[Footnote 725:  Dion Cassius (39. c. 35) tells us more particularly how it happened that P. Aquilius Gallus was in the senate house.  Gallus was afraid that he should be excluded from the Forum the next day, and accordingly he passed the night in the senate house, both for safety’s sake and to be ready on the spot in the morning.  But Trebonius, who found it out, kept him shut up for that night and the greater part of the following day.]

[Footnote 726:  Cato was praetor in B.C. 54.  It does not appear that he ever was praetor before, and it is not therefore clear what is meant by the “extraordinary praetorship” (c. 39).  In place of the word “Rostra,” in the fifth line of this chapter, read “tribunal.”  Plutarch uses the same word ([Greek:  bema]) for both, which circumstance is calculated occasionally to cause a translator to make a slip, even when he knows better.  The “tribunal” was the seat of the praetor, when he was doing justice.  But lower down (line 8 from the bottom) Rostra is the proper translation of Plutarch’s word ([Greek:  epilabesthai ton embolon] ) and it was the place from which Cato spoke, after he had got up.  In c. 43, when Cato gets up to speak, Plutarch makes him mount the Bema ([Greek:  bema]), by which he means the place when the orators stood at the Rostra.  The Rostra were the beaks of the Antiate galleys, with which, it is said, this place was ornamented at the close of the Latin war (Livy, 8, c. 14).]

[Footnote 727:  The reason according to Plutarch why people envy the man who has a high reputation for integrity, is because of the power and credit which it gives.  Whatever then gives power and credit should be also an object of envy, as wealth; and so it is.  The notion of envy implies a desire to see the person who is the object of it humbled and cast down.  The Greeks attributed this feeling to their gods, who looked with an evil eye on great prosperity, and loved to humble it.  But the feeling of envy, if that is the right term, towards him who has power and credit by reason of his high character for integrity, is not the same feeling as envy of the wealthy man.  The envious of wealth desire to have the wealth both for itself and for its uses.  The envious of character desire to have the opinion of the character, because of the profit that is from it, but they may not desire to have that which is the foundation of the character.  If they did, their desire would be for virtue, and the envious feeling would not exist.  Courage and wisdom are less objects of envy than good character or wealth, and perhaps, because most men feel that they are not capable of having the one or the other.  The notion of envy implies that the person has, or thinks he has, the same capability as another who has something which he has not.  A man who is not a painter does not envy a great painter; a man who is a painter may envy a great painter.  The mass may admire the honest man who is of higher rank than themselves,