τεῖον ἐςι τὸ ἐν Δελφοῖς, οὔτε λέγει, οὔτε κρύπτει, ἀλλὰ σηpaive. The reading of the earliest editions, for what stands here as ὅς ̓ ἄναξ, was ὥστ ̓ ἄνας, which gave rise to an erroneous opinion that the distinction of Heraclitus was this: The Delphic god no longer either declares or conceals any thing by the instrumentality of dreams, but signifies it clearly. But Amyot and Xylander agree in introducing the conjectural reading "vž, making the sense to be, that the king whose oracle, etc. i. e. Apollo, only furnishes a glance, or vista vision of futurity, neither explaining events categorically, nor veiling them in impenetrable darkness. The reading left by Wyttenbach to occupy the text, ős övak, is manifestly incorrect. The words unabbreviated must be ὡς ὁ ἄναξ. There is much curious matter in the treatise of Plutarch on Isis and Osiris, with respect to the doctrines of Zoroaster concerning Oromazes, and Arimanius, and Mithras. Mithras was the mediatorial power between the other two, whose respectiye worship is thus characterised : Ἐδίδαξε μέν τῷ εὐκταῖα θύειν καὶ χαριτήρια, τῷ δὲ ἀποτρόπαια καὶ σκυθρωπά The proverb, Isiacum non facit Linostolia, the dress does not make the monk, seems to have originated with Plutarch: - Οὔτε γὰρ φιλόσοφους πως γωνοτροφίας καὶ τριβωνοφορίας ποιοῦσι, οὔτε ἰσιάκους αἱ λιγο συλίαιο MISCELLANEOUS PASSAGES FROM ERASMUS. THIS Is elegant author was strong and bitter in his satirical paintings: as much so as Juvenal himself. The revivers of letters were naturally close copyists of the patterns they had so newly acquired: but the coarser parts of the texture were most congenial to their talents and their taste. They dealt much in general satire and personal invective: and both in their hands degenerated into abuse. The following passage from the Encomium Moria will be thought germane to the matter:-"Sed multo etiam suavius, si quis animadvertat anus, longo jam senio mortuas, adeoque cadaverosas, ut ab inferis redisse videri possint, tamen illud semper in ore habere, üç ayadov: adhuc catulire, atque, ut Græci dicere solent, xaπρoùv, et magna mercede conductum aliquem Phaonem inducere, fucis assidue vultum oblinere, nusquam a speculo discedere, infimæ pubis sylvam vellere, vietas ac putres ostentare mammas, tremuloque gannitu languentem solicitare cupidinem, potitare, misceri puellarum choris, literulas amatorias scribere." The following passage is remarkable, as having furnished a subject of illustration to the pencil of Holbein "Rursum alios qui pecuniæ contactum ceu aconitum horreant, nec a vino inter : im, nec a mulierum contactu temperantes." The Church was very sure to furnish the subject, and the order of Cordeliers was selected by the painter. Erasmus treats the doctors of the Sorbonne and their sophistry with very little reserve. Among other imputations, he says, Theologica scientiæ laudem, omnibus prope summotis, sibi peculiariter arrogant." 66 PASSAGE FROM SALLUST. 66 POSTREMO, corporis et fortunæ bonorum, ut initium, finis est; omnia orta occidunt, et aucta senescunt: animus incorruptus, æternus, rector humani generis, agit atque habet cuncta, neque ipse habetur." - Jugurth. cap. 2. This is a noble common-place, and at the same time a fine and favourable specimen of the author's manner. Habet here bears the same sense as in the following passage of Ovid : — Cum mihi, qui fulmen, qui vos habeoque regoque, MISCELLANEOUS PASSAGES FROM PLINY THE NATURAL HISTORIAN. "EORUM medius Sol fertur, amplissima magnitudine ac potestate: nec temporum modo terrarumque, sed siderum etiam ipsorum, cœlique rector. Hunc mundi esse totius animum, ac planius mentem: hunc principale naturæ regimen, ac numen credere decet, opera ejus æstimantes. Hic lucem rebus ministrat, aufertque tenebras: hic reliqua sidera occultat, illustrat: hic vices temporum, annumque semper renascentem ex usu naturæ temperat: hic cœli tristitiam discutit, atque etiam humani nubila animi serenat: hic suum lumen ceteris quoque sideribus fenerat. Præclarus, eximius, omnia intuens, omnia etiam exaudiens, ut principi literarum Homero placuisse in uno eo video."-Hist. Nat. lib. ii. cap. 6. This description of the sun, as the great vivifying principle of material nature, is diffuse, but extremely fine. In some respects, it bears a considerable resemblance to the passage in the last article, where Sallust represents the mind as incorruptible and eternal, the mover of the human frame, and the governor of human actions. "Ovium summa genera duo, tectum et colonicum illud mollius, hoc in pascuo delicatius, |