should be a stop at θεῖον ; and πάρα be read instead of παρὰ, as in the following passage, πάρα τὸ φῶς ἰδεῖν, which is twice repeated in the stanza. Κρατεῖ δέ πως τὸ θεῖον : « The Divine justice and power may now be said to triumph.”Πάρα τὸ μὴ ὑπουργεῖν κακοῖς : “ The time is at length come for us no longer totruckle to the wicked." *Αξιον, &c. is a repetition and enforcement of the former of these sentences ; and μέγα δ ̓ ἀφηρέθη, &c. of the latter. In ver. 1055. of the same play, I should be inclined to read παιδόμοροι μὲν πρῶτον ὑπῆρξαν μόχθοι, τάλανός τε Θυέστου, rather than τάλανές τε, as was the reading before Blomfield, or παιδοβόροι and τάλανός γε, as he reads. Παιδοβόροι is a very cacophonous word: and the sufferings of the children themselves in being murdered, and those of Thyestes in having them served up to him, are distinct, and may well be coupled by the conjunction τe, and yet are sufficiently connected, to form, together, one only of the three periods, or storms, as the poet here calls them, of the calamities of the family of Pelops. Agam. 1564. ed. Blomf. κτεάνων τε μέρος βαιὸν ἐχούσῃ πᾶν ἀπόχρη μοι, &c. Πᾶν perhaps rather means, but little in all, like δυώδεκα πᾶσαι, &c., than omnino sufficit. 1388. ὃς οὐ προτιμῶν ὡσπερεὶ βοτοῦ μόρον, * ἔθυσεν αὐτοῦ παΐδα " Constructio est,” says Bl. “ ὃς οὐ προτ. μόρ. παιδὸς, ἀλλ ̓ ὥστ περ β. μ. τιμῶν.” It is rather as if οὐ προτιμῶν were one word, as we say, non-conformists, &c. and as Euripides says in the Hippolytus, δι' ἀπειροσύναν ἄλλου βιότου 1469. κεῖσαι δ ̓ ἀράχνης ἐν ὑφάσματι τοδ' ὤ μοι, μοί, κοίταν τάνδ' ἀνελεύθερον σε ώ μοι Blomfield says, ἀνελεύθερον per parenthesin interjecta monet Butlerus.” "Ω μοι μοί is so certainly, as is usual in tragic poets. But κοίταν is the accusative case after κεῖσαι, like κράτος κρατύνεις, 1446-7. ὕμνον ὑμνεῖν, 1450. αἰνεῖς αἶνον, 1458-9. and in many other places of Attic writers. But 1484. Πῶ ; πῶ; is condemned, and πῶς substituted. πῶ, according to Stephens, is in Homer used affirmatively for ws: why not in Eschylus interrogatively? Пwuaλa, a very Attic word, is derived by Harpocration from T, Dorice for Tóley. So we may choose either sense. Persæ, 172. (ed. Blomf.) Μήτ' ἀχρημάτοισι λάμπειν φῶς, ὅσον σθένος πάρα. I should rather like to read ὅσοις. Hesychius: ἀθετῶς· ἀθέσμως· ἢ συγκαταθειμένως· Αἰσχύλος Προuntei Aeoμúry. Lege où, says Bentley, Ep. ad Mill. 67. Rather o: they are two different meanings; contrary to right; or arbitrarily, independently of the other gods. Meleager, in Brunck, Anal. t. i. p. 2. Λυχνίδα τ ̓ Εὐφορίωνος, ἰδ ̓ ἐν Μούσαισιν ἄμεινον Ὃς Διὸς ἐκ κούρων ἔσχεν ἐπωνυμίην. Read uwμov, amomum. All the poets are described as different plants or flowers, as Euphorion here, by a lychnis (Dioscorides is alluded to). Sappho, Hymn to Venus, (Brunck.) τίνα δ ̓ αὖτε πείθημ με σαγήνεσσαν φιλοτάτα ; I have never observed the different reading, πείθῃ μὲ εἰσάγην ἐς σàv piλotáta, proposed; which seems natural, though I do not pretend to say which is best. I should have observed that in the Agamemnon, 1278-9. φεῦ, φεῦ ! τί τοῦτ ̓ ἔφευξας; should probably be pũ, and putas, an interjection of smelling, as in Lysistrata, pũ, ‡ũ. ¡où, ¡où Toũ xáпvoυ! not of lamentation. The verb, in either case, is coined to follow the interjection, as Sev and oiμúče. So in Fletcher's Valentinian, Æt. Alas, my Maximus! Max. Alas not me! What follows in Eschylus relates to smell. Κα. φόνον δόμοι πνέουσιν αἱματοσταγή. Χο. καὶ πῶς τόδ' ὄζει θυμάτων ἐφεστίων ; Κα. ὅμοιος ἀτμὸς ὥσπερ ἐκ τάφου πρέπει, &c. The second of which lines seems to run more naturally so, than as Blomfield, Pauw, and Butler gave it, xaì mãs; tóď ölei, &c. without an interrogation at the end: "How can such a smell proceed from," &c. Catullus, de Coma Berenices, 80. (Döring, p. 25. vol. 2.) 'Non prius unanimis corpora conjugibus Tradite,' &c. Döring. doubts of this reading, because it ought to be ne. But in this poem, being a translation, the expression is often inverted and awkward; and probably he means here, Tradite corpora conjugibus qui non prius erunt unanimi quam (i. e. qui non erunt unanimi nisi) jucunda mihi munera libet onyx. Sallust, p. 303, (Cortii,) the "Non ita est" in Cæsar's speech is ill compared to " Ita est" in Cicero: it is from the opposite or Attic style, in which these speeches are written: oux ĚSTI TAUTA, we have in Demosthenes continually. (Cortius, p. 807. notes it.) Vos cunctamini etiam nunc, is more like the arrangement of Demosthenes than of Cicero: ázobéoba, Cypì deivy. Phil. 1. P. 333. Sin in tanto omnium timore solus non timet, eo magis refert, &c. I think he means covertly to say that there is reason to fear not the danger only, but Cæsar himself, and alludes to the passage in Demosthenes (4. Philipp.) deixa TOUTOY, ὅστις ἂν ᾖ ποτ', ἔγωγε, ἐπειδὴ οὐχ οὗτος Φιλίππον. 348. Effoeta parentum: surely to construe this as pulchra Dearum is very harsh. Partuum would be better, and perhaps effuetá, i. e. vyroμems TYS TOλÉws, quasi effoeta facta fuisset; absolutely. 808. Avaritiam, imperitiam, superbiam; refers to the three generals; Bestia, Albinus, or rather Aulus, Metellus. In the fragment of Euripides which Diodorus quotės (20, 41.) about Lamia, τίς τοὔνομα τὸ ἐπονείδιστον βροτοῖς οὐκ οἶδε Λαμίας Λιβυστικῆς γένος ; where rouvoμ' aioxpòv has been proposed; I should rather think it was τίς τοὐνομαστὸν κἀπονείδιστον βροτοῖς οὐκ οἶδε Λαμίας τῆς Λιβυστικῆς γένος ; This appears neater than supposing that rs 4. y. ("her who was an African by descent") came in at the end after the sentence was finished. Petit (LL. Att. p. 189. ed. Wessel.) quoting the law of Solon, that no privilegium should be enacted, unless by 6,000 voting secretly or by ballot; observes, "That there were 20,000 Athenian citizens: to make a majority, therefore, he says, more than 10,000 must be of one mind; then, in this particular case, of these 10,000, 6,000 were to vote secretly." This seems a very odd conceit. He supposes that the 20,000, who had the right to vote, always in fact met. But this is not likely; and we learn from Thucydides, 8. 72, that it did not happen so. He there says, that it was used as an argument, in favor of the Sýμov xaτáλvσis, which vested the power in a body of 5,000; that even under the open democracy, it had seldom happened that so many as 5,000 actually attended an xxλnola. Six thousand therefore, is a large number, not a small one, and perhaps the law only meant that there should be as many as that present; as Cornelius enacted that 200 senators should be present to vote á payment of public money (Ascon. in Cic. Cornelianam), and as a larger quorum than usual is required in our House of Commons, when election committees are balloted for. Lysias, speaking of the xxλŋoía which met at Munychia, says it decreed ἐν δισχιλίοις. The lately discovered fragments of Cicero's speech against Clodius in the senate, and of the commentary on it, have explained the passage in his letters to Atticus, where he gives an account of one of his answers to Clodius's jokes. Narra, inquam, patrono tuo, qui Arpinates aquas concupiverit." This, it now appears, relates to Curio, Clodius's counsel, who had bought an estate which belonged to C. Marius (the Arpinas alius of Juvenal), and which was near these same hot springs of Baiæ. But then surely the words which follow in Cicero's letter, "nosti enim marinas," should be, nosti enim Marianas; or, nosti enim emisse Marianas, or, nosti emisse Mar., or, nosti Marianas. They were formerly supposed to be part of what he said to Clodius, and to relate to his capture, when young, by pirates, from which certain disgraceful consequences were surmised to have ensued; and by reference to these words, some meaning of the same kind was supposed, especially on account of the word concupiverit, to belong to the preceding words narra," &c., which are now clearly explained otherwise. But "nosti," &c. seem better to be addressed to Atticus; they are the natural form of explaining an allusion, by reminding him of something it referred to; and this allusion, abridged too as it was in the letter, wanted some explanation. (The passage is in Mai's edition, of Milan, 1814, p. 20.) In the valuable fragment of the speech for Rabirius, lately recovered in the same manner, (Romæ, 1820, edente Niebuhrio, p. 77.) Cicero says, "Hisce autem malis magnum præsidium vobis majores vestri reliquerunt, vocem illam consulis, qui rempublicam salvam esse volt." Perhaps it is a needless observation, but from its being printed thus, it should seem as if it was supposed that qui, &c. was part of the sentence, and that consulis was the antecedent to qui. But qui-volt is the quotation of the vor itself of the consul, the terms in which he called on the people to join him, after he had been empowered to do so by the other vor, that of the senate, (Cæsar, B. C. i. 7. ibid. cit. a Niebuhrio) darent magistratus operam ne quid R. P. detrimenti caperet.-In Cicero's speech for Cornelius he also recited this vor of the consul. Asconius, p. 137. ་ The last line of Phædrus, which is the answer of the old dog to his master's contemptuous remarks on the decay of his former strength and qualifications, has been variously altered by the commentators, so that one would think no dog of any description, Mastiff, greyhound, mongrel grim, Or bobtail tike, or trundle-tail need go unsuited with a line to his taste out of so great a collection : Quod fuimus, laudas; jam damnas, quod sumus. (This is the reading of the Mss.) Quod fuimus laudasti, jam damnas, quod sumus. Quod fuimus laudas, jam damnas quod non sumus, Quod fuimus laudas ? jam dedamnas quod sumus. Quod fuimus laudas, dum damnas, quod nunc sumus. Quod fuimus lauda, non damna, quod jam sumus. Quod fuimus lauda, si jam damnas quod sumus. Quod fuimus laudas, etiam damnans quod sumus. And these different readings, Schwabe, the late editor, (who adopts the first conjecture,) says, contained the same meaning; but some appear to be the extreme of flatness, while others must intend to convey this thought, I suppose :-"I am so altered from what I was, that condemnation of my present state is an implied commendation of my original excellence." Evidently then it should be, Quod fuimus laudas, si damnas quod jam sumus. As critics should always give the rest of mankind their revenge, (Cædimus inque vicem, &c.) I have added some attempts at translation of some Greek epigrams, endeavoring to keep to the arrangement of the words and effect produced by it. Aípquos édμýônμev úñò πτʊxì, &c. Simonides. Brunck, i. p. 135. Our tomb, rear'd stately by our country's hands. Τὸν τραγόπουν ἐμὲ Πᾶνα, &c. Ib. p. 191. *re, &c. (by the later Simonides probably ;) ibid. p. 138. Go to the fane of Ceres, votaries, go, Nor fear the swelling torrent's wintry flow; O'er the broad stream so firm this yoke of stone |