thought expressed in this couplet of Phocylides to its utmost logical consequences. Again he says, "In justice the whole of virtue exists entire." This verse, which has also been incorporated into the elegies of Theognis, was probably the common property of many early moralists. Aristotle quotes it in the fifth book of the _Ethics_, with the preface, #Dio kai paroimiazomenoi phamen# (wherefore in a proverb too we say). It might be placed as a motto on the first page of Plato's _Republic_, for justice is the architectonic virtue which maintains the health and safety of the State. Phocylides enjoyed a high reputation among the ancients. Though few genuine fragments of his sayings have been handed down to us, there is a long and obviously spurious poem which bears his name. Some moralist of the Christian period has endeavored to claim for his half-Jewish precepts the sanction of a great and antique authority. The greater number of those which we may with safety accept as genuine are prefaced by the words #kai toge Phôkylideô# (and this too of Phocylides), forming an integral part of a hexameter. Phocylides was author of an epigram in imitation of one ascribed to Demodocus, which is chiefly interesting as having furnished Porson with the model of his well-known lines on Hermann. He also composed an epigrammatic satire on women, in which he compares them to four animals, a dog, a bee, a pig, and a horse, in the style of the poem by Simonides of Amorgos. Xenophanes, a native of Colophon, and the founder of the Eleatic school of philosophy, has left some elegies of a gnomic character, which illustrate another point in the Ionian intellect. While Phocylides celebrated the superiority of comfort and the solid goods of life, Xenophanes endeavored to break down the prejudice in favor of mere physical advantages, and to assert the absolute pre-eminence of intellectual power. In his second fragment (ed. Bergk) he says, "You give all kinds of honors--precedence at festivals, pensions, and public maintenance--to runners, boxers, pentathletes, wrestlers, pancratists, and charioteers, who bear away the prize at Olympia; yet these men are not so worthy of reward as I am; for better than the strength of men or horses is our wisdom. What is the use of all this muscular development? It will not improve the constitution of the State or increase the revenue."[61] In this paraphrase, I have, for the sake of brevity, modernized the language of Xenophanes, while seeking to preserve the meaning of an elegy which admirably illustrates the principles of the Ionian race, and of Athens in particular, as contrasted with those of the Dorians. Plato, Aristotle, and all the political moralists of Greece blamed Sparta and Thebes for training mere soldiers and gymnasts, to the exclusion of intellectual culture; thus retarding the growth of their constitutions and forcing them to depend in all emergencies upon brute force. Had all Ionians been like Solon and