They placed the remains of Otho in the earth and raised over them a monument which neither by its size nor the pomp of its inscription might excite hostility. I myself have seen it, at Brixillum; a plain structure, and the epitaph only this: To the memory of Marcus Otho. He died in his thirty-eighth year, after a short reign of about three months, his death being as much applauded as his life was censured, for if he lived no better than Nero, he died more nobly. The soldiers were displeased with Pollio, one of their two prefects, who bade them immediately swear allegiance to Vitellius; and when they understood that some of the senators were still upon the spot, they made no opposition to the departure of the rest, but only disturbed the tranquillity of Virginius Rufus with an offer of the government, and moving in one body to his house in town they first entreated him, and then demanded of him to be head of the empire, or at least to be their mediator. But he, that refused to command them when conquerors, thought it ridiculous to pretend to it now they were beat, and was unwilling to go as their envoy to the Germans, whom in past time he had compelled to do various things that they had not liked;and for these reasons he slipped away through a private door. As soon as the soldiers perceived this, they owned Vitellius, and so got their pardon, and served under Caecina.
THE END
75 AD
PERICLES
490?-429 B.C.
by Plutarch translated by John DrydenCAESAR once, seeing some wealthy strangers at Rome, carrying up and down with them in their arms and bosoms young puppy-dogs and monkeys, embracing and ****** much of them, took occasion not unnaturally to ask whether the women in their country were not used to bear children; by that prince-like reprimand gravely reflecting upon persons who spend and lavish upon brute beasts that affection and kindness which nature has implanted in us to be bestowed on those of our own kind. With like reason may we blame those who misuse that love of inquiry and observation which nature has implanted in our souls, by expending it on objects unworthy of the attention either of their eyes or their ears, while they disregard such as are excellent in themselves, and would do them good.
The mere outward sense, being passive in responding to the impression of the objects that come in its way and strike upon it, perhaps cannot help entertaining and taking notice of everything that addresses it, be it what it will, useful or unuseful; but, in the exercise of his mental perception, every man, if he chooses, has a natural power to turn himself upon all occasions, and to change and shift with the greatest ease to what he shall himself judge desirable.
So that it becomes a man's duty to pursue and make after the best and choicest of everything, that he may not only employ his contemplation, but may also be improved by it. For as that colour is more suitable to the eye whose freshness and pleasantness stimulates and strengthens the sight, so a man ought to apply his intellectual perception to such objects as, with the sense of delight, are apt to call it forth, and allure it to its own proper good and advantage.
Such objects we find in the acts of virtue, which also produce in the minds of mere readers about them an emulation and eagerness that may lead them on to imitation. In other things there does not immediately follow upon the admiration and liking of the thing done any strong desire of doing the like. Nay, many times, on the very contrary, when we are pleased with the work, we slight and set little by the workman or artist himself, as for instance, in perfumes and purple dyes, we are taken with the things themselves well enough, but do not think dyers and perfumers otherwise than low and sordid people. It was not said amiss by Antisthenes, when people told him that one Ismenias was an excellent piper. "It may be so,"said he, "but he is but a wretched human being, otherwise he would not have been an excellent piper." And King Philip, to the same purpose, told his son Alexander, who once at a merry-meeting played a piece of music charmingly and skilfully, "Are you not ashamed, son, to play so well?" For it is enough for a king or prince to find leisure sometimes to hear others sing, and he does the muses quite honour enough when he pleases to be but present, while others engage in such exercises and trials of skill.
He who busies himself in mean occupations produces, in the very pains he takes about things of little or no use, an evidence against himself of his negligence and indisposition to what is really good.
Nor did any generous and ingenuous young man, at the sight of the statue of Jupiter at Pisa, ever desire to be a Phidias, or on seeing that of Juno at Argos, long to be a Polycletus, or feel induced by his pleasure in their poems to wish to be an Anacreon or Philetas or Archilochus. For it does not necessarily follow, that, if a piece of work please for its gracefulness, therefore he that wrought it deserves our admiration. Whence it is that neither do such things really profit or advantage the beholders, upon the sight of which no zeal arises for the imitation of them, nor any impulse or inclination, which may prompt any desire or endeavour of doing the like. But virtue, by the bare statement of its actions, can so affect men's minds as to create at once both admiration of the things done and desire to imitate the doers of them. The goods of fortune we would possess and would enjoy; those of virtue we long to practise and exercise: we are content to receive the former from others, the latter we wish others to experience from us. Moral good is a practical stimulus; it is no sooner seen, than it inspires an impulse to practice, and influences the mind and character not by a mere imitation which we look at, but by the statement of the fact creates a moral purpose which we form.