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1. Seneca, Epist. moral., XCVIII, 5–6.

2. Plato, Timaeus, 72a. Cf. Erasmus, Adages, Nosce teipsum (I.VII.XCV).

3. Cicero, Tusc. disput., V, xviii, 54 (replaced by a French translation in ’95).

4. Cicero, Tusc. disput., III, xv–xvi, 33–5.

5. A vague memory of Livy, not a direct allusion.

6. Tacitus, Annals, XV, lxvii.

7. Herodotus, VI, lxviii.

8. Aristotle, Nicomachaean Ethics, I, 10.

9. Cf. the last pages of ‘On experience’ (III, 13). Anyone whose soul is transported in ecstasy ‘outside the body’ ceases to exist as Man, since Man is body-plus-soul. His ecstatic soul may have commerce with Being; he, as Man, cannot.

10. Lucretius, III, 890–5 (adapted).

11. Jean Bouchet, Annales d’Acquitaine (Poitiers, 1557) and Francesco Guicciardini, L’Histoire d’Italie (tr. Chomedey, Paris, 1568) XII.

12. Plutarch, Lives of Nicias and of Agesilaus.

13. Cf. Francisco Lopez de Gomara (tr. Fumée), L’Histoire générale des Indes (Paris, 1578), III, xxii. (The example of Vischa was a commonplace).

14. Martin Du Bellay, Mémoires, Paris, 1569, II, p. 59.

15. ’80: as a girl about… (Source of anecdote unknown.)

16. That is, unbecoming to an officer and a gentleman.

17. Xenophon, Cyropaedia, VIII, vii.

18. Livy, Hist., Epitome, XLVIII.

19. Diogenes Laertius, Life of Lycon.

20. ’88: I shall leave it rather to custom to order this ceremony, and, saving such things as are required in the service of my religion, if it be in a place where it be necessary to impose them, I shall willingly entrust myself to the discretion of the first people this burden shall fall to… (The sense of the words struck out is supported by the three quotations added in [C], from Cicero, Tusc. disput., I, XIV, 108; St Augustine, City of God, I, xii (Vives cites Socrates and other philosophers in his notes); and Cicero, ibid., I, xliii, 103.)

21. Diodorus Siculus, XIII, xxxi–xxxii; XV, ix.

22. Seneca (the dramatist), The Trojan Women, II, 30.

23. Ennius, cited by Cicero, Tusc. Disput., I, xliv, 107.’95 has this addition: ‘Nature thus shows us that several dead things still have some occult relationships with life: the wine in the cellar varies according to some of the changing seasons of the vine. And the meat of venison changes its character and flavour according to the laws governing the flesh of the living deer – so we are told’. (Renaissance science attributed such changes to the forces of ‘sympathy’ or ‘antipathy’ inherent in all things.)