Sayings of the Desert Fathers (mentioned only)

^A his equal, let alone his neighbor—how great is that pride! “And who is my neighbor?” he says. And after other things: “Is there not a father for you, O man, no mother, no brother, no friend, no kinsman, no neighbor, no relative, or finally any other person in the city similar to you?” Shame on the conceit and arrogance that demonstrates the folly of a man who believes himself superior to human nature! For this reason, the Savior, seeing him thus foolishly puffed up, brings to his mind others who are neighbors to him by nature, and others by choice, adding those things which are recounted in the parable as fitting to the matter. He brings forward Adam, ^B as the common progenitor of all, from whom all men are to be considered and called brothers and neighbors, due to the communion in him; then He calls those brothers and neighbors who are joined together by the mutual and voluntary bond of benevolence, and all the more so because they have entered into a society with one another not by nature, but by free will. “A certain man was descending.” You see the parable, and through it Christ, who leads the mind of the lawyer to healthier things; you see Christ starting from Adam and teaching us all that, if we slide from the summit of virtuous conduct into the abyss of vices, we are wounded by intellectual robbers, and if we do not quickly recover and return from there, we are delivered to eternal death of the soul. Thus, therefore, are the ways of the lawyer corrected; for he himself, according to the command, “You shall love your neighbor,” and, “You shall hate your enemy,” by dividing nature into two, considers every foreigner an enemy. For the Law commands that a certain hostile spirit be maintained toward foreigners, not so much out of hatred—for nature is common to all—but because those ^C who associated with them frequently embraced their idolatry. Furthermore, he did not consider all Jews his neighbors, but only those who vied with him in the practice of virtues. But our lawyer, full of himself and thinking himself to excel all others, did not deem anyone in deed or in name worthy of himself. Wherefore Christ, intending to heal the disease of this man and of all who were afflicted with the same miserable condition, saying generally, “A certain man,” implies that not this one or that one, but every participant in human nature is to be designated by the name of neighbor, and He passes over the law that says, “Love your neighbor” and, “Hate your enemy,” as being imperfect, substituting His own, which He also commends elsewhere: “Love your enemies, do good to them that hate you, and pray for them who persecute you.” ^D For all of such a kind the Jews believed to be enemies, while those who did the opposite they considered neighbors. In such a way, therefore, He tests the lawyer and, by the power of the parable, constrains him so that he might, even against his will, confess that the law which commands to hate an enemy and love a neighbor is imperfect and was spoken to the imperfect; but that the law which He Himself ordains is most perfect and perfection-bringing, teaching the love of all absolutely, and that no one, where it is necessary to show kindness, is to be considered an enemy.

as an enemy; but considers every man a neighbor who is in need of kindness, whether he be a Gentile or a Jew. In this way, he shows that the priest and the Levite, who did not act kindly toward the one wounded by the robbers, were not neighbors, but rather strangers, and murderers and enemies. For to everyone who is able to help in some labor, or danger, or slaughter, and does not extend a helping hand, the cause of the slaughter is ascribed, and there is no one who does not bitterly condemn such people. And yet, by this argument, he convinces the legal expert to acknowledge that the Gentile Samaritan was more humane than the priest and the Levite toward the Jew going down from Jerusalem, or rather, that he was the neighbor; and [he teaches] to make no distinction, but simply to do good to all and love him who dwells under the same nature: "For in this way," he says, "do and you shall be saved." ^A

JOHN GEORGE KRABINGER'S NOTES ON SYNESIUS' ENCOMIUM OF BALDNESS

(1-2) Synesius' Encomium of Baldness. See the codices Par. A D, Vatic. and Monac. C, together with the printed books. Flor. A and Par. C omit it. Venet. B C display [the title]. After [the year] 1831, 8, Monac. A contains Synesius of Cyrene's Encomium of Baldness, [in the] Matrit. cod. n. I. XIX, according to Iriarte (Reg. biblioth. Matrit. codd. Graece. Diss. vol. 1, p. 247), Monac. E, and many others. [In the] D contra, Flor. Par. B, and Barb. (Bari. sic), Venet. A, [it is titled] Synesius of Cyrene, philosopher and bishop of Ptolemais, a discourse against [the love of] hair and in favor of baldness. More [codices carry] Synesius of Cyrene, bishop, encomium on baldness. Cf. Nicephorus Callistus, Histor. eccl. II, p. 571 C, and Macarius Chrysocephalus in Roset. ap. Villoison. in Anecdot. Gr., t. II, p. 9, as well as Eudocia in Viol. ap. the same Villoison, t. I, p. 389, and Suidas, where, however, as in John Tzetzes' Chiliad, it is read in reverse order: "Encomium of Baldness."

After the words of Petavius in the Monitor, truly worthy above all is the letter 74 of Synesius himself, which should be appended, sent to his friend Pylaemenes together with a copy of this little work, the words of which are: "I have sent you the discourse ['Attic-wrought' of refined workmanship], which, if it be praised by Pylaemenes, the most critical of ears, that very fact will establish it in the passage of time; but if nothing serious appears, it is permitted to play with [trifles]. This present discourse, of what side of noble philosophy and of the poetic art that dwells with it [the vulgar rhetoric] it is, its own promise will declare. As for me, it was loved so differently, that I would most gladly adopt it into philosophy and rank it with the genuine works. But this is something which not even the laws of the state will permit; for they are severe ^C guardians of nobility. Yet it has profit, whatever I may bestow upon it in secret; and I have contributed many things of the earnest faction [codd. Lips. et Monac. 476, c. editt. Ald. et Naogeorg., atque marg. Morell. exhibent quod praeferendum videtur]. If it should seem good to you, share [cod. Mon. 490, scribit 'share'] the discourse with the Greeks; and if it be rejected, let it return to the sender." ^D

[Margin: Chrysostom, "golden" the tongue.] In Dion, p. 55 C, our author himself judges thus: "For us, Dio, by the covering of his tongue, if it had gold, just as it is said, let him be a sophist through all he possesses, if anyone deems the care of the voice to be a sophistic competition." Dio of Prusa, whom they admired so much for his euphony, that they even called his tongue "golden." Greeks, having seen this very thing, which we are now saying, and, I think, having experienced it from the beginning.

(4) In such a shining way. [See] the vulgate. Herodot. I, 12: "But the heads of the Egyptians are so strong, that one could barely break them by striking with a stone." [See] Boissonad. ad Eunap. p. 557, interprett. ad Theocrit. Id. xv, 83, p. 420, ed. Riessl., Bekker. Spec. Philostr., p. 434, et indic. ad Agath. p. 415, ed. Niebuhr. Thomas Magister, p. 665, praising these words of ours, has a very frequent confusion. Cf. Heindorf. ad Plat. Phaedr., p. 237.

^A plum, δέ. The article is missing in Petavius, 1, 2. In Mon. D it was τῇ φύσει δέ, a corruption which a later hand corrected by deleting the article τῇ and adding the words τῇ φύσει in the margin. Regarding the phrase μέγα μέρος συμβάλλεσθαι, on which see Schömann ad Isaeum, p. 492, our author also uses it in *De insomniis*, p. 130: “And disasters called unmerited... contribute in large part to resolving the relationship,” etc. Petronius c. 109:

*Quod solum formae decus est, cecidere capilli:* *Vernantesque comas tristis abegit hiems.* *Nunc umbra nudata sua jam tempora marcent,* *Areaque altritis ridet adusta pilis.* *O fallax natura Deum, quae prima dedisti* *Aetati nostrae gaudia, prima rapis.* (Petavius)

See the commentators on this passage of Petronius, vol. 1, p. 651 sqq., ed. Burmann, alternative. Moreover, see the illustrious *Anecdota Hemsterhusiana*, p. 1, p. 104 sqq. For αἷς, Venet. C erroneously has οἷς in erasion, and shortly thereafter Mon. C has ἐκ πέδων for ἐκ παίδων. Venet. G omits ἡ φύσις. Mon. E has ἤρχετο. In Mon. A, it was corrected by a later hand. Shortly thereafter in Flor. B, ἀπεῤῥύει is erroneously read. Wyttenbach, in his notes on Plutarch’s *Moralia*, vol. 11, p. 387, ed. Leipzig, brilliantly illustrates the elegant use of the verb ἀποῤῥεῖν—meaning "to fall off," "to drop away," "to slip away"—in the sense in which it is also used by the Latins (*effluere* or *defluere*). Cf. Bähr ad Plutarch. *Pyrrh.*, p. 239 sqq., and Held ad Plutarch. *Vit. Timol.*, p. 352. Our author below, c. 7, p. 70: “When these were present, all things were dried up, and the amusements flowed away from the matter,” and ep. 99, p. 237 sqq.: “For great deeds, unless they chance upon heralds of speech, flow away from memory.”

^B δέδειγμαι. Barb. and Rehd. have ἐδεδήγμην. Par. B has δεδήγμην. *Dáknestai* means to be bitten or stung, i.e., to be affected by pain (see Lambinus ad Horat. Epist. 1, 16, 38, vol. II, p. 269, A B, ed. Francofurt; Wolf ad Liban. Epist. 67, p. 35; Fr. E. Theod. Schmid ad Horat. 1, 1, vol. I, p. 530; Usterius ad Plutarch. *Consolat. ad Apollon.*, p. 6). Our author has undoubtedly looked to this and likewise to Epist. 7, p. 169; or to Plato’s *Symposium*, p. 218 A; or to that of Aristophanes (*Acharnians*, v. 1): "How many times I have bitten my own heart." Cf. Heyler ad Julian. Epist., p. 457.

...λέγεται τις αὐτοῖς μοῖρα κιναίδοις προσκεῖσθαι. Plato *Phaedrus*, p. 240 E: "necessity being always present to be handled," on which passage see the notes of the illustrious Ast, p. 551, vol. X. Shortly thereafter, for ἐπ' ἄλλῃ, the Vatican manuscript has ἐπ' ἄλλης. Par. A, Mon. B D, and all the Venetians have ἐπ' ἄλλην. Thus also Mon. A by the first hand; but afterwards the v was erased. In Barb. a later hand incorrectly changed it to ἐπ' ἄλλῃ. See Matthiae *Gr. Gr.*, vol. II, p. 1167; Jacobs ad Philostr. *Sen. Imagg.*, p. 400 and 562, and in *Lectt. Stobenss.*, p. 104; Usterius ad Plutarch. *Consolat. ad Apollon.*, p. 37; Bachmann ad Lycophron. *Alexandr.*, vol. I, p. 67. Synesius, *Epist.* 4, p. 166: “And one person comes after another, a boy after a man, and a man after a boy, etc.” Dion, p. 52: “Will you not, therefore, desire to endure labors upon labors?” Lucian, *Epigr.* XXXVII, v. 3-4 (in Brunck, *Analectt.*, vol. II, p. 315): "always to heap wealth upon wealth." Philostr. *Her.*, p. 4, init.: "and to toil at one thing after another." Nicephor. Greg., *Comment. ad Synes. De insomn.*, praefat., p. 551 A: “Nothing new (the Mon. 29 codex has ‘empty’)”—if many things of the ancients have been poorly found (read, with the Monac. 10, 29 and 87, Rehd. and Parisian 831, 2629 and Coisl. 173 codices in Boissonade’s *Anecdott. Graec.*, vol. II, p. 379, "well" found), they introduce innovations for the better, just as from historical periods ἐπ' ἄλλαις (the last word is missing in Mon.) other great natures sprout, whether because it possesses a nature of time, always adding others upon others (Mon. 10 codex adds "more novel things"), or whether the nature of human beings being at a loss right from the beginning (codd. Mon. 10, 29 and 461, with Rehd. "from the beginning" into the complete). Subsequently in Par. B there is a lacuna up to verse 6...

...ἐξίστατο (cap. 2, p. 4, l. 5). Par. A C D, Florr. A B (but by a corrector, as it seems), Barb., Vat., Veneti A C, Mon. A B C and Rehd. See Reiz *de Prosodiae Graec. accentus inclinat.*, p. 103, and therein F. A. Wolf, compared with Boissonade ad Philostrat. *Her.*, p. 419, and ad Nicet. Eugen., p. 578, as well as in *Anecdott. Gr.*, vol. IV, p. 255. In Mon. D it was σὺν δύο, which another hand changed to σὺν δυο (sic). Mon. E follows the vulgate. Next Mon. C *katapleious*. Flor. A *katapleionas*, Mon. B *katapleious*. Superscribed: *gr. pleiosi*, p. 255. Par. A *katapleiosi*, Barb. *katapleiosi*, Rehd. *katapleiosi*—with the *s* by the first hand superscript. The words καὶ φερομένης were written twice in Mon. C. "To lead and to carry," to abduct, to plunder, is a proverbial formula (see Hemsterhusius ad Lucian., vol. II, p. 264; Poppo ad Lucian., *Dialogg. deorr.*, p. 21; Bähr ad Plutarch. *Flaminin.*, p. 116, and in the index, p. 253). Synesius, *Epist.* 127, p. 262: "He led and carried off the Lydian things."

Tóte δή, tóte. Jacob correctly placed it in the apodosis ad Lucian. *Tox.*, p. 7; see regarding the diplasiasmus the *Anecdota Hemsterhusiana* I, 1, p. 54; Duker ad Thucyd. V, 16, vol. III, p. 526, Bip.; C. F. Hermann ad Lucian. *libell., Quomodo histor. conscribi oporteat*, p. 308 sqq. Similarly our author below, c. 17, p. 81: "For I saw, I saw." *Ceresias* dict. *in max. barbarorr. excurs.*, p. 501. Δ, eidon, eidon. Cf. ep. 47, p. 187; ep. 69, p. 217; ep. 75, p. 220; ep. 82 (where it is incorrectly 81), p. 228; ep. 94, p. 232; Euripid. *Bacch.*, v. 971, *deinos sy, deinos*; v. 1198, *megala, megala*; v. 1242, *makarios gar ei, makarios*; and v. 1375, *deinos gar, deinos*. Demosth. *Philipp.* 1, p. 45, Reisk., *Eisi gar, eisin*, and p. 55, *ou gar estin, ouk estin*.

...δάμου τοὺς Ἀθηναίους. Our author c. 2, p. 64: “It seems to me that I might suffer something similar from Dion,” and p. 67, “and you try to suffer nothing from him.” C. 9, p. 72, epist. 95, p. 231: “To suffer some evil from me.” Cf. Heindorf ad Plat. *Phaedon.*, p. 148. Thucyd. II, 19-21, Plutarch. *Vit. Periclis*, c. 33, Diodor. Sic., XII, 52. Whence that proverb, "Archidamian war," which is said of very bitter wars. See Mich. Apost. IV, 50, Arsen. *Winkel*, p. 77, and *Lexic. Seguer.* in Bekker’s *Anecdota Gr.*, vol. I, p. 450, compared with Erasmus and others' *Adagia*, Francofurt 1679, p. 551. The word *dendrotomia* is to be gathered from the lexicons. Closely followed by Barb. erroneously *acharnon*. Mon. D *archanon*, marginal *acharnon*. Mon. B *acharnon* - B *archanon*. Theodorus Magister imitated our author in his epistle to Joseph the philosopher, in Boissonade’s *Anecdota Graeca*, vol. 1, p. 226. For *apedeschen* (I was shown), Mon. G has *adeschen*. Then from Flor. B, Mon. A, Par. C, Vat. and Venet. A, I have received *anepitedeutos* (unaffected). Mon. G has *ouk* (superscript *an*) *epitedeutos* (sic). Mon. B has *ouk epitedeutos*. Superscribed: *anepitedeutos*. Most books, both in manuscript and edition, exhibit *ouk epitedeutos*. *Anepitedeutos*, *inaffectatus*, is illustrated by Wyttenbach ad Plutarch. *Opp. mor.*, vol. 1, p. 39. Jamblich. *Vit. Pythag.*, c. 5, p. 446; Kiessling: "and of wealth and of things like it, unaffected is intelligence," where the Monacensian codices 102 and 592 incorrectly have *phronesis*. The last syllable of the word *Euboeus* in Flor. A is due to a second hand. Whatever follows *ou*; it does not respect the *rheton* (the spoken word), but the *to semainomenon* (the signified). Regarding this schema, see Matthiae *Gramm. Gr.*, § 433, 9, 11, p. 810.

^A Cf. infra ch. 22, at the beginning. Thus Livy, Book 22, 57: "L. Cantilius, a scribe of the pontiff, whom they now call lesser pontiffs, who had committed adultery with Floronia, had been scourged by the pontifex maximus with rods in the Comitium to that extent." Otherwise Synesius, *Dion*, p. 55: "Carrying both a charming and sweet utterance for his haughty favorites, through whom he fares ill, etc.," where the orator moves from the neuter gender to the masculine. So also *De Provid.*, p. 107: "Boys, more licentious at that time, and more of them (πλείους) entered the house," where the codices Monacensis 476, Parisinus 1038 (testified by Boissonade in *Gregor. Corinth. ed. Schaefer*, p. 94), Vaticanus 92, and Vindobonensis add this scholium: "πλείω, he said πλείους in reference to the signified." Cf. Lenting, *Animadverss. critt. in Euripid.*, in *Nov. Act. litterarr. Societ. Rheno-Traject.*, vol. I, p. 31. Barbari, Monacenses all, Vaticanus, and Venetus C give *έωθεν*. Flor. A and Rehd. *ἑῶθεν*. Cf. at ch. 18, p. 82, ch. 5, at the start; for *ἕωθεν*, Mon. C has *ἑῶθε*. Concerning these forms see Lobeck, *ad Phrynich.*, p. 284 sq. Next, Flor. A by a first hand *κομόωντας*, by a recent one *κομῶντας*, Mon. E *κομῶντας*. *Iliad* B [v. 512]. Plutarch, *Theseo* § 1, 2, E, ed. Frankf., Philostratus *Heroicis*, p. 159 ed. Boissonad.: "He says that Menelaus wore his hair long in a boyish way, and since Sparta wore its hair long, the Achaeans sympathize with him for being local in his habits. For they did not mock even those from Euboea, although they wore their hair long ridiculously." See Dio Chrysostom, *Orat. 11 de regno*, p. 20 (p. 76, and *orat. 7*, p. 221, ed. Reisk). Petavius: "Our author in *De regno*, ch. 22, p. 42, of my edition, calls the Scythians *Euboeice* (in the manner of Euboea) those who wear their hair long." ^B "...but you are campaigning for the royal power." Theodoret, *Fab.*, I, 11, Præf., p. 218, vol. IV, Sirmond: "But again he campaigned against the truth." Cf. Abresch, *Dilucidat. Thucyd.*, p. 1, p. 88. Subsequently Venetus A *ἐπὶ τὴν Τροίαν*. Erroneously Venetus B *οἱ ποίησις*. By "poetry" (*τῇ ποιήσει*) Synesius signifies now the *Iliad*, now the *Odyssey*. See infra ch. 5, p. 67; ch. 19, p. 82; ch. 20, p. 83; *De provid.*, p. 126, *epist.* 116, p. 255, and *epist.* 157, p. 272. Explicitly Hermogenes, *Progymm.*, ch. 2; in *Rhett. Gr.*, ed. Walz, vol. 1, p. 16: "A narrative (*διήγημα*) differs from narration (*διηγήσεως*), just as a poem (*ποίημα*) differs from poetry (*ποιήσεως*). For a poem and a narrative are about a thing; but poetry and narration are about more things. For example, poetry is the *Odyssey*. But poems are the Shield-making, the Necromancy, the Marriage-wailing." Cf. Aphthonius, *Progymm.*, ch. 2, ibid. vol. 1, p. 60.

^C "...which god or which demon"; they are distinguished in our *epist.* 43, init. *Σωτηρῶν τις* (thus the editions of Naogeorgus and Morell, but codd. Guelf., Lips., and Monacenses 50, 476 and 481 read *Σωτηρᾶν τις*. Incorrectly Petavius 1, 2 *Σωτηρᾶν τις*) "persuaded, whether it was a god, or reason, or a demon, etc.," and *De isomn.*, p. 157: "This soul-spirit becomes both a god and a demon of every kind and a phantom," where Nicephorus, p. 380 G, says: "The ancients of the Greeks said there was a difference between gods and demons, and they called the greater ones gods, the lesser ones demons; but Synesius sometimes gives a difference to these, and sometimes uses the names indiscriminately." Cf. Hermann, ad Euripid. *Hec.*, v. 161, p. 27. ...I also set about writing a certain encomium of Epicurus. Next, Venetus C contains erroneously *ἐπικουρίῳ*. Mon. A C *κατὰ ταὐτά* (sic). Rehd. and Mon. E *κατὰ ταὐτά*, as the published books. Par. C and Vat. *κατὰ ταὐτά* (with *καὶ ὁμοίως* written above). That the gloss *καὶ ὁμοίως* exists in cod. Paris. 4038 was already noted by Boissonade in *Anecdott. Græc.*, vol. II, p. 264. Lucretius expressed Epicurus' opinion on the gods (1, 57 sqq.):

"For the nature of gods must needs *per se* Enjoy immortal life in supreme peace, Set far from our affairs, and joined far off; For, private to all pain, private to perils, Mighty in its own wealth, needing nothing of ours, It is neither won by good deeds nor touched by anger."

See Cicero, *De nat. D.*, I, 16 sqq.; II, 29 and 65, and III, 32. Add he who discussed this learnedly and copiously: Brucker, *Histor. crit. philosophiæ*, vol. I, p. 1283 sqq. ^D Presently Mon. D *δυναίμην*, in margin *δυναίμην*. Then Flor. A *ἀντιδειξόμενος*, with *ει* for *η* added by a recent hand. Par. D *ἀντιδειξόμενος*, with *η* superscribed for *ει*. But Par. A C, Barb., Mon. ABCDE, Vat., and all the Veneti together with Rehd. very well have *ἀντιδηξόμενος*. In Mon. C and Rehd. the *η* seems born from *ει*. Vulgate *ἀντιδειξόμενος*. The reading I have accepted was already arrived at by conjecture by C. Bevingius, a teacher of the Brussels Gymnasium, in *Emendationum in Synes.* part II, which is inserted in *Novorum annalium philologg. et pædagogg.*, under the care of G. Seebode, J. Chr. Jahn, and R. Klotz, suppl. 1, 4, 1852, p. 618, where the most learned man annotated regarding this passage: "Synesius narrates that he had thought of writing an encomium of Epicurus out of pain and anger toward the gods, not because he held the same opinion about the gods as he did, *ἀλλ᾽ ὡς ὅ τι κἀγὼ δηξόμενος* (but as one who I too would bite)." I believe our student of elegance wrote *ἀντιδηξόμενος*, about to bite the gods back as much as he could, because they had afflicted him with pain. This conjecture is supported not a little by what he said a little before, "I have been bitten to the heart" (*μέσην δέδηγμαι τὴν καρδίαν*). For it is an ancient saying "to bite the biter" (*τὸν δακόντα δακεῖν*). See Jacobs, *Lectt. Stob.*, p. 44. *Epist.* 94, p. 324 (instead of *epist.* 95, p. 234): "For thinking he will cause pain, he speaks and utters it as one about to bite" (*δηξόμενος*).

*[alt-version omitted]* ...whose emission in manuscripts is very frequent (see Jacobs, ad Achill. Tat., p. 398, 569, and 779 sq., and the same ad Philostr. *Imagg.*, p. 229 below, 353 above, and 670; Jacob, *Quæst. Lucian.*, at the end of Lucian. *Toxar.*, I, p. 5; Heyler, ad Julian. *epist.*, p. 204), I restored from Flor. A, in which it is superscript by a recent hand. The other manuscripts and editions read *τὰ προνοίας* (Mon. E *ταπρονοίας*). Par. C and Vat. in the context erroneously *ποῦ προνοίας τὰ ἐν τῷ*, but in the margin *γρ. ποῦ τὰ πρ. ἐν τῷ*. Moreover, those words *τὰ τῆς προνοίας* are to be translated: "things which pertain to Providence." See Schaefer, *Apparat. crit. et exeget. ad Demosth.*, vol. I, p. 214. Thus our author *epist.* 95, p. 235: *τὰ τῆς φιλίας ἡμῶν*. Agathias, *Hist.* IV, 25, p. 262: *τὰ τῆς τέχνης*. H. Steph. gave more examples of this locution in *De dialect. Attic.*, p. 178; Fischer, ad Weller, *Gramm.*, vol. I, p. 335; Ast, ad Plat. *Legg.*, p. 46; Wyttenbach, ad Eunap., p. 104 sq.; Matthiæ *Gramm. Gr.*, p. 574; ad Arrian. *De expedit. Alex.*, vol. I, p. 84. Ellendt: "In that which is beyond merit" (*παρ᾽ ἀξίαν*). See Schaefer, *Apparat. crit. et exeget. ad Demosth.*, vol. I, p. 218; Basilius Magn. *epist.* 180, vol. III, p. 265 A, ed. Garn.: "For why was I not about to, being a man, grieve with a free man entangled in a matter beyond his merit?" Subsequently Mon. E writes *ἑκάστῳ* for *ἑκάστου*. Rehd. *ἐν τῷ παρ' ἀξίαν*, superscript *ἑκάστῳ*. Incorrectly Petavius: "Where is that Providence, which does not repay to each what is just and deserved?" For its perfect use see Heindorf, ad Plat. *Protag.*, p. 465 sq. Mon. E *γυναικί*, with the accent omitted. For *ἀειδέστερος* in Par. ACD, Flor. B, Vat., Barb., Monac. ABCD, and Venet. AB is read *ἀιδέστερος*, with *ει* for *η* superscribed. Flor. A exhibits *ἀιδέστερος*, with *ει* added by a recent hand. Mon. E *ἀιδέστερον*. By the same confusion in our *epist.* 40, p. 180, *εἰ δὲ Νισαίων* (cod. Mon. 50 gives *νησαίων*. Mon. 490 *νυσσαίων*. But read *Νισαίων*. See Wernsdorf, ad Himer. p. 237 sq., and Baehr, ad Plut. *Pyrrh.*, p. 169), "it is possible to see a horse more ugly (*ἀειδέστερος*), the Guelferbytanus cod. together with Monacenses 50, 481, and 490, has *ἀιδέστερος*."

ἀιδέστερος*."

(22) "Not a terrible thing if for women *ἀειδέστερα*." (C reads *ἀειδὲς* and *δεινῷ* as a correction. Immediately after, Flor. A, Par. D, Venet. C and Mon. D write *ἐγγειτόνων* (i.e. *ἐν γειτόνων*). And it was so in the Rehd. codex at first; but afterward it was corrected to *ἐκ γειτ.* Mon. C has *ἐγκειτόνων* (sic). On this discrepancy, see Bast ad Gregor. Corinth., p. 47, Boissonad. ad Eunap., vol. 1, p. 354, and Wyttenbach, vol. II, p. 280; Mon. E has *ἐγγειτόνων*, with *ἐκ* superscribed for *ἐγ*. Mon. AE read *ἐκγειτόνων* joined together. *Ἐκ γειτόνων* signifies "from the neighbors." See Fischer ad Weller. Gramm., vol. III, b, p. 123. Cf. Synes. De insomn., p. 141, Epist. 110, p. 253, and Epist. 142, p. 278.

(23) "The things regarding Aphrodite." Suidas cites this in the entry *σωφροσύνη*, where one reads "the thing regarding temperance," likewise in the entry *τὰ γὰρ*, where it stands "the thing regarding temperance." Barb., Par. D, Venet. B and Mon. E, with the pseudo-Petav. edition (Paris 1631), present *ἐς* instead of *εἰς*. Supply "having" or "bringing." Our author is more explicit in De Provid., p. 91: "of those bringing into reproach of Osiris." Eunap., p. 28: "The things regarding truth bringing." See Siebelis ad Pausan., vol. 1, p. 10. For *ἐστι* Suidas (1st alt.) has *αὐτός*. After *δικαιότατοι* (in Suidas, for 1st reading it is *δικαιότατα*) understand *Ὧν*. Next, Flor. B exhibits *βελεροφόντη*. Vat. *ελλερόντη* (sic). The margin of the Barb. codex and the Mon. codices read *βέλερ...* Mon. E *βελλεροφόντο*, with *η* superscribed as *ο*. Before *σωφροσύνης* in Flor. A the article *τῆς* is superscripted by a recent hand. Then Mon. B wrongly has *ἀμφισβητήσεις*. Suidas [has] the verb, not Aristoteles. On the matter see Homer, cited above, p. 613.

(24) "But a mother, but also a sister." Mon. AE omit the second *ἀλλά*. Wrongly. For a repeated particle *ἀλλά*, like the Latins' *at* or *sed*, increases the force of the discourse. See Wyttenbach ad Platon. Phædon., p. 142, and in Philomath. vol. III, p. 87, and Bornemann ad Xenoph. Conviv., p. 146, coll. Heindorf ad Horat., Sat. 1, 3, v. 32 seq., p. 67. Our author infr. c. 18, p. 82: "*Ἀλλὰ κἂν ἐμοῦ τις, ἀλλὰ* (neglected in Flor. B and Mon. AE) *κἂν αὐτοῦ Σωκράτους, κἂν* (so all books, both copied and printed; but, unless I am mistaken, one should read *ἀλλὰ κἄν*) *τοῦ γεραιτάτου τῶν Ἑλλήνων ὄπισθεν λάβοιτο*." Dion., p. 7: "*ἀλλὰ καὶ* (in codd. Par. A B D, Mon. B C D and Venetis no. 264, and 422, *καί* is missing) *Γλαύκων, ἀλλά* (this particle is missing in Mon. C) *καὶ* (deleted in Par. D) *Κριτίας ἐκ τῆς ὁμοίας αὐτῷ διελέγοντο*." Eustath. Hysm. X, p. 389 ed. Paris: "*Ἀλλ' ὁ τύραννος ἐκεῖνος, ἀλλ'* (codd. Mon. 96 and 460 ignore *ἀλλά*) *θρασὺς, ἀλλ'* (the same books lack the final word) *ὁ τὸ κηρύκιον καταπαίζων, καὶ ὅλον κατεψευσμένος αὐτό, τὴν σὴν παρθενίαν ἀποσεσύληκεν* (the same books supply *σεσύληκεν*)." For *ἀδελφαί* Mon. E wrongly writes *ἀδελφοί*.

(25) "Something distinct." Thus in our De regn., c. 32, 56: *τι (i.e. μέγα) καὶ ὄφελος*. De provid., p. 119: *ὧν τι (μέγα) καὶ ὄφελος*. *Γνώμην ἐποιοῦντο δρῶντές τι καὶ παθεῖν καὶ σχεῖν ἐντάφιον ἀρετήν*. Plato Phaedr., p. 242, E: *σεμνύνει, ὥς τι ὄντες*. Gregor. Naz. or. XIX, p. 366, C: *ἵνα τι γένωνται*. See Reynders ad Plat. Sympos., p. 4, and those things I noted below at c. 24, p. 87.

(26) "Having-spread-out." The same reading exists in cod. Paris. 831, cited by the clear Boissonade in Anecdott. Gr., vol. IV, p. 297, by whom it is rightly rejected. On the matter cf. Xenoph. Anabas., 1, 1, §4.

CAPUT II

(27) "Thus then." The Attic formula of speaking *ταῦτ' ἄρα*, frequently used by Synesius; see my note to Or. De regn., p. 182. Add our own below c. 12, p. 76; and Serm. ad Pæon., p. 308.

(28) (184, ed. Koch.): *Ποτνιώμενος· ἐπικаλούμενος*. (See Bast, Append. ad epist. crit., p. 21, where see Ruhnken, coll. Pierson. ad Mœr. Attic., p. 327, and Boissonad. ad Eunap., p. 264 sq. and 451, and the same ad Aristænet., p. 681 sq.; our author ep. 4, p. 162: *Πρὸς τοῦτο αἴρεται θόρυβος ἐξ ἀρχῆς, ἀνδρῶν οἰμωγή, γυναικῶν ὀλολυγή. Ἅπαντες ἐθεοκλύτουν, ἐποτνιῶντο* (where cod. Guelferbyt. shows this scholium: *παρεκάλουν*. Mon. however no. 481: *μετὰ κλαυθμοῦ παρεκάλουν*), *τῶν φιλτάτων ὑπερεμνήσκοντο*. Ep. 140, p. 276: *Τί οὖν ποτνιᾶ (Schol. codicis Guelferb., Δυσφορεῖς καὶ μετὰ δεινοπαθείας ἱκετεύεις), καὶ ταῖς ἐπιστολαῖς τῶν δακρύων ἐγχέεις*. Anna Comnena Alex., 1. 1, p. 98, D, ed. Possin: *Θροῦς δ' ἐπῆρτο πολύς· ᾤμωξαν, ἐποτνιῶντο, ἐθεοκλήτουν* (I would prefer *ἐθεοκλύτουν*), *Θεὸν σωτῆρα ἐπικαλούμενοι*. Cf. Thom. Mag., p. 731 sq.

(29) "And little, nothing they were doing." The usage of speaking is illustrated by Fritzschius ad Lucian. Alexandr., c. 4, p. 224, and Jacob ad eumd. libell., c. 1, p. 3.

(30) "Time." C reads *συνηστέραν* (mutilated) instead of *συνηθεστέραν*. Then from Flor. A I rewrote *ἐποίησεν*. For that *ν* which they call *ἐφελκυστικόν* is accustomed to be added by later writers before consonants with force. See Boissonad. ad Eunap., p. 464, and ad Aristænet., p. 455, Poppo Prolegg. ad Thucyd., p. 219, Grauert ad Aristid., p. 117, Ast. ad Plat. Protag., p. 30, and 128, and the same ad Plat. Phædr., p. 429, to which should be added the Censor of Diodorus Bibliotheca historica, Excerptt. Vatican. from the edit. of Ludov. Dindorf in Ephemeridibus univers. litterar., vol. I, year 1830, p. 141, and Jacobs ad Ælian, De nat. animal., 1, 1, Præfat., p. xxii sqq. Furthermore cf. Synes., Ep. 113, p. 254: *Οἷς ἡμᾶς ὁ χρόνος συνηθεστέρους ἐποίησεν*. On the matter see Usteri ad Plutarch. Consolat. ad Apollon., p. 4 and 76.

(31) "He rose up against the path." Thus A. Par. C, Vat. and Veneti B C. Flor. A *κατεξανίσται* (with *η* written above the *ε*). The remaining books are written and edited *κατεξανίστη*. In Rhed. *η* is placed above *a*. On the construction of this verb with the genitive see Wesseling ad Diodor. Sic., vol. II, p. 177, 84. Our author, De Provid., p. 100: *Καὶ ὑπ' αὐτῶν δυναμοῦται τοῦ νοῦ κατεξανιστάμενα*. For the vulg. *τὸ δὲ* all codices have correctly *τὸ δέ*, except Par. A, in which it is *τὸ κατά μικρόν*. See Matthiæ Gramm. Gr., p. 575, Fritzschius in Quæst. Lucian., p. 46 seq., Jacobs in Darmstadtiensibus Ephemeridd. scholastt., 1828, sect. II, no. 132, p. 1089, Grauert ad Arist. Declamatt. Leptin., p. 103; Mon. AC *καταμικρόν*, joined.

(32) "And these things [are] easier and bringing-back." Mon. C *ῥᾴον*. Achill. Tat., II, 7, p. 30, 50, *ῥᾴων γεγονέναι* II, 8, p. 31, 27, *ῥᾴων οὖν ἐγεγόνειν* 7, 22, p. 125, 6, *ῥᾴων ἐγεγόνει*. Our author 1, 4, p. 254: *ἀλλ' ἔστι σοι ῥᾴων αὐτῆς*. Basil M. ep. 4, vol. III, p. 70 ed. Garn.: *ῥᾴων γέγονε τοῖς γράμμασι*. Cf. Bergler. ad Alciphr. 1, 38, p. 183, Reitz. ad Lucian. Lexiph., vol. V, p. 514, Reiff. ad Artemid., vol. II, p. 507, Wyttenbach ad Plutarch. Opp. mor., vol. II, p. 43 ed. Lips. *Ἀναφέρειν*, to recover, to breathe again, to be refreshed, is illustrated by Zeunius ad Viger. De idiot. l. Gr. p. 187, Wernsdorf. I ad Himer., p. 141, Matthæi in xxi, Vett. et claror. medicorum Græc. varr. opuscc., p. 176; Boissonad. ad Eunap., l. 1, p. 323 sq. and 373; Jacobs ad Philostr. Imagg., p. 609; Fritzsche ad Lucian. Alexand., c. 25, p. 236; Jacobs ad eumdem, p. 31; our author Calastas. dict. in maximam barbarorum ex- curs., p. 299 (where it is wrongly printed 301): *ἀλλ' ὥσπερ ζῶον δυσθανατοῦν, ἀνέφερε καὶ συνήθροιζε (Pentapolis) τοῦ πνεύματος τὸ λειπόμενον*. cp. 89, p. 250. – "*Ὥσπερ ρεύματος ἀνθυπενεχθέντος*"

ἀνθυπενεχθέντος*" and things common and things particular. For the vulgate *αὐτῷ* in Paris codices A, B, C, Barb., Mon. A, B, C, D, Vat., and Venet. A, B, I have restored *αὐτό*. Flor. A reads *αὐτὸ* with a superscript accent. *Αὐτό* in this passage means "itself," or "even," or "straightaway." See Hermann on Viger, *De idiotismis libri Graeci*, p. 733. For such terms as *ῥεῦμα*, *κῦμα*, or *κλύδων*, transferred to the onset of war or battle, Blomfield advised in his Glossary on Aeschylus, *Septem contra Thebas*, v. 64. Next, Mon. C omits *καί*. Then Venet. A writes *μετὰ τοῦ συνηγόρου*.

On "To the two," on which see the famous proverb, see Hadrian Junius, *Adagia*, p. 95; Heindorf on Plato, *Euthydemus*, p. 385; Wyttenbach on Plato, *Phaedo*, p. 236 ff.; Ast on Plato, *Laws*, p. 516, and *Phaedo*, p. 688; Boissonad on Nicetas Eugenianus, p. 331 ff., and the excellent annotation of Ruhnken in *Bibliotheca critica nova*, vol. II, p. 15 seq., recently made public. To which add Walz on Arsenius, *Violetum*, p. 394 seq.

Actor and the sons of Molione, others called the Actoridae (or Actoriones) after their father, and here called Molionidae (or Molionas) after their mother (see Homer, *Iliad* II, 621; IX, 708 and 749; and XXIII, 638; Pausanias V, 2, 1; VI, 20, 8 and VII, 14, 6; Apollodorus II, 7, 2; and Heyne thereon, t. II, p. 184, and Walz on Arsenius, *loc. cit.*), who, when they had come to aid Augeas, king of the Epeans, against Hercules, after their associate Dameon was killed, drove him away from Elis; afterward, however, when they went to witness the Isthmian games, they were killed by him from ambush near Cleonae. See Pausanias VI, 20, 8; V, 2, 1 and II, 15, 1.

On the expression *εἰς ἕν*, see Færtsch, *Commentatio critica de locis nonnullis Lysiae et Demosthenis*, p. 44 seq., comparing Beier on Cicero, *De officiis*, t. I, p. 128. Next, Barb. has *συνειστήκεσαν*.

Corrected. Barb. and Mon. C E, together with Rhed., write *καρκίνος*. Flor. A is faulty with *αὐτή*.

On *ἀπειπεῖν*, see Blomfield, Glossar. in Aeschylus, *Septem contra Thebas*, v. 840, and Behr on Plutarch, *Flamininus*, p. 91, and the same on Plutarch, *Pyrrhus*, p. 198. Our *De regno*, c. 19, p. 55: *ἀπειπὼν πρὸς τοὺς πόνους ἐκὼν ἰδιώτης ἔγηρα*. Cf. *De insomniis*, p. 148; and Nicephorus, *Commentarius*, p. 426, C. The verb *ἀπειπεῖν* is used in the same sense by Synesius. On this see Held on Plutarch, *Timoleon*, p. 384; in *Sermo ad Paeonem*, p. 308: *Καὶ Ξενοφῶν ἀπειρηκότας ὑπὸ τῶν συμφορῶν καὶ θανατῶντας, ἤδη τοὺς μυρίους παραλαβὼν, ἀπ' ἄκρας τῆς Περσῶν ἐπικρατείας κατήγαγεν, κ. τ. λ.* Cf. Basil the Great, *Epist.* 4, t. III, p. 69, ed. Garn. Immediately in Vat. is *τοῦ Ἰόλεω*. Par. C has *Ἰόλεω* with an *υ* written over the *ω*. In Mon. C, *Ἰόλεω* is derived from *Ἰωλέω*. Iolaus, son of Iphicles, who is said to have been called to aid by Hercules against the Lernean hydra and who had come to assist the crab while it was fighting, is also mentioned in our Ep. 150, p. 289: *Θεοῦ δὲ ἔδει δήπου καὶ Ἡρακλέους· οὐ μὴν ἀλλὰ καὶ Ἰόλεω συμμάχου καὶ παραστάτου*. Flor. A writes *ἀντεπηγάγετο* (sic).

*καὶ τοῖς ἰδιώταις*. With the perfect infinitive we read *μοι δοκῶ* in Ep. 19, init.: *Οὐκ ἐν αἰτίᾳ μοι δοκῶ πεποιῆσθαι τὴν κοινωνίαν τῆς ἐπιστολῆς*. It is also constructed by our author with the present and future infinitive. *De insomniis*, p. 147; Ep. 44, p. 182; and Ep. 101, p. 259. See Boissonad on Aristaenetus, p. 547. Ast on Plato, *Phaedrus*, p. 251 seq., comparing Jacobs on Achilles Tatius, p. 456, and in *Lect. Stob.*, p. 416.

To refer solely to the meter and to be used for distichs, Franck on Callinus, p. 53 seqq., advised, and Bahrius on Plutarch, *Alcibiades*, p. 231 sq., and on the same's *Pyrrhus*, p. 225, where compare the *Index rerum et verborum*.

p. 255; Rehd. gives *ἐλεγεῖον*. Flor. A and Mon. AG distinguish after *ποιῶ*. Petronius [c. 109, t. I, p. 650, ed. Burm. alt.]: *Donec consumpla frigidissima urbanitate rediit ad carmina sua, coepitque capillorum elegidiaria* [but the printed editions of Petronius have *elegidiarion* to be said]. PETAV. Then for the vulgate *θρήνου* from codices Par. B and Barb. I have received *θρήνων*, which Bevingius recently conjectured.

*σὺ δ'*. Ed. Turneb. *σὺ δ'*. Then Mon. E *ἐν*. After *φαλακρῶν* from Par. ABCD, Florr. AB, Barb., Mon. ABDE, Vat., Venetis ABC and Rehd. I have inserted *μέν*, a particle which the printed books omit. For *δοκεῖς*, Mon. E faultily reads *δοκεῖ*. The indefinite pronoun *τι*, which has an intensive and affirmative force in this passage, signifies *γάρ*. See Ast on Plato, *Politicus*, p. 389, and *Phaedrus*, p. 235, comparing our c. 7, p. 71, and *De providentia*, p. 92 and 93. *Γεννάδας* is noble, magnanimous. See Ast on Plato, *Phaedrus*, p. 359. Very recently Mon. E *ἐμπάζει*. But a later hand deleted *ει* and superscripted *η*. Par. B *ἐμπάζη*, *διανοῇ*, superscripted. Par. C and Vat. together *ἐμπάζη* superscripted in Par. H *πεμπάζῃ*. The verb *ἐμπάζεσθαι* constructed with the genitive is in accordance with Homeric usage. See *Iliad* XVI, 50, and *Odyssey* I, 271, and 305; II, 201; IX, 553; XVII.

*ἔθνος* [writes *ἔθνους*]. On the word *ἔθνος*, see Ruhnken on Timaeus, p. 105, ed. Roch. It indicates a convivial custom. For many jests were thrown at bald men in drinking parties and banquets. To this refers that elegant story of Carinus, or, as we have corrected, of Probus, *πρὸς βασιλέα* [c. 18, p. 32], who, when found by the Parthian envoys reclining on the ground with his meal set before him, having removed his cap, uncovering his head, which was bald, threatened that he would make their entire field balder than his head, unless they adopted sounder counsels. See what we have noted on that passage. Petronius [c. 109, t. I, p. 650 sq.]: *Jam Tryphaena Gitona extrema parte potionis spargebat cum Eumolpus, et ipse vino solutus, dicta voluit in calvos stigmososque jaculari*. PETAV. Cf. Gonsalius de Salas, *Comment*. on Petronius, *h. l.*, t. II, p. 208 ed. Burm. alt., and Jacobs on *Anthologia Graeca*, t. IX, p. 423.

Mon. ABD, Vat. and Venet. ABC; Mon. E *γίγνεται*, *γιγνέσθω* superscripted. Rehd. with the printed books *γένηται*. Par. C and Mon. C *γίγνεται*. For *σεαυτόν* Flor. B and Vat. exhibit *σεαυτόν*, Mon. B *σαυτόν*, *ἑαυτὸν* superscripted. Mon. C and Venet. A *ἑαυτόν*. That the letters *ε* and *α* were not rarely confused in codices, Bast showed in *Commentatio palaeographica*, p. 712 sq. Therefore, had the reading *αὑτόν* rested on the authority of more codices, I would have gladly received it, especially since this pronoun is also referred to the second and first person and has been obliterated in the manuscripts. Our Ep. 8, p. 169: *ἀλλ' εἴπερ ἐν ἅπασι λυποῦμαι τοῖς ἐμαυτοῦ* (but the Heidelberg and Mon. 481 codices give *αὑτοῦ*, which the Guelferbytanus also had in the first hand. Cf. Boissonad on Philostratus, *Heroicus*, p. 326), *βουλοίμην ἂν ἐν τοῖς ὑμετέροις εὐφραίνεσθαι*. Ep. 66, p. 207: *Τί δή ποτ' οὖν ἀσύμφωνος εἰμι πρὸς ἐμαυτόν* (where the Guelferbytanus codex writes *πρὸς ἑαυτόν*, which seems to have been also in Mon. 476, in which *πρὸς αὐτόν* now exists; in such a way that before *αν* one letter was erased); Ep. 105, p. 248, *ἀλλὰ καὶ αὑτόν* (codd. Mon. 50 and 490, with Lips. and marginalia of Petavius) exhibit *ἐμαυτόν*, which smacks of a gloss) *οἶδα ἐν ἄστει* (sic, the Aldine, Turnebus, and Morellius editions, with which the Munich codices 50, 476, and 481 agree, for *εἰς ἄστυ*, which Petavius I, 2, not deservedly introduced into the text) *τε κατιόντα καὶ ἀπ' ἄστεος ἀνιόντα, κ. τ. λ.* Ep. 113, p. 254: *Ἡμεῖς δὲ οὐκ ἀφειδήσομεν ἑαυτῶν*. Add Ep. 142, p. 278; *Sermon ad Paeonem*, p. 308; and *De insomniis*, p. 147. See also Jacobs.

1636 AD ENCOMIUM CALVITII. ^{A B C D}

(45) *Ἀνέσχου* of the word. From a printer’s error, *ἀνέσχου* stands in the text. For the verb *ἀνέχεσθαι* constructed with the genitive, see Matthiae, *Gramm. Gr.*, vol. I, pp. 673 and 1315; Jacobs, *ad Achill. Tat.*, p. 745; and Bähr, *ad Plutarch. Flamin.*, p. 129; also our own *De regn.*, c. 2, p. 5: "Thus, then, would you endure [ἀνάσχοισθε] the foreign nature of the words." Dion, p. 46: "Neither, however, do these endure [ἀνέχονται] the revelry." Ibid.: "Of which [i. e., of leisure], nature does not endure [ἀνέχεται]." Cf. p. 52, 58; *De provid.*, pp. 113, 126; *De insomn.*, p. 142; Ep. 32, p. 178; ep. 57, p. 199; ep. 66, p. 207; ep. 67, p. 216; ep. 79, pp. 226, 227; ep. 103, p. 243; and 148, p. 284.

(46) *Τήρησον ἐν πείσει*, says [the text], *the heart*. AC, Florr. AB, Mon. AC and Vat. [read] ἐν πείσει [in persuasion/trial]. Barb. ἐν πείσει (sic). Between the letters ε and π, a ν is superscripted. Mon. BD [has] ἐμπείσει. Mon. E [has] ἐν πίσσῃ [in pitch], with πείσῃ superscripted. Rehd. [has] ἐν πίσσῃ. Mon. A in the margin exhibits this scholion: "The term *πείσει*: if you write it with two diphthongs (a), you will say thus: 'Keep and guard and avoid being persuaded' [πεισθῆναι]. But if you use ι and η and two sigmas (b) (for it is also found thus), you will say thus: 'Keep the heart in pitch [Πίσσῃ]'—it would have been better written *Πίσῃ* [in a sieve] and in the following, *Πίσαν* [sieve]." See Bachmann, *ad Lycophron Alexandr.*, v. 1241 and 1559, vol. I, pp. 254 and 274. That is to say, "Prepare yourself for the battle of Dion, just as if you were about to compete in the Olympic games at Pisa [Πίσσαν]." The word *φασί* [they say], he says, because it is a proverb. Regarding *De confusione*, see Boissonad in *Notices et extraits des mss. de la Biblioth. du Roi*, vol. XI, p. 1, p. 87. The Venetian codices BC write *ἐν πεισμονῇ* [in persuasion/obstinacy], which is a mere gloss. Excellent is Zonaras, *Lexic.*, vol. II, p. 1531: "Πεῖσα: persuasion and stubbornness." The Homeric line which our author had in mind exists in *Odyss.* XX, 23, where codex Mon. 519, B, has the gloss *ἐν τῇ καταπείσῃ* [in the sieve] superscripted. Gataker also approves the vulgate reading *πείσει* (ad *Marc. Antonin.*, I, § 6, p. 77 A), who was not unmindful of our passage. Cf. Kuster *ad Hesych.*, vol. I, p. 1255; and Adolph Mekerch, *De vet. et rect. pronuntiat. linguae Graec.*, in *Sylloge Scriptorum, qui de linguae Graec. vera et recta pronuntiatione commentarios reliquerunt*, p. 147 sq. The proverb is illustrated by Michael Apostolius, VI, 52, whom Arsenius copied in *Violet.*, p. 250: "Keep the heart in pitch [or: in a sieve]: instead of 'Become a man'." For *φασί* in Par. B and Barb., *φησί* is read, not badly. Understand [the word] *τις* [someone] (i.e. "they say"). See Boissonad *ad Marin.*, pp. 142 sq., and *ad Eunap.*, p. 417; Usteri *ad Plutarch. Consolat. ad Apollon.*, p. 61. Thus our author in ep. 79, p. 227: "I do not know for what I am paying [ἐκτίνω] (codd. Mon. 50 and 490 offer ἀποτίνω) such great penalties" (cod. Lips. reads this in inverse word order, *τοσαύτας ἐκτίνω δίκας*), "and if, he says, to any of the gods we were formerly hateful, we have sufficiently been punished." Ep. 101, p. 259: "But adorn, he says, that Sparta which you have been allotted."

(a) Concerning the expression *δίφθογγα* (this word is written by abbreviation in the codex), see Bast *ad Gregor. Corinth.*, p. 34 sqq., and *Comment. palæogr.*, p. 805. (b) That the word *σίγμα* is indeclinable, you will see from...

[alt-version omitted]

(48) *Φής* [you say]. See Ast *ad Plat. Protag.*, p. 12. Moreover, concerning this formula of interrogation, which Plato, Lucian, and others frequently used to enliven their discourse, Jacobs made excellent observations *ad Lucian. Toxar.*, p. 41. Similar is *ἄκουε δή* [hear now], concerning which see Boissonad *ad Philostr. Her.*, p. 350.

(50) *Οὐδὲ ἐξελἵττειν* [nor to unfold]. Mon. BD have *οὐδὲ*, which is perhaps not to be despised. See Jacobs *ad Philostr. Imag.*, p. 624 or 642. Lobeck touched upon the rarer usage of the verb *ἐξελίττειν* *ad Phrynich.*, p. 30.

(51) *Αὐτὸς ἐγὼ ἐρῶ*. Formulas of speaking such as "I will say," "I will declare," above all at the beginning of responses, are used not without a certain affectation of gravity. See C. F. Hermann *ad Luciani libell., Quomodo histor. conscribi oport.*, p. 27.

(52) *Γλαφυρόν* [elegantly]. See Boissonad *ad Marin.*, p. 94; Hemsterhusius, *Anecdot.*, vol. I, p. 85; Bähr *ad Plutarch. Pyrrh.*, p. 162. Directly from Flor. B, *καί* is absent.

(53) *Προσιζάνει* [clings to]. *νον* written above *on* [transcription error]. Par. B *προσιζάνων*. Verb *προσιζάνω*. The verb *προσιζάνειν* is used metaphorically; e.g., Aeschylus, *Prometh.*, v. 283 sq.: "These things, wandering, To one and another, calamity clings [προσιζάνει]." Ibid., v. 692 sq.: "For the fatherland of a friend is hostile to me in the end, With dry unweeping eyes it clings [προσιζάνει]." Our author, ep. 148, p. 284: "For the passion of ambition least of all clings [προσιζάνει] to us who live in the country." Ep. 4, p. 183: "But in whatever life someone has sinned, paying penalties, he does not entirely have the passion ingrained [προστετηκὸς] and clinging [προσιζῆσαν], etc." Aristenet. I, 1, p. 130 ed. Boiss.: "For Eros is not naturally disposed to cling [προσιζάνειν] to a body that is flowerless and faded." Agath. *Histor. Praef.*, p. 5 ed. Niebuhr: "For the gentle and voluntary nature clings [προσιζάνει] more to them and grows into them." Cf. Boissonad *ad Philostr. Her.*, p. 579.

(54) Par. C and Vat., having changed the word order, read *ἐπιλαθέσθαι*, and for *με*, Mon. E [erroneously] reads *με*. See our ep. 149, p. 288: "Nor even if we wished greatly, could we forget [ἐπιλαθέσθαι] our sweetest soul." Mon. CE [and] Rehd. [read] *οἷόν τε* [it is possible].

CAP. III.

(55) *Ἀναστὰς ἕωθεν* [rising in the morning]. For the form see *ad c. 1*, p. 65. The same book has in the margin: "From the speech of Dion." Venetian C, "From the speeches of Dion." Nor does this oration of Dion exist, nor does Photius include it in his Catalogue of the 78 he enumerates. PETA. For *ὅπερ* in Vat. is *ὅπως*, then in Mon. E *εἴωθε* [is accustomed].

(56) *Τὰς κόμας περὶ πλείστου ποιούμενοι* [valuing the hair most highly], *they attend to it not sluggishly*, and a little later *ἐκάθηντο ἀσκοῦντες τὰς κόμας* [they sat grooming their hair]. Regarding these and similar verbs, by which the Greeks designated the care and ornamentation of the hair, see *Anecdot. Hemsterhuss.*, vol. I, p. 106.

(57) *Μαλακώτερον τὸ σῶμα ἔχων* [having a softer body]. For the article, which is missing in the common editions, see Schaefer, *Annotatt. ad Gregor. Corinth.*, p. 762. Add Porson and Schaefer *ad Euripid. Med.*, v. 176, p. 58, 3rd Lips. ed., and there Schaefer in *Indic. Gr.*, p. 137.

(57) ^A *reposui*, I restored from the Flor. AB, Monac. CD, and Venet. C copies. The Paris MS has *τὸ* superscripted before *σῶμα*. Cf. ch. 4, p. 66, where the same words are repeated and all my manuscripts offer *τὸ σῶμα*. The same usage of the article prevails below, where it is *καθαρὰν φέρειν τὴν κόμην*, ch. 5, at the beginning. "For what," if he has a naked head, but a Latin [meaning thick/coarse] faculty of thought, etc.; ch. 6, p. 69, A, *Λαβόντας ἀποχρῶν τὸ τεκμήριον*. Ep. 4, p. 161.—"It is not lawful for anyone to have a working hand." And in Plato’s *Phaedon*, p. 80, C: "If anyone, having his body in a graceful state, should die, and at such a time..." [Petavius here cites a passage from Apuleius and concludes his note:] ...entirely impossible to unravel by long-standing neglect, not just of grooming, but even of merely straightening and parting. – PETAV.

(58) ^B *συνεπέπλεκτο*. Barb. *a. m. pr.* has *συνεπέπλεκτο*, but correctly *συνεπέπλεκτο* from a second hand. The Venet. copy also has *συνεπλέκετο*. The Vat. copy has *συνεπεπλέκετο* (sic). The same book, with the Paris copy, has *ola* with *ov* superscripted, and the Monac. C has *οἷα*. For *οἵων*, Petavius 1, 2, have *οἴων*. Near here, the Monac. A has *παρὰ τοῖς σκευασίν*. The Monac. B has *σχέσιν* (sic) and *κα* superscripted, instead of *—Latini solocem appellabant. Festus (Fragm. p. 53, ed. Dacier), solox lana crassa, vel pecus lana contectum. Lucil. (48, p. 47, ed. Dous.). σχε...—Pusculi pecore ac montano, hirto atque soloce. Gloss. Solox ἱερὸν καὶ παχύ. Ubi ἔριον παχύ legendum.* – PETAV.

(59) ^C Annotations on ch. 21, p. 85. The Vat. copy wrongly omits *δέ*; *ἂν*, joined to a participle, is *utpote* (namely). See Jacobs, *ad Achill. Tat.*, p. 541. Thus our author below, ch. 6, p. 68, *ὡς ἄν, οἶμαι, τῇ μέθῃ κεκρατημένους*. Then the Monac. E has *συνεπεπλεγμένα* (sic) *συν* with a superscript. The article *τῶν* before *τριχῶν* is absent from the Venet. BC copies.

(60) (61) ^D *Ὀρθῆναι τε ἀγρία ἡ κόμη καὶ βαρεία*. The Flor. B has *ἡ κόμη ἀγρία καὶ βαρεία*. Par. C and the Vat. have *ἀγρία καὶ βαρεία ἡ κόμη*. On the construction of adjectives with the passive infinitive, see Matthiae, *Gramm. Gr.*, p. 1049, seq. For *βαρεία*, Wyttenbach, in *Epist. crit. ad Ruhnken.*, p. 248, ed. Schaefer, thought it should be read *βαθεῖα*. But although the terms *βαθύς* and *βαρύς* are easily confused (see Boissonad. *ad Marin.*, p. 76, and *ad Eunap.*, p. 28) and our author below, ch. 9, p. 72, has *βαθείας τριχός*, and ch. 15, p. 79, has *κόμην καὶ πώγωνα βαθύν*, yet, because *ἀγρία* and *βαρεία* correspond well to each other here, it seems to me there is no need for a change.

(62) ^A *Ἀπεσπᾶτο*. [So in] the ABD, Rehd., Morell. *Schediasmatt. in Dion.*, Chrysost. t. II, p. 702, ed. Reisk.; and Petav. 2. The Monac. C has *ἀπεσπάτο*. The Monac. E has *ἐπισπᾶτο*, with *ἄπε* superscripted; the editions of Turneb. and Petav. 1, 2, and the Pseudo-Petav., with which the Vatican and Venet. A copies appear to agree, have *ἀπεσπᾶτο*. Venet. C has *διεσπᾶτο*, the Venet. B has *ἐσπᾶτο*.

(63) ^B *Ἔπεισί μοι — ἐπαινεῖν*. The Monac. BD repeatedly write *ἐπεῖν*, which was first also in Monac. C. Regarding this very easy permutation, see Boissonad., *Anecdott. Gr.* vol. II, p. 444 seq. Rehd. *a. m. pr.* had *ἐπεῖν*. But it was later changed to *ε*. The construction of the verbs *ἐπιέναι* or *ἐπέρχεσθαι*, which contain the significance of "to hit upon" (einfallen), was illustrated by Hemsterhuis *ad Lucian.* I, p. 206; Bakius *ad Cleomed.*, p. 421 sq.; Siebelis *ad Paus.*, V, 4, 4; Baehr *ad Plutarch. Flamin.*, p. 108; Astius *ad Plat. Phaedr.*, p. 538; *Gorg.*, p. 271, and *Phaedon*, p. 491. Thus our author in *Dion.*, p. 41: *Διδάσκειν ὅττα μοι φρονεῖν ἔπεισι περὶ ἑκάστου συγγραφέως καὶ συγγράμματος*. Ibid., p. c., *Ταῦτά μοι περὶ Δίωνος εἰπεῖν ἐπῆλθε*. P. 51, *οἷς ἐπῆλθε διενέγκαι*... ... *καὶ τοῦ πλήθους*, if he should happen to philosophize before the masses. Cf. below ch. 19, p. 82, and Gregor. Naz., *or. ii*, p. 63, C; and *or. iv*, p. 100, B.

(64) ^C *φιλόκαλοι ὄντες*. [So in] the B, Barb., Monac. ABCD, Vat., Veneti ABC, and Rehd. with Morell.; the remaining editions of Turneb. and Petav. 1, 2, incorrectly have *οἱ*. The Venet. C is *φιλοκάλοι* (sic). Cf. Seneca, *De brevitate vitae*, ch. 12; Monac. C *οὐραθύμως* (sic).

(65) (66) ^D *Ἀλλὰ καὶ κάλαμόν τινα ἔχουσιν*. Which could easily have dropped out, [it is] received from the Monac. E. Regarding *ἀλλὰ καὶ*, "nay even," see Ast *ad Plat. Protag.*, p. 208. For *δὲ*, which the Flor. A, Par. BCD, Barb., and Vat. with Morell. and Petav. 1, 2, acknowledge, in the Par. A, Flor. B, all the Monac. manuscripts, Venet. A, and Rehd., and also the Turneb. edition, it stands as *δεῖ*. The Venet. BC copies omit this word. On both forms, see Bornemann *ad Xenoph. Anab.* II, 3, 13, p. 118; and Ast *ad Plat. Phaedr.*, p. 424, coll. p. 230 of the same.

(67) ^A *Ὦ ξαίνουσιν αὐτήν*. [So in] Turneb. and Petav. 1, 2, [and] the pseudo-Petav. *ξαίνουσιν*. From the proximates in the Flor. AB I have adopted *ᾄγουσιν*. The remaining manuscript and published books give *ᾄγουσιν*. See above *ad ch. 2*, p. 64.

(68) ^B *Καὶ τοῦτ' ἐστί τὸ χ.*. The Barb. has *δεῖ* instead of *δή*. The article is absent from the Monac. D copy. In our ep. 57, p. 195, where the editions of Turneb. and Petav. 1, 2, [and] the pseudo-Petav. wrongly read: *καὶ τοῦτο χαλεπώτατον τῶν συμβεβηκότων ἐστί μοι*, the Guelferb., Lips., and Monac. 476 and 481, together with the Aldine and Morell. editions, correctly have *τοῦτο τὸ χ*. Shortly after, the Flor. A shows *ὑπερείχοντες*, superimposing letters; *ὑπὲρ* (sic, corrected by a recent hand from *ὑπὸ*, which the first hand had given) *τῆς κεφαλῆς*. For *ὑπὸ τὴν κεφαλὴν*, which exists in the printed books, I have received from the Monac. A codex, the Turneb. and Lectionary variants, and the margin of Petavius 2, *ὑπὲρ τῆς κεφαλῆς*. The Par. ABCD, Barb., Vat., Veneti, and Monac. BCD write *ὑπὲρ τὴν κεφαλὴν*. The Flor. B, Rehd., and Monac. E [wrote] *ὑπὲρ τῆς κεφαλῆς*. Regarding the permutation of the prepositions *ὑπὸ* and *ὑπὲρ* on account of one and the same contraction, with which they are sometimes written in manuscripts, it is surely most easy: see Bast, *Commentat. palaeograph.*, p. 846 seq. Cf. below *ad ch. 12*, at the beginning. Soon after, the Venet. B has *ἀπέχει* due to an itacism error.

(69) ^C *ποιεῖν*. The Monac. E has *καλούετε* (sic). *Αὐτούς*, which the editions lack, have been provided by the MSS Par. ABCD, Flor. A, Barb., Veneti AB, and Monac. ABCD; the Flor. B and Vat. also have it, but in this order: *γὰρ αὐτοὺς ποιεῖν*. The last syllable of the verb *ποιεῖν* in Monac. C has been corrected over an erasure.

(70) ^D *Κἂν κἀν ἡδύς ᾖ*. The Par. ABD, Barb., Monac., and Venet. BC and Rehd. for *κἂν* offer *ἐὰν*. The Flor. A also showed this; corrected, however, by a recent hand to *κἂν*. For *ἡδύς* in Flor. B is *γλυκύς*. Then in Monac. E, it is incorrectly written *βραδύς*.

(71) ^A *Ἀσκοῦσι δὲ καὶ Λακεδαιμόνιοι*. [For the] history, see Herod. *Polyh.* (ch. 208 and 209); Plut. *Apophth.* (t. II, p. 189, F); Just., [etc.] PETAV. Then the Veneti BC [have] *ὅποτε*. *Τότε* here means "formerly." See *Lexic. Xenoph.*, t. IV, p. 321, and Jacobs, *Additamentt. in Athenae.*, p. 36 seq.

(72) ^B *Οἱ τότε ἥκοντες*. Incorrectly [in] Monac. BCD *οἱ*. Then the Veneti BC [have] *ὁποτε*. *Τότε* here is "formerly." See *Lexic. Xenoph.*, t. IV, p. 321, and Jacobs, *Additamentt. in Athenae.*, p. 36 seq.

(73) ^C *Τῶν Ἑλλήνων*. Rehd. *τῶν ἑλλ.* by a first hand with *δν* superscripted. But *δν* was later erased.

(74) ^D *Βασιλέα*. I.e., the king of the Persians, called *βασιλέα* by the Greeks, or recognized as *βασιλέα* by eminence. See Sturz, *Lexic. Xenophont.*, t. I, p. 525 sq.; Bremius *ad Cornel. Nep. Agesil.*, II, 1.

(75) ^A *Τριακόσιοι τὸν ἀριθμόν* (sic). Our ep. 78, p. 223: *Οὗτοι δὲ δὶς ἤδη καὶ τρὶς πρὸς ἄνδρας ὑπὲρ χιλίους τὸν ἀριθμόν*.

ἀριθμόν*. ^A only forty stood in array with God. *Catast.*, s. *Elog. Anysii*, p. 305, *ὑπὲρ χιλίους ὄντων τὸν ἀριθμόν*. It is read with the article omitted in Pausanias I, 5, 5, *οἱ ὀνομαζόμενοι γέροντες ὀκτὼ καὶ εἴκοσιν ὄντες ἀριθμόν*. Concerning this usage of speech, which our *an der Zahl* corresponds to, see Heur. Steph. *Thes. L. Gr.*, t. 1, p. 565. E., Bast. *Ep. crit.*, p. 225, and there *Append.*, p. 50., Bernhardy *Wissenschaftliche Syntax der Gr. Spr.*, p. 1639. The words *ἀσκεῖν τὰς κόμας* are illustrated by Boissonad. *ad Philostr. Her.*, p. 575, Creuzer. and Ochsner. in Orell. *Supplement. ad Nicol. Damasc.*, p. 54; cf. below, c. 15, p. 79, A. On the matter, see Wesseling. and Valcken. *ad Herodot.*, VII, 208, p. 602, 73. — Mon, AB and all the Veneti exhibit *τὸ τοιοῦτο*. Mon. D *τὸ τοιοῦτον* (sic). So below in c. 9, end, *μηδὲν τοιοῦτο*, where only Barb. and Mon. C write *τοιοῦτον*, and c. 10, p. 73, A, *τὸ τοιοῦτο*, where in Mon. D is read *τὸ τοιοῦτον*. In Mon. C *γ* is erased. Cf. Ast *ad Plat. Protag.*, p. 43, and *Phædr.*, p. 398; Bremius *ad Lys. Oratt. selectt.*, p. 22; and likewise *ad Demosth. Oratt. selectt. sect.* 1, p. 72. Nevertheless, in this place I have judged it proper to keep the other form, as it is fuller and weightier in the clause than the other codices that the vulgate books uphold. ^B *τὸ τε* truly, but indeed. See Hermann *ad Viger. De L. Gr. Idiot.*, p. 828, and Ast *ad Plat. Legg.*, p. 23. Cf. below, p. 35, and c. 20, p. 83, and *De Provid.*, p. 104. In the following, Mon. C by a first hand had *τοὺς καλούς*. But the other was later erased. Then in Flor. A *οὐδὲ* by a recent hand was changed into *εἰ δὲ*. Par. B omits it. Shortly after in the same book, by a first hand in Flor. A, it was written *τὸ πὲρ*. The letter changed to *ὥσπερ*. Then Barb. *τὸ ἄλλω*. On this matter, see *Il.* II, 1, 477 sqq., and III, 166 sqq. *ἑλικώπας*. See *Il.* I, 389 (coll. v. 98), and elsewhere. The phrase *καλεῖν ὄνομα* is illustrated by Matthiæ *Gramm. Gr.* p. 769; Jacobs *ad Achill. Tat.*, p. 802; Stallbaum *ad Plat. Phaedon.*, p. 173, and *ad Sympos.*, p. 152; Euripid. *Med.*, v. 466, *Ὁ παγκάκιστε· τοῦτο γάρ σ' εἰπεῖν ἔχω γλωσσῇ* etc. — Our ep. 132, p. 267: *Οὐδὲ γὰρ ἄξιον καλεῖν αὐτοὺς πολεμίους, ἀλλὰ ληστὰς ἢ λωποδύτας, ἤ τι τοιοῦτον ὄνομα μικροπρεπέστατον*. Cf. below, c. 10, p. 74. Immediately for *πάντας* Par. ABD, Florr. AB, Barb., Vat., Veneti, Mon. BCD and Rehd. read *πάντας*. The words *πρῶτον μὲν Ἀχιλλέα* are missing in Venet. C. Venet. A writes *τὸν Ἀχιλλέα*, Mon. E *Ἀχιλλέα*. After *ξανθῆς* Rehd. omits *δέ*. See *Il.* I, 197. Furthermore, cf. Dion. Chrysost., *or.* XXI, p. 508. Then Vat. and Venet. A with Mon. D give *εἶνα*. For *Μενέλαον* from Par. AB, Florr. AB, Barb., Venett. BC and Mon. BCD I have adopted the Attic form *Μενέλεων*, which occurs also in our Dion., p. 44, ep. 126, p. 261, and ep. 142, p. 278. Conversely, the common form *ὁ Μενέλαος* is read in c. 20 init. After *ξανθῆς* understand *αὐτόν*. Next, Mon. E wrongly writes *ὀνομάζων*. So by a first hand it was exhibited also by Rehd. Mon. A gives *ὀνομάζων*. For the common *ἀπὸ κόμης* all my codices with Morell. rightly have *ἀπὸ τῆς κόμης*. See *Il.* I, 284. Next, Mon. C *ἐκτοπίας*. In Flor. A *χαίτης* is corrected between the lines. Next, Mon. A by a first hand seems to have possessed *πεφόρηντο*, since before *τ* one letter was erased. For *πεφόρηντο* in Morell. it is erroneously *πεφόρητο*. In Flor. A the error *πεφόρην* and also *καὶ* was corrected by a second hand. Three Veneti present *πεφόρηνται*. See *Il.* XXII, 401 sq., and there Heyn., t. VIII, p. 329 sq. Cf. ^C 1640 also Dio. Chrysost. in the place cited above and our c. 19, p. 82, and likewise Petavius’ Annotations. ^D *ἦν μέν*, which was changed by another into *γε μήν*. Concerning Euphorbus, see Homer, *Il.* XVII, 54 sqq., Horat. *Od.* I, 28, 10 seqq.; and there the interpreters. Ovid, *Metamorphos.* XV, 160 seq., Dio. Chrysost., l. c., and Lucian, *Somn.*, c. 13, p. 286, ed. Fritzsch. Barb. erroneously has *δέ* for *τε*. Mon. C *αἱματίοις* (sic) and *χαρίτεσσιν*. Mon. E *ὁμοῖοι*, with *αι* superscript. After *χρυσῷ* *μας* ^A of Mon. BCD and Rehd. *τε* is omitted. *Καὶ* is missing in Petav. I, *ἐφήκοντο*, which error has occupied many codices in Lucian, l. c. Flor. A *ἐφήκοντο*, with *ω* superscript, and *ο* syllable *κον*. Cf. Heyn. *ad Homeri l. l.*, tom. VIII, p. 289 sq. Mon. A and Venet. A; the remaining books with the editions *ἐφηκοντο*. Next, Venet. A writes *ὅταν ἐθέλῃ*. In Mon. C corrected from *εἴ*. Shortly after, Flor. A has *ἐπιδεῖξαι*, with *ἀνα* superscript. But the vulgate is remarkably confirmed by those things which he said above: *οὐδὲ ἡγεῖται τὸ κάλλος ἐπιδεῖξαι*. So also Plato, *Conviv.*, p. 195, D: *Ἣ δ' ἐστὶν ἐνδεὴς πρὸς τὸ ἐπιδεῖξαι θεοῦ ἀπαλότητα*. *Δ' οὖν*, which the same book Flor. for *γοῦν* had by a first hand, was later deleted. The same gives *θεά*, with *τρίχες* superscript. He refers, to wit, to our *Odyss.* XVI, 176, where once was read *εἰράδας*; but later, following Aristotle, *ἀνεθέσθαι* was accepted. — Rehd. read *δέ*. In Flor. A *καδδέ* was changed by a second hand into *καὶ δέ*. Before *καδδέ* *κάρητος* of the text of the codex Mon. C, Homeric verses from *Odyss.* XX, 156–157, and 159–163 are inserted. Cf. *Odyss.* VI, 134, 232–235, which codex Mon. A has in the margin by a recent hand. Mon. E *ὑακινθίνῳ ἄνθει*, *δακίνθῳ* superscript. Cf. Bast *Ep. crit.*, p. 256, Boissonad *ad Philostr. Her.*, p. 475, the interpreters *ad Aristænet.*, p. 141 sq. ed. Boisson., Jacobs *ad Philostr. Imagq.*, p. 551. Next, the same book *δέ* *ὁμοίοις*. My codices all, except the Veneti AC, with the editions Turneb. and Morell., rightly have *ὁ κόσμος ὁ τῶν τριχῶν*, and in Petav. I, 2, *τῶν* is absent. *ἦν γοῦν* by a first hand: by a second it was written *δ' οὖν*. On the permutation, see Boissonad *ad Philostr. Her.*, p. 312 and 321. Add my notes *ad Or. de regn.*, p. 253. Mon. A, Par. C and Venet. A exhibit *οὖν*. I inserted the article before *κάλλους* from Mon. A, Par. C and Vat. Rehd. gives *περὶ κάλλους*, with *τ* superscript, by a first hand. Concerning the verb *φαίνεσθαι* constructed with a participle, see Ast *ad Plat. Polit.*, p. 383, coll. ours below, c. 4, p. 66; c. 6, p. 68; c. 21, p. 85; and elsewhere. *Ἔστι τοῦτο καὶ* (see Porson *ad Euripid. Med.*, v. 675; and of the same *Advers.*, p. 941), occurs also below c. 17, p. 81, and Dion., p. 58. In Mon. C *ἐπαινεῖν* is corrected from *ἐπαινεῖν*. [alt-version omitted] and XX, 470. Cf. Fischer *ad Anacreont.*, Od. XXXVI, 8. *βοῶπιν Ἥρην*. But *πότνιαν* in the margin of the codex Mon. E was marked with a sign of deletion. Both adjectives are indeed joined in *Il.* I, 551 and 568; IV, 50; VI, 159, 222 and 263, elsewhere; but since the same words of Dion are repeated in c. 20, p. 83, without that variety of reading, I have judged that nothing should be changed. *Ἥρην* for the vulgar *Ἥραν* were offered also by the Veneti BC. Mon. D in the text has *Ἥραν*, in the margin *Ἥρην*. 127 and 146, and elsewhere. placed in the fourth place, see my notes *ad Or. de regn.* p. 146, and Fritzsche *Quest. Lucian.* p. 100, coll. ours c. 2, p. 64; c. 4, p. 66; c. 5, p. 67; c. 7, p. 70;

^A *’Ατάρ δέ*, "but," "except that," "yet" (or *ὅμως δέ*), which answers to a preceding *μέν*, signifies *δέ*. See Zeunius *ad Viger. De idiot. L. Gr.* p. 536.

*v. 1485. Ἐγώ σοι μάντις εἰμὶ τῶν δ' ἄκρος.* Similar formulas of speech, familiar to Plato and his followers, are praised by Heyler *ad Julian, imper. epist.*, p. 300. Furthermore, in the Venetian manuscript C, we read *ἤδη*. And the Rehd. book seems to have had the same, in which *ν* was born from the name *Thrasymachus*. After *ἐρυθριῶντα* perhaps *ἄν* has dropped out. Flor. B has written on the margin by a fourteenth-century hand: *σ.μ.* (i. e., *σημείωσαι* [mark], or *σημείωσαι*, or *σημειωτέον* [note well]. See Schaefer and Bast *ad Greg. Corinth.*, p. 215 seq.), *ἐκ τῆς α' τῶν τοῦ Πλάτωνος πολιτειῶν· τότε καὶ εἶδον ἐγώ, πρότερον δὲ οὔπω, Θρασύμαχον ἐρυθριῶντα.* This smacks of a proverb against those who are forced, even against their will, to retreat from an opinion or are held convicted. In Plato [*Polit.* p. 350, D], regarding Thrasymachus overwhelmed by a mass of arguments: *τότε καὶ εἶδον ἐγώ, πρότερον δ' οὔπω, Θρασύμαχον ἐρυθριῶντα* (Retan.). Cf. Ast, *Annotat. ad Plat.*, l. c., p. 381. Concerning Thrasymachus, the Chalcedonian sophist, see Rupert *ad Juvenal.*, Sat. *vit.* Ast, *Annotat. ad Plat. Phaedrum* translated into the vernacular, p. 244; Creuzer *ad Procli Comment. in Plat. Alcib.* i, p. 295; Geel, *Hist. crit. Sophistt. in Novis. Act. litterarr. Societ. Rheno-Traj.* p. ii, p. 201 seq.

*lerunt* Par. AC, Mon. ABDE with Rehd. Vulgate *οὐκ ἔτι*. Furthermore, Par. AC, Mon. A, Vat. and Venet. AB insert *τό*, which is read superscript by a recent hand in Flor. B. In Barb. *πάθος* is supplied by a second hand between the lines; in Venet. A it is omitted. *Tot* is Latin, certainly, in the vernacular *wenigstens doch*. See Fritzsch. *Epist. crit. ad Friedemann.*, p. xxvi seq. *τὴν κόμην* I have illustrated *ad Or. de regn.*, p. 149 seq. Thereafter Mon. E writes *ἑαλωκώς*. Rehd. has *α* and *ω* corrected on an erasure. In Par. B it is *ἑαλωκός*. Concerning this nominative absolute, see Stallbaum, *ad Plat. Apolug. Socrat.*, p. 27, ed. 1; Matthiae, *Gramm. Gr.*, p. 1095 sq.; Lenting, *Animadverss. critt. in Euripid.*, in *Novis actis litterarr. soc. Rheno-Traj.*, t. I, p. 51. Concerning the construction of the verb *ἁλίσκεσθαι* with a genitive, about which Hemsterhuis is extensive *ad Xenoph. Ephes.*, p. 255, ed. Locell., our author also uses it *epist.* 57, p. 196. *Οὕτως ἑαλωκέναι τοῦ πάθους*, *De insomn.*, p. 147; *Ἀλλ' παρὰ μικρὸν ἀγνωμοσύνης ἥλωκα*, *De provid.*, p. 105, where commonly we read *ἑαλωκέναι τε αὖθις ὁ Τυφώς*; the Coislin codex 249, Parisian 1038 (cf. Boissonad. *ad Philostr. Her.*, p. 481), 1039 and 1040, Mon. ABDE, Pirckheimer, which Joach. Camerarius once had shared with Esrom Rudinger. Rehd. ^B and Vindob. correctly write *αὐτῆς* instead of *αὖθις*, which also occurred to Bevingius, *Emendatt. in Synes.* in *novis Annall. philologg. et pædagogg.* cur. H. Seebod, etc. *Supplem.* I, 4, 1832, p. 621. Also, Appian, *De bello civ.*, v. 8, vol. II, p. 11, p. 723, ed. Schweigh., regarding Antony, who had burned with a most vehement love for Cleopatra, *εὐθὺς αὐτῆς μειρακυλλίως ἑαλώκει*. Cf. Themist. *or.* x, p. 129, C; and *or.* xi, p. 168, D; and Gregor. Naz. *or.* xxiv, p. 442, C.—Locella *ad Xenoph. Ephes.* p. 240; Buehr. *ad Plutarch. Alcib.*, p. 111 sq., and *Pyrrh.*, p. 180; Matthiae *Gramm. Gr.*, p. 1049 sq. In the next ones instead of the vulgate *λέγει* (Mon. AC give *λέγειν*), Par. C, Vat. and Venet. A give the accepted *λέγοι*.

^C *θαυμ.* Our ep. 95, p. 234, *πολλῷ κάλλιον*; ep. 129, p. 264, *πολλῷ πλείους*. Agath. iv, 25, p. 262, *πολλῷ πλέον*. On this rarer form, see Jacobs *ad Achill. Tat.*, p. 649 sq.; Jacobs *ad Lucian. Tox.*, p. 115, and *ad Alexandr.*, p. 47; Ellendt *ad Arrian. De expedit. Alex.*, l. 1, p. 497. Next, Mon. AE *φανῆναι*, with three points marked above it. Barb. *φανεῖναι*. But it seems it should be read *φανείη*. The words *τὸ καθ' ἡμᾶς πράγμα τῆς κεφαλῆς* serve as an epexegesis. Cf. Ast *ad Plat. Polit.*, p. 466 and 601, and the same *ad ejusdem Protag.*, p. 34, and Jacob *ad Lucian. Tox.*, p. 135. Add our author *infr.* c. 14, *init.* *ἀπόροις* by a recent hand on an erasure. Similarly our *De provid.*, p. 112, *οὗτος εἷς ἐν ἀπόροις πόρος τοῖς πειρωμένοις αὐτοῦ δυσχερούς*. Ibid. p. 93, *Βουλεῦσαι μὲν ἄπορος, ἐπιβουλεῦσαι δὲ ποριμώτατος*. Ep. 139, p. 275, *Θεοῦ δὲ παρόντος ἅπαν ἄπορον πόριμον*. *De provid.*, p. 112, *Ἐν ἀμηχάνοις - ἦλθεν ἐπ' αὐτὸν δύο μηχαναί*. Cf. Jacobs *ad Aelian. Hist. animall.*, p. 99 and 114. In Mon. D, *χωρούση* by a second hand is corrected to *χωρούσης*. Flor. B writes *χωρηγούση*. Regarding the verb *χωρεῖν*, to contain, to be capable, constructed with the accusative, I have annotated *ad Or. de regn.*, p. 160. Cf. *infr.* c. 9, p. 72, and c. 17, p. 80; ep. 50, p. 188; ep. 57, p. 193; ep. 101, p. 240, and ep. 104, p. 246. Instead of *περὶ τῆς κόμης*, Mon. BD incorrectly read *παρὰ τῆς κόμης*. Plat. *Phaedr.*, p. 271, C, and there Ast, *Annotat.* p. 578. ^D Net. A om. *τις*. After *οὐχ ἕτερος* instead of *ἢ* it is often put by our author *ἀλλά*, or *instead of the genitive*, e.g., *De provid.*, p. 125, *Τάδε οὖν πάλαι περὶ αὐτῆς (sc. τῆς παρθένου τῆς νῦν ἀστραπῆς) ἀδόμενα ποιηταῖς οὐχ ἕτερος ἔσχε χρόνος, ἀλλ' ὁ τῆς ἐπικυδεστέρας βασιλείας Ὀσίριδος*. Ep. 4, p. 163, *Ὃ δὲ ἐποίει παρὰ πόδας τὸν κίνδυνον, οὐχ ἕτερον ἦν, ἀλλ' ὅτι πᾶσιν ἱστίοις ἡ ναῦς ἐφέρετο*. *Catast.*, p. 504, *ὁ πεπαραμιασμένος βίος ἀβίωτος οὐχ ἑτερός ἐστιν, ἄνδρες, ἀλλ' ἐν ᾧ ζῶμεν ἡμεῖς*. *Calv. enc.*, p. 74, *Οὐ γὰρ ἕτεροί τινές εἰσιν ἀντὶ τῶν οὕτως ἐχόντων ἀντίθεοι*. Instead of *καλλύνων*, Flor. B exhibits *καλλύνας*. *ὅτῳ ποτε*. The article before *καλάμῳ*, which commonly is missing, I have rewritten from Par. ABC, Flor. A, Barb., Mon. AE and Venet. A, since in the formula *ὅστις ποτέ*, if the preceding word is repeated, the same article is required; for those words must be resolved thus: *ὅστις ποτέ ἦν ὁ κάλαμος, ᾧ - ξυνέγραψεν*. Thus our author *Dion.* p. 60: *Πυθαγόρας Μνησάρχου Σάμιος ἐπιγέγραπται τῷ νόμῳ, ὅστις ὁ νόμος οὐκ ἐφ' τοῖς βιβλίοις ἐπιποιεῖν (i. e. ὅστις ὁ νόμος ἐστὶν, ὃς οὐκ κ. τ. λ.)*. Next, the codices Par. AB, Flor. AB, Barb., Mon. ABCD and the three Venetians provide *ξυνέγραψεν*. Par. D *ξυνέγραφε*. Par. C and Vat. *συνέγραψεν*. Concerning this confusion of tenses, which is not infrequent, see *Annotat. ad c. 15*, p. 79, and Boissonad. *ad Nicet. Eugen.* p. 171. eraso. Par. B *πλέον*. descendo. For it is said *ἀποδύεσθαι* regarding athletes, who were accustomed to enter the contest with clothes removed. See Sturz *ad Basil. Magn. De modo literis Græcis utilitatem percipiendi* § 64; Matthæi *Animadverss. in v homilias Chrysostomi*, p. 29; Jacobs *ad Philostrat. Sen. Imagg.*, p. 509; Grauert *ad Aristid. Declamat. Lepit.*, p. 113 sq.; Agath. *Hist. praefat.*, p. 4: *Οὐ γάρ, οἶμαι, κοτίνου γε ἕνεκα καὶ σελίνου οἱ Ὀλυμπιονίκαι ἐν ταῖς κονίστραις ἐναποθνήσκουσιν*. Clemens Alex. *Protrept.*, t. I, p. 77, 25.

^A *Having stripped ourselves, then, openly in the stadium of truth, let us contend genuinely, etc.* A, Vatican, and Venet. A use the particle τε, which the editions and the rest of the manuscripts lack. Our author writes in this way in c. 2, p. 64: *Having laid aside both myself and my reasonings*. Regarding the mode of expression, see Baehr on Plutarch’s *Pyrrhus*, p. 175. Mon. E and Venet. C erroneously write κομίταις. The letter of the word ἀκμαῖον is owed to the corrector, as is the τι which is written above the line. Concerning the word ἀκμαῖος, see Ernesti’s *Techn. Graec. rhet.*, p. 10 and 275. Our author also has *toros* (clear/piercing) in *Dio*, p. 55: *In order that he may speak clearly and resonantly*. Cf. Jacobs on Aelian, p. 38. For *oi*, Mon. BD incorrectly read *oio*; for the mutation see *Annotat.* on c. 19, p. 82, D. Mon. E reads *aper*. Then, Vatican and Venet. C insert the article *o*. Par. C has *ὥσπερ ὁ Δίων* in the text, and *ὤπερ Δίων* in the margin. p. 62, ed. Coray.] Ethiopic, *And sometimes, having also surpassed Arsinoë in playing the lyre by way of prelude, playing it herself in a lively and refined manner upon the kithara*, where *to anableblemenon* (the prelude) is opposed to *to epitrocho* (the lively/rapid manner), as *torō* (clear) and *akmaiō* (vigorous) are here. For in preludes the agitation ought to be less. Petav. See Dio Chrysost. *Or.* 1, *De regn.*, p. 1 and 44; Himer. *Or.* iii, p. 432; Gregor. Naz. *Or.* xix, p. 365 C. Cf. also Ernesti’s *Lexic. techn. Gr. rhet.*, p. 16. ^B *proanakrousamenos*: *proanekrousato* is written above it. But the earlier editions and the remaining manuscripts have *proanekrousato*. In order to heal this corrupted passage, before the words *hata kitharōd. nomou*, Levinius restored *s*, but this correction is not needed. I am surprised that Jacobs, a most sagacious man, did not find fault with this, while praising it in both Philostratus the Younger’s *Imagg.*, p. 578, and Aelian’s *De nat. animal.*, p. 190. Vatican reads *epeloumen* and Mon. E reads *epemeloumenēn*, with three dots marked above. Presently, all my manuscripts read *to sōma malakōteron echōn*, with the order of the words inverted. See c. 3, init. c. 16, p. 79, and *Dio*, p. 53. The words which are read between *epimeleias* and *epimeleias*, the Cod. Barb. has in the margin by a recent hand. In what follows, for *hēmas* Mon. E erroneously writes *hymas*. Philostratus in *Vit. sophist.*, concerning Dio Chrysostom, before Synesius’s *Dio*, ed. Petav., p. 33, B: *Having arrived at the praises of well-governed cities, he did not decide to lift them up*. Cf. Synes. *ep.* 44, p. 183; *ep.* 132, p. 268; and Joseph. *Antiqq. Jud.*, xviii, 5, 1, vol. 1, p. 883, ed. Havercamp. *sin*. Par. ABCD, Flor. A, all the Monacc., Vatican, and Rehd. read *kēlousi*. But I did not wish to change the Vulgate reading, which corresponds to *tō kataplēttousin*, on account of the *homoioteleuton*. Furthermore, I have noted in the commentary on c. 2, p. 64, that the paragogic *nu* is also given before a consonant. The verb *kēlein* (to soothe or beguile with songs, incantations, or, as in this place, with speeches), with which Plato (Protag., p. 315, A; Menex., p. 235 A; Polit., p. 358 B; and elsewhere) led the way, was especially beloved by the sophists; for example, Dio Chrysost., *or.* XII, p. 372; *or.* XVI, p. 457; *or.* LIII, p. 277 twice; Lucian, *Deorr. dialogg.* xix, p. 55, Bip.; Themistius, who used it quite often, are illustrated by Rittershus on Porphyry’s *Vit. Pythag.*, p. 39 sq. ed. Kust.; Huschke in *Commentat. de inscript. vasculi Locris in Italia reperti*, p. 19 sq.; Wyttenbach on Plutarch’s *Opp. mor.* i. 11, p. 150, and on Eunap. 97 (concerning whom see also Boissonad. p. 228); Ast on Plat. *Protag.*, p. 49, and 1644 *Phaedr.*, p. 511; our own *Dio*, p. 36: *Wherefore also, by the men who, while speaking, beguiled them by the beauty of their names, they were deemed worthy of the title of sophist*. Then Mon. C has *nyn men* for *nyn de*. Regarding the verb *kataplēttein*, see Baehr on Plutarch’s *Pyrrhus*, p. 220. ^C *Synt. d. Gr. Spr. p. 433*. *synienai pragmata*. Also c. 17, p. 80, *they know regarding the figure*. See Ast on Plat. *Phaedr.*, p. 258 sq., and 305. *Rhētorikē - ergazomai*. Our author also has in *ep.* 59, p. 205: *This (i.e. rhetoric) he pursues*; *ep.* 105, p. 242, *and you indeed pursue rhetoric*, *Dio*, p. 59, *this (i.e. poetry) - Socrates also pursued*, *ep.* 101, p. 240, *pursuing philosophy*, and *ep.* 151, p. 289, *to pursue philosophy*, perhaps looking back at that Platonic passage in the *Phaedo*, p. 60, E, *pursue music and do it*, where see Wyttenbach, p. 126, coll. Jacobs. *Additament.* in *Athenae.*, p. 215, then Mon. ACE, Rehd. and the editions display *prostēsamin*, Barb. *prostēsamen*. For *technas* in Mon. A there is *techna* with a rasura, and for *phytokomein* in Flor. AB and the Venet. *d.k.* *phytokomein*. Par. B and Barb. give *phytokomeia*, with a rasura of the word *to*. In Eustath., *Hysn.* x, p. 381, where one reads *leimōn moi pais euanthēs kai phytokomos*, the Monacc. manuscripts 96, 405, and 460 present *pytokomos*. But *l.* iv, p. 190, they confirm the Vulgate reading *phytokomon*. Both forms are indeed acceptable (see Schaefer in *rerr. et verbb. Indic. ad Marini Vit. Procli*, ed. Boiss. p. 158; Lobeck on *Phrynich.*, p. 654; Boissonad. *Anecdott. Graec.*, vol. II, p. 337); however, I would prefer *phytokomein* in this place. On the matter, see our *ep.* 105, p. 250, and *De insomn.*, p. 148. *Probolion*. See erasure between letters *o* and *n*. The same book, with Mon. BCD, Par. BC, Venet. B and Rehd., exhibits this scholium in the margin, *Macedonian weapon* (Flor. A gives *of Macedon*) *similar to a spear*, which in Venet. C crept into the text between *legeis* (sic) and *anti tou grapheōs*. Suidas s.v., *Probolion: a type of spear, which hunters use for the hunting of wild animals*. Cf. Jacobs on Philostr. *Sen. imagg.* p. 216. Then Mon. E *kalamōn* (sic), with *kalamon* superscript. *Anti kalamōn* h.l. is placed for *anti tou kalamois tetriphthai*. Our author uses the same brevity in *ep.* 12, p. 268: *Now, however, it is necessary for those fighting to either prevail or die while coming to hands with the enemies instead of thirsting* (i.e., instead of dying of thirst). See Fritzsch, *Quaest. Lucian.*, p. 108 sq. In Barb., *tetriphatai* is restored in the margin. Par. C and Vat. have *tetriphatai*, with *diatribousi* superscript. Regarding the Ionic form of the perfect, see Matthiae *Gramm. Gr.*, p. 378, and Jacobs on Philostr. *Imagg.*, p. 238. ^D Flor. B, Par. D, Rehd. and Venet. C *legeis*. The article before *grapheōs* by Petav. 1, 2, is wrongly missing. Then for *ton en belei* Flor. A writes *ton embelei*. Par. B has *ton en belei* in the text, and *ton emmelē* in the margin. Barb. has *ton emmelē* in the order, and *en belei* in the margin. Par. A and Flor. B *ton emmelē*. But the last word does not appear to be from the first hand. Mon. B *ton en belei*, *gr.* *ton emmelē* and *ton en melei* superscript. In Rehd. *ton en belei* exists indeed, but the *b* is corrected in a rasura. Flor. B all *men*, Rehd. *gar*. For *ouden* Par. ABCD, Flor. B, Mon. ABCD, Vat. and Rehd. exhibit *_a*. Then Barb. *e kai* (sic). Flor. *prostethēka*, with the omission of the paragogic *nu*. Perhaps he looked back at *Odyss.* xxiv, 508, *Mēte kataschynein paterōn genos*, and *l.c. v. 513*, *oute kataischynonta teon genos*. Aeschyl. *Sept. adv. Theb.*, v.

541, *Makras keleuthou d' ou kataischynein poron*. Cornarius translates, "Non itaque dedecore afficiam paternos agros"; more correctly, as it seems, Petavius: "Nunquam ego mehercule paternæ rusticitati pudori futurus sum." Otherwise Bevingius, who remarked these things: Petavius hesitated rightfully on the former words; he translated, "paternam rusticitatem!" The emendation cannot be far from the truth: *ou dē kataischynō ta patria theatron ageirōn*, etc., "I shall not bring disgrace upon ancestral things by gathering an audience," etc. For involved little orations, prooemia, and preludes were the delight of rhetoricians declaiming in theaters. Our author laughs at their sweat in *Calv. encom.*, 86, *epist.* 100 [correctly 401, p. 259], *epist.* 57, p. 200, *all' hōsper oude philosophos egenomēn dēmosios, oude theatrokopiais* [sic margin Petav. 1, 2, and codd. Lips. and Mon. 481; against Guelf., Mon. 476, and Mon. 490, with eds. *theatrokopiais*, except Mon. 50, in which it is written mutilely *theatropiais*] *epethemēn oude didaskaleion ēnoixa; kai ouden hētton ēn te kai eiēn philosophos*. Especially notable is the focus in *Dio*, p. 54. "Theater," the audience, is used a hundred times by Synesius. *Dio*, p. 54, *Mellei eis dikastērion agnōmonesteron eisienai to theatron*. 55, *pros gela tō theatrō* (cf. what I have placed below at c. 23). But I vehemently doubt whether this conjecture of the most learned man, although very ingenious, is also true; for in the words by which *ta patria*, the custom of the fathers (vid. Schwebel. ad Onosandr. and *Anecdota Hemsterhuss.*, t. 1, p. 100. Our author *De regn.*, p. 15, *Rōmaiōn ta patria*), is signified, the genitive *tōn agrōn* seems to have been added after the manner of poets to express property, so that it may be taken as an adjective. Vid. Matthiæ *Gramm. Gr.*, p. 623.

(22) *Oude phanoumai*. Flor., B *ouden*. — Suidas, in his own way, brings forward the passage without naming the writer under the word *Dōrios*, but very corruptly, which misled Erasmus, who touched upon this passage as if in the dark in his *Proverbs*, "A Dorio ad Phrygium." Petav. — Suid. in v. *Logaria* has *ou phanoumai de*, but in v. *Dōrios* it omits *de*. For *strongyllōn* Par. B, Mon. DE, Turneb. and Suid. in the cited places write *strongylon* incorrectly. Vid. Bast. *Appendic. ad Ep. crit.*, p. 18. Mon. A *strongyllōn* (sic, ex em.). The word *logaria*, which Suidas defines in this place as *hoi logoi*, is illustrated by Wyttenbach ad Eunap., p. 243. *Prooimia* in Suid. l.c. is wanting; cod. Paris. 1038, as Boissonade also notes ad Eunap. p. 335 (together with the Vatic.), offers *prooimia tina kai prologia*, and in the margin *yr. pronomia*. The most learned man adds: The reader may waver between the two readings. *Logos* and *nomos* are interchanged in Menander *Herenu*, p. 95. But there is no need for change. Both words are thus joined even by Julian, *or.* 11, 56, E, *ton ek toioutōn prooimiōn kai pronomiōn arxamenon*. Regarding the word *prooimia* vid. Hemsterhus. ad Lucian. *Somn.*, t. 1, p. 176 Bip., where he lauded both the passages of Julian and our author, and likewise *Anecdott.*, t. 1, p. 111 sq. — In the following, Mon. E wrongly *all' ho*. Then Mon. AC *pros tropou*. The expression *pros tropou*, concerning which vid. Lobeck ad Phrynich., p. 10, and Jacobs ad Philostrat. *Sen. imagg.*, p. 259 sq., occurs also in *ep.* 67, p. 214, *Panu gar moi pros tropou* (sc. esti), where Schol. Guelferbyt., "*Homoios tō emō tropō*." Also *ep.* 145, p. 280, *To de lypein esti men hote* (cod. Mon. 50, *esti hote men arren kai pros tropou* (Mon. 50 *pros tropon*, male) *philosophias* (I suspect *philosophian*, vid. Jacobs, l.c.), *hotan pros parontas*. Mon. Barb. *onomatōn*, from which it is evident that *noēmatōn* was originally written. Then Mon. A, Par. C, Vat., and Venet. A give *physeis* (sic), from superscript E. Veneti BC *poste*. In Suid. in v. *Dōrios* these things are so corrupted, *Autas de tas theseis tōn noēmatōn eis meson tithemenos*. Par. G *ei kai es* (for *eis*) *meson*. Mon. E *katatithemēnoi*, as superscript with the letters *oi*, proximate Flor. B, *si ton tonon tēs* γλώττης, inverso verborum ordine. Barb. γλώσσης.

(24) *Apo tēs dialexeōs eis epistrophēn*. Synesius says that he is turning his speech from the straits of the disputation to the full consideration of the proposed matter and a freer field, so that he might not be too dry and full of disgust in his speaking. For thus the Dorian mode was austere and severe, the Phrygian more abundant and flowery. Our author *l. De provident.*, p. 113 [*Pros lyran hōde ton tropon ton Dōrion, en monon ōieto chōrein baros ēthous kai lexeōs. Aristot. sect. 19, Probl. quæst., 49, t. IV, p. 164, ed. Du-Vall.; 1, 48, vol. 11, p. 922, col. 2, 1. 12-15, ed. Bekker.*]: *Ēthos de echei hē men [sc. harmonia] hypophrygisti praktikon, hē de hypodōristi megaloprepes kai stasimon*. Petav. — *Dialexis* is a dissertation, a philosophical disputation. Vid. Ernesti *Lex. Techn. Græc. Rhet.*, p. 78, and Wyttenbach ad Plutarch. *Opp. Mor.* t. 1, p. 270, and ad Eunap., p. 221; Jo. Chrysost. *De sacerdot.*, IV, 7, § 427, ed. Bengel., *Ti an tis legoi tas pros tous Epikoureious dialexeis kai Stōikous?* Cf. also our *Dion.*, p. 40 and 45. Mon. E *eis apostrophēn* (sic), with superscript *litt. d*. The words *apo Dōriou epi Phrygion* are interpreted by Mich. Apostolius iv, 9, *Apo tou aneimenou eis to entonōteron kai apo tou hēttonos eis to kreitton*, where cf. Pantin., p. 297. Furthermore, on the nature and character of the Doric and Phrygian harmony, the renowned Astius has disputed excellently ad Plat. *Polit.*, p. 454 sq.

(25) *Dei ge toi*. These words Mon has in an erasure. Par. C writes *de toi*. Concerning the verb *arkein* vid. Lennep. ad Phalarid., p. 151, edit. Schäfer.

CAP. V.

(26) *Thymos — logos*. Mon. BC *oumos*. Cf. Bachmann. ad Lycophr. *Alexandr.*, v. 224, vol. 1, p. 60. Vat. *oumos* (sic). Rehd. *emos*. Marg. codicis Par. B *anagnōsi ou thumos*.

(27) *Phalakron andra*. Fabricius in *Bibliother. Gr.*, vol. IX, p. 193: Petavius renders it for a bald man; but Synesius used the man deliberately, since Dio, against whom he is disputing, had tried to demonstrate that it is more fitting for men than for women to have hair, v. p. 65 and 83. Correctly Cornarius, "calvum virum." Furthermore, see cap. 1 init.

(28) *Phylē — echei*. The last syllable of the word is given in the Mon. A codex, second hand in erasure; Mon. C writes *echein* wrongly. Mor. Venet. A *to phronēma*, in the margin *yr. to phronou*. Vid. my *ad Or. de regn.*, p. 198, coll. *Additamentt. ad calc.* Xenophontis Ephes. translated into the vernacular, p. 183. Our author *homil.* 1, p. 295, *Krater ho parakinōn to phronou*. A villous breast is a common argument for fortitude and prudence in Homer [*Il.* 1, 189; 11, 851; 15, 554 al.], which Eustathius observes ad the first *Iliad* [p. 79, ed. Rom.]. Cf. Hesych. v. *Lasioisi* or *k. Lasion kēr*. See Clem. Alex. lib. *Pæd.* c. 3 [t. I, p. 263, 3-4, ed. Potter]. Conversely, they used to say that those who were foolish, insipid, or wicked were "plucked in mind." Martial 1, 11 [epigr. xxxvi, v. 5–6]: "Nunc tibi crura pilis, et sunt tibi pectora setis Horrida sed mens est, Pannice, vulsa tibi." Theognis, v. 123 sq.: "Ei de philou neos andros eni stēthessi lelethe Psednos eōn, dolion d' en phresin ētor echei." Where *psednon* (but Brunckius and others read *psypros*. Vid. his annotation) denotes a man of rare faith, just as it does [where it refers to thinness of] hair. Petav.

(30) *Tōi trichōn*. Articulus Par. C om. (30) *Has kai dōreitai — nekrou*. *Il.* 23, 141 sqq. Proxime Rehd. *nekron gar to* (for *ti*), not badly. Our author *De regn.* c. 44, p. 2, *Ou gar tōi smikrō en chreia dorēs onomatai men stratēgon* etc., where *ti* is to be understood. Vid. Ast. ad Plat. *Legg.*, p. 67 and 89. Concerning the matter, see Hadr. Jun. *Com.*

^A mention of hair, c. 2, p. 443, and ours below, c. 15, p. 79. Mon. B erroneously writes *autai*, and omits what follows, *kai*. Then Par. C, for *merē*, exhibits *ta merē*. Here Par. C, Vat., and Venet. A insert *kai*. In the margins of the codices Par. C, Vatic., and Mon. C, this scholion is added: "First argument, that hair is not a good thing." Soon after, Venet. A omits *autas*. Venet. C erroneously has *auta symphiesthai*. Before *sōmatos* in Par. C, Vat., and Venet. A, the article is missing. ^B Aristot. 11, *De part. animal.* cap. 14 (t. II, p. 506, E, ed. Du-Vall; vol. I, p. 658, col. 1, 1. 28-30, ed. Bekker): "But instead of these, some have the whole body covered with hair, as the dog kind; others have a mane, like horses and such-like animals, etc." Petav. Concerning the noun *anthrōpos* placed without the article in a general sense, see Ast. ad Plat. *Protag.*, p. 19. In the following, for *zōēs*, Mon. C erroneously has *kyōnēs*.

^C Concerning the construction of the adjective *gymnos* with the genitive, see Matthiae *Gramm. Gr.*, p. 662; and Bernhardy in the book: *Wissenschaftl. Syntax d. Gr. Spr.*, p. 174. Barb. *symphious*; Mon. E *tou symph.* and *ph.*. Rehd. *a m. pr.* *sōphrion*. Afterwards, however, *ō* was changed to *o*. ^D Venet. BC and Mon. CD have *anepimnēston*; Par. C, Vat., and Venet. A in the context *anepimnēston*, in the margin *gr. anepimikton*, Mon. B *anepimnēston*, with *gr. anepimikton* superscript. Rehd. *anepimnēston*, with *ikton* superscript instead of *aton*. The participle *on* at this place is put for *ēn*. See Jacobs *Additamentt. in Athenæum*, p. 7, and Held ad Plutarch. *Vit. Timol.*, p. 403. Mos Barb. *koinōnias* and Venet. A *alazoneuētai*, and likewise Rehd. *a m. pr.* superscript. Par. ABCD *tout' esti*. Flor. A *toutesti*. Barb., Mon. ABCD, and Vat. *tout' esti*. Rehd. *tout estin* (sic). The remaining codices and the vulgate editions *houtos esti*, which I have deemed should be changed to *houtos estin*; for *esti* at this place is a proper verb, not a simple copula. Shortly after, Mon. E *pros thērion*, with *eis* superscript instead of *pros*. Mon. A *eis thērion*. Rehd. corrected from *ē*. Then Par. AC, Mon. A, Vat., and Venet. A omit *te*. Soon after, the Venet. BC have *psilōtaton*. ^A *estin*, which the published and written books present, as it is used at this place not without some force. Soon after, Par. A gives *diakekrimenos*. Barb. *katakekrymmenas* with *dia* superscript.

Tyr., xvi, 4, p. 681, and Matthaei *ad nov. ex Jo. Chrysost. Eclogg.*, p. 423. Then Mon. B *kindyneuei*, with *anti tou elenketai* superscript. The words written above in Venet. B have occupied the text; they are, however, distinct with dots. Concerning the elegant phrase *polemon echein pros phronēsin*, see Grauert ad Aristid. *Declamatt. Lept.*, p. 101 sq. Our Dion, p. 43: "For nothing of the divine wills to be the last." *De provid.*, p. 127: "Just as in things that are according to nature, it is not very willing to happen to those who are semi-vicious and half-good." These are all my codices and the Turn. edition; in Petav. 1, 2, the words *eschaton* are missing. *Calv. Enc.*, c. 8, init., "As much, therefore, as there is of the divine that is not apparent, what..." On this, see Web. *Pat. Phaed.*, p. 272; Boissonad. ad *Nicet. eug.*, t. II, p. 80 and 208. Ast. ad Plat. *Phaedr.*, p. 249 sq.; Stallbaum ad *Rempubl.*, p. 370, tom. I, p. 131, ed. Goth. Similarly our ep. 57, p. 199: "But theory and practice do not deem fit to associate." ^B me article before *per* in Par. AB, Flor. A, Mon. BD and Venet. B neglected. *Meteryesthai tekhnēn* is to treat an art, see Matthaei *ad nov. ex Jo. Chrysost. Eclogg.*, p. 206. ^C *hai keinai*. Concerning the usage of the feminine gender, see my notes ad *Or. de regn.*, p. 289. Our ep. 105, p. 250. "For why should I also suffer, seeing my dearest dogs hairless?" *neg. iv, 1*, Pollux lib. v, c. 10 [t. I, p. 507 segg. ed. Hemsterh.]. What follows, that shaggy dogs are bold, and useless for hunting, does not abhor from that, which Colum. lib. VII, c. 12, § 4, ed. Schneid. reveals, that for farm dogs, which are opposed to the wickedness of men, a full and shaggy chest is fitting, and thick, hairy legs. Fronto likewise 9, *Geop.* 1. xix, c. 2, § 5, t. IV, p. 1213, ed. Niclas: "But the shagginess seems to cause sufficient (l. with Niclas, *hikanēn*; but in *Geop.* all editions exhibit *kataplēxin*) terror." Petav. *Empalin*, *lēktos* superscript by one and the same hand. *Emplēktoi* is opposed to the previous *sophōtatai*. Here, citing the passage, Niclasius ad *Geop.*, l. c., corrects the Petavian version thus: not "astonished," as they translated, but "rushing in with force and bold." Indeed, with Cornarius, I would translate them "stupid." Concerning the word *emplēktos*, I spoke ad *Orat. de regn.*, p. 183; cf. Segaar ad *Clem. Alex. Quis dives salvetur*, p. 125; Held ad *Plut. Timol.*, p. 325, and Ast ad *Plat. Gorg.*, p. 244. Our *De provid.*, p. 98: *hōs kai thraseis* and *De insomn.* p. 138: "For one who is thus *emplēktos* and foolish." Then *beltious eisin apēniai* he elegantly said instead of *beltion estin autas apeinai*. But also in *Dion.*, p. 39: *Ad* [illegible] (sc. *eisin*) *hoi tattontes auton meta ton eschaton peri basileias*. Ibid., p. 45, *ameinous d' an ēsan diastellontas eu to prosēkon hekaterō tō genei*. Vid. et Lobeck. ad *Sophocl. Ajac.*, p. 315. ^D p. 253. Petav. *Epitheton ho sophos* is proper to Attic urbanity. Plato *Phaedr.*, p. 255 C: "But it is clear that he has heard from some, either from Sappho the beautiful or Anacreon the wise, etc.," where *taxis* [see] Astii *Annotat.*, p. 291; Aeschin. *Axioch.*, in *Plat. Opp.* 1. ix, p. 404, ed. Ast.: "And these things which I say, are the sayings of the wise Prodicus." Our *infr.* c. 12, p. 76: "Chiron the wise." Nicephor. Gregor. ad *Synes. De insomn.*, p. 361, *ho sophos* [illegible] p. 364, "Origen the wise." p. 557, 559, 366, 379 et 383, "this wise Synesius." Cf. Heyler ad *Jul. epist.*, p. 169. For *xynōridos* Par. ABCD, Flor. B, Mon. ABCD, Vat., Veneti all and Rehd. give *synōridas* (Barb. *synoridos*). Concerning this variety, see sis Lennep. ad *Phalarid.*, p. 578 sq. ed. Schaef., Ast ad *Plat. Phaedr.*, p. 391; Bekker, *Spec. Philostrat.*, p. 5. cf. *koron*. See concerning this word Ast ad *Plat.*, l. c., p. 474. ras. correctum. After *anagkēn* understand *esti*, which is wont to be omitted. Vid. *infr.*, p. 68, et c. 9, p. 72. *De regn.*, p. 10; *Dion.* p. 62; *De provid.*, p. 89, 105; *De insomn.*, p. 144; ep. 67, p. 208, 240 et 215. Then Barb. *koron*. For *tautē* Par. A with Flor. B here and in the following writes *tauta*. *te teras estin ponēron*. Vid. Ochsner. ad *Ciceron. Eclogg. collectt. al Oliveto*, ed. 2, p. 5. (47) *dē* *kai* Veneti BC add *kai*. Not badly. Cf. *infr.* c. 7, p. 70 et *Dion.* p. 45. summum) is the last of evils. Vid. Stallbaum ad *Plat. Gorg.*, p. 170, ed. Goth.; et Ast ad eumdem Platonis locum, tom. XI *Plat. Opp.*, p. 319. Par. C *kakōn*.

^A ...superscript. Infra c. 13, p. 78: The last of evils. *De insomn.* p. 138: And that this would be [the last] of evils (thus the codices Mon. 476 and 490, with Rehd. instead of the vulgate *ēn*). Vitiose Mon. 481, *ēi*. The last, and do not inflict a present evil. ...post for *phthasōsi* Barb. *phthasō soi*. Presently Mon. K *exōrēxasai*, Mon. C *exoryxasthai*. Venet. C *exoryxasai*.

(49) *Anéchesthai* — *synorta*. I have annotated the verb *anechesthai* constructed with a participle at *Or. de regn.*, p. 293. Add. Blomfield. *Glossar. ad Æschyl. Pers.*, v. 843, and *Addend.*, p. 204, ed. Cantabrig. alt., Jacobs. ad *Achill. Tat.*, p. 660, Schæfer. *Apparat. crit. et exeget. ad Demosth.* t. I, p. 572, Bernhardy in the book entitled: *Wissenschaftl. Syntax d. Gr. Spr.* p. 477. — Marin. *Vit. Procli*, p. 2 sq., and the interpreters there p. 67 sq. ed. Boisson. Mon. E *heautois*. Then Mon. E *hēmerisen*. ...p. 250. D: For vision is to us the keenest of those [senses] which reach [the soul] through the body, where see Cl. Ast’s *Annotalt.*, p. 445 sq. Then Mon. C *kai alla toi kai*. Venet. B *psilōtaton*. C and Venet. A exhibit *timiōtata, kai phalakrotata*.

(54) And of the rest of the race. *Kal.* h. l. *est idque*. See Jacobs. *Additamenta in Athenæum* p. 157 and Foertsch. *Observatt. critt. in Lys. Oratt.*, p. 58. Our *Ep.* 155, p. 293: For she is a woman, and a woman who has suffered the misfortune of widowhood. *De provid.*, p. 117: They were withdrawing from the city, stealing children, women, and the most precious things. After *genous* instead of the vulgate *ou*, which in Par. B has been deleted, and in Barb. has been omitted, from Flor. D, Mon. ACE, Par. C, Vat., Venet. A and Rehd. I have written *di*. That the words *anachōrein, parachōrein*, etc., are constructed with the genitive, Matthiae shows in *Gramm. Gr.*, p. 667. Our *Dion.*, p. 40: To withdraw from one’s own customs. *Calv. Enc.*, c. 11, p. 75: He withdraws from the worse. *Ibid.*, c. 46, p. 80: To concede to the Heracleidae the Achaemenids of the East. *De regn.*, c. 7, p. 11: To concede [the] rule to the partner who is stronger, and c. 9, p. 40: To concede to others the ambition in war. *Ep.* 116, p. 255: To concede the being first to the younger god. Niceph. Gregor. *Præfat. ad Nostri Insomn.*, p. 552: Having conceded to others the honorable [place]. — See whom our author imitated, Plat. *De legg.*, p. 766, and Ast there p. 305, coll. with the author of the *Minos* or rather the *Dialogues on Law*, p. 319, and Jamblich. *Adhortat. ad philosoph.*, c. 9, p. 144, ed. Kiessl. ^B Infra c. 17, p. 80: ... *kranos*. Where see the Annotations. Hesych. t. I, p. 1514, *Eumoirēsen* (he was fortunate): *eutychēsen*; *exētyrēsato*, where cf. Alberti. Our *Dion.*, p. 51, B: Having been fortunate in that [possession] of the soul which is worthy. *di-* with the accusative case is also used for *eutychein* and *dystychein*. *Ep.* 121, p. 257: Not being fortunate in matters regarding sea-love. *Ep.* 139, p. 275: Eutychousēs of learning here [polyandrian]— *Ep.* 147, p. 279: Which they did not successfully attain as learning. *Ep.* 149, p. 288: May I be fortunate in this from God. *Ep.* 154, p. 291: But they are fortunate not even to be able to do this. *Hom.* 1, p. 297: Having been fortunate in the hearing of a judge. *Ep.* 155, p. 293: A woman who has suffered the misfortune of widowhood. Agath. *Hist.* v, 13, p. 304: And they suffered a misfortune greater than all. Cf. Boissonad. ad *Eunap.*, p. 198, 460 and 479; ad *Nicet.*, p. 311, and ad *Aristænet.*, p. 256, 395 and 477; and Abresch. and Boissonad. there p. 500, and also Jacobs. ad *Achill. Tat.*, p. 530 and 433. Joined with the genitive, it is read *eutychein* in our author, ep. 57, p. 290. *Agōgēs eutychēsantes*, and ap. Long. *Pastoral.* p. 79. Schaef.: And they called them happy, having been fortunate in such a caretaker of their old age. ... in ras. corr.

CAP. VI.

(59) *Exesti de tois en mouseiō theasthai.* Arnobius lib. 1, (c. 64, p. 44, ed. Orell.) dealing with the philosophers: *Admirantes, plaudentes ad cœli Sustollitis sidera: bibliothecarum reponitis in arcanis*, etc. I find that places for images had been arranged by the ancients in five locations especially: the atrium, the threshold, the bedchamber, the gallery, and the library. Nor were the same [images] in everyone’s possession. In the atrium, family images and the wax-expressed countenances of ancestors stood in order. But outside and on the threshold, images of them made of bronze or some other solid material were placed, who had stood out as more illustrious and notable than the rest. Concerning both, Plin. lib. xxxiv, cap. 2. In the bedchambers, there were Lares; and generally, those which they called "bed-chamber [images]," as of those whom they held most dear. In galleries, they had images not randomly or expressed from life, whether of gods or heroes, or depicted with certain fables and histories. Pliny lib. xxxv, c. 2: *Pinacothecas veteribus tabulis construunt aliasque effigies colunt*, etc. Petronius c. 83: *In pinacothecam perveni, vario genere tabularum mirabilem: nam et Zeuxidis manus vidi, nondum vetustatis injuria victas, et Protogenis rudimenta*, etc. Some opine that the gallery is the same as the tablinum, or at least used promiscuously, and thus Scaliger *Comment. ad Festum*. Which is otherwise. For although *pinax* signifies a tablet, yet the Latins called the tablinum not from painted tablets, but from those on which records and commentaries of deeds and affairs were written. Pliny clearly also separates the tablinum from the gallery. Vitruvius also separates it, lib. vi, cap. 4 and 5, [lib. vi, c. 3, § 5, ed. Schneid.], although Philander, where he deals with the tablinum c. 3, says with these words: *Tablinum, si latitudo atrii erit pedum viginti*, etc.; he calls the tablinum being placed for a gallery, rather inattentively, as I think, since in the following chapter he disputes privately concerning the structure of galleries. There follows in the same chapter in Vitruvius § 6: *Imagines item alte cum suis ornamentis ad latitudinem alarum sint constitutæ*: which words that same interpreter seems to have referred to the tablinum, although they should be taken entirely concerning the atrium itself. He had said before [about] the width of the right and left, since the length of the atrium is from xxx to xl feet, to be set from the third part of its length. Whence I conjecture that the structure of such atria was such that the length, which exceeded the width, was extended crosswise to those entering right and left. But I think the wings, or the two porticoes of the peristyle, are called [that], which on both sides from the impluvium and the open-air space of the atrium equalize the width of the atrium, or the walls themselves perfected according to the width of the atrium. For this is what *ptera* or *pteromata* signify. Now, in both parts of the peristyle according to the width, family trees were disposed in their own cabinets: and that place was covered overhead with coffered ceilings. Hence "coffered atria" are also properly called by Ausonius *Idyll.* x, *Mosell.*, v. 49; and not only because they are used for the houses themselves, as the learned man thinks. Furthermore, they constructed libraries, galleries, tablina, and exhedrae on both sides. Whence it happens that the whole of that space is comprehended under the name of wings. *Glossae ver.*: Ala, *eilēma, scholē, exedra*. Corr. In, *maschalē*. For *ala* is called *maschale* in Greek, although Lipsius thinks it is rather a military company. In the word *exedra*, which troubles some, I change nothing. I have spoken of the four seats of images. There remains the library, in which the images of learned men, such as philosophers, orators, and poets, were placed, partly expressed from life, partly [copies]. Pliny in the cited place and others...

^A ... 234. Voc. *perittos* (Venet. C reads *perissos*), which is excellent, extraordinary, notable, exquisite (see Held. on Plut. *Emil. Paul.*, p. 294 sq.), with the addition of the accusative case it is also read in the *Orat. de regno*, p. 18, *Tas komas xanthoi te kai perittoi*, and *De Provid.*, p. 89, *Perittoi sophian Aigyptioi*. Similarly in Julian, *or.* iv, p. 154, where the ancestors of the Romans are praised, "They are, I think, by nature divine and *perittoi* in mind." But the word appears used simply below, c. 7, p. 71: *Sophon de ti enooun* (sc. those in Egypt who are *therapeutai*), *hate ontes perittoi* (sc. in wisdom) *kai Aigyptioi*.

(64) *kai tous hostinas boulei ton* — *sophron*. Infra, p. 63, *To men hoson esti tou thiasou, dasu trichi*. P. 69, *Euagos peristeilai to hoson abebelon*. Ep. 22, p. 86, *Kai tous hosoi prolabontes echresanto*. Dion., p. 39, *Kai ton hosoi philosophsantes eis tous sophistas apenechthesan*. Ep. 105, p. 249, *Kai ton hosa anthropina agatha protimo*. *De provid.*, p. 93, *Apeinai ton en hois eie ton noun*. Ep. 82, p. 228, *Tina para ton hoios autos ei*, etc., and p. sq., *Ton hoios esti Gerontios*. This use of the article, which in these [instances] takes the place of a pronoun, is illustrated by Astius on Plat. *Legg.*, p. 242, and *Protag.*, p. 80; Matthiæ *Gramm. Gr.*, p. 577; Bernhardy in the book which is inscribed: *Wissenschaftl. Syntax d. Gr. Spr.*, p. 312 sq. CD, Barb., Mon. A B C D, Vat. and Veneti B C. The remaining codices and earlier editions exhibit *phalakron*. The particle *gar* in Rehd. was placed by a second hand on an erasure. Par. C omits [it]. Then Barb. has *theatron*. Also below, c. 42, p. 76; cod. Flor. B, *doxeien d’an*, and *De Provid.*, p. 126; codd. Monacc. 29, 87 and 481; c. Vaticc. 91 and 94, *doxeien gar an*. Concerning the euphonic *nu* before a consonant see on c. 2, p. 64. ^B ... and magicians were of longer hair. Plautus *Rudent.* 1, 3, 46: *Capillum promittam, optunum est, occipiamque ariolari.* Calasiris among Heliodorus, *Æthiop.* [c. 17, p. 150], *Ten te komen diaseisas kai tous katokhous mimoumenos*. Petavius. The verb *enochlein* is noted as being used sometimes with the dative, sometimes with the accusative by Abreschius on Xenoph. *Ephes.* ed. Locell., p. 256; Matthiæ *Gramm. Gr.*, p. 721; Bremius *Fasc. Observatt. philologg. et critt.* at the end of the *Opusculum* of Rauchenstein on the *Oratt. Olynth. ord.*, p. 94; Boissonadius *Anecdott. Græcc.*, vol. II, p. 353; Held. on Plutarch *Vit. Timol.*, p. 319. But the construction with the dative case is rarer (see Bernhardy in the book cited above, p. 213), which our author also uses in *De Provid.*, p. 101, *Meket’ oun enokhlei tois theois*. *Me d’,* and that almost always. *Ei tis heteros* spoken modestly. See Stallbaumius on Plat. *Euthyphr.*, p. 17, Bremius on Cornel. Nep. *Epaminond.*, c. 1, § 3. Basil. M., *epist.* 74, t. III, p. 169, C ed. Garn., *Kaito ti lego Simoniden? Deon Aischylon eipein, e ei de tis heteros paraplesios ekeino symphoras megethos enargos diathemenos, megalophonos omato.* Concerning the word *goes*, magician, see Sturz. *Comment. philolog.* in *Novis Actis Societ. Lat. Jenens.*, vol. I, p. 74, or on Empedocl., p. 42 sq., Creuzer on Plotin. *De Pulchrit.*, p. 348 sq., Curt. Sprengel in the book: *Versuch einer pragmat. Geschichte der Arzneikunde*, ed. 3, t. II, p. 187 sq.; Boissonad. on Eunap., p. 234.

(65) *Kai gar ouk ontes*. *Gar* Mon. C om.; he has *ouk ontes*. Then Mon. E *kumetai, dynontai* (sic).

(66) *To ton goeton*. The article *to* Par. D om. Par. AC, Flor. B, Mon. A E, Vat. and Venet. C after *goeton* add *pragma*. *To ton goeton* i.e. the art of the magicians. See Matthiæ *Gramm. Gr.*, p. 573 sq., and Bernhardy l.c., p. 325 sq. In what follows I have written *goeteian* for the vulgate *goeton*, which is absent in Rehd. Xenoph., t. iii, p. 372.

(68) *Sophian men ton timiotaton enomizon* Sc. *einai*. In a similar way it is said *Nomizein ten athanasian psyches, athanatous tas psychas, nomizein theous*. See Boissonad. in *Notices et extraits des Mss. de la Biblioth. du Roi*, t. XI, p. 11, p. 29, and Stallbaum, on Plat. *Euthyphr.*, p. 13 sq. Mon. E (sic). — Idem lib. *De insomn.* 148, C, where see Niceph. Gregor., p. 412—414; cf. also p. 365, A B], Apul. *Apolog.*, 1 [t. II, p. 504, ed. Lugd.-Bat. nov.]: *Magia ista, quanta ego audio, res est legibus delegata, jam inde antiquitus xii tabulis propter incredundas frugum illecebras interdicta.* Under the name *Goetes* understand the whole race of malefactors, aruspices and mathematicians, whose punishment is burning alive. *Leg.* 3 and 5, *cod. de malef. et mathem.* [cod. Theod., l. ix, tit. xvi, t. III, p. 125 et 130 ed. Ritter., ibique Gothofred.]. ^C Cassiodorus, lib. 9 [18, p. 150 ed. Rothomag]. PETAVIUS. See Jullmann. *de Cercopibus atque Cyclopibus*, p. 12.

(70) *Hoste ei kai komytes en Apollonios*. Par. C and Vat. *host’*. Philostrat. *Vit. Apollon.*, 1, § 8, p. 10 ed. Olear., *Kai linou estheta ampiskhetai, paraitesamenos ten apo ton zoon, aneke te ten komen*. Soon Flor. B, Barb., Mon. A E with Venet. A read *pros ton logon*. Our author below c. 19, p. 82, *ouden onta pros to*. See Heindorf. on Plat. *Protag.*, p. 587, and Stallbaum. on the same author's *Phileb.*, p. 40.

(71) *Kaito phila moi pros ton andra*. Cod. Par. A B C, Flor. A B, Barb., Mon. A B C D, Vat. and Veneti all; the remaining with published books *philia*. And so Philostrat. *Heroic.*, p. 170 Boiss., *ho de Akhillea philia auto*. *Imagg.*, 1, 19, p. 31, 27 sq., *Philia de to Dionyso pros to zoon*. The reading *phila* received by me is confirmed by a similar passage of our author's *ep.* 43, p. 181, *Ei de soi phila pros ten daimona, systeson auton ton neaniskon*, where codd. Guelferbyt., Laps. and Mon. 50 and 476 along with editt. Ald., Turneb., Naogeorg. and both editions of Petavius *phila* hold (Mon. 481, in context has *phila pros t. d.*, *a* superscribed after *phila*, in marg. *philia pros t. d.* Morelli, reads *quia te*). To this also belongs that Herodotean [phrase] (II. 152, t. I, p. 447 Schweigh.), *Ho de — toisi Iosi kai Karsi poieetai*. On this confusion see Porson on Euripid. *Med.*, v. 138. The custom of speaking was touched on by Davisius on Ciceron. *Acad.* 1, 3, p. 47, where he also cited this passage. See Boissonad. on Philostrat. *Her.*, p. 336. Rehd. distinguishes subsequently. To *antistrephein* Par. C, Vat. and Mon. E in margin have this scholion, *Sun antithesi antistrophe*, if Mon. A *antistrophe*, with *antithesi* superscribed, so that after *antithesi* one word [was] erased. ^D

To illustrate these it does not seem alien to append a similar passage from Proclus' Commentary on Plato’s Alcibiades, ^A [saying]: "who are not in disagreement with one another about him. Therefore, the connection has come to be such: if certain people know the truth, they are not in disagreement with one another; then, according to the so-called *antistrophe* with *antithesis*, if they do disagree with one another, they do not know the truth. But [rather] either all or some of them are ignorant." Cf. the same, p. 339, with Creuzer's Annotations, and his Epimetrum, alt. p. iv, p. 221 sqq. Ours below, p. 69, "But one must quickly turn back from there, having taken a sufficient proof, that there are *phrenes* [minds] there whence *trichies* [hairs] depart; and there are *trichies* there whence *phrenes* depart." ^B Closest: Mon. H has "some wise man," with "sophist" superscribed. ^C (73) Omit. Mon. A. (74) "Who behold the rite of Dionysus." Par. A, Flor. B, Mon. A E, Vat. and Venet. A give: *ei tis estin, hos*. But those words, which in Par. C were superscribed, smack of a mere gloss; for *hos* [is] h. Baum on Plato’s Euthyphro, p. 17. Instead of *teleten* (in Rehd. the second *t* is corrected over an erasure) Venet. C reads *heorten*. Soon Vat. *thuasou* instead of *thiasou*, by which word Bacchic companions are signified, among whom are counted by Strabo, l. X, c. 3, § 10, vol. IV, p. 169 ed. Tzsch.: Sileni, Satyrs, Bacchae, Lenae, Thyades, Mimallones, Naides, Nymphs, Tityri. On this matter Creuzer in his *Symbol und Mythologie*, vol. III, p. 185 sqq. is extensive. Before *dasu* I have distinguished with a comma, agreeing with the Munich manuscripts A B D and Rehd. (Mon. C has a semicolon), omitting the same punctuation mark before *trichi*, which even Mon. A B D E and Rehd. ignore. Mon. E erroneously writes *trachu*, and it seems that Mon. Δ had this, since the final *s* was added by a second hand over an erasure. Then Par. A B C, Flor. A B, Barb., Mon. B C D E, Vat., Venet. A and Rehd., Turneb. Lectt. Varr. and the margin of Petavius 2 provided *tē men oikeiā; tē de, allotr.* (Mon. A *tēmēn - tēde* (sic), and Venet. B *ton men - tē de*) instead of the common *to men - to de*. On *tē men*, "on the one hand," — *tē de*, "on the other hand." Cf. Matth. Gramm. Gr., p. 585. Mon. C *katastasis komon* (sic). Aelian, lib. Var. Hist. [Hist.] cap. 4 [40], "The Sileni wore garments with hair on both sides; and this apparel signifies the plant of Dionysus, and the foliage of the vines and of the shoots." Dionys. *De situ orbis*, v. 946 sqq.: ^D "But he stretched out the fawn-skin over his shoulders, And wreathed his fair locks with lovely ivy." PETAV.

(75) Bacchic — not so, as the fawn-skin. Wesseling, not unmindful of ours, on Diodor. Sic. 1, 11, vol. I, p. 15, 34, Harpocrat. Lex., p. 251, and there Maussac., Jacobs. on *Antholog. Gr.*, vol. IX, p. 324, and vol. XI, p. 56, Moser on Nonnus' *Dionysiaca*, 228, Frid. Godohold. Schen. on the stage habit of persons in Euripides' *Bacchae*, p. 80 sqq. Dio Chrysost., or. XXXII to the Alexandrians, p. 682, "Therefore you lack those things of the fawn-skins and thyrsi." Longus in the Fragment recently discovered: "But to her (sc. to Chloe) he brought a Bacchic fawn-skin (Dorkon brought it), and on it the color was as if it were painted with white spots." Elegantly Creuzer explained this in his *Commentat.: Ein alt-athenisches Gefäss*, p. 44 sqq. and 75 sqq. Add: *Description of the collection of ancient Marbles in the British Museum*, part II, Pl. 21, where the statue of a laughing Faun clad in a fawn-skin is adumbrated. Regarding the adverb *houtōs* placed with emphasis at the end, Bahrius collected more examples on Plutarch’s *Philop.* p. 48 sqq., Schömann on the Orations of Isaeus, p. 248, and Stallbaum on Plato’s *Republic*, p. 500, in *Plat. Dialogg. selectt.*, vol. III, p. 53 ed. Gott., to which it is helpful to add Synes. *Dion.*, p. 41, "Not simply *houtōs*..." (sic codd. Barb., Monacr. 29, 87 and 181, Paris 1040, Rehd., Venet. 264, along with the ed. Turneb., Petav. 1, 2, *autō*. See what I placed inside at c. 16, p. 79). And p. 40, "brilliantly *houtōs*." Ep. 96, p. 230, "from afar [alt-version omitted]

Notes on the Encomium of Baldness

^A (83) "Bald-headed." See Euripides, *Cyclops*, v. 226. And see the interpreter there, vol. III, p. 529 ed. Beck, and Lucian, *Deorum concilium*, c. 4, vol. IX, p. 182 Bip. The manuscripts Barb., Mon. ACE, Par. C, Vat., and Rehd. give *parakinēmata*. The verb *parakinein*, which the distinguished Astius has excellently illustrated in his notes on Plato, *Phaedrus*, p. 434, no. 1, carries the notion of insanity. It occurs in the active sense, where it signifies to disturb, or to unsettle, in our *Homily* I, p. 295: "A krater that disturbs the understanding, that agitates the reasoning faculty, is not suitable for the Word." See also c. 9, p. 72.

(84) "Do not be of little sense." See Flor. and other manuscripts and editions. *mikron*. Then for the vulgar *hyponoētheis* (Flor. A writes *hypo- noētheis*) from the manuscripts Par. AC, Mon. A, Vat., and Venet. The received reading is *oiēthēs* (Flor. B has *ioiēthēs*, thus, in a scraped-out space). In the following, Mon. C has *protimēthēnai*, with the vulgate superscript. Venet. [has] *protimēthēnai*. Then Mon. D in the text has the mutilated *monōn* instead of *daimonōn*, which however exists in the margin. Before *pareinai*, in whose place Bevingius quite incorrectly suspects *praünai*, one must supply *hōste*. Cf. Jacobs on Philostratus, *Imagines*, p. 346. Regarding the verb *phrenoun* see Blomfield, *Glossary on Aeschylus, Prometheus*, v. 543. For the vulgar *autou* from Flor. AB, Par. BCD, Mon. ABCD, Vat., and the three Venetian manuscripts, I have rewritten *autō*. Mon. E gives *autou*, with *autō* superscript. Bevingius also noted: "*Pareinai* requires a noun in the dative case." Par. A incorrectly writes *autou*. Our author below, c. 6, p. 69: "And Silenus measures out the madness for him." P. c., "To prepare for him a vessel of mind, the head." C. 20, p. 83: "For perhaps the book of many good things had been cut out for him." *De regn.*, c. 11, p. 20: "Multiplying power for himself," where cf. the note on p. 210. C. 14, p. 25: "But this man also admonishes his brother for him." C. 18, p. 32: "Every grove for him… will be more [wild/empty] than the head of Carinus." C. 19, p. 56: "And the young Attic man having [wrenched] the hilt of the sword for him." Regarding this scheme, which they call Colophonian, see Boissonad, *Commentaries on the Actiac Inscription* in the *Classical Journal* [Valpy]; our author 34, p. 369 sq., and on Nicetas Eugenianus, p. 271; consult Ast on Plato, *Laws*, p. 9; Jacobs on Lucian, *Toxaris*, p. 49; and Matthiae, *Greek Grammar*, p. 714 sq.

(85) ...*autō*—superscript; Par. A *autou*; Mon. A *autō*, *ō* superscript. See Matthiae, *Greek Grammar*, p. 754. The word *xōron* he illustrates learnedly, as is his custom, in Lobeck on Phrynichus, p. 146. Then Barb. *phaneinai*. ^B ...[the] manuscript [i.e., Med. and Henr. of the two; see Petav., 4, p. 29] is the most certain reading. Petav. In Turnebus, of course, *pareleip* wrongly exists. Mon. E has *parelthein*, with *pro* superscript. All the others confirm the Petavian emendation. Then Mon. B *paraphoran*, with *e* superscript. Mon. D *paraphoran* (sic), *i* superscript, in the margin *periphoran*. Mon. E *paraphoran*, *peri* superscript. In Mon. A *paraphoran* or *periphoran* is corrected. *Paraphora* is madness, from *parapherein*, to carry away, which is said of rivers, which by their own force carry other things along with them, snatched from their own place or path (see Wesseling on Diodorus Siculus XVII, 35, vol. II, p. 284, 95; and Wyttenbach on Plutarch, *Moralia*, vol. I, p. 272). Our author *De Providentia*, p. 93: "Having been carried away in his mind toward strange notions, he fell out [of control]." Cf. early c. 10, p. 73. The adjective *paraphoros*, insane, occurs in *De Gratia*, p. 95: "Not indeed that he seemed to test the mad nature (sc. of Typhon)." For *tois Bakchois*, which exists in the editions of Turnebus, Petav. 1, and the pseudo-Petav.; likewise in the manuscripts Florr. AB, Barb., Mon. BCDE, Rehd., and Venet. (Mon. A presents *tois*, with *ais* superscript, *Bakchois*, with *ais* superscript, and Par. C together with Vat. *tois*, *ois* superscript, *Bakchais*, *ois* superscript) Petavius in the second edition silently wrote *tais Bakchais*. The companions and ministers of Bacchus in general were certainly called *Bakchoi* (see the scholiast on Aristophanes, *Knights*, v. 408); but since that god was always involved in the assembly of the Bacchantes ^C having indulged in all manner of lusts (see Lucian, *Dialogues of the Gods* XVIII, 4, vol. II, p. 51 Bip., and the preface, or *Bacchus* I, vol. VII, p. 303), I thought this reading should be approved. Then from the edition of Turnebus I brought back *synexorchēsontai*, with the agreement of the manuscripts Par. AB, Flor. A, Barb., and Mon. BD, with *ēsō* that is, which is especially familiar to Herodotus (vid. Georgius Choeroboscus, and there Roen, p. 472, ed. Schaef.), so that *ēsō*, with the infinitive preceding, should take the subjunctive to itself. In Par. D *exstat synexorchēs*, with the syllable *ontai* superscript. The remaining manuscripts both written and edited present *synexarchēsontai*. As for this verb, which, if I see correctly, in this place does not simply mean "to dance," as Petavius translates, but because of the preposition which is in it, bears the motion of "wantonly dancing" (that is, *tou kordakizein*, see the interpreter on Theophrastus, *Characters*, ed. Ast, p. 85, and those whom Ast cites on Plato, *Laws*, p. 383), the lexica could be enriched.

(88) "The Silenus." So all the manuscripts, except Flor. B and Par. D, which have *ho Silēnos* with the editions. In what follows, for the vulgar *polu* Flor. B, Mon. A, Par. C, and Vat. have the received *polys*. In Venet. A, a rasura appears after *polu*. *Polys rhei*, which is "flows with great force," is illustrated by Heindorf on Horace, *Satires*, p. 171; Jacobsius on Achilles Tatius, p. 855; and Heyler on Julian, *Epistles*, p. 100. Similarly Arrian, VII, 7: "And the Euphrates... flows with great force." Longus, *Pastoralia*, p. 75 ed. Schaef.: "The torrents were flowing violently." In the same way the verb *pnein* is constructed. See Blomfield, *Glossary on Aeschylus, Agamemnon*, v. 1131. The word *dysanagōgos*, by which is properly signified one who is led back with difficulty (see Matthiae on the New Testament, from Chrysostom, *Eclogues*, p. 2); it is explained by Suidas, who perhaps had our author in view, by the words *dyseris*, *athens*. I am surprised that this meaning of the word ^D cited from Suidas in the Schneiderian Lexica is missing in the Passovian.

(89) "Bring back." Understand "the Word." Our author *Ep.* 57, p. 193: "I must bring the Word back a little way." *De regn.*, c. 20, p. 57: "But let us bring back... the Word to its proper origin." Libanius, vol. IV, p. 950 Reisk: "For to go back to the battles again (thus correctly vulg. *palei*—Jacobs corrected it to *palin* in *Actt. philologg. Monac.*, vol. II, fasc. 1, p. 450) one must bring back the Word." Gregory Nazianzen, *Or.* IV, p. 131: "But let us bring back the Word to the words." Cf. Lobeck on Phrynichus, p. 767. Closely before *euporiston* from Par. C and Vat. I have inserted the article *to*, which the remaining manuscripts and editions lack. See the note on c. 3, beginning. Soon for *oichontai* Mon. E has *oichonto*. The words "there are hairs, whence the senses go" are poorly missing from Par. ABCD, Flor. B, Barb., Mon. ABCD, and Vat. Regarding this so-called "antistrophe" with transposition I have explained above.

(90) "Therefore of Sophroniscus." Corruptly for *sophroniskou*. The manuscripts Mon. BCD [have] *par' ontino' oun*. Rehd. *par' ontinoun* (sic). *Par' ontinoûn* is "beyond anyone," as Cornarius correctly translates. See Ast on Plato, *Laws*, p. 240, consult our work *On Dion*, p. 37 and 41; *Ep.* 79, p. 2, and *Ep.* 93, p. 231. Then Par. C and Vat., with reversed word order, [have] *oikeiōn*. For the Attic form *edynato* the Parisian, Monacene, and Venetian manuscripts all, together with the Vat. and Rehd., present *edynanto*, regarding the confusion of which see Jacobs on Achilles Tatius, p. 554.

(91) "To Silenus." The manuscripts all except Par. B, D, which with the editions have *Silenō*. - [With] the Emperor Julian [p. 9 ed. Heusing.] Silenus speaks thus of himself: "Do you not know that even Socrates, resembling me, carried off the first prize in philosophy?" The passage is in Plato, *Symposium* [p. 215, AB. See also Xenophon likewise in *Symposium* IV, 19, and V, 6]. Petav. See whom Hemsterhuis cites on Lucian, vol. II, p. 507 sq. Bip., and in *Anecdota*, ed. Geel, vol. I, p. 203 sq.; Ast, *Annot*.

not be empty of passions, the soul that is to be a vessel of God. Ep. 151, p. 289. I fear the conversation of the marketplace more, this being entangled in frequent fortunes and deeds, lest it defile the most holy temple, your sacred mind, which I, with few others, deem a most worthy vessel of God. Cf. infra c. 8, p. 71; c. 20, p. 84, and Dion., p. 49. Cicero, *Tusculan Disputations* 1, 12: "For the body is indeed as a vessel or some receptacle of the soul." Par. D. In Flor. B et, as above, from a second hand. The Vulgate has *to Sileno*. Shortly after, instead of the vulgate *apesemnune* [he magnified], from Flor. AB, Par. B, Barb., Mon. BIE and Rehd. we have the accepted *apesemnunen*. See on c. 2, p. 64. Mon. C gives *epesemnunen*. ^A — om. *dē*, which frequently falls out through the carelessness of copyists. See Bekker, *Specimen Philostratum*, p. 23. Regarding the conjunction of the particles *de de* consult Boissonade on Philostratus, *Heroicus*, p. 308, and on Nicetas Eugenianus, p. 567 sq., Jacobs on Achilles Tatius, p. 738; cf. our *De Regno*, p. 23 and 30; Dion., p. 36 and 48; *De Providentia*, p. 97; likewise ep. 159, p. 275. Next Par. A writes *paidi-ois* [to children]. ^B Instead of *epitrepein* [to allow], which to Jacobs, in his praise of the Philostratus *Imagines* p. 584, was not in the least suspect, in Mon. A and the Vatican I have given *epiprepein* [to be fitting], which Venet. A has from a correction on an erasure (Mon. E offers *epitrepein*, with *pr* written above *to*, Veneti BC *epitrepein* [sic], and it seems Phrea also found [this] in his own codex, translating, *the bloom of hair becomes youths*). Nor does Cornarius read it otherwise, inasmuch as he rendered it, *but in truth the bloom of hair surely becomes boys*. There is no doubt about the confusion of both verbs for Jacobs, *Philostratus Imagines*, p. 337 sq., who in his Annotations on Aelian, *De natura animalium*, p. 404, also citing this passage of ours, silently wrote *epiprepein*. Bevingius wrongly conjectured *epitrekhein*. *Tēn anthēn* is i.e. *tēn anthēsin*, in the Attic manner. See Thom. Mag., p. 127; my notes on Synesius, *Oratio de Regno*, p. 355 sq., and Jacobs on Philostratus, *Imagines*, p. 584 sq.; cf. our own, c. 7, p. 70. ^C In Barb. [the scribe] had first written *tias mēpō phronountōn*. Then *to de gērōs*, but afterwards corrected it, as it stands in the printed editions. Rightly the Monacenses books BCD have *tou de gērōs apophoitan* [to depart from old age] instead of *touto de g. apoph*. Mon. A has the letter *ō* of the word *gērōs* from a second hand on an erasure. Ms. Rehd. omits *mē*. Next, Mon. E gives *perimenēn*, with *a a ein* superscribed. Mon. A *paramenein*, a very frequent permutation. See Bekker, *Specimen Philostratum*, p. 89. Concerning the verb *perimenein*, Stallbaum has recently expounded it excellently on Plato, *Phaedo*, p. 28 sq. Our author shortly after, *Echei men oun outōs, hōs mē perimenein allēla noun te kai komēn* [It is thus, so that the mind and the hair do not await one another], where some books likewise offer *paramenein*. *De regno*, c. 3, p. 4, *Hina moi kai perimeinēs ton logon* [That you may also await the account for me]. Dion., p. 61, *Pollakis oude perimenein axiō tou bibliou tēn symphoran* [Often I do not even think it worthy to await the calamity/text of the book] (read with the Rehd. codex *syngraphēn*. Mon. 87 has *syngraphēn*, with *symphoran* superscribed. Cornarius also translates it, *that which is written in the book*), *hin' agagon ti moi genētai*. Ep. 9, p. 170, *Bathu se gēras kai liparon perimeineien* [May a deep and rich old age await you]. Ep. 39, p. 180, *Pynthanomai toinun, ei perimeneis hēxonta* [I am inquiring, therefore, if you will await him who is coming]. Ep. 57, p. 195, *Ti de ara, tis olethros perimenei ton palamnaion tēs chōras Andronikon;* [What then, what destruction awaits Andronicus, the murderer of his country?]. Ep. 77, p. 225, *Ouk ethelei perimenein* [He does not wish to await] (where Guelferbyt., Mon. 50, 476 and 481, with the Aldine, Turnebus, Morell editions and Petavius' margin wrongly write *paramenein*) *allēla to phōs kai to skotos* [the light and the darkness]. Add ep. 67, p. 200 and 211; ep. 69, p. 217; ep. 104, p. 244; ep. 154, p. 292. c. 7, p. 70, *enoikizetai de kephalē*; c. 8, p. 71, *eis komētēn kephalēn eneikitasthai*. After *ti an* 1658 [one] should add *allo*. See Lamb. Bos, *Ellipses Graecae*, p. 27; Jacobs on Philostratus, *Imagines*, p. 256; Matthiä, *Gramm. Gr.*, p. 917; Ast on Plato, *Protagoras*, p. 33. Cf. our *De regno*, c. 21, p. 39, and ep. 96, p. 236. Regarding the construction of verbs *sqq.*, *katadikazein alogian tēs physeōs tōn trichōn* [to condemn the irrationality of the nature of the hairs] (thus also our ep. 142, p. 278, *katadikazō penian tēs physeōs* [I condemn the poverty of nature]), see Matthiä, *Gramm. Gr.*, p. 693 sqq., and Bernhardy in his book entitled *Wissenschaftliche Syntax der griechischen Sprache*, p. 242 sq. *Tēs physeōs tōn trichōn* [of the nature of the hairs] is an elegant periphrasis for *tōn trichōn*, just as in *De regno*, c. 8, p. 13, for *aretē* he said *aretēs physis*, where see the Annotat., p. 190; *De Providentia*, p. 89, *hē tou kosmou physis*. Ib. p. 102, and *De insomniis*, p. 139, *tē physei tou kosmou*. P. 92, *phytou tēs physeōs*. P. 117, *physin hypnou*, and p. 125, *politeias physis*. *De Insomniis*, p. 139, *tē physei tēs hylēs*. Add Jacobs in *Darmstadiensibus ephemeridibus scholastt. anni 1828*, sect. 2, n. 432, p. 1092 seq.; and the same to Aelian, *De natura animalium*, p. 204, and he who thinks otherwise on this matter, Ast on Plato, *Phaedrus*, p. 425. ^D *tis*. *Kai* is omitted in Mon. AE. Understand *ōn* [being] for *gerōn* [an old man]. See Matthiä, *Gramm. Gr.* p. 1079. Our *Catastasis*, p. 301. *Kerei neanias tēn gēn, hēn meirakion eti* (sc. *ōn*) *meta tou patros exeirgasato* [A young man tills the land, which while still a boy (sc. being) he worked with his father]. Furthermore, for the apodosis, which after *ei de* is not rarely suppressed (cf. c. 10, p. 73 et 74, c. 12, p. 75, c. 17, p. 80, and c. 22, p. 85), understand *eu ekhei* [it is well] or something similar. See Lamb. Bos, *Ellipses Graecae*, p. 803 sqq.; Lennep on Phalaris, ep. 8, p. 51; Ast on Plato, *Politicus*, p. 598, and *Protagoras*, p. 101; Bornemann on Xenophon, *Anabasis*, p. 539 sq.; Stallbaum on Plato, *Symposium*, p. 98 and 99, ed. Goth. I. In the following lines Flor. B exhibits *kai gar kai*, and Barb. *tis kai gerōn*. But we can rightly dispense with the second *kai*, since *kai gar* in this place should be taken as *for also*. See Stallbaum on Plato, *Symposium*, p. 31. Venet. C has *hapan anthropoi* and Mon. E *dēpouthen* for *dēpouthen*, which is *anyhow* (see Suidas *s.v.*; Zeun on Viger, *De idiotismis Linguae Graecae*, p. 499; Usteri on Plutarch, *Consolatio ad Apollonium*, p. 59; Koch, *Observatt. in Timaeum*, p. 44), just as in ep. 52, p. 189, *hyper heautōn dēpouthen axiouse bouleuesthai* [to think themselves worthy to deliberate on their own behalf], and ep. 79, p. 225. In the following, Barb. has in error *epi tēn anthr. phthānōsi teleiotēta*. Similarly our *De regno*, c. 15, p. 25, *Heōs oun apaxioute ton anthrōpon, oude tēs anthrōpou tynchanete teleiotētos* [Until, therefore, you deem the man unworthy, nor do you attain the perfection of man]. Instead of *houtōs*, Mon. E wrongly writes *ontōs*, concerning which permutation see what I have annotated on *Or. de regno*, p. 354, and Jacobs on Callistratus, *Statues*, p. 702. Next, Mon. E has *perimenein*; *a a* [are] superscribed [on the] *peri*, so that it reads *para*, and the letters [are] marked with a sign of deletion, that is, a dot. Mon. A and Veneti BC give *paramenein*. Concerning the matter, see ep. 77, p. [2]23, which I cited above, and Boissonade, *Anecdota Graeca*, vol. I, p. 355. ^A *hoson* in Mon. E the first hand had neglected; however the second added it to the margin, but for *ho logos* it wrongly wrote *alogos*, with *d'* omitted before *oun*. The particle *d'* is also absent from Rehd. *Ho logos apopherrētoteros* [The account/word is more secret] is the esoteric doctrine of the Platonists. See Wyttenbach on Plato, *Phaedo*, p. 134 seqq., and Lobeck, *Aglaophamus*, t. 1, p. 128 seq. and 143 seq. *t. p. chr.* [the present need]. *tas*. *menos diadipsēs, euagōs kai eulabōs philosophias antipoihoumenos*. *Peristellein* [to wrap/shroud] in the sense of covering, concealing, is read infra c. 10, p. 75. *Autoi de* (sc. *hoi Aigyptioi prophētai*) *kataduntes eis tous hierous*

chēramous*, whatsoever they may accomplish, they shroud. ^A *To boōn* [of the ox], see above ad c. 6, p. 68. *Abēbēlon* is sacred, secret; it is opposed to *bebēlon*, profane (Horat. Od. III, 1, 1: *Odi profanum vulgus et arceo*, where see the interpreters). Synesius, *De insomniis*, preface, p. 130: "I believe it to be an ancient and very Platonic custom, under the guise (Al., *under the form*; Rehd., *sub-form*) of a more trivial subject, to hide matters of importance in philosophy, so that findings which are scarcely discovered might not again be lost to mankind, nor be exposed to the profane masses." Ibid., p. 145: "It has become a spectacle and entertainment for the profane populace." See the next chapter, p. 70. That the uninitiated are called *bebēloi* [profane] is well known from the most celebrated verse of Orpheus: "I shall speak to those for whom it is lawful; but close the doors, O ye profane," which Synesius reflected in *Epist* 454, p. 291, in that proverb: "I place that ox upon my tongue." See Ruhnken ad *Timaeum*, p. 51 seq.; Creuzer ad Plotinus, *De pulchritudine*, p. 332 seq., and Lobeck, *Aglaophamus*, t. 1, p. 36. Moreover, not unlike this passage is what our author said *De Providentia*, p. 124: "And we say that we are able, while veiling the not-profane," where the codices Mon. 476, Pirckheim, and Vindob. read *perikalyptontes* [veiling/concealing].

CAP. VII.

^C *om.*, yet it has in the margin, as if it should be inserted before *autēn*. He calls the *logos* [word/reason] of each thing *theion* [divine], that is, its *eidos* [form] and *morphē* [shape]. Aristotle, *Physica* 1, cap. 9, cap. 10, 7, t. 1, p. 461, ed. Du-Vall.; cap. 9, t. 1, p. 192, col. 1, 1. 16-18, ed. Bekker.: "For this something divine and good and desirable, we say that the opposite exists for it, and that which naturally craves and reaches for it." PETAV. - After *edexato*, the Venetians BC insert *kai*. Then Mon. E has *emphyseis* [innate things], with *a* written above, and for *peripleketai* [is intertwined], Rehd. has *peripeplektal* (so also Par. AD and Mon. D; Mon. B has *peripleketai*, or *peripleketai* superscript). That which follows *autois* in Mon. C is derived from *autēs*. *Pleistē peri auta ginetai* means "is entirely engaged and occupied with them." See Lexicon Xenophontis, vol. 11, p. 512, § 7; C. F. Hermann ad Lucian, *Quomodo histor. conscrib. oport.*, p. 147.

^D All except Venetian B exhibit *hois* [to which] instead of *hou* [of which]. If you accept this reading, you will need to place a comma before *tacha men* with the books Mon. AD, so that these may be connected with the preceding words. *Echei dexiumenē* [having been received with favor] is equivalent to "what it has, it favors with these." To *dexiousthai* [to receive with favor] therefore, which is otherwise accustomed to be constructed with the accusative, h.l., as in Aeschylus, *Agamemnon*, v. 854, it is necessary to place it joined with the dative. Nevertheless, the common reading is to be preferred, in which *auta* [them] is understood from what has preceded. *Echei dexiumenē* — *katischyousa* is a more forceful expression, just as *oikoi dexiioutai* — *katischyei*. See Matthiä, *Gramm. Gr.*, p. 1105 sq.; Ast ad Plato, *Phaedrus*, in *Plato Opp.*

1660 Our author *De Providentia*, p. 117 and 128; *De insomniis*, p. 131; *ep.* 154, p. 291, and *ep.* 57, p. 197. Next, Barb. writes *tacha de kai*. Vitiose Mon. E *anankain* for *prōtō*. The same has *katischynousa* (sic), *a* superscript. Our author *ep.* 71, p. 218: "For it will never prevail over that which is natural." *Ep.* 81, p. 228: "For do not also prevail over our opinion." *Teleiōthēnai* in *Flor. B* is *teleiousthai*, a variation not infrequent. Cf. note ad p. 70. However, both forms are acceptable. See Heindorf ad Plato, *Cratylus*, p. 70; Segaar ad Clement. Alex., *Quis dives salvetur*, p. 195. ^A (9) *The meaning of the passage is*: Matter, like a genital womb, having embraced some divine seed, cannot receive it as much as it is, but either immediately extinguishes it, or finally receives it, or performs both; that is, it partly prevails and changes, and partly fosters it. For matter cannot always utterly achieve that divine *logos* which it receives; but yet it preserves it in such a way that, before it is perfected, it brings forth certain trifles and playful products, by which that divine vigor is in a certain way weakened. PETAVIUS.

(10) *For they do not have, as they think.* Sic *codd.* all except one Par. B, which with the edition *ouk echousin*. In Mon. C *y* is erased.

(11) *Other things.* From Mon. A. In Par. D follows *peri pragmatōn*. A little lower down, instead of the vulgate *dynamenoi*, I restored *dynomenois* from Par. C, Barb., Mon. AE, Vat., and Rehd. Mon. C and the Venetians BC have the iotacism error *dynamoumenēs*. Venetian A *dynamoumenē*. Mon. BD *dynamoumenōn*, with a comma added. The verb *dynamoō*, which ought to be inserted into the lexicons, as Lobeck already noticed ad *Phrynichus*, p. 605, also occurs in the book *De Providentia*, p. 100: "and by them *dynamouta* [is strengthened]." See Dionysius Areopagita, *De divinis nominibus*, c. 8, § 2, 1. 1, p. 775, ed. Corder., *tēn astheneian dynamoi* (ad which place cf. his interpreter S. Maxim., p. 784). Ib. § 5, p. seq., *kai dynamoi ta hēnōmena*.

(12) *Or not?* — in marg. *ap' oun ouchi*. Rehd. *ap' ouch*. Concerning *eph' ouch*, see those whom Jacobs cites ad *Philostrat. Imagines*, p. 671; Heindorf ad Plato, *Cratylus*, p. 19, and Stallbaum ad *Philebus*, p. 225. Presently *en* placed for *eis*. Concerning this usage after verbs of motion, see the suggestions ad *Or. de regno*, p. 345 sq., and in *Additamenta*, p. 197 sq. *Tōn spermatōn hoi logoi*, "the reasons of the seeds," as Cornarius rightly translates (Lucilius ad Ciceron. *De nat. deorum* II, 32, p. 330, ed. Creuz. said "the force of seeds"), are the same as the Stoic *logoi spermatikoi*, *rationes seminales*, *Keimstoffe*. Petavius is somewhat inaccurate: "Since the seeds are given to the earth, should we not believe that they consist of divine reason, however lowly?" Moreover, our author reflects Plotinus, *Ennead.* II, 8, 1, p. 346; ad which place see Creuzerus in *Studia*, t. 1, p. 78 sq.; Dionysius, 1. 1, p. 76, and ad Cic. *De nat. deorum* II, 2, p. 291.

(15) *The end of these.* Barb. is *kai*. Concerning the somewhat inaccurate imperative form *thea*, which all the codices defend in this place as well, I gave notice ad *Or. de regno*, p. 225. See also Segaar ad Clement. Alex., *Quis dives salutem consequi possit*, p. 322. Themistius *Or.* 1, p. 44, and *Or.* 31, p. 353, conjectured *theasai*, to which conjecture, if any transformation were needed, I personally would have preferred the much easier correction *thea*, which the most learned Boissonadius formerly proposed ad *Philostrat. Heroica*, p. 421, and in F. A. Wolfii *Analecta litteraria*, fasc. III, p. 91. The same is read ad Jo. Chrysostom, *De sacerdotio* VI, 9, § 567: "Behold the abyss of labors and cares." In what follows, Mon. D reads *ta kallista tēs physeōs* [the most beautiful things of nature], Mon. B *ta kallista*, *gr.* *kallē* superscript, t.q., erroneously Mon. C and Venetian C reads *ta*. For *ta* cf. Thomas Mag. p. 950.

^A (14) *Roots, stalk, husk.* Varro in *De re rustica*: “The spike, which is not mutilated, in barley and wheat, has three components: the grain, the husk, the awn; and also, when the spike first arises, a sheath.” It is called grain because it is the innermost solid part; the husk is its follicle; the awn is what, like a thin, long needle, protrudes from the husk. See Greg. Nyssen, *Oratio de Mortuis*, p. 1063. Regarding the word *lēmmata*, see Moeris Atticista, p. 243, and Pierson there. Just recently in Parisian C instead of *atelēs* there is written *atelēs esti*.

(15) *When it arrived* ... [The MSS and editions are discussed]. ... But *toutou* is not needed. Our Epistle 67, p. 213, "Also, being set aside and spending time, because I arrived there for the sake of ecclesiastical consideration, it was necessary to cast eyes on the place, etc." Epistle 104, p. 244, "As they were nowhere appearing, we withdrew each to his own home at sunset." Dion, p. 57, "When it has happened, it will damage the reputation." Cf. *De Providentia*, p. 90, 91, 93, and 95; and what Schaefer annotated in L. Bos, *Ellipses*, p. 50 sq. Moreover, after *ana* one must understand *esti*. Venetian C has *paragenomenou de aperrhyē* [it flowed away].

(16) *To flow off* ... see the note to chapter 1, p. 63. Below, chapter 20, at the end, "[he called them] toys of nature." *De Providentia*, p. 420: "And it seems to me to be beautifully said that man is a toy of God, etc.," in which place, without doubt, he had before his eyes Plato, *Laws*, p. 644: "We should consider each of us to be a wonder of the divine living beings, whether as a toy of them, or as something formed with some earnest purpose," and p. 803: "I say... by nature... that God is worthy of all blessed earnestness, but man, as we said before, is a toy of God, contrived, and thus this is his best state." Looking back at Plato, Gregory Nazianzen also said (*Oratio* VI, p. 210): "Such is the play upon the earth; to be when one was not, and having come to be, to be dissolved." Eustathius, *Iliad*, p. 297: "I, a pattern of fortune, a shadow of the lower world, a toy of demons, a table of the Furies." Cf. Boissonade to Philostratus, *Heroicus*, p. 476, and to Eunapius, p. 216; and there Wyttenbach, vol. II, p. 82; Jacobs to *Anthologia Graeca*, vol. X, p. 47; Segaar to Clement of Alexandria, *Quis dives salvetur*, p. 285 sq.

(17) *For perfection needs adornment.* Our *Sermon to Paean*, p. 311: "We do not consider it a mindless ambition to introduce also some adornments, and to craft something, and to busy oneself with something superfluous." To Dion, p. 39, where Dio Chrysostom is compared to a peacock: "In those (sc. sophistic subjects) indeed [he] struts and adorns himself, just as a peacock looking around at himself, and as it were rejoicing in the splendors of the discourse." See Pierson to Moeris Atticista, p. 76. In what follows, Mon. C instead of *teleios* has *telos*. Par. D has *teleios* with a *v* superscript by a recent hand. Then Mon. E has *agei* instead of *agei*.

(18) *In addition to these.* ... *Anakalyptēria* he calls the sacred rites of Ceres, by which name I do not recall them having been called by anyone. But I believe the reason for this is that they were celebrated in honor of Ceres as she came forth, and was made explicit and unveiled from the husk and wrappers. For he says that later the heads of the bald-headed are unveiled by the hair growing out, and therefore their *anakalyptēria* are to be celebrated. The Ovidian lines in *Metamorphoses* 431 sq. seem to pertain to this. ^B

1663 ¶ THE CERES FESTIVAL

One should correct in passing that word in Hesychius, vol. I, p. 1175 sq. For thus he says: *Eleuthō* · I come; *Eileithyia* · Eleusinian, a thymelic contest held, for Demeter, among the Laconians. Which words contract a stain from faulty punctuation. ^C For *eileithyia* [instead of Eileithyia]... see Schaefer to Greg. Corinth. p. 911 sq.] pertains to the word above; for *eleuthō* is called *eileithyia*. I read, therefore, *eleuthō* · I come; *Eleuthō eileithyia* [write *Eileithyia*], etc. [PETAVIUS]. See interpreters to Hesychius. 1. 1. Meursius *Eleusinia*, p. 11: [Synesius ^D jesting, calls what others call mysteries, *anakalyptēria*, in which, in fact, the deeds of Ceres would be revealed.]

... *of the seeds*. Mon. BD is [it is]. Concerning the matter see Brucker, *Otium Vindelicum*, p. 51 sqq., and Heindorf to Horace, *Satires* II, 2, 79, p. 269. Add our Hymn I, 76 sqq., II, 558 sqq., 595 sqq., 713 sqq.; V, 29-. It seems one should read *autēs* [her own], which corresponds to the words following below, "of that discourse." For Poppo in *Observationes criticae in Thucydidem*, p. 165, warned that the letters *s* and the subscript are often confused. In the next few words, the Venetian C saved the true reading *ho enylos nous* [the material mind]; the remaining manuscripts with the editions wrongly omit the article.

... is absent from Venetian C. Then Mon. E has *agalei* (sic), with *a* superscript; Venetian C has *agallē*. Moreover, *agallei* is the same as *kosmei* (adorns). See Jacobs to Philostratus *Imagines*, p. 590; Ast to Plato *Phaedrus*, p. 465. A little later, Barb. wrongly writes *...* instead of *...*. Before *nē Dia* [by Zeus], Parisian AC, Mon. AE, Vatican and Venetian A insert *kai* [and], which I have adopted. Regarding the word *anthē*, see to chapter 6, p. 69. *Akrodrya* here are fruits. Concerning the power of this word, Aegidius Menagius in *Juris civilis amoenitates* [Amoenitates], c. 33, p. 212, and Ast to Theophrastus' *Characters*, p. 120, have argued. Do not here give any ground to the *leptologia* [hair-splitting] of the critics regarding the words *akrodryon* or *opōra*. For often *akrodryon* is poured out over every kind of fruit, so that the author of the old Onomasticon is unworthily suspected by the learned man of error, because in his work *akrodrya* is read as "berry." For he did not intend *akrodrya* to be used only for berries; but he brought forth that meaning of this word which was further removed from common use. That *akrodrya* among the ancients were sometimes taken for any kind of fruit at all, is proven by the single testimony of Xenophon, from whose *Oeconomicus* [c. 19, § 12] these words: "And also a fig tree (I said) must one plant thus? I think (said Ischomachus) and all the other *akrodrya* [fruit-tree produce]." Suidas also has: *akrodrya*: all fruits of trees, and Hesychius: absolutely, *fruits*. [PETAVIUS].

... *Or. de regno*, c. 19, p. 54: "But he was not an autocrat over them, nor was he a monarch, and it was a serious both thing and name," where, having followed the authority of the learned men, Locella to Xenophon's *Ephesian Tale*, p. 476 and 255, and Schaefer to Dionysius of Halicarnassus *de compositione verborum*, p. 409, against the written and published books, I gave separate *hou te* [that [the thing] and [the name]], which however was not necessary. See Stallbaum to Plato's *Philebus*, p. 50, and to *Apology of Socrates* ed. Goth. I, p. 44. Thus the Latins also use *neque et*, *vel et*, *neque*. Then for the vulgate *en tō phytō* [in the plant], which only Rehd. recognizes (Mon. F gives *en tō phytō*, with *ois ois* superscript, so that it may be read *tois phytois* [in the plants]), from the Parisian ABD, Flor. AB, Mon. BCD and the Venetians AB, I have rewritten *en phytō*, to which *kephalē* [head] corresponds. Venetian C wrongly has *en phoity* [in the wanderer]. Parisian C and Vatican offer *en phytō*, with *ois* superscript. Barb. and Mon. A [have] *en phytois*. Just recently Mon. E [has] *apanthēsai ei paraginōito*, with *e* written over the *i*. Rehd. *paraginōito*. Shortly after, Flor. B *plēn* instead of *prin*. Concerning this permutation see Jacobs to...