with that
'semi-liberty under silence and concealment,' for which Cicero was
thankful under the dictatorship of Julius Caesar. 'Obsecro--abiiciamus
ista et semi-liberi saltern, simus; quod assequemur _et tacendo et
latendo'_ (Epist. ad Attic, xiii. 31). Contrast with this the memorable
declaration of Socrates, in the Platonic Apology, that silence and
abstinence from cross-examination were intolerable to him; that life
would not be worth having under such conditions.]

[Footnote 7: Aeschyl. Prometh., 996-1006--

pros tauta, rhipthestho men aithaloussa phlox,
leykoptherps de niphadi kai bronthemasin
chthonhiois kykhato phanta kahi tarassheto
gnhampsei gar ouden tondhe m'----
eiseltheto se mhepot, hos ego, Dios
gnhomen phobetheis, thelhynoys genhesomai,
kai liparheso ton mhega stygohymenon
gynaikomhimois hyptihysmasin cherhon,
lyshai me dhesmon tonde toy pantos oheo.

Also v. 1047, et seq. The memorable ode of Goethe, entitled
_Prometheus_, embodies a similar vein of sentiment in the finest
poetry.]

[Footnote 8: Euripid Hippol., 10--

(Aph) oh gar me thaeseos pais, 'Amazonos tokos
monos politon taesde gaes Troizaenias
legei kakistaen daimonon pephukenai
Phoibou d' adelphaen Artemin,--
tima, megiotaen daimonon aegoumenos--

(Hipp.) taen saen dhe Khyprin pholl' hego Chairein lhego--
(112.)

See also v. 1328--1402.]

[Footnote 9: Herodot. t. 32. O Kroise, epistumenon me to theion pan eohn
phthonerohn te kai taraxodes, epeirotas ahnthropaeion pragmhaton pheri;
also iii. 40]

[Footnote 10: See Eurip. Hipp., 6-96-149. The language of the attendant,
after his affectionate remonstrance to Hippolytus had been disregarded,
supplicating Aphrodite to pardon the recalcitrancy of that virtuous but
obstinate youth, is characteristic and touching (114-120.)]

[Footnote 11: See especially his chapter ii. on the Sensations of Sight,
pp. 222, 241--247, in the second edition of this work.]

[Footnote 12: Descartes says, in his 'Principia Philosophiae,' i 51--'Et
quidem substantia quae nulla plane re indigeat, unica tantum potest
intelligi--nempe Deus. Alias vero omnes, non nisi ope concursus Dei
existere posse perspicimus. Atque ideo nomen substantiae non convenit Deo
et illis _univoce_, ut dici solet in scholis, hoc est, nulla ejus
nominis significatio potest distincte intelligi, quae Deo et creaturis
sit communis.']

[Footnote 13: At the same time, we cannot go along with Mr Mill in th