Ὣς οἱ μὲν προπάροιθε θυράων ὑψηλάων Odyss. lib. xviii. An English farmer would be surprised to hear that the modern practice of pounding cattle might be considered as a refinement on a very ancient custom, of barbarous severity, but a radical cure for trespassing. Elian thus describes it, De Nat. Animal. lib. v. cap. 45. : — Ἐν Σαλαμῖνι δὲ χλωροῦ σίτου καὶ ληΐου κομῶντος ἐὰν σᾶς πεσοῦσα ἀποκείρῃ, νόμος ἐςὶ Σαλαμινίων τοὺς ὀδόντας ἐκτρίβειν αὐτῆς· καὶ τοῦτο εἶναι τὸ παρ ̓ Ὁμήρῳ, Συὸς ληϊβοτείρης, φασιν. As Elian represents this as the law of Salamis, so Homer testifies to its use among the Ithacans: and we are farther informed, that it was a custom among the people of Cyprus. The inference therefore seems to be, that it was a general practice. The manner of the single combat is well exemplified in this curious scene. The champions are represented as fighting naked, but decently girding the loins : Αὐτὰς Ὀδυσσεὺς Ζώσατο μὲν ῥάκεσιν περὶ μήδεα, φαῖνε δὲ μηροὺς Ἦ τάχα Ἶρος ἄιρος ἐπίσπαστον κακὸν ἕξει· Ὣς ἄρ ̓ ἔφαν· Ιρῳ δὲ κακῶς ὠρίνετο θυμός· One might almost imagine that Homer was amusing himself here in parodying his own more serious duels. The brevity of the speeches, and the conciseness of the periods, pleasantly remind us of the style devoted to the anger of Achilles, and practically illustrate the principle, that every passion betrays its appropriate nature in its language, whatever may be its circumstances, or whatever individual it may inform. Ulysses girds his own strong loins with his rags: Diomede, in the Iliad, performs the same office of the cincture to his friend Euryalus, before his combat with Epæus. The Phoenicians were the great artists and navigators of the ancient world. It is supposed that they were expelled from their country by Joshua, that they settled on the sea-coasts, and colonised extensively in the three known quarters of the globe. The force of the epithet ναυσίκλυτος is, famed for the number of his ships; keeping up a large fleet. The following adventure is told with all the elegance of Ovid: Ενθα δὲ Φοίνικες ναυσίκλυτοι ἤλυθον ἄνδρες MISCELLANEOUS PASSAGES FROM PLAUTUS. PLAUTUS, in the last scene of the Trinummus, thus describes the connection between inward feeling and outward expression Si quid stulte fecit, ut ea missa faciat omnia. Quid quassas caput? CH. Conciatur cor mihi, et metuo. The practice of unction was adopted by the Greeks and Romans on a variety of occasions: at gymnastic exercises, after public or private bathing, medicinally, and at banquets and festivals as a luxury. This custom at the bath is mentioned in Pænulo: Quid multa verba? faciam, ubi tu laveris, The literal meaning of latrocinantur is, those who serve in war for pay. I have already remarked on the Miser of Plautus at considerable length: but I cannot refrain from adding the following passage, in which Euclio suspects that even the cock had been suborned by the cooks to scratch for his pot of crowns, and executes summary justice on him accordingly : Condigne etiam meus me intus gallus gallinaceus, acuit: Capio fustem, obtrunco gallum, furem manifestarium. Credo ego edepol illi mercedem gallo pollicitos coquos, Si id palam fecisset. exemi e manu manubrium. Quid opus est verbis? facta est pugna in gallo gallinaceo. Sed Megadorus meus affinis eccum incedit a foro. |