Chapter 3

Marcus." Both had the gentile name Claudius, one being Marcus Claudius, and the other Gaius Claudius, Marcellus.]

[Footnote 68: Small gaps occur in this sentence, filled by conjectures of Bekker and Reiske.]

[Footnote 69: Verb suggested by Xylander, Reiske, Bekker.]

[Footnote 70: Compare Book Thirty-seven, chapter 52.]

[Footnote 71: I.e., "Temple" or "Place of the Nymphs."]

[Footnote 72: This couplet is from an unknown play of Sophocles, according to both Plutarch and Appian. Plutarch, in his extant works, cites it three times (Life of Pompey, chapter 78; Sayings of Kings and Emperors, p. 204E; How a Young Man Ought to Hear Poems, chapter 12). In the last of these passages he tells how Zeno by a slight change in the words alters the lines to an opposite meaning which better expresses his own sentiments. Diogenes Laertius (II, 8) relates a similar incident. Plutarch says that Pompey quoted the verses in speaking to his wife and son, but Appian (Civil Wars, H, 85) that he repeated to himself.

The verses will be found as No. 789 of the Incertarum Fabularum Fragmenta in Nauck's _Tragici Graeci._]

[Footnote 73: _M. Acilius Caninus._]

[Footnote 74: In the MS, some corruption has jumbled these names together. The correct interpretation was furnished by Xylander and Leunclavius.]

[Footnote 75: The year 47, in which Caesar came to Rome, is here meant, or else Dio has made an error.]

[Footnote 76: _M. Caelius Rufus_.]

[Footnote 77: This is one of some twenty different phases (listed in Wissowa, _Religion und Kultus der Römer_, p. 212) under which the goddess was worshipped. (See also Roscher 1, col. 1513.) The appropriate Latin title was _Fortuna Respiciens_, and it certainly had a Greek equivalent ([Greek: Tuoae hepistrephomenae] in Plutarch, _de fortuna Romanorum_, c. 10) which it seems strange that Dio should not have known. Moreover, our historian has apparently given a wrong interpretation of the name, since _respicio_ in Latin, when used of the gods, commonly means to "look favorably upon." In Plautus's _Captivi_ (verse 834) there is a play on the word _respice_ involving the goddess, and in his _Asinaria_ (verse 716) mention is made of a closely related divinity, Fortuna Obsequens. Cicero (_de legibus_, II, 11, 28), in enumerating the divinities that merit human worship, includes "Fortuna, quae est vel Huius diei--nam valet in omnis dies--vel Respiciens ad opem ferendam, vel Fors, in quo incerti casus significantur magis" ... The name Fortuna Respiciens has also come to light in at least three inscriptions.]

[Footnote 78: This is the phrase commonly supplied to explain a palpable corruption in the MS.]

[Footnote 79: It seems probable that a few words have fallen out of the original narrative at this point. Such is the opinion of both Dindorf and Hoelzl.]

[Footnote 80: Compare Book Thirty-six, chapters 12 and 13.]

[Footnote 81: _I.e._, "Citizens."]

[Footnote 82: Xylander and Leunclavius supply this necessary word lacking in the MS.]

[Footnote 83: Compare Plutarch, Life of Caesar, chapter 52, and Suetonius, Life of Caesar, chapter 59.]

[Footnote 84: Better known as the _Phaedo._]

[Footnote 85: The Greek word representing "for a second time" is not in the MS., but is supplied with the best of reason by Schenkl and also Cobet (see Mnemosyne N.S.X., p. 196). It was Caesar's regular custom to spare any who were taken captive for the first time, but invariably to put them to death if they were again caught opposing him in arms. References in Dio are numerous: Compare Book 41, chapter 62; Book 43,