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he wished. A satirist warns the soldiery to be cautious in their fury, lest they should hit a Pope by a random shot. Julius is meant by the septuagenarian priest and the most holy father, in the following passage:-"Num tandem ex æde charitatis, aut fidei sacello ancylia prompserat, et signa cruciata? Ecquid eum pudebat servum Dei se vocare, cum Franciam Christianorum decus, et pontificum olim, religionisque asylum, bustis ipse gallicis insigni re gestiret, cum sacerdos septuagenarius Bellonæ sacris operaretur, cui generis humani luculento dispendio litare contendebat, tum cum profanum vulgus ad delubra pacis, et concordiæ miserabili specie supplicationes inibat? Enimvero visendum spectaculum, patrem non modo sanctissimum, sed etiam senio et canicie spectabilem, quasi ad tumultum gallicum e Bellonæ fano suos evocatos cientem, non trebea, non augustis insignibus venerandum, non pontificiis gestaminibus sacrosanctum, sed paludamento, et cultu barbarico conspicuum, sed furiali, ut ita dicam, confidentia succinctum, fulminibus illis brutis et inanibus luridum, eminente in truci vultu cultuque spirituum atrocitate."-Budæus, de Asse, lib. 4.

Merlin Coccaius, macaronic 3., has a long list of attributes to particular characters and professions, quaintly expressed in single hexameters. The following are amongst the number :

Est Monachæ, quando moritur, maledire parentes
Ast est soldati numerosa per arma necari.

M. de Thou gives the following account of the first voyage to Canada and Newfoundland: "Anno præteriti sæculi 34. et sequente Jacobus Cartesius Francisco I. Rege ad eas partes navigare institit, cujus et relationes extant."

Budæus, in the first book of his treatise De Asse, defines the place of what he called the Hypogeum, or the precisely calculated centre of the earth :"Prædictis quatuor genethliaci etiam cardines quatuor addunt, ortum scilicet et occasum, et mesuranium quod et mesuranema dicitur (vocabulum ubique in Firmico depravatum) hoc est locus medii cœli, et huic oppositum locum quod hypogeon dicitur, hoc est punctum subterraneum inter ortum occasumque medium.”

Cœlius Rhodiginus, chap. 4. of the twenty-third book of his Lectiones, thus brings together some of the leading philosophers as co-operating, by apparently different but really similar means, to the attainment of the one end:-"Quæ sane ratio admiranda Zoroastri veterum theologorum principi, Arimaspem conciliavit, Æsculapium Mercurio, Orpheo Musæum, Pythagoræ Aglaophemum, Platoni Dionem prius, mox et Xenocratem: qui omnes numine illustrante, opere uno, ad metam unam tanquam eodem calle ad eundem itineris festinarunt terminum."

The Corybantes, ministers of the goddess Cybele, were supposed to have slept with their eyes open, when they were set to watch Jupiter, for fear of his being swallowed by Saturn. A notable expedient! We are told that their name is derived σε ἀπὸ τοῦ κορύττειν, quod capita saltando jactarent, aut a pupillis oculorum, quæ Græci xópas vocant, quippe qui cum Jovis custodes essent, non modo excubare, sed etiam apertis oculis dormire cogerentur."-Ex Jos. Scalig. in castigat. ad Catull. From their eternal drumming also, a disease of the ears accompanied with continual ringing was called corybantism.

MISCELLANEOUS PASSAGES FROM HOMER.

Ἤματί κεν τριτάτῳ Φθίην ἐρίβωλον ἱκοίμην.
Ἔστι δέ μοι μάλα πολλὰ, τὰ κάλλιπον ἐνθάδε ἔῤῥων·
Αλλον δ ̓ ἐνθένδε χρυσὸν καὶ χαλκὸν ἐρυθρὸν,

Ἠδὲ γυναῖκας ἐϋζώνους, πολιόν τε σίδηρον
*Αξομαι, ὥστ ̓ ἔλαχόν γε.

Iliad. lib. ix.

THE French critics, in their remarks on Homer, are apt to refine too much; as indeed they do in every thing they attempt. Monsieur de la Motte objects to the calculation of the time the voyage to Phthia would take, and the enumeration of the property he should find there, with the additional acquisitions of the war, as too minute and circumstantial for the impassioned character of the speaker. But this surely is hypercriticism. It was perfectly natural, and equally consistent with his temper however impetuous or resentful, to impress it on the minds of the ambassadors, by arguing on the amplitude of his means and the facility of the voyage, that he would carry his threat of returning home into actual execution, and leave Agamemnon to the consequences of his own insolence and injustice. He says that his riches are already

sufficient to prevent him from entertaining a thought of accepting the offered presents.

Ogilby's couplet, to express the first line of this passage in translation, is ludicrously ungrammatical:

And, if great Neptune grant a prosperous gale,
We the third day shall fertile Phthia sail.

The following passage deserves to be pointed out, for the sake of a just and discriminate distinction taken by Plutarch, between boasting and real courage, and illustrated by this very passage in point:

Τοιοῦτοι δ' εἴπερ μοι ἐείκοσιν ἀντεβόλησαν,

Πάντες ἄν αὐτόθ ̓ ὄλοντο, ἐμῷ ὑπὸ δουρὶ δαμέντες·
̓Αλλά με μοῖς ὀλοὴ, καὶ Λητοῦς ἔκτανεν υἱὸς,
̓Ανδρῶν δ' Εὔφορβος· σὺ δέ με τρίτος ἐξεναρίζεις.

Iliad. lib. xvi.

The criticism occurs in Plutarch's discussion, Qua quis Ratione seipse sine Invidia laudet: Ὥσπερ οὖν τοὺς ἐν τῷ περιπατεῖν ἐπαιρομένους καὶ ὑψαυχενοῦντας ἀνοήτους ἡγούμεθα καὶ κενούς· ἂν δὲ πυκτεύοντες ἢ μαχόμενοι διεγείρωσι καὶ ἀναγάγωσιν ἑαυτοὺς, ἐπαινοῦμεν· οὕτως ἀνὴρ ὑπὸ τύχης σφαλλόμενος, ἑαυτὸν εἰς ὀρθὸν καθιστὰς καὶ ἀντίπαλον,

Πύκτης ὅπως εἰς χεῖρας,

ἐκ τοῦ ταπεινοῦ καὶ οἰκτροῦ τῇ μεγαλαυχίᾳ μεταφέρων εἰς τὸ γαῦ ρον καὶ ὑψηλὸν, οὐκ ἐπαχθὴς οὐδὲ θρασὺς, ἀλλὰ μέγας εἶναι δοκεῖ καὶ ἀήττητος· ὥς που καὶ τὸν Πάτροκλον ὁ ποιητὴς μέτριον

καὶ ἀνεπίφθονον ἐν τῷ κατορθοῦν, ἐν δὲ τῷ τελευτᾷν μεγαλήγορον πεποίηκε λέγοντα,

Τοιοῦτοι δ ̓ εἴπερ μοι ἐείκοσιν ἀντεβόλησαν.

It has been justly remarked, that the earliest specimen of every style is to be found in Homer. However his critics may differ in opinion on the subject, he thought it consistent with epic dignity to introduce passages of humour, involving his most respectable characters in ludicrous circumstances, when the course of incidents has temporarily degraded them from their high station, given physic to their pomp, and exposed them to feel what wretches feel:

Τὸν δ ̓ ἄρ ̓ ὑπόδρα ἰδὼν προσέφη πολύμητις Οδυσσεύς·
Δαιμόνι, οὔτε τί σε ῥέζω κακὸν, οὔτ ̓ ἀγορεύω,
Οὔτε τινὰ φθονέω δόμεναι, καὶ πόλλ ̓ ἀνελόντα.
Οὐδὸς δ ̓ ἀμφοτέρους ὅδε χείσεται· οὐδέ τί σε χρὴ
Αλλοτρίων φθονέειν· δοκέεις δέ μοι· εἶναι ἀλήτης,
Ως περ ἐγών· ὄλβον δὲ θεοὶ μέλλουσιν ὀπάζειν.
Χερσὶ δὲ μήτι λίην προκαλίζει, μή με χολώσης,
Μή σε, γέρων περ ἐὼν, στῆθος καὶ χείλεα φύρσω
Αἵματος· ἡσυχίη δ ̓ ἂν ἐμοὶ καὶ μᾶλλον ἔτ ̓ εἴη
Αὔριον· οὐ μὲν γάρ τί σ ̓ ὑποστρέψεσθαι δΐω
Δεύτερον ἐς μέγαρον Λαερτιάδεω Ὀδυσῆος·

Τὸν δὲ χολωσάμενος προσεφώνεεν Ἶρος ἀλήτης
Ω πόποι, ὡς ὁ μολοβρὸς ἐπιτροχάδην ἀγορεύει,
Γρηῒ καμινοῖ ἶσος· ὃν ἂν κακὰ μητισαίμην,
Κόπτων ἀμφοτέρῃσι, χαμαὶ δ ̓ ἐκ πάντας ὀδόντας
Γναθμῶν ἐξελάσαιμι, συὸς ὡς ληϊβοτείρης.
Ζῶσαι νῦν, ἵνα πάντες ἐπιγνώωσι καὶ οἵδε

Μαρναμένους· πῶς δ ̓ ἂν σὺ νεωτέρῳ ἀνδρὶ μάχοιο;

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