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VIII. 411, “noctem addens operi.” The meaning is, “night also was employed in preparing the war-engines.” As the present remarks are intended rather to draw attention to the subject than to give it a complete discussion, I subjoin the passages, hoping that the list will be increased by the observation of students of Virgil and Tacitus.
Aeneid, vi. 304.
Aeneid, 11. 367.
Georgics, III. 351.
recta sub axem.
Histories, 1. 52. Panderet modo sinum et venienti fortunae occurrerit.
Aeneid, viII. 112. Pandentemque sinus et tota veste vo
Histories, Il. 20.
Aeneid, XI. III.
Histories, II. 21.
Aeneid, VIII. 41.
Histories, II. 41.
Aeneid, v. 805. A paucioribus Othonianis quominus in Exanimata sequens impingeret agmina vallum impingerentur Italicae legionis muris. virtute deterriti.
Histories, II. 86. (P. Antonius) seditionibus potens.
Aeneid, XI. 340. (Drances) seditione potens.
Histories, 11. 88.
Aeneid, v. 37.
Histories, III. 74.
Bucolics, III. 106.
Histories, III. 81. Incendio Capitolii dirempta belli commercia.
Annales, XIV. 33. Belli commercium.
Histories, iv. 53. Super caespitem redditis extis.
Annales, XI. 1. Didita per provincias fama.
Annales, XII. 58. Romanum Troia demissum.
Annales, XII. 12. Non comminus Mesopotamian petivit.
Annales, XII. 20. Ita maioribus placitum, quanta pervicacia in hostem, tanta beneficentia adversus supplices utendum.
Annales, XII. 63. Vis piscium immensa Pontum erumpens.
Annales, XIII. 55. Quo tantam partem campi iacere ? al quotam.
Annales, xv. 5. Vis locustarum ambederat quidquid herbidum.
Annales, xv. 14. Quid de Armenia cernerent (= de. cernerent.)
Annales, xv. 72. Nam et ipse (Nymphidius) pars Ro. manarum cladium erit.
Aeneid, x. 532.
Georgics, II. 194. Lancibus et pandis fumantia reddimus exta.
Aeneid, viII. 132. Tua terris didita fama.
Aeneid, 1. 288. Iulius a
magno demissum Iulo. cf. Hor. Sat, 25, 63.
Georgics, I. 104. Iacto qui semine comminus arva Inse
quitur ; where Servius explains comminus by “at once" vid. Orell Tac. 1.c.
Aeneid, vi. 854. Parcere subiectis et debellare super
Aeneid, 1. 580. Erumpere nubem ardebant.
Georgics, III. 343. Tantum campi iacet.
Aeneid, III. 257. Ambesas
Aeneid, v. 752. Ambesa robora.
Aeneid, XII. 709. Cernere ferro.
Aeneid, 11. 6. Quorum pars magna fui.
NOTES. By J. P. MAHAFFY, A. M., Fellow of Trinity College,
Dublin, and Professor of Ancient History.
ARISTOPHANES, Ιππής, νν. 258-65.
This passage has greatly troubled the commentators. In the first place, the last lines, και σκοπείς-πράγματα, are certainly no proper conclusion to the passage, and are, therefore, against the authority of all the MSS., inserted after ν. 26ο, where the repetition of σκοπείς γε, immediately after σκοπών, makes them very awkward. But, in the second place, almost every word in vv. 262–3 gives rise to doubts and difficulties. Why should Cleon's prey be brought from the Chersonese? What does daßalúv mean? and shall we read διαλαβών, making it and άγκυρίσας wrestling metaphors ? What is meant by turning away the shoulder, and how can ένεκολήβασας, of which the meaning seems to be to swallow, be reconciled with any process in wrestling? These latter difficulties are, in my opinion, all produced by the false assumption of some of the scholiasts, that Aristophanes jumped from the metaphor of pulling figs into that of wrestling. The passage is far simpler without this assumption, and does not require its words to be tortured. We only require to accentuate wuòv (v. 263) instead of Wuov, and to repudiate the unwarranted transposition of the last verses (264-5) into the middle of the metaphor, where they dislocate well-connected lines.
From this point of view, kexnvóra refers, most aptly, to the gaping of the overripe fruit. καταγαγών έκ Χερρονήσου means 'drawing him down from Chersonesus' (where he had, probably, gone on private business) as from a high branch of the tree. είς Λήμνον πλείν was a proverb for men evading a legal summons on pleas of private business. I suppose the cleruchies in the Chersonese afforded similar causes of absence. daßalwv åykúploaç is difficult, but not the latter word, which points to the ảykúpoua, or fig hook, as Hesychius says. The words therefore mean, 'having hooked him by calumny. Most later editors have diadaßwv and nykúpigas, to which I object, as it introduces two changes in the text unnecessarily, and the former merely to support a false theory of explanation.
'ATTootpéYaç Tòv wuóv, is not, as the commentators strangely believe, “turning away his shoulder,' or 'your own shoulder,' either of which operations is unknown in wrestling, and both equally absurd; but it is turning aside the unripe fig,' so as not to pull it with the ripe one. Figs often grow in pairs on the tree, but never I think in large clusters. I have never seen more than three together. avrov évekolÝBaoas, ‘you gulp down the ripe one. There is no other proper meaning for ykoanßá.w than this, given by Hesychius, and it perfectly accords with the sense. The retrospective sense given to avròv, referring it to the ripe fig, and not the raw, will offend no scholar acquainted with the use of the pronoun in Aristophanes, er. gr. Σφήκες, 239 :της αρτοπώλιδος λαθόντ’ εκλέψαμεν τον όλμον κάθ' ήψαμεν του κορκόρου, κατασχίσαντες αυτόν (sc. τον όλμον).
The last two lines are, I think, in their right place. After describing, under the metaphor of the gathering of figs, Cleon's treatment of the úmeú uvoi, who were by far