71 : 6-7, 10-16, 22-33. Translation from M. I. See supra p. 99.
71 : 10 f. Note the significant omissions from the original of Melanchthon. (See supra p. 99). Allusions of a theological or Protestant bearing are carefully excluded by Cox. Later in life we find Cox writing or translating entire treatises on such subjects.
71 : 30 f. On these three "States" see Wilson, Arte of Rhetorique 1553, fol. 49 f.
72 : 3 f. This "example" is merely hinted at in M. I. Cox brings the story-at-length perhaps out of Melanchthon's de Rhetorica, or from Trapezuntius (ed. 1522, fol. 20 b); both under the same topic of State Conjectural give the Ulysses-Ajax example.
72 : 24-34. Translation from M. I. See supra p. 100.
73 : i f. See Cicero, pro Milone x.
73 : i 75 :4. Not found in M. I.
74 : 13 f. See Cicero, pre lege Manilla il : " Primum mihi videtur de genere belli ; deinde de magnitudine ; turn de imperatore deligendo esse dicendum."
74 : 23 f. Op. cit. x.
75 : 5—13. Translation from M. I. See supra p. 100.
75 : 18 f. See Cicero, pro L. Flacco, iv.
75 : 33 f. The citation of traits of national character was a stock illustration in the old Rhetorics. E.g. Wilson's Arte of Rhetorique fol. 95 a. See also Erasmus, Praise of Folly, 91.
76 : 7 f. In Ovid, Epistola Heroidum II.
76 : 17. See Terence, Andria, Act I, Sc. i, 52-54.
76 : 21. Ovid, op. cit., xiv.
77 : 2f. See Cicero, in L. Pisonem I.
77 : 31—34, 78 : 17—26. Here Cox takes up again the thread of his original, dropped since p. 58. See supra pp. 100-101. As usual, much is added not to be found in M. I.
77 : 35. Terence, Andria, Act I, Sc. i, at end.
78 : 14. Ovid, op. cit., V.
78 : 31—79 : 9, 79 : 18—32, 80 : 4—17, 29—37, 81 : 5-6. Free translation from M. I. See supra p. 101.
81 : 1. See Sallust, Catilina, LII.
81 : 8—82 : 4. See Cicero, de Inventione, Bk. II, Ch. xxxv. A direct translation.
82 : 18 f. After M. I. Cox has as usual expanded M.'s illustration (of Orestes).
82 : 31—83 : 1. Translation from M. I.
83 : 4. Here again Cox abandons M., who is treading on the dangerous ground of religious illustration. He now turns to Cicero, whom he fol-
