Scott, a "razor," (in plural "scissors "). The form of the word (from Keipw) would lead us to expect that shears for clipping are meant, and not a razor. Pollux himself, in another place (II. 32), mentions μαχαιρίδες, called also κουρίδες. The three following words in the above list may be taken to refer to shears, while mention of the razor is reserved till the last. Another argument in favor of this view may be drawn from a second list given by Pollux (II. 32): κτένες, ξυρόν, θήκη (ξυροθήκη), μαχαιρίδες (or κουρίδες). If we understand paɣaipis here to refer to the razor, we have no mention at all of shears.

Next, to explain the word yaλís. In X. 140 Pollux says it is the same as μία μάχαιρα. This agrees with Photius definition: μίαν μάχαιραν· ψαλίδα· ̓Αριστοφάνης, referring doubtless to Ach. 849, quoted above. Pollux (II. 32) says λeyov dé Ti oi kwμwdoi kai keiρεσθαι μια μαχαίρᾳ ἐπὶ τῶν καλλωπιζομένων. τὴν δὲ μάχαιραν ταύτην καὶ ψαλιδα κεκλήκασιν. Here the MSS. are divided between μια and Sinan, but by comparison with Pollux X. 140, and Photius, just cited, we must conclude that pa is the correct reading.

Thus we have shears mentioned generally under the names páɣaiραι, μαχαιρίδες, κουρίδες, while we have the two special varieties μία μάχαιρα (called also ψαλίς) and διπλῆ μάχαιρα. These varieties we must seek to distinguish.

1. μία μάχαιρα or ψαλίς. This form of shears consisted of a single piece of elastic metal, bent on itself in the middle and having the two edges sharpened. While being used, these shears were held in the hollow of the hand, one blade being pressed by the thumb, the other by the four other fingers. By the pressure of the hand, the sharp blades were thus brought together. The word yaλís in this connection has never been satisfactorily explained. It means originally a vault or an arch, and so a semi-circular building. It would seem reasonable to suppose that in this case the reference is to the curved or rounded end made by bending the metal on itself. This form of shears is represented in Baumeister, s.v. "Scheren." Scheren." Also in a Pompeian wall-painting (see Abh. der Sächs. Gesell. der Wiss. V. taf. VI. 5), where are shown a number of cupids, cutting strings of flowers, one of whom has in his hand a pair of shears of this description. O. Jahn (ibid. p. 316) says that shears like these have been found in large numbers at Pompeii and elsewhere.

2. dinλn μáxaipa. The second variety of shears resembled in form that most common nowadays, consisting of two pieces of metal fastened together in the middle. A representation may be seen in a terra-cotta group from Tanagra (see Arch. Ztg. XXXII. taf. 14). Of the two blades, which are of equal length, one rests upon the head of the person whose hair is being cut, and is held between the thumb and the third and fourth fingers of the right hand; it is also steadied by the left thumb and the forefinger of the left hand, which are put under it to support it. The other blade is held between the thumb and the forefinger of the right hand. The under blade (the one first mentioned) is held firm, and forms a surface for the other blade to work upon. This form of shears is referred to by Clement of Alexandria (Paed. III. 11, p. 290) in the words: raîs dvoîv μaxaipais taîs κουρικαῖς.

It remains to explain the much disputed line in Aristophanes (Ach. 849). As we have seen, the μía μáɣaipa was the yaλís, a form of shears. That the axis was not the razor, as is generally supposed, is shown by a passage from Aristophanes, in his second Thesm. (see Meineke, II. 2, p. 1078), where he enumerates a woman's toilet articles : ξυρόν, κάτοπτρον, ψαλίδα, etc. We must infer from this that the axis was not the same as the έupóv. This being the case, in the line of Aristophanes in question, clipping must be referred to, and not shaving.

The axis seems to have resembled in form the old-fashioned sheep-shears still to be found in the rural districts. They were without doubt used for the purpose of shearing sheep by the ancients. Thus Hesychius defines μάχαιραι as οἷς ἀποκείρεται τὰ πρόβατα. Stephanus in his Thesaurus (s.v. Keipw) quotes from Galen the words: τοῖς κειρομένοις προβάτοις ὑπὸ τῶν ψαλίδων. The advantage which shears of this form possess over the dλn μáɣaιpa is obvious, inasmuch as they can be operated with one hand, leaving the other free to manage the animal that is being sheared.

Lucian (Pisc. 46) proposes as a punishment for a false philosopher, ἀποκειράτω τὸν πώγωνα ἐν χρῷ πάνυ τραγοκουρικῇ μαχαίρα. If a pair of goat-shears be used to clip a false philosopher's beard, what more likely than that a pair of sheep-shears, probably the same in form as the goat-shears, were used to clip an adulterer's hair?

That shears served the double purpose of shearing sheep and clipping men's hair appears from a fragment of Cratinus (Διον. II):

ἔνεισι δ ̓ ἐνταυθοί μάχαιραι κουρίδες

αἷς κείρομεν τὰ πρόβατα καὶ τοὺς ποιμένας.

The words of Phrynichus (292), discussing the difference in the use of the aorist middle and passive, are interesting in this connection: καρῆναι καὶ ἐκάρην φασίν, καὶ εἶναι τούτου πρὸς τὸ κείρασθαι διαφοράν. τὸ μὲν γὰρ ἐπὶ προβάτων τιθέασι καὶ ἐπὶ ἀτίμου κουρᾶς· κείρασθαι δὲ ἐπὶ ἀνθρώπων, ὁ δεῖ φυλάττειν.

If the above explanation be accepted, we must suppose a reference to a close clip of the hair, like the Kos above described, with perhaps some peculiar characteristic which would distinguish the victim. as branded by the law. Liddell and Scott state that the "adulterer's cut” was the κῆπος. There is no proof of this, except that both were done with the μία μάχαιρα. So Hesychius: τὴν λεγομένην κῆπον κουρὰν μιᾷ μαχαίρᾳ ἐκείροντο.

THE

SOME CONSTRUCTIONS IN ANDOCIDES.

BY MORRIS H. MORGAN.

HE following article is purely statistical. Whether we consider Andocides as a mere amateur in oratory, or whether we believe that he was a professional who concealed his art, some facts in regard to his habits of speaking may be of interest. In collecting them, I have used the texts of Blass and Lipsius. These editions and the manuscripts agree where I have noted nothing to the contrary. The references are by orations and sections. The spurious fourth oration is not here included.

I. The infinitive with impersonal verbs.

II. The infinitive with μéλw.

III. The moods in indir. discourse.

I.

THE INFINITIVE WITH IMPERSONAL VERBS AND PHRASES.

Under this head I set four classes: a) of Necessity; b) of Possibility; c) of Propriety, Fitness, etc.; d) Soкεî.

α) Necessity, including δεῖ, χρή, ἀνάγκη, επάναγκες, ἀναγκαίως ἔχει. With such words we expect to find the inf. or the acc. and inf.

de, with inf. occurs 15 times, viz. : i. 1, 38, 50, 86, 94, 99, 139; ii. 7, 11; iii. 13, 15, 16 (bis), 24, 35. With acc. and inf. 17 times: i. 20, 30 (bis), 44, 55 (emend. Reiske), 55 (fin.), 74, 135; ii. 1, 2, 19; iii. 15, 28, 33, 34 (bis), 35.

Xpý, with inf. 18 times: i. 8, 36, 41, 43, 57, 91, 105 (bis), 128, 129, 131, 139; ii. 7, 17, 18, 25; iii. 2, 34. With acc. and inf. 4 times: i. 114; ii. 2; iii. 23, 29.

áváуκη. Krüger (Spr. 62, 1, Anm. 3) remarks that eorí very rarely occurs with this word. This remark holds good in Andocides. The

word occurs five times : ȧváyêŋ (sc. ¿σrí) with inf. iii. 26, with acc. and inf. i. 6. With some other part of eva expressed it occurs twice, in both instances with dat. of the person upon whom the necessity rests, and an inf. The dat. precedes áváyκn in i. 2; in ii. 7 the order is different, but the dat. is still closely joined to the impersonal phrase, thus: ὅπερ ἀνάγκη παθεῖν ἦν αὐτῷ. With γενέσθαι once, ii. 7: ὥστ ̓ ἀνάγκην μοι γενέσθαι . . . θάτερον ἑλέσθαι, ἢ μὴ βουληθέντι κατειπεῖν τοὺς ταῦτα ποιήσαντας οὐ περὶ ἐμοῦ μόνου ορρωδεῖν ἢ κατειπόντι τὰ γεγενημένα αὐτὸν μὲν ἀφεθέντα μὴ τεθνάναι. In the first part of this sentence the dat. po belongs to ȧváyκη; with the following inf. KαTELTEîv we have a dat. attracted by μo (Krüger, 55, 2, Anm. 5); the dat. KаTELπóvтɩ follows the same construction; finally, in αὐτὸν ἀφεθέντα we get the proper case of the subject of τεθνάναι. On this shifting of case W. Francke (de Andoc. oratione quae est de pace, p. 17) compares i. 9, 37, 109; iii. 21.

...

éπávaуkes (copula omitted) occurs once with inf., iii. 12.

avayκaíws eye occurs twice; once with inf., iii. 36; once with dat. and inf. in this order: ἀναγκαίως νῦν ἡμῖν ἔχειν πολεμεῖν, iii. 13.

b) Possibility, including ἔστι, ἔξεστι, πάρεστι, ὑπάρχει, ἐφ' ὑμῖν ἐστι, ἐν ἐκείνῳ ἐστι, ἐγγίγνεται, γενόμενον ἐφ' ὑμῖν, οἷόν τέ ἐστι, ἀδύνατον, ὁδόν Tε Kai Tóрov. With all these is found the simple inf. or the dat. and inf., except with ofóv Te and adúvarov, where the acc. and inf. is also found.

σT, with inf. once, i. 57; with dat. and inf. 6 times (+ 1 doubtful case, i. 138, where où meny of the codd. is printed ouk v by Blass after Dobree, and ourep v by Lipsius after the Tur.). The dat. is always that of a personal pron. except in three instances (i. 75, 94; iii. 40). Of all the seven datives, four stand before the impersonal verb (i. 75, 94, 100; iii. 40), and two with the doubtful instance follow the impersonal and are directly before the inf. (i. 20, 138, 145).

EoT with inf. 7 times + 2 in decrees (i. 86, 89 emend. Sauppe, Bl., Lips., iii. 12 (bis), 14, 28, 40 + i. 77, 87); with dat. and inf. 10 times 2 in decrees + the doubtful instance named above under σTI. The dat. is that of a pers. pron. in all save four instances (i. 4, 86+ i. 79, 84 in decrees). Of the 13 datives, four only stand before or (i. 4 with a ptc. following gear in dat., 105; iii. 21, 33); nine come after it. Of these nine, two require no special