330 NOTES. 



See Plut. De Superstitione, I, where part is quoted. [16] In De Augm. 

 viii. 3 the subject is treated quite differently. The remarks on the 

 secret part of government are entirely omitted, and the apology to 

 the king for passing over the subject in silence is transferred to the 

 beginning of the book. The remainder of the chapter is taken up 

 with two dissertations, the one, De Proferendis Finibus Imperii, which 

 corresponds with Essay xxix. Of the True Greatnesse of Kingdomes 

 and Estates ; the other, De Justitia Universali. The former of these 

 is said to have been translated into Latin by Hobbes of Malmesbury. 

 [22] Virg. JEn. vi. 726. [33] futility: facilitie in ed. 1605, corrected 

 to futilitie in Errata. The correction is adopted in edd. 1629, 1633. 

 [Ib.] Sisyphus and Tantalus: See Horn. Od. xi. 582-600; Cic. Tusc. 

 Disp. i. 5. 10 ; iv. 16. 35. Sisyphus was punished because he had 

 betrayed the designs of the gods (Servius on Virg. JEn. vi. 616). 

 Tantalus divulged the secrets of Zeus. 



P. 249. [9] Rev. iv. 6. [18-25] Transferred in the De Augm. to 

 the beginning of the book. [24] The story is told of Zeno ; Plut. De 

 Garrulitate ; Diog. Laert. vii. 24. 



P. 250. [16] Comp. Ess. Ivi. p. 227: For many times, the things 

 deduced to judgement, may bee meum and tuum, when the reason and 

 consequence thereof may trench to point of estate : I call matter of 

 estate, not onely the parts of soveraigntie, but whatsoever introduceth 

 any great alteration, or dangerous president ; or concerneth manifestly 

 any great portion of people. 



P. 251. [3, 4] The same in all probability as the dissertation in the 

 De Augm., De justitia universal!. [6] This paragraph is omitted in 

 the Latin. [9] Virg. JEn. iv. 647. [19] Virg. Eel. ii. 27. 



P. 752. [15] only if: i.e. if only. [24] Made by Themistocles to 

 Eurybiades: Plut. Reg. et Imper. Apoph. [25] so they observe: i.e. 

 provided that they observe. [31] Sabbath: Sabaoth in ed. 1605, 

 corrected in edd. 1629, 1633. This confusion between Sabaoth ( hosts ) 

 and Sabbath ( rest ) is by no means uncommon, though in p. no, 

 1. 32, Sabbath is printed correctly in ed. 1605. Even as late as the 

 middle of the last century Dr. Johnson, in the first edition of his 

 Dictionary, treated the two words as synonymous. Other examples 

 are found in Spenser (F. Q. viii. 2) : 



But thenceforth all shall rest eternally 

 With him that is the God of Sabaoth hight : 

 O! that great Sabaoth God, grant me that Sabaoth s sight. 



And the second quarto of Shakespeare s Mer. of Ven. iv. i. 36, has 

 Sabaoth for Sabbath, which is the reading of the first quarto and of 

 the folios. 



P- 2 53- [ J ] De Augm. ix. i. [9] Rom. iv. 22. [10] Gen. xviii. 12. 



