'oréyais, on the roof, dative of place where.-aykalɛv has been variously explained in this place. LINWOOD (Lexicon to ESCHYLUS in verb.) considers it as a contract from ávékaley, i. e., above, at the top, connecting it with oréyaus. PEILE agrees substantially with this view, and compares it to ν. 96, μυχόθεν βασιγείω. SCHNEIDER says, αγκαθεν, from above, stands after στέγαις 'Ατρειδών, 18 it were a part after the whole, more closely marking the latter.' But the editor of SCHNEIDER'S posthumous edition observes, that 'aykabɛv can neither be immediately connected with karoida, nor with Kotuwuevos, nor taken according to SCHNEIDER'S view. KotúμEvos denotes not simply an actual lying down, but at the same time also the place of staying on the roof, where being lodged; or, on the bedstead, ayкalev (flexo cubitu), in this position, like a watchful dog fixing his attention on something, vos dixmy, observes the stars; ay kalev, therefore, I refer directly to kuvòs číkηv, and so gain here a significant comparison, by which the Kurds díky acquires a far nobler meaning than in the common acceptation of the passage. In this view of the comparison it must be connected with Károda. This observation was made on the battlement of the roof, where the couch was placed. But we must bear in mind that the signal-fire was expected only in the night, when it could clearly show itself, and not by day; wherefore we are not to imagine a day and night watch by alternate watchmen.' The word aykaler occurs in the Eumenides, v. 80, aykaffer Aabór, taking in your arms, ¿v dykáλais. KLAUSEN connects it with xooperos, and seems to think it describes the position of the watchman as he tries to rest. Cubito in cubando nititur custos. But the manner in which he applies the gloss, iv dykadais, in the arms, is quite ambiguous. I am inclined to think the true meaning is nearly that given by the editor of SCHNEIDER. Voss, in his German translation, passes the difficulty over by the general expression, Vom Dach der Atreionen her. KENNEDY renders it, Aloft here on the roof of the Atreida. Even HUMBOLDT escapes rather than meets the difficulty, by translating, Dem Hunde gleich, gelagert auf der Atreiden Dach, i. e., Like to the hound, lodg ing upon the Atreida's roof.'

This a regular 'RUPERTI' note.

That ayxat is not contracted for dvikalev we believe there is now no reasonable doubt. DUNBAR's translation, from between my bent arms, explained by kuvòs dikýv following, is more satisfactory than any of those quoted above, and has been of late generally adopted. The introduction of the bedstead is simply absurd.

10. áλworμóv tε Báživ, 'and the announcement of capture.' Not correct; s has here its explanatory sense—namely, so that ẞálu is epexegetical of the preceding φάτιν.

Translate, ‘A report—the announcement namely of capture,' and compare. 118. ἐδάη λαγοδάιτας πομπους τ' ἀρχας. Was taught to know the hare-devourers, that they were the conducting rulers,' and Supplices 60,599, ōna tas τпpéias àλóxov κιοκηλάτου τ ̓ ἀηδόνος. 'The voice of the spouse of Tereus, THAT IS, of the hawkchased nightingale.'

VUKTinλayKTOV, the epithet of the couch, does not admit of a precise and satisfactory explanation. Properly and naturally, it means restless at night, applied to a person; or, disturbed at night. It may be considered as applied to the couch, instead of to him who vainly tries to rest upon it; or one who lies upon a couch, not obtaining or intending to obtain any sleep, as is the case with the watchman here. The couch is disturbed by night, and moistened with the dew. Unless we are to understand him to call his place on the house-top a couch, because he holds it at night; and then to show what sort of a couch it is, characterizes it as night-roaming, and bedered; meaning simply, that, instead of sleeping quietly in his bed, he is a night-walker, and exposed to the chill and dew of the open air. SCHNEIDER, however, understands VUKTinλayKTOV, night-encompassed, i. e., with the night-breeze wandering about it.'

Of course; if there is a stupid mistranslation to be made, SCHNEIDER is sure to make it. There is no difficulty about the word; it occurs again v. 305, vokтíndaykтos TOVOS, labor that causes them to wander by night.' So here, VUKтísλayкTov ¿vvýv, ' the place of repose (the house-top,) about which I wander by night.'

35. Barracas extollere blandiendo, KL.' A translation which conveys no very definite idea. Render simply to grasp, and compare Alcestis 917, (quoted by BLOMFIELD,) φιλιας αλόχου χέρα βαστάζων.

38, 39. έκων.

Anoopai, for those who know I willingly speak, for those who know not I willingly forget.' Here an important nicety of language is passed over. In this construction we should expect μὴ μαθούσι, not δν μαθούσι. Are du and μὴ, then, interchangeable at pleasure? They might be, for any thing that Professor FELTON

has vouchsafed to say on the subject. The difficulty is solved by taking iv μaðovei as

one word = άγνοουσι.

56, 57. διωνόθρουν.

METÓLKOV. The general sense of this passage, viz: that

it describes the screaming of the birds for the loss of their young, is obvious enough; but it is not so easy to interpret the single expressions, especially the meaning and construction of Twvde perúikov. KLAUSEN and PEILE, following a scholiast upon the Edipus Coloneus, refer them to the parent birds, who utter this cry, and who are called sojourners of the air, or of the high places. Pullos vero minime dixisset PETÓIKOVS,' says KLAUSEN, 'quos non modo abductos sed devoratos esse consentaneum est. Another scholiast interprets τωνδε μετοισκων to mean των μετοικισθέντων νεοσσών. SCHNEIDER SO understands it, and connects the case with 'Error, v. 59. KLAUSEN'S objection to this explanation, that the young birds were not only stolen away, but eaten up, and therefore could not be called péroke, will not hold, because there is no hint of the birds being eaten at all, any more than there is that HELEN, whose abduction the robbery of the nest represents, was eaten up by the Trojans. [We suppose this is meant for wit.] Applying the remark made above, (that the terms drawn from law and politics entered into the poetry of the Athenians, and gave it a strong local coloring,) to these words, we shall see a confirmation of the sense that SCHNEIDER and the second scholiast affix to μετοίκωι. The μέτοικοι were aliens, who had left their homes and changed their residence. At Athens they were not allowed to live in houses of their own. These young birds, in the same way, have left their proper dwelling; are borne away to other places, as HELEN was to Troy, where she too was a sojourner; are shut up, perhaps, in cages. [There is no hint that the birds were caged at all, any more than there is that HELEN was shut up in a cage by the Trojans.] As to the construction, the genitive on account of is better than the genitive depending on Epivvév; the cry is uttered on account of those birds stolen from their home.

There is only one rational explanation of per6ixwv, that which refers it to the parent birds, who are sojourners in the air, the dominion of the supreme gods, and therefore under the protection of those gods. It is doing violence to language to apply the term péroiko to persons or animals forcibly compelled to change their place of residence. Moreover, by adopting this view we get over all difficulties in the construction of the genitive, which thus depends naturally on yúor.

69-71. O'....пαpalé žεt. The subject of this sentence is rìs, to be mentally inserted after the negative, no one. The general idea is, No one shall avert the punishments which are destined to avenge the offended majesty of the gods. Justice must have its course, let ruin fall where it may. Neither sighs, nor libations, nor tears shall appease the wrath of Heaven. árúpov tepur is understood by KLAUSEN to mean the sacred rites neglected; i. e., the violation of the laws of hospitality by PARIS. PEILE, on the other hand, refers it to the Parce or Fates, the sacred personages to whom no offering is made by fire. Taking the first interpretation, the sentence is, No one shall appease by secret sobbing, nor by secret libations, nor by shedding of tears, the unyielding angers (of the gods) on account of the neglect of sacred things. The second is, No one shall appease the unyielding angers of the fireless goddesses (the Furies) by, &c. SCHNEIDER has still another explanation: No one shall appease the fixed desire (of ZEUS and Destiny) for fireless sacrifices (for battle sacrifices-who fall in war, and are not, like victims, brought as burnt-offerings to the altar). May not the words arpor lepo form an independent clause, a genitive absolute, the sacrifices being unoffended, the sense of the whole being, No one shall by sighs, or libations, or tears, appease the inflexible anger (of ZEUS and Destiny) until the sacrifices shall have been burnt; until full atonement shall have been made; until all the destined victims shall have been offered up, including, in the silent thought of the poet, though not in the consciousness of the chorus, the awful tragedy of the death of AGAMEMNON, and the bloody retribution exacted by ORESTES upon his mother? If this interpretation is admissible, there should be a comma after ἱερῶν.

SCHNEIDER'S explanation is, of course, inadmissible; ópyù, (literally, temper,) has, like our own corresponding word, come to be used almost entirely in a specific sense, and certainly cannot be rendered here by desire. The interpretation of PEILE is exhibited with Mr. FELTON's usual accuracy, so as to confuse the Fates and Furies together! Such carelessness would in any case be highly reprehensible, and here it makes a very important difference; for the sacrifices of the Semuæ, or furies, were

not arvoa, (vid. BLOмF. Glossar.,) while those of the Parce were. But on the whole, the meaning assigned by KLAUSEN, BLOMFIELD and PALEY is the safest. Cf. Eurip. Hippolyt., 145-6: αμπλακίαις ἀνίερος ἀθύτων πελάνων.

77. dracowv. A better reading here is dvatcowy, or avácowv, springing up; first suggested by HERMANN.

79. 760 ́vпeрyńρwv. Almost all the recent editors have adopted the reading of the Farnese manuscript, τó 0 ́úñɛpyńρwv; aevetas nostra. See PEILE's note.

86, 87. • Τίνος. OvooKiveis. By the persuasion of what announcement (induced by what news,) dost thou kindle the sacrifices sent around?' Translate rather: Dost though cause to be kindled the sacrifices distributed (through the city?)

94-96. φαρμασσομένη. " Barthé literally, Drugged by the soft, not fraudulent persuasions of the pure unguent, the royal oil from within the palace.' This is by no means an accurate rendering of πελάνῳ μυχόθεν βασιλέιῳ; the literal meaning of which is meλávy, the concretion (of oily matter, implied in the preceding χρίσματος,) βασιλέιῳ, from the palace ; μυχόθεν, from its inmost recess. PALEY'S CONjecture, Barthélov, is worthy of all attention.

104. ödlov kpáros alotov, the ominous power or propitious victory on the way, i. e., the omen of victory, or, rather, the power of destiny indicated by the omen which met the army, and which is described in the lines that follow.

• 105-107. Εκτελέων. KLAUSEN reads ἐκ τελέων, and understands τέλη to mean the gods, the magistrates, as it were, over the affairs of men. But the reading of SCHNEIDER and others makes a better sense--the finishing, i. e., avenging men, i. c., the Atreida, or the Greeks.....alov, for still, persuasion from the gods inpires my strain, kindred age (supplies the) strength, i, e., the gods give me confidence, and the time born with me (the years I count from my birth) gives me the needful strength, for this, though not for deeds of war. Of various interpretations, I adopt this, with hesitation.'

Of various interpretations, we reject this without hesitation. The adjective dov governs dvopov. We are unwilling to admit KLAUSEN's strange separation of ¿KTɛλéwv, or the active sense which SCHNEIDER and PEILE give to the word, or PALEY's interpretation of it as the nominative participle of ¿xTEXεTv. BLOMFIELD and SCHUTZ read ¿VTEλÉWV = TWV ÈV TEλe; which answers very well, but the change is unnecessary. Ex seems to have the sense of completion here; dv dpès ékтedɛïs are the royal or supreme The two nouns which compose v. 106 should be read as perispomena, „é‹0☎ μoλāv (acc. and Dor. gen.,) dλxàv is epexegetical of я0, (as we say in English, "Which is my forte ?") The whole passage then will run thus: 'I am able to sing of the confidence inspired by propitious omens that led the royal men, for my time of life inspires me divinely with the persuasion of songs; the only strength left me.'

men.

114, 115. • Βοσκόμενοι. Spouw. There is some difficulty in the construction of ßλaßévra, yévvav, to which it would seem to refer, [to which it must refer,] being feminine, and the participle being either masc. acc. sing., or neat. plural. But the birds are represented as devouring the female hare, young and all. The participle may, in the connection of thought, be referred to all together, and therefore should be construed as a neuter plural.' This neuter plural won't do at all. Vid. PEILE's note on this passage, and cf. 520, dρóσ TIOÉVTES.

122, 123. ' Πάντα. . Βίαιον ; πρόσθε is to be referred to πύργων, according to KLAUSEN and PEILE. In front of the towers, i. e., the walls. Bona ex urbe e moniis erepta in castra ad naves portantur:' KLAUSEN. SCHNEIDER, however, constructs πύργων with κτήνη, and πρόσθε with τὰ δημιοπληθη, the sense being according to him.'-Never mind what the sense or nonsense is according to SCHNEIDER; there 71

VOL. XXIX.

can be very little doubt that the construction of PEILE and Klausen (and Paley,) is the proper one.

141. 'Os detońropa, reverencing not, or causing to reverence not the character of husband: PEILE. Religiosus: KL. Perhaps the literal meaning, not fearing man, not dreading the reproaches of men; as we say of an audacious person, 'He neither fears man nor devil!'

Mr. FELTON ought to have given us KLAUSEN's reason for his peculiar version of δεισήνωρ. 'Nulla est ultimæ in hoc composito partis vis,' says KLAUSEN. But this is neither more nor less than one of his hap-hazard dogmatical assertions, without any thing to corroborate it. The true meaning of the word is that given by PEILE, as is evident on comparing it with the kindred word φιλάνωρ. In the next line we see PALEY has nodded strangely, translating oixovópos doλía, ‘A crafty housewife!'

143.anékλayšev. This word, literally meaning screeched out, is to be understood as referring rather to the nature of the oracular communication, and its effect upon the hearers, than to the manner in which it was delivered.'

This observation we confess ourselves unable to understand. We had always supposed the word a very appropriate one to express the frenzied utterance of the inspired seer.

151, 152. 'ci.

burden.'

Ernrows, If one would truly cast from the mind the useless

Not if one would truly cast, but if I ought really to cast.

sense.

No, shall obtain his desires to their full extent; opérer depends on révgerai, and ro Tay is explanatory. No mention is made of any difficulty in v. 155, but there is a considerable one, and the text has been much disputed. The ordinary readings are ουδὲν λέξαι, οὐδὲν ἔτι λίξαι, ουδὲν ἄν λέξαι, will say nothing to the point; will talk nonToo prosaic an expression for so highly poetical a passage. PALEY has évét Xégerai, will not even be mentioned. In default of something better we would suggest ¿vôèv dρkéσai, will prevail nothing; a conjectural emendation which we find pencilled in the margin of our lecture-room copy of Peile. Not being able to discover it in any of the commentators, we make bold to take the credit of it ourselves, till a claimant shall appear, and meanwhile commend it to the attention of Messrs. AnTHON, DRISLER and WooLsey.

164, 165. Aapórov........ĥpévov. This sentence is variously explained. Deorum hæc est gratia, potenter sublimi transtro insidentium.-WELLAUER. Deorum autem hoc est beneficium nempe ut malo suo monito homines inviti discant, sedem venerandam potenter insidentium.—BUTLER. BLOMFIELD, Connecting it with the preceding line, translates, For a respect for the gods seated on the wor shipful beach of justice is somehow or other driven into men. SCHNEIDER, Der Götter aber wohl (vermuthlich) Gnade ist es, die gewaltig (mit Macht) am chrwürdigen Steuer sitzen (der höchster Götter, namentlich des ZEUS), i, e., but it is, perhaps, the favor of the gods who forcibly (with power) sit at the awful helm (of the highest gods, especially ZEUS).

If we look at the single words, and review them in connection with what precedes this passage. we shall see that Satporor, though plural, refers, as SCHNEIDER says, to Zeus; xápis, whatever it may mean specifically, refers generally to the supreme law, that men are taught by suffering to be wise; Biatos evidently is explained by the forcible manner in which the new dynasty (that of ZEUS, and this idea is most clearly brought out in the PROMETHEUS Bound) rose to power; ceapa is borrowed from nautical language, and here means the upper bench, ocλua osuvóv, the awful bench, i. e, the seat of supreme power. I suggest, therefore, that the sentence may be easily rendered, and in accordance with what precedes it-Such is, somehow (ov, a qualifying particle, and here implying, for some mysterious reason, which the speaker does not attempt to fathom or explain), the will of the gods (xápis may mean will. i. c., what is pleasing to them, their pleasure, as well as their favor to others, &c.), who sit by force (and, therefore, they may the more naturally be expected to use force in leading men to wise moderation) upon the awful seat.'

Xápis may not mean will;' we will bet our copy of ORELLI's 'Cicero,' (eleven

volumes, full-bound,) against Mr. FELTON'S Agamemnon,' that he cannot show us a passage in any standard author where it does. On BLOMFIELD's translation, which we much prefer, it may be as well to remark that it requires the reading ẞíatos instead of βιάτως.

170. The ships were assembled in the harbor of Aulis, opposite to Chalcis, in Baotia. Annexation being the order of the day, Mr. FELTON has stuck the very respectable island of Eubea bodily on to the continent! We wonder if the 'pocket editions' of the classics, which Boston scholars are said to delight in, have any maps in them?

201. Opacivet here means, gains courage, or strength.'

Opacúvε happens to be active, gives courage, not takes courage.

213. The construction of puλaxáv is a sort of apposition with the rest of the sentence! To restrain the voice, which (act) would be the guarding of,' etc.' Altogether wrong. pulakav is the accusative before karacxeiv, ultimately depending upon pásev, v. 209. ("Nors may be understood if insisted on, but we are opposed to ellipses on principle.) He commanded that the guard of her beautiful mouth

should restrain her voice,' etc. 231. "Arías. In HOMER, this is only an epithet of PELOPONNESUS; in the Attic writers it is often used as a proper name.'

The difference of quantity might have suggested a doubt as to the identity of the words; but quantity is a matter of marvellously small account with the Bostonians. In truth, they are two different words, just as much as επράθην and ἐπρᾶθεν, οι πεπᾶμαι and πεπᾶμαι. The Homeric ἅπιος is a common adjective, derived from ἀπὸ: ἀπίη γαῖα means the far-off land. The Eschylean arios (mind that, Professor,) is a proper adjective, and an epithet of the Peleponnesus. (Vid. LINWOOD's Lexicon and BUTTMANN'S Lexilogus.)

240. ‘Έως. Tápa. In their idea of the succession of time, the Greeks gave precedence to the night. The morning thus naturally became the child of the night; hence the origin of the rapopía, the proverb, here applied by CLYTEMNESTRA.' Proverb is not the proper expression here: we ǹ apoiμía means just as the saying is.'

250. I would not take a fancy of a slumbering mind.'

A vague and obscure translation. Rather, I would not admit the opinion of, or I would not adopt an opinion from, etc.

251.ǎπrepos páris, wingless word, or thought. Unless a is to be considered as intensive. In the former case the words are to be rendered an unspoken word, that is, a thought or passage; the opposite of the ca repóεvra of HOMER. In the latter, a sudden or swift-flying rumor.'

This is a very loose and unsatisfactory note. First of all, ăπrepos cannot mean swift or winged. Indeed, this intensive alpha is a great impostor, and is now in a fair way to be done away with altogether. Sometimes he is really copulative, sometimes pleonastic, sometimes arising from a mistranslation; e. g., bàn ăşuλos, Il. xi., 125, does not mean a thickly-wooded forest, but a forest not cut into timber. The phrase τῇ δ ́ ἄπτερος ἔπλετο μῦθος, which occurs four times in the Odyssey, may perhaps be explained with KLAUSEN, but her word was unspoken; i. e., she made no response; but it is better to translate it, The word did not fly away from her; did not escape her. In the present passage we prefer PALEY's rendering: Præsagitio non ab avibus profecta:' a fancy of your own, confirmed by no omens.