all possible speed. On the transition of this and other substantives, as κрáтоç, μεуεoç, into an adverbial sense, &c., cf. Jelf, Gr. Gr. § 579, 5. 69. ἐπισχέρω, adv. (σχερός, a row, ἔχω, σχεῖν, whence Toxέρw corresponds to pens, but sec. Gramm. the firm land, as opposed to the sea, which Passow conceives to point to ɛpós, ξηρός, &c. ; σχερός, however, never occurs but in the phrase ἐν σχερῷ, in a row, sometimes written ἐνσχερώ), in a row, one after another, by degrees, &c. Hom. II. XI. 668, XVIII. 68, xxii. 125; Apoll. Rhod. 1. 330, 528; III. 1269; iv. 451. 70. as = kws, until, while; occurs again in Id. xxix. 20, and Pind. Olymp. x. 61. IDYL II. 1. Δάφνη, ἡ, the laurel or bay. Δάφνη τὸ φυτόν, δαοφώνη τὶς οὖσα, ἡ ἐν τῷ δαίεσθαι φωνοῦσα· ἠχεῖ γὰρ καιουμένη. μαρτυρεῖ Θεόκριτος. χ ̓ ὡς αὐτὰ λακῇ μέγα κἀκπυρίσασα. Εtym. Μ. p. 250, 35. It was sacred to Apollo because of the metamorphose of Daphne, and hence was supposed to possess inspiring properties. It was frequently used in ceremonies of divinations and the like. In the present instance v. 23 explains the use to which they were to be applied, and so in the imitation of Virgil, Ecl. VIII. 82, 83. Cf. too, Tib. II. 5, 81, and Prop. II. 28, 36. Martyn conceives it proved, on Virg. Georg. Ι. 306, that the “ laurus” of the ancients was our bay, and not the laurel, which, he says, was called " laurocerasus” by its first discoverers. Ι. φίλτρον, τό, (φιλέω,) a love charm or love potion, in gen. any means towards the production of love. Wuest. conceives it to embrace here all the magical apparatus which is about to be employed. 2. κελέβη, ἡ, a drinking vessel, goblet, bowl. Athenæus, lib. xr. p. 50, gives the following description of this vessel : Κελέβη. Τούτου τοῦ ἐκπώματος ̓Ανακρέων μνημονεύει "Αγε δὴ φέρ' ἡμῖν, ὦ παῖ, κελέβην, ὅκως ἄμυστιν Αδηλον δὲ, ποῖον εἶδός ἐστι ποτηρίου, ἢ εἰ πᾶν ποτήριον κελέβη καλεῖται ἀπὸ τοῦ χέειν εἰς αὐτὸ τὴν λοιβὴν, ἢ τὸ λείβειν· τοῦτο δὲ ἐπὶ τοῦ ὑγροῦ συνήθως ἔταττον, ἀφ ̓ οὗ λέγεται καὶ ὁ λέβης. Σειληνὸς δὲ καὶ Κλείταρχος τοὺς Αἰολεῖς φασιν οὕτω καλεῖν τὸ ποτήριον. Πάμφιλος δὲ τὸ ποτήριον θερμοποτίδα καλουμένην τὴν κελέβην εἶναι. Νίκανδρος δ' ὁ Κολοφώνιος ἐν ταῖς Γλώσσαις· ποιμενικὸν ἀγγεῖον μελιτηρὸν τὴν κελέβην εἶναι. Καὶ γὰρ Αντίμαχος ὁ Κολοφώνιος ἐν πέμπτῳ Θηβαΐδος φησί· Καὶ πάλιν κήρυκας ἀθανάτοισι φέρειν μέλανος οἴνοιο ἀτὰρ ἀμφίθετον κελέβειον ἑλόντες ἔμπλειον μέλιτος, τό ρά οἱ προφερέστερον ἦεν. ̓Αλλαχοῦ δέ φησι· καὶ χρύσεια δέπαστρα καὶ ἀσκηθὲς κελέβειον Σαφῶς γὰρ νῦν κελεβείον ἀντὶ ἀγγείου τινὸς τέθεικε, προειπὼν ποτήρια δέπαστρα. Θεόκριτος δ ̓ ὁ Συρακόσιος ἐν ταῖς Φαρμακευτρίαις φησί· Καὶ Εὐφορίων· ̓Ανακρέων στέψον τὰν κελέβαν φοινικέῳ οἰὸς ἀφτῳ. ἠέ ποθεν ποταμῶν κελέβῃ ἀποήφυσας ὕδωρ. Ὠινοχόει δ' ἀμφίπολος μελιχρὸν οἶνον τρικύαθον κελέβην ἔχουσα. Διονύσιος δ ̓ ὁ λεπτὸς, ἐξηγούμενος Θεοδωρίδα, τὸ εἰς τόν Ερωτα μέλος, τὴν κελέβην φησὶ τίθεσθαι ἐπὶ τοῦ ὀρθοῦ ποτηρίου, οἷον προυσιάδος καὶ θηρικλείου. Passow suggests an affinity of origin with κύπελλον. The Schol. observes, κελέβη δέ ἐστιν ὄνομα πόλεως· ἔστι δὲ καὶ ποτήριον ξύλινον κυλικῶδες. Εὐφορίων ἐν ποτηριοκλέπτη ὅστις ἐμὴν κελέβην ἀλυβηΐδα μοῦνον ἀπηύρα. Warton explains it "pila in qua aliquid pinsitur," whence Dalzell renders a mortar, a sense it is supposed by some to bear in Nicander, Ther. 913. Polwhele translates it a cauldron. The Ib. ἄωτος, ὁ (the neut. ἄωτον, τό, is found only in Apoll. Rhod. and the later Ep. Homer leaves the gender undecided. In Pindar it is always masculine, as it is in Id. XIII. 27). reputed ancient meaning was a blossom or flower, which Buttman conceives he has disproved in his Lexil. sub. v., and for which he substitutes a lock of wool, as the original sense. 66 ""Awτος is the Lat. foccus. As this is derived from flo, so that comes from anu; and both mean the light and airy locks of the sheep, or of the flax-plant." But it appears most probable that the Schol. on Hom. II. XIII. 599, is correct in explaining oiòs awτy as πроßáτου ἄνθει ὅ ἐστιν ἐρίῳ. So also our Schol., προβάτου ἄνθει, ἀντὶ Tov épíų a converse to which figurative mode of expression is found in" comam-acanthi," Virg. Georg. IV. 137, and "sera comantem Narcissum," ib. 122; "comantes silvæ," Val. Fl. 1. 429; "comans humus," Stat. Theb. v. 502; "flore comantem purpureo," Virg. Æn. XII. 413. In Pindar awroç always denotes the fairest and best of its kind, as it does in Id. XIII. 27, θεῖος ἄωτος Ηρώων. Buttm. presents no convincing objection (Lexil. p. 185-87) to the translation he mentions, "the bloom of the sheep," which is that of the Schol. given above, for there is no weight whatsoever in the assertion, that in Od. Ix. 434, if this were its meaning, "awroc must have its genitive case after it," as if the poet was bound to put in a word which no hearer or reader could be stupid enough to miss. Again, he quotes II. XIII. 599, where a sling is called ¿úστpopos oiùs awros, and asks, “Now, is this the place, where the poet is speaking of a compact and hard-twisted sling, to introduce the idea of the finest, the softest, and the most beautiful wool ?" To which it might be answered at once, that the best wool would make the best string. But, in fact, the ancient meaning renders the expression rather as equivalent to wool simply, which is Buttman's object also, with this difference, however, that by the old interpretation we approach this sense in a mode worthy of an Epic poet, while Buttman's method falls below the dignity of the common language of life: for when Telemachus, Od. 1. 443, is described as sleeping kakaλvμμévos oiòç awry, is it credible that this meant literally "wrapped in a lock of wool of a sheep,” and so passed into “wrapped in a fleece of a sheep?” And again, that Pindar, &c., used the word awros to describe the most exalted excellence in poetry, &c., just as the Latins did flos, from the word having passed from the sense of flock or down to mean “the downy pile or nap of cloth ?" The editor is not only content to be classed with those who "remain firm in their opinion that awros means the blossom in a metaphorical sense" (Buttm. Lexil. p. 183), but also imagines that it originally bore this meaning in a literal It may be added that such expressions as "flocci instar" sense. fall very foul of the transition of ἄωτος (“ the Lat. floccus”) from this sense to that of denoting the highest perfection. 3. βαρυνέω, to distress, grieve, annoy. This verb is found no where else. Cf. V. R. Ib. καταθύομαι, in mid. voice, to overpower by magic rites, compel to love by means of sorceries; so again in v. 10 and v. 159. Its elemental signification is probably to cause offerings to be burned against a person (cf. Passow's sense of θύω, trans. scil. to burn in sacrifice,) and so to enchant. Thus one of the Schol. καταθύσομαι, ἀντὶ τοῦ κατ ̓ ἐκείνου θύματα ποιήσω. 10. θύος, εος, τό, incense, Lat. thus, hence an offering, and in general, sacred vites. In such sense it occurs in Epigr. iv. 16, and Epigr. vII. 3. Here it implies magic ceremonies. 14. δασπλῆτις, ἡ (the form δασπλής, ῆτος, ὁ, ἡ, also occurs), terrific, horrid. It is the epithet of a Fury in Odyss. xv. 234. τήν οἱ ἐπὶ φρεσὶ θῆκε θεὰ δασπλῆτις Εριννύς. It is thus noticed in the Etymol. Μ. p. 249. 6. Δασπλῆτις, ἡ ἐριννὺς—Θεόκριτος δὲ Εκάτης αὐτὸ εἶναι ἐπίθετον λέγει, ἡ μεγάλων κακῶν ἀναπιμπλαμένη, ἢ ἄπληστος τιμωρός. The Schol. explains, Δασπλῆτι. Η ή οὐκ ἄν τις διαπελάσειεν ἢ τὸ δα ἐπιτατικόν, που λυπέλαστε. ἢ ἀντὶ τοῦ πολεμική. ᾖ ἔγκειται ἡ δαὶς, τουτέστιν ἡ μάχη. ἢ προσπελάζουσα ταῖς δρσί, τουτέστι φωσφόρος· ἐπεὶ ἡ αὐτή ἐστι τῇ σελήνη. Passow derives it either from the intens. prefix δα-, and πλήσσω, in the sense of very striking, or from the same and πελάζω, in the sense of very daring. 17. Ιϋγξ, ἔγγος, also ἶυγξ, ή, (ύζω,) the wry-neck, Lat. Lynx torquilla, a small bird, remarkable for its long neck, and the singular contortions of its head when held in the hand or surprised in the nest, which is usually built in the hollow of a tree or hole, as also for its peculiarly shrill cry. It was sacred to Venus, and much used in love incantations, especially to recall the alienated affections of a person beloved. It appears from the Scholiast on Pind. Pyth. iv. 214, sqq. ποικίλαν ἔϋγγα τετράκναμον Ουλυμπόθεν ἐν ἀλύτῳ ζεύξαισα κύκλῳ μαινάδ ̓ ὄρνιν Κυπρογένεια φέρει πρῶτον ἀνθρώποισι, |