[5] The origin, the meaning, the number, and even the gender of this word have all been disputed. Thus the use of the original is convenient as it avoids committal to any one of the numerous theories of theologians or Hebraists. Delitzsch has sifted the evidence with scrupulous care and impartiality, whilst Renan's monograph possesses both erudition and charm. [6] What figures from the _Comédie Humaine_ of Roman society of the first century throng the pages of Tacitus--Sejanus, Arruntius, Piso, Otho, Bassus, Caecina, Tigellinus, Lucanus, Petronius, Seneca, Corbulo, Burrus, Silius, Drusus, Pallas, and Narcissus; and those tragic women of the _Annals_--imperious, recklessly daring, beautiful or loyal--Livia, Messalina, Vipsania, the two Agrippinas, mothers of Caligula and of Nero, Urgulania, Sabina Poppaea, Epicharis, Lollia Paulina, Lepida, Calpurnia, Pontia, Servilia, and Acte! [7] In Richard Greneway's translation, London, 1598, one of the earliest renderings of Tacitus into English, this passage stands as follows: "When I heare of these and the like things, I can give no certaine judgement, whether the affaires of mortall men are governed by fate and immutable necessitie; or have their course and change by chaunce and fortune. For thou shalt finde, that as well those which were accounted wise in auncient times, as such as were imitators of their sect, do varie and disagree therein; some do resolutlie beleeve that the gods have no care of man's beginning or ending; no, not of man at all. Whereof it proceedeth that the vertuous are tossed and afflicted with so many miseries; and the vitious (vicious) and bad triumphe with so great prosperities. Contrarilie, others are of opinion that fate and destinie may well stand with the course of our actions: yet nothing at all depend of the planets or stars, but proceede from a connexion of naturall causes as from their beginning. And these graunt withall, that we have free choise and election what life to follow; which being once chosen, we are guided after, by a certain order of causes unto our end. Neither do they esteeme those things to be good or bad which the vulgar do so call." Murphy's frequent looseness of phraseology, false elegance, and futile commentary, are nowhere more conspicuous than in his version of the sixth book of the Annals and of this paragraph in particular.