Page images
PDF
EPUB

dentes quippiam fecerint, poenam nullam recusent.

POR

ΤΕΝΤΑ Aen. VIII 698 omnigenumque deum monstra et latrator Anubis. Porph. abst. 1 26 fn. III 16 Αἰγύπτιοι δὲ καὶ θεοὺς ἐνόμισαν, εἴτε ὄντως θεοὺς ἡγούμενοι, εἴτε ἐξεπίτηδες τὰ τῶν θεῶν εἴδη βουπρόσωπα καὶ ὀρνιθοπρό σωπα καὶ τῶν ἄλλων ποιοῦντες, ὅπως αὐτῶν ἐξ ἴσου καὶ τῶν ἀνθρώ πων ἀπέχοιντο. Iv 9 pr. Prud. c. Symm. II 3535 quasdam victa dedit capitis Cleopatra canini | effigies, quasdam domitis Hammonis harenis | Syrtica cornutas facies habuere tropaea. Hier. in Isa. c. 45 14 15 (ιν 540°) nulla enim gens ita idololatriae dedita fuit et tam innumerabilia portenta venerata est, quam Aegyptus. Parthey on Plut. Is. et Os. pp. 260-8 has collected the evidence about sacred animals. CROCODILON ADORAT Hdt. II 68 description of the crocodile. 70 its capture. 69 § 1 τοῖσι μὲν δὴ τῶν Αἰγυπτίων ἱροί εἰσι οἱ κροκόδειλοι, τοῖσι δ ̓ οὔ, ἀλλ ̓ ἅτε πολεμίους περιέπουσι. οἱ δὲ περί τε Θήβας καὶ τὴν Μοίριος λίμνην οἰκέοντες καὶ κάρτα γηνται αὐτοὺς εἶναι ἱρούς. § 2 ἐκ πάντων δὲ ἕνα ἑκάτεροι τρέφουσι κροκόδειλον, δεδιδαγμένον εἶναι χειροήθεα, ἀρτήματα τε λίθινα χυτὰ καὶ χρύσεα ἐς τὰ ὦτα ἐνθέντες καὶ ἀμφιδέας περὶ τοὺς προσθίους πόδας, καὶ σίτια ἀποτακτὰ διδόντες καὶ ἱρήϊα, καὶ περιέποντες ὡς κάλλιστα ζώοντας· ἀποθανόντας δὲ ταριχεύοντες θάπτουσι ἐν ἱρῇσι θήκῃσι. § 3 οἱ δὲ περὶ Ἐλεφαντίνην πόλιν οἰκέοντες καὶ ἐσθίουσι αὐτούς, οὐκ ἡγεόμενοι ἱροὺς είναι. Bodies of men killed by crocodiles sacred ib. 90. crocodiles buried in the vaults of the labyrinth ib. 148. Philo legat. ad Gai. 20 fin. p. 566 Μ κύνας καὶ λύκους καὶ λέοντας καὶ κροκοδείλους καὶ ἄλλα πλείονα θηρία καὶ ἔνυδρα καὶ χερσαῖα καὶ πτηνὰ θεοπλαστοῦντες, ὑπὲρ ὧν βωμοὶ καὶ ἱερὰ καὶ ναοὶ καὶ τεμένη κατὰ πᾶσαν Αἴγυπτον ἵδρυνται. Sen. in Aug. civ. Dei vi 10 'sacros' inquit 'immortales, inviolabiles in materia vilissima atque immobili dedicant, habitus illis hominum ferarumque et piscium, quidam vero mixto sexu, diversis corporibus induunt; numina vocant, quae si spiritu accepto subito occurrerent, monstra haberentur.' Plut. Is. et Os. 50 the Apollinopolitans on a set day hunted and ate the crocodile. DS. III 4 § 3 to the Ethiopians the crocodile was σημαντικὸς πάσης κακίας. Plin. VIII § 96 erocodiles exhibited at Rome by M. Scaurus in his aedileship. ib. §§ 8994 description of the crocodile. Strabo 817 city of crocodiles τιμῶσα τὸ θηρίον : city of Apollo πολεμοῦσα τοῖς κροκοδείλοις. 811 Arsinoe, formerly city of crocodiles; for in this nome they exceedingly honour the crocodile, and in this lake they have a sacred one, fed by himself, which is tame to the priests; it is called Suchos : it is fed with bread, meat and wine, continually brought by strangers who come to the sight. 812 for instance our host, a man of distinction, as he shewed us the curiosities of the place (μυσταγωγῶν ἡμᾶς) went with us to the lake, taking from dinner a cake and roast meat and jug of honey-and-water (μελικράτου). We found the creature lying on the brink. The priests went up to it, and some opened its mouth, while one put in the cake, then the meat, and then poured in the μελίκρατον. The crocodile then plunged into the lake and hastened to the other side. When another visitor came, likewise bearing an offering, the priests ran round and came up to it and again in like manner presented the gifts. Plut. Is. et Os. 75 fanciful reasons for the worship of the crocodile. Lucian de sacr. 14 (cf. 15) ἣν δ ̓ ἐς τὴν Αἴγυπτον ἔλθῃς, τότε δὴ ὄψει πολλὰ τὰ σεμνὰ καὶ ὡς ἀληθῶς ἄξια τοῦ οὐρανοῦ, κριοπρόσωπον μὲν τὸν Δία, κυνοπρόσωπον δὲ τὸν βέλτιστον Ἑρμῆν, καὶ τὸν Πᾶνα ὅλον τράγον, καὶ ἱβίν τινα καὶ κροκόδειλον ἕτερον καὶ πίθηκον. DS. 1 35 §§ 1-6. 89 §§ 1-3. Steph. Βyz. Χηνοβοσκία. Διόσπολις tame erocodiles

worshipt in caves and tanks. Clem. Αl. paed. III § 4 p. 252 r compares ladies of fashion to Egyptian temples, solemn and stately, glittering with gold and silver and precious stones and curtains: if you ask for the god, with grave face and chanting a paean, lifting a corner of the veil, πλατὺν ἡμῖν ἐνδίδωσι γέλωτα τοῦ σεβάσματος instead of a god there will be found a cat or a crocodile or native serpent, or some such beast ἀνάξιον μὲν τοῦ νεώ, χηραμοῦ δὲ ἢ φωλεοῦ ἢ βορβόρου ἀντάξιον· ὁ θεὸς Αἰγυπτίων ἐπὶ στρωμνῆς ἁλουργῆς καταφαίνεται κυλιόμενον θηρίον. cf. Lucian imag. 1 11, an exact parallel. Wilkinson anc. Eg. 2 ser. u 229-237. cf. 36 37 on Savak the crocodile-headed deity of Ombos. 1 ser. In 74-81 e. g. p. 76 at Maabdeh, opposite the modern town of Manfaloot, are extensive grottoes, cut far into the limestone mountain, where numerous crocodile mummies have been found, perfectly preserved and evidently embalmed with great care.' Porph. abst. IV 9 fin. of the Egyptians καὶ περὶ κριοῦ τι φιλοσοφοῦσι καὶ ἄλλο τι περὶ κροκοδείλου περί τε γυπὸς καὶ ἴβεως καὶ ὅλως καθ ̓ ἕκαστον τῶν ζῴων. 10 holding that the soul of every animal is rational εἰκότως ἐτίμησαν καὶ ὡς οἷόν τέ ἐστιν ἀπέσχοντο αὐτῶν. πολλοῦ δὲ ὄντος λόγου δι ̓ ἣν αἰτίαν διὰ τῶν ζῴων οἱ Αἰγύπτιοι τοὺς θεοὺς ἐσέφθησαν. Ael. n. a. XII 5 Αἰγύπτιοι μὲν οὖν σέβοντές τε καὶ ἐκθεοῦντες γένη ζῴων διάφορα γέλωτα ὀφλισκάνουσι παρά γε τοῖς πολλοῖς. Philo decalog. 16 ( 193-4 Μ) enunerates most of the sacred animals. provid. II 108. Ìos. Ap. 1 28. 11 6 (religious feuds in Egypt). 7. 13. Winer Real-Wörterb. Krokodil.

3 PAVET veretur.

SATURAM SERPENTIBUS

IBIN Hdt. II 75 § 2 λόγος δέ ἐστι ἅμα τῷ ἔαρι πτερωτοὺς ὄφις ἐκ τῆς ̓Αραβίης πέτεσθαι ἐπ ̓ Αἰγύπτου, τὰς δὲ ἴβις τὰς ὄρνιθας ἀπαντώσας ἐς τὴν ἐσβολὴν ταύτης τῆς χώρης οὐ παριέναι τοὺς ὄφις, ἀλλὰ κατακτείνειν. § 3 καὶ τὴν ἴβιν διὰ τοῦτο τὸ ἔργον τετιμῆσθαι λέγουσι ̓Αράβιοι μεγάλως πρὸς Αἰγυπτίων· ὁμολογέουσι δὲ καὶ Αἰγύπτιοι διὰ ταῦτα τιμᾶν τοὺς ὄρνιθας τούτους. 76 § 1 εἶδος δὲ τῆς μὲν ἔβιος τόδε μέλαινα δεινῶς πᾶσα, σκέλεα δὲ φορέει γεράνου, πρόσωπον δὲ ἐς τὰ μάλιστα ἐπίγρυπον, μέγαθος ὅσον κρέξ. § 2 an account of the tame ibis. The voluntary slaughter of any sacred animal was punished by death, the involuntary by a fine; but even the involuntary slaughter of ibis or falcon entailed death without hope of reprieve (ib. 65 § 5). Cic. n. d. 1 § 101 ipsi qui irridentur Aegyptii nullam beluam nisi ob aliquam utilitatem, quam ex ea caperent, consecraverunt; velut ibes maximam vim serpentium conficiunt, cum sint aves excelsae cruribus rigidis corneo proceroque rostro: avertunt pestem ab Aegypto, cum volucres angues ex vastitate Libyae vento Africo inveetas interficiunt atque consumunt. Timokles cited on 7. Plin. x § 75 invocant et Aegyptii ibis suas contra serpentium adventum. § 134 visam in Alpibus ab se peculiarem Aegypti et ibim Egnatius Calvinus praefectus earum prodidit. Amm. XXII 15 § 25 inter Aegyptias alites... ibis sacra est et amabilis et innocua ideo, quod nidulis suis ad cibum suggerens ova serpentum, efficit ut rarescant mortiferae pestes absumptae. § 26 occurrunt eaedem volucres pinnatis anguibus qui ex Arabicis emergunt paludibus venena malignantes eosque, antequam finibus suis excedunt, proeliis superatos aeriis vorant, quas aves per rostra edere fetus accepimus. § 27 list of Egyptian serpents, including basilisks and asps. cf. Ael. n. a. 11 38 fin. x 29. Strabo 812. 823. A town Ibin itiner. Antonin. 157 3 Wess. An immortal ibis exhibited in Hermopolis Apion in Ael. n. a. x 29, where they were buried Hdt. 11 67. Mummies in Thebes, Abydus, Hermopolis, Memphis Wilkinson v 217–224. Savigny

hist. nat. et mythol. de l'ibis. Par. 1805. The Egyptians believed that all serpents feared the wings of the ibis Ael. 1 38 fin. its relation to the moon II 35. 38. The priests would only drink of water of which the ibis had drunk, being assured of its purity vII 45. Conyers Middleton antiqq. Middletonianae Lond. 1745 129-134.

4 CERCOPITHECI a long-tailed ape: Artemid. I 12 кеρкожιlýкоνS TOÙS TÀS ovpàs Exovтas. Mart. XIV 202 2 'simius' si mihi cauda foret, cercopithecus eram. Other apes worshipt: the KuvoKépaλos in Hermopolis, the Kπos in Babylon at Memphis Strabo 812. ib. 699 wov ȧv0рwπovovσтÓTаTOV. He describes the mode of capture. ib. 703 larger than the biggest dog, white except in face, which is black, with a tail more than two cubits in length; very tame, not malicious or thievish. ib. 710. Plin. vIII § 72. Wilkinson v 116. 132. Liv. xxvII 11 § 5 quos androgynos vulgus, ut pleraque, faciliore ad duplicanda verba Graeco sermone, appellat.

5 DIMIDIO MAGICAE RESONANT UBI MEMNONE CHORDAE Memnon in the Aethiopis of Arctinus, one of the poems which formed the epic cycle, was described as son of Aurora and Tithonus, who was slain by Achilles before Troy, and afterwards received the gift of immortality. By the Alexandrine writers this legend was connected with the statue of the Egyptian king Amunoph III. Pausan. 1 42 § 2 (ảλλà γὰρ οὐ Μέμνονα οἱ Θηβαῖοι λέγουσι, Φαμένωφα δὲ εἶναι τῶν ἐγχωρίων, οὗ τοῦτο τὸ ἄγαλμα ἦν. cf. CIG 4727 ἔκλυον αὐδήσαντος ἐγὼ πὺ λίθω Βάλβιλλα | φώνας τᾶς θείας Μέμνονος ἢ Φαμένωθ. ib. 4731). The first writer who speaks of the musical sound is Strabo 816 who himself heard it at dawn, but does not call the statue Memnon's. He saw B. c. 24 two colossal statues, one erect, the other broken from its pedestal by an earthquake (possibly that recorded by Eus. a. u. c. 728 B. c. 26 Thebae Aegypti usque ad solum dirutae); it was from the portion of the latter which remained on the base that the sound (ψόφος ὡς ἂν πληγῆς οὐ μeɣáλns) was believed to proceed. He was there with Aelius Gallus and speaks with great caution εἴτε δὲ ἀπὸ τῆς βάσεως εἴτε ἀπὸ τοῦ κολοσσοῦ εἴτ ̓ ἐπίτηδες τῶν κύκλῳ καὶ περὶ τὴν βάσιν ἱδρυμένων τινὸς ποιήσαντος τὸν ψόφον, οὐκ ἔχω διισχυρίσασθαι. διὰ γὰρ τὸ ἄδηλον τῆς αἰτίας πᾶν μᾶλλον ἐπέρχεται πιστεύειν ἢ τὸ ἐκ τῶν λίθων οὕτω τεταγμένων ἐκπέμπεσθαι τὸν xov. Plin. XXXVI § 58 after describing the famous recumbent statue of the Nile of the stone called basanites, adds non absimilis illi narratur in Thebis delubro Serapis, ut putant, Memnonis statuae dicatus, quem cotidiano solis ortu contactum radiis crepare tradunt. Upon the statue may now be traced the names of more than a hundred visitors, including Hadrian and Sabina, the earliest of which inscriptions belong to A.D. 65, the latest to A. D. 196; Hadrian and Sabina paid a long visit A.D. 130; his record is of imperial simplicity (CIG 4728) IMPERAT: AI PIANOC. The inscriptions, some in verse, are in Gr. or Lat., except one which is supposed to be Phoenician; they generally give the name of the witness, the time of day (dawn, as befits the son of Aurora CIG 4738 θηκε σε φωνήεντα θεὰ ῥοδοδάκτυ λος Η ώς | σὴ μήτειρ, κλυτὲ Μέμνον, ἐελδομένῳ μοι ἀκοῦσαι | σῆς φωνῆς. ib. 4747 ζώειν, εἰναλίη Θέτι, Μέμνονα καὶ μέγα φωνεῖν | μάνθανε μητρώῃ λaμтáði aλrbμevov. Callistr. descr. 1 § 4. 9) and the year. When the statue was restored (probably by Septimus Severus, who carefully inspected it Spartian. 17) it ceased to be vocal. Sir D. Brewster (quart. rev. Feb. 1831) after the Fr. translator of Iuv. Dusaulx, 'ascribed these sounds to the transmission of rarified air through the crevices of a sonorous stone ... the sudden change of temperature which takes place at the rising of

the sun.' The same effect of the morning heat on the chilled air in rock crevices was noticed by Humboldt on the banks of the Oronooko. A very large number of the inscriptions belong to Hadrian's reign, and so does our satire. see CIG 4719-4761. Letronne la vocale statue de Memnon acad. d. inser. nouv. sér. x 309 seq. also separately publ. 1833. recueil des inscr. II 316—419. CIL III 30-66, where the literature is given. Wilmanns inscr. 2731-3. quart. rev. Apr. 1875 138 529-540. Lucian philops. 33 in my youth when in Egypt for my education I was seized with a desire to sail up to Coptos, ἐκεῖθεν ἐπὶ τὸν Μέμνονα ἐλθὼν ἀκοῦσαι τὸ θαυμαστὸν ἐκεῖνο, ἠχοῦντα πρὸς ἀνίσχοντα τὸν ἥλιον. Alkiphr. ep. r 4 § 7 οὐ μὴν ἀλλ ̓ εἴ γε ἄρα πόθος αἱρεῖ σέ τις καὶ τῶν ἐκεῖ ἀγαθῶν καὶ εἰ μηδενὸς ἄλλου, τῆς γε Αἰγύπτου, χρήματος μεγάλου, καὶ τῶν αὐτόθι πυραμίδων καὶ τῶν ἠχούντων ἀγαλμάτων καὶ τοῦ περιβοή του λαβυρίνθου. cf. Paus. I 42 § 2 this surprised me, and what surprised me far more was Αἰγυπτίων ὁ κολοσσός· ἐν Θήβαις ταῖς Αἰγυπτίαις διαβᾶσι τὸν Νεῖλον πρὸς τὰς Σύριγγας καλουμένας ἐστὶ καθήμενον ἄγαλμα ἠχοῦν, Μέμνονα ὀνομάζουσιν πολλοί ... καὶ νῦν ὅποσον ἐκ κεφαλῆς ἐς μέσον σῶμά ἐστιν ἀπεῤῥιμμένον, τὸ δὲ λοιπὸν κάθηταί τε καὶ ἀνὰ πᾶσαν ἡμέραν ἀνίσχοντος ἡλίου βοᾷ, καὶ τὸν ἦχον μάλιστ ̓ ἂν εἰκάσειέ τις κιθάρας ἢ λύρας ῥαγείσης χορδής. Lucian Toxar. 27 a voyage to Egypt to see the pyramids and hear Memnon shout at sunrise. philops. 33 Memnon gave forth no inarticulate sound as to others, but opened his mouth to pronounce an oracle of seven hexameters. Philostr. Apoll. vi 4 an utterly inaccurate description. id. imag. 1 7 § 2. Himer. ecl. 20 § 3, or. 8 § 5. 16 § 1. DIMIDIO MEMNONE 57. VIII 4 n. Curios iam dimidios. cf. III 219 mediam. Cicero, having seen a half-length of his brother Quintus painted ingentibus lineamentis (Macr. 11 3 § 4) said frater meus dimidius maior est quam totus.

6 VETUS THE BE CENTUM IACET OBRUTA PORTIS I. IX 3813 Θήβας | Αἰγυπτίας ὅθι πλεῖστα δόμοις ἐν κτήματα κεῖται, | αἴθ ̓ ἑκατόμπυλοί εἰσι. DS. Ι 45 §§ 6 7. 50 § 1 οἱ δὲ Θηβαῖοί φασιν ἑαυτοὺς ἀρχαιοτάτους είναι πάντων ἀνθρώπων. Mela 1 § 60. Plin. v § 60. Amm. XXII 16 § 2 hecatompylos enim Thebas nemo ignorat. Steph. Βyz. Διόσπολις.

OBRUTA Cambyses in his Egyptian campaign, B. C. 525, did much injury to the city DS. Ι 46 § 4. Strabo 8156 in his time traces (ἴχνη) of its greatness were shown to a length of 80 stadia. νυνὶ δὲ κωμηδὸν συνοικεῖται. Inscriptions on the statue of Memnon (CIG 4730. 4741. 4746. 4749) falsely ascribe to Cambyses the ruin of the statue, asserting that when complete it spoke articulate words. Germanicus A.D. 19 visited Tac. an. II 60 61 veterum Thebarum magna vestigia and the statue of Memnon. 7 in one

place cats, in another fish from the Nile, in another hounds are worshipt, while the goddess of the chase, Diana, is neglected. Mela 1 § 58 colunt effigies multorum animalium atque ipsa magis animalia, sed alia alii: adeo ut quaedam eorum etiam per inprudentiam interemisse capitale sit, et ubi morbo aut forte extincta sint sepelire ac lugere sollemne sit.

AELUROS Evagr. vI 23 § 5 αίλουρον...κάτταν ἡ συνήθεια λέγει. schol. Kallim. hymn. VI 111 τὰν αἴλουρον] τὸν ἰδιωτικῶς λεγόμενον κάττον. Pallad. Iv 9 § 4 catos (al. cattos). Isid. etym. XII 2 § 38. Only in Egypt could the shy creature be tamed, and its domestication was the work of millenniums. The cat was unknown to Greeks and Romans; no skeleton has been found in Pompeii; in the fable of the town and country

[ocr errors]

mouse men and dogs, not cats, are the enemies feared. Possibly the invasion of the rat, which may have come with the Huns, led to the introduction of the cat: the word is found in all the Romance languages, except the Wallachian, which may help to determine its date (Hehn Kulturpflanzen und Hausthiere 2398–406. 531). faelis, though used to represent aloupos, is rather a weasel. Rolleston on the domestic cats, felis domesticus and mustela foina, of anc. and mod. times' (journ. of anat. and physiol. sec. ser. I 1867 47-61. cf. Houghton in academy' 23 Sept. 1876 p. 317). Strabo 812. Horap. I 10 dedicated to Helios. Sext. Emp. Pyrrh. III 221 offered to Horus in Alexandria. Wilkinson v 117. 161-8. 167 mummies of cats and dogs found together at Thebes. 162 numerous mummies in the 'cave of Artemis' Scheckh Hassan. Kopp on Martian. Cap. § 170. Hdt. 11 66 § 1 number of cats kept down by two causes: 1) the males kill the young [Ael. n. a. VI 27]; § 2 the cats, in spite of all precautions, leap into the flames when there is a fre. § 3 ἐν ὁτέοισι δ ̓ ἂν οἰκίοισι αἰέλουρος ἀποθάνῃ ἀπὸ τοῦ αὐτομάτου, οἱ ἐνοικέοντες πάντες ξυρέονται τὰς ὀφρᾶς μούνας, παρ' ὁτέοισι δ ̓ ἂν κύων, πᾶν τὸ σῶμα καὶ τὴν κεφαλήν. 67 § 1 ἀπάγονται δὲ οἱ αἰέλουροι ἀποθανόντες ἐς ἱρὰς στέγας, ἔνθα θάπτονται ταριχευθέντες, ἐν Βουβάστι πόλι· τὰς δὲ κύνας ἐν τῇ ἑωυτῶν ἕκαστοι πόλι θάπτουσι ἐν ἱρῇσι θήκῃσι. In fact mummies both of cats and dogs are found everywhere. Timokles in Ath. 300ab ŵs av μèv ovv σwσeLED IBIS κύων; | ὅπου γὰρ εἰς τοὺς ὁμολογουμένους θεοὺς | ἀσεβοῦντες οὐ διδόασιν εὐθέως δίκην, | τίν' αιελούρου βωμὸς ἐπιτρίψειεν αν ; Anaxandrides ib. 299 τὴν ἔγχελυν μέγιστον ἡγεῖ δαίμονα· ἡμεῖς δὲ τῶν ὄψων μέγιστον παρὰ πολύ. | ... κύνα σέβεις, τύπτω δ ̓ ἐγώ· [ · τὸν αἰέλουρον κακὸν ἔχοντ ̓ ἐὰν ἴδῃς, | κλάεις. ἐγὼ δ ̓ ἤδιστ ̓ ἀποκτείνας δέρω. Timokles cited on 8. Cic. Tusc, v § 78 cited on 2. legg. I § 32 nec, si opiniones aliae 'sunt apud alios, idcirco qui canem et faelem ut deos colunt, non eadem superstitione qua ceterae gentes conflictantur. n. d. 1 § 81 firmiores enim videas apud eos [Egyptians and Syrians] opiniones esse de bestiis quibusdam quam apud nos de sanctissimis templis et simulacris deorum. § 82 many of the most sacred fanes have been plundered by Romans; at vero ne fando quidem auditum est crocodilum aut ibim aut faelem violatum ab Aegyptio. § 101 possum de ichneumonum utilitate, de crocodilorum, de faelium dicere. DS. 1 83 § 1 names among animals worshipt not only in life but after death the cat, the dog, the ibis, the crocodile. § 2 endowments in land for maintaining the service; vows for the recovery of their children paid in gold and silver to the keepers of the sacred animals [cf. Hdt. 11 65 §§ 3 4]. § 3 cats and ichneumons summoned by a whistle and fed with bread sopt in milk or with pieces of fish. § 4 this service is performed with great state; the votaries wear badges and passers by bend the knee. § 5 when any sacred creature dies, they beat the breast, wrap it in linen and carry it to be embalmed. § 6 any one who wittingly kills any of these creatures, is put to death; whoever kills a cat or ibis, wittingly or unwittingly, πάντως θανάτῳ περιπίπτει, τῶν ὄχλων συντρεχόντων καὶ τὸν πράξαντα δεινότατα διατιθέντων, καὶ τοῦτ ̓ évíοTE TρаTTÓVτwv äveν кplσews [cf. Hdt. 11 65 § 5]. § 7 any one who sees one of these creatures lying dead sets up a loud lament and declares that he found it so. Ael. n. a. IV 44 their domestication. v 7 cats chasing a monkey. 30 enemies of the xnvaλwn. Gell. xx 8 § 6 aelurorum quoque oculi ad easdem vices lunae aut ampliores fiunt aut minores. Arn. 1 28 templa faelibus scarabeis et buculis sublimibus sunt elata fastigiis; silent inrisae numinum potestates nec livore afficiuntur ullo, quod sibi

« PreviousContinue »