πάντα) νίτρον καὶ φῦκος ἀπὸ σκανᾶς ἀγοράσδων, ἦνθε φέρων ἅλας ἄμμιν, ἀνὴρ τρισκαιδεκάπαχυς. νίτρου ἤνεγκεν, ὡς τοῦ πωλοῦντος ἅλας ἀντὶ νίτρου δεδωκότος. Schol. Wuest. conceives the rñvos to be used here to deceive the child, rendering "papa quidem ille, de quo agimus, neque vero noster." But these lines appear rather to have been said apart from him, for the appiv of v. 17 would otherwise betray the ruse. The τῆνος may rather imply, "that papa" whom you have just called καλός. The sense which F. Jacobs, as quoted by Wuest., appears to give to Tрav here, "Hæc quoque verba (i. e. Xéy. de. Tp.) pueri decipiendi causâ adduntur, matre de re nuper factâ ita loquenti, ut eam jam diu ante factam dicat," requires the support of analogy. A comparison of the passages in which it occurs, Id. IV. 60, Id. v. 4, Id.vIII. 23, Id. XIV. 5, shews that it must mean "quite recently," "the other day," &c. pierre, quoted by Valcken., who renders "L'autre jour, car chez moy l'autre jour tout se nomme." This interpretation appears to offer an easier construction, whether we render the passage with Toup, or perhaps more accurately, "we say рúаν of all things," thus exhibiting Xéy. with double accus. as in v. 11. There is something harsh in making the bare adv. imply" which happened recently,” which, however, is obviated considerably by reading rà for dè, and this reading, which has much authority in the MSS. Briggs appears to have preferred. 16. The force of the pres. part. must be preserved in ἀγοράσδων “ when buying, i. e. when meaning to buy potass and rouge from the shop." Ruhnken, as quoted by Valcken. in loc, was of opinion that the husband bought salt instead of cosmetics, "tacite monens uxorem, necessaria ad victum emenda esse, non nugas muliebres." Kiessl. thinks that he purchased revera nitrum et fucum, at generis vilissimi, quæ salis, non nitri et fuci nomine digna essent." The Schol. conceives that the vender of the wares imposed upon him by supplying ἅλας ἀντὶ νίτρου, which is probably the truth. It would appear from the language, ἀνὴρ τρισκαιδεκάπαχυς, and from Gorgo's χὡμὸς ταὐτά y' exε, v. 18, that it was an instance of stupidity, or of what the lady was pleased to consider as such, that had just been mentioned, and not of any ill-nature, as Wuest. imagines. 17. to 21. The passage may be rendered, "My Dioclides too, the destruc ΓΟΡΓΩ. χώμὸς ταὐτά γ ̓ ἔχει, φθόρος ἀργυρίω, Διοκλείδας. ἑπταδράχμως κυνάδας, γραιᾶν ἀποτίλματα πηρᾶν, πέντε πόκως ἔλαβ ̓ ἐχθές, ἅπαν ῥύπον, ἔργον ἐπ ̓ ἔργῳ. 20 ἀλλ ̓ ἴθι, τὠμπέχονον καὶ τὰν περονατρίδα λαζεῦ. 18. ταὐτά γ. others ταῦτα γ', which Meineke retains, proposing ταῦτ ̓ ἄρ ̓. Toup and Valcken. censure Bentley for observing, in the dissertation upon Phalaris, p. 444, that the sense of Επταδράχμως κυνάδας is the same as that of Ἑπτὰ δραχμῶν κυνάδας. Thus Toup, sed aliud est Επταδράχμως, aliud Ἑπτὰ δραχμῶν. Quod Bentleium nostrum ad Phalarin fugisse miror, Πέντε πόκους ἑπτὰ δραχμῶν λαβεῖν, est quinque vellera septem drachmis emere. Πέντε πόκους ἑπταδράχμως λαβεῖν, est quinque vellera, singula septenis drachmis, emere ;” or sec. Valcken. the adjective might convey that each fleece was worth seven drachms. In either sense it was considered out of place here, and hence Toup read, with H. Stephanus, Ἑπτὰ δραχμῶν, which Valcken. would emend into δραχμᾶν, but prefers his own innovation of 'Επταδράχμω, gen. of ἑπτάδραχμον, in sense of a coin of the value of seven drachms, the existence of which, however, he is unable to establish. The Schol. states that seven drachms was the purchase-money, and all the MSS., as far as can be seen, present the adjective. It remains to be decided whether the apparent inaccuracy may be explained by supposing the distributive power of the adjective to be lost by its immediate connexion with the aggregate expressions κυνάδας, ἀποτίλματα, or the authority of all the MSS. waived in order to avoid it. 20. ῥύπον. Passow, as quoted by Kiessl. in loc., would prefer the vulgate ῥύπος, in the nom. So Matth. § 437, obs. 3. " In the phrases ἅπαντα δυσχέρεια nothing but disagreeableness, Soph. Phil. 902, ἅπαν ῥύπος, Theocr. 15, 20. ἅπαν, ἅπαντα appear to be the subject, and the substantive which is subjoined to be the predicate." In accordance with which view, Bayer renders it "omnia sunt sordes." But the acc. is the preferable reading, and is sufficiently supported by the MSS. lances the πρώαν of v. 15. ἔργον ἐπ' ἔργῳ is explained by the Schol. διὰ τὸ δὶς ἀυτὸ πλύνεσθαι. 21. Ceasing from her complaints against her husband, Gorgo begs her friend to make her toilette, and to accompany her to the palace of the king, the wealthy Ptolemy, θασόμεναι τὸν "Αδωνιν. Compare the invitation of the nurse to Simætha in Id. II. 70, et sqq. τὰν πομπὰν θάσασθαι. There too, as here, two articles of dress are mentioned, βύσσοιο καλὸν χιτῶνα, v. 73, and τὰν ξυστίδα τὰν Κλεαρίστας, ν. 74. The latter βᾶμες τῶ βασιλῆος ἐς ἀφνειῶ Πτολεμαίω, θασόμεναι τὸν Αδωνιν ἀκούω χρῆμα καλόν τι κοσμὴν τὴν βασίλισσαν. ἐν ὀλβίω ὄλβια πάντα. ΠΡΑΞΙΝΟΗ. ὧν εἶδες, χ ̓ ὧν εἶπας, ἰδοῖσα τὸ τῷ μὴ ἰδόντι. 25 24. ἐν ὀλβ. ὄλβ. πάντ. It appears preferable to leave this refection with Gorgo, as Spohn. and Wuest. have done; so the Aldine. corresponds to the ἀμπέχονον, the former, perhaps less strictly, to the περоνατρίς. 22. The ellipse of τὰ βασίλεια oι τὴν αὐλήν after ἐς is readily supplied. Compare ἐσ δὲ καλεύντων . . ἱκοίμαν. Id. xvI. 106. A similar instance occurs in v. 24, after v. 23. The ròv before" Adwviv has probably a demonstrative, or rather a distinctive force here. Cf. its use in v. 102 and 127. Χρῆμα καλόν τι Passow translates "such a pretty creature," limiting its application to the image of Adonis. It is generally understood of the whole spectacle. The same mode of expression occurs in v. 83. Cf. Annot. in v. 145, and in Id. XVIII. 4. 25. The verse may be rendered "of all you saw and all you said, do you that have seen tell one who has not seen." It appears probable that ὧν εἶδας χὧν εἶπας was a customary form of expression used by a person who desired another to give them an account of a transaction. Thus we often say, "tell me all you saw and heard," and that idwv tý μὴ ἰδόντι was such another (whence perhaps the mascul. form is retained in the run id. in the text), and that Praxinoe used them hastily, without a definite consideration as to whether K Gorgo had or had not been a spectator before of such solemnities, but full of the impression that she was conversant with them from her coming to bring her to this spectacle. Probably Praxinoe would have supplied in another verse a verb which would govern the μέρος τούτων ἅ which the ὧν more shortly expresses, had not the impatience of Gorgo cut her short with "Ерπηy ра к'in. Such, in the main, appears to have been the view of the Schol., who explains ἐξ ὧν εἶπες, καὶ εξ ὧν ἐθεάσω, ἐκ τούτων διηγήσαιο ἄν τῷ μǹ Oɛaσaμέvy; nor does that of Harl. or of Koehler differ much, except that they considered it necessary to imagine that Gorgo had both seen such a spectacle before, and had told some of the particulars to Praxinoe. Now neither supposition is necessary according to the view given above. And it is perhaps chiefly owing to this not being perceived that so many emendations of the line have been attempted. V. R. Cf. Fr. Jacobs supposes that the whole verse is a proverbial expression, expressing a wish to proceed at once to the show; "eundum est ut ipsæ rem videamus: de iis enim, quæ ipse vidisti oculis, aliis qui non viderunt, narres," a conception of the passage which few are likely to adopt. θὲς πάλιν. αἱ γαλέαι μαλακῶς χρῄσδοντι καθεύδεν. κινεν δή, φέρε θάσσον ὕδωρ ̓ ὕδατος πρότερον δεῖ. rataque recte Fabula." Hor. Art. Poet. v. 319, and observes on v. 29, "In his demum incipit τὸ μιμητικὸν ποιημάτιον ἠθικώτερον γίγνεσθαι, καὶ μᾶλλον, ὡς ἔπος εἰπεῖν, κατὰ τὸν Σώφρονα Σωφρονίζειν.” The petulant directions Praxinoe gives her servant, and the epithets she allows her impatience to lavish upon her—αἰνόθρυπτε, ν. 27; ἄπληστε, ν. 30; δύστανε, ν. 31; and the whole tenor of the passage is so true to nature as to deserve the encomiums of the eminent critic just quoted: « Nostro vero carmine, hoc præsertim in loco quam morata est oratio! singula mores atque ingenium exprimunt mulierum: vivæ sunt voces." Horatius l. c. "Respicere exemplar vitæ morumque jubebo, Doctum imitatorem, et vivas hinc ducere voces." Doctus naturæ fuit imitator in suis mimis Sophron; utriusque Theocritus." Εὐνόα αἶρε τὸ νᾶμα. A fragment of a passage of Sophron which appears to have been something of the same character as this, is found Athen. lib. IX. p. 409. Σώφρων ἐν γυναικείοις. “Τάλαινα Καικόα, κατὰ χειρὸς δοῦσα ἀπόδος πόχ ̓ ἡμῖν τὰν τράπεζαν.” Most of the various modes of inter preting this passage have been given in the Gloss. on the word νᾶμα, as upon its sense here they chiefly turn. To meit appears that there is only room for doubting between the significations offered by Koen, and Ahlward, and that the latter is to be preferred. Χειρόμακτρον δὲ (Athen. lib. Ιx. p. 410) καλεῖται ᾧ τὰς χεῖρας ἀπεμάτ τοντο ὠμολίνῳ ὅπερ ἐν τοῖς προκειμένοις Φιλόξενος ὁ Κυθήριος ὠνόμασεν ἔκτριμμα. As napkins were made of simple materials, (ὠμόλινον is a coarse cloth made of raw flax), vãμa may here denote one. Cf. Gloss. and Kiessl. there quoted. The passage may be rendered, "Pick up the napkin and lay it down again close here, mincing hussey!" The latter direction was possibly superfluous, but not the less natural from the lips of a woman in the flurry of dressing upon short notice for a public scene. Kiessl.'s separation of πάλιν from θές is out of the question. 28. αἱ γαλέαι μαλακῶς χρήσδοντι καθεύδεν. By some these words are understood literally of some cats who were lying on the νᾶμα, or for whom, if Reiske, who understood vãpa in sense of "water," is to be heard, her mistress desires Eunoe to prepare a bed, by which supposition he explains the preceding θὲς πάλιν, as implying a change of orders to the servant. By others they are supposed to be used by Praxinoe in taunting allusion to her servant, whom she thus indirectly accuses of sloth. Thus a Schol. παροιμιωδῶς τοῦτο φησί· καὶ γὰρ αἱ γαλαῖ μαλακῶς χρήζουσι καθεύδειν καὶ ἀναπαύεσθαι, . . κινοῦ δὴ καὶ σὺ, ὦ Εὐνόα, καὶ μὴ ἀεὶ μαλακῶς θέλε καθῆσθαι, and so in the margin of the Cod. Med. φησὶ δὲ ὅτι, ὥσπερ εἰσὶν αἱ γαλαῖ μαλακαὶ, οὕτω καὶ σὺ εἶ μαλακή. Valcken. supposes that the greediness of this |