From 3262f1a91c2bb6f55ee268985e424f8dd2cecbfe Mon Sep 17 00:00:00 2001
From: Angelia Hanhardt <ahanhardt@chs.harvard.edu>
Date: Mon, 7 Oct 2019 10:05:58 -0400
Subject: [PATCH] EpiDoc and CTS Conversion Issue #754

---
 .../tlg092/tlg0007.tlg092.perseus-eng3.xml    | 1265 +++++++++--------
 1 file changed, 635 insertions(+), 630 deletions(-)

diff --git a/data/tlg0007/tlg092/tlg0007.tlg092.perseus-eng3.xml b/data/tlg0007/tlg092/tlg0007.tlg092.perseus-eng3.xml
index 05600effa..66c09d30e 100644
--- a/data/tlg0007/tlg092/tlg0007.tlg092.perseus-eng3.xml
+++ b/data/tlg0007/tlg092/tlg0007.tlg092.perseus-eng3.xml
@@ -1,34 +1,35 @@
 <?xml version="1.0" encoding="UTF-8"?>
-<?xml-model href="http://www.stoa.org/epidoc/schema/latest/tei-epidoc.rng" schematypens="http://relaxng.org/ns/structure/1.0"?>
+<?xml-model href="http://www.stoa.org/epidoc/schema/latest/tei-epidoc.rng"
+schematypens="http://relaxng.org/ns/structure/1.0"?>
 <TEI xmlns="http://www.tei-c.org/ns/1.0">
-	<teiHeader>
+	<teiHeader xml:lang="eng">
 		<fileDesc>
 			<titleStmt>
-				<title>De defectu oraculorum</title>
-				<title type="sub">Machine readable text</title>
-				<author n="Plut.">Plutarch</author>
-				<editor role="editor" n="Loeb">Frank Cole Babbitt</editor>
+				<title>The Obsolesence of Oracles</title>
+				<title>Machine readable text</title>
+				<author>Plutarch</author>
+				<editor role="translator">Frank Cole Babbitt</editor>
+				<sponsor>Perseus Project, Tufts University</sponsor>
+				<principal>Gregory Crane</principal>
 				<respStmt>
 					<resp>Prepared under the supervision of</resp>
 					<name>Lisa Cerrato</name>
-					<name>William Merrill</name>
-					<name>Elli Mylonas</name>
-					<name>David Smith</name>
+					<name>Rashmi Singhal</name> 
+					<name>Bridget Almas</name>
 				</respStmt>
-				<funder n="org:NEH">The National Endosment for the Humanities</funder>
+				<funder n="org:NEH">The National Endowment for the Humanities</funder>
 			</titleStmt>
-			<extent/>
 			<publicationStmt>
 				<publisher>Trustees of Tufts University</publisher>
 				<pubPlace>Medford, MA</pubPlace>
 				<authority>Perseus Project</authority>
+				<date type="release">2010-12-13</date>
 			</publicationStmt>
 			<sourceDesc>
 				<biblStruct>
-					<analytic/>
 					<monogr>
 						<author>Plutarch</author>
-						<title>Moralia</title>
+						<title xml:lang="lat">Moralia</title>
 						<respStmt>
 							<resp>with an English Translation by</resp>
 							<name>Frank Cole Babbitt</name>
@@ -38,10 +39,11 @@
 							<publisher>Harvard University Press</publisher>
 							<pubPlace>London</pubPlace>
 							<publisher>William Heinemann Ltd.</publisher>
-							<date>1936</date>
+							<date type="printing">1936</date>
 						</imprint>
-						<biblScope type="volume">5</biblScope>
+						<biblScope unit="volume">5</biblScope>
 					</monogr>
+					<ref target="https://archive.org/details/moraliainfiftee05plut/page/348">The Internet Archive</ref>
 				</biblStruct>
 			</sourceDesc>
 		</fileDesc>
@@ -51,8 +53,12 @@
 					<p>optical character recognition</p>
 				</correction>
 			</editorialDecl>
-			<refsDecl>
-				<refState unit="section"/>
+			<p>The following text is encoded in accordance with EpiDoc standards and with the CTS/CITE Architecture</p>
+			<refsDecl n="CTS">
+				<cRefPattern n="section" matchPattern="(\w+)" replacementPattern="#xpath(/tei:TEI/tei:text/tei:body/tei:div/tei:div[@n='$1'])">
+					<p>This pointer pattern extracts sections</p>
+				</cRefPattern>
+				<!--><refState unit="section"/>-->
 			</refsDecl>
 			<!--<refsDecl>
 				<refState unit="stephpage" n="chunk"/>
@@ -61,25 +67,29 @@
 		<profileDesc>
 			<langUsage>
 				<language ident="eng">English</language>
-				<language ident="greek">Greek</language>
+				<language ident="grc">Greek</language>
+				<language ident="lat">Latin</language>
+				<language ident="deu">German</language>
 			</langUsage>
 		</profileDesc>
 		<revisionDesc>
-			<change>
-				<date>5/10</date>
-				<name>RS</name> tagged and parsed </change>
+			<change who="RS" when="2010-05">tagged and parsed</change>
 			<change when="2015" who="Stella Dee">converted to EpiDoc</change>
+			<change who="Sophia Elzie" when="2019-07-11">EpiDoc and CTS Conversion</change>
 		</revisionDesc>
 	</teiHeader>
-	<text>
+	<text xml:lang="eng">
 		<body>
-			<pb n="v.5.p.348"/>
+			<div type="translation" xml:lang="eng" n="urn:cts:greekLit:tlg0007.tlg092.perseus-eng3">
+			<pb xml:id="v.5.p.348"/>
+				<head>THE OBSOLESCENCE OF ORACLES (<foreign xml:lang="lat">DE DEFECTU ORACULORUM</foreign>)</head> <lb/>
 			<div type="textpart" subtype="section" n="intro">
-				<head>THE OBSOLESCENCE OF ORACLES (DE DEFECTU ORACULORUM) <lb/>INTRODUCTION</head>
-				<p> Plutarch's answer to the question why many oracles in Greece have ceased to
+				<head>INTRODUCTION</head>
+				<p rend="indent">
+					Plutarch's answer to the question why many oracles in Greece have ceased to
 					function is that the population is now much less than it was, and so there is
 					less need for oracles now than in earlier times. For example, at Delphi there
-					used to be twro prophetic priestesses with a third held in reserve ; now there
+					used to be twro prophetic priestesses with a third held in reserve; now there
 					is only one, and yet she is sufficient for every need. </p>
 				<p> The statement of this simple fact hardly requires twenty-nine folio pages, but
 					in this essay, as in the two preceding, there is much of the conversation of
@@ -88,16 +98,16 @@
 					worlds is one or some number not more than five or is one hundred and
 					eighty-three. We have further discussion of the number five, some astronomy, and
 					a good deal of geometry, some interesting bits of information about Britain and
-					the East and a rather long discussion of the <hi rend="italics">daimones</hi>,
-					the beings a little lower than the gods and considerably higher than mortals ;
+					the East and a rather long discussion of the <emph>daimones</emph>,
+					the beings a little lower than the gods and considerably higher than mortals;
 					perhaps the translation <q type="unspecified">demi-gods</q> might best convey
 					the idea in English. These beings are thought by many persons to be in charge of
-					the oracles ; certainly the god himself does not appear personally at his
-					oracles ; and in the case of the <pb n="v.5.p.349"/> oracle at Delphi some
+					the oracles; certainly the god himself does not appear personally at his
+					oracles; and in the case of the <pb xml:id="v.5.p.349"/> oracle at Delphi some
 					account is given of the accidental discovery by a shepherd of the peculiar
 					powers of the exhalation from the cleft in the rocks. </p>
 				<p> Students of English literature will be interested in the dramatic description of
-					the announcement of the death of Pan ; and students of religion will be
+					the announcement of the death of Pan; and students of religion will be
 					interested in the essay as a very early effort to reconcile science and
 					religion. That the essay had an appeal to theologians is clear from the generous
 					quotations made from it by Eusebius and Theodoretus. We could wish that they had
@@ -114,19 +124,19 @@
 					Lamprias to represent himself, possibly because of the official position held by
 					Plutarch at Delphi. </p>
 			</div>
-			<pb n="v.5.p.351"/>
+			<pb xml:id="v.5.p.351"/>
 			<div type="textpart" subtype="section" n="0">
-				<p>(The persons taking part in the conversation are : Lamprias, Demetrius,
+				<p>(The persons taking part in the conversation are: Lamprias, Demetrius,
 					Cleombrotus, Ammonius, Philip, Didymus, and Heracleon.)</p>
 			</div>
 			<div type="textpart" subtype="section" n="1">
-				<p>The story<note resp="ed" place="unspecified" anchored="true">The numerous other
-						references to this story may be found most conveniently in Frazer's <hi
-							rend="italics">Pausanias</hi>, v. p. 315.</note> is told, my dear
+				<p rend="indent">The story<note resp="ed" place="unspecified" anchored="true">The numerous other
+						references to this story may be found most conveniently in Frazer's <title
+							rend="italic">Pausanias</title>, v. p. 315.</note> is told, my dear
 					Terentius Priscus, that certain eagles or swans, flying from the uttermost parts
 					of the earth towards its centre, met in Delphi at the omphalus, as it is called
 					; and at a later time Epimenides<note resp="ed" place="unspecified"
-						anchored="true">Diels, <hi rend="italics">Frag. der Vorsokratiker</hi>, ii.
+						anchored="true">Diels, <title xml:lang="deu">Frag. der Vorsokratiker</title>, ii.
 						p. 191, Epimenides, no. b 11.</note> of Phaestus put the story to test by
 					referring it to the god and upon receiving a vague and ambiguous oracle said,
 						<quote rend="blockquote">
@@ -136,42 +146,40 @@
 					ancient myth as though it were a painting to be tested by the touch. </p>
 			</div>
 			<div type="textpart" subtype="section" n="2">
-				<p>Yet a short time before the Pythian games, which were held when Callistratus<note
+				<p rend="indent">Yet a short time before the Pythian games, which were held when Callistratus<note
 						resp="ed" place="unspecified" anchored="true">The year 83-84 a.d.</note> was
 					in office in our own day, it happened that two revered men coming from opposite
-					ends of the inhabited earth met together at Delphi, <pb n="v.5.p.353"/>
+					ends of the inhabited earth met together at Delphi, <pb xml:id="v.5.p.353"/>
 						Demetrius<note resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Cf. Inscript. Graec.</hi> xiv. no. 2548 <foreign
-							xml:lang="grc">qeoi=s toi=s tou= h(gemonikou= *praitwri/ou
-							*skrib</foreign>(<foreign xml:lang="grc">w/nios&gt;</foreign>) (others
-							<foreign xml:lang="grc">skri=ba</foreign>) <foreign xml:lang="grc"
-							>*dhmh/trios</foreign> and <foreign xml:lang="grc">*)okeanw=| kai\
-							*thqu/i *dhmh/tri</foreign>(<foreign xml:lang="grc">os</foreign>). <hi
-							rend="italics">Cf.</hi> also Huebner, <hi rend="italics">Ephemeris
-							Epigr.</hi> iii. 312; Clark, <hi rend="italics">Archaeol. Jour.</hi>
-						xlii. p. 425; Dessau, in <hi rend="italics">Hermes</hi>, xlvi. (1911) pp.
+						<foreign xml:lang="lat">Cf</foreign>. <title rend="italic">Inscript. Graec.</title> xiv. no. 2548 <foreign
+							xml:lang="grc">Θεοῖς τοῖς τοῦ ἡγεμονικοῦ Πραιτωρίου Σκριβ</foreign>(<foreign xml:lang="grc">ώνιος</foreign>) (others
+							<foreign xml:lang="grc">σκρῖβα</foreign>) <foreign xml:lang="grc"
+							>Δημήτριος</foreign> and <foreign xml:lang="grc">Ὠκεανῷ καὶ Τηθύι Δημήτρι</foreign>(<foreign xml:lang="grc">ος</foreign>). 
+							<foreign xml:lang="lat">Cf.</foreign> also Huebner, <title rend="italic" xml:lang="lat">Ephemeris
+							Epigr.</title> iii. 312; Clark, <title rend="italic">Archaeol. Jour.</title>
+						xlii. p. 425; Dessau, in <title rend="italic">Hermes</title>, xlvi. (1911) pp.
 						156 ff.</note> the grammarian journeying homeward from Britain to Tarsus,
 					and Cleombrotus of Sparta, who had made many excursions in Egypt and about the
 					land of the Cave-dwellers, and had sailed beyond the Persian Gulf; his
 					journevings were not for business, but he was fond of seeing things and of
 					acquiring knowledge; he had wealth enough, and felt that it was not of any great
 					moment to have more than enough, and so he employed his leisure for such
-					purposes ; he was getting together a history to serve as a basis for a
+					purposes; he was getting together a history to serve as a basis for a
 					philosophy that had as its end and aim theology, as he himself named it. He had
 					recently been at the shrine of Ammon, and it was plain that he was not
 					particularly impressed by most of the things there, but in regard to the
 					everburning lamp he related a story told by the priests which deserves special
-					consideration ; it is that the lamp consumes less and less oil each year, and
+					consideration; it is that the lamp consumes less and less oil each year, and
 					they hold that this is a proof of a disparity in the years, which all the time
-					is making one year shorter in duration than its predecessor ; for it is
+					is making one year shorter in duration than its predecessor; for it is
 					reasonable that in less duration of time the amount consumed should be less.
 				</p>
 			</div>
 			<div type="textpart" subtype="section" n="3">
-				<p>The company was surprised at this, and Demetrius went so far as to say that it
+				<p rend="indent">The company was surprised at this, and Demetrius went so far as to say that it
 					was ridiculous to try in this way to draw great conclusions from small data,
-					not, as Alcaeus<note resp="ed" place="unspecified" anchored="true">Bergk, <hi
-							rend="italics">Poet. Lyr. Graec.</hi> iii. p. 184, Alcaeus, no.
+					not, as Alcaeus<note resp="ed" place="unspecified" anchored="true">Bergk, <title
+							rend="italic" xml:lang="lat">Poet. Lyr. Graec.</title> iii. p. 184, Alcaeus, no.
 						113.</note> puts it, <q type="unspecified">painting the lion from a single
 						claw,</q> but with a wick and lamp postulating a mutation in the heavens and
 					the universe, and doing away completely with mathematical science. <pb
@@ -179,69 +187,69 @@
 				</p>
 				<p>
 					<q type="unspecified">Neither of these things,</q> said Cleombrotus, <q
-						type="unspecified">will disturb these men ; certainly they will not concede
+						type="unspecified">will disturb these men; certainly they will not concede
 						any superior accuracy to the mathematicians, since it is more likely that a
 						set period of time, in movements and cycles so far away, should elude
 						mathematical calculation than that the measurement of the oil should elude
 						the very men who were always giving careful attention to the anomaly and
 						watching it closely because of its strangeness. Besides, Demetrius, not to
 						allow that small things are indication of great stands directly in the way
-						of many arts ; for it will result in taking away from us the demonstration
+						of many arts; for it will result in taking away from us the demonstration
 						of many facts and the prognostication of many others. Yet you people try to
-						demonstrate to us also a matter of no small importance : that the heroes of
+						demonstrate to us also a matter of no small importance: that the heroes of
 						old shaved their bodies with a razor, because you meet with the word <q
 							type="unspecified">razor</q> in Homer<note resp="ed" place="unspecified"
 							anchored="true">
-							<hi rend="italics">Il.</hi> x. 173.</note>; also that they lent money on
+							<title rend="italic">Il.</title> x. 173.</note>; also that they lent money on
 						interest because Homer<note resp="ed" place="unspecified" anchored="true">
-							<hi rend="italics">Od.</hi> iii. 367-368.</note> somewhere says that <q
+							<title rend="italic">Od.</title> iii. 367-368.</note> somewhere says that <q
 							type="unspecified">a debt is owing, not recent nor small,</q> the
 						assumption being that <q type="unspecified">owing</q> signifies <q
 							type="unspecified">accumulating.</q> And again when Homer<note resp="ed"
 							place="unspecified" anchored="true">
-							<hi rend="italics">Il.</hi> x. 394, for example; <hi rend="italics"
-								>cf.</hi> also <hi rend="italics">Moralia</hi>, 923 b. Further
-							explanation of the idea that <foreign xml:lang="grc">qoo/s</foreign> may
-							mean <q type="unspecified">conical</q> may be found in the <hi
-								rend="italics">Life and Poetry of Homer</hi>, 21 (Bernardakis's
+							<title rend="italic">Il.</title> x. 394, for example; <foreign xml:lang="lat"
+								>cf.</foreign> also <title rend="italic" xml:lang="lat">Moralia</title>, 923 b. Further
+							explanation of the idea that <foreign xml:lang="grc">Θοός</foreign> may
+							mean <q type="unspecified">conical</q> may be found in the <title
+								rend="italic">Life and Poetry of Homer</title>, 21 (Bernardakis's
 							edition, vol. vii. p. 347).</note> speaks of the night as <q
 							type="unspecified">swift,</q> you cling to the expression with great
-						satisfaction and say that it means this : that the Earth's shadow is by him
-						called conical, being caused by a spherical body ; and as for the idea that
+						satisfaction and say that it means this: that the Earth's shadow is by him
+						called conical, being caused by a spherical body; and as for the idea that
 						medical science can predict a pestilential summer by a multitude of spiders'
 						webs or by the fig-leaves in the spring when they are like crows' feet, who
 						of those that insist that small things are not indications of great will
-						allow this to go unchallenged ? Who will endure <pb n="v.5.p.357"/> that the
+						allow this to go unchallenged? Who will endure <pb xml:id="v.5.p.357"/> that the
 						magnitude of the sun be measured by reference to a quart or a gill, or that,
 						in the sun-diai here, the inclination of the acute angle which its shadow
 						makes with the level plane be called the measurement of the elevation of the
-						ever-visible pole above the horizon ? This was what one might hear from the
-						priests of the prophetic shrine there ; so some other rejoinder must be
+						ever-visible pole above the horizon? This was what one might hear from the
+						priests of the prophetic shrine there; so some other rejoinder must be
 						offered to them, if we would make for the sun the wonted order of its course
 						immutable, in accord with the tradition of the ages.</q>
 				</p>
 			</div>
 			<div type="textpart" subtype="section" n="4">
-				<p>Thereupon Ammonius the philosopher, who was present, exclaimed, <q
+				<p rend="indent">Thereupon Ammonius the philosopher, who was present, exclaimed, <q
 						type="unspecified">Not for the sun only, but for the whole heavens. For the
 						sun's course in passing from solstice to solstice must inevitably become
 						shorter and not continue to be so large a part of the horizon as the
 						mathematicians say it is, since the southern portion is constantly subject
-						to a contracting movement, which brings it closer to the northern portion ;
+						to a contracting movement, which brings it closer to the northern portion;
 						and so our summer must become shorter and its temperature lower, as the sun
 						turns about within narrower limits and touches fewer parallels of latitude
-						at the solstitial points ; moreover, the phenomenon observed at Syenê,<note
+						at the solstitial points; moreover, the phenomenon observed at Syenê,<note
 							resp="ed" place="unspecified" anchored="true">Syenê was on the Tropic of
 							Cancer, and because of the fact that on the day of the summer solstice
 							the sun was directly overhead it was used by Eratosthenes (third century
 							b.c.) as one of the termini in calculating the circumference of the
-							Earth. Cleomedes, <hi rend="italics">On the Circular Movement of
-								Heavenly Bodies</hi>, i. 10, describes Eratosthenes' method.</note>
+							Earth. Cleomedes, <title rend="italic">On the Circular Movement of
+								Heavenly Bodies</title>, i. 10, describes Eratosthenes' method.</note>
 						where the upright rods on the sun-dials cast no shadow at the time of the
 						summer solstice, is bound to be a thing of the past; many of the fixed stars
 						must have gone below the horizon, and some of them must be touching one
 						another, or have become coalescent, as the space separating them has
-						disappeared ! But if, on the other hand, they are going to assert that,
+						disappeared! But if, on the other hand, they are going to assert that,
 						while all the other bodies are without change, the sun displays <pb
 							n="v.5.p.359"/> irregularity in its movements, they will not be able to
 						state the cause of the acceleration which affects the sun alone among so
@@ -249,34 +257,34 @@
 						mechanics, and into complete confusion those relating to the moon, so that
 						they will have no need of measures of oil to prove the difference. In fact,
 						the eclipses will prove it, as the sun more frequently casts a shadow on the
-						moon and the moon on the earth ; the other facts are clear, and there is no
+						moon and the moon on the earth; the other facts are clear, and there is no
 						need to disclose in further detail the imposture in the argument.</q>
 				</p>
 				<p>
 					<q type="unspecified">But,</q> said Cleombrotus, <q type="unspecified">I myself
-						actually saw the measure ; for they had many of them to show, and that of
+						actually saw the measure; for they had many of them to show, and that of
 						this past year failed to come up to the very oldest by not a little.</q>
 				</p>
 				<p>
 					<q type="unspecified">Then,</q> said Ammonius, taking up the argument again, <q
 						type="unspecified">this fact has escaped the notice of the other peoples
 						among whom ever-burning fires have been cherished and kept alive for a
-						period of years which might be termed infinite ? But on the assumption that
+						period of years which might be termed infinite? But on the assumption that
 						the report is true, is it not better to assign the cause to some coldness or
 						moisture in the air by which the flame is made to languish, and so very
-						likely does not take up nor need very much to support it ? Or, quite the
-						reverse, may we assign the cause to spells of dryness and heat ? In fact, I
+						likely does not take up nor need very much to support it? Or, quite the
+						reverse, may we assign the cause to spells of dryness and heat? In fact, I
 						have heard people say before this regarding fire, that it burns better in
 						the winter,<note resp="ed" place="unspecified" anchored="true">
-							<hi rend="italics">Cf.</hi> Plutarch, <hi rend="italics">Comment. on
-								Hesiod, Works and Days</hi>, 559 (Bernardakis's edition, vol. vii.
-							p. 78).</note> being strongly compacted and condensed by the cold ;
+							<foreign xml:lang="lat">Cf.</foreign> Plutarch, <title rend="italic">Comment. on
+								Hesiod, Works and Days</title>, 559 (Bernardakis's edition, vol. vii.
+							p. 78).</note> being strongly compacted and condensed by the cold;
 						whereas in warm, dry times it is very weak and loses its compactness and
 						intensity, and if it burns in the sunlight, it does even worse, and takes
 						hold of the fuel without energy, and consumes it more slowly. Best of all,
 						the cause might be assigned to the oil itself; for it is not unlikely that
-						in days of old it <pb n="v.5.p.361"/> contained incombustible material and
-						water, being produced from young trees ; but that later, being ripened on
+						in days of old it <pb xml:id="v.5.p.361"/> contained incombustible material and
+						water, being produced from young trees; but that later, being ripened on
 						full-grown trees and concentrated, it should, in an equal quantity, show
 						more strength and provide a better fuel, if the people at Ammon's shrine
 						must have their assumption preserved for them in spite of its being so
@@ -284,29 +292,29 @@
 				</p>
 			</div>
 			<div type="textpart" subtype="section" n="5">
-				<p>When Ammonius had ceased speaking, I said, <q type="unspecified">Won't you rather
-						tell us all about the oracle, Cleombrotus ? For great was the ancient repute
+				<p rend="indent">When Ammonius had ceased speaking, I said, <q type="unspecified">Won't you rather
+						tell us all about the oracle, Cleombrotus? For great was the ancient repute
 						of the divine influence there, but at the present time it seems to be
 						somewhat evanescent.</q>
 				</p>
 				<p> As Cleombrotus made no reply and did not look up, Demetrius said, <q
 						type="unspecified"/>There is no need to make any inquiries nor to raise any
 					questions about the state of affairs there, when we see the evanescence of the
-					oracles here, or rather the total disappearance of all but one or two ; but we
+					oracles here, or rather the total disappearance of all but one or two; but we
 					should deliberate the reason wrhy they have become so utterly weak. What need to
 					speak of others, when in Boeotia, which in former times spoke with many tongues
 					because of its oracles, the oracles have now failed completely, even as if they
 					were streams of flowing water, and a great drought in prophecy has overspread
-					the land ? For nowhere now except in the neighbourhood of Lebadeia has Boeotia
+					the land? For nowhere now except in the neighbourhood of Lebadeia has Boeotia
 					aught to offer to those who would draw from the well-spring of prophecy. As for
 					the rest, silence has come upon some and utter desolation upon others. And yet
 					at the time of the Persian Wars many had gained a high repute, that of Ptoan
-					Apollo no less than that of Amphiaraüs ; Mys, as it seems, made <pb
+					Apollo no less than that of Amphiaraüs; Mys, as it seems, made <pb
 						n="v.5.p.363"/> trial of both.<note resp="ed" place="unspecified"
 						anchored="true">The mss. show several lacunae and corruptions here; the
 						general sense must be restored from Herodotus, viii. 133-135. For some
-						unexplained reason Plutarch in his <hi rend="italics">Life of
-							Aristeides</hi>, chap. xix. (330 c) and Pausanias, ix. 23, lay this
+						unexplained reason Plutarch in his <title rend="italic">Life of
+							Aristeides</title>, chap. xix. (330 c) and Pausanias, ix. 23, lay this
 						scene at the oracle of Trophonius at Lebadeia.</note> The prophetic priest
 					of this oracle, accustomed in former times to use the Aeolic dialect, on that
 					occasion took the side of the barbarians and gave forth an oracle such that no
@@ -314,34 +322,34 @@
 					quite clear from the inspired language then used by the prophetic priest that it
 					is not for barbarians ever to receive a word in the Greek tongue subservient to
 					their command.<note resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Cf. Life of Themistocles</hi>, chap. vi. (114 d); <hi
-							rend="italics">Life of Cato the Elder</hi>, chap. xxiii. (350 c).</note>
+						<foreign xml:lang="lat">Cf.</foreign><title rend="italic">Life of Themistocles</title>, chap. vi. (114 d); <title
+							rend="italic">Life of Cato the Elder</title>, chap. xxiii. (350 c).</note>
 				</p>
-				<p> “The minion who was sent to the oracle of Amphiaraüs had, in his sleep<note
+				<p> <q>The minion who was sent to the oracle of Amphiaraüs had, in his sleep<note
 						resp="ed" place="unspecified" anchored="true">The oracle of Amphiaraüs was
 						an incubation oracle: the consultants went to sleep in the shrine and
 						received their answer in dreams.</note> there, a vision of a servant of the
 					god who appeared to him and tried first to eject him by word of mouth, alleging
-					that the god was not there ; then next he tried to push him away with his hands,
+					that the god was not there; then next he tried to push him away with his hands,
 					and, when the man persisted in staying, took up a large stone and smote him on
-					the head. All this was in harmony, as it were, with events to come ; for
+					the head. All this was in harmony, as it were, with events to come; for
 					Mardonius was vanquished while the Greeks were led, not by a king, but by a
 					guardian and deputy of a king<note resp="ed" place="unspecified" anchored="true"
 						>Mardonius was defeated at Plataea in 479 b.c. by the Greeks under the
 						command of Pausanias, who was regent of Sparta and guardian of Pleistarchus,
 						son of Leonidas.</note>; and he fell, struck by a stone j ust as the Lydian
-					dreamed that he was struck in his sleep. </p>
+					dreamed that he was struck in his sleep.</q> </p>
 				<p>
 					<q type="unspecified">That time, too, was the most flourishing period of the
 						oracle at Tegyrae, which place also by tradition is the birthplace of the
-						god ; and of the two streams of <pb n="v.5.p.365"/> water that flow past it,
+						god; and of the two streams of <pb xml:id="v.5.p.365"/> water that flow past it,
 						the inhabitants even to this day call the one <q type="unspecified">Palm</q>
 						and the other <q type="unspecified">Olive.</q>
 						<note resp="ed" place="unspecified" anchored="true">Plutarch gives more
-							information about Tegyrae in his <hi rend="italics">Life of
-								Pelopidas</hi>, chap. xvi. (286 b).</note> Now in the Persian Wars,
+							information about Tegyrae in his <title rend="italic">Life of
+								Pelopidas</title>, chap. xvi. (286 b).</note> Now in the Persian Wars,
 						when Echecrates was the prophetic priest, the god prophesied for the Greeks
-						victory and might in war ; and in the Peloponnesian War, when the people of
+						victory and might in war; and in the Peloponnesian War, when the people of
 						Delos had been driven out of their island,<note resp="ed"
 							place="unspecified" anchored="true">In the year 421 b.c. (Thucydides, v.
 							1).</note> an oracle, it is said, was brought to them from Delphi
@@ -362,19 +370,19 @@
 				</p>
 			</div>
 			<div type="textpart" subtype="section" n="6">
-				<p>Proceeding onward from the temple, we had by this time reached the doors of the
+				<p rend="indent">Proceeding onward from the temple, we had by this time reached the doors of the
 					Cnidian Clubhouse.<note resp="ed" place="unspecified" anchored="true">In the
 						north-east corner of the sacred precinct. The foundations may still be
 						seen.</note> Accordingly we passed inside, and there we saw sitting and
-					waiting for us the friends to whom <pb n="v.5.p.367"/> we were going. There was
+					waiting for us the friends to whom <pb xml:id="v.5.p.367"/> we were going. There was
 					quiet among the other people there because of the hour, as they were engaged in
 					taking a rub-down or else watching the athletes. Then Demetrius with a smile
 					said, <q type="unspecified">
 						<q type="unspecified">Shall I tell you a falsehood or speak out the
 							truth?</q>
-						<note resp="ed" place="unspecified" anchored="true">Homer, <hi
-								rend="italics">Od.</hi> iv. 140.</note> You seem to have on hand
-						nothing worth considering ; for I see that you are sitting about quite at
+						<note resp="ed" place="unspecified" anchored="true">Homer, <title
+								rend="italic">Od.</title> iv. 140.</note> You seem to have on hand
+						nothing worth considering; for I see that you are sitting about quite at
 						your ease and with faces quite relaxed.</q>
 				</p>
 				<p>
@@ -382,12 +390,12 @@
 						type="unspecified">for we are not investigating which of the two lambdas in
 						the verb <q type="unspecified">hurl</q>
 						<note resp="ed" place="unspecified" anchored="true">Present <foreign
-								xml:lang="grc">ba/llw</foreign>, future <foreign xml:lang="grc"
-								>balw=</foreign>.</note> is the one that it loses in the future
-						tense ; nor from what positives the adjectives <q type="unspecified"
+								xml:lang="grc">βάλλω</foreign>, future <foreign xml:lang="grc">βαλῶ
+								</foreign>.</note> is the one that it loses in the future
+						tense; nor from what positives the adjectives <q type="unspecified"
 							>worse</q> and <q type="unspecified">better</q> and <q
 							type="unspecified">worst</q> and <q type="unspecified">best</q> are
-						formed ; for these and similar problems may set the face in hard lines, but
+						formed; for these and similar problems may set the face in hard lines, but
 						the others it is possible to examine in a philosophic spirit, without
 						knitting the brows, and to investigate quietly without any fierce looks or
 						any hard feelings against the company.</q>
@@ -396,35 +404,35 @@
 					<q type="unspecified">Then permit us to come in,</q> said Demetrius, <q
 						type="unspecified">and with us a subject which has naturally occurred to us,
 						one which is related to the place and concerns all of us on account of the
-						god ; and beware of knitting your brows when you attack it!</q>
+						god; and beware of knitting your brows when you attack it!</q>
 				</p>
 			</div>
 			<div type="textpart" subtype="section" n="7">
-				<p>When, accordingly, we had joined their company and seated ourselves among them
+				<p rend="indent">When, accordingly, we had joined their company and seated ourselves among them
 					and Demetrius had laid the subject before them, up sprang at once the Cynic
 					Didymus, by nickname Planetiades, and, striking the ground two or three times
-					with his staff, cried out, <q type="unspecified">Aha ! a difficult matter to
+					with his staff, cried out, <q type="unspecified">Aha! a difficult matter to
 						decide and one requiring much investigation is that which you have come
-						bringing to us ! It is indeed a wonder, when so much wickedness has been
+						bringing to us! It is indeed a wonder, when so much wickedness has been
 						disseminated upon earth that not only Modesty and Righteous Indignation, as
 							Hesiod<note resp="ed" place="unspecified" anchored="true">
-							<hi rend="italics">Works and Days</hi>, 199.</note> said long ago, have
-						deserted the life <pb n="v.5.p.369"/> of mankind, but that Divine Providence
-						also has gathered up its oracles and departed from every place ! Quite the
+							<title rend="italic">Works and Days</title>, 199.</note> said long ago, have
+						deserted the life <pb xml:id="v.5.p.369"/> of mankind, but that Divine Providence
+						also has gathered up its oracles and departed from every place! Quite the
 						contrary, I propose that you discuss how it happens that the oracle here has
 						not also given out, and Heracles for a second time, or some other god, has
 						not wrested away the tripod<note resp="ed" place="unspecified"
 							anchored="true">
-							<hi rend="italics">Cf.</hi> 387 d, <hi rend="italics">supra</hi>, and
+							<foreign xml:lang="lat">Cf.</foreign> 387 d, <foreign xml:lang="lat">supra</foreign>, and
 							the note.</note> which is constantly being occupied with shameful and
 						impious questions which people propound<note resp="ed" place="unspecified"
 							anchored="true">
-							<hi rend="italics">Cf.</hi> 408 c, <hi rend="italics">supra</hi>.</note>
+							<foreign xml:lang="lat">Cf.</foreign> 408 c, <foreign xml:lang="lat">supra</foreign>.</note>
 						to the god, some of whom try to make a test of him as though his wisdom were
 						an affectation, while others init questions about treasures or inheritances
-						or unawful marriages ; so Pythagoras<note resp="ed" place="unspecified"
+						or unawful marriages; so Pythagoras<note resp="ed" place="unspecified"
 							anchored="true">
-							<hi rend="italics">Cf. Moralia</hi>, 169 e.</note> is proved to be
+							<foreign xml:lang="lat">Cf.</foreign><title rend="italic" xml:lang="lat">Moralia</title>, 169 e.</note> is proved to be
 						utterly wrong in asserting that men are at their best when they approach the
 						gods. Thus those maladies and emotions of the soul which it would be good to
 						disclaim and conceal in the presence of an older man, they bring naked and
@@ -432,41 +440,40 @@
 				</p>
 				<p> He would have said more, but Heracleon seized hold of his cloak, and I, being
 					about as intimate with him as anybody, said, <q type="unspecified">Cease
-						provoking the god, my dear Planetiades ; for he is of a good and mild
+						provoking the god, my dear Planetiades; for he is of a good and mild
 						disposition, <quote rend="blockquote">And towards mortal men he hath been
 							judged the most gentle,</quote> as Pindar<note resp="ed"
 							place="unspecified" anchored="true">
-							<hi rend="italics">Ibid.</hi> 394 a and 1102 e; Pindar, Frag. 149 (ed.
+							<foreign xml:lang="lat">Ibid.</foreign> 394 a and 1102 e; Pindar, Frag. 149 (ed.
 							Christ).</note> says. And whether he be the sun<note resp="ed"
 							place="unspecified" anchored="true">
-							<hi rend="italics">Cf.</hi> 386 b, <hi rend="italics">supra</hi>, and
+							<foreign xml:lang="lat">Cf.</foreign> 386 b, <foreign xml:lang="lat">supra</foreign>, and
 							the note.</note> or the lord and father of the sun and of all that lies
 						beyond our vision,<note resp="ed" place="unspecified" anchored="true">The
-							language is reminiscent of <foreign xml:lang="grc">e)pe/keina th=s
-								ou)si/as</foreign> (Plato, <hi rend="italics">Republic</hi> 509
+							language is reminiscent of <foreign xml:lang="grc">ἐπέκεινα τῆς οὐσίας</foreign> (Plato, <title rend="italic">Republic</title> 509
 							b).</note> it is not likely that he should deny his utterance to people
-						of the present day because of <pb n="v.5.p.371"/> their unworthiness, when
+						of the present day because of <pb xml:id="v.5.p.371"/> their unworthiness, when
 						he is responsible for their birth and nurture and their existence and power
-						to think ; nor is it likely withal that Providence, like a benign and
+						to think; nor is it likely withal that Providence, like a benign and
 						helpful mother, who does everything for us and watches over us, should
 						cherish animosity in the matter of prophecy only, and take away that from us
 						after having given it to us at the beginning, as if the number of wicked men
 						included among a larger population were not larger at that earlier time when
-						the oracles were established in many places in the inhabited world ! Come,
+						the oracles were established in many places in the inhabited world! Come,
 						sit down again and make a <q type="unspecified">Pythian truce<note resp="ed"
 								place="unspecified" anchored="true">The sacred truce, made
 								throughout the Greek world, for the duration of the Pythian
 								games.</note>
 						</q> with evil, which you are wont to chastise with words every day, and
 						join us in seeking some other reason for what is spoken of as the
-						obsolescence of oracles ; but keep the god benign and provoke him not to
+						obsolescence of oracles; but keep the god benign and provoke him not to
 						wrath.</q>
 				</p>
 				<p> What I had said was so far effective that Planetiades went out through the door
 					without another word. </p>
 			</div>
 			<div type="textpart" subtype="section" n="8">
-				<p>There was quiet for a moment, and then Ammonius, addressing himself to me, said,
+				<p rend="indent">There was quiet for a moment, and then Ammonius, addressing himself to me, said,
 						<q type="unspecified">See what it is that we are doing, Lamprias, and
 						concentrate your thoughts on our subject so that we shall not relieve the
 						god of responsibility. The fact is that the man who holds that the
@@ -477,40 +484,40 @@
 						prophecy is something created by a god, and certainly no greater or more
 						potent force exists to abolish and obliterate it. Now I do not like what
 						Planetiades said, and one of the reasons is the inconsistency which it
-						creates regarding the god, <pb n="v.5.p.373"/> who in one way turns away
+						creates regarding the god, <pb xml:id="v.5.p.373"/> who in one way turns away
 						from wickedness and disavows it, and again in another way welcomes its
-						presence ; just as if some king or despot should shut out bad men at certain
+						presence; just as if some king or despot should shut out bad men at certain
 						doors and let them in at others and have dealings with them. Now moderation,
 						adequacy, excess in nothing, and complete selfsufficiency are above all else
-						the essential characteristics of everything done by the gods ; and if anyone
+						the essential characteristics of everything done by the gods; and if anyone
 						should take this fact as a starting-point, and assert that Greece has far
 						more than its share in the general depopulation which the earlier discords
 						and wars have wrought throughout practically the whole inhabited earth, and
 						that to-day the whole of Greece would hardly muster three thousand
 						men-at-arms, which is the number that the one city of the Megarians sent
 						forth to Plataeae<note resp="ed" place="unspecified" anchored="true">
-							<hi rend="italics">Cf.</hi> Herodotus, ix. 21 and 28.</note> (for the
+							<foreign xml:lang="lat">Cf.</foreign> Herodotus, ix. 21 and 28.</note> (for the
 						god's abandoning of many oracles is nothing other than his way of
 						substantiating the desolation of Greece), in this way such a man would give
 						some accurate evidence of his keenness in reasoning. For who would profit if
 						there were an oracle in Tegyrae, as there used to be, or at Ptoiim, where
 						during some part of the day one might possibly meet a human being pasturing
-						his flocks ? And regarding the oracle here at Delphi, the most ancient in
+						his flocks? And regarding the oracle here at Delphi, the most ancient in
 						time and the most famous in repute, men record that for a long time it was
 						made desolate and unapproachable by a fierce creature, a serpent; they do
 						not, however, put the correct interpretation upon its lying idle, but quite
-						the reverse ; for it was the desolation that attracted the creature rather
+						the reverse; for it was the desolation that attracted the creature rather
 						than that the creature caused the desolation. But when Greece, since God so
 						willed, had grown strong in cities and the place was thronged with people,
-						they <pb n="v.5.p.375"/> used to employ two prophetic priestesses who were
-						sent down in turn ; and a third was appointed to be held in reserve. But
+						they <pb xml:id="v.5.p.375"/> used to employ two prophetic priestesses who were
+						sent down in turn; and a third was appointed to be held in reserve. But
 						to-day there is one priestess and we do not complain, for she meets every
-						need. There is no reason, therefore, to blame the god ; the exercise of the
+						need. There is no reason, therefore, to blame the god; the exercise of the
 						prophetic art which continues at the present day is sufficient for all, and
 						sends away all with their desires fulfilled. Agamemnon,<note resp="ed"
-							place="unspecified" anchored="true">Homer, <hi rend="italics">Il.</hi>
+							place="unspecified" anchored="true">Homer, <title rend="italic">Il.</title>
 							ii. 96.</note> for example, used nine heralds and, even so, had
-						difficulty in keeping the assembly in order because of the vast numbers ;
+						difficulty in keeping the assembly in order because of the vast numbers;
 						but here in Delphi, a few days hence, in the theatre you will see that one
 						voice reaches all. In the same way, in those days, prophecy employed more
 						voices to speak to more people, but to-day, quite the reverse, we should
@@ -520,7 +527,7 @@
 				</p>
 			</div>
 			<div type="textpart" subtype="section" n="9">
-				<p>When Ammonius had said this and I remained silent, Cleombrotus, addressing
+				<p rend="indent">When Ammonius had said this and I remained silent, Cleombrotus, addressing
 					himself to me, said, <q type="unspecified">Already you have conceded this point,
 						that the god both creates and abolishes these prophetic shrines.</q>
 				</p>
@@ -528,17 +535,17 @@
 					<q type="unspecified">No indeed,</q> said I, <q type="unspecified">my contention
 						is that no prophetic shrine or oracle is ever abolished by the
 						instrumentality of the god. He creates and provides many other things for
-						us, and upon some of these Nature brings destruction and disintegration ; or
+						us, and upon some of these Nature brings destruction and disintegration; or
 						rather, the matter composing them, being itself a force for disintegration,
 						often reverts rapidly to its earlier state and causes the dissolution of
-						what was created by the more potent instrumentality ; and it is in this way,
+						what was created by the more potent instrumentality; and it is in this way,
 						I think, that in the next period there are dimmings and abolitions of the
-						prophetic agencies ; for while the god gives many fair things to <pb
+						prophetic agencies; for while the god gives many fair things to <pb
 							n="v.5.p.377"/> mankind, he gives nothing imperishable, so that, as
 							Sophocles<note resp="ed" place="unspecified" anchored="true">
-							<hi rend="italics">Cf.</hi> Nauck, <hi rend="italics">Trag. Graec.
-								Frag.</hi> p. 311, Sophocles, no. 766 (no. 850 Pearson). The same
-							thought is in the <hi rend="italics">Oedipus at Colonus</hi>,
+							<foreign xml:lang="lat">Cf.</foreign> Nauck, <title rend="italic" xml:lang="lat">Trag. Graec.
+								Frag.</title> p. 311, Sophocles, no. 766 (no. 850 Pearson). The same
+							thought is in the <title rend="italic">Oedipus at Colonus</title>,
 							607.</note> puts it, <q type="unspecified">the works of gods may die,
 							but not the gods.</q> Their presence and power wise men are ever telling
 						us we must look for in Nature and in Matter, where it is manifested, the
@@ -547,52 +554,50 @@
 						after the manner of ventriloquists (who used to be called <q
 							type="unspecified">Eurycleis,</q>
 						<note resp="ed" place="unspecified" anchored="true">Eurycles was a famous
-							ventriloquist. <hi rend="italics">Cf.</hi> Plato, <hi rend="italics"
-								>Sophist</hi>, 252 c, and Aristophanes, <hi rend="italics"
-								>Wasps</hi>, 1019, with the scholium.</note> but now <q
+							ventriloquist. <foreign xml:lang="lat">Cf.</foreign> Plato, <title rend="italic"
+								>Sophist</title>, 252 c, and Aristophanes, <title rend="italic"
+								>Wasps</title>, 1019, with the scholium.</note> but now <q
 							type="unspecified">Pythones</q>) enters into the bodies of his prophets
 						and prompts their utterances, employing their mouths and voices as
 							instruments.<note resp="ed" place="unspecified" anchored="true">
-							<hi rend="italics">Cf.</hi> 397 c and 404 b, <hi rend="italics"
-								>supra</hi>.</note> For if he allows himself to become entangled in
+							<foreign xml:lang="lat">Cf.</foreign> 397 c and 404 b, <foreign xml:lang="lat"
+								>supra</foreign>.</note> For if he allows himself to become entangled in
 						mens needs, he is prodigal with his majesty and he does not observe the
 						dignity and greatness of his preeminence.</q>
 				</p>
 			</div>
 			<div type="textpart" subtype="section" n="10">
-				<p>
-					<q type="unspecified">You are right,</q> said Cleombrotus; “but since it is hard
+				<p rend="indent">
+					<q type="unspecified">You are right,</q> said Cleombrotus; <q>but since it is hard
 					to apprehend and to define in what way and to what extent Providence should be
 					brought in as an agent, those who make the god responsible for nothing at all
 					and those who make him responsible for all things alike go wide of moderation
 					and propriety. They put the case well who say that Plato,<note resp="ed"
-						place="unspecified" anchored="true">In the <hi rend="italics">Timaeus</hi>,
+						place="unspecified" anchored="true">In the <title rend="italic">Timaeus</title>,
 						48 e ff., for example.</note> by his discovery of the element underlying all
 					created qualities, which is now called <q type="unspecified">Matter</q> and <q
 						type="unspecified">Nature,</q> has relieved philosophers of many great
-					perplexities ; but, as it seems to me, those persons have resolved more and
-					greater perplexities <pb n="v.5.p.379"/> who have set the race of demigods
+					perplexities; but, as it seems to me, those persons have resolved more and
+					greater perplexities <pb xml:id="v.5.p.379"/> who have set the race of demigods
 					midway between gods and men,<note resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> Plutarch, <hi rend="italics">Comment. on Hesiod,
-							Works and Days</hi>, 122 (Bernardakis's edition, vol. vii. p. 52); <hi
-							rend="italics">cf.</hi> also 390 e, <hi rend="italics"
-						>supra</hi>.</note> and have discovered a force to draw together, in a way,
+						<foreign xml:lang="lat">Cf.</foreign> Plutarch, <title rend="italic">Comment. on Hesiod,
+							Works and Days</title>, 122 (Bernardakis's edition, vol. vii. p. 52); <foreign xml:lang="lat"
+							>cf.</foreign> also 390 e, <foreign xml:lang="lat"
+						>supra</foreign>.</note> and have discovered a force to draw together, in a way,
 					and to unite our common fellowship - whether this doctrine comes from the wise
 					men of the cult of Zoroaster, or whether it is Thracian and harks back to
 					Orpheus, or is Egyptian, or Phrygian, as we may infer from observing that many
 					things connected with death and mourning in the rites of both lands are combined
 					in the ceremonies so fervently celebrated there. Among the Greeks, Homer,
 					moreover, appears to use both names in common and sometimes to speak of the gods
-					as demigods ; but Hesiod<note resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> Plutarch, <hi rend="italics">Comment. on Hesiod,
-							Works and Days</hi>, 122 (Bernardakis's edition, vol. vii. p. 52); <hi
-							rend="italics">cf.</hi> also 390 e, <hi rend="italics"
-						>supra</hi>.</note> was the first to set forth clearly and distinctly four
-					classes of rational beings : gods, demigods, heroes, in this order, and, last of
-					all, men ; and as a sequence to this, apparently, he postulates his
+					as demigods; but Hesiod<note resp="ed" place="unspecified" anchored="true">
+						<foreign xml:lang="lat">Cf.</foreign> Plutarch, <title rend="italic">Comment. on Hesiod,
+							Works and Days</title>, 122 (Bernardakis's edition, vol. vii. p. 52); <foreign xml:lang="lat">cf.</foreign> also 390 e, <foreign xml:lang="lat">supra</foreign>.</note> was the first to set forth clearly and distinctly four
+					classes of rational beings: gods, demigods, heroes, in this order, and, last of
+					all, men; and as a sequence to this, apparently, he postulates his
 					transmutation, the golden race passing selectively into many good divinities,
-					and the demigods into heroes. </p>
-				<p> “ Others postulate a transmutation for bodies and souls alike ; in the same
+					and the demigods into heroes.</q> </p>
+				<p> <q> Others postulate a transmutation for bodies and souls alike; in the same
 					manner in which water is seen to be generated from earth, air from water, and
 					fine from air, as their substance is borne upward, even so from men into heroes
 					and from heroes into demigods the better souls obtain their transmutation. But
@@ -600,110 +605,109 @@
 					supreme excellence, come, after being purified, to share completely in divine
 					qualities. But with some of these souls it comes to pass that they do not
 					maintain control over themselves, but yield to temptation and are again clothed
-						<pb n="v.5.p.381"/> with mortal bodies and have a dim and darkened life,
-					like mist or vapour. </p>
+						<pb xml:id="v.5.p.381"/> with mortal bodies and have a dim and darkened life,
+					like mist or vapour.</q> </p>
 			</div>
 			<div type="textpart" subtype="section" n="11">
-				<p>
+				<p rend="indent">
 					<q type="unspecified">Hesiod thinks that with the lapse of certain periods of
-						years the end comes even to the demigods ; for, speaking in the person of
+						years the end comes even to the demigods; for, speaking in the person of
 						the Naiad, he indirectly suggests the length of time with these words:<note
 							resp="ed" place="unspecified" anchored="true">Hesiod, Frag. 183 (ed.
-							Rzach); <hi rend="italics">cf.</hi> the Latin version of Ausonius, p.
-							93, ed. Peiper (1886). See also <hi rend="italics">Moralia</hi>, 989 a;
+							Rzach); <foreign xml:lang="lat">Cf.</foreign> the Latin version of Ausonius, p.
+							93, ed. Peiper (1886). See also <title rend="italic" xml:lang="lat">Moralia</title>, 989 a;
 							Martial, x. 67; Achilles Tatius, iv. 4. 3.</note>
 						<quote rend="blockquote">
 							<l>Nine generations long is the life of the crow and his cawing, </l>
 							<l>Nine generations of vigorous men.<note resp="ed" place="unspecified"
 									anchored="true">
-									<hi rend="italics">Cf.</hi> Aristophanes, <hi rend="italics"
-										>Birds</hi>, 609.</note> Lives of four crows together </l>
-							<l>Equal the life of a stag, and three stags the old age of a raven ; </l>
+									<foreign xml:lang="lat">Cf.</foreign> Aristophanes, <title rend="italic">Birds</title>, 609.</note> Lives of four crows together </l>
+							<l>Equal the life of a stag, and three stags the old age of a raven; </l>
 							<l>Nine of the lives of the raven the life of the Phoenix doth equal; </l>
 							<l>Ten of the Phoenix we Nymphs, fair daughters of Zeus of the
 								aegis.</l>
 						</quote> Those that do not interpret <q type="unspecified">generation</q>
-						well make an immense total of this time ; but it really means a year, so
+						well make an immense total of this time; but it really means a year, so
 						that the sum of the life of these divinities is nine thousand, seven hundred
 						and twenty years, less than most mathematicians think, and more than
 							Pindar<note resp="ed" place="unspecified" anchored="true">Pindar, Frag.
-							165 (ed. Christ); quoted also in <hi rend="italics">Moralia</hi>, 757
+							165 (ed. Christ); quoted also in <title rend="italic" xml:lang="lat">Moralia</title>, 757
 							f.</note> has stated when he says that the Nymphs live <quote
 							rend="blockquote">Allotted a term as long as the years of a
 							tree,</quote> and for this reason he calls them Hamadryads.</q>
 				</p>
 				<p> While he was still speaking Demetrius, interrupting him, said, <q
 						type="unspecified">How is it, Cleombrotus, that you can say that the year
-						has been called a generation ? For neither of a man <q type="unspecified">in
+						has been called a generation? For neither of a man <q type="unspecified">in
 							his vigour</q> nor <q type="unspecified">in his eld,</q> as some read
-						the passage, is the span of human life such <pb n="v.5.p.383"/> as this.
+						the passage, is the span of human life such <pb xml:id="v.5.p.383"/> as this.
 						Those who read <q type="unspecified">in their vigour</q> make a generation
 						thirty years, in accord with Heracleitus,<note resp="ed" place="unspecified"
 							anchored="true">
-							<hi rend="italics">Cf.</hi> Diels, <hi rend="italics">Frag. der
-								Vorsokratiker</hi>, i. p. 76, Heracleitus, no. a 19.</note> a time
-						sufficient for a father to have a son who is a father also ; but again those
+							<foreign xml:lang="lat">Cf.</foreign> Diels, <title rend="italic" xml:lang="deu">Frag. der
+								Vorsokratiker</title>, i. p. 76, Heracleitus, no. a 19.</note> a time
+						sufficient for a father to have a son who is a father also; but again those
 						who write <q type="unspecified">in their eld</q> and not <q
 							type="unspecified">in their vigour</q> assign an hundred and eight years
-						to a generation ; for they say that fifty-four marks the limit of the middle
+						to a generation; for they say that fifty-four marks the limit of the middle
 						years of human life, a number which is made up of the first number, the
 						first two plane surfaces, two squares and two cubes,<note resp="ed"
 							place="unspecified" anchored="true">That is 1 + (1x2) + (1x3) + 4 + 9 +
-							8 + 27 = 54.</note> numbers which Plato also took in his <hi
-							rend="italics">Generation of the Soul</hi>.<note resp="ed"
+							8 + 27 = 54.</note> numbers which Plato also took in his <title
+							rend="italic">Generation of the Soul</title>.<note resp="ed"
 							place="unspecified" anchored="true">
-							<hi rend="italics">Cf.</hi> Plato, <hi rend="italics">Timaeus</hi>, 34 c
+							<foreign xml:lang="lat">Cf.</foreign> Plato, <title rend="italic">Timaeus</title>, 34 c
 							- 35 a.</note> The whole matter as stated by Hesiod seems to contain a
 						veiled reference to the <q type="unspecified">Conflagration,</q> when the
 						disappearance of all liquids will most likely be accompanied by the
 						extinction of the Nymphs, <quote rend="blockquote">
 							<l>Who in the midst of fair woodlands, </l>
 							<l>Sources of rivers, and grass-covered meadows have their abiding.<note
-									resp="ed" place="unspecified" anchored="true">Homer, <hi
-										rend="italics">Il.</hi> xx. 8-9.</note>
+									resp="ed" place="unspecified" anchored="true">Homer, <title
+										rend="italic">Il.</title> xx. 8-9.</note>
 							</l>
 						</quote>
 					</q>
 				</p>
 			</div>
 			<div type="textpart" subtype="section" n="12">
-				<p>
+				<p rend="indent">
 					<q type="unspecified">Yes,</q> said Cleombrotus, <q type="unspecified">I hear
 						this from many persons, and I observe that the Stoic <q type="unspecified"
 							>Conflagration,</q> just as it feeds on the verses of Heracleitus and
 						Orpheus, is also seizing upon those of Hesiod. But I cannot brook this talk
-						of universal destruction ; and such impossibilities, in recalling to our
+						of universal destruction; and such impossibilities, in recalling to our
 						minds these utterances, especially those about the crow and the stag, must
 						be allowed to revert upon those that indulge in such exaggeration. Does not
 						a year include within itself the beginning and the end of <q
 							type="unspecified">all things which the Seasons and the Earth make
 							grow,</q>
 						<note resp="ed" place="unspecified" anchored="true">
-							<hi rend="italics">Cf.</hi> Diels, <hi rend="italics">Frag. der
-								Vorsokratiker</hi>, i. p. 97, Heracleitus, no. b 100.</note> and is
-						it not foreign to men's ways to <pb n="v.5.p.385"/> call it a <q
+							<foreign xml:lang="lat">Cf.</foreign> Diels, <title rend="italic" xml:lang="deu">Frag. der
+								Vorsokratiker</title>, i. p. 97, Heracleitus, no. b 100.</note> and is
+						it not foreign to men's ways to <pb xml:id="v.5.p.385"/> call it a <q
 							type="unspecified">generation</q>? As a matter of fact you yourselves
 						surely agree that Hesiod by the word <q type="unspecified">generation</q>
-						means a man's life. Is not that so ?</q>
+						means a man's life. Is not that so?</q>
 				</p>
 				<p>
 					<q type="unspecified">Yes,</q> said Demetrius. </p>
 				<p>
-					<q type="unspecified">And this fact also is clear,</q> said Cleombrotus, “that
+					<q type="unspecified">And this fact also is clear,</q> said Cleombrotus, <q>that
 					often the measure and the things measured are called by the same name, as, for
 					example, gill, quart, gallon, and bushel.<note resp="ed" place="unspecified"
 						anchored="true">
-						<hi rend="italics">Cf.</hi> Censorinus, <hi rend="italics">De die natali ad
-							Iu. Caerellium</hi>, xviii. 11, and Geffcken in <hi rend="italics"
-							>Hermes</hi>, xlix. 336.</note> In the same way, then, in which we call
-					unity a number, being, as it is, the smallest number and the first ; so the
+						<foreign xml:lang="lat">Cf.</foreign> Censorinus, <title rend="italic" xml:lang="lat">De die natali ad
+							Iu. Caerellium</title>, xviii. 11, and Geffcken in <title rend="italic"
+							>Hermes</title>, xlix. 336.</note> In the same way, then, in which we call
+					unity a number, being, as it is, the smallest number and the first; so the
 					year, which we use as the first measure of man's life, Hesiod has called by the
 					same name as the thing measured, a <q type="unspecified">generation.</q> The
 					fact is that the numbers which those other persons produce have none of those
 					notable and conspicuous qualities which may be inherent in numbers. The number
 					nine thousand, seven hundred and twenty<note resp="ed" place="unspecified"
 						anchored="true">
-						<hi rend="italics">Cf.</hi> 415 d, <hi rend="italics">supra</hi>.</note> has
+						<foreign xml:lang="lat">Cf.</foreign> 415 d, <foreign xml:lang="lat">supra</foreign>.</note> has
 					been produced by adding together the first four numbers and multiplying them by
 						four,<note resp="ed" place="unspecified" anchored="true">(1 + 2 + 3 + 4) x 4
 						= 40.</note> or by multiplying four by ten. Either process gives forty, and
@@ -713,19 +717,19 @@
 					us to disagree with Demetrius. In fact, even if the period of time in which the
 					soul of the demigod or hero changes its life<note resp="ed" place="unspecified"
 						anchored="true">
-						<hi rend="italics">Cf.</hi> 415 b, <hi rend="italics">supra</hi>.</note> be
+						<foreign xml:lang="lat">Cf.</foreign> 415 b, <foreign xml:lang="lat">supra</foreign>.</note> be
 					longer or shorter, determinate or indeterminate, none the less the proof will be
 					there on the basis which he desires, fortified by clear testimony from ancient
 					times, that in the confines, as it were, between gods and men there exist
-					certain natures susceptible to <pb n="v.5.p.387"/> human emotions and
+					certain natures susceptible to <pb xml:id="v.5.p.387"/> human emotions and
 					involuntary changes, whom it is right that we, like our fathers before us,
 					should regard as demigods, and, calling them by that name, should reverence
-					them. </p>
+					them.</q> </p>
 			</div>
 			<div type="textpart" subtype="section" n="13">
-				<p>“As an illustration of this subject, Xenocrates, the companion of Plato, employed
-					the order of the triangles ; the equilateral he compared to the nature of the
-					gods, the scalene to that of man, and the isosceles to that of the demigods ;
+				<p rend="indent"><q>As an illustration of this subject, Xenocrates, the companion of Plato, employed
+					the order of the triangles; the equilateral he compared to the nature of the
+					gods, the scalene to that of man, and the isosceles to that of the demigods;
 					for the first is equal in all its lines, the second unequal in all, and the
 					third is partly equal and partly unequal, like the nature of the demigods, which
 					has human emotions and godlike power. Nature has placed within our ken
@@ -736,72 +740,72 @@
 							the western sky.</q>
 					</note> comets, and meteors, a comparison which Euripides<note resp="ed"
 						place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> Nauck, <hi rend="italics">Trag. Graec.
-							Frag.</hi> p. 674, Euripides, no 971. Plutarch quotes the lines again in
-							<hi rend="italics">Moralia</hi>, 1090 c.</note> has made in the verses :
+						<foreign xml:lang="lat">Cf.</foreign> Nauck, <title rend="italic" xml:lang="lat">Trag. Graec.
+							Frag.</title> p. 674, Euripides, no 971. Plutarch quotes the lines again in
+							<title rend="italic" xml:lang="lat">Moralia</title>, 1090 c.</note> has made in the verses:
 						<quote rend="blockquote">
 						<l>He that but yesterday was vigorous </l>
 						<l>Of frame, even as a star from heaven falls, </l>
 						<l>Gave up in death his spirit to the air.</l>
 					</quote> But there is a body with complex characteristics which actually
-					parallels the demigods, namely the moon ; and when men see that she, by her
+					parallels the demigods, namely the moon; and when men see that she, by her
 					being consistently in accord with the cycles through which those beings
 						pass,<note resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Cf. Moralia</hi>, 361 c, and the lines of Empedocles
+						<foreign xml:lang="lat">Cf.</foreign><title rend="italic" xml:lang="lat">Moralia</title>, 361 c, and the lines of Empedocles
 						there quoted.</note> is subject to apparent wanings and waxings and
 					transformations,some call her an earth-like star, others a star-like earth,<note
 						resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Ibid.</hi> 935 c.</note> and others the domain of Hecate,
+						<foreign xml:lang="lat">Ibid.</foreign> 935 c.</note> and others the domain of Hecate,
 					who belongs both to the earth and to the heavens. Now if the air that is between
 					the earth and the moon were to be removed and withdrawn, the unity and
-					consociation of the universe would be destroyed, <pb n="v.5.p.389"/> since there
-					would be an empty and unconnected space in the middle ; and in just the same way
+					consociation of the universe would be destroyed, <pb xml:id="v.5.p.389"/> since there
+					would be an empty and unconnected space in the middle; and in just the same way
 					those who refuse to leave us the race of demigods make the relations of gods and
 					men remote and alien by doing away with the <q type="unspecified">interpretative
 						and ministering nature,</q> as Plato<note resp="ed" place="unspecified"
 						anchored="true">
-						<hi rend="italics">Cf. Republic</hi>, 260 d, and <hi rend="italics"
-							>Symposium</hi>, 202 e.</note> has called it ; or else they force us to
+						<foreign xml:lang="lat">Cf.</foreign> <title rend="italic">Republic</title>, 260 d, and <title rend="italic"
+							>Symposium</title>, 202 e.</note> has called it; or else they force us to
 					a disorderly confusion of all things, in which we bring the god into men's
 					emotions and activities, drawing him down to our needs, as the women of Thessaly
 					are said to draw down the moon.<note resp="ed" place="unspecified"
 						anchored="true">
-						<hi rend="italics">Cf.</hi> the note on 400 b <hi rend="italics"
-						>supra</hi>.</note> This cunning deceit of theirs, however, gained credence
+						<foreign xml:lang="lat">Cf.</foreign> the note on 400 b <foreign xml:lang="lat"
+						>supra</foreign>.</note> This cunning deceit of theirs, however, gained credence
 					among women when the daughter of Hegetor, Aglaonicê, who was skilled in
 					astronomy, always pretended at the time of an eclipse of the moon that she was
 					bewitching it and bringing it down.<note resp="ed" place="unspecified"
 						anchored="true">
-						<hi rend="italics">Cf. Moralia</hi>, 145 c.</note> But as for us, let us not
+						<foreign xml:lang="lat">Cf.</foreign><title rend="italic" xml:lang="lat">Moralia</title>, 145 c.</note> But as for us, let us not
 					listen to any who say that there are some oracles not divinely inspired, or
 					religious ceremonies and mystic rites which are disregarded by the gods; and on
 					the other hand let us not imagine that the god goes in and out and is present at
-					these ceremonies and helps in conducting them ; but let us commit these matters
+					these ceremonies and helps in conducting them; but let us commit these matters
 					to those ministers of the gods to whom it is right to commit them, as to
 					servants and clerks, and let us believe that demigods are guardians of sacred
 					rites of the gods and prompters in the Mysteries, while others go about as
 					avengers of arrogant and grievous cases of injustice. Still others Hesiod<note
 						resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Works and Days</hi>, 123, 126; <hi rend="italics"
-							>cf.</hi> also <hi rend="italics">Moralia</hi>, 361 b, <hi
-							rend="italics">supra</hi>.</note> has very impressively addressed as
+						<title rend="italic">Works and Days</title>, 123, 126; <foreign xml:lang="lat"
+							>cf.</foreign> also <title rend="italic" xml:lang="lat">Moralia</title>, 361 b, <foreign xml:lang="lat"
+							>supra</foreign>.</note> has very impressively addressed as
 						<quote rend="blockquote">
 						<l>Holy </l>
 						<l>Givers of wealth, and possessing in this a meed that is kingly,</l>
-					</quote> implying that doing good to people is kingly. For <pb n="v.5.p.391"/>
+					</quote> implying that doing good to people is kingly. For <pb xml:id="v.5.p.391"/>
 					as among men, so also among the demigods., there are different degrees of
 					excellence, and in some there is a weak and dim remainder of the emotional and
 					irrational, a survival, as it were, while in others this is excessive and hard
 					to stifle. Of all these things there are, in many places, sacrifices,
 					ceremonies, andlegends which preserve and jealously guard vestiges and tokens
-					embodied here and there in their fabric. </p>
+					embodied here and there in their fabric.</q> </p>
 			</div>
 			<div type="textpart" subtype="section" n="14">
-				<p>“Regarding the rites of the Mysteries, in which it is possible to gain the
+				<p rend="indent"><q>Regarding the rites of the Mysteries, in which it is possible to gain the
 					clearest reflections and adumbrations of the truth about the demigods, <q
 						type="unspecified">let my lips be piously sealed,</q> as Herodotus<note
-						resp="ed" place="unspecified" anchored="true">Herodotus, ii. 171; <hi
-							rend="italics">cf. Moralia</hi>, 607 c and 636 d.</note> says ; but as
+						resp="ed" place="unspecified" anchored="true">Herodotus, ii. 171; <foreign xml:lang="lat">cf.</foreign> <title
+							rend="italic" xml:lang="lat">Moralia</title>, 607 c and 636 d.</note> says; but as
 					for festivals and sacrifices, which may be compared with ill-omened and gloomy
 					days, in which occur the eating of raw flesh, rending of victims, fasting, and
 					beating of breasts, and again in many places scurrilous language at the shrines,
@@ -809,7 +813,7 @@
 						<l>Frenzy and shouting of throngs in excitement </l>
 						<l>With tumultuous tossing of heads in the air,<note resp="ed"
 								place="unspecified" anchored="true">Pindar, Frag. 208 (ed. Christ).
-									<hi rend="italics">Cf. Moralia</hi>, 623 b and 706 e.</note>
+									<foreign xml:lang="lat">Cf.</foreign><title rend="italic" xml:lang="lat">Moralia</title>, 623 b and 706 e.</note>
 						</l>
 					</quote> I should say that these acts are not performed for any god, but are
 					soothing and appeasing rites for the averting of evil spirits. Nor is it
@@ -818,37 +822,37 @@
 					submitting them to the preparatory rites and cutting their throats to no purpose
 					save that they felt they were propitiating and offering satisfaction to the
 					wrath and sullen temper of some harsh and implacable avenging deities, or to the
-					insane and imperious passions of <pb n="v.5.p.393"/> some who had not the power
+					insane and imperious passions of <pb xml:id="v.5.p.393"/> some who had not the power
 					or desire to seek satisfaction in a natural and normal way. But as Heracles laid
 					siege to Oechalia for the sake of a maiden,<note resp="ed" place="unspecified"
-						anchored="true">Iolê; <hi rend="italics">cf. e.g.</hi> Sophocles, <hi
-							rend="italics">Trachiniae</hi>, 475-478.</note> so powerful and
+						anchored="true">Iolê; <foreign xml:lang="lat">cf. e.g.</foreign> Sophocles, <title
+							rend="italic">Trachiniae</title>, 475-478.</note> so powerful and
 					impetuous divinities, in demanding a human soul which is incarnate within a
 					mortal body, bring pestilences and failures of crops upon States and stir up
 					wars and civil discords, until they succeed in obtaining what they desire. To
-					some, however, comes the opposite ; for example, when I was spending a
+					some, however, comes the opposite; for example, when I was spending a
 					considerable time in Crete, I noted an extraordinary festival being celebrated
 					there in which they exhibit the image of a man without a head, and relate that
 					this used to be Molus,<note resp="ed" place="unspecified" anchored="true">A son
 						of Deucalion.</note> father of Meriones, and that he violated a young woman
-					; and when he was discovered, he was without a head. </p>
+					; and when he was discovered, he was without a head.</q> </p>
 			</div>
 			<div type="textpart" subtype="section" n="15">
-				<p>
+				<p rend="indent">
 					<q type="unspecified">As for the various tales of rapine and wanderings of the
 						gods, their concealments and banishment and servitude, which men rehearse in
 						legend and in song, all these are, in fact, not things that were done to the
 						gods or happened to them, but to the demigods; and they are kept in memory
-						because of the virtues and power of these beings ; nor did Aeschylus<note
-							resp="ed" place="unspecified" anchored="true">Aeschylus, <hi
-								rend="italics">Supplices</hi>, 214.</note> speak devoutly when he
+						because of the virtues and power of these beings; nor did Aeschylus<note
+							resp="ed" place="unspecified" anchored="true">Aeschylus, <title
+								rend="italic">Supplices</title>, 214.</note> speak devoutly when he
 						said <quote rend="blockquote">Holy Apollo, god from heaven banned;</quote>
 						nor Admetus in Sophocles,<note resp="ed" place="unspecified" anchored="true"
-							>Nauck, <hi rend="italics">Trag. Graec. Frag.</hi> p. 311, Sophocles,
+							>Nauck, <title rend="italic" xml:lang="lat">Trag. Graec. Frag.</title> p. 311, Sophocles,
 							no. 767 (no. 851 Pearson).</note>
 						<quote rend="blockquote">My cock it was that sent him to the mill.</quote>
 						But the greatest error in regard to the truth is that of the theologians of
-						Delphi who think that the god <pb n="v.5.p.395"/> once had a battle here
+						Delphi who think that the god <pb xml:id="v.5.p.395"/> once had a battle here
 						with a serpent for the possession of the oracle, and they permit poets and
 						prose-writers to tell of this in their competitions in the theatres, whereby
 						they bear specific testimony against the most sacred of the rites that they
@@ -863,22 +867,22 @@
 							threshing-floor<note resp="ed" place="unspecified" anchored="true">At
 							the right of the second section of the sacred way, as one progresses
 							upwards toward the temple of Apollo.</note> every eight years<note
-							resp="ed" place="unspecified" anchored="true">See <hi rend="italics"
-								>Moralia</hi>, 293 b-e.</note> is not a nest-like serpent's den, but
+							resp="ed" place="unspecified" anchored="true">See <title rend="italic" xml:lang="lat"
+								>Moralia</title>, 293 b-e.</note> is not a nest-like serpent's den, but
 						a copy of the dwelling of a despot or king.<note resp="ed"
 							place="unspecified" anchored="true">That is, a copy of the primitive
 							circular house.</note> The onset upon it, which is made in silence
 						through the way called <q type="unspecified">Dolon's Way,</q> by which the
 						Labyadae with lighted torches conduct the boy, who must have two parents
 						living, and, after, applying fire to the structure and upsetting the table,
-						flee through the doors of the temple without looking back ; and finally the
+						flee through the doors of the temple without looking back; and finally the
 						wanderings and servitude of the boy and the purifications that take place at
 						Tempê — all prompt a suspicion of some great and unholy deed of daring. For
 						it is utterly ridiculous, my good friend, that Apollo, after slaying a brute
 						creature, should flee to the ends of Greece in quest of purification and,
 						after arriving there, should offer some libations and perform those
 						ceremonies which men perform in the effort to placate and mollify the wrath
-						of spirits whom <pb n="v.5.p.397"/> men call the <q type="unspecified"
+						of spirits whom <pb xml:id="v.5.p.397"/> men call the <q type="unspecified"
 							>unforgetting avengers,</q> as if they followed up the memories of some
 						unforgotten foul deeds of earlier days. And as for the story which I have
 						heard before about this flight and the removal to another place, it is
@@ -886,7 +890,7 @@
 						it, let us not imagine that what was done in those days about the oracle was
 						any slight or common affair. But that I may not seem to be doing what is
 						described by Empedocles<note resp="ed" place="unspecified" anchored="true"
-							>Diels, <hi rend="italics">Frag. der Vorsokratiker</hi>, i. p. 235,
+							>Diels, <title rend="italic" xml:lang="deu">Frag. der Vorsokratiker</title>, i. p. 235,
 							Empedocles, no. b 24.</note> as <quote rend="blockquote">
 							<l>Putting the heads of myths together, </l>
 							<l>Bringing no single path to perfection,</l>
@@ -894,7 +898,7 @@
 						conclusion, for we have already come to it. Let this statement be ventured
 						by us, following the lead of many others before us, that coincidently with
 						the total defection of the guardian spirits assigned to the oracles and
-						prophetic shrines, occurs the defection of the oracles themselves ; and when
+						prophetic shrines, occurs the defection of the oracles themselves; and when
 						the spirits flee or go to another place, the oracles themselves lose their
 						power, but when the spirits return many years later, the oracles, like
 						musical instruments, become articulate, since those who can put them to use
@@ -902,10 +906,10 @@
 				</p>
 			</div>
 			<div type="textpart" subtype="section" n="16">
-				<p>When Cleombrotus had expounded these matters, Heracleon said, <q
+				<p rend="indent">When Cleombrotus had expounded these matters, Heracleon said, <q
 						type="unspecified">There is no unsanctified or irreligious person present,
 						or anyone who holds opinions about the gods that are out of keeping with
-						ours ; but let us ourselves be stringently on our guard lest we unwittingly
+						ours; but let us ourselves be stringently on our guard lest we unwittingly
 						try to support the argument with extraordinary and presumptuous
 						hypotheses.</q>
 					<q type="unspecified">That is a very good suggestion,</q> said Philip, <pb
@@ -918,40 +922,40 @@
 						type="unspecified">who are in charge of the oracles, since the gods ought
 						properly to be freed of earthly concerns; but that it is the demigods,
 						ministers of the gods, who have them in charge, seems to me not a bad
-						postulate ; but to take, practically by the handful, from the verses of
+						postulate; but to take, practically by the handful, from the verses of
 							Empedocles<note resp="ed" place="unspecified" anchored="true">
-							<hi rend="italics">Cf.</hi> Diels, <hi rend="italics">Frag. der
-								Vorsokratiker</hi>, i. p. 267, Empedocles, no. b 115.</note> sins,
+							<foreign xml:lang="lat">Cf.</foreign> Diels, <title rend="italic" xml:lang="deu">Frag. der
+								Vorsokratiker</title>, i. p. 267, Empedocles, no. b 115.</note> sins,
 						rash crimes, and heaven-sent wanderings, and to impose them upon the
 						demigods, and to assume that their final fate is death, just as with men, I
 						regard as rather too audacious and uncivilized.</q>
 				</p>
-				<p> Cleombrotus was moved to ask Philip who the young man was and whence he carne ;
+				<p> Cleombrotus was moved to ask Philip who the young man was and whence he carne;
 					and after learning his name and his city he said, <q type="unspecified">It is
 						not unwittingly, Heracleon, that we have become involved in strange
-						arguments ; but it is impossible, when discussing important matters, to make
+						arguments; but it is impossible, when discussing important matters, to make
 						any progress in our ideas toward the probable truth without employing for
 						this purpose important principles. But you unwittingly take back what you
-						concede ; for you agree that these demigods exist, but by your postulating
-						that they are not bad nor mortal you no longer keep them ; for in what
+						concede; for you agree that these demigods exist, but by your postulating
+						that they are not bad nor mortal you no longer keep them; for in what
 						respect do they differ from gods, if as regards their being they possess
 						immortality and as regards their virtues freedom from all emotion or sin
 						?</q>
 				</p>
 			</div>
 			<div type="textpart" subtype="section" n="17">
-				<p>As Heracleon was reflecting upon this in silence, Philip said, “Not only has
+				<p rend="indent">As Heracleon was reflecting upon this in silence, Philip said, <q>Not only has
 					Empedocles bequeathed to us bad demigods, Heracleon, but so also have Plato,
 					Xenocrates, and Chrysippus<note resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> von Arnim, <hi rend="italics">Stoicorum Veterum
-							Fragmenta</hi>, ii. 1104 (p. 321).</note>; and, <pb n="v.5.p.401"/> in
+						<foreign xml:lang="lat">Cf.</foreign> von Arnim, <title rend="italic" xml:lang="lat">Stoicorum Veterum
+							Fragmenta</title>, ii. 1104 (p. 321).</note>; and, <pb xml:id="v.5.p.401"/> in
 					addition, Demolitus,<note resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> Diels, <hi rend="italics">Frag. der
-							Vorsokratiker</hi>, ii. p. 94, Democritus, no. 166; and <hi
-							rend="italics">Life of Timoleon</hi>, chap. i. (235 b).</note> by his
+						<foreign xml:lang="lat">Cf.</foreign> Diels, <title rend="italic" xml:lang="deu">Frag. der
+							Vorsokratiker</title>, ii. p. 94, Democritus, no. 166; and <title
+							rend="italic">Life of Timoleon</title>, chap. i. (235 b).</note> by his
 					prayer that he may meet with <q type="unspecified">propitious spirits,</q>
 					clearly recognized that there is another class of these which is perverse and
-					possessed of vicious predilections and impulses. </p>
+					possessed of vicious predilections and impulses.</q> </p>
 				<p>
 					<q type="unspecified">As for death among such beings, I have heard the words of
 						a man who was not a fool nor an impostor. The father of Aemilianus the
@@ -964,98 +968,98 @@
 						island of Paxi was heard the voice of someone loudly calling Thamus, so that
 						all were amazed. Thamus was an Egyptian pilot, not known by name even to
 						many on board. Twice he was called and made no reply, but the third time he
-						answered ; and the caller, raising his voice, said, <q type="unspecified"
+						answered; and the caller, raising his voice, said, <q type="unspecified"
 							>When you come opposite to Palodes, announce that Great Pan is dead.</q>
 						On hearing this, all, said Epitherses, were astounded and reasoned among
 						themselves whether it were better to carry out the order or to refuse to
 						meddle and let the matter go. Under the circumstances Thamus made up his
 						mind that if there should be a breeze, he would sail past and keep quiet,
-						but with no wind and a smooth sea <pb n="v.5.p.403"/> about the place he
+						but with no wind and a smooth sea <pb xml:id="v.5.p.403"/> about the place he
 						would announce what he had heard. So, when he came opposite Palodes, and
 						there was neither wind nor wave, Thamus from the stern, looking toward the
-						land, said the words as he had heard them : <q type="unspecified">Great Pan
+						land, said the words as he had heard them: <q type="unspecified">Great Pan
 							is dead.</q> Even before he had finished there was a great cry of
 						lamentation, not of one person, but of many, mingled with exclamations of
 						amazement. As many persons were on the vessel, the story was soon spread
 						abroad in Rome, and Thamus was sent for by Tiberius Caesar. Tiberius became
 						so convinced of the truth of the story that he caused an inquiry and
-						investigation to be made about Pan ; and the scholars, who were numerous at
+						investigation to be made about Pan; and the scholars, who were numerous at
 						his court, conjectured that he was the son born of Hermes and Penelopê.</q>
 					<note resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> Herodotus, ii. 145.</note>
+						<foreign xml:lang="lat">Cf.</foreign> Herodotus, ii. 145.</note>
 				</p>
 				<p> Moreover, Philip had several witnesses among the persons present who had been
 					pupils of the old man Aemilianus. </p>
 			</div>
 			<div type="textpart" subtype="section" n="18">
-				<p>Demetrius said that among the islands lying near Britain<note resp="ed"
-						place="unspecified" anchored="true">Presumably the Scilly islands; <hi
-							rend="italics">cf. Moralia</hi>, 941 a - 942 a.</note> were many
+				<p rend="indent">Demetrius said that among the islands lying near Britain<note resp="ed"
+						place="unspecified" anchored="true">Presumably the Scilly islands; <foreign xml:lang="lat">cf.</foreign> <title
+							rend="italic" xml:lang="lat">Moralia</title>, 941 a - 942 a.</note> were many
 					isolated, having few or no inhabitants, some of which bore the names of
 					divinities or heroes. He himself, by the emperor's order, had made a voyage for
 					inquiry and observation to the nearest of these islands which had only a few
 					inhabitants, holy men who were all held inviolate by the Britons. Shortly after
-					his arrival there occurred a great tumult in the air and many portents ; violent
+					his arrival there occurred a great tumult in the air and many portents; violent
 					winds suddenly swept down and lightning-flashes darted to earth. When these
 					abated, the people of the island said that the passing of someone of the
 					mightier souls had befallen. <q type="unspecified">For,</q> said they, <q
-						type="unspecified">as <pb n="v.5.p.405"/> a lamp when it is being lighted
+						type="unspecified">as <pb xml:id="v.5.p.405"/> a lamp when it is being lighted
 						has no terrors, but when it goes out is distressing to many,<note resp="ed"
 							place="unspecified" anchored="true">
-							<hi rend="italics">Cf.</hi> the interesting account which Plutarch gives
-							in <hi rend="italics">Moralia</hi>, 941 a ff., and Lucretius's statement
+							<foreign xml:lang="lat">Cf.</foreign> the interesting account which Plutarch gives
+							in <title rend="italic" xml:lang="lat">Moralia</title>, 941 a ff., and Lucretius's statement
 							that a smouldering lamp may cause apoplexy.</note> so the great souls
 						have a kindling into life that is gentle and inoffensive, but their passing
 						and dissolution often, as at the present moment, fosters tempests and
 						storms, and often infects the air with pestilential properties.</q>
 					Moreover, they said that in this part of the world there is one island where
-					Cronus is confined, guarded while he sleeps by Briareus ; for his sleep has been
+					Cronus is confined, guarded while he sleeps by Briareus; for his sleep has been
 					devised as a bondage for him, and round about him are many demigods as
 					attendants and servants. </p>
 			</div>
 			<div type="textpart" subtype="section" n="19">
-				<p>Cleombrotus here took up the conversation and said, <q type="unspecified">I too
+				<p rend="indent">Cleombrotus here took up the conversation and said, <q type="unspecified">I too
 						have similar stories to tell, but it is sufficient for our purpose that
 						nothing contravenes or prevents these things from being so. Yet we know,</q>
-					he continued, “that the Stoics<note resp="ed" place="unspecified"
+					he continued, <q>that the Stoics<note resp="ed" place="unspecified"
 						anchored="true">
-						<hi rend="italics">Cf.</hi> von Arnim, <hi rend="italics">Stoicorum Veterum
-							Fragmenta</hi>, ii. 1049 (p. 309).</note> entertain the opinion that I
+						<foreign xml:lang="lat">Cf.</foreign> von Arnim, <title rend="italic" xml:lang="lat">Stoicorum Veterum
+							Fragmenta</title>, ii. 1049 (p. 309).</note> entertain the opinion that I
 					mention, not only against the demigods, but they also hold that among the gods,
 					who are so very numerous, there is only one who is eternal and immortal, and the
-					others they believe have come into being, and will suffer dissolution. </p>
+					others they believe have come into being, and will suffer dissolution. </q></p>
 				<p>
 					<q type="unspecified">As for the scoffing and sneers of the Epicureans<note
-							resp="ed" place="unspecified" anchored="true">H. Usener, <hi
-								rend="italics">Epicurea</hi> (Leipzig, 1887), 394.</note> which they
+							resp="ed" place="unspecified" anchored="true">H. Usener, <title
+								rend="italic">Epicurea</title> (Leipzig, 1887), 394.</note> which they
 						dare to employ against Providence also, calling it nothing but a myth, we
 						need have no fear. We, on the other hand, say that their <q
 							type="unspecified">Infinity</q> is a myth, which among so many worlds
 						has not one that is directed by divine reason, but will have them all
 						produced by spontaneous generation and concretion. If there is need for
 						laughter in philosophy, we should laugh at those spirits, dumb, blind, and
-						soulless, which <pb n="v.5.p.407"/> they shepherd for boundless cycles of
+						soulless, which <pb xml:id="v.5.p.407"/> they shepherd for boundless cycles of
 						years, and which make their returning appearance everywhere, some floating
 						away from the bodies of persons still living, others from bodies long ago
 						burned or decayed, whereby these philosophers drag witlessness and obscurity
-						into the study of natural phenomena ; but if anyone asserts that such
+						into the study of natural phenomena; but if anyone asserts that such
 						demigods exist, not only for physical reasons, but also for logical reasons,
 						and that they have the power of self-preservation and continued life for a
 						long time, then these philosophers feel much aggrieved.</q>
 				</p>
 			</div>
 			<div type="textpart" subtype="section" n="20">
-				<p>After these remarks Ammonius said, <q type="unspecified">It seems to me that
+				<p rend="indent">After these remarks Ammonius said, <q type="unspecified">It seems to me that
 						Theophrastus was right in his pronouncement. What, in fact, is there to
 						prevent our accepting an utterance that is impressive and most highly
-						philosophical ? For if it be rejected, it does away with many things which
-						are possible but cannot be proved ; and if it be allowed as a principle, it
+						philosophical? For if it be rejected, it does away with many things which
+						are possible but cannot be proved; and if it be allowed as a principle, it
 						brings in its train many things that are impossible or non-existent.<note
 							resp="ed" place="unspecified" anchored="true">Some editors would insert
 							a negative in the last sentence.</note> The one thing that I have heard
 						the Epicureans say with reference to the demigods introduced by
-							Empedocles<note resp="ed" place="unspecified" anchored="true">Diels, <hi
-								rend="italics">Frag. der Vorsokratiker</hi>, i. 267, Empedocles, no.
+							Empedocles<note resp="ed" place="unspecified" anchored="true">Diels, <title
+								rend="italic" xml:lang="deu">Frag. der Vorsokratiker</title>, i. 267, Empedocles, no.
 							b 115.</note> is that it is not possible, if they are bad and sinful,
 						that they should be happy and of long life, inasmuch as vice has a large
 						measure of blindness and the tendency to encounter destructive agencies, so
@@ -1078,28 +1082,28 @@
 				</p>
 			</div>
 			<div type="textpart" subtype="section" n="21">
-				<p>Then Cleombrotus continued, <q type="unspecified">I shall be surprised if it does
+				<p rend="indent">Then Cleombrotus continued, <q type="unspecified">I shall be surprised if it does
 						not appear to you much more strange than what has already been said. Yet it
 						seems to be close to the subject of natural phenomena and Plato<note
 							resp="ed" place="unspecified" anchored="true">
-							<hi rend="italics">Cf.</hi> 421 f, <hi rend="italics">infra</hi>.</note>
+							<foreign xml:lang="lat">Cf.</foreign> 421 f, <foreign xml:lang="lat">infra</foreign>.</note>
 						has given the key-note for it, not by an unqualified pronouncement, but as
 						the result of a vague concept, cautiously suggesting also the underlying
-						idea in an enigmatic way ; but, for all that, there has been loud
+						idea in an enigmatic way; but, for all that, there has been loud
 						disparagement of him on the part of other philosophers. But there is set
 						before us for general use a bowl of myths and stories combined, and where
 						could one meet with more kindly listeners for testing these stories, even as
-						one tests coins from foreign lands ? So I do not hesitate to favour you with
+						one tests coins from foreign lands? So I do not hesitate to favour you with
 						a narrative about a man, not a Greek, whom I had great difficulty in
-						finding, and then only by dint of long wanderings, <pb n="v.5.p.411"/> and
+						finding, and then only by dint of long wanderings, <pb xml:id="v.5.p.411"/> and
 						after paying large sums for information. It was near the Persian Gulf that I
-						found him, where he holds a meeting with human beings once every year ; and
+						found him, where he holds a meeting with human beings once every year; and
 						there I had an opportunity to talk with him and met with a kindly reception.
 						The other days of his life, according to his statement, he spends in
 						association with roving nymphs and demigods. He was the handsomest man I
 						ever saw in personal appearance and he never suffered from any disease,
 						inasmuch as once each month he partook of the medicinal and bitter fruit of
-						a certain herb. He was practised in the use of many tongues ; but with me,
+						a certain herb. He was practised in the use of many tongues; but with me,
 						for the most part, he spoke a Doric which was almost music. While he was
 						speaking, a fragrance overspread the place, as his mouth breathed forth a
 						most pleasant perfume. Besides his learning and his knowledge of history,
@@ -1108,56 +1112,56 @@
 						secretaries would come each year and depart. His power of prophecy he
 						referred to the demigods. He made most account of Delphi and there was none
 						of the stories told of Dionysus or of the rites performed here of which he
-						had not heard ; these too he assert ed were the momentous experiences of the
+						had not heard; these too he assert ed were the momentous experiences of the
 						demigods and so, plainly, were those which had to do with the Python. And
 						upon the slayer of that monster was not imposed an exile of eight full
 							years,<note resp="ed" place="unspecified" anchored="true">
-							<hi rend="italics">Cf. Moralia</hi>, 293 b-c.</note> nor, following
+							<foreign xml:lang="lat">Cf.</foreign><title rend="italic" xml:lang="lat">Moralia</title>, 293 b-c.</note> nor, following
 						this, was he exiled to Tempê; but after he was expelled, he fared forth to
 						another world, and later, returning from there, after eight cycles of the
 						Great Years, pure and truly the <q type="unspecified">Radiant <pb
 								n="v.5.p.413"/> One,</q> he took over the oraele which had been
 						guarded during this time by Themis. Such also, he said, were the stories
 						about Typhons and Titans<note resp="ed" place="unspecified" anchored="true">
-							<hi rend="italics">Cf.</hi> 360 f, <hi rend="italics"
-						>supra</hi>.</note>; battles of demigods against demigods had taken place,
+							<foreign xml:lang="lat">Cf.</foreign> 360 f, <foreign xml:lang="lat"
+						>supra</foreign>.</note>; battles of demigods against demigods had taken place,
 						followed by the exile of the vanquished, or else judgement inflicted by a
 						god upon the sinners, as, for example, for the sin which Typhon is said to
-						have committed in the case of Osiris, or Cronus in the case of Uranus ; and
+						have committed in the case of Osiris, or Cronus in the case of Uranus; and
 						the honours once paid to these deities have become quite dim to our eyes or
 						have vanished altogether when the deities were transferred to another world.
 						In fact, I learn that the Solymi, who live next to the Lycians, paid
 						especial honour to Cronus. But when lie had slain their rulers, Arsalus,
 						Dryus, and Trosobius, he fled away from that place to some place or other,
-						where they cannot say ; and then he ceased to be regarded, but Arsalus and
+						where they cannot say; and then he ceased to be regarded, but Arsalus and
 						those connected with him are called the <q type="unspecified">stern
 							gods,</q> and the Lycians employ their names in invoking curses both in
 						public and in private. Many accounts similar to these are to be had from
 						theological history. But, as that man said, if we call some of the demigods
-						by the current name of gods, that is no cause for wonder ; for each of them
+						by the current name of gods, that is no cause for wonder; for each of them
 						is wont to be called after that god with whom he is allied and from whom' he
 						has derived his portion of power and honour. In fact, among ourselves one of
 						us is Dïus, another Athenaeus, another Apollonius or Dionysius or <pb
-							n="v.5.p.415"/> Hermaeus ; but only some of us have, by chance, been
-						rightly named ; the majority have received names derived from the gods which
+							n="v.5.p.415"/> Hermaeus; but only some of us have, by chance, been
+						rightly named; the majority have received names derived from the gods which
 						bear no relation to the persons, but are only a travesty.</q>
 				</p>
 			</div>
 			<div type="textpart" subtype="section" n="22">
-				<p>Cleombrotus said nothing more, and his account appeared marvellous to all. But
+				<p rend="indent">Cleombrotus said nothing more, and his account appeared marvellous to all. But
 					when Heraeleon inquired in what way this was related to Plato and how he had
 					given the key-note for this topic, Cleombrotus said, <q type="unspecified">You
 						well remember that he summarily decided against an infinite number of
 						worlds, but had doubts about a limited number; and up to five<note resp="ed"
 							place="unspecified" anchored="true">
-							<hi rend="italics">Cf.</hi> Plato, <hi rend="italics">Timaeus</hi>, 55
-							c-d; <hi rend="italics">Moralia</hi>, 389 f, <hi rend="italics"
-								>supra</hi>, and 430 b, <hi rend="italics">infra</hi>.</note> he
+							<foreign xml:lang="lat">Cf.</foreign> Plato, <title rend="italic">Timaeus</title>, 55
+							c-d; <title rend="italic" xml:lang="lat">Moralia</title>, 389 f, <foreign xml:lang="lat"
+								>supra</foreign>, and 430 b, <foreign xml:lang="lat">infra</foreign>.</note> he
 						conceded a reasonable probability to those who postulated one world to
 						correspond to each element, but, for himself, he kept to one. This seems to
 						be peculiar to Plato, for the other philosophers conceived a fear of
 							plurality,<note resp="ed" place="unspecified" anchored="true">
-							<hi rend="italics">Cf.</hi> Aristotle, <hi rend="italics">De Caelo</hi>,
+							<foreign xml:lang="lat">Cf.</foreign> Aristotle, <title rend="italic" xml:lang="lat">De Caelo</title>,
 							i. 8 (276 a 18).</note> feeling that if they did not limit matter to one
 						world, but went beyond one, an unlimited and embarrassing infinity would at
 						once fasten itself upon them.</q>
@@ -1172,21 +1176,21 @@
 					<q type="unspecified">Was it not likely,</q> said Cleombrotus, <q
 						type="unspecified">that on anything touching these matters, if on nothing
 						else, I should be an inquisitive and eager listener, when he so graciously
-						put himself at my disposal and gave me the opportunity ? He said that the
+						put himself at my disposal and gave me the opportunity? He said that the
 						worlds are not infinite in number, nor one, nor five, but one hundred and
 							eighty-three,<note resp="ed" place="unspecified" anchored="true">
-							<hi rend="italics">Cf.</hi> Proclus on Plato, <hi rend="italics"
-								>Timaeus</hi>, p. 138 b.</note> arranged in the form of a triangle,
-							<pb n="v.5.p.417"/> each side of the triangle having sixty worlds ; of
+							<foreign xml:lang="lat">Cf.</foreign> Proclus on Plato, <title rend="italic"
+								>Timaeus</title>, p. 138 b.</note> arranged in the form of a triangle,
+							<pb xml:id="v.5.p.417"/> each side of the triangle having sixty worlds; of
 						the three left over each is placed at an angle, and those that are next to
 						one other are in contact and revolve gently as in a dance. The inner area of
 						the triangle is the common hearth of all, and is called the Plain of Truth,
 						in which the accounts, the forms, and the patterns of all things that have
-						come to pass and of all that shall come to pass rest undisturbed ; and round
+						come to pass and of all that shall come to pass rest undisturbed; and round
 						about them lies Eternity, whence Time, like an ever-flowing stream, is
 						conveyed to the worlds. Opportunity to see and to contemplate these things
 						is vouchsafed to human souls once in ten thousand years if they have lived
-						goodly lives ; and the best of the initiatory rites here are but a dream of
+						goodly lives; and the best of the initiatory rites here are but a dream of
 						that highest rite and initiation; and the words of our philosophic inquiry
 						are framed to recall these fair sights there — else is our labour vain.
 						This,</q> said he, <q type="unspecified">is the tale I heard him recite
@@ -1195,25 +1199,25 @@
 				</p>
 			</div>
 			<div type="textpart" subtype="section" n="23">
-				<p>Then I, addressing Demetrius, said, <q type="unspecified">How do the verses about
+				<p rend="indent">Then I, addressing Demetrius, said, <q type="unspecified">How do the verses about
 						the suitors run, when they are marvelling at Odysseus as he handles the
 						bow?</q> And when Demetrius had recalled them to my mind, I said, <q
-						type="unspecified">It occurs to me to say this of your far-away friend :
+						type="unspecified">It occurs to me to say this of your far-away friend:
 							<quote rend="blockquote">Surely he liked to see, or else was given to
 								filching<note resp="ed" place="unspecified" anchored="true">Homer,
-									<hi rend="italics">Od.</hi> xxi. 397.</note>
+									<title rend="italic">Od.</title> xxi. 397.</note>
 						</quote> beliefs and tales of all sorts. He had ranged widely in literature
 						and was no foreigner, but a Greek by birth, and replete with Greek culture
 						to a high degree. The number of his worlds convicts him, since it is not <pb
 							n="v.5.p.419"/> Egyptian nor Indian, but Dorian and from Sicily, being
 						the idea of a man of Himera named Petron. Petron's own treatise I have never
 						read nor am I sure that a copy is now extant; but Hippys<note resp="ed"
-							place="unspecified" anchored="true">Frag. 6, Müller, <hi rend="italics"
-								>Frag. Hist. Graec.</hi> vol. ii. p. 14.</note> of Rhegium, whom
+							place="unspecified" anchored="true">Frag. 6, Müller, <title rend="italic" xml:lang="lat"
+								>Frag. Hist. Graec.</title> vol. ii. p. 14.</note> of Rhegium, whom
 							Phanias<note resp="ed" place="unspecified" anchored="true">Frag. 22,
-							Müller, <hi rend="italics">Frag. Hist. Graec.</hi> vol. ii. p.
+							Müller, <title rend="italic" xml:lang="lat">Frag. Hist. Graec.</title> vol. ii. p.
 							300.</note> of Eresus mentions, records that this was the opinion and
-						the account of it given by Petron : that there are one hundred and
+						the account of it given by Petron: that there are one hundred and
 						eighty-three worlds in contact with one another according to element; but
 						what this is, <q type="unspecified">to be in contact according to
 							element,</q> he does not explain further nor subjoin any plausible
@@ -1221,41 +1225,41 @@
 				</p>
 				<p> Demetrius, joining in, said, <q type="unspecified">What plausible proof could
 						there be in matters of this sort in which even Plato, without stating
-						anything reasonable or plausible, simply set down his own account ?</q>
+						anything reasonable or plausible, simply set down his own account?</q>
 				</p>
 				<p>
 					<q type="unspecified">But,</q> said Heracleon, <q type="unspecified">we hear you
 						grammarians attributing this view to Homer on the ground that he distributed
 						the universe into five worlds<note resp="ed" place="unspecified"
 							anchored="true">
-							<hi rend="italics">Cf.</hi> 390 c, <hi rend="italics">supra</hi>; Homer,
-								<hi rend="italics">Il.</hi> xv. 187.</note>: the heavens, the water,
+							<foreign xml:lang="lat">Cf.</foreign> 390 c, <foreign xml:lang="lat">supra</foreign>; Homer,
+								<title rend="italic">Il.</title> xv. 187.</note>: the heavens, the water,
 						the air, the earth, and Olympus. Of these he leaves two to be held in
 						common, the earth for all below and Olympus for all above, and the three
 						that lie between were assigned to the three gods. In this wise Plato<note
 							resp="ed" place="unspecified" anchored="true">
-							<hi rend="italics">Cf.</hi> Plato, <hi rend="italics">Timaeus</hi>, 31
-							a, and 55 c; <hi rend="italics">Moralia</hi>, 390 a and 887 b.</note>
+							<foreign xml:lang="lat">Cf.</foreign> Plato, <title rend="italic">Timaeus</title>, 31
+							a, and 55 c; <title rend="italic" xml:lang="lat">Moralia</title>, 390 a and 887 b.</note>
 						also, apparently, associated the fairest and foremost forms and figures with
 						the different divisions of the universe, and called them five worlds, one of
 						earth, one of water, one of air, one of fire, and last of all, the one which
 						includes all these, the world of the dodecahedron, of wide expanse and many
 						turnings, to which he assigned a form appropriate to the cycles and
 						movements of the soul.</q>
-					<pb n="v.5.p.421"/>
+					<pb xml:id="v.5.p.421"/>
 				</p>
 				<p>
 					<q type="unspecified">Why,</q> said Demetrius, <q type="unspecified">do we call
-						up Homer in the present instance ? Enough of legends ! Plato, however, is
+						up Homer in the present instance? Enough of legends! Plato, however, is
 						very far from calling the five different divisions of the world five
-						different worlds ; and in those passages again, in which he contends against
+						different worlds; and in those passages again, in which he contends against
 						those who postulate an infinite number of worlds, he says that his opinion
 						is that this world is the only-begotten and beloved of God, having been
 						created out of the corporeal whole, entire, complete, and sufficient unto
 						itself. Wherefore one might well be surprised that he, in stating the truth
 						himself, has supplied others with a source for a doctrine that is
 						unconvincing and lacking in reason. For not to defend the idea of a single
-						world implied somehow an assumption of the infinity of the whole universe ;
+						world implied somehow an assumption of the infinity of the whole universe;
 						but to make the worlds definitely just so many, neither more nor less than
 						five, is altogether contrary to reason and devoid of all plausibility —
 						unless,</q> he added, with a glance at me, <q type="unspecified">you have
@@ -1270,15 +1274,15 @@
 					<q type="unspecified">Not discontinued that topic,</q> said Demetrius, <q
 						type="unspecified">but not passing over this one which claims our attention.
 						We will not spend much time on it, but only touch upon it long enough to
-						inquire into its plausibility ; and then we will follow up the original
+						inquire into its plausibility; and then we will follow up the original
 						proposition.</q>
 				</p>
 			</div>
 			<div type="textpart" subtype="section" n="24">
-				<p>
-					<q type="unspecified">In the first place, then,</q> said I, “the considerations
+				<p rend="indent">
+					<q type="unspecified">In the first place, then,</q> said I, <q>the considerations
 					that prevent our making an infinite number of worlds do not preclude our making
-					more than one. For it is possible for God and prophecy <pb n="v.5.p.423"/> and
+					more than one. For it is possible for God and prophecy <pb xml:id="v.5.p.423"/> and
 					Providence to exist in more worlds than one, and for the incidence of chance to
 					be reduced to the very smallest limits, while the vast majority of things and
 					those of the highest importance attain to genesis and transmutation in a quite
@@ -1286,7 +1290,7 @@
 					again it is more consistent with reason that the world should not be the
 					only-begotten of God and quite alone. For He, being consummately good, is
 					lacking in none of the virtues, and least of all in those which concern justice
-					and friendliness ; for these are the fairest and are fitting for gods. Nor is it
+					and friendliness; for these are the fairest and are fitting for gods. Nor is it
 					in the nature of God to possess anything to no purpose or for no use. Therefore
 					there exist other gods and other worlds outside, in relation with which He
 					exercises the social virtues. For not in relation with Himself nor with any part
@@ -1300,18 +1304,18 @@
 					obtain such an appellation. Now the world is not spoken of as having qualities
 					in common with others. It has its qualities, therefore, solely by itself, by
 					virtue of the difference when it is compared with other things which are akin to
-					it and similar in <pb n="v.5.p.425"/> appearance, since it has been created with
+					it and similar in <pb xml:id="v.5.p.425"/> appearance, since it has been created with
 					such qualities as it possesses. If in all creation such a thing as one man, one
 					horse, one star, one god, one demigod does not exist, what is there to prevent
-					creation from having, not one world, but more than one ? For he who says that
+					creation from having, not one world, but more than one? For he who says that
 					creation has but one land and one sea overlooks a matter which is perfectly
 					plain, the doctrine of similar parts<note resp="ed" place="unspecified"
 						anchored="true"/>; for we divide the earth into parts which bear similar
 					names, and the sea likewise. A part of the world, however, is not a world, but
-					something combined from the differing elements in Nature. </p>
+					something combined from the differing elements in Nature. </q></p>
 			</div>
 			<div type="textpart" subtype="section" n="25">
-				<p>“Again, as for the dread which some people especially have felt, and so use up
+				<p rend="indent"><q>Again, as for the dread which some people especially have felt, and so use up
 					the whole of matter on the one world, so that nothing may be left over outside
 					to disturb the structure of it by resisting or striking it—this fear of theirs
 					is unwarranted. For if there are more worlds than one, and each of them has
@@ -1324,46 +1328,46 @@
 					neither unlimited and infinite magnitude nor irrational and disorganized
 					movement. Even if any emanation is carried from some worlds to others, it is
 					certain to be congenial, agreeable, and to unite peaceably with all, like the
-					rays of starlight and <pb n="v.5.p.427"/> their blending ; and the worlds
+					rays of starlight and <pb xml:id="v.5.p.427"/> their blending; and the worlds
 					themselves must experience joy in gazing at one another with kindly eyes; and
 					for the many good gods in each, they must provide opportunities for visits and a
 					friendly welcome. Truly in all this there is nothing impossible or fabulous or
 					contrary to reason unless, indeed, because of Aristotle's<note resp="ed"
 						place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> Aristotle, <hi rend="italics">De Caelo</hi>, i.
+						<foreign xml:lang="lat">Cf.</foreign> Aristotle, <title rend="italic" xml:lang="lat">De Caelo</title>, i.
 						7 (276 a 18).</note> statements some persons shall look upon it with
 					suspicion as being based on physical grounds. For if each of the bodies has its
 					own particular place, as he asserts, the earth must of necessity turn toward the
 					centre from all directions and the water be above it, settling below the lighter
 					elements because of its weight. If, therefore, there be more worlds than one, it
 					will come to pass that in many places the earth will rest above the fire and the
-					air, and in many places below them ; and the air and the water likewise, in some
+					air, and in many places below them; and the air and the water likewise, in some
 					places existing in positions in keeping with nature and in other places in
 					positions contrary to nature. As this, in his opinion, is impossible, the
 					inference is that there are neither two worlds nor more, but only this one,
 					composed of the whole of matter and resting firmly in keeping with Nature, as
-					befits the diversity of its bodies. </p>
+					befits the diversity of its bodies. </q></p>
 			</div>
 			<div type="textpart" subtype="section" n="26">
-				<p>All this, however, has been put in a way that is more plausible than true. Look
-					at it in this way, my dear Demetrius,” said I ; “when he says of the bodies that
+				<p rend="indent">All this, however, has been put in a way that is more plausible than true. Look
+					at it in this way, my dear Demetrius,” said I; <q>when he says of the bodies that
 					some have a motion towards the centre and downwards, others away from the centre
 					and upwards, and others around the centre and in a circular path, in what
-					relation does he take the centre ?<note resp="ed" place="unspecified"
+					relation does he take the centre?<note resp="ed" place="unspecified"
 						anchored="true">
-						<hi rend="italics">Cf. Moralia</hi>, 925 b and 1054 b.</note> Certainly not
+						<foreign xml:lang="lat">Cf.</foreign><title rend="italic" xml:lang="lat">Moralia</title>, 925 b and 1054 b.</note> Certainly not
 					in relation to the void, for according to him it does not exist. And according
 					to those for whom it does exist, it has no centre, just as it has no point where
-					it begins or where it ends ; <pb n="v.5.p.429"/> for these are limitations, and
+					it begins or where it ends; <pb xml:id="v.5.p.429"/> for these are limitations, and
 					the infinite has no limitations. And if a man could force himself, by reasoning,
 					to dare the concept of a violent motion of the infinite, what difference, if
-					referred to this, is created for the bodies in their movements ? For in the void
+					referred to this, is created for the bodies in their movements? For in the void
 					there is no power in the bodies, nor do the bodies have a predisposition and an
 					impetus, by virtue of which they cling to the centre and have a universal
 					tendency in this one direction. It is equally difficult, in the case of
 					inanimate bodies and an incorporeal and undifferentiated position, to conceive
 					of a movement created from the bodies or an attraction created by the position.
-					Thus one conclusion is left : when the centre is spoken of it is not with
+					Thus one conclusion is left: when the centre is spoken of it is not with
 					reference to any place, but with reference to the bodies. For in this world of
 					ours, which has a single unity in its organization from numerous dissimilar
 					elements, these differences necessarily create various movements towards various
@@ -1371,14 +1375,14 @@
 					undergoes transformation, changes its position coincidently with the change in
 					its substance. For example, dispersion distributes upwards and round about the
 					matter rising from the centre and condensation and consolidation press it down
-					towards the centre and drive it together. </p>
+					towards the centre and drive it together. </q></p>
 			</div>
 			<div type="textpart" subtype="section" n="27">
-				<p>“On this topic it is not necessary to use more words at present. The truth is
+				<p rend="indent"><q>On this topic it is not necessary to use more words at present. The truth is
 					that whatever cause one may postulate as the author of these occurrences and
 					changes, that cause will keep each of the worlds together within itself; for
 					each world has earth and sea, and each has its owTn centre and occurrences that
-						<pb n="v.5.p.431"/> affect its component bodies; it has its own
+						<pb xml:id="v.5.p.431"/> affect its component bodies; it has its own
 					transmutations and a nature and a power which preserves each one and keeps it in
 					place. In what lies beyond, whether it be nothing or an infinite void, no centre
 					exists, as has been said; and if there are several worlds, in each one is a
@@ -1388,7 +1392,7 @@
 					anyone who insists that, while there are many centres, the heavy substances are
 					impelled from all sides towards one only,<note resp="ed" place="unspecified"
 						anchored="true">
-						<hi rend="italics">Cf. Moralia</hi>, 928 a-b.</note> does not differ at all
+						<foreign xml:lang="lat">Cf.</foreign><title rend="italic" xml:lang="lat">Moralia</title>, 928 a-b.</note> does not differ at all
 					from him who insists that, while there are many men, the blood from all shall
 					flow together into a single vein and the brains of all shall be enveloped in a
 					single membrane, deeming it a dreadful thing in the case of natural bodies if
@@ -1401,90 +1405,90 @@
 						of revolving around it.</note>; as well call that a man who carries his
 					brains in his heels or his heart in his head!<note resp="ed" place="unspecified"
 						anchored="true">
-						<hi rend="italics">Cf.</hi> Demosthenes, <hi rend="italics">Oration</hi>
+						<foreign xml:lang="lat">Cf.</foreign> Demosthenes, <title rend="italic">Oration</title>
 						vii. 45.</note> But to make more worlds than one, each separate from the
 					other, and to delimit and distinguish the parts belonging to each to go with the
 					whole is not preposterous. For the land and the sea and the heavens in each will
-					be placed to accord with nature, as is fitting ; and each of the worlds has its
-					above and below and its round <pb n="v.5.p.433"/> about and its centre, not with
+					be placed to accord with nature, as is fitting; and each of the worlds has its
+					above and below and its round <pb xml:id="v.5.p.433"/> about and its centre, not with
 					reference to another world or the outside, but in itself and with reference to
-					itself. </p>
+					itself. </q></p>
 			</div>
 			<div type="textpart" subtype="section" n="28">
-				<p>“As for the stone which some assume to exist in the regions outside the world, it
+				<p rend="indent"><q>As for the stone which some assume to exist in the regions outside the world, it
 					does not readily afford a concept regarding either its fixity or its motion. For
 					how is it either to remain fixed, if it has weight, or to move towards the world
 					like other heavy substances when it is no part of the world and has no place in
-					the order of its being ? Land embraced in another world and bound up with it
+					the order of its being? Land embraced in another world and bound up with it
 					ought not to raise any question as to how it comes about that it does not break
 					away from the whole and transfer itself to our world, because we see the nature
 					and the tension under which each of the parts is held secure. For if we take the
 					expressions ' below ' and ' above ' as referring, not to the world, but outside
 					of it,<note resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Cf. Moralia</hi>, 1054 b.</note> we shall become involved
+						<foreign xml:lang="lat">Cf.</foreign><title rend="italic" xml:lang="lat">Moralia</title>, 1054 b.</note> we shall become involved
 					in the same difficulties as Epicurus,<note resp="ed" place="unspecified"
 						anchored="true">Frag. 299.</note> who would have all his atoms move to
 					places under our feet, as if either the void had feet, or infinity granted us to
 					conceive of <q type="unspecified">below</q> and <q type="unspecified">above</q>
 					within itself! Wherefore we may well wonder at Chrysippus,<note resp="ed"
 						place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> von Arnim, <hi rend="italics">Stoicorum Veterum
-							Fragmenta</hi>, i. 551 (p. 174), and <hi rend="italics">Moralia</hi>,
+						<foreign xml:lang="lat">Cf.</foreign> von Arnim, <title rend="italic" xml:lang="lat">Stoicorum Veterum
+							Fragmenta</title>, i. 551 (p. 174), and <title rend="italic" xml:lang="lat">Moralia</title>,
 						1054 c.</note> or rather be quite unable to understand what possessed him to
 					assert that the world has been firmly set in the centre and that its substance,
 					having pre-empted the central place from time eternal, thereby gains the
 					greatest help towards its permanence, and that is as much as to say its immunity
 					from destruction. This is actually what he says in the fourth book of his work
-					on <hi rend="italics">Things Possible</hi>, where he indulges in a day-dream of
+					on <title rend="italic">Things Possible</title>, where he indulges in a day-dream of
 					a central place in the infinite and still more preposterously ascribes the cause
-					of the permanence of the world to the non-existent centre ; yet in other <pb
+					of the permanence of the world to the non-existent centre; yet in other <pb
 						n="v.5.p.435"/> works lie has often said that substance is regulated and
 					held together by its movements towards its own centre and away from its own
-					centre. </p>
+					centre. </q></p>
 			</div>
 			<div type="textpart" subtype="section" n="29">
-				<p>“Then again, who could feel alarm at the other notions of the Stoics, who ask how
+				<p rend="indent"><q>Then again, who could feel alarm at the other notions of the Stoics, who ask how
 					there shall continue to be one Destiny and one Providence, and how there shall
 					not be many supreme gods bearing the name of Zeus or Zen, if there are more
-					worlds than one ? For, in the first place, if it is preposterous that there
+					worlds than one? For, in the first place, if it is preposterous that there
 					should be many supreme gods bearing this name, then surely these persons' ideas
-					will be far more preposterous ; for they make an infinite number of suns and
+					will be far more preposterous; for they make an infinite number of suns and
 					moons and Apollos and Artemises and Poseidons in the infinite cycle of worlds.
-					But the second point is this : what is the need that there be many gods bearing
+					But the second point is this: what is the need that there be many gods bearing
 					the name of Zeus, if there be more worlds than one, and that there should not be
 					in each world, as pre-eminent governor and ruler of the whole, a god possessing
 					sense and reason, such as the one who among us bears the name of Lord and Father
-					of all ? Or again, what shall prevent all worlds from being subject to the
+					of all? Or again, what shall prevent all worlds from being subject to the
 					Destiny and Providence of Zeus, and what shall prevent his overseeing and
 					directing them all in turn and supplying them all with first principles,
-					material sources, and schemes of all that is being carried out ? Do we not in
+					material sources, and schemes of all that is being carried out? Do we not in
 					this world of ours often have a single body composed of separate bodies,<note
 						resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Cf. Moralia</hi>, 142 e; Sextus Empiricus, <hi
-							rend="italics">Adversus Mathematicos</hi>, vii. 102.</note> as, for
+						<foreign xml:lang="lat">Cf.</foreign><title rend="italic" xml:lang="lat">Moralia</title>, 142 e; Sextus Empiricus, <title
+							rend="italic" xml:lang="lat">Adversus Mathematicos</title>, vii. 102.</note> as, for
 					example, an assembly of people or an army or a band of dancers, each one of whom
 					has the contingent faculty of living, thinking, and learning, as Chrysippus<note
 						resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> von Arnim, <hi rend="italics">Stoicorum Veterum
-							Fragmenta</hi>, ii. 367 (p. 124).</note> believes, while in the whole
+						<foreign xml:lang="lat">Cf.</foreign> von Arnim, <title rend="italic" xml:lang="lat">Stoicorum Veterum
+							Fragmenta</title>, ii. 367 (p. 124).</note> believes, while in the whole
 					universe, that there should be ten worlds, or fifty, or an hundred even, living
 					under one reasoned plan, and organized under one government, is an <pb
-						n="v.5.p.437"/> impossibility ? Yet such an organization is altogether
+						n="v.5.p.437"/> impossibility? Yet such an organization is altogether
 					appropriate for the gods. For we must not make them unable to go out, like the
 					queens in a hive of bees, nor keep them imprisoned by enclosing them with
 					matter, or rather fencing them about with it, as those<note resp="ed"
 						place="unspecified" anchored="true">
-						<hi rend="italics">Ibid.</hi> 1055 (p. 311).</note> do who make the gods to
+						<foreign xml:lang="lat">Ibid.</foreign> 1055 (p. 311).</note> do who make the gods to
 					be atmospheric conditions, or regard them as powers of waters or of fire blended
 					therewith, and bring them into being at the same time with the world, and burn
 					them up with it, since they are not unconfined and free like drivers of horses
 					or pilots of ships, but, just as statues are riveted and welded to their bases,
 					so they are enclosed and fastened to the corporeal; and are partners with it
 					even unto destruction, dissolution, and transmutation, of whatsoever sort may
-					befall. </p>
+					befall. </q></p>
 			</div>
 			<div type="textpart" subtype="section" n="30">
-				<p>
+				<p rend="indent">
 					<q type="unspecified">That other concept is, I think, more dignified and
 						sublime, that the gods are not subject to outside control, but are their own
 						masters, even as the twin sons of Tyndareüs<note resp="ed"
@@ -1494,24 +1498,24 @@
 							<l>Soothing the oncoming raging sea, </l>
 							<l>Taming the swift-driving blasts of the winds,<note resp="ed"
 									place="unspecified" anchored="true">Repeated with some variants
-									by Plutarch in <hi rend="italics">Moralia</hi>, 1103 c-d; <hi
-										rend="italics">cf.</hi> Bergk, <hi rend="italics">Poet. Lyr.
-										Graec.</hi> iii. p. 730.</note>
+									by Plutarch in <title rend="italic" xml:lang="lat">Moralia</title>, 1103 c-d; <foreign xml:lang="lat"
+										>cf.</foreign> Bergk, <title rend="italic" xml:lang="lat">Poet. Lyr.
+										Graec.</title> iii. p. 730.</note>
 							</l>
 						</quote> not, however, sailing on the ships and sharing in the danger, but
-						appearing above and rescuing ; so, in the same way, one or another of the
+						appearing above and rescuing; so, in the same way, one or another of the
 						gods visits now this world and now that, led thither by pleasure in the
 						sight, and co-operates with Nature in the directing of each. The Zeus of
-							Homer<note resp="ed" place="unspecified" anchored="true">Homer, <hi
-								rend="italics">Il.</hi> xiii. 3.</note> turned his gaze not so very
-						far away from the land of Troy towards the <pb n="v.5.p.439"/> Thracian
+							Homer<note resp="ed" place="unspecified" anchored="true">Homer, <title
+								rend="italic">Il.</title> xiii. 3.</note> turned his gaze not so very
+						far away from the land of Troy towards the <pb xml:id="v.5.p.439"/> Thracian
 						regions and the wandering tribes about the Danube; but the real Zeus has a
 						fair and fitting variety of spectacles in numerous worlds, not viewing the
 						infinite void outside nor concentrating his mind upon himself and nothing
 						else, as some have imagined,<note resp="ed" place="unspecified"
 							anchored="true">
-							<hi rend="italics">Cf.</hi> Aristotle, <hi rend="italics">The Eudemian
-								Ethics</hi>, vii. 12. 16 (1245 b 14).</note> but surveying from
+							<foreign xml:lang="lat">Cf.</foreign> Aristotle, <title rend="italic">The Eudemian
+								Ethics</title>, vii. 12. 16 (1245 b 14).</note> but surveying from
 						above the many works of gods and men and the movements and courses of the
 						stars in their cycles. In fact, the Deity is not averse to changes, but has
 						a very great joy therein, to judge, if need be, by the alternations and
@@ -1525,16 +1529,16 @@
 				</p>
 			</div>
 			<div type="textpart" subtype="section" n="31">
-				<p>Having spoken at this length, I stopped. Philip, after no long interval, said, <q
+				<p rend="indent">Having spoken at this length, I stopped. Philip, after no long interval, said, <q
 						type="unspecified">That the truth about these matters is thus or otherwise
 						is not for me to assert. But if we eliminate the god from one world, there
 						is the question why we make him the creator of only five worlds and no more,
-						and what is the relation of this number to the great mass of numbers ; and I
+						and what is the relation of this number to the great mass of numbers; and I
 						feel that I would rather gain a knowledge of this than of the meaning of the
 							E<note resp="ed" place="unspecified" anchored="true">The meaning is
 							discussed in the second essay of this volume.</note> dedicated here. For
 						the number five represents neither a triangle nor a square, nor is it a
-						perfect number nor a cube, nor does it seem to present any <pb n="v.5.p.441"
+						perfect number nor a cube, nor does it seem to present any <pb xml:id="v.5.p.441"
 						/> other subtlety for those who love and admire such speculations. Its
 						derivation from the number of elements, at which the Master<note resp="ed"
 							place="unspecified" anchored="true">Presumably Pythagoras, but possibly
@@ -1546,20 +1550,20 @@
 				</p>
 			</div>
 			<div type="textpart" subtype="section" n="32">
-				<p>
+				<p rend="indent">
 					<q type="unspecified">Yes,</q> said I, <q type="unspecified">Theodorus of
 							Soli<note resp="ed" place="unspecified" anchored="true">
-							<hi rend="italics">Cf. Moralia</hi>, 1027 d.</note> seems to follow up
+							<foreign xml:lang="lat">Cf.</foreign><title rend="italic" xml:lang="lat">Moralia</title>, 1027 d.</note> seems to follow up
 						the subject not ineptly in his explanations of Plato's mathematical
-						theories. He follows it up in this way : a pyramid, an octahedron, an
+						theories. He follows it up in this way: a pyramid, an octahedron, an
 						icosahedron, and a dodecahedron, the primary figures which Plato predicates,
 						are all beautiful because of the symmetries and equalities in their
 						relations, and nothing superior or even like to these<note resp="ed"
 							place="unspecified" anchored="true">The five solids of which each has
 							the same number of sides on all its faces, and all its solid angles made
-							up of the same number of plane angles. <hi rend="italics">Cf.</hi>
-							Plato, <hi rend="italics">Timaeus</hi>, 53 c - 56 c, and Grote's <hi
-								rend="italics">Plato</hi>, iii. 269.</note> has been left for Nature
+							up of the same number of plane angles. <foreign xml:lang="lat">Cf.</foreign>
+							Plato, <title rend="italic">Timaeus</title>, 53 c - 56 c, and Grote's <title
+								rend="italic">Plato</title>, iii. 269.</note> has been left for Nature
 						to compose and fit together. It happens, however, that they do not all have
 						one form of construction, nor have they all a similar origin, but the
 						pyramid is the simplest and smallest, while the dodecahedron is the largest
@@ -1570,18 +1574,18 @@
 						would necessarily be the first to respond to the instigating and formative
 						power, and to be completed and acquire substantiality earlier than those of
 						large parts and many bodies, from which class comes the dodecahedron, which
-						requires <pb n="v.5.p.443"/> more labour for its construction. Hence it
+						requires <pb xml:id="v.5.p.443"/> more labour for its construction. Hence it
 						follows that the only primal body is the pyramid, and not one of the others,
 						since by their nature they are outdistanced by it in coming into being.
 						Accordingly, the remedy which exists for this strange state of affairs
 						consists in the division and separation of matter into five worlds, one
 						where the pyramid shall acquire substantiality first, another for the
-						octahedron, and another for the icosahedron ; then from the one that first
+						octahedron, and another for the icosahedron; then from the one that first
 						acquires substantiality in each world the rest will have their origin, since
 						a transmutation for everything into everything takes place according to the
 						adaptability of parts to fit together, as Plato<note resp="ed"
-							place="unspecified" anchored="true">Plato, <hi rend="italics"
-								>Timaeus</hi>, 55 e ff.</note> himself has indicated, going into the
+							place="unspecified" anchored="true">Plato, <title rend="italic"
+								>Timaeus</title>, 55 e ff.</note> himself has indicated, going into the
 						details of nearly all cases. But for us it will suffice to acquire the
 						knowledge in brief form. Since air is formed when fire is extinguished, and
 						when rarefied again gives off fire out of itself, we must observe the
@@ -1589,24 +1593,24 @@
 						generative elements of fire are the pyramid,<note resp="ed"
 							place="unspecified" anchored="true">Does Plutarch (or Plato before him)
 							see an etymological relation between <q type="unspecified">pyramid</q>
-							and <q type="unspecified">pyr</q> (fire)? See also 428 d <hi
-								rend="italics">infra</hi>.</note> composed of twenty-four primary
+							and <q type="unspecified">pyr</q> (fire)? See also 428 d <foreign xml:lang="lat"
+								>infra</foreign>.</note> composed of twenty-four primary
 						triangles, and likewise for air the octahedron, composed of forty-eight of
 						the same. Therefore one element of air is produced from two corpuscles of
-						fire combined and united ; and that of air again, when divided, is separated
+						fire combined and united; and that of air again, when divided, is separated
 						into two corpuscles of fire, and again, when compressed and condensed, it
 						goes off into the form of water. The result is that in every case the one
 						which first acquires substantiality always affords the others a ready means
-						of coming into being through transmutation ; and it <pb n="v.5.p.445"/> is
+						of coming into being through transmutation; and it <pb xml:id="v.5.p.445"/> is
 						not one alone that first exists, but another in a different environment is
 						endowed with movement, which takes the lead and forestalls the others in
 						coming into being, and thus the name of being first is kept by all.</q>
 				</p>
 			</div>
 			<div type="textpart" subtype="section" n="33">
-				<p>
+				<p rend="indent">
 					<q type="unspecified">Manfully and zealously,</q> said Ammonius, <q
-						type="unspecified">have these matters been worked out by Theodorus ; but I
+						type="unspecified">have these matters been worked out by Theodorus; but I
 						should be surprised if it should not appear that he has made use of
 						assumptions which nullify each other. For he insists that all the five shall
 						not undergo construction at the same time, but the simplest always, which
@@ -1617,16 +1621,16 @@
 						of their coming into being, are earlier in arising out of matter. But apart
 						from this, five bodies having been postulated as primary, and on the
 						strength of this the number of worlds being put as the same, he adduces
-						probability with reference to four only ; the cube he has taken off the
+						probability with reference to four only; the cube he has taken off the
 						board, as if he were playing a game with counters, since, because of its
 						nature, it cannot transmute itself into them nor confer upon them the power
 						of transmutation into itself, inasmuch as the triangles are not homologous
 						triangles. For in the others the common triangle which underlies them all is
-						the half-triangle ; but in this, and peculiar to it alone, is the isosceles
+						the half-triangle; but in this, and peculiar to it alone, is the isosceles
 						triangle, which makes no convergence towards the other nor any conjunction
 						that would unify the two. If, therefore, there are five bodies and five
 						worlds, and in each one body only has precedence in coming into being, then
-						where the cube has been the first to come <pb n="v.5.p.447"/> into being,
+						where the cube has been the first to come <pb xml:id="v.5.p.447"/> into being,
 						there will be none of the others, since, because of its nature, it cannot
 						transmute itself into any one of them. I leave out of account the fact that
 						they make the element of the dodecahedron, as it is called, something else
@@ -1638,8 +1642,8 @@
 				</p>
 			</div>
 			<div type="textpart" subtype="section" n="34">
-				<p>
-					<q type="unspecified">For the present, at least,</q> said I, “I have nothing
+				<p rend="indent">
+					<q type="unspecified">For the present, at least,</q> said I, <q>I have nothing
 					more plausible to offer; but perhaps it is better to submit to examination on
 					views of one's own rather than on another's. I repeat, therefore, what I said at
 					the beginning, that if two natures be postulated, one evident to the senses,
@@ -1654,10 +1658,10 @@
 					Differentiation has laid its hand and has wrought in things conceptual
 					dissimilarities in reasons and ideas, which are vaster than the separations in
 					location. Wherefore Plato,<note resp="ed" place="unspecified" anchored="true"
-						>Plato, <hi rend="italics">Sophist</hi>, 256 c; <hi rend="italics">cf.</hi>
-						also <hi rend="italics">Moralia</hi>, 391 b, <hi rend="italics"
-						>supra</hi>.</note> opposing those who declare for the unity of the whole,
-					says that these five things exist: Being, Identity, <pb n="v.5.p.449"/>
+						>Plato, <title rend="italic">Sophist</title>, 256 c; <foreign xml:lang="lat">Cf.</foreign>
+						also <title rend="italic" xml:lang="lat">Moralia</title>, 391 b, <foreign xml:lang="lat"
+						>supra</foreign>.</note> opposing those who declare for the unity of the whole,
+					says that these five things exist: Being, Identity, <pb xml:id="v.5.p.449"/>
 					Differentiation, and, to crown all, Movement and Rest. Granted, then, that these
 					five exist, it is not surprising if each of these five corporeal elements has
 					been made into a copy and image of each of them respectively, not unmixed and
@@ -1675,14 +1679,14 @@
 					distribution in all things, there is a reasonable probability that the wrorlds
 					which have been created are neither more nor less in number than the patterns,
 					so that each pattern in each world may have the leading rank and power just as
-					it has acquired it in the construction of the primary bodies. </p>
+					it has acquired it in the construction of the primary bodies. </q></p>
 			</div>
 			<div type="textpart" subtype="section" n="35">
-				<p>“However, let this be a comfort for him that wonders because we divide Nature
+				<p rend="indent"><q>However, let this be a comfort for him that wonders because we divide Nature
 					into so many classes in its generation and transmutation. But here is another
 						matter<note resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> 387 f ff., <hi rend="italics">supra</hi>.</note>
-					which I ask you all to consider, <pb n="v.5.p.451"/> and to give your undivided
+						<foreign xml:lang="lat">Cf.</foreign> 387 f ff., <foreign xml:lang="lat">supra</foreign>.</note>
+					which I ask you all to consider, <pb xml:id="v.5.p.451"/> and to give your undivided
 					attention to it: of those numbers which come at the very first (I mean the
 					number one and the indeterminate duality), the second, being the element
 					underlying all formlessness and disarrangement, has been called infinity; but
@@ -1701,104 +1705,104 @@
 					these first principles be existent in number, and from this has arisen the first
 					and greatest divergence and dissimilarity. For the indeterminate first principle
 					is the creator of the even, and the better one of the odd. Two is the first of
-					the even numbers and three the first of the odd ; from the two combined comes
+					the even numbers and three the first of the odd; from the two combined comes
 						five,<note resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> 388 a, <hi rend="italics">supra</hi>.</note>
+						<foreign xml:lang="lat">Cf.</foreign> 388 a, <foreign xml:lang="lat">supra</foreign>.</note>
 					which in its composition is common to both numbers and in its potentiality is
-					odd. For when the perceptible and corporeal was divided into <pb n="v.5.p.453"/>
+					odd. For when the perceptible and corporeal was divided into <pb xml:id="v.5.p.453"/>
 					several parts because of the innate necessity of differentiation, that number
 					had to be neither the first even nor the first odd, but the third number, which
 					is formed from these two, so that it might be produced from both the primary
 					principles, that which created the even and that which created the odd, because
-					it was not possible for the one to be divorced from the other ; for each
+					it was not possible for the one to be divorced from the other; for each
 					possesses the nature and the potentiality of a first principle. So when the twro
 					were paired, the better one prevailed over the indeterminate as it was dividing
 					the corporeal and checked it; and when matter was being distributed to the two,
 					it set unity in the middle and did not allow the whole to be divided into two
 					parts, but there has been created a number of worlds by differentiation of the
-					indeterminate and by its being carried in varying directions ; yet the power of
+					indeterminate and by its being carried in varying directions; yet the power of
 					Identity and Limitation has had the effect of making that number odd, but the
 					kind of odd that did not permit Nature to progress beyond what is best. If the
 					number one were unalloyed and pure, matter would not have any separation at all
 					; but since it has been combined with the dividing power of duality, it has had
 					to submit to being cut up and divided, but there it stopped, the even being
-					overpowered by the odd. </p>
+					overpowered by the odd. </q></p>
 			</div>
 			<div type="textpart" subtype="section" n="36">
-				<p>“It was for this reason that among the people of olden time it was the custom to
+				<p rend="indent"><q>It was for this reason that among the people of olden time it was the custom to
 					call counting <q type="unspecified">numbering by fives,</q>
 					<note resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> 374 a and 387 e, <hi rend="italics"
-						>supra</hi>.</note> I think also that <q type="unspecified">panta</q> (all)
+						<foreign xml:lang="lat">Cf.</foreign> 374 a and 387 e, <foreign xml:lang="lat"
+						>supra</foreign>.</note> I think also that <q type="unspecified">panta</q> (all)
 					is derived from <q type="unspecified">pente</q> (five) in accord with reason,
 					inasmuch as the pentad is a composite of the first numbers.<note resp="ed"
 						place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> 374 a and 387 e, <hi rend="italics"
-						>supra</hi>.</note> As a matter of fact, when the others are multiplied by
-					other numbers, the result is a number different from themselves ; but the
-					pentad, <pb n="v.5.p.455"/> if it be taken an even number of times, makes ten
-					exactly ; and if an odd number of times, it reproduces itself.<note resp="ed"
+						<foreign xml:lang="lat">Cf.</foreign> 374 a and 387 e, <foreign xml:lang="lat"
+						>supra</foreign>.</note> As a matter of fact, when the others are multiplied by
+					other numbers, the result is a number different from themselves; but the
+					pentad, <pb xml:id="v.5.p.455"/> if it be taken an even number of times, makes ten
+					exactly; and if an odd number of times, it reproduces itself.<note resp="ed"
 						place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> 388 d, <hi rend="italics">supra</hi>.</note> I
+						<foreign xml:lang="lat">Cf.</foreign> 388 d, <foreign xml:lang="lat">supra</foreign>.</note> I
 					leave out of account the fact that it is the first composite of the first two
 					squares, unity and the tetrad<note resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Ibid.</hi> 391 a.</note>; and that it is the first whose
+						<foreign xml:lang="lat">Ibid.</foreign> 391 a.</note>; and that it is the first whose
 					square is equal to the two immediately preceding it, making with them the most
 					beautiful of the right-angled triangles<note resp="ed" place="unspecified"
 						anchored="true">
-						<hi rend="italics">Ibid.</hi> 373 f.</note>; and it is the first to give the
-					ratio 1 1/2 : 1.<note resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Ibid.</hi> 389 d.</note> However, perhaps these matters
+						<foreign xml:lang="lat">Ibid.</foreign> 373 f.</note>; and it is the first to give the
+					ratio 1 1/2: 1.<note resp="ed" place="unspecified" anchored="true">
+						<foreign xml:lang="lat">Ibid.</foreign> 389 d.</note> However, perhaps these matters
 					have not much relation to the subject before us; but there is another matter
 					more closely related, and that is the dividing power of this number, by reason
 					of its nature, and the fact that Nature does distribute most things by fives.
 					For example, she has allotted to ourselves five senses and five parts to the
 						soul<note resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> 390 f, <hi rend="italics">supra</hi>; Plato, <hi
-							rend="italics">Republic</hi>, 410 b, 440 e - 441 a; and much diffused in
-							<hi rend="italics">Timaeus</hi>, 70 ff.</note>: physical growth,
+						<foreign xml:lang="lat">Cf.</foreign> 390 f, <foreign xml:lang="lat">supra</foreign>; Plato, <title
+							rend="italic">Republic</title>, 410 b, 440 e - 441 a; and much diffused in
+							<title rend="italic">Timaeus</title>, 70 ff.</note>: physical growth,
 					perception, appetite, fortitude, and reason; also five fingers on each hand, and
 					the most fertile seed when it is divided five times, for there is no record that
 					a woman ever had more than five children together at one birth.<note resp="ed"
 						place="unspecified" anchored="true">
-						<hi rend="italics">Cf. Moralia</hi>, 264 b; Aristotle, <hi rend="italics"
-							>Historia Animalium</hi>, vii. 4 (584 b 33); since Plutarch's time there
+						<foreign xml:lang="lat">Cf.</foreign><title rend="italic" xml:lang="lat">Moralia</title>, 264 b; Aristotle, <title rend="italic" xml:lang="lat"
+							>Historia Animalium</title>, vii. 4 (584 b 33); since Plutarch's time there
 						have been a few authenticated cases of sextuplets.</note> The Egyptians have
 					a tradition<note resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> 355 d-f, <hi rend="italics">supra</hi>.</note>
+						<foreign xml:lang="lat">Cf.</foreign> 355 d-f, <foreign xml:lang="lat">supra</foreign>.</note>
 					that Rhea gave birth to five gods, an intimation of the genesis of the five
 					worlds from one single Matter; and in the universe the surface of the earth is
 					divided among five zones, and the heavens by five circles, two arctic, two
 					tropic, and the equator in the middle. Five, too, are the orbits of the planets,
 					if the Sun and Venus and Mercury follow the same course. The organization of the
-					world also is based on harmony, just as a tune with us is seen <pb n="v.5.p.457"
+					world also is based on harmony, just as a tune with us is seen <pb xml:id="v.5.p.457"
 					/> to depend on the five notes of the tetrachord<note resp="ed"
 						place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> 389 e, 1028 f, 1138 f - 1139 e.</note>: lowest,
-					middle, conjunct, disjunct, and highest ; and the musical intervals are five :
+						<foreign xml:lang="lat">Cf.</foreign> 389 e, 1028 f, 1138 f - 1139 e.</note>: lowest,
+					middle, conjunct, disjunct, and highest; and the musical intervals are five:
 					quarter-tone, semitone, tone, tone and a half, and double tone. Thus it appears
 					that Nature takes a greater delight in making all things in fives than in making
 					them round, as Aristotle<note resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> Aristotle, <hi rend="italics">De Caelo</hi>, ii.
-						4 (286 b 10).</note> has said. </p>
+						<foreign xml:lang="lat">Cf.</foreign> Aristotle, <title rend="italic" xml:lang="lat">De Caelo</title>, ii.
+						4 (286 b 10).</note> has said. </q></p>
 			</div>
 			<div type="textpart" subtype="section" n="37">
-				<p>
-					<q type="unspecified">‘Why, then,’ someone will say, ‘did Plato<note resp="ed"
-							place="unspecified" anchored="true">Plato, <hi rend="italics"
-								>Timaeus</hi>, 55 c.</note> refer the number of his five worlds to
+				<p rend="indent">
+					<q type="unspecified"><q>Why, then,</q> someone will say, <q>did Plato<note resp="ed"
+							place="unspecified" anchored="true">Plato, <title rend="italic"
+								>Timaeus</title>, 55 c.</note> refer the number of his five worlds to
 						the five geometric figures, saying that God used up the fifth construction
-						on the universe in completing its embellishment?’ Further on, where he
+						on the universe in completing its embellishment?</q> Further on, where he
 						suggests the question about there being more worlds than one,<note resp="ed"
 							place="unspecified" anchored="true">
-							<hi rend="italics">Ibid.</hi> 31 a; <hi rend="italics">cf.</hi> 389 f
-							and 421 f, <hi rend="italics">supra</hi>.</note> whether it is proper to
+							<foreign xml:lang="lat">Ibid.</foreign> 31 a; <foreign xml:lang="lat">Cf.</foreign> 389 f
+							and 421 f, <foreign xml:lang="lat">supra</foreign>.</note> whether it is proper to
 						speak of one or of five as in truth naturally existent, it is clear that he
 						thinks that the idea started from this source. If, therefore, we must apply
 						reasonable probability to his conception, let us consider that variations in
 						movement necessarily follow close upon the variations in the bodies and
 						their shapes, as he himself teaches<note resp="ed" place="unspecified"
-							anchored="true">Plato, <hi rend="italics">Timaeus</hi>, 57 c.</note>
+							anchored="true">Plato, <title rend="italic">Timaeus</title>, 57 c.</note>
 						when he makes it plain that whatever is disunited or united changes its
 						place at the same time with the alteration of its substance. For example, if
 						fire is generated from air by the breaking up of the octahedron and its
@@ -1806,11 +1810,11 @@
 						being forced together and compressed into an octahedron, it is not possible
 						for it to stay where it was before, but it escapes and is carried to some
 						other place, forcing its way out and contending against anything that blocks
-						its course or keeps it back. <pb n="v.5.p.459"/> What takes place he
+						its course or keeps it back. <pb xml:id="v.5.p.459"/> What takes place he
 						describes more clearly by a simile,<note resp="ed" place="unspecified"
-							anchored="true">Plato, <hi rend="italics">Timaeus</hi>, 52 e.</note>
-						saying that in a manner like to ‘grain and chaff being tossed about and
-						winnowed by the fans and other tools used in cleaning the grain’ the
+							anchored="true">Plato, <title rend="italic">Timaeus</title>, 52 e.</note>
+						saying that in a manner like to <q>grain and chaff being tossed about and
+						winnowed by the fans and other tools used in cleaning the grain</q> the
 						elements toss matter about and are tossed about by it; and like always draws
 						near1 to like, some things occupying one place and others another, before
 						the universe becomes completely organized out of the elements. Thus, when
@@ -1820,53 +1824,53 @@
 						absolutely separated, because, when all things were amalgamated, the
 						inferior always followed the superior in spite of Nature.<note resp="ed"
 							place="unspecified" anchored="true">Some would prefer to make Plutarch
-							say ‘in keeping with Nature.’</note> For this reason they produced in
+							say <q>in keeping with Nature.</q></note> For this reason they produced in
 						the different kinds of bodies, as these were carried some in one direction
 						and others in another, an equal number of separate divisions with intervals
 						between them, one not of pure fire, but fiery, another not of unmingled
-						ether, but ethereal, another not of earth by itself alone, but earthy ; and
+						ether, but ethereal, another not of earth by itself alone, but earthy; and
 						above all, in keeping with the close association of air with water, they
 						contrived, as has been said,<note resp="ed" place="unspecified"
 							anchored="true">
-							<hi rend="italics">Cf.</hi> 428 d-e, <hi rend="italics"
-							>supra</hi>.</note> that these should come away filled with many foreign
+							<foreign xml:lang="lat">Cf.</foreign> 428 d-e, <foreign xml:lang="lat"
+							>supra</foreign>.</note> that these should come away filled with many foreign
 						elements. It was not the Deity who parted substance and caused it to rest in
 						different places, but, after it had been parted by its own action and was
 						being carried in diverse ways in such great disarray, he took it over and
-						set it in <pb n="v.5.p.461"/> order and fitted it together by the use of
+						set it in <pb xml:id="v.5.p.461"/> order and fitted it together by the use of
 						proportions and means. Then, after establishing Reason in each as a governor
 						and guardian, he creatjed as many worlds as the existing primal bodies. Let
 						this, then, be an offering for the gratification of Plato on Ammonius's
 						account, but as for myself, I should not venture to assert regarding the
-						number of wbrlds that they are just so many ; but the opinion that sets
+						number of wbrlds that they are just so many; but the opinion that sets
 						their number at more than one, and yet not infinite, but limited in amount,
 						I regard as no more irrational than either of the others, when I observe the
 						dispersiveness and divisibility implicit by nature in Matter, and that it
 						neither abides as a unit nor is permitted by Reason to progress to infinity.
 						But if in any other place we have recalled the Academy<note resp="ed"
 							place="unspecified" anchored="true">
-							<hi rend="italics">Cf.</hi> 387 f, <hi rend="italics">supra</hi>.</note>
+							<foreign xml:lang="lat">Cf.</foreign> 387 f, <foreign xml:lang="lat">supra</foreign>.</note>
 						to our mind, let us do so here as well, and divest ourselves of excessive
 						credulity and, as if we were in a slippery place in our discussion about
 						infinity, let us merely keep a firm footing.</q>
 				</p>
 			</div>
 			<div type="textpart" subtype="section" n="38">
-				<p>When I had said this, Demetrius remarked, <q type="unspecified">Lamprias gives
-						the right advice ; for <quote rend="blockquote">The gods make us to slip by
-							many forms</quote> not ‘of tricks,’ as Euripides<note resp="ed"
+				<p rend="indent">When I had said this, Demetrius remarked, <q type="unspecified">Lamprias gives
+						the right advice; for <quote rend="blockquote">The gods make us to slip by
+							many forms</quote> not <q>of tricks,</q> as Euripides<note resp="ed"
 							place="unspecified" anchored="true">
-							<hi rend="italics">Cf.</hi> Nauck, <hi rend="italics">Trag. Graec.
-								Frag.</hi> p. 674, Euripides, no. 972.</note> says, but of facts,
+							<foreign xml:lang="lat">Cf.</foreign> Nauck, <title rend="italic" xml:lang="lat">Trag. Graec.
+								Frag.</title> p. 674, Euripides, no. 972.</note> says, but of facts,
 						whenever we make bold to pronounce opinions about such matters as if we
-						understood them. ‘But the discussion must be carried back,’ as the same
+						understood them. <q>But the discussion must be carried back,</q> as the same
 						writer says,<note resp="ed" place="unspecified" anchored="true">
-							<hi rend="italics">Cf.</hi> the note on 390 c, <hi rend="italics"
-								>supra</hi>.</note> to the assumption made at the beginning. For
+							<foreign xml:lang="lat">Cf.</foreign> the note on 390 c, <foreign xml:lang="lat"
+								>supra</foreign>.</note> to the assumption made at the beginning. For
 						what was said then, that when the demigods withdraw and forsake the oracles,
 						these lie idle and inarticulate like the instruments of musicians, raises
 						another question of greater import regarding the causative means and power
-						which they employ to <pb n="v.5.p.463"/> make the prophetic priests and
+						which they employ to <pb xml:id="v.5.p.463"/> make the prophetic priests and
 						priestesses possessed by inspiration and able to present their visions. For
 						it is not possible to hold that the desertion by the demigods is the reason
 						for the silence of the oracles unless we are convinced as to the manner in
@@ -1874,9 +1878,9 @@
 						presence there, make them active and articulate.</q>
 				</p>
 				<p> Here Ammonius joined in and said, <q type="unspecified">Do you really think that
-						the demigods are aught else than souls that make their rounds, ‘in mist
-						apparelled,’ as Hesiod<note resp="ed" place="unspecified" anchored="true">
-							<hi rend="italics">Works and Days</hi>, 125.</note> says ? To my mind
+						the demigods are aught else than souls that make their rounds, <q>in mist
+						apparelled,</q> as Hesiod<note resp="ed" place="unspecified" anchored="true">
+							<title rend="italic">Works and Days</title>, 125.</note> says? To my mind
 						the difference between man and man in acting tragedy or comedy is the
 						difference between soul and soul arrayed in a body suitable for its present
 						life. It is, therefore, not at all unreasonable or even marvellous that
@@ -1898,25 +1902,25 @@
 				<p>
 					<q type="unspecified">But now,</q> said Ammonius, <q type="unspecified">you have
 						listeners with nothing to distract them and eager to seek and <pb
-							n="v.5.p.465"/> gain information on this point or that ; all strife and
+							n="v.5.p.465"/> gain information on this point or that; all strife and
 						contention is banished and a sympathetic hearing and freedom of statement,
 						as you observe, is granted for all that may be said.</q>
 				</p>
 			</div>
 			<div type="textpart" subtype="section" n="39">
-				<p>As the others also joined in the request, I, after a moment of silence,
-					continued, “As a matter of fact, Ammonius, by some chance you happen to be the
+				<p rend="indent">As the others also joined in the request, I, after a moment of silence,
+					continued, <q>As a matter of fact, Ammonius, by some chance you happen to be the
 					one who provided the opening and approach for what was said on that occasion.
 					For if the souls which have been severed from a body, or have had no part with
 					one at all, are demigods according to you and the divine Hesiod,<note resp="ed"
 						place="unspecified" anchored="true">
-						<hi rend="italics">Works and Days</hi>, 123.</note>
+						<title rend="italic">Works and Days</title>, 123.</note>
 					<quote rend="blockquote">Holy dwellers on earth and the guardian spirits of
 						mortals,</quote> why deprive souls in bodies of that power by virtue of
 					which the demigods possess the natural faculty of knowing and revealing future
-					events before they happen ? For it is not likely that any power or portion
+					events before they happen? For it is not likely that any power or portion
 					accrues to souls when they have left the body, if they did not possess them
-					before ; but the souls always possess them ; only they possess them to a slight
+					before; but the souls always possess them; only they possess them to a slight
 					degree while conjoined with the body, some of them being completely
 					imperceptible and hidden, others weak and dim, and about as ineffectual and slow
 					in operation as persons that try to see in a fog or to move about in water, and
@@ -1925,42 +1929,42 @@
 					the sun does not become bright when it bursts through the clouds, but is bright
 					always, and yet in a fog appears to us indistinct and dim, even so the soul does
 					not acquire the prophetic power when it goes forth from the body <pb
-						n="v.5.p.467"/> as from a cloud ; it possesses that power even now, but is
+						n="v.5.p.467"/> as from a cloud; it possesses that power even now, but is
 					blinded by being combined and commingled with the mortal nature. We ought not to
 					feel surprised or incredulous at this when we see in the soul, though we see
 					naught else, that faculty which is the complement of prophecy, and which we call
 					memory, and how great an achievement is displayed in preserving and guarding the
 					past, or rather what has been the present, since nothing of all that has come to
 					pass has any existence or substantiality, because the very instant when anything
-					comes to pass, that is the end of it — of actions, words, experiences alike ;
+					comes to pass, that is the end of it — of actions, words, experiences alike;
 					for Time like an everflowing stream bears all things onward. But this faculty of
 					the soul lays hold upon them, I know not how, and invests with semblance and
 					being things not now present here. The oracle given to the Thessalians about
 						Arnê<note resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> Thucydides, i. 12.</note> bade them note <quote
+						<foreign xml:lang="lat">Cf.</foreign> Thucydides, i. 12.</note> bade them note <quote
 						rend="blockquote">A deaf man's hearing, a blind man's sight.</quote> But
 					memory is for us the hearing of deeds to which we are deaf and the seeing of
 					things to which we are blind. Hence, as I said, it is no wonder that, if it has
 					command over things that no longer are, it anticipates many of those which have
 					not yet come to pass, since these are more closely related to it, and with these
-					it has much in common ; for its attachments and associations are with the
+					it has much in common; for its attachments and associations are with the
 					future, and it is quit of all that is past and ended, save only to remember it.
-				</p>
+				</q></p>
 			</div>
 			<div type="textpart" subtype="section" n="40">
-				<p>“Souls therefore, all possessed of this power, which is innate but dim and hardly
+				<p rend="indent"><q>Souls therefore, all possessed of this power, which is innate but dim and hardly
 					manifest, nevertheless oftentimes disclose its flower and radiance in <pb
 						n="v.5.p.469"/> dreams, and some in the hour of death,<note resp="ed"
 						place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> Plato, <hi rend="italics">Apology</hi>, 39
+						<foreign xml:lang="lat">Cf.</foreign> Plato, <title rend="italic">Apology</title>, 39
 						b.</note> when the body becomes cleansed of all impurities and attains a
 					temperament adapted to this end, a temperament through which the reasoning and
 					thinking faculty of the souls is relaxed and released from their present state
 					as they range amid the irrational and imaginative realms of the future. It is
 					not true, as Euripides<note resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> Nauck, <hi rend="italics">Trag. Graec.
-							Frag.</hi> p. 674, Euripides, no. 973; <hi rend="italics">cf.
-							Moralia</hi>, 399 a, <hi rend="italics">supra</hi>.</note> says, that
+						<foreign xml:lang="lat">Cf.</foreign> Nauck, <title rend="italic">Trag. Graec.
+							Frag.</title> p. 674, Euripides, no. 973; <foreign xml:lang="lat">cf. </foreign><title rend="italic">
+							Moralia</title>, 399 a, <foreign xml:lang="lat">supra</foreign>.</note> says, that
 						<quote rend="blockquote">The best of seers is he that guesses well;</quote>
 					no, the best of seers is the intelligent man, following the guidance of that in
 					his soul which possesses sense and which, with the help of reasonable
@@ -1972,10 +1976,10 @@
 					body as it is subjected to a change which we call inspiration. Often the body of
 					itself alone attains this disposition. Moreover the earth sends forth for men
 					streams of many other potencies, some of them producing derangements, diseases,
-					or deaths ; others helpful, benignant, and beneficial, as is plain from the
+					or deaths; others helpful, benignant, and beneficial, as is plain from the
 					experience of persons who have come upon them. But the prophetic current and
 					breath is most divine and holy, whether it issue by itself through the air or
-					come in the company of <pb n="v.5.p.471"/> running waters ; for when it is
+					come in the company of <pb xml:id="v.5.p.471"/> running waters; for when it is
 					instilled into the body, it creates in souls an unaccustomed and unusual
 					temperament, the peculiarity of which it is hard to describe with exactness, but
 					analogy offers many comparisons. It is likely that by warmth and diffusion it
@@ -1986,88 +1990,88 @@
 						<l>And frenzied mind contain much prophecy,</l>
 					</quote> according to Euripides,<note resp="ed" place="unspecified"
 						anchored="true">
-						<hi rend="italics">Bacchae</hi>, 298.</note> when the soul becomes hot and
+						<title rend="italic">Bacchae</title>, 298.</note> when the soul becomes hot and
 					fiery, and throw's aside the caution that human intelligence lays upon it, and
-					thus often diverts and extinguishes the inspiration. </p>
+					thus often diverts and extinguishes the inspiration. </q></p>
 			</div>
 			<div type="textpart" subtype="section" n="41">
-				<p>“At the same time one might assert, not without reason, that a dryness engendered
+				<p rend="indent"><q>At the same time one might assert, not without reason, that a dryness engendered
 					with the heat subtilizes the spirit of prophecy and renders it ethereal and pure
-					; for this is ‘the dry soul,’ as Heracleitus has it.<note resp="ed"
-						place="unspecified" anchored="true">‘A dry soul is best (and/or wisest)’ is
-						the dictum of Heracleitus, which is often quoted; see Diels, <hi
-							rend="italics">Frag. der Vorsokratiker</hi>, i. p. 100, Heracleitus, no.
-						b 118; <hi rend="italics">cf.</hi> also <hi rend="italics">Moralia</hi>, 995
-						e, and <hi rend="italics">Life of Romulus</hi>, chap. xxviii. (36 a).</note>
+					; for this is <q>the dry soul,</q> as Heracleitus has it.<note resp="ed"
+						place="unspecified" anchored="true"><q>A dry soul is best (and/or wisest)</q> is
+						the dictum of Heracleitus, which is often quoted; see Diels, <title
+							rend="italic" xml:lang="deu">Frag. der Vorsokratiker</title>, i. p. 100, Heracleitus, no.
+						b 118; <foreign xml:lang="lat">Cf.</foreign> also <title rend="italic" xml:lang="lat">Moralia</title>, 995
+						e, and <title rend="italic">Life of Romulus</title>, chap. xxviii. (36 a).</note>
 					Moisture not only dulls sight and hearing, but when it touches mirrors and
 					combines with air, it takes away their brightness and sheen.<note resp="ed"
 						place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> Plutarch, <hi rend="italics">Moralia</hi>, 736
-						a-b.</note> But again the very opposite of this may not be impossible : that
+						<foreign xml:lang="lat">Cf.</foreign> Plutarch, <title rend="italic" xml:lang="lat">Moralia</title>, 736
+						a-b.</note> But again the very opposite of this may not be impossible: that
 					by a sort of chilling and compacting of the spirit of inspiration the prophetic
 					element in the soul, as when steel is dipped in cold water, is rendered tense
-					and keen. And further, just as tin <pb n="v.5.p.473"/> when alloyed with copper,
+					and keen. And further, just as tin <pb xml:id="v.5.p.473"/> when alloyed with copper,
 					which is loose and porous in texture, binds it together and compacts it,<note
 						resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> Aristotle, <hi rend="italics">De Generatione
-							Animalium</hi>, ii. 8 (747 a 34).</note> and at the same time makes it
+						<foreign xml:lang="lat">Cf.</foreign> Aristotle, <title rend="italic" xml:lang="lat">De Generatione
+							Animalium</title>, ii. 8 (747 a 34).</note> and at the same time makes it
 					brighter and cleaner, even so there is nothing to prevent the prophetic vapour,
 					which contains some affinity and relationship to souls, from filling up the
 					vacant spaces and cementing all together by fitting itself in. For one thing has
 					affinity and adaptability for one thing, another for another, just as the
 						bean<note resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> H. Blümner, <hi rend="italics">Gewerbe und
-							Künste bei Griechen und Römern</hi> (Leipzig, 1875), i. 236.</note>
+						<foreign xml:lang="lat">Cf.</foreign> H. Blümner, <title rend="italic" xml:lang="deu">Gewerbe und
+							Künste bei Griechen und Römern</title> (Leipzig, 1875), i. 236.</note>
 					seems to further the dyeing of purple and sodium carbonate<note resp="ed"
 						place="unspecified" anchored="true">
-						<hi rend="italics">Ibid.</hi> 238.</note> that of scarlet, when mixed with
-					the dye ; <quote rend="blockquote">All in the linen is blended the splendour of
+						<foreign xml:lang="lat">Ibid.</foreign> 238.</note> that of scarlet, when mixed with
+					the dye; <quote rend="blockquote">All in the linen is blended the splendour of
 						glorious scarlet,</quote> as Empedocles<note resp="ed" place="unspecified"
 						anchored="true">
-						<hi rend="italics">Cf.</hi> Diels, <hi rend="italics">Frag. der
-							Vorsokratiker</hi>, i. p. 255, Empedocles, no. b 93.</note> has said.
+						<foreign xml:lang="lat">Cf.</foreign> Diels, <title rend="italic" xml:lang="deu">Frag. der
+							Vorsokratiker</title>, i. p. 255, Empedocles, no. b 93.</note> has said.
 					But regarding the Cydnus and the sacred sword of Apollo in Tarsus we used to
 					hear you say, my dear Demetrius, that the Cydnus will cleanse no steel but that,
 					and no other water will cleanse that sword. There is a similar phenomenon at
 					Olympia, where they pile the ashes against the altar and make them adhere all
-					around by pouring on them water from the Alpheius ; but, although they have
+					around by pouring on them water from the Alpheius; but, although they have
 					tried the waters of other rivers, there is none with which they can make the
-					ashes cohere and stay fixed in their place. </p>
+					ashes cohere and stay fixed in their place. </q></p>
 			</div>
 			<div type="textpart" subtype="section" n="42">
-				<p>“It is not, therefore, anything to excite amazement if, although the earth sends
+				<p rend="indent"><q>It is not, therefore, anything to excite amazement if, although the earth sends
 					up many streams, it is only such as these that dispose souls to inspiration and
 					impressions of the future. Certainly the voice of legend also is in accord with
-					my statement; <pb n="v.5.p.475"/> for they record that here the power hovering
+					my statement; <pb xml:id="v.5.p.475"/> for they record that here the power hovering
 					about this spot was first made manifest when a certain shepherd fell in by
 					accident and later gave forth inspired utterances, which those who came into
-					contact with him at first treated with disdain ; but later, when what he had
+					contact with him at first treated with disdain; but later, when what he had
 					foretold came to pass, they were amazed. The most learned of the people of
 					Delphi still preserve the tradition of his name, which they say was Coretas. But
 					I incline most to the opinion that the soul acquires towards the prophetic
 					spirit a close and intimate connexion of the sort that vision has towards light,
 					which possesses similar properties. For, although the eye has the power of
 					vision, there is no function for it to perform without light<note resp="ed"
-						place="unspecified" anchored="true">See 436 d, <hi rend="italics"
-						>infra</hi>, and Plato, <hi rend="italics">Republic</hi>, 508 a - 509
+						place="unspecified" anchored="true">See 436 d, <foreign xml:lang="lat"
+						>infra</foreign>, and Plato, <title rend="italic">Republic</title>, 508 a - 509
 						b.</note>; and so the prophetic power of the soul, like an eye, has need of
 					something kindred to help to kindle it and stimulate it further. Hence many
-					among earlier generations regarded Apollo and the Sun as one and the same god ;
+					among earlier generations regarded Apollo and the Sun as one and the same god;
 					but those who understood and respected fair and wise analogy conjectured that as
 					body is to soul, vision to intellect, and light to truth, so is the power of the
-					sun to the nature of Apollo ; and they would make it appear that the sun is his
+					sun to the nature of Apollo; and they would make it appear that the sun is his
 					offspring and progeny, being for ever born of him that is for ever. For the sun
 					kindles and promotes and helps to keep in activity the power of vision in our
 					perceptive senses, just as the god does for the power of prophecy in the soul.
-				</p>
+				</q></p>
 			</div>
 			<div type="textpart" subtype="section" n="43">
-				<p>“Those, however, who had reached the conclusion that the two are one and the same
+				<p rend="indent"><q>Those, however, who had reached the conclusion that the two are one and the same
 					god very naturally dedicated the oracle to Apollo and Earth in common, thinking
 					that the sun creates the disposition and temperament in the earth from which the
-					prophet-inspiring <pb n="v.5.p.477"/> vapours are wafted forth. As Hesiod,<note
+					prophet-inspiring <pb xml:id="v.5.p.477"/> vapours are wafted forth. As Hesiod,<note
 						resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Theogony</hi>, 117.</note> then, with a better
+						<title rend="italic">Theogony</title>, 117.</note> then, with a better
 					understanding than some philosophers, spoke of the Earth itself as <quote
 						rend="blockquote">Of All the unshaken foundation,</quote> so we believe it
 					to be everlasting and imperishable. But in the case of the powers associated
@@ -2075,44 +2079,44 @@
 					one place and generation in another place, and elsewrhere shifting of location
 					and, from some other source, changes in current,<note resp="ed"
 						place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> 432 e, <hi rend="italics">supra</hi>.</note> and
+						<foreign xml:lang="lat">Cf.</foreign> 432 e, <foreign xml:lang="lat">supra</foreign>.</note> and
 					that such cycles should complete many revolutions within it in the whole course
 					of time, as we may judge from what happens before our eyes. For in the case of
 					lakes and rivers, and even more frequently in hot springs, there have occurred
 					disappearances and complete extinction in some places, and in others a stealing
 					away, as it were, and sinking under ground<note resp="ed" place="unspecified"
-						anchored="true">A not uncommon phenomenon in Greece; <hi rend="italics">cf.
-							Moralia</hi>, 557 e.</note>; later they came back, appearing after a
+						anchored="true">A not uncommon phenomenon in Greece; <foreign xml:lang="lat">cf.</foreign><title rend="italic" xml:lang="lat">
+							Moralia</title>, 557 e.</note>; later they came back, appearing after a
 					time in the same places or flowing out from below somewhere near. We know also
 					of the exhaustion of mines, some of which have given out recently, as for
 					example the silver mines of Attica and the copper ore in Euboea from which the
 					cold-forged sword-blades used to be wrought, as Aeschylus<note resp="ed"
 						place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> Nauck, <hi rend="italics">Trag. Graec.
-							Frag.</hi> p. 107, Aeschylus, no. 356. The hardness and temper of
+						<foreign xml:lang="lat">Cf.</foreign> Nauck, <title rend="italic" xml:lang="lat">Trag. Graec.
+							Frag.</title> p. 107, Aeschylus, no. 356. The hardness and temper of
 						cold-forged copper is well attested.</note> has said, <quote
 						rend="blockquote">Euboean sword, self-sharpened, in his hand.</quote> And it
 					is no long time since the rock in Euboea ceased to yield, among its other
-					products, soft petrous <pb n="v.5.p.479"/> filaments like yarn.<note resp="ed"
+					products, soft petrous <pb xml:id="v.5.p.479"/> filaments like yarn.<note resp="ed"
 						place="unspecified" anchored="true">An interesting early notice of the use
 						of asbestos.</note> I think some of you have seen towels, nets, and women's
-					head-coverings from there, which cannot be burned by fire ; but if any become
+					head-coverings from there, which cannot be burned by fire; but if any become
 					soiled by use, their owners throw them into a blazing fire and take them out
 					bright and clear. To-day all this has disappeared, and there are scarcely any
-					attenuated fibres or hairs, as it were, running through the mines. </p>
+					attenuated fibres or hairs, as it were, running through the mines. </q></p>
 			</div>
 			<div type="textpart" subtype="section" n="44">
-				<p>
+				<p rend="indent">
 					<q type="unspecified">And yet the school of Aristotle<note resp="ed"
 							place="unspecified" anchored="true">
-							<hi rend="italics">Cf.</hi> Aristotle, <hi rend="italics"
-								>Meteorologica</hi>, i. 3 (340 b 29); Cicero, <hi rend="italics">De
-								Divinatione</hi>, i. 19 (38); ii. 57 (117).</note> would make it
+							<foreign xml:lang="lat">Cf.</foreign> Aristotle, <title rend="italic"
+								>Meteorologica</title>, i. 3 (340 b 29); Cicero, <title rend="italic" xml:lang="lat">De
+								Divinatione</title>, i. 19 (38); ii. 57 (117).</note> would make it
 						appear that exhalation is the author of all these changes that have taken
 						place in the earth, and that things of this nature must of necessity follow
 						with it in disappearing, changing their locality, and bursting forth once
 						more in full vigour. Plainly the same sober opinion is to be held regarding
-						the spirits that inspire prophecy ; the power that they possess is not
+						the spirits that inspire prophecy; the power that they possess is not
 						everlasting and ageless, but is subject to changes. For excessive rains most
 						likely extinguish them, and they probably are dispersed by thunderbolts, and
 						especially, when the earth is shaken beneath by an earthquake and suffers
@@ -2124,11 +2128,11 @@
 						day remains idle and mute. And if a like fate has befallen those in Cilicia,
 						as we have been told, there is nobody, Demetrius, who could give us more
 						certain information than you.</q>
-					<pb n="v.5.p.481"/>
+					<pb xml:id="v.5.p.481"/>
 				</p>
 			</div>
 			<div type="textpart" subtype="section" n="45">
-				<p>
+				<p rend="indent">
 					<q type="unspecified">I do not know,</q> said Demetrius, <q type="unspecified"
 						>the state of affairs there at present; for as you all know, I have been out
 						of the country for a long time now. But, when I was there, both the oracle
@@ -2145,26 +2149,26 @@
 						sealed tablet, on the inside of which was written the inquiry without
 						anyone's knowing what it was. The man accordingly, as is the custom, passed
 						the night in the sacred precinct and went to sleep, and in the morning
-						reported a dream in this fashion : it seemed to him that a handsome man
-						stood beside him who uttered just one word ‘Black’ and nothing more, and was
+						reported a dream in this fashion: it seemed to him that a handsome man
+						stood beside him who uttered just one word <q>Black</q> and nothing more, and was
 						gone immediately. The thing seemed passing strange to us, and raised much
-						inquiry, but the ruler was astounded and fell down and worshipped ; then
-						opening the tablet he showed written there the question : ‘Shall I sacrifice
-						to you a white bull or a black?’ The result was that the Epicureans were put
+						inquiry, but the ruler was astounded and fell down and worshipped; then
+						opening the tablet he showed written there the question: <q>Shall I sacrifice
+						to you a white bull or a black?</q> The result was that the Epicureans were put
 						to confusion, and the ruler himself not only duly performed the sacrifice,
 						but ever after revered Mopsus.</q>
 				</p>
 			</div>
 			<div type="textpart" subtype="section" n="46">
-				<p>When Demetrius had told this tale he lapsed into silence. But I, wishing to
-					crown, as it were, <pb n="v.5.p.483"/> the discussion, glanced again towards
+				<p rend="indent">When Demetrius had told this tale he lapsed into silence. But I, wishing to
+					crown, as it were, <pb xml:id="v.5.p.483"/> the discussion, glanced again towards
 					Philip and Ammonius who were sitting side by side. They seemed to me to be
 					desirous of saying something to us, and again I checked myself. Then Ammonius
 					said, <q type="unspecified">Philip also has some remarks to make, Lamprias,
-						about what has been said ; for he himself thinks, as most people do, that
+						about what has been said; for he himself thinks, as most people do, that
 						Apollo is not a different god, but is the same as the sun.<note resp="ed"
 							place="unspecified" anchored="true">
-							<hi rend="italics">Cf.</hi> 376 b, <hi rend="italics">supra</hi>, and
+							<foreign xml:lang="lat">Cf.</foreign> 376 b, <foreign xml:lang="lat">supra</foreign>, and
 							1130 a, for example.</note> But my difficulty is greater and concerns
 						greater matters. I do not know how it happened, but a little time ago we
 						yielded to logic in wresting the prophetic art from the gods and
@@ -2175,26 +2179,26 @@
 						these temperings and heatings and hardenings that have been spoken of serve
 						only the more to withdraw repute from the gods and suggest in regard to the
 						final cause some such conclusion as Euripides<note resp="ed"
-							place="unspecified" anchored="true">Euripides, <hi rend="italics"
-								>Cyclops</hi>, 332-333.</note> makes his Cyclops employ : <quote
+							place="unspecified" anchored="true">Euripides, <title rend="italic"
+								>Cyclops</title>, 332-333.</note> makes his Cyclops employ: <quote
 							rend="blockquote">
 							<l>The earth perforce, whether it will or no, </l>
 							<l>Brings forth the grass to fat my grazing flocks.</l>
-						</quote> But there is one difference : he says that he does not offer them
-						in sacrifice to the gods, but to himself and to his ‘belly, greatest of
-						divinities,’ whereas we offer both sacrifices and prayers as the price for
+						</quote> But there is one difference: he says that he does not offer them
+						in sacrifice to the gods, but to himself and to his <q>belly, greatest of
+						divinities,</q> whereas we offer both sacrifices and prayers as the price for
 						our oracles. What possesses us to do so, if our souls carry within
 						themselves the prophetic power, and it is some particular state of the air
-						or its currents which stirs this to activity ? And what is the significance
-						of the <pb n="v.5.p.485"/> libations poured over the victims and the refusal
+						or its currents which stirs this to activity? And what is the significance
+						of the <pb xml:id="v.5.p.485"/> libations poured over the victims and the refusal
 						to give responses unless the whole victim from the hoofjoints up is seized
-						with a trembling and quivering, as the libation is poured over it ? Shaking
+						with a trembling and quivering, as the libation is poured over it? Shaking
 						the head is not enough, as in other sacrifices, but the tossing and
 						quivering must extend to all parts of the animal alike accompanied by a
-						tremulous sound ; and unless this takes place they say that the oracle is
+						tremulous sound; and unless this takes place they say that the oracle is
 						not functioning, and do not even bring in the prophetic priestess. Yet it is
 						only on the assumption that they ascribe the cause almost entirely to a god
-						or a demigod that it is reasonable for them to act and to believe thus ; but
+						or a demigod that it is reasonable for them to act and to believe thus; but
 						on the basis of what you say it is not reasonable. For the presence of the
 						exhalation, whether the victim be excited or not, will produce the
 						inspiration and will dispose the soul auspiciously, not only the soul of the
@@ -2210,9 +2214,9 @@
 						been responsible, both in wars and in the founding of cities, in cases of
 						pestilence and failure of crops, I think it is a dreadful thing to assign
 						its discovery and origin, not to God and Providence, but to chance and
-						accident. But regarding <pb n="v.5.p.487"/> these matters,</q> he added, <q
+						accident. But regarding <pb xml:id="v.5.p.487"/> these matters,</q> he added, <q
 						type="unspecified">I wish that Lamprias would say something to us. Will you
-						wait ?</q>
+						wait?</q>
 				</p>
 				<p>
 					<q type="unspecified">Certainly I will,</q> said Philip, <q type="unspecified"
@@ -2221,14 +2225,14 @@
 				</p>
 			</div>
 			<div type="textpart" subtype="section" n="47">
-				<p>Then I, addressing myself to him, said, “Not only has it set me thinking, Philip,
+				<p rend="indent">Then I, addressing myself to him, said, <q>Not only has it set me thinking, Philip,
 					but it has filled me with confusion, if, in the presence of so many men such as
 					you all are, I seem, in contradiction to my years, to give myself airs over the
 					plausibility of my argument and to upset or disturb any of the beliefs regarding
 					the Deity which have been conceived in truth and in piety. I shall defend myself
 					by citing Plato as my witness and advocate in one. That philosopher<note
-						resp="ed" place="unspecified" anchored="true">Plato, <hi rend="italics"
-							>Phaedo</hi>, 97 b-c.</note> found fault with Anaxagoras, the one of
+						resp="ed" place="unspecified" anchored="true">Plato, <title rend="italic"
+							>Phaedo</title>, 97 b-c.</note> found fault with Anaxagoras, the one of
 					early times, because he was too much wrapped up in the physical causes and was
 					always following up and pursuing the law of necessity as it was worked out in
 					the behaviour of bodies, and left out of account the purpose and the agent,
@@ -2241,23 +2245,23 @@
 					not pure and unalloyed, but that it takes its origin from matter when matter
 					comes into conjunction with reason. Observe first how it is with the artists.
 					Take as our first example the far-famed stand and base for the mixing-bowl here
-					which <pb n="v.5.p.489"/> Herodotus<note resp="ed" place="unspecified"
+					which <pb xml:id="v.5.p.489"/> Herodotus<note resp="ed" place="unspecified"
 						anchored="true">The stand, dedicated by Alyattes (king of Lydia from 617 to
-						560 b.c.), was of wrought iron and welded together, not riveted. <hi
-							rend="italics">Cf.</hi> Herodotus, i. 25; Pausanias, x. 16. 1. Of
+						560 b.c.), was of wrought iron and welded together, not riveted. <foreign xml:lang="lat"
+							>Cf.</foreign> Herodotus, i. 25; Pausanias, x. 16. 1. Of
 						interest also in this connexion is the dedication recorded in the Sigeum
-						inscription. <hi rend="italics">C.I.G.</hi> i. 8, or Roberts, <hi
-							rend="italics">Introduction to Greek Epigraphy</hi>, no. 42 (p.
+						inscription. <title rend="italic">C.I.G.</title> i. 8, or Roberts, <title
+							rend="italic">Introduction to Greek Epigraphy</title>, no. 42 (p.
 						78).</note> has styled the ' bowl-holder '; it came to have as its material
 					causes fire and steel and softening by means of fire and tempering by means of
 					water, without which there is no expedient by which this work could be produced
 					; but art and reason supplied for it the more dominant principle which set all
 					these in motion and operated through them. And, indeed, the author and creator
 					of these likenesses and portraits here stands recorded in the inscription<note
-						resp="ed" place="unspecified" anchored="true">Bergk, <hi rend="italics"
-							>Poet. Lyr. Graec.</hi> iii. p. 502, Simonides, no. 160; or Edmonds, <hi
-							rend="italics">Lyra Graeca</hi>, ii. p. 399 (L.C.L.). <hi rend="italics"
-							>Cf.</hi> also Pausanias, x. 25. 1.</note>: <quote rend="blockquote">
+						resp="ed" place="unspecified" anchored="true">Bergk, <title rend="italic" xml:lang="lat"
+							>Poet. Lyr. Graec.</title> iii. p. 502, Simonides, no. 160; or Edmonds, <title
+							rend="italic" xml:lang="lat">Lyra Graeca</title>, ii. p. 399 (L.C.L.). <foreign xml:lang="lat"
+							>Cf.</foreign> also Pausanias, x. 25. 1.</note>: <quote rend="blockquote">
 						<l>Thasian by race and descent, Aglaophon's son Polygnotus </l>
 						<l>Painted the taking of Troy, showing her citadel's sack;</l>
 					</quote> so that it may be seen that he painted them. But without pigments
@@ -2266,41 +2270,41 @@
 					the material cause, as he investigates and explains the behaviour of the red
 					earth of Sinopê and the changes to which it is subject when mixed with yellow
 					ochre, or of the light-coloured earth of Melos when mixed with lamp-black, take
-					away the repute of the artist ? And he that goes into the details of the
+					away the repute of the artist? And he that goes into the details of the
 					hardening and the softening of steel, how it is relaxed by the fire, and becomes
 					pliant and yielding for those who forge and fashion it, and then, plunged anew
 					into clear water, is contracted and compacted by the coldness because of the
-					softness and looseness of texture previously engendered <pb n="v.5.p.491"/> by
+					softness and looseness of texture previously engendered <pb xml:id="v.5.p.491"/> by
 					the fire, and acquires a tenseness and firmness which Homer<note resp="ed"
 						place="unspecified" anchored="true">
-						<hi rend="italics">Od.</hi> ix. 393.</note> has called ‘the brawn of steel’
+						<title rend="italic">Od.</title> ix. 393.</note> has called <q>the brawn of steel</q>
 					— does such an investigator any the less preserve intact for the artist the
-					credit for the creation of the work ? I think not. In fact there are some who
+					credit for the creation of the work? I think not. In fact there are some who
 					question the properties of medicinal agents, but they do not do away with
 					medical science. And thus when Plato<note resp="ed" place="unspecified"
 						anchored="true">
-						<hi rend="italics">Cf.</hi> 433 d, <hi rend="italics">supra</hi>, and Plato,
-							<hi rend="italics">Republic</hi>, 507 c-d, and 508 d.</note> declared
+						<foreign xml:lang="lat">Cf.</foreign> 433 d, <foreign xml:lang="lat">supra</foreign>, and Plato,
+							<title rend="italic">Republic</title>, 507 c-d, and 508 d.</note> declared
 					that we see by the commingling of the irradiation from our eyes with the light
 					of the sun, and that we hear by the vibration of the air, he certainly did not
 					mean by this to abrogate the fundamenta! fact that it is according to the design
-					of Reason and Providence that we have been endowed with sight and hearing. </p>
+					of Reason and Providence that we have been endowed with sight and hearing. </q></p>
 			</div>
 			<div type="textpart" subtype="section" n="48">
-				<p>“To sum up, then: while every form of creation has, as I say, two causes, the
+				<p rend="indent"><q>To sum up, then: while every form of creation has, as I say, two causes, the
 					very earliest theological writers and poets chose to heed only the superior one,
-					uttering over all things that come to pass this common generality : <quote
+					uttering over all things that come to pass this common generality: <quote
 						rend="blockquote">Zeus the beginning, Zeus in the midst, and from Zeus comes
 						all being<note resp="ed" place="unspecified" anchored="true">
-							<hi rend="italics">Orphic Frag.</hi> vi. 10 (21 a, 2); <hi
-								rend="italics">cf.</hi> Mullach, <hi rend="italics">Frag. Phil.
-								Graec.</hi> i. p. 169. 11.</note>;</quote> but as yet they made no
+							<title rend="italic">Orphic Frag.</title> vi. 10 (21 a, 2); <foreign xml:lang="lat">
+							cf.</foreign> Mullach, <title rend="italic" xml:lang="lat">Frag. Phil.
+								Graec.</title> i. p. 169. 11.</note>;</quote> but as yet they made no
 					approach towards the compelling and natural causes. On the other hand the
 					younger generation which followed them, and are called physicists or natural
 					philosophers, reverse the procedure of the older school in their aberration from
 					the beautiful and divine origin, and ascribe everything to bodies and their
 					behaviour, to clashes, transmutations, and combinations. Hence the reasoning of
-					both parties is deficient in what is essential to it, <pb n="v.5.p.493"/> since
+					both parties is deficient in what is essential to it, <pb xml:id="v.5.p.493"/> since
 					the one ignores or omits the intermediary and the agent, the other the source
 					and the means. He who was the first to comprehend clearly both these points and
 					to take, as a necessary adjunct to the agent that creates and actuates, the
@@ -2315,38 +2319,38 @@
 					tempered constitution, as if it were a kind of harmony, slackening here and
 					tightening there on occasion, taking from it its too distracting and disturbing
 					elements and incorporating those that are painless and harmless to the users, we
-					shall not appear to be doing anything irrational or impossible. </p>
+					shall not appear to be doing anything irrational or impossible. </q></p>
 			</div>
 			<div type="textpart" subtype="section" n="49">
-				<p>Nor again, in offering the preliminary sacrifice to learn the god's will and in
+				<p rend="indent">Nor again, in offering the preliminary sacrifice to learn the god's will and in
 					putting garlands on victims or pouring libations over them, are we doing
 					anything to contradict this reasoning. For when the priests and holy men say
 					that they are offering sacrifice and pouring the libation over the victim and
 					observing its movements and its trembling, of what else do they take this to be
-					a sign save that the god is in his holy temple ? For what is to be offered in
+					a sign save that the god is in his holy temple? For what is to be offered in
 					sacrifice must, both in body and in soul, be pure, unblemished, and unmarred.
 					Indications regarding the body it is not at all difficult to perceive, but they
-						<pb n="v.5.p.495"/> test the soul by setting meal before the bulls and peas
-					before the boars ; and the animal that does not eat of this they think is not of
+						<pb xml:id="v.5.p.495"/> test the soul by setting meal before the bulls and peas
+					before the boars; and the animal that does not eat of this they think is not of
 					sound mind. In the case of the goat, they say, cold water gives positive proof;
 					for indifference and immobility against being suddenly wet is not characteristic
 					of a soul in a normal state. But for my part, even if it be firmly established
 					that the trembling is a sign of the god's being in his holy temple and the
 					contrary a sign of his not being there, I cannot see what difficulty in my
 					statements results therefrom. For every faculty duly performs its natural
-					functions better or worse concurrently with some particular time ; and if that
+					functions better or worse concurrently with some particular time; and if that
 					time escapes our ken, it is only reasonable that the god should give signs of
 					it. </p>
 			</div>
 			<div type="textpart" subtype="section" n="50">
-				<p>“I think, then, that the exhalation is not in the same state all the time, but
+				<p rend="indent"><q>I think, then, that the exhalation is not in the same state all the time, but
 					that it has recurrent periods of weakness and strength. Of the proof on which I
 					depend I have as witnesses many foreigners and all the officials and servants at
 					the shrine. It is a fact that the room in which they seat those who would
 					consult the god is filled, not frequently or with any regularity, but as it may
 					chance from time to time, with a delightful fragrance coming on a current of air
 					which bears it towards the worshippers, as if its source were in the holy of
-					holies ; and it is like the odour which the most exquisite and costly perfumes
+					holies; and it is like the odour which the most exquisite and costly perfumes
 					send forth. It is likely that this efflorescence is produced by warmth or some
 					other force engendered there. If this does not seem credible, you will at least
 					all agree that the prophetic priestess herself is subjected to differing
@@ -2361,46 +2365,46 @@
 					strung and well tuned), but is in a state of emotion and instability. Wine, for
 					example, does not always produce the same state of intoxication in the
 						toper,<note resp="ed" place="unspecified" anchored="true">
-						<hi rend="italics">Cf.</hi> 406 b, <hi rend="italics">supra</hi>.</note> nor
-					the music of the flute the same state of exaltation in the votary ; but the same
+						<foreign xml:lang="lat">Cf.</foreign> 406 b, <foreign xml:lang="lat">supra</foreign>.</note> nor
+					the music of the flute the same state of exaltation in the votary; but the same
 					persons are roused now to less, now to more, extravagant conduct by the Bacchic
 					revels or stimulated by the wine, as the temperament within them becomes
 					different. But especially does the imaginative faculty of the soul seem to be
 					swayed by the alterations in the body, and to change as the body changes, a fact
-					which is clearly shown in dreams ; for at one time we find ourselves beset in
+					which is clearly shown in dreams; for at one time we find ourselves beset in
 					our dreams by a multitude of visions of all sorts, and at another time again
 					there comes a complete calmness and rest free from all such fancies. We
 					ourselves know of Cleon here from Daulia and that he asserts that in all the
-					many years he has lived he has never had a dream ; and among the older men the
+					many years he has lived he has never had a dream; and among the older men the
 					same thing is told of Thrasymedes of Heraea. The cause of this is the
 					temperament of the body, just as that of persons who are prone to melancholy, at
-					the other extreme, is subject to a multitude of dreams and visions ; wherefore
+					the other extreme, is subject to a multitude of dreams and visions; wherefore
 					they have the repute of possessing the faculty of dreaming straight; for since
-					they turn now to this <pb n="v.5.p.499"/> and now to that in their imagery, like
-					persons who shoot many arrows, they often manage to hit the mark. </p>
+					they turn now to this <pb xml:id="v.5.p.499"/> and now to that in their imagery, like
+					persons who shoot many arrows, they often manage to hit the mark. </q></p>
 			</div>
 			<div type="textpart" subtype="section" n="51">
-				<p>“Whenever, then, the imaginative and prophetic faculty is in a state of proper
+				<p rend="indent"><q>Whenever, then, the imaginative and prophetic faculty is in a state of proper
 					adjustment for attempering itself to the spirit as to a drug, inspiration in
-					those who foretell the future is bound to come ; and whenever the conditions are
+					those who foretell the future is bound to come; and whenever the conditions are
 					not thus, it is bound not to come, or when it does come to be misleading,
 					abnormal, and confusing, as we know in the case of the priestess who died not so
 					long ago. As it happened, a deputation from abroad had arrhed to consult the
 					oracle. The victim, it is said, remained unmoved and unaffected in any way by
-					the first libations ; but the priests, in their eagerness to please, went far
+					the first libations; but the priests, in their eagerness to please, went far
 					beyond their wonted usage, and only after the victim had been subjected to a
 					deluge and nearly drowned did it at last give in. What, then, was the result
-					touching the priestess ? She went down into the oracle unwillingly, they say,
-					and halfheartedly ; and at her first responses it was at once plain from the
-					harshness of her voice that she was not responding properly ; she was like a
+					touching the priestess? She went down into the oracle unwillingly, they say,
+					and halfheartedly; and at her first responses it was at once plain from the
+					harshness of her voice that she was not responding properly; she was like a
 					labouring ship and was filled with a mighty and baleful spirit. Finally she
 					became hysterical and with a frightful shriek rushed towards the exit and threw
 					herself down, with the result that not only the members of the deputation fled,
 					but also the oracle-interpreter Nicander and those holy men that were present.
-					However, after a little, they went in and took her up, still conscious ; and she
-					lived on for a few days. </p>
-				<p> “It is for these reasons that they guard the chastity of the priestess, and keep
-					her life free from all <pb n="v.5.p.501"/> association and contact with
+					However, after a little, they went in and took her up, still conscious; and she
+					lived on for a few days. </q></p>
+				<p> <q>It is for these reasons that they guard the chastity of the priestess, and keep
+					her life free from all <pb xml:id="v.5.p.501"/> association and contact with
 					strangers, and take the omens before the oracle, thinking that it is clear to
 					the god when she has the temperament and disposition suitable to submit to the
 					inspiration without harm to herself. The power of the spirit does not affect all
@@ -2412,10 +2416,10 @@
 					moon become wearied out, according to our reasoning. And there are some who
 					assert that the things above the moon also do not. abide, but give out as they
 					confront the everlasting and infinite, and undergo continual transmutations and
-					rebirths. </p>
+					rebirths. </q></p>
 			</div>
 			<div type="textpart" subtype="section" n="52">
-				<p>
+				<p rend="indent">
 					<q type="unspecified">These matters,</q> I added, <q type="unspecified">I urge
 						upon you for your frequent consideration, as well as my own, in the belief
 						that they contain much to which objections might be made, and many
@@ -2425,6 +2429,7 @@
 						and Apollo.</q>
 				</p>
 			</div>
+			</div>
 		</body>
 	</text>
 </TEI>