How far are we able to fill up this meagre outline by personal indications of the poet left on his works? In the case of any dramatist this is always difficult; and Plautus is not in form only, but in spirit, essentially dramatic. Nothing marks the difference between the popular and the aristocratic tendencies of Roman thought and literature more than the entire absence of any didactic tendency in his plays. He does not think of making his hearers better by his representations, nor does he believe that it is possible to do so[14]. He identifies himself as heartily for the time being with his rogues of both sexes as with his rarer specimens of honest men and virtuous women. He seldom indulges in reflexions on life. When he does so it is by the mouth of a slave, who winds up the unfamiliar process in some such way as Pseudolus, 'sed iam satis est philosophatum[15],' or in the lyrical self-reproaches of some prodigal, whose good resolutions vanish on the reappearance of his mistress. Among the innumerable terms of reproach which one slave addresses to another, none is expressive of more withering contempt than the term 'philosophe[16].' But even if we could trace any predominant sympathies in Plautus, or any special vein of reflexion which might seem to throw light on his own experience, some doubt would always remain as to whether he was not in these passages reproducing his original. The loss of many of his prologues deprives us of the kind of knowledge of his circumstances and position which Terence affords us in his prologues. Even the 'asides' to the spectators, which often occur in Plautus, may in many cases be due to the comedians of a later time. Yet perhaps it is not impossible to enlarge our notion of his personal circumstances and characteristics by tracing some hints of them in his extant works.