First the similarities in language between poem 64 and Catullus' other poems are listed. Sell recognizes that individual cases may be doubtful, but urges that the cumulative argument is sound. As the similarities to the other poems are far more numerous in the Ariadne portion, Sell argues that this portion more nearly represents Catullus' true feelings. In this connection (p. 26) a statement so extraordinary is made that I cannot but think that either Sell or I have been lost in the intricacies of the Latinity of the book. He says that of the eight passages (in the list of similarities) which are in the Peleus portion, five refer to love, and so not more than three deal with the Epithalamium (of Peleus and Thetis) properly so called. One wonders with what an epithalamium should deal if not with love and marriage. Sell then discusses similarities of thought between the sixty-fourth and other poems, and these he thinks of greater importance. While I incline in general to the view that the language and thought of the poem is often genuinely Catullian, I cannot follow Sell in some of his fancies. Ariadne is supposed to correspond to Catullus; yet Sell argues that the deserted Ariadne is like the to-be-deserted Lesbia (8.12-19). A similar inconsistency appears when Sell compares Catullus' desire for the sympathy of a friend (Cornificius, 38.4-5) with Ariadne's ironical question (11. 182-83): Coniugis an fido consoler memet amore? In a real parallel either Ariadne would be seeking the consolation of a female friend, or Catullus would be pleading ironically for the sympathy of Lesbia. Catullus and Ariadne are not even allowed to call upon the gods or do any of the other ordinary and natura things without being suspected of poetical identity. The ratiocination of Sell permits him to say that the punishment of Lesbia in being forced to stay with her moechi (11. 15-17) is like Theseus' punishment in having his father commit suicide. A characteristic of Catullus is said to be aequabilitas, which seems to consist largely in using the preposition pro. The mention of vota in the Ariadne portion is seized upon as proof of pure Catullianism, for they are mentioned in 36.3-8 and 4.22-23. One would judge that no other Roman ever made a vow. Sell realizes, as his predecessors in this sort of thing realized, that it is necessary to explain why Catullus, a man, should tell his love story through a woman: Catullus was a little lachrymose, it is suggested, and a woman did excellently well for the part. Besides, he did not want people to know that Ariadne was Catullus, for they might have laughed! One wonders whether there may not be a Baconian cipher in the poem: will not someone step forward and discover the name Catullus in Ariadne's words? The difference between the Peleus and the Ariadne portions is explained by Sell in this way: the Peleus is a dream of the life that Catullus hoped to live, the Ariadne is the vivid picture of the life he had lived. The title of the piece might be Somnium amantis decepti. But by the same inconsistency that we observed above Sell argues that the Ariadne too was like a dream to Catullus. The chapter on the author of the Dirae and the Lydia (Cato?) as an imitator of Catullus is more successful. Sell makes it seem likely, though he does not prove, that it was not Catullus who was the imitator. But I must protest against some of Sell's additions to the list of imitations, e.g., Cat. 64. 195, meas audite querellas, and Dirae 50, accipite has voces. A chapter on alliteration in Ennius, Lucretius, Catullus (poem 64), Cato, and Virgil gives some interesting statistics. Cato and Catullus show less alliteration than the others. A final chapter deals with Virgil's imitations of Catullus 64, but the list given is by no means complete. While Sell has, in my opinion, contributed little of value to the literature of the subject in this, his first work, and while some of his arguments seem absurd, as shown above, yet he is to be commended for his obvious zeal, earnestness, and ingenuity, qualities which may lead him to better results in other investigations. UNIVERSITY OF IOWA B. L. ULLMAN INDEX TO VOLUME XVI ablative of the efficient 354 ff. Achilles Tatius, trans. Gaselee 89 f. ǎκρηтov váλa in Odyssey 9. 297 389 ff. Andocides i. 45, discussed 3; i. 78, Aparytae, source of name 320 Aristophanes, Acharnians 22, scholion arithmology, Greek, tradition of 97 ff. Asia Minor, thirty nations of 316 Bactria, tribute district 308 ff. Caesar and the Ambrones 256 ff. Charinus, decree of 241 f. χθιζά τε καὶ πρωιζά, interpretation of in Clement, Stromata i. 11. 51, discussed cult of the Lares, origin of 124 ff.; a Dadicae, source of name 320 Delphi, Poulsen, trans. Richards 399 f. (xxxix). 37-38, discussed 287 f.; De Richardo Bentleio atque de ratione ego emphatic and unemphatic in Latin epigram of Callimachus on the nautilus etymologies, Greek and Latin 63 ff. Fasti Triumphales Populi Romani, Fortune in Polybius 280 ff. Four Centuries of Greek Learning in yáp, use of in Iliad xi. 555 76 f. Gorgias, fragment of 284 ff. Hellenistic Influence on the Aeneid, Herodotus, v. 67, discussed 23 Homer, The Odyssey, trans. Murray, Homers Odyssee, ed. Ameis and Hentze, Horace, Ars Poetica 179 ff., discussed 384 ff.; Odes ii. 20, discussed 386 f.; India, in Persian tribute list 306; 320 kings in the Athenian amnesty law La Critica dei Poeti Romani in Orazio, land registers under the Seleucids land taxation in Egypt, incidence of Lares, origin of the cult 124 ff.; divini- Livy, trans. Foster 83 f. Livy, the latina colonia of 27 ff. Lucian, Dryden's 141 ff.; in the Martial, the Epigrammatist; and Other Modern Greek Stories, trans. Vaka and M. Tulli Ciceronis Orationes. Pro Mi- nautilus, epigram of Callimachus on Niccolò Niccoli, inventory of 251 ff. -wv, -OVтos, words in 260 ff. Ovid, ablative of the efficient in 356 ff. Pactyans, tribute district 306 ff. Pausanias and the Thebais of Antim- Persian tribute lists, order of nations Philo, sources of 102 ff.; discussion Pisae, as the latina colonia of Livy Plato, Symposion 212E, discussed 197; IX 298 ff. Polybius, ruxŋ in 280 ff. Studies in Magic from Latin Literature, Suetonius, Iulius ix. 3, discussed 256 ff. "swan" song of Horace 386 ff. tablets, Greek and Coptic school 189; тà Yéрра éveπiμπраσav, Dem. xviii 1 ff. Posidonius, not author of arithmology Terence, use of ego in 231 ff. senatorial provinces and the princeps Vergil, Georgics ii. 256, discussed 81; 34 ff. Seneca: ad Lucilium epistulae morales, Sophocles, Antigone 4, discussed 77 ff.; mosaic of Susa 338; four rejected writing exercises, Greek alphabetic |