Τοῦ εὐδαίμονος μειρακίου, ὅστις τῆς ἀρετῆς ἐπαινέτην Ὅμηρον ἐξεῦρες!

22. Ovτos, when opposed to ode, usually refers to what immediately precedes: e. g., PLATO, Menon, p. 93, B. ei διδακτόν ἐστιν ἀρετὴ, πάλαι σκοποῦμεν· Τοῦτο δὲ σκοποῦντες, τόδε σκοποῦμεν, ἆρα, κ.τ.λ.: ‘and while we are examining this question, we consider the following point,' etc. HEROD. vi. 53. Ταῦτα μὲν Λακεδαιμόνιοι λέγουσι—τάδε δὲ ἐγὼ γράφω· “ Such then is the Lacedæmonian account: the following is my own.'

Οὗτος, when opposed to ἐκεῖνος, generally refers to the object nearer, either in time or space, to the speaker, ékeîvos to what is more remote. This rule is sometimes reversed; but only when ouros refers to the more important, ékeîvos to the less important object. DEM. 107, 72. Καὶ [δεῖ] τὸ βέλτιστον ἀεὶ, μὴ τὸ ῥᾷστον ἅπαντας λέγειν· ἐπ' ἐκεῖνο μὲν γὰρ ἡ φύσις αὐτὴ βαδιεῖται, ἐπὶ τοῦτο δὲ [τὸ βέλτιστον] τῷ λόγῳ δεῖ προάγεσθαι διδάσκοντα τὸν ἀγαθὸν TOλÍTηV. Schæfer thus explains the anomaly: 'Relationem dicas logicam, non grammaticam; quippe rò pậotov removendum, Tò BéλTIOTоv amplexandum.' A similar instance will be found in LYSIAS, 146, 14, Oratt. Att. Bekk.

In Attic law-pleadings oûtos refers to the party, whether plaintiff or defendant, opposed to the speaker: it also refers to the judge. At Rome hic described the judge and defendant: iste was applied to the plaintiff. In plural, OUTOL means all present in court. WOLF, Lept. p. 222, 283; Orat. Att. Ind. OvTOS.

This rhetorical use of ouros may account for its signifying all that is near or in any sense familiar to the audience or the reader. Ancient oratory was set off with all those accompaniments of action and gesticulation, which made it easy to understand who were the parties or what were the objects referred to by this very significant pronoun;

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e. g. LYCURG. 157, 16: Taûra refers to 'hoc imperium Atticum et universa reipublicæ constitutio' (Index Orat. Att. OUTOS), which the speaker had just been describing. Cf. DEM. 480, 7. Speaking of Chabrias, he says, eine dè tŵv νήσων τούτων τὰς πολλάς. He had previously alluded to his operations in Ægina and Cyprus; but it is evident that TоÚTOV Covers more isles than these two. The Index Orat. Att. thus explains it,-Harum insularum, quas vulgo simplici hoc insularum nomine designamus, et, quæ sint, nemo ignorat.' Cf. the usage in Exerc. xiv. Part iii.

Greek literature was steeped in rhetorical influence: and the transference of this pregnant sense of ouros to other kinds of composition cannot excite surprise. The usage of Taûτa, for the things round and about us, earthly things, in PLATO, Phædo 75, E, does not, however, require this explanation: for dialogue is as dramatic as oratory.

When ouros refers emphatically to a person, it means the well-known, notorious, celebrated person: Latinè hic. BENTL. Ter. Adelph. 5, 8, 23; HEIND. Plat. Phæd. 69, C. In such a context its sense is, however, weaker than èkeîvos. Thus in Athenæus, an old woman in the Agora points out Demosthenes to a foreigner in these terms: Οὗτος ἐκεῖνος ¿ Anμoolévns 'There is that great Demosthenes.' Here ékeîvos describes notoriety: ovros locality: as in the following: ἠρόμην ὅπου εἴη; Οὗτος, ἔφη, ὄπισθεν προσέρχεται 'There he is, coming up from behind': PLATO, Rep. i. init. OUTOS Sometimes expresses contempt: PLATO, Rep. vi. cap. vii. init. STALLB. sometimes irony; ouros ȧvỳρ Kaλós! 'there is a pretty fellow'! Rep. vi. cap. vii. init.

N.B. To pursue the elucidation of Greek idioms here would involve the repetition of much that will be found in the marginal notes: and which appears to better purpose therein, in close connection with the context.

EXERCISES.

PART I.

EXERCISE I.

HOWE

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[OWEVER,1 since I have spoken at length about the birth of children, I wish also to explain their education. Of the rest of the Greeks, then, those who pretend to educate their sons best, as soon as ever3 their children understand what is spoken,10 forthwith set11 servants 12 over them [as] pedagogues,13 and send them to masters, to learn 14 both the elements of learning 15 and polite accomplishments,16 and the exercises of the palastra.1 Besides this,18 they soften 19 the feet of their children with shoes,20 and enervate21 their bodies with changes 22 of clothing; 23 while they consider appetite 25 their measure for food.26 But Lycurgus, instead 27 of each privately 28 appointing 29 slaves [as] pedagogues, posted 30 a man to command 31 them, one of that class from which 32 the highest offices 33 are appointed;34 who is accordingly called, the master of the youth.35. Rep. Laced. 11.1.

I think the fairest and most accurate order I ever saw

tingit adire Corinthum.' HORACE. It is not every man who is lucky enough to visit Corinth.'

73. Tρía Káππа, Káкισта sc. Cappadoces, Cares, Cilices. 74. Πάλαι ποτ ̓ ἦσαν ἄλκιμοι Μιλήσιοι Said of people or states which have survived prosperity.

75. Οὐ χρὴ λέοντος σκύμνον ἐν πόλει τρέφειν (AR. Ran. 1431): Proverb. of the impolicy of allowing the son of an exiled tyrant to reside within the city.

76. Τὴν ἀλώπεκα ἕλκει μετόπισθεν 'He has a fox's tail -is a fox in disguise.' PLATO, Rep. 365, C; cf. Horace's 'Animi sub vulpe latentes.'

77. ̓Αλώπηξ τὸν βοῦν ἐλαύνει· Cunning beats force. Paramiogr.

78. Οὐκ ἐπὶ τῆς αὐτῆς ὁρμεῖ τοῖς πολλοῖς· sc. ἀγκύρας Lit. He rides not at the same anchor with his fellowcountrymen.' DEMOSTH. 319, 8. Thus we say, 'To be in the same boat with.'

79. Ἐπὶ δυοῖν ἀγκυραῖν ὁρμεῖν· ‘Το have two strings to your bow.' DEM. 1295, fin.

80. Κατὰ τὸν δεύτερον πλοῦν· Of trying a second scheme when the first has failed. PLATO, Phæd. 99, D; Polit. 300, B. ARISTOT. Eth. N. ii. 9, 4. It is explained by a scholiast to mean Kwaîoɩ πλeîν, i. e. to row when one cannot sail. Nautical imagery abounds in Athenian literature, as might fairly be expected from the maritime tastes and enterprise of the people.

81. Κεραμεὺς κεραμεῖ καὶ ἀοιδὸς ἀοιδῷ (Hrs. Op.25): proverb. of rivalry in trade or profession.

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82. Ἡ ἐπιθυμία τοῦ σίτου ὄψον Hunger is the best sauce.' XEN. Cyr. i. 5, 12.

83. Φέρεσθαι ἐκτὸς τῶν ἐλαῶν· Το run beyond the olives which stood at the end of the Athenian race-course. ARISTOPH. Ran. 995. Proverb. of carrying any matter or discussion too far.

84. 'H TÓMIS AUTÒV OÙ Xwρeî DEM. 579,3; (ESCHIN. 77, II): The state will not hold him.' The expression describes an intending tyrant, or an intended victim of ostracism.

85. 'AXλóτpiov åμâv lépos 'To put one's sickle into another man's corn.' ARISTOPH. Eq. 392.

MISCELLANEOUS REMARKS.

1. The participle with the article is constantly used in Greek, in place of the English relative and verb: e.g. oi Siapuyóvres, those who escaped.

Receive this

2. Idiomatic usages of the dativus commodi are frequent. 'Ey piwμаι тode (AR. Ran. 1229); Am I to buy to serve him? Δέξαι χοάς μοι τάσδε libation at my hands, or, for my sake. Tode; Must I hold my tongue to please this fellow? AR. Ran. 1134.

3. Ovx oτ, not only, generally used in an affirmative clause: oux oπws, not only, and not only not, generally in a negative clause. BUTTм. Gr. Gr. p. 434, § 150, second edition.

4. Μὴ ὅτι and μὴ ὅπως [sc. ὑπολάβῃ τις] are both used in a negative sense. XEN. Cyr. i. 3,10. Mǹ öπws oрxeîodai év ῥυθμῷ, ἀλλ ̓ οὐδ ̓ ὀρθοῦσθαι ἐδύνασθε cf. iii. 2, 21. When μn or occurs in the second, and not, as above, in the first clause, the expression is still stronger, and equivalent to the Latin nedum, much less, much more. PLATO, Phædr. 240,"Α καὶ λόγῳ ἐστὶν ἀκούειν οὐκ ἐπιτερπές, μὴ ὅτι δὴ épyw, much less in deed. Cratyl. 427. Sokeî σo pádiov εἶναι οὕτω ταχὺ μαθεῖν ὁτιοῦν πρᾶγμα, μὴ ὅτι τοσοῦτον ὃ δὴ δοκεῖ ἐν τοῖς μεγίστοις μέγιστον εἶναι ; much more.

Ovx or sometimes introduces a seeming objection,