de Bell. Pelop. lib. vii. 41.αἱ ἀπὸ τῶν ὁλκάδων δελφινοφόροι ήρω μέναι ἐκώλυον.)

'Erißia was the second, or, according to others, the fourth day of a marriage feast among the Athenians; generally anything to come, rò péλλov. (Cf. Pind. Pyth. iv. 249. and see the Scholiast and Heyne ad loc.)

'Epyán, an epithet of Minerva (ap. Pausan. in Laconicis, &c.), nearly answering to the name 'Ava, from the Hebrew TON, a thread.

'Hideos, a young unmarried man. Eurip. Phoen. 962. on which passage Burton remarks in his Pentalogia, "Photius in Lexico Ms. ήίθεος, ὁ ὥραν γάμου ἔχων, καὶ μηδέπω γεγαμηκώς. Quam interpretationem etiam firmat Eustathius in Comment. ad Iliad. 4, p. 500. 1. 32." where that learned commentator cites this passage of the Phoenisse to confirm his interpretation.

Ovag, the palm of the hand. Also the hollow of the altar which received the sacrifices. (See the Scholiast on Pindar, Pyth. iv. 367.)

eißis, the same as ißn, an osier basket, fiscella. See the LXX on Exod. ii. 3.

Ows, a lynx or jackall, lupus cervarius: most probably a lynx, as the French loup-cervier, and the Italian lupo cerviere ; but Dalzel (Anal. Maj. on Theoc. A, 75.) prefers the latter.

Kexλnow, to swell with youthful vigor, as a tree or branch with sap. Fr. bourgeonner. Ainsworth interprets the Latin repullulasco, to bud forth, burgeon, and swell again. Pind. Pyth. 319. κεχλάδοντας ἥβα.

Kngúxelov, the herald's wand; hence perhaps the Latin caduceus, from bearing which heralds were named caduceatores. (See Pitiscus, Lexicon Antiq. Rom. ad verb.)

Kuλoidiów, -w, to swell the eyes, to ogle. Theoc. A, 38. dnlà κυλοιδιόωντες ; on which line the Scholiast says, οἰδοῦντες τὰ κοῖλα τὰ ὑπὸ τοὺς ὀφθαλμούς.

Κυματοπλήξ, lashed by the waves. ἀκτὰ κυματοπλήξ, Soph. Ed. Col. 1240. (ed. Br.)

Kúpeλos, cypselus, a kind of swallow, so called from making holes in the mud.

λadav, splendor of a lamp or star. The Scholiast on Pin ́dar (Pyth. iii. 127.) calls the hymn sung at the Pythian contests, αἴγλην καὶ λαμπηδόνα.

λaunоupis, a glow-worm; lucertola, Ital.; ver luisant, Fr. Also a fox, from its shining tail.

λaupa, a square, street, or road; strata viarum. Pind. Pyth. viii. 123.

Aax, a ditch or sepulchre. Æsch. Sept. ad Theb. 908. ed. Β1. τάφων πατρώων λαχαί. Bl.

λétas, a rock. Kitaipavos λéñas. (Eurip. Phoen. 24.)

AUXITTOI, noble or illustrious ancestors. Nobiles qui quadrigis vecti sunt junctis equis candidis. (Heyne ad Pind. P. iv. 207.) So in Judges (iv. 10.): "Speak, ye that ride on white asses, ye that sit in judgment."

μάρτυς, al. μάρπτις, a ravisher; one who seizes with violence or treats with contumely and injury. Æsch. Suppl. v. 833. ὅδε μάρπτις νάϊος, γάϊος.

México. This word is used by Sophocles to signify not only the bee, but the pure beverage of the bee. (Ed. Col. 494.) ὕδατος, μελίσσης· also by Pindar for the oracular priestess of Apollo at Delphi. (p, an advocate, intercessor, or priest.) See Pyth. iv. 106.

Δελφίδος αὐτομάτῳ κελάδῳ.

μελίσσας

So Callimachus, Hymn. ad Apoll. 110. of the priestesses or attendants of Ceres:

Δηοῖ δ ̓ οὐκ ἀπὸ παντὸς ὕδωρ φορέουσι Μέλισσαι.

The Greeks, who are fond of involving truth in the veil of their mythological fictions, deduce the name from Melissa, daughter of Melissus king of Crete, and sister of Amalthea the fabled nurse of Jupiter.

μvýσTwp, he that makes a present on the part of the betrothed; i doùs Toũ yáμοv тòv åррaßava (Hesych.) but most probably the word in that sense is μvorýp. (See Bl. ad Æsch. Sept. ad Theb. 165.)

μvśw. St. Paul (Phil. iv. 12.) uses this verb, which properly signifies to initiate into the sacred mysteries. Aristophanes (B. 321.), oi peμvnuévoi, initiati. Our English version by no means conveys the force of St. Paul's eveμunny, by translating it I have been instructed.

ναρθηκο

vágon, a ferule, or hollow rod. Hence the epithet vapnxoApτos applied by Eschylus (P. v. 109. ed. Blomf.) to the fire which Prometheus stole from the chariot of the sun to fill his reed with.

ólóvn, a sail or sheet. Epig. Meleag. Eupopтoι vões. (v. ult.) οὔριος ὑμετέρην πνεύσεται εἰς ὀθόνην·

for the other sense, see Acts, (x. 11.)

Tεdà, Æol. for μerà, after; (Pind. Pyth. v. 62.) καὶ πεδὰ μέγαν κάματον·

πέσος, -εος, a dead body ; πέσημα, -τος, the same.

Eurip. Phoen. 1715.

ὦ φίλα πεσήματ ̓ ἄθλι ̓ ἀθλίου πατρός.

πεταλισμός, from πέταλον, banishment by the leaf, in use among the Sicilians. Ostracismus per folia, Hederic. ñoμqoλúcow, to bubble out, ebullio. Pind. Pyth. iv. 215. πομφόλυξαν

δάκρυα γηραλέων γλεφάρων.

Tédiλov, a shoe. Pind. Ol. vi. 12.

ἐν τούτῳ πεδί

- λῳ δαιμόνιον πόδ ̓ ἔχων
Σωστράτου υἱός.

on which passage see the Scholiast.

panides, the thoughts, mind, heart, or intelligence. Instead of this word, Pindar (Pyth. ii. 161.) uses åñádeç ̊ i. e. nagà ràs ἀπίδας· ἀντὶ τοῦ διανοίας. (Schol. ad loc.)

προΐξ, a marriage portion, ἀπὸ τοῦ πρὸ ἴκειν, because it precedes marriage, analogous to the Hebrew, which primarily signifies to make haste or precede. And hence the fortune of a young woman given in marriage. (See Leigh, Critica Sacra,

(.קָהַר .ad verb

Tupoos, the Tuscan signal of battle, made before the invention of trumpets. (Eurip. Phon. 1399.)

rapyám, a net, sagena; To Onpevtixò dixTUOY Schol. ad Sept. ad Theb. S53.

CHICOTUyis, the wagtail, motacilla; the same as y: a bird sacred to Venus, used or invoked in incantations. See Theoc. Saguaxevt. passim; also the Scholiast on Pindar, (Pyth. iv. 185.) who gives a long and elaborate description of this magical whirlabout: and again on Nem. iv. 56.

σxεʊǹ, -75, a vessel, nautical or other apparatus. (Pind. Pyth. ii. 145.) The word σxeños is of as general signification as the Hebrew, whence xλa, arms, armour, to which it answers.

σxiάdion, a parasol, to shade or shelter from the sun.

σxuτάλη, a roller, a letter written secretly on leather. See the Scholiast on Pind. Ol. vi. 154.

ηϋκόμων σκυτάλα Μοισάν

who gives a very minute description of the form and use of the scytale.

στηλιτεύω, from στήλη, to iuscribe on a pillar, a term either of honor or reproach, unlike the Latin calumnior, for columnior, from columna, by the same analogy, but which is used only in a bad sense.

Teλxiv, -ivos, a juggler, a sorcerer, aто тou béλy: hence of Teλ

Xives. See Heyne's note on Pindar, Ol. vii. 98. "Scilicet respici suspicor Telchines, qui olim in Rhodo fuere, mirabilibus operibus et ipsos claros, sed cum veneficii infamia." Ovid (Met. vii. 365.) latinizes the word as applied to the Rhodians: Phœbæamque Rhodon, et Talysios Thelchinas.

Tevάyn, moist springs or lakes. (Schol. on Pind. Nem. iii. 42.) Tроτgоnádav, in great haste, concitatè, or, as the French say, avec empressement. (Pind. Pyth. iv. 167.)

únéppeυ, beyond measure. (Eurip. Phoen. 563.)

piatis, Dorice pivtis, a charioteer: hence applied to the mind or soul, auriga corporis. à çíλtaros, (Pind. Ol. vi. 37.). gi, the gentle ripple of the waves. (See the Scholiast on Pindar, Pyth. iv. 325.)

Xeguádiov, a stoning, lapidatio. (See Stanley on Æsch, Sept. ad Theb. 306.)

Tansor Parsonage.

C. A. W.

SOME REMARKS ON THE VALUE OF ROMAN TRAGEDY.

No. IV. [Concluded from No LXIV.]

WITH regard to the interest which the Roman people at large took in dramatic productions, their taste in forming a judgment, and their susceptibility in feeling the beauties, it is evident from the plainest passages, that those, who confound the Romans in the times of the republic with that contemptible set under the Emperors to whom "panem et Circenses" is justly applied, and likewise those who suppose the Romans only to have been sensible to terrible dramatic scenes or to the tawdry pomp which regales the senses, are equally erroneous. We solicit the attention of our readers to the following passages: Horat. Epist. ad Pis. v. 182.

v. 284:

Si dicentis erunt fortunis absona dicta,

Romani tollent equites peditesque cachinnum.

Offenduntur enim (inepte dictis) quibus est eques et pater et res. In subsequent passages, he mentions in the most striking mauner the high interest which the Romans took in dramatic

productions, and especially the fondness of the aged part of his contemporaries (seniores) for the pieces performed by Roscius and Æsop (Ep. II. 1, 60, 82). What he says respecting the populace (c. c. v. 186. and other passages) ought as little to determine our judgment concerning the taste of the Roman people, as the fancies of the rabble at London and Paris our estimate of the dramatic qualities of these capitals. The quotations from Cicero are still more striking. Our classical readers know how highly Cicero praised the Athenian audiences with regard to eloquence; how he celebrated their exquisite discrimination and high relish for rhetorical beauties. (Semper fuit prudens sincerumque judicium, nihil ut possent nisi incorruptum audire et elegans. Eorum religioni cum serviret orator, nullum verbum insolens, nullum odiosum ponere audebat. Orat.) But let any one compare with these commendations of the Athenians, what he pronounces on the taste of the Roman audience, both in reference to eloquence and dramatic performances; and he will find no material difference. We repeat, we may make due allowance for the patriotism of Cicero (for the Roman audience can, no more than any other, at all times be compared to the Athenian); but we should be obliged to declare Cicero to have been out of his senses when he described the judgment of his contemporaries, with respect to the theatre, in such passages as the following, (Paradox, Ill. 2. de Orat. 1.51. Lælius c. 7.) were we to lend an ear to the exaggerating adherents of Lessing. Nay, the capacity of judging of the most delicate niceties of execution is ascribed by him to the Roman audience, de Orat. III. 25.; and likewise a very marked susceptibility of strong, as well as tender emotions at the theatre. (Compare our quotations in the former part of this article, especially Tusc. I. 44. De Fin. v. 22.) After what has been said, we must not be surprised, that the Roman mob (with which title the writers above-mentioned have been pleased frequently to dignify this people) showed, as by other proofs of attention (see above), so especially by the monuments erected to them,' their regard for eminent tragic poets-a circumstance calculated to put to shame the interested pride of modern nations, who may find more examples than one of great geniuses having been starved to death.

Respecting the monuments erected to Ennius, Nævius, and Pacuvius, see Cic. pro Archia, c. IX. Tusc. I. 15. Cat. m. 20. Liv. XXXVIII. 56. Ovid. A. A. III. 409. Gellius I. 14. Solin. Polyb. c. 7. Hier. Chron. Ol. CLIII. 1.