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Whether land or sea animals are cleverer (0-4)

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INTRODUCTION

There can be little doubt that Plutarch composed this pleasant work from commentarii (ὑπομνήματα) derived not merely from Aristotle (mentioned specifically in 965 d and quoted often), but also from various other compendia, the remains of which are to be seen in Aelians and Plinys natural histories and elsewhere.[*] In fact, if one reads Plutarch and Aelian and Pliny side by side, one may acquire the impression that they had before them substantially the same sources, and that these were numerous. Whereas

Pliny and Aelian appear to adopt nearly everything their authorities may have offered (for they were writing factual commentaries), Plutarch, as always, selects. It is possible, in some cases, that Plutarchs mss. (which are not good and also contain lacunae) may have been interpolated from Aelians; and the reverse is likewise possible. This is a very difficult matter, but the hope may be entertained that some main sources of Plutarch and Aelian, if not of Pliny, and the as yet unassessed evidence of Philo, may eventually be disentangled for substantial sections, though this is not the place to attempt such a feat.

The title is not well chosen, since the victory is awarded to neither side. The real point of the dialogue seems to be, in its second as well as its first part, that all animals of whatever provenance are intelligent.[*] The occasionally bantering tone may serve to indicate that we have before us something of a school exercise from Plutarchs own academy, with perhaps the first draft of the second part composed by pupils.[*] Note the carefully established details: the contest will take place at a fixed time (960 b, 963 b) before their fellow-pupils and a specially appointed judge (965 c-e). More or less elaborate preparation has been made by the contestants (960 b, 975 d).[*] Because of the occasion the school has been granted a holiday.

In the first part (chapters 1-8), the author demonstrates through the authoritarian voice of his own father that the Stoics, in so far as they affirm the irrationality of animals, contradict their own tenets. The second part proves that animals of all kinds are rational (chapters 9-36); the last small section, while refusing to award first honours in the debate, appears to contain Plutarchs exhortation to his pupils to continue the fight against the Stoics. For an excellent summary with sympathetic comments see E. R. Dodds, Greece and Rome, ii (1932/3), pp. 104-105.

D Agostino[*] and others have shown that there is little originality in Plutarchs animal psychology, while not denying our author considerable vivacity in presentation. While it is true that whole sections, like 976 a-d, are drawn from the identical source that Aelian (De Natura Animalium, viii. 4-6) used, yet one has only to compare the use these authors have made of precisely the same material to recognize the great superiority of Plutarch. The principal sources have been disputed[*]: Chrysippus, Theophrastus, Hagnon, Alexander of Myndus,[*] Juba, Xenocrates have all been suggested, but there can be little doubt (as

with De Tranquillitate [*] and many other works) that a considerable variety of sources has been utilized. Now that Schläpfer[*] has demonstrated that Plutarch had himself read and meditated upon great sections of classical poetry, critics may perhaps be more willing to allow our author first-hand familiarity with a wider range of prose, and works of reference as well.

It is by no means impossible that the work is incomplete in our mss.; there are, at least, several demonstrable lacunae and it is possible that it was considerably longer and may even have justified its title when it left Plutarchs hands.

As for the date of the dialogue, the terminus post quem is a.d. 70 (not 79, as it cannot be certainly inferred from 974 a that Vespasian was then dead); it is probably a work of Plutarchs youth, preceding in any case the Lives and the Symposiacs. It may well date from Plutarchs anti-Stoic period which produced the De Facie, the De Communibus Notitiis, and the other anti-Chrysippean polemics. It has much in common with the Gryllus and the fragments of De Esu Carnium and some correspondence with the Amatorius.[*] It may, in fact, have been written during nearly the same period as that in which the elder Pliny (whose preface is dated a.d. 77) was compiling his own Natural History.

The citations in DArcy Thompsons Oxford translation of Aristotles Historia Animalium [*] are somewhat inaccurate and inconsistent, being, as he says, compiled at various times and at long intervals during many years. Nevertheless the work is of great value and it may be hoped that the notes in this edition that rely on it (and these are many) have been adequately sifted. Also to be constantly and gratefully consulted are Thompsons A Glossary of Greek Fishes (Oxford, 1947) and A Glossary of Greek Birds (2nd edition, Oxford, 1936). There will be many references to Thompsons Aristotle; but if the creature in question is a bird or a fish, it is to be understood that supplementary and often corrective material is to be found in the Glossaries. There is, further, a tribute of admiration due to A. W. Mairs L.C.L. edition of Oppian, with its exhaustive notes.[*] Rackham (L.C.L. Pliny, vol. Ill, books viii-xi) is very interesting on the text, but has almost completely denied himself the privilege of citing parallel passages.

The debunking of many of Plutarchs stories, if such a task is necessary, has been pleasantly done in the leisurely course of Bergen Evans The Natural History of Nonsense (New York, 1946). It should be added, however, that modern scientific speculation is approaching somewhat closer to one of Plutarchs main tenets, if one may judge from such a work as W. C. Allees Coöperation Among Animals (New York, 1951: a revision of his earlier The Social Life of

Animals); and on the thesis of animal intelligence see Evans himself, p. 173, and the authorities cited there, note 1.

Both the translation and the notes of this and the following essays have benefited immeasurably from an exhaustive criticism generously given them by Professor Alfred C. Andrews of the University of Miami, Florida. He has in fact supplied a number of valuable notes and also the Appendix, a classified zoological index. It must be understood, however, that any errors remaining are to be attributed solely to the editor.[*]

The dialogue is no. 147 in the catalogue of Lamprias. According to this document Plutarch wrote another work (no. 135) on the same subject: Do Beasts Possess Reason? But no. 127, Περὶ ζώλων ἀλόγων ποιητικός, is probably the same as our Gryllus, the following dialogue in this edition.

Abbreviations used in citing Modern Authors

Brands J. P. J. M. Brands, Grieksche Diernamen, Purmerend, 1935.

Cotte J. Cotte, Poissons et animaux aquatiques au temps de Pline, Paris, 1945.

Keller Otto Keller, Die antike Tierwelt, Leipzig, 1909-1913.

Mair A. W. Mair, Oppian, Colluthus, Tryphiodorus, L.C.L., 1928.

Saint-Denis E. de Saint-Denis, Le Vocabulaire des animaux marius en latin classique, Paris, 1947.

Schmid Georg Schmid, Die Fische in Ovids Halieuticon, Philologus, Supplementband xi (1907-1910), pp. 253-350.

Thompson, Aristotle DArcy W. Thompson, The Works of Aristotle, vol. IV, Historia animalium, Oxford, 1910.

Thompson, Birds DArcy W. Thompson, A Glossary of Greek Birds, rev. ed., Oxford, 1936.

Thompson, Fishes DArcy W. Thompson, A Glossary of Greek Fishes, Oxford, 1947.

(The speakers in the dialogue are Autobulus,[*] Soclarus,[*] Optatus, Aristotimus, Phaedimus, and Heracleon.[*])

AUTOBULUS.. When Leonidas was asked what sort of a person he considered Tyrtaeus to be, he replied, A good poet to whet the souls of young men,[*] on the ground that by means of verses the poet inspired in young men keenness, accompanied by ardour and ambition whereby they sacrificed themselves freely in battle. And I am very much afraid, my friends, that the Praise of Hunting [*] which was read aloud to us yesterday may so immoderately inflame our young men who like the sport that they will come to consider all other occupations as of minor, or of no, importance and concentrate on this.[*] As a matter of fact, I myself caught the old fever all over again
in spite of my years and longed, like Euripides[*] Phaedra,
To halloo the hounds and chase the dappled deer;
so moved was I by the discourse as it brought its solid and convincing arguments to bear.

SOCLARUS.. Exactly so, Autobulus. That reader yesterday seems to have roused his rhetoric from its long disuse[*] to gratify the young men and share their vernal mood.[*] I was particularly pleased with his introduction of gladiators and his argument that it is as good a reason as any to applaud hunting that after diverting to itself most of our natural or acquired pleasure in armed combats between human beings it affords an innocent spectacle of skill and intelligent courage pitted against witless force and violence. It agrees with that passage of Euripides[*]:
Slight is the strength of men;
But through his minds resource
He subdues the dread
Tribes of the deep and races
Bred on earth and in the air.

AUTOBULUS. Yet that is the very source, my dear Soclarus, from which they say insensibility spread among men and the sort of savagery that learned the taste of slaughter on its hunting trips[*] and has grown accustomed to feel no repugnance for the wounds and gore of beasts, but. to take pleasure in their violent death. The next step is like what
happened at Athens[*]: the first man put to death by the Thirty was a certain informer who was said to deserve it, and so was the second and the third; but after that they went on, step by step, until they were laving hands on honest men and eventually did not spare even the best of the citizens. Just so the first man[*] to kill a bear or a wolf won praise; and perhaps some cow or pig was condemned as suitable to slay because it had tasted the sacred meal placed before it.[*] So from that point, as they now went on to eat the flesh of deer and hare and antelope, men were introduced to the consumption of sheep and, in some places, of dogs and horses.
The tame goose and the dove upon the hearth,
as Sophocles[*] says, were dismembered and carved for food - not that hunger compelled men as it does weasels and cats, but for pleasure and as an appetizer.[*] Thus the brute[*] and the natural lust to kill in man were fortified and rendered inflexible to pity, while gentleness was, for the most part, deadened. It was in this way, on the contrary, that the Pythagoreans,[*] to inculcate humanity and compassion, made a
practice of kindness to animals; for habituation has a strange power to lead men onward by a gradual familiarization of the feelings.

Well, we have somehow fallen unawares into a discussion not unconnected with what we said yesterday nor yet with the argument that is presently to take place to-day. Yesterday, as you know, we proposed the thesis that all animals partake in one way or another of reason and understanding, and thereby offered our young hunters a field of competition not lacking in either instruction or pleasure: the question whether land or sea animals have superior intelligence. This argument, it seems, we shall to-day adjudicate if Aristotimus and Phaedimus stand by their challenges; for Aristotimus put himself at his comrades disposal to advocate the land as producer of animals with superior intelligence, while the other will be pleader for the sea.

SOCLARUS.. Theyll stand by their word, Autobulus; theyll be here any minute now. Early this morning I observed them both preparing for the fray. But, if you like, before the contest begins, let us review the discussion of whatever topics are germane to our conversation of yesterday, but were not then discussed, either because no occasion offered, or, since we were in our cups, were treated too lightly. I thought, in fact, that I caught the reverberation of a material objection from the Stoa[*]: just as the immortal is opposed to the mortal and the imperishable to the perishable, and, of course, the incorporeal to the corporeal; just so, if there is rationality, the irrational must exist as its opposite and counterpart.
This alone, among all these pairings, must not be left incomplete and mutilated.

AUTOBULUS.[*] But who ever, my dear Soclarus, maintained that, while rationality exists in the universe, there is nothing irrational ? For there is a plentiful abundance of the irrational in all things that are not endowed with a soul; we need no other sort of counterpart for the rational: everything that is soulless, since it has no reason or intelligence, is by definition in opposition to that which, together with a soul, possesses also reason and understanding. Yet suppose someone were to maintain that nature must not be left maimed, but that that part of nature which, is endowed with a soul should have its irrational as well as its rational aspect, someone else is bound to maintain that nature endowed with a soul must have both an imaginative and an unimaginative part, and both a sentient part and an insentient. They want nature, they say, to have these counteractive and contraposed positives and negatives of the same kind counterbalanced, as it were. But if it is ridiculous to require an antithesis of sentient and insentient within the class of living things, or an antithesis of imaginative and unimaginative, seeing that it is the nature of every creature with a soul to be sentient and imaginative from the hour of its birth, so he, also, is unreasonable who demands a division of the living into a rational and an irrational part - and that, too, when he is arguing with men who believe that nothing is endowed with sensation which does not also partake of intelligence and that there is no living thing which does not naturally
possess both opinion and reason, just as it has sensation and appetite. For nature, which, they[*] rightly say, does everything with some purpose and to some end, did not create the sentient creature merely to be sentient when something happens to it. No, for there are in the world many things friendly to it, many also hostile; and it could not survive for a moment if it had not learned to give the one sort a wide berth while freely mixing with the other. It is, to be sure, sensation that enables each creature to recognize both kinds; but the acts of seizing or pursuing that ensue upon the perception of what is beneficial, as well as the eluding or fleeing of what is destructive or painful, could by no means occur in creatures naturally incapable of some sort of reasoning and judging, remembering and attending. Those beings, then, which you deprive of all expectation, memory, design, or preparation, and of all hopes, fears, desires, or griefs - they will have no use for eyes or ears either, even though they have them. Indeed, it would be better to be rid of all sensation and imagination that has nothing to make use of it, rather than to know toil and distress and pain while not possessing any means of averting them.

There is, in fact, a work of Strato,[*] the natural philosopher, which proves that it is impossible to have sensation at all without some action of the intelligence. Often, it is true, while we are busy reading, the letters may fall on our eyes, or words may fall on our ears, which escape our attention since our minds are intent on other things; but later the mind recovers, shifts its course, and follows up every
detail that had been neglected; and this is the meaning of the saying[*]:
Mind has sight and Mind has hearing;
Everything else is deaf and blind,
indicating that the impact on eyes and ears brings no perception if the understanding is not present. For this reason also King Cleomenes, when a recital made at a banquet was applauded and he was asked if it did not seem excellent, replied that the others must judge, for his mind was in the Peloponnesus. So that, if we are so constituted that to have sensation we must have understanding, then it must follow that all creatures which have sensation can also understand.

AUTOBULUS. But let us grant that sensation needs no help of intelligence to perform its own function; nevertheless, when the perception that has caused an animal to distinguish between what is friendly and what is hostile is gone, what is it that from this time on remembers the distinction, fears the painful, and wants the beneficial ? And, if what it wants is not there, what is there in animals that devises means of acquiring it and providing lairs and hiding-places - both traps for prey and places of refuge from attackers ? And yet those very authors[*] rasp our ears by repeatedly defining in their Introductions [*] purpose as an indication of intent to complete,
design as an impulse before an impulse, preparation as an act before an act, and memory as an apprehension of a proposition in the past tense of which the present tense has been apprehended by perception. [*] For there is not one of these terms that does not belong to logic; and the acts are all present in all animals as, of course, are cognitions which, while inactive, they call notions, but when they are once put into action, concepts. And though they admit that emotions one and all are false judgements and seeming truths, [*] it is extraordinary that they obviously fail to note many things that animals do and many of their movements that show anger or fear or, so help me, envy or jealousy. They themselves punish dogs and horses that make mistakes, not idly but to discipline them; they are creating in them through pain a feeling of sorrow, which we call repentance.

Now pleasure that is received through the ears is a means of enchantment, while that which comes through the eyes is a kind of magic: they use both kinds against animals. For deer and horses[*] are bewitched by pipes and flutes, and crabs[*] are involuntarily lured from their holes by lotus pipes e; it is also reported that shad will rise to the surface
and approach when there is singing and clapping.[*] The horned owl,[*] again, can be caught by the magic of movement, as he strives to twist his shoulders in delighted rhythm to the movements of men dancing before him.

As for those who foolishly affirm that animals do not feel pleasure or anger or fear or make preparations or remember, but that the bee as it were [*] remembers and the swallow as it were prepares her nest and the lion as it were grows angry and the deer as it were is frightened-I dont know what they will do about those who say that beasts do not see or hear, butas it were hear and see; that they have no cry but as it were; nor do they live at all but as it were. For these last statements (or so I believe) are no more contrary to plain evidence than those that they have made.

SOCLARUS. Well, Autobulus, you may count me also as one who believes your statements; yet on comparing the ways of beasts with human customs and lives, with human actions and manner of living, I find not only many other defects in animals, but this especially: they do not explicitly aim at virtue,[*] for which purpose reason itself exists; nor do they
make any progress in virtue or have any bent for it; so that I fail to see how Nature can have given them even elementary reason, seeing that they cannot achieve its end.

AUTOBULUS. But neither does this, Soclarus, seem absurd to those very opponents of ours; for while they postulate that love of ones offspring[*] is the very foundation of our social life and administration of justice, and observe that animals possess such love in a very marked degree, yet they assert and hold that animals have no part in justice. Now mules[*] are not deficient in organs; they have, in fact, genitals and wombs and are able to use them with pleasure, yet cannot attain the end of generation. Consider another approach: is it not ridiculous to keep affirming that men like Socrates and Plato[*] are involved in vice no less vicious than that of any slave you please, that they are just as foolish and intemperate and unjust, and at the same time to stigmatize the alloyed and imprecise virtue of animals as absence of reason rather than as its imperfection or weakness ? And this, though they acknowledge that vice is a fault of reason and that all animals are infected with vice: many, in fact, we observe to be guilty of cowardice and intemperance, injustice and malice. He, then, who holds that what is not fitted by nature to receive the perfection of reason does not even
receive any reason at all is, in the first place, no better than one who asserts that apes are not naturally ugly or tortoises naturally slow for the reason that they are not capable of possessing beauty or speed. In the second place, he fails to observe the distinction which is right before his eyes: mere reason is implanted by nature, but real and perfect reason[*] is the product of care and education. And this is why every living creature has the faculty of reasoning; but if what they seek is true reason and wisdom, not even man may be said to possess it.[*] For as one capacity for seeing or flying differs from another (hawks and cicadas do not see alike, nor do eagles and partridges fly alike), so also not every reasoning creature has in the same way a mental dexterity or acumen that has attained perfection. For just as there are many examples in animals of social instincts and bravery and ingenuity in ways and means and in domestic arrangements, so, on the other hand, there are many examples of the opposite: injustice, cowardliness, stupidity.[*] And the very factor which brought about our young mens contest to-day provides confirmation. It is on an assumption of difference that the two sides assert, one that land animals, the other that sea animals, are naturally more advanced toward virtue. This is clear also if you contrast hippopotamuses[*] with storks[*]: the latter support their fathers, while the former kill them[*] in order to consort with their mothers. The
same is true if you compare doves[*] with partridges[*]; for the partridge cock steals the eggs and destroys them since the female will not consort with him while she is sitting, whereas male doves assume a part in the care of the nest, taking turns at keeping the eggs warm and being themselves the first to feed the fledglings; and if the female happens to be away for too long a time, the male strikes her with his beak and drives her back to her eggs or squabs. And while Antipater[*] was reproaching asses and sheep for their neglect of cleanliness, I dont know how he happened to overlook lynxes and swallows[*]; for lynxes dispose of their excrement by concealing and doing away with it, while swallows teach their nestlings to turn tail and void themselves outward.

AUTOBULUS. Why, moreover, do we not say that one tree is less intelligent than another, as a sheep is by comparison with a dog; or one vegetable more cowardly than another, as a stag is by comparison with a lion ? Is the reason not that, just as it is impossible to call one immovable object slower than another, or one dumb thing more mute than another, so among all the creatures to whom Nature has not given the faculty of understanding, we cannot say that one is more cowardly or more slothful or more intemperate ? Whereas it,
is the presence of understanding, of one kind in one animal, of another kind in another, and in varying degree, that has produced the observable differences.

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the 262 w 18127
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Often 1 w 18145
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attention 1 w 18251
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our 36 w 18259
minds 1 w 18264
are 25 w 18267
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things 4 w 18286
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the 265 w 18298
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shifts 1 w 18317
its 15 w 18320
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A 88 w 18402
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Epicharmus 1 w 18453
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Mor 10 w 18458
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Com 2 w 18474
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Frag 6 w 18485
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Frag 7 w 18513
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Mor 11 w 18551
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The 35 w 18571
fullest 1 w 18578
interpretation 1 w 18592
is 180 w 18594
that 63 w 18598
of 139 w 18600
Schottlaender 1 w 18613
Hermes 2 w 18620
lxii 1 w 18625
pp 43 w 18628
437 1 w 18632
f 408 w 18633
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see 14 w 18641
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But 7 w 19128
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remembers 1 w 19343
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And 5 w 19557
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authors 3 w 19576
The 36 w 19579
Stoics 3 w 19585
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Arnim 3 w 19599
S 56 w 19601
V 7 w 19603
F 21 w 19605
iii 10 w 19609
p 394 w 19611
41 2 w 19614
Chrysippus 3 w 19625
frag 9 w 19630
173 3 w 19634
of 143 w 19636
the 281 w 19639
Ethica 1 w 19645
rasp 1 w 19650
our 38 w 19653
ears 11 w 19657
by 24 w 19659
repeatedly 1 w 19669
defining 1 w 19677
in 311 w 19679
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Introductions 1 w 19697
Or 3 w 19699
elementary 1 w 19709
treatises 1 w 19718
titles 1 w 19725
used 7 w 19729
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Arnim 4 w 19750
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cit 12 w 19757
ii 31 w 19760
pp 48 w 19763
6 35 w 19765
f 433 w 19766
iii 11 w 19771
p 404 w 19773
196 1 w 19777
purpose 2 w 19786
as 143 w 19788
an 285 w 19790
indication 1 w 19800
of 144 w 19802
intent 2 w 19808
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complete 4 w 19818
design 2 w 19825
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an 286 w 19829
impulse 1 w 19836
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an 287 w 19844
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an 291 w 19895
apprehension 1 w 19907
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That 3 w 19992
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sensation 9 w 20006
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snub-nosed 1 w 20051
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memory 3 w 20060
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The 37 w 20099
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collected 1 w 20149
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Class 1 w 20167
Rev 1 w 20171
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f 439 w 20190
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And 6 w 20384
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judgements 1 w 20438
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see 17 w 20499
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Mor 12 w 20506
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show 2 w 20610
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They 3 w 20652
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pain 4 w 20757
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repentance 1 w 20795
Now 2 w 20799
pleasure 5 w 20807
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is 205 w 20813
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the 299 w 20831
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Animal 8 w 20976
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Hist 7 w 21001
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Dolphins 1 w 21056
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Pliny 8 w 21082
Nat 7 w 21086
Hist 8 w 21091
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it 180 w 21919
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expression 1 w 21943
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von 6 w 22003
Arnim 6 w 22008
S 60 w 22010
V 8 w 22012
F 24 w 22014
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p 465 w 22019
240 1 w 22023
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frag 10 w 22039
887 1 w 22043
This 6 w 22049
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the 318 w 22061
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appearance 2 w 22075
of 158 w 22077
the 319 w 22080
word 4 w 22084
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Plutarch 33 w 22094
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Pohlenz 2 w 22108
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actions 1 w 22666
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manner 1 w 22675
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many 10 w 22700
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defects 1 w 22712
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animals 13 w 22721
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On 2 w 22773
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see 22 w 22798
Aelian 14 w 22804
s 1487 w 22806
preface 3 w 22813
to 162 w 22815
the 332 w 22818
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De 21 w 22831
Natura 10 w 22837
Animal 13 w 22843
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Mor 16 w 22855
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reason 9 w 22890
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any 16 w 22919
progress 1 w 22927
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virtue 2 w 22935
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see 23 w 22970
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Nature 1 w 22979
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elementary 2 w 23009
reason 10 w 23015
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AUTOBULUS 5 w 23059
But 8 w 23063
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Soclarus 5 w 23087
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See 7 w 23173
Mor 17 w 23176
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De 22 w 23203
Amore 1 w 23208
Prolis 1 w 23214
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the 339 w 23231
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justice 1 w 23286
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Now 3 w 23397
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Cf 11 w 23404
Aristotle 9 w 23414
De 23 w 23417
Generatione 1 w 23428
Animal 14 w 23434
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b 299 w 23444
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Aristotle 10 w 23479
s 1532 w 23481
criticism 2 w 23490
of 167 w 23492
Empedocles 1 w 23502
theory 1 w 23509
see 26 w 23512
H 30 w 23513
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Aristotle 11 w 23532
s 1539 w 23534
Criticism 1 w 23543
of 168 w 23545
the 342 w 23548
Presocratics 1 w 23560
p 488 w 23562
143 2 w 23566
n 1502 w 23568
573 1 w 23572
Pliny 10 w 23578
Nat 14 w 23582
Hist 11 w 23587
viii 7 w 23592
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mentions 1 w 23605
some 20 w 23609
cases 2 w 23614
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the 343 w 23619
fertility 1 w 23628
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Cicero 1 w 23649
De 24 w 23652
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Consider 1 w 23825
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De 25 w 23912
Finibus 1 w 23919
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He 8 w 24321
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De 26 w 24900
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For 10 w 25136
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It 14 w 25430
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Animal 18 w 26023
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Nat 20 w 26188
Hist 15 w 26193
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We 7 w 26601
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Physica 1 w 26631
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Antipater 5 w 26824
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Animal 22 w 27004
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Mor 18 w 27032
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Pliny 12 w 27045
Nat 21 w 27049
Hist 17 w 27054
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differences 1 w 27771