(Of the boy-loving Cratippus will I tell you; for a strange new wonder I report. _Yea! great are the penalties he pays._ The boy-loving Cratippus we have found has another character. What character? I should have thought him to be of those whose love is eager on one side only. Did I think so, Cratippus? Well, I shall seem a madman, if—professing the while to all to be a wolf,—you of a sudden appear in the character of a kid). But most important in this connection is the passage of _Aeschines_, Orat. in Timarch., p. 178., μὴ γὰρ οἴεσθαι, ὦ Ἀθηναῖοι, τὰς τῶν ἀτυχημάτων ἀρχὰς ἀπὸ θεῶν, ἀλλ’ οὐχ ὑπ’ ἀνθρώπων ἀσελγείας γίνεσθαι, μηδὲ τοὺς ἠσεβηκότας, καθάπερ ἐπὶ ταῖς τραγῳδίαισι, Ποινὰς ἐλαύνειν καὶ κολάζειν δᾳσὶν ἡμμέναις· ἀλλ’ αἱ προπετεῖς τοῦ σώματος ἡδοναὶ, καὶ τὸ μηδὲν ἱκανὸν ἡγεῖσθαι. (For you must not dream, Athenians, that the causes of calamities are from the gods, and that such are not rather due to the wickedness of mankind. Do not imagine the impious are driven by Furies, as is represented in the Tragedies, and chastised with blazing torches; nay! it is reckless indulgence in bodily pleasures that is the scourge, and immoderate desires). Comp. _Theon_, Progymn., ch. 7.—_Cicero_, Orat. in Pison., 20., Nolite putare, Patres Conscripti, ut in scena videtis homines consceleratos impulso deorum terreri Furiarum taedis ardentibus. Sua quemque fraus, suum facinus, suum scelus, sua audacia de sanitate ac mente deturbat. Hae sunt impiorum Furiae, hae flammae, hae faces. (Dream not, Conscript Fathers, that wicked men, as you see represented on the stage, are driven in terror, at the instigation of the gods, by the blazing torches of the Furies. ’Tis his own dishonesty, his own wickedness, his own baseness, his own recklessness, that destroys each man’s health and sanity. These are the furies that torment the impious, these the flames and torches). [312] De Bello Peloponnesiaco, Bk. I. ch. 12. (edit. Bauer. Leipzig 1790. 4to., p. 33.), καὶ Φιλοκτήτης διὰ τὸν Πάριδος θάνατον _θήλειαν νόσον_ νοσήσας, καὶ μὴ φέρων τὴν αἰσχύνην, ἀπελθὼν ἐκ τῆς πατρίδος, ἔκτισε πόλιν, ἣν διὰ _τὸ πάθος Μαλακίαν_ ἐκάλεσε.—for translation see text above. Our view on this passage is shared by _Manso_, pp. 46 and 70. [313] Bk. II. Epigr. 84. How _Meier_, loco citato p. 160., could derive a proof from this passage that Philoctetes had been the _pathic_ of Hercules is beyond our comprehension, seeing that Hercules had long been dead when Philoctetes was punished with this vice by Venus. [314] Bk. II. Epigr. 89. [315] Works of Ausonius; Delphin edition, revised by _J. B. Souchay_. Paris 1730. 4to., p. 4. Carm. 71. Following a ridiculous custom the “Obscoena e textu Ausoniano resecta” (Objectionable passages removed from the text of Ausonius) are printed together at the end of the Book, and separately paged. [316] Instit. orat, Bk. X. ch. 1. [317] Fab. 148.—_Barth_ on Statius’ Thebaid. V. 59.