebrated and renowned for their virtues,—will cost, but little, yet nothing will set thee out more glorious or illustrious to the world, or render thy life more comfortable and happy. For if Sappho, only because she could compose an elegant verse, had the confidence to write to a haughty and wealthy dame in her time: Dead thou shalt lie forgotten in thy tomb, Since not for thee Pierian roses bloom, Sappho, Frag. 68 (Bergk).

why may it not be much more lawful for thee to boast those great perfections that give thee a greater privilege, not only to gather the flowers, but to reap the fruits themselves, which the Muses bestow upon the lovers and real owners of learning and philosophy?

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optical character recognition

- - - - - - - - - - - - -Greek - - - - -5/10 - -RS - - -tagged and parsed - - - - - - - - - - -

μετὰ τὸν πάτριον θεσμόν, ὃν ὑμῖν ἡ τῆς Δήμητρος ἱέρεια - συνειργνυμένοις ἐφήρμοσεν, οἶμαι καὶ τὸν λόγον ὁμοῦ συνεφαπτόμενον - ὑμῶν καὶ συνυμεναιοῦντα χρήσιμον ἄν τι ποιῆσαι καὶ τῷ νόμῳ - προσῳδόν. ἐν μὲν γὰρ τοῖς μουσικοῖς ἕνα τῶν - αὐλητικῶν νόμων ἱππόθορον ἐκάλουν, μέλος; τι τοῖς · ἵπποις ὁρμῆς - ἐπεγερτικὸν ὡς ἔοικεν ἐνδιδόντα -ἐνδιδόντα] ἐπᾴδοντες Sauppius πρὸς -πρὸς R: περὶ - - τὰς ὀχείας· φιλοσοφίᾳ δὲ πολλῶν λόγων - καὶ καλῶν - ἐνόντων, οὐδενὸς ἧττον ἄξιος - σπουδῆς ὁ γαμήλιός ἐστιν οὗτος, ᾧ κατᾴδουσα τοὺς ἐπὶ βίου - κοινωνίᾳ συνιόντας εἰς ταὐτὸ πράους τε παρέχει καὶ χειροήθεις - ἀλλήλοις. ὧν οὖν ἀκηκόατε πολλάκις ἐν φιλοσοφίᾳ παρατρεφόμενοι - κεφάλαια συντάξας ἔν τισιν ὁμοιότησι βραχείαις, ὡς εὐμνημόνευτα μᾶλλον - εἴη, κοινὸν ἀμφοτέροις πέμπω δῶρον, εὐχόμενος τῇ Ἀφροδίτῃ τὰς - Μούσας παρεῖναι καὶ συνεργεῖν, ὡς μήτε λύραν τινὰ μήτε κιθάραν μᾶλλον - αὐταῖς ἢ τὴν περὶ γάμον καὶ οἶκον ἐμμέλειαν ἡρμοσμένην παρέχειν διὰ λόγου καὶ ἁρμονίας· καὶ φιλοσοφίας προσῆκον. καὶ - γὰρ οἱ παλαιοὶ τῇ Ἀφροδίτῃ τὸν Ἑρμῆν συγκαθίδρυσαν, ὡς τῆς περὶ - τὸν γάμον ἡδονῆς μάλιστα - λόγου δεομένης, τήν τε Πειθὼ καὶ τὰς Χάριτας, ἵνα - πείθοντες διαπράττωνται παρʼ ἀλλήλων ἃ - βούλονται, μὴ μαχόμενοι μηδὲ φιλονεικοῦντες.

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ὁ Σόλων ἐκέλευε τὴν νύμφην τῷ νυμφίῳ συγκατακλίνεσθαι μήλου κυδωνίου - κατατραγοῦσαν αἰνιττόμενος ἔοικεν ὅτι δεῖ τὴν -τὴν] τὴν πρώτην H ἀπὸ στόματος καὶ - φωνῆς χάριν εὐάρμοστον εἶναι πρῶτον -πρῶτον] del. H - καὶ ἡδεῖαν.

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ἐν Βοιωτίᾳ τὴν νύμφην κατακαλύψαντες ἀσφαραγωνιᾷ -ἀσφαραγίᾳ? στεφανοῦσιν ἐκείνη - τε γὰρ ἣδιστον ἐκ τραχυτάτης ἀκάνθης καρπὸν ἀναδίδωσιν, ἥ τε νύμφη - τῷ μὴ φυγόντι μηδὲ -μηδὲ Sauppius: μήτε - δυσχεράναντι τὴν πρώτην - χαλεπότητα , καὶ ἀηδίαν αὐτῆς ἥμερον καὶ γλυκεῖαν - παρέξει συμβίωσιν. οἱ δὲ - τὰς πρώτας τῶν παρθένων διαφορὰς μὴ ὑπομείναντες οὐδὲν ἀπολείπουσι - τῶν διὰ τὸν ὄμφακα τὴν σταφυλὴν ἑτέροις προϊεμένων. πολλαὶ δὲ καὶ - τῶν νεογάμων δυσχεράνασαι - διὰ τὰ πρῶτα - τοὺς νυμφίους; ὅμοιον ἔπαθον πάθος τοῖς τὴν μὲν πληγὴν τῆς μελίττης - ὑπομείνασι, τὸ δὲ κηρίον προεμένοις.

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ἐν ἀρχῇ μάλιστα δεῖ τὰς διαφορὰς καὶ τὰς προσκρούσεις φυλάττεσθαι - τοὺς γεγαμηκότας, ὁρῶντας - ὅτι καὶ τὰ - συναρμοσθέντα τῶν σκευῶν κατʼ ἀρχὰς μὲν ὑπὸ τῆς τυχούσης ῥᾳδίως - διασπᾶται προφάσεως - , χρόνῳ δὲ τῶν ἁρμῶν σύμπηξιν λαβόντων - μόλις ὑπὸ πυρὸς καὶ σιδήρου διαλύεται.

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ὥσπερ τὸ πῦρ ἐξάπτεται μὲν εὐχερῶς ἐν ἀχύροις καὶ θρυαλλίδι καὶ - θριξὶ λαγῴαις, σβέννυται - δὲ τάχιον ἂν μή - τινος· ἑτέρου δυναμένου στέγειν ἅμα καὶ τρέφειν ἐπιλάβηται, οὓτω τὸν - ἀπὸ σώματος καὶ ὥρας ὀξὺν ἔρωτα τῶν νεογάμων ἀναφλεγόμενον δεῖ μὴ - διαρκῆ μηδὲ βέβαιον νομίζειν, ἂν μὴ περὶ τὸ ἦθος ἱδρυθεὶς καὶ τοῦ - φρονοῦντος ἁψάμενος - ἔμψυχον λάβῃ - διάθεσιν. - -

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ἡ διὰ τῶν φαρμάκων θήρα ταχὺ μὲν αἱρεῖ καὶ λαμβάνει ῥᾳδίως τὸν - ἰχθύν, ἄβρωτον δὲ ποιεῖ καὶ φαῦλον· οὕτως αἱ φίλτρα τινὰ καὶ - γοητείας ἐπιτεχνώμεναι τοῖς ἀνδράσι καὶ χειρούμεναι διʼ ἡδονῆς - αὐτοὺς ἐμπλήκτοις καὶ ἀνοήτοις, καὶ - διεφθαρμένοις συμβιοῦσιν. οὐδὲ γὰρ τὴν Κίρκην ὤνησαν οἱ - καταφαρμακευθέντες, οὐδʼ ἐχρήσατο πρὸς οὐδὲν αὐτοῖς ὑσὶ καὶ ὄνοις - γενομένοις, τὸν δʼ Ὀδυσσέα νοῦν ἔχοντα καὶ συνόντα φρονίμως - ὑπερηγάπησεν. - -

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αἱ βουλόμεναι μᾶλλον ἀνοήτων κρατεῖν ἀνδρῶν ἢ φρονίμων ἀκούειν - ἐοίκασι τοῖς ἐν ὁδῷ βουλομένοις μᾶλλον ὁδηγεῖν τυφλοὺς; ἢ τοῖς - γιγνώσκουσιν ἀκολουθεῖν καὶ βλέπουσι. - -

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τὴν Πασιφάην ἀπιστοῦσι βοὸς ἐρασθῆναι - - βασιλεῖ συνοῦσαν, ἐνίας ὁρῶσαι τοὺς μὲν αὐστηροὺς καὶ σώφρονας - βαρυνομένας, τοῖς δʼ ἐξ ἀκρασίας καὶ φιληδονίας κεκραμένοις -κεκρατημένοις Coraes ὥσπερ κυσὶν - ἢ τράγοις ἣδιον συνούσας. -

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οἱ τοῖς ἵπποις ἐφάλλεσθαι διʼ ἀσθένειαν ἢ μαλακίαν αὐτοὺς ἐκείνους - ὀκλάζειν καὶ ὑποπίπτειν διδάσκουσιν οὕτως ἔνιοι τῶν λαβόντων - εὐγενεῖς ἢ πλουσίας γυναῖκας οὐχ ἑαυτοὺς - - ποιοῦσι βελτίους ἀλλʼ ἐκείνας περικολούουσιν , ὡς μᾶλλον ἄρξοντες - ταπεινῶν γενομένων· δεῖ δʼ ὥσπερ ἵππου τὸ μέγεθος φυλάττοντα καὶ τὸ - ἀξίωμα τῆς γυναικὸς χρῆσθαι τῷ χαλινῷ - -

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τὴν σελήνην, ὅταν ἀποστῇ τοῦ ἡλίου, περιφανῆ - καὶ λαμπρὰν ὁρῶμεν, ἀφανίζεται δὲ καὶ κρύπτεται πλησίον - γενομένη· τὴν δὲ σώφρονα γυναῖκα δεῖ τοὐναντίον ὁρᾶσθαι μάλιστα μετὰ - τοῦ ἀνδρὸς οὖσαν, οἰκουρεῖν δὲ καὶ κρύπτεσθαι μὴ παρόντος

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οὐκ ὀρθῶς Ἡρόδοτος -Ἡρόδοτος] I 8 εἶπεν ὅτι ἡ γυνὴ - - ἅμα τῷ χιτῶνι ἐκδύεται scr. vid. aut συνεκδύεται (cf. p. 37 d) aut ʼ ʼἐκδυομένῳ συνεκδύεται -ʼ - καὶ τὴν αἰδῶ· τοὐναντίον γὰρ ἡ σώφρων - ἀντενδύεται τὴν αἰδῶ, καὶ τοῦ μάλιστα φιλεῖν τῷ μάλιστα αἰδεῖσθαι - συμβόλῳ χρῶνται πρὸς ἀλλήλους.

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ὥσπερ ἂν φθόγγοι δύο σύμφωνοι ληφθῶσι, - - τοῦ βαρυτέρου - γίγνεται τὸ μέλος, οὕτω πᾶσα πρᾶξις ἐν οἰκίᾳ σωφρονούσῃ πράττεται - μὲν ὑπʼ ἀμφοτέρων ὁμονοούντων, ἐπιφαίνει δὲ τὴν τοῦ ἀνδρὸς - ἡγεμονίαν καὶ προαίρεσιν.

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ὁ ἥλιος τὸν βορέαν ἐνίκησεν. ὁ γὰρ ἄνθρωπος - τοῦ μὲν ἀνέμου βιαζομένου τὸ ἱμάτιον ἀφελέσθαι καὶ λαμπρὸν - καταπνέοντος μᾶλλον ἔσφιγγε καὶ συνεῖχε τὴν περιβολὴν τοῦ δʼ ἡλίου - μετὰ τὸ πνεῦμα θερμοῦ γενομένου θαλπόμενος εἶτα - καυματιζόμενος καὶ τὸν χιτῶνα τῷ ἱματίῳ προσαπεδύσατο. τοῦτο 0 - ποιοῦσιν αἱ πλεῖσται γυναῖκες· ἀφαιρουμένοις - τοῖς ἀνδράσι βίᾳ τὴν τρυφὴν καὶ τὴν - πολυτέλειαν - διαμάχονται καὶ χαλεπαίνουσιν· - ἂν πείθωνται μετὰ λόγου, πράως ἀποτίθενται καὶ μετριάζουσιν.

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ὁ Κάτων ἐξέβαλε τῆς βουλῆς τὸν φιλήσαντα τὴν ἑαυτοῦ γυναῖκα τῆς - θυγατρὸς παρούσης. τοῦτο μὲν οὖν ἴσως σφοδρότερον εἰ δʼ αἰσχρόν - ἐστιν, - ὥσπερ ἐστίν, ἑτέρων παρόντων - ἀσπάζεσθαι καὶ φιλεῖν καὶ περιβάλλειν ἀλλήλους, πῶς οὐκ αἴσχιον - ἑτέρων παρόντων λοιδορεῖσθαι καὶ διαφέρεσθαι πρὸς ἀλλήλους, καὶ τὰς -καὶ τὰς Xylander: τὰς - - μὲν ἐντεύξεις καὶ φιλοφροσύνας ἀπορρήτους πρὸς τὴν γυναῖκα ποιεῖσθαι, - νουθεσίᾳ - - δὲ καὶ μέμψει καὶ - παρρησίᾳ χρῆσθαι φανερᾷ καὶ ἀναπεπταμένῃ ;

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· ὥσπερ ἐσόπτρου κατεσκευασμένου χρυσῷ καὶ λίθοις ὄφελος οὐδέν - ἐστιν, εἰ μὴ δείκνυσι τὴν μορφὴν ὁμοίαν, οὕτως οὐδὲ πλουσίας γαμετῆς - ὄνησις, - εἰ μὴ παρέχει τὸν βίον ὅμοιον - τῷ ἀνδρὶ καὶ σύμφωνον τὸ ἦθος. εἰ χαίροντος μὲν εἰκόνα σκυθρωπὴν - ἀποδίδωσι τὸ ἔσοπτρον, ἀχθομένου δὲ καὶ σκυθρωπάζοντας ἱλαρὰν καὶ - σεσηρυῖαν, ἡμαρτημένον ἐστὶ καὶ φαῦλον. οὐκοῦν καὶ γυνὴ φαῦλος καὶ - ἄκαιρος ἡ παίζειν μὲν ὡρμημένου καὶ - φιλοφρονεῖσθαι τοῦ ἀνδρὸς ἐσκυθρωπακυῖα, σπουδάζοντος δὲ παίζουσα καὶ - γελῶσα· τὸ μὲν γὰρ ἀηδίας, τὸ δʼ - ὀλιγωρίας. δεῖ δέ, ὥσπερ οἱ γεωμέτραι - λέγουσι τὰς γραμμὰς καὶ τὰς ἐπιφανείας οὐ κινεῖσθαι - καθʼ ἑαυτὰς ἀλλὰ συγκινεῖσθαι τοῖς σώμασιν, οὕτω τὴν γυναῖκα μηδὲν - ἴδιον πάθος ἔχειν, ἀλλὰ κοινωνεῖν τῷ ἀνδρὶ καὶ σπουδῆς καὶ παιδιᾶς - καὶ συννοίας - καὶ γέλωτος.

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οἱ τὰς γυναῖκας μὴ ἡδέως βλέποντες ἐσθιούσας μετʼ αὐτῶν διδάσκουσιν - ἐμπίπλασθαι μόνας γενομένας. οὕτως οἱ μὴ συνόντες ἱλαρῶς ταῖς γυναιξὶ - μηδὲ παιδιᾶς κοινωνοῦντες αὐταῖς καὶ γέλωτος - ἰδίας ἡδονὰς χωρὶς αὐτῶν ζητεῖν διδάσκουσιν. - -

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· τοῖς τῶν Περσῶν βασιλεῦσιν αἱ γνήσιαι γυναῖκες παρακάθηνται δειπνοῦσι - καὶ συνεστιῶνται· βουλόμενοι δὲ παίζειν καὶ μεθύσκεσθαι ταύτας μὲν - ἀποπέμπουσι, τὰς δὲ μουσουργοὺς καὶ παλλακίδας - καλοῦσιν, ὀρθῶς τοῦτὸ γʼ αὐτὸ ποιοῦντες, ὅτι τὸ - συνακολασταίνειν καὶ παροινεῖν οὐ μεταδιδόασι ταῖς γαμεταῖς. ἂν οὖν - ἰδιώτης ἀνήρ, ἀκρατὴς δὲ περὶ τὰς ἡδονὰς καὶ ἀνάγωγος, ἐξαμάρτῃ - τι πρὸς ἑταίραν ἢ θεραπαινίδα, δεῖ τὴν γαμετὴν μὴ ἀγανακτεῖν - μηδὲ χαλεπαίνειν, λογιζομένην ὅτι - παροινίας καὶ ἀκολασίας καὶ ὕβρεως αἰδούμενος αὐτὴν ἑτέρᾳ - μεταδίδωσιν. - -

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οἱ φιλόμουσοι τῶν βασιλέων πολλοὺς μουσικοὺς ποιοῦσιν, οἱ φιλόλογοι - λογίους, οἱ φιλαθληταὶ - γυμναστικούς. οὕτως - ἀνὴρ φιλοσώματος καλλωπίστριαν γυναῖκα ποιεῖ, φιλήδονος ἑταιρικὴν καὶ - ἀκόλαστον, φιλάγαθος καὶ φιλόκαλος σώφρονα καὶ κοσμίαν.

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Λάκαινα παιδίσκη, πυνθανομένου τινὸς εἰ ἤδη ἀνδρὶ - προσελήλυθεν “οὐκ ἔγωγʼ” εἶπεν ἀλλʼ “ἐμοὶ ἐκεῖνος.” οὗτος - ὁ τρόπος, οἶμαι, τῆς οἰκοδεσποίνης, μήτε φεύγειν μήτε δυσχεραίνειν τὰ - τοιαῦτα τοῦ ἀνδρὸς ἀρχομένου μήτε αὐτὴν κατάρχεσθαι· τὸ - - μὲν γὰρ ἑταιρικὸν - καὶ ἰταμόν, τὸ δʼ ὑπερήφανον καὶ ἀφιλόστοργον.

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ἰδίους οὐ δεῖ φίλους κτᾶσθαι τὴν γυναῖκα, κοινοῖς δὲ χρῆσθαι τοῖς τοῦ - ἀνδρός· οἱ δὲ θεοὶ φίλοι πρῶτοι καὶ μέγιστοι. διὸ καὶ θεοὺς οὓς ὁ - ἀνὴρ νομίζει σέβεσθαι τῇ γαμετῇ καὶ - γιγνώσκειν μόνους προσήκει, περιέργοις δὲ θρησκείαις καὶ ξέναις - δεισιδαιμονίαις ἀποκεκλεῖσθαι τὴν αὔλειον, οὐδενὶ γὰρ θεῶν ἱερὰ - κλεπτόμενα καὶ λανθάνοντα δρᾶται κεχαρισμένως ὑπὸ γυναικός. - -

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ὁ Πλάτων -Πλάτων] Rep. p. 462 c φησὶν εὐδαίμονα καὶ μακαρίαν εἶναι πόλιν, ἐν “τὸ ἐμὸν - καὶ τὸ -καὶ τὸ Stobaeus Floril. LXXIV 43: καὶ - οὐκ ἐμὸν” ἣκιστα - φθεγγομένων ἀκούουσι διὰ τὸ κοινοῖς ὡς - ἔνι μάλιστα χρῆσθαι τοῖς ἀξίοις σπουδῆς τοὺς πολίτας, πολὺ δὲ μᾶλλον - ἐκ γάμου δεῖ τὴν τοιαύτην φωνὴν - - ἀνῃρῆσθαι. πλὴν ὥσπερ οἱ ἰατροὶ λέγουσι τὰς τῶν εὐωνύμων πληγὰς - τὴν αἴσθησιν ἐν τοῖς δεξιοῖς ἀναφέρειν, οὕτω τὴν γυναῖκα τοῖς τοῦ - ἀνδρὸς συμπαθεῖν καλὸν -καλὸν W: μᾶλλον - καὶ τὸν ἄνδρα τοῖς τῆς γυναικός, ἵνʼ ὥσπερ - οἱ δεσμοὶ κατὰ τὴν ἐπάλλαξιν ἰσχὺν διʼ ἀλλήλων - λαμβάνουσιν, οὕτως ἑκατέρου τὴν εὔνοιαν ἀντίστροφον - ἀποδιδόντος ἡ κοινωνία σῴζηται διʼ ἀμφοῖν. καὶ γὰρ ἡ φύσις μίγνυσι - διὰ τῶν σωμάτων - τῶν ἡμᾶς, ἵνʼ ἐξ ἑκατέρων μέρος - λαβοῦσα καὶ συγχέασα κοινὸν ἀμφοτέροις ἀποδῷ τὸ γεννώμενον, ὥστε - μηδέτερον διορίσαι μηδὲ διακρῖναι τὸ ἴδιον ἢ τὸ ἀλλότριον. τοιαύτη -τοιαύτη Stegmannus: αὕτη - - τοίνυν καὶ χρημάτων κοινωνία - προσήκει - μάλιστα τοῖς γαμοῦσιν εἰς μίαν οὐσίαν πάντα καταχεαμένοις καὶ - ἀναμίξασι μὴ τὸ μέρος ἴδιον καὶ τὸ μέρος ἀλλότριου ἀλλὰ πᾶν ἴδιον - ἡγεῖσθαι καὶ μηδὲν ἀλλότριον. ὥσπερ γὰρ -γὰρ H τὸ κρᾶμα καίτοι ὕδατος - μετέχον πλείονος οἶνον καλοῦμεν, - οὕτω τὴν - οὐσίαν δεῖ καὶ τὸν οἶκον τοῦ ἀνδρὸς λέγεσθαι, κἂν ἡ γυνὴ πλείονα - συμβάλληται.

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Φιλόπλουτος ἡ Ἑλένη, φιλήδονος ὁ Πάρις· φρόνιμος ὁ Ὀδυσσεύς, - σώφρων ἡ Πηνελόπη. διὰ τοῦτο μακάριος γάμος ὁ τούτων καὶ ζηλωτός, ὁ - - δʼ ἐκείνων Ἰλιάδα - κακῶν Ἕλλησι καὶ βαρβάροις ἐποίησεν.

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ὁ Ῥωμαῖος ὑπὸ τῶν φίλων νουθετούμενος ὅτι σώφρονα γυναῖκα καὶ - πλουσίαν καὶ ὡραίαν ἀπεπέμψατο, τὸν κάλτιον -κάλτιον impressi: κάλπιον - αὐτοῖς προτείνας; “καὶ - γὰρ - οὗτοσ” ἔφη “καλὸς ἰδεῖν καὶ - καινός, ἀλλʼ οὐδεὶς οἶδεν ὅπου με θλίβει.” δεῖ τοίνυν μὴ προικὶ - μηδὲ γένει μηδὲ κάλλει τὴν γυναῖκα πιστεύειν, ἀλλʼ ἐν οἷς ἅπτεται - μάλιστα τοῦ ἀνδρός, ὁμιλίᾳ τε καὶ ἤθει καὶ συμπεριφορᾷ, ταῦτα μὴ - σκληρὰ μηδʼ ἀνιῶντα - - καθʼ ἡμέραν ἀλλʼ - εὐάρμοστα καὶ ἄλυπα καὶ προσφιλῆ παρέχειν. ὥσπερ γὰρ οἱ ἰατροὶ τοὺς - ἐξ αἰτιῶν ἀδήλων καὶ κατὰ μικρὸν συλλεγομένων γεννωμένους πυρετοὺς μᾶλλον δεδοίκασιν ἢ τοὺς ἐμφανεῖς καὶ - μεγάλας προφάσεις ἔχοντας, οὕτω τὰ λανθάνοντα τοὺς πολλοὺς μικρὰ καὶ - συνεχῆ καὶ καθημερινὰ προσκρούματα γυναικὸς καὶ ἀνδρὸς μᾶλλον διίστησι - καὶ λυμαίνεται τὴν συμβίωσιν.

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ὁ βασιλεὺς Φίλιππος ἤρα Θεσσαλῆς γυναικὸς αἰτίαν ἐχούσης - καταφαρμακεύειν αὐτόν. ἐσπούδασεν οὖν ἡ Ὀλυμπιὰς λαβεῖν τὴν - ἄνθρωπον ὑποχείριον. ὡς δʼ εἰς ὄψιν ἐλθοῦσα τὸ τʼ εἶδος εὐπρεπὴς - ἐφάνη - καὶ διελέχθη πρὸς αὐτὴν οὐκ - ἀγεννῶς οὐδʼ ἀσυνέτως, - “χαιρέτωσαν” εἶπεν ἡ Ὀλυμπιάς “αἱ διαβολαί σὺ γὰρ ἐν σεαυτῇ - τὰ φάρμακα ἔχεις.” ἄμαχον οὖν τι γίγνεται πρᾶγμα γαμετὴ γυνὴ - καὶ νόμιμος, ἂν ἐν αὑτῇ πάντα θεμένη, καὶ προῖκα καὶ γένος καὶ - φάρμακα καὶ τὸν κεστὸν αὐτόν, ἤθει - καὶ ἀρετῇ κατεργάσηται τὴν εὔνοιαν.

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πάλιν ἡ Ὀλυμπιάς, αὐλικοῦ τινος νεανίσκου γήμαντος εὐπρεπῆ γυναῖκα - κακῶς ἀκούουσαν, “οὗτοσ” εἶπεν “οὐκ ἔχει λογισμόν· οὐ γὰρ - ἂν τοῖς - ὀφθαλμοῖς ἔγημε” δεῖ δὲ - μὴ τοῖς ὄμμασι γαμεῖν δὲ τοῖς δακτύλοις, ὥσπερ ἔνιοι ψηφίσαντες πόσα - φέρουσαν - λαμβάνουσιν, οὐ κρίναντες πῶς συμβιωσομένην.

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ὁ Σωκράτης ἐκέλευε τῶν ἐσοπτριζομένων - - νεανίσκων τοὺς μὲν αἰσχροὺς ἐπανορθοῦσθαι τῇ ἀρετῇ, τοὺς δὲ καλοὺς - μὴ καταισχύνειν τῇ κακίᾳ τὸ εἶδος. καλὸν οὖν καὶ τὴν - οἰκοδέσποιναν, ὅταν ἐν ταῖς χερσὶν ἔχῃ τὸ ἔσοπτρον, αὐτὴν ἐν - ἑαυτῇ διαλαλεῖν, τὴν μὲν αἰσχρὰν τί οὖν, ἂν μὴ σώφρων γένωμαι; τὴν δὲ καλὴν τί “οὖν, ἂν καὶ σώφρων - γένωμαι;ʼ” τῇ γὰρ αἰσχρᾷ σεμνότερον -σεμνότερον scripsi: σεμνὸν - εἰ φιλεῖται διὰ τὸ ἦθος - ἢ τὸ κάλλος.

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ταῖς Λυσάνδρου θυγατράσιν ὁ τύραννος ὁ -Σικελικὸς ἱμάτια καὶ πλόκια τῶν πολυτελῶν ἔπεμψεν - ὁ δὲ Λύσανδρος οὐκ - ἔλαβεν εἰπών “ταῦτα τὰ κόσμια καταισχυνεῖ μου μᾶλλον ἢ κοσμήσει - τὰς θυγατέρας.” πρότερος δὲ Λυσάνδρου Σοφοκλῆς -Σοφοκλῆς] Bauck. p. 249 τοῦτʼ εἶπεν - - -οὐ κόσμος, οὔκ, ὦ τλῆμον, ἀλλʼ ἀκοσμία -φαίνοιτʼ ἂν εἶναι σῶν τε μαργότης φρενῶν - “κόσμος γάρ ἐστιν,” ὡς ἔλεγε Κράτης, “τὸ κοσμοῦν” κοσμεῖ δὲ - τὸ κοσμιωτέραν τὴν γυναῖκα ποιοῦν. ποιεῖ δὲ τοιαύτην οὔτε χρυσὸς οὔτε - σμάραγδος οὔτε - κόκκος, ἀλλʼ ὅσα - σεμνότητος εὐταξίας αἰδοῦς ἔμφασιν περιτίθησιν.

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οἱ τῇ γαμηλίᾳ θύοντες Ἥρᾳ τὴν χολὴν οὐ - συγκαθαγίζουσι τοῖς ἄλλοις ἱεροῖς, ἀλλʼ - ἐξελόντες ἔρριψαν παρὰ τὸν βωμόν, αἰνιττομένου τοῦ νομοθέτου - τὸ μηδέποτε δεῖν χολὴν μηδʼ ὀργὴν γάμῳ παρεῖναι. - δεῖ γὰρ εἶναι τῆς οἰκοδεσποίνης ὥσπερ οἴνου τὸ αὐστηρὸν ὠφέλιμον - καὶ ἡδύ, μὴ πικρὸν ὥσπερ ἀλόης μηδὲ φαρμακῶδες

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ὁ Πλάτων τῷ Ξενοκράτει βαρυτέρῳ τὸ ἦθος - ὄντι τἄλλα δὲ καλῷ κἀγαθῷ παρεκελεύετο θύειν ταῖς Χάρισιν. - οἶμαι δὴ καὶ τῇ σώφρονι μάλιστα - δεῖν πρὸς τὸν ἄνδρα χαρίτων, ἵνʼ, ὡς - ἔλεγε Μητρόδωρος, “ἡδέως συνοικῇ καὶ μὴ - ὀργιζομένη ὅτι σωφρονεῖ” δεῖ γὰρ μήτε τὴν εὐτελῆ καθαριότητος - ἀμελεῖν μήτε τὴν φίλανδρον φιλοφροσύνης ποιεῖ γὰρ ἡ χαλεπότης ἀηδῆ - τὴν εὐταξίαν τῆς γυναικός - ὥσπερ ἡ - ῥυπαρία τὴν ἀφέλειαν,

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ἡ φοβουμένη γελάσαι πρὸς τὸν ἄνδρα καὶ παῖξαί -παῖξαι W: πρᾶξαι - τι , μὴ φανῇ θρασεῖα - καὶ ἀκόλαστος, οὐδὲν διαφέρει τῆς ἵνα μὴ δοκῇ μυρίζεσθαι τὴν - κεφαλὴν μηδʼ ἀλειφομένης, καὶ ἵνα μὴ φυκοῦσθαι τὸ πρόσωπον - νιπτομένης;. ὁρῶμεν δὲ καὶ ποιητὰς καὶ ῥήτορας, - ὅσοι φεύγουσι τὸ περὶ τὴν λέξιν ὀχλικὸν - καὶ ἀνελεύθερον καὶ κακόζηλον, τοῖς - πράγμασι καὶ ταῖς οἰκονομίαις καὶ τοῖς ἤθεσιν ἄγειν καὶ κινεῖν τὸν - ἀκροατὴν φιλοτεχνοῦντας. διὸ δεῖ καὶ τὴν οἰκοδέσποιναν - ὅτι πᾶν τὸ περιττὸν καὶ ἑταιρικὸν καὶ - πανηγυρικόν, εὖ ποιοῦσα, φεύγει καὶ παραιτεῖται, μᾶλλον φιλοτεχνεῖν ἐν - ταῖς ἠθικαῖς καὶ βιωτικαῖς χάρισι πρὸς τὸν ἄνδρα, τῷ καλῷ μεθʼ - ἡδονῆς συνεθίζουσαν αὐτόν; ἂν δʼ ἄρα φύσει τις αὐστηρὰ καὶ - ἄκρατος γένηται καὶ ἀνήδυντος, εὐγνωμονεῖν δεῖ - τὸν ἄνδρα, καὶ καθάπερ ὁ Φωκίων, τοῦ Ἀντιπάτρου πρᾶξιν αὐτῷ - προστάττοντος οὐ καλὴν οὐδὲ πρέπουσαν, - εἶπεν “οὐ δύνασαί μοι καὶ φίλῳ - χρῆσθαι καὶ κόλακι,” οὕτω λογίζεσθαι περὶ τῆς σώφρονος καὶ - αὐστηρᾶς γυναικὸς “οὐ δύναμαι αὐτῇ - καὶ ὡς γαμετῇ καὶ ὡς ἑταίρᾳ συνεῖναι”

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ταῖς Αἰγυπτίαις ὑποδήμασι χρῆσθαι πάτριον οὐκ ἦν, ὅπως ἐν οἴκῳ - διημερεύωσι. τῶν δὲ πλείστων γυναικῶν ἂν ὑποδήματα - διάχρυσα περιέλῃς καὶ ψέλλια καὶ περισκελίδας καὶ πορφύραν καὶ - μαργαρίτας, ἔνδον μένουσιν. -μενοῦσιν Duebnerus: μένουσιν - -

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ἡ Θεανὼ παρέφηνε τὴν χεῖρα περιβαλλομένη - - τὸ ἱμάτιον. εἰπόντος δέ τινος -εἰπόντος δέ τινος Stobaeus Floril. LXXIV 49: τινὸς δʼ εἰπόντος - “καλὸς ὁ πῆχυς, ἀλλʼ οὐ - δημόσιοσ” ἔφη. δεῖ δὲ μὴ μόνον τὸν - πῆχυν ἀλλὰ μηδὲ τὸν λόγον δημόσιον - εἶναι τῆς σώφρονος, post σώφρονος lacunam signavit H καὶ τὴν φωνὴν ὡς ἀπογύμνωσιν αἰδεῖσθαι καὶ - φυλάσσεσθαι πρὸς τοὺς ἐκτός· ἐνορᾶται γὰρ - - αὐτῇ καὶ πάθος καὶ ἦθος καὶ διάθεσις λαλούσης.

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τὴν Ἠλείων ὁ Φειδίας Ἀφροδίτην ἐποίησε χελώνην πατοῦσαν, οἰκουρίας - σύμβολον ταῖς γυναιξὶ καὶ σιωπῆς. δεῖ γὰρ ἢ πρὸς τὸν ἄνδρα λαλεῖν - ἢ διὰ τοῦ ἀνδρός, μὴ δυσχεραίνουσαν εἰ διʼ ἀλλοτρίας - γλώσσης ὥσπερ αὐλητὴς φθέγγεται σεμνότερον.

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οἱ πλούσιοι καὶ οἱ βασιλεῖς τιμῶντες τοὺς φιλοσόφους αὑτούς τε, - κοσμοῦσι κἀκείνους, οἱ δὲ - φιλόσοφοι τοὺς πλουσίους θεραπεύοντες οὐκ ἐκείνους ποιοῦσιν - ἐνδόξους ἀλλʼ αὑτοὺς ἀδοξοτέρους. - τοῦτο - συμβαίνει καὶ περὶ τὰς γυναῖκας. ὑποτάττουσαι μὲν γὰρ ἑαυτὰς τοῖς - ἀνδράσιν ἐπαινοῦνται, κρατεῖν δὲ βουλόμεναι μᾶλλον τῶν κρατουμένων - ἀσχημονοῦσι. κρατεῖν δὲ τὸν ἄνδρα τῆς γυναικὸς οὐχ ὡς δεσπότην - κτήματος ἀλλʼ ὡς ψυχὴν σώματος, - συμπαθοῦντα - καὶ συμπεφυκότα τῇ εὐνοίᾳ δίκαιόν ἑστιν. ὥσπερ οὖν σώματος ἔστι - κήδεσθαι μὴ δουλεύοντα ταῖς ἡδοναῖς αὐτοῦ καὶ ταῖς - ἐπιθυμίαις, οὕτω γυναικὸς ἄρχειν εὐφραίνοντα καὶ χαριζόμενον.

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τῶν σωμάτων οἱ φιλόσοφοι τὰ μὲν ἐκ διεστώτων - λέγουσιν εἶναι καθάπερ στόλον καὶ - στρατόπεδον, - τὰ δʼ ἐκ συναπτομένων ὡς - οἰκίαν καὶ ναῦν, τὰ δʼ ἡνωμένα καὶ συμφυᾶ καθάπερ ἐστὶ τῶν ζῴων - ἕκαστον. σχεδὸν οὖν καὶ γάμος ὁ μὲν τῶν ἐρώντων ἡνωμένος καὶ - συμφυής ἐστιν, ὁ δὲ τῶν διὰ προῖκας ἢ τέκνα γαμούντων ἐκ - συναπτομένων, ὁ δὲ - τῶν οὐ -οὐ Madvigius συγκαθευδόντων - ἐκ διεστώτων, οὓς συνοικεῖν ἄν τις ἀλλήλοις οὐ συμβιοῦν νομίσειε. δεῖ - δέ, ὥσπερ οἱ φυσικοὶ τῶν ὑγρῶν λέγουσι διʼ ὅλων γενέσθαι - τὴν κρᾶσιν, οὕτω τῶν - γαμούντων καὶ σώματα καὶ χρήματα καὶ φίλους καὶ οἰκείους ἀναμιχθῆναι - διʼ ἀλλήλων. καὶ γὰρ ὁ Ῥωμαῖος - νομοθέτης ἐκώλυσε δῶρα διδόναι καὶ λαμβάνειν παρʼ ἀλλήλων τοὺς - γεγαμηκότας, οὐχ ἵνα μηδενὸς μεταλαμβάνωσιν, ἀλλʼ ἵνα πάντα κοινὰ - νομίζωσιν,

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ἐν Λέπτει τῆς Λιβύης πόλει πάτριόν ἐστι - - τῇ μετὰ τὸν γάμον ἡμέρᾳ τὴν νύμφην πρὸς τὴν τοῦ νυμφίου μητέρα - πέμψασαν αἰτεῖσθαι χύτραν· ἡ δʼ οὐ δίδωσιν οὐδέ φησιν ἔχειν, ὅπως - ἀπʼ ἀρχῆς ἐπισταμένη τὸ τῆς ἑκυρᾶς μητρυιῶδες, ἂν ὕστερόν τι - συμβαίνῃ τραχύτερον, μὴ ἀγανακτῇ μηδὲ δυσκολαίνῃ. - τοῦτο δεῖ γιγνώσκουσαν τὴν γυναῖκα θεραπεύειν - τὴν πρόφασιν· - ἔστι δὲ ζηλοτυπία τῆς μητρὸς ὑπὲρ εὐνοίας πρὸς αὐτήν. θεραπεία δὲ - μία τοῦ πάθους ἰδίᾳ μὲν εὔνοιαν τῷ ἀνδρὶ ποιεῖν πρὸς ἑαυτήν, τὴν δὲ τῆς μητρὸς μὴ περισπᾶν μηδʼ ἐλαττοῦν. -

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τοὺς υἱοὺς δοκοῦσι μᾶλλον ἀγαπᾶν αἱ μητέρες ὡς δυναμένους αὐταῖς - βοηθεῖν, οἱ δὲ πατέρες - τὰς θυγατέρας ὡς - δεομένας αὐτῶν βοηθούντων ἴσως δὲ καὶ τιμῇ τῇ πρὸς ἀλλήλους ὁ - ἕτερος τὸ μᾶλλον οἰκεῖον τῷ ἑτέρῳ βούλεται μᾶλλον ἀσπαζόμενος καὶ - ἀγαπῶν φανερὸς εἶναι. καὶ τοῦτο μὲν ἴσως ἀδιάφορόν -ἀδιαφορον Meziriacus: διάφορον - ἐστιν, ἐκεῖνο - δʼ ἀστεῖον, ἂν ἡ γυνὴ - μᾶλλον ἀποκλίνασα - τῇ τιμῇ πρὸς τοὺς γονεῖς τοῦ - ἀνδρὸς ἢ τοὺς ἑαυτῆς βλέπηται, κἄν τι - λυπῆται, πρὸς ἐκείνους ἀναφέρουσα, τοὺς δʼ ἑαυτῆς -δʼ ἑαυτῆς scripsi: δὲ αὑτῆς - λανθάνουσα. ποιεῖ - γὰρ τὸ πιστεύειν δοκεῖν πιστεύεσθαι, καὶ τὸ φιλεῖν φιλεῖσθαι. - -

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τοῖς περὶ τὸν Κῦρον Ἕλλησι παρήγγειλαν οἱ στρατηγοὶ τοὺς πολεμίους, - ἂν μὲν βοῶντες ἐπίωσι, δέχεσθαι μετὰ σιωπῆς, ἂν δʼ ἐκεῖνοι σιωπῶσιν - αὐτοὺς μετὰ βοῆς ἀντεξελαύνειν. αἱ δὲ νοῦν ἔχουσαι γυναῖκες ἐν ταῖς - ὀργαῖς τῶν ἀνδρῶν κεκραγότων - μὲν - ἡσυχάζουσι, σιωπῶντας δὲ προσλαλοῦσαι καὶ παραμυθούμεναι καταπραΰνουσιν. - -

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ὀρθῶς ὁ Εὐριπίδης -Εὐριπίδης] Med. 190 αἰτιᾶται τοὺς τῇ λύρᾳ χρωμένους παρʼ οἶνον· - ἔδει γὰρ ἐπὶ τὰς ὀργὰς καὶ τὰ πένθη μᾶλλον τὴν μουσικὴν παρακαλεῖν - ἢ προσεκλύειν - τοὺς ἐν ταῖς ἡδοναῖς - ὄντας. νομίζετε οὖν ὑμεῖς ἁμαρτάνειν τοὺς ἡδονῆς ἕνεκα - συγκαθεύδοντας ἀλλήλοις ὅταν δʼ ἐν ὀργῇ τινι γένωνται καὶ ε . ργἶἳ - Ψ διαφορᾷ, χωρὶς ἀναπαυομένους καὶ μὴ τότε μάλιστα - τὴν Ἀφροδίτην παρακαλοῦντας, ἰατρὸν οὖσαν τῶν τοιούτων ἀρίστην. ὥς - που καὶ ὁ ποιητὴς -ὁ ποιητὴς] Ξ 206. 209 διδάσκει, - τὴν Ἥραν - ποιῶν λέγουσαν - οὐ - κόσμος -καὶ σφʼ ἄκριτα νείκεα λύσω -εἰς εὐνὴν ἀνέσασα ὁμωθῆναι φιλότητι - -

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ἀεὶ μὲν δεῖ καὶ πανταχοῦ φεύγειν τὸ προσκρούειν τῷ ἀνδρὶ τὴν - γυναῖκα καὶ τῇ γυναικὶ τὸν ἄνδρα, μάλιστα δὲ φυλάττεσθαι τοῦτο ποιεῖν - ἐν τῷ - συναναπαύεσθαι καὶ συγκαθεύδειν. ἡ - μὲν γὰρ ὠδίνουσα καὶ -καὶ del Madvigius δυσφοροῦσα πρὸς τοὺς κατακλίνοντας αὐτὴν ἔλεγε “πῶς δʼ ἂν ἡ κλίνη ταῦτα θεραπεύσειεν οἷς ἐπὶ τῆς κλίνης - περιέπεσον;ʼ” ἃς δʼ ἡ κλίνη γεννᾷ διαφορὰς καὶ λοιδορίας καὶ - ὀργάς, οὐ ῥᾴδιόν ἐστιν - ἐν ἄλλῳ τόπῳ - καὶ χρόνῳ διαλυθῆναι.

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ἡ Ἑρμιόνη δοκεῖ τι λέγειν ἀληθὲς λέγουσα - - -οὐ κόσμοσκακῶν γυναικῶν εἴσοδοὶ μʼ ἀπώλεσαν -Eurip. Andr. 930 - τοῦτο δʼ οὐχ ἁπλῶς γιγνόμενόν ἐστιν, ἀλλʼ ὅταν αἱ πρὸς τοὺς - ἄνδρας διαφοραὶ καὶ ζηλοτυπίαι ταῖς τοιαύταις - γυναιξὶ μὴ τὰς θύρας μόνον ἀλλὰ καὶ τὰς ἀκοὰς ἀνοίγωσι - τότʼ οὖν δεῖ μάλιστα τὴν νοῦν ἔχουσαν ἀποκλείειν τὰ ὦτα καὶ - φυλάττεσθαι τὸν ψιθυρισμόν, ἵνα πῦρ ἐπὶ πῦρ γένηται, καὶ πρόχειρον - ἔχειν τὸ τοῦ Φιλίππου. λέγεται γὰρ ἐκεῖνος - ὑπὸ τῶν φίλων παροξυνόμενος ἐπὶ τοὺς Ἕλληνας ὡς εὖ - πάσχοντας καὶ κακῶς αὐτὸν λέγοντας εἰπεῖν “τί οὖν, ἂν καὶ -ἂν καὶ] ἂν H κακῶς ποιῶμεν αὐτούς;ʼ” ὅταν οὖν αἱ - διαβάλλουσαι λέγωσιν ὅτι “λυπεῖ σε φιλοῦσαν ὁ - ἀνὴρ καὶ σωφρονοῦσαν, τί οὖν, - ἂν φαίης, -ἂν φαίης addidi ἂν καὶ -ἂν καὶ] ἂν H μισεῖν αὐτὸν ἄρξωμαι καὶ ἀδικεῖν; -”

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ὁ τὸν δραπέτην ἰδὼν διὰ χρόνου καὶ διώκων, ὡς κατέφυγε φθάσας εἰς - μυλῶνα, -μυλῶνα scripsi: μύλωνα - “ποῦ δʼ ἂν” ἔφη “σὲ μᾶλλον εὑρεῖν ἐβουλήθην ἢ - ἐνταῦθα;ʼ” γυνὴ τοίνυν διὰ ζηλοτυπίαν ἀπόλειψιν γράφουσα καὶ - χαλεπῶς ἔχουσα λεγέτω πρὸς ἑαυτὴν “ποῦ δʼ ἂν ἡ ζηλοῦσὰ - με μᾶλλον ἡσθείη θεασαμένη καὶ τί ποιοῦσαν ἢ - λυπουμένην καὶ στασιάζουσαν πρὸς τὸν ἄνδρα καὶ τὸν οἶκον αὐτὸν - καὶ τὸν θάλαμον προϊεμένην;”

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Ἀθηναῖοι τρεῖς ἀρότους ἱεροὺς ἄγουσι, πρῶτον - ἐπὶ Σκίρῳ, τοῦ - παλαιοτάτου τῶν σπόρων ὑπόμνημα, - δεύτερον - ἐν τῇ Ρ̓αρίᾳ, τρίτον ὑπὸ πόλιν -πόλιν Basileensis: πέλιν - τὸν καλούμενον Βουζύγιον. τούτων δὲ - πάντων ἱερώτατός -ἱερώτερός Madvigius ἐστιν ὁ γαμήλιος σπόρος καὶ ἄροτος ἐπὶ παίδων - τεκνώσει. καλῶς τὴν Ἀφροδίτην ὁ Σοφοκλῆς -Σοφοκλῆς Nauck. p. 249 “εὔκαρπον Κυθέρειαν” προσηγόρευσε. διὸ δεῖ μάλιστα - τούτῳ - χρῆσθαι μετʼ εὐλαβείας τὸν ἄνδρα καὶ τὴν γυναῖκα, τῶν ἀνιέρων καὶ - παρανόμων πρὸς ἑτέρους ἁγνεύοντας ὁμιλιῶν, καὶ μὴ σπείροντας ἐξ ὧν - οὐδὲν αὐτοῖς φύεσθαι θέλουσιν ἀλλὰ κἂν γένηται καρπὸς αἰσχύνονται - καὶ ἀποκρύπτουσι. - -

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Γοργίου τοῦ ῥήτορος ἀναγνόντος ἐν Ὀλυμπίᾳ λόγον περὶ ὁμονοίας - τοῖς Ἕλλησιν ὁ Μελάνθιος -Μελάνθιος Xylander: μέλανθος - - “ οὗτος ἡμῖν” ἔφη “συμβουλεύει περὶ ὁμονοίας, ὃς αὑτὸν καὶ τὴν γυναῖκα καὶ τὴν - θεράπαιναν ἰδίᾳ τρεῖς ὄντας ὁμονοεῖν οὐ πέπεικεν” ἦν γὰρ ὡς - ἔοικέ τις ἔρως τοῦ Γοργίου καὶ ζηλοτυπία τῆς γυναικὸς - πρὸς τὸ θεραπαινίδιον. εὖ τοίνυν ἡρμοσμένον τὸν - οἶκον εἶναι δεῖ τῷ μέλλοντι ἁρμόζεσθαι πόλιν καὶ ἀγορὰν καὶ - φίλους· μᾶλλον γὰρ ἔοικε τὰ τῶν γυναικῶν ἢ τὰ πρὸς γυναῖκας - ἁμαρτήματα λανθάνειν τοὺς πολλούς. - -

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εἰ καθάπερ τὸν αἴλουρον ὀσμῇ μύρων ἐκταράττεσθαι καὶ μαίνεσθαι - λέγουσιν , οὕτω τὰς - - γυναῖκας ἀγριαίνειν καὶ παραφρονεῖν ὑπὸ μύρων συνέβαινε , δεινὸν ἦν - μὴ ἀπέχεσθαι μύρου τοὺς ἄνδρας, ἀλλὰ διʼ ἡδονὴν αὑτῶν βραχεῖαν - οὕτω κακουμένας - περιορᾶν. ἐπεὶ τοίνυν - ταῦτα πάσχουσιν οὐ μυριζομένων τῶν ἀνδρῶν ἀλλὰ συγγιγνομένων ἑτέραις, - ἄδικόν ἐστιν ἡδονῆς ἕνεκα μικρᾶς ἐπὶ τοσοῦτο -τοσοῦτο R: τοσούτῳ - λυπεῖν καὶ - συνταράττειν τὰς γυναῖκας καὶ μή, καθάπερ ταῖς μελίτταις ὅτι -ὅτι] αἵ H δοκοῦσι - δυσχεραίνειν - καὶ μάχεσθαι τοῖς μετὰ - γυναικῶν γενομένοις, ἁγνοὺς καὶ καθαρεύοντας ἑτέρων συνουσίας προσιέναι - ταῖς γυναιξίν.

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οἱ προσιόντες ἐλέφασιν ἐσθῆτα λαμπρὰν οὐ - λαμβάνουσιν, οὐδὲ φοινικίδας οἱ ταύροις· - διαγριαίνεται - γὰρ ὑπὸ τῶν χρωμάτων τούτων - μάλιστα τὰ ζῷα· τὰς δὲ τίγρεις φασὶ περιτυμπανιζομένας ἐκμαίνεσθαι - παντάπασι καὶ διασπᾶν ἑαυτάς. ἐπεὶ τοίνυν καὶ τῶν ἀνδρῶν οἱ μὲν - ἐσθῆτας κοκκίνας; καὶ πορφυρᾶς ὁρῶντες - δυσανασχετοῦσιν, οἱ δὲ κυμβάλοις καὶ τυμπάνοις ἄχθονται, τί δεινὸν - ἀπέχεσθαι τούτων τὰς γυναῖκας καὶ μὴ ταράττειν μηδὲ παροξύνειν τοὺς - ἄνδρας, ἀλλὰ συνεῖναι μετʼ εὐσταθείας - καὶ - πραότητος;

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γυνή τις πρὸς τὸν Φίλιππον ἄκουσαν ἐφελκόμενον αὐτὴν “ἄφες μʼ” εἶπε· “πᾶσα γυνὴ τοῦ λύχνου - ἀρθέντος ἡ αὐτή ἐστι.ʼ” τοῦτο πρὸς - τοὺς μοιχικοὺς καὶ ἀκολάστους εἴρηται καλῶς, τὴν δὲ - γαμετὴν δεῖ μάλιστα τοῦ φωτὸς ἀρθέντος εἶναι μὴ - τὴν αὐτὴν ταῖς τυχούσαις γυναιξίν, ἀλλὰ φαίνεσθαι τοῦ σώματος μὴ - βλεπομένου τὸ σῶφρον αὐτῆς καὶ ἴδιον τῷ ἀνδρὶ καὶ τεταγμένον -ὑποτεταγμένον R καὶ - φιλόστοργον.

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ὁ Πλάτων -Πλάτων] Legg. p. 729 τοῖς πρεσβύταις μᾶλλον παρῄνει - “αἰσχύνεσθαι τοὺς νέους,” ἵνα κἀκεῖνοι πρὸς αὐτοὺς αἰδημόνως - ἔχωσιν· “ὅπου” γὰρ “ἀναισχυντοῦσι γέροντες,” οὐδεμίαν αἰδῶ - τοῖς νέοις οὐδʼ εὐλάβειαν ἐγγίγνεσθαι. τούτου δεῖ μεμνημένον τὸν - ἄνδρα - μηδένα μᾶλλον - αἰδεῖσθαι τῆς γυναικός, ὡς τὸν - θάλαμον - αὐτῇ διδασκαλεῖον εὐταξίας ἢ ἀκολασίας γενησόμενον. ὁ δὲ τῶν αὐτῶν - ἡδονῶν αὐτὸς μὲν ἀπολαύων ἐκείνην δʼ ἀποτρέπων οὐδὲν διαφέρει τοῦ - κελεύοντος διαμάχεσθαι τὴν γυναῖκα πρὸς τοὺς πολεμίους, οἷς αὐτὸς - ἑαυτὸν παρέδωκε.

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περὶ δὲ φιλοκοσμίας σὺ μέν, ὦ Εὐρυδίκη, τὰ πρὸς Ἀρίστυλλαν ὑπὸ - Τιμοξένας γεγραμμένα ἀναγνοῦσα πειρῶ διαμνημονεύειν σὺ δέ, ὦ - Πολλιανέ, μὴ νόμιζε περιεργίας ἀφέξεσθαι τὴν γυναῖκα καὶ πολυτελείας, ἂν ὁρᾷ σε μὴ καταφρονοῦντα τούτων - ἐν ἑτέροις, - ἀλλὰ καὶ χαίροντα χρυσώσεσιν ἐκπωμάτων καὶ γραφαῖς οἰκηματίων καὶ - χλίδωσιν -χλίδωσιν Stephanus χλιδώσεσιν - ἡμιόνων καὶ ἵππων περιδεραίοις. οὐ γὰρ ἔστιν ἐξελάσαι τῆς - γυναικωνίτιδος ἐν μέσῃ τῇ ἀνδρωνίτιδι - τὴν πολυτέλειαν ἀναστρεφομένην. καὶ σὺ μὲν ὥραν ἔχων ἤδη φιλοσοφεῖν - τοῖς μετʼ ἀποδείξεως καὶ κατασκευῆς λεγομένοις ἐπικόσμει τὸ ἦθος, - ἐντυγχάνων καὶ πλησιάζων τοῖς ὠφελοῦσι· - - τῇ γυναικὶ πανταχόθεν τὸ χρήσιμον συνάγων ὥσπερ αἱ μέλιτται καὶ φέρων - αὐτὸς ἐν σεαυτῷ μεταδίδου καὶ προσδιαλέγου, φίλους αὐτῇ ποιῶν καὶ - συνήθεις τῶν - λόγων τοὺς ἀρίστους. “πατὴρ” -πατὴρ] Homer. Z 429 μὲν γάρ “ἐσσι” αὐτῇ “καὶ - πότνια μήτηρ ἠδὲ κασίγνητος -” οὐχ ἧττον σεμνὸν ἀκοῦσαι γαμετῆς λεγούσης “ἄνερ, “ἀτὰρ σὺ - μοί ἐσσι” καθηγητὴς καὶ φιλόσοφος καὶ διδάσκαλος τῶν καλλίστων - καὶ θειοτάτων,” τὰ τοιαῦτα μαθήματα πρῶτον ἀφίστησι τῶν ἀτόπων - τὰς γυναῖκας· αἰσχυνθήσεται γὰρ ὀρχεῖσθαι - - γυνὴ γεωμετρεῖν μανθάνουσα, καὶ φαρμάκων ἐπῳδὰς οὐ προσδέξεται τοῖς - Πλάτωνος ἐπᾳδομένη λόγοις καὶ τοῖς Ξενοφῶντος. ἂν δέ τις - ἐπαγγέλληται καθαιρεῖν τὴν σελήνην, γελάσεται τὴν ἀμαθίαν καὶ τὴν - ἀβελτερίαν τῶν ταῦτα πειθομένων γυναικῶν, - - ἀστρολογίας ἀνηκόως ἔχουσα καὶ περὶ Ἀγλαονίκης -Ἀγλαονίκης R: ἀγανίκης - ἀκηκουῖα τῆς - Ἡγήτορος τοῦ Θεσσαλοῦ θυγατρὸς ὅτι - τῶν ἐκλειπτικῶν ἔμπειρος οὖσα πανσελήνων - καὶ προειδυῖα τὸν χρόνον, ἐν ᾧ συμβαίνει τὴν - σελήνην ὑπὸ τῆς σκιᾶς ἁλίσκεσθαι, παρεκρούετο καὶ συνέπειθε τὰς - γυναῖκας ὡς αὐτὴ καθαιροῦσα τὴν σελήνην. παιδίον μὲν γὰρ οὐδεμία ποτὲ - γυνὴ λέγεται - ποιῆσαι -ποιῆσαι] κυῆσαι W δίχα κοινωνίας ἀνδρός, - τὰ δʼ ἄμορφα κυήματα καὶ σαρκοειδῆ καὶ σύστασιν ἐν ἑαυτοῖς -ἑαυτοῖς] cf. Vit. Cleom. c. 39 ἐκ - διαφθορᾶς λαμβάνοντα μύλας καλοῦσι. τοῦτο δὴ φυλακτέον ἐν ταῖς ψυχαῖς - γίγνεσθαι τῶν γυναικῶν. ἂν γὰρ λόγων χρηστῶν σπέρματα μὴ δέχωνται μηδὲ - - κοινωνῶσι παιδείας· - τοῖς ἀνδράσιν, αὐταὶ καθʼ αὑτὰς ἄτοπα πολλὰ καὶ φαῦλα βουλεύματα καὶ - πάθη κυοῦσι. σὺ δʼ ὦ Εὐρυδίκη μάλιστα πειρῶ τοῖς τῶν σοφῶν καὶ - ἀγαθῶν ἀποφθέγμασιν ὁμιλεῖν καὶ διὰ στόματος ἀεὶ τὰς φωνὰς ἔχειν - ἐκείνας ὧν καὶ παρθένος - οὖσα παρʼ ἡμῖν - ἀνελάμβανες, ὅπως εὐφραίνῃς μὲν τὸν ἄνδρα, θαυμάζῃ δʼ ὑπὸ τῶν - ἄλλων γυναικῶν, οὕτω κοσμουμένη περιττῶς καὶ σεμνῶς ἀπὸ μηδενός. τοὺς - μὲν γὰρ τῆσδε τῆς πλουσίας μαργαρίτας καὶ τὰ τῆσδε τῆς ξένης σηρικὰ - λαβεῖν - οὐκ ἔστιν οὐδὲ περιθέσθαι μὴ - πολλοῦ πριαμένην, τὰ δὲ Θεανοῦς κόσμια καὶ Κλεοβουλίνης καὶ - Γοργοῦς - τῆς - Λεωνίδου γυναικὸς καὶ Τιμοκλείας τῆς Θεαγένους ἀδελφῆς καὶ Κλαυδίας - τῆς παλαιᾶς, καὶ Κορνηλίας τῆς Σκιπίωνος καὶ ὅσαι ἐγένοντο θαυμασταὶ - καὶ περιβόητοι, ταῦτα δʼ ἔξεστι - περικειμένην προῖκα καὶ κοσμουμένην αὐτοῖς ἐνδόξως ἅμα βιοῦν καὶ - μακαρίως. εἰ γὰρ ἡ Σαπφὼ -Σαπφώ] Bergk. 3 p. 111 διὰ τὴν ἐν τοῖς μέλεσι - καλλιγραφίαν ἐφρόνει τηλικοῦτον ὥστε γράψαι - πρός τινα πλουσίαν -κατθάνοισα -κατθάνοισα p. 646 f: κατθανοῦσα - δὲ κείσεαι, οὐδέ τις μναμοσύνα σέθεν -ἔσεται· οὐ γὰρ πεδέχεις -πεδέχεις ibidem: παῖδʼ ἔχεις - ῥόδων - - -τῶν ἐκ Πιερίας -, πῶς οὐχί σοι μᾶλλον ἐξέσται μέγα φρονεῖν ἐφʼ ἑαυτῇ καὶ - λαμπρόν, ἂν μὴ τῶν ῥόδων ἀλλὰ καὶ τῶν καρπῶν μετέχῃς, ὧν αἱ - Μοῦσαι φέρουσι καὶ χαρίζονται τοῖς παιδείαν καὶ φιλοσοφίαν - θαυμάζουσιν;

- - - - - diff --git a/data/tlg0007/tlg078/tlg0007.tlg078.perseus-grc2.xml b/data/tlg0007/tlg078/tlg0007.tlg078.perseus-grc2.xml index b5315784d..266cfae17 100644 --- a/data/tlg0007/tlg078/tlg0007.tlg078.perseus-grc2.xml +++ b/data/tlg0007/tlg078/tlg0007.tlg078.perseus-grc2.xml @@ -7,7 +7,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Γαμικὰ παραγγέλματα Plutarch -Grēgorios N. Vernardakēs +Grēgorios N. Vernardakēs Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch Moralia -Gregorius N. Bernardakis + Grēgorios N. Vernardakēs Leipzig Teubner @@ -43,6 +43,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> +

optical character recognition

 @@ -72,740 +73,203 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> -
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-μετὰ τὸν πάτριον θεσμόν, ὃν ὑμῖν ἡ τῆς Δήμητρος ἱέρεια - συνειργνυμένοις ἐφήρμοσεν, οἶμαι καὶ τὸν λόγον ὁμοῦ συνεφαπτόμενον - ὑμῶν καὶ συνυμεναιοῦντα χρήσιμον ἄν τι ποιῆσαι καὶ τῷ νόμῳ - προσῳδόν. ἐν μὲν γὰρ τοῖς μουσικοῖς ἕνα τῶν - αὐλητικῶν νόμων ἱππόθορον ἐκάλουν, μέλος; τι τοῖς · ἵπποις ὁρμῆς - ἐπεγερτικὸν ὡς ἔοικεν ἐνδιδόντα -ἐνδιδόντα] ἐπᾴδοντες Sauppius πρὸς -πρὸς R: περὶ - - τὰς ὀχείας· φιλοσοφίᾳ δὲ πολλῶν λόγων - καὶ καλῶν - ἐνόντων, οὐδενὸς ἧττον ἄξιος - σπουδῆς ὁ γαμήλιός ἐστιν οὗτος, ᾧ κατᾴδουσα τοὺς ἐπὶ βίου - κοινωνίᾳ συνιόντας εἰς ταὐτὸ πράους τε παρέχει καὶ χειροήθεις - ἀλλήλοις. ὧν οὖν ἀκηκόατε πολλάκις ἐν φιλοσοφίᾳ παρατρεφόμενοι - κεφάλαια συντάξας ἔν τισιν ὁμοιότησι βραχείαις, ὡς εὐμνημόνευτα μᾶλλον - εἴη, κοινὸν ἀμφοτέροις πέμπω δῶρον, εὐχόμενος τῇ Ἀφροδίτῃ τὰς - Μούσας παρεῖναι καὶ συνεργεῖν, ὡς μήτε λύραν τινὰ μήτε κιθάραν μᾶλλον - αὐταῖς ἢ τὴν περὶ γάμον καὶ οἶκον ἐμμέλειαν ἡρμοσμένην παρέχειν διὰ λόγου καὶ ἁρμονίας· καὶ φιλοσοφίας προσῆκον. καὶ - γὰρ οἱ παλαιοὶ τῇ Ἀφροδίτῃ τὸν Ἑρμῆν συγκαθίδρυσαν, ὡς τῆς περὶ - τὸν γάμον ἡδονῆς μάλιστα - λόγου δεομένης, τήν τε Πειθὼ καὶ τὰς Χάριτας, ἵνα - πείθοντες διαπράττωνται παρʼ ἀλλήλων ἃ - βούλονται, μὴ μαχόμενοι μηδὲ φιλονεικοῦντες.

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ὁ Σόλων ἐκέλευε τὴν νύμφην τῷ νυμφίῳ συγκατακλίνεσθαι μήλου κυδωνίου - κατατραγοῦσαν αἰνιττόμενος ἔοικεν ὅτι δεῖ τὴν -τὴν] τὴν πρώτην H ἀπὸ στόματος καὶ - φωνῆς χάριν εὐάρμοστον εἶναι πρῶτον -πρῶτον] del. H - καὶ ἡδεῖαν.

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ἐν Βοιωτίᾳ τὴν νύμφην κατακαλύψαντες ἀσφαραγωνιᾷ -ἀσφαραγίᾳ? στεφανοῦσιν ἐκείνη - τε γὰρ ἣδιστον ἐκ τραχυτάτης ἀκάνθης καρπὸν ἀναδίδωσιν, ἥ τε νύμφη - τῷ μὴ φυγόντι μηδὲ -μηδὲ Sauppius: μήτε - δυσχεράναντι τὴν πρώτην - χαλεπότητα , καὶ ἀηδίαν αὐτῆς ἥμερον καὶ γλυκεῖαν - παρέξει συμβίωσιν. οἱ δὲ - τὰς πρώτας τῶν παρθένων διαφορὰς μὴ ὑπομείναντες οὐδὲν ἀπολείπουσι - τῶν διὰ τὸν ὄμφακα τὴν σταφυλὴν ἑτέροις προϊεμένων. πολλαὶ δὲ καὶ - τῶν νεογάμων δυσχεράνασαι - διὰ τὰ πρῶτα - τοὺς νυμφίους; ὅμοιον ἔπαθον πάθος τοῖς τὴν μὲν πληγὴν τῆς μελίττης - ὑπομείνασι, τὸ δὲ κηρίον προεμένοις.

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ἐν ἀρχῇ μάλιστα δεῖ τὰς διαφορὰς καὶ τὰς προσκρούσεις φυλάττεσθαι - τοὺς γεγαμηκότας, ὁρῶντας - ὅτι καὶ τὰ - συναρμοσθέντα τῶν σκευῶν κατʼ ἀρχὰς μὲν ὑπὸ τῆς τυχούσης ῥᾳδίως - διασπᾶται προφάσεως - , χρόνῳ δὲ τῶν ἁρμῶν σύμπηξιν λαβόντων - μόλις ὑπὸ πυρὸς καὶ σιδήρου διαλύεται.

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ὥσπερ τὸ πῦρ ἐξάπτεται μὲν εὐχερῶς ἐν ἀχύροις καὶ θρυαλλίδι καὶ - θριξὶ λαγῴαις, σβέννυται - δὲ τάχιον ἂν μή - τινος· ἑτέρου δυναμένου στέγειν ἅμα καὶ τρέφειν ἐπιλάβηται, οὓτω τὸν - ἀπὸ σώματος καὶ ὥρας ὀξὺν ἔρωτα τῶν νεογάμων ἀναφλεγόμενον δεῖ μὴ - διαρκῆ μηδὲ βέβαιον νομίζειν, ἂν μὴ περὶ τὸ ἦθος ἱδρυθεὶς καὶ τοῦ - φρονοῦντος ἁψάμενος - ἔμψυχον λάβῃ - διάθεσιν. - -

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ἡ διὰ τῶν φαρμάκων θήρα ταχὺ μὲν αἱρεῖ καὶ λαμβάνει ῥᾳδίως τὸν - ἰχθύν, ἄβρωτον δὲ ποιεῖ καὶ φαῦλον· οὕτως αἱ φίλτρα τινὰ καὶ - γοητείας ἐπιτεχνώμεναι τοῖς ἀνδράσι καὶ χειρούμεναι διʼ ἡδονῆς - αὐτοὺς ἐμπλήκτοις καὶ ἀνοήτοις, καὶ - διεφθαρμένοις συμβιοῦσιν. οὐδὲ γὰρ τὴν Κίρκην ὤνησαν οἱ - καταφαρμακευθέντες, οὐδʼ ἐχρήσατο πρὸς οὐδὲν αὐτοῖς ὑσὶ καὶ ὄνοις - γενομένοις, τὸν δʼ Ὀδυσσέα νοῦν ἔχοντα καὶ συνόντα φρονίμως - ὑπερηγάπησεν. - -

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αἱ βουλόμεναι μᾶλλον ἀνοήτων κρατεῖν ἀνδρῶν ἢ φρονίμων ἀκούειν - ἐοίκασι τοῖς ἐν ὁδῷ βουλομένοις μᾶλλον ὁδηγεῖν τυφλοὺς; ἢ τοῖς - γιγνώσκουσιν ἀκολουθεῖν καὶ βλέπουσι. - -

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τὴν Πασιφάην ἀπιστοῦσι βοὸς ἐρασθῆναι - - βασιλεῖ συνοῦσαν, ἐνίας ὁρῶσαι τοὺς μὲν αὐστηροὺς καὶ σώφρονας - βαρυνομένας, τοῖς δʼ ἐξ ἀκρασίας καὶ φιληδονίας κεκραμένοις -κεκρατημένοις Coraes ὥσπερ κυσὶν - ἢ τράγοις ἣδιον συνούσας. -

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οἱ τοῖς ἵπποις ἐφάλλεσθαι διʼ ἀσθένειαν ἢ μαλακίαν αὐτοὺς ἐκείνους - ὀκλάζειν καὶ ὑποπίπτειν διδάσκουσιν οὕτως ἔνιοι τῶν λαβόντων - εὐγενεῖς ἢ πλουσίας γυναῖκας οὐχ ἑαυτοὺς - - ποιοῦσι βελτίους ἀλλʼ ἐκείνας περικολούουσιν , ὡς μᾶλλον ἄρξοντες - ταπεινῶν γενομένων· δεῖ δʼ ὥσπερ ἵππου τὸ μέγεθος φυλάττοντα καὶ τὸ - ἀξίωμα τῆς γυναικὸς χρῆσθαι τῷ χαλινῷ - -

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τὴν σελήνην, ὅταν ἀποστῇ τοῦ ἡλίου, περιφανῆ - καὶ λαμπρὰν ὁρῶμεν, ἀφανίζεται δὲ καὶ κρύπτεται πλησίον - γενομένη· τὴν δὲ σώφρονα γυναῖκα δεῖ τοὐναντίον ὁρᾶσθαι μάλιστα μετὰ - τοῦ ἀνδρὸς οὖσαν, οἰκουρεῖν δὲ καὶ κρύπτεσθαι μὴ παρόντος

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οὐκ ὀρθῶς Ἡρόδοτος -Ἡρόδοτος] I 8 εἶπεν ὅτι ἡ γυνὴ - - ἅμα τῷ χιτῶνι ἐκδύεται scr. vid. aut συνεκδύεται (cf. p. 37 d) aut ʼ ʼἐκδυομένῳ συνεκδύεται -ʼ - καὶ τὴν αἰδῶ· τοὐναντίον γὰρ ἡ σώφρων - ἀντενδύεται τὴν αἰδῶ, καὶ τοῦ μάλιστα φιλεῖν τῷ μάλιστα αἰδεῖσθαι - συμβόλῳ χρῶνται πρὸς ἀλλήλους.

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ὥσπερ ἂν φθόγγοι δύο σύμφωνοι ληφθῶσι, - - τοῦ βαρυτέρου - γίγνεται τὸ μέλος, οὕτω πᾶσα πρᾶξις ἐν οἰκίᾳ σωφρονούσῃ πράττεται - μὲν ὑπʼ ἀμφοτέρων ὁμονοούντων, ἐπιφαίνει δὲ τὴν τοῦ ἀνδρὸς - ἡγεμονίαν καὶ προαίρεσιν.

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ὁ ἥλιος τὸν βορέαν ἐνίκησεν. ὁ γὰρ ἄνθρωπος - τοῦ μὲν ἀνέμου βιαζομένου τὸ ἱμάτιον ἀφελέσθαι καὶ λαμπρὸν - καταπνέοντος μᾶλλον ἔσφιγγε καὶ συνεῖχε τὴν περιβολὴν τοῦ δʼ ἡλίου - μετὰ τὸ πνεῦμα θερμοῦ γενομένου θαλπόμενος εἶτα - καυματιζόμενος καὶ τὸν χιτῶνα τῷ ἱματίῳ προσαπεδύσατο. τοῦτο 0 - ποιοῦσιν αἱ πλεῖσται γυναῖκες· ἀφαιρουμένοις - τοῖς ἀνδράσι βίᾳ τὴν τρυφὴν καὶ τὴν - πολυτέλειαν - διαμάχονται καὶ χαλεπαίνουσιν· - ἂν πείθωνται μετὰ λόγου, πράως ἀποτίθενται καὶ μετριάζουσιν.

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ὁ Κάτων ἐξέβαλε τῆς βουλῆς τὸν φιλήσαντα τὴν ἑαυτοῦ γυναῖκα τῆς - θυγατρὸς παρούσης. τοῦτο μὲν οὖν ἴσως σφοδρότερον εἰ δʼ αἰσχρόν - ἐστιν, - ὥσπερ ἐστίν, ἑτέρων παρόντων - ἀσπάζεσθαι καὶ φιλεῖν καὶ περιβάλλειν ἀλλήλους, πῶς οὐκ αἴσχιον - ἑτέρων παρόντων λοιδορεῖσθαι καὶ διαφέρεσθαι πρὸς ἀλλήλους, καὶ τὰς -καὶ τὰς Xylander: τὰς - - μὲν ἐντεύξεις καὶ φιλοφροσύνας ἀπορρήτους πρὸς τὴν γυναῖκα ποιεῖσθαι, - νουθεσίᾳ - - δὲ καὶ μέμψει καὶ - παρρησίᾳ χρῆσθαι φανερᾷ καὶ ἀναπεπταμένῃ;

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ὥσπερ ἐσόπτρου κατεσκευασμένου χρυσῷ καὶ λίθοις ὄφελος οὐδέν - ἐστιν, εἰ μὴ δείκνυσι τὴν μορφὴν ὁμοίαν, οὕτως οὐδὲ πλουσίας γαμετῆς - ὄνησις, - εἰ μὴ παρέχει τὸν βίον ὅμοιον - τῷ ἀνδρὶ καὶ σύμφωνον τὸ ἦθος. εἰ χαίροντος μὲν εἰκόνα σκυθρωπὴν - ἀποδίδωσι τὸ ἔσοπτρον, ἀχθομένου δὲ καὶ σκυθρωπάζοντας ἱλαρὰν καὶ - σεσηρυῖαν, ἡμαρτημένον ἐστὶ καὶ φαῦλον. οὐκοῦν καὶ γυνὴ φαῦλος καὶ - ἄκαιρος ἡ παίζειν μὲν ὡρμημένου καὶ - φιλοφρονεῖσθαι τοῦ ἀνδρὸς ἐσκυθρωπακυῖα, σπουδάζοντος δὲ παίζουσα καὶ - γελῶσα· τὸ μὲν γὰρ ἀηδίας, τὸ δʼ - ὀλιγωρίας. δεῖ δέ, ὥσπερ οἱ γεωμέτραι - λέγουσι τὰς γραμμὰς καὶ τὰς ἐπιφανείας οὐ κινεῖσθαι - καθʼ ἑαυτὰς ἀλλὰ συγκινεῖσθαι τοῖς σώμασιν, οὕτω τὴν γυναῖκα μηδὲν - ἴδιον πάθος ἔχειν, ἀλλὰ κοινωνεῖν τῷ ἀνδρὶ καὶ σπουδῆς καὶ παιδιᾶς - καὶ συννοίας - καὶ γέλωτος.

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οἱ τὰς γυναῖκας μὴ ἡδέως βλέποντες ἐσθιούσας μετʼ αὐτῶν διδάσκουσιν - ἐμπίπλασθαι μόνας γενομένας. οὕτως οἱ μὴ συνόντες ἱλαρῶς ταῖς γυναιξὶ - μηδὲ παιδιᾶς κοινωνοῦντες αὐταῖς καὶ γέλωτος - ἰδίας ἡδονὰς χωρὶς αὐτῶν ζητεῖν διδάσκουσιν. - -

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·τοῖς τῶν Περσῶν βασιλεῦσιν αἱ γνήσιαι γυναῖκες παρακάθηνται δειπνοῦσι - καὶ συνεστιῶνται· βουλόμενοι δὲ παίζειν καὶ μεθύσκεσθαι ταύτας μὲν - ἀποπέμπουσι, τὰς δὲ μουσουργοὺς καὶ παλλακίδας - καλοῦσιν, ὀρθῶς τοῦτὸ γʼ αὐτὸ ποιοῦντες, ὅτι τὸ - συνακολασταίνειν καὶ παροινεῖν οὐ μεταδιδόασι ταῖς γαμεταῖς. ἂν οὖν - ἰδιώτης ἀνήρ, ἀκρατὴς δὲ περὶ τὰς ἡδονὰς καὶ ἀνάγωγος, ἐξαμάρτῃ - τι πρὸς ἑταίραν ἢ θεραπαινίδα, δεῖ τὴν γαμετὴν μὴ ἀγανακτεῖν - μηδὲ χαλεπαίνειν, λογιζομένην ὅτι - παροινίας καὶ ἀκολασίας καὶ ὕβρεως αἰδούμενος αὐτὴν ἑτέρᾳ - μεταδίδωσιν. - -

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οἱ φιλόμουσοι τῶν βασιλέων πολλοὺς μουσικοὺς ποιοῦσιν, οἱ φιλόλογοι - λογίους, οἱ φιλαθληταὶ - γυμναστικούς. οὕτως - ἀνὴρ φιλοσώματος καλλωπίστριαν γυναῖκα ποιεῖ, φιλήδονος ἑταιρικὴν καὶ - ἀκόλαστον, φιλάγαθος καὶ φιλόκαλος σώφρονα καὶ κοσμίαν.

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Λάκαινα παιδίσκη, πυνθανομένου τινὸς εἰ ἤδη ἀνδρὶ - προσελήλυθεν “οὐκ ἔγωγʼ” εἶπεν ἀλλʼ “ἐμοὶ ἐκεῖνος.” οὗτος - ὁ τρόπος, οἶμαι, τῆς οἰκοδεσποίνης, μήτε φεύγειν μήτε δυσχεραίνειν τὰ - τοιαῦτα τοῦ ἀνδρὸς ἀρχομένου μήτε αὐτὴν κατάρχεσθαι· τὸ - - μὲν γὰρ ἑταιρικὸν - καὶ ἰταμόν, τὸ δʼ ὑπερήφανον καὶ ἀφιλόστοργον.

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ἰδίους οὐ δεῖ φίλους κτᾶσθαι τὴν γυναῖκα, κοινοῖς δὲ χρῆσθαι τοῖς τοῦ - ἀνδρός· οἱ δὲ θεοὶ φίλοι πρῶτοι καὶ μέγιστοι. διὸ καὶ θεοὺς οὓς ὁ - ἀνὴρ νομίζει σέβεσθαι τῇ γαμετῇ καὶ - γιγνώσκειν μόνους προσήκει, περιέργοις δὲ θρησκείαις καὶ ξέναις - δεισιδαιμονίαις ἀποκεκλεῖσθαι τὴν αὔλειον, οὐδενὶ γὰρ θεῶν ἱερὰ - κλεπτόμενα καὶ λανθάνοντα δρᾶται κεχαρισμένως ὑπὸ γυναικός. - -

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ὁ Πλάτων -Πλάτων] Rep. p. 462 c φησὶν εὐδαίμονα καὶ μακαρίαν εἶναι πόλιν, ἐν “τὸ ἐμὸν - καὶ τὸ -καὶ τὸ Stobaeus Floril. LXXIV 43: καὶ - οὐκ ἐμὸν” ἣκιστα - φθεγγομένων ἀκούουσι διὰ τὸ κοινοῖς ὡς - ἔνι μάλιστα χρῆσθαι τοῖς ἀξίοις σπουδῆς τοὺς πολίτας, πολὺ δὲ μᾶλλον - ἐκ γάμου δεῖ τὴν τοιαύτην φωνὴν - - ἀνῃρῆσθαι. πλὴν ὥσπερ οἱ ἰατροὶ λέγουσι τὰς τῶν εὐωνύμων πληγὰς - τὴν αἴσθησιν ἐν τοῖς δεξιοῖς ἀναφέρειν, οὕτω τὴν γυναῖκα τοῖς τοῦ - ἀνδρὸς συμπαθεῖν καλὸν -καλὸν W: μᾶλλον - καὶ τὸν ἄνδρα τοῖς τῆς γυναικός, ἵνʼ ὥσπερ - οἱ δεσμοὶ κατὰ τὴν ἐπάλλαξιν ἰσχὺν διʼ ἀλλήλων - λαμβάνουσιν, οὕτως ἑκατέρου τὴν εὔνοιαν ἀντίστροφον - ἀποδιδόντος ἡ κοινωνία σῴζηται διʼ ἀμφοῖν. καὶ γὰρ ἡ φύσις μίγνυσι - διὰ τῶν σωμάτων - τῶν ἡμᾶς, ἵνʼ ἐξ ἑκατέρων μέρος - λαβοῦσα καὶ συγχέασα κοινὸν ἀμφοτέροις ἀποδῷ τὸ γεννώμενον, ὥστε - μηδέτερον διορίσαι μηδὲ διακρῖναι τὸ ἴδιον ἢ τὸ ἀλλότριον. τοιαύτη -τοιαύτη Stegmannus: αὕτη - - τοίνυν καὶ χρημάτων κοινωνία - προσήκει - μάλιστα τοῖς γαμοῦσιν εἰς μίαν οὐσίαν πάντα καταχεαμένοις καὶ - ἀναμίξασι μὴ τὸ μέρος ἴδιον καὶ τὸ μέρος ἀλλότριου ἀλλὰ πᾶν ἴδιον - ἡγεῖσθαι καὶ μηδὲν ἀλλότριον. ὥσπερ γὰρ -γὰρ H τὸ κρᾶμα καίτοι ὕδατος - μετέχον πλείονος οἶνον καλοῦμεν, - οὕτω τὴν - οὐσίαν δεῖ καὶ τὸν οἶκον τοῦ ἀνδρὸς λέγεσθαι, κἂν ἡ γυνὴ πλείονα - συμβάλληται.

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Φιλόπλουτος ἡ Ἑλένη, φιλήδονος ὁ Πάρις· φρόνιμος ὁ Ὀδυσσεύς, - σώφρων ἡ Πηνελόπη. διὰ τοῦτο μακάριος γάμος ὁ τούτων καὶ ζηλωτός, ὁ - - δʼ ἐκείνων Ἰλιάδα - κακῶν Ἕλλησι καὶ βαρβάροις ἐποίησεν.

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ὁ Ῥωμαῖος ὑπὸ τῶν φίλων νουθετούμενος ὅτι σώφρονα γυναῖκα καὶ - πλουσίαν καὶ ὡραίαν ἀπεπέμψατο, τὸν κάλτιον -κάλτιον impressi: κάλπιον - αὐτοῖς προτείνας; “καὶ - γὰρ - οὗτοσ” ἔφη “καλὸς ἰδεῖν καὶ - καινός, ἀλλʼ οὐδεὶς οἶδεν ὅπου με θλίβει.” δεῖ τοίνυν μὴ προικὶ - μηδὲ γένει μηδὲ κάλλει τὴν γυναῖκα πιστεύειν, ἀλλʼ ἐν οἷς ἅπτεται - μάλιστα τοῦ ἀνδρός, ὁμιλίᾳ τε καὶ ἤθει καὶ συμπεριφορᾷ, ταῦτα μὴ - σκληρὰ μηδʼ ἀνιῶντα - - καθʼ ἡμέραν ἀλλʼ - εὐάρμοστα καὶ ἄλυπα καὶ προσφιλῆ παρέχειν. ὥσπερ γὰρ οἱ ἰατροὶ τοὺς - ἐξ αἰτιῶν ἀδήλων καὶ κατὰ μικρὸν συλλεγομένων γεννωμένους πυρετοὺς μᾶλλον δεδοίκασιν ἢ τοὺς ἐμφανεῖς καὶ - μεγάλας προφάσεις ἔχοντας, οὕτω τὰ λανθάνοντα τοὺς πολλοὺς μικρὰ καὶ - συνεχῆ καὶ καθημερινὰ προσκρούματα γυναικὸς καὶ ἀνδρὸς μᾶλλον διίστησι - καὶ λυμαίνεται τὴν συμβίωσιν.

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ὁ βασιλεὺς Φίλιππος ἤρα Θεσσαλῆς γυναικὸς αἰτίαν ἐχούσης - καταφαρμακεύειν αὐτόν. ἐσπούδασεν οὖν ἡ Ὀλυμπιὰς λαβεῖν τὴν - ἄνθρωπον ὑποχείριον. ὡς δʼ εἰς ὄψιν ἐλθοῦσα τὸ τʼ εἶδος εὐπρεπὴς - ἐφάνη - καὶ διελέχθη πρὸς αὐτὴν οὐκ - ἀγεννῶς οὐδʼ ἀσυνέτως, - “χαιρέτωσαν” εἶπεν ἡ Ὀλυμπιάς “αἱ διαβολαί σὺ γὰρ ἐν σεαυτῇ - τὰ φάρμακα ἔχεις.” ἄμαχον οὖν τι γίγνεται πρᾶγμα γαμετὴ γυνὴ - καὶ νόμιμος, ἂν ἐν αὑτῇ πάντα θεμένη, καὶ προῖκα καὶ γένος καὶ - φάρμακα καὶ τὸν κεστὸν αὐτόν, ἤθει - καὶ ἀρετῇ κατεργάσηται τὴν εὔνοιαν.

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πάλιν ἡ Ὀλυμπιάς, αὐλικοῦ τινος νεανίσκου γήμαντος εὐπρεπῆ γυναῖκα - κακῶς ἀκούουσαν, “οὗτοσ” εἶπεν “οὐκ ἔχει λογισμόν· οὐ γὰρ - ἂν τοῖς - ὀφθαλμοῖς ἔγημε” δεῖ δὲ - μὴ τοῖς ὄμμασι γαμεῖν δὲ τοῖς δακτύλοις, ὥσπερ ἔνιοι ψηφίσαντες πόσα - φέρουσαν - λαμβάνουσιν, οὐ κρίναντες πῶς συμβιωσομένην.

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ὁ Σωκράτης ἐκέλευε τῶν ἐσοπτριζομένων - - νεανίσκων τοὺς μὲν αἰσχροὺς ἐπανορθοῦσθαι τῇ ἀρετῇ, τοὺς δὲ καλοὺς - μὴ καταισχύνειν τῇ κακίᾳ τὸ εἶδος. καλὸν οὖν καὶ τὴν - οἰκοδέσποιναν, ὅταν ἐν ταῖς χερσὶν ἔχῃ τὸ ἔσοπτρον, αὐτὴν ἐν - ἑαυτῇ διαλαλεῖν, τὴν μὲν αἰσχρὰν τί οὖν, ἂν μὴ σώφρων γένωμαι; τὴν δὲ καλὴν τί “οὖν, ἂν καὶ σώφρων - γένωμαι;ʼ” τῇ γὰρ αἰσχρᾷ σεμνότερον -σεμνότερον scripsi: σεμνὸν - εἰ φιλεῖται διὰ τὸ ἦθος - ἢ τὸ κάλλος.

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ταῖς Λυσάνδρου θυγατράσιν ὁ τύραννος ὁ -Σικελικὸς ἱμάτια καὶ πλόκια τῶν πολυτελῶν ἔπεμψεν - ὁ δὲ Λύσανδρος οὐκ - ἔλαβεν εἰπών “ταῦτα τὰ κόσμια καταισχυνεῖ μου μᾶλλον ἢ κοσμήσει - τὰς θυγατέρας.” πρότερος δὲ Λυσάνδρου Σοφοκλῆς -Σοφοκλῆς] Bauck. p. 249 τοῦτʼ εἶπεν - - -οὐ κόσμος, οὔκ, ὦ τλῆμον, ἀλλʼ ἀκοσμία -φαίνοιτʼ ἂν εἶναι σῶν τε μαργότης φρενῶν - “κόσμος γάρ ἐστιν,” ὡς ἔλεγε Κράτης, “τὸ κοσμοῦν” κοσμεῖ δὲ - τὸ κοσμιωτέραν τὴν γυναῖκα ποιοῦν. ποιεῖ δὲ τοιαύτην οὔτε χρυσὸς οὔτε - σμάραγδος οὔτε - κόκκος, ἀλλʼ ὅσα - σεμνότητος εὐταξίας αἰδοῦς ἔμφασιν περιτίθησιν.

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οἱ τῇ γαμηλίᾳ θύοντες Ἥρᾳ τὴν χολὴν οὐ - συγκαθαγίζουσι τοῖς ἄλλοις ἱεροῖς, ἀλλʼ - ἐξελόντες ἔρριψαν παρὰ τὸν βωμόν, αἰνιττομένου τοῦ νομοθέτου - τὸ μηδέποτε δεῖν χολὴν μηδʼ ὀργὴν γάμῳ παρεῖναι. - δεῖ γὰρ εἶναι τῆς οἰκοδεσποίνης ὥσπερ οἴνου τὸ αὐστηρὸν ὠφέλιμον - καὶ ἡδύ, μὴ πικρὸν ὥσπερ ἀλόης μηδὲ φαρμακῶδες

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ὁ Πλάτων τῷ Ξενοκράτει βαρυτέρῳ τὸ ἦθος - ὄντι τἄλλα δὲ καλῷ κἀγαθῷ παρεκελεύετο θύειν ταῖς Χάρισιν. - οἶμαι δὴ καὶ τῇ σώφρονι μάλιστα - δεῖν πρὸς τὸν ἄνδρα χαρίτων, ἵνʼ, ὡς - ἔλεγε Μητρόδωρος, “ἡδέως συνοικῇ καὶ μὴ - ὀργιζομένη ὅτι σωφρονεῖ” δεῖ γὰρ μήτε τὴν εὐτελῆ καθαριότητος - ἀμελεῖν μήτε τὴν φίλανδρον φιλοφροσύνης ποιεῖ γὰρ ἡ χαλεπότης ἀηδῆ - τὴν εὐταξίαν τῆς γυναικός - ὥσπερ ἡ - ῥυπαρία τὴν ἀφέλειαν,

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ἡ φοβουμένη γελάσαι πρὸς τὸν ἄνδρα καὶ παῖξαί -παῖξαι W: πρᾶξαι - τι , μὴ φανῇ θρασεῖα - καὶ ἀκόλαστος, οὐδὲν διαφέρει τῆς ἵνα μὴ δοκῇ μυρίζεσθαι τὴν - κεφαλὴν μηδʼ ἀλειφομένης, καὶ ἵνα μὴ φυκοῦσθαι τὸ πρόσωπον - νιπτομένης;. ὁρῶμεν δὲ καὶ ποιητὰς καὶ ῥήτορας, - ὅσοι φεύγουσι τὸ περὶ τὴν λέξιν ὀχλικὸν - καὶ ἀνελεύθερον καὶ κακόζηλον, τοῖς - πράγμασι καὶ ταῖς οἰκονομίαις καὶ τοῖς ἤθεσιν ἄγειν καὶ κινεῖν τὸν - ἀκροατὴν φιλοτεχνοῦντας. διὸ δεῖ καὶ τὴν οἰκοδέσποιναν - ὅτι πᾶν τὸ περιττὸν καὶ ἑταιρικὸν καὶ - πανηγυρικόν, εὖ ποιοῦσα, φεύγει καὶ παραιτεῖται, μᾶλλον φιλοτεχνεῖν ἐν - ταῖς ἠθικαῖς καὶ βιωτικαῖς χάρισι πρὸς τὸν ἄνδρα, τῷ καλῷ μεθʼ - ἡδονῆς συνεθίζουσαν αὐτόν; ἂν δʼ ἄρα φύσει τις αὐστηρὰ καὶ - ἄκρατος γένηται καὶ ἀνήδυντος, εὐγνωμονεῖν δεῖ - τὸν ἄνδρα, καὶ καθάπερ ὁ Φωκίων, τοῦ Ἀντιπάτρου πρᾶξιν αὐτῷ - προστάττοντος οὐ καλὴν οὐδὲ πρέπουσαν, - εἶπεν “οὐ δύνασαί μοι καὶ φίλῳ - χρῆσθαι καὶ κόλακι,” οὕτω λογίζεσθαι περὶ τῆς σώφρονος καὶ - αὐστηρᾶς γυναικὸς “οὐ δύναμαι αὐτῇ - καὶ ὡς γαμετῇ καὶ ὡς ἑταίρᾳ συνεῖναι”

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ταῖς Αἰγυπτίαις ὑποδήμασι χρῆσθαι πάτριον οὐκ ἦν, ὅπως ἐν οἴκῳ - διημερεύωσι. τῶν δὲ πλείστων γυναικῶν ἂν ὑποδήματα - διάχρυσα περιέλῃς καὶ ψέλλια καὶ περισκελίδας καὶ πορφύραν καὶ - μαργαρίτας, ἔνδον μένουσιν. -μενοῦσιν Duebnerus: μένουσιν - -

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ἡ Θεανὼ παρέφηνε τὴν χεῖρα περιβαλλομένη - - τὸ ἱμάτιον. εἰπόντος δέ τινος -εἰπόντος δέ τινος Stobaeus Floril. LXXIV 49: τινὸς δʼ εἰπόντος - “καλὸς ὁ πῆχυς, ἀλλʼ οὐ - δημόσιοσ” ἔφη. δεῖ δὲ μὴ μόνον τὸν - πῆχυν ἀλλὰ μηδὲ τὸν λόγον δημόσιον - εἶναι τῆς σώφρονος, post σώφρονος lacunam signavit H καὶ τὴν φωνὴν ὡς ἀπογύμνωσιν αἰδεῖσθαι καὶ - φυλάσσεσθαι πρὸς τοὺς ἐκτός· ἐνορᾶται γὰρ - - αὐτῇ καὶ πάθος καὶ ἦθος καὶ διάθεσις λαλούσης.

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τὴν Ἠλείων ὁ Φειδίας Ἀφροδίτην ἐποίησε χελώνην πατοῦσαν, οἰκουρίας - σύμβολον ταῖς γυναιξὶ καὶ σιωπῆς. δεῖ γὰρ ἢ πρὸς τὸν ἄνδρα λαλεῖν - ἢ διὰ τοῦ ἀνδρός, μὴ δυσχεραίνουσαν εἰ διʼ ἀλλοτρίας - γλώσσης ὥσπερ αὐλητὴς φθέγγεται σεμνότερον.

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οἱ πλούσιοι καὶ οἱ βασιλεῖς τιμῶντες τοὺς φιλοσόφους αὑτούς τε, - κοσμοῦσι κἀκείνους, οἱ δὲ - φιλόσοφοι τοὺς πλουσίους θεραπεύοντες οὐκ ἐκείνους ποιοῦσιν - ἐνδόξους ἀλλʼ αὑτοὺς ἀδοξοτέρους. - τοῦτο - συμβαίνει καὶ περὶ τὰς γυναῖκας. ὑποτάττουσαι μὲν γὰρ ἑαυτὰς τοῖς - ἀνδράσιν ἐπαινοῦνται, κρατεῖν δὲ βουλόμεναι μᾶλλον τῶν κρατουμένων - ἀσχημονοῦσι. κρατεῖν δὲ τὸν ἄνδρα τῆς γυναικὸς οὐχ ὡς δεσπότην - κτήματος ἀλλʼ ὡς ψυχὴν σώματος, - συμπαθοῦντα - καὶ συμπεφυκότα τῇ εὐνοίᾳ δίκαιόν ἑστιν. ὥσπερ οὖν σώματος ἔστι - κήδεσθαι μὴ δουλεύοντα ταῖς ἡδοναῖς αὐτοῦ καὶ ταῖς - ἐπιθυμίαις, οὕτω γυναικὸς ἄρχειν εὐφραίνοντα καὶ χαριζόμενον.

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τῶν σωμάτων οἱ φιλόσοφοι τὰ μὲν ἐκ διεστώτων - λέγουσιν εἶναι καθάπερ στόλον καὶ - στρατόπεδον, - τὰ δʼ ἐκ συναπτομένων ὡς - οἰκίαν καὶ ναῦν, τὰ δʼ ἡνωμένα καὶ συμφυᾶ καθάπερ ἐστὶ τῶν ζῴων - ἕκαστον. σχεδὸν οὖν καὶ γάμος ὁ μὲν τῶν ἐρώντων ἡνωμένος καὶ - συμφυής ἐστιν, ὁ δὲ τῶν διὰ προῖκας ἢ τέκνα γαμούντων ἐκ - συναπτομένων, ὁ δὲ - τῶν οὐ -οὐ Madvigius συγκαθευδόντων - ἐκ διεστώτων, οὓς συνοικεῖν ἄν τις ἀλλήλοις οὐ συμβιοῦν νομίσειε. δεῖ - δέ, ὥσπερ οἱ φυσικοὶ τῶν ὑγρῶν λέγουσι διʼ ὅλων γενέσθαι - τὴν κρᾶσιν, οὕτω τῶν - γαμούντων καὶ σώματα καὶ χρήματα καὶ φίλους καὶ οἰκείους ἀναμιχθῆναι - διʼ ἀλλήλων. καὶ γὰρ ὁ Ῥωμαῖος - νομοθέτης ἐκώλυσε δῶρα διδόναι καὶ λαμβάνειν παρʼ ἀλλήλων τοὺς - γεγαμηκότας, οὐχ ἵνα μηδενὸς μεταλαμβάνωσιν, ἀλλʼ ἵνα πάντα κοινὰ - νομίζωσιν,

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ἐν Λέπτει τῆς Λιβύης πόλει πάτριόν ἐστι - - τῇ μετὰ τὸν γάμον ἡμέρᾳ τὴν νύμφην πρὸς τὴν τοῦ νυμφίου μητέρα - πέμψασαν αἰτεῖσθαι χύτραν· ἡ δʼ οὐ δίδωσιν οὐδέ φησιν ἔχειν, ὅπως - ἀπʼ ἀρχῆς ἐπισταμένη τὸ τῆς ἑκυρᾶς μητρυιῶδες, ἂν ὕστερόν τι - συμβαίνῃ τραχύτερον, μὴ ἀγανακτῇ μηδὲ δυσκολαίνῃ. - τοῦτο δεῖ γιγνώσκουσαν τὴν γυναῖκα θεραπεύειν - τὴν πρόφασιν· - ἔστι δὲ ζηλοτυπία τῆς μητρὸς ὑπὲρ εὐνοίας πρὸς αὐτήν. θεραπεία δὲ - μία τοῦ πάθους ἰδίᾳ μὲν εὔνοιαν τῷ ἀνδρὶ ποιεῖν πρὸς ἑαυτήν, τὴν δὲ τῆς μητρὸς μὴ περισπᾶν μηδʼ ἐλαττοῦν. -

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τοὺς υἱοὺς δοκοῦσι μᾶλλον ἀγαπᾶν αἱ μητέρες ὡς δυναμένους αὐταῖς - βοηθεῖν, οἱ δὲ πατέρες - τὰς θυγατέρας ὡς - δεομένας αὐτῶν βοηθούντων ἴσως δὲ καὶ τιμῇ τῇ πρὸς ἀλλήλους ὁ - ἕτερος τὸ μᾶλλον οἰκεῖον τῷ ἑτέρῳ βούλεται μᾶλλον ἀσπαζόμενος καὶ - ἀγαπῶν φανερὸς εἶναι. καὶ τοῦτο μὲν ἴσως ἀδιάφορόν -ἀδιαφορον Meziriacus: διάφορον - ἐστιν, ἐκεῖνο - δʼ ἀστεῖον, ἂν ἡ γυνὴ - μᾶλλον ἀποκλίνασα - τῇ τιμῇ πρὸς τοὺς γονεῖς τοῦ - ἀνδρὸς ἢ τοὺς ἑαυτῆς βλέπηται, κἄν τι - λυπῆται, πρὸς ἐκείνους ἀναφέρουσα, τοὺς δʼ ἑαυτῆς -δʼ ἑαυτῆς scripsi: δὲ αὑτῆς - λανθάνουσα. ποιεῖ - γὰρ τὸ πιστεύειν δοκεῖν πιστεύεσθαι, καὶ τὸ φιλεῖν φιλεῖσθαι. - -

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τοῖς περὶ τὸν Κῦρον Ἕλλησι παρήγγειλαν οἱ στρατηγοὶ τοὺς πολεμίους, - ἂν μὲν βοῶντες ἐπίωσι, δέχεσθαι μετὰ σιωπῆς, ἂν δʼ ἐκεῖνοι σιωπῶσιν - αὐτοὺς μετὰ βοῆς ἀντεξελαύνειν. αἱ δὲ νοῦν ἔχουσαι γυναῖκες ἐν ταῖς - ὀργαῖς τῶν ἀνδρῶν κεκραγότων - μὲν - ἡσυχάζουσι, σιωπῶντας δὲ προσλαλοῦσαι καὶ παραμυθούμεναι καταπραΰνουσιν. - -

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ὀρθῶς ὁ Εὐριπίδης -Εὐριπίδης] Med. 190 αἰτιᾶται τοὺς τῇ λύρᾳ χρωμένους παρʼ οἶνον· - ἔδει γὰρ ἐπὶ τὰς ὀργὰς καὶ τὰ πένθη μᾶλλον τὴν μουσικὴν παρακαλεῖν - ἢ προσεκλύειν - τοὺς ἐν ταῖς ἡδοναῖς - ὄντας. νομίζετε οὖν ὑμεῖς ἁμαρτάνειν τοὺς ἡδονῆς ἕνεκα - συγκαθεύδοντας ἀλλήλοις ὅταν δʼ ἐν ὀργῇ τινι γένωνται καὶ ε . ργἶἳ - Ψ διαφορᾷ, χωρὶς ἀναπαυομένους καὶ μὴ τότε μάλιστα - τὴν Ἀφροδίτην παρακαλοῦντας, ἰατρὸν οὖσαν τῶν τοιούτων ἀρίστην. ὥς - που καὶ ὁ ποιητὴς -ὁ ποιητὴς] Ξ 206. 209 διδάσκει, - τὴν Ἥραν - ποιῶν λέγουσαν - οὐ - κόσμος -καὶ σφʼ ἄκριτα νείκεα λύσω -εἰς εὐνὴν ἀνέσασα ὁμωθῆναι φιλότητι - -

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ἀεὶ μὲν δεῖ καὶ πανταχοῦ φεύγειν τὸ προσκρούειν τῷ ἀνδρὶ τὴν - γυναῖκα καὶ τῇ γυναικὶ τὸν ἄνδρα, μάλιστα δὲ φυλάττεσθαι τοῦτο ποιεῖν - ἐν τῷ - συναναπαύεσθαι καὶ συγκαθεύδειν. ἡ - μὲν γὰρ ὠδίνουσα καὶ -καὶ del Madvigius δυσφοροῦσα πρὸς τοὺς κατακλίνοντας αὐτὴν ἔλεγε “πῶς δʼ ἂν ἡ κλίνη ταῦτα θεραπεύσειεν οἷς ἐπὶ τῆς κλίνης - περιέπεσον;ʼ” ἃς δʼ ἡ κλίνη γεννᾷ διαφορὰς καὶ λοιδορίας καὶ - ὀργάς, οὐ ῥᾴδιόν ἐστιν - ἐν ἄλλῳ τόπῳ - καὶ χρόνῳ διαλυθῆναι.

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ἡ Ἑρμιόνη δοκεῖ τι λέγειν ἀληθὲς λέγουσα - - -οὐ κόσμοσκακῶν γυναικῶν εἴσοδοὶ μʼ ἀπώλεσαν -Eurip. Andr. 930 - τοῦτο δʼ οὐχ ἁπλῶς γιγνόμενόν ἐστιν, ἀλλʼ ὅταν αἱ πρὸς τοὺς - ἄνδρας διαφοραὶ καὶ ζηλοτυπίαι ταῖς τοιαύταις - γυναιξὶ μὴ τὰς θύρας μόνον ἀλλὰ καὶ τὰς ἀκοὰς ἀνοίγωσι - τότʼ οὖν δεῖ μάλιστα τὴν νοῦν ἔχουσαν ἀποκλείειν τὰ ὦτα καὶ - φυλάττεσθαι τὸν ψιθυρισμόν, ἵνα πῦρ ἐπὶ πῦρ γένηται, καὶ πρόχειρον - ἔχειν τὸ τοῦ Φιλίππου. λέγεται γὰρ ἐκεῖνος - ὑπὸ τῶν φίλων παροξυνόμενος ἐπὶ τοὺς Ἕλληνας ὡς εὖ - πάσχοντας καὶ κακῶς αὐτὸν λέγοντας εἰπεῖν “τί οὖν, ἂν καὶ -ἂν καὶ] ἂν H κακῶς ποιῶμεν αὐτούς;ʼ” ὅταν οὖν αἱ - διαβάλλουσαι λέγωσιν ὅτι “λυπεῖ σε φιλοῦσαν ὁ - ἀνὴρ καὶ σωφρονοῦσαν, τί οὖν, - ἂν φαίης, -ἂν φαίης addidi ἂν καὶ -ἂν καὶ] ἂν H μισεῖν αὐτὸν ἄρξωμαι καὶ ἀδικεῖν; -”

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ὁ τὸν δραπέτην ἰδὼν διὰ χρόνου καὶ διώκων, ὡς κατέφυγε φθάσας εἰς - μυλῶνα, -μυλῶνα scripsi: μύλωνα - “ποῦ δʼ ἂν” ἔφη “σὲ μᾶλλον εὑρεῖν ἐβουλήθην ἢ - ἐνταῦθα;ʼ” γυνὴ τοίνυν διὰ ζηλοτυπίαν ἀπόλειψιν γράφουσα καὶ - χαλεπῶς ἔχουσα λεγέτω πρὸς ἑαυτὴν “ποῦ δʼ ἂν ἡ ζηλοῦσὰ - με μᾶλλον ἡσθείη θεασαμένη καὶ τί ποιοῦσαν ἢ - λυπουμένην καὶ στασιάζουσαν πρὸς τὸν ἄνδρα καὶ τὸν οἶκον αὐτὸν - καὶ τὸν θάλαμον προϊεμένην;”

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Ἀθηναῖοι τρεῖς ἀρότους ἱεροὺς ἄγουσι, πρῶτον - ἐπὶ Σκίρῳ, τοῦ - παλαιοτάτου τῶν σπόρων ὑπόμνημα, - δεύτερον - ἐν τῇ Ρ̓αρίᾳ, τρίτον ὑπὸ πόλιν -πόλιν Basileensis: πέλιν - τὸν καλούμενον Βουζύγιον. τούτων δὲ - πάντων ἱερώτατός -ἱερώτερός Madvigius ἐστιν ὁ γαμήλιος σπόρος καὶ ἄροτος ἐπὶ παίδων - τεκνώσει. καλῶς τὴν Ἀφροδίτην ὁ Σοφοκλῆς -Σοφοκλῆς Nauck. p. 249 “εὔκαρπον Κυθέρειαν” προσηγόρευσε. διὸ δεῖ μάλιστα - τούτῳ - χρῆσθαι μετʼ εὐλαβείας τὸν ἄνδρα καὶ τὴν γυναῖκα, τῶν ἀνιέρων καὶ - παρανόμων πρὸς ἑτέρους ἁγνεύοντας ὁμιλιῶν, καὶ μὴ σπείροντας ἐξ ὧν - οὐδὲν αὐτοῖς φύεσθαι θέλουσιν ἀλλὰ κἂν γένηται καρπὸς αἰσχύνονται - καὶ ἀποκρύπτουσι. - -

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Γοργίου τοῦ ῥήτορος ἀναγνόντος ἐν Ὀλυμπίᾳ λόγον περὶ ὁμονοίας - τοῖς Ἕλλησιν ὁ Μελάνθιος -Μελάνθιος Xylander: μέλανθος - - “ οὗτος ἡμῖν” ἔφη “συμβουλεύει περὶ ὁμονοίας, ὃς αὑτὸν καὶ τὴν γυναῖκα καὶ τὴν - θεράπαιναν ἰδίᾳ τρεῖς ὄντας ὁμονοεῖν οὐ πέπεικεν” ἦν γὰρ ὡς - ἔοικέ τις ἔρως τοῦ Γοργίου καὶ ζηλοτυπία τῆς γυναικὸς - πρὸς τὸ θεραπαινίδιον. εὖ τοίνυν ἡρμοσμένον τὸν - οἶκον εἶναι δεῖ τῷ μέλλοντι ἁρμόζεσθαι πόλιν καὶ ἀγορὰν καὶ - φίλους· μᾶλλον γὰρ ἔοικε τὰ τῶν γυναικῶν ἢ τὰ πρὸς γυναῖκας - ἁμαρτήματα λανθάνειν τοὺς πολλούς. - -

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εἰ καθάπερ τὸν αἴλουρον ὀσμῇ μύρων ἐκταράττεσθαι καὶ μαίνεσθαι - λέγουσιν , οὕτω τὰς - - γυναῖκας ἀγριαίνειν καὶ παραφρονεῖν ὑπὸ μύρων συνέβαινε , δεινὸν ἦν - μὴ ἀπέχεσθαι μύρου τοὺς ἄνδρας, ἀλλὰ διʼ ἡδονὴν αὑτῶν βραχεῖαν - οὕτω κακουμένας - περιορᾶν. ἐπεὶ τοίνυν - ταῦτα πάσχουσιν οὐ μυριζομένων τῶν ἀνδρῶν ἀλλὰ συγγιγνομένων ἑτέραις, - ἄδικόν ἐστιν ἡδονῆς ἕνεκα μικρᾶς ἐπὶ τοσοῦτο -τοσοῦτο R: τοσούτῳ - λυπεῖν καὶ - συνταράττειν τὰς γυναῖκας καὶ μή, καθάπερ ταῖς μελίτταις ὅτι -ὅτι] αἵ H δοκοῦσι - δυσχεραίνειν - καὶ μάχεσθαι τοῖς μετὰ - γυναικῶν γενομένοις, ἁγνοὺς καὶ καθαρεύοντας ἑτέρων συνουσίας προσιέναι - ταῖς γυναιξίν.

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οἱ προσιόντες ἐλέφασιν ἐσθῆτα λαμπρὰν οὐ - λαμβάνουσιν, οὐδὲ φοινικίδας οἱ ταύροις· - διαγριαίνεται - γὰρ ὑπὸ τῶν χρωμάτων τούτων - μάλιστα τὰ ζῷα· τὰς δὲ τίγρεις φασὶ περιτυμπανιζομένας ἐκμαίνεσθαι - παντάπασι καὶ διασπᾶν ἑαυτάς. ἐπεὶ τοίνυν καὶ τῶν ἀνδρῶν οἱ μὲν - ἐσθῆτας κοκκίνας; καὶ πορφυρᾶς ὁρῶντες - δυσανασχετοῦσιν, οἱ δὲ κυμβάλοις καὶ τυμπάνοις ἄχθονται, τί δεινὸν - ἀπέχεσθαι τούτων τὰς γυναῖκας καὶ μὴ ταράττειν μηδὲ παροξύνειν τοὺς - ἄνδρας, ἀλλὰ συνεῖναι μετʼ εὐσταθείας - καὶ - πραότητος;

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γυνή τις πρὸς τὸν Φίλιππον ἄκουσαν ἐφελκόμενον αὐτὴν “ἄφες μʼ” εἶπε· “πᾶσα γυνὴ τοῦ λύχνου - ἀρθέντος ἡ αὐτή ἐστι.ʼ” τοῦτο πρὸς - τοὺς μοιχικοὺς καὶ ἀκολάστους εἴρηται καλῶς, τὴν δὲ - γαμετὴν δεῖ μάλιστα τοῦ φωτὸς ἀρθέντος εἶναι μὴ - τὴν αὐτὴν ταῖς τυχούσαις γυναιξίν, ἀλλὰ φαίνεσθαι τοῦ σώματος μὴ - βλεπομένου τὸ σῶφρον αὐτῆς καὶ ἴδιον τῷ ἀνδρὶ καὶ τεταγμένον -ὑποτεταγμένον R καὶ - φιλόστοργον.

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ὁ Πλάτων -Πλάτων] Legg. p. 729 τοῖς πρεσβύταις μᾶλλον παρῄνει - “αἰσχύνεσθαι τοὺς νέους,” ἵνα κἀκεῖνοι πρὸς αὐτοὺς αἰδημόνως - ἔχωσιν· “ὅπου” γὰρ “ἀναισχυντοῦσι γέροντες,” οὐδεμίαν αἰδῶ - τοῖς νέοις οὐδʼ εὐλάβειαν ἐγγίγνεσθαι. τούτου δεῖ μεμνημένον τὸν - ἄνδρα - μηδένα μᾶλλον - αἰδεῖσθαι τῆς γυναικός, ὡς τὸν - θάλαμον - αὐτῇ διδασκαλεῖον εὐταξίας ἢ ἀκολασίας γενησόμενον. ὁ δὲ τῶν αὐτῶν - ἡδονῶν αὐτὸς μὲν ἀπολαύων ἐκείνην δʼ ἀποτρέπων οὐδὲν διαφέρει τοῦ - κελεύοντος διαμάχεσθαι τὴν γυναῖκα πρὸς τοὺς πολεμίους, οἷς αὐτὸς - ἑαυτὸν παρέδωκε.

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περὶ δὲ φιλοκοσμίας σὺ μέν, ὦ Εὐρυδίκη, τὰ πρὸς Ἀρίστυλλαν ὑπὸ - Τιμοξένας γεγραμμένα ἀναγνοῦσα πειρῶ διαμνημονεύειν σὺ δέ, ὦ - Πολλιανέ, μὴ νόμιζε περιεργίας ἀφέξεσθαι τὴν γυναῖκα καὶ πολυτελείας, ἂν ὁρᾷ σε μὴ καταφρονοῦντα τούτων - ἐν ἑτέροις, - ἀλλὰ καὶ χαίροντα χρυσώσεσιν ἐκπωμάτων καὶ γραφαῖς οἰκηματίων καὶ - χλίδωσιν -χλίδωσιν Stephanus χλιδώσεσιν - ἡμιόνων καὶ ἵππων περιδεραίοις. οὐ γὰρ ἔστιν ἐξελάσαι τῆς - γυναικωνίτιδος ἐν μέσῃ τῇ ἀνδρωνίτιδι - τὴν πολυτέλειαν ἀναστρεφομένην. καὶ σὺ μὲν ὥραν ἔχων ἤδη φιλοσοφεῖν - τοῖς μετʼ ἀποδείξεως καὶ κατασκευῆς λεγομένοις ἐπικόσμει τὸ ἦθος, - ἐντυγχάνων καὶ πλησιάζων τοῖς ὠφελοῦσι· - - τῇ γυναικὶ πανταχόθεν τὸ χρήσιμον συνάγων ὥσπερ αἱ μέλιτται καὶ φέρων - αὐτὸς ἐν σεαυτῷ μεταδίδου καὶ προσδιαλέγου, φίλους αὐτῇ ποιῶν καὶ - συνήθεις τῶν - λόγων τοὺς ἀρίστους. “πατὴρ” -πατὴρ] Homer. Z 429 μὲν γάρ “ἐσσι” αὐτῇ “καὶ - πότνια μήτηρ ἠδὲ κασίγνητος -” οὐχ ἧττον σεμνὸν ἀκοῦσαι γαμετῆς λεγούσης “ἄνερ, “ἀτὰρ σὺ - μοί ἐσσι” καθηγητὴς καὶ φιλόσοφος καὶ διδάσκαλος τῶν καλλίστων - καὶ θειοτάτων,” τὰ τοιαῦτα μαθήματα πρῶτον ἀφίστησι τῶν ἀτόπων - τὰς γυναῖκας· αἰσχυνθήσεται γὰρ ὀρχεῖσθαι - - γυνὴ γεωμετρεῖν μανθάνουσα, καὶ φαρμάκων ἐπῳδὰς οὐ προσδέξεται τοῖς - Πλάτωνος ἐπᾳδομένη λόγοις καὶ τοῖς Ξενοφῶντος. ἂν δέ τις - ἐπαγγέλληται καθαιρεῖν τὴν σελήνην, γελάσεται τὴν ἀμαθίαν καὶ τὴν - ἀβελτερίαν τῶν ταῦτα πειθομένων γυναικῶν, - - ἀστρολογίας ἀνηκόως ἔχουσα καὶ περὶ Ἀγλαονίκης -Ἀγλαονίκης R: ἀγανίκης - ἀκηκουῖα τῆς - Ἡγήτορος τοῦ Θεσσαλοῦ θυγατρὸς ὅτι - τῶν ἐκλειπτικῶν ἔμπειρος οὖσα πανσελήνων - καὶ προειδυῖα τὸν χρόνον, ἐν ᾧ συμβαίνει τὴν - σελήνην ὑπὸ τῆς σκιᾶς ἁλίσκεσθαι, παρεκρούετο καὶ συνέπειθε τὰς - γυναῖκας ὡς αὐτὴ καθαιροῦσα τὴν σελήνην. παιδίον μὲν γὰρ οὐδεμία ποτὲ - γυνὴ λέγεται - ποιῆσαι -ποιῆσαι] κυῆσαι W δίχα κοινωνίας ἀνδρός, - τὰ δʼ ἄμορφα κυήματα καὶ σαρκοειδῆ καὶ σύστασιν ἐν ἑαυτοῖς -ἑαυτοῖς] cf. Vit. Cleom. c. 39 ἐκ - διαφθορᾶς λαμβάνοντα μύλας καλοῦσι. τοῦτο δὴ φυλακτέον ἐν ταῖς ψυχαῖς - γίγνεσθαι τῶν γυναικῶν. ἂν γὰρ λόγων χρηστῶν σπέρματα μὴ δέχωνται μηδὲ - - κοινωνῶσι παιδείας· - τοῖς ἀνδράσιν, αὐταὶ καθʼ αὑτὰς ἄτοπα πολλὰ καὶ φαῦλα βουλεύματα καὶ - πάθη κυοῦσι. σὺ δʼ ὦ Εὐρυδίκη μάλιστα πειρῶ τοῖς τῶν σοφῶν καὶ - ἀγαθῶν ἀποφθέγμασιν ὁμιλεῖν καὶ διὰ στόματος ἀεὶ τὰς φωνὰς ἔχειν - ἐκείνας ὧν καὶ παρθένος - οὖσα παρʼ ἡμῖν - ἀνελάμβανες, ὅπως εὐφραίνῃς μὲν τὸν ἄνδρα, θαυμάζῃ δʼ ὑπὸ τῶν - ἄλλων γυναικῶν, οὕτω κοσμουμένη περιττῶς καὶ σεμνῶς ἀπὸ μηδενός. τοὺς - μὲν γὰρ τῆσδε τῆς πλουσίας μαργαρίτας καὶ τὰ τῆσδε τῆς ξένης σηρικὰ - λαβεῖν - οὐκ ἔστιν οὐδὲ περιθέσθαι μὴ - πολλοῦ πριαμένην, τὰ δὲ Θεανοῦς κόσμια καὶ Κλεοβουλίνης καὶ - Γοργοῦς - τῆς - Λεωνίδου γυναικὸς καὶ Τιμοκλείας τῆς Θεαγένους ἀδελφῆς καὶ Κλαυδίας - τῆς παλαιᾶς, καὶ Κορνηλίας τῆς Σκιπίωνος καὶ ὅσαι ἐγένοντο θαυμασταὶ - καὶ περιβόητοι, ταῦτα δʼ ἔξεστι - περικειμένην προῖκα καὶ κοσμουμένην αὐτοῖς ἐνδόξως ἅμα βιοῦν καὶ - μακαρίως. εἰ γὰρ ἡ Σαπφὼ -Σαπφώ] Bergk. 3 p. 111 διὰ τὴν ἐν τοῖς μέλεσι - καλλιγραφίαν ἐφρόνει τηλικοῦτον ὥστε γράψαι - πρός τινα πλουσίαν -κατθάνοισα -κατθάνοισα p. 646 f: κατθανοῦσα - δὲ κείσεαι, οὐδέ τις μναμοσύνα σέθεν -ἔσεται· οὐ γὰρ πεδέχεις -πεδέχεις ibidem: παῖδʼ ἔχεις - ῥόδων - - -τῶν ἐκ Πιερίας -, πῶς οὐχί σοι μᾶλλον ἐξέσται μέγα φρονεῖν ἐφʼ ἑαυτῇ καὶ - λαμπρόν, ἂν μὴ τῶν ῥόδων ἀλλὰ καὶ τῶν καρπῶν μετέχῃς, ὧν αἱ - Μοῦσαι φέρουσι καὶ χαρίζονται τοῖς παιδείαν καὶ φιλοσοφίαν - θαυμάζουσιν;

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+ μετὰ τὸν πάτριον θεσμόν, ὃν ὑμῖν ἡ τῆς Δήμητρος ἱέρεια συνειργνυμένοις ἐφήρμοσεν, οἶμαι καὶ τὸν λόγον ὁμοῦ συνεφαπτόμενον ὑμῶν καὶ συνυμεναιοῦντα χρήσιμον ἄν τι ποιῆσαι καὶ τῷ νόμῳ + προσῳδόν. ἐν μὲν γὰρ τοῖς μουσικοῖς ἕνα τῶν αὐλητικῶν νόμων ἱππόθορον ἐκάλουν, μέλος; τι τοῖς · ἵπποις ὁρμῆς ἐπεγερτικὸν ὡς ἔοικεν ἐνδιδόντα ἐνδιδόντα] ἐπᾴδοντες Sauppius πρὸς πρὸς R: περὶ + τὰς ὀχείας· φιλοσοφίᾳ δὲ πολλῶν λόγων καὶ καλῶν + ἐνόντων, οὐδενὸς ἧττον ἄξιος σπουδῆς ὁ γαμήλιός ἐστιν οὗτος, ᾧ κατᾴδουσα τοὺς ἐπὶ βίου κοινωνίᾳ συνιόντας εἰς ταὐτὸ πράους τε παρέχει καὶ χειροήθεις ἀλλήλοις. ὧν οὖν ἀκηκόατε πολλάκις ἐν φιλοσοφίᾳ παρατρεφόμενοι κεφάλαια συντάξας ἔν τισιν ὁμοιότησι βραχείαις, ὡς εὐμνημόνευτα μᾶλλον εἴη, κοινὸν ἀμφοτέροις πέμπω δῶρον, εὐχόμενος τῇ Ἀφροδίτῃ τὰς Μούσας παρεῖναι καὶ συνεργεῖν, ὡς μήτε λύραν τινὰ μήτε κιθάραν μᾶλλον αὐταῖς ἢ τὴν περὶ γάμον καὶ οἶκον ἐμμέλειαν ἡρμοσμένην παρέχειν διὰ λόγου καὶ ἁρμονίας· καὶ φιλοσοφίας προσῆκον. καὶ γὰρ οἱ παλαιοὶ τῇ Ἀφροδίτῃ τὸν Ἑρμῆν συγκαθίδρυσαν, ὡς τῆς περὶ τὸν γάμον ἡδονῆς μάλιστα + λόγου δεομένης, τήν τε Πειθὼ καὶ τὰς Χάριτας, ἵνα + πείθοντες διαπράττωνται παρʼ ἀλλήλων ἃ βούλονται, μὴ μαχόμενοι μηδὲ φιλονεικοῦντες.

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ὁ Σόλων ἐκέλευε τὴν νύμφην τῷ νυμφίῳ συγκατακλίνεσθαι μήλου κυδωνίου κατατραγοῦσαν αἰνιττόμενος ἔοικεν ὅτι δεῖ τὴν τὴν] τὴν πρώτην H ἀπὸ στόματος καὶ + φωνῆς χάριν εὐάρμοστον εἶναι πρῶτον πρῶτον] del. H καὶ ἡδεῖαν.

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ἐν Βοιωτίᾳ τὴν νύμφην κατακαλύψαντες ἀσφαραγωνιᾷ ἀσφαραγίᾳ? στεφανοῦσιν ἐκείνη τε γὰρ ἣδιστον ἐκ τραχυτάτης ἀκάνθης καρπὸν ἀναδίδωσιν, ἥ τε νύμφη τῷ μὴ φυγόντι μηδὲ μηδὲ Sauppius: μήτε δυσχεράναντι τὴν πρώτην + χαλεπότητα , καὶ ἀηδίαν αὐτῆς ἥμερον καὶ γλυκεῖαν + παρέξει συμβίωσιν. οἱ δὲ τὰς πρώτας τῶν παρθένων διαφορὰς μὴ ὑπομείναντες οὐδὲν ἀπολείπουσι τῶν διὰ τὸν ὄμφακα τὴν σταφυλὴν ἑτέροις προϊεμένων. πολλαὶ δὲ καὶ τῶν νεογάμων δυσχεράνασαι + διὰ τὰ πρῶτα τοὺς νυμφίους; ὅμοιον ἔπαθον πάθος τοῖς τὴν μὲν πληγὴν τῆς μελίττης ὑπομείνασι, τὸ δὲ κηρίον προεμένοις.

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ἐν ἀρχῇ μάλιστα δεῖ τὰς διαφορὰς καὶ τὰς προσκρούσεις φυλάττεσθαι τοὺς γεγαμηκότας, ὁρῶντας + ὅτι καὶ τὰ συναρμοσθέντα τῶν σκευῶν κατʼ ἀρχὰς μὲν ὑπὸ τῆς τυχούσης ῥᾳδίως διασπᾶται προφάσεως + , χρόνῳ δὲ τῶν ἁρμῶν σύμπηξιν λαβόντων μόλις ὑπὸ πυρὸς καὶ σιδήρου διαλύεται.

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ὥσπερ τὸ πῦρ ἐξάπτεται μὲν εὐχερῶς ἐν ἀχύροις καὶ θρυαλλίδι καὶ θριξὶ λαγῴαις, σβέννυται + δὲ τάχιον ἂν μή τινος· ἑτέρου δυναμένου στέγειν ἅμα καὶ τρέφειν ἐπιλάβηται, οὓτω τὸν ἀπὸ σώματος καὶ ὥρας ὀξὺν ἔρωτα τῶν νεογάμων ἀναφλεγόμενον δεῖ μὴ διαρκῆ μηδὲ βέβαιον νομίζειν, ἂν μὴ περὶ τὸ ἦθος ἱδρυθεὶς καὶ τοῦ φρονοῦντος ἁψάμενος + ἔμψυχον λάβῃ διάθεσιν. +

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ἡ διὰ τῶν φαρμάκων θήρα ταχὺ μὲν αἱρεῖ καὶ λαμβάνει ῥᾳδίως τὸν ἰχθύν, ἄβρωτον δὲ ποιεῖ καὶ φαῦλον· οὕτως αἱ φίλτρα τινὰ καὶ γοητείας ἐπιτεχνώμεναι τοῖς ἀνδράσι καὶ χειρούμεναι διʼ ἡδονῆς + αὐτοὺς ἐμπλήκτοις καὶ ἀνοήτοις, καὶ διεφθαρμένοις συμβιοῦσιν. οὐδὲ γὰρ τὴν Κίρκην ὤνησαν οἱ καταφαρμακευθέντες, οὐδʼ ἐχρήσατο πρὸς οὐδὲν αὐτοῖς ὑσὶ καὶ ὄνοις γενομένοις, τὸν δʼ Ὀδυσσέα νοῦν ἔχοντα καὶ συνόντα φρονίμως ὑπερηγάπησεν. +

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αἱ βουλόμεναι μᾶλλον ἀνοήτων κρατεῖν ἀνδρῶν ἢ φρονίμων ἀκούειν ἐοίκασι τοῖς ἐν ὁδῷ βουλομένοις μᾶλλον ὁδηγεῖν τυφλοὺς; ἢ τοῖς γιγνώσκουσιν ἀκολουθεῖν καὶ βλέπουσι. +

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τὴν Πασιφάην ἀπιστοῦσι βοὸς ἐρασθῆναι + βασιλεῖ συνοῦσαν, ἐνίας ὁρῶσαι τοὺς μὲν αὐστηροὺς καὶ σώφρονας βαρυνομένας, τοῖς δʼ ἐξ ἀκρασίας καὶ φιληδονίας κεκραμένοις κεκρατημένοις Coraes ὥσπερ κυσὶν ἢ τράγοις ἣδιον συνούσας.

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οἱ τοῖς ἵπποις ἐφάλλεσθαι διʼ ἀσθένειαν ἢ μαλακίαν αὐτοὺς ἐκείνους ὀκλάζειν καὶ ὑποπίπτειν διδάσκουσιν οὕτως ἔνιοι τῶν λαβόντων εὐγενεῖς ἢ πλουσίας γυναῖκας οὐχ ἑαυτοὺς + ποιοῦσι βελτίους ἀλλʼ ἐκείνας περικολούουσιν , ὡς μᾶλλον ἄρξοντες ταπεινῶν γενομένων· δεῖ δʼ ὥσπερ ἵππου τὸ μέγεθος φυλάττοντα καὶ τὸ ἀξίωμα τῆς γυναικὸς χρῆσθαι τῷ χαλινῷ +

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τὴν σελήνην, ὅταν ἀποστῇ τοῦ ἡλίου, περιφανῆ + καὶ λαμπρὰν ὁρῶμεν, ἀφανίζεται δὲ καὶ κρύπτεται πλησίον γενομένη· τὴν δὲ σώφρονα γυναῖκα δεῖ τοὐναντίον ὁρᾶσθαι μάλιστα μετὰ τοῦ ἀνδρὸς οὖσαν, οἰκουρεῖν δὲ καὶ κρύπτεσθαι μὴ παρόντος

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οὐκ ὀρθῶς Ἡρόδοτος Ἡρόδοτος] I 8 εἶπεν ὅτι ἡ γυνὴ + ἅμα τῷ χιτῶνι ἐκδύεται scr. vid. aut συνεκδύεται (cf. p. 37 d) aut ʼ ʼἐκδυομένῳ συνεκδύεται -ʼ καὶ τὴν αἰδῶ· τοὐναντίον γὰρ ἡ σώφρων ἀντενδύεται τὴν αἰδῶ, καὶ τοῦ μάλιστα φιλεῖν τῷ μάλιστα αἰδεῖσθαι συμβόλῳ χρῶνται πρὸς ἀλλήλους.

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ὥσπερ ἂν φθόγγοι δύο σύμφωνοι ληφθῶσι, + + τοῦ βαρυτέρου γίγνεται τὸ μέλος, οὕτω πᾶσα πρᾶξις ἐν οἰκίᾳ σωφρονούσῃ πράττεται μὲν ὑπʼ ἀμφοτέρων ὁμονοούντων, ἐπιφαίνει δὲ τὴν τοῦ ἀνδρὸς ἡγεμονίαν καὶ προαίρεσιν.

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ὁ ἥλιος τὸν βορέαν ἐνίκησεν. ὁ γὰρ ἄνθρωπος + τοῦ μὲν ἀνέμου βιαζομένου τὸ ἱμάτιον ἀφελέσθαι καὶ λαμπρὸν καταπνέοντος μᾶλλον ἔσφιγγε καὶ συνεῖχε τὴν περιβολὴν τοῦ δʼ ἡλίου μετὰ τὸ πνεῦμα θερμοῦ γενομένου θαλπόμενος εἶτα καυματιζόμενος καὶ τὸν χιτῶνα τῷ ἱματίῳ προσαπεδύσατο. τοῦτο 0 ποιοῦσιν αἱ πλεῖσται γυναῖκες· ἀφαιρουμένοις + τοῖς ἀνδράσι βίᾳ τὴν τρυφὴν καὶ τὴν πολυτέλειαν + διαμάχονται καὶ χαλεπαίνουσιν· ἂν πείθωνται μετὰ λόγου, πράως ἀποτίθενται καὶ μετριάζουσιν.

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ὁ Κάτων ἐξέβαλε τῆς βουλῆς τὸν φιλήσαντα τὴν ἑαυτοῦ γυναῖκα τῆς θυγατρὸς παρούσης. τοῦτο μὲν οὖν ἴσως σφοδρότερον εἰ δʼ αἰσχρόν ἐστιν, + ὥσπερ ἐστίν, ἑτέρων παρόντων ἀσπάζεσθαι καὶ φιλεῖν καὶ περιβάλλειν ἀλλήλους, πῶς οὐκ αἴσχιον ἑτέρων παρόντων λοιδορεῖσθαι καὶ διαφέρεσθαι πρὸς ἀλλήλους, καὶ τὰς καὶ τὰς Xylander: τὰς μὲν ἐντεύξεις καὶ φιλοφροσύνας ἀπορρήτους πρὸς τὴν γυναῖκα ποιεῖσθαι, νουθεσίᾳ + + δὲ καὶ μέμψει καὶ παρρησίᾳ χρῆσθαι φανερᾷ καὶ ἀναπεπταμένῃ;

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ὥσπερ ἐσόπτρου κατεσκευασμένου χρυσῷ καὶ λίθοις ὄφελος οὐδέν ἐστιν, εἰ μὴ δείκνυσι τὴν μορφὴν ὁμοίαν, οὕτως οὐδὲ πλουσίας γαμετῆς ὄνησις, + εἰ μὴ παρέχει τὸν βίον ὅμοιον τῷ ἀνδρὶ καὶ σύμφωνον τὸ ἦθος. εἰ χαίροντος μὲν εἰκόνα σκυθρωπὴν ἀποδίδωσι τὸ ἔσοπτρον, ἀχθομένου δὲ καὶ σκυθρωπάζοντας ἱλαρὰν καὶ σεσηρυῖαν, ἡμαρτημένον ἐστὶ καὶ φαῦλον. οὐκοῦν καὶ γυνὴ φαῦλος καὶ + ἄκαιρος ἡ παίζειν μὲν ὡρμημένου καὶ φιλοφρονεῖσθαι τοῦ ἀνδρὸς ἐσκυθρωπακυῖα, σπουδάζοντος δὲ παίζουσα καὶ γελῶσα· τὸ μὲν γὰρ ἀηδίας, τὸ δʼ + ὀλιγωρίας. δεῖ δέ, ὥσπερ οἱ γεωμέτραι λέγουσι τὰς γραμμὰς καὶ τὰς ἐπιφανείας οὐ κινεῖσθαι καθʼ ἑαυτὰς ἀλλὰ συγκινεῖσθαι τοῖς σώμασιν, οὕτω τὴν γυναῖκα μηδὲν ἴδιον πάθος ἔχειν, ἀλλὰ κοινωνεῖν τῷ ἀνδρὶ καὶ σπουδῆς καὶ παιδιᾶς καὶ συννοίας + καὶ γέλωτος.

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οἱ τὰς γυναῖκας μὴ ἡδέως βλέποντες ἐσθιούσας μετʼ αὐτῶν διδάσκουσιν ἐμπίπλασθαι μόνας γενομένας. οὕτως οἱ μὴ συνόντες ἱλαρῶς ταῖς γυναιξὶ μηδὲ παιδιᾶς κοινωνοῦντες αὐταῖς καὶ γέλωτος + ἰδίας ἡδονὰς χωρὶς αὐτῶν ζητεῖν διδάσκουσιν. +

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·τοῖς τῶν Περσῶν βασιλεῦσιν αἱ γνήσιαι γυναῖκες παρακάθηνται δειπνοῦσι καὶ συνεστιῶνται· βουλόμενοι δὲ παίζειν καὶ μεθύσκεσθαι ταύτας μὲν ἀποπέμπουσι, τὰς δὲ μουσουργοὺς καὶ παλλακίδας + καλοῦσιν, ὀρθῶς τοῦτὸ γʼ αὐτὸ ποιοῦντες, ὅτι τὸ συνακολασταίνειν καὶ παροινεῖν οὐ μεταδιδόασι ταῖς γαμεταῖς. ἂν οὖν ἰδιώτης ἀνήρ, ἀκρατὴς δὲ περὶ τὰς ἡδονὰς καὶ ἀνάγωγος, ἐξαμάρτῃ τι πρὸς ἑταίραν ἢ θεραπαινίδα, δεῖ τὴν γαμετὴν μὴ ἀγανακτεῖν + μηδὲ χαλεπαίνειν, λογιζομένην ὅτι παροινίας καὶ ἀκολασίας καὶ ὕβρεως αἰδούμενος αὐτὴν ἑτέρᾳ μεταδίδωσιν. +

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οἱ φιλόμουσοι τῶν βασιλέων πολλοὺς μουσικοὺς ποιοῦσιν, οἱ φιλόλογοι λογίους, οἱ φιλαθληταὶ + γυμναστικούς. οὕτως ἀνὴρ φιλοσώματος καλλωπίστριαν γυναῖκα ποιεῖ, φιλήδονος ἑταιρικὴν καὶ ἀκόλαστον, φιλάγαθος καὶ φιλόκαλος σώφρονα καὶ κοσμίαν.

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Λάκαινα παιδίσκη, πυνθανομένου τινὸς εἰ ἤδη ἀνδρὶ προσελήλυθεν οὐκ ἔγωγʼ εἶπεν ἀλλʼ ἐμοὶ ἐκεῖνος. οὗτος ὁ τρόπος, οἶμαι, τῆς οἰκοδεσποίνης, μήτε φεύγειν μήτε δυσχεραίνειν τὰ τοιαῦτα τοῦ ἀνδρὸς ἀρχομένου μήτε αὐτὴν κατάρχεσθαι· τὸ + + μὲν γὰρ ἑταιρικὸν καὶ ἰταμόν, τὸ δʼ ὑπερήφανον καὶ ἀφιλόστοργον.

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ἰδίους οὐ δεῖ φίλους κτᾶσθαι τὴν γυναῖκα, κοινοῖς δὲ χρῆσθαι τοῖς τοῦ ἀνδρός· οἱ δὲ θεοὶ φίλοι πρῶτοι καὶ μέγιστοι. διὸ καὶ θεοὺς οὓς ὁ + ἀνὴρ νομίζει σέβεσθαι τῇ γαμετῇ καὶ γιγνώσκειν μόνους προσήκει, περιέργοις δὲ θρησκείαις καὶ ξέναις δεισιδαιμονίαις ἀποκεκλεῖσθαι τὴν αὔλειον, οὐδενὶ γὰρ θεῶν ἱερὰ κλεπτόμενα καὶ λανθάνοντα δρᾶται κεχαρισμένως ὑπὸ γυναικός. +

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ὁ Πλάτων Πλάτων] Rep. p. 462 c φησὶν εὐδαίμονα καὶ μακαρίαν εἶναι πόλιν, ἐν τὸ ἐμὸν καὶ τὸ καὶ τὸ Stobaeus Floril. LXXIV 43: καὶ οὐκ ἐμὸν ἣκιστα + φθεγγομένων ἀκούουσι διὰ τὸ κοινοῖς ὡς ἔνι μάλιστα χρῆσθαι τοῖς ἀξίοις σπουδῆς τοὺς πολίτας, πολὺ δὲ μᾶλλον ἐκ γάμου δεῖ τὴν τοιαύτην φωνὴν + ἀνῃρῆσθαι. πλὴν ὥσπερ οἱ ἰατροὶ λέγουσι τὰς τῶν εὐωνύμων πληγὰς τὴν αἴσθησιν ἐν τοῖς δεξιοῖς ἀναφέρειν, οὕτω τὴν γυναῖκα τοῖς τοῦ ἀνδρὸς συμπαθεῖν καλὸν καλὸν W: μᾶλλον καὶ τὸν ἄνδρα τοῖς τῆς γυναικός, ἵνʼ ὥσπερ οἱ δεσμοὶ κατὰ τὴν ἐπάλλαξιν ἰσχὺν διʼ ἀλλήλων + λαμβάνουσιν, οὕτως ἑκατέρου τὴν εὔνοιαν ἀντίστροφον ἀποδιδόντος ἡ κοινωνία σῴζηται διʼ ἀμφοῖν. καὶ γὰρ ἡ φύσις μίγνυσι διὰ τῶν σωμάτων + τῶν ἡμᾶς, ἵνʼ ἐξ ἑκατέρων μέρος λαβοῦσα καὶ συγχέασα κοινὸν ἀμφοτέροις ἀποδῷ τὸ γεννώμενον, ὥστε μηδέτερον διορίσαι μηδὲ διακρῖναι τὸ ἴδιον ἢ τὸ ἀλλότριον. τοιαύτη τοιαύτη Stegmannus: αὕτη τοίνυν καὶ χρημάτων κοινωνία + προσήκει μάλιστα τοῖς γαμοῦσιν εἰς μίαν οὐσίαν πάντα καταχεαμένοις καὶ ἀναμίξασι μὴ τὸ μέρος ἴδιον καὶ τὸ μέρος ἀλλότριου ἀλλὰ πᾶν ἴδιον ἡγεῖσθαι καὶ μηδὲν ἀλλότριον. ὥσπερ γὰρ γὰρ H τὸ κρᾶμα καίτοι ὕδατος μετέχον πλείονος οἶνον καλοῦμεν, + οὕτω τὴν οὐσίαν δεῖ καὶ τὸν οἶκον τοῦ ἀνδρὸς λέγεσθαι, κἂν ἡ γυνὴ πλείονα συμβάλληται.

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Φιλόπλουτος ἡ Ἑλένη, φιλήδονος ὁ Πάρις· φρόνιμος ὁ Ὀδυσσεύς, σώφρων ἡ Πηνελόπη. διὰ τοῦτο μακάριος γάμος ὁ τούτων καὶ ζηλωτός, ὁ + + δʼ ἐκείνων Ἰλιάδα κακῶν Ἕλλησι καὶ βαρβάροις ἐποίησεν.

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ὁ Ῥωμαῖος ὑπὸ τῶν φίλων νουθετούμενος ὅτι σώφρονα γυναῖκα καὶ πλουσίαν καὶ ὡραίαν ἀπεπέμψατο, τὸν κάλτιον κάλτιον impressi: κάλπιον αὐτοῖς προτείνας; καὶ γὰρ + οὗτοσ ἔφη καλὸς ἰδεῖν καὶ καινός, ἀλλʼ οὐδεὶς οἶδεν ὅπου με θλίβει. δεῖ τοίνυν μὴ προικὶ μηδὲ γένει μηδὲ κάλλει τὴν γυναῖκα πιστεύειν, ἀλλʼ ἐν οἷς ἅπτεται μάλιστα τοῦ ἀνδρός, ὁμιλίᾳ τε καὶ ἤθει καὶ συμπεριφορᾷ, ταῦτα μὴ σκληρὰ μηδʼ ἀνιῶντα + + καθʼ ἡμέραν ἀλλʼ εὐάρμοστα καὶ ἄλυπα καὶ προσφιλῆ παρέχειν. ὥσπερ γὰρ οἱ ἰατροὶ τοὺς ἐξ αἰτιῶν ἀδήλων καὶ κατὰ μικρὸν συλλεγομένων γεννωμένους πυρετοὺς μᾶλλον δεδοίκασιν ἢ τοὺς ἐμφανεῖς καὶ μεγάλας προφάσεις ἔχοντας, οὕτω τὰ λανθάνοντα τοὺς πολλοὺς μικρὰ καὶ συνεχῆ καὶ καθημερινὰ προσκρούματα γυναικὸς καὶ ἀνδρὸς μᾶλλον διίστησι + καὶ λυμαίνεται τὴν συμβίωσιν.

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ὁ βασιλεὺς Φίλιππος ἤρα Θεσσαλῆς γυναικὸς αἰτίαν ἐχούσης καταφαρμακεύειν αὐτόν. ἐσπούδασεν οὖν ἡ Ὀλυμπιὰς λαβεῖν τὴν ἄνθρωπον ὑποχείριον. ὡς δʼ εἰς ὄψιν ἐλθοῦσα τὸ τʼ εἶδος εὐπρεπὴς ἐφάνη + καὶ διελέχθη πρὸς αὐτὴν οὐκ ἀγεννῶς οὐδʼ ἀσυνέτως, + χαιρέτωσαν εἶπεν ἡ Ὀλυμπιάς αἱ διαβολαί σὺ γὰρ ἐν σεαυτῇ τὰ φάρμακα ἔχεις. ἄμαχον οὖν τι γίγνεται πρᾶγμα γαμετὴ γυνὴ καὶ νόμιμος, ἂν ἐν αὑτῇ πάντα θεμένη, καὶ προῖκα καὶ γένος καὶ + φάρμακα καὶ τὸν κεστὸν αὐτόν, ἤθει καὶ ἀρετῇ κατεργάσηται τὴν εὔνοιαν.

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πάλιν ἡ Ὀλυμπιάς, αὐλικοῦ τινος νεανίσκου γήμαντος εὐπρεπῆ γυναῖκα κακῶς ἀκούουσαν, οὗτοσ εἶπεν οὐκ ἔχει λογισμόν· οὐ γὰρ ἂν τοῖς + ὀφθαλμοῖς ἔγημε δεῖ δὲ μὴ τοῖς ὄμμασι γαμεῖν δὲ τοῖς δακτύλοις, ὥσπερ ἔνιοι ψηφίσαντες πόσα + φέρουσαν λαμβάνουσιν, οὐ κρίναντες πῶς συμβιωσομένην.

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ὁ Σωκράτης ἐκέλευε τῶν ἐσοπτριζομένων + νεανίσκων τοὺς μὲν αἰσχροὺς ἐπανορθοῦσθαι τῇ ἀρετῇ, τοὺς δὲ καλοὺς μὴ καταισχύνειν τῇ κακίᾳ τὸ εἶδος. καλὸν οὖν καὶ τὴν οἰκοδέσποιναν, ὅταν ἐν ταῖς χερσὶν ἔχῃ τὸ ἔσοπτρον, αὐτὴν ἐν ἑαυτῇ διαλαλεῖν, τὴν μὲν αἰσχρὰν τί οὖν, ἂν μὴ σώφρων γένωμαι; τὴν δὲ καλὴν τί οὖν, ἂν καὶ σώφρων γένωμαι;ʼ τῇ γὰρ αἰσχρᾷ σεμνότερον σεμνότερον scripsi: σεμνὸν εἰ φιλεῖται διὰ τὸ ἦθος ἢ τὸ κάλλος.

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ταῖς Λυσάνδρου θυγατράσιν ὁ τύραννος ὁ +Σικελικὸς ἱμάτια καὶ πλόκια τῶν πολυτελῶν ἔπεμψεν + ὁ δὲ Λύσανδρος οὐκ ἔλαβεν εἰπών ταῦτα τὰ κόσμια καταισχυνεῖ μου μᾶλλον ἢ κοσμήσει τὰς θυγατέρας. πρότερος δὲ Λυσάνδρου Σοφοκλῆς Σοφοκλῆς] Bauck. p. 249 τοῦτʼ εἶπεν + οὐ κόσμος, οὔκ, ὦ τλῆμον, ἀλλʼ ἀκοσμία φαίνοιτʼ ἂν εἶναι σῶν τε μαργότης φρενῶν κόσμος γάρ ἐστιν, ὡς ἔλεγε Κράτης, τὸ κοσμοῦν κοσμεῖ δὲ τὸ κοσμιωτέραν τὴν γυναῖκα ποιοῦν. ποιεῖ δὲ τοιαύτην οὔτε χρυσὸς οὔτε σμάραγδος οὔτε + κόκκος, ἀλλʼ ὅσα σεμνότητος εὐταξίας αἰδοῦς ἔμφασιν περιτίθησιν.

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οἱ τῇ γαμηλίᾳ θύοντες Ἥρᾳ τὴν χολὴν οὐ + συγκαθαγίζουσι τοῖς ἄλλοις ἱεροῖς, ἀλλʼ ἐξελόντες ἔρριψαν παρὰ τὸν βωμόν, αἰνιττομένου τοῦ νομοθέτου + τὸ μηδέποτε δεῖν χολὴν μηδʼ ὀργὴν γάμῳ παρεῖναι. δεῖ γὰρ εἶναι τῆς οἰκοδεσποίνης ὥσπερ οἴνου τὸ αὐστηρὸν ὠφέλιμον καὶ ἡδύ, μὴ πικρὸν ὥσπερ ἀλόης μηδὲ φαρμακῶδες

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ὁ Πλάτων τῷ Ξενοκράτει βαρυτέρῳ τὸ ἦθος + ὄντι τἄλλα δὲ καλῷ κἀγαθῷ παρεκελεύετο θύειν ταῖς Χάρισιν. οἶμαι δὴ καὶ τῇ σώφρονι μάλιστα + δεῖν πρὸς τὸν ἄνδρα χαρίτων, ἵνʼ, ὡς ἔλεγε Μητρόδωρος, ἡδέως συνοικῇ καὶ μὴ ὀργιζομένη ὅτι σωφρονεῖ δεῖ γὰρ μήτε τὴν εὐτελῆ καθαριότητος ἀμελεῖν μήτε τὴν φίλανδρον φιλοφροσύνης ποιεῖ γὰρ ἡ χαλεπότης ἀηδῆ τὴν εὐταξίαν τῆς γυναικός + ὥσπερ ἡ ῥυπαρία τὴν ἀφέλειαν,

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ἡ φοβουμένη γελάσαι πρὸς τὸν ἄνδρα καὶ παῖξαί παῖξαι W: πρᾶξαι τι , μὴ φανῇ θρασεῖα καὶ ἀκόλαστος, οὐδὲν διαφέρει τῆς ἵνα μὴ δοκῇ μυρίζεσθαι τὴν κεφαλὴν μηδʼ ἀλειφομένης, καὶ ἵνα μὴ φυκοῦσθαι τὸ πρόσωπον + νιπτομένης;. ὁρῶμεν δὲ καὶ ποιητὰς καὶ ῥήτορας, ὅσοι φεύγουσι τὸ περὶ τὴν λέξιν ὀχλικὸν + καὶ ἀνελεύθερον καὶ κακόζηλον, τοῖς πράγμασι καὶ ταῖς οἰκονομίαις καὶ τοῖς ἤθεσιν ἄγειν καὶ κινεῖν τὸν ἀκροατὴν φιλοτεχνοῦντας. διὸ δεῖ καὶ τὴν οἰκοδέσποιναν + ὅτι πᾶν τὸ περιττὸν καὶ ἑταιρικὸν καὶ πανηγυρικόν, εὖ ποιοῦσα, φεύγει καὶ παραιτεῖται, μᾶλλον φιλοτεχνεῖν ἐν ταῖς ἠθικαῖς καὶ βιωτικαῖς χάρισι πρὸς τὸν ἄνδρα, τῷ καλῷ μεθʼ ἡδονῆς συνεθίζουσαν αὐτόν; ἂν δʼ ἄρα φύσει τις αὐστηρὰ καὶ + ἄκρατος γένηται καὶ ἀνήδυντος, εὐγνωμονεῖν δεῖ τὸν ἄνδρα, καὶ καθάπερ ὁ Φωκίων, τοῦ Ἀντιπάτρου πρᾶξιν αὐτῷ προστάττοντος οὐ καλὴν οὐδὲ πρέπουσαν, + εἶπεν οὐ δύνασαί μοι καὶ φίλῳ χρῆσθαι καὶ κόλακι, οὕτω λογίζεσθαι περὶ τῆς σώφρονος καὶ + αὐστηρᾶς γυναικὸς οὐ δύναμαι αὐτῇ καὶ ὡς γαμετῇ καὶ ὡς ἑταίρᾳ συνεῖναι

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ταῖς Αἰγυπτίαις ὑποδήμασι χρῆσθαι πάτριον οὐκ ἦν, ὅπως ἐν οἴκῳ διημερεύωσι. τῶν δὲ πλείστων γυναικῶν ἂν ὑποδήματα διάχρυσα περιέλῃς καὶ ψέλλια καὶ περισκελίδας καὶ πορφύραν καὶ μαργαρίτας, ἔνδον μένουσιν. μενοῦσιν Duebnerus: μένουσιν

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ἡ Θεανὼ παρέφηνε τὴν χεῖρα περιβαλλομένη + τὸ ἱμάτιον. εἰπόντος δέ τινος εἰπόντος δέ τινος Stobaeus Floril. LXXIV 49: τινὸς δʼ εἰπόντος καλὸς ὁ πῆχυς, ἀλλʼ οὐ δημόσιοσ ἔφη. δεῖ δὲ μὴ μόνον τὸν + πῆχυν ἀλλὰ μηδὲ τὸν λόγον δημόσιον εἶναι τῆς σώφρονος, post σώφρονος lacunam signavit H καὶ τὴν φωνὴν ὡς ἀπογύμνωσιν αἰδεῖσθαι καὶ φυλάσσεσθαι πρὸς τοὺς ἐκτός· ἐνορᾶται γὰρ + αὐτῇ καὶ πάθος καὶ ἦθος καὶ διάθεσις λαλούσης.

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τὴν Ἠλείων ὁ Φειδίας Ἀφροδίτην ἐποίησε χελώνην πατοῦσαν, οἰκουρίας σύμβολον ταῖς γυναιξὶ καὶ σιωπῆς. δεῖ γὰρ ἢ πρὸς τὸν ἄνδρα λαλεῖν ἢ διὰ τοῦ ἀνδρός, μὴ δυσχεραίνουσαν εἰ διʼ ἀλλοτρίας + γλώσσης ὥσπερ αὐλητὴς φθέγγεται σεμνότερον.

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οἱ πλούσιοι καὶ οἱ βασιλεῖς τιμῶντες τοὺς φιλοσόφους αὑτούς τε, κοσμοῦσι κἀκείνους, οἱ δὲ + φιλόσοφοι τοὺς πλουσίους θεραπεύοντες οὐκ ἐκείνους ποιοῦσιν ἐνδόξους ἀλλʼ αὑτοὺς ἀδοξοτέρους. + τοῦτο συμβαίνει καὶ περὶ τὰς γυναῖκας. ὑποτάττουσαι μὲν γὰρ ἑαυτὰς τοῖς ἀνδράσιν ἐπαινοῦνται, κρατεῖν δὲ βουλόμεναι μᾶλλον τῶν κρατουμένων ἀσχημονοῦσι. κρατεῖν δὲ τὸν ἄνδρα τῆς γυναικὸς οὐχ ὡς δεσπότην κτήματος ἀλλʼ ὡς ψυχὴν σώματος, + συμπαθοῦντα καὶ συμπεφυκότα τῇ εὐνοίᾳ δίκαιόν ἑστιν. ὥσπερ οὖν σώματος ἔστι κήδεσθαι μὴ δουλεύοντα ταῖς ἡδοναῖς αὐτοῦ καὶ ταῖς ἐπιθυμίαις, οὕτω γυναικὸς ἄρχειν εὐφραίνοντα καὶ χαριζόμενον.

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τῶν σωμάτων οἱ φιλόσοφοι τὰ μὲν ἐκ διεστώτων + λέγουσιν εἶναι καθάπερ στόλον καὶ στρατόπεδον, + τὰ δʼ ἐκ συναπτομένων ὡς οἰκίαν καὶ ναῦν, τὰ δʼ ἡνωμένα καὶ συμφυᾶ καθάπερ ἐστὶ τῶν ζῴων ἕκαστον. σχεδὸν οὖν καὶ γάμος ὁ μὲν τῶν ἐρώντων ἡνωμένος καὶ συμφυής ἐστιν, ὁ δὲ τῶν διὰ προῖκας ἢ τέκνα γαμούντων ἐκ συναπτομένων, ὁ δὲ + τῶν οὐ οὐ Madvigius συγκαθευδόντων ἐκ διεστώτων, οὓς συνοικεῖν ἄν τις ἀλλήλοις οὐ συμβιοῦν νομίσειε. δεῖ δέ, ὥσπερ οἱ φυσικοὶ τῶν ὑγρῶν λέγουσι διʼ ὅλων γενέσθαι + τὴν κρᾶσιν, οὕτω τῶν γαμούντων καὶ σώματα καὶ χρήματα καὶ φίλους καὶ οἰκείους ἀναμιχθῆναι + διʼ ἀλλήλων. καὶ γὰρ ὁ Ῥωμαῖος νομοθέτης ἐκώλυσε δῶρα διδόναι καὶ λαμβάνειν παρʼ ἀλλήλων τοὺς γεγαμηκότας, οὐχ ἵνα μηδενὸς μεταλαμβάνωσιν, ἀλλʼ ἵνα πάντα κοινὰ νομίζωσιν,

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ἐν Λέπτει τῆς Λιβύης πόλει πάτριόν ἐστι + τῇ μετὰ τὸν γάμον ἡμέρᾳ τὴν νύμφην πρὸς τὴν τοῦ νυμφίου μητέρα πέμψασαν αἰτεῖσθαι χύτραν· ἡ δʼ οὐ δίδωσιν οὐδέ φησιν ἔχειν, ὅπως ἀπʼ ἀρχῆς ἐπισταμένη τὸ τῆς ἑκυρᾶς μητρυιῶδες, ἂν ὕστερόν τι συμβαίνῃ τραχύτερον, μὴ ἀγανακτῇ μηδὲ δυσκολαίνῃ. + τοῦτο δεῖ γιγνώσκουσαν τὴν γυναῖκα θεραπεύειν + τὴν πρόφασιν· ἔστι δὲ ζηλοτυπία τῆς μητρὸς ὑπὲρ εὐνοίας πρὸς αὐτήν. θεραπεία δὲ μία τοῦ πάθους ἰδίᾳ μὲν εὔνοιαν τῷ ἀνδρὶ ποιεῖν πρὸς ἑαυτήν, τὴν δὲ τῆς μητρὸς μὴ περισπᾶν μηδʼ ἐλαττοῦν.

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τοὺς υἱοὺς δοκοῦσι μᾶλλον ἀγαπᾶν αἱ μητέρες ὡς δυναμένους αὐταῖς βοηθεῖν, οἱ δὲ πατέρες + τὰς θυγατέρας ὡς δεομένας αὐτῶν βοηθούντων ἴσως δὲ καὶ τιμῇ τῇ πρὸς ἀλλήλους ὁ ἕτερος τὸ μᾶλλον οἰκεῖον τῷ ἑτέρῳ βούλεται μᾶλλον ἀσπαζόμενος καὶ ἀγαπῶν φανερὸς εἶναι. καὶ τοῦτο μὲν ἴσως ἀδιάφορόν ἀδιαφορον Meziriacus: διάφορον ἐστιν, ἐκεῖνο δʼ ἀστεῖον, ἂν ἡ γυνὴ + μᾶλλον ἀποκλίνασα τῇ τιμῇ πρὸς τοὺς γονεῖς τοῦ + ἀνδρὸς ἢ τοὺς ἑαυτῆς βλέπηται, κἄν τι λυπῆται, πρὸς ἐκείνους ἀναφέρουσα, τοὺς δʼ ἑαυτῆς δʼ ἑαυτῆς scripsi: δὲ αὑτῆς λανθάνουσα. ποιεῖ γὰρ τὸ πιστεύειν δοκεῖν πιστεύεσθαι, καὶ τὸ φιλεῖν φιλεῖσθαι. +

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τοῖς περὶ τὸν Κῦρον Ἕλλησι παρήγγειλαν οἱ στρατηγοὶ τοὺς πολεμίους, ἂν μὲν βοῶντες ἐπίωσι, δέχεσθαι μετὰ σιωπῆς, ἂν δʼ ἐκεῖνοι σιωπῶσιν αὐτοὺς μετὰ βοῆς ἀντεξελαύνειν. αἱ δὲ νοῦν ἔχουσαι γυναῖκες ἐν ταῖς ὀργαῖς τῶν ἀνδρῶν κεκραγότων + μὲν ἡσυχάζουσι, σιωπῶντας δὲ προσλαλοῦσαι καὶ παραμυθούμεναι καταπραΰνουσιν. +

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ὀρθῶς ὁ Εὐριπίδης Εὐριπίδης] Med. 190 αἰτιᾶται τοὺς τῇ λύρᾳ χρωμένους παρʼ οἶνον· ἔδει γὰρ ἐπὶ τὰς ὀργὰς καὶ τὰ πένθη μᾶλλον τὴν μουσικὴν παρακαλεῖν ἢ προσεκλύειν + τοὺς ἐν ταῖς ἡδοναῖς ὄντας. νομίζετε οὖν ὑμεῖς ἁμαρτάνειν τοὺς ἡδονῆς ἕνεκα συγκαθεύδοντας ἀλλήλοις ὅταν δʼ ἐν ὀργῇ τινι γένωνται καὶ ε . ργἶἳ Ψ διαφορᾷ, χωρὶς ἀναπαυομένους καὶ μὴ τότε μάλιστα τὴν Ἀφροδίτην παρακαλοῦντας, ἰατρὸν οὖσαν τῶν τοιούτων ἀρίστην. ὥς που καὶ ὁ ποιητὴς ὁ ποιητὴς] Ξ 206. 209 διδάσκει, + τὴν Ἥραν ποιῶν λέγουσαν + οὐ κόσμος καὶ σφʼ ἄκριτα νείκεα λύσω εἰς εὐνὴν ἀνέσασα ὁμωθῆναι φιλότητι

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ἀεὶ μὲν δεῖ καὶ πανταχοῦ φεύγειν τὸ προσκρούειν τῷ ἀνδρὶ τὴν γυναῖκα καὶ τῇ γυναικὶ τὸν ἄνδρα, μάλιστα δὲ φυλάττεσθαι τοῦτο ποιεῖν ἐν τῷ + συναναπαύεσθαι καὶ συγκαθεύδειν. ἡ μὲν γὰρ ὠδίνουσα καὶ καὶ del Madvigius δυσφοροῦσα πρὸς τοὺς κατακλίνοντας αὐτὴν ἔλεγε πῶς δʼ ἂν ἡ κλίνη ταῦτα θεραπεύσειεν οἷς ἐπὶ τῆς κλίνης περιέπεσον;ʼ ἃς δʼ ἡ κλίνη γεννᾷ διαφορὰς καὶ λοιδορίας καὶ ὀργάς, οὐ ῥᾴδιόν ἐστιν + ἐν ἄλλῳ τόπῳ καὶ χρόνῳ διαλυθῆναι.

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ἡ Ἑρμιόνη δοκεῖ τι λέγειν ἀληθὲς λέγουσα + οὐ κόσμοσκακῶν γυναικῶν εἴσοδοὶ μʼ ἀπώλεσαν Eurip. Andr. 930 τοῦτο δʼ οὐχ ἁπλῶς γιγνόμενόν ἐστιν, ἀλλʼ ὅταν αἱ πρὸς τοὺς ἄνδρας διαφοραὶ καὶ ζηλοτυπίαι ταῖς τοιαύταις + γυναιξὶ μὴ τὰς θύρας μόνον ἀλλὰ καὶ τὰς ἀκοὰς ἀνοίγωσι τότʼ οὖν δεῖ μάλιστα τὴν νοῦν ἔχουσαν ἀποκλείειν τὰ ὦτα καὶ φυλάττεσθαι τὸν ψιθυρισμόν, ἵνα πῦρ ἐπὶ πῦρ γένηται, καὶ πρόχειρον ἔχειν τὸ τοῦ Φιλίππου. λέγεται γὰρ ἐκεῖνος + ὑπὸ τῶν φίλων παροξυνόμενος ἐπὶ τοὺς Ἕλληνας ὡς εὖ πάσχοντας καὶ κακῶς αὐτὸν λέγοντας εἰπεῖν τί οὖν, ἂν καὶ ἂν καὶ] ἂν H κακῶς ποιῶμεν αὐτούς;ʼ ὅταν οὖν αἱ διαβάλλουσαι λέγωσιν ὅτι λυπεῖ σε φιλοῦσαν ὁ + ἀνὴρ καὶ σωφρονοῦσαν, τί οὖν, ἂν φαίης, ἂν φαίης addidi ἂν καὶ ἂν καὶ] ἂν H μισεῖν αὐτὸν ἄρξωμαι καὶ ἀδικεῖν; +

+

ὁ τὸν δραπέτην ἰδὼν διὰ χρόνου καὶ διώκων, ὡς κατέφυγε φθάσας εἰς μυλῶνα, μυλῶνα scripsi: μύλωνα ποῦ δʼ ἂν ἔφη σὲ μᾶλλον εὑρεῖν ἐβουλήθην ἢ ἐνταῦθα;ʼ γυνὴ τοίνυν διὰ ζηλοτυπίαν ἀπόλειψιν γράφουσα καὶ χαλεπῶς ἔχουσα λεγέτω πρὸς ἑαυτὴν ποῦ δʼ ἂν ἡ ζηλοῦσὰ + με μᾶλλον ἡσθείη θεασαμένη καὶ τί ποιοῦσαν ἢ λυπουμένην καὶ στασιάζουσαν πρὸς τὸν ἄνδρα καὶ τὸν οἶκον αὐτὸν καὶ τὸν θάλαμον προϊεμένην;

+

Ἀθηναῖοι τρεῖς ἀρότους ἱεροὺς ἄγουσι, πρῶτον + ἐπὶ Σκίρῳ, τοῦ παλαιοτάτου τῶν σπόρων ὑπόμνημα, + δεύτερον ἐν τῇ Ρ̓αρίᾳ, τρίτον ὑπὸ πόλιν πόλιν Basileensis: πέλιν τὸν καλούμενον Βουζύγιον. τούτων δὲ πάντων ἱερώτατός ἱερώτερός Madvigius ἐστιν ὁ γαμήλιος σπόρος καὶ ἄροτος ἐπὶ παίδων τεκνώσει. καλῶς τὴν Ἀφροδίτην ὁ Σοφοκλῆς Σοφοκλῆς Nauck. p. 249 εὔκαρπον Κυθέρειαν προσηγόρευσε. διὸ δεῖ μάλιστα + τούτῳ χρῆσθαι μετʼ εὐλαβείας τὸν ἄνδρα καὶ τὴν γυναῖκα, τῶν ἀνιέρων καὶ παρανόμων πρὸς ἑτέρους ἁγνεύοντας ὁμιλιῶν, καὶ μὴ σπείροντας ἐξ ὧν οὐδὲν αὐτοῖς φύεσθαι θέλουσιν ἀλλὰ κἂν γένηται καρπὸς αἰσχύνονται καὶ ἀποκρύπτουσι. +

+

Γοργίου τοῦ ῥήτορος ἀναγνόντος ἐν Ὀλυμπίᾳ λόγον περὶ ὁμονοίας τοῖς Ἕλλησιν ὁ Μελάνθιος Μελάνθιος Xylander: μέλανθος + οὗτος ἡμῖν ἔφη συμβουλεύει περὶ ὁμονοίας, ὃς αὑτὸν καὶ τὴν γυναῖκα καὶ τὴν θεράπαιναν ἰδίᾳ τρεῖς ὄντας ὁμονοεῖν οὐ πέπεικεν ἦν γὰρ ὡς ἔοικέ τις ἔρως τοῦ Γοργίου καὶ ζηλοτυπία τῆς γυναικὸς + πρὸς τὸ θεραπαινίδιον. εὖ τοίνυν ἡρμοσμένον τὸν οἶκον εἶναι δεῖ τῷ μέλλοντι ἁρμόζεσθαι πόλιν καὶ ἀγορὰν καὶ φίλους· μᾶλλον γὰρ ἔοικε τὰ τῶν γυναικῶν ἢ τὰ πρὸς γυναῖκας ἁμαρτήματα λανθάνειν τοὺς πολλούς. +

+

εἰ καθάπερ τὸν αἴλουρον ὀσμῇ μύρων ἐκταράττεσθαι καὶ μαίνεσθαι λέγουσιν , οὕτω τὰς + γυναῖκας ἀγριαίνειν καὶ παραφρονεῖν ὑπὸ μύρων συνέβαινε , δεινὸν ἦν μὴ ἀπέχεσθαι μύρου τοὺς ἄνδρας, ἀλλὰ διʼ ἡδονὴν αὑτῶν βραχεῖαν οὕτω κακουμένας + περιορᾶν. ἐπεὶ τοίνυν ταῦτα πάσχουσιν οὐ μυριζομένων τῶν ἀνδρῶν ἀλλὰ συγγιγνομένων ἑτέραις, ἄδικόν ἐστιν ἡδονῆς ἕνεκα μικρᾶς ἐπὶ τοσοῦτο τοσοῦτο R: τοσούτῳ λυπεῖν καὶ συνταράττειν τὰς γυναῖκας καὶ μή, καθάπερ ταῖς μελίτταις ὅτι ὅτι] αἵ H δοκοῦσι δυσχεραίνειν + καὶ μάχεσθαι τοῖς μετὰ γυναικῶν γενομένοις, ἁγνοὺς καὶ καθαρεύοντας ἑτέρων συνουσίας προσιέναι ταῖς γυναιξίν.

+

οἱ προσιόντες ἐλέφασιν ἐσθῆτα λαμπρὰν οὐ + λαμβάνουσιν, οὐδὲ φοινικίδας οἱ ταύροις· διαγριαίνεται + γὰρ ὑπὸ τῶν χρωμάτων τούτων μάλιστα τὰ ζῷα· τὰς δὲ τίγρεις φασὶ περιτυμπανιζομένας ἐκμαίνεσθαι παντάπασι καὶ διασπᾶν ἑαυτάς. ἐπεὶ τοίνυν καὶ τῶν ἀνδρῶν οἱ μὲν ἐσθῆτας κοκκίνας; καὶ πορφυρᾶς ὁρῶντες δυσανασχετοῦσιν, οἱ δὲ κυμβάλοις καὶ τυμπάνοις ἄχθονται, τί δεινὸν ἀπέχεσθαι τούτων τὰς γυναῖκας καὶ μὴ ταράττειν μηδὲ παροξύνειν τοὺς ἄνδρας, ἀλλὰ συνεῖναι μετʼ εὐσταθείας + καὶ πραότητος;

+

γυνή τις πρὸς τὸν Φίλιππον ἄκουσαν ἐφελκόμενον αὐτὴν ἄφες μʼ εἶπε· πᾶσα γυνὴ τοῦ λύχνου + ἀρθέντος ἡ αὐτή ἐστι.ʼ τοῦτο πρὸς τοὺς μοιχικοὺς καὶ ἀκολάστους εἴρηται καλῶς, τὴν δὲ + γαμετὴν δεῖ μάλιστα τοῦ φωτὸς ἀρθέντος εἶναι μὴ τὴν αὐτὴν ταῖς τυχούσαις γυναιξίν, ἀλλὰ φαίνεσθαι τοῦ σώματος μὴ βλεπομένου τὸ σῶφρον αὐτῆς καὶ ἴδιον τῷ ἀνδρὶ καὶ τεταγμένον ὑποτεταγμένον R καὶ φιλόστοργον.

+

ὁ Πλάτων Πλάτων] Legg. p. 729 τοῖς πρεσβύταις μᾶλλον παρῄνει + αἰσχύνεσθαι τοὺς νέους, ἵνα κἀκεῖνοι πρὸς αὐτοὺς αἰδημόνως ἔχωσιν· ὅπου γὰρ ἀναισχυντοῦσι γέροντες, οὐδεμίαν αἰδῶ τοῖς νέοις οὐδʼ εὐλάβειαν ἐγγίγνεσθαι. τούτου δεῖ μεμνημένον τὸν ἄνδρα + μηδένα μᾶλλον αἰδεῖσθαι τῆς γυναικός, ὡς τὸν + θάλαμον αὐτῇ διδασκαλεῖον εὐταξίας ἢ ἀκολασίας γενησόμενον. ὁ δὲ τῶν αὐτῶν ἡδονῶν αὐτὸς μὲν ἀπολαύων ἐκείνην δʼ ἀποτρέπων οὐδὲν διαφέρει τοῦ κελεύοντος διαμάχεσθαι τὴν γυναῖκα πρὸς τοὺς πολεμίους, οἷς αὐτὸς ἑαυτὸν παρέδωκε.

+

περὶ δὲ φιλοκοσμίας σὺ μέν, ὦ Εὐρυδίκη, τὰ πρὸς Ἀρίστυλλαν ὑπὸ Τιμοξένας γεγραμμένα ἀναγνοῦσα πειρῶ διαμνημονεύειν σὺ δέ, ὦ Πολλιανέ, μὴ νόμιζε περιεργίας ἀφέξεσθαι τὴν γυναῖκα καὶ πολυτελείας, ἂν ὁρᾷ σε μὴ καταφρονοῦντα τούτων + ἐν ἑτέροις, ἀλλὰ καὶ χαίροντα χρυσώσεσιν ἐκπωμάτων καὶ γραφαῖς οἰκηματίων καὶ χλίδωσιν χλίδωσιν Stephanus χλιδώσεσιν ἡμιόνων καὶ ἵππων περιδεραίοις. οὐ γὰρ ἔστιν ἐξελάσαι τῆς + γυναικωνίτιδος ἐν μέσῃ τῇ ἀνδρωνίτιδι τὴν πολυτέλειαν ἀναστρεφομένην. καὶ σὺ μὲν ὥραν ἔχων ἤδη φιλοσοφεῖν τοῖς μετʼ ἀποδείξεως καὶ κατασκευῆς λεγομένοις ἐπικόσμει τὸ ἦθος, ἐντυγχάνων καὶ πλησιάζων τοῖς ὠφελοῦσι· + τῇ γυναικὶ πανταχόθεν τὸ χρήσιμον συνάγων ὥσπερ αἱ μέλιτται καὶ φέρων αὐτὸς ἐν σεαυτῷ μεταδίδου καὶ προσδιαλέγου, φίλους αὐτῇ ποιῶν καὶ + συνήθεις τῶν λόγων τοὺς ἀρίστους. πατὴρ πατὴρ] Homer. Z 429 μὲν γάρ ἐσσι αὐτῇ καὶ πότνια μήτηρ ἠδὲ κασίγνητος + οὐχ ἧττον σεμνὸν ἀκοῦσαι γαμετῆς λεγούσης ἄνερ, ἀτὰρ σὺ μοί ἐσσι καθηγητὴς καὶ φιλόσοφος καὶ διδάσκαλος τῶν καλλίστων καὶ θειοτάτων, τὰ τοιαῦτα μαθήματα πρῶτον ἀφίστησι τῶν ἀτόπων τὰς γυναῖκας· αἰσχυνθήσεται γὰρ ὀρχεῖσθαι + γυνὴ γεωμετρεῖν μανθάνουσα, καὶ φαρμάκων ἐπῳδὰς οὐ προσδέξεται τοῖς Πλάτωνος ἐπᾳδομένη λόγοις καὶ τοῖς Ξενοφῶντος. ἂν δέ τις ἐπαγγέλληται καθαιρεῖν τὴν σελήνην, γελάσεται τὴν ἀμαθίαν καὶ τὴν ἀβελτερίαν τῶν ταῦτα πειθομένων γυναικῶν, + ἀστρολογίας ἀνηκόως ἔχουσα καὶ περὶ Ἀγλαονίκης Ἀγλαονίκης R: ἀγανίκης ἀκηκουῖα τῆς Ἡγήτορος τοῦ Θεσσαλοῦ θυγατρὸς ὅτι + τῶν ἐκλειπτικῶν ἔμπειρος οὖσα πανσελήνων καὶ προειδυῖα τὸν χρόνον, ἐν ᾧ συμβαίνει τὴν σελήνην ὑπὸ τῆς σκιᾶς ἁλίσκεσθαι, παρεκρούετο καὶ συνέπειθε τὰς γυναῖκας ὡς αὐτὴ καθαιροῦσα τὴν σελήνην. παιδίον μὲν γὰρ οὐδεμία ποτὲ γυνὴ λέγεται + ποιῆσαι ποιῆσαι] κυῆσαι W δίχα κοινωνίας ἀνδρός, τὰ δʼ ἄμορφα κυήματα καὶ σαρκοειδῆ καὶ σύστασιν ἐν ἑαυτοῖς ἑαυτοῖς] cf. Vit. Cleom. c. 39 ἐκ διαφθορᾶς λαμβάνοντα μύλας καλοῦσι. τοῦτο δὴ φυλακτέον ἐν ταῖς ψυχαῖς γίγνεσθαι τῶν γυναικῶν. ἂν γὰρ λόγων χρηστῶν σπέρματα μὴ δέχωνται μηδὲ + + κοινωνῶσι παιδείας· τοῖς ἀνδράσιν, αὐταὶ καθʼ αὑτὰς ἄτοπα πολλὰ καὶ φαῦλα βουλεύματα καὶ πάθη κυοῦσι. σὺ δʼ ὦ Εὐρυδίκη μάλιστα πειρῶ τοῖς τῶν σοφῶν καὶ ἀγαθῶν ἀποφθέγμασιν ὁμιλεῖν καὶ διὰ στόματος ἀεὶ τὰς φωνὰς ἔχειν ἐκείνας ὧν καὶ παρθένος + οὖσα παρʼ ἡμῖν ἀνελάμβανες, ὅπως εὐφραίνῃς μὲν τὸν ἄνδρα, θαυμάζῃ δʼ ὑπὸ τῶν ἄλλων γυναικῶν, οὕτω κοσμουμένη περιττῶς καὶ σεμνῶς ἀπὸ μηδενός. τοὺς μὲν γὰρ τῆσδε τῆς πλουσίας μαργαρίτας καὶ τὰ τῆσδε τῆς ξένης σηρικὰ λαβεῖν + οὐκ ἔστιν οὐδὲ περιθέσθαι μὴ πολλοῦ πριαμένην, τὰ δὲ Θεανοῦς κόσμια καὶ Κλεοβουλίνης καὶ Γοργοῦς + τῆς Λεωνίδου γυναικὸς καὶ Τιμοκλείας τῆς Θεαγένους ἀδελφῆς καὶ Κλαυδίας τῆς παλαιᾶς, καὶ Κορνηλίας τῆς Σκιπίωνος καὶ ὅσαι ἐγένοντο θαυμασταὶ + καὶ περιβόητοι, ταῦτα δʼ ἔξεστι περικειμένην προῖκα καὶ κοσμουμένην αὐτοῖς ἐνδόξως ἅμα βιοῦν καὶ μακαρίως. εἰ γὰρ ἡ Σαπφὼ Σαπφώ] Bergk. 3 p. 111 διὰ τὴν ἐν τοῖς μέλεσι καλλιγραφίαν ἐφρόνει τηλικοῦτον ὥστε γράψαι + πρός τινα πλουσίαν κατθάνοισα κατθάνοισα p. 646 f: κατθανοῦσα δὲ κείσεαι, οὐδέ τις μναμοσύνα σέθεν ἔσεται· οὐ γὰρ πεδέχεις πεδέχεις ibidem: παῖδʼ ἔχεις ῥόδων + τῶν ἐκ Πιερίας , πῶς οὐχί σοι μᾶλλον ἐξέσται μέγα φρονεῖν ἐφʼ ἑαυτῇ καὶ λαμπρόν, ἂν μὴ τῶν ῥόδων ἀλλὰ καὶ τῶν καρπῶν μετέχῃς, ὧν αἱ Μοῦσαι φέρουσι καὶ χαρίζονται τοῖς παιδείαν καὶ φιλοσοφίαν θαυμάζουσιν;

 diff --git a/data/tlg0007/tlg079/tlg0007.tlg079.perseus-eng1.xml b/data/tlg0007/tlg079/tlg0007.tlg079.perseus-eng1.xml index dd0afb135..2a7101e25 100644 --- a/data/tlg0007/tlg079/tlg0007.tlg079.perseus-eng1.xml +++ b/data/tlg0007/tlg079/tlg0007.tlg079.perseus-eng1.xml @@ -12,7 +12,7 @@ Septem sapientium convivium Machine readable text Plutarch - Frank Cole Babbitt&responsibility;&fund.NEH; + Frank Cole Babbitt&responsibility;&fund.NEH; &Perseus.publish; diff --git a/data/tlg0007/tlg079/tlg0007.tlg079.perseus-eng2.xml b/data/tlg0007/tlg079/tlg0007.tlg079.perseus-eng2.xml index 8bda55e07..343a533ab 100644 --- a/data/tlg0007/tlg079/tlg0007.tlg079.perseus-eng2.xml +++ b/data/tlg0007/tlg079/tlg0007.tlg079.perseus-eng2.xml @@ -12,7 +12,7 @@ Septem sapientium convivium Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg079/tlg0007.tlg079.perseus-eng4.xml b/data/tlg0007/tlg079/tlg0007.tlg079.perseus-eng4.xml index c000cf204..55301e961 100644 --- a/data/tlg0007/tlg079/tlg0007.tlg079.perseus-eng4.xml +++ b/data/tlg0007/tlg079/tlg0007.tlg079.perseus-eng4.xml @@ -7,7 +7,7 @@ The Banquet of the Seven Wise Men Plutarch - William W. Goodwin + William W. Goodwin Roger Davis The National Endowment for the Humanities Perseus Project, Tufts University diff --git a/data/tlg0007/tlg079/tlg0007.tlg079.perseus-grc2.xml b/data/tlg0007/tlg079/tlg0007.tlg079.perseus-grc2.xml index 12dd18e1f..7937b2ff1 100644 --- a/data/tlg0007/tlg079/tlg0007.tlg079.perseus-grc2.xml +++ b/data/tlg0007/tlg079/tlg0007.tlg079.perseus-grc2.xml @@ -6,7 +6,7 @@ Των επτά σοφών συμπόσιον Plutarch -Grēgorios N. Vernardakēs +Grēgorios N. Vernardakēs Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia - Grēgorios N. Vernardakēs + Grēgorios N. Vernardakēs Leipzig Teubner diff --git a/data/tlg0007/tlg095/tlg0007.tlg095.perseus-eng1.xml b/data/tlg0007/tlg095/tlg0007.tlg095.perseus-eng1.xml index f4139eb74..7465191c1 100644 --- a/data/tlg0007/tlg095/tlg0007.tlg095.perseus-eng1.xml +++ b/data/tlg0007/tlg095/tlg0007.tlg095.perseus-eng1.xml @@ -12,7 +12,7 @@ De cohibenda ira Machine readable text Plutarch - W. C. Helmbold&responsibility;&fund.NEH; + W. C. Helmbold&responsibility;&fund.NEH; &Perseus.publish; diff --git a/data/tlg0007/tlg095/tlg0007.tlg095.perseus-eng2.xml b/data/tlg0007/tlg095/tlg0007.tlg095.perseus-eng2.xml index 201d6a35e..2d8f373d0 100644 --- a/data/tlg0007/tlg095/tlg0007.tlg095.perseus-eng2.xml +++ b/data/tlg0007/tlg095/tlg0007.tlg095.perseus-eng2.xml @@ -12,7 +12,7 @@ De cohibenda ira Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg095/tlg0007.tlg095.perseus-grc1.xml b/data/tlg0007/tlg095/tlg0007.tlg095.perseus-grc1.xml index 13d7a32ab..9122d58eb 100644 --- a/data/tlg0007/tlg095/tlg0007.tlg095.perseus-grc1.xml +++ b/data/tlg0007/tlg095/tlg0007.tlg095.perseus-grc1.xml @@ -5,7 +5,7 @@ De cohibenda ira Machine readable text Plutarch -Gregorius N. +Gregorius N. Bernardakis Perseus Project, Tufts University @@ -33,7 +33,7 @@ Plutarch Moralia -Gregorius N. +Gregorius N. Bernardakis Leipzig diff --git a/data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng1.xml b/data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng1.xml index d0c22706c..e3cfec746 100644 --- a/data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng1.xml +++ b/data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng1.xml @@ -12,7 +12,7 @@ De tranquilitate animi Machine readable text Plutarch - W. C. Helmbold&responsibility;&fund.NEH; + W. C. Helmbold&responsibility;&fund.NEH; &Perseus.publish; diff --git a/data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng2.xml b/data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng2.xml index 0339c04a3..975639a13 100644 --- a/data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng2.xml +++ b/data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng2.xml @@ -12,7 +12,7 @@ De tranquilitate animi Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg096/tlg0007.tlg096.perseus-grc1.xml b/data/tlg0007/tlg096/tlg0007.tlg096.perseus-grc1.xml index a88b71b72..8dda8fed2 100644 --- a/data/tlg0007/tlg096/tlg0007.tlg096.perseus-grc1.xml +++ b/data/tlg0007/tlg096/tlg0007.tlg096.perseus-grc1.xml @@ -5,7 +5,7 @@ De tranquilitate animi Machine readable text Plutarch -Gregorius N. +Gregorius N. Bernardakis Perseus Project, Tufts University @@ -33,7 +33,7 @@ Plutarch Moralia -Gregorius N. +Gregorius N. Bernardakis Leipzig diff --git a/data/tlg0007/tlg097/tlg0007.tlg097.perseus-eng1.xml b/data/tlg0007/tlg097/tlg0007.tlg097.perseus-eng1.xml index e25838e58..90cd80588 100644 --- a/data/tlg0007/tlg097/tlg0007.tlg097.perseus-eng1.xml +++ b/data/tlg0007/tlg097/tlg0007.tlg097.perseus-eng1.xml @@ -12,7 +12,7 @@ De fraterno amore Machine readable text Plutarch - W. C. Helmbold&responsibility;&fund.NEH; + W. C. Helmbold&responsibility;&fund.NEH; &Perseus.publish; diff --git a/data/tlg0007/tlg097/tlg0007.tlg097.perseus-eng2.xml b/data/tlg0007/tlg097/tlg0007.tlg097.perseus-eng2.xml index ec35df9a2..8b49bc76a 100644 --- a/data/tlg0007/tlg097/tlg0007.tlg097.perseus-eng2.xml +++ b/data/tlg0007/tlg097/tlg0007.tlg097.perseus-eng2.xml @@ -12,7 +12,7 @@ De fraterno amore Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg097/tlg0007.tlg097.perseus-grc1.xml b/data/tlg0007/tlg097/tlg0007.tlg097.perseus-grc1.xml index a7c9be75b..7d25384b1 100644 --- a/data/tlg0007/tlg097/tlg0007.tlg097.perseus-grc1.xml +++ b/data/tlg0007/tlg097/tlg0007.tlg097.perseus-grc1.xml @@ -5,7 +5,7 @@ De fraterno amore Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng1.xml b/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng1.xml index 7bd8b33af..7e6f4eb12 100644 --- a/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng1.xml +++ b/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng1.xml @@ -12,7 +12,7 @@ De amore prolis Machine readable text Plutarch - W. C. Helmbold&responsibility;&fund.NEH; + W. C. Helmbold&responsibility;&fund.NEH; &Perseus.publish; diff --git a/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng2.xml b/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng2.xml index 96e6f167c..dab1a4304 100644 --- a/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng2.xml +++ b/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng2.xml @@ -12,7 +12,7 @@ De amore prolis Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg098/tlg0007.tlg098.perseus-grc1.xml b/data/tlg0007/tlg098/tlg0007.tlg098.perseus-grc1.xml index 580de4ce8..ccff9568c 100644 --- a/data/tlg0007/tlg098/tlg0007.tlg098.perseus-grc1.xml +++ b/data/tlg0007/tlg098/tlg0007.tlg098.perseus-grc1.xml @@ -5,7 +5,7 @@ De amore prolis Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng1.xml b/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng1.xml index 412451671..5669da1f9 100644 --- a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng1.xml +++ b/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng1.xml @@ -12,7 +12,7 @@ An vitiositas ad infelicitatem sufficia Machine readable text Plutarch - W. C. Helmbold&responsibility;&fund.NEH; + W. C. Helmbold&responsibility;&fund.NEH; &Perseus.publish; diff --git a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng2.xml b/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng2.xml index a0b45256a..b44dac767 100644 --- a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng2.xml +++ b/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng2.xml @@ -12,7 +12,7 @@ An vitiositas ad infelicitatem sufficia Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-grc1.xml b/data/tlg0007/tlg099/tlg0007.tlg099.perseus-grc1.xml index 6e4f5e96b..3f4f283cd 100644 --- a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-grc1.xml +++ b/data/tlg0007/tlg099/tlg0007.tlg099.perseus-grc1.xml @@ -5,7 +5,7 @@ An vitiositas ad infelicitatem sufficia Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng1.xml b/data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng1.xml index de91ee066..d418fb6cc 100644 --- a/data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng1.xml +++ b/data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng1.xml @@ -12,7 +12,7 @@ Animine an corporis affectiones sint peiores Machine readable text Plutarch - W. C. Helmbold&responsibility;&fund.NEH; + W. C. Helmbold&responsibility;&fund.NEH; &Perseus.publish; diff --git a/data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng2.xml b/data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng2.xml index 7b39d1b71..64049a143 100644 --- a/data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng2.xml +++ b/data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng2.xml @@ -12,7 +12,7 @@ Animine an corporis affectiones sint peiores Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg100/tlg0007.tlg100.perseus-grc1.xml b/data/tlg0007/tlg100/tlg0007.tlg100.perseus-grc1.xml index 183f9539e..cfcdf1ae8 100644 --- a/data/tlg0007/tlg100/tlg0007.tlg100.perseus-grc1.xml +++ b/data/tlg0007/tlg100/tlg0007.tlg100.perseus-grc1.xml @@ -5,7 +5,7 @@ Animine an corporis affectiones sint peiores Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng1.xml b/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng1.xml index 5ac8349ba..8ef1166c3 100644 --- a/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng1.xml +++ b/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng1.xml @@ -12,7 +12,7 @@ De garrulitate Machine readable text Plutarch - W. C. Helmbold&responsibility;&fund.NEH; + W. C. Helmbold&responsibility;&fund.NEH; &Perseus.publish; diff --git a/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng2.xml b/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng2.xml index d8ac18e7d..c9019937f 100644 --- a/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng2.xml +++ b/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng2.xml @@ -12,7 +12,7 @@ De garrulitate Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg101/tlg0007.tlg101.perseus-grc1.xml b/data/tlg0007/tlg101/tlg0007.tlg101.perseus-grc1.xml index f38fc65fa..2d6f202d5 100644 --- a/data/tlg0007/tlg101/tlg0007.tlg101.perseus-grc1.xml +++ b/data/tlg0007/tlg101/tlg0007.tlg101.perseus-grc1.xml @@ -5,7 +5,7 @@ De garrulitate Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng1.xml b/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng1.xml index 30869eccc..3734b5f49 100644 --- a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng1.xml +++ b/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng1.xml @@ -12,7 +12,7 @@ De curiositate Machine readable text Plutarch - W. C. Helmbold&responsibility;&fund.NEH; + W. C. Helmbold&responsibility;&fund.NEH; &Perseus.publish; diff --git a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng2.xml b/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng2.xml index 0cf9e23dd..d67d85621 100644 --- a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng2.xml +++ b/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng2.xml @@ -12,7 +12,7 @@ De curiositate Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc1.xml b/data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc1.xml index 43fcacf81..aa2e2ff9f 100644 --- a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc1.xml +++ b/data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc1.xml @@ -5,7 +5,7 @@ De curiositate Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg103/tlg0007.tlg103.perseus-eng1.xml b/data/tlg0007/tlg103/tlg0007.tlg103.perseus-eng1.xml index 491f09f45..5ea8158fc 100644 --- a/data/tlg0007/tlg103/tlg0007.tlg103.perseus-eng1.xml +++ b/data/tlg0007/tlg103/tlg0007.tlg103.perseus-eng1.xml @@ -12,7 +12,7 @@ De cupiditate divitiarum Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg103/tlg0007.tlg103.perseus-grc1.xml b/data/tlg0007/tlg103/tlg0007.tlg103.perseus-grc1.xml index 7d9148329..d2f4699f2 100644 --- a/data/tlg0007/tlg103/tlg0007.tlg103.perseus-grc1.xml +++ b/data/tlg0007/tlg103/tlg0007.tlg103.perseus-grc1.xml @@ -5,7 +5,7 @@ De cupiditate divitiarum Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg104/tlg0007.tlg104.perseus-eng1.xml b/data/tlg0007/tlg104/tlg0007.tlg104.perseus-eng1.xml index b22084706..689d0affd 100644 --- a/data/tlg0007/tlg104/tlg0007.tlg104.perseus-eng1.xml +++ b/data/tlg0007/tlg104/tlg0007.tlg104.perseus-eng1.xml @@ -12,7 +12,7 @@ De vitioso pudore Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg104/tlg0007.tlg104.perseus-grc1.xml b/data/tlg0007/tlg104/tlg0007.tlg104.perseus-grc1.xml index 973b173fc..e630360c9 100644 --- a/data/tlg0007/tlg104/tlg0007.tlg104.perseus-grc1.xml +++ b/data/tlg0007/tlg104/tlg0007.tlg104.perseus-grc1.xml @@ -5,7 +5,7 @@ De vitioso pudore Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg105/tlg0007.tlg105.perseus-eng1.xml b/data/tlg0007/tlg105/tlg0007.tlg105.perseus-eng1.xml index 6f74980c7..bf72217fe 100644 --- a/data/tlg0007/tlg105/tlg0007.tlg105.perseus-eng1.xml +++ b/data/tlg0007/tlg105/tlg0007.tlg105.perseus-eng1.xml @@ -12,7 +12,7 @@ De invidia et odio Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg105/tlg0007.tlg105.perseus-grc1.xml b/data/tlg0007/tlg105/tlg0007.tlg105.perseus-grc1.xml index 769a8c0b7..441c4d5de 100644 --- a/data/tlg0007/tlg105/tlg0007.tlg105.perseus-grc1.xml +++ b/data/tlg0007/tlg105/tlg0007.tlg105.perseus-grc1.xml @@ -5,7 +5,7 @@ De invidia et odio Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg106/tlg0007.tlg106.perseus-eng1.xml b/data/tlg0007/tlg106/tlg0007.tlg106.perseus-eng1.xml index f2c8fdbf8..134b4e4c9 100644 --- a/data/tlg0007/tlg106/tlg0007.tlg106.perseus-eng1.xml +++ b/data/tlg0007/tlg106/tlg0007.tlg106.perseus-eng1.xml @@ -12,7 +12,7 @@ De Se Ipsum Citra Invidiam Laudando Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg106/tlg0007.tlg106.perseus-grc1.xml b/data/tlg0007/tlg106/tlg0007.tlg106.perseus-grc1.xml index e7f313c66..de0b390e3 100644 --- a/data/tlg0007/tlg106/tlg0007.tlg106.perseus-grc1.xml +++ b/data/tlg0007/tlg106/tlg0007.tlg106.perseus-grc1.xml @@ -5,7 +5,7 @@ De Se Ipsum Citra Invidiam Laudando Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg107/tlg0007.tlg107.perseus-eng1.xml b/data/tlg0007/tlg107/tlg0007.tlg107.perseus-eng1.xml index 49ab49043..e03332886 100644 --- a/data/tlg0007/tlg107/tlg0007.tlg107.perseus-eng1.xml +++ b/data/tlg0007/tlg107/tlg0007.tlg107.perseus-eng1.xml @@ -12,7 +12,7 @@ De sera numinis vindicta Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg107/tlg0007.tlg107.perseus-grc1.xml b/data/tlg0007/tlg107/tlg0007.tlg107.perseus-grc1.xml index 80aabd75a..9542b4411 100644 --- a/data/tlg0007/tlg107/tlg0007.tlg107.perseus-grc1.xml +++ b/data/tlg0007/tlg107/tlg0007.tlg107.perseus-grc1.xml @@ -5,7 +5,7 @@ De sera numinis vindicta Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg108/tlg0007.tlg108.perseus-eng1.xml b/data/tlg0007/tlg108/tlg0007.tlg108.perseus-eng1.xml index 6d6e2df36..143177452 100644 --- a/data/tlg0007/tlg108/tlg0007.tlg108.perseus-eng1.xml +++ b/data/tlg0007/tlg108/tlg0007.tlg108.perseus-eng1.xml @@ -12,7 +12,7 @@ De fato Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg108/tlg0007.tlg108.perseus-grc1.xml b/data/tlg0007/tlg108/tlg0007.tlg108.perseus-grc1.xml index a591bf753..42c6b90e3 100644 --- a/data/tlg0007/tlg108/tlg0007.tlg108.perseus-grc1.xml +++ b/data/tlg0007/tlg108/tlg0007.tlg108.perseus-grc1.xml @@ -5,7 +5,7 @@ De fato Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg109/tlg0007.tlg109.perseus-eng1.xml b/data/tlg0007/tlg109/tlg0007.tlg109.perseus-eng1.xml index 4161cafb9..277403f21 100644 --- a/data/tlg0007/tlg109/tlg0007.tlg109.perseus-eng1.xml +++ b/data/tlg0007/tlg109/tlg0007.tlg109.perseus-eng1.xml @@ -12,7 +12,7 @@ De genio Socratis Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg109/tlg0007.tlg109.perseus-grc1.xml b/data/tlg0007/tlg109/tlg0007.tlg109.perseus-grc1.xml index 2d6363eb4..662f52a7d 100644 --- a/data/tlg0007/tlg109/tlg0007.tlg109.perseus-grc1.xml +++ b/data/tlg0007/tlg109/tlg0007.tlg109.perseus-grc1.xml @@ -5,7 +5,7 @@ De genio Socratis Machine readable text Plutarch -Gregorius N. +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -30,7 +30,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg110/tlg0007.tlg110.perseus-eng1.xml b/data/tlg0007/tlg110/tlg0007.tlg110.perseus-eng1.xml index b37be5462..e97b0f80a 100644 --- a/data/tlg0007/tlg110/tlg0007.tlg110.perseus-eng1.xml +++ b/data/tlg0007/tlg110/tlg0007.tlg110.perseus-eng1.xml @@ -12,7 +12,7 @@ De exilio Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg110/tlg0007.tlg110.perseus-grc1.xml b/data/tlg0007/tlg110/tlg0007.tlg110.perseus-grc1.xml index d7ebc6af6..11e93abfa 100644 --- a/data/tlg0007/tlg110/tlg0007.tlg110.perseus-grc1.xml +++ b/data/tlg0007/tlg110/tlg0007.tlg110.perseus-grc1.xml @@ -5,7 +5,7 @@ De exilio Machine readable text Plutarch -Gregorius N. +Gregorius N. Bernardakis Perseus Project, Tufts University @@ -33,7 +33,7 @@ Plutarch Moralia -Gregorius N. +Gregorius N. Bernardakis Leipzig diff --git a/data/tlg0007/tlg111/tlg0007.tlg111.perseus-eng1.xml b/data/tlg0007/tlg111/tlg0007.tlg111.perseus-eng1.xml index fcd644f19..4f36df2c7 100644 --- a/data/tlg0007/tlg111/tlg0007.tlg111.perseus-eng1.xml +++ b/data/tlg0007/tlg111/tlg0007.tlg111.perseus-eng1.xml @@ -12,7 +12,7 @@ Consolatio ad uxorem Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg111/tlg0007.tlg111.perseus-grc1.xml b/data/tlg0007/tlg111/tlg0007.tlg111.perseus-grc1.xml index 1108edb22..0af7e18da 100644 --- a/data/tlg0007/tlg111/tlg0007.tlg111.perseus-grc1.xml +++ b/data/tlg0007/tlg111/tlg0007.tlg111.perseus-grc1.xml @@ -5,7 +5,7 @@ Consolatio ad uxorem Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg112/tlg0007.tlg112.perseus-eng1.xml b/data/tlg0007/tlg112/tlg0007.tlg112.perseus-eng1.xml index 194a99fdc..462946ab4 100644 --- a/data/tlg0007/tlg112/tlg0007.tlg112.perseus-eng1.xml +++ b/data/tlg0007/tlg112/tlg0007.tlg112.perseus-eng1.xml @@ -12,7 +12,7 @@ Quaestiones Convivales Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg112/tlg0007.tlg112.perseus-grc1.xml b/data/tlg0007/tlg112/tlg0007.tlg112.perseus-grc1.xml index 982be322a..828b81f99 100644 --- a/data/tlg0007/tlg112/tlg0007.tlg112.perseus-grc1.xml +++ b/data/tlg0007/tlg112/tlg0007.tlg112.perseus-grc1.xml @@ -5,7 +5,7 @@ Quaestiones Convivales Machine readable text Plutarch -Gregorius N. +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -30,7 +30,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg113/tlg0007.tlg113.perseus-eng1.xml b/data/tlg0007/tlg113/tlg0007.tlg113.perseus-eng1.xml index 9e4341cec..f758db349 100644 --- a/data/tlg0007/tlg113/tlg0007.tlg113.perseus-eng1.xml +++ b/data/tlg0007/tlg113/tlg0007.tlg113.perseus-eng1.xml @@ -12,7 +12,7 @@ Amatorius Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg113/tlg0007.tlg113.perseus-grc1.xml b/data/tlg0007/tlg113/tlg0007.tlg113.perseus-grc1.xml index 00a21d6df..03cc7f828 100644 --- a/data/tlg0007/tlg113/tlg0007.tlg113.perseus-grc1.xml +++ b/data/tlg0007/tlg113/tlg0007.tlg113.perseus-grc1.xml @@ -5,7 +5,7 @@ Amatorius Machine readable text Plutarch -Gregorius N. +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -30,7 +30,7 @@ Plutarch Moralia -Gregorius N. +Gregorius N. Bernardakis Leipzig diff --git a/data/tlg0007/tlg114/tlg0007.tlg114.perseus-eng1.xml b/data/tlg0007/tlg114/tlg0007.tlg114.perseus-eng1.xml index 5a72dc967..c618bb910 100644 --- a/data/tlg0007/tlg114/tlg0007.tlg114.perseus-eng1.xml +++ b/data/tlg0007/tlg114/tlg0007.tlg114.perseus-eng1.xml @@ -12,7 +12,7 @@ Amatoriae narrationes Machine readable text Plutarch - Harold North Fowler&responsibility;&fund.NEH; + Harold North Fowler&responsibility;&fund.NEH; &Perseus.publish; diff --git a/data/tlg0007/tlg114/tlg0007.tlg114.perseus-eng2.xml b/data/tlg0007/tlg114/tlg0007.tlg114.perseus-eng2.xml index 2c8cb27d0..9d723a41a 100644 --- a/data/tlg0007/tlg114/tlg0007.tlg114.perseus-eng2.xml +++ b/data/tlg0007/tlg114/tlg0007.tlg114.perseus-eng2.xml @@ -12,7 +12,7 @@ Amatoriae narrationes Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg114/tlg0007.tlg114.perseus-grc1.xml b/data/tlg0007/tlg114/tlg0007.tlg114.perseus-grc1.xml index ba285828f..a7a13ef01 100644 --- a/data/tlg0007/tlg114/tlg0007.tlg114.perseus-grc1.xml +++ b/data/tlg0007/tlg114/tlg0007.tlg114.perseus-grc1.xml @@ -5,7 +5,7 @@ Amatoriae narrationes Machine readable text Plutarch -Gregorius N. +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -30,7 +30,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg115/tlg0007.tlg115.perseus-eng1.xml b/data/tlg0007/tlg115/tlg0007.tlg115.perseus-eng1.xml index 9129494b6..04c769afc 100644 --- a/data/tlg0007/tlg115/tlg0007.tlg115.perseus-eng1.xml +++ b/data/tlg0007/tlg115/tlg0007.tlg115.perseus-eng1.xml @@ -12,7 +12,7 @@ Maxime cum principbus philosopho esse diserendum Machine readable text Plutarch - Harold North Fowler&responsibility;&fund.NEH; + Harold North Fowler&responsibility;&fund.NEH; &Perseus.publish; diff --git a/data/tlg0007/tlg115/tlg0007.tlg115.perseus-eng2.xml b/data/tlg0007/tlg115/tlg0007.tlg115.perseus-eng2.xml index 94eae67ba..072ad9d96 100644 --- a/data/tlg0007/tlg115/tlg0007.tlg115.perseus-eng2.xml +++ b/data/tlg0007/tlg115/tlg0007.tlg115.perseus-eng2.xml @@ -12,7 +12,7 @@ Maxime cum principbus philosopho esse diserendum Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg115/tlg0007.tlg115.perseus-grc1.xml b/data/tlg0007/tlg115/tlg0007.tlg115.perseus-grc1.xml index d36e07928..eb3acc61a 100644 --- a/data/tlg0007/tlg115/tlg0007.tlg115.perseus-grc1.xml +++ b/data/tlg0007/tlg115/tlg0007.tlg115.perseus-grc1.xml @@ -5,7 +5,7 @@ Maxime cum principbus philosopho esse diserendum Machine readable text Plutarch -Gregorius N. +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -30,7 +30,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg116/tlg0007.tlg116.perseus-eng1.xml b/data/tlg0007/tlg116/tlg0007.tlg116.perseus-eng1.xml index d257d1a89..116a492c2 100644 --- a/data/tlg0007/tlg116/tlg0007.tlg116.perseus-eng1.xml +++ b/data/tlg0007/tlg116/tlg0007.tlg116.perseus-eng1.xml @@ -12,7 +12,7 @@ Ad principem ineruditum Machine readable text Plutarch - Harold North Fowler&responsibility;&fund.NEH; + Harold North Fowler&responsibility;&fund.NEH; &Perseus.publish; diff --git a/data/tlg0007/tlg116/tlg0007.tlg116.perseus-eng2.xml b/data/tlg0007/tlg116/tlg0007.tlg116.perseus-eng2.xml index 839369e45..9d8d1ccc9 100644 --- a/data/tlg0007/tlg116/tlg0007.tlg116.perseus-eng2.xml +++ b/data/tlg0007/tlg116/tlg0007.tlg116.perseus-eng2.xml @@ -12,7 +12,7 @@ Ad principem ineruditum Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg116/tlg0007.tlg116.perseus-grc1.xml b/data/tlg0007/tlg116/tlg0007.tlg116.perseus-grc1.xml index f7821ae22..f1a63a996 100644 --- a/data/tlg0007/tlg116/tlg0007.tlg116.perseus-grc1.xml +++ b/data/tlg0007/tlg116/tlg0007.tlg116.perseus-grc1.xml @@ -5,7 +5,7 @@ Ad principem ineruditum Machine readable text Plutarch -Gregorius N. +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -30,7 +30,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg117/tlg0007.tlg117.perseus-eng1.xml b/data/tlg0007/tlg117/tlg0007.tlg117.perseus-eng1.xml index da45fdcb0..451426dfe 100644 --- a/data/tlg0007/tlg117/tlg0007.tlg117.perseus-eng1.xml +++ b/data/tlg0007/tlg117/tlg0007.tlg117.perseus-eng1.xml @@ -12,7 +12,7 @@ An seni respublica gerenda sit Machine readable text Plutarch - Harold North Fowler&responsibility;&fund.NEH; + Harold North Fowler&responsibility;&fund.NEH; &Perseus.publish; diff --git a/data/tlg0007/tlg117/tlg0007.tlg117.perseus-eng2.xml b/data/tlg0007/tlg117/tlg0007.tlg117.perseus-eng2.xml index 6c4b97c07..8539d615f 100644 --- a/data/tlg0007/tlg117/tlg0007.tlg117.perseus-eng2.xml +++ b/data/tlg0007/tlg117/tlg0007.tlg117.perseus-eng2.xml @@ -12,7 +12,7 @@ An seni respublica gerenda sit Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg117/tlg0007.tlg117.perseus-grc1.xml b/data/tlg0007/tlg117/tlg0007.tlg117.perseus-grc1.xml index cd54c9203..493a7b5aa 100644 --- a/data/tlg0007/tlg117/tlg0007.tlg117.perseus-grc1.xml +++ b/data/tlg0007/tlg117/tlg0007.tlg117.perseus-grc1.xml @@ -5,7 +5,7 @@ An seni respublica gerenda sit Machine readable text Plutarch -Gregorius N. +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -30,7 +30,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg118/tlg0007.tlg118.perseus-eng1.xml b/data/tlg0007/tlg118/tlg0007.tlg118.perseus-eng1.xml index 42dba3218..6b83b1938 100644 --- a/data/tlg0007/tlg118/tlg0007.tlg118.perseus-eng1.xml +++ b/data/tlg0007/tlg118/tlg0007.tlg118.perseus-eng1.xml @@ -12,7 +12,7 @@ Praecepta gerendae reipublicae Machine readable text Plutarch - Harold North Fowler&responsibility;&fund.NEH; + Harold North Fowler&responsibility;&fund.NEH; &Perseus.publish; diff --git a/data/tlg0007/tlg118/tlg0007.tlg118.perseus-eng2.xml b/data/tlg0007/tlg118/tlg0007.tlg118.perseus-eng2.xml index 1be873f93..72ecab040 100644 --- a/data/tlg0007/tlg118/tlg0007.tlg118.perseus-eng2.xml +++ b/data/tlg0007/tlg118/tlg0007.tlg118.perseus-eng2.xml @@ -12,7 +12,7 @@ Praecepta gerendae reipublicae Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg118/tlg0007.tlg118.perseus-grc1.xml b/data/tlg0007/tlg118/tlg0007.tlg118.perseus-grc1.xml index 00437b577..379e05ac2 100644 --- a/data/tlg0007/tlg118/tlg0007.tlg118.perseus-grc1.xml +++ b/data/tlg0007/tlg118/tlg0007.tlg118.perseus-grc1.xml @@ -5,7 +5,7 @@ Praecepta gerendae reipublicae Machine readable text Plutarch -Gregorius N. +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -30,7 +30,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg119/tlg0007.tlg119.perseus-eng1.xml b/data/tlg0007/tlg119/tlg0007.tlg119.perseus-eng1.xml index 094eac912..1ecf7dd9b 100644 --- a/data/tlg0007/tlg119/tlg0007.tlg119.perseus-eng1.xml +++ b/data/tlg0007/tlg119/tlg0007.tlg119.perseus-eng1.xml @@ -12,7 +12,7 @@ De unius in republica dominatione Machine readable text Plutarch - Harold North Fowler&responsibility;&fund.NEH; + Harold North Fowler&responsibility;&fund.NEH; &Perseus.publish; diff --git a/data/tlg0007/tlg119/tlg0007.tlg119.perseus-eng2.xml b/data/tlg0007/tlg119/tlg0007.tlg119.perseus-eng2.xml index 31e7547dd..250932d2d 100644 --- a/data/tlg0007/tlg119/tlg0007.tlg119.perseus-eng2.xml +++ b/data/tlg0007/tlg119/tlg0007.tlg119.perseus-eng2.xml @@ -12,7 +12,7 @@ De unius in republica dominatione Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg119/tlg0007.tlg119.perseus-grc1.xml b/data/tlg0007/tlg119/tlg0007.tlg119.perseus-grc1.xml index 617da5941..a274de320 100644 --- a/data/tlg0007/tlg119/tlg0007.tlg119.perseus-grc1.xml +++ b/data/tlg0007/tlg119/tlg0007.tlg119.perseus-grc1.xml @@ -5,7 +5,7 @@ De unius in republica dominatione Machine readable text Plutarch -Gregorius N. +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -30,7 +30,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg120/tlg0007.tlg120.perseus-eng1.xml b/data/tlg0007/tlg120/tlg0007.tlg120.perseus-eng1.xml index b7c6ddd32..f6f2a3664 100644 --- a/data/tlg0007/tlg120/tlg0007.tlg120.perseus-eng1.xml +++ b/data/tlg0007/tlg120/tlg0007.tlg120.perseus-eng1.xml @@ -12,7 +12,7 @@ De vitando aere alieno Machine readable text Plutarch - Harold North Fowler&responsibility;&fund.NEH; + Harold North Fowler&responsibility;&fund.NEH; &Perseus.publish; diff --git a/data/tlg0007/tlg120/tlg0007.tlg120.perseus-eng2.xml b/data/tlg0007/tlg120/tlg0007.tlg120.perseus-eng2.xml index 6791d9144..66d0af66f 100644 --- a/data/tlg0007/tlg120/tlg0007.tlg120.perseus-eng2.xml +++ b/data/tlg0007/tlg120/tlg0007.tlg120.perseus-eng2.xml @@ -12,7 +12,7 @@ De vitando aere alieno Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg120/tlg0007.tlg120.perseus-grc1.xml b/data/tlg0007/tlg120/tlg0007.tlg120.perseus-grc1.xml index 3f8de9c4b..ec734dece 100644 --- a/data/tlg0007/tlg120/tlg0007.tlg120.perseus-grc1.xml +++ b/data/tlg0007/tlg120/tlg0007.tlg120.perseus-grc1.xml @@ -5,7 +5,7 @@ De vitando aere alieno Machine readable text Plutarch -Gregorius N. +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -30,7 +30,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg121/tlg0007.tlg121.perseus-eng1.xml b/data/tlg0007/tlg121/tlg0007.tlg121.perseus-eng1.xml index 7f2180f99..40be34407 100644 --- a/data/tlg0007/tlg121/tlg0007.tlg121.perseus-eng1.xml +++ b/data/tlg0007/tlg121/tlg0007.tlg121.perseus-eng1.xml @@ -12,7 +12,7 @@ Vitae decem oratorum Machine readable text Plutarch - Harold North Fowler&responsibility;&fund.NEH; + Harold North Fowler&responsibility;&fund.NEH; &Perseus.publish; diff --git a/data/tlg0007/tlg121/tlg0007.tlg121.perseus-eng2.xml b/data/tlg0007/tlg121/tlg0007.tlg121.perseus-eng2.xml index 8d9855ba3..9f3b6df4d 100644 --- a/data/tlg0007/tlg121/tlg0007.tlg121.perseus-eng2.xml +++ b/data/tlg0007/tlg121/tlg0007.tlg121.perseus-eng2.xml @@ -12,7 +12,7 @@ Vitae decem oratorum Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg121/tlg0007.tlg121.perseus-grc1.xml b/data/tlg0007/tlg121/tlg0007.tlg121.perseus-grc1.xml index 6cfd70f2e..f3cf36948 100644 --- a/data/tlg0007/tlg121/tlg0007.tlg121.perseus-grc1.xml +++ b/data/tlg0007/tlg121/tlg0007.tlg121.perseus-grc1.xml @@ -5,7 +5,7 @@ Vitae decem oratorum Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -30,7 +30,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg122/tlg0007.tlg122.perseus-eng1.xml b/data/tlg0007/tlg122/tlg0007.tlg122.perseus-eng1.xml index 0fb55cfa2..4a23ee362 100644 --- a/data/tlg0007/tlg122/tlg0007.tlg122.perseus-eng1.xml +++ b/data/tlg0007/tlg122/tlg0007.tlg122.perseus-eng1.xml @@ -12,7 +12,7 @@ Comparationis Aristophanis et Menandri compendium Machine readable text Plutarch - Harold North Fowler&responsibility;&fund.NEH; + Harold North Fowler&responsibility;&fund.NEH; &Perseus.publish; diff --git a/data/tlg0007/tlg122/tlg0007.tlg122.perseus-eng2.xml b/data/tlg0007/tlg122/tlg0007.tlg122.perseus-eng2.xml index 4fd8dd303..24325c844 100644 --- a/data/tlg0007/tlg122/tlg0007.tlg122.perseus-eng2.xml +++ b/data/tlg0007/tlg122/tlg0007.tlg122.perseus-eng2.xml @@ -12,7 +12,7 @@ Comparationis Aristophanis et Menandri compendium Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg122/tlg0007.tlg122.perseus-grc1.xml b/data/tlg0007/tlg122/tlg0007.tlg122.perseus-grc1.xml index 85d66f145..068235104 100644 --- a/data/tlg0007/tlg122/tlg0007.tlg122.perseus-grc1.xml +++ b/data/tlg0007/tlg122/tlg0007.tlg122.perseus-grc1.xml @@ -5,7 +5,7 @@ Comparationis Aristophanis et Menandri compendium Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg123/tlg0007.tlg123.perseus-eng1.xml b/data/tlg0007/tlg123/tlg0007.tlg123.perseus-eng1.xml index 825197b51..af4151ec5 100644 --- a/data/tlg0007/tlg123/tlg0007.tlg123.perseus-eng1.xml +++ b/data/tlg0007/tlg123/tlg0007.tlg123.perseus-eng1.xml @@ -12,7 +12,7 @@ De Herodoti malignitate Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg123/tlg0007.tlg123.perseus-grc1.xml b/data/tlg0007/tlg123/tlg0007.tlg123.perseus-grc1.xml index 5df26558e..4cc53edf8 100644 --- a/data/tlg0007/tlg123/tlg0007.tlg123.perseus-grc1.xml +++ b/data/tlg0007/tlg123/tlg0007.tlg123.perseus-grc1.xml @@ -5,7 +5,7 @@ De Herodoti malignitate Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg125/tlg0007.tlg125.perseus-eng1.xml b/data/tlg0007/tlg125/tlg0007.tlg125.perseus-eng1.xml index 859b04d65..d2f60ff03 100644 --- a/data/tlg0007/tlg125/tlg0007.tlg125.perseus-eng1.xml +++ b/data/tlg0007/tlg125/tlg0007.tlg125.perseus-eng1.xml @@ -12,7 +12,7 @@ Quaestiones Naturales Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg125/tlg0007.tlg125.perseus-grc1.xml b/data/tlg0007/tlg125/tlg0007.tlg125.perseus-grc1.xml index 009880a57..e95109c6d 100644 --- a/data/tlg0007/tlg125/tlg0007.tlg125.perseus-grc1.xml +++ b/data/tlg0007/tlg125/tlg0007.tlg125.perseus-grc1.xml @@ -5,7 +5,7 @@ Quaestiones Naturales Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg126/tlg0007.tlg126.perseus-eng1.xml b/data/tlg0007/tlg126/tlg0007.tlg126.perseus-eng1.xml index 2cafb5493..8e9d8711a 100644 --- a/data/tlg0007/tlg126/tlg0007.tlg126.perseus-eng1.xml +++ b/data/tlg0007/tlg126/tlg0007.tlg126.perseus-eng1.xml @@ -12,7 +12,7 @@ De faciae quae in orbe lunae apparet Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg126/tlg0007.tlg126.perseus-eng2.xml b/data/tlg0007/tlg126/tlg0007.tlg126.perseus-eng2.xml index 2c0487c40..326e3fb7c 100644 --- a/data/tlg0007/tlg126/tlg0007.tlg126.perseus-eng2.xml +++ b/data/tlg0007/tlg126/tlg0007.tlg126.perseus-eng2.xml @@ -12,7 +12,7 @@ De facie quae in orbe lunae apparet Machine readable text Plutarch - Harold Cherniss and William C. Helmbold&responsibility;&fund.NEH; + Harold Cherniss and William C. Helmbold&responsibility;&fund.NEH; &Perseus.publish; diff --git a/data/tlg0007/tlg126/tlg0007.tlg126.perseus-grc1.xml b/data/tlg0007/tlg126/tlg0007.tlg126.perseus-grc1.xml index 151d5583d..4583a2254 100644 --- a/data/tlg0007/tlg126/tlg0007.tlg126.perseus-grc1.xml +++ b/data/tlg0007/tlg126/tlg0007.tlg126.perseus-grc1.xml @@ -5,7 +5,7 @@ De faciae quae in orbe lunae apparet Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg127/tlg0007.tlg127.perseus-eng1.xml b/data/tlg0007/tlg127/tlg0007.tlg127.perseus-eng1.xml index f47d4e8d4..4579ed86b 100644 --- a/data/tlg0007/tlg127/tlg0007.tlg127.perseus-eng1.xml +++ b/data/tlg0007/tlg127/tlg0007.tlg127.perseus-eng1.xml @@ -12,7 +12,7 @@ De primo frigido Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg127/tlg0007.tlg127.perseus-grc1.xml b/data/tlg0007/tlg127/tlg0007.tlg127.perseus-grc1.xml index 9e59acc84..53a817ca8 100644 --- a/data/tlg0007/tlg127/tlg0007.tlg127.perseus-grc1.xml +++ b/data/tlg0007/tlg127/tlg0007.tlg127.perseus-grc1.xml @@ -5,7 +5,7 @@ De primo frigido Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg127/tlg0007.tlg127.perseus-grc2.xml b/data/tlg0007/tlg127/tlg0007.tlg127.perseus-grc2.xml index ff0a92376..05a3c7946 100644 --- a/data/tlg0007/tlg127/tlg0007.tlg127.perseus-grc2.xml +++ b/data/tlg0007/tlg127/tlg0007.tlg127.perseus-grc2.xml @@ -5,7 +5,7 @@ De primo frigido Machine readable text Plutarch -Harold Cherniss and William C. Helmbold +Harold Cherniss and William C. Helmbold Perseus Project, Tufts University Gregory Crane diff --git a/data/tlg0007/tlg128/tlg0007.tlg128.perseus-eng1.xml b/data/tlg0007/tlg128/tlg0007.tlg128.perseus-eng1.xml index 55858f43f..4ebbd56c3 100644 --- a/data/tlg0007/tlg128/tlg0007.tlg128.perseus-eng1.xml +++ b/data/tlg0007/tlg128/tlg0007.tlg128.perseus-eng1.xml @@ -12,7 +12,7 @@ Aquane an ignis sit utilior Machine readable text Plutarch - Harold Cherniss and William C. Helmbold&responsibility;&fund.NEH; + Harold Cherniss and William C. Helmbold&responsibility;&fund.NEH; &Perseus.publish; diff --git a/data/tlg0007/tlg128/tlg0007.tlg128.perseus-eng2.xml b/data/tlg0007/tlg128/tlg0007.tlg128.perseus-eng2.xml index 33db6933c..7d350d0d7 100644 --- a/data/tlg0007/tlg128/tlg0007.tlg128.perseus-eng2.xml +++ b/data/tlg0007/tlg128/tlg0007.tlg128.perseus-eng2.xml @@ -12,7 +12,7 @@ Aquane an ignis sit utilior Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg128/tlg0007.tlg128.perseus-grc1.xml b/data/tlg0007/tlg128/tlg0007.tlg128.perseus-grc1.xml index 84d5fc611..be8ca8096 100644 --- a/data/tlg0007/tlg128/tlg0007.tlg128.perseus-grc1.xml +++ b/data/tlg0007/tlg128/tlg0007.tlg128.perseus-grc1.xml @@ -5,7 +5,7 @@ Aquane an ignis sit utilior Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg129/tlg0007.tlg129.perseus-eng1.xml b/data/tlg0007/tlg129/tlg0007.tlg129.perseus-eng1.xml index 473dcaff0..4807ddf13 100644 --- a/data/tlg0007/tlg129/tlg0007.tlg129.perseus-eng1.xml +++ b/data/tlg0007/tlg129/tlg0007.tlg129.perseus-eng1.xml @@ -12,7 +12,7 @@ De sollertia animalium Machine readable text Plutarch - Harold Cherniss and William C. Helmbold&responsibility;&fund.NEH; + Harold Cherniss and William C. Helmbold&responsibility;&fund.NEH; &Perseus.publish; diff --git a/data/tlg0007/tlg129/tlg0007.tlg129.perseus-eng2.xml b/data/tlg0007/tlg129/tlg0007.tlg129.perseus-eng2.xml index ab4acca1b..7f02d418c 100644 --- a/data/tlg0007/tlg129/tlg0007.tlg129.perseus-eng2.xml +++ b/data/tlg0007/tlg129/tlg0007.tlg129.perseus-eng2.xml @@ -12,7 +12,7 @@ De sollertia animalium Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg129/tlg0007.tlg129.perseus-grc1.xml b/data/tlg0007/tlg129/tlg0007.tlg129.perseus-grc1.xml index cdbb50ceb..7c6d7d6a8 100644 --- a/data/tlg0007/tlg129/tlg0007.tlg129.perseus-grc1.xml +++ b/data/tlg0007/tlg129/tlg0007.tlg129.perseus-grc1.xml @@ -5,7 +5,7 @@ De sollertia animalium Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg130/tlg0007.tlg130.perseus-eng1.xml b/data/tlg0007/tlg130/tlg0007.tlg130.perseus-eng1.xml index ec2f5b29f..5981aa004 100644 --- a/data/tlg0007/tlg130/tlg0007.tlg130.perseus-eng1.xml +++ b/data/tlg0007/tlg130/tlg0007.tlg130.perseus-eng1.xml @@ -12,7 +12,7 @@ Bruta animalia ratione uti Machine readable text Plutarch - Harold Cherniss and William C. Helmbold&responsibility;&fund.NEH; + Harold Cherniss and William C. Helmbold&responsibility;&fund.NEH; &Perseus.publish; diff --git a/data/tlg0007/tlg130/tlg0007.tlg130.perseus-eng2.xml b/data/tlg0007/tlg130/tlg0007.tlg130.perseus-eng2.xml index a223ce042..eb2f98464 100644 --- a/data/tlg0007/tlg130/tlg0007.tlg130.perseus-eng2.xml +++ b/data/tlg0007/tlg130/tlg0007.tlg130.perseus-eng2.xml @@ -12,7 +12,7 @@ Bruta animalia ratione uti Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg130/tlg0007.tlg130.perseus-grc1.xml b/data/tlg0007/tlg130/tlg0007.tlg130.perseus-grc1.xml index 081aacac8..d685ae81e 100644 --- a/data/tlg0007/tlg130/tlg0007.tlg130.perseus-grc1.xml +++ b/data/tlg0007/tlg130/tlg0007.tlg130.perseus-grc1.xml @@ -5,7 +5,7 @@ Bruta animalia ratione uti Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg131/tlg0007.tlg131.perseus-eng1.xml b/data/tlg0007/tlg131/tlg0007.tlg131.perseus-eng1.xml index 9657a8803..896e82928 100644 --- a/data/tlg0007/tlg131/tlg0007.tlg131.perseus-eng1.xml +++ b/data/tlg0007/tlg131/tlg0007.tlg131.perseus-eng1.xml @@ -12,7 +12,7 @@ De esu carnium I Machine readable text Plutarch - Harold Cherniss and William C. Helmbold&responsibility;&fund.NEH; + Harold Cherniss and William C. Helmbold&responsibility;&fund.NEH; &Perseus.publish; diff --git a/data/tlg0007/tlg131/tlg0007.tlg131.perseus-eng2.xml b/data/tlg0007/tlg131/tlg0007.tlg131.perseus-eng2.xml index dc64218cf..c11d15686 100644 --- a/data/tlg0007/tlg131/tlg0007.tlg131.perseus-eng2.xml +++ b/data/tlg0007/tlg131/tlg0007.tlg131.perseus-eng2.xml @@ -12,7 +12,7 @@ De esu carnium I Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg131/tlg0007.tlg131.perseus-grc1.xml b/data/tlg0007/tlg131/tlg0007.tlg131.perseus-grc1.xml index ebf2c05e1..f998b5177 100644 --- a/data/tlg0007/tlg131/tlg0007.tlg131.perseus-grc1.xml +++ b/data/tlg0007/tlg131/tlg0007.tlg131.perseus-grc1.xml @@ -5,7 +5,7 @@ De esu carnium I Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg132/tlg0007.tlg132.perseus-eng1.xml b/data/tlg0007/tlg132/tlg0007.tlg132.perseus-eng1.xml index e03a00084..e6959e9fc 100644 --- a/data/tlg0007/tlg132/tlg0007.tlg132.perseus-eng1.xml +++ b/data/tlg0007/tlg132/tlg0007.tlg132.perseus-eng1.xml @@ -12,7 +12,7 @@ De esu carnium II Machine readable text Plutarch - Harold Cherniss and William C. Helmbold&responsibility;&fund.NEH; + Harold Cherniss and William C. Helmbold&responsibility;&fund.NEH; &Perseus.publish; diff --git a/data/tlg0007/tlg132/tlg0007.tlg132.perseus-eng2.xml b/data/tlg0007/tlg132/tlg0007.tlg132.perseus-eng2.xml index cba2b78f1..fdff15cef 100644 --- a/data/tlg0007/tlg132/tlg0007.tlg132.perseus-eng2.xml +++ b/data/tlg0007/tlg132/tlg0007.tlg132.perseus-eng2.xml @@ -12,7 +12,7 @@ De esu carnium II Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg132/tlg0007.tlg132.perseus-grc1.xml b/data/tlg0007/tlg132/tlg0007.tlg132.perseus-grc1.xml index 6a99544b1..8b301fe21 100644 --- a/data/tlg0007/tlg132/tlg0007.tlg132.perseus-grc1.xml +++ b/data/tlg0007/tlg132/tlg0007.tlg132.perseus-grc1.xml @@ -5,7 +5,7 @@ De esu carnium II Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg133/tlg0007.tlg133.perseus-eng1.xml b/data/tlg0007/tlg133/tlg0007.tlg133.perseus-eng1.xml index a1d11d8af..58655c383 100644 --- a/data/tlg0007/tlg133/tlg0007.tlg133.perseus-eng1.xml +++ b/data/tlg0007/tlg133/tlg0007.tlg133.perseus-eng1.xml @@ -12,7 +12,7 @@ Platonicae quaestiones Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg133/tlg0007.tlg133.perseus-grc1.xml b/data/tlg0007/tlg133/tlg0007.tlg133.perseus-grc1.xml index f3ece7747..28c95fd0e 100644 --- a/data/tlg0007/tlg133/tlg0007.tlg133.perseus-grc1.xml +++ b/data/tlg0007/tlg133/tlg0007.tlg133.perseus-grc1.xml @@ -5,7 +5,7 @@ Platonicae quaestiones Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg134/tlg0007.tlg134.perseus-eng1.xml b/data/tlg0007/tlg134/tlg0007.tlg134.perseus-eng1.xml index 19dd503c2..947978326 100644 --- a/data/tlg0007/tlg134/tlg0007.tlg134.perseus-eng1.xml +++ b/data/tlg0007/tlg134/tlg0007.tlg134.perseus-eng1.xml @@ -12,7 +12,7 @@ De animae procreatione in Timaeo Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg134/tlg0007.tlg134.perseus-grc1.xml b/data/tlg0007/tlg134/tlg0007.tlg134.perseus-grc1.xml index 7a147ce1d..10aa0c1ce 100644 --- a/data/tlg0007/tlg134/tlg0007.tlg134.perseus-grc1.xml +++ b/data/tlg0007/tlg134/tlg0007.tlg134.perseus-grc1.xml @@ -5,7 +5,7 @@ De animae procreatione in Timaeo Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg135/tlg0007.tlg135.perseus-grc1.xml b/data/tlg0007/tlg135/tlg0007.tlg135.perseus-grc1.xml index f53ff5618..9e4f1726c 100644 --- a/data/tlg0007/tlg135/tlg0007.tlg135.perseus-grc1.xml +++ b/data/tlg0007/tlg135/tlg0007.tlg135.perseus-grc1.xml @@ -5,7 +5,7 @@ Compendium libri de animae procreatione in Timaeo Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg136/tlg0007.tlg136.perseus-eng1.xml b/data/tlg0007/tlg136/tlg0007.tlg136.perseus-eng1.xml index 630418ef1..c431ace58 100644 --- a/data/tlg0007/tlg136/tlg0007.tlg136.perseus-eng1.xml +++ b/data/tlg0007/tlg136/tlg0007.tlg136.perseus-eng1.xml @@ -12,7 +12,7 @@ De Stoicorum repugnantiis Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg136/tlg0007.tlg136.perseus-grc1.xml b/data/tlg0007/tlg136/tlg0007.tlg136.perseus-grc1.xml index 4ceac5fc3..704315dc7 100644 --- a/data/tlg0007/tlg136/tlg0007.tlg136.perseus-grc1.xml +++ b/data/tlg0007/tlg136/tlg0007.tlg136.perseus-grc1.xml @@ -5,7 +5,7 @@ De Stoicorum repugnantiis Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg137/tlg0007.tlg137.perseus-eng1.xml b/data/tlg0007/tlg137/tlg0007.tlg137.perseus-eng1.xml index 49b95dd3a..d0c2e17e4 100644 --- a/data/tlg0007/tlg137/tlg0007.tlg137.perseus-eng1.xml +++ b/data/tlg0007/tlg137/tlg0007.tlg137.perseus-eng1.xml @@ -12,7 +12,7 @@ Compendium Argumenti Stoicos absurdiora poetis dicere Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg137/tlg0007.tlg137.perseus-grc1.xml b/data/tlg0007/tlg137/tlg0007.tlg137.perseus-grc1.xml index 8262ef1a4..690f1f61f 100644 --- a/data/tlg0007/tlg137/tlg0007.tlg137.perseus-grc1.xml +++ b/data/tlg0007/tlg137/tlg0007.tlg137.perseus-grc1.xml @@ -5,7 +5,7 @@ Compendium Argumenti Stoicos absurdiora poetis dicere Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg138/tlg0007.tlg138.perseus-eng1.xml b/data/tlg0007/tlg138/tlg0007.tlg138.perseus-eng1.xml index d7b8435e4..d3ebf0a4b 100644 --- a/data/tlg0007/tlg138/tlg0007.tlg138.perseus-eng1.xml +++ b/data/tlg0007/tlg138/tlg0007.tlg138.perseus-eng1.xml @@ -12,7 +12,7 @@ De communibus notitiis adversus Stoicos Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg138/tlg0007.tlg138.perseus-grc1.xml b/data/tlg0007/tlg138/tlg0007.tlg138.perseus-grc1.xml index 512c74273..08b94d234 100644 --- a/data/tlg0007/tlg138/tlg0007.tlg138.perseus-grc1.xml +++ b/data/tlg0007/tlg138/tlg0007.tlg138.perseus-grc1.xml @@ -5,7 +5,7 @@ De communibus notitiis adversus Stoicos Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg139/tlg0007.tlg139.perseus-eng1.xml b/data/tlg0007/tlg139/tlg0007.tlg139.perseus-eng1.xml index af08877a5..82df36381 100644 --- a/data/tlg0007/tlg139/tlg0007.tlg139.perseus-eng1.xml +++ b/data/tlg0007/tlg139/tlg0007.tlg139.perseus-eng1.xml @@ -12,7 +12,7 @@ Non posse suaviter vivi secundum Epicurum Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg139/tlg0007.tlg139.perseus-grc1.xml b/data/tlg0007/tlg139/tlg0007.tlg139.perseus-grc1.xml index e8929629f..c497f6e5d 100644 --- a/data/tlg0007/tlg139/tlg0007.tlg139.perseus-grc1.xml +++ b/data/tlg0007/tlg139/tlg0007.tlg139.perseus-grc1.xml @@ -5,7 +5,7 @@ Non posse suaviter vivi secundum Epicurum Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg140/tlg0007.tlg140.perseus-eng1.xml b/data/tlg0007/tlg140/tlg0007.tlg140.perseus-eng1.xml index 06d234964..f230f020d 100644 --- a/data/tlg0007/tlg140/tlg0007.tlg140.perseus-eng1.xml +++ b/data/tlg0007/tlg140/tlg0007.tlg140.perseus-eng1.xml @@ -12,7 +12,7 @@ Adversus Colotem Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg140/tlg0007.tlg140.perseus-grc1.xml b/data/tlg0007/tlg140/tlg0007.tlg140.perseus-grc1.xml index 9b73a530e..575c15040 100644 --- a/data/tlg0007/tlg140/tlg0007.tlg140.perseus-grc1.xml +++ b/data/tlg0007/tlg140/tlg0007.tlg140.perseus-grc1.xml @@ -5,7 +5,7 @@ Adversus Colotem Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner diff --git a/data/tlg0007/tlg141/tlg0007.tlg141.perseus-eng1.xml b/data/tlg0007/tlg141/tlg0007.tlg141.perseus-eng1.xml index f6970fe6a..2cebabd84 100644 --- a/data/tlg0007/tlg141/tlg0007.tlg141.perseus-eng1.xml +++ b/data/tlg0007/tlg141/tlg0007.tlg141.perseus-eng1.xml @@ -12,7 +12,7 @@ An Recte Dictum Sit Latenter Esse Vivendum Machine readable text Plutarch - Goodwin&responsibility;&fund.NEH; + Goodwin&responsibility;&fund.NEH; About 100Kb&Perseus.publish; diff --git a/data/tlg0007/tlg141/tlg0007.tlg141.perseus-grc1.xml b/data/tlg0007/tlg141/tlg0007.tlg141.perseus-grc1.xml index 74b8c03d0..fceead106 100644 --- a/data/tlg0007/tlg141/tlg0007.tlg141.perseus-grc1.xml +++ b/data/tlg0007/tlg141/tlg0007.tlg141.perseus-grc1.xml @@ -5,7 +5,7 @@ An Recte Dictum Sit Latenter Esse Vivendum Machine readable text Plutarch -Gregorius N. Bernardakis +Gregorius N. Bernardakis Perseus Project, Tufts University Gregory Crane @@ -29,7 +29,7 @@ Plutarch Moralia -Gregorius N. Bernardakis +Gregorius N. Bernardakis Leipzig Teubner