τύμβων αψάμενοι· μαντεύονται δὲ ἐπὶ τῶν προγόνων φοιτέοντες τὰ σήματα, καὶ κατευξάμενοι ἐπικατακοιμέωνται. Horum itaque Manes colebant, non inferos. Nec quisquam veterum inferos pro animabus defunctorum dixit. At Manes plerumque pro loco ipso, i. e. pro inferis, quod continetur pro continente. Igitur falsus Plin. Nec quoscunque Manes colebant, sed paternos et avitos. Manis et manus antiquis Latinis erat bonus, ut hilaris et hilarus: unde comp. immanis, qui non valde bonus. Manes vero vocaverunt defunctos exemplo et more Arcadum, qui Italiam tenuere. Nam et illi xenorous nominabant, h. e. Manes et bonos, qui vivis excesserant. Notat Plut. Quæstt. Gr., ubi explicat quinam dicerentur ap. Laced. et Arcades xgoro, in fœderis columna, quod inter ambos illos populos conventum est, inter alia scriptum fuisse, Μεσσηνίους ἐκβαλεῖν ἐκ τῆς χώρας καὶ μὴ ἐξεῖναι XpnoToÙS TOIEïv, Et non licere Manes facere. Quod ait Aristotelem interpretari, Non licere interficere, un άжоxтIvvúvaι. Idem quoque repetit in Quæstt. Rom. Hinc Manes, mortui; et dii Manes, defunctorum genii: hi et Lemures s. Lemurii. Et Feriæ eorum, Lemuralia. Glossæ: Lemuralia, Εορταὶ τῆς ̔Εστίας. Ita scr.: male corrigunt, τῆς ̓Αττίας, aut "Axxas. Ita vocat propter Lares familiares, qui iidem cum Lemuribus vel diis Manibus. Imo duo eorum genera faciebant, quorum alii Lares familiares, alii Larva dicebantur: boni illi genii, isti mali et noxii. Curam posterorum suorum sortiti illi credebantur: larvæ autem vacatione, ceu quodam exsortio, h. e. axanpia puniti, nullis sedibus errabant. Cum vero, inquit idem Apuleius, incertum est, cui qua eorum sortitio evenerit, utrum lar sit an larva, nomine Manium deum nuncupant. Hinc Mania eorum mater, quæ et Larunda. Quam perperam VV. DD. cum Genita Mana confundunt, cujus mentio ap. Plut. Quæstt. Rom. Quæ generationis erat dea, non mortuorum, aut Lemurum. Genita, dea genendi; ut Moneta, dea monendi; et Pota, dea potus; Victa, victus. Mana, autem cognominata, i. e. bona, non a manando, ut perperam Plut." [et Martian. Cap.1. c.]"interpr., quasi præses sit τῆς γενέσεως καὶ λοχείας τῶν φθαρτῶν. Genita Mana, i. q. Genita Bona; ut Cerus Manus in carmine Saliari creator bonus. Hinc Manes, οἱ χρηστοί, non κατ' ἀντίφρασιν, ut nugantur Gramm. Oeois xaraxtovios in veterum monumentis Græcis sæpe insculptum visitatur, pro eo, quod est in Latinis, diis Manibus. Sed et diis inferis aliquando pro eodem legitur. Ergo et inferos dixerit Plin. pro diis Manibus. Sic superi absolute pro diis superis. Poëta, vos o mihi

Manes Este boni, quoniam superis aversa voluntas. Festus: Et inferi, dii Manes pro bonis dicuntur. Ozoì xóvio Artemidoro, et in antiqua Herodis Inscriptione. Sed alia mens est Herodoti, qui deos inferos absolute, aut Manes ab Nasamonibus coli non dicit, sed parentum suorum Manes, i. e. animas defunctorum. Has deúm Manium nomine proprie nuncuparunt Lat. Extat Oratio Cornelia, Gracchorum matris, ex libris Nepotis excerpta, qua C. Gracchum dehortatur ac deterret à capessenda rep. et nece fratris vindicanda :---Ubi mortua ero, parentabis mihi, et invocabis deum parentem in eo tempore, ne pudeat te eorum deûm preces expetere, quos vivos atque præsentes relictos atque desertos habuerit. Scriptum fuit, Et invocabis D. M. parentis, i. e. deos Manes parentis. Scribe igitur ac distingue: Et invocabis deos Manes parentis. Eo tempore ne pudeat eorum deúm preces expetere, etc. Eorum deum, i. e. deorum Manium. Ovid.: Perque tuos Manes, qui mihi numen erunt." Salmas. Exerc. Plin. 292.

The excellence of the matter in Salmasius's Note will amply compensate for its length. I do not find that there is any mention of it either in Wesseling's, or in Schweighæuser's edition of Herodotus. It is very remarkable that Mela should have misrepresented the words of Herodotus, and that Pliny should have misunderstood the words of Mela.

3. Μάκτρα, Μάνδρα, Σηκός: ΕVAGRIUS, ISIDORUS

CORRECT1.

"EVAGR. Hist. Eccl. 2, 3. (p. 287. Ed. Mogunt.) Elsw δὲ τοῦ θόλου πρὸς τὰ ἑῷα εὐπρεπής ἐστι σηκὸς, ἔνθα τὰ πανάγια της μάρτυρος ἀπόκειται λείψανα ἔν τινι σορῷ τῶν ἐπιμήκων, μακρὰν ἔνιοι καλοῦσιν. Quæ ultima μακρὰν ἔ. κ. obscura videntur Valesio et medelæ indiga. Ego vero, si id aliorum cum bona venia possit fieri, ista paxgàv . x. ab exscriptore in textum introducta fuisse censeo. Videlicet in Codice suo studiosi hominis hanc observationem repererat, Mávogav . x. quæ, quum ad v. onxos pertinerent, ineptulus ille leviter mutata post iv inseruit. Ubivis autem onxès a Grammaticis pávoga exponi solet." Valck. Anim. ad Ammon. 2, 19. 155. "De mendo in v. μaxpav recte suspicans, non idem

p.

recte id levasse videtur, quum μávdgav conjiceret. Equidem h. 1. Evagrium crediderim ad Latinam rei appellationem alludere, quæ hinc etiam in Græcam linguam transiit, Arca. Quare apxav correxerim. Aliud enim quid sonat v. pávoga, quam ut hic recte locum habere possit: cf. Hesych. V. Kápnaga, Toup. Emendd, in Suid. 2, 137. Philemon. Lex. 181. p. 66. Sophocl. Fr. Tyrus 15, 3. (ap. Ælian. H. A. 12, 16.) In Schol. Nicandri e. ['4.] 211. 'Eteidǹ Enpaívei tò δηλητήριον, τὰ δὲ οὖλα τῶν ὀδόντων ἐκ βάθρων ῥήγνυται, lege ἐκ μανδρῶν. Inter Glossas Isidori p. 4. et Pithoeanas p. 52. Godofr. editur, Aria, mortuorum pulvinaria, ubi reponas mecum Arca." Osann. Prolus. Epigr. in Classical Journal 52, 361. In the last conjecture Dr. Osann has been anticipated:" Cerda emendat, Arca, mortuorum pulvinaria, ut inferius, Pulvinaria, arca mortuorum. Juvenal. 8." [Imo Horat. Serm. 1, 8, 9.] "Huc prius angustis ejecta cadavera cellis Conservus vili portanda locabat in arca. Ariæ tamen inveniri etiam in Papia Ms. notavit Du Cange." J. G. Græv. ad Isidor. Gloss. et Excerpta Pithoeana p. 4. As to the passage of Evagrius, I think with Valck. that the words, paxpav . x. are interpolated, as well as corrupt. But I assent neither to his substitution of μávdpav, nor to my friend Dr. Osann's reading aprav; and for the present I believe páxтpay to be the right conjecture, not only because it approaches the nearest to paxpav, but Because these words are elsewhere confounded: see the New Greek Thesaurus, p. 38. a. et nott. 2. 3. p. 39. a. et not. 2.: Hesych. v. Καρδόπιον, Κάρδοπος ἡ μάκτρα, ήγουν ἡ κάμπτρα, ὅπου τὰ ἄλευρα μαλάσσουσιν, ἤτοι ἀβάκην. “ Κάμπτρα, κάμπστρα, Arca, Capsa. Lex. Ms. Colb.: Κάρδοπος· κάμπστρα, οὗ τὰ ἄλευρα μαλάσσουσιν.” Du Cange Gloss. Gr. Et Glossæ Labbæi: Kάμлтρа, Campsа, Arca, et Arcela, P.; ubi leg. Arcula, quam vocem usurpavit Colum. 12, 45, 6. The observation of Valck., however, is well founded, that μávdpa is the term employed by critics to explain σηκός. Hesych. : Μάνδραι· σηκοὶ βοῶν καὶ ἵππων. Margior, Stabulum Moschop. ad Hesiod. "E. 2. Enxòv dè Aéye To xoves μavdglov." Du Cange App. ad Gloss. Gr. p. 124. But, as onxos has a double meaning, so its synonym pávopa has the same double signification: Moschop. T.

1 I am not prepared to understand the necessity of this alteration, which is quite unsupported by facts. Eutecnius : Η τε δὲ φάρυγξ τὰ αὐτὰ ὑπομείνασα τοῖς χείλεσι φλέγμα λεπτὸν καὶ ξηρὸν ἀναπέμπει σφόδρα, ἔπειτα ἐκ βάθρων αὐτοῦ τὰ μὲν οὖλα ῥῆξιν ὑπομένει.

a

Σχ. ρ. 54. Σηκός, ἔνθα ἐγκλείουσιν οἱ νομεῖς τὰ νεογνά, ὅταν τὰς μητέρας ἀμέλγωσιν, ἢ εἰς νομὴν ἐκπέμπωσι· σηκὸς καὶ τὸ τέμενος καὶ ἕτερα. Μάνδρα in the Ecclesiastical writers denotes Monastery:" see Suicer's Thes. Eccl. Scaliger de Emend. Temp. 539.:-" Mandræ nomine agmen bestiarum vocatum fuisse nemo paulo doctior ignorat. Cur suos monachos eo nomine dictos voluerint, ipsi viderint; nam ego nescio." But the passages, which Du Cange has quoted, would have removed his ignorance, and it would not have existed, if he had recollected the language of Scripture, which speaks of one fold under the shepherd Jesus Christ. "Mandra etiam pro cœnobiis ponitur: nempe quod monachi in eremis olim viverent. Hanc causam adfert Alciatus in 1. ult. c. de Trin. et Fid. Cath. Sed rectius statuitur, ut ovile dicitur pro Ecclesia Christi, sic et mandra posuisse pro monasterio, tanquam in quo sint oves Christi." G. J. Voss. Etym. L. L. This conjecture is confirmed by the following passage, which is quoted by Suicer from Metaphrastes in Theodosio Coenobiarcha :-"Et jam magnus quidam erat numerus discipulorum, spelunca autem exigua et plane minor, quam ut posset eos capere; ipsi autem accedentes sollicitabant, ut excitaret monasterium, et ampliorem ejus faceret mandram ovium spiritualium.' Hic mandra sumitur pro tota monasterii capacitate." "Scribit Evagrius 1, 14. et ex eo Nicephorus Callistus Templum S. Symeoni Stylitæ juxta Antiochiam dicatum, Mandram appellatum: Mávoрav oi èπχώριοι καλοῦσι, τῆς ἀσκήσεως, οἶμαι, τοῦ παναγίου Συμεώνος τὴν προσηγορίαν τῷ χώρῳ καταλιπόντος. Sed de hac Mandra audiendus in primis Auctor Ms. Vitæ ejusdem Symeonis, ubi de illius matre: Ο θεῖος δὲ Συμεὼν τὸν ταύτης νεκρὸν ἐντὸς τῆς μάνδρας· τοῦτο γὰρ ὁ τοῦ στύλου περίβολος ἐκαλεῖτο· εἰσενεχθῆναι προστάττει· περιῳκοδόμητο γάρ τι πάντοθεν τειχίον τῷ κίονι, ὥστε μὴ Yuvativ EiσITYTòv elva." Du Cange. Hence it is evident that Dr. Osann is mistaken in supposing that μávdpa would not bear the interpretation, which Valck.'s conjecture attributes to it. But on the other hand it may be remarked that the only sense, in which apxa is used by the Greek Ecclesiastical writers, is Fiscus, Thesaurus publicus, as the reader will see in Du Cange's work, and that therefore Dr. O.'s own reading has little to support it without appealing to the Latin writers. But this reading has been anticipated by Valesius:-"EUрsnýs éσTI σnxo's, Langus et Christophorsonus sacrarium interpretati sunt; Musculus vero adytum: quod non probo. Ego tumulum interpretari malui. Id enim VOL. XXVIL Cl. JI. NO. LIV.

X

significat v. onxos, ut testantur Hes. ac Suid. Per tumulum autem intelligo locum septum ac munitum cancellis, in cujus medio arca erat argentea, in qua depositæ erant reliquiæ sanctæ martyris Euphemiæ. Id enim ita se habuisse, patet e seqq. Evagrii verbis. Μακρὰν ἔνιοι καλοῦσιν, scr. puto apxav. Certe non video quisnam sensus sit in vulgata lectione, cum paxpà et éπμý×ns idem sit, neque id nomen proprium sit, sed adjectivum. Præstat igitur apxav legere. Quidam, inquit Evagrius, eam martyris capsam arcam vocabant. Sic enim Lat. dicunt. Glossæ vett.: Zopós Arca funebris. The present reading has not been ill defended by Du Cange :-" Maxpa ita appellatam Taylav copòv S. Euphemiæ Calchedone scribit Evagr. 2, 3. Maxgav voxaλouσv, ubi eruditus Vales. apxav leg. putat. Sed videtur Ecclesia ista sic appellata a structuræ forma et figura, forte quod longior esset, nec fere quadrata, ut ceteræ apud Græcos ædes sacræ." But this interpretation falls to the ground, when it is considered that the order of the words requires us to apply paxgà not to σnxòs, which might signify a sacred enclosure," a temple," but to copos, which has no such signification; and the same remark may be applied to refute Valck.'s reading μávdpa, which equally depends on σηκός. “ Μακρών, sic dicta Adis Patriarchalis Constantinopoli Porticus oblongior, a structuræ forma, de qua nos pluribus in Constantinopoli Christiana 2, 8, 3." Du Cange. On the whole the conjecture of Valesius, with his explanation, is the most satisfactory.

66

66

4. DE TRIBUS CORPORIBUS MUNDI.

I AM much obliged to Mr. Nares for the learned and interesting article which is inserted in Classical Journal 52, 404-6. He observes:-" But the passage in his Fasti 5, 11. where Ovid more particularly quotes Lucretius, on this subject, has never been understood, for want of recollecting this threefold division (into heaven, earth, and sea). All the commentators that I have seen, either leave it unexplained, or blunder about the elements, trying to account for his making them 3 instead of 4. Yet here he uses some of the most remarkable words of his predecessor, the tria

corpora: