παρ' ὑμῶν nargo Lutet. Aug. pr. Aldina, Hervagiana secunda. • • Legendum forsitan, λέγεται παρ' ὑμῖν. Advers. Leptin. p. 492. 1. 19. εἰ μὲν γάρ τις ἔχει δεῖξαι κἀκείνους, ὧν ἔδοσάν τῳ τι, τοῦτ ̓ ἀφηρημένους, συγχωρῶ καὶ ὑμᾶς ταὐτὸ τοῦτο ποιῆσαι. ἀφηρημένους τοῦτο, ὧν ἔδοσάν τῳ τι! Heu miserum Priscianum! va capiti ejus ! restituendum puto, vel, δεῖξαι κἀκείνους, ΩΣ ἔδοσάντῳ τι, τοῦτ ̓ ἀφηρημένους, vel, ὧν ἔδοσάν τῳ, ΤΟΥΤΩΝ τι ἀφηρημένους. Advers. Leptin. p. 494. 1. 16. μὴ τοίνυν διὰ μὲν τοῦ τῶνδε κατηγορεῖν, ὡς φαύλων, ἐκείνους ἀφαιροῦ· δι ̓ ἃ δ ̓ αὖ καταλιπεῖν ἐκείνοις φήσεις, τούσδε, ὃ μόνον λαβόντες ἔχουσι, τοῦτ ̓ ἀφέλῃ.-τῶνδε) Qui immunitate indigni esse prædicabantur. ἐκείνους) Qui non immunitatem tantum, sed et σίτησιν et statuas habebant. τούσδε) Qui immunitatem solum habebant. Advers. Leptin. p. 498. 1. 15. ἔτι τοίνυν ὑμᾶς κἀκεῖνο εὐλαβεῖςθαι δεῖ, ὅπως μηδὲν, ὧν ἰδίᾳ φυλάξαισθ ̓ ἂν, [τοῦτο] δημοσίᾳ ποιοῦντες φανήσεσθε. Γ. τούτων δημοσίᾳ π. φ. ut constructio sit, ὅπως φανήσεσθε ποι οῦντες δημοσίᾳ μηδὲν τούτων ὧν ἰδίᾳ φυλάξαισθ ̓ ἄν. In Midiam. Argum. Poster. p. 511. 1. 24. ἄγει τοίνυν αὐτὸν ἐπὶ τὴν κρίσιν ὁ ῥήτωρ, καταφορᾷ πλείστῃ καὶ τόπῳ σφοδρῷ προσχρησάμενος. Legendum, καταφορᾷ πλείστῃ καὶ ΤΟΝΩι σφοδρῷ προσχρησά μενος. In Midiam. p. 515. 1. 14. κατηγορήσων, ἐπειδή τις εἰσάγει, πάρειμι. Vid. Potter. Archæolog. Græc. lib. 1. cap. xxi. p. 116. In Midiam. p. 523. 1. 13. φεύγοντος μὲν γὰρ, οἶμαι, καὶ ἠδικη κότος ἐστὶ, τὸ τὸν παρόντα τρόπον τοῦ δοῦναι δίκην διακρουόμενον, τὸν οὐκ ὄνθ ̓ ὡς ἔδει γενέσθαι λέγειν. Utrum ista Reiskii lectio, an vulgata, sit melior, dubitari potest. haec certe nequaquam mala : —τὸ τὸν παρόντα [κρίσεως] τρόπον, τοῦ μὴ δοῦναι δίκην, [ἕνεκα], διακρουόμενον, τὸν οὐκ ὄνθ ̓ ὡς ἔδει γενέσθαι λέγειν. In Midiam. p. 527. 1. 15. ἀλλ ̓ ἃ μὲν ἄν τις ἄφνω τὸν λογισμὸν φθάσας ἐξαχθῇ τι πρᾶξαι, κἂν ὑβριστικῶς τοῦτο ποιήσῃ, δι ̓ ὀργήν γ ἔνι φήσαι πεποιηκέναι. Delevit Reiskius τὸ ΤΙ. Retinendum tamen puto; et legendum, ἀλλ ̓ ἂν μέν τις ἄφνω, τὸν λογισμὸν φθάσας, ἐξαχθῇ τι πράξαι, κἂν ὑβριστικῶς τοῦτο ποιήσῃ, δι ̓ ὀργήνκ. το λο Non bene conveniunt à et τοῦτο. In Midiam. p. 528. 1. 8. τοὺς μὲν ἐκ προνοίας ἀποκτιννύντας, θανάτῳ, καὶ ἀειφυγίᾳ, καὶ δημεύσει τῶν ὑπαρχόντων, ζημιοῦσι, τοὺς δ' ἀκουσίως, αἰδέσεως καὶ φιλανθρωπίας πολλῆς ἠξίωσαν. αιδεσις explicat Reiskius in genere, Indulgentia, Conniventia, Commiseratio; cum sit Species.-"Lege enim licebat cædis non voluntariæ crimen evadere, si is, qui cædis reus erat, quendam ex consanguineis precibus exorare potuisset, et ad clementiam adducere. cujusmodi exorata placabilitas aïdeos vocabatur." Budæus. In Midiam. p. 590. 1. 14. εἰ ταῦτ ̓ ἀκούσαιεν καὶ συνεῖεν οἱ βάρ βαροι, οὐκ ἂν οἴεσθε δημοσίᾳ πάντας ἡμᾶς προξένους αὑτῶν ποιήσασθαι; Mallem ποιήσΕσθαι. Vid. Η. Steph. Thesaur. Ling. Gr. 1. 418. Α. In Midiam. p. 532. 1. 16. καὶ μὴν ἴστε γε τοῦθ ̓, ὅτι βουλόμενοι μηδένα ἀγωνίζεσθαι ξένον, οὐκ ἐδώκατε ἁπλῶς τῶν χορηγῶν οὐδενὶ προσκαλέσαντι τοὺς χορευτὰς σκοπεῖν, ἀλλ ̓ ἐὰν μὲν καλέσῃ, πεντήκοντα δραχμὰς, ἐὰν δὲ καθίζεσθαι κελεύσῃ, χιλίας ἀποτίνειν ἐτάξατε. βουλόμενοι μηδένα ἀγωνίζεσθαι ξένον, οὐκ ἐδώκατε—est, Quamquam neminem peregrinum certare voluistis, tamen non dedistis &c. -καθίζεσθαι est, per consequentiam, Absistere certando. In Midiam. p. 533. 1. 17. ἀλλὰ τοσοῦτον τῆς εὐσεβείας ἐν ἑκάστῳ τις ἂν ὑμῶν ἴδοι τὸ συγκεχωρηκός, ὥστε πάντα τὸν μετὰ ταῦτα χρόνον διδάσκει τοὺς χοροὺς, καὶ οὐδὲ τῶν ἰδίων ἐχθρῶν οὐδεὶς κωλύει. Articulum τo, qui alienum locum occupasse videtur, asportandum censeo inter τοσοῦτον et τῆς. ἀλλὰ τοσοῦτον Τὸ τῆς εὐσεβείας κ. τ. λ. constr. ἀλλά τις ἂν ἴδοι τὸ τῆς εὐσεβείας συγ κεχωρηκὸς τοσοῦτον ἐν ἑκάστῳ ὑμῶν, ὥστε, κ. τ. λ.-τὸ τῆς εὐσε βείας pro εὐσέβεια. In Midiam. p. 594. 1. 15. Quum Sannio, qui Athenis choros tragicos docere solitus fuerat, et Aristides quidam, ἀστρατείας damnati essent, et nihilominus, legibus spretis, chorum ille doceret, hic duceret; tamen eos æmulorum choragorum nemo, quamvis victoriæ studiosus, hæc facere prohibebat. Hanc choragorum modestiam confert Orator cum Midiæ petulantia, a quo, privato, ipse, choragus, pulsatus fuisset :—οὐκοῦν δεινὸν, ὦ ἄνδρες δικασταὶ, καὶ σχέτλιον, τῶν μὲν νικᾶν ἂν παρὰ τοῦτ ̓ οἰομένων χορηγῶν, τῶν ἀνηλωκότων πολλάκις πάντα τὰ ὄντα εἰς τὰς λειτουργίας, μηδένα τολμῆσαι πώποτε μηδ ̓ ὧν οἱ νόμοι διδόασιν ἅψασθαι, ἀλλ ̓ οὕτως εὐλαβῶς, οὕτως εὐσεβῶς, οὕτω μετρίως διακεῖσθαι, ὥστε ἀναλίσκοντας, ἀγωνιῶντας, ὅμως ἀπέχεσθαι καὶ προορᾶσθαι τὰς ὑμετέρας βουλήσεις, καὶ τὴν περὶ τὴν ἑορτὴν σπουδήν· Μειδίαν δὲ, ἰδιώτην ὄντα, μηδὲν ἀνηλωκότα, ὅτι τῳ προσέκρουσε καὶ ἐχθρὸς ὑπῆρχε, τοῦτον ἀναλίσκοντα, χορηγοῦντα, ἐπίτιμον ὄντα, προπηλακίζειν καὶ τύπτειν, καὶ μήτε τῆς ἑορτῆς, μητὲ τῶν νόμων, μήτε τί ὑμεῖς ἐρεῖτε, μήτε τοῦ θεοῦ φροντίζειν. ETITIμov ovra, interpretatur Reiskius, "In functione honoris publici versantem." minus recte nisi fallor. Status enim Demosthenis cum Sannionis et Aristidis statu comparatur. Hi, qui ἀστρατείας damnati fuissent, άτιμοι: ille contra ἐπίτιμος, capite non deminutus. UNPUBLISHED GEOGRAPHICAL THE following extract from the manuscript work of Ben Haukal at the library of the University at Leyden is omitted in Ouseley's English translation of extracts from that geographer; the passage, however, is of the highest importance, inasmuch as it discovers the extensive knowledge which the Arabs had of Africa at so remote a period as the 10th century of the Christian æra, the period in which Ben Haukal wrote. Fas, a handsome city divided into two by a river, each division having a separate governor. There is a constant hatred between the inhabitants of these two towns, which frequently produces sanguinary contests. The river is a plentiful stream, and works many mills. This city is situated in a fertile country; it is paved with stones, and during the summer months the water of the river is made to wash the basars or market-places, washing the stones and carrying off the dirt and rubbish. 2 From Fas to Sadjalmasah there are thirteen (erhellat) sta Although the translator of this paper has been ridiculed for calling it Fas, whilst the customary orthography is Fez, yet here is a tolerably good authority, if it were necessary to give any farther authority than that of the Emperor Soliman of Marocco and other learned Arabians; for Ben Haukal, in the 10th century of the Christian æra, spells the word thus, li, i. e. Fas. 2 In rendering this extract into English from the French translation, tions. Sadjalmasah is a handsome town, situated on a river which swells periodically, like the Nile (Neel). Near the road, which leads from Fas to Sadjalmasab, is the territory of Aghmat. Aghmat is distant from Sadjalmasah eight journies; the distance from Aghmat to Fas is the same; and it is the same distance from Fas to the sea. From Suse to Sadjalmasah, and from thence to Aoudaghast, is a journey of two months. Aoudaghast is a handsome town, and is situated between two mountains like Mekka. From Aoudaghast to Ghanah is 6 days' journey, not more. From Ghanah to Kaughah, and from thence to Samah, is less than a month's travelling. From Samah to Kazam, about a month. From Aoudaghast to Oulil, where the salt mines are, one month. From Oulil to Sadjalmasah, one month and a half.” J. G. JACKSON. I have reason to think that the Arabic letter J (1) in the word Sadjalmasah is really an (n), which, if so, would make it Sadjnmasah. It is easy to mistake the one for the other, when written in a running or careless manner, particularly when we consider that the (n) is often writ ten without the punctuation, thus, particularly at the end of a word. If I am correct in this conjecture, the orthography which I have adopted in my account of Marocco, &c., and in Shabeeny's account of Timbuctou, is here confirmed or corroborated: there are other and stronger reasons for the (n) being in this word, which I have before explained. ON THE AFRICA OF PETRARCH. No. II. [Continued from No. LV. p. 31.] We now come to the fifth book, the most interesting in point of narrative, being principally occupied by the story of Sophonisba. It is a remarkable circumstance, and characteristic of the difference between ancient and modern times, that Silius Italicus should have totally omitted an incident so adapted to poetry.' The subject is worthy of Virgil; and though Petrarch's Sophonisba cannot be compared to the Dido of the Eneid, there is a gentler and less elaborate pathos diffused over her whole story, owing priucipally to the inspiration of the subject; for love, like liberty, was to Petrarch a spell of animation. The book opens abruptly with the taking of Cirta, in a manner which makes it not improbable that something is lost. Sophonisba is introduced in the guise of a suppliant: Frons stabat candore nivali fulgentior auro Quolibet, et Solis radiis factura pudorem: Hoc planctu confusa novo modo dulce nitebant, Imber ubi nocturnus abit 2 It is more extraordinary that Petrarch should have passed over the adventure with the fair Iberian captive, simply mentioning Scipio's self-denial with regard to the captive ladies in general. (iv. ad fin.) Silius dispatches it in four lines (xv. 268-271.), with nine more of panegyric addressed by Lælius to Scipio, contrasting his conduct with that of Agamemnon, Achilles, &c.-Could Petrarch be ignorant of this anecdote? We take this occasion of observing, once for all, that we are not always able to penetrate our author's meaning. It is difficult to determine whether the above simile refers to the rainbow or the parhelia. Be this as it may, it reminds us of a beautiful image in one of our modern poets: |