33. Ὑπέρου περιτροπὴ οι περιστροφὴ, literally, the turning of the pestle; proverb. of one who is always going round and round in the same circle.

34. Euthyd. 292, Ε. Ατεχνῶς τὸ λεγόμενον ὁ Διὸς Κόρινθος γίγνεται· This proverb, whose origin is explained by MÜLLER, Dor. i. p. 88, is identical in meaning with the former. Cf. ARISTOPH. Ran. 442. åтexvâs is often used in quoting a proverb.

35. "Ovos κálov The meaning of this phrase, referred to in Theat. 146, A, is partly illustrated by the context, partly by the scholiast, who says that Greek boys, when playing at ball [opaιpíčovтes], used to set the loser on an

ass.

36. [Ταῦτα] μᾶλλον αὐτὸν λέληθεν ἢ οἱ τῆς θαλάττης λεγόμενοι χόες ‘He is as ignorant of all this as he is of the number of quarts the sea will fill, as the saying goes.' Proverb. of the immeasurable. Theat. 173, D.

37. ̓Αλεκτρυόνος ἀγεννοῦς δίκην ᾄδειν, πρὶν νενικηκέναι Theat. p. 164, C. Allusions to cock-fighting are very frequent in Attic authors: for the Athenians were as fond of it as was the late king of Oude.* See PLATO, Hipp. Maj. p. 295, D; Legg. vii. p. 789, B; ARISTOPH. Acharn. 166; Vesp. 1490.

38. OÜτws ei Kpóvos (PLATO, Euthyd. 287, B): 'You are such a stupid dotard.' Cf. ARISTOPH. Nub. 926; Vesp. 1458.

39. Λίνον λίνῳ συνάπτειν • To be always at the same work.' LIDD. Lex. See PLATO, Euthyd. 298, C.

40. ’Ev Kapì Ta • rivouvos (Euthyd. 285, C): * Fiat experimentum in corpore vili.' Cf. LACHES, 187, B.

41. Tò σTávov Tíμov Quod rarum carum.' Euthyd.

304, B.

* Private Life of an Eastern King.

42. Euthyd. 222, C. "Ωσπερ τὰ παιδία τὰ τοὺς κορύδους [larks] SkovTa Proverb. of a difficult object of pursuit: a wild-goose chase.

43. Σοὶ εἰς κεφαλήν ! May your curses fall upon your own head'! Probably a vulgar expression, as the speaker makes an apology for its rudeness. Euthyd. 283, E.

44. Πρὸς δύο

match for two.'

οὐδ ̓ Ἡρακλῆς · Νot even Hercules is a Alluded to in Euthyd. 297, C.

45. Οὐ χαμαὶ πεσεῖται ὅ τι ἂν εἴπῃς ‘Whatever you may say will not be lost.' Euthryphron, 14, D.

46. Λέγεταί γε συμβουλὴ ἱερὸν χρῆμα εἶναι (PLATO, Theages., 122, B): 'Advice is a sacred ministry.' Aristotle recognises in the remonstrances of friendship one of the chief external means of moral ἴασις.

47. Πολλὰ ποιεῖν ἐκ τοῦ ἑνός. Said in jest of people who had broken anything into pieces, as the text* itself explains. 48. Phædrus, 241, B. 'Oσтρáкov μетаπеσÓνтоs 'On the turn of a shell.' Proverbial of a sudden and unexpected vicissitude. It is alluded to in Rep. 521, C; where the contrast lies between play and serious pursuit: oùê av ein τοῦτο ὀστράκου περιστροφή • This is no frivolous question, like the turning of a shell;' or, as we should say, 'the fall of a die' for the metaphor is drawn from a game of chance, called ooтpañívda, described by LIDD. Lex. in voce.

6

49. Proverbs so common as Koivà Tà tôv píλwv, Phæd. sub.fin.; Rep. 423, E; Ei ooì þíλov ovd éμoì èx0póv, Theœt. 162, B, would hardly deserve quotation, did they not point to a significant contrast between Grecian and English life. Partly from the prevalence of social above domestic tastes and habits: partly from the Athenian disparagement of feminine dignity and virtue, and of the sanctity of marriage: partly from other causes + still more * PLATO, Meno, 77, A.

† Among such, a chief place may be due to the influence of that

widely operative: Friendship is invested with singular prominence in classic life and literature. It almost divides. the empire of romance with love. What English poet would embody in his fictions pictures like those of Nysus and Euryalus, Orestes and Pylades, Patroclus and Achilles? What English ethician would interpolate, as Aristotle did, an elaborate dissertation on friendship in a treatise on moral science? Differences alike of laws and manners impressed a more domestic tone on Roman life: yet one of Tully's most polished effusions was an essay'de Amicitiâ': and, while he was false to Terentia, he idolised Atticus.

50. Ασκεῖται δὴ τὸ ἀεὶ τιμώμενον 'Whatever is honored for the time being is practised.' Rep. 551, A. 'Honos alit artes, omnesque incenduntur ad studia gloria.' Cic. Tuscul. i. 2.

51. Tò ẻμòv ẻμoì Xéyeis övap (Rep. 563, D): said of one who has been telling another exactly what he thought himself.

partial law of association, which Mr. Gladstone (Church and State) describes as 'the intermediate instrument of a secondary discipline'; which bound man to man by binding citizen to citizen; which, with all the energy of concentration, intensified, within a narrow area, at once patriotism, and the vital distinctions of Religion, Race, and Law:-the Providential antidote against the isolating and dispersive tendencies of the Fall; the temporary substitute for, and perhaps the herald of, the great catholic bond of Christianity. It will also be remembered, that no heathen religion preached the love of our neighbour—a cardinal doctrine of our faith; and in the early ages of pagan civilisation, we find abundant evidence that hostility was regarded as the natural relation, if not of man to man, at any rate of state to state. Under such conditions, how essential was the influence of strong personal friendships! With obvious qualification, the remark may apply to the Mosaic, as contrasted with the Christian dispensation. The strong affection of Jonathan and David belongs, characteristically enough, to the Old Testament.

52. Ταῦτα δὴ πάντα πρὸς τύραννον πονηρίᾳ τε καὶ ἀθλι ότητι πόλεως, τὸ λεγόμενον, οὐδ ̓ ἔκταρ βάλλει ‘Assuredly all these mischiefs, in their bearings on the corruption and misery of a state, do not, as the proverb says, nearly come up to the mark of a tyrant.' Rep. 575, C. See RUHNKEN, on Timæus, ἴκταρ.

53. Ἐπὶ κεφαλαῖς περιφέρειν (Rep. 6oo, D) : said of the devoted admirers of Prodicus and Protagoras, 'who,' says Plato, 'hardly restrained themselves from carrying those philosophers about on their shoulders.' ERASMUS, Chiliad. iv. cent. 7, n. 98, p. 794.

54. The dice supply both the classical languages with numerous illustrations of vicissitude. Ωσπερ ἐν πτώσει κύβων πρὸς τὰ πεπτωκότα τίθεσθαι τὰ αὑτοῦ πράγματα (Rep. 604, C): 'We ought to arrange our affairs to meet the emergency, like the player who moves his pieces according to the dice which he has thrown.' Cf. EUR. Hipp. 713; El. 644; TERENCE, Adelph. iv. 7, 21; EURIP. Tel. 3; EscH. Ag. 33. So ȧvappíπте Kúßov, 'to cast the die.' VALCK. Phœn. 1135.

55. TUKUS ȧуkáv (Phædr. 257, E): the origin and meaning of this proverb is quite unknown: it is used to soften down something unpleasant. See STALLBAUM, ad l. c.

56. Οὐ πόλεμόν γε ἀγγέλλεις (Phœdrus, 242, B) : proverb. of people who bring good news. ERASMUS, Adagg. P. 527.

57. 'Ev idari ypápei (Phædr. 276, C): proverb. of pains taken in vain. Cf. πλίνθον πλύνειν. Αἰθίοπα πλύνειν. πόντον σπείρειν.

58. Bárλ' eis μакаρíaν Hipp. Maj. 293, A: TIMÆUS, Lex. Platon. describes it as an euphemism for Báλλ' eis ᾅδου.

59. Aúkov ideiv. To see a wolf, i. e. to be struck dumb;

which was vulgarly believed to be the consequence of a wolf getting the first look at a man. Rep. 336, D; THEOCRIT. 14, 22; cf. Virgil. 'Morim vox fugit ipsa lupi Mœrim videre priores.'

60. Дúκоν TтЄρá Wings of a wolf.' Proverb. of things that do not exist - cf. 'pigeon's milk.' MEINEKE, Com. Fragm. 2, p. 245.

61. "Opvilos váλa (ARISTOPH. Vesp. 508, 1671): of any marvellous dainty or good fortune.

62. "Ovov Xilov åλoûvTOS (ARISTOT. Problem. 35, 3): 'When the millstone is grinding stone,' as it does when no grist is in the mill.

63. "Ovov Tóκaι, 'ass's wool,' i. e. good for nothing. AR. Ran. 186.

64. IIepì ovov σkiâs For an ass's shadow," i. e. for nothing at all. AR. Vesp. 191; cf. Alter rixatur de laná sæpe caprina.

65. 'Aπ' Ŏνov πεoeîv, of one who gets into a scrape by his own clumsiness, with a pun on ἀπὸ νοῦ πεσεῖν· AR. Nub. 1273; PLATO, Legg. 701, D.

66. Ὄνος πρὸς λύραν, or αὐλόν, of a dunce who can make nothing of music. MENAND. p. 134, MEINEKE. 67. Ὣς πρὸς ̓Αθηνᾶν [sus Minervam] of dunces who set themselves up against wise men. THEOCR. 5, 23.

68. Ὣς ὑπὸ ῥόπαλον δραμεῖται Said of one who runs wilfully into destruction.

69. Παχὺς ὓς ἔκειτ ̓ ἐπὶ στόμα (ΜENAND. p. 1o), identical with

70. Boûs èπì yλwooŋ Béßnкe (THEOGN. 813; ÆSCH. Ag. 36): Said of people on whom some weighty reason enjoins silence, not without an intimation of bribery.

71. Boûs év Tóλel. Proverb. for strange events=' a bull in a china shop.' BAST. Ep. Cr. p. 133.

72. Οὐ παντὸς ἐς Κόρινθον ‘Νon cuivis homini con