cast reproaches at Vespasian, or to boast of his complicity in the overthrow of Nero.(1408) He has little sympathy with philosophers like Epictetus, who would sink the interests of everyday politics in the larger life of the universal commonwealth of humanity. The Empire has extinguished much of civic glory and freedom, but let us recognise its compensating blessings of an ordered peace. _Spartam nactus es, hanc exorna_, might be the motto of Plutarch’s political counsels. He himself, with a range of gifts and culture, which has made his name immortal, did not disdain to hold a humble office in the poor little place which was his home. And he appeals to the example of Epameinondas, who gave dignity to the magistracy which was concerned with the duty of the cleansing of the sewers and streets of Thebes.(1409) He tells his young pupil that, although we have now no wars to wage, no alliances to conclude, we may wage war on some evil custom, revive some charitable institution, repair an aqueduct, or preside at a sacrifice. Yet Plutarch has a keen insight into the municipal vices of his age, the passion for place and office, the hot unscrupulous rivalry which will stoop to any demagogic arts, the venality of the crowd, and the readiness of the rich to pamper them with largesses and shows, the insane passion for pompous decrees of thanks and memorial statues; above all, the eager servility which abandoned even the poor remnant of municipal liberty, and was always inviting the interference of the prince on the most trivial occasions.(1410) Such appeals paralyse civic energy and hasten the inevitable drift of despotism. He exhorts men to strive by every means to raise the tone of their own community, instead of forsaking it in fastidious scorn, or ambition for a more spacious and splendid life.