Toùs aλous. Fulgent. exp. serm. ant. 7 pp. XVIII XIX 37 Lehrs suggrundaria antiqui dicebant sepulchra infantum, qui necdum xl dies implessent, quia nec busta poterant dici; eo quod ossa quae comburerentur non erant nec tanta immanitas cadaveris qua locus tumesceret. unde et Rutilius Geminus in Astyanactis tragoedia ait: melius suggrundarium miser quaesieris quam sepulchrum. Marquardt v (1) 376.

FACE DIGNUS worthy to act as dadoûxos in the Eleusinian mysteries. VI 50 paucae adeo Cereris vittas contingere dignae. XIV 219 n. Tibull. 111 5 7 8. Ov. f. IV 494 hinc Cereris sacris nunc quoque taeda datur. The 6th day of the greater Eleusinia (20 Boëdromion) was called "Iaxxos, on which priests, magistrates and the mystae marched from Athens to Eleusis, bearing corn, agricultural implements and torches, and there kept up a πavvvxis (Preller in Pauly Eleusinia 97-100. Soph. OC. 1049 -52. Eur. Ion 1075-86. Aristoph. ranae 340-352. 370-97. Lact. I 21 § 24. Fulg. myth. 1 10 of Proserpine hanc etiam mater cum lampadibus raptam quaerere dicitur, unde et lampadum dies Cereri dedicatus est. Stat. s. IV 8 50 51 Actaea Ceres, cursu cui semper anhelo | votivam taciti quassamus lampada mystue). Lamprid. Alex. Sev. 18 § 2 in Eleusinis sacris dicitur, ut nemo ingrediatur nisi qui se innocentem novit. Greater strictness of life was expected from the initiated DS. v 48 of the Samothrakian mysteries ylveo@al φασι καὶ εὐσεβεστέρους καὶ δικαιοτέρους καὶ κατὰ πᾶν βελτίονας ἑαυτῶν τοὺς τῶν μυστηρίων κοινωνήσαντας. Sen. Hf. 301. Hippol. 106 seq. schol. Aphthon. 13 Walz rhett. 11 62 20 vóμos тòv μéλλovтa dadovXeîv dokiμážeσbal. Cic. legg. II § 36 of all the noble and divine services of Athens to mankind, nihil melius illis mysteriis, quibus ex agresti inmanique vita exculti ad humanitatem et mitigati sumus. Suet. Nero 34 Eleusinis sacris, quorum initiatione impii et scelerati voce praeconis summoventur, interesse non ausus est. Capitolin. M. Ant. phil. 27 § 1 Athenis fuit et initialia Cereris adit, ut se innocentem probaret. Orig. Cels. III 59 Celsus contrasts the Christian invitation of sinners, thieves, poisoners, housebreakers etc. to the kingdom of heaven with the proclamation in the mysteries: oi μèv γὰρ εἰς τὰς ἄλλας τελετὰς καλοῦντες προκηρύττουσι τάδε· ὅστις χεῖρας καθαρὸς καὶ φωνὴν συνετός· καὶ αὖθις ἕτεροι· ὅστις ἁγνὸς ἀπὸ παντὸς μύσους καὶ ὅτῳ ἡ ψυχὴ οὐδὲν σύνοιδε κακὸν καὶ ὅτῳ εὖ καὶ δικαίως βεβίωται. καὶ ταῦτα προκηρύττουσιν οἱ καθάρσια ἁμαρτημάτων ὑπισχνούMEVOL. Liban, IV 356 R. The inscription (Porph. abst. II 19) over the temple of Epidaurus ἁγνὸν χρὴ ναοῖο θυώδεος ἐντὸς ἰόντα | ἔμμεναι· ἁγνείη dễσтi pрoveîv öσia, stands, as Döllinger says, too much alone, and is attested too late, to weigh very heavily in favour of the moral influence of the mysteries. Lobeck Aglaophamus bk. 1 esp. pp. 15-17. 73—6. Claudius endeavoured (Suet. 25) to remove the Eleusinian mysteries to Rome: Hadrian (Spartian. 13 § 1) Eleusinia sacra exemplo Herculis Philippique suscepit. AV. Caes. 14 § 4. CIG 434. HSt. dadovxéw. dadovxía. dadoûXos. Hermann gottesd. Alterth. 2 § 55 13 and 22. 141 ARCANA

schol. 'arcana dicit mystica, cum in templo Cereris sibi invicem facem cursores tradunt.' Preller understands here and in Stat. 1.c. a λaμmadoSpoμía, cl. Sen. Hipp. (or Phaedra) 110-2 Peiper. Hf. 304-6 Peiper tibi frugum potens | secreta reddam sacra. tibi muta fide | longas Eleusin tacita iactabit faces. 142 ULLA ALIENA SIBI

CREDIT MALA from Ter. haut. 77 homo sum: humani nil a me alienum puto. The verse deservedly became proverbial Cic. legg. 1 § 33. off. 1 § 30. Sen. ep. 88 § 30 (of humanitas) nullum alienum malum

putat. 95 § 51 quae damus praecepta ? ut parcatur sanguini humano ? quantulum est ei non nocere, cui debeas prodesse! magna scilicet laus est, si homo mansuetus homini est. praecipiemus ut naufrago manum porrigat, erranti viam monstret, cum esuriente panem suum dividat?... § 52 membra sumus corporis magni. natura nos cognatos edidit, cum ex isdem et in eadem gigneret. haec nobis amorem indidit mutuum et sociabiles fecit... § 53 ille versus et in pectore et in ore sit: homo...puto. habeamus in commune, quod nati sumus. societas nostra lapidum fornicationi simillima est, quae casura, nisi invicem obstaret, hoc ipso sustinetur. id. de ira II 31 § 6 illud ante omnia cogita, foedam esse et exsecrabilem vim nocendi et alienissimam homini, cuius beneficio etiam saeva manSuescunt § 7 nefas est nocere patriae: ergo civi quoque, nam hic pars patriae est. sanctae partes sunt, si universum venerabile est. ergo et homini, nam hic in maiore tibi urbe civis est. quid si nocere velint manus pedibus? manibus oculi? ut omnia inter se membra consentiunt, quia singula servari totius interest, ita homines singulis parcent, quia ad coetum geniti sunt. salva autem esse societas nisi custodia et amore partium non potest. Wetstein on 1 Cor. 12 26. Gataker on Anton. vII 13. Aug. ep. 155-52 § 14 speaking of loving one's neighbour proximus sane hoc loco non sanguinis propinquitate, sed rationis societate pensandus est, in qua socii sunt omnes homines. nam si pecuniae ratio socios facit, quanto magis ratio naturae, non negotiandi, sed nascendi lege communis! hinc et ille comicus (sicut luculentis ingeniis non defit resplendentia veritatis), cum ab uno sene alteri seni dictum componeret, 'tantumne ab re tua est oti tibi, | aliena ut cures ea, quae nil ad te attinent?' responsum ab altero reddidit: 'homo...puto. cui sententiae ferunt etiam theatra tota plena stultis indoctisque applausisse. ita quippe omnium affectum naturaliter attigit societas humanorum animorum, ut nullus ibi hominum nisi cuiuslibet hominis proximum se esse sentiret. Ambr. off. III § 45 fin. homo impugnat, qui nihil a se alienum debet credere quidquid humani est.

143 MUTORUM VIII 56. Sen. de ira II 8 § 3 hoc autem uno ab animalibus mutis differunt, quod illa mansuescunt alentibus, horum rabies ipsos a quibus est nutrita, depascitur. id. ad Marc. 12 § 2 ex visu tactuque et blanda adulatione mutorum. id. ep. 124 § 16 ad muta non pertinet. Haase ind. Sen. Quintil. 1 2 § 20. Chalcid. comm. Tim. 220 p. m. habent quippe etiam muta vim animae principalem. Hottinger-Ochsner eclogae Cic. (1828) p. 177 has many exx. from Sen. 144 seq. Cic. legg. 1 § 26 nam cum ceteras animantes [natura] abiecisset ad pastum, solum hominem erexit ad caelique quasi cognationis domiciliique pristini conspectum excitavit. cf. id. n. d. 11 § 140 Davies. Clem. Al. paed. III 7 § 37. 146 Cic. legg. I § 22 seq. Aen. vi 730-1 igneus es ollis DEMISSUM Stat. 147 PRONA ET TERRAM

CAELESTI Cic. ibid. § 24. Tusc. 1 § 65 seq. vigor et caelestis origo | seminibus. Th. XI 274 caelo demissa lues. SPECTANTIA from Ov. m. 1 84-6 pronaque cum spectent animalia cetera terram, | os homini sublime dedit caelumque videre | iussit et erectos ad sidera tollere vultus. Xen. mem. 1 4 § 11 think you not that the gods care for men? οἳ πρῶτον μὲν μόνον τῶν ζῴων ἄνθρωπον ὀρθὸν ἀνέστησαν· ἡ δὲ ὀρθότης καὶ προορᾶν πλεῖον ποιεῖ δύνασθαι καὶ τὰ TEрE μov Oeâolai. Aristot. part. an. Iv 10 § 8 p. 686 a 27 ὀρθὸν μὲν γάρ ἐστι μόνον τῶν ζῴων διὰ τὸ τὴν φύσιν αὐτοῦ καὶ τὴν οὐσίαν εἶναι θείαν· ἔργον δὲ τοῦ θειοτάτου τὸ νοεῖν καὶ φρονεῖν· τοῦτο

δ ̓ οὐ ῥᾴδιον πολλοῦ τοῦ ἄνωθεν ἐπικειμένου σώματος· τὸ γὰρ βάρος δυσκίνητον ποιεῖ τὴν διάνοιαν καὶ τὴν κοινὴν αἴσθησιν. διὸ πλείονος γινομένου τοῦ βάρους καὶ τοῦ σωματώδους ἀνάγκη ῥέπειν τὰ σώματα πρὸς τὴν γῆν κ.τ.λ. Cic. ll. cc. Sall. Cat. 1 § 1. Sen. ot. sap. 32 § 3. ep. 92 § 30 (cf. § 7). Aetna 223-7. Pers. II 61 o curvae in terras animae et caelestium inanes! Sil. xv 84-7. Mamertin. paneg. XI 23. Minuc. Oct. 17 § 3 with comm. Galen de usu part. III 2 3 (III 179. 182 K, cf. Sir T. Browne vulgar errors IV 1) notes that the spine of birds, as of quadrupeds, is at right angles with the legs, but in man alone ἐπὶ μιᾶς εὐθείας ἐκτέταται. Yet he rejects the commonplace (p. 182) τὸ δ' οἴεσθαι διὰ τοῦτο ὀρθῶς ἑστάναι τὸν ἄνθρωπον, ἵν ̓ εἰς τὸν οὐρανὸν ἑτοίμως ἀναβλέπῃ καὶ λέγειν ἔχῃ ὁ ἀνταυγέω πρὸς Ὄλυμπον ἀταρβήτοισιπροσώποις, ἀνθρώπων μέν ἐστιν οὐχ ἑωρακότων οὐδεπώποτε τὸν καλούμενον οὐρανοσκόπον ἰχθύν· ὡς οὗτός γε, κἂν εἰ μὴ βούλοιτο, πρὸς τὸν οὐρανὸν ἀεὶ βλέπει, ἄνθρωπος δὲ εἰ μὴ τὸν τράχηλον ἀνακλάσειε εἰς τοὐπίσω, τὸν οὐρανὸν οὐκ ἄν ποτε θεάσαιτο. Asses, he adds, and birds can also throw back their necks and look up to heaven. Euryphamus in Stob. f. III 27 (ιν 10 19 Μ) τὸ ὀρθῶς ἀπὸ γᾶς ἀνακεκλίσθαι καὶ ἐς τὸν οὐρανὸν ἀποβλέπεν καὶ θεῶν τῶν ἀνωτάτω νοητικὸς ἦμεν, ταῦτα δὲ καὶ τᾶς ἐκ τῶν θεῶν ἐπικουρήσιος τέτευχε. Cypr. ad Demetr. 16. Lact. II 1 §§ 13-19, where Bünem. cites many other passages from Lact. id. de ira Dei 20 § 10 cumque illos Deus artifex ore sublimi statu recto figuratos ad contemplationem caeli et notitiam Dei excitaverit, curvare se ad terram maluerunt et pecudum more humi repere. § 11 humilis enim et curvus et pronus est, qui ab adspectu caeli Deique patris aversus terram, quam calcare debuerat, id est de terra ficta et formata veneratur. Prud. apoth. 202-3 Weitz. c. Symm. 11 260-4. Aug. de gen. c. Man. I § 28 fin. de gen. ad litt. vI § 22 fin. de gen. ad litt. imperf. § 60 nisi forte quod ad intuendum caelum figura humani corporis erecta est, valet aliquid etiam ut corpus ipsum ad similitudinem Dei factum credatur; ut quemadmodum a Patre illa similitudo non avertitur, ita corpus humanum a caelo non sit aversum, sicut aliorum corpora animalium aversa sunt, quia prona in alvum prosternuntur. Bernard in cantic. serm. 24 § 6.

148 149 INDULSIT COMMUNIS CONDITOR ILLIS TANTUM ANIMAS, NOBIS ANIMUM QUOQUE Non. p. 426 animus est quo sapimus, anima qua vivimus. Attius Epigonis: sapimus animo, fruimur anima: sine animo anima est debilis. Varro Andabatis: in reliquo corpore ab hoc fonte diffusa est anima: hinc animus ad intellegentiam tributus.

Luc.

150 151 for rhythm ef. xr 110 111. for the thought : 142 n. ν 925-1457. Cic. p. Sest. § 91. de rep. I c. 25. Hor. a. p. 391–407. s. I 3 99-106. Aristot. eth. Ν. 1 5=7 p. 1097 b 11 φύσει πολιτικὸς ἄνθρωπος. id. pol. I 2 p. 1253 a 7 διότι δὲ πολιτικὸν ὁ ἄνθρωπος ζῷον πάσης μελίτ. της καὶ παντὸς ἀγελαίου ζῴου μᾶλλον, δῆλον. οὐθὲν γὰρ, ὡς φαμέν, μάτην ἡ φύσις ποιεῖ, λόγον δὲ μόνον ἄνθρωπος ἔχει τῶν ζῴων (Iuv. 143 seq.). ib. l. 15 τοῦτο γὰρ πρὸς τἄλλα ζῷα τοῖς ἀνθρώποις ἴδιον, τὸ μόνον ἀγαθοῦ καὶ κακοῦ καὶ δικαίου καὶ ἀδίκου καὶ τῶν ἄλλων αἴσθησιν ἔχειν. G. C. Lewis observ. in politics 11 275-284. ADFECTUS Arist. ib. III 9 p. 1280 b 38 of social intercourse τὸ δὲ τοιοῦτον φιλίας ἔργον. Sen. de ira i 5 § 2 homo in adiutorium mutuum generatus est. Gataker on Anton. II § 1. G. C. Lewis ib. I 15-17. 151 DISPERS08

TRAHERE IN POPULUM Cic. de inv. 1 § 2 dispersos homines in agris et in tectis silvestribus abditos ratione quadam compulit unum in locum et congregavit, cet. cf. Tusc. v § 5. 152 νι 2 seq.

Lucret. v 955-7.

153 Lucr. ib. 1108-9. 154 TUTOS SOMNOS Lucr. ib. 982-7.

157 DEFENDIER I 169 n. duelli. x 138 n. induperator. Pers. 1 28 dicier. III 50 fallier. Sulpic. 51 defendier. 64 dignarier.

159 IAM SERPENTUM MAIOR CONCORDIA Quintil. cited 20 n. cet. Aesch. suppl. 226 ὄρνιθος ὄρνις οὐκ ἂν ἁγνεύοι φαγών. prov. in Varr. 1. 1. vu § 31 canis caninam non est. Hor. epod. 7 11 12 neque hic lupis mos nec fuit leonibus | numquam nisi in dispar feris. Sen. ep. 95 § 31 non pudet homines, mitissimum genus, gaudere sanguine alterno et bella gerere gerundaque liberis tradere, cum inter se etiam mutis ac feris pax sit. id. clem. 1 26 § 3 quae alia vita esset, si leones ursique regnarent? si serpentibus in nos ac noxiosissimo cuique animali daretur potestas? § 4 illa rationis expertia et a nobis inmanitatis crimine damnata abstinent suis et tuta est etiam inter feras similitudo. id. de ira 11 8 § 3. Plin. VII § 5 cetera animantia in suo genere probe degunt. congregari videmus et stare contra dissimilia. leonum feritas inter se non dimicat. serpentium morsus non petit serpentes. ne maris quidem beluae ac pisces nisi in diversa genera saeviunt. at, Hercule, homini plurima ex homine sunt mala. paroem. 1 428 Leutsch Kúwv Kuvòs οὐχ ἅπτεται. Plut. qu. Rom. 93 πετεινοῦ γὰρ οὐδεὶς ἑώρακε γύπα γενόμενον, ὡς ἀετοὶ καὶ ἱέρακες μάλιστα τὰ συγγενῆ διώκουσι καὶ κόπτουσι. Ambr. off. III § 45. Truer descriptions of 'Nature, red in tooth and claw' in Erasm. adag. 'pisces magni parvulos comedunt.' 'piscium vita.' Hes. op. 276-280 the son of Kronos appointed this law for men ixúσi μὲν καὶ θηρσὶ καὶ οἰωνοῖς πετεηνοῖς | ἔσθειν ἀλλήλους, ἐπεὶ οὐ δίκη ἐστὶν ἐν αὐτοῖς, ἀνθρώποισι δ ̓ ἔδωκε δίκην, ἢ πολλὸν ἀρίστη | γίγνεται. Varro Marcopolis fr. 289 Bücheler qui pote plus urget, piscis ut saepe minutos magnu' comest, ut aves enicat accipiter. Ael. n. a. iv 44 Egyptians tame cats, crocodiles, hawks, and they remain loyal, but man, a creature endowed with reason and prudence and reverence and entrusted with a blush (épúlŋua miσтevlév), becomes his friend's enemy, and on the slightest trivial occasion spits out (ééπτvσe) secrets committed to him. G. C. Lewis observ. and reasoning in politics 1 27 who cites ib. 25 erroneous assertions of the instinctive abhorrence of incest in lower animals. 163 TIGRIDE XII 28 n. Iside. Serv. Aen. x 166 condemns this imparisyllabic form, though he cites Luc. v 405 for it.

FERRUM LETALE INCUDE

165-171 man's rage can no longer be appeased with the sword, though the first smiths knew nothing even of that; now we see people who are not content with the death of their enemy, but must feast upon his body. NEFANDA Verg. g. 11 539 540 under Saturn necdum etiam audierunt inflari classica, necdum | inpositos duris crepitare incudibus enses. ben. vII 10 § 2. Plin. XXXIV § 138.

Sen.

166 PRODUXISSE Cypr. ep. 69 § 8 turibula quoque ipsa . . . conflata atque igne purgata in laminas ductiles producuntur.

PARUM EST [Quintil.] decl. 9 § 12 parum est quod (ter). Gron. on Plin. xxi c. 13 § 78. exx. from Liv. in Heerwagen xxi 44 § 7. Burm. on Ov. her. 3 25. Tert. idol. 7.

166 167 SARCULA MARRIS III 311. The sarculum was a hoe, used for drawing the earth over the seed sown (Colum. II 11 § 10 iaciunt semina et sarculis adobruunt), for stirring the ground about the roots of

the crops (Plin. xvi §§ 184-6) and as a substitute, in shallow soils, for the plough (ib. § 178 montanae gentes sarculis arant): some were two-pronged (Pallad. 1 43 § 3 sarculos vel simplices vel bicornes). It appears to have been lighter than the marra Plin. xvIII § 146 protinus altitudine unciali herbis omnibus liberanda est, manu potius quam sarculo... § 147 ad trimatum [debet] marris ad solum radi. cf. xIx § 109 sarculo leviter convelluntur radices. XVIII § 241 levi sarculo purgare verius quam fodere. The marra was a pick-axe, an indented hoe with a broad head Colum. x 72 penitus latis eradere viscera marris: the ground was first broken by it, before the sarculum was used ib. 88 seq. mox bene cum glaebis vivacem caespitis herbam | contundat marrae vel fracti dente ligonis, | . tunc quoque trita solo splendentia sarcula sumat | angustosque foros adverso limite ducens | rursus in obliquum distinguat tramite parvo. Rich (companion) has cuts of what he supposes to be marrae and sarcula.

167 COQUERE Aen. vII 636 Forbiger recoquunt patrios fornacibus enses. Bentley on Hor. c. 1 35 39. Drakenb. on Sil. Iv 12. 168 PRIMI FABRI the brazen race Arat. phaen. 131 οἱ πρῶτοι κακόεργον ἐχαλκεύσαντο μάχαιραν. Tibull. 1 3 47 48. EXTENDERE Plin. XIII § 82

of paper extenditur malleo.

169-171 QUORUM NON SUFFICIT.. SED CREDIDERINT Prop. II=III 16 29 30 adspice quid... invenit... | arserit et quantis. 172 QUO NON FUGERET II 1. 153 seq.

173 CUNCTIS ANIMALIBUS ABSTINUIT QUI TAMQUAM HOMINE XIV 98 n. DS. xx 58 § 5 certain African barbarians worship apes τοῖς δ ̓ ἀποκτείνασι τοῦτο τὸ ζῷον ὡς ἠσεβηκόσι τὰ μέγιστα θάνατος ὥριστο πρόστιμον it became a proverb ἐπὶ τῶν ἀνατὶ κτεινομένων ὅτι πιθήκου αἷμα ἀποτίσειαν. Zeller 14 2924 on the age of these prohibitions. Ov. m. xv 72-82. According to Aristoxenus (DL. VIII § 20=fragm. 7 Müller. cf. Gell. IV 11 § 6 porculis quoque minusculis et haedis tenerioribus victitasse idem Aristoxenus refert. Ath. 418) Pythagoras enjoined abstinence only from the wether and the ox used in ploughing: according to Aristotle (Gell. 1. c. § 12. DL. VIII § 19. cf. ib. 33. Porph. vit. Pyth. 34. abst. I 19-24. 26 27. Iambl. vit. Pyth. §§ 85. 98. 106-9), only from certain parts of animals and some kinds of fish: according to others, from every kind of flesh DL. VIII §§ 8. 13. 20. 22. Iambl. vit. Pyth. §§ 54. 68. 85. 107-8 (where he speaks of it as an esoteric doctrine). 150. Eudox. in Porphyr. vit. Pyth. 7. Onesikritus about 320 B. c. in Strabo 716. Mnesimachus in DL. VIII § 37 s πνlayоριστὶ θύομεν τῷ Λοξίᾳ, | ἔμψυχον οὐδὲν ἐσθίοντες παντελώς. Aristophon ib. § 38 ἐσθίουσι δὲ | λάχανά τε καὶ πίνουσιν ἐπὶ τούτοις ὕδωρ. Antiphanes Korykos in Ath. 161 πρῶτον μὲν ὥσπερ πυθαγορίζων ἐσθίει | ἔμψυχον οὐδέν, τῆς δὲ πλείστης τοὐβολοῦ | μάζης μελαγχρῆ μερίδα λαμβάνων. Alexis Tarentini ib.b οἱ πυθαγορίζοντες γάρ, ὡς ἀκούομεν, | οὔτ ̓ ὄψον ἐσθίουσιν οὔτ ̓ ἄλλ ̓ οὐδὲ ἓν | ἔμψυχον, οἶνόν τ ̓ οὐχὶ πίνουσιν μόνοι. | Β. Επιχαρίδης μέντοι κύνας κατεσθίει, | τῶν πυθαγορείων εἷς. ἀποκτείνας μὲν οὖν οὐκ ἔτι γάρ ἐστ ̓ ἔμψυχον. further jests on their diet (figs, cheese, olives, leeks, onions, capers) ib. 161-162. Aristophon Pythagorista ib. 161 sets down their abstinence to poverty—the grapes are sourἐπεὶ πάραθος αὐτοῖσιν ἰχθὺς ἢ κρέας, | κἂν μὴ κατεσθίωσι καὶ τοὺς δακτύλους, | ἐθέλω κρέμασθαι δεκάκις. Serv. Aen. x 564. Orig. Cels. v 49. Iamblichus myst. vi 1 2. Porphyr. abst. Clem. Al. strom. vII 32. Xenokrates in a special treatise on animal food and Polemo in his treatise on

A.