Eleusis, and others, in the list of the twelve old Attic towns or townships, all independent of each other.
Page 18.—Theseus, Pirithoüs, mighty sons of gods, is from Odyssey, XI. 630.
Page 25.—The pillar is mentioned by Strabo, who says it was removed when the Dorians of Peloponnesus invaded the Ionian country, and settled themselves in Megara. The translation should be altered; the original does not refer to the inscription as a still existing thing.
Page 32.—Cora, or the girl, is another name for Proserpine; the whole account being (like the story of Taurus) a late transformation of fable into something that might seem like history.
Page 35.—Æthra and Clymene are the two handmaids who attend Helen (Iliad, III., 143) from her chamber, when she goes to seek Priam and the elders of the city upon the walls at the Scæan gate.
Life of Romulus, page 49.—Remuria or Remoria is the name found elsewhere, instead of Remonium or Rignarium. The line from Æschylus below is out of The Suppliants (223).
Page 56.—Sextius Sylla, the Carthaginian, was one of Plutarch's personal friends. He is one of the two speakers in the Dialogue on Controlling Anger; and in the Symposiaca (VIII. 7) he gives a dinner of welcome on Plutarch's returning, after some absence, to Rome. Plutarch says, Greek words not yet being overpowered by Italian, on the theory that the early language was Greek, which was gradually corrupted. By the Questions he means his little book of inquiry into points of Roman antiquity, his Roman Questions.
Page 64.—Caius Caesar is the emperor Caligula.
Page 66.—Periscylacismus, from peri, around, and scylax, a dog.
Page 69.—The wood called Ferentina, should be the gate. There was a wood (hulē in Greek), a Lucus Ferentinus, as well as a gate (pulē), but there seems no reason to change the latter into the former.
Page 74.—The story of Aristeas comes from Herodotus (IV. 14, 15), that of Cleomedes, the hero of the islet of Astypalæa, is told also by Pausanias (VI. 9), who says the thing happened in the 71st Olympiad, 496 (B.C.). The passage from Pindar is quoted by Plutarch at greater length elsewhere (in his Consolation to Apollonius on the death of his son), as a part of one of his Funeral Odes. "These all with happy lot attain the end that releases from labor. And the body, indeed, in all cases, is taken by overmastering death; but a living shape (or image or form) yet remains of the life; (or of the unending existence;) this alone being from the gods; while our limbs are stirring, it slumbers, but when we sleep, in sundry dreams it foreshows good and evil things to come." Fragment 96, in Boeckh. Another piece which he quotes just before from these funeral songs or Threni, describes the Blessed as walking in their beautiful flowery suburb, diverting themselves with horses and gymnastics, games of draughts and the harp, and with converse on what has happened, and what is."—Fragment 95.
Page 79.—Comparison. The philosopher Polemon, one of the early successors of Plato, was the author of this definition of love; so Plutarch tells us, quoting it again in one of his Essays (Ad Principem Ineruditum, c. 3).
Life of Lycurgus, page 88.—Creophylus is the correct name, which the