for they call the Sunday *apokreon* and the feast *tyrophagos* (cheese-eating).
Φ. *Phamouson*. A famous writing; a libellous pamphlet spread maliciously to injure a reputation. Book XII, page 377. *Phossaton*. An army. The entire military force under standards and acting within the camp. Page 231 and elsewhere.
Χ. *Chalkoprateia*. Page 129. A street or square in Constantinople. See Codinus. *Charax*. A common soldier, a camp-follower, a base man from the dregs of the army; from *charax*. Page 272. *Chasioi*. Book VI, at the end, pages 178, 179. These *Chasioi*, whom our writers of the sacred expeditions have called Assassins, are those whom the Turks or Persians call by that name—a Gallic name, not as some think an Asiatic one, or a native name for these cutthroats, as the most learned man, D. Casanova, whom I must mention here for the sake of honor and friendship, informs us in a work soon to be published, *On the Origins of the French Language*. *Chobar*. Page 284. An Arabic or Saracen word meaning increment; that is, the crescent moon, curved into horns at the beginning of the month. In French, *le Croissant*, which everyone knows is as it were the symbol and emblem of the Saracen people. Petrus Bergero, a learned and accurate man, in a recently published French compendium of Saracen affairs, page 12, while rightly reminding us that the moon was formerly worshipped by the Saracens, teaches that it was called by them *Cubarem* or *Cabarem*, as if they were saying, he says, "great." By his leave, I do not agree. For although [the Hebrew word] has an undoubting notion of magnitude, it nonetheless holds a more frequent and proper meaning of multiplication or augmentation. And so, [the Arabic word] derived from it by Arabic inflection sounds like "increment," and is used appellatively to signify the first appearance of the cornucopiate and crescent moon, which in that state (which is proper only to the Saracen or Turkish people) appears minimal, and would be poorly called "great." It is therefore more true and congruous that *chobar* or [the Hebrew word] means "crescent moon" rather than "great moon." Our notes provide more on these. *Choirosphaktes*. Book III, at the end. I think this is a proper name of a man; therefore, I translated it as such. However, because this type of name is quite unusual, and because there is a certain appearance from the whole context of the passage that it could be seen as an appellative, I suspected it was so called because it was once legal to seal treaties with the slaughter of a pig, and a legate sent to arrange peace was thus named. *Choma*. Book III. A place or a certain fortress of which a certain Burtzes is called the *toparches*; perhaps they had their name from there. *Chomatinoi*. Whether they were so called for another reason, these particular soldiers, whom Anna mentions not infrequently, we inquire into more accurately in the notes.
DAVID HOESCHELIUS OF AUGSBURG: NOTES ON THE ALEXIAD
Page 1. *Syntagma, by the grace of God, of those under the sovereign lord Alexius Comnenus, composed by his daughter, the lady Anna Porphyrogenita, the empress.* This is also called the *Alexiad*. By the lord, by the lady, lady [meaning] power, authority. *Porphyrogenita* [comes from] the flower of the purple, the blood of the shellfish in the sea, the *porphyris*, or the purple garment. *Porphyra* [means] place. *Misled*: Do not be misled by *aphanes* (obscurity). *Time dims all things, and into oblivion...* Page 1, v. 9, at the end, the words enclosed in brackets were missing from the book, nor were they read except as *viag*. Page 3, v. 12. Read *allatt*. V. 20. *Is. Diod...* Page 4, v. 12. Read *arrhostounta*. Kili... Kli... v. penult.; v. ult. Clem. Alex. in the beginning of his *Protrepticon*. Lucian, Book... Page 5, v. 1. *Timotheos*. The one from Thebes, Lucian; for another, Milesius, was a citharode, Plut. *The*... Suid. *In "Timotheos" v. 9, as thus to say, to speak...* v. 20. *Diōlygion*. Immeasurable. *On Dreams*: A deep and *diōlygion* sleep, by which every worthless person is gripped. *Great and diōlygion having shouted aloud*. Page 6, v. 20. *Rhosellion*. *Rousellion*, *Is.*, the things of the *Eas*, without... just about that much of a lacuna space.
Pag. 7, v. 2. Something is missing, ἴτ, πληγάς. Or perhaps something else. V. 20. Τουτὰχ ἐκ. Pag. 9, v. 8. Τοιγαροῦν. V. 15. ὁμᾶς. Pag. 10, v. 14. "Ωσπερ ὀστράκου μεταπεσόντος.] A proverb, which Dio Chrysostom also uses in his 4th oration De Regno. V. 20. Παλαμήδειον μηχάνημα.] This is also a proverb; for which Παλαμήδειον σκέμμα is said infra p. 58, B Παλαμηδικὸν ἐξεύρημα, Eupolis. Pag. 11, v. 2. Ἀποκαραδοκῆσαι.] Plutarch, Paral. ραδοκία apud D. Paul. V. 15. Ἐπὶ τῇ τοῦ Ἀδμήτου Ἀλκήστει.] Euripides in the Alcestis. Pag. 15. Δομέστικον τῶν σχολῶν.] See Codinus, De offic. palatii Constantinopol. V. 7. 1. διεσκέδαστο. Pag. 14. v. 8. Ἀσυράς.] A word common among poets, Theocritus Idyll. xxii, v. 49. Nonnus, Naz. in Ἀπορρήτοις. V. 16. Ἡ ἀποστάς.] Almost the same as ἀπόσπασμα; in Philo, Theodoret, De Provid. lib. ix: Behold the vines of the grapes, and of other trees, or those called ἀποστάδας (shoots), or those from a tortoise. Nonn. Dionys. lib. xlv, at the end: Κεκριμένοι δ' ἀκτῖσιν ἀποσπάδες. P. 17, v. 24. The reading is corrupt and even mutilated in the MS. μήπωτατά τινος. Pag. 18, v. 3. I suggest ἐλλοχᾶν, for ἐλλήχειν is faulty. Pag. 20, v. 1. Read ἀπολεγόμενος. V. 26. Τίμιον.] Read τίμιον. Diod. Sicul. lib. ii, the beginning, this Tτίμιον. V. 18. Βόριον.] See infra p. 35. Zonaras, tome III, on the empire of Nicephorus Botaniates. V. Pag. 21, v. 6. There is no doubt that Τυφῶνα is to be read. Truly he is called the hundred-headed one by Pindar, Olymp. Ode iv. Aristophanes, in the Clouds, is called ἑκατοντακάρηνος. Pyth. Ode 1. Aeschylus, Prometh. ἑκατόγχειρα, however, Briareus, Iliad, α' v. 402. Plutarch, Περὶ Πολυφιλ. V. 13. Βαρδάριον.] By another name Axios, Zonar. tom. III. Nicetas at the beginning of lib. iii, and Nicephorus Gregoras, lib. vii. Pag. 22, v. 18. Read διέκλα. Pag. 23, v. 18. Ἄκοντα καὶ βίᾳ. V. 19. Ἐγκαρτερήσας. Pag. 50, v. 1. Read ἐκεῖνος καθαιρεθείη. V. 7. Πάπας.] Gregory VII. Ἑνρίχου.] Of Henry IV, emperor. iii, v. 21. Εἶπον ἂν καὶ τὴν ὕβριν.] We easily suspect what Anna intends by this circuitousness of speech; for many things of this kind are not infrequent among the Greeks, are rare among the Latins, and among the Greeks are sometimes used in mockery. An example exists in Luitprand of Cremona, Histor. lib. v, c. 4; and in Sigonius, De regno Italiæ, lib. vi, an. 933, whom I advise you to consult, if you have a mind to be sated with laughter. Concerning Pope Gregory VII (I must indeed admit), nothing of the sort has been read, not even by his most bitter enemies, who have experienced him, and who have leveled objections; not Brenno, not Venericus of Vercelli, or Waltram of Naumburg edited by Hutten, not others, not even Henry himself in his epistle to Anno, in which he mentions this legation, having certainly not intended to dissimulate it. For, as Caesar says in Sallust, no mortal finds his own injuries small. It is likely that the rumor permeated Greece through an error of amphibology, because Gregory severely demanded celibacy from priests. For in this cause Christ also used the word εὐνουχισμοῦ, Matth. xix, v. 12: There are eunuchs, who have made themselves eunuchs for the sake of the kingdom of heaven. Pag. 30, v. penult. Read ἡμᾶς. Pag. 31, v. 7. Ἡ ἐν Καρχηδόνι σύνοδος.] It is to be read ἡ ἐν Χαλκηδόνι καὶ Καλχηδόνι σύνοδος, as it is edited in the notes to Cantacuzenus, Hist, lib. iv, c. 9. For most of the Greeks thought that the ecclesiastical primacy had been granted to Constantinople by the Council of Chalcedon, but the words of canon 28 have: It seemed just that the city which is honored by empire and senate, and enjoys privileges equal to the most ancient queen Rome, should also be extolled and magnified in ecclesiastical matters equally with her, being second after her, etc. This was opposed by the Roman legates, because a prejudice was created against the Alexandrian patriarch, who until now had been held C as first after the Roman Pontiff. Whether Anna read the canon seems doubtful. Pag. 31, v. 20. Read τῆς Ῥωμαίων scilicet ἀρχῆς. Pag. 32, v. 9. Γνώσεσι.] Read τρώσεσι. V. 18. Δαντοῦν.] Other historians say Rudolph. Pag. 34, v. 16. Read πολεμίους τοὺς πρὸς Ῥομπέρτον. Pag. 37, v. 28. Οὐ διέλαθεν, εὐκαιρίαν. Pag. 38, v. ult. Ἄμφω ταῖς. Pag. 39, v. 10. Ἀμφοῖν. V. 14. Ἑώρων. Pag. 40. Εὐνοῦχος.] Εὐνοῦχος, see Phrynichus. Pag. 41, v. 3. Read ἀνθυπενεχθέντος. Synes. epist. 89: Ὥσπερ ῥεύματος ἀνθυπενεχθέντος. V. 21. Read ἑώρας, whose etymon (from Themistius) Stobaeus adfers, Sermo cxix. Macrobius, lib. i, in Somn. Scip. cap. 11, here what he adds, σῶμα to be said as if it were σῆμα, which Philo does so elegantly: The soul is as if in a tomb, entombed in the body. Pag. 42, v. 8. Ἀρειμάνιος.] In this place it is taken in a good sense, as in Plutarch's κεφαλαίων Ῥωμαϊκῶν, quæst. 19, but in Philo, in Περὶ μέθης or Περὶ ἀνδρίας, in a bad sense, ἀρειμάνιος θρασύτης or ἀρειμάνιος λύττα. V. 18. Χρυσομανῆ Μίδαν.] Midas's gold-madness, as others have noted, then the Theologian in a poem against the rich, not yet edited: "O that all things might become gold for you, as they say once for Midas; so that you might suffer as Midas did, Having a just hunger from an evil prayer." V. eod. Κίμβικα.] Ms. κύβικα, erroneously. That is known from Aristotle lib. iv Ethic. Nicomach. cap. 1. V. 19: One of those who split the cumin, a cumin-splitter, Aristotle ibid. and Xiphilinus in the Life of Antoninus Pius. V. [The following line appears to be a comment on the text, seemingly truncated or misaligned in the source material:] [Note: "Dominica quæ τὴν Τεσσαρακοστήν præcedit" refers to the liturgical content of the passage]. In the Greek Triodion there is also mention of the cheese-eating vespers. V. 25. Read τῇ δὲ μετ' αὐτήν. V. 27. Τῆς ἑορτῆς. V. 28. With the marginal note removed, read ἀσπάτιον. Pag. 43, v. 1. Read κατεμφαίνων. V. 5. ψιπέτη.] Lucian, Icaromenippus, φιλέται ἄνεμοι, Pind. Pyth, od. 3, 27, τὴν εἰς. Pag. 45, v. 1. Ἀπεστάλκασι. V. 10 in marg. Iliad. δ'. Pag. 46, v. 41. Φοινικαβάφες.] Φοινικόχρωον, Zonar. Pag. 47, v. 16. Μελισσηνοῦ. V. 3 from the end. Read ἀκριβῶς, et seq. V. Read ἡμῶν πέρι φέρεσθαι. For τὸ δέον with an infinitive is not infrequent, just as the word itself, δεήσει σε ἐλθεῖν ἢ ἀπιέναι, Lucian. Pag. 48, v. 16. Ἄτε. Pag. 49, v. 13. Ἀββᾶν.] Read ἀββᾶν, or ὁ ἀββᾶς, abbas: since he has entered a monastery. V. 24. Βαλεῖν. V. 5 from the end: missing ἴσ. ἀγαθά. Pag. 50, v. 25. Τειχεσιπλήτης.] Iliad. ε'. v. 31. Pag. 51, v. 11. Read αὐτοχθόνων, as a little later v. ult. Σπαθάριος.] See the most learned Glossary of Græco-barbarum by Io. Meurs. p. 12. V. penult. πρύμναν κρούσασθαι.] A proverbial phrase, Aristid. Panathen: οὐχ ὅσον φασὶ πρύμναν κρουσάσθαι οὐδ' ὡς ἐπίπεδα ἀναχωρῆσαι. Lucian. lib. i. Hist. ver. at the end. Herodotus, Urania: οἳ μὲν δὴ ἄλλοι Ἕλληνες ἐπὶ πρύμνην ἀνεκρούοντο. Truly a metaphor for inhibiting oars. V. eod. Ἑτεροϊκέ.] Iliad. ῑ'. v. 20. Pag. 53, v. 8. Missing ἴσ. εὖ μάλα, although to conjecture in such sentences where it is even perspicuous, is difficult. V. eod. Τὰ πρυμνήσια λῦσαι.] Odyss. ι'. D
ι'. A 404. v. 18. ν. ult. συκεώτου.] In the Roman Martyrology mention is made of bishop Theodore of Sykeon, famous for the miracles of Anastasiopolis. V. eod. after βουλευόμενοι, I think it should be desired, since the trace of the letter η is present, that it should be xl. Pag. 54, v. 25. Read σωτηρίας. Pag. 55, v. 3. Read Θέλει μιανθῆναι. V. 9. 'Ατάσθαλον.] A more poetic word, which Lucian nevertheless uses in his Dialogues. V. 12. Διαμαργάρων.] Διαμάργαρος, it is called by such analogy, as διάχρυσος below on page 69, and in St. John Chrysostom; this is derived from χρυσός, and μάργαρος, which Gregory of Nazianzus uses quite often in verse, as in his Poem to Nemesius, v. 331: μάργαρον αἰγλήεντα. Poem of the precepts to virgins, v. 138: στράπτων μελέεσσι. Same poem, v. 658: μάργαρος ἐν λάεσσιν. Elsewhere, so far as I know, it is read neither simple nor compounded. Pag. 56, v. 12. Ες τὸ εἰ ὑπ' ἐκείνου. v. 16. to v. ult. ἀλλάττα. Pag. 57, v. 2. Σύνευνον. V. 9. Πάλαι. V. 4. from the end. Ενέβαλε.
Pag. 58, v. 3. Κονίσαλον.] Κονιορτόν, Luke 8, v. 5. In verse it is doubled: Apollin. Psalm 101, v. 28, although also in Synesius, ep. 52, where the scholiast says: "Cottuto, who is also Cotys, as he himself said below (ep. 44), and the konissaloi were gods guarding impure things." V. 11. Ἔδεδίει. V. 12. Read ˜˜. πλῆθος τούτων. V. 19. Read ἴσ. ἐξαιτησαμένῃ. V. 20. Πρόκλον.] A blunder born of an abbreviation, with the proper line omitted above. For one should read Πάτροκλον πρόφασιν, here as well as below on page 65, v. 27. Homeric proverb, Iliad 17, v. 502, which Plutarch also used in his book "On Praising Oneself Without Envy," not far from the end. See Eustathius on that verse. v. 2 from the end, I know not whether it should be read οἰκουρίας, just as Philo said τὴν ἑνὸς οἰκουρίαν. Pag. 61, v. 18. Χαμευνίαν.] Naz. homily on the Holy Baptism. V. eod. Τὰ τούτοις ἑπόμενα.] Δάκρυα, στεναγμούς, ἀγρυπνίας, τῆξιν ψυχῆς καὶ σώματος. ibidem. V. 25. Read ληξούσης. V. 26. Σάκκον.] Τρηχήν. Naz. poem on the flesh, v. 53. V. 5 from the end. Lucian. Pag. 62, v. 14. Τὰς ἡνίας. B Pag. 63, v. 15. Σέκρεια.] Read ἴσ. σέκρετα. V. 17. Ρογῶν. See Codinus and the Graeco-barbarous Glossary of Joannes Meursius. Pag. 64, v. 5 from the end. Λοβιτούς.] Ἐν τῷ λοβιτῷ, Zonar. V. ult. υπερχειλήσαντος.] Υπερχειλοῦς γεγονότος, Zonar. The noun is read elsewhere, σιτοθῆκαι ὑπερχειλεῖς καὶ ὑπέραντλοι, Themist. Orat. 6; λεκανὶς ὑπερχειλὴς ὕδατος, Nicet. Pag. 65, v. 25. Πάντα κάλων κινοῦντος.] (In Alex. book vi, σείοντος, Lucian. ἀνασείοντος, Philo. A proverb known enough). V. 27. Read Πάτροκλον.
Pag. 67, v. 15. Τοίνυν. V. 21. ἐπὶ πάντας δέ. Pag. 68, v. 2. Διάθεσις. V. 14. Βλάττια.] Concerning this, and other barbarian words of this kind in this epistle, consult the Graeco-barbarous Glossary recently edited with careful study by Joannes Meursius. Pag. 69, v. 2. Ἐγκόλπιον.] Missing read ἴσ. σταυρόν, the mention of which was made above, page 44. V. 5. ἐμπότης κρύος.] Perhaps ἔκπωμα or σκύφος κρυστάλλινος. For κρύος, a transparent stone looking like glass, scholiast of Aristophanes. V. eod. Read ἴσ. ἀστεροπέλεκυν. Perchance a type of necklace, a neck-ornament, Philo, v. 7. Εἰς ὀνειδισμόν.] 1 Maccab. x. Εἰς καταπάτημα, 15, v. 15. Read ἴσ. περὶ τὴν Νίκαιαν αύλιζομένου. Pag. 70, v. 2. Read ἴσ. ἐφόδου, which is sometimes accepted instead of ἐπανόδου, Chrysostom, homily 3 against the Jews; sometimes instead of ἐπιδρομῆς, εἰσβολῆς, as below on page 72, apud Lucian. Toxar. V. 17. Ἐποτνιώντο, ἐθεοκλύτουν.] Synes. epist. 4. V. 20. Ἐκ πρώτης ἀφετηρίας.] Idem epist. 133. Pag. 71, v. 2. Ἐνσωριάσαι.] Ἐνταφιάσαι. V. 11. ἐρειπωθέντων. Pag. 73, v. 6. Νιφάσιν ἐοικυῖαι χειμερίησι.] Iliad 3, v. 223. V. 11. Read ἴσ. Φράγκους, as I find it written in Zosimus, whom I mentioned above p. 17. Φράγγοι. V. 20. Read ἀποπληρωθήσονται. V. 16 in the margin. Ἀντιμάχετο. v. 24. εἰσπηδήσαντος. C Pag. 75, v. 2. Καθελκύσαι. V. 21 in the margin. Read ἴσ. ἐπικαυθέντος. V. 27. Ἐπιπάττοντας. V. ult. Read ἴσ. ἐπῆρε.
Pag. 76, v. 16. Οὗτος. Pag. 77, v. 6. Τοῦ δοκοῦ.] Τῆς δοκοῦ, Diod. S., Lucian, and others. Pag. 79, v. 9. Πεφθακότας.] More commonly ἐφθακότας, Synes. epist., Lucian. Pag. 80, v. 14. Ἡ δὲ γαῖτα.] From this a blunder on page 29, v. 16 should be corrected, γαίτης instead of Γαΐτης. Pag. 81, v. 20. Read in the margin βληθέν. Pag. 83. Πηγάσου πτερά.] Πτερόεις Πήγασος, Pind. Olymp. Ode 13. Isthm. Ode 7. A myth is extant in Lucian, book "On Astrology". V. 5 from the end. Read ἴσ. φέρεται. Pag. 86, v. 4. Ἐκποιήσεως. Pag. 87, v. 8. Ἀγεννῆ. V. 23. Βῆσαι τὴν. V. 24. Read ἴσ. στρέψας τὰς ἡνίας, πρὸς τὴν ἐνεγκαμένην. Pag. 89, v. penult. Read ἴσ. ἀφελόμενος, καὶ. Pag. 90, v. 5. Read ἴσ. δυνάμεις ἀντιμηχανᾶται, the sense demands some such thing. V. 22. Τί γὰρ δεῖ πρὸς φύσιν.] "For it is very difficult to oppose the natural necessity of passion," says Plutarch, and Procopius, book iv, "De Bellis Gothicis": "For virtue knows not how to dwell with hunger, and nature does not endure to hunger and perform brave deeds." Therefore the Spartans acquitted the Spartan Anaxilaus of Byzantium, who purged himself in the same way. Xenoph. Hellenica, book 1. Pag. 91, v. 20. Οὗτος. Pag. 92, v. 14. Τῇ δὲ μετ', unless elliptic, it pleases to accept it for κατὰ τὴν. Pag. 94, v. 5. Read ἴσ. διακυμαινομένην. V. 15. Ἄλλοις. D Pag. 96, v. 7 from the end. Καθαριεύοιτο.] From καθαριεύειν, Plato, Phædo, although in the Augustan Code καθαρεύειν is read, where also an exegetical scholion is worth noting (as the interpreters have erred) on that which precedes in the aforementioned place of Plato: "To conduct a theoria is instead of performing a sacrifice. And theoroi are those who are sent to sacrifice and to serve the god. Whence also the ways by which they went were called theoriades, and the given offerings theorika; and the ship which is sent to Delos, theoris; and the priest, theoros." Pag. 97, v. 20. Ἑλληνικῆς.] Τῆς ἔξω. V. 23. Μεγαλεπηβολώτατος.] Μεγαλεπήβολος Ἡρακλῆς, Diod. Sic. lib. 1; Semiramis, lib. 2. Pag. 100, v. 22. Παντελῆ. Pag. 101, v. 12. Ἐξητάζετο. v. 24. Σκυθῶν. Pag. 102, v. 3. Ἐξιδιαζομένης.] Synonyms are ἐξιδιάζομαι, Diod. Sic. lib. 1, and ἐξιδιοποιοῦμαι. Isocr. Paneg. ἐξιδιόομαι, Zonaras, who says it has the same meaning as the verb in the Apostolic Canon, Gloss. Græcol. Jo. Meursii. V. 12. ἀντιφωνοῦντα.] A verbal from ἀντιφωνῶ, to guarantee. Chrysost. homil. 5 on repentance: "For he who lends requires either a pledge, or securities, or one who guarantees." V. eod. Χρυσίον. Pag. 103, v. 5. Αὖος.] Read ἴσ. ἄναυδος. V. 16. Ρογέρης.] From here page 69, v. 22 is to be corrected, the blunder Ρογένην. For by others he is called Ρογέριος. See Brundusium, and Philo lib. in Flaccum. V. 25. τὴν Κορυφήν.] The promontory of the Corcyraeans, Corcyraorum
A promontorium, Nicet. Choniat. initio libri II. V. penult. Κασσόπης.] Kassope, in Procopius, is a city in the land of the Phaeacians, where in times past the people of that place offered sacrifices to Zeus Cassios. Pag. 104, v. 4. Read: separated. Pag. 105, v. 2. Gaïtan. V. 18. Koumerkion, of commerce. V. penult. Συμβαλών.] Read: having comprehended the ether and the. Pag. 106, v. 11. Loving money (erasichrematon). For it is used below, taken from Xenophon. V. 19. Read: in [namely, even if an oracle] in. Pag. 107, Ὡρισκόπου.] Otherwise: horoscopou. Whence horoskopein, or horoskopeion in Basil M. homil. 6 in Hexaem. and Synes. orat. ad Paeonium, horoskopion in Sext. Pyrrhonism and Laert. V. 4. They act in vain (mataiazousi).] Sext. Emp.: The mathematicians act in vain when they say to cut a given straight line in two. V. 17. Astrolabe, Synes. V. 16. Read: orgia, since Synesius said "orgia of philosophy" epist. 144. "Of myths," Nonnus. "Divine," Philo. "Orgia of Dionysus," Lucian. V. 18. Of vote-casting (psēphophorias).] From the vote-caster (psēphophoros), Themist. orat. 13. Common, and psephophoria, in Herodian, Flavius Josephus, and the verb psephophorein in Lucian. V. last. It is missing; read: and having been asked, although there is a major lacuna in the ms. codex. Pag. 108, v. 10. Self-refuting (autelenkton).] Athanas. lib. On the Incarnation of Jesus Christ. Pag. 110, v. 17. Scythians. V. 19. In blood (aimati).] Read as below p. 138: bloods (aimata). For the verb to "plunder" requires the fourth case. Naz. carm. ad Vitalium, v. 106: "Having plundered all ancestral [possessions]," Lucian: "Plundering many." V. 333. He became numb (apenarkēse).] From narke, torpedo. Hence narkein, Bion in the epitaph of Adonis, v. 40: "From beneath the brow the eyes become numb," or narkaō, Chrysost. homil. 25 in Matth.: "To become numb towards the height of those things subject [to us]." The same with the compound "to become numb towards" in that place, and Orat. On Greed in Basil M. Pag. 115, v. 12. Beside the Lydian chariot (para Lydion harma).] A Pindaric phrase, which is not read in the existing poems; but [it is read] in Plutarch, both elsewhere and in the book On the Distinction between a Friend and a Flatterer. Pag. 115, v. 1. After "and," there is a hiatus in the ms. covering nearly an entire line. Pag. 118, v. 3. To attack the Scythians. Read above somewhere, instead of "the Scythians." V. 25 in the margin: Melessenos. A MS note. Pag. 119, v. 19. Read: omophorion, Phot. Pag. 120, v. 3. Voiceless (aphōnos). V. 6. To try (peirasai).] A metaplasm for peira. Examples in Holy Scripture are frequent; Sirach c. vi, v. 8, kta-sai for ktā, Luke xvii, v. 25, edunatai for oduna. D. Paul to the Romans c. 11, v. 17, kauchatai for kaucha, and cap. 11, v. 18, katakauchāsai. The same formation of verbs of the 3rd conjugation, circumflex, second person present indicative passive, stephanosai for stephanoē, contractedly stephanoï; diorthousai for diorthoi; pyrousai for pyroï; Chrysost., dexiousai for dexioi; Isidor. Pelus., typhousai for typhoi, Macar. Pag. 121, v. 14. Read: good. Pag. 122, v. 17. Of them. Pag. 123, v. 18. As dogs (hōs kynes).] Proverb. 26 v. 11. Chrysost.: "To return to one's former vomit, just as a dog turns back to its own vomit." V. 6 from the end: With unrestrained force. Pag. 124, v. 23. Mitylene if Dalassenos. Pag. 125, v. 5 from the end: Was unwinding. Pag. 126, v. 19. Slopes (katantous). Pag. 129, v. 2. Read: of the swine-Bacchants (choirobakchōn). Pag. 131, v. 18. Of the Patzinaks. Pag. 153, v. 8. Meditations. V. 21. To touch with the tip of the finger (akrō daktylō hapsasthai).] Below, pag. 149, to touch with the extreme fingers (akrois daktylois). Cic. Orat. pro M. Cilio, "to touch with extreme fingers," "to touch with the tips of the fingers," Lucian in Amorib., "to touch with the very tip of the finger," the same book "How must one write history." Similar to that in the same Cicero, "to taste with the tips of the B lips," to taste with the extreme lips, or to taste from, Philoni. Pag. 134, v. 4. Something is missing. Pag. 135, v. 25. Of Timothy.] Regarding this, above p. 5, and in the notes. V. penult. The foxes' skin (tēn alōpekēn).] Lysander in two places in Plutarch: "Where the lion's hide does not reach, the fox's skin must be sewn on." Suidas: "If the lion's skin does not reach, sew on," — read "sow on" (pros-rapte) — "the fox's skin," where he explains the same apophthegm. Pag. 134, v. 17. Read: in the parts of the. Pag. 137, v. 18. Assumption (proslēmma).] Naz. Orat. on Holy Baptism: "Believe that the whole man, both God," etc. "him impassible by divinity, passible by the assumption." See his Orations. On the Son. V. edit. he was deified (etheōthē).] The same homil. on S. Pascha: "God having come forth with the assumption, one out of two opposites, flesh and spirit; of which the one deified, the other was deified." The same epist. 1 to Cledonius: "God having become man, and man having been deified." V. 19. Read: beyond what is necessary. Pag. 138, v. 20. He peeps out (prokyptoi). V. 25. To name. Pag. 139, v. 25. Alechasseus. I think more truly Alakasseus. Pag. 140, v. 11. Drungary. Pag. 141, v. 24. Fleeing the smoke (pheugōn de ton kapnon).] A proverb also familiar to us, which, when others have used it, so did Plato in book of the Republic near the end, Epiphanius lib. II Against the Meletians. It should be read also in Simplicius in Epictetus: "Fleeing the smoke, they have fallen into the fire." Pag. 142, v. 5. To be moved (kineisthai).] Read: he began. V. 16. He sent forth. Pag. 145, v. 18. Boasting oneself. V. 20. Therikleion (a cup).] Miataris epist. 70, to Polycletus the physician: "to take the therikleion (namely, a cup)"; Plut. lib. 1. Sympos. quaest. 5, "the Therakleian (cups)"; Lucian in Lexiphanes. Pag. 144, v. 1. They were dreaming (ōneirōtton). V. 5. But ran (de edramen).] The same error is in the manuscript; read "ran through" (diedramen). V. penult. Homeric gear (tεύχους).] Iliad gamma, v. 328. Pag. 146, v. 54. Read: those being pressed (katepeigomenoi). V. 25. Of the monastery of Kosmidion.] This was called monastery Kosmidion above, p. 44. P. same, v. 28. Read: with commands (keleusmasi). Pag. 147, v. 4. Mediators (mesastais). That is, mesitais, verbal from mesazō. V. 6. Included in brackets, a lacuna (as elsewhere others) inserted by conjecture. V. 9. The low bed (skimpoda).] Another the same, which in Holy Scripture is the "krabbatos": but in this place, the "throne of the kingdom," as it is called in the Council of Ephesus. "Silver-footed low-beds," Clem. Alex. Protrept. V. 15. Habit (ethimon).] "Habitual incantations," Eustath. V. 18. Country-dweller (chōritēs).] Lucian joins "some boor and country-dweller"; "clothed in a rustic fashion," Synes. epist. 104, where "rustically" (chōrikōs) (I know not whether perperam in the same) is read in epist. 4. Pag. 148, v. 15. To hunt affection.] Thus I have supplied the lacuna, not unaware that Basil M. speaks thus. V. 24. Read: in abundance (aphthoniā). Pag. 151, v. 10. They deemed worthy. Pag. 152, v. 1. Of trumpets (bukinōn).] Bukanē in Fl. Josephus, which here is bukinē, "buccina." Bukanizō, "bucinator"; Athen. "buccinator"; nor is the ms. otherwise in Polyb. lib. II. V. 26. Read: he leaped, saying to him. Pag. 155, v. 6. Sleepless (anustaktos).] He who does not doze. V. 4 a line. Of Constantinople, and in the margin: "about to accomplish." Pag. 156, v. 25. Read: they fell, and in the verse: namely, "to those following behind." Pag. 159, v. 9. Paroemiographers, preposition omitted (in the phrase) "to sing to the deaf." But in Suidas, for others also, the proverb-preposition is added, "to break wind to the deaf." Pag. 159, v. 24. Read: Kantakouzenon. Pag. 160, he devises something of this sort. The same Zonaras commemorates; v. 12 read: in the coastal lands. V. 22