inscribing those sentences which all men have in their mouths: ‘Know thyself,’ and ‘Nothing in extremes.’ “But why do I mention these things? To shew that this was the mode of philosophy among the ancients, a certain laconic brevity of diction. Amongst the rest this particular saying of Pittacus was noised abroad, being extolled by the wise men: ‘It is difficult to be good.’ Simonides, therefore, as being ambitious of a reputation for wisdom, knew that if he could overthrow this saying, as if it were a famous wrestler, and could master it, he himself would become famous amongst the men of his own time. In opposition to this sentence, therefore, and with this object, designing to put it down, he composed the whole of this ode, as it appears to me. 83. “Let all of us, however, examine it together, to see whether what I say is true. For the very commencement of the ode would appear to be insane, if, wishing to say that it is difficult to become a good man, he had afterwards inserted the particle ‘indeed.’ For this appears to have been inserted for no purpose whatever, unless we suppose that Simonides is speaking as if he were quarrelling with the saying of Pittacus; and that when Pittacus says, that ‘it is difficult to be good,’ he, disputing this, says, ‘Not so,’ but it is indeed difficult, Pittacus, to become good in very truth; not ‘truly good.’ For he does not use the word truly in this way, as if some men were truly good, and others good indeed, but not truly so, for this would have been silly, and not worthy of Simonides; but it is necessary to transpose the word ‘truly’ in the ode, understanding the saying of Pittacus somewhat as follows, as if we were to make Pittacus himself speak, and Simonides answer, saying, ‘O men, it is difficult to be good,’ but the latter answers, ‘Pittacus, your assertion is not true: for not to be, but to become indeed a good man, square as to one’s hands and feet, and mind, fashioned without blame, is truly difficult.’ Thus it appears that the particle ‘indeed’ is inserted with good reason, and that the word ‘truly’ is rightly placed at the end. And all that follows bears witness to this, that such is the meaning. 84. Many things might be said to prove with respect to each several passage in this ode, that it is well composed; for it is very elegant and elaborate; but it would be too long to go through the whole of it in this way. Let us then consider its whole outline and design, which is nothing else than a refutation of the saying of Pittacus throughout the ode. For he says shortly after this, proceeding as if he would say, to become a good man is truly difficult, it is possible however for a certain time: but having become to continue in this condition, and to be a good man, as you say, Pittacus, is impossible and more than human, but God alone possesses this privilege; ‘but it cannot be that a man should be otherwise than evil, whomsoever irresistible calamity prostrates.’ 85. Whom, then, does irresistible