Notes on the Encomium on Baldness

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...

^A Achill. Tat., p. 934. Next, Mon. BD with Rehd. present *teleōtheisan* (Par. B and Barb. *teleōtheisa*). More complete forms are also defended above, p. 69, in all my books except one, Flor. B. On the other hand, a little further down (p. 70), only four agree with the common text on *teleion*; all the others have *teleon*, ^B chap. 8, p. 72, where commonly *pros teleian akribeian* is read, eleven manuscripts have provided *telean*. In the book *De Provid.*, p. 90, instead of the common reading *teleoumenōn*, which Coislin., Flor. A, Mon. 29 and 481, and Rehd. recognize, Mon. 87 and 476, Paris reg. 1038 and 1040, Pirckheim., Vat., and Vindob. write *teleioumenōn*, while Barb. and Parisin. reg. 1039 have *teloumenōn*. Cf. Stallbaum to Plato’s *Republic*, p. 587, in *Platonic Dialogues, Select*, vol. III, sect. p. 285. Next, in Par. B and Barb., through an error of iotacism, *aposkybalēsai* is written for *aposkybalisai*, which word properly signifies to shake off something as if it were refuse, then to reject it, to hold it as nothing, to despise it. See Gataker, *Adversaria Miscellanea posthuma*, c. 43, p. 869 sq. Our *De insomniis*, p. 140, "For the divine body would not be refuse of matter (sc. the imaginative spirit)." Ep. 58, p. 203, "But if anyone should treat the Church as a small-town woman ^C and receive her excommunicated ones, as there is no necessity to obey the poor man, let him be one who has rent the Church, which Christ wills to be one," where the scholium of the Monac. codex explains *aposkybalisei* with the words *periphrōnēsei* (he will despise), *exouthenēsei* (he will set at naught), *phaulisēi* (he will slight), and Guelferbyt. with the word *exteulisēi* (he will treat as cheap). *Hypo tou chronou, kathaper hypo ptyou*. See to *Or. de regn.*, p. 296, cf. Jacobs to *Anthologia Graeca*, *kardian, ton basilea kyklos heis prōtos*. Venet. C erroneously writes *hyptuousa tou chronou*. To *hypo tou chronou* compare Jacobs to Philostratus, *Imagines*, p. 345. The sense of *aposkeuazesthai* as casting away or projecting is illustrated by Creuzer to Proclus *De unitate et pulchritudine*, p. 80, and Jacobs to Achill. Tat., p. 990. Our ep. 95, p. 255, "Having with force cast away the accuser." It is used in the same way as *apophortizesthai*. Ep. (Schol. cod. Mon. *apobalontes, aporripsantes*) "we endured the insatiability of the violent surge, day following night." ^D ABCD, all the Veneti and Rehd. for the common reading *teleion*, concerning which variety I have spoken above. Cf. c. 8, p. 71. - In Flor. A there exists *ēn*. *An*, which is absent in the vulgate, I inserted from Par. AC, Mon. AE, Vat., and Venet. A. For *idois*, which the published books have, I have received *idēs* from Par. ABD, Florr. AB, Barb., Mon. ABCD and the Veneti BC. Rehd. agrees with the vulgate; but it seems the *e* was born from the *ē*. Then Par. ABC and Mon. ACE together with the Vat. correctly supply *eklelemmēnēn*. It is thus also in Rehd. by a second hand. Par. D in the context gives *eklelegmenēn*, but in the margin by the same hand is written *eklelemmēnēn*. Mon. A has the syllables *eklele* on an erasure. In Flor. A by a recent hand on an erasure is *ekleleimmenēn*. The vulgar books hold *eklelegmenēn*. Soon after, for *kateskēnēkenai* I have restored *kateskēnōkenai* from Venett. BC and Rehd. Par. G, Vat., Venet. A and Mon. C give *kateskēnektenai*, with an *ē* written above. Our *De Provid.*, p. 118, "For these things are seen, with the city having no pledge of them, so that as soon as they depart from their tents (so with the printed books, codd. Rehd. and Vindob.; but Coislin., Parisians reg. 1038, 1039 and 1040, Mon. 23, 87, 476 and 481, and also Pirckl., incorrectly *aposkēnēsōsi*), they will rule over unjust hands, being without fear lest they might partake of something, with the guilty being guests of those being wronged." Ibid. p. c. "Why do you change your dwelling?" Closely after Mon. D *ekeinē*. In Mon. C *ekeinēn* seems corrected from *ekeinē*. For *neōn* (thus Rehd. also by a later hand, which added *n*) in Par. B and Barb. 1664 is written *neō*, concerning which Attic form see Maittaire *De dialectis*, ed. Sturz, p. 27; Locella to Xenophon *Ephes.*, p. 269; Bast *Epistula critica*, p. 176; Matthiae *Grammatica Graeca*, p. 155. So indeed it is read in the common text below c. 19, p. 82: "Whether you have come to Ilion, immediately every Ilian leads the way to the temple of Hector etc."; but many codices there give *neōn*, which for that reason I have received into the text. The same form occurs in ep. 151, p. 289. Regarding the meaning, see what Gataker has gathered to Marcus Antoninus, p. 258, and Segaar to Clem. Alex. *Quis dives salvetur*, p. 296. Excellently, Iamblichus *Protrepticus*, c. 8, p. 158, ed. Kiessl., "For our intellect is the god, whether Hermotimus or Anaxagoras said this." Cf. *Annotat.* to c. 6, p. 69, where the "receptacle of the intellect" is illustrated. Turnebus and Petavius: *anakalyptēria*. Then Mon. ABCD and Rehd. present *autosō*. Mon. E *tōs*. The elegant use of the particle *houtō* or *houtōs* joined to words of calling is illustrated by the commentators to Philostratus *Imagines*, p. 542, and Bachr to Plutarch *Flaminius*, p. 96 seq. Placed in the third position, I touched upon it to c. 5, end. Venet. C *eideien*. *Epitatēria* are "entry feasts." Regarding the power of this word, see Pierson to Moeris *Atticista*, p. 239 sq. Our ep. 57, p. 196, "Thus the city entertained us with bitter entry-feasts," where the scholium of the Guelferbyt. codex has *philophronēmasin*, *eisitēriois* (sic); correctly Mon. B *eisitēriois*. Thus all the manuscript books. Commonly *ho arti de*. To *parangellein*, or *telein*, i.e., "to be considered" or "to be enumerated." The sense of summoning or calling is read in this word in *De Provid.*, p. 128, "For [the] Samian Pythagoras [called] the wise men... not even [as Petavius excellently conjectured in the notes to this passage, p. 42, 'not even'] a thing [assented to by Gataker to M. Antoninus, p. 223, and Davis to Cicero *Tusculanae Disputationes* v, 5, p. 348] says that he is a spectator of both things that are and things becoming; for he summoned him into the world as if into a sacred contest, in order to behold the things that are coming to pass." For *parangēilai*, Davis l. c. suspects *paraginesthai*, which Hemsterhuis in *Anecdota*, p. 256, rightly rejected. Our ep. 57, p. 195, "And having summoned man (in the Lips. codex and Mon. B there is the gloss *phthasas* [having arrived]. The Monac. book exhibits this scholium: 'That is to say, having reached the age of men,' and in the Guelferbyt. there is the gloss *plēsiásas* [having approached]) I have not varied in any way in my state of life." Cf. Lobeck to Phrynichus, p. 212. In the same way he used the word in *De regno*, c. 16, p. 28, "assigning to those in bonds," where see *Annotat.*, p. 246. Ep. 66, p. 206, "Alexander from the council of Cyrene, still a youth, finished into a solitary life." *Catastas*. 1, p. 500 (where it is incorrectly "He assigned to the Roman infantry as a gymnastic exercise." Cf. C. F. Hermann to Lucian *De conscribenda historia*, V. L. p. 43, and *Annotat.*, p. 225; Grauert to Aristid., p. 166). *Ho neotelēs* is "recently initiated." See Ruhnken to Timaeus, p. 154 sq. ed. Koch., Ast to Plato *Phaedrus*, p. 447. Our ep. 151, p. 280, "Therefore is that Pylaimenes, whom he has left behind, a newly-initiated soul, the divine seed?" Where the scholium of the Guelferbyt. codex interprets *neotelēs* as *neodidaktos* (newly-taught). - *kai* (sic). *Rōai* (in the margin *rōa*) and *rōai ponēra*. In the same order follow Mon. B and the Veneti BC. Mon. E writes *ponēra*. Then Mon. C *en apothnēskonta*. Shortly after, before *kakai kephalai* from the codices Mon. A and Venet. A, I have inserted *kai*, which in this passage could easily have fallen out. *Kakai* is desired in Venet. A. Similar examples of homophony, not to say cacophony, you have in Xenophon *Oeconomicus*, V, 17, *errōntai kai ai*

^A all other arts, and in our *Dion*, p. 40, "you might see each idea to be archaic." Ibid. p. 51, "if instead of these they might advocate." *Ep.* 140, p. 276, "Indeed I send forth this fifth letter. But would that not even this be in vain," etc. Cf. Bornemann, *Indic. Grammatic.* to Xenophon *Anabasis*. *Cacophonia*; Foertsch, *Observat. crit.* in Lysiae *Oratt.*, p. 15. More recently, Barb[erinus] erroneously [reads] *amurousai*, but many [are] *to nekron parakeimenai*. Post-Pusterius, however, moved the word to *perik[einein]*. See *Annotat. ad Or. de regn.*, p. 168.

(31) "Already on my part I have descended." Herodotus, *Euterpe*, 36, "The priests of the gods perform their ministrations in one way, but in Egypt they shave." Ibid. [II, 37], "And the priests shave their whole body every third day, so that neither louse, nor any other unclean thing may cling to them while they serve the gods." Plutarch, *de Iside et Osiride* [I, II, p. 352, Francof.; t. II, c. 5, p. 308, ed. Wyttenb. Oxon. Cf. also c. 4, p. c.]. Apuleius, *II* [I, 51, p. 775, ed. Oudendorp.], *Metamorph.*, "They have shaved off their hair entirely, with clean scalps, [those] earthly stars of great religion. Nor only their beard or hair, but also their eyebrows and [the area] of their eyelashes they kept shaved." Laërtius, lib. VIII [VIII, 86, p. 565, Weil] concerning Eudoxus, writes that he was among the priests in Egypt, "being shaved and..." The same men, however, in funerals let their beard and hair grow, whereas other mortals usually shaved at that time, as Herodotus says [II, 36]. — PETAV. Add Lucian, *De sacrificiis*, § 14, t. III, p. 78 et seq., and *De dea Syr.* § 6, t. IX, p. 89, ed. Bip.; Lactantius, *Instit.* 1, 21, t. I, p. 141, ed. Bunem., and [the one] who praises our author, Isaac Casaubon, in his excellent annotation to Ael[ius] Lamprid., p. 96. Soon for *epiblepharidiōn*, Flor. B, Venet. A, Rhed. and Mon. express *epiblepharidōn*. It was thus from the first hand in Mon. also in A. The verb *anechesthai* joined with the genitive is illustrated at c. 2, p. 64. On the matter, see Diodor[us] Sic[ulus] 1, 84, and 4, 5, and Wesseling there.

(32) "To see [as] ridiculous." Mon. *To geloion*. Our *De Provid.*, p. 105, "as [he is] good to behold, so the young king is wise to speak." *Ep.* 148, p. 284, "delightful to see." On this locution Boissonade has treated [in] *ad Marin.*, p. 72 and 125; Stallbaum *ad Plat. Phaedon.*, p. 113, ed. Goth.; Heyler *ad Julian. epist.* p. 588; Matthiae *Gramm. Gr.*, p. 1054; Jacobs *ad Aelian. De nat. animal.*, p. 339.

(33) "A certain wise thing." In his [writings], the indefinite pronoun has an intensive and affirmative force, signifying in the vernacular *gar*, i.e., *sehr*. See ad c. 2, p. 64. The wisdom of the Egyptians is likewise praised in our [work], c. 10 init.; *Or. de regn.*, c. 7, p. 11, and *De Provid.*, p. 89. See also Plessing, *Memnon* tom. II, p. 624 seqq.

(34) "Because [they are] extraordinary and Egyptians." *Emphasis* is in the gentile cognomen. Hence *Aigyptiazein* [in] Hesychius is *kakotropeuein* (to act evilly), *kakourgein* [but in the Lexicographer, t. I, p. 142 ed. Albert, it is read: *Aigyptiazon: kakotropeuomenos* (being evilly disposed). It is manifest, therefore, that Pelavius added *kakourgein* for the sake of interpretation]. Aeschylus [ap. Scholiast. in Aristoph. *Nub.*, v. 1433]: "Dreadful are the Egyptians at weaving plots." Theocritus, *Adonias* [v. 47 sq.]: "No evildoer / Is spoken of, as he passes by in the Egyptian manner." — PETAV.

(35) "To eternal and essential life." Mon. *E tois*, ed. Petav. 1, *aidiois*. On the word *aidios* see Held ad Plutarch. *Vit. Timol.*, p. 495. Likewise, as here, the verb *ousiousthai* is joined with the dative in *De insomniis*, p. 131, "And he occupies himself about intellect, by which the divine is essentialized." Ibid. p. 157, "The whole genera of demons are essentialized by such life." *De regn.*, 3, 11, p. 20, "Healing, therefore, the lack of nature, he is united ^B to his friends, multiplying the power unto himself." What follows, *tautais*, is appended with force. See Matthiae *Gramm. Gr.*, p. 877. Cf. supra p. 70; infra c. 10, p. 75; *De provid.*, p. 108, "These noble ones indeed, those all-beautiful nurslings, and these he has known to slaughter before their prime." *Serm. ad Pron.*, p. 310, "I shall speak [of] those astronomical sparks existing in your soul, [to] kindle these." *Calv. enc.*, c. 17, p. 80, "For the glistening and smooth [thing] of it, this very thing would be both a baldness and a terror." *Dion.*, p. 45, "And the fleeing of immoderation, this very thing itself would be the contest of the wise man." Then for *ouk chreon esti pelazein*, Held has *ouk chreon epipelazein*.

(36) "A [man] made of hand." [It is] a sufficiently frequent error. Cf. infra ad c. 12, p. 75; c. 14, p. 78, and c. 15, p. 79; likewise ad *Or. de regn.*, p. 285. The use of the word *cheiropoiētos* has been illustrated by Jacobs ad Achill. Tat., p. 473 sq. and 621. Our author infra c. 11, p. 74, "a light not touched, handmade." *De Provid.*, p. 107, "warm things handmade." *Ep.* 148, p. 287, "a handmade day." *Autophuōs* is naturally, by its own nature. Our author uses the adjective *autophuēs* more often, as c. 11, p. 75, "a self-grown parasol." *Ep.* 51, p. 189, "a self-grown forest." *Dion.*, p. 49, "a self-grown intellect." *Ep.* 4, p. 163, "self-grown Homeric [verses]." Cf. Matthaei in *Indic. ad xxi veterum et clarorum medicorum Graec. variorum opuscula*, p. 570; Jacobs ad Philostrat. *Sen. imagg.*, p. 533, and ad Philostrat. *Jun.*, p. 640.

(37) "To be made similar." Mon. *To oikeiōsai*. *To oikeiōsai: [houtos] homoiōsei tō theō*, in which philosophers placed the end, see Ast ad Plat. *Polit.*, p. 624 sq.; Stallbaum ad the same Platonic passage, t. II, p. 354, ed. Goth.; Creuzer ad Plotin. *De pulchrit.*, p. 288 seqq. coll.; p. 394 Boissonad. ad Marin., p. 103 sq.; Segaar ad Clem. Alex., *Quis dives salvetur*, p. 166 sq.; Jamblich. *Adhortat. ad philosoph.*, c. 6, p. 95 sq. Kiessl[ing]: "and having been stripped of brutishness, remaining in the mind, he is made like unto God."

(38) "[Of] what never." Concerning the construction of *mēpote* with the indicative, see Usterius ad Plat. *Consolat. ad Apollon.*, p. 31. As for the interrogation sign, which Turnebus, Petavius 1, and pseudo-Petavius have added, Petavius, whom I have followed, distinguished with a period in the second edition. Rightly. See Ast ad Plat. *Protag.*, p. 30 sq.

(39) "Propitious." Mon. *Ce theon*. Venet. [reads] *theō*. *Hileōs* is properly said of a propitious god. Thus from our *De regn.*, c. 20, p. 38, "But God [is] always and altogether an assistant and propitious to the good." Cf. *De Provid.*, p. 97 and 147. In the following [text], Mon. E has *panu*, and with *gar* superscript, Mon. A *kai gar*. But it is sufficiently clear that the particle *kai* proceeded from a learned man, who had taken offense at *panu* here having been transposed with some emphasis by the author. Jung[ius]: "from a very pious mind." Thus our author, *ep.* 15 init., "So very miserably I have fared." *Ep.* 67, p. 214, "For it is very much to my taste." *Ep.* 93, p. 232, "To me indeed, being very much in need of consolation for many [calamities], of which you are not ignorant, he excuses nothing else." And in the same way, the *lian* is transposed infra, c. 11 fin., "By [their] being too much overshadowed and heavy-headed." *De insomniis*, p. 134, "Nor is this among the too much paradoxical [things]." *Ep.* 44, p. 182, "But I seem to myself ^C to be too much capturable by habit, and thus I might hate the action itself." Cf. Krüger ad Xenoph. *Exped. Cyr.* 1, 5, 8, p. 45; Stallbaum ad Plat. *Apolog.*, p. 89; C. F. Hermann ad Luciani libellum, *Quomodo historiam conscribi oporteat*, p. 17. Then Mon. E writes *ep' euseb.* (Mon. C *epeiseb.*) *dian.* But the vulgate is better. See Matthiae *Gramm. Gr.*, p. 1131. Our author *De insomniis*, p. 159, "When at some time from the depth of the mind we should be delighted." *Ep.* 58, p. 203, "And yet the inscription of the cross, having been made from a not pious mind, was solemn in wording."

^A Regarding the very frequent confusion of the prepositions *ἀπό* and *ἐπί*, see my note on *Or. de regn.*, p. 178. Regarding this usage of the future *εἰρήσομαι* for *ῥηθήσομαι*, Wurmius has treated it more fully in his notes on the *Orations of Dinarchus*, p. 174 sq.

CAP. VIII. ^A "As much as it is." *Mon.*: *οὖν* is superadded. *Mon. A*, *Par. C*, and *Venet. A*: *οὖν* is omitted. In *Rehd.*, *ἐπί* was read for *οὖν*, which has been expunged. *Пεριεργάζεσθαι* means to investigate with great curiosity. Thus in *ep.* 154, p. 292: "It is not fitting for a philosopher to be a misologos, and to investigate only curious matters." Concerning *προσπεριεργάζεσθαι*, see Toup on *Longinus*, p. 214; you have it below, ch. 10, p. 73, and in *Dion*, p. 50 and 60.

^B "Visible being." See above, ch. 5, p. 67. He undoubtedly refers to Plato’s *Laws*, VII, p. 821: "We say that we ought neither to search for nor to over-investigate the causes of the greatest God and the whole world; for it is not even holy to do so. And whatever seems to be the opposite of this, if it occurs, would surely occur rightly." Concerning "the divine," see on this matter Plato’s *Laws*, VII, p. 821, and X, p. 886; *Epinomis*, p. 984 (cf. p. 981); and *Timaeus*, p. 40; likewise Cicero, *De nat. deor.*, II, 21, p. 288, and I, 31, p. 334, ed. Creuz.; cf. Koppio, a most renowned man, in *Palæograph. crit.*, part III, p. 366 sqq. Shortly after, for "sun, moon, all the stars," *Mon. BD* provide "sun and moon, all the stars." *Venet. C* has "and moon and all the stars." However, what is called an asyndeton is better. Our author uses this also in Book I, *De Provid.*, p. 95 sq., "And let Osiris, who has busied himself with nothing, be summoned, of the gods, of the priests, of all things absolutely, together with sacred garlands and flutes." Cf. Heindorf on Plato’s *Gorgias*, p. 244.

^C "— are." *Par. ABCD*, *A*, *Barb.*, *Mon. ABDE*, *Vat.*, *Venet. AB*, and *Rehd.*: *εἰσί* is omitted. In *Barb.*, a later hand supplied *κἄν*, which is read also in *Mon. C*; in *Flor.*, however, *B* has been deleted. *Venet. A* writes *μεῖους δὲ καί*. However, "at least," when preceded by "if" or "if also," is accustomed to be placed in the apodosis, as noted by Jacob on Lucian’s *Toxaris*, p. 45, and Foertsch, *Observatt. critt. in Lysia Orat.*, p. 4. Cf. our author below, p. 72, and ch. 21, p. 84 and 85. For *ὁμοιοσχήμονες* (i.e., spherical), *Mon. E* has erroneously *σφαιροειδές*. *Flor. B* in the margin has "Platonic doctrine," while *Par. C* and *Venet. A* have "Platonic doctrine" inversely. The passage of Plato which he had in mind exists in the *Timaeus*, p. 33. See those who have treated at greater length concerning this opinion of the Eleatics, Platonists, and Stoics: Heindorf on Horace, *Sat.* II, 7, 86, p. 419; Brandis, *Commentat. Eleatice*, part I, p. 38 sq., 80, 119 sq., and 146; Bake on Cleomedes, p. 358, and Balfor there, p. 359.

^D *Mon. AD* and *Par. C* omit *μέν*. For there were, namely, Pythagoreans, Platonists, and Stoics who judged that the soul, as a particle (a part, a fragment, an emanation—see Brucker, *Otium Vindelic.*, p. 51 sqq. and Heindorf on Horace, *Sat.* II, 2, 79, p. 269; cf. Synesius, *Hymns* I, 76 sqq., 3, 558 sqq., 596 sqq., 713 sqq., and here a little further down) of the world-soul, imitates God (i.e., the world-soul), that is, to govern bodies like the world-soul and to be the world-soul. See Plotinus, *Ennead.* IV, 7, 13, and IV, 8, 2-3.

^A He calls the world-soul the third god. Truly there is another, and he is the supreme craftsman presiding over the intelligible world, from whom the world-soul is not indeed procreated—which is eternal, as Alcinous says in his book *De doctr. Plat.*, ch. 12 [44]—but is ruled and, as it were, awakened from a most profound slumber, and he himself is also a second god: whose parent, however, our Synesius makes that most high one. The third god is the world itself, even visible according to the opinion of the Platonists and Stoics. Cicero, 2 [ch. 8, p. 242; II, 11, p. 254; II, 13, p. 261, and II, 14, p. 263, ed. Creuz.], *De nat. deorum*. And here in the enumeration of the gods there is an order of dignity: for the "third god" in this place is he whom we have placed second. PETAV. Regarding the world-soul, see Plato, *Timaeus*, p. 34 and 35. Origen, *Contra Cels.*, p. 308: "They clearly say the whole world (i.e., ensouled, though properly the soul of the cosmos) is a god; the Stoics the first, those from Plato the second, and some of them the third." Porphyry, *ap. Cyrill. Contra Julian.*, l. VIII, p. 271, makes Plato say, "The essence having proceeded ... to be the highest god, the Good, and after him the second, the creator, and the third, the soul of the cosmos; for the divinity of the soul has proceeded..." See Lipsius, *Physiolog. Stoicorum* I, 8, and Cudworth, *Syst. intellect.*, t. I, p. 810 sq., 823 sq., 826 sqq., and 898 sqq. In what follows, Bevingius corrects *καὶ ὅλον* without cause, cf. p. 96, "to become perfect from perfect things." *Mon. C* has "and whole and all." *Flor. B*, by a primary hand, read "of all." Afterwards, however, he corrected it to "all." "And whole and all" is equivalent to "in whole and in all," completely. See Wyttenbach on Plato’s *Phaedo*, p. 203; Ast on Plato’s *Laws*, p. 249; *Polit.*, p. 567; and *Phaedo*, p. 626 and 545. *Ἀπεργάζεσθαι*, which in this place is "to render," is illustrated by Jacob on Lucian’s *Alexandr.*, p. 62. Cf. Plato, *Rempubl.*, p. 580 and 600; likewise Iamblichus, *Protrept.*, ch. 5, p. 76, 78 bis; and ch. 6, p. 28 and 90. Furthermore, our author looked to Plato’s *Timaeus*, p. 33, 34 and 92. After "figure" the *Cod. Mon. A* distinguishes with a comma. By "most perfect" he understands "being." Petavius cites Plato’s *Timaeus*, p. 33; Cic. 2, ch. 18, p. 275 sq., and ch. 45, p. 397 sq. *De nat. deor.*, besides whom he is most worthy who considers Proclus on Plato’s *Timaeus*, 1. c., p. 100 seq. Nor should Alcinous be passed over in silence in his *De doctr. Plat.*, ch. 12: "He added to it a spherical shape, the most beautiful of shapes, and the most spacious, and the most easily moved." Cf. also Davis on Cicero’s *De nat. deor.*, 1. c.

^B For "within the perimeters," in the margin by a later hand, "isometric." *Mon. E*: "isometric," which *Mon. A* also seems to have had by a primary hand, since a erasure appears between *ρ* and *ω*. The word which follows is missing in *Mon. AE* and *Vat.* A little later *Mon. E* incorrectly writes "polygonal," *Venet. AB*: "polygonal." So also *Rehd.* by a primary hand; but afterward corrected to "polygonal." Then *Venet. A*: "of polygens." A little further down, for "sphere," *Barb.* has "sphere."

^C ... *Par. A* ... *Mon. E* "stereometry." Then *Mon. CE* with *Rehd.* ... *Barb.* [has] *ἐπίβολος*, which a later hand corrected. *Vat.* [has] *ἐπίβολον*, with *α* superscript, and *καὶ στερ.*, with *α* superscript (sic). The margin of *Cod. Monac. A*, by a later hand, has the gloss: "inventive, fortunate." Concerning the confusion and meaning of the word *ἐπίβολος*, see Wesseling on Diod. Sic., t. I, p. 329, ed. Bip., Blomfield, *Glossar. ad Aeschyl. Prometh.*, v. 453, p. 144 sq., and my note on *Or. de regn.*, p. 187.

^D Plato, *Timaeus*, p. 33. Scipio [ch. 3]: "And to them was given a soul from those eternal fires which you call stars and planets." What follows from the Platonic dogma, to which our author is addicted, you will understand thus: Plato, X, *De leg.* [p. 898].

^A *similiter* [to the sphere]. In the *Timaeus* [p. 36], he constitutes it from several circles, concerning which much is said by Aristotle, *De anima*, lib. I, ch. 3 [1, 3, 12 sqq., tom. II, p. 9 sq. ed. Du-Vall; vol. I, p. 406, col. 2, l. 25 sqq. ed. Bekker]. Therefore, Proclus the interpreter explained these words of Plato, "most like itself in form," as if he were to say that God therefore created the world spherical, that it might be most similar to Himself: and so Laertius [VII, 140 sqq.], "spherical, because also He who generated it possesses such a form" [cf. Menage, *Observatt.*, t. II, p. 314]. From which it finally becomes clear what that is, "which is the whole soul." Each individual soul (he says), as a certain fragment of the superior and mundane soul, endeavors to transfuse into that which undergoes bodies that very thing which is inherent in all souls, namely, that they might be spherical, and a certain globe. And new and elegant in that sense will be the use of the word *ditoikein* [to administer throughout], for that which is to transfuse while administering. Unless it pleases one to explain it rather as each soul desiring to execute this very thing for which it was prepared by nature, namely, to administer bodies. ^B *PETAV.* Add Lipsius, *Physiologia Stoicorum*, 8. In the following, Petavius 2 erroneously has *tout'* for *tout'* [this]. *Estin* [is], which is read in editions after *hoper*, is omitted correctly by Paris ABCD, Flor. AB, Barb., all the Monacenses, Vat., and Venet. C with a note in the margin. Petavius 2 correctly omits it. Rehd. has *estin psyche* (with *he pasa* *psyche* written beneath) from a correction. For *para* instead of *estin*, which I have expunged, understand [it]. The words "to be souls of bodies and the world" were added by way of epexegesis. Cf. Jacob. ad Lucian. *Tox.*, p. 115. Then Paris C, *altion autais*, with a sign to transpose *b' a'*. ^C *Timaeus*, p. 44: "Having therefore imitated the shape of the whole, they bound the two divine revolutions into a spherical body, which we now call the head, which is the most divine and rules over all that is in us." Pseudo-Plutarch, *De placitis philosoph.*, IV, 21: "Its governing part, just as in the world, dwells in our spherical head." Cf. Gataker ad Marc. Antonin., p. 95 sqq. and 114, where, as in Creuzer’s *Dionys.*, I, 1, p. 42, Synesius, *Calv. enc.*, p. 71, is wrongly cited as Synesius, *De Provid.*, I. *Oimai* [I think], which could have easily been absorbed by *einai*, was accepted from Venet. C. Thus our author above, ch. 6, p. 68: "For I think, being bald, one ought to have intelligence." *De insomniis*, p. 132: "For I think the parts of this whole, since it is sympathetic and breathing together, ought to..." *Catastas.* I, p. 300 (where it is wrongly printed p. 302): "For I think, like a phalanx of a sword in action, the more robust part ought to have been placed in front," etc. Likewise, *oimai* after *ate*, *ate gar*, *ou gar* is accustomed to be intercalated ironically, as below, ch. 19, p. 82: "Since, I think, having become a fellow soldier of some, but having campaigned against others." *Dion.*, p. 37: "Since, I think, having obtained a nature possessing strength." *Ep.* 3, p. 158: "For it is not thought, I think, to go to a funeral with bridesmaids." Concerning this use of the word *oimai*, by which it has the force not of doubting, but of affirming, Jacobs spoke in his notes to Achilles Tatius, p. 597. On the matter itself, see Plato, *Timaeus*, p. 30 and 69; Diog. Laert. II, 138; Synesius, *De insomniis*, p. 131; and Niceph. Greg. *Comment.*, p. 360, item Lipsius, *Physiolog. Stoicorum*, II, 10; Gataker ad Marc. Antonin., p. 124 sq. ...is a gloss *kolyei* [prevents]. To some, *ouden diapherei* [it makes no difference] is vernacular; it means "it does not matter to one." See Held ad Plut. *Vit. Timol.*, p. 365 sq. Then Mon. A has *kai* added by a second hand above the line, where it was absent. Then for *enoikisastai* [to dwell in], Paris A and Mon. AC give *enoikesastai*, Paris C with Vat. *enoikisastai* (sic), with *n* after *k* superscript. Concerning this permutation, Locella noted to Xenophon, *Ephes.*, p. 189. For the rest, see ad c. 6, p. 69. Then Mon. BD, Vat., and Rehd. write *paraplestaton* [very near], as one word; so also has Thom. Mag. p. 687, where it is cited here. Barb. gives *peri*, with *a* superscript, *pl.* (sic). The phrase *para pleiston einai tini* [to be very far from something] is illustrated by Thom. Mag. c. [?]; Viger, *de idiot. L. Gr.*, p. 646; Boissonad. ad Philostrat. *Her.*, p. 398 and 504. ^D ...is very light (see Plat. *Timaeus*, p. 33); whence it is called by our author above, p. 71, most bald and most divine. *De Timaeo*, p. 41. Which passage is also cited in *De insomn.*, p. 151. Cf *Hymn.* I, v. 91 sqq. ...*alla ge* [but yet], *all' oun* [but thus], *alla ge* [but yet]; *alla* [but] is simple, after *ei* [if], *ei kai* [if even], *ei kai me* [if even not], *epeide* [since], with some word placed between *alla* and *ge*, is learnedly illustrated as *meiōtikōs* [diminutively] by Bähr, *Spec. observatt. Plutarch.*, p. 1, p. 26; Foertsch, *Observatt. in Lys. Oratt.*, p. 3 sqq.; Jacobs, *Praefat. ad Aelian.*, p. xxvii; Held ad Plutarch., *Vit. Timol.*, p. 332 sqq.; Ast ad Plat. *Gorg.*, p. 182 and 328. Cf. what I noted above ad p. 71. "For if we had not been born from the same, but..." (sic, the Monacenses MSS 481 and 490. Commonly *alla* is missing) "...common nourishment and training." *Ep.* 81, p. 228: "If the demon cannot take away everything from me, but [it] wishes [to give] what it can." Cf. infra, c. 20, init., and ep. 50, p. 188; *Dion.*, p. 41; *De Provid.*, p. 122. Thus also the Latins, e.g. Cicero, *pro Sex. Roscio Amer.*, c. 16: "If fortune has not given you... has given," etc. For *de*, Rehd. seems at first to have read *tē de*, since *de* appears above an erasure. Then Flor. A, Par. BCD, Barb., Mon. ABD, Vat., Rehd., and Venet. C offered *telēan* (for common *teleian*) *akribeian* [perfect accuracy]. See ad c. 7, p. 70. ...*at natura certe* [but by nature certainly] + p. 248 and Matthiæ *Gramm.*, p. 1229. (sic), *v* superscript for *n*, Vat. *anephephenen*. Concerning the verb *anaphainesthai* [to appear] constructed with a participle, see *Lexic. Xenoph.*, t. I, p. 222. Then for *an* Mon. E wrongly writes *en*. Then Par. C and Vat. have *eien*. Then Mon. C *sphairan* [sphere] for *sphairas*.

CAP. IX.

very outstanding verse, which exists in Brunck’s *Analecta*, vol. II, p. 225, in the epigram: "God came to earth from heaven, to show His image, / Phidias, or you went up to see God." Nor should the distinguished passage in Quintilian, *Institut. orat.* XII, 10, 8-9, be overlooked: Phidias is reported as a better artist at creating gods than men, and in ivory he has no rival; indeed, had he created nothing else but the Minerva at Athens or the Jupiter at Olympia in Elis, whose beauty seems to have added something even to the received religion: to such an extent did the majesty of the work equate to a god. And who is unaware of the statement of Pliny (*H. N.* XXXIV, 19, 1, vol. II, p. 649, Hard. ed.): "No one rivals the Olympian Jupiter"? The same statue of Jupiter is praised by Dio Chrysostom, *Or.* XII, p. 200: "Of all the statues that exist on earth, most beautiful and most beloved of God." Moreover, regarding this Phidian work, described by Pausanias V, 10-12, more recent scholars have expounded—Volkelius in his booklet *Ueber den grossen Tempel und die Statue des Jupiter zu Olympia*, Leipz. 1794, 8; Joh. Philipp. Siebenkees, whose lucubration is titled: *Ueber den Tempel und die Bildsäule des Jupiter zu Olympia*, Nürnb. 1793, 8; Ern. Henr. Tælken in *Observatt. de Phidiæ Jove Olympio* published at Göttingen, 1812, 8; and he who has dealt most fully of all with this most celebrated monument of art, the illustrious and most learned man Quatremère de Quincy, in the most splendid book which is inscribed *Le Jupiter Olympien*, and which recently appeared in Paris. Cf. also the *Andeutungen zu vier und zwanzig Vorträgen über die Archäologie* of the distinguished V. Cl. Böttiger, sect. 4, p. 93 sqq.

^B ... litt., *as*. For *exn* Par. ABCD, Flor. A, Barb., Mon. BD, Vat., Venet. A and Rehd. give *echot*. Then, following the authority of the Florentine A, Parisian C, and Vatican codices, I have written *ὁπότ' ἐθέλοι* instead of the common *ὁπότε θέλοι*. Mon. A has *ὁπότ' ἐθέλει*. Mon. E with Rehd. *ὁπότε θέλαι*. Regarding both forms, see *Or. de regn.*, p. 172; Ast on Plato’s *Phædr.*, p. 406; Car. Ern. Christoph. Schneider on Plato’s *Civit.*, vol. I, p. 230; and my Walz [his notes] on Arsenius, *Violet.*, p. […]. They agree with the common text. ^C ... in which the star of Jupiter is seen. Plato, *Epinom.*, p. 981: "Concerning the gods, truly, both Zeus and Hera and all the others, in whatever way each person wishes, in that way let him set them according to the same law, and let him hold this account as established. For as for the gods whom we see, who are the greatest and most honorable and who see most sharply in every direction, we must speak of the first ones, the nature of the stars, and everything that we perceive having come to be along with these." Mon. A has the word *ἅπαντες* from a second hand in an erasure. Then Mon. E has *ὅσος*, with *οἷος* written above it; *ἐστίν*, Rehd. *ὅσος ἐστίν*. It is indeed *σφαιροειδής* (spherical). Our *c.* 20, p. 83: "as Zeus is in no way sharper than the Venus among the stars regarding a spherical surface." Recently I wrote *εἰ δέ τις ἔστι* instead of *εἰ εἴ τις ἔστι*. Turnebus and some codices [have] *εἰ δέ τις ἐστὶν εἰ εἴ τις ἐστί*. Petav. 1, 2, together with Pseudo-Petav., [has] *εἰ δέ τίς ἐστι*, then *εἴ τίς ἐστι*. Instead of *οἶδα μέν*, Par. A incorrectly writes *οἴδαμεν*.

^D ... *πρῶτος*. Flor. A *μετὰ τούτων*. But the *ω* is not distinctly written. Bevingius, *Emendatt. in Synes.*, p. 1, in *Nov. Annall. philolog. et pædag. suppl.*, 1, 3, 1832, p. 346 sq.: "As the sense demands, I write *πρὸ τοῦ οἷ ἢ παράδειγμα τούτου*." I have retained the common *πρῶτος*, taking *πρότερος* in place of *τοῦ*. Jacobsius has frequently warned of this use of the superlative for the comparative in his notes on Aelian. ... *ἄν*, with *emendatr.* written above. *Ἔχῃ* was offered by the unique Venet. C. The rest, with the printed editions, have *ἔχοι*. *Χαίρειν* (Par. A erroneously has *χωρίων*) in Mon. C is *χωρήσει* in the first hand, corrected. Concerning this verb, you should consult the Annotations to *c.* 4, p. 66.

[1672 A] ... *μέν* exists. ... A recent hand has this note: "The imitative species is called by Plato in *Republic* II, p. 373, and X, p. 595 sqq." Outside in the margin of the Mon. A codex, it is explained (by a recent hand) with the words *ἀδαμὰς οὐκ ἔστιν*, which seem to be taken from Suidas; and *μαγωγικόν* depends on the words *τὸ μιμητικὸν ἅπαν γένος*, by which, as a genus, the aforementioned *ποιητική* and *πλαστική*, as species, are contained. For *δημαγωγικά* in Rehd., *δημαγωγόν* is read. *Δημαγωγικός* is one who, in the manner of demagogues, is alluring, flattering, deceitful. Cf. *Or. de regn.*, c. 1, p. 1; and the Annotation there, p. 124, and *Calv. enc.* below, c. 20, p. 83.

Mon. B *ποιοῦν*, with *εἶν* written above, *ἄττα* ... *π.* ... *vχ*, or [perhaps] *πρᾶγμα*. See Lamb. Bos, *Ellips. l. Gr.*, ed. Schæfer., p. 535 and 415; Frotscher on Xenophon’s *Hier.*, p. 48, coll. our *c.* 15, p. 79, *c.* 20 p. 81, and *c.* 22, p. 85; *ep.* 1, p. 157. Mon. *ἐξ-μη*. After *ἆττα*, Rehd. distinguishes with a semicolon; *immate* Mon. ABD. But after *τεθαύμακεν*, Rehd. omits the comma. *Τεθαύμακεν* in this place signifies "is accustomed to admire." See Matthiæ *Gramm. Gr.*, p. 953 sq.; Ast on Plato’s *Protag.*, p. 114. This perfect tense occurs with the same meaning in Dio, p. 50; *ep.* 57, p. 197 and *xas*; also p. 51, *ἠτιμάκασιν*. In the following, Mon. A has the words *καὶ συνοικίας* written above from a second hand. Soon Mon. E *φύσεως* (sic).

... are from the mind and from God. Aristot. *Eth. Nicom.*, X, 10, vol. II, p. 1181, col. 1, l. 12 seq. ed. Bekker: "But of the sophists those who profess [to teach], they appear very far from being able to teach." Regarding the locution, see Heindorf on Plato’s *Lys.*, p. 24 sq.; and Stallbaum on Plato’s *Remp.*, p. 581, in *Plat. Dialogg. select.*, vol. II, sect. 2, p. 271. Mon. A writes *εἰσί*, too harshly. The words following, *καὶ ἀντὶ νοῦ καὶ θεοῦ*, as being neglected in the text, Barb. has in the margin from a second hand. Then in turn Mon. E gives *αὐτός* (sic) *οὺς*, *ἂς* written above. Mon. A *αὐτούς*, *ἃς* written above from a second hand. But *αὐτούς* (i.e. *ἀμαθεῖς*) is correctly read.

... *ret*. Barb. *ωθείς*. The particle *δ'*, which is absent from Par. AC, Flor. B, Mon. A and three Venetians, I have enclosed in brackets. Barb. gives *γράφει*. Venet. C has the word order inverted: *δήμῳ λέγει καὶ δήμῳ γράφει*. *Ἀνάγκη* is supplied [as] *ἐστί*. See above on *c.* 5, p. 67.

... 59, *Plebs eris*, and Sallust. *Catil.*, c. 20. *Vulgus* [perhaps] *fimus*. Then Mon. A *δ* from a second hand in an erasure has it. *Gefallen*. See Matthiæ *Gramm. Gr.*, p. 1150 sq. Furthermore, Fortsch has provided examples of this unusual and stronger collocation of words in *Observatt. critt. in Lys. Oratt.*, p. 38. In Rehd., *πλάττει* was corrected from *πλάττοι* by the first hand. Soon Par. B has *διαλέγεται* (sic), *η* written above. Barb. *διαλέγεται*.

... [being] ignorant, *perscr*. [meaning] the *dêmos*. Boissonad on Philostratus, *Her.*, p. 450; on Eunap. 234; and on Nicet., p. 437; Jacobs on Achill. Tat., p. 416; Matthiæ *Gramm. Gr.*, p. 1095, not. 3; cf. our *De Provid.*, p. 117 and 94; Themist. *Or.* XX, p. 234, and 239, illustrate this figure relative to the meaning. But as far as the sentiment is concerned, our author had before his eyes Aristotle, *Eth. VII*, 10, vol. II, p. 445f, col. 2, l. 8 seqg. ed. Bekker: "There are some who are stubborn in their opinion ... and they call [them] *ischyrognômonas* [strong-opinionated], such as the distrustful and not *ischyrognômonas* [strong-opinionated] ... the *idiognômones* [self-opinionated] and the *amatheis* [ignorant] and the *agroikoi* [churlish]." A little further down with Flor. A, Par. BD,

^A Barb. and Mon. C, I have written *Ti* of *patrion* [ancestral]. *Ti*, which is commonly missing, Par. C and Vat. insert after *parakinê* [to diverge]. Petavius correctly renders *ta patria* as "ancestral rites and institutions." See H. Valesius on Eusebius, *Hist. eccl.* IV, 16, p. 174, ed. Reading; Sturz, *Lexic. Xenoph.* II, p. 475 sq.; Cicero, *De republ.* III, 29 fin., "if they lived according to ancestral institutions and customs." Cf. the same, V, 1. Next, Barb. *parakinai*. Regarding this verb, to which the Latin *deflectere* [to deflect] corresponds, see the Annotations on ch. 6, p. 68, and Wesseling on Diodorus Siculus, Vol. I, p. 469, where that very learned man also touches upon our passage. Shortly after, for *poieitai* [does], Flor. B, Barb., and Mon. BD erroneously exhibit *poietai* [is made], a confusion which is not infrequent. See Boissonade on Marinus, p. 89, on Eunapius, p. 193, 571, and on Syntipas, p. 201; and also Jacobs on Themistius, *Or.* XXI, p. 281. Concerning the form of the future, *peisontai*, see him who praises these things of ours, the author of the *Fragmentum lexici Gr.* ap. Hermann, *De emend. rat. Grammat. Gr.*, p. 321, 12, and the Interpreters on Phrynichus, p. 30 sq., ed. Lobeck. At *kôneion* [hemlock], cod. Mon. A in the margin, by a recent hand, has the gloss *pharmakon thanasimon* [deadly poison] (cf. Suid. *s. v.* *anakinomenois*). Regarding this word, see Ruperti on Juvenal, *Sat.* V, 206, and Wyttenbach on Plato, *Phaedo*, p. 327.

(76) *Ti d’ an dokeis Homêrou* [Why do you think Homer] — Monac. all and Rehd. omit *d’*. Par. C and Vat., with Venet. A, have *ti oun an*, a variation which is quite common. See Krüger on Xenophon, *Exped. Cyr.* III, 5, 20; Volkm. Fritsch, *Epist. crit. ad Friedemann* xxx sq. *Dokeis* I have received from the books Par. AB, Flor. A, Barb., and Mon. C. The rest with the printed editions erroneously have *dokein*. *Ti d’ an* joined with the verb *pathein* [to suffer]. In Mon. E, *hypo tôn allôn* [by others], *hellên* is written above the letters, and the latter is marked with a sign of deletion, so that it may be read *hellênôn* [of the Greeks], and soon after *ta lêthê* [the hidden things] (sic). For *eiponta* [having said] in Barb., it is written vitiatedly *ponta*. Closely the same book with Mon. C reads *toiouton* [such a thing] for *toiouto*. See the Annotations on ch. 3, p. 65. *Terateuesthai* is to invent prodigies or absurd stories. Regarding the prodigies of the poets, Ochsner annotated on Cicero, *Eclogg. collectt.* by Olivetus and illustrated by Hottinger, p. 3. Our author in the following chapter, 73, *deitai gar* (sc. *ho dêmos*) *terateias* [for the people needs prodigies]. See Cudworth, *System. intellect.* Vol. I, p. 812 sq., and the annotations of Mosheim there. Next, Mon. E erroneously has *ôta paidaria* [ears, young children] for *hô ta p.* [as the children]. Mon. D *kataphtheiretai* [is ruined], corrected however in the margin *kataphthteiretai*. In Mon. A, *pê*, by a second hand, is corrected on an erasure.

^B CAP. X.

(77) *Aigyptioi de kai touto sophoi* [But the Egyptians are wise in this also]. Mon. AD, Vat., and Venet. A exhibit *tauta* [these things]. Mon. E *touto* [this], with *tauta* superscribed. Mon. B *tauta*, with *touto* superscribed. Our author has constructed *sophos* [wise] with the accusative in *De insomn.*, p. 147, *sophê ta peri oneirôn* [wise in matters concerning dreams], *De Provid.*, p. 96, *hosoi tôn hiereôn tên megalên sophian sophoi* [as many of the priests as are wise in the great wisdom]. *Ep.* 130, p. 265, *tauta sophoi* [wise in these things]. Plato, *Apolog. Socrat.*, p. 20, "For I am truly in danger of being wise with this (i.e. human) wisdom; but these perhaps might be wise with some greater than human wisdom." *Ibid.*, p. 21 and 22. Ast praises other Platonic examples on *Protag.*, p. 32. Cf. Dio Chrysost., *Or.* LXXI, p. 380 sq.; Lucian, *Dialog. deorr.*, XX, 1, Vol. II, p. 57; Philostratus, *Her.*, p. 4. More rarely is this adjective joined with *peri* and the genitive (Plato, *Apolog.*, p. 19, *ei tis peri tôn toioutôn sophos esti* [if anyone is wise concerning such things]), or with the simple genitive (see Bernhardy in the book: *Wissenschaftl. Syntax d. Gr. Spr.*, p. 173). Concerning the wisdom of the Egyptians, see on ch. 7, p. 71. *n. etxi*, by a second hand *ta*: deleted. That the prophets among the Egyptians exceeded all other priests in authority and dignity, except for the Rosetta inscription L. 6, is attested by Clement of Alexandria, *Strom.* I, 4, Vol. II, p. 758 ed. Potter., and I, 45, Vol. I, p. 339; Porphyry, *De abst.* IV, 8, p. 321; and Synesius himself, *De Provid.*, p. 94, in these words: "But the *kômastai* [revellers] and *zakoroi* [temple-attendants] and *prophêtai* [prophets] cast votes; the multitude is less in this, but it can do the most by far; for a prophetic vote is worth a hundred hands, a *kômastic* one twenty, and the *zakoros* can do ten hands." See Frid. Sam. de Schmidt, *Dissertat. de sacerdotibus et sacrificiis Aegyptiorum*, p. 106 sqq., where he also makes mention of ours. For *banausois* [mechanics] *men*, Mon. C erroneously writes *banausois de*. Suid.: *Banausos*, every craftsman working by fire; for *baunos* is a furnace. Hesych.: *Banausia*, every art by fire, strictly however that concerning furnaces; and every craftsman, a smith or a goldsmith, is a *banausos*. It is also worthwhile to add the explanation of this word by an unpublished author, David the Armenian (*Exposit. in Porphyrii et Aristotelis Scripta logica*), from cod. Mon. Nr. 399, fol. 178, L. 2, fin.: "*Banausoi* are arts, as many as deviate from the *nauston* [vessel]; *nausos* is fire, such as the silversmith's and glass-working arts. Now, however, abusively, other arts are also called *banausoi*." But *banausoi*, sc. in general, are called workers who are versed in a sordid art. See who has discussed this learnedly, V. Cl. Ast, *Programm. de studiis humanitatis*, Monach. 1826, 4, p. 7 sq. As to the word which follows, *cheirônaxin* [craftsmen], in Mon. A the final *n* is added by a second hand. Hesych., *cheirônaktas*, *cheirotechnas*, or *cheirônax*, the populace who are craftsmen. Suid., *cheirônax*: craftsman, ruling only his hands, or through hands working his own: or *cheirônaktes*, those suffering through their hands. Frid. Sam. de Schmidt in the cited book, p. 214, translates: "The prophets of the Egyptians do not permit the metal workers and sculptors to represent the gods." Cornarius: "to mechanics indeed and workers they do not permit," etc. Petavius: "to sordid and illiberal workers," etc. Then Mon. C *epitrepousin* [they permit] for *epitrepousi*. He used the plural number of the verb, as if *hoi prophêtai* [the prophets] had preceded. See Matthiæ, *Gramm. Gr.*, p. 599 sq. Shortly after, Venet. C exhibits *eidê theôn dêmiourgein* [to create forms of gods], in inverse word order. Then for *eidê* [forms], Barb. mistakenly *r*. Regarding this matter compare what our author seems to have had in mind, Plato, ^C *De legg.*, p. 656, and the v. cl. Hirt in the book which is inscribed: *Geschichte der bildenden Künste bei den Alten*, p. 7. Closely the same, Mon. D *toutouton* [this]. So also Mon. C by a first hand had it. But afterwards it was erased. See on ch. 3, p. 65, and ch. 9, p. 72. At the word *aetou* [of an eagle], Mon. A in the margin has this scholion: i.e. the face of the birds. After *drakôn* [dragon] from Mon. AE, Par. C, Vat., and Venet. A, he inserted. Concerning vultures, the same is related by Aelian, 10, *De hist. anim.*, ch. 22, "And the Egyptians have believed the vulture to be a sacred bird of Hera; and they adorn the head of Isis with vulture feathers, and on the roofs of the propylon they have carved the wings of vultures" [the last word is missing in the Petav. editions]. See Herodotus [II, 65 and 74 sq.]. PETAV.—Then Mon. ABCD *idion* [private/peculiar], Barb. *iaion* (sic). On the matter, see Diodorus Siculus, I, 87, Vol. I, p. 98, and Wesseling there; Creuzer, *Symbol. et mythol.* I, 1, p. 486 sqq.; Kopp, *Palæograph. crit.*, p. iv, p. 229. In the following, Par. A erroneously writes *prôtensimasin*. Mon. A gives *protensimasin*, with *e* noted by a second hand above. Shortly after, with Rehd., I have written *egkloptousin* [they chisel in], with ephelkustikon. See the annotations on ch. 2, p. 64. In Petav., 1, with which the Pseudo-Petav. agrees, there exists *egkolaptousin* [they carve in], by an error of the typesetter. The editions of Turnebus and Petav. 2 with the remaining codices give *egkolaptousin*. Rehd. correctly in order *katamôkôntai* [they mock], in the margin *gr. katamôkôntai*. Venet. C *katakomôntai*. Mon. A has the gloss in the margin *gluezomenoi* by a recent hand, and Rehd. Vulg. *katadontes* [singing down/mocking]. He used the masculine gender for the neuter according to the *schêma pros to sêmainomenon* [constructio ad sensum] (see Annotations on *Or. de regn.*, p. 235, 259 and 261), as if he had said above *hoi prophêtai* [prophets], not *ta prophêtika genê* [prophetic races]. At the word *kêrukes* [heralds], Mon. A in the margin by a recent hand has the gloss *pantes* [all]. Then Mon. E *tê* [the]; Barb. *apenásontai* [they will be cleared?] (Par. C *apergazontai* [they perform]).

^A *Komastêria* and *komastai*: what these were among the Egyptians, I have nowhere read; nor have they been noted by any glossographer, so far as I know. I conjecture that there was a certain order of priesthood among them which presided over banquets and sacrifices, such as the *epulones* were among the Romans. For the Egyptians were accustomed to set up festivities and banquets in the temples and to prolong them for many days. Juvenal, Sat. 15 [41 sqq.]:

*Lest they should feel the great joys of a feast* *With tables set by the temples and crossroads,* *And the vigil-fire, which the seventh sun* *Sometimes finds lying there by night and day.*

^B Clement of Alexandria, *Strom.*, bk. v [c. 7, p. 671]: "Already at the so-called *komasiae* [festivals] of the gods among them… golden statues," etc. Therefore, the *komastai* are called priests, from *komos*, which signifies a carousal. Our author, in *De Providentia* [p. 94], where he speaks of the rite of inaugurating kings, says that the *komastai*, *dadochoi* [torch-bearers], and prophets brought their votes; from their number, one hundred would equal the hands, the *komastai* twenty, the *dadochoi* ten. Wherefore the dignity of the *komastai*, while inferior to that of the prophets, was yet superior to the rank of the *neokoroi* [temple-wardens]. By *komastêria*, he either denotes the sacred inner sanctuary itself, in which the rites and ceremonies were performed by them, or the sacred objects themselves, which were kept religiously in them. Otherwise, those were called *komastai* who were wont to drag out the night [in revelry] at untimely banquets and carousals, even for the sake of religion. Xenophon, *Cyropaedia* VII [c. 5, § 26, Schneid.]. Mention is made in the law of a *komos* performed in honor of Bacchus at Athens for the sake of religion, which Demosthenes cites in *Contr. Mid.* [c. 4, p. 14, ed. Buttmann; in *Oratt. Atticc.* ed. Bekker, t. IV, p. 1, p. 465, sq.]. Regarding the sphere of which Synesius speaks, that it was the custom to worship it in the inner sanctuaries of the Egyptians, this can be illustrated if it is compared with what Eusebius [or rather Porphyry in Eusebius] writes in *Praepar. evangel.*, p. 60, Greek ed. [Rob. Steph.; bk. 3, c. 7, p. 98, ed. Viger., Paris 1628], where he says that the sphere and spherical objects were sacred to the world, and were wont to be consecrated to the Sun and Moon: likewise the circles and the arcs of circular bodies.

^C PETAVIUS. *Komastêria*, which the Vatican manuscript interprets by the word *thusiastêria* [altars], all my codices acknowledge. The same word occurs in our *De Providentia*, p. 94, where he describes the rite of creating an Egyptian king thus: "Those who have the authority of the election, when the king has been divinely inspired, and those whose task this is, all move the *komastêrion*..." [but the soldiers raise their hands, etc.]. But in the former place, Wesseling, in his notes to Diodorus Siculus, bk. 1, c. 5, t. 1, p. 177, proposed that *pastophoria* [shrine-chambers] should be read, and F. S. de Schmidt agreed in his *Dissert. de sacerdott. et sacrificiis Ægyptiorum*, p. 214; as did Schneider in his *Lexico Græco-Germ.* under the word *pastophorion*, in which he incorrectly cites Synesius’ *De Providentia*, bk. 1, p. 9; and Sturz in *De dialect. Maced. et Alexandr.*, p. 104. On the contrary, Lobeck, in *Aglaoph.*, t. I, p. 372, note, conjectured *kistophoria* [chest-bearers], adding the words: "They also have their secrets; namely, the *kibôtia* [small chests]," etc. Nor does Cornarius dissent, translating: "And there are for them sacred mysteries, small chests concealing, as they say, these spheres." For my part, I think nothing should be changed; for the word *komastêria* seems to be used as an adjective, so that the sense is: "There are also for them those chests, carried in procession by the *komastai*, i.e., the *pastophoroi*, about which speaks Apuleius, *Metamorph.* XI, p. 777, ed. Oudendorp: 'Another carried a chest, the repository of the secrets, thoroughly concealing the magnificent hidden things of the religion.' Zoëga also translates it in *De orig. et us. obelisc.*, p. 512, whom Creuzer followed in *Dionys.*, vol. 1, p. 142: 'In processions, however, they carry forward the chests, in which are hidden those globes which, if the people were to see them, they would bear with indignation.' Moreover, regarding this function of the *komastai*, see F. S. de Schmidt in the dissertation cited, p. 211, sqq.; Sturz, *lib. cit.*, p. 102 sqq.; Drumann in the book inscribed: *Historisch-antiquarische Untersuchungen über Aegypten od. die Inschrift von Rosette*, p. 124 and 226, seq.; concerning the *kibôtia*, consult Alex. Xav. Panelius, *de cistophoris*, c. 3.

^D For *tautas tas sphairas* (in Mon. C *sphairas* [are] *sphaira*; incorrectly Vat. *sphairas*) Meric Casaubon, in Selden, *Opp.* t. III, p. 251, conjectured *tautas tas phalacras* [these bald heads], wrongly. Furthermore, this passage is illustriously annotated by these words of Porphyry in Eusebius, *Prepar. evangel.*, book 3, c. 7, p. 98, ed. Viger.: "They assigned all that is white to the heavenly gods, both the sphere and all spherical things, and specifically to the world and the Sun and the Moon; the circle and circular things to the age and the motion according to the heavens, and to the zones and to the circles; and portions of the circles to the configurations of the Moon." And I do not doubt that Lobeck, in *Aglaoph.*, *loc. cit.*, if he had had at hand the other Petavian [manuscript], where our passage (p. 30) from Eusebius, bk. I, is explained, would have omitted this note: "No one explains what these 'spheres' mean." Koppius recently discussed this matter learnedly in *Palæograph. crit.*, part IV, p. 145 sq., § 702. Following this, Mon. E has *kai*, with *ho* superscript. Par. ABD, Flor. B, Barb., and Mon. BD have *eidê* [forms]; Mon. C has *êdê* [already]; Rehd., in the text. Gale, in *Jamblich. De mysteriis*, p. 289, [says] the Egyptian priests were accustomed to show the spheres to the people: the author is Synesius in *Calvitium*.

Mon. C adds *to idiô* [a peculiar thing], which without a doubt flowed from a gloss. Codd. Mon. A E insert [this] after *sphairas*, whence it might be conjectured that this should be taken as an apposition (vid. Matthiae, *Gramm. Gr.*, p. 805 sqq.); in this sense: "And that which is easiest." For Cornarius translates: "But that which is easiest, he mocks." Petavius is wrong [in translating]: "whom (to wit, the globes) if the people were to see, they might be annoyed, and mock them as too easy and trivial." For *to rhaston* seems to be [the] lightest class (to wit, of the people).

[Textual note on *therapeias*: corrected from *therapeias*, by deleting the letters *te* and the sign of deletion, with *de* placed above. Mon. A, Par. C and Vat. have *therapeias*. Vid. c. 9, in fin. and the annotation there. Vid. Bernhardy, *Doctrin. Syntax. Gr.*, p. 368. Cornarius correctly: "For which cause they say that prows are placed on all the statues there." Petavius, whom this hidden idiom escaped, silently reads *thecheisthai*, translating: "Therefore prows have been placed on all the images there." Nearby, Par. A incorreetly writes *andrâsi*. Mon. C has *epi tois andrasi*, by the same hand. Then Mon. A has *tôn theôn*, as above. Mon. C has *kruptousi*. Flor. B, *alla deiknuousi*, or *deiknuet*. C, *alla deiknuousin*. For the form *anadeiknuousi* (instead of *anadeiknuôsi*), see Poppo on Xen. *Cyrop.* IV, 5, 20; Bornemann on *Anab.*, p. 289 and 412; Krüger on the same work, V, 10, 2, p. 318; Bremi on Demosth. *Oratt. selectt.*, sect. 1, p. 74, ed. Goth.; Car. Ern. Christoph. Schneider on Plat. *Civit.*, vol. II, p. 250.]

[Textual note on *touton*: used with emphasis. Vid. ann. ad c. 7, p. 71. Then Barb., Vat., and Venet. C exhibit *an idês* (instead of *idois*). To *huperou* [the pestle] in Mon. A there exists this scholion ascribed to the margin by a recent hand: "the turning of the pestle; accomplishing nothing." Vid. Zenob. *Proverbb.* vi, 25, and Schott there, p. 160; and *Proverbb.* in Suida *ibid.* collect. xiv, 14, p. 561. *polu phalakroteron* [much balder] (Mon. C gives *phalakrôteron*), which in Erasmus’ *Adagg.*, p. 254, is interpreted as a hyperbole concerning those who are greatly hairless; for the lowest part of the pestle seems to resemble the cranium of a bald man. Thus Aesculapius is spoken of on account of the singular and extraordinary wisdom in which he excelled. Vid. Kadr. Jun. *de coma Comment.*, c. 11, p. 592. Furthermore, cf. Toelken, *ad Minutalii Iter ad templ. Jovis Ammon.*, p. 111.]

86 But it is evident from this, that Aesculapius’ images were considered to be various, seeing that he is depicted at one time with a grown beard, and at another smooth-faced and with long hair. Callistratus, in his *Ecphrasis* [X, p. 158 ed. Jacobs], describes Aesculapius’ hair elegantly: "The locks of his hair are shed in graceful curls; some fall freely upon his back, while others, playing over his brow, are entwined in curls about his temples" (where I rewrite *epikumainontes* or *epimainontes* instead of *epimainontes*). In the same place he calls him a boy, and attributes to him a perpetual and "deathless bloom." Orpheus, too, in his *Hymns* [LXVII, 5, p. 336 ed. Herm.], calls him "the youth with the abundant hair." On the contrary, Albricus, in his book *De deorum imaginibus* [c. 20, in *Auctt. Mythograph. Lat.* ed. Staver., p. 928], gives him a long beard, a view shared by Lucian in *Jove tragoedo* [c. 26, tom. VI, p. 254, Bip.]. But also in the *Catalecta* of Virgil [Priap. Carm. xxxvi, 8]: *Intonsa semper Aesculapio barba est.* (Aesculapius’ beard is always unshorn.) See Pausanias, *in Corinth.* [c. 13, 3] and *Phoc.* [c. 32, 8]. Petav. — Minucius Felix, c. 21: "Aesculapius is well bearded, although he is always the son of the young Apollo," where see Elmenhorst's *Annotationes*. The manuscripts of Monacensis A, Parisinus C, and Vaticanus show this scholium in the margin: "Epidaurus is an Ionian city; Epidamnus is Illyrian. It is what is called Dyrrachium" (Monacensis, *dyrachion*, with a superscript correction; Parisinus and Vaticanus, *dyragion*).

87 "The Greeks are at a loss concerning the truth of the inquiry." The words are Thucydides, Book I [c. 20, tom. 1, p. 32, Bip.]. Agreeable to this is that of Herodotus, *Euterpe* [c. 45]: "As the Greeks say, without investigation" (but in Herodotus it is read "without investigation" by the Greeks). Petav. — Cf. Thomas Gale on Iamblichus, *De mysteriis*, p. 295. — Thucydides is usually called *kat' exochen* (by way of eminence), just as Homer is called *ho poietes* (the poet). See Boissonade in *Notices et extraits des mss. de la Bibliothèque du roi*, vol. XI, p. 1, pp. 101 and 155; Usterius on Plutarch, *Consolat. ad Apollon.*, p. 22. Cf. our note in *Orat. de Regn.*, p. 13.

88 *Hosemerai*. Monacensis A, m. rec., has written in the margin: *dia pantos; kath' hemeras*. *Hosemerai* is the same as *ho esti hemerai*. See Ast on Plato, *Legg.*, p. 427. Then the Florentine B and Monacensis C have *ten dia logon*, and the same Monacensis has *suggynontai*. *Ten dia logon* (sc. *hodon*) *sugginesthai*, as *dia logon syneinai* or *dia logon erchesthai tini* (see Baehr on Plutarch, *Pyrrh.*, p. 201), means to enter into conversation with someone, to converse with someone. A little later, in Venetus A, *echo* is read for *eche*. In the following, Rehdigeranus has *o' d' hos an* from an emendation. Monacensis E has *hos tis an*, with *oidosan* superscript. Parisinus A and Florentinus B have *oidosan*. Parisinus C, together with the Vaticanus, has *oidosan* (superscript); Monacensis has *boitesan* (superscript). Barberinus and Monacensis AD, with the three Veneti, have *oidosan*. Parisinus BD, *eidosan*. Soon after, Monacensis C has *proelētai*. Monacensis E has *proeleptai* with a double dot marked below it.

89 "For I hear." Heliodorus, 3 *Aethiop.* [c. 16], where he distinguishes two kinds of "wisdom concerning demons." See Eusebius, V *De praep. evang.*, p. 79 [ed. R. Steph.; IV, 1, p. 132 ed. Viger.], and 5, p. 118 [ed. R. St.; V, 10, p. 198 ed. Vig.], where he asserts that demons are bound by certain obscure and barbaric words. Petav. ... *an* which occurs in the vulgate books and in the manuscripts of Florentinus A, Parisinus BD, Barberinus, and Monacensis E; I have omitted it, following the manuscripts Parisinus AC, Florentinus B, Monacensis ABCD, Vaticanus, the three Veneti, and Rehdigeranus, in which it is effaced. ... which it was accustomed to use to entice gods or demons (see Synesius, *De Insomniis*, p. 153). Concerning Egyptian magic, see Tiedemann, *Disputat. de quaestione. Quae fuerit artium magicarum origo*, etc., p. 23 seqq. For *ech* in Rehdigeranus, there is *eche*, with *e* placed on an erasure. The words *esthi iungas* are a scholium on the margin of the Monacensis A codex.

90 ... newly added, he interprets with the words *epithumias* (desires), erroneously; for our author understands the "Hecatic wheel," concerning which the Chaldean oracles command this: "Act around the Hecatic wheel," where Michael Psellus, p. 96: "The Hecatic wheel is a golden sphere, enclosing a sapphire in the middle, turned by a bull's-hide thong, having characters throughout it; and those who turned it used to make their invocations, and such things they were accustomed to call *iunges*, whether they had a spherical, triangular, or cross-shaped [cod. Parisin. 2832, ap. Boissonad. ad Marin., p. 122, shows *letti*] form." Much the same is read in Nicephorus Gregoras' *Commentary on Synesius, De insomniis*, p. 364, A, in which place the codices Monacensis 29, 85, and 87, along with Rehdigeranus, provide *strophalos* instead of the vulgate *strophos*. Cf. Tiedemann, *Disputat. cit.*, p. 69; Huschke, *Commentat. de inscriptione vasculi Locris in Italia reperti*, p. 49; J. H. Voss on Virgil, *Eclog.* VIII, 68, vol. II, p. 419 seqq. Kopp (*Palaeograph. crit.*, vol. III, p. 404) thinks that these refer to the making of amulets.

91 ... *hapan heilkusen*. For *hotan*, Parisinus A has *an*. *Etheloi* was given by Parisinus ABCD, Florentini AB, Monacensis BCD, and Vaticanus, and it seems to have had this from the first hand also in Barberinus. It is commonly read *ethelei*. *Upobarbarisas* in Barberinus is corrupted into *upoban barisas*. Nicephorus mentions (l. c.): "But concerning the names that are sounded, they [the oracles] command, saying: 'Never change the barbaric names; for there are names among every people' (Psellus, p. 70, ap. Boissonad. l. c., adds: 'nations') 'divinely given, having an ineffable power in the initiation rites, such as Sabaoth, Adonai, Cherubim, and Seraphim' (the last three words are omitted by Monacensis 87), 'Abraham and Isaac and Jacob, and such like; which' (Monacensis 85, *hatina*), 'he says, if you translate into the Greek dialect, you destroy their power and efficacy, just as Origen' (codd. Monacensis 85 and Rehdigeranus *origena*, Monacensis 29 and 87 *origenei*) 'also appears to the wise man.' For the barbaric names which Nicephorus has, Psellus (l. c.) uses *Serapheim, Cherubeim, Michael, Gabriel*. Cf. Origen, *Contra Celsum*, lib. 1, p. 542; Iamblichus, *De mysteriis*, sect. 7, cap. 5, p. 154 sq. Add Kopp, *Palaeograph. crit.*, vol. III, pp. 112 sqq., 121 sqq., and 404. Concerning the words *elkusein* and *elkais* sought in magic, see what Creuzer has argued learnedly and copiously on Plotinus, *De pulchritudine*, p. 249 sqq. Then Monacensis E has *epesthai* for *epesthai*.

92 *Lepteon* in Monacensis C, arisen from *lepteon*.

93 ... *y* were given by all the Monacenses and Rehdigeranus. It is commonly read *kai toi ge*. That is undoubtedly acknowledged also by the remaining manuscripts, from which, however, no variety is noted. Furthermore, see *ad Or. de regn.*, p. 307. Next, Monacensis E wrongly writes *mikro* for *mikro*. The other Monacenses, along with Rehdigeranus, have *smikro* for *mikro*. *To smikro proteron eiremenon* is the same as what has been said *hosper sm. pr. eiretai* (see Matthiae, *Gramm. Gr.*, p. 806), scil. cap. 8, p. 71. Next, Barberinus has *ilion* for *ilion*. Against Monacensis E c. 19, p. 82, *eis Ilion* for *eis Ilion*. Parisinus C and Vaticanus [186] (sic). Monacensis O, *mēden pros peri ergazesthai* (sic). Concerning this verb, see *Annotat. ad c. 8 init.*

94 ... sponte scripsi. Vulg. *ei de tis esti*. Monacensis BD, *kometes aster*. Monacensis C, *kome tis a...* (sic). Nothing is more elegant than this passage and the whole dissertation. It is stated with doubt, furthermore, since most have judged the comet to be a true star, as Seneca, *Nat. quaest.*, c. 17 seqq., and before him Pythagoras, Hippocrates of Chios, concerning whom Aristotle, 1 *Meteor.*, c. 6, Pliny, lib. II [c. 22-23]. Petav. — Cf. *Schol. ad Arat. Diosem.* v. 1091, p. 151 sq. ed. Bekker.

95 ... *vid.*, p. 127, *kata logon an aitiasometha* (thus for the vulgate *aitiasometha*, codices Parisinus ABD and Florentinus A. Vid. *ad Orat. de Regno*, p. 353; Reisig, *ad Aristoph.*

Nubo., p. 99 sqq. and Jacobs. to Aelian, p. 129, 428 and 387. The Parisian Vatican Codex 91 has *aitiasometha*, with *as* superscribed, *tōn peri ta tēde to makarion sōma to kyklō kinoumenon*, and in the *Sermon to Paean*, p. 310, *hylēn — hypodeblētai to makarion ouranou sōma*, which are drawn from a Platonic source (*Timaeus*, p. 40, and *Epinomis*, p. 981). — Barb., from which it was absent, restored by a recent hand between the lines. Then Mon. ABD along with Venet. C have *oudepō*; Mon. E has *oudepote*, with *tō* written above the *po*. Plato in the *Timaeus*, p. 40: "From which cause the unwandering [fixed stars] were born, being divine living creatures, and remaining forever turning in the same [place] through the same [things]." See also Cicero, *De natura deorum*, II, 21. —

"Many stars standing together and providing the appearance of an altar." He understands *thurion*, concerning which see Aratus, *Phaenomena*, v. 403, ed. Bekker; cf. schol., p. 86, 34; Hyginus, *Astronomica*, c. 39, p. 491, in the *Auctoribus mythographis*, Latin ed. van Staveren; Petavius; Ideler, *V. Cl. Untersuchungen über den Ursprung und die Bedeutung der Sternnamen*, p. 280 sq. — Par. BC and Vat. have *parapheromenos* for *episersp-* (?), *para*. Barb. has *peripheromenos*. Concerning the verb *parapherein*, see the notes to c. 6, p. 69. Venet. C reads in inverted order *epi ton pōlon* (sic) *ton bor. parar. ton* (sic); Flor. A in the context has *polyn eikē*, in the margin a recent hand *polymēkē*. So also Rehd., but *kalymēkē*, without accent. Mon. BD *polyn eikē*, in the margin *graphei polymēkē*. Conversely, Mon. E has *polymēkē* in the text, and in the margin *polyn eikē*. Par. ACD, Flor. B, Mon. A, Vat. and the Venetian manuscripts all have *polyn eikē*. Mon. B has *apechonta* for *epechonta* in the context, in the margin *graphei apechonta*. Item Mon. Dom., however [the] *graphei* [is] Flor. A *anechonta*. *Epechein*, which is spoken of in this book concerning measure, signifying to contain, *betragen*, is illustrated by Boissonade to Philostratus, *Heroica*, p. 356, and in *Anecdota Graeca*, vol. III, p. 61 sq. In the same sense, the verb occurs in Eustathius, *Hysminias*, III, p. 85: "It holds the ratio of a center to the whole circumference." Moer. *Atticista*, p. 152, and Lamb. Bos, *Ellipses L. Gr.*, ed. Schaef., p. 174 sq. What follows *e* is written above in Par. D. *morion*. Mon. E has *topois topos* superscribed. See Wyttenbach to Eunapius, p. 120 sq. Mon. E has *geneōs geneseōs* superscribed. That *genesis* is wont to be put by philosophical authors for matter and terrestrial vices, Boissonade remarked to Marinus, p. 104. Plato, *Politicus*, p. 519, Steph. VII, 4, p. 203. Ast. "This, however — the [nature] of such a kind, if from childhood it is immediately cut off and shorn of the things kindred to generation, like leaden weights," etc. For the sake of illustration, I shall add these words of Nicephorus to our *De insomniis*, p. 585: "There is also a time when the world under the moon, which also (so the Mon. manuscripts 85, 87, 461 and 481, together with Rehd.; in the edition *kai* is missing) *amphiane* they say (sc. the Chaldeans; cf. the same, p. 591), and they call this 'Hades'; but at another time [they call] the lunar sphere itself (sic the same mss. for the vulgate *selēnikēn*)—which they also posit as the boundary of both the ethereal world and the material world—the 'abyss' ([they say] the 'abyss' is that matter which [the relative article Mon. 87, om.] they set in the place under the moon [the article is missing in Mon. 85; editions of Turnebus and Petavius 1 have *tōn* erroneously]); (so all books with Turnebus and Petavius 1; Petavius 2, *tattousi*)." Then Mon. B [has] *ischei*, in the margin *graphei ischyei*, by a recent hand. Rehd. [has] *ischyei*. Our *De regno*, c. 4, p. 6: "[He] is praised (sc. someone) on account of the things within, regarding which he holds the seat of happiness. Plato, *Timaeus*, p. 40: 'And those things that change and have such a wandering.' But the Attic form *ischyein*, concerning which see Moer. *Atticista*, p. 198, ed. Piers., Thom. Mag., p. 477, Fischer to Plato's *Phaedo*, p. 427, Baehr to Ctesias, p. 310, shifted more often into the common *echein*, just as in our book *De insomniis*, p. 134, 'the animal has the perception of those remaining there,' where the Mon. codices 85, 476 and 481, and also Rehd. with the Aldine edition, correctly write *ischyei* (Mon. 490 has *ischi* erroneously). Ibid. a little later, it must be corrected: 'Nor do we hold the perception in the first soul' from the Mon. codices 85, 476, 481 and 490, and likewise Rehd. and the Aldine edition for *eschomen*, in which one, Mon. 461, agrees with Turnebus and Petavius 1, 2. Ibid., p. c. C. [in the] editions of Turnebus and Petav. 1, 2, they exhibit, 'and we have the most striking perception of touch.' But the Mon. codices 85, 476, 481 and 490, with Rehd. and the Aldine edition, correctly [have] *ischomen*, whereas Mon. 461 has *eschomen* by mistake. Next, Mon. E has *ta hyperkaumata* with *ypekkaumata* superscribed. *Ypekkaumata* are torches, fiery beams, and other similar things which counterfeit the appearance of stars. See Cicero, *De natura deorum*, II, 21, p. 290 ed. Creuz., and there Davis and Wyttenbach, *Selecta scholarum*, 751, and also Seneca, *Quaestiones naturales*, VII, 21 init. For *pseudōnymous*, Mon. E writes *pseudōnymōs*. Soon Vat. [has] *kinoumenous* for *synkinoumenous*, and for *plēmmelōs* Flor. B, Mon. ABD, Par. C and others [have] *plēmelōs*."

[1679 (cont.)] "And thence he will come." He vituperates the immoderate courses of the planets; therefore, it comes into mind that he wrote *hēxei* — *hēxei* [for] *axei*. — Concerning the same, p. 134, 139 ed. Petav. 2: "stars shooting fire," Themist. *Or.* xx, p. 234, *hēixas meteoros, anō*. — *Or.* vi, p. 95: "What then, Philip? Did he not immediately come upon the sword?" I read *hēxen*, for this is of a man moved by anger. » BEVING. — and Vat. in the margin exhibit this scholion: *Thytērion* is. *Kalōs poiōn* is "doing well." See Stallbaum to Plato's *Symposium*, p. 26 sq. C. F. Hermann to Lucian, *Quomodo hist. conscrib. oport.*, p. 29, and the Greek index to Agath. ed. Niebuhr, p. 415, s.v. *eu poiōn*. Our [work], p. 60, p. 204: "The age, doing well, withers even the desire for fame." Closely, Mon. C gives *katasmikron*, conjoined; Par. C, Vat. and Venet. C [give] *kata mikron*. I touched upon the elegant use of the word *apostēnai* at *Or. de regno*, p. 351. For *oudamou*, Par. D writes *sobarē*. Concerning the locution *oudeis genomenos oudamou para*, see Wyttenbach to Plato's *Phaedo*, p. 176 sq., or to the same author's *Gorgias*, p. 66 sq. « If *de* *boule kalein*. [These are] missing in Flor. A and Mon. A; however, in the former book they were ascribed to the margin by a recent hand, [and] after *kalein* it adds *kalein*, which the Venetians DC have in the context. By the addition of this word, the annotator undoubtedly wished to supply the omitted apodosis (see to c. 6, p. 69 B). The words [from] *kalein* up to *kai en astrō*, as being neglected in the text, Barberinus offers in the margin by a recent hand. Soon [after] the book Mon. E [has] *ergazesthai* with *exer* superscribed. Par. A, Mon. A and Venet. A [have] *exergazesthai*. But the vulgate is good; for *ergazesthai* is not rarely used for *poiein*. See Heindorf to Plato, p. 248, and Wyttenb. to Eunapius, p. 497. « [*parenthesis omitted*] *Phanentes*. In Mon. A from a recent hand in the erasure. Correct. Concerning the words following, *teras eisi poneron* see Cic. *De nat. deor.* II, 5, p. 229 sqq. ed. Creuz.; Hygin. *Fab.* 192, p. 321; and there Muncker, and to Staveren. Next, Mon. E mistakenly writes *hoi monontes*. Then with the editions of Turnebus and Petavius 1, and the pseudo-Petavius, for *ekthyontai* it gives *echtheiontai*, concerning which error Schneider has already warned in his Lexicon, s.v. *echthyō*. Rehd. in the text has *echtheiontai* [and] in the margin *ekthyontai*. The word *ekthyesthai*, to expiate prodigies with sacrifices, is illustrated by Wesseling and Valcken. to Herodotus VI, 91, t. VI, p. 213 ed. Schweigh.; Wyttenb. to Plutarch *Opp. Mor.*, t. II, p. — scrip. for *entai*. Mon. E *manteuontai* (sic) *ousi* perscrip. for *ontai*. [index: entries preserved]

(11) Not moderate; see Boissonade on Eunapius, p. 390.

(12) "Beyond terrible things": see our Epistle 7, p. 169; "Beyond expectation," Ep. 67, p. 208; "Beyond the terrible," Ep. 79, p. 212; "Beyond measure," Ep. 79, p. 296; Agathias *Hist*. IV, 29, p. 272, "Beyond measure." Cf. Boissonade on Philostratus *Heroicus*, p. 584, and *Anecdota Graeca*, vol. II, p. 239; Jacobs on Philostratus the Elder *Imagines*, p. 429; Fritzsche, *Quaestiones Lucianeae*, p. 122, and Lucian, *Dialogues of the Deities* XVI, p. 35 sqq. Concerning the phrase "A star not from Zeus," which a later hand corrected in the margin, manuscript E has "A star not innocent from Zeus" (sic); in the margin, "a star innocent from Zeus." Manuscript A has "from Zeus... star," with the first letter as an *e* derived from *o*. Vatican and Turnebus manuscripts have variant readings. Parisian manuscripts AC and Venice A have "not honest from Zeus." Venice C has "not honest." Rehd. has "not honest"; in the margin, "or innocent." In the following verse, Paris B has "gen" (sic) with "yer" superscript, instead of *gen*. Our author took these verses from Aratus, *Phaenomena*, vv. 259 sqq. He who believes that these things can fall from heaven—as Ammianus relates, Book XXV [c. 2, § 5]—is rightly judged profane and insane. PETAVIUS. In the following words, "it is not a star," he signifies "inflammations," false-named stars, concerning which see what I have observed above. Cf. Nicephorus Gregoras on the book *On Dreams*, p. 560.

(13) Regarding the preposition *anti* after *heteros*, *allos*, etc., see Matthiä, *Greek Grammar*, p. 680, and what I noted above on Chapter 8, p. 71, and the annotations there.

(14) The *theoeideis* ("god-like") forms are taken from Homeric idiom. "Not" before *di' ou* is found in a rasura in the Rehd. manuscript. Creuzer has shown that the language was frequently used by Plato and his followers in *On the Beautiful* of Plotinus, p. 231 sqq. The Barb., Mon. E, and Rehd. manuscripts incorrectly write *theoeideis*. Later in Mon. C it is *t' alla*. The word *ta* after *panta* is omitted by Flor. A and Paris B, but Paris D has it in superscript. Regarding the locution "to call someone by name," see the annotations on Chapter 3, p. 65.

(15) The manuscript *hypochorizomenon* (Mon. C: *hypocomizomenon*) for *hypokorizomenon*. In the margin of the Mon. manuscript, a later hand has added the gloss "euphemizing." The word *hypokorizesthai* is excellently illustrated by Ruhnken on Timaeus, p. 222 sq. ed. Koch, and Wyttenbach on Plutarch’s *Opera Moralia*, t. I, p. 362 sqq., to which add Jacobs on Philostratus the Younger *Imagines*, p. 577. *Antikrys* is the same as *euthy*, "directly."

(16) Concerning the moon, philosophers call them "bald" in *Adversaria* XXVII, c. 30, p. 979: "Why does Synesius in *In Praise of Baldness* say that bald men are humorously called 'moons'? For I see that some vacillate in the explanation of this matter. I myself suppose that since baldness usually bares the frontal part of the head as far as the vertex, and the rest of the head remains hairy and dense, it creates the appearance of a horned moon, when the middle area is vacant of hair; nor do I suspect that anything else lies beneath this. Others wish to say that the heads of bald men shine: to me, however, since perhaps I am of duller vision, nothing shines." PETAVIUS. Bald men were called "*selenia*" because they reflected the smoothness of the moon on their heads; or because, as he himself says, those who suffer from a shedding of hair gradually imitate the phases of the alternating moon. Nicetas Choniates mentions in *Annales* IV, 11, p. 222 A, regarding John Doukas who was vainly seeking the empire: "And the aforementioned Doukas, having taken the cowl from his head, begged to be invested with...", and "the baldness shining like the full moon." For the rest, cf. Creuzer in the *Heidelberg Literary Ephemerides*, 1826, fasc. 1, p. 86 sqq., where he discusses this passage of ours, as usual, elegantly. A later hand of Mon. A has the last two syllables of *phalakrous* in rasura.

Chapter XI

(17) Concerning *parelthon eipein*. For this usage of speech, see Behr, *Specimen of Observations on Plutarch* in Creuzer, *Meletemata*, p. 48, and Stallbaum on Plato’s *Republic*, vol. III, sect. 2, p. 216, Gotha ed. Concerning the words "the phases of the moon," see Balfour on Cleomedes, p. 456. Furthermore, Mon. A has *ōn*, with *ais* superscript by a second hand. Paris C and Vatican have *ais*; Venice has *ōn*. Both readings are acceptable (see Schaefer on the *Scholia to Apollonius Rhodius*, p. 168); but the vulgate is better in this passage, since it is confirmed by many and the best manuscripts. "Boys of the bald" is an elegant periphrasis for "the bald," just as below in c. 14, p. 78, "boys of the farmers" for "the farmers." An Anonymous author on *Atticisms* in the codices of classical authors, volume IV, edited by A. Mai, p. 528: "Instead of saying 'the physician,' they say 'sons of physicians' and 'Asclepiades.'" See my remarks on the *Oration on Kingship*, p. 292.

(18) Which perhaps the Rehd. manuscript also exhibited, since it proceeded from a correcting hand in this volume. Concerning the matter, see Cleomedes, *Circular Doctrines concerning the Sublime*, p. 431, and Balfour there, p. 456 sqq. Shortly after, Rehd. provides *dichomenos*, with *comes* added above by another hand. Correct it therefore to *dichotomos* (a divided, halved moon. Aratus, *Diosemeia* vv. 806 and 808 uses *dichomenē*, *dichas*, i.e., moon). *Dichomenos*, however, is the same as *panselēnos*, "full moon," or, so to speak, the middle of the month. See Macrobius on Cicero’s *Dream of Scipio* I, 6, p. 26 ed. Gronov., and J. R. Voss on Aratus, *Diosemeia*, p. 133 and 145. Next, Mon. A E, instead of *teleytōsa de*, offer *kai teleytōsa*.

(19) Concerning those having "driven to the extreme of good fortune." See the *Dionysius* of our author, p. 35: "And he touch not only all luxury, but also reached the extreme." Gregory Nazianzen, *Oratio* XIV, p. 270, Maurin ed.: "Even if they have reached the peak, one of wisdom, another of wealth, another of power." Clement of Alexandria, *Paedagogus* III, 5, t. I, p. 264, 32 Potter: "And now life has driven to such a point of profligacy, of enjoying injustice." Agathias, *Hist.* V, 13, p. 304: "For to this point of fortune have the Roman affairs moved." Simonides XIV, 6 in Brunck, *Analecta*, t. I, p. 123: "To the peak of virtue." Libanius, *epist.* 1123, p. 536: "To have arrived at the extreme of happiness." Our author, *epist.* 127, p. 262: "This [affair] raised Euthalius to a great height of fortune." Cf. Irmisch on Herodian, vol. I, p. 71 sq.; Jacobs, *Exercitatt. critt.* t. I, p. 142, on the *Greek Anthology*, t. VIII, p. 387, and on Aelian, p. 522; Schaefer on Dionysius of Halicarnassus, *On the Composition of Words*, p. 372; Kiessling on Theocritus I, 20, p. 15; Boissonade on Eunapius, p. 128 sqq. and 557; Siebelis on Pausanias, t. I, p. 25 and 208; Jacobs on Lucian, *Alexander*, p. 100 sq.; Matthiä, *Greek Grammar*, p. 649; Usteri on Plutarch’s *Consolation to Apollonius*, p. 17. The pronoun *autos* is placed after the participle *elēlakotas*. See Matthiä, *Greek Grammar*, p. 877 sqq. Shortly after, Barb. instead of *ton* has *tēn*... *vitiae*.

holoklērō* no doubt flows from a gloss. Our text, c. 5, p. 68, *di' holoklērou tou genous*. Dion., p. 38, *di' holoklērou tou biou*. Moreover, with the words *diatelousin holoklērō tō kyklō tois kat' ouranon antilampontes*, one may compare Porphyry in Eusebius, *De Præp. evang.*, III, 11, p. 110 B ed. Viger., where, regarding Silenus, he says, *Symbola de esti to men philanthon* (read, with Creuzer in *Ephemeridd. litterarr. Heidelbergg.* ann. 1826, fasc. 1, p. 86, *phalanthon*) *kai stilpnon kata tēn kephalēn tēs ouranou peripheras*. Soon the words *ton Odyssea* were written above the line by a second hand in Mon. C. Mon. E gives *Odyssea* as a superscript with a sigma. Eurymachus in *Odyss.* Σ [xviii, 354 sq.]: *Empēs moi dokei daïdōn selas emmenai autou* *Kai kephalēs, epei ou hoi eni triches, oud' hēbiai.* ^B

(23) *diapheronta*. In Mon. C this was inserted earlier by correction. Regarding this word, which signifies to be flowing with softness, pleasures, riches, I have noted [remarks] at *Or. de regn.*, p. 133 sq. Add Plutarch, *de aud. poetis*, c. 12, t. I, p. 114 ed. Wyttenb. Lips., *deilos anēr kai analkis, hypo ploutou kai malakias dierryēkōs*. ^C ...*kōs auton te kai se kai paidas apolesai*. Ep. 121, p. 258, *Touto de tauton esti tō kakon kakōs apolōlenai kai se kai allon*, etc. Ep. 130, p. 265, *Kakos kakōs apoloito Kerealios*. Alciphron III, 10, *Epitribeiē kai kakos kakōs apoloito ho kakistos alektryōn kai miarōtatos*. Cf. C. F. Hermann ad Lucian. libell., *Quomodo histor. conscrib. oport.*, p. 405. Soon Rehd. has *elein* corr.; in the margin *poiein*. Mon. E *rhein, poiein* above. Synes. ep. 4, p. 160, *ontes epibatai plein* or *pentēkonta*, where the scholion of codex Mon. 481 [reads] *pleon, pleious*. Regarding both forms see Pierson ad Moer. Att., p. 294, Bæhr. *Spec. Observatt. Plutarch.* in Creuzer. *Meletem.* p. II, p. 76. After *pleon*, which in this place is placed adverbially (vid. Sturz. *Lex. Xenoph.*, t. III, p. 617, a.), and other comparatives of this kind, the particle is wont to be omitted, as the particle *quam* after *amplius*, *plus*, *minus* in Latin, as Lamb. Bos, *Ellipss. L. Gr.*, p. 763 ed. Schæfer and Matthiæ *Gramm. Gr.*, p. 851, not. 4, teach. Cf. Herzog ad Cæs. *B. G.* IV, 12, et VIII, 10; Zumpt. *Gramm. lat.* § 485, p. 395, ed. VI. — For *lampadēphoreōn*, which the editions hold, I have received the most true conjecture of Lobeck (ad Phrynich. p. 683), *lampadēphoron*, confirmed by all my manuscripts. Moreover, see *Odyss.* XVIII, 317 sqq. et 343 sq. Barb. wrongly writes *aponta* for *haptonta*. ^D Regarding the word *cheiropoiēton*, which I illustrated above at c. 7, p. 71, Thucydius uses it regarding flame, I, 77, *Egeneto phlox tosautē, hosēn oudeis pō es ge ekeinon ton chronon cheiropoiēton eiden*. Concerning the verb *archein*, to be able, constructed with an infinitive, I touched upon it at *Or. de regn.*, p. 338 sq. The Rehd. manuscript has the word *holēn* from a correction by a hand in the margin.

(25) *on esti emperes*. Translating as *monon* ("only"), which is not only similar to the Gods. Correct. Regarding this elliptical usage see Lamb. Bos, *Ellipss.*, p. 309 ed. Schæf., and there Schwebel, p. 772 sq. Cf. ours below, p. 75.

(26) *toutou men oun, tēs stilpnotētos*. The Rehd. manuscript has the final letter of the demonstrative pronoun *toutou* from a correction in the margin, the subsequent words *tēs stilpnotētos* being prepared. See Matthiæ *Gramm. Gr.*, p. 880. Soon, what follows *oian* up to *pantelēs* in Mon. D fell out through the carelessness of the copyist. Rehd. exhibits the first syllable of the word *trichōn* from an emendation in the margin.

...*rain* constructed with the genitive case, see above at c. 5, p. 68. Mon. E *cheironomōn* (sic). Then Barb. *prosēsi*. Regarding the matter see above c. 3, p. 68.

(28) *tēs agathēs systoichias esti te kai nomizetai*. Mon. E provides *systocheias*. Regarding this variant see Jacobs, *Lect. Stobenss.*, p. 37, coll. Nicol. Methon. *Refutat. Institut. theolog. Procli Plat.*, p. 134. Ours, *De Provid.*, p. 96, *Taut' ara kathairein te ēxiou, kai peritemnein tēs agathēs te kai theias systoichias auton echthran*. For the vulgate *esti syn* I have written *esti*, which in this place, as the opposite of *nomizetai*, is pronounced with a certain emphasis. See Jacobs ad Ælian., p. 218 et 325. Thus ours, ep. 57, p. 192, *houtō kai hē hēmon*, *to men atimon, to de timion esti te kai nomizetai*. That *einai* and *nömizesthai* are joined, thus also *einai* and *legesthai*: i.e. *onomazesthai*. Ep. 4, p. 161. *Dei de dēpou kai esti kai par' hymin legetai*. Themist. *Or.* XXIII, p. 289, *sophistai homōs kai on- kai legomenoi*. Basil M., *De gentilium libris utiliter legendis*, c. 17, § 72 ed. Sturz., t. II, p. 181, ed. Garn., *kallōpistin einai kai onomazesthai*. *Nomizei* Dion., p. 48, *All' ho ge anthrōpos — logikos esti te kai prosagoreuetai*, where for the vulgate *esti te* many more books correctly write *esti*. Cf. Boissonad ad Eunap., p. 549, et in *Anecdott. Græc.*, vol. I, p. 319. Regarding *kaleisthai* and *menein* see Lennep ad Phalarid., p. 296 ed. Schäf.

(50) *alogon*, by a solemn permutation. See Boissonad ad Nicet. Eugen., p. 87 sq. et mine at *Or. de regn.*, p. 280. *Monon* is to be understood, regarding which [ellipsis] see above. For *esti* Mon. C has erroneously *en*. And *kai* is missing in Rehd.

(51) *Peithō tina dei prosagagein tō logō*. Our author looked to Plotin. *Ennead.* I, 2, 4, p. 12, F: *hē de peithō epagein tō logō, mē menontas epi tēs bias*. Synes. *Dion.*, p. 60, *peithō tina dei prosanēisai*, where Bevingius suspects *prosneimai*. For *epi tō biaiō*, which exists in the vulgar books, all my manuscripts very well read *epi tou biaiou*. *Menein epi tinos* is used by our author also in *Dion.*, p. 46, 50 et 60; *De Provid.*, Præf. p. 88; ep. 57, p. 198, 199, et ep. 105, p. 249.

(52) *Autophyēs — skiadion*. Vid. ad c. 7. fin. *Skiadion* was provided by Par. ABC, Florr. AB, Barb., Mon. ABD, Vat. and Veneti BC. In the vulgar edition it is read *schiadion*, which Rehd. has from a correction. Both forms are indeed good (vid. Matthæi *Appendic. ad XXI Veterum et clarorum medicorum Græcc. varr. opuscc.*, p. 360); but since the most and best and oldest manuscripts exhibit the other, I thought I should obey them. Moreover, the permutation of *omicron* and *epsilon* born from the error of iotacism is most frequent in manuscripts. Regarding the beauty of longer and denser hair, Ignatius Liebel is wordy at *Archiloch. Reliqg.*, p. 86 sq.

(55) *Ho kallistos poiētōn Archilochos* (sic). But that the names *logos* and *ho logos* have been rarely confused, Schæfer warned at Dionys. Hal. *De comp. verbb.*, p. 67 sq. Cf. below *Annotat.* ad c. 20, p. 83. Regarding the praises of Archilochus, see Ignat. Liebel, *Commentat. de vita et scriptis Archilochi*, which he prefixed to *Archilochi Reliqg.*, p. 17 seq. Flor. A, Par. B and Barb. insert *autēn* after *tautēn*. In Flor. A and Mon. A *hetairas* seems to be a correction from *heteras*. Regarding this not infrequent permutation see Ast. ad Plat. *Polit.*, p. 478, et *Phædr.*, p. 156, 50 et 615; Boissonad ad Marin., p. 69 et 190; also in *Notices et Extraits des Manuscrits de la Biblioth. du Roi*, t. X, p. 11, p. 244. Manuscripts Mon. CE and Rehd. have *heterē*. Corrected, however, in the margin of *Monacensis* E [to] *hetairas*. Venet. A also *hetairē* in the margin. For *legei* Par. C and Vat. write *phasi*, Venet. A *phēsi*, *gr. legei* superscript, and *kai phēsin* Venet. C. Which verses of Archilochus Synesius praises in this place, [it] seems were taken from poems in praise of Neobule, according to the judgment of Jacobs ad *Antholog. Gr.*, t. VI, p. 168, whom compare also t. X, p. 181. For *kataskiazei*, regarding which written and edited books agree admirably, from the emendation of Rich. Bentley (vid. Thom. Gaisford. *Poet. minorr. Græc.*, vol. I, p. 302) and Ignatii Liebel (i.e.

^A cit., p. 85) I restored *xatesxiage*, the meter demanding it. — Ovid. 13 [v. 844 sq.] *Metamorph.*: *Coma plurima torvos / Prominet in vultus, humerosque ut lucus, obumbrat.* PETAV.

(54) *Dativi absoluti pro nominativis* (vid. Matthie *Gramm. Gr.*, p. 1109 sq.); *tis* indeed, which follows, can be taken collectively (vid. Abresch. *Dilucidat. Thucyd.*, p. 1, p. 240; Ast. ad Plat. *Polit.*, p. 370). — *απτομένοις τοῦ πράγματος*. Thus our author ep. 72, p. 219, *ἡμμένον τοῦ πράγματος*. Dion. p. 52, *τοῦ πράγματος ἥψασθε*. Ep. 57, p. 194, et p. 200, *πραγμάτων ἁπτόμενος*. Ep. 67, p. 212, *ἀλλὰ ἂν μὴ μαλακώτερόν τις ἅπτηται τῆς ζητήσεως*. Ep. 122, p. 259, *ἥψαντο καλῶν ἔργων*. Ep. 147, p. 285, *μακαρίας ἥψω ζωῆς*. Ep. 57, p. 195, *ἅψασθαι μυστηρίων Θεοῦ*. Dion. p. 47, *ἅπτεσθαί τινος εὐφροσύνης*. Ibid. p. 35, *τρυφῆς ἁπάσης ἥψατο*. Jo. Chrysost. *De sacerdot.* 1, 1, § 2 ed. Bengel, *μαθήματα ἥψατο τῶν αὐτῶν*. Cf. Boissonad. ad Philostrat. *Her.*, p. 418 et 518., Heindorf. ad Plat. *Phædon.*, p. 132, Held. ad Plutarch. *Æmil. Paul.*, p. 123. — Next, Mon. A wrongly has *τον* in place of *τὸν*. Then Mon. Ε *νίχτα*. The Venetian omits the article before *μεγίστην*. After *μεγίστην* in Mon. B, *γῆς* is deleted. Shortly after in Mon. D, *ἄκτιστον* is changed into *ἄκτιστι*, which exists also in Mon. ABE and Rehd. Regarding this permutation cf. *Annotat. ad Or. de Regn.*, p. 261. ^B Margo of the Mon. A codex provides the gloss *ἐστεγασμέναι*, in a recent hand inscribed. Concerning the transposition of the word *λίαν* vid. *Annotat. ad c. 7*, end. Boissonadius illustrates the figurative use of the word *κατάκομος* in *Anecdott. Gr.* vol. IV p. 149.

CAP. XII.

(36) *Ταὐτὸ μὲν οὖν*. In Mon. E, *ταὐτὸ* from *ταυτὴ* corrected. Intelligence *ειρήσθω* or something similar. Closely Flor. A, Barb., Mon. BDE, Rehd. and Venet. BC together with the editions of Turnebus, Petav. 1, and pseudo-Petavius supply *ὑπό*. But the other Petavian reading, with *ὑπὸ* rejected to the margin, has in the context *ὑπὲρ*, which is the very true emendation, excellently confirmed by the codices Flor. B, Mon. AC, Venet. A and Vat., in which the latter a compendium exists, with *ὑπὲρ* distinctly superscript, where my Bassus cited Montfauc. *Palæograph. Gr.*, p. 346. Cf. also *annotat. ad c. 3*, p. 65. Par. D in the context has *ὑπὸ*, in the margin *ὑπὲρ*. *Φανωτάτοις* in Mon. C, *φανωτάτους* by a first hand corrected. Par. D and Vatic. between the verses exhibit this scholium, *ἥλιος καὶ σελήνη*. This explanation Heliodor. added in a very similar place, *Æthiop.* x, 4, p. 394, *ἅτε γὰρ τοῖς καθαρωτάτοις καὶ φανωτάτοις* (recte Cod. Mon. 157 *φανωτάτοις*. For Suidas clearly says: *Φανώς· φανός τε κατὰ συγκοπήν*) ^C *θεῶν, Ἡλίῳ τε καὶ Σελήνῃ, τῆς θυσίας τελουμένης, ἐπιμίγνυσθαι τὸ θῆλυ γένος οὐ νενομίστο*. In Agapet. *Sched. reg.*, c. 51, where commonly there exists: *κἀκείνου (i. e. ἡλίου) δὲ φανώτερος ὁ εὐσεβὴς βασιλεύς*, the Heidelberg Cod. 356 presents the sincere reading *φανώτερος*. But in our ep. 147, p. 283, *τῇ γὰρ φανοτάτῃ φύσει μᾶλλον* (one book Mon. 50 here inserts *ἂν*, and that rightly) *ἀνακεῖσθαι εἴη τὸ ἐν τοῖς αἰσθητοῖς καθαρὸν καὶ φωτοειδέστερον*. The Lips. Cod. offers *φανωτάτῃ*. Mon. B has superscript this scholium, *καθαρᾷ καὶ θείᾳ*. Cf. Bornemann. ad Xenoph. *Conviv.*, p. 494, and in *Indic.*, p. 249. Jacobs. ad Philostrat. *Sen. Imagg.*, p. 460. C. E. Christoph. Schneid. ad Plat. *Civitat.*, vol. II, p. 261; Boissonad. *Anecdott. Græc.* vol. II, p. 484; Ellendt ad Arrian. t. II, p. 454. — For *ἀνακεῖσθαι* Cornarius appears to have read *ἀνάκειται*. For he translates, *Quapropter ab eo, quod divina est hæc res, etiam lucidissimis in æthere deis attributa est*. Regarding the verb *ἀνακεῖσθαι*, which is accustomed to be said of offerings suspended from the walls of temples and of exposed images, ^D vid. Stallbaum. ad Plat. *Sympos.* p. 94 (p. 197) *οὗτος ὁ παρ' ἐμοῦ λόγος—τῷ Θεῷ ἀνακείσθω*, add. Boissonad. ad Philostrat. *Her.*, p. 362, and ad *Eunap.*, p. 339, as well as Osann. ad Philemon., p. 247. Cf. also our ep. 147, p. 283, in the place praised above. *Ἀνατίθημι* is used in the same way, e. c. Ep. 137, p. 275, *Θεῷ βραβευτῇ τὴν συντυχίαν ἡμῶν ἀνατίθημι*, et ep. 154, p. 293, *ᾗ τῇ φανταστικῇ φύσει χαριστήριον ἀνατέθειται*. Then Barb. vitiose *ἐνεφέρα* in place of *ἐν αἰθέρι*. Regarding *τῇ* being suppressed, vid. *ad c. 6*, p. 69. *μένον* in Mon. BD exists, I think. But the vulgate is not to be worried over. Regarding the use of the particles *μὲν οὖν*, *δή*, *allerdings*, to which in this place the force of intensifying and correcting belongs, Stallbaumius spoke ad Plat. *Criton.*, c. 2, end, p. 108. Thus our author also below, c. 21, p. 84, *Καὶ μοιχός ἐστιν αὐτὸς οὗτος· τὰ κράτιστα μὲν οὖν τῶν μοιχῶν· εἰς ὃν ἀπέρριπται τοὔνειδος*. Most celebrated is that Simonid. *Scol.* XI, 1, in Brunckii *Analectt.*, t. 1, p. 122, *ὑγιαίνειν μὲν ἄριστον ἀνδρὶ θνατῷ*. Cf. Ast. ad Plat. *Legg.*, p. 34, et *Gorg.* p. 32 seq. With ours agrees Suidas v. *Ὑγίεια· τῶν ἀνθρωπίνων ἀγαθῶν τὸ κάλλιστον*. *Barb.*, Mon. ABCD, Vat. et Veneti AB. It had been also in Rehd. by a first hand; but afterwards *ν* was added, which was lightly erased. The remaining books with the editions give *ἐπὶ τὸν ξυρόν*. Then Mon. E vitiose writes *ξυρόν*. Concerning which permutation vid. *ad c. 7*, p. 71. (40) *Τὸν δρώπακα*. To the margin of the Mon. A book, in a recent hand, has been added the gloss *κεκαλλωπισμένον* superscript *μον*, which seems to be excerpted from Suidas, where s. v. *Δρώπαξ* are read these things, *Δρώπαξ· ὁ κεκαλλωπισμένος ἀνήρ. Πολλοὺς ὁρῶ διὰ τὴν ὑγίειαν ἐπὶ τὸν ξυρὸν καὶ δρώπακα καταφεύγοντας*. Nor should those things be passed over which Toupius noted *Emendat. in Suid.*, p. 1, p. 94 ed. Lips., with our complete place cited: Hence it is surprising to contemplate the interpretation of Suidas, *δρώπαξ, ὁ κεκαλλωπισμένος ἀνήρ*. Unless perchance some comic poet called some mannikin *molliorem* and *deglabratum* in play and jest, because he would use *δρώπαξ* to be sure for form and softness. But *δρώπαξ* was a certain ointment made for the most part of pitch, which *kinaidoi* and soft men would use for smoothing the shanks and for depilating other parts of the body: regarding which one must consult *ἰατρῶν παῖδες*. Martial. *Epigramm.* x, 68: *Lævis dropace tu quotidiano, / Hirsutis ego cruribus genisque.* — Similarly Juvenal. *Sat.* VII, v. 112 sqq.: *Despicias tu / Forsitan imbelles Rhodios unctamque Corinthum : / Despicias merito. Quid resinata juventus, / Cruraque totius facient tibi lævia gentis?* Where vid. Ruperti. Concerning the use of *τοῦ δρώπακος* consult Antyll. in XXI old and famous Greek medical *opuscula*, p. 296 sq., and those whom Matthæi praises there, Galen. *De sanitat. tuenda*, 6, 8, Ruf. Ephes., ed. Mosquens.; Paul. Ægin., 7, 19, who transcribed the place of Antyllus almost word for word; also, whom he advises to be added in the *Indic.*, Theoph. Nonnum cap. 166, 209. Conf. also Cæl. Aurelian. *De morbis chronicis*, 1, 1, p. 281 et 283. *C* in a recent hand has, *ἐξάντη*. Our author *De Provid.*, p. 97, *καὶ ἐξάντης ἔσομαι τοῦ δαιμονίου μηνύματος*, et *De insomn.* p. 154: *καὶ ὅσοις ὕπνος ἰατρὸς ἐξάντη τὴν νόσον ἐποίησεν*, where Nicephorus, p. 374, *ἐξάντη* interprets by the words *ἔξω λήθης*. He has referred of course our author to Plat. *Phædr.*, p. 244, E. *καθαρμῶν τε καὶ τελετῶν τυχούσα* (i. e. *ἡ μανία*) : *ἐξάντη ἐποίησε τὸν αὑτὴν ἔχοντα*, etc. Vid. Ruhnken. ad *Timæ.*, p. 92. ed. Koch., et Jacobs. ad Ælian, *De nat. animall.*, p. 176.

^A and the inverse. The Monacensis A has "all other things" for "all things." Later the Monacensis E has "himself," with "it" written above for "him." The Rehdigeranus has the last part of the word "head" from an emendation on an erasure. Then the Monacensis C has "to the burden" (for "in the burden") along with "is released." ^B Hence, "from the cutting comes the rejoicing by a transposition of a letter," says Artemidorus, book I, chapter 23. ^C After "if," the Venetian copies BC omit "and." In the following, the Barberinus has "in the bowels" for "in the viscera." But as to how it can be that it serves for both feet and viscera, ^D our author provides the cause of this matter in *De insomniis*, p. 132, CD, where see Nicephorus, p. 364, CD and following.

^A For "to the all-happy one," see Eunapius, *Vit. Ædes.*, p. 26, below: "the all-happy Ablabius." Julian, *Misopogon*, p. 344: "wholly miserable." Xenophon of Ephesus, 1, 4, p. 7: "you wholly unmanly," and "unclean," I, 5, p. 60: "O I, the entirely unjust." V. 10, p. 109: "O I, entirely miserable." Longus, p. 103, Schaefer: "entirely good." Eustathius, *Hysmin.*, VI, p. 258: "the all-wise pilot"; p. 261: "but the" (three Monacensis codices: "and the all-wise pilot"). Cf. Abresch, *Animadversiones ad Æschylum*, p. 239 sq., Lobeck ad Sophocles, *Ajax*, p. 417; Matthiæ, *Gramm. Gr.*, p. 748. ^B By "circles," Palladius well illustrates in his unedited *Commentary on the Epidemics of Hippocrates*, VI, section 5, aphorism 16: "to exchange... we shall use the circles." They call "circles" the many periods that occur, phlebotomies, purges, local remedies. They were taken again and again in this way, and for this reason they are called "circles." This passage my very learned friend Dietzius, who is destined to merit great things in the restoration of the Hippocratic text, kindly communicated to me in a letter sent from Florence on September 19, 1829. Cæl. Aurelianus explained accurately concerning the various cycles used in different ways for cephalalgia, in *De morbis chronicis*, Book I, chapter 1, p. 275 sqq., which Wowerius praises in *De Polymathia*, p. 213, illustrating the locution "in a circle," and not unaware of our Synesius. ^C Shortly, the Parisian C and the Vaticanus have "midst," with "middle" written above for "middle." It is correctly "middle." See Lobeck, *Aglaophamus*, vol. I, p. 530 sq. Then the Monacensis E wrongly writes "long" for "as," and for "proceeds" it has "passes through" with the Rehdigeranus; concerning this confusion, compare Matthæi on Nemesius, *De natura hominis*, p. 235. Our author, ep. 58, p. 201: "having become (namely, Andronicus, a most wicked man), the ultimate plague of the Pentapolis, after the earthquake, after the locust, after the famine, after fire, after war, having gone through the remains of their survivors precisely." ^D There is not rare among the Platonists a comparison of our head with a citadel. See Plato, *Timæus*, p. 70, and 90, A; also *Politia*, p. 560, B; Cicero, *Tusculan Disputations*, I, 10, and *De natura Deorum*, II, 56, 445 ed. Creuz., where compare Davis; Philon Judæus, *De somniis*, vol. V, p. 16 ed. Pfeiff., Max. Tyr. XV, 8, p. 201, and XXII, 4, p. 267; Synesius, *De insomniis*, p. 135; coll. Gatak. on Marcus Antoninus, p. 95 sq., and Jacobs on Philostratus the Elder, *Imagines*, p. 525 sq., where that most learned man did not pass over this place in silence.

(54) ^A *ἐληθερεῖν*†. Flor. AB, Barb. and Mon. BD together with Petav. 2; the remaining written and published books [have] ἐληθερεῦν, except Mon. E, which has πεθερεῖν, with η superscript. Hesychius: *Ειληθερεῖν· ἐν ἡλίῳ θερμαίνεσθαι*, for they say *εἴλη* is the heat of the sun (cf. Ruhnken. ad Tim., p. 81, ed. Koch.). But as regards the manner of writing, I have already preferred the harsher form in *Orat. de regn.*, c. 16, p. 29, where from the Monac. codd. 29, 476, 481, 490, and 515, instead of the vulgate *πρός τινα*, I have received *πρὸς τινά*, following Ast upon Plat. *Legg.*, p. 275 sq., to whose opinion Car. Ern. Christoph. Schneider has added himself in Plat. *Civitat.*, t. I, p. (380 E) 197. Cf. also Passov in *Lex. Gr.* s. v. Marg. Mon. A has the gloss *θερμαινόμενον* in a recent hand. For the rest see Varro ap. Plin. *H. N.*, xxviii, ^B ... *σαις ταῖς αὔραις* (for *ὥραις*) *ἐκκείμενον*, if you compare what follows shortly after. Concerning the customary interchange of both words, see Jacobs. ad Callistrat. *Statt.*, p. 704. Par. B rightly has *ἐγκείμενον*. Par. D *κείμενον*.

(55) *Ἀπάσαις ἂν εἴη νόσοις* ^C. In Vat. *νόσοις* was absent from the word *ἁπάσαις*, [added] by a recent hand superscript. Concerning the word *δυσαπολύτατον* see Wass. and Duker. ad Thucyd. iii, 101, vol. II, p. 569.

(56) *Τῶν δοράτων* ^D *τὸν μέλεα*. The article before *δοράτων* is missing in Mon. A. The same book also exhibits *ἔλεα* at the end in a recent hand, [with] this scholium in the margin: *ἀπὸ τοῦ ἕλος· τὸ δάσης*. Cf. Suid. v. *Ἔλειος* and *ἕλος*. For *πεδινά* in Barb. there is *πεδινά*. Then Mon. E wrongly writes *ὄρεα* for *ὄρη*. By the same error, Mon. A and the published editions have *ὄρη*. ...

(57) *Τὴν δὲ αἰτίαν Ὁμήρου πυνθάνου*. These words up to *λέγοντες* in parentheses are to be accepted. Mon. E *πυνθάνου*, *ὢν* superscript for *αὐ* [?]. Shortly in Mon. A *λέγοντος* is missing. Our *De regn.*, c. 26, p. 48, *Ὁμήρου γὰρ — ἤκουσα λέγοντος*. *De insomn.*, p. 147, *δοκῶ μοι διὰ τῶν τοιούτων ἀκούειν Ὁμήρου λέγοντος*. *Ep.* 57, p. 195, *καὶ λεγόντων ἤκουσα γερόντων ἱερῶν*. *Ep.* 60, p. 217, *λέγοντος ἀκούσῃ τοῦ διακομιστοῦ*. *Ep.* 117, p. 256, *λέγοντος ἄκουσον*. *Ep.* 119, p. 256, *λέγοντος ἀκούειν*. Add Plat. *Menex.*, p. 249 B; *Charmid.*, p. 161 B; *Ion*, p. 536 D al.; Max. Tyr., XXXVI, 6, p. 431; XXXVIII, 7, p. 453; XL, 2, p. 471.

(58) *Ἀνεμοτρεφῆ*. Barb. *ἀνεμοτρεφεῖς*. Homer. *Il.* XV, 625. *Ἀλλ᾽ ἐπόρουσε* (sc. *Ἀγαμέμνων*) *Κόων, ἔχων ἀνεμοτρεφὲς ἔγχος*. Vocab. *ἀνεμοτρεφής*, which Jacob has well explained ad Philostrat. Sen. *Imagg.*, p. 257 and 417; Synesius himself explains [it] shortly after with these words: *οὗ ταῖς ἐμβολαῖς τῶν ἀνέμων ἐξέκειτο*. Cf. *Lexic. Seguer.*, t. I, p. 397 ed. Bekker. Seneca *De Provid.*, c. 4, § 2: "Non est arbor solida, nec fortis, nisi in quam frequens ventus incursat: ipsa enim vexatione constringitur et radices certius figit. Fragiles sunt, quae in aprica valle creverunt." Then for *τὸ* Flor. A, Par. B and Barb. exhibit *εἴτε*. Concerning which interchange see Boissonad. ad Eunap., p. 420 and 601; also ad Herodian. *Epim.*, p. 13.

(59) *Χείρωνα τὸν σοφόν*. Chiron is criticized because of the signal knowledge of various arts in which he excelled; for he taught Aesculapius the medical art, he instructed the most excellent heroes of the Greeks, Jason, Achilles, and others, and trained them in medicine, hunting, and music. See Homer *Il.* IV, 219, and XI, 830; Pindar *Pyth.* II, 10 sqq. and 79 sqq.; IV, 180 sqq. and 204 sq.; VI, 20 sqq.; *Nem.* I, 75 sqq.; Xenoph. *De venat.*, c. 1; Plat. *Polit.*, III, 4, p. 71, and there Ast, p. 445; Horat. *Epod.*, XIII, 11; Philostrat. *Her.*, p. 140, and there Boissonad., p. 521; Gregor. Naz. *Or.* XLIII, t. I, p. 779, A; coll. our work below, c. 17, p. 81, B. For *εἰκῇ* Mon. E has *εἰμή*, *εἴχει* superscript. Shortly, the same [man] *ποιεῖ*, *η* superscript for *οε*, and *δόρυ*. See *δρῶν*, ascribed to the margin by a recent hand, Suid. s. v. *Τέμπη*, *τὰ μεταξὺ τῶν τῆς Θετταλίας ὀρῶν περὶ τὸν Ὄλυμπον καὶ τὴν Ὄσσαν στενά*. See primarily Ovid *Metamorph.* I, 569 seqq. and Aelian. *V. H.* III, 1.

(60) *Ἀπό τινος ὄρους*. Beving [?]. *ὄρους* sense plainly conflicts. Read *ὄρος*. – By no means, for *ὄρος* [in] *ὑποτε* [is] opposite to the words *Πηλίου ἐκ κορυφῆς*, h. l. it is a lower mountain, i.e., a hill. Nearby for *φάραγα*, mon. E incorrectly writes *φάλαγγα* (concerning this confusion see Schæfer ad Schol. Apollonii Rhod. p. 48)], *οὗ*. Next, Mon. BD exhibits *μήκιστα καὶ λεῖα*, with reversed order of words. Shortly after Par. C and Vat. (with *οὗ* superscript) *ταῖς ἐμβολαῖς*. ... *natum ex ὅτε*.

... ^B ... *habet*. Then Mon. D *περὶ τούτων τὰ κεφαλά* with *α* superscript for *ώ*. Pseudo-Petav., *περὶ τούτων τὰ κεφαλά*, wrongly; for it is known enough that with the Attics the masculine dual number is placed before the feminine gender. See Kæn. ad Gregor. Corinth., p. 631; Matthiæ *Gramm. Gr.*, p. 812 sq.; Boissonad. *Anecd. Gr.*, vol. II, p. 233. Our *De regn.*, c. 28, p. 51, *τὼ χεῖρε αἴρων*. Cf. *De Provid.*, p. 114, *De insomn.*, p. 155; *Ep.* 121, p. 257; *Catastas.* I, p. 303, in Petav. 2 wrongly is *τὰ χεῖρε προσεξάξομαι*, which Boissonad corrected / *προσάξομαι*, which the same very learned man noted from the Paris codd. 1760 and 1058; Lips. and Monac. 87 and 476 with ed. Canter also have [it]. In the Guelf. book exists *προσέξομαι*. Only Mon. 481 writes *προσμάξομαι*, and that rightly, since this reading is much stronger. - Shortly, Rehd. *δασείαν*. Mon. C presents *σκιαγραφεῖται*, likewise Flor. A and Mon. A from another hand. Concerning both forms see Lobeck ad Phrynich., p. 578, and Schneider ad Plat. *Civit.*, p. 556 D, t. III, p. 55. But usually *σκιαγραφεῖσθαι*, or, which is more accommodated to the Attic style, *σκιαγραφεῖσθαι*, to live in the shade, in *umbraculis* and leisure, i.e., to lead a shadowy life, the Greeks used to call soft and idle men (see Budæus *Comment. L. Gr.*, p. 828; Ast ad Plat. *Phædr.*, p. 323), who thence were called fat and white (Horat. *Sat.* II, 2, 24, where see Heindorf., p. 257). ... Mon. A and the published books *ὄρους*. From the remaining mss. nothing has been noted of variety. For the rest see above ad p. 76.

CAP. XIII

(65) *Ἔξεστι* δέ. Mon. E *ἔξεστι*. Mon. AE, Par. C, Vat. and Venet. A omit. Concerning the locution *πεῖράν τινος λαβεῖν* see Ast ad Plat. *Gorg.*, p. 13. Shortly, Venet. C *συνερράγει* for *συνερράγη*. *Συρρήγνυσθαι* is for the Latins *confligere*, see Budæus *comment. L. Gr.*, p. 784. Cf. infr. c. 21, p. 85 A. In Mon. A the accent above *τό* of the second is owed to the hand and after [it] in the same book is a erasure. Then Mon. D has *καμβύσου*, *μ* superscript for *β*, with a small line noted below. Mon. B *καμμύσου*, which seems to have been born by error from *καμμύσου* (sic Rehd.). Par. D and Mon. C *καμβύσσου*. Nearby Mon. C *ψαμμιτίκου*, Veneti BC *ψαμμιτίχου*, which seems to have been also in Mon. A, as one who has it from a correction. All the remaining, both written and published, present *ψαμμιτίχου*. Cf. Jacobs ad Aelian., t. II, p. 561. Petavius in his Notes, having prefixed *Ψαμμητίχου*, submitted this observation: "Thus all mss. with slight error regarding the word, but of the greatest matter." Therefore, for Psammetichus I restore Psammenitus. You have the history in Herod. *Thalia* [c. 10-12]. Then Mon. E *καὶ τά*, *καὶ* superseded. Shortly Par. AC, Flor. B and Mon. AC *ἀρραβίας*. Nearby Mon. E *εἰσβολήν* (sic) *συμβολήν* superscript. Par. C and Vat. in the text *εἰσβολήν*, in the margin *γρ. συμβολήν*. Mon. A with Venet. A *συμβολήν*. - - *ἡγούμενοι διελύθησαν*. Par. C and Vat. *ἐνήχη*, *οὗτοι* superscript. But what ...

is superscripted *οὗτοι* is read, is merely a gloss. Nor is it rare for a dual subject to be followed by a plural verb. See Matthiae, *Gramm. Gr.*, p. 600 and 814. *Πειρᾶσθαι ἀλλήλων* (vernacularly, "to measure oneself one against another") is illustrated by Usterius in *Plutarch. Consol. ad Apollon.*, p. 72. Soon Mon. D erroneously writes *ἑκάτερον*. Arrian, Vol. II, p. 285. *γενομένου* δὲ, Venet. G *καὶ γενομένου*. Next Mon. A has *πείθου* superscript instead of *εἰ*. Regarding the phrase *κρείττονος ὄντος, ἢ κατ' ἀναίρεσιν τῶν νεκρῶν*, see Bergler on Alciphron 1.17, p. 65; Perizonius on Aelian *V. H.* 11.42; Villoison on *Longi Past.*, p. 290; Bake on Cleomedes, p. 414; Matthiae, *Gramm. Gr.*, p. 843 sq. Synesius, *Dion.*, p. 58, *Καὶ τοῦτο μεῖζον, καθ' ἑαυτὸν ὤν*. Basil the Great, *De gentilium libris utiliter legendis*, Vol. II, p. 174 C, ed. Garn.; § 8, ed. Sturz: [Greek text]. In the following, for *ἄλλο*, Barb. erroneously writes *ἀλλῷ*. Soon Venet. A in the text *οἱ περιγενόμενοι*, in the margin *γρ. οἱ γενόμενοι*. Mon. B has *ὄντων* with *v* superscript for *τὰς*, Mon. A *ὄντων*. Soon Par. D *ὡς ἕκαστος* superscript, *ἐτύγχανε πεπτωκώς* *ἐπὶ παρατάξεως* superscript. Mon. C *Θημῶνας*. Our *De regn.*, p. 24, *Θημῶνα πυρών*. *Hymn.* 22 sq. *Θημῶνας — κτεάνων*. *De regn.*, p. 3, *πλούτου θημῶνας*. Cf. Jacobs on *Antholog. Palat.*, p. xxxix. For *ὁ μὲν Αἰγυπτίων*, Barb. writes *ὁ ἐν ῇ* (however, a later hand deleted the negative particle) *Αἰγυπτίων* (sic). Then for the common reading *Μήδων*, I have restored *Μηδικῶν* from the codices of Par. ABCD, Florr. AB, Barb., Mon. ABCD, Vat., Venice, and Rehd., and also from the *Lectiones variae* of Turnebus. Mon. E has *μήδων* with *μηδικῶν* superscript. *Σορός*. Sc. III, 12, where see Wesseling and Valkenaer, Vol. V, p. 11, p. 11 ed. Schweigh. coll. Constantinus Manasses, *Fragm.* IX, 76 sqq. at the end of Nicetas Eugenianus, from the edition of Boissonade. Cornarius and Petavius, but it is clear, one can infer from his words, see Ast, *Additamenta ad Plat. Phaedr.*, p. 635, and *Annotationes ad translat. Germanic.*, p. 191. Soon Par. D, for *ἐμπεπελακέναι*, corruptly has *ἐμπεπλακέναι*. Mon. C *ἐμπελακέναι*. Mon. E *ἐμπεπελακέναι*, *παρωχηκέναι* superscript. Par. C *ἐμπεπαρωχηκέναι*, in the margin *γρ. ἐμπεπλακέναι*. Mon. A *ἐμπαρωχηκέναι* with a small lacuna left from an erasure; in the margin by a second hand *γρ. ἐμπεπελακέναι*. Par. A *ἐμπεπαρωχηκέναι* superscript, *γρ. ἐμπεπλακέναι*. Also Par. B, however, it omits *γρ.*. Mon. B *ἐμπελενκέναι* superscript *γρ. ἐμπεπλακέναι*. Flor. A with Barb. *ἐμπεπαρωχηκέναι*. Flor. B *ἐμπεπαρωχηκέναι*. Vat. *ἐμπαρωχηκέναι*, in the margin *γρ. ἐμπεπαλαικέναι* (sic). Venet. A *ἐμπεπαρωχηκέναι*, but in the margin *ἐμπεπελακέναι*. [Veneti with the published texts. Contra Flor. B, Monacc. BDE, Vat. and Rehd. not (Mon. C *ἐμπεπλακέναι*).] See Boissonade on *Marinus*, p. 66, Hess on Plutarch's *Vita Timoleontis*, p. 119, Lobeck on *Phrynichus*, p. 171 sq., Bachmann on Lycophron, *Alex.*, Vol. I, p. 139 and 277 sq. So Venet. A *διὰ τετραναίης* with an asterisk placed in the margin. The same error was in Rehd.; but later the accent above *diá* was erased. Mon. A has *ἦς* from a correction by a hand in an erasure. *τὸ παχύ*. Barb. by the first hand showed *παχύν*; by a recent one, however, *ν* deleted. Regarding the matter, see Hadrian Junius, *De coma Comment.*, c. 11, p. 594. *ἀ* marked by a sign of deletion, and *ἀ* is superscribed, so that it becomes *ἀπήτων*. Shortly after, for *ἐπ' αὐτὰ*, Venet. C reads *ἐπ' αὐτούς*. Soon Mon. E *κορύνας* for *κορύνης*. Furthermore, Veneti AC for *ἂν δέοι* write *ἀντὸς*. B gives *φασὶν* superscript. But the Florr. AB, Mon. AC, Par. CD and Vat. C together with the Venetians show *φασὶν* (that is, Herodotus). But the vulgate is confirmed by Herodotus l. c., whose words are: *αἴτιον δὲ τούτου τὶς ἔλεγον* (i.e. the locals), *καὶ ἐμέ γ' εὐπετέως ἔπειθον, κ. τ. λ.*. Concerning the confusion of *τοῦ φασὶν* and *φασὶν*, see Boissonade on *Aristaenetus*, p. 600. Next Mon. BD for *ἐφ' ᾧ* erroneously have *ἔφην*. Regarding the legal formula *εἶναι καλεῖν μάρτυρα*, which Hemsterhuys praises from our author in his notes on Lucian's *Judicium Vocalium*, Vol. I, p. 318, Bip., cf. Raphel on II Corinth. 1.23. Herodotus [l. c.] adds, *Αἰγυπτίων γὰρ ἄν τις ἐλαχίστους ἴδοιτο φαλακρούς πάντων ἀνθρώπων*. But Aristotle teaches that among those who use [to shave their heads] they go grey faster, *5 De generat. anim.*, c. 5 [Vol. II, p. 707, A, ed. Du Vall., Vol. 1, p. 785, col. 1, l. 25 sqq. ed. Bekker] and *3 De Hist. [anim.]* cap. 11 [III, 10, 5, Vol. I, p. 111 ed. Schneid.; Vol. c. p. 518, col. 1, l. 15 seq. ed. Bekk.]. See Clem. Alex. lib. 3 *Paed.*, cap. 11 [Vol. 1, p. 290 Potter]. PETAV. After *μὲν* Rehd. continues thus: *εἶναι λωβήσασθαι* etc. However, the first hand filled in what had fallen out in the margin, with *δὲ* changed to *οὐδὲ* for the *ὃ* that had been written in the context. *ὑπερόριον*. Mon. C has *διατοσούτων* (sic), the last out of *τοῦ* erased. Before *τοσούτων* Mon. AE together with Venet. A insert the article *τῶν*. The last word *ἐθνῶν* a corrector gave in an erasure in the Rehdiger manuscript. *ὃν προαιρείσθαι ὑπερόριον* is to undertake a journey outside one's fatherland. Similarly our *De Insomn.*, p. 143 D, *βαδίζειν ὁδὸν μακρὰν ἢ πλοῦν ὑπερόριον, ὥσπερ Πυθῶδε καὶ ἐς Ἄμμωνος*. *De regn.*, p. 19, D. *Ἀλλὰ τοῖς δεῖ καὶ ὑπερορίους ἀρμοστὰς ἐκπέμπειν*. - To [instead of] *νεκροῦ* Venet. C writes *νεκρῶν*. Par. D *ἐξόρους* (likewise Barb.), in the margin *γρ. νεκροῦ*. [Boissonade on Philostratus *Her.*, p. 350.] Our *Catastas.*, in max. barb. excurs., p. 302, *Αἰγυπτίαν γὰρ οὖσαν*. Themist. *Or.* xxi, p. 244 A, *ἀπιστῶ τῇ μητρί*. And for *καὶ* before *συχνοῖς* [others omit]. Then Venet. A writes *τῶν ἑστ(sic)*, which Venet. C also exhibited by the first hand. Mon. A was [illegible]. Then Barb. *σκυθικούς* (sic), which a recent hand changed to *σκυθικ*. [The anonymous author on Atticisms in classic authors and the Va-tic. mss. of the editors Vol. IV cared for by A. Maio, p. 594, *Ἀντὶ τοῦ εἰπεῖν εἰς μῆκος ἐκτεταμένην ἔχει τὴν κόμην, ἀνεικὼς τὴν κόμην λέγουσι*. Our author, infra, c. 16, init. *κόμην ἀνεικὼς εἰς τὸ περιττόν*.] *ἄν τις ἐντείνη κόνδυλον*. In Rehd. by a margin hand, superscript is *κόνδυλον* (sic), as if neglected by the first hand. In the margin of the book Mon. A a recent hand added the gloss *κολαφισμόν*. Furthermore, see Bähr on Plutarch, *Alcibiad.*, p. 268. Then Flor. B, Par. BCD, Barb., Mon. ABCD and Vat. exhibit *ἀπολλώλεκε*, omitting the movable *ν*. Venet. C *ἀπολλώλεκεν*. Rehd. seems to have had *ἀπολλώλεκεν* with an extra *λ* superimposited, when the second *λ* appears above an erasure. [rid. m. pr. erat *θεάτρῳ*. Postea corr. *θεάτρῳ*.] But regarding the particle *ὃ* placed in the fourth position, *Annotat. ad c. 3*, p. 65 C, *τὸν ἄνθρωπον* not said without contempt. See Bähr on Plutarch, *Alcibiad.*, p. 68; Heyler on Julian *imp. epist.* 43, p. 379; cf. our author, infra, c. 21, p. 85; *De Provid.*, p. 105; *ep. 4*, p. 162; *ep. 14*; *ep. 58*, p. 203; *ep. 7*, p. 218. Next, Rehd. by the first hand erroneously exhibited *δὲ*; by a second it was rightly corrected to *δὲ*. The use of the particle *καὶ* after *δὲ* was illustrated by Lennep on Phalaris, p. 381 ed. Schaf; Ast on Plat. *Polit.*, p. 332 and 628, Blomfield on Aeschyl.

^A Pers., v. 249, Held. in *Actis philologorum Monacc.*, I, 5. Regarding the expression *παρέχειν διατριβήν*, see Heindorf on Plat. *Protag.*, p. 570; Boissonad. on Eupap., p. 389 sq. (where that most learned man aptly praises our ep. 4, p. 160: *Τοιούτον οὐ μετρίαν παρεῖχε τὴν διατριβήν*, and Held. on Plutarch. *Vit. Timol.*, p. 377). Next, Mon. ABD write together *καθεκάστην* (in Mon. C it is perversely read *καθ' ἑκάστην ἱερομηνίαν*). For on the *Kalends* themselves they used to provide games and spectacles of various kinds. Julian, *Misopog.* [p. 359 C, ed. Spanh.], *εἴργω τῶν θεάτρων ἐμαυτὸν ὑπ' ἀδελτηρίας, οὐδ' εἴσω τῆς αὐλῆς παραδέχομαι τὴν θυμέλην, ἔξω τῆς νεομηνίας* [Petavius, against all editions, which five Monacensis codices support, wrote *νουμηνίας*]. Hence *ἱερομηνία*: for games and supplications [passim] in Dio Nicaeus. Also in Demosthenes, in the oration *contra Timocratem* [in *Oratt. Att.* ed. Bekker, t. V, p. 17], there are *ἑορτώδεις ἡμέραι*. The author Harpocration [p. 195]. Hesych. [t. II, p. 26] *ἑορτάσμιοι*, where see Hemsterhus. and Albert. *Gloss.*: *ἱερομηνία*, holy month. Maximus [rather Marinus] in *Proclo* [c. 19, p. 16 ed. Boissonad.] writes that this philosopher passed the last day of the month, that is, the *ἔνην καὶ νέαν*, without food, *ὥσπερ δὴ τὰς νουμηνίας λαμπρῶς ἐπετέλει καὶ ἱεροπρεπώς* [where see Fabric. and Boissonad., p. 107]. PETAV.—Cf. Duker on Thucyd., I, 56, vol. II, p. 546 sq. ed. Bip. ^B In his notes citing these things, he silently wrote *τὴν θέαν*, against all books, both manuscript and printed. Schäfer showed that the article is more correctly omitted in such cases in *Apparat. crit. et exeget. ad Demosth.*, t. I, p. 179. Then the same Petavius added: “Elegantly *τὴν* [sic] *θέαν καταλαβεῖν*, that is, a place opportune for viewing.” Thus also Theophrastus *ἀγοράζειν τὴν θέαν* [the editions do not acknowledge the article] he said in *Eth. Charact.*, c. *περὶ ἀναισχ.* [c. 9, p. 14 ed. Ast.]: *καὶ ξένοις δὲ αὐτοῦ* [leg. *αὐτοῦ*] *θέαν ἀγοράσας, μὴ δοὺς τὸ μέρος, θεωρεῖν*. For thus Casaubon once correctly restored it. > and Petav. 1, 2, *οὗτός ἐστι*. Pseudo-Petav., *οὗτός ἐστιν*. In the following, Mon. E has *αὐτῶν* with *οὐ* superscribed, *φύσει*. ^C ...the buffoons used to do. Artemidorus, lib. I, cap. 23/1, 22, t. I, p. 35 Reid.: *Εὐρᾶσθαι δὲ δοκεῖν τὴν κεφαλὴν ὅλην πλὴν* [Reiff followed Reisk in rightfully expanding the latest word] *Αἰγυπτίων θεῶν ἱερεῦσι καὶ γελωτοποιοῖς, καὶ τοῖς ἐξ ἔθους ἔχουσι ξυρᾶσθαι ἀγαθόν* [where conf. Rigaltii not. t. II, p. 11 sq.]. Asterias *Hom.* 4 [p. 57] calls such men *ἐξυρημένους πρὸς κόνδυλον*. Those who in the theater submitted to being struck with slaps and punches, and for that reason shaved their cheeks. Naz. *Stelit.* 1 [Or. iv, c. 78, t. I, p. 166 A, ed. Maur.]: *Πάντως οὗ ποτ' ἂν ὑπερβαλλοίμεθα τοὺς ῥᾳδίως, ἐκεῖ κατὰ τῆς* [the article, which the editions have, Petavius omits] *κόρρης, τά γε τοιαῦτα παιζομένους καὶ παίζοντας*. And orat. 20 [Or. XLIII, c. 64, p. 820 A]: *Καὶ τοὺς ἐπὶ σκηνῆς θαυμάζοι, ὡς ἡδεῖς τε καὶ φιλανθρώπους, ὅτι τοῖς δήμοις χαρίζονται, καὶ κινοῦσι γέλωτα τοῖς ἐπὶ κόρρης ραπίσμασι καὶ ψορήμασι*. » PETAV. *τῆς ἡμέρας* is wrongly written for *τῆς ἡμετέρας*. Our author also uses the expression *τῆς ἡμέρας πολλάκις* in ep. 121, p. 257 D. Item ep. 130, p. 265 B; *τῆς ὥρας πολλάκις*. In inverted order, ep. 29, p. 177 A, *πολλάκις τῆς ἡμέρας*. ^D ...public. Plutarch, *Themistocl.*, c. 20, *ὁ δ' εἰς τὸν δῆμον παρελθών*. Lucian, *Harmonid.*, c. 2, t. IV p. 139 Bip.: *ἐς τὰ πλήθη παριών*. Vid. Wyttenbach on Eunap., p. 293. ...to Plat. *Polit.*, p. 350, 385, and 481. Lobeck on Phrynich., p. 473. Our author ep. 58, p. 179, *οἶμαί σου τὴν θεσπεσίαν ψυχὴν ἐπ' αὐτὸ τοῦτο* (but Monacc. codd. 50 and 48f, along with Lips., provide *ἐπ' αὐτῷ τούτῳ*. So too Guelferb. and Monac. 476 exhibited it, in which the second hand superscribed the vulgate reading) *καταπεμφθεῖσαν, ἐφ' ᾧ* (Guelf. with Monacc. 481 and 490 *ἐφ' ῷ*. Ed. Ald. *ἐφ' ῷ*. Mon. book 476 agrees; but the *ο* in this codex was written by a recent hand over an erasure. In Guelf. it is corrected to *ἐφ' ᾧ*) *κοινὸν ἀγαθὸν ἀνθρώπων εἶναι*. But Lobeck, praising these in the cited location, did not dare to change anything, and rightly so, since in the same compass of words either case often occurs. On the other hand, in ep. 129, p. 265, *καί τοι — ἐπ' αὐτῷ τούτῳ κατέβην ἐπὶ θάλατταν*, Guelf. by the first hand had *ἐπ' αὐτὸ τοῦτο*, but it was corrected by the second to *ἐπ' αὐτῷ τούτῳ*. *De regn.*, p. 12, *ἅπασι τοῖς ἐν ταῖς αὐλαῖς ὅπλοις ἐπὶ τούτῳ χρῆσθαι, μὴ λάθῃ παρεισδῦσα κολακεία*, in which place the manuscripts do not vary at all. Cf. Ast on Plat. *Gorg.*, p. ...above 1, marked with deleting dots. Venet. *ἐπιδειξόμενος*. [Note: the remainder of the Latin text on this page is a philological apparatus regarding the verb *παραβάλλεσθαι*, the term *διακυρίττεται*, and the expression *πίτυλον κατασείειν*.] [alt-version omitted] [original-script column: see facsimile]

κατασείειν*.] ^A (95) *Τέμνεται* and *κατατέμνεται*. Mon. C has *τέμνεται* — *κατατέμνεται*. Then the same book [has] *καὶ οὐδὲν ὅ τι ὑφίσταται, οὐ*, retaining *οὐ*. It is the same in Flor. B, though *οὐ* is omitted. But the fact that they insert the word *ὑφίσταται* is a mere gloss, brought into the text from the margin; for the law of the language would demand *καὶ οὐδὲν ὅ τι οὐχ ὑφίσταται*. The healthy vulgate is *οὐδὲν* (i.e., *ἐστὶν*) *ὅ τι οὐ*, [meaning] nothing is not [done], i.e., everything [is done]. See Ast on Plato, *Alcib. I*, p. 305; *Polit.* p. 611, and *Protag.* p. 62 ff., Matthiæ *Gramm. Gr.* pp. 607 and 906. Shortly after, Mon. C originally had *ὁρῶσιν*. But afterwards, the *ν* was erased.

(96) *Ἡ γε καὶ προσάλλονται*... *βλαύτης*... *Ἀττικῆς*... *ἀκριβέστερον*. Cornarius: to whom one might indeed also "leap upon" more exactly and more certainly than the Attic *blauta* in this place. It is in vain. For although the *blauta* at Athens was a certain place so called, according to Hesychius and Pollux, lib. VII, cap. 22 [P. II, p. 749 ed. Hemsterh.], it contributes nothing to this passage. Wherefore I think that *προσάλλεται* should be written, so that the meaning of such words may be that that man leaps upon the head more accurately and firmly than anyone else in an Attic shoe. For a *blauta* is not only a woman’s sandal, but also a masculine shoe, namely a sole and a lowered slipper. Hesychius: *blautai* (corr. *blautai*!) [are] heavy shoes, boots, sandals, shoes, or *blautia* (corr. *blautia*), sandals (where see Albert. Vol. I, p. 732). Phavorinus adds: *sandalia ischua*. Gloss: *blaution*—shoe. Flautus (Plautus) I think calls them *solea* in *Menæch.* [II, III, 40], and Apuleius in *Metam.* XI [p. 769 ed. Oudendorp]. For *baxeæ* are the footwear of philosophers, as is evident from Apuleius, when he says: "Nor he who would feign a philosopher with cloak and staff and *baxeæ* and goat-like beard." And the same is gathered from *Flor.* 2 [N. 9, p. 36]. But there were also *blautia* of that kind. Hence that epigram in Suidas [v. *blautē*, Vol. I, p. 436]:

The staff and these *blautia* too, O Lady Cypris, Lie [here as] the spoils of the Cynic Posochares.

Where for *ἔγκειται* (lies in) one should read *ἄγκειται* (is dedicated), says Petavius. In Rehd. *γενεά* seems to have arisen from *ἦγε*. Mon. A corrected *γ* over an erasure. Then Par. ACD, Florr. AB, Mon. ABD, Vat., and the Veneti AB exhibit *προσήλωνται*, Par. B and Barb. *προσήλονται*, Venet. C *προσήλωται*, Mon. σήλ... E *προσήλονται* (sic). Only Mon. C and Rehd. defend the vulgate. Moreover, there is no reason why the plural number of the verb, which is governed by the word *κεράμια*, should offend, especially since writers of a more recent age did not shrink from the ancient mode of construction (see Bernhardy *Doctrin. Synt. Gr.* pp. 418 ff., Matthiæ *Gramm. Gr.* p. 599, § 300, and Held on Plutarch, *Vit. Æmil. Paul.*, p. 280), and, as far as this passage in particular is concerned, our author, with the preceding words *τέμνεται καὶ κατατέμνεται*, to understand which *ἡ γενναία αὕτη κεφαλή* is [to be used], may seem to have preferred the plural number for the sake of clarity. For *βλαύτης*, which in Par. B is changed to *βλάττης*, Barb. has the corrupt *ἀπὸ ταύτης*. In the margin of codex Mon. A, a recent hand added the scholion: *βλαύτιον εἶδος ὑποδήματος*. It is worth noting that the shoes of dancers are called *blautai* by Libanius, *Pro saltat.*, p. 385, which ^B regarding the sense of this obscure passage makes for good understanding. Then Mon. E [has] *ἀνένδειν* with *ει* written over letters marked with dots for deletion. In Par. D *ἀκριβέστερον* is written above the line. Rehd. from the first hand above the line. Shortly after, Par. B and Vat. have *αὑτῶν* in the text (perhaps the copyist intended *αὐτῶν*), in the margin *γρ. ἑαυτόν*. See note on c. 2, p. 64.

(98) *Δυναίμην*. Mon. E *δυναίμην*, *αἰ* written above. (99) *Εἰς τοῦτο*... *τῆς τόλμης*. Mon. BD omit the article. Not bad (see Lobeck on Phrynichus, pp. 279-281, and Bremius on *Lys. Orett. select.*, p. 22); our author above c. 11, at the beginning, *εἰς ἄκρον εὐτυχίας*, where see the note; the vulgate, however, is better in this place. So below, c. 14, p. 78, *εἰς τοῦτο τῆς φύσεως*. C. 18, p. 81, *κἂν τούτῳ τῆς ἡλικίας*. De *Provid.* p. 90, *ἐν καλῷ τῆς ἡλικίας*. Aristoph. *Nub.* v. 510, *ὡς βαθὺ τῆς ἡλικίας*. Similarly Synes. *De regn.*, c. 32 at the beginning, *ἐνταῦθα τοῦ λόγου*. *Ep.* 137, p. 273, *ἐνταῦθα ἤδη τοῦ λογισμοῦ γινόμενος*. Then Mon. E and Rehd. *προάγοις*. Petavius falsely has *μήτε* for *οὐδέ*, the first syllable of which particle Mon. A corrected in the second hand over an erasure. ^C Lucian, *Περὶ τῶν ἐπὶ μισθ.* [t. III, c. 1, p. 945 Bip]: *οὐ γὰρ ἂν ἀνάγκη μοι ἡ πεῖρα ἐγένετο, μηδὲ, ὦ θεοί, γένοιτο*. See Lobeck on Phrynichus, p. 723 (where in the words cited from Diog. Laërt. V, 12, 275, *μηδὲ ἔσται* is wrongly printed for *οὐδὲ ἔσται*) Boissonad on Aristaenet. p. 598, Brem., and Schæfer on Demosth. in *Schæferiano Apparat.* Vol. I, p. 527.

(2) *Ἕτερον αὐτοῦ*... *τὸ παμμέγεθες ἀγαθόν*. Flor. B, Mon. A, and Vat. *ἕτερόν τι* in this place. *Ἕτερόν τι* is different from something. See Stallbaum on Plato, *Euthyphr.*, p. 63, and Matthiæ *Gramm. Gr.* p. 680. Next, Mon. E has *ἤ* superscript for *ει*. Regarding the verb *ἀπολείπεσθαι* cf. *λείπεσθαι*, used with the genitive; see Matthiæ *Gramm. Gr.* pp. 679 ff. and C. F. Hermann on Lucian’s treatise, *Quomodo histor. conscribi oport.*, p. 279 ff. Conf. Aristaenet. I. 24, p. 106 ed. Boiss., there also Bast, p. 543, Basil M., *De gentill. libris utiliter legendis*, Vol. II Opp. p. 184 ed. Garn.; c. 21, § 94 ed. Sturz., and Long. *Past.* pp. 29 and 98 ed. Schæf.

(3) *Πινδάρου*. In the margin of codex Mon. A, there is this scholion, ascribed by an earlier hand: *φησὶ γὰρ οὗτος* (Olymp. v, 53 ff. ed. Heyn.; v. 25 ff. ed. Boeckh.):

*…υγήεντα* (codex *ὑγιέντα* δ’ εἴ τις ἐς ὄλβον *ἄρδει*, ἐξαρκέων (codex *ἐπαρκέων*) *κτεάτεσσι* (codex *κτεάτεσι*), *καὶ* *εὐλογίαν* προστιθείς, *μὴ ματαιουσῃ θεὸς γενέσθαι*.

See Boeckh on *Fragm. Pindar.*, Vol. I, p. 2, p. 657. The last syllable of the word *εὐχῆς* [is] in Rehd. by a corrected hand over an erasure. In the next [lines], Barb. writes *ζειν* for the vicious [text] and Mon. CE and Rehd. [have] *ἔχομεν* for *ἔχωμεν*. Then Mon. E [has] *αὐτό* (for *ἀπὸ τῶν οἰκείων*). On the locution *ἐν καλῷ τοῦ θεάτρου* see Lobeck on Phrynichus, p. 280. Aristoph. *Thesmoph.*, v. 992, ^D *Ποῦ, ποῦ καθίζωμαι 'ν καλῷ, τῶν ῥητόρων [γ' ἐξακούω;]*

Shortly after, Flor. B [has] *ἀκροαταὶ τῶν γινομένων* (for *τῶν δεικνυμένων*). *Ἀκροαταὶ* and *θεαταί* are joined also by Gregor. Naz. *Or.* IV, p. 144 B, as by our author (*De Provid.*, p. 129; *De insomn.*, p. 145; *De regn.*, c. 28, p. 51), Xenoph. *Memorab.* III, § 31, and *Symp.* II, § 2, and others, *θεάματα καὶ ἀκροάματα* or *ἀκούσματα*. Regarding the verb *χορηγεῖν*, which our author uses quite often, see Wolf on Demosth. *Lept.* Proleg. p. LXXXIX, and

^A Creuzer. ad Plotin. De pulchrit., p. 521, sq. Then Venet. AC *δέοι*, item Rehd., in which by a different hand *δέῃ* has been changed into *δέοι*. Flor. B exhibits *δεήσῃ*. For *ἐπιδόσεις*, largitions, or contributions of money (see Bæhr. ad Plutarch. Alcib., p. 109) in Mon. C is wrongly written *ἐπὶ δόσεις*. For *αὐτῇ* Flor. B basely has *αἰτεῖ*. Soon Mon. A [has] *οὖσι* instead of *ὑπάρχουσι*. Mon. E [has] *τοῖς ὑπάρχουσι*, with *τοῖς οὖσι* written above. *δαιμονίου* Mon. A in the margin by a recent hand has the gloss *τῆς τύχης*. Then Mon. C erroneously [has] *ἀντὶ πνεύματος*. *Ἀντιπνεῖν*, which is "to reflare" for the Latins, is excellently illustrated by Ruhnken ad Rutil. Lup., p. 122 sq. To the examples collected by the eminent man I will add Marin. Vit. Procli, c. 15, p. 12 ed. Boisson., *πνευμάτων τυφωνείων ἀντιπνεόντων τῇ ἐννόμῳ ζωῇ*. Eustath. Hysm. VII, p. 265, *Ὃ τύχης ὅλης* (the last word the three Monacensian codices omit) *ἀντιπνεούσης ἡμῖν*. For *ἐπιλειπόντων* Flor. B, Monacc. ABCD, Par. C and Venet. A offer *ἐπιλιπόντων*. Par. D [offers] *ἀπολειπόντων*, with *γρ. ἐπι.* written above. Vat. [offers] *ἀπολιπόντων*. But there is no need for change; for it is not rare for the aorist to be joined with the present (see Buttmann. Gramm. Gr., § 124, 5, Matthiæ Gramm. Gr., p. 948 sq., Bæhr. ad Plutarch. Philopoem., p. 45, coll. Our De regn., c. 21, p. 39, below, and c. 22, p. 41). Concerning the difference between the verbs *λειπεῖν* and *ἀπολείπειν* and their permutation, Werfer discussed [this] in Actis Philologorum Monacc., t. 1, p. 85 seqq. Our Catastas. dict. in maxim. barbarorr. excurs., p. 299 (in the ed. wrongly printed 301), *Καί τοι καὶ τὸ δακρύειν ἐνίους --- ἐπέλιπεν*. More will be given by Bæhrius ad Plutarch. Pyrrh., p. 221. Thus rightly Par. AC, Flor. B, Mon. A, Vat. and Venet. A; the remaining [codices], along with the editions, wrongly [have] *παρεγένετο*. Cf. Boissonad. ad Nicet. Eugen., p. 260, and those whom I cited above regarding the formula *οὔτε δεῖ, μήτε δέοι*. ^B *ἄπεστιν*. Instead of *θαυματοποιοῖς* in Barb., through a wonderful error, it is written *θανατοποιοῖς*. Concerning the various types of *θαυματοποιοί*, consult Casauboniana, p. 52 sqq., and Casalius De tragœd. et comoed. in Gronov. Antiquitt. Græc. tom. VIII, col. 1610. Soon Flor. A [has] *ἀπερυθριάσασι*, neglecting the *ν* ephelcystic. Concerning this verb, which signifies "to cease to blush," see Blomfield. Glossar. ad Æschyl. Sept. advers. Theb., v. 480, p. 168. Ours De Provid., p. 92, *Εἷς δέ τις αὐτῶν ὁ μάλιστα ἀνδρειότατος ἀπῃρυθρίασε πρὸς ἅπαν*. Ibid., p. 119, B: *ἀπερυθριάσαι τοῖς βαρβάροις συνέκειτο*. Jo. Chrysost. De sacerdot. I, 4, § 112, *Ψυχὴ γὰρ ἐπειδὴ ἅπαξ ἀπερυθριάσαι βιασθῇ, εἰς ἀναλγησίαν ἐκπίπτει*. Then instead of the vulg. *ἐν τῷ λογίῳ* with Mon. CBD and the margin of Florentine A I received *ἐν τῷ λογείῳ* (Par. D has *λογίῳ*, with *εἰ* superscript), and Oudendorpius also brought this forward ad Thom. Mag., p. 579 sq., where these of ours are praised, from cod. Leid. pr. *Ἀποδοῦναι* (in Par. D *γρ. δύναι* is written above) is to pay back, as if to exhibit a debt, see Wyttenbach. ad Juliani Or. in Constant. laud. p. 211 ed. Schaefer., and Stallbaum. ad Plat. Symp., p. 84, sq. : *Σχεδιάσαι* (Attic *αὐτοσχεδιάσαι*), our "to unfold from the sudden," is illustrated by Pierson. ad Mœr. Attic., p. 46 sq., Gottleber. ad Plat. Menex., p. 20, Stallbaum. ad Plat. Eutyphr., p. 33.

CAP. XIV.

"old time has brought the same priests and judges." 22 "For I have neither seen, nor heard." "neither seen, nor heard." It exists also in Mon. C. Cf. ad Or. de regn., p. 267. ... writes: Venett. BC do not recognize *μέν*. Mon. AE omit *γάρ*, which in Venet. A is deleted. Also Mon. C *οὐδὲ μία*. Then Flor. B *τῶν ἀπαιώνος* (sic) for *τῶν ἐξ αἰῶνος*. — Aristot. in *De hist. anim.*, ch. 11 [10, 7, vol. I, p. 111 ed. Schneid., see his Adnotat. vol. III, p. 151; vol. I, p. 518, col. 1, l. 30 ed. Bekker.], Plin. lib. XI, c. 37 [47, vol. I, p. 615, Hard.]. Zonaras also mentions this, ad Can. 17. Conc. Gangr. — Petav. ... *κεκρύφαλος* is, as it were, a hair-net, a hood. See Böttiger, *Archäolog. Mus.* I, p. 23. Our epistle 3, p. 158, "and then in a purple robe (i.e. the niece was) and at that time, and the hair-net was transparent, and gold and stones were hung and wrapped around." Hom. *Iliad* XXII, 468 sqq.: "Far from her head she cast the gleaming bands, The snood, the hair-net, and the woven headband, The veil, etc." Agathias epigr. v. 9-10 (in Brunck. *Analectt.*, vol. III, p. 35): "I would complete for you a silver headband, And woven webs of stone-set hair-nets." Paulus Silentiarius epigr. XXXIV, 1-2. (Ibid., vol. c., p. 81): "Hair-nets tighten the hair; I melt, Beholding the image of Rheia, the tower-bearer." Cf. the same epigr. XVII, 1-2 (Ibid., vol. c., p. 76), Antipat. Sidon. epigr. XXI, 3-4 (Ibid., vol. II, p. 71), epigr. XXVII, 4 (Ibid., vol. c., p. 13), and epigr. LXXXII, 4 (Ibid., vol. c., p. 281), Arch. epigr. V, 1-2 (Ibid., vol. c., p. 92), and epigr. CXV, 2 (Ibid., vol. II, p. 173). ... corrected also in Mon. C from *διατοῦτον*. Venet. B has *ὁρῶσι καὶ δι᾽ ἐλαχίστης* with a large lacuna without a note. The same lacuna is evident in Venet. C. ... 'disease', or, as our people say, *so ist das so ihre Krankheit*. For *τινὰ* in this place is approximately. See Ast. ad Plat. *Sympos.*, p. 204, and ad ejusdem dialogi interpretationem Theotisc., p. 265. In Mon. A, the last letter of the word *νόσου* is corrected by a second hand on an erasure. Mon. E gives *νοσεῖ* and above the line corrects to *νόσου*. Par. C and Vat. *νοσεῖ*, in the margin *γρ. νόησον* Venet. A *νόησον*, in the margin *γρ. νοσεῖ*. Mon. A *νόησον*. But *νόσου νοσεῖν* is a very common Grecism. See Frotscher ad Xenoph. *Hieron.*, p. 28, and Matthiæ *Gramm. Gr.*, p. 744 sq. Aeschyl. *Prometh.*, v. 584: "Suffer me to endure this disease." Philo Jud., vol. II, p. 305, ed. Mangey., *νόσον θάλειαν νοσεῖν*. Similarly, our author added the accusative case to the verb *νοσεῖν* in ep. 104, p. 244, *τὸ ἆσθμα νοσεῖ*. Ep. 154, p. 292, *οἱ νοσοῦντες ἐπιληψίαν*. ... return. Ep. 72, p. 218, *εἰς τὴν φύσιν ἐπανελεύσεται*. Ep. 67, p. 211, *εἰς τὴν ἀρχαίαν χρείαν ἐπανελθεῖν*. And likewise after *οὐ ῥᾴδιον*. See ad *Or. de regn.*, p. 152. Cf. the beginning of the next chapter. *Ἄνδρας* in this place is said in an eminent sense (see *Adnotat. ad Or. de regn.*, p. 311, and Jacobs ad Philostrat. Sen. *Imagg.*, p. 557). Our author in Ep. 132, p. 368, "I seek few men. Not lying about the man." ... omitted; restored in the margin. The words *γὰρ τοῦτο* are lacking in Mon. E; from Par. D *τοῦτο* is absent. ... even if not Flor. A reads most optimally *καὶ εἰ μή*. See *Or. de regn.*, p. 138, and Schæfer. *Apparat. crit. et exeget ad Demosth.*, vol. I, p. 548. ... for the vulgate *συνιέντες*, which Rehd. has from a correction by a second hand, and Par. ACD, Flor. AB, Barb., Mon. ABCD, Vat. and Venet. ABC, I have returned to *συνιέντες*. In Mon. B written above the line is *συνιέντες*. Cf. below ch. 16, p. 80 A. What follows *ὅσα* Par. A omits. Then Mon. E gives *αἱρεῖσθαι* for *αἱρεῖσθαι*. Venet. A *ὅσα δὲ* (in Mon. A, the *δὲ* seems to be erased) *μὴ* for *ὅσα μὴ*. Next Venet. C writes *παρ' αὐτῶν*. Then Mon. A *ἰσχύει* for *ἐξισχύει*. In Par. and Vat. in another order *κουρεῖς καὶ χάραξιν* ... *αὐτὰ ὧν*. For the rest, cf. Wyttenbach ad Plutarch. *Opp. Mor.*, vol. I, p. 52. ... on an erasure by mutation, see Elmsley ad Euripid. *Bacch.*, v. 858, and my own ad *Or. de regn.*, c. 9, p. 192. In the following, Mon. A has *παραπλησίως, ὡς, τοῖς ὡς* by a second hand on a correction. Next Barb. *ἐνεῖ*, *πολ* written above. For *ξυρῷ*, Mon. E by its usual habit wrongly reads *ξηρᾷ*. See ad c. 7, c. fin. Then Par. A *ὡς* is omitted. Regarding the use of the verb *ἀνορθοῦν* I have noted ad *Or. de regn.*, p. 148 sq. Add Stallbaum ad Plat. *Eutyphr.*, p. 60 sq.

CHAPTER XV

κουρεῖς* ^A Par. B writes *χορείας*. Concerning the locution *ἐν χρῷ κουρίαι*, which our author praises in Thom. Mag. p. 518, see Lobeck ad Phrynich, p. 60. Next, Par. C gives *ἐς νέωτα* for *εἰς νέωτα*. — *γένειον βαθύ*. Lucian, *De merced. cond.*, c. 25, L. III, p. 247 Bip., *πώγωνα ἔχεις βαθύν*. Gregor. Naz., Or. V, p. 150, *οἱ τὰς βαθείας ὑπήνας ἕλκοντες*. Cf. Heusinger, Indic. ad Julian. Caes. V, *βαθεία ὑπήνη*; Wagner ad Alciphron III, 55, p. 167; Wyttenbach ad Plutarch. Opp. Mor., t. I, p. 544, and G. F. Hermann ad Lucian. libell., *Quomodo histor. conscribi oport.*, p. 123. Thereafter, with Par. B, write *ἤνεγκεν*. — *νίκας ἀνῃρημένων*. In place of *μεγίστας* in Mon. BD there is *μεγάλας*. Regarding the Herodotean locution *νίκας ἀναιρεῖσθαι*, by which Pausanias was greatly delighted, I spoke in *Or. de regn.*, p. 279, and in the *Additamenta*, p. 190. The preposition *ὑπέρ* before *τῆς ἄλλης Ελλάδος* is omitted by Mon. C, Par. C, and Vat. *Ἄλλη* in this place signifies the same as *λοιπή*. See Boissonad ad Philostrat., p. 541, and Matthiae, *Gramm. Gr.*, p. 376. Instead of *ἐπιλανθάνεται· λέγω δὲ Μακεδόνας*, Flor. B has *λανθάνεται, μακεδόνας τε λέγω καί*, etc. *Δέ*, which Par. A omits, is used here as "namely." See Ast ad Plat. Legg., p. 90. Next, Mon. C reads *συναναβάτας* for *συναναβάντας*. Concerning the verb *συναναβαίνειν*, see Sturz, *Lexic. Xenoph.*, t. IV, p. 166. — Specifically, [he was] hostile to Alexander in hope. Curt. lib. V [VI, c. 1]. It alludes to the inscription on the gifts and spoils, "Alexander, son of Philip, and the Greeks, except the Lacedaemonians, from the barbarians inhabiting Asia." Plutarch, *Vit. Alex. M.*, c. 16. — Petavius: after *cum* Mon. BD, I wrote *προσαγορεύσειεν*, with the final *nu* added. — *λὰ πονηρόν*: understand as "anything" or "property." See ad c. 9, p. 72. Mon. E in the context has *αἱ τρίχαις* with *ε* written above the *αι*, as if it were *αἱ τρίχες*; in the margin is *ἡ κόμη*, which infiltrated the text in Mon. A. Furthermore, Barb. and Rehd. show *πανδημί* for *πανδημεί*, which Sturz deems the true spelling of this word in his *De adverbiis Graecorum in -ι et -ει exeuntibus*, pp. 6 and 14. Blomfield praises this in his *Glossar. ad Aeschyl. Sept. c. Theb.*, v. 284. Cf. *Adnotat.* ad c. 16, p. 80 B. Ellendt gave more examples of the form *πανδημεί* in his *ad Arrian. De expedit. Alex.*, t. I, p. 299. See also Buttmann, *Ausführliche Gr. Gramm.*, II, 2, p. 343 sq. Then in Mon. E it is read incorrectly as *ξηράμενοι*. (See ad c. 7, p. 71; see Schaefer ad Long., p. 401 sq., and Lobeck ad Phrynich, p. 205 below. The other form *ξυρῶ* occurs at the following, p. 80, *οὗτοι πανδημεί τοὺς Μακεδόνας ἐξύρησαν*.) ^B *Arte*, that is, by hair shorn off, the Macedonians escaped the Persians [and were] superior. For *τύχης* therefore, one should read *τέχνης*. *Catastas.*, p. 299 [500 C ed. Petav. 2.]: *Τὸ μὲν ἐπὶ τῷ Θεῷ, καὶ τῇ ῥώμῃ, καὶ τῇ τῶν ὅπλων ἐμπειρίᾳ.* But the learned man is mistaken. So also *Noster De Provid.*, p. 106: *Οὕτως ἡμῖν Θεὸς καὶ τύχη περιτίθησιν ὥσπερ προσωπεῖα τοὺς βίους ἐν τῷ μεγάλῳ τοῦ κόσμου δράματι.* Crates Cynic. *Epist.* V, in *Notices et Extraits des Mss. de la Biblioth. du Roi*: *Θεοῦ καὶ τύχης*. Marcus Antonin., *De rebus suis*, I, 47, p. 34: *Πάντα γὰρ ταῦτα θεῶν βοηθῶν καὶ τύχης δεῖται*, where see Gataker, who well observed that Marcus Antoninus seems to have expressed what Plato says in *De Legg.*: *τύχη καὶ καιρός τἀνθρώπινα διακυβερνῶσι ξύμπαντα.* ^C Article *ὁ* is shown in Rehd. by another hand. Venet. BC give *λαγοῦ*, Barb. *λόγου*, likewise Rehd. by a first hand; but afterwards corrected to *λάγου*. Par. A, Mon. A and Vat. *λόγῳ*. Venet. *λάγῳ*. Then it is accepted from Flor. B *ξυνέγραψεν* (Par. ABCD, Flor. A, Barb. and Mon. BCD with the Venetians AB give *ξυνέγραφεν*. Vat. *ξυνέγραφε*). Thus Arrianus, *Expedit. Alexandri Prooem.* init.: *Πτολεμαῖος ὁ Λάγου καὶ Ἀριστόβουλος ὁ Ἀριστοβούλου ὅσα μὲν ταὐτὰ ἄμφω περὶ Ἀλεξάνδρου τοῦ Φιλίππου ξυνέγραψαν, ταῦτα ἐγὼ ὡς πάντη ἀληθῆ ἀναγράφω*, which passage our author undoubtedly looked to. Commonly *συνέγραψεν*. Rehd. *συνέγραψεν*, with *phi* placed above. Mon. A *συνέγραφεν*, Venet. H *συνέγραφε*. Regarding Ptolemy son of Lagus, who himself recorded in memory the deeds of Alexander the Great, under whom he had served, cf. G. J. Voss, *De historicis Graecis*, I, 1, c. 10, p. 60 sq. ed. alt. In Flor. B *παρῆν*, which was absent, the second hand restored [it] interlineally before *ἠπίστατο*. It is taken from Arrian, I, c. 3, where these words are: *Ἀλλ’ ἐμοὶ Πτολεμαῖός τε καὶ Ἀριστόβουλος πιστότεροι ἔδοξαν ἐς τὴν ἀφήγησιν· ὁ μὲν, ὅτι συνεστράτευσε βασιλεῖ Ἀλεξάνδρῳ, Ἀριστόβουλος, Πτολεμαῖος δὲ, πρὸς τῷ ξυστρατεύσαι ὅτι καὶ αὐτῷ βασιλεῖ ὄντι αἰσχρότερον ἢ τῷ ἄλλῳ ψεύσασθαι ἦν· ἄμφω δὲ, ὅτι τετελευτηκότος ἤδη Ἀλεξάνδρου ξυγγράφουσιν αὐτοῖς ἥ τε ἀνάγκη καὶ ὁ μισθὸς τοῦ ἄλλως τι ἢ ὡς συνηνέχθη ξυγγράψαι ἀπῆν.* — For *συνέγραψεν* Venet. C gives *συνέγραφεν*. But Par. C and Vat. exhibit *ξυνέγραφεν*, whence it seems that *ξυνέγραψεν* should be read here as well. ^D

CHAPTER XVI

^A p. 276; cf. Boissonad. ad Philostrat., p. 610, and F. Hermann ad Lucian’s treatise *Quomodo histor. conser. oport.*, p. 187 and 189. *To become*. Ep. 104, p. 245, "And they hasten to get within the weapons." See below c. 21, p. 84, "Within the wall of their countrymen." Ep. 72, p. 219, "To remain within the precincts of the temples." Ep. 67, p. 214, "To get within the evangelical laws." Ep. 72, 219, "Even if you remain within the limits, you did not…?" Ep. 83, p. 229, "That it is the concern of all virtue." Or. de regn., p. 6, "Unless it is guarded by philosophy within the boundaries of virtue." Horat. sat. I, 1, 49-50, *Intra naturae fines viventi*.

(51) *To take*, or *to lay hold of* with the genitive construction; see Hemsterhus, *Anecdott.* I, p. 135 sq.; Heindorf ad Plat. *Protag.*, p. 607; Ast ad the same dialogue, p. 177, and my own notes to our author’s *Or. de regn.*, p. 307. Cf. below c. 18, p. 81 and 82; ep. 4, p. 165 and sq.; ep. 66, p. 207; ep. 67, p. 243. A, Par. C, Vat. and Venet. A accept *outos* [thus], which is wont to be placed before a consonant. See Weisk. ad Longin., p. 347 sq.; Frotscher ad Xenoph. *Hieron.*, p. 9 sq.; Borneman ad Xenoph. *Anab.* I, 1, 10, p. 7; and Schaefer, *Apparat. crit. et exeget. ad Demosth.*, t. I, p. 207; coll. Notes ad c. 20, p. 83.

(53) *Like a mouse*. Ep. 104, p. 246, "Like a field mouse." Plato, *De legg.*, p. 705 E, *Like a bowman*. Lucian, *Demosth. Enc.*, c. 31, vol. IX, p. 159, "Like the wretched men." Cf. Hermann ad Viger. *De idiot. l. Gr.*, p. 701; Blomfield, *Glossar. ad Aeschyl. Agamemn.*, v. 3. *Diken* [like/after the manner of] is placed after the genitive by Nicephorus Gregoras, Preface to Synesius’ *De insomn.*, p. 553, "Like tares."

(54) *Drawing the sword*. *Stricto acinace* [with drawn scimitar]. See Lambin ad Horat., Od. 1, 27, 5; *Lex. Xenoph.* t. I, p. 99 sq. That the middle verb *spas-asthai* contains an active notion, Behr noted ad Plutarch. *Alcib.*, p. 265, and *Philopoem.*, p. 26; cf. also Fischer ad Xenoph. *Cyrop.*, p. 490, and Sturz, *Lex. Xenoph.*, t. IV, p. 69. In the same way, Synesius, *De Provid.*, p. 118, "Having drawn the sword." Ep. 4, p. 162, "Having drawn the sword." S. Mark xiv, 47, "One who drew the sword." Add Xenoph. Ephes. IV, 5, p. 82, and Eustath. *Hysm.* VIII, p. 278.

(55) *If there is another Persian*. The same book as Venet A and others omit. So our author in c. 6, init., "Nor if any other sorcerer and extraordinary man… the demons." *De insomn.*, p. 140, "And if indeed any other attempted [this] by his own strength or endurance." But the vulgate is confirmed by a similar passage in Dion, p. 41, "And if there was any other sophist who was prosperous, etc." A little lower, the copyists of Mon. C have incorrectly ^B *al. others* (at the end of the line). Then Mon. A has *apolabontes koimiten* [taking the sleeper], in a different order. Soon after, the same [man wrote] *pedion* [plain], in such a way that the *e* was placed on an erasure in sec. hand. It was, I think, *padion* [little child], a confusion which is nothing more frequent in manuscript books. See Jacobs ad Achill. Tat., p. 714, 731, and 750 sq., as well as ad Philostrat. Sen. *Imagg.*, p. 475; likewise the copyist of codex Mon. 87 erred in our *Catastases* I, p. 300 and 302. Then in Mon. E, *ediokon* [they were pursuing] was corrected from *edioken* [he was pursuing].

(56) *Passed by, as a password*. Mon. BD *parei* [passes], a permutation not infrequent. Cf. Boissonad, *Anecd. Gr.*, vol. V, p. 33; Xenoph. *Anab.* VI, 5, 25, "The password passed by." Concerning the word *synthema* [password/token], see *Lex. Xenoph.*, t. IV, p. 186. Our author, *De Provid.*, p. 117: "Fleeing in flight, they retreated from the city under a common password." Blomfield discusses the meanings of the word *synthema* in his *Glossar. ad Aeschyl. Agamemn.*, v. 9. Cf. also the notes to *Or. de regn.*, p. 219.

(57) *Arranged*. For *diemeinen* [remained], Petavius in both editions, against the will of all the codices and the Turnebus edition, silently has *diemenen*.

(58) *He was seized by lethargy*. Ibid., p. 104, "He was seized by a waking state." Themist. *Or.* XXI, p. 243 A: "As if seized by a stupor." Cf. Heindorf ad Plat. *Sophist.*, p. 346; Bähr ad Plutarch. *Pyrrh.*, p. 185; Ellendt ad Arrian. *De expedit. Alex.*, t. II, p. 196 and 334; and Beving, *Emendatt. in Synes.*, p. 11, in *Nov. Annal. philolog. et paedag.* Suppl. I, 4, 1852, p. 620 below. ^C *Those who have been recently awakened*; Par. G and Mon. C write *prospalasmenoi* [wrestling with]—wrongly. Then Venet. C has *aischros* [shamefully] for *aischros* [shamefully]. Regarding the preposition *epi* [at] with the genitive joined to verbs of motion, see Locella ad Xenoph. *Ephes.*, p. 206; Jacobs ad *Antholog. Gr.* t. X, p. 102, and t. XII, p. 6; Ellendt ad Arrian., t. I, p. 410. So also Plutarch, *Vit. Pelopid.*, c. 17: "They retreated homeward, thinking highly of themselves." Then Barb. has *koilias* [belly] in the first hand, but later *hylikias* [age].

(61) *Hair-strife*. "Hair-strife" written above. Mon. C *trichomania* [hair-madness] with the *y* written by the first hand above the *v*, so that it becomes *trichomaxia* [hair-strife]. Mon. D in the text has *trichomania*, but in the margin *trichomaxia*. Mon. A concurs with the vulgate *trichomania* (Mon. E writes *trichomania*), but the *y* was corrected by a second hand on an erasure. *Trichomaxia*, which I have accepted, had already been conjectured by Pierson ad Moer. *Attic.*, p. 407.

(62) *But that the portion was already*. In the books Mon. ACE and Rehd., just as in the editions, it is distinguished by a comma. But you should place a semicolon, joining those words with the ones that follow the parenthesis, unless perhaps one should write *nun de moiridion* [now, however, the portion] (as one continuous phrase; see Ast ad Plat. *Protag.*, p. 39 sq.; Engelhardt ad Plat. *Apolog.*, p. 290 sq.; Matthiae, *Gramm. Gr.*, p. 1216), or, if you prefer, *nun* [now] with *nun de* [now, however] (not *nuni de* [now, however]), if *gar* [for] customarily follows in an inserted clause (see Schaefer, *Apparat. crit. et exeget. ad Demosth.* t. I, p. 197), and the particles *nun* and *nuni* are sometimes found confused in the codices (see Schneider ad Plat. *Civit.*, l. I, p. 71). Cornarius translates: "Nunc autem: erat enim jam fatum quod Achemenidae Heraclidis de sceptris cessuri essent: cito intellecto periculo jubet receptui canere" [Now, however: for it was already fated that the Achaemenids would cede the scepters of empire to the Heraclids: the danger having been quickly understood, he orders the signal for retreat to be sounded]. PETAVIUS: "Verum ut erat in fatis, Heraclidis Achaemenidas sceptris imperii cessuros, classico receptui cani jubet." [But as it was fated that the Achaemenids would cede the scepters of power to the Heraclids, he orders the signal for retreat to be sounded]. Falsely, Barb. and Venet. A exhibit *nuni de moi badion gar* [now indeed to me it is easy, for]. Then Barb. *en ede tes Herakleid.* [was already of the Heraclids]. Par. C *en ka en* [was even was]. Flor. A *en ede* [was already] (sic, in later hand). Venet. A *en ede* [was already].

(63) *Derived his paternal lineage from Hercules* (see Plutarch, *Vit. Alex. M.*, c. 2, and Arrian, *Expedit. Alexandr.* IV, 10 and 11). Then Rehd. and Mon. E have the corrupt *Achaemenidas* for *Achaemenidas* [Achaemenids], which means exactly the same as "the king of the Persians." For it is known enough that all the kings of the Persians down to Darius descended from Achaemenes, the son of Perseus and Andromeda, the first king of the Persians. See Herodot. VII, 11, and there Wesseling and Schweighäus., and also I, 125; cf. Plat. *Alcib.* I, p. 120 E, and Olympiodor, *Comment.* ed. Creuz., p. 151. Moreover, not only the kings of the Persians, but also the Persians themselves are called Achaemenids by authors of the more recent age. Thomas Mag. mentions this passage, p. 711, where he observes: "The later writers call the Persians also Medes and Arsacids and Achaemenids." Regarding the construction of the verb *parachorein* [to give place], see ad c. 5, p. 68.

(64) *And having understood*. Flor. B *syneis tou deinou* [having understood the danger] (sic, with space left after the erasure). Mon. BD omit *tou* [the]. See Matthiae, *Gramm. Gr.* p. 658, § 348. In the next [page] Par.

^A A and Mon. AE along with Venet. A provide *τὸ ἀνακλητικὸν ἠχῆσαι*. Thus our author epistle 104, p. 245, *τὸ κελευστικὸν ἠχεῖ*. Cf. Lamb. Bos, *Ellipss.* p. 272. But the article is also omitted, as in Long. p. 67 Schaef.: *ἐσύρισε – ἀνακλητικόν*, as if begging; p. 121: *μετ’ ὀλίγον ἀνακλητικὸν ἐφθέγξατο*. Add Julian, *or.* V, p. 169 C., Chariton VI, 5, 8, and VIII, 2, 14. Regarding this locution, Gataker gathered more in his notes to Marc. Antonin., p. 74. (65) *Καθίσας ἐν καλῷ* the army. For the verb *καθίζειν* constructed with the accusative case, see Jacobs ad Achill. Tat. p. 409. *Ἐν καλῷ* is the same as *καλῶς*, i.e., conveniently; see Boissonad. ad Philostrat. p. 312, Ast ad Plat. *Polit.*, p. 596; Jacobs ad Achill. Tat. p. 791. Our author c. 13, p. 77, *ἐν καλῷ τοῦ θεάτρου καθιζησόμεθα*. Alciphron Ep. III, 20, init., *ἄγει μέ τις εἰς τὸ θέατρον, καὶ καθίσας ἐν καλῷ, διαφόροις ἐψυχαγώγει θεωρίαις*. In the following, Rehd. from the first hand originally exhibited *αὐτοῦ*. But afterwards it was corrected to *αὐτῷ*. The article before *κουρέας* the same book offers written on an erasure. (66) *Ἀναπεισθέντες*. Barb. *ἀναπισθέντες*. Mon. C *ἀναπετασθέντες*. Then Barb. *πανδημεί* (sic). Rehd. in the context *πανδημί*, in the margin by another hand *πανδημεί*. See ad c. 15, 79 B. Presently Mon. C *ἐξυρᾶν*, from *ἐξυρᾶν* corrected. Regarding the matter see Wyttenbach ad Plut. *Opp. mor.* t. II, p. 340. [Regarding the text], though it is not indeed; but the vulgate is by no means to be troubled, since sometimes for *ἢ* or *οὖν* it is accustomed to be placed. Presently Flor. B and Mon. C for *οὐκ ἔτι* give *οὐκ ἔτι*. Then the same book Flor. and Venet. C *κατ’ ἐλπίδας τὸ πρᾶγμα ἐχώρησε*, in inverse order. Erroneously Barb. *ἐχώρησαι*. A little later in the same book it is *ἐκρίναντο* (corrector, *ἐκρίναντο*).

CHAPTER XVII.

^C In Pseudo-Petav. *μέν* is missing. *Ὑπῆρξεν* was supplied by all the codices, except Rehd. and Mon. E, which with the editions exhibit *ὑπῆρχεν*. Our author c. 5 fin., *ἀνθρώπων δὲ, οἷς ὑπῆρξεν εὐμοιρῆσαι τῆς ἀποδοχῆς τῶν τριχῶν, φαλακρὸς ἂν εἴη τῶν ἐπὶ γῆς τὸ ἀθλιώτατον*. In the same way of speaking our author uses c. 24, p. 87, *μακαρίσαι δὲ, οἷς ὑπάρχει μηδὲ δεῖσθαι κουρέως*. Ep. 18, p. 174: *Τῷ δὲ ὑπάρχει συγγενεῖ τε εἶναι τοῦ μακαρίτου Θεοδώρου σφόδρα διὰ μνήμης ἡμῖν ἀνδρὸς γενομένου, καὶ μηδὲν ἀμελεῖσθαι* (as, which follows in the editions Ald., Turneb. and Morell., likewise in codices Guelf. and Mon. 476, in which the latter by a second hand is superscript [Lips. has *ἀξιοῦ*], Petavius rightly secluded, with the assent of the codices Heidelberg, and Monacc. 50 and 490) *παρὰ τῶν τῇδε τὰ πρῶτα παρασχόντων ἐν τῷ πολιτεύεσθαι*. Ep. 42, p. 181: *Ἐκ μιᾶς οὖν προσοχῆς ὑπάρξει σοὶ κἀμοὶ καὶ τοῖς νόμοις χαρίσασθαι*. Ep. 151, p. 266: *Τοὺς γεωμετρικοὺς ὅρους ἀληθεστάτους ἡγοῦ, ὅτε γε καὶ ταῖς ἄλλαις ἐπιστήμαις ὑπάρχει σεμνύνεσθαι*, etc. See also Heindorf ad Plat. *Phædon.* p. 108, Creuzer ad Plotin. *De Pulcr.* p. 312 sq., and Reynders ad Plat. *Sympos.*, p. 142. ...*φιέσασθαι κράνος*. Our author *De Provid.*, p. 10: *ὥσπερ ἐσθῆτας ἔστιν αὐτοὺς (sc. βίους) ἀμφιέσεσθαι καὶ μεταμφιέσεσθαι*, where Pa *ἀμφιάσασθαι καὶ μεταμφιάσασθαι* (from *ἀμφιάζεσθαι*. See Abresch and Boissonad ad Aristænet. p. 511); Pb *ἀμφιάσασθαι καὶ μεταμφιάσασθαι*, with the last one written above. Similarly our author ibid. a little earlier: *ἀλλοτρίους (sc. βίους) ἐξωθεν περικείμεθα*. Cf. Gatak. ad Marc. Antonin. p. 358, 1. C. (73) *Ἴσασι* posited for *ἴσασι*: *qua*. See *Adnotat.* ad c. 4. *... δ’ ἂν* in place of *γὰρ* superscript. Next before *τοὺς οὐκ εἰδότας* Vat. inserts *καὶ*. It is absent from Mon. C the article *τοὺς*, which can also be omitted. Our author infr. p. 81: *Πολὺν ἂν οἶμαι τὸν λέγοντα παρὰ τοῖς εἰδόσιν ὀφλῆσαι καταγέλωτα*. Ep. 57, p. 196: *Λέγω δὲ ἐν εἰδόσι*. *Catast.*, p. 505: *Ἐν εἰδόσιν ὀλοφυρόμενος τὴν καταδεδηλωμένην εὐγένειαν*. Cf. Segaar ad Clem. Alex. *Quis dives salutem consequi possit*, p. 202 sq., Blomfield *Glossar. in Æschyl. Agamemn.*, v. 1373. For *ὄπισθεν* (erroneously Mon. E *ὀπισθεν*) Mon. A along with Rehd. writes *ὄπισθε*, regarding which form see Lobeck ad Phrynich., p. 284 sq., and who recently regarding this variety copiously and accurately expounded v. cl. Schneider ad Plat. *Civit.*, t. I, p. 424 sqq. Cf. ad c. 1, p. 63, and ad c. 18, p. 81, and 82. Next Mon. BD om. *σκευάζονται*. For the vulgate *στοιχῆδον* from Par. C and Vat. I have given. Regarding both words see Jacobs ad Achill. Tat., p. 596 sq., and Ellendt ad Arrian., t. II, p. 154. In Mon. C erroneously is read *διατεθήσῃ*. Mon. A: of the word *πίλου* it has in ras. [erasure]. (75) *Ἔχουσα δέ, ὥσπερ ἔχει*. Similarly Ep. 155, p. 293, *παθοῦσα δὲ πέπονθεν*. *De regn.*, c. 10, p. 17, fin., *πράττει γάρ, ὅ τι ἂν πράττῇ, δεδογμένα ἅπαντα τοῖς μέρεσι τῆς ψυχῆς πράττων*. Epist. 57, p. 197, *οἱ γὰρ ὑπηρέται φύσει μὲν εἰσιν οἵτινές εἰσι*. More regarding this use of speaking gathered examples Lenting *Animadverss. critt. in Euripid.* in *Novis Actis litterarr. Soc. Rheno-Traj.*, t. 1, p. 16 sq. and Fritzsch *Quæstt. Lucian.*, p. 159 sq. (76) *Ὅσα στρατιώτης περίκειται*. Barb. from first hand *παράκειται*, corrected then by a recent hand *περίκειται*. (77) *Ἀναθαρσῆσαι τοὺς Τρῶας*. Mon. A *ἀναθαρσῆσαι*. Barb. *ἀναθαρσίσθαι* (sic). Regarding the matter see H. XVI, 69 sq. Presently Flor. B erroneously writes *ἐρωρωμένην*, regarding which confusion cf. Boissonad ad Cratet. Cynic. Ep. 23, in *Notices et Extraits des mss. de la Biblioth. du Roi*, t. XI, p. 11, p. 45. For *σώβην* Mon. E has *σώβην*. — Yet Claudianus speaking of the hair of Achilles in *Epithal. Honor. et Mar.*, says that the hair of Achilles was a terror [v. 18 sq.]:

et mox, quos horruit Ide, Thessalico roseos pectebat pectine crines. So must it be read, not as in the vulgate. The same I have found in two MSS. [Conf. C. Barth. Adversarr. L. XVII, c. 14, p. 878.]. ^A PETAV. C and Vat. with the editions; but Par. ABD, Florr. AB, Barb., Monacc. BCDE, Venetians and Rehd. give λεύσουσι, which is not approved. See Heyne on Il. 1. c. vol. VII, p. 150 and 163; Boissonad. on Nicet. Eug. p. 302; Buttmann. Gramm. Gr. ampl. t. I, p. 384; Bachmann on Lycophr. Alex. v. 52, 86, 216, 990 and 318. In reverse order Mon. BD and Venet. BC write λεύσουσι κόρυθος. For the vulgate μέτωπα, which exists in Barb. and Rehd., and from Par. AC, Florr. AB, Monacc. ABCD, Vat. and Venetians BC I have restored it, guided by Homer Il. XVI, 70, μέτοπα. Venet. A μέτωπα, Mon. E, μέτωπα (sic), in both the letter a is superscribed over the o; then in Barb. ἐγγύθαι instead of ἐγγύθι. This Homeric verse was also kept in view by Themistius Or. XIV, p. 181, C. ^B --- αὐτὸ τοῦτο. See on c. 7, p. 71. Regarding the suppression of the apodosis see on c. 6, p. 129. ^C exhibited ὀξύρροπος. But afterwards a p is duplicated. Nicephor. Greg. Plat. Theætet. p. 144, πρὸς τὰς ἀρχὰς ὀξύρροποι εἰσι. Præfat. to Synes. de Insomn. p. 355, πρὸς κακίαν ὀξύρροποι. Regarding the matter cf. Horat. Ep. ad Pison., v. 121. Then Mon. C om. ἦν. I have already touched upon the verb χωρεῖν joined with the accusative above at c. 4. ^D ἀναζῆν. Mon. C ἀναζῇν, with εἶν superscribed. In Flor. A ἀναζῆν is changed into ἀναζεῖν. Regarding this very common confusion, and also regarding the metaphorical use of the verb ἀναζεῖν, see Porson on Euripid. Hec., v. 1038, p. 75 ed. Schäfer most recent, Blomfield. Glossar. on Æschyl. Prometh., v. 378; Jacobs. on Achill. Tat., p. 774, and Beving. Emendatt. in Synes. P. I, in Novv. Annall. philolog. et pædagog., Suppl. 1, 3, 1832, p. 346. To the examples brought forward by these most learned men should be added Gregorius Nyss., t. I, p. 396, from the emendation of the illustrious Boissonade (Anecd. Græc., vol. IV, p. 85): 'H μὲν γὰρ αἰδὼς ἐρυθήματι μόνῳ ἐπισημαίνεται, συμπαθόντος πως τῇ ψυχῇ τοῦ σώματος κατά τινα φυσικὴν συνδιάθεσιν καὶ τοῦ περὶ καρδίαν θερμοῦ πρὸς τὴν ἐπιφάνειαν τῆς ὄψεως ἀναζέσαντος. In the same way the simple verb ζεῖ is read in Jamblichi Protrept., p. 336 ed. Kiessl. : ζεῖ γὰρ ὁ θυμός, ὥσπερ λέβης πυρὶ θαλπόμενος. But in its proper sense the verb ἀναζεῖν occurs above in c. 13. In the following, for the vulgate τῆς καρδίας, I have written in all my codices τὴν καρδίαν, which Beving had also conjectured l. c. ^A letter superscribed. Soon after barbarian παρὰ τήν, but afterwards corrected to περὶ. Written and printed books read κόμην. The article, which I added on my own accord, is required by the preceding words ὁ θυμός. Cornarius translates: "Verum quemadmodum non laudatur propter Achillem animæ ira, sic neque circa corpus coma admirationi est." Petavius: "Sed ut Achillis causa nemo est, cui animi furor probetur, sic neque clarissimorum virorum in corpore est coma laudabilis." Jo. Luzac. Lectt. Alt., p. 259: "At vero, sicuti propter Achillem non laudatur iræ impotens animus, sic neque propter corpus laudatur coma virorum quos admiramur." Whence it appears that Cornarius supplied ἐστί to the words τῶν θαυμαστῶν, but Petavius and Luzac repeated ἐπαινεῖται from those that preceded. Understand it rather as δι' αὐτόν. ^B declare (see Heindorf. on Plat. Gorg., p. 67, Lex, Xenoph., Bæhr. on Plutarch. Pyrrh., p. 161; Ast on Plat. Gorg., p. 154 sq. coll. Demosth. Philipp., init.). Γνώμην, in this and similar locutions, to be used without the article, Krüger has noted on Xenoph. Exped. Cyr. 1, 6, 9, p. 53. Omitting the word γνώμην, our author uses the verb ἀποφαίνεσθαι below, p. 31. In the following, Flor. A has the particle ἄν, which the Venetian omits, added between the verses by the second hand. Par. D writes αὑτὸν ἄν in reverse order. ^C. Mon. BD provide ἀμωσγέπως, regarding which variety see Ast on Plat. Protag., p. 91, and Phædr., p. 227, as well as C. E. Chr. Schneider on Plat. Civit., vol. I, p. 112 sq.; and in the same way write the Manaccan books 29, 87 and 481 in Dion., p. 59, where the vulgate is πρὶν ἀμωσγέπως ἐμφορηθῆναι ῥητορικῆς καὶ πειθοῦς. Rehd. after these words has a mark of punctuation. ^D — cution see on c. 11, fin.; regarding the matter itself on c. 12, p. 76. &; superscribed. Thus indeed with &; and the accusative the verb δυσχεραίνειν and similar are constructed (see Maxim. Tyr. ix, 2, 95; Synes. De Prov., p. 115). It is read with the accusative without a preposition δυσχεραίνειν in our Dion., p. 59; De insomn., p. 139, ep. 124, p. 260, and Serm. ad Ρæon., p. 308. Our author uses the same verb with the preposition ἐπὶ and the dative adjoined in Or. de regn., c. 2, p. 2, to which passage see what I have annotated, p. 433; but with the simple dative ibid., c. 3, p. 4; item Julian. Misopog., p. 338 and 346. Cf. Hess. Observatt. critt. in Plutarch. Timol., p. 53 sqq.; Bæhr. on Plutarch. Philopem., p. 63 sq., Heldius on Plut. Vit. Tim., p. 376. - Especially Barb. ἰατροῖς, ἱεροῖς superscribed. Venet. Check. In Mon. C ἱεροῖς corrected to ἐξ ἱερὸς. For πρίας Venet. C gives ἱερίας. In Vat. exists the interlinear gloss. ἱερείας. Then Mon. E has ἀπάρξασθαι (εἰς) 5- perse loc. ^A. Par. B ἀπάρξασθαι, and à corr. m. ἀπάρξασθαι. Regarding the matter see Il. xxiii, 141 sqq. - (90). Ἐπεί τοι καὶ Σωκράτην. Regarding ἐπεί τοι καὶ see on c. 3, fin. • Plutarch. Περὶ τῆς κακοηθ. 'Hrod, t. II, p. 856 ed. Fref.; t. IV, p. 205 sq. Wyttenb., Ἐγγὺς δὲ τούτων εἰσὶν οἱ τοῖς φόγοις ἐπαίνους τινὰς παρατιθέντες, ὡς ἐπὶ Σωκράτους ᾿Αριστόξενος, ἀπαίδευτον, καὶ ἀμαθῆ, καὶ ἀκόλαστον εἰπὼν ἐπήνεγκεν, ἀδικία δ' οὐ προσῆν. Not only of Socrates, but also a reviler of Plato was he. Laërtius in Vita Democr., l. ix, segm. 40, t. I, p. 571. Ed. Luzac. Lectt. Att., p. 242, not., and Platonis 1. III, segm. 37, t. c., p. 186. I think that the same man was that very famous musician, of whom Gellius lib. IV, cap. 11, and Suidas (v. 'Αριστόξενος). PETAV. - See Mahne Diatrib. de Aristoxeno, philosopho Peripatetico, in Thesaur. crit. nov., 1. 1, p. 58 sqq., and Luzac. Lectt. Att., p. 244 sqq. and 290 sq. ^B vulgate γέγονε e Par. C, Vat., Venet. A and Mon. E I have received γεγονέ. Rehd. exhibits γεγονέ a pr. m., corr. by the second. Mon. A ἐγεγόνει. Venet. C γέγονε. This confusion is indeed very easy, since in codices -εῖ is wont to be written by compendium, so that it is similar to -ε, thus in Mon. C it is γέγονα. Mahne V. Cl. l. c. gave γέγονε. Moreover, you have examples of the omitted augment also in our ep. 8, p. 169, γεγονέμεν, where the cod. Lips. ἐγεγόνεμεν, but Heidelb. and Mon. 490, γεγονέναι provide. Ep. 55, p. 190, mentorum. Ep. 95, p. 255, . Ep. 67, p. 213, cod. Lips. for vulgate ἐπεποίητο writes very well πεποίητο (cf. Ellend. on Arrian. De expedit. Alex., 1. 1, p. 315). Ep. 129, p. 261, γεγράφηκει. Ep. 67, p. 211, commonly is read ἀποδέδεικτο. Write without hesitation on the authority of the codices Guelf., Lips. and Mon. 476, 481 and 515, ἀποδέδεικτο. The same reading is to be restored from the codd. Guelf. Lips. and Mon. 50, 476 and 481 in ep. 76, p. 2. Add. Hemsterhus. and Locella on Xenoph. Ephes., p. 196, Boissonad. on Eunap., p. 304, and Aristarvus,

^A p. 545; and the same in *Notices et Extraits des mss. de la Biblioth. du Roi*, vol. XI, P. 1, pp. 71 and 154: likewise in *Anecdott. Gr.*, vol. IV, p. 357; Jacob. on Lucian, *Tox.*, p. 68; Matthiæ *Gramm. Gr.*, § 165, p. 301; Ellendt on Arrian, *De expedit. Alex.*, vol. I, p. 264 sq. and 284; Jacobs on Ælian, p. 56. I have included the preposition before *orgēn* [ὀργήν], appearing in Par. AB, Flor. AB, Barb., and Mon. BD, in brackets, as it is by no means necessary. Thus Plutarch, *Vit. Poplic.*, c. 3: *anēr kai trachus orgēn* [ἀνὴρ καὶ τραχὺς ὀργήν]. Aristoph. *Equit.*, v. 41: *agroikos orgēn* [ἄγροικος ὀργήν], where consult the scholia. Herodotus I, 75: *orgēn achros* [ὀργὴν ἄκρος], where consult the interpreters; v, 124: *psychēn oukh achros* [ψυχὴν οὐκ ἄκρος]. Compare Wesseling, VII, 5: *aretēn achron* [ἀρετὴν ἄκρον]. Add Bæhr on Plutarch, *Pyrrh.*, p. 162. Shortly after, Barb. erroneously [has] *kratothē* [κρὰτοθη]. *insomn.*, p. 153. *Dia pantōn ienai phaulōn te kai spoudaiōn* [Διὰ πάντων ἰέναι φαύλων τε καὶ σπουδαίων]. Ep. 44, p. 185: *dia pasēs elthein basanou* [Διὰ πάσης ἐλθεῖν βασάνου]. Ep. 67, p. 208: *dia pasēs ēlthon en logois hodou* [Διὰ πάσης ἦλθον ἐν λόγοις ὁδοῦ]. Cf. Valckenaer on Euripides, *Phæniss.*, v. 482; Brunck on Sophocles, *OEdip. Tyr.*, v. 773; Matthæi *Novv*, from Jo. Chrysost. *Eclogg.*, p. 450 sq.; Heindorf on Plato, *Gorg.*, p. 512. *pōpote* [πώποτε]. Mon. A and Rehd. [have] *tō tote* [τῷ τότε] corrected by the first hand. For *eikosin* [εἴκοσιν], Non. C erroneously [has] *eisin* [εἰσιν]. Then Mon. E [has] *eti* [ἔτι] for *etē* [ἔτη]. Barb. [has] *etōn* [ἐτῶν], with *etē* [ἔτη] written above it. Mon. A [has] *etōn* [ἐτῶν]. Pelavius cites Plato, *Parmenid.*, p. 127, and *Theætet.*, p. 185. Cf. Ast in the book titled: *Platons Leben und Schriften*, p. 246 sqq., and Socher in a book on the same subject, p. 279 sq. sqq., and Creuzer, *Symbol. et Mytholog.*, vol. II, p. 808 sqq. *...tav. 2*, erroneously *molatē* [μολάτῃ] for *molōn* [μολῶν], and in the following [parts] Par. A [has] *ton katagelōn* [τὸν καταγέλων]. *hōs kai houtos* [ὡς καὶ οὗτος]. The particle *kai* [καὶ] was deleted by the first hand. *...krotatos* [κρότατος]. Epist. 79, p. 227: *Pasēs glykythymias par' ontinoun tōn pōpote pepilosophēkotōn apolelauchōs* [Πάσης γλυκυθυμίας παρ' ὀντινοῦν τῶν πώποτε πεφιλοσοφηκότων ἀπολελαυκώς]. Epist. 57, p. 195: *hōs ei ge touton hēmin einai tōn par' autou pōpote stratēgōn eulabestaton te kai dikaiotaton* [ὡς εἴ γε τοῦτον ἡμῖν εἶναι τῶν παρ' αὐτοῦ πώποτε στρατηγῶν εὐλαβέστατόν τε καὶ δικαιότατον], where it seems one should read *ton tōn* [τὸν τῶν]. Ibid., p. 194: *Pros tēn hierōsynēn egō para tous pōpote deilotatos gegona* [Πρὸς τὴν ἱερωσύνην ἐγὼ παρὰ τοὺς πώποτε δειλότατος γέγονα]. Cf. Wyttenbach on Plato, *Phædon.*, p. 335. Then Par. A writes *phalakros* [φαλακρός]. On the matter of Hadrian, Junius, *De coma*, c. 11, p. 592; besides D. Jerome *adversus Jovinian.*, vol. IV, part 1, p. 190 ed. Martianay, who depicts Socrates with a bald forehead, praised Varro’s dictum in *Sexagesi*, preserved by Nonnius, v. *Ericium* and v. *Proboscis*: "as bald as Socrates," and our author does not pass this over in silence in this place. Conf. above, c. 6 init. and Kuhn there. and Barb. *katabadize* [καταβάδιζε]. Next Mon. E [has] *kōmēn* [κώμην]. Shortly after in Flor. B, in place of *tou prōēn* [τοῦ πρώην], *matte* [ματτε] is erroneously written by compendium. Regarding *apophainē* [ἀποφαίνῃ], one must understand "opinion," which I noted above. ^B - The second hand in erasure has [the reading]. Mon. C [has] *kān* [κἂν] — *geiras* [γείρας], though in such a way that *e* [ε] is changed into *ē* [η]. For *kān* [κἂν], Venet. A offers *kai* [καὶ]. Then Flor. B [has] *to gērē* [τῷ γήρῃ]. - [This] in Par. B and Barb. which I noted at c. 1. Add. Segaar on Clem. Alex., *Quis dives salvetur*, p. 239. and Rehd. in erasure corrected. Par. A and Veneti AB have [], Par. B and Barb. *ton* [τὸν], Mon. C *tēn* [τὴν]. Florentine ^C A second hand gave *syngeneis* [συγγενεῖς], which also exists in Venet. BC. *tōn theōn* [τῶν θεῶν]. Cap. 8, 9 and 10.

CHAPTER XVIII

^A *for no one becomes bald from behind.* Plin. *H. N.*, lib. xi, cap. 37 [c. 47, t. I, p. 615, ed. Harduin.]; PETAV. *AE* omits *ta*. Our author, Dion., p. 46, *the ephemeral nature*. Origenes, *De orat.*, c. 1 init., *of the ephemeral nature*. Aeschin. Socrat., *Axioch.*, c. 9, p. 132 ed. Fisch. lert., *the ephemeral quality of nature*, where cf. the *Index verborum* in voc. *epikeros*. Themist. or. XXX, p. 501, *ephemeral and partaking of a weak nature*. Cf. Boissonad. ad Eunap. t. I, p. 243. *nor is it human.* Par. C and Vat. *Dein Mon. C has ista.* *Antikrys* in this place is the same as *phanos* (clearly) (vid. Ammon. p. 17). It occurs with the same signification below c. 19, p. 82; c. 20, p. 84; c. 21, p. 85; and c. 22, p. 86; Dion. p. 59, ep. 104, p. 244, etc., ep. 67, p. 213, *for the blameless is directly of the divine and of fate and of nature*. Flor. B, Par. C and Vat. The remaining MSS with the editions wrongly exhibit *to pantelos apellachthai* (to be completely delivered), which Bevingius thought to correct by deleting the preposition. Thus also Procopius, *Anecdot.*, c. 5, *es to panteles katalalysthai* (to be completely dissolved). Luc. *Evangel.* xiii, 11, *Anakypsai eis to panteles* (To be completely straightened up). Basil. M. *epist.* clxxiv, t. III, p. 262, *He will not cast us away completely*. Greg. Naz. *or.* IV, p. 105, *He did not, however, save this completely*, and *or.* VII, p. 209, *To go away completely*. In the same manner our author, c. 16, init., *Es to peritton* (to excess), and in *Dion.* p. 56, *es to akribes* (exactly). Ellendt has provided more on Arrian, *De expedit. Alex.*, t. I, p. 9, and t. II, p. 180. Then Mon. E *apellachthai*, with a *pi* written above *epsilon*. and Vat. *opisthen* (from behind). Rehd. however has *opisthe* by the first hand; but afterwards the *o* was erased. Closely after, Barb. omits *de*. Mon. E mistakenly has *komes* and with Par. C *Peleiona*. *komes*. *Mox opisthen* received from Flor. B, Mon. ACE, Par. AC, Vat., Venet. C and Rehd. Commonly *opithen*. For *este* (stood), Venet. C gives *epeste* (stood over). *emprosthiou* (of the front). Venet. C *ek t. prostheiou* (from the front).

CHAPTER XIX.

^A material, as into a marsh, hides. Cf. Sintenis on Plutarch, *Vit. Themist.*, p. 168. Lamb. Bos, *Ellips. Gr.*, p. 331 sq.; Basil the Great, *ep.* 1, t. III, p. 70, *it behoved to march against the Persians*, books of Mon. BD exhibit *ton*. In Rehd. 2nd hand, originally *tous*. A second, however, with *ou* changed to *a*, as seems, with *ou* above it; it was corrected to *in*. Then from Par. AC, Flor. B, Mon. BCD, Vat., three Venetians and Rehd. for *vs* [receptive?], which form Jacobsius also preferred for Achill. Tat., p. 629. Cf. above to ch. 7, p. 70 Mon. E gives *neoy*, with *ac* written above. Mon. A *nav*. Regarding both readings, Ellendt spoke on Arrian, *De expedit. Alex.* 1, 1, p. 56 sq. Philostratus, *Her.* p. 68 ed. Boiss., does an excellent job illustrating this place: "The statue of Hector in Ilium is like a demigod to a man, and reveals much character to one observing it with right reason. For it seems high-spirited, sharp, bright, and teeming with vigor, and the bloom is without any hair." It is, moreover, so lifelike (I would prefer *ti*), that it attracts the spectator to touch it. This is established in a prominent place in Ilium, and works many good things, both publicly and for individuals; hence they pray to it and offer contests; for then it becomes so warm and agitating, that even sweat flows from it. Athenagoras also reports, *Legat. pro Christianis*, c. 1, p. 5 ed. Dechair: "But the Ilian calls Hector a god," and c. 12, p. 50, "The Ilians call Hector [a bearer/bearer of Hector?]."

Chap. 41, p. 85, *Immediately it is easy for all to speak*. Note to ch. 3, p. 64. Mon. AC, Vat. and Venet. A, and this from the Parisinus 1038, has already been produced and approved by the illustrious Boissonade on Philostratus, *Her.* p. 427. Thus also in the context of Mon. D, although in the margin *rep.* Mon. B *oper*, with *yr. wosper* written above; Vulg. *sep.*; from Flor. B *velotasy*, and Mon. C *oved:* (sic). Mon. A, Par. C, Vat. and Venet. A *to adelph.* *The made-up beauty* is *pulchritudo fucata* (painted/faked beauty). So in the oration *De regn.*, p. 17, "Choosing the beauty of a king, having put aside what is apparent and made-up." *De Provid.*, p. 105, "Typhon’s wife is called the most feminine of women to discover a luxury and to make it up with beauty, etc." Dion, p. 40, "Not of the younger strain, which makes up [fakes] the beauty of nature." P. 60, *Ti de.* Cf. Jacobs, *Lect. Stob.*, p. 115 sq., and *Lect. memorabb.* on Philostratus, *Vitas Sophist.* in Seebodii, etc., *Noris Annall. philologg.* Supplement 1, fasc. III, 1832, p. 331. Our author is obviously referring to *Il.* III, 55; cf. also below ch. 21, p. 84.

Suspecting a mnemonic error, while he tries to attribute it to another. For there is no need of any *Ilion*, or rhapsode, who might detect these two hemistichs of *Iliad* XXX [XXII, 401 sq.]. Although it is not *pephorēnto*, but *pimp- ^B lanto* or *pilan-to*, which is commonly read. But Synesius has no refuge there for his error: since he contends not so much about the words, as about the very hair of Hector, which he denies was ever commended by Homer, or was ever indeed anything. That indeed is false. For even Hectorean hair is famous among the ancients. Lycophron [v. 1132 sq.]: ...lamenting bridegrooms, Those adorned with Hectorean locks. And, what is more to be wondered at, they are called *Hectoreioi* who are long-haired. Hesych. t. I, p. 1154: 'Hectoreioi komētai' are those who have hair flowing from the sun onto their shoulders. Where one should read *inion* (occiput), which signifies the back of the head [cf. the interpreters on this place, and also on Lycophron l. c.]. As for the reading of Homer, it appears that this ancient reading, received among the ancients, had slipped out ^C of that Homeric place, to the highest disgrace of critics and interpolators, since *pephorēnto* is much more apt and elegant than *pimp-lanto* or *pilanto*. — PETAV.

(47) *Pephorēnto*. Mon. *pephorēnto*. I am easily led, says a most eminent man, to believe that these few verses [Homeric] 401, 402, 403 and 404, did not exist in the codex of Synesius: for it could hardly happen that a learned man, and one who would write with care, should have so forgotten the read verses. Paulus Leopardus pointed out the Homeric place from our exemplars, not what he might think regarding the reading of Dio, in *Emend.*, c. 19; but Petavius in *Synes.*, p. 34, judged the reading of Dio *pephorēnto* to have been once received, and much more elegant than the vulgate: and they certainly yield the best sense: "And dark locks were scattered about." Virgil *Æn.*, v. 480: *Fertur equis, curruque hæret resupinus inani,* *Lora tenens tamen: huic cervixque comæque trahun-* *Per terram.* [*tur*]

Nor do I think, however, that that *pephorēnto* was placed by Homer, or even by Dio. With a single letter changed, a Homeric expression will be born, and one fitting our place excellently: *pephoruinto*. This is so accommodating, that I believe it to be genuine: *amphi de chaitai Kyaneai pephoruinto*, their hair when snatched by the head was defiled, mixed with dust. Concerning foods mixed with dirt and defiled, in *Odyss.* X, v. 21, *crea t' opta phoryneto*. Antipater in an epigram, which L. Kuster produced for Suidas in v. *Amphiklaston*: *Leipsanon amphiklaston* — *hapan pephorymenon aphrō*. Hesychius: *Pephorysthai* (to be defiled, to be polluted). A gloss was formerly written above the true reading, *in fundato*, namely *tou konisa-lou* (of the dust/sand), which had preceded: this, as often happens elsewhere, occupied a place not its own: subsequently, because *pimplanto* seemed less apt, other things were invented. Perhaps someone will sometime contend that *peplunto* should be read; but he will not easily move me from the other reading. Heyne, however, who, following Ernesti, in *Observatt.* tom. VIII, p. 330, vindicated *pitan-to* for Homer, adding these words: "But Ernesti rightly warns that *pephorēnto* in Synesius is nothing other than an interpretation." Since these things are so, I thought nothing in ours should be changed.

(48) *Deixato*. Barb. *deixato* (sic).

(49) Concerning the construction of the adverb *hōs* with the genitive, see Bernhardy, *Doctr. Syntax. L. Gr.*, p. 157. *Homerou rhapsōdiai* are the Homeric poems. The word *rhapsōdia* was illustrated by Astius in the book which is entitled *Grundriss der Philologie*, p. 65 sq.

(50) *Oud' an Iōna*. Understand that *Homerou epainetēn* (praiser of Homer), concerning whom Plato may be seen in the dialogue *Ion*. Regarding the rhapsodes, Nitzsch recently discussed this in *Prolegg. ad Platonicum hunc dialog.*, p. 4 seqq., and an anonymous author of a historical-critical commentary *De Rhapsodis*, which appeared in Vienna, 1824, 4, p. 5 sqq. For *dokō*, Mon. E viciously writes *dēlō*. *Exheurein* is restored from Suidas v. *c* [i.e., *exheurein*], where this place is cited, with Porson in *Adversarr.*, p. 22 ed. Cantabrig., and Lobeck on *Phrynich.*, p. 720, approving. For almost all codices, conspiring with the printed books, provide *exheurēsein* (cod. Par. D *exheurēsein* with *eph* written above). In the Monacensis E, it is written *exheurisein* by the error of itacism.

(51) *Pōs*. Flor. B *pōs* (sic) corr. *pōs*. But immediately Mon. E has *komētēn* mutilated as *mētēn*. *Poiein*, to represent, to depict, to tell of something, especially if the places of poets are mentioned, is accustomed to be used. See F. A. Wolf on *Plat. Sympos.*, c. 2, § 5, p. 8, and Usterius on *Plutarch. Consolat. ad Apollon.*, p. 23. Thus our author below, c. 21, p. 84: "For even Homer made the *parthenopis* (maiden-eyed) clinging to the glorious one." ^D

On *De regn.*, p. 13: "He did not make the soldiers addressed by name alone" (sc. Homer) "gave Agamemnon." Basil M., *De gentilium libris utiliter legendis*, cap. 9, § 33, ed. Sturz: "He made the general of the Cephallenians naked from the shipwreck, draped." Cf. Pausan. iv, 28, 4, 30, 3 and 33, 7. Synes. *Epist.* 129, p. 263: "By Plato, Socrates is represented as approaching quite late to boyish things." To the statue of Hector is attributed by Philostratus, p. 68, *with no hair*. But that was later erased. [52] *Kallipiste*. In *Rehd.* it was first *kal-*. But the truth was erased. [55] *Homoion kai Phileas*. *Rehd.* *philias* at m. pr.; by a recent hand corrected to *e*. Cited here is Suidas v. *Phileas* (thus wrongly edited by Port. and Kust. Correctly in the Mediol., Ald., and Basil editions *Phileas*, and so corrected also by Toup, *Opuscc. critt.* p. III, p. 542 ed. Lips.), and also v. *homoion*. Consult Plutarch, *Themistocl.* c. 10. Thus Juvenal, *Sat.* II [v. 2 sqq.]: "Who could bear the Gracchi complaining of sedition? Who would not mix heaven with earth and sea with sky, if a thief displeased Verres, a murderer Milo, if Clodius accused adulterers, Catilina accused Cethegus?" PETAVIUS.

For *to Gorgoneion*, Par. ABCD, Flor. A, Barb., Mon. ACE, Vat., Veneti AB, and *Rehd.* exhibit *to gorgoneion*. The vulgate however is defended against the other manuscripts by Suidas in the aforementioned places and Eustathius *ad Odyss.*, p. 1704, 38 sqq. ed. Rom. Our author perhaps alluded to Isocrates, *Orat. adversus Callimach.*, § 57, p. 457 ed. Bekker in *Oratt. Att.*, t. II: "And having sinned in such a way, he will attempt to say that we are lying, acting just as if someone were to reproach Phrywondas for knavery, or Philergos (thus Bekker wrote on the authority of Cod. Vat. 65. Suidas has *Philourgos*. Editions before Bekker have *Philergos*, for which Taylor *ad Lys.* in *Oratt. Græcc.*, vol. V, p. 190 ed. Reisk., and *ad Æschin. Orat. in Ctesiph.*, ibid., vol. III, p. 530, proposed reading *Phileas* from our author and the aforementioned places in Suidas) the one who stole the Gorgoneion (this was first received from Suidas by Auger. Manuscripts and old editions have *to gorgoneion*) said that others were temple-robbers." These things are also to be compared with Plutarch, *Vit. Themistocl.*, c. 10: "For while the Athenians were going down to the Piraeus, he says that the Gorgoneion was lost from the statue of the goddess." *The Gorgoneion* (sc. the face), the Athenians called the effigy of the Gorgon (vid. Coraes *ad Isocrat.*, tom. II, p. 274) existing from the pectoral of the statue of Minerva placed in the Parthenon. It is worth adding what the distinguished man Aug. Boeckhius observed about this matter in *Corp. Inscriptt. Græcc.*, vol. I, p. 242: "It is one thing to have the golden Gorgoneum, which Phileas or Philergos stole (Isocrat. *adv. Callimach.* 22; Suid. v. *Phileas*), which I conjecture was on the great statue of Minerva, although Pausanias I, 24, maintains it was ivory; I believe, because Philergos had stolen the golden one and Lachares later stripped off other things. Nor do I hinder it if you think there was also another Gorgoneum in the citadel: provided you do not think with Böttiger, *Amalth.*, t. II, p. 314, that that Gorgoneum snatched by Philergos was the *aenea gorgona*, which seems to have been entirely bronze, placed in the open, not, as is said, in the temple of Polias." *Chrysëan Gorgona* in the citadel is mentioned also by Euripides, *Fragm. Erechth.*, where many have taught that one should write *ant' elaias chryseás te Gorgonos*. But I confidently pronounce against Völcker (*Mythol. Japetid.*, p. 216) that *Gorgona* in this passage is the *Gorgoneion*, not Minerva herself, guided by the context of the speech itself. Moreover, concerning that statue of Minerva in the Parthenon, the most noble work of Phidias, see Pausan. I, 21; Böttiger in the book which is entitled *Andeutungen*, etc., I, p. 86 sqq.; Henr. Meyer, *Geschichte der bildenden Künste bei den Griechen*, t. I, p. 64 sq., and t. II, p. 56 sq.; Quatremère de Quincy, *Monuments et Ouvrages d'art antique*, t. I, p. 63 sqq.; Sillig, *Catalog. artificum*, p. 313. — For *ex akropoleos* in Suidas v. *Phileas* and Eustathius 1. c. is read *ek tes akropoleos*. But at v. *homoion* he follows the vulgate. Good. For the word *akropolis* is often placed without the article. Vid. Schaefer, *Apparat. crit. et exeget. ad Demosth.*, t. I, p. 577. In the same place *uphelomenos* is wrongly held by the lexicographer. *Afelomenos* is correct. Soon Flor. B and Monacc. ACE with Venet. A give *heroa* for *heroa*. Thomas Mag., p. 424: "Heroa [is] Attic, not heroa." Nor is it rare that both forms are used indiscriminately (vid. interpreters *ad Thom.* 1. 1; and Lobeck *ad Phrynich.*, p. 159), as by Synesius himself, *Ep.* 118, p. 256, where he has *heroa*.

CAP. XX.

Plat.* Vit. Bruti, p. 48; compare our *De insomn.*, p. 140; ep. 4, p. 162. 60 As for the words "Apollo the ruler" (vid. Iliad 1, 36). The verses that follow exist ibid. vi, 273. Mon. A shows *Athēnaiois*, with *ta* added after the second syllable. Barb. writes it incorrectly. The word *epibouleuousin* with the infinitive is illustrated by Heindorf *ad Plat. Protag.*, p. 585, and Ast *ad eundem Plat. dialog.*, p. 167. Our own *De Provid.*, p. 101: "For this reason they scheme to destroy even the common man and the ruler." For the rest see Il. xiv, 159 sqq. For *katakoimisai* in Mon. E, it is incorrectly written *katakoiproisai*, regarding which confusion see Boissonade *ad Nicet. Eugen.*, p. 69, and Jacobs *ad Achill. Tat.*, p. 577. Heusde touched upon the verb *katakoimisai* in *Spec. crit. in Plat.*, p. 89 sq., and Pierson *ad Moer. Att.*, p. 237 sq., praises the word that follows, *kommōtizesthai*, from our text. 62 ^C Homeric, which our author referenced, exists at Il. xiv, 214 sqq. A little later Flor. A wrongly writes *tōn echontōn*, and Venet. *tōn ōn*. Beving: Petavius interprets, "he steals away the intelligence of those who already have intelligence." But how empty and unworthy of our author is this sentiment, to which not even the words adequately respond! In that text, according to Homer's Iliad E, 217, there is: "Temptation, which steals away the mind even of one who is very wise." From this, in place of *tōn echontōn*, I propose *tōn phronountōn*, or by a gentler mutation *tōn nēphontōn*. But there is nothing here to cause you to doubt the integrity of this passage, if you only refer the words "the mind" as much to "stealing away" as to "of those who have." For the Greeks were accustomed to speak in this way when aiming at brevity, e.g., Xenoph. Anab. vi, 6, 21: "I am, O Cleander, the one who took away this man from Dexter's own followers," where the words "this man" pertain both to the immediately following "followers" and to the more remote "the one who took away." For the rest, *tōn echontōn* (sc. *ton noun*) signifies the same as *tōn phronountōn* or *tōn nēphontōn*. Cornarius well says: "it steals away the mind of the prudent." 63 With *Rehd.* all have *tautē*. Then Mon. A, Par. C and Vat. have *myraloiphēsai*. But in the former book it is put on an erasure by a second hand. Flor. A, Par. B, Barb., Monacc. BCDE and Veneti BC give *myraloiphēsai*. It was read thus also in Rehd., in which there is an erasure. Clem. Alex. Paedag. ii, 8, p. 210: "There is a difference entirely between *myraloiphein* [anointing with perfume] and *myrō chriesthai* [to be anointed with perfume]; for the former is effeminate, but to be anointed with perfume is sometimes beneficial," where compare Potter. See Anecdota Hemsterhuss., t. I, p. 175, and Lobeck *ad Phrynich.*, p. 571 sq. [176]: "Having combed her hair with her hands, she braided her shining locks." For all the manuscripts are faulty in this passage. PETAV. The manuscripts Mon. ACE, Par. C, Vat. and Venet. A show *pexamenē* (thus also Par. BD and Veneti BC) with hands, omitting *plexe*. Rehd. with the Turnebus edition, *plexamene* (but *a* in Rehd. is rubbed out), *chaitas plok. pexamenē phaeinous*. Mon. BD, *chersi plok. pexamene*, in reverse order and without *plexe*. *Pexamene* instead of *plexe* is given also by Par. BD, Flor. A and Barb., *chaitas chersi plok. pexamene, phaeinous*. Flor. B, *plexato* (Veneti BC) *phaeinous*. Cf. Heynius *ad h. l. t.* VI, p. 558. In the following verse Mon. C wrongly has *kalous*. In Mon. E after *enkomiōn* the word *axion* is missing. 65... second hand Rehd. and indeed Bevingius conjectured. Commonly *logos*. On the permutation of either word see to c. 11, p. 73, and Jacobs *ad Aelian.* p. 382 and (sic). Par. C and Vat. *eipoi tis an*. 67 All together with Vat. present *tō Diōni p.* 68 *Ouk agō ge pseudē*. Rehd. supra corr. by second hand *agō ge*. Par. A *agōgē ta pseudē*. Mon. C *agōgē (ta in marg.)*. *Egō ge*. Flor. A *ta (suprascriptum tauta)*. Flor. B *tauta ta pseudē*. Mon. A and Vat. rightly *ouk agō ge pseudē*. Par. C *ouk agō ge pseudē* (sic) with a small gap. I have therefore excluded the article as altogether useless. 69 *Peri de tōn arrhenōn kai thēleiōn*. Flor. B and Mon. A before *thēleiōn* insert *tōn*, for which there is no need. See *ad Or. de Regno*, p. 208, 219 sq., and 321. Then Mon. A has the next word from a correction on an erasure. 70 *tois* instead of *tēs*, which in Mon. C is corrected from *tois*. Barb. and Mon. C *anastrois*. "In the stars" he said instead of "in the starry heaven." For the star of Venus see Plat. Epinom., p. 987 B.; p. 513 ed. Ast; and Ciceron. *De nat. deor.* ii, 20, p. 286 sqq., there Davis, and Creuzer. Lobeck *Aglaoph.* t. I, p. 79, conveniently compares this with our passage. Sophocl. Trach. v. 1106: "The child of Zeus who is heralded among the stars." 71 *eis phairikēn epiphaneian*. Preposition *eis* [with] (p. 1144). Our author below c. 22, p. 85, "For the ancients were very much more fortunate than those of the present day in respect to truth." *De Provid.* p. 91, "the small towards a difference." *Catast.* 1, p. 301, "That is greater in respect to the account of money, this one, however, in respect to reputation is not less." *Serm. ad Paeon.* p. 310, "to have less in respect to reputation." Cf. *Indie. Graec. ad Agath. Hist.*, p. 413 ed. Niebuhr. For the rest see supra c. 9, p. 72, and the note there. 72 *houtōs*. On the form *houtōs* followed by a consonant see *ad c. 16*, p. 79. Clem. book together with Par. B after *kai* wrongly inserts *tou*. Proximate Venet. C instead of *korōnida* wrongly writes *chōrōnida*. Then Par. C, Vat. and Mon. C *tōn logōn*. Before *Diōni* Par. C and Vat. put *o*. Immediately Mon. C writes *apētēken*. The proverbial phrase *korōnida epithenai*, Latin "to impose the coronis or end," vernacular "to put the final crown on," is illustrated with examples by Hadrian Junius in his *Adagiorum Collectione*, frequently mentioned, p. 574 sq. 73 I restored the codex, since hitherto the subjunctive article was missing. PETAV. "The *a* is missing in Par. ABD, Florr. AB, Barb., Mon. BD and also Rehd." On the matter consult c. 9, p. 72. Soon Barb. has *pros alētheian*. 74 "Anyone of the ancients," our "irgend einer." 75 *tou Dios*. Cornarius wrongly translates "valiant hair on the head of Jove." Petavius rightly "agitated Jove's hair"; for *rhōnyas* h. l. is the same as the Homeric *erōsathai* (vid. Heyn. *ad Il.* 1, 529), to be moved vehemently, to be agitated. Cf. supra c. 9, init., and the note there. In the following, Mon. E for *o* wrongly has *o*. 76 *logos*. Bevingius notes: "What? With Homer and the Lacedaemonians removed, no part of Dion's oration is left." (I omit that it is a solecism that "no part is left to the oration, etc.," instead of "no part of the oration is left.") Not in the least true; but with them removed no proof is left. I therefore read *ouden tekmērion ēn*. — Ibid. p. 86, "Great and the painters also provide for the argument as a proof." — Then Par. BC and Mon. BD *tō logō tou Diōnos*. Flor. B *tō Diōnos logō*. On the common reading compare Siebelis *ad Pausan.* t. 1, p. 47. However, the dative, which should not have offended Bevingius, was used by our author instead of the genitive by the Colophonian schema, about which I spoke at c. 6, p. 124. 77 *hoper. pe* has correct reading. In the following same

^A Suidas, s.v. Κέρ’ ἀγλαέ· not merely the hair, but a kind of weaving, knotted in the manner of a horn. See also Henr. Stephanus, *Thesaurus Linguae Graecae*, s.v. κέρας, and Salmasius ad Solinus, p. 762. Juvenal, *Sat.* XIII, 164:

*Cerata quis stupuit Germani lumina, flavam* *Caesariem et madido torquentem cornua cirro!*

As for our own passage, Hadrianus Junius cites it fittingly in *Comment. de coma*, c. 4, p. 508: ^B It was imputed to Hector as regards Paris, that he was effeminate and too fond of adorning himself. He considered that to wear long hair, and for it to be a matter of concern to a king and to the children of kings, was unworthy of himself on account of that man, and Horace (*Od.* III, 9, 13 sqq.):

*Non sola comptos arsit adulteri* *Crines, et aurum vestibus illitum* *Mirata, regalesque cultus* *Et comites, Helene Lacana.*

To which I shall add these from Horace, *Od.* I, 15, 15 sqq.:

*Nequidquam, Veneris praesidio ferox,* *Pectes caesariem grataque feminis* *Imbelli cithara carmina divides;*

and ibid., v. 19 sq.: ^C

*— heu, serus adulteros* *Crines pulvere collines.*

88: ^D *Ἐπιδιαφθορᾷ.* Regarding the use of the preposition ἐπί, see Matthiæ *Gramm. Gr.*, p. 1165 sq. There follows then in the same Monacensis manuscript a blank space of nine lines.

89: *Τὰ κράτιστα μὲν οὖν τῶν μοιχῶν.* For *κράτιστος* etc., see Matthiæ *Gramm. Gr.* p. 828. Concerning the particle *μὲν οὖν*, I touched on it above at c. 12, p. 75.

90: *Εἰς δὲ ἀπέρριπται τοῦνείδους.* Herodian, VIII, 5, 4: *εἰς τε αὐτὸν καὶ τὸν παῖδα ἀπορρίπτειν δυσφήμους καὶ αἰσχρὰς βλασφημίας.* Agathias, III, p. 154: *αὐτίκα δὲ πολλοὶ ἀπεῤῥίπτοντο λόγοι.* Cf. Blomfield, *Glossar. ad Aeschyl. Prometh.*, v. 520.

91: *Ἐν μὲν δή.* Mon. E reads *ἐν*. In Mon. C, *μὲν* is superscribed. Par. D has *γένος τοῦτο*, in inverted order.

92: *Εἴσω τοῦ τείχους τῶν ὁμοφύλων.* See above at c. 16, p. 79. Rehdanus: *πολεμιώτατον* corrected from *πολεμιώτατος*.

95: *Ἂν οὕτω τύχῃ.* In Mon. B, this has arisen from *τύχη*. For *εὐπάρυφον*, which signifies adorned with a purple border, elegantly clothed, powerful, rich, Turnebus wrongly reads *εὐπάρειφον* (Par. D has *εὐπάρυφον* with the script above *υ* for *υ*). Next, Par. C and the Vatican manuscript exhibit *λαβὸν ἄγει* with mutated order.

Our author, in *De Provid.*, p. 111: *φρουρά τε εὐθὺς αμφ’ αὐτὸν, ὅποι ποτὲ γῆς ἢ θαλάττης, κ. τ. λ.* Ep. 219: *Ανδρόνικον, καὶ οὐδὲ οἶδεν οἳ γῆς, τὸν δὲ οἶδεν οἳ γῆς κατορώρυχε.* Ep. 104, p. 244: *— μηδὲ σαφὲς εἶναι ποῖ γῆς Ἰωάννης δέδυκεν ἢ κρύπτεται.* Cf. Jacobs ad Philostrat. *Sen. Imagg.*, p. 503.

95: *Ἀλλὰ γωνίας ἢ σκότον.* Barb.: *σκότους*, with the *ς* deleted. Our author, c. 11, p. 75: *σκότῳ πρέπειν ἡγητέον τὴν κόμην.* *De Provid.*, p. 95: *φύσις — σκότῳ προσήκουσα.* Ep. 22, p. 173: *τὰς ἐν σκότῳ καὶ γωνίαις ἐλπίδας*, where codex Paris. 2988 provides *σκότει*, as Boissonade testifies ad Eunap., p. 266. But my books vary nothing. For the use of either form, see Lecapen. *Excerpt. ex Gramm.*

(96) *Doryalōtou* – *gynaikos* [captive woman]. Flor. B, Mon. ABCD, Par. D, Vat., and the Venetians write *doryalōtō*. In our book *De insomniis*, p. 148, "She (i.e., Fortune) revealed swarms of those caught by nets and those taken by the spear" (*doryalōtōn*—thus the Turnebus edition, along with the Munich codices 85, 461, and 481, and likewise that of Rehd.), Petavius 1, 2 adopted *doryalōtōn*, which does not please me. See Theognostus in the Index to Bekker’s *Anecdota Graeca*, vol. III, p. 1356. *Gastridoulos*, Boissonade on Philostratus’ *Heroicus*, p. 645, Lobeck on Sophocles’ *Ajax*, p. 253 sqq., Bachmann on Lycophron, vol. I, p. 200, 231, 274, and 290. In the following, the word *gnōmē* signifies the same thing as *eunoia* [goodwill]. For *symmeineien*, Par. B and the second hand of Barb. have *symmeinoien*. Mon. E has *symmegeien*.

(97) *Kai prōton* [And first]. Mon. E *intelligei*. So too Homer, *Iliad* π, 116: "But he lifted the lid (*pōma*) of the coffin." *Tou synōkēkotos* is "the one joined to her in marriage," i.e., the husband, regarding which notion of the verb *synoikein* Wyttenbach has expounded excellently in his commentary on Plutarch’s *Opera Moralia*, vol. II, p. 191 sqq., Lipsia edition. Cornarius translates: "For the mind of even a captive woman can remain with her husband." Or (*at*) adultery is this very thing, which primarily stripped the wife’s soul of benevolence toward her husband. Petavius: "And yet, with the wife captured in war, the same affection can persevere in the spouse; but from the adulterer, every benevolence is primarily stripped away from the souls of men." Moreover, our author seems to have had in mind Xenophon, *Hiero* 2, 3-4: "It certainly does not escape the notice of the cities that friendship is the greatest and sweetest good for men; indeed, many cities consider adulterers the only ones they may kill with impunity; it is clear this is for this reason, that they consider them spoilers of the friendship of women toward their husbands. For when a woman is seduced by some misfortune, men nevertheless for this reason continue to honor them, if their friendship is thought to remain pure toward them."

(98) *Hina mē ex hēmiseias ta Aigyptia prattoi kakōs* [So that he might not half-wrong the Egyptians], et p. 147, *Tois hēmimochthērois te kai ex hēmiseias chrēstois*. The words *te kai ex hēmis.* dropped out in the editions. Petavius, *Dion*, p. 52, *Ex hēmiseias eidotes*. Ep. 10, p. 170, *Ex hēmiseias an epratton ponērōs, en hymin eitychōn*. See Schaefer on L. Bos, *Ellipses Linguae Graecae*, p. 306 sqq. *Tēn* before *tou gyn. zēmian* Mon. C omits. *Ep’ autēs* from a perturbation of itacism. Mon. E *ep’ autous*. So above, c. 6, p. 68, *Epi de tous goētas etrefon tous dēmious*. *De Providentia*, p. 128, *Epi tou Hellanodikai tous mastigoforous hoplizousi*. *Sermo ad Peronim*, p. 308, *Zēnōn gar oud' an arithmē sais radiōs hosas exekopse tyrannidas, synistas ep’ autais* (but Canter in the margin of Petavius has *ep’ autais*, which in the Munich book 476 was changed by a second hand to *ep’ autas*) *to hygieinon tōn poleōn*. But *Homer* π, p. 297, *mechri chthes kai prōēn adelphoi te ep’ adelfois* (where five Munich codices along with the Guelferbytensis and Canter’s edition read *ep’ adelphous*), *kai pais epi patri* (codex Guelf. *mētri*), *kai patēr epi tō genei parekalei ton dēmion*. Regarding the construction of the preposition *epi*, "in," "against," with the dative case, see also Matthiæ, *Grammatica Graeca*, p. 1168. For *kēpouroi*, all the Munich books, Rehd., Venet. C, Lecit., Varr., Turnebus, the margin of Petavius, and the one citing it h. l., Thomas Mag. p. 778, exhibit *kēpōroi*. By contrast, in our Ep. 132, p. 268, for the published *kēpourous*, codices Mon. 50 and 481 give *kēpourous*. Then, in books written and published, *raphanidas* exists (Par. B erroneously has *rephanidas*), not *raphanidas*, as Kuster, in his work on Suidas, v. *raphanies*, vol. III, p. 233, wrote while citing this passage. The letter *rho* of this word is instructed by the Attics to be shortened in the rules of prosody in Hermann, *De emendatione rationis Graecae grammaticae*, p. 1, p. 447. It is read thus also in Lucian, *De morte Peregrini*, c. 9, vol. VIII, p. 277 Bip., *raphanidi tēn pygēn bebysmenos*. But that the final syllable is long in Aristophanes and in the fragments of the comic poets, Bachmann showed on Lycophron, *Alexandra*, vol. I, p. 278. Cf. Passov, *Lexicon Graecum*, s. v.

[alt-version omitted]

...*chontai*. Regarding the matter see Aristophanes, *Nubes*, v. 1085 and the scholia there; Lucian, *l. c.*; Suidas, vol. I, and Kuster there; Reiff on Artemidorus, vol. II, p. 297; Wagner on Alciphron, vol. II, p. 192. For *epeidan*, the Munich codices BD have *epeid' an* (which the Venetian C also formerly exhibited), with variation in the standard manuscripts. Cf. Bekker, *Specimen Philostratum*, p. 24. Mon. C gives *alō tis* and Flor. A *tēs* for *tis*. Proximis *p-n* is absent from Mon. C. *Oikia pro familia* is also found in our work *De Providentia*, p. 92, and Ep. 79, p. 227, and likewise *oikos* in *De Providentia*, p. 103, and *De regno*, p. 3 and 8; cf. Held on Plutarch, *Timoleon* 334, *Anastaton poiein*, i.e., *anistanai* (see *Or. regno*, p. 25), "to expel from their homes," "to overthrow," or "to subvert," illuminated by Budaeus in his *Commentarii in Lingua Graeca*, p. 472, and Held on Plutarch, *Timoleon*, p. 304 sqq.

...init. Clem. Alex. III *Paedagogus*, c. 2 [vol. I, p. 259, 35, Potter]: "*Hēpeiros kekinēntai dyo apaideutois hēdonais, kai kloneitai ta panta meirakiō barbarō. Hellas holē nautilletai; stenochōreitai de hē thalassa, Hēpeirous ferousa.*" Retin. Mon. Barb. *allēlois*, corr. *ais*, Mon. E *allēlois* (sic, with a line), corr. *ais*. In the following, the same Mon. book has *skēptra*. Regarding the words *moicheia gegone profasis*, see Herodotus I, 2-4.

...dein Mon. AC, Par. C, and the Venetians AC *poly toutou ch.*, in reverse order and frequent in our author, as above, c. 3, p. 64, "*Poly de tauta sklerotera*." Ep. 154, p. 294, "*Para poly toutōn eisi kakodaimonesteroi sofistai*." Ep. 55, p. 191, "*Poly gar an hēdious tote soi paragenoito*." Ep. 103, p. 241, "*Elegxei me Kyrēnē, keimenē poly dēpou tōn en tō Pontō poleōn akribesteron*." Cf. Bornemann on Xenophon, *Convivium*, 1, 4, p. 46, and Stallbaum on Plato, *Euthyphron*, p. 92, and *Respublica*, vol. II, p. 290, Gotha edition. *Estin* for the vulgate *esti* was given by the books Mon. BD. Then Flor. A and Mon. E wrongly write *touton* for *tou ton*. Venetians AC and Suidas v. *thiasōtēs* exhibit *oi Kleisthen̄eis* (Venet. B *oi kleisthēneis*). Yet they defend the vulgate Flor. B, Barb., and Rehd., and likewise Suidas v. *Kotys*. See above at c. 6, init. Regarding Clisthenes the catamite, see Aristophanes, *Nubes*, v. 354, and the scholia there, 329 sqq., Herm. edition, and *Acharnenses*, v. 117 sqq., Max. Tyr. xxv, 3, p. 303 and 305, as well as Suidas v. *Birsin*, coll. Hadr. Jun., *De coma*, c. 4, p. 503; regarding Timarchus, see Æschines, *Oratio adversus Timarchum*, vol. I, p. 37 seqq., Bremius edition; in *Oratores Attici*, Bekker edition, vol. III, p. 262, § 39 seqq., and Suidas v. *Timarchos*.

"Those who sell the flower of youth for silver," i.e., catamites. See Ruhnken on Hesychius, vol. II, p. 1594, Albertus edition, v. *hōraiopōlas*. *Tēn* is superscript in Mon. C. The expression *tēn hōran diatithesthai*, to spend or sell, is touched upon by Jacobs on Achilles Tatius, p. 960.

(a) And among the *Opera* of Gregory Nazianzen, of our edition, vol. II, *Patrologia Graeca*, vol. XXXVI. Editor.

Similarly, Aristænet. 1, 24, p. 106, ^A *Thou hast bestowed thy beauty upon Lysias for nothing*. Plutarch, *Vit. Timol.*, c. 14, *To women laboring for the sake of their beauty*. The words *and if not for anything at all*, but [are] missing in Suidas, v. *θιασώτης*. But see *Κότυς*, where this passage is cited in full, instead of *εἰ* it is erroneously read as *εἵ*. Thus also cod. Par. C, together with the Vatican, has it here and in the following [lines]. The particle *ἀλλά*, *however*, *at least*, introduces the apodosis with a more refined usage, the preceding having been stated. See the note on c. 8, p. 74 and 72. Then Suidas, v. *Κότυς*, rightly has *πρὸς ἄλλο τι*. Vulg. *πρὸς ἄλλο τί*. Mon. ABD and Rehd. *πρὸς ἀλλό τι*. Mon. E *πρὸς ἀλλότι*. Mon. C *πρὸς ἀλλ' ὅτι*. In the following [lines], Flor. A and Rehd. *πρὸς μηδ' ὁτιοῦν*. Likewise the Vatican; however, with the sign of union placed [underneath]. Mon. ABD *πρὸς μηδ' ὁτιοῦν*. Mon. C *πρὸς μὴ δ' ὅτι οὖν*. Barb. *πρὸς μηδ' ὅτι οὖν*. Suidas, l. c., *πρὸς μηδὲν ὁτιοῦν*.

(8) *Διὰ τὴν ἐξάγιστον ἡδονήν*. These are praised in Suidas, v. *ἐξάγιστος*, ^B T. I, p. 759, where Kuster was not unmindful of our [author], and *θηλυδρίας*, t. II, p. 194. *Ἐξάγιστος* means accursed; see Viger, *De idiot. L. Gr.*, p. 77; Musgrave on Sophocles, *OEdip. Col.*, v. 1516, p. 600 ed. Heller, Dœderl., and Blomfield; *Glossar. in Æschyl. Agamemn.*, v. 624. Cf. our Epistle 44, p. 185. Suidas, v. *ἐξάγιστος*, *θιασώτης* and *Κότυς*, accepted from Mon. ACE, Par. CD, and the Vatican. Thus, in his manuscript, he also reads Phrea, translating, and to say it once for all. This particle our [author] often joins with *καθάπαξ*, e.g., *De regn.* c. 6, p. 9; and c. 21, p. 38, at which place in the latter, it is omitted in cod. Mon. 88, likewise *De Prov.* p. 91, where it is absent in the Pirckh. book, ibid. 122, *De insomn.* p. 142, and Ep. 57, p. 192. *Καὶ* is missing before *καθάπαξ* in the book *De Provid.* p. 103, and Ep. 82, p. 229. Suidas, v. *Θηλυδρίας*, excerpts this passage somewhat inaccurately, which he interprets as *τεθηλυμμένος*, adding *διὰ τὴν ἐξάγιστον ἡδονήν· οἱ δὲ θηλυδρίαι τριχοπλάσται εἰσί*. Our [author], Ep. 50, p. 188: *But Alexander, if he was not effeminate, he was at least effeminate [θηλυδρίας], and he was looking for the cause*. Then Suidas, v. *Κότυς*, reads *τριχῶν πλάσται εἰσί*.

(10) *Οἱ μὲν ἐπὶ τῶν οἰκημάτων*. Flor. B [has] *εἴποι* — What others elsewhere call *τέγος*, so Greeks, Clem. Alex. 1. *Pæd.* c. 3 [I. 1, p. 264, 35, ed. Potter.], ^C which terms are commonly accepted for a brothel. Nor have they been sinned against once by translators who take them simply for a house. — PETAV. Regarding the term *οἴκημα*, *τέγος*, or *στέγος*, a brothel, see Hesych. t. II, p. 724, and the notes of Alberti there, and the translators of Xenoph. *Ephes.* p. 273 sq.; Jacobs on *Achill. Tat.* p. 956; Ast on Plat. *Protag.* p. 52 sqq. Add Clem. Alex. *Pæd.* III, 11, t. I, p. 297: *Where also, decked out in the manner of harlots, just as if sitting upon a roof [τέγος], they spend the day*. Regarding the term *ἄντικρυς* see [the note] on c. 18, p. 82. Immediately in Mon. E there is an error in it. Then Par. C and the Vatican have *ἐκμιμησάμενοι*, corrected [to] *σά*.

(11) *Ὅστις*. For *ἐστι* Mon. D writes *ἐστιν*. Suidas explains *ἐξομόσαιτο* under this word as *παντελῶς ἀρνήσαιτο*, looking to this passage, which Alberti corrected there for the worse from our [author], on Hesych. t. I, p. 1301, v. *ἐξωμόσατο*.

(12) *Θιασώτης* — in a more honest sense (as our [author]'s *Dion.* p. 60, *Ὁ Πυθαγόρου θιασώτης*, and Niceph. Greg. on Synes. *De insomn.* præfat. p. 353, *Τῶν Χαλδαϊκῶν θιασώτην ἁπάντων ὀργίων*), it is said in a baser mode, as here. See Hadr. Jun. *Animadverss.* 1. II, c. 15, p. 199 sq., Hudson and Pierson on Moer. *Attic.* p. 186; *Lexic. Xenoph.* t. II, p. 537; Bake on Cleomed. p. 443. Then cod. Mon. D in the context has *τῆς Κότυος*, but in the margin *τοῦ* instead of *τῆς*. Mon. B *τῆς Κότυος* with *τοῦ* superscript. Our [author], Ep. 44, p. 184: *Daring to declare the man half-woman, truly the initiate [θιασώτην] of Cotys*, where the scholion of cod. Mon. B: *Cotys, a demon worshipped among the Corinthians as overseer ^D of base things*, which same things are read in Suid. v. *θιασώτης* and *Κότυς*, with the article omitted before *Κορίνθιοις*. But concerning the latter passage of our [author], P. Francius in the margin of his copy emended it to *τῆς Κοτυττοῦς*, supported by Petro Burmanno the Younger in *Mantiss. Adnotationum* to t. I of *Antholog. vett. Latin. epigrammatum et poematum*, t. II, p. 728, for which change there is no need, since *Κότυς* and *Κοτυττώ* are used interchangeably, whence sometimes even the manuscripts fluctuate between either reading, e.g., in our [author]'s Ep. 32, p. 178, *Κοτυττοῖ δὲ καὶ τοῖς ἄλλοις Ἀττικοῖς κονισάλοις νεωκορεῖ*, where cod. Guelferb. has *Κοτυττοῖ* and above the line *γρ. Κότυι*, Mon. B *Κοτυττοῖ*, creator, *γρ. Κότυι*, in the margin *γρ. Κότυος*, Mon. 50 *Κότυ* (sic), and less correctly Lips. and Mon. A have *Κοτυττοῖ* (see Siebelis on Pausan. t. I, p. 253); the margin, however, of the book Mon. A provides this scholion: *Kotytto, who is also called Cotys, as he himself [says] above (sc. in ep. 44; for the order of the epistles in the mss. is far different than in the editions) *σῖν*, and the *konisalp*i were gods of base [things] (write 'of base things') overseers*, which common scholion was cited recently by Hoeschel on Anna Comnena *Alex.* p. 58, 3, [and] Lobeck *Aglaoph.* t. II, p. 1014. Cotys, namely, or Cotytto, was the goddess of impudence and obscene lust, whose orgies, which were called *Cotyttia* from her, were brought into Greece from Thrace, where, according to Strabo x, p. 470 below, they were worshipped. See Sainte-Croix in *Recherches historiques et critiques sur les mystères du paganisme*. Second edition, revised and corrected by Silv. de Sacy, t. II, p. 176 sq., Rupert on Juvenal *Sat.* 11, 92, Buttmann in *Abhandlungen der historisch-philolog. Klasse der k. Akad. d. Wiss. zu Berlin*, 1822-1823, p. 213 seqq., or in *Mytholog.* 1. II, p. 139 seqq., Carol. Guil. Lucas *Dissertat.* which is inscribed: *Cratinus et Eupolis*, p. 96 seqq.; C. Carol. Barth. *Hertha* p. 194; Lobeck. *Aglaoph.* t. II, 1007 seqq.; 1014 seq. and 1025 seqq. Moreover, by the expression *θιασώτης τῆς Κότυος*, which has become a proverb, is signified a man who is soft, effeminate (see Hadr. Jun. *Adagg.*, v. *Cotyos contubernalis*, and *Comment. de coma*, c. 4, p. 504, and Frid. Adolph. Lampe *De cymbalis veterum*, 1. III, c. 9, p. 338) and also curled (according to the scholion cited by P. Burmann, whose words these are: *To sacrifice to Cotys, to be curled: for intemperate [people] and those fond of curling, selling their own form, used to sacrifice to this goddess worshipped among the Corinthians*). It is quite clear that our [author] touched upon *cinaedos* or *pathics* with these words.

(14) *Πρόχειρον*. Par. C and Vat. *πρόχειρος*, [and] above the written text. Rehd. and Mon. *προχειρος*. Understand *os καὶ*, which are absent from Flor. B, Flor. A has in the margin. I understand the Chian goddess Cotylonem. PETAV. Then in Barb., Par. C, Vat., Mon. ACE and Rehd. it is read as *δύο*. Concerning the etymology of the word, see Eustath. on *Odyss.*, 1. 6, p. 1413, 35, 38; concerning the mysteries themselves, Arnob. *Adv. gentes* 1. v, c. 28 and 39, and the interpreters there, t. II, p. 325 ed. Orell. For *ὠργίακεν* Mon. BD erroneously write *ὠργίακεν*. Regarding the verb *ὀργιάζειν*, to perform sacred [rites], to celebrate orgies, Ruhnken noted on Timæus, 463 ed. Koch., Ast on Plat. *Legg.* p. 21, Jacobsius on Philostrat. *Sen. Imagg.* p. 525. Lobeck in *Aglaoph.* t. I, p. 651, famously illustrates the transferred use of this verb. Our [author] *Dion.*, p. 43: *Thus it is necessary for that man to be at a loss, who was not initiated in the cycle and the orgies of the Muses*. Ep. 151, p. 289: *And I know indeed that I have never made a vow for the sake of philosophy*. Ep. 145, p. 279: *These [things] for this reason, and I myself am a more forethoughtful guardian, and I exhort thee to be of the orgies of philosophy*. Marin. *Vit. Procli*, c. 6, p. 6, *τὰ ταύτης* (sc. Minerva) *ὀργιάζειν*.

^A *For they are covered* (spelled *ἐπηλυγάζονται*), is the reading. Cf. Aelian, *Var. Hist.* iv, c. 28 and v, c. 2; Aristotle, *Hist. Anim.* v, 31, vol. I, p. 556 seq., ed. Bekker; Pliny, *Nat. Hist.* vii, c. 51; Apuleius, *Flor.* p. 351 sq., both of whom write that serpents erupted from his body. But Plutarch in *Life of Pelopidas*, and in *Sulla*, tells the same story about Pherecydes as the others, reporting that Pherecydes the wise man was slain by the Lacedaemonians like a sacrificial victim, and his skin was guarded by the kings according to a certain oracle. See Sturz, *Commentat. de Pherecyde*, which he prefixed to his Pherecydes, 2nd ed., p. 14 seqq. The Paris and Barb. codices erroneously read *θυμάτιον* for *θοιμάτιον*. Suidas in loc. has the inverted order *ἐπηλυγασάμενος θοιμάτιον*. The Venetian codices AB give *ἐπιλυγασάμενος*; regarding this spelling, see Ruhnken on *Timaeus*, p. 100; and Pierson on *Moeris*, p. 163. *Ἐπηλυγασάμενος*, added to the margin of the Monacensis A codex by a later hand, is interpreted as "covered," "veiled." So too Suidas *sub voce*, adding the words "for darkness is gloom." Likewise, he used the verb *ἐπηλυγάζεσθαι*, regarding which Budé has commented learnedly and at length in *Comment. Ling. Graec.*, p. 346; see also Wass and Duker on Thucydides, vi, 56, vol. IV, p. 392; Ruhnken on *Timaeus*, p. 99 sq.; Sallier and Pierson on *Moeris*, in loc.; Schneider on Aristotle, *De animalibus*, t. IV, p. 57; and Jacobs on Aelian, p. 37. Our Synesius, *Ep.* 154, p. 202: "a thick and deep darkness *ἐπιλυγάσεται*" (the Rehd. codex, which has a fragment of this epistle in the *De regno*, c. 31, p. 55, strangely inserts this after *μεταπεσοῦνται*, and writes *ἐπιλυγάσεται* along with the Monacensis 50). This verb is used in a figurative sense in *Ep.* 105, p. 250, "I will not *ἐπηλυγάσομαι* the dogmas," where the Guelferbyt. codex has *ἐπικρύψω* (I will hide) *ἀπὸ τοῦ ἡ λύγη* (from gloom, darkness), while the Lipsiensis and Monacensis B codices add *ἐπικρύψω* (I will hide). 1, 118: "They say that Pherecydes ended his life by developing lice." When Pythagoras also arrived and inquired how he was faring, he reached out his finger through the door and said: "It is evident by the skin." And from thence among the philosophers (this should be read *χροὶ δῆλα* from Suidas *sub voce*, as urged by Sturz in *Comment. de Pherecyde*, p. 17, and also from Arsenius, *Violet.*, p. 477, instead of the vulgate *παρὰ τοῖς φιλολόγοις*) the phrase is applied to inferior things; but those who apply it to the best things are mistaken. Again our author, *Ep.* 116, p. 255: "But I, not only being older than thou, but also already an old man, *χρῷ δῆλον*, as Pherecydes says." ... I have written *ἐδείκνυεν* with the Flor. A and Mon. ABD instead of the vulgate *ἐδείκνυε*. ^B ... 347 sq., "a long-haired man, one of these hairy creatures," and v. 1094 sqq., "This one I know, and that one, and this long-haired one here." Cf. Wyttenbach on Plato, *Phaedo*, p. 207. ... *σημαινόμεθα* means the same as *τεκμαιρόμεθα*. See Lobeck on Sophocles, *Ajax*, p. 225.

CHAPTER XXII

^A "No one is a comet, who is not sheared."

(40) *Mirum qualem.* See Viger, *De idiotismis linguae Graecae*, p. 128, and Hoogeveen there; Schaefer on Dionysius of Halicarnassus, *De compositione verborum*, p. 184, and Matthiae’s *Greek Grammar*, p. 831 sq.; Basil the Great, *To the Young, How They May Profit from Greek Literature*, c. 11, § 43, and c. 13, § 53, ed. Sturz, "a wonderful thing, like beauty."

(41) *He brought forward.* The manuscripts have *προσήνεγκε*, with *ἐξ* written above *προς*. But the vulgate reading is correct; for *ἐκφέρειν* means to utter or publish abroad (see Wyttenbach on Plutarch, *Opera Moralia*, vol. I, p. 81, ed. Lips.). Thus in Chapter 24: "Bringing it forth into the public" (i.e., the *Logos*). Dion, p. 35, "having brought forth writings to the Greeks." Ibid., p. 36, "having brought forth arguments against the objections of opponents," and page 39, "he has brought forth no fruitless argument." *On Providence*, p. 115, "but he did not bring it out to the multitude," and ibid., "then he brought it out, then he revealed the arguments." Add Dion, p. 51, *De insomniis*, p. 156; Epist. 101, p. 239; Epist. 154, pp. 290 and 292.

(42) *He refuted.* Cf. Synesius, Epist. 103, p. 242, and Themistius, *Oration* xxiv, p. 304; soon after, the Venetian reads *κωμωτικήν*.

(43) *Or does it not seem so to you?* The manuscripts Coislin and Vatican read *ἢ οὐ σοὶ δοκεῖ*. Immediately Rehdiger and Monacensis E with the Turnebus and Petavius editions (the first, and Pseudo-Petavius) read *τριχοβάντας*. Petavius in the first edition also translates it "hair-dyers." Cornarius correctly identifies them as "hair-tintors." But in the second edition, Petavius rewrites it as *τριχοβόλους*, and corrects his translation to "hair-tintors."

(44) *The voice of a Greek.* See Lobeck, *Aglaophamus*, vol. I, p. 15.

(45) *In the theater.* In a crowded auditorium (see Cresollus, *Theatrum Rhetoricum*, book III, c. 12, p. 216 sq. in Gronovius, *Thesaurus Graecarum Antiquitatum*, vol. VIII, and Wyttenbach on Eunapius, vol. II, p. 220 sq.); for it was the custom for the listeners of sophists to be called a "theater." Thus by our author in Dion, p. 35, Aristocles, who had degenerated from a serious philosopher into a sophist, is said to be... [Note: portions of Greek text represent the original reading of the codices]... our author ibid., p. 54: "And the deadline does not allow me to prepare a judge who is either so absurd, nor even to go into a too unreasonable courtroom, having 'knocked at the door' of the theater and having announced to the youths in the city a clever performance; how wretched I am at those who demonstrate (Rehdiger: demonstrating the arguments in the theaters), etc." I have distinguished [the text] with Cornarius previously, not (as the published books [do] after "theater") joining these words with "knocking at the door," and taking it instead of the simple "knocking" (cf. our author *De insomniis*, p. 136; Epist. 140, p. 276, and Epist. 147, p. 284). P. 55, "and it laughs at the theater and seemingly rejoices." *Sermon to the Paeonians*, p. 307. "Let these, then, be brilliant, even if (so correctly the codices Monacenses 29, 87, and 481, instead of the vulgate 'and') they wish to be crowned in the theaters. Add Epist. 101, p. 230 and Epist. 136, p. 272.

(46) *Cybele's rites* are sacred rites of Cybele, in which soft and effeminate men took part. Arnobius, book V, [c. 17, p. 179 ed. Orell.]: "Those evirated ones, and the soft ones, whom we see among you in the rites of this deity, what business, pray, do they have there?" etc., and a little later (p. 190): "For who is there, who would believe that there is anything of honor in that matter, which they initiate (Orellius reads *initiant*? See his note, vol. II, p. 298) vile galli, effeminate creatures, perform?" Petavius. The Parisian manuscript writes *Κυδελείας*.

Κυβελεῖος*. ^A Migne’s Manuscript C and the Turnebus edition have *Κυβελλίοις*, regarding which orthography cf. Hemsterhuis on Lucian, t. I, p. 309 Bip., and Tzschucke on Strabo, XIII, p. 182. Cornarius translates: "Those who among their cups are broken," as if he had read *κυπέλλοις*. Phrea, i.e., those who surrender themselves to lewdness, and soon, a neighbor, etc. The Munich Manuscript A, the Parisian C, and the Vatican add this scholium: "To lewdnesses, from a certain famous whore Cybele." But our author, looking toward the priests of Cybele, that is, the *galli*, those castrated men (see Juvenal, Sat. II, v. 114 sqq., and Sat. VI, v. 512 sqq.; Hadr. Junius in Adagia, s. v. *in Cybeles sacrario fractus*; Böttiger in the book titled *Ideen zur Kunst-Mythologie*, Cursus I, p. 281 sqq.), has struck at these pathics with these words. See Lobeck, *Aglaoph.*, t. II, p. 1015, where that most distinguished man, praising this place, silently wrote *Κυβελείοις*. Then Munich Manuscript E has *τοῦ κατεαγότος*. *Ὁ κατεαγώς* is broken, effeminate, soft; see Alberti on Hesychius, t. II, p. 91, and in *Auctarium Emendationum ad Hesychium*, l. c., p. 192; Schaefer on Dionysius of Halicarnassus, *De compositione verborum*, p. 257; Bake on Cleomedes, p. 419 sq.; Clement of Alexandria, *Paedagogus* III, 3, t. I, p. 262: "This sophism of broken men, dragged into the women’s quarters," etc. Cf. II, 11, l. c., p. 293; Dio Chrysostom, Oratio II *de Regno*, p. 91: "And broken limbs for rude dances and the variety of polyphonic sounds." ^B "He looks with unjust eyes," word order inverted. For the method of speaking, see Schaefer on Longus, p. 350; Jacobs on Philostratus Junior, *Imagines*, p. 672. The use of the verb *καταντλεῖν* is illustrated by Ash on Plato’s *Republic*, p. 372 sq., where he also cites this passage.

(50, 51) "When [a chance occurs] by script." Parisian B: *τύχοι*. *τύχῃ*. Flor. B: *τύχοι*, with 'n' above the 'oi'. "The praises [sic] of those." *Επαίνους διατίθεσθαι* is to distribute praises, i.e., to praise. Similarly, our author in *Catasias*, s. *Elog. Angs.*, p. 305, has *λόγον διαθέσθαι*. Horace, *Odes* I, 15, *carmina divides*, and *Odes* I, 36, 6, *dividit oscula*. (54) "If it should grow." The same books omit it. Then Munich Manuscript C, for *ποῖα ἄττα*, writes *ποῦ ἄττα*. Munich A: *ποία ἄττα*. The rest together with the editions have *ποῖα ἄττα*, a variation frequently met with. See Fischer on Weller's *Grammar*, t. II, p. 223 sq.; Boissonade in *Notices et Extraits des mss. de la Bibliothèque du Roi*, t. XI, p. 96, and *Anecdota Graeca*, vol. II, p. 278. (55) "Priests and prophets and *zakoroi*." The prophets among all the priests held the highest authority among the Egyptians; the lesser *zacoros* is shown above at c. 10, p. 73. The word *ζάκοροι* they translate as *aeditui* (temple wardens), so as not to distinguish it from *νεωκόροι*. Suidas, v. *ζάκορος*: "Temple warden; and the servant or priest who [sweeps], for to sweep is called *κορεῖν* among the Attics." In like manner, the scholiast on Lucian in *Amoribus*, t. v, p. 275 Bip., and on our author a little below in the Munich manuscript A. But Thomas Magister, p. 404: "A *zakoros* and a *neocorus* differ; for the *zakoros* was something more august than the *neocorus*," where see the interpreters.

(59) "And the singer." Homer, *Odyssey* [v. 267 sqq.]. Petavius. Next, Munich Manuscript C: *κλυταιμνήστρα*. Soon for *ἀπολέλοιπε* from Flor. A I have given *ἀπολέλοιπεν*. Flor. B offers *καταλέλοιπεν*. (60) "To cause to suffer from wickedness," illustrated by Boissonade on Philostratus, *Heroica*, p. 411 sq., and Ast on Plato's *Laws*, p. 515. For *οἰκίας* in Parisian B, *οἰκείας* is written erroneously. ^C "Has believed," received from Flor. A. All the rest together with the editions show *ἐπίστευσε*. (61) "A great proof." The locution is Platonic. *Sympos.*, p. 195: "But he himself provides a great proof for the statement," etc. See Heindorf on Plato’s *Phaedo*, p. 136. (66) "He awaits the order." Gataker on Marcus Aurelius IV, 49, p. 135: "Holds all that which has been enjoined; he requires nothing more," where the learned man has gathered more examples of this use of the verb *ἀπέχειν*. Munich E writes *τὠπίταγμα*, under which *τὸ πίταγμα* seems to lie, just as a little later Flor. A has *τὸ πίσημον* for *τοὐπίσημον*.

CHAPTER XXIV.

So also our author in *De insomniis*, p. 150, "And through a moderate and sober diet [he] least of all stirred up the animal." In *Dion*., p. 38, "and setting up as a pattern of a noble and sober life." That *σώφρων* is also used of things, Jacobs advised in *Lectt. Stob*., p. 39. To the examples brought forward by that most learned man, let us add Demosthenes *contra Aristogit*., 1, 77, 8 ed. Bekker in *Orat. Att*., "he will take refuge in his own manner of life as sober and moderate." Julian in *Caes*., p. 12 ed. Heusing.: "For his beard was altogether thick, and his garments simple and sober." Synesius, *Oratio de regno*, p. 21, "as if not from the alien and arrogant, but from the moderate and sober things everything is taken from everything." Ibid., p. 27, "serving a vainglorious ambition instead of a sober necessity." Agathias, v. 13, p. 304 ed. Nieb., "and those who have chosen a sober manner of life." 76 Regarding the verb *ὑπάρχειν*, see the Annotation to c. 17, p. 80. Then Mon. AE have *μὴ δέ*. Mon. D *μὴ δεδεῖσθαι κουρέων* (sic). Mon. C *μὴ δεῖσθαι*: Par. C *μὴ* (with *δὲ* suprascripto) *δεῖσθαι*. Mon. B *μὴ δεδεῖσθαι κουρέων*, corr. inter lineas *γρ. δεδέχθαι κουρέως*. Par. A *μὴ δεδέχθαι*. Item Flor. A; but between the lines *μὴ δὲ δεχθῆναι*. Flor. B *μὴ δεηθῆναι*, and likewise on the margin of Veneti B it is written in red ink. In Par. B and Barb. it is *δέχεσθαι*. The following words *οὐκ ἐμήν* (sic) *χάριν* — *τῆς ὑποθέσεως* Rehd. has in the margin. "For he did not deign to produce for those among them any trifle worth mentioning concerning the concern shown to you." 78 *perscripto*, *τὸν ἄριστον*. Venet. A *περὶ τ. ἄ*. But *παρὰ τὸν ἄριστον* (i.e., compared with the best. Vid. Viger. *De idiot. L. Gr.* p. 649) is correct. Cornarius is wrong, "above the best." 79 *guis*. Vid. Ruperti ad Juvenal., Sat. 1, 74, et III, 230; Reitz. ad Lucian. *Piscator* c. 6, t. III, p. 462 Bip., Ast. ad Plat. *Polit.*, p. 487; Wyttenbach. ad Plutarch. *Opp. Mor.*, t. I, p. 599; Reynders. ad Plat. *Symp.*, p. 5; Matthiæ *Gramm. Gr.*, t. I, p. 912, § 487, 5; *De Provid*., p. 119, "Wishing each one to be himself." *Epist.* 104, p. 245, "And to some from this it seemed that one is someone." 80 *t* written, *τις* with *†* suprascripto. *Τομὸν* placed for *ἐμὲ* after the manner of the Attics. Vid. Heindorf ad Plat. *Theaetet.*, p. 349, Boissonad. et Bast. ad Philostrat. *Her.* p. 296 sq., and the same Boissonad. ad *Aristaenet*., p. 443, Lenting. *Animadverss. critt. in Euripid.*, in *Novis Actis litter. Soc. Rheno-Traject.*, t. I, p. 39; Jacob. ad Lucian. *Tox.*, p. 89, Heyler ad Julian. imperat. *Epist.* p. 421. Our epist. 81, p. 228, "Let it be a concern to all who honor your affairs, both private citizens and rulers," where the scholium of the codex Mon. B interprets *τὰ σὰ* periphrastically instead of *σέ*. *Ep.* 126, p. 261, "And because of this, the divinity who cares to harm my affairs, arranged in advance that not even you, the head dear to me, should be present." Gr. ep. 130, p. 264. 82 *sativum* has added with the infinitive. See ep. 58, p. 201, "And maybe it is to say." 83 *— ὠφελείας είνεκα*. Flor. B for *τῆς*. Then Par. ABC, Barb., Mon. ACE, Vat. and Venet. A *ἕνεκα*. The other form is better as being more refined and very frequent among those who follow the Attic style. Vid. Reitz. ad Lucian., t. VII, p. 504, et t. IX, p. 389, 440; Siebelis ad Pausan., t. I, p. 22; Behr. ad Plutarch. *Alcib.*, p. 132; Bornemann. ad Xenoph. *Anab.*, p. 451; Grauert. ad Aristid. *Declamatt. Lept.*, p. 86; Ellendt ad Arrian. *De expedit. Alex.*, t. I, p. 245. In our author in *Dion.*, p. 44, where it is vulgarly read, "And therefore for our own sake we must lead the more human of the discourses," the codices Par. ABD, Mon. 29, 88, 481, and 515 with Barb. and the Venetians 264 and 422 correctly write *είνεκα*. The same form is to be recalled in *epist.* 44, p. 184, "Which may it not be for the sake of you and the city," from the codices Guelf., Lips., and Monacc. 50, 476, and 481.

[Regarding the phrase] *λειφθαι*

INDICES OF THE VOLUME. INDEX

On Theodore of Mopsuestia's Commentary on the Twelve Prophets. The pages are those of the Roman edition, which we have printed in bold type.

A Eternum (in) for a very long time, 187. Ethiopians, some near Egypt, others far away, 228, 260. Alexandria founded about four hundred years after the prophet Nahum, 226. The citizens of Lachish did not kill King Amaziah, 173. Ammon is not Alexandria, 226. Amos's speech is clearly explained, which seemed obscure to St. Jerome, 46. And indeed compare Amos also ch. 1, p. 4 and 6. Angel to be distinguished in the Holy Scriptures from the Son of God, 292. Angels as guardians of men, 306. Angels, when they appear to men, assume human form because this is appropriate for those seeing them, 291. Aquila the interpreter is cited, 391, 393. Shady trees suitable for the crimes of idolaters, 22. ^Aμαρτίαν for ἁμαρτίαν, a notable reading, 51. Hearing of God, that is, revelation, 241.

B Blasphemy said for lack of skill in language, 37. Bothrus, to others Cara or Charran, or Cyrene, to others otherwise, 156.

C Critical canon on understanding or explaining the prophets, 333. God knows, for He loves, 55. What the four horns in the prophet Zechariah signify, 286, 299.

D David the first and great prophet, 1, 68. Figure of diaeresis, 26.

E Elect, even if not anointed, called Christ, 111. Enallage of tenses in Holy Scripture, 41 and elsewhere. The powerful tribe of Ephraim is taken for all Israel, 24, 26. (Similarly Joseph, 122.)

F The Mopsuestian says the person of the Son of God was unknown to the ancient Hebrews, 291. But he is rebuked in the notes.

G In Greek there is no plural number except after the dual, 97.

H Hermeneutical rules handed down by the Mopsuestian, 333, with notes.

I Idols worshipped by the heathens because of the value of the metal, 11. (Hence St. Paul says avarice is the servitude of idols.) Imperative mood for the future, 32, 342. Lengthy praise of the LXX interpreters, 252. Their edition is common to all Christians, ibid. Of what importance punctuation sometimes is, 363. Depraved Israelites are called Canaanites, 362.

J James the Apostle interprets the saying of Amos, 138. Jarim is Egypt, 28, 48. Joel a contemporary of Hosea, 69. The Mopsuestian writes a notable prologue on Jonah, 150-157. Why Jonah is not said to have fled from God, but from the face of God, 159. Jonah, a word poorly understood by the Syrian interpreter, 263. The tribe of Judah is beloved by God because Christ was to arise from it, 292. The obstinacy of the Jews against Christ, 155. The true form of justice and piety, 321.

L Various or more notable biblical readings, 22, 27, 30, 31, 44, 51, 52, 74, 78, 99, 121, 136, 208, 265, 280, 313, 327. Joy cannot be commanded to anyone, 342.

M Melchom, a word poorly understood by the Syrian interpreter, that is, king for idol, 252. Metaphors of birds, wild beasts, serpents, for the devastations of enemies, 12, 19. Moloch the idol, 120. The Mopsuestian's custom of understanding prophecies *kat' exochen* (pre-eminently), 192, 332, 381. The Mopsuestian avoids curious erudition on purpose, 156, 159, 247. He is not Judaizing, 139, 150, 191, 332. Otherwise, he is rebuked by the Greek scholiast, 289, 290, 292; and likewise by us, 381. He rebukes certain opinions, contrary to some Fathers, 95, 193.

O On the idol, 23, 48, 56. Hosea's prophecy issued at various times, 3, 16. Why Hosea was ordered to take a harlot as a wife, 5.

P Bread of mourning, what it is, 42. The poor sought alms near the temple, 383. What it means to eat the sins of the people, 21. City gates chosen for public consultations and judgments, 116. The custom of the prophets of mixing pleasant prophecies with troublesome ones, 7, 13, 188. The argument of the prophets is often common, 68, 170. The exact truthfulness of the prophets, 91. The silence of the prophets is said to have been from David until Hosea, 1. Why God commanded the prophets to do certain unusual things, 4.

R Figure of reticence, 113. Rhabdomancy, 22.

S The priesthood is called a common utility, 20. Rational sacrifice, 382 with notes. Holy Scripture sometimes speaks hyperbolically, 251, 332. The cutting of bodies among the ancients was superstitious, 36. A certain apocryphal Zephaniah, 268 note. The Mopsuestian says the person of the Holy Spirit was unknown to the Hebrews, 83, 276, 290. But he is rebuked in the notes. Prophetic spirit had not ceased in the times of King Uzziah, 91.