Quotes about first
page 99
An introduction to this book
The Religion of God (2000)
Letter to John Chute, from Houghton, 20 Aug. 1743 https://babel.hathitrust.org/cgi/pt?id=coo1.ark:/13960/t5p84vt55;view=1up;seq=425, p. 265, The Letter of Horace Walpole, ed. P. Cunnighham, vol. 1
“Truth has anciently been called the first casualty of war. Money may, in fact, have priority.”
Source: Money: Whence It Came, Where It Went (1975), Chapter VIII, The Great Compromise, p. 92
"Lizzie Deignan: 10 ways to become a better cyclist this summer" https://www.telegraph.co.uk/health-fitness/body/lizzie-deignan-10-ways-become-better-cyclist-summer/, The Telegraph (30 June 2017).
I Want to be a Mathematician: An Automathography (1985)
Commentary on the Song of Songs, As translated by Margaret M. Mitchell in Paul, the Corinthians and the Birth of Christian Hermeneutics (2010)
“What about WRITING it first and rationalizing it afterwards?”
[8162@jpl-devvax.JPL.NASA.GOV, 1990]
Usenet postings, 1990
Source: The Romantic Generation (1995), Ch. 6 : Chopin: Virtuosity Transformed
Source: Last and First Men (1930), Chapter V: The Fall of the First Men; Section 3, “The Cult of Youth” (p. 84)
2009, Statement: on the Passing of Former President Corazon C. Aquino
¶ 86 - 89.
An Humble, Earnest and Affectionate Address to the Clergy (1761)
Source: Reason: The Only Oracle Of Man (1784), Ch. VI Section III - Rare and Wonderful Phenomena no evidence of Miracles, nor are Diabolical Spirits able to effect them, or Superstitious Traditions to confirm them, nor can Ancient Miracles prove Recent Revelations
Interview with John Cleary (23 February 2003).
2000s
Standing by Words: Essays (2011), Poetry and Marriage: The Use of Old Forms (1982)
The Tragic Sense of Life (1913), VII : Love, Suffering, Pity
Given by Trenchard in 1946. As listed on Skygod.com - Great Aviation Quotes http://www.skygod.com/quotes/airpower.html
Flew's review of The God Delusion
The Rubaiyat (1120)
"Charley" Boarman's personal application sent along with his father's earlier letter
A Gentlemanly and Honorable Profession: The Creation of the U.S. Naval Officer Corps, 1794-1815 (1991)
Lena Horne (ca. 1997) in: Susan Ratcliffe (2012) Little Oxford Dictionary of Quotations, p. 208
Anticipation (2008)
Source: Wilhelm Wundt in History: The Making of a Scientific Psychology, 1980, p. 106
"Certayne Notes of Instruction Concerning the Making of Verse or Ryme in English", from The Posies; pp. 457-8.
Source: Letters & Autobiographical Writings (1954), p. 187.
Preface.
Advances in Enterprise Engineering II (2009)
The Election in November 1860 (1860)
Letter to James Clerk Maxwell (25 March 1857), commenting on Maxwell's paper titled "On Faraday's Lines of Force"; letter published in The Life of James Clerk Maxwell: With Selections from His Correspondence (1884), edited by Lewis Campbell and William Garnett, p. 200; also in Coming of Age in the Milky Way (2003) by Timothy Ferris, p. 186
Source: The Strategic Stakes in Mattei's Flight, p. 25
Source: The Internet Galaxy - Reflections on the Internet, Business, and Society (2001), Chapter 1, Lessons from the History of the Internet, p. 10
Speech to the Labour Party Conference in Blackpool (28 September 1965), quoted in The Times (29 September 1965), p. 5.
Letter (5 September 1857), quoted in The Life of Florence Nightingale (1913) by Edward Tyas Cook, p. 369
Preface by Karl Pearson
The Common Sense of the Exact Sciences (1885)
Source: "Presidential Address British Association for the Advancement of Science," 1890, p. 466 : On the expansion of the field of mathematics, and on the importance of a well-chosen notation
"Why I Was Smiling and Hurricane Rita," Huffington Post http://www.huffingtonpost.com/cindy-sheehan/why-i-was-smiling-and-hur_b_7970.html, September 27, 2005
2005
. . . . . . o grande Cavaleiro,
Que ao vento velas deu na ocídua parte,
E lá, onde infante o Sol dá luz primeiro,
Fixou das Quinas santas o Estandarte.
E com afronta do infernal guerreiro,
(Mercê do Céu) ganhou por força, e arte
O áureo Reino, e trocou com pio exemplo
A profana mesquita em sacro templo.
* * * *
O tempo chega, Afonso, em que a santa
Sião terá por vós a liberdade,
A Monarquia, que hoje o Céu levanta,
Devoto consagrando à eternidade.
Ó bem nascida generosa planta,
Que em flor fruto há-de dar à Cristandade,
E matéria a mil cisnes, que, cantando
De vós, se irão convosco eternizando.<p>De Cristo a injusta morte vingou Tito
Na de Jerusalém total ruína:
E a vós, a quem Deus deu um peito invito,
Ser vingador de sua Fé destina.
Extinguir do Agareno o falso rito
É de vosso valor a empresa dina:
Tomai pois o bastão da empresa grande
Para o tempo que o Céu marchar vos mande.
Malaca Conquistada pelo grande Afonso de Albuquerque (1634) — quoted in The Commentaries of the Great Afonso Dalboquerque, Vol. III (London, 1880) https://archive.org/stream/no62works01hakluoft#page/n13/mode/2up, and translated by Edgar C. Knowlton Jr. http://www.sabrizain.org/malaya/library/conquestofmalacca.pdf
“You can't make a man a Christian unless you first make him believe he is a sinner.”
Lin Yutang, The Importance of Living (1937), p. 17
Misattributed
Interview with Elizabeth Gips http://www.tripzine.com/articles.asp?id=dmturnergips
Reporters and editors luncheon address (2007)
"The Death of Common Sense".
Ranting Again
Letter to Guy M. Bryan (1 January 1881)
Diary and Letters of Rutherford Birchard Hayes (1922 - 1926)
Source: A Short History Of The English Law (First Edition) (1912), Chapter XVI, New Forms Of Personal Property, p. 287
Go Rin No Sho (1645), Introduction
George Orwell, Essay Boys' Weeklies (1940) http://georgeorwellnovels.com/essays/boys-weeklies/
About
Sri Isopanisad - Mantra Two
Books, Reflections on Sacred Teachings, Volume IV: Sri Isopanisad (Hari-Nama Press, )
The point P where the two parabolas intersect is given by<center><math>\begin{cases}y^2 = bx\\x^2 = ay\end{cases}</math></center>whence, as before,<center><math>\frac{a}{x} = \frac{x}{y} = \frac{y}{b}.</math></center>
Apollonius of Perga (1896)
“I screwed up the first competition and she stayed with me. That's when I knew I'd found the one.”
Scott Moir, quoted by Olympic Channel (2018)
Partnership with Tessa Virtue, Scott Moir about Virtue
Debating on duties on imports (9 April 1789), published in The Debate and Proceedings in the Congress of the United States (1834), Vol. 1, Joseph Gales, editor, Washington DC, Gales and Seaton, publisher , pp. 115-116
1780s
“I say, then, that the universe and all its parts both received their first order from divine providence, and are at all times administered by it.”
Dico igitur providentia deorum mundum et omnes mundi partes et initio constitutas esse et omni tempore administrari.
Book II, section 30
De Natura Deorum – On the Nature of the Gods (45 BC)
Quoted in "He Led Hitler's Navy," "New York Times" article, April 24, 1960.
Source: The Rise of China and the Demise of the Capitalist World-Economy (2008), Chapter 1: Introduction to China and the Capitalist World-Economy
Preface
Spinoza's Critique of Religion (1965)
Song 20: "Against Idleness and Mischief".
1710s, Divine Songs Attempted in the Easy Language of Children (1715)
Statement during speech kicking off Black History Month (02 February 1986) http://articles.latimes.com/1986-02-02/local/me-3413_1_black-history-parade
1980s
Letter to Dr. Bostock (June, 1798) as quoted by George Peacock, Life of Thomas Young (1855)
Letter to Lord John Russell (4 November 1859), quoted in Jasper Ridley, Lord Palmerston (London: Constable, 1970), p. 534.
1850s
C. West Churchman (1979, p. 21) as cited in: Interfaces (1982) Vol 12, p. 12
1980s and later
The Baggies made amends and striker Robert Earnshaw equalised with ten minutes to go. The Gunners as a result had failed to close the gap at the top of the league, which helped open a five-point gap with Chelsea by the end of November 2004.
Un Art de Vivre (The Art of Living) (1939), The Art of Leadership
“I am an Orangeman first and a politician and member of this parliament [Stormont] afterwards.”
James Craighttp://cain.ulst.ac.uk/othelem/people/accounts/mckay00.htm
Incoherency of New Ideas
The Note-Books of Samuel Butler (1912), Part XIV - Higgledy-Piggledy
Context: An idea must not be condemned for being a little shy and incoherent; all new ideas are shy when introduced first among our old ones. We should have patience and see whether the incoherency is likely to wear off or to wear on, in which latter case the sooner we get rid of them the better.
1920s, Toleration and Liberalism (1925)
Context: The generally expressed desire of 'America first' can not be criticized. It is a perfectly correct aspiration for our people to cherish. But the problem which we have to solve is how to make America first. It can not be done by the cultivation of national bigotry, arrogance, or selfishness. Hatreds, jealousies, and suspicions will not be productive of any benefits in this direction. Here again we must apply the rule of toleration. Because there are other peoples whose ways are not our ways, and whose thoughts are not our thoughts, we are not warranted in drawing the conclusion that they are adding nothing to the sum of civilization. We can make little contribution to the welfare of humanity on the theory that we are a superior people and all others are an inferior people. We do not need to be too loud in the assertion of our own righteousness. It is true that we live under most favorable circumstances. But before we come to the final and irrevocable decision that we are better than everybody else we need to consider what we might do if we had their provocations and their difficulties. We are not likely to improve our own condition or help humanity very much until we come to the sympathetic understanding that human nature is about the same everywhere, that it is rather evenly distributed over the surface of the earth, and that we are all united in a common brotherhood. We can only make America first in the true sense which that means by cultivating a spirit of friendship and good will, by the exercise of the virtues of patience and forbearance, by being 'plenteous in mercy', and through progress at home and helpfulness abroad standing as an example of real service to humanity.
“The first aeon comes out of the mists of time.”
Source: Liber Null & Psychonaut (1987), p. 88
Context: The first aeon comes out of the mists of time. It was an age of Shamanism and Magic when the rulers of men had a firm grasp on the psychic forces. Such forces conferred a high survival value on puny naked man living in intimate communion with the dangers of a hostile environment. This form of consciousness has left its mark in the various underground traditions of witchcraft and sorcery. It has also survived in the hands of several aboriginal cultures in which the powers were used to enforce social conformity.
The second Pagan aeon arose with a more settled way of life as agriculture and city dwelling began. As more complex forms of thought arose and men moved further away from nature, the knowledge of psychic forces became confused. Gods, spirits, and superstition uneasily filled the gaps created by loss of natural knowledge and man's expanding awareness of his own mind.
The third, or Monotheistic, aeon arose inside of the pagan civilizations and swept their fold form of consciousness away. The experiment begun once in Egypt but failed. It really came into its own with Judaism and later with Christianity and Islam, which were offshoots of this. In the East, Buddhism was the form it took. In the monotheistic aeon men worshiped a singular, idealized form of themselves.
The Atheistic aeon arose within Western monotheistic cultures and began to spread throughout the world, although the process is far from complete. It is far from being a mere negation of monotheistic ideas. It contains the radical and positive notions that the universe can be understood and manipulated by careful observation of the behavior of material things. The existence of spiritual beings is considered to be a question without any real meaning. Men look toward their emotional experience as the only ground of meaning.
Now some cultures have remained in one aeon while others have swept forward, but most have never completely freed themselves of the residues of the past. Thus sorcery tainted pagan civilizations and even our own. Paganism taints Catholicism, and Protestantism... There are signs that a fifth aeon is developing exactly where it my be expected — within the leading sections of the foremost atheist cultures.
The evolution of consciousness is cyclic in the form of an upward spiral. The fifth aeon represents a return to the consciousness of the first aeon but in a higher form.
Chaoist philosophy will again become a dominant intellectual and moral force. Psychic powers will increasingly be looked to for solutions to man's problems. A series of general and specific prophecies may be extrapolated from current trends to show how this will come about.
“The president is not the first to ask: "Why do they hate us?"”
The Guardian, September 9, 2002 http://www.chomsky.info/articles/20020909.htm.
Quotes 2000s, 2002
Context: September 11 shocked many Americans into an awareness that they had better pay much closer attention to what the US government does in the world and how it is perceived. Many issues have been opened for discussion that were not on the agenda before. That's all to the good. It is also the merest sanity, if we hope to reduce the likelihood of future atrocities. It may be comforting to pretend that our enemies "hate our freedoms," as President Bush stated, but it is hardly wise to ignore the real world, which conveys different lessons. The president is not the first to ask: "Why do they hate us?" In a staff discussion 44 years ago, President Eisenhower described "the campaign of hatred against us [in the Arab world], not by the governments but by the people". His National Security Council outlined the basic reasons: the US supports corrupt and oppressive governments and is "opposing political or economic progress" because of its interest in controlling the oil resources of the region.... What they hate is official policies that deny them freedoms to which they aspire.
“The first goal of the technostructure is its own security.”
Source: The New Industrial State (1967), Chapter XXIII, Section 2, p. 265
Personal inscription on a copy of Mother Goose in Prose (1897) which he gave to his sister, Mary Louise Baum Brewster, as quoted in The Making of the Wizard of Oz (1998) by Aljean Harmetz, p. 317
Letters and essays
Context: When I was young I longed to write a great novel that should win me fame. Now that I am getting old my first book is written to amuse children. For aside from my evident inability to do anything "great," I have learned to regard fame as a will-o-the-wisp which, when caught, is not worth the possession; but to please a child is a sweet and lovely thing that warms one's heart and brings its own reward.
In his introduction "Van is Here, But Van is Gone" to Futures Past: The Best Short Fiction of A. E. van Vogt (July 1999) http://www.sfrevu.com/ISSUES/2000/ARTICLES/20000128-03.htm
Context: Alfred E. van Vogt, since the appearance of his first two stories — "Black Destroyer" and "Discord in Scarlet" (Astounding Science Fiction, July and December 1939) the most memorable debut in the long history of the genre — has been a giant. The words seminal and germinal leap to mind. Sadly, at this juncture. the words tragedy and farewell also insinuate themselves. … Van is still with us, as I write this, in June of 1999, slightly less than fifty years since I first encountered van Vogt prose in a January 1950 issue of Startling Stories, but Van is gone. He is no longer with us. … Because the great and fecund mind of A. E. van Vogt has fallen into the clutches of that pulp thriller demon, Alzheimer's. Van is gone. … Anyone's demise or vanishment is in some small way tragic but the word "tragedy" requires greater measure for its use. … Van' s great mind now gone. Tragedy.
The ultimate tragic impropriety visited on as good a man as ever lived. A gentle. soft spoken man who was filled with ideas and humor and courtesy and kindness. Not even those who were not aficionados of Van's writing could muster a harsh word about him as a human being. He was as he remains now, quietly and purposefully, a gentleman.
But make no mistake about this: the last few decades for him were marred by the perfidious and even mean spirited and sometimes criminal acts of poltroons and self-aggrandizing mountebanks and piss-ants into whose clutches he fell just before the thug Alzheimer got him. … I came late to the friendship with Van and Lydia. Perhaps only twenty-five or so years. But the friendship continues, and at least I was able to make enough noise to get Van the Science Fiction Writers of America Grand Master Award, which was presented to him in full ceremony during one of the last moments when he was cogent and clearheaded enough understand that finally, as last, dragged kicking and screaming to honor him, the generation that learned from what he did and what he had created had, at last, fessed up to his importance.
Naturally, others took credit for his getting the award. They postured and spewed all the right platitudes. Some of them were the same ones who had said to me — during the five years it took to get them to act honorably — "we'd have given it to him sooner if you hadn't made such a fuss." Yeah. Sure. And pandas'll fly out of my ass.
Source: Refactoring: Improving the Design of Existing Code, 1999, p. 7
Source: A Key into the Language of America (1643), Ch. 21 "Of their Religion"
Context: I was persuaded and am, that God's way is first to turn a soul from its idols, both of heart, worship, and conversation, before it is capable of worship to the true and living God... the two first principles and foundations of true religion, or worship of the true God in Christ, are repentance from dead works, and faith towards God, before the doctrine of baptism or washing, and the laying on of hands, which contain the ordinances and practices of worship; the want of which I conceive is the bane of millions of souls in England and all other nations professing to be Christian nations, who are brought by public authority to baptism and fellowship with God in ordinances of worship, before the saving work of repentance and a true turning to God.
Source: Political Testament (1949), p. 80
Context: We live in a nightmare of falsehoods, and there are few who are sufficiently awake and aware to see things as they are. Our first duty is to clear away illusions and recover a sense of reality. If war should come, it will do so on account of our delusions, for which our hag-ridden conscience attempts to find moral excuses. To recover a sense of reality is to recover the truth about ourselves and the world in which we live, and thereby to gain the power of keeping this world from flying asunder.
Interview Fox News Channel (15 September 1997)
Context: You could say that the paparazzi and the tabloids are sort of the "assault weapons" of the First Amendment. They're ugly, a lot of people don't like them, but they're protected by the First Amendment — just as "assault weapons" are protected by the Second Amendment.
Preface
The House of the Seven Gables (1851)
Context: Many writers lay very great stress upon some definite moral purpose, at which they profess to aim their works. Not to be deficient in this particular, the author has provided himself with a moral, — the truth, namely, that the wrong-doing of one generation lives into the successive ones, and, divesting itself of every temporary advantage, becomes a pure and uncontrollable mischief; and he would feel it a singular gratification if this romance might effectually convince mankind — or, indeed, any one man — of the folly of tumbling down an avalanche of ill-gotten gold, or real estate, on the heads of an unfortunate posterity, thereby to maim and crush them, until the accumulated mass shall be scattered abroad in its original atoms. In good faith, however, he is not sufficiently imaginative to flatter himself with the slightest hope of this kind. When romances do really teach anything, or produce any effective operation, it is usually through a far more subtile process than the ostensible one. The author has considered it hardly worth his while, therefore, relentlessly to impale the story with its moral as with an iron rod, — or, rather, as by sticking a pin through a butterfly, — thus at once depriving it of life, and causing it to stiffen in an ungainly and unnatural attitude. A high truth, indeed, fairly, finely, and skilfully wrought out, brightening at every step, and crowning the final development of a work of fiction, may add an artistic glory, but is never any truer, and seldom any more evident, at the last page than at the first.
" A Dream of Fair Women http://home.att.net/%7ETennysonPoetry/dfw.htm", st. 2 (1832)
“One winter night when he was a boy … he first saw a ring around the moon.”
Bk. 1, Ch. 1
Little, Big: or, The Fairies' Parliament (1981)
Context: One winter night when he was a boy … he first saw a ring around the moon. He stared up at it, immense, icy, half as wide as the night sky, and grew certain that it could only mean the End of the World. He waited thrilled in that suburban yard for the still night to break apart in apocalypse, all the while knowing in his heart that it would not: that there is nothing in this world not proper to it and that it contains no such surprises.
1840s, Past and Present (1843)
Context: In all cases, therefore, we will agree with the judicious Mrs. Glass: 'First catch your hare!' First get your man; all is got: he can learn to do all things, from making boots, to decreeing judgments, governing communities; and will do them like a man.
New Scientist interview (2004)
Context: There is nothing more to this than a simple iterative formula. It is so simple that most children can program their home computers to produce the Mandelbrot set. … Its astounding complication was completely out of proportion with what I was expecting. Here is the curious thing: the first night I saw the set, it was just wild. The second night, I became used to it. After a few nights, I became familiar with it. It was as if somehow I had seen it before. Of course I hadn't. No one had seen it. No one had described it. The fact that a certain aspect of its mathematical nature remains mysterious, despite hundreds of brilliant people working on it, is the icing on the cake to me.
“In the same book he became the first man willingly to claim the title of anarchist.”
Anarchism : A History of Libertarian Ideas and Movements (1962)
Context: Like such titles as Christian and Quaker, "anarchist" was in the end proudly adopted by one of those against whom it had been used in condemnation. In 1840, Pierre-Joseph Proudhon, that stormy, argumentative individualist who prided himself on being a man of paradox and a provoker of contradiction, published the work that established him as a pioneer libertarian thinker. It was What Is Property?, in which he gave his own question the celebrated answer: "Property is theft." In the same book he became the first man willingly to claim the title of anarchist.
Undoubtedly Proudhon did this partly in defiance, and partly in order to exploit the word's paradoxical qualities. He had recognized the ambiguity of the Greek anarchos, and had gone back to it for that very reason — to emphasize that the criticism of authority on which he was about to embark need not necessarily imply an advocacy of disorder. The passages in which he introduces "anarchist" and "anarchy" are historically important enough to merit quotation, since they not merely show these words being used for the first time in a socially positive sense, but also contain in germ the justification by natural law which anarchists have in general applied to their arguments for a non-authoritarian society.
Written in regard to the Allied destruction of Hamburg and other German cities, p. 437
Memoirs 1925 - 1950 (1967), Germany
Context: Here, for the first time, I felt an unshakable conviction that no momentary military advantage — even if such could have been calculated to exist — could have justified this stupendous, careless destruction of civilian life and of material values, built up laboriously by human hands over the course of centuries for purposes having nothing to do with war. Least of all could it have been justified by the screaming non sequitur: "They did it to us." And it suddenly appeared to me that in these ruins there was an unanswerable symbolism which we in the West could not afford to ignore. If the Western world was really going to make a pretense of a higher moral departure point — of greater sympathy and understanding for the human being as God made him, as expressed not only in himself but in the things he had wrought and cared about — then it had to learn to fight its wars morally as well as militarily, or not fight them at all; for moral principles were a part of its strength. Shorn of this strength, it was no longer itself; its victories were not real victories; and the best it would accomplish in the long run would be to pull down the temple over its own head. The military would stamp this as naïve; they would say that war is war, that when you're in it you fight with every means you have, or go down in defeat. But if that is the case, then there rests upon Western civilization, bitter as this may be, the obligation to be militarily stronger than its adversaries by a margin sufficient to enable it to dispense with those means which can stave off defeat only at the cost of undermining victory.
As quoted by Sir Thomas Little Heath, The Thirteen Books of Euclid's Elements (1908) Vol.1 https://books.google.com/books?id=UhgPAAAAIAAJ Introduction and Books I, II p.1, citing Proclus ed. Friedlein, p. 68, 6-20.
The Bonehunters (2006)
Context: So much had changed inside him. He was no believer in causes, not any more. Certainty was an illusion, a lie. Fanaticism was poison in the soul, and the first victim in its inexorable, ever-growing list was compassion. Who could speak of freedom, when one's soul was bound in chains?
Notes from Devotional Authors of the Middle Ages (1873-1874)
Context: That Religion is not devotion, but work and suffering for the love of God; this is the true doctrine of Mystics — as is more particularly set forth in a definition of the 16th century: "True religion is to have no other will but God's." Compare this with the definition of Religion in Johnson's Dictionary: "Virtue founded upon reverence of God and expectation of future rewards and punishments"; in other words on respect and self-interest, not love. Imagine the religion which inspired the life of Christ "founded" on the motives given by Dr. Johnson!
Christ Himself was the first true Mystic. "My meat is to do the will of Him that sent me and to finish His work." What is this but putting in fervent and the most striking words the foundation of all real Mystical Religion? — which is that for all our actions, all our words, all our thoughts, the food upon which they are to live and have their being is to be the indwelling presence of God, the union with God; that is, with the Spirit of Goodness and Wisdom.
Vol. 4, Pt. 2, Translated by W.P. Dickson.
On Women in Rome at the Decline of the Republic.
The History of Rome - Volume 4: Part 2
Context: An equally characteristic feature in the brilliant decay of this period was the emancipation of women. In an economic point of view the women had long since made themselves independent;(57) in the present epoch we even meet with solicitors acting specially for women, who officiously lend their aid to solitary rich ladies in the management of their property and their lawsuits, make an impression on them by their knowledge of business and law, and thereby procure for themselves ampler perquisites and legacies than other loungers on the exchange. But it was not merely from the economic guardianship of father or husband that women felt themselves emancipated. Love-intrigues of all sorts were constantly in progress. The ballet-dancers (-mimae-) were quite a match for those of the present day in the variety of their pursuits and the skill with which they followed them out; their primadonnas, Cytheris and the like, pollute even the pages of history. But their, as it were, licensed trade was very materially injured by the free art of the ladies of aristocratic circles. Liaisons in the first houses had become so frequent, that only a scandal altogether exceptional could make them the subject of special talk; a judicial interference seemed now almost ridiculous. An unparalleled scandal, such as Publius Clodius produced in 693 at the women's festival in the house of the Pontifex Maximus, although a thousand times worse than the occurrences which fifty years before had led to a series of capital sentences,(58) passed almost without investigation and wholly without punishment. The watering-place season—in April, when political business was suspended and the world of quality congregated in Baiae and Puteoli— derived its chief charm from the relations licit and illicit which, along with music and song and elegant breakfasts on board or on shore, enlivened the gondola voyages. There the ladies held absolute sway; but they were by no means content with this domain which rightfully belonged to them; they also acted as politicians, appeared in party conferences, and took part with their money and their intrigues in the wild coterie-doings of the time. Any one who beheld these female statesmen performing on the stage of Scipio and Cato and saw at their side the young fop—as with smooth chin, delicate voice, and mincing gait, with headdress and neckerchiefs, frilled robe, and women's sandals he copied the loose courtesan— might well have a horror of the unnatural world, in which the sexes seemed as though they wished to change parts. What ideas as to divorce prevailed in the circles of the aristocracy may be discerned in the conduct of their best and most moral hero Marcus Cato, who did not hesitate to separate from his wife at the request of a friend desirous to marry her, and as little scrupled on the death of this friend to marry the same wife a second time. Celibacy and childlessness became more and more common, especially among the upper classes. While among these marriage had for long been regarded as a burden which people took upon them at the best in the public interest,(59) we now encounter even in Cato and those who shared Cato's sentiments the maxim to which Polybius a century before traced the decay of Hellas,(60) that it is the duty of a citizen to keep great wealth together and therefore not to beget too many children. Where were the times, when the designation "children-producer" (-proletarius-) had been a term of honour for the Roman?