[Footnote 101: If this is obscure, the fault is Plutarch's. His word for Fortune is [Greek: tuchê] τύχη which he has often used in the Life of Sulla. The word for Spontaneity is [Greek: to automaton] τὸ αὐτόματον, the Self-moved. The word for Elemental things is [Greek: ta hupokeimena] τὰ ὑποκειμένα. The word [Greek: hupokeimenon] ὑποκειμένον is used by Aristotle to signify both the thing of which something is predicated, the Subject of grammarians, and for the Substance, which is as it were the substratum on which actions operate. Aristotle (_Metaphys._ vi. vii. 3) says "Essence ([Greek: ousia] οὐσία) or Being is predicated, if not in many ways, in four at least; for the formal cause ([Greek: to ti ên einai] τὸ τὶ ἦν εἶναι), and the universal, and genus appear to be the essence of everything; and the fourth of these is the Substance ([Greek: to hupokeimenon] τὸ ὑποκειμένον). And the Substance is that of which the rest are predicated, but it is not predicated of any other thing. And Essence seems to be especially the first Substance; and such, in a manner, matter ([Greek: hulê] ὕλη) is said to be; and in another manner, form; and in a third, that which is from these. And I mean by matter ([Greek: hulê] ὕλη), copper, for instance; and by form, the figure of the idea; and by that which is from them, the statue in the whole," &c. I have translated [Greek: to ti ên einai] τὸ τὶ ἦν εἶναι by "formal cause," as Thomas Taylor has done, and according to the explanation of Trendelenburg, in his edition of Aristotle _On the Soul_, i. 1, § 2. It is not my business to explain Aristotle, but to give some clue to the meaning of Plutarch. The word "accidentally" ([Greek: kata tuchên] κατὰ τύχην) is opposed to "forethought" ([Greek: pronoia] προνοία), "design," "providence." How Plutarch conceived Fortune, I do not know; nor do I know what Fortune and Chance mean in any language. But the nature of the contrast which he intends is sufficiently clear for his purpose.] [Footnote 102: As to Attes, as Pausanias (vii. 17) names him, his history is given by Pausanias. There appears to be some confusion in his story. Herodotus (i. 36) has a story of an Atys, a son of Crœsus, who was killed while hunting a wild boar; and Adonis, the favourite of Venus, was killed by a wild boar. It is not known who this Arcadian Atteus was. Actæon saw Diana naked while she was bathing, and was turned by her into a deer and devoured by his dogs. (Apollodorus, _Biblioth_. iii. 4; Ovidius, _Metamorph_. iii. 155.) The story of the other Actæon is told by Plutarch (_Amator. Narrationes_, c. 2).] [Footnote 103: The elder Africanus, P. Cornelius Scipio, who defeated Hannibal B.C. 202, and the younger Africanus, the adopted son of the son of the elder Africanus, who took Carthage B.C. 146. See Life of Tib. Gracchus, c. 1, Notes.]