[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 Roemer, 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, chapter 17; Book 44, chapter 45; Book 44, chapter 46.  The same rule for the treatment of captives finds mention also in the Life of Caesar by Suetonius, chapter 75.]

[Footnote 86:  The last three words of this sentence are not found in the MS., but as a correlative clause of contrast is evidently needed to complete the sense, this, or something similar, is supplied by most editors.]

[Footnote 87:  Reading [Greek:  sunaeranto] with Bekker and Reiske in place of [Greek:  prosaeranto].]

[Footnote 88:  These blatherskite jests formed a part of the ritual of the triumph, for the purpose of averting the possible jealousy of Heaven.  Compare, in general, the interesting description of a triumph given in Fragment 23 (volume VI).]