s in this
chapter, the word is used in the general sense. In the other two
instances it means the Roman province of Africa. Kaltwasser has used
the term Africa in all the four instances. It is immaterial which is
used, if rightly understood in both cases.]

[Footnote 746: See the Life of Caesar, c. 53, 54, 55, and the
references in the notes.]

[Footnote 747: See the Life of Antonius, c. 81.]

[Footnote 748: See the Life of Caesar, c. 52, and Dion Cassius, 42, c.
57. This Scipio was unworthy of the name and unequal to the times.]

[Footnote 749: The Greek writers represent the name in different ways.
Plutarch writes [Greek: Ituke]. Dion Cassius writes it [Greek:
Outike]. This old Phoenician city was on the coast near the mouth of
the river Bagradas; but its supposed remains are some distance inland.
(Shaw's _Travels in Barbary_, &c., p. 79, 4to. edition.)]

[Footnote 750: See the Life of Caesar, c. 53, and Dion Cassius, 43, c.
7. The battle was fought in B.C. 46.]

[Footnote 751: The son of Cn. Octavius, who was consul B.C. 76. Marcus
was Curule AEdile B.C. 50. (Drumann, _Octavii_, p. 225.)]

[Footnote 752: He was the son of L. Julius Caesar, consul B.C. 64. The
son was pardoned by Caesar (_Bell. Afric._ c. 88, 89). Dion Cassius
(43, c. 12) says that Caesar first brought him to trial, but as he was
unwilling to condemn him by his own authority, he privately got him
put to death. The statement of Dion is deficient in precision,
incredible by reason of Caesar's well-known clemency, and the
insignificance of Lucius as an enemy, and not altogether reconcilable
with other authorities. (Drumann, _Julii_, p. 125.)]

[Footnote 753: The Phaedon which contains the last conversation of
Socrates, and his death. The incident of the reading of the Dialogue,
and the reflections which it suggested, have been used by Addison in
his frigid and bombastic tragedy of Cato.]

[Footnote 754: Kaltwasser quotes a note of Dacier who cannot conceive
how Cato could read so long a Dialogue through twice in so short a
time. It is equally a matter of wonder how any body could know that he
read it through once. The fact that he had the book and was reading it
is all that could be known. Another difficulty that is suggested by
Dacier is, that the Dialogue contains the strongest arguments against
suicide; but perhaps this difficulty is removed by the suggestion that
in one passage it is said that a man should not kill himself till the
deity h