Page 286.—Plato's words about Cimon's ostracism are in the Gorgias (p. 516).
Life of Nicias, page 289.—The fragment from Pindar is No. 119, in the Uncertain Fragments of Boeckh's edition. Diphilus is a Comic poet.
Page 291.—The quotation is loosely taken from the Knights of Aristophanes (Equites, 1096).
Page 294.—The allusion of Teleclides in the case of Charicles is to the habit, apparently very frequent with rich and childless women in Greece, of introducing supposititious children into a family. For the words of Cleon (or, more correctly, of Agoracritus, Cleon's opponent), in Aristophanes, see the Knights, 358.
Pages 295–296.—The words of Agamemnon are from the Iphigenia in Aulis of Euripides (449).
Page 299.—For the first quotation, see the Birds (643); the second is from a lost play.
Page 300.—Egypt is thus described in the fourth Odyssey (230).
Page 301.—My lance I'll leave is a fragment of the lost Erechtheus of Euripides. It is found at greater length in Stobæus. See Matthiæ's fragments of the play, No. xiii.
Page 305.—Hipparchus was kin to the tyrant Pisistratus.
Page 306.—The benches, literally the semicircles, are probably the seats of this form, which were set in public places, in porches and gardens and exercise grounds, rather perhaps than the regular seats of the theatres.
Page 322.—Instead of Autoclides, we have elsewhere Anticlides. His Commentaries, or Exegetics, as the Greek term is, would be a book of directions or prescriptions as to what to do in a particular case of good or bad omens; exegesis referring specially to the oral instructions given by a priest, for example, to a worshipper for the performance of a ceremony; it is applied, for instance, to the dictation of the words of an oath.
Life of Crassus, page 341.—Salenæ or Salinæ; (the latter is a conjecture), and the Lucanian lake, in page 343, are uncertain localities; the mountains of Petelia, page 344, are near Petelia in Bruttium.
Page 352.—Hierapolis, the "holy city," so called by the Greeks (Bambyce by the natives), was the seat of the worship of the Syrian Venus or Astarte, the personified divine prolific moisture of the universe, out of which all things are born and grow, and seek their proper good. In this sense, she would be Hera or Juno, perhaps, rather than Venus. See Lucian On the Syrian Goddess, a little narrative in imitation of the style of Herodotus, giving an account, apparently, of his own visit to the place. This holy city was on the way from Antioch to Zeugma, the Crossing, the ordinary passage of the Euphrates, and so to Seleucia, or Seleuceia, on the Tigris, at this time (Ctesiphon not as yet having outgrown it), the Greek capital of the Parthian kings.
Comparison, page 378.—A statesman ought not to regard how invidious the thing is, but how noble (or, more exactly, the part of the statesman is to strive upon the highest conditions to attain, not exemption from odium, but glory), is a sentiment taken from Thucydides, which Plutarch himself cites expressly
