HUNTING IS NOT CATHOLIC TRADITION ~ John Of Salisbury
Forerunner To The Antichrist
While I was peering through green boughs,
even as do men who waste their lives
in hunting after birds
FRIVOLITIES OF COURTIERS AND FOOTPRINTS OF PHILOSOPHERS
Being a Translation of the First, Second, and Third Books and Selections from the Seventh and Eighth Books of the Policraticus of John of Salisbury
Chapter Four. Hunting, Its Origin, Its Forms, and Its Practice, Lawful and Otherwise
THE THEBANS, if we may credit history, were the first to decree that the knowledge of hunting should be imparted to all. They in particular formulated the rules of this profession, or shall we call it vice? As a result of this the Theban people became an object of suspicion to the world, as befouled with parricide, incest, deception, and perjury. They it was who transmitted the knowledge to the Phrygians,an effeminate, spineless people, fickle and utterly lacking in modesty. The Thebans were held in little esteem by the Athenians and the Spartans (peoples of greater dignity, who clothed in the ornate veil of mythology historical facts, the secrets of nature, and the origin of customs). Their tales, however, served the useful purpose of admonition against defects of character and conduct, and the charm of their poetic form gave pleasure.
They fabled that the Dardanian hunter (i) had been caught up to heaven by an eagle, to serve first as Jove's cupbearer and then for purposes of illicit and unnatural love; quite properly, seeing that volatility is the characteristic of a winged creature and that pleasure, blind to sobriety, blushes not to prostitute itself indiscriminately. A Theban
Perhaps a goddess was chosen to preside over hunting because the people did not wish to degrade their gods by making them preside over an activity characterized by self-indulgence and vice. Venus, herself a hardy huntress, mourned the destruction of Adonis by the tusks of a boar. Maro, (ii) making a mockery of the hospitality of lofty Carthage, knew not how to consummate the desires of Aeneas and Dido until their companions were scattered in the hazards of the hunt, when he unlocked for the lovers the secrecy of a sylvan bower; possibly it thus happened because such a pursuit, owing to its consciousness of guilt, shuns the light, while the joy of lawful wedlock is illumined by the fire of hymeneal torches.
Can you name any man of distinction who has been an enthusiast in the sport of hunting? The heroic son of Alceus, (iii) although he pierced the bronze-hoofed hind and brought sweet calm to Erymanthus' grove, (iv) had in view not his own pleasure but the general good. Meleager slew the boar that ravaged Caledonia, (v)not to give pleasure to himself but to free his country from the scourge. The founder of the Roman race (vi)laid low the seven huge stags not to sate his vanity and pleasure but to keep himself and his followers alive. It is from their purpose and result that deeds are judged. An act is seemly if the cause that preceded it is honorable. Who ever formed an army of hunters and dogs except for the purpose of battling beasts with courage not his own? Why shouldn't he? Perhaps he will bag a tiny beast, a timid hare, with his elaborate equipment. But if the booty be more glorious, a deer maybe or boar, and the hunter's efforts be conspicuous, spontaneous applause bursts out, the huntsmen are wild with joy, and the head of the victim with the usual trophies will be born before the conquering hero. One would think that the capture of the king of the> Cappadocians (vii) was being celebrated, to judge by the blare of trumpet and squeal of pipe proclaiming the victory. When a female animal is caught, then gloom prevails, or when a noble beast is laid low by the cunning of the trappers rather than by their prowess.
If a wild goat or hare be the victim, it is thought unworthy of the glory of a triumph. Then, too, there are no exultant blasts of horn or trumpet from the eighth grade of Capricorn until the beginning of Gemini. (viii) The triumphant pipe and horn are silent unless a wolf or lion, more dreadful foe, or tiger or panther becomes our prey — a triumph which, thank God, is rarely ours. Despite this, the long space of the year is taken up with the various interests of the hunt.
In Asia the Albanians (ix) possess dogs more powerful than lions, which they fear as little as the most timid beast, thanks to the courage of the hounds and their own skill. In fact, there is no wild beast known braver or stronger than these dogs. They were brought into Asia from Africa by Hercules(x) after he had vanquished the three-headed monster Geryon, (xi) and he bequeathed to them, as it were, the prowess of downing lions. In addition, this butchery requires skill and exacts it. It possesses its artists at whom you will marvel as he "Gesticulates with brandished knife," (xii) and now with blunted sword, should you chance to be present at their sacred rites. Be careful, however, not to misuse any of their hunting jargon in speaking, for you will be flogged or be branded with ignorance of all propriety in displaying your lack of knowledge of their technique. In our day this knowledge constitutes the liberal studies of the higher class. This forms the underlying principles of rectitude; this is the short cut for the blessed to the acme of happiness, a goal which our ancestors taught could be reached only by climbing the steep and laborious path of virtue.
The Gauls scoff at the people of Emilia and Liguria, asserting that they make their wills, arouse the neighborhood, and pray for arms if an invading tortoise threatens their frontiers. This reputation has risen from the fact that no attack of any kind has found them unprepared. How can our own people avoid derision since, with still greater commotion, more worry, trouble, and expense, they think it proper to proclaim formal war against wild beasts? Yet they pursue with less ferocity those beasts which mankind justly regards as its greatest and most malignant enemies. The wolf, the fox, the bear, and all harmful animals are undisturbed while others are slaughtered, and are allowed to commit their depredations before the very eyes of the huntsmen.
Hannibal is said to have slain a Roman who at his bidding had killed in singlebidding had killed in single combat an elephant. (xiii) He remarked that the Roman was unworthy of living in that he could be forced to enter a contest with beasts, although it is nearer the truth to say that he did not wish a captive to be rendered famous by the glory of an unprecedented triumph, nor those beasts by whose valor he had terrorized nations to be maligned. Is one then worthy of life whose sole interest in it is the trivial one of waging cruel warfare against beasts?
Those who delight in that type of hunting in which birds are taught to pursue their kind, if you think that this sort of bird-catching is to be included in the term hunting, are afflicted with a milder form of insanity but with similar levity. Hunting on the ground, as it is more dependable, is also more profitable than that in the sky.
Devotees of hunting cite from ancient authorities Ulysses as the originator of their preoccupation. He was the first after the destruction of Troy to introduce into Greece birds equipped with bronze spurs and to incite them to attack their kind to the surprise and delight of the spectators. They have indeed chosen a potent patron and one
Who saw the ways of many men and towns. (xiv)
No foe escaped unharmed from his snares. His unarmed host raised the glory of Greece higher than did the armed crews of the thousand ships.
But he himself gave Circe credit for this art, the woman who is said to have worked by charms and potions upon the minds of men for the reason that she won them by her artful words and agreeable ways and transformed them to suit her every purpose. And so the poisonous cup of illicit pleasure was passed to the Greeks, but when the cautious Ithacan had tasted he would not drink for fear that, degraded and spiritless, he be forced to live under a harlot's sway. But because in his wisdom he had had experience in every field, this wary man foresaw how, when his labors and his wanderings had ended and when his chaste Penelope and his dear Telemachus failed to recognize him, he could make good to Greece the loss of his companions, of whom she had been deprived by their long exile.
Admiration should also have been expressed for his faithful dog, from whom alone of that numerous household the lapse of even twenty years had not obliterated the memory of his master, and who had joyously greeted him on his return; there would, however, have been the danger that the fame of the hunting pack be enhanced had praise been lavished upon Argus.
Ulysses enjoined his son Telemachus to abjure this new type of amusement, remarking that he had introduced it only for the entertainment of those who, by loss of their fathers, had felt the burden of the Trojan war. I infer that the art of hunting is unprofitable inasmuch as a man of his prowess had not wished to impart it to his only son. And this you as well as I may infer from the fact that the inferior sex excels in the hunting of birds. For this you might be inclined to blame nature did you not know that inferior creatures are always more prone to rapine. Hunting is indeed a silly and very trying business and never balances the losses of its extravagance by the advantages of its successes.
It may be that such large numbers of men engage in hunting in order that under cover of it they may cut down their expenditures, rarely dining at home, often with their acquaintances. They court solitude, wandering about forest glades and lakes clothed in coarse garments, content with cheap food. The sight of their inane amusement is the only consolation they have to offer their relatives and dependents who are being worked to death, starving and ill-clothed. As a matter of fact, Athens' first fall was at the date when she decreed that the edict forbidding hunting be rescinded and that the art of hunting both animals and birds be recognized by the state, and practiced.
The seer of Mantua (xv) is said to have asked Marcellus, when the latter was enthusiastically engaged in playing havoc with birds, whether he preferred that a bird be produced for the capture of others or a fly be fashioned for the purpose of exterminating its kind. Referring the point to his uncle Augustus, on his advice Marcellus chose that a fly be formed to drive flies from Naples and free the city from an intolerable pest. The same was in fact accomplished, clear evidence that the common weal should take precedence of the individual's pleasures.
In the cave of the Centaur Chiron, (xvi) if entire credence is to be given the Greeks, Achilles was taught to play the lyre and cithera. (xvii) He was then taken into the forest and amid the slaughter of wild beasts, becoming inured to killing and to eating disgusting food, he lost his awe of nature and fear of death. Are we not told that Bacchus had the same trainer? In truth those who have such inclinations and desires are half-beast. They have shed the desirable element, their humanity, and in the sphere of conduct have made themselves like unto monsters. From levity to lewdness, from lewdness to lust, and finally, when hardened, they are drawn into every type of infamy and lawlessness.
Repose is sought after labor. Amusements are more delightful if hardships precede. Organisms utterly exhausted recruit themselves with greater avidity. To this day hunters smack of the Centaurs' training. Rarely is one found to be modest or dignified, rarely self-controlled, and in my opinion never temperate. They were indeed imbued with these characteristics in the home of Chiron. Hence the warning to shun the Centaurs' feasts, (xviii) from which no one goes unscathed.
If credence may not be given to the stories which poets have distorted with figments of their imagination, we must at least believe that which, written by the hand of God, has acquired indisputable authority among all nations. First, therefore, must be counted Nimrod, (xix) a stout hunter before the Lord. (xx) We do not doubt that he was in disrepute, since all scholars condemn him. It is stated that he rose to such a pitch of pride that he feared not to scorn the laws of nature in that he reduced to servitude those of his own status and race whom she had created free and equal. Therefore tyranny, initiated by a huntsman to insult the Creator, finds its sole source in one who, amid the slaughter of beasts, wallowing in blood, learned to feel contempt for the Lord. He began indeed to grow powerful in the land for thus it was written: For the reason that he did not expect to receive power from the Lord. (xxi)The beginning of his rule was Babylon and he spread into the land of Sennar where, when the whole earth was of one tongue and the same speech, the tower of Babel arose to the heavens. It was constructed not of stone but of brick covered with bitumen. It was not built upon a rock, on the firm foundation of which alone every edifice that is constructed waxes strong in the Lord. But shameless indiscretion, destroying harmony, also destroyed the unity of tongues and richly deserved the confusion that ensued in that it preferred to glory in itself rather than in the Lord. Hence the proverb: Even as Nimrod, the stout hunter before the Lord, (xxii) possibly because he was so inflated with pride that the lesson of the recent flood failed to teach him not to wax haughty in the eyes of the Lord and not to claim defiantly for himself the obedience which man owes to God; since it is a fact that the flood preceded the confusion of tongues. Babylon (xxiii) hath indeed made drunken all the earth with her golden cup. Against Jerusalem (xxiv) which is above, she hath pitched a camp doomed to inevitable destruction and they that serve therein are damned by the eternal curse of the blessed.
Esau (xxv) also practiced hunting and deserved to be cheated of his father's blessing. In the forest he became hungry, with the result that in his ravenous desire for food he sold his birthright for a mess of pottage, and passed on to his descendants the yoke of voluntary slavery so that they bent their necks to the younger brother who remained at home. Esau's hands were covered with a thick growth of hair; he was rough in action, with boorish manners, and had left at home his fine garments since he incessantly engaged in hunting and had cast aside the garb of virtue. He thirsted for his brother's blood and yet, placated by gifts, he was not ashamed to be courted by him who he knew was preferred by divine grace to himself in the matter of his father's blessing.
They boast that the originator of hunting with falcons was Maccabeus. It is generally believed however that, engaged as he was in more serious occupations, he passed his life without this diversion. He waged successful wars, restored freedom to his brothers, improved the laws, revised ceremonies, cleansed the holy places, adorned the façade of the temple whence he believed victory had come to him with garlands of gold. Into none of his acts
Did selfish pleasure steal and claim a share. (xxvi)
Finally, falling in battle in defense of his brothers, he left them heirs to a righteous war.
You upon whom nature from the earliest years has enjoined the rule of reason, consider the patriarchs, pass on freely to generals, proceed to judges, advance to kings, peruse the long line of prophets, examine the duties and pursuits of a devoted people; do you read in the whole range of ancient documents of anyone who has been a professional hunter? To be sure the Idumeans, (xxvii) Ishmaelites, and the tribes that knew not God. "Where are they that take their diversion with birds of the air?" (xxviii) asks the prophet or, if you will, his scribe, provided he be inspired. It is as if he makes the suggestion, though he does not say it, that those whose life is but sport have vanished along with their birds; and he does say in so many words that they have gone down into hell. Question your parents and they will cite your ancestors and say that they have never read of a hunter-saint. If, however, you should show partiality for the term hunter because the prophets promise that the Lord will send hunters (xxix) to chase from the forests and high places those who have wandered astray, then you should know that it is the life of bestial men that is reproved, and not the vanity of hunters that is commended. Nor should the fact that, as you assert, on the authority of pious but not canonical writings, Placidus (also named Eustachius), (xxx) a glorious martyrhom nature from the earliest years has enjoined the rule of reason, consider the patriarchs, pass on freely to generals, proceed to judges, advance to kings, peruse the long line of prophets, examine the duties and pursuits of a devoted people; do you read in the whole range of ancient documents of anyone who has been a professional hunter? To be sure the Idumeans, (xxxi) Ishmaelites, and the tribes that knew not God. "Where are they that take their diversion with birds of the air?"49 asks the prophet or, if you will, his scribe, provided he be inspired. It is as if he makes the suggestion, though he does not say it, that those whose life is but sport have vanished along with their birds; and he does say in so many words that they have gone down into hell. Question your parents and they will cite your ancestors and say that they have never read of a hunter-saint. If, however, you should show partiality for the term hunter because the prophets promise that the Lord will send hunters50 to chase from the forests and high places those who have wandered astray, then you should know that it is the life of bestial men that is reproved, and not the vanity of hunters that is commended. Nor should the fact that, as you assert, on the authority of pious but not canonical writings, Placidus (also named Eustachius),51 a glorious martyr indeed, was visited while hunting by the Lord impress you overmuch. This would be as foolish as to praise the madness of the persecutors of the Church for the reason that from among them Paul was called to be an apostle and became one of the distinguished preachers of the gospel.
Granted that there have been distinguished men who were devoted to hunting, an Alexander or perhaps a Caesar, you will never find among them a philosopher or one deemed a sage among his people. Nor were Socrates, Plato, Aristotle, Seneca, Soranus,52 or he whose wisdom and virtue centered admiration upon himself and who made as nothing all the marvels not only of his own city but of the world, Archytas of Tarentum.53
But to return to those of our own fold who excel in respect to the truth of their doctrine, the example of their virtue, and the authority of their faith, we find no Saint Augustine, Lawrence, or Vincent; in fine no one of the band of Christian Fathers troubled by this crazy mania of hunting. We are instructed by painful examples in our own period also to guard against this type of feverish activity, in that divine wrath by many authentic miracles has smitten leaders while engaged in the hunt; for they who lived while they could like beasts have often died like dogs.
Kings themselves54 have not been spared by the hand of God, which, for their wickedness, has inflicted deserved and signal punishment. We do not mention their names and the circumstances not because of lack of instances — perhaps indeed because of the difficulty of choosing amid such abundance — but in reality that we may avoid, by touching wounds still sore, causing additional pain to the smitten hearts of those still mourning. We have in fact many instances at home.
Some inspired by this form of vanity have gone to such extreme of madness as to become enemies of nature, forgetting their own condition and scorning divine judgment by subjecting God's image to exquisite torture in enforcing their claim to wild beasts; for a beast's defense they have not feared to destroy man, whom the Only Begotten Son of God hast redeemed with his blood. Wild animals, which are gifts of nature and become the lawful property of those who get them, are claimed by presumptuous man even under the watchful eye of God; and the uniform right over all of them wherever they exist is upheld by him as though he had thrown his encircling net around the whole universe. A fact that excites surprise is the frequent practice of declaring it a crime to lay snares for birds, to weave nooses, to allure by tunes or whistle, or to trap them in any manner whatsoever. The punishment prescribed is confiscation of goods or loss of life or limb. You have heard it said that birds of the sky and fishes of the deep are common property, but those that hunting claims, wherever they nourish, belong to the royal treasury. Stay thy hand; touch them not; for under pain of treason thou mayst fall a victim to the hunter.
Farmers are kept from their fields that wild beasts may have liberty to roam. That feeding ground for them may be increased farmers are deprived of their fields of grain, tenants of their allotments, the herds and flocks of their pasturage. Hives are excluded from flowery places and the very bees are scarcely allowed to roam at liberty.
You are correct in saying that although the gadfly and other pests which do not annoyying that although the gadfly and other pests which do not annoy wild beasts but the pets of the mighty, cannot be driven off by them with all their might; even the gnat employs its weapons to avenge man and properly turns its sharp sting against wild beasts. In this way, if you should be here you will be compelled to buy up or lose your own fields, year by year. Choose whichever you prefer of the two fundamental rights of citizenship, you are threatened with the loss of life or property, one or the other.
If any hunter should pass through your estate, set before him without delay and with due respect what you have on hand. What you have not and your neighbor has,55 purchase for his use for fear that in accord with power conferred by edict he may carry away your possessions despite you, and because of irreverence and contempt force you in the court of the hundred or that of the sheriff or of the king's itinerant justice or possibly in the king's court itself, to answer the charge of high treason. For the royal treasury is enriched while the family is forced to go into debt to meet its obligations as well as it can.
That it may be evident that I am attacking with my pen hunting and other diversions of courtiers judiciously rather than in a spirit of hatred, I would gladly agree to count hunting among things called indifferentia (neither good nor evil) were it not for the fact that the inordinate pleasure that it causes impairs the human mind and undermines reason itself. It should not, however, be indiscriminately condemned on this score; wine intoxicates but the intoxication is the fault of the one who drinks; the old often exhibit a senility that is not the result of age but of their own defects. Therefore it is quite possible, depending upon the circumstances, time, manner, individual, and purpose, for hunting to be a useful and honorable occupation. For it is the individual that glorifies the pursuit when following the path of duty and not infringing upon the rights of others. That activity of a man is most seemly which is in greatest harmony with his duty. The philosopher, describing seemly conduct for individual cases, puts it admirably: "That which is most consistent with his character is most seemly for each."56
What have you or I to do with the business of hunting? For one to neglect his own business and to devote himself with excess of enthusiasm to another's, is a disgrace indeed. For what has one whose distinction is based upon his public service to do with a private, not to say rural, occupation? A people should follow its leader; the teacher should disseminate knowledge; the judge should check delinquency; the industrious should be rewarded with the gift of power; private individuals should pursue humble, the well-born higher, servants menial, occupations.
For that which will be base for Seius and For Titius, men of honor each, will be Quite seemly for Crispinus.57
Thus, though a body have several members, all do not have the same function; each has its own to perform. Why therefore do you who do not surrender yours to the hunter claim the right to his? Would you not deem it unseemly should the hunter aspire to the regal or papal throne? It would be even more unseemly to descend from either of these exalted positions to the filthy and bloody work of the hunter. For innate love of virtue always strives to rise; inversely, vicious impulses naturally tend downward.
Its purpose may redeem an act if it be based upon necessity, if effective in point of utility, or conspicuous for its integrity, since intention has the power to change its entire complexion. For, remarks the philosopher, one's attitude stamps its character upon one's work. Esau went out to hunt at the bidding of his father,58 hence without blame, in order to appease his father's hunger and obtain the promised blessing as the just reward for his obedience. If this could not have been done without guilt, such a patriarch as he would never have sent his son on such an errand, whom by virtue of his blessing he proposed to place over the nations. But perhaps delay brought on its own peril in that Esau tarried longer than permissible, though in a permitted task, since he was enamoured of this bad habit. No one may be deemed at fault who, under the sharp goad of necessity is forced to sustain life by following a lawful pursuit.
They who shun inactivity, who prepare themselves for the business of life by inuring their bodies to hardships, who do not allow themselves to become physically unwieldy and who maintain their personal dignity in all situations, are immune to sharp rebuke. An action becomes criminal not in itself but from its intention. No display of virtue gives an act distinction if its origin is rooted in pleasure. Pleasure is indeed a spurious source for virtue. I am not speaking of the pleasure which is the fruit of peace, patience, kindness, forbearance, and delight in the spirit of holiness.59 I refer to pleasure which, devoted to feasting, drinking, banquets, song and dance, sport, over-refinements of luxury, debauchery, and varied types of defilement, weakens even robust souls and, by a sort of irony on nature's part, renders men softer and more corrupt than women. Circumstances also palliate the blame attached to hunting or even justify its pursuit. Granted these circumstances, justification for the action is derived from them as it is in the majority of cases. Hunting then may be untimely from the point of view of religious ceremonies, natural order, or obligation of duty such as ought not to be neglected and should take precedence of other activities. But enough of this, as our purpose is not a formal treatise on hunting but that of deriving a little amusement at the expense of the frivolities of courtiers. Consideration must be given to place also; that is, hunting should be pursued on preserves, on common or on public land, provided that no injury is done the community and provided the locality is not exempt from such disturbance by reason of its sanctity or renown. For the bold trespasser is caught in the law's net and punished. The activity, however, is laudable when moderation is shown and hunting is pursued with judgment and, when possible, with profit, with the result that the advice of the dramatist Terence is followed: "Moderation in all things." (xl) For 'tis also true,
The wise is called a mad man, the just unjust, If he pursue e'en virtue beyond the realm Of sense. (xli)
For nothing is less becoming than to cause a smile to pass over the countenances of the spectators as you with excess of zeal devote yourself to an activity of which you have no knowledge or, for that matter, which you have no intention of mastering. It is as if to be amusing, you should attempt to speak a tongue of which you are utterly ignorant.
There are indeed persons who are forever excluded not only from this but from certain other pursuits which are still more trifling and frivolous; for instance, those who are in holy orders and those who hold high judicial appointments. For conduct which, in the case of some, might appear a slight lapse, in the case of such as these would convey the impression of guilt. Indeed those considerations are always more weighty which break agreements entered into than those which hinder their formation. Furthermore the pursuit of hunting not only precludes advancement in holy orders for its votaries but even disqualifies one who has already attained the highest rank therein.
The following is a striking statement among many such attributed to Themistocles: "Magistrates should be forbidden the public games and other frivolities that the state may not appear trivial and advertise its own shortcomings by such lapse of dignity. If, however, it should happen that those of the governing class be unhampered by duties — a rare occurrence — they are permitted during the years of young manhood, by the dispensation of youth, to depart a little from their customary dignity and be somewhat more lenient toward themselves, because as they advance to maturity they will make amends to the state by their service to it." Such are his words. Would that our own statesmen gave ear to it, for then, having attained years of discretion, they would allow serious affairs of state to take precedence of their own diversions. The state would then feel a surge of strength course through its entire frame and the appearance of perfect harmony would impart charm and it would attain the perfection of an exquisite beauty,
If each part keep, as it is meet, the part Allotted to it, (xlii) and if there be no confusion, but perfect harmony, in its various functions. This result may be attained if we but follow an unerring guide, nature. (xliii) As it is Workmen try the doctor's trade and doctors Handle tools, (xliv) and our public servants are drafted from among hunters, from those of more humble pursuits, and even from criminals. With the rashness of ignorance the uninitiated dare to dabble in affairs of state.
(i) Ganymede. 22 Actaeon.
(ii) I. e., Virgil. See Aen. iv. 160 ff. (L. C. L., I, 406).
(iii) Ibid., vi. 802 (L. C. L., I, 562).
(iv) Ibid., 803-04 (L. C. L., I, 562).
(v) Ovid, Met. ii. 499 (L. C. L., I, 426ff.).
(vi) Virgil, Aen. i. 184ff. (L. C. L., I, 128).
(vii) Horace, Ep. I. vi. 39 (L. C. L., p. 288).
(viii) A period approximately from January 1 to May 22.
(ix) The inhabitants of ancient Albania, a district east of the Caspian Sea. See Solinus, Polyhist. xv. 6-8; cf. Pliny, N.H. VIII. xl. 149.
(x) Justin, xlii. 3.
(xi) Virgil, Aen. viii. 202 (L. C. L., II, 74).
(xii) Juvenal, Sat. v. 121, 122 (L. C. L., pp. 121-22).
(xiii) Pliny, N.H. VIII. lxi. 6, 7.
(xiv) Horace, A. P. 142 (L. C. L., p. 462).
(xv) I. e., Virgil, who was regarded as a magician in the Middle Ages. For this incident see Comparetti, Vergil in the Middle Ages, translated by Benecke, p. 267.
(xvi) Ovid, Met. ii. 633 (L. C. L., I, 104); Fast. v. 380 (L. C. L., p. 288); c£. Claudian, On the Third Consulship of Honorius, 61 (L. C. L., I, 274).
(xvii) Statius, Achilleis i. 106ff. (L. C. L., II, 516).
(xviii) Ovid, Met. xii. 213 ff. (L. C. L., p. 194).
(xix) The account of Nimrod, the tower of Babel, and Nimrod's tyranny is taken by John from Rufinus' version of Josephus. For the original Greek see Josephus, Antiq. i. 115 (L. C. L., IV, 54ff.).
(xx) Gen. x. 9.
(xxi) Ibid., 10.
(xxii) See above, n. 41.
(xxiii) Jer. li. 7; Apoc. xvii. 4, 5.
(xxiv) Gal. iv. 26.
(xxv) Gen. xxv. 27ff.
(xxvi) Lucan, Phars. ii. 391 (L.C.L., p. 86).
(xxvii) Ezek. xxxii. 29, 30.
(xxviii) Bar. iii. 17.
(xxix) Jer. xvi. 16.
(xxx) A Christian martyr of the reign of Hadrian.
(xxxi ) A distinguished Greek physician. As to the question whether there were four persons of this name cf. Smith, Dictionary of Classical Biography.
(xxxii) For one marvel that Archytas made for his city see Aulus Gellius, X. xii. 9 (L.C. L., II, 244).
(xxxiii) E. g., William Rufus, King of England; Richard, Son of Robert, Duke of Normandy; Fulk, Count of Anjou, King of Jerusalem; and John II, known as John the Good
(xxxiv) Cf. Juvenal, Sat. iv. 55 (L. C. L., p. 60).
(xxxv) Cicero, De Off. I. xxxi. 113 (L. C. L., p. 114).
(xxxvi) Juvenal, Sat. iv. 13-14 (L. C. L., p. 58).
(xxxvii) Gen. xxvii.
(xxxviii) Gal. v. 22.
(xxxix) Terence, And. 60 (L. C. L., I, p. 60).
(xl) Horace, Ep. I. vi. (L. C. L., p. 286).
(xli) Horace, A. P. 92 (L. C. L., p. 450).
(xlii) Cicero, De Amic. 19 (L. C. L., p. 128).
(xliv) Horace, Ep. II. i. 115-16 (L. C. L., p. 406).