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.. Choeph. 170. Our opinion is that Wakefield's correction is right.

Med. 172. Ουκ έστιν όπως έν τινι μικρά Δέσποινα χόλον καταπαύσει. Phoeniss. 1684. Ουκ έσθ' όπως συ τόνδε τιμήσεις νέκυν. Αristoph. Ρlut.

19. Εγώ μεν ούν ουκ έσθ' όπως σιγήσομαι. 125. ήλθεν έδρας σκοτίους=Aίδα τε πύλας.

Wakefield and Matthie read αδαή τε π. Mr. Monk gives Aίδαό. But this makes rather an aukward verse. We


the following more barmonious arrangement of the corresponding lines in strophe and antistrophe.

είτ' επί τας ανύδρους 'Αμμωνίδας έδρας

ήλθεν έδρας σκοτίους Αίδαο πύλας τε.This Homeric phrase, the gates of Hades, is not common in the Tragedians. It occurs, however, in the Medea v. 1231. ή τις εις Αίδον πύλας Οίχει. Αesch. Ag. !293. Αίδον πύλας δε τάσδ' εγώ προσενέπω. We have a common saying, to knock at death's door. Theocritus II. 160. αι δ' έτι κημέ Λυπεί, ταν 'Αίδας πύλαν, ναι Μοίρας, άραξει. Lu

cretius iii. 67. Et quasi jam Leti portas cunctarier ante. Cf. Theogn. 427. 153. πώς δ' ουκ αρίστη; τίς δ' εναντιώσεται ;

• Vertunt quis contradicet? Rectius esset, Quis certabit? We prefer the former interpretation. Infra 1102. Γυναικός εσθλής ηπλακες» τις άντερεί. & 631. Εσέλης γάρ ουδείς αντερεί) και σώφρον' ημάρτηκας. Med.

365. Κακώς πέπρακται πανταχή· τίς αντερεί. 158. "A δ' εν δόμοις έδρασε, θαυμάσει κλύων.

Some have θαυμασεις, but Mr. Monk observes that θαυμάζω is one of many active verbs, of wbich the Attics always used the future in

the middle voice. 204. Φθίνει γάρ. και μαραίνεται όσω. Παρειμένη δε χειρος άθλιον βάρος,

"Όμως δε, καίπερ σμικρών εμπνέουσ' έτι, Βλέψαι προς αυγάς βούλεται τας ηλίου.

There is a difficulty in the construction of the second line which the critics endeavour to surmount in various ways. Legit et interpungit Matthieus, φθίνει γάρ και μαραίνεται, νόσω Παρειμένη γε, χειρός άθλιον βαρος. Verum conjuncta habes μαραινομέναν νόσω infra ν. 242. et exponit Scholiasta την ισχύν της χερός παραλελυμένη. Probabilis est Elmsleii conjectura intercidisse versiculum post Bápos.' We are supprised that none of the doctors should have hit upon the true remedy, which appears to us to be a transposition of v. 205. The passage will run easily enough thus-φθίνει γάρ και μαραίνεται νόσων Ομως δε, καίπερ σμικρόν έμπνέουσ' έτι, Παρειμένη δε, (or τε) χειρός άθλιον βάρος, Βλέψαι προς αυγάς βούλεται τας ηλίου. We remark by the way that the Scholiast and later commentators entirely mistake the meaning of v. 205. which is this, Relaxed, and a lamentable burthen to the hands which support her, viz. those of Admetas, (v. 202. xhálsi g', κατιν εν χεροί φίλην έχων.) Soin the Bacchae 1214. Επεσθέ μοι φέροντες άθλιον βάρος Πενθέως. It is true that we have afterwards 408. ίδε

βλέφαρον, και παρατόνους χέρας. 256. κοιται πατρίας Ιωλκού. Huc retrahenda esse opinor verba

Scholiaste ad v. 292. ως μαρτυρεί και Δούρις εν τη ες των Λακεδαιμονικών, ότιεν Ιωλκω ενυμφεύθη. Ιωλκους (1. 'Ιωλκού) γαρ Πελίας εβασίλευσεν. Ιn

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stead of Λακεδαιμονικών we should read Μακεδονικών. Τhe Μακεδονικό of Duris are quoted by several authors. Athenæus quotes the 5th book vi. p. 249. C. and the 7th book iv. p. 167. C. the scholiast on Apollonius iv. 264. cites Δούρις εν πέμπτο και δεκατω των Μακεδονικών και and here we have the 16th. These collectors of old stories had brazen

entrails. 287. 'Αλλ' ώνα, τόλμα, On this line there is an excellent note on the

different usages of τολμάν and τλήναι, which Mr. Monk classes under 5 heads. .

1. To have courage. 2 Sustinere citra pudorem, 3. Το deign. 4. To prevail upon himself. 5. To be cruel enough to do any thing. But we think that a shorter general expression will be to bear, which will be found to correspond with sufficient accuracy to every sense of τλήναι. 1. Τλαίης κεν Μενελάω έπιπρoέμεν ταχίν τόν και

bear to send an arrow at Menelaus? 2. Orest. 1541, Mãpos, ει δοκείς με τλήναι σην καθαιμάξαι δέρην. You are a fool, you think I could bear to cut your throat. 3. Alc. 589. έσλα δε σοίσι μηλονόμας εν δόμοις γενέσθαι. Bore to be a shepherd. 4. 'Αδμητε, τολμάς ξενοδοχειν και Can you bear to entertain guests? 5. Med. 812. 'Αλλα κτανεϊν σώ παιδε τολμήσεις γύναι ; Can you bear to kill your children? These instances

are taken from Mr. Monk's note. 293. Εγώ σε πρεσβεύουσα, καντί της ενής ψυχής καταστήσασα φως τόδ'

οισορών, Θνήσκω, παρόν μοι μή θανείν, υπέρ σέθεν· Αλ’ άνδρα το σχεϊν Θεσσαλών, ον ήθελον.

The construction of this passage appears to us to require that it should be pointed as follows: 'Εγώ σε πρεσβεύουσα, κάντε της εμης ψυχής καταστήσασα φως τόδ' εισορών, Θνήσκω, παρόν μοι μή θανείν υπέρ σέθεν, 'Αλλ' άνδρα, &c. Otherwise we must suppose the words παρόν μοι to

be repeated, which renders the sentence embarrassed. 324. Ποίας τυχούσα συζύγου τω σώ πατρί; Μή σου τιν αισχράν προσβαλούσα αληδόνα “Hβης εν ακμη σους διαφθείρη γάμους.

Reiske would read “Ησοι-- διαφθερεί. but Mr. Monk judiciously otserves, “ Sana sunt vulgata : ante μη διαφθείρη subintelligitur δέδοικα, ut in Ηom. liad. Ρ. 95. μή πως με περισγείωσένα πολλοί.' This ellipsis is very common with όπως, but less s0 with μή. Ηerodot. ν. 3. αλλά γάρ τούτο απορόν σφι και αμήχανον μή κoτε εγγένηται. Ρlato Phed. $ 15. p. 21. ed. Wyttenb. ώ μακάριε Σιμμία, μη ούχ αύτη ή η ορθή πρός αρετήν

-μη σκιαγραφία της η. &c. 331. Και τόδ' ουκ εις αύριον, Ουδ' εις τρίτην μου μηνός έρχεται κακόν.

Mr. Monk remarks that here is an allusion to a custom of the Athenians, by which condemned criminals were to drink poison within three days after sentence, and he quotes the following passage from an uncertain writer, ap. Stob. Ι. p. 19. Σωκράτης-τριών ημερών αυτω δοθεισών, τη πρώτη έπιεν, και ου προσέμεινε της τρίτης ημέρας την έσχόσην ώραν, παρατηρείν ει εστίν ήλιος επί των ορών, αλλ' ευθαρσώς τη πρώτη. Μusonius, or Teles, or Juncus, or the author, whoever he is, of this passage, has got hold of a wrong story. We are not aware of any custom at Athens, which gave to a condemned criminal the respite of a fixed number of days. In the particular instance of Socrates, not three, but thirty days intervened between his trial and

death, from the accident of the Oscopia Amann having commenced the day before bis trial.* The mistake arose from a passage in the Crito of Plato, in which Socrates relates to Crito a dream, which bad intimated to bim that he should die on the third day from its appearance ; the intimation was conveyed in this verse of Homer, Ηματί αν τριτάτο Φθίην εριβώλακ' ίκoιο. Accordingly we read in Diogenes Laertius, but with a variation as to the name, repòs Aiozivno fon, Eis tpienu árod avowua.. I shall die the day after to-morrow. In the next place, so far is it from being true that Socrates drank the poison on the first day, or the first hour of the first day, that it was not till sunset on the last day allowed him that he took it, Koi nu mon Sayus vrbov duquwv, says Plato ; and the sun was not only on the mountains, but had sunk behind them before Socrates took the cup : for Crito persuading him to wait a little longer, says ára' oiuae fywya, ώ Σώκρατες, έτι ήλιον είναι εν τοις όρεσι, και ούπω δεδυκέναι ; after which the servant was a long time (ouxvòv zęóvov) preparing the poison. On the strength of ibis passage Petit in bis Leges Atticæ has set down the custom above mentioned, which we believe rests on no other authority. Euripides seems to intimate that the day fixed beforehand for the voluntary death of Alcestis was the first of the month; a month probably having been allowed to Admetus to search for a substitute. In the present instance the phrase oịx eis ängion', oud is spiany is the usual mode of expressing a time actually at hand; neither to-morrow, nor the next day,—but this very day. So Hesiod. 'Epy. 408. Mn8' avasásneodor és zárógov is céunpw, where is innpur is equivalent to is opéeny. The three days are thus specified by Anaxandrides in Athenaeus p. 263. C. Πολλοί δε, νύν μένε ισιν ουκ ελεύθεροι, Εις ταύριον δε

Σουγιείς: είτ ες τρίτην.f 367. Εί δ' 'Ορφέως μου γλώσσα και μέλος παρών. Ως την κόρην Δήμητρος, η κείνης ποσιν "Υμνοισι κηλήσαντα σ' έξ Αίδον λαβείν, Κατήλθον άν.

We think that the conjecture of Reiske, cot' ý xógne a is unquestionably right. Kogn or xoen Arunapos, for Proserpine, is most commonly used without the article, sometimes with it. In Herodot. viii. 64. We have την. δε ορτήν ταύτην άγουσιν Αθηναίοι ανα πάντα έτεα τη Mnapi sai ry Koúen. but as the Sancroft MS. has anuncge, we apprehend the true reading to be ανα πάντα έτεα Δήμητρι και Κούρη. Archilochus ap. Hephast. p. 55, Δήμητρος άγνης και Κορης την πανήγυριν sáßwv. We may remark by the way, that this passage is imitated by Moschus ii. 122. ει δυνάμαν δε, “Ως Ορφεύς καταβας ποτί τάρταρον ώς

πος 'Οδυσσεύς “Ως πάρος 'Aλλείδας, κηγώ τάχ αν είς δομον ήλθον Πλουτέος. 573. 'Αλλ' ούν εκείσε προσδόκα μ', όταμ, θάνν, Και δώμ' ετοίμαζ', ώς ξυνοχή

This is a natural thought : it is beautifully represented by Addison in the following passage of the story of Maraton and Yaratilda, (Spectator, No. 56.) • After many questions and endearments on both sides, she conducted him to bower which she had dressed with

σουσά μοι.

* Plato Phæd; 1. Xenoph. Memor. IV. viii. 2. t'Agopa Kimpppsk* See Pierson un Moeris, p. 152.

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all the ornaments that could be met with in those blooming regions. -Yaratilda told him that she was preparing this bower for his reception, as well knowing that his piety to his God and his faithful dealing towards men would certainly bring him to that happy place,

whenever his life should be at an end.' 542. Α' μη πρόκλα ακουτιν εις τοδ' αναβαλού.

The conjecture of Wakefield, uis fór ávaßanou is plausible ; but we think, with Mr. Monk, that the common reading may be tole

rated. είς τόδ', viz. το κατθανείν. 548. 'Όθνείος άλλως δ' ήν αναγκαία δόμοις.

áraws valet aliam ob causam. Conjicit Blomfieldius åna's, vel αλλ' ώδ'.' The meaning of άλλως is rather, in other respects, as in V. 343. Ούτ' είδος άλλως εκπρεπεστάτη γυνή, Suppl. 419. Αλλως τε, πώς αν μη διορθεύων λόγους, Ορθώς δύναιτ' άν δημος ευθύνειν πόλιν ; Theocr. xxi. 34. "Αλλως και σχολή έστι. In these two instances it means, And besides, in other respects. It has the same force in the phrase draws TE sai, both for other reasons and also. To ånra üs or dan wdthere is this objection, that the conjunction tai would be requisite ; as in Homer,

Αλλά και ως εθέλω δομέναι πάλιν. 554. εν δε κλείσατε Θύρας μεσαύλους.

Brunck on v. 1250, of the Phænissæ replaces the Attic form_metαύλους, but Pierson, in his notes, on Moeris, p. 264, remarks that Euripides prefers tbe o to the a. He should have said that μέταυλος was

the Attic of an age subsequent to that of the Tragedians. 628. Υμείς δε την θανούσαν, ως νομίζεται, Προσείπατ' έξιούσαν οστάτην όδον.

Mr. Monk appositely compares Soph. Ant. 807. and Trạch. 876. À somewhat similar expression is used by Julian in an Epistle published by Muratori in his Anecdota Greca, p. 326. επει δε εκείνο συνέβη, θεών έθελοντων, ενθέιδε εκείσε πορευθήναι την ειμαρμένην πορείαν. Mr. Schaefer in his Meletamata Critica, p. 22, quotes this passage, and adds, • ubi tirones notent plenam phrasin, την ειμαρμένην πορείαν, qua uti proterant qui de Ellipsibus Græcis scripserunt. He did not, it seems, recollect that Julian borrowed this phrase from Plato, in the Menexenus-πορεύονται την ειμαρμένην πορείαν. But in this passage, and in v. 875. of the Trachiniæ, the ósòs is not to be understood of the funeral procession, but of the journey which the soul made to the shades below under the guidance of its dainoy or genius. Hierocles de Provid. p. 278. Και τελευτή ούκ από ταυτομάτου συμβαίνουσα, και μετά την τελευτην εις αίδου πορεία μετά ηγέμονος, του την ζωήν ημών ειληχότος δαίμονος. Αntiphanes αρ. Stobaum. Ου γαρ τεθνάσιν, αλλά την αυτήν οδόν "Ην πασιν ελθείν έστ' αναγκαίως έχον, Προεληλύθασιν. Catullus iii. 10.

Qui nunc it per iter tenebricosum; Illuc, unde negant redire quemquam. 683. Mάτην άρ' οι γέροντες εύχονται θανείν, Γηρας ψέγοντες, και μακρόν χρόνον

βίον "Ην δ' εγγύς έλθη θάνατος, ουδ' εις βούλεται θνήσκειν, το γήρας δ' ουκέτο έστ' αυτούς βαρύ. This is imitated by Crates in Stobaeus ; Ωνείδισάς μοι γηρας, ως κακόν μέγα--Ού πάντες επιθυμούμεν' άν δ' έλθη ποτε, 'Ανώμεθ', ούτως εσμέν αχάριστοι φύσει. Τheodectes has nearly the same thought. Menecrates (antholog. I. 16.) Γηρας, επάν μέν απή, πας εύχεται ήν δε ποτ' έλθη, Μέμφεται έστι δ' αεί κρείσσον οφειλόμενον,

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729. Και μην Διός γε μείζον ζώος χρόνον.

Gims Matthia, which Mr. Monk adopts, and also expunges óv. * Quoniam vero imprecantis est oratio, delendum esse às monuere plures: primus autem, ni fallor, vir ingeniosus in Musco Critico, tom. i. p. 272. recte vertens, I wish then you may live for ever, and have your fill of life. This conjecture, which at first sight is plausible, was first proposed in print by Mr. Schaefer in his Meletemata Critica, p. 120. who also corrects Sgors. But there is an objection to it; which is, that the particles xai upo--gre are never used where a wish is expressed, as in the proposed reading of this passage. This remark, we are informed, was made many years ago by Porson, when a learned friend represented to biun the above-mentioned correction. The formula xuj unu is equivalent to the English phrases, and yetbut ; however, of which the student may satisfy himself by referring to the

following passages.-- xai www--- Aesch. Prom. 254. Choeph. 172. Sophocl. Oed. T. 1005. Antig. 526---558---1054---1180. Eurip. Alc: 669. Suppl. 980---1009. Haracl. 119. xai urju---yɛ Aesch. Per. 266. Theb. 245. Soph. Oed. T. 290---1004---1066. Antig. 221. Philoct. 660. Electr. 1187. Eurip. Orest. 109. Suppl. 393. Incert. Rhes. 184. Yet it is certain, from the answer of Pheres, that Admetus utters an imprecation, which does not admit of the particie äv, and, therefore, we are inclined to think that the reading adopted by Mr. Monk is the true one. The same sentiment is exactly pressed by Lucilius (Brunck. Anal. ii. p. 342.) Εί τις γηράσας ζην εύχεται, αξιός έστι Γηράσκειν πολλάς εις έτίων δεκάδας. Mimnermus iv. Τιθωνω μεν έδωκεν έχειν κακόν άφθιτον ο Ζεύς,

Γηρας, δ και θανάτου βίγιον αργαλέου. 743. το γηρας ως αναιδείας πλέον. ΦΕΡ ήδ' ουκ αναιδής: τήνδ' εφεύρες άφρονα.

• Non deterius esset's d? oix dvards. et ita, sive consilio, sive errore, Barnesius.' That it was consilio appears from his version. non fuit impudens. And we think this reading indubitable. The same correction bas been made in v. 783. and adopted in this edi

tion. 752. ου γαρ τόδ' ιτ' εις ταυτό στέγος. Νείσθ'. ** Mr. Monk adopts the ingenious correction of Mr. Elmsley (ad

Il erael. 959.) o gap re&ir'eis Tautòv opéyos Neice'. Mr. Elmsley remarks that vɛion' is here and elsewhere used vith a future signification. We apprehend that from the present vouac was originally formed the future vésonar, which was, like other futures of the same Sort, shortened into νέομαι. From νέσομαι came νείσομαι, which the

latter Greeks changed into viooouac, and used as a present tense. 859. Ελθών δ' άνακτα τον μελάμπεπλον νεαρών, Θάνατον φυλάξω.

The scholiast seems to have read penäuntepov, which Musgrave and Wakefield adopt, and in our opinion with justice. Euripides calls a

vision from the infernal regions púqua memavórtepov. Hec. 704. 897. Το μήποτεισιδείν φιλίας αλόγου=πρόσωπον αντω, λυπρόν.

• Ut hie versus antistrophico respondeat, syllaba requiritur. Legit Musgravius atpoow TUavra' But this ti' is very unmeaning. Al

Hæc vero

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