good fortune to be known, and speak of it, hoping to be honored for it. But little-mindedness is more opposed to magnanimity than vanity, for it is oftener found, and is worse. Magnanimity, therefore, as we have said, relates to great honor.

HYMN TO DEMETRIUS POLIORCETES.

TRANSLATION BY J. A. SYMONDS.

SEE how the mightiest gods, and best-beloved
Towards our town are winging!

For lo, Demeter and Demetrius

This glad day is bringing!

She to perform her daughter's solemn rites;
Mystic pomps attend her:

He, joyous as a god should be, and blithe,

Comes with laughing splendor.

Show forth your triumph! Friends all, troop around!

Let him shine above you!

Be you the stars to circle him with love;
He's the sun to love you.

Hail, offspring of Poseidon, powerful god,
Child of Aphrodite!

The other gods keep far away from earth;
Have no ears, though mighty;

They are not, or they will not hear us wail:

Thee our eye beholdeth;

Not wood, not stone, but living, breathing, real,
Thee our prayer enfoldeth.

First give us peace! Give, dearest, for thou canst:

Thou art Lord and Master!

The Sphinx, who not on Thebes, but on all Greece
Swoops to gloat and pasture;

The Etolian, he who sits upon his rock,

Like that old disaster;

He feeds upon our flesh and blood, and we

Can no longer labor;

For it was ever thus the Etolian thief

Preyed upon his neighbor;

Him punish thou, or if not thou, then send

Edipus to harm him,

Who'll cast this Sphinx down from his cliff of pride,

Or to stone will charm him.

CHARACTERS OF MEN.

BY THEOPHRASTUS.

(Translated by R. C. Jebb.)

[THEOPHRASTUS, the successor of Aristotle at the head of the Lyceum (born in Lesbos, B.C. 374), was like him a naturalist as well as philosopher, and wrote works on botany. But his vital work was a little pamphlet containing thirty brief sketches of types of masculine character as exhibited in social relations, the model of the many such characterizations attempted since. He died B.C. 287.]

THE SURLY MAN.

SURLINESS is discourtesy in words.

The Surly man is one who, when asked where so and so is, will say, "Don't bother me;" or, when spoken to, will not reply. If he has anything for sale, instead of informing the buyers at what price he is prepared to sell it, he will ask them what he is to get for it. Those who send him presents with their compliments at feast-tide are told that he will not touch" their offerings. He cannot forgive a person who has besmirched him by accident, or pushed him, or trodden upon his foot. Then if a friend asks him for a subscription, he will say that he cannot give one; but will come with it by and by, and remark that he is losing this money also. When he stumbles in the street he is apt to swear at the stone. He will not endure to wait long for any one; nor will he consent to sing, or to recite, or to dance. He is apt also not to pray to the gods.

self.

THE ARROGANT MAN.

Arrogance is a certain scorn for all the world beside one

The Arrogant man is one who will say to a person who is in a hurry, that he will see him after dinner when he is taking his walk. He will profess to recollect benefits which he has conferred. As he saunters in the street, he will decide cases for those who have made him their referee. When he is nominated to public offices he will protest his inability to accept them, alleging that he is too busy. He will not permit himself to give any man the first greeting. He is apt to order persons

who have anything to sell, or who wish to hire anything from him, to come to him at daybreak. When he walks in the streets he will not speak to those whom he meets, keeping his head bent down, or at other times, when so it pleases him, erect. If he entertains his friends, he will not dine with them himself, but will appoint a subordinate to preside. As soon as he sets out on a journey, he will send some one forward to say that he is coming. He is not likely to admit a visitor when he is anointing himself, or bathing, or at table. It is quite in his manner, too, when he is reckoning with any one, to bid his slave push the counters apart, set down the total, and charge it to the other's account. In writing a letter, he will not say "I should be much obliged," but "I wish it to be thus and thus;" or "I have sent to you for " this or that; or "You will attend to this strictly;" or "Without a moment's delay."

THE MAN OF PETTY AMBITION.

Petty Ambition would seem to be a mean craving for distinction.

The man of Petty Ambition is one who, when asked to dinner, will be anxious to be placed next to the host at table. He will take his son away to Delphi to have his hair cut. He will be careful, too, that his attendant shall be an Ethiopian; and when he pays a mina he will cause the slave to pay it with a new coin. Also he will have his hair cut very frequently, and will keep his teeth white; he will change his clothes, too, while still good; and will anoint himself with unguent. In the market place he will frequent the bankers' tables; in the gymnasia he will haunt those places where the young men take exercise; in the theater, when there is a representation, he will sit near the generals. For himself he will buy nothing, but will make purchases on commission for foreign friendspickled olives to go to Byzantium, Laconian hounds for Cyzicus, Hymettian honey for Rhodes; and will talk thereof to people at Athens. Also he is very much the person to keep a monkey; to get a satyr ape, Sicilian doves, deerhorn dice, Thurian vases of the approved rotundity, walking sticks with the true Laconian curve, and a curtain with Persians embroidered upon it. He will have a little court provided with an arena for wrestling and a ball alley, and will go about lending it to philosophers, sophists, drill sergeants, musicians, for their displays;

at which he himself will appear upon the scene rather late, in order that the spectators may say one to another, "This is the owner of the palestra." When he has sacrificed an ox, he will nail up the skin of the forehead, wreathed with large garlands, opposite the entrance, in order that those who come in may see that he has sacrificed an ox. When he has been taking part in a procession of the knights, he will give the rest of his accouterments to his slave to carry home, but, after putting on his cloak, will walk about the market place in his spurs. He is apt, also, to buy a little ladder for his domestic jackdaw, and to make a little brass shield, wherewith the jackdaw shall hop upon the ladder. Or if his little Melitean dog has died, he will put up a memorial slab, with the inscription, A Scion of Melita. If he has dedicated a brass ring in the temple of Asclepius, he will wear it to a wire with daily burnishings and oilings. It is just like him, too, to obtain from the presidents of the Senate by private arrangement the privilege of reporting the sacrifice to the people; when, having provided himself with a smart white cloak and put on a wreath, he will come forward and say: "Athenians! we, the presidents of the Senate, have been sacrificing to the Mother of the Gods meetly and auspiciously; receive ye her good gifts!" Having made this announcement, he will go home to his wife and declare that he is supremely fortunate.

THE UNSEASONABLE MAN.

Unseasonableness consists in a chance meeting, disagreeable to those who meet.

The Unseasonable man is one who will go up to a busy person, and open his heart to him. He will serenade his mistress when she has a fever. He will address himself to a man who has been cast in a surety suit, and request him to become his security. He will come to give evidence when the trial is over. When he is asked to a wedding he will inveigh against womankind. He will propose a walk to those who have just come off a long journey. He has a knack, also, of bringing a higher bidder to him who has already found his market. He loves to rise and go through a long story to those who have heard it and know it by heart; he is zealous, too, in charging himself with offices which one would rather not have done, but

is ashamed to decline. When people are sacrificing and incurring expense he will come to demand his interest. If he is present at the flogging of a slave, he will relate how a slave of his was beaten in the same way and hanged himself; or, assisting at an arbitration, he will persist in embroiling the parties when they both wish to be reconciled. And when he is minded to dance he will seize upon another person who is not yet drunk.

THE OFFICIOUS MAN.

Officiousness would seem to be, in fact, a well-meaning presumption in word or deed.

The Officious man is one who will rise and promise things beyond his power; and who, when an arrangement is admitted to be just, will oppose it, and be refuted. He will insist, too, on the slave mixing more wine than the company can finish; he will separate combatants, even those whom he does not know; he will undertake to show the path, and after all be unable to find his way. Also he will go up to his commanding officer, and ask when he means to give battle, and what is to be his order for the day after to-morrow. When the doctor forbids him to give wine to the invalid, he will say that he wishes to try an experiment, and will drench the sick man. Also he will inscribe upon a deceased woman's tombstone the name of her husband, of her father, and of her mother, as well as her own, with the place of her birth; recording further that “All these were Estimable Persons." And when he is about to take an oath he will say to the bystanders, "This is by no means the first that I have taken."

THE STUPID MAN.

Stupidity may be defined as mental slowness in speech and

action.

The Stupid man is one who, after doing a sum and setting down the total, will ask the person next to him, "What does it come to?" When he is defendant in an action, and it is about to come on, he will forget it and go into the country; when he is a spectator in the theater he will be left behind slumbering in solitude. If he has been given anything, and