s, which dynasty the Greeks and
Romans call that of the Arsacidae. This Arsaces is reckoned the ninth
in the series, and was the son and successor of Arsaces the Eighth. He
is placed in the series of Parthian kings as Arsaces IX. Mithridates
II. (On the series of Parthian Arsacidae, see "Arsaces," in _Biograph.
Dictionary_ of the Society for the Diffusion of Useful Knowledge.)
From the time of this interview of Sulla to a late period under the
Roman Empire, the Romans and Parthians were sometimes friends, oftener
enemies. No name occurs so frequently among the Roman writers of the
Augustan period as that of the Parthians, the most formidable enemy
that the Romans encountered in Asia, and who stopped their victorious
progress in the East.]

[Footnote 177: The MSS. have "a native of Chalkis" ([Greek:
Chalkideus]), a manifest blunder, which has long since been
corrected.]

[Footnote 178: Censorinus was a family name of the Marcii. This
appears to be C. Censorinus, whom Cicero (_Brutus_, c. 67) speaks of
as moderately versed in Greek Literature. He lost his life in the wars
of Sulla B.C. 81.]

[Footnote 179: Timotheus distinguished himself during the period of
the decline of the power of Athens. In the year B.C. 357 he and
Iphicrates were sent with a fleet to reduce to obedience the Athenian
subject states and especially the island of Samos. The expedition was
unsuccessful, and Timotheus and other generals were brought to trial
on their return home. Timotheus was convicted, and sentenced to pay a
heavy fine, but as he was unable to pay it, he withdrew to Chalkis in
Euboea, where he died B.C. 354. (_Penny Cyclopaedia_, art. "Timotheus.")
This story of the painting is told by AElianus, _Var. Hist._ xiii. 43.]

[Footnote 180: The original has "the daemon" ([Greek: daimonion]),
which is Fortune, as the context shows. It is not very easy to unravel
all the ancient notions about Fortune, Nemesis, and the like
personifications. The opinion that the deity, or the daemon, looks with
an envious eye on a man's prosperity and in the end pays him off with
some equivalent loss, is very common in the Greek writers. One
instance of it occurs in the letter of Amasis, the cunning King of
Egypt, to Polykrates the tyrant of Samos. (Herodotus, iii. 40.) The
Egyptian King tells Polykrates plainly that his great good luck would
certainly draw upon him some heavy calamity, for "the daemon ([Greek:
to theion]) is envious;" and so it was, for P