LOCI QUIDAM LUCIANI, EMENDATI
ATQUE EXPLANATI;

A JOANNE SEAGER, A.B.

BICKNOR. WALLICE IN COMITATU MONUMETHIE RECTORE.

Νο. ΙΧ.

ICAROMENIPPUS. p. 776. [291. D. ed. Salmur.] Pergit Luna, ἀλλὰ κἄν τινα ἴδω αὐτῶν μοιχεύοντα, ἢ κλέπτοντα, ἢ ἄλλο τι τολμῶντα νυκτερινώτατον, εὐθὺς ἐσπισπασαμένη τὸ νέφος, ἐνεκαλυψάμην, ἵνα μὴ δείξω τοῖς πολλοῖς γέροντας ἄνδρας, βαθεῖ πώγωνι καὶ ἀρετῇ ἐνασχημονοῦντας. Το νέφος manifeste mendosum est. articulo nullus hic locus. Reponendum igitur ἐπισπασαμένη ΤΙ νέφος.

ICAROMENIPPUs. p. 779. [294. C. ed. Salmur.] μετὰ δὲ, ἠρώτα (Jupiter Menippum, qui in cœlum volarat) εἰ τις ἔτι λείπεται τῶν ἀπὸ Φειδίου, καὶ δι ̓ ἣν αἰτίαν ἐλλίποιεν 'Αθηναῖοι τὰ διάσια τοσούτων ἐτῶν, καὶ εἰ τὸ ὀλύμπιον αὐτῶν ἐπιτελέσαι διανοοῦνται, καὶ εἰ συνελήφθησαν οἱ τὸν ἐν Δωδώνῃ νεὼν σεσυλήκοτες. Longe melius esset καὶ εἰ τὸ ὀλύμ πιον ΑΥΤΩ (ipsi scilicet Jovi) ἐπιτελέσαι διανοοῦνται.

ICAROMENIPPUS. p. 784. [298. C. ed. Salmur.] ὁ γὰρ βέλτιστος Γανυμήδης ὑπὸ φιλανθρωπίας, εἰ θεάσαιτο ἀποβλέποντά ποι τὸν Δία, κοτύλην ἂν, ἢ, καὶ δύο τοῦ νέκταρος ἐνέχει μοι φέρων. οἱ δὲ θεοὶ, ὡς Ομηρός που λέγει, καὶ αὐτὸς, οἶμαι, καθάπερ ἐγὼ, τἀκεῖ τεθεαμένος, οὔτε σῖτον ἔδουσιν, οὔτε πινοῦσιν αἴθοπα οἶνον, ἀλλὰ τὴν ἀμβροσίαν παρατί θενται, καὶ τοῦ νέκταρος μεθύσκονται. Rectius puto: οἱ γὰρ θεοὶ ὡς Ομηρός που λέγει. κ. τ. λ.

BIS ACCUSATUS. p. 793. [306. B. ed. Salmur.] Jupiter, quum deorum vitam exsecratus esset, multis, quæ hominum causa agunt patiunturque omnes fere dii, enumeratis, pergit, τὶ γὰρ ἂν, εἰ τοῦς ἀνέμους φυτουργοῦντας λέγοιμι, καὶ παραπέμποντας τὰ πλοῖα, καὶ τοῖς λικμῶσιν ἐπιπνέοντας; ἢ τὸν ὕπνον ἐπὶ πάντας πετόμενον; ἢ τὸν ὄνειρον μετὰ τοῦ ὕπνου διανυκτερεύοντα, καὶ ὑποφητεύοντα αὐτῷ; πάντα γὰρ ταῦτα ὑπὸ φιλανθρωπίας οἱ θεοὶ πονοῦσι, καὶ πρὸς τὸν ἐπὶ τῆς γῆς βίον ἑκάστοις συντελούσι. Scopum Jovis querelarum consideranti major vis in ἕκαστοι esse videbitur, quam in ἑκάστοις. καὶ πρὸς τὸν ἐπὶ τῆς γῆς βίον ΕΚΑΣΤΟΙ συντέλουσι. Nullus eximius ; nullus ἀσύμβολος. Point d'exemption.

BIS ACCUSATUS. p. 797. [310. A. ed. Salmur.] Justitia : αὖθις ἐς τὴν γῆν ; (scilicet descendam ego Justitia) ἵν ̓ ἐξελαυνομένη πρὸς αὐτῶν δραπετεύω πάλιν ἐκ τοῦ βίου, τὴν ἀδικίαν ἐπιγελῶσαν οὐ φέρουσα ; Ζ. χρηστὰ ἐλπίζειν γε δεῖ. πάντως γὰρ ἤδη πεπείκασιν αὐτοῦς οἱ φιλοσόφοι σὲ τῆς ἀδικίας προτιμᾷν, καὶ μάλιστα ὁ τοῦ Σωφρονίσκου, τὸ δίκαιον ὑπερεπαινεσας καὶ ἀγαθῶν τὸ μέγιστον ἀποφήνας.—Verum esse puto : χρηστὰ ἐλπίζειν ΣΕ δεῖ. παντὼς γὰρ—κ. τ. λ.

BIS ACCUSATUS. p. 797. [310. C. ed. Salmur.] Sequitur statim ;

Justitia, πάνυ γοῦν ὃν φῇς αὐτὸν ἐκεῖνον ὠνήσαν οἱ περὶ ἐμοὺ λόγοι. ὃς παραδοθεὶς τοῖς ἕνδεκα, καὶ εἰς τὸ δεσμωτήριον ἐμπεσὼν ἐπίεν ἀθλίος τοῦ κωνείου, μὴ δὲ τὸν ἀλεκτρυόνα τῷ ̓Ασκληπιῷ ἀποδεδωκώς. παρὰ τοσοῦτον ὑπερέσχον οἱ κατήγοροι τἀναντία περὶ τῆς ἀδικίας φιλοσοφοῦντες. Videndum num melius sit τἀναντία ΠΑΡΑ τῆς ̓Αδικίας φιλοσοφοῦντες. Contraria dogmata, ab Injustitia suppeditata, philosophantes.

BIS ACCUSATUs. p. 822. [330. E. ed. Salmur.] Judicibus propter diversas causas cognoscendas constitutis, Αρετὴ et Τρυφή de Aristippi possessione disceptare volunt: quas sic compellat Δικαιοσύνη: μὴ φιλονεικῆτε. ὑπερκείσεται γὰρ καὶ αὕτη, ἡ δίκη ἔστ' ἂν ὁ Ζεὺς δικάσῃ περὶ τοῦ Διονυσίου. παραπλήσιον γάρ τι καὶ τοῦτο ἔοικεν εἶναι. ὥστε ἂν μὲν ἡ ἡδονὴ κρατήσῃ, καὶ τὸν ̓Αρίστιππον ἕξει ἡ τρύφη, νικώσης δὲ αὖ τῆς στοᾶς, καὶ οὗτος ἔσται τῆς ἀρετῆς κεκριμένος, ὥστε ἄλλοι παρέστωσαν. τὸ δεῖνα μέντοι μὴ λαμβανέτωσαν οὗτοι, τὸ δικαστίκον· ἀδικάστος γὰρ ἡ δίκη μεμένηκεν αὐτοῖς. Hic rursus commentatores interpretesque nihil viderunt. Nemo τὸ δεῖνα intellexit. Guietus “ τὸ δικαστικὸν glossema videtur τοῦ δεῖνα.” Aque falsi Scholiastes, Gesnerus, Reitzius. Interpungendum τὸ δεῖνα μέντοι ! μὴ λαμβανέτωσαν οὗτοι (judices) τὸ δι καστικών. ΤΟ ΔΕΙΝΑ interjectio est, qua utebantur quum subito in mentem venisset aliquid, cujus oblivisci periculosum vel certe incommodum fuisset. ἰδοὺ, κατάκεισ ̓ ἀνύσας τι κἀγὼ ἠδύομαι. καίτοι, τὸ δεῖνα! Ψίαθός ἐστ ̓ ἐξοιστέα. Aristoph. Lysistr. v. 925. ἀτὰρ, τὸ δεῖνα, δεῦρ ̓ ἐπανάκρουσαι πάλιν. Aristoph. Avib. 648. εἰπέ μοι· τί δ', ἦν, τὸ δεῖνα, τῇ διαίτῃ μὴ ἐμμένης; Aristoph. Vesp. v. 524. Καὶ μὴν, τὸ δεῖν, ἀκροκώλιά γε σοι τέτταρα ἥψασα τακερά. Aristoph. Αἰολοσικ. Fragm. I. Apud Athen. p. 95. F. Mercator. τίς ἡ τιμή; Mercurius. δύο μναῖ. Mercator. λάμβανε. τὸ δεῖνα δὲ ! ὅπως ἴδω, τίσι χαίρει τῶν ἐδεσμάτων; Lucian. Vitarum auctio. p. 374. Ed. Salmur. p. 558, ed. Reitzii.

BIS ACCUSATUS. p. 824. [p. 333. A. ed. Salmur.] Τὰ δὲ πράγματα, εἰς τοῦτο προήκοντα ὄψεσθε, ὥστε ὅπως μὴ χεῖρόν τι πείσομαι πρὸς αὐτοῦ, σκέψασθαι δέον. Num ΔΕΙΝ ?

DE PARASITO. p. 838. [345. C. ed. Salmur.] Tychiades. καὶ σὺ ἄρα Παράσιτος ; Parasitus. πάνυ ὠνείδισας, ὦ Τυχιάδη. πάνυ ὠνείδισας ειρωνείαν esse ait Scholiastes. Suspicatus eram de πάνυ ΟΡΘΩΣ ὢν ΟΜΑσας, ὦ Τυχιάδη.

DE PARASITO. p. 840. [346. E. ed. Salmur.] Distinguo, Tychiades: Τί ποτ' οὖν ἐστὶ τέχνη; ὡς ἐπίστασαι. (namque scis profecto.) Parasitus. πάνυ μὲν οὖν.

DE PARASITO. p. 850, 851. [p. 354. D. ed. Salmur.] πãσa åváyên τὸν ἀναλίσκοντα τὰ ἑαυτοῦ, πολλαῖς περιπίπτειν ἀηδίαις. τοῦτο μὲν, τῷ μαγείρῳ κακῶς σκευάσαντι τὸ ὄψον μαχόμενον, ἢ εἰ μὴ μάχοιτο, φαῦλα παρὰ τοῦτο ἐσθίοντα τὰ ὄψα, καὶ τοῦ ἡδέος ὑστερεῖν. τοῦτο δὲ, τῷ οἰκονομοῦντι τὰ κατὰ τὴν οἰκίαν, εἰ μὴ καλῶς οἰκονομοίη μαχόμενον; ἢ οὐχ οὕτω ; Τυ. νὴ Δία, καμοὶ δοκεῖ. Πα. τῷ μὲν Ἐπικούρῳ, πάντα ξυμβαί νειν εἰκός, ὥστε οὐδέποτε τεύξεται τοῦ τέλους. Legendum videtur τοῦ ἡδέος ΥΣΤΕΡΟΥΝΤΑ. Deinde post τῷ μεν interponendum ΟΥΝ. Τῷ μὲν ΟΥΝ Ἐπικούρῳ πάντα συμβαίνειν εἰκός.

DE PARASITO. p. 851. [355. B. ed. Salmur.] λοιπὸν, ὅτι καὶ ἀρίστη, (ἡ παρασιτικὴ τέχνη, puta.) δεικτέον. καὶ τοῦτο οὐχ ἁπλῶς, ἀλλὰ πρῶτον μὲν, ὅτι κοινῇ πασῶν διαφέρει τῶν τεχνῶν. εἶτα ὅτι καὶ ἰδίᾳ ἑκάστης. κοινῇ μὲν οὖν ἁπασῶν οὕτω διαφέρει. πάσης γὰρ τέχνης ἀνάγκη προσά γειν μάθησιν, πόνον, φόβον, πληγάς, ἅπερ οὐκ ἔστιν ὅστις οὐκ ἂν ἀπεύ ξαιτο. ταύτην δὲ τὴν τέχνην, ὡς ἔοικε, μόνην ἔξεστι μαθεῖν ἄνευ πόνου. "Omnis ars necessario adhibet disciplinam, laborem, metum, plagas," Gesner. Cæcutiit hic vir perspicax; nec minus (quod non tam mirabile) Reitzius, ut ex nota ejus manifestum est. Constructio est: ἀνάγκη γὰρ [ἐστὶ] μάθησιν πάσης τέχνης προσάγειν [τῷ μανθάνοντι] πόνον, φόβον, πληγάς.

DE PARASITO. p. 852. [356. A. ed. Salmur.] οἱ δὲ τὰς ἄλλας τέχ νας μανθάνοντες, μισούσιν αὐτάς. ὥστε ἔνιοι δι' αὐτὰς ἀποδιδράσκουσι. τί δέ; οὐ κἀκεῖνο ἐννοῆσαί σε δεῖ, ὅτι καὶ τοὺς ἐν ἐκείναις ταῖς τέχναις προκόπτοντας, οἱ πατέρες καὶ μητέρες τούτοις τιμῶσι μάλιστα, οἷς καθ' ἡμέραν καὶ τὸν παράσιτον; καλῶς νὴ Δία ἔγραψεν ὁ παῖς, λέγοντες, δότε αὐτῷ φαγεῖν. οὐκ ἔγραψεν ὀρθῶς, μὴ δότε. οὕτω τὸ πρᾶγμα καὶ ἔντιμον, καὶ ἐν τιμωρίᾳ μέγα φαίνεται. Concinnius οὕτω τὸ πράγμα καὶ ΕΝ ΤΙΜΗ καὶ ἐν τιμωρίᾳ μέγα φαίνεται.

DE PARASITO. p. 852. [356. C. ed. Salmur.] ἡ δὲ παρασιτικὴ, μόνη τῶν ἄλλων, εὐθὺς ἀπολαύει τῆς τέχνης ἐν αὐτῷ τῷ μανθάνειν. καὶ ἅμα τε ἄρχεται καὶ ἐν τῷ τέλει ἐστίν. αἱ μέντοι τῶν ἄλλων τεχνῶν, οὐ τινὲς, ἀλλὰ πᾶσαι, ἐπὶ μόνην τὴν τροφὴν γεγόνασιν. ὁ δὲ παράσιτος, εὐθὺς ἔχει τὴν τροφὴν ἅμα τῷ ἄρξασθαι τῆς τεχνῆς.-Opinor ΚΑΙ μέντοι τῶν ἄλλων τεχνῶν οὐ τινές, ἀλλὰ πᾶσαι ἐπὶ μόνην τὴν τροφὴν γεγόνασιν.

DE PARASITO. p. 856. [360. Β. ed. Salmur.] ἐπειδὰν γοῦν καὶ τού των ἀποδείξαιμι τὴν παρασιτικὴν πολὺ κρατοῦσαν, σχολῇ δηλονότι τῶν ἄλλων τέχνων δόξει προφερεστάτη, καθάπερ ἡ Ναυσικάα τῶν θεραπαινί δων. Ironia est in σχολή : nisi forte reponendum ΠΟΛΥ δηλονότι τῶν ἄλλων τέχνων δόξει προφερεστάτη. quod mihi videtur.

DE PARASITO. p. 857. [361. Α. ed. Salmur.] ἑτέρως μὲν γὰρ Ἐπικούρῳ δοκεῖ τὰ πραγμάτα ἔχειν. ἑτέρως δὲ, τοῖς ἀπὸ τῆς στόας. ἑτέρως δὲ, τοῖς ἀπὸ τῆς ̓Ακαδημίας. ἑτέρως δὲ τοῖς ἀπὸ τοῦ περιπάτου. καὶ ἁπλῶς, ἄλλος ἄλλην ἀξιοῖ τῆν φιλοσοφίαν εἶναι. καὶ μέχρι γε νῦν, οὔτε οἱ αὐτοὶ γνώμης κρατοῦσιν, οὔτε αὐτῶν ἡ τέχνη μία φαίνεται. ἐξ ὧν δηλονότι τεκμαιρέσθαι καταλείπεται. Solano interprete τεκμαιρέσθαι est, Mera opinio, Conjectura. Gesnerus vertit: “ Ex quibus nempe conjicere licet reliqua.”Legendum forsitan, ἐξ ὧν ΔΗΛΟΝ Ο, ΤΙ τεκμαιρέσθαι καταλείπεται. "Ex quibus non obscurum est, quid nobis hac de re conjicere relinquitur.”

DE PARASITO. p. 857. [361. ed. Salmur.] καὶ μὴν τὰς μὲν ἄλλας τέχνας, εἰ καὶ τί κατὰ ταύτας ἀσύμφωνον εἴη, καὶ παρέλθοι τις συγγνώμης ἀξιώσας, ἐπεὶ μέσαι τε δοκοῦσι, καὶ αἱ καταλήψεις αὐτῶν οὐκ εἰσὶν ἀμετάπτωτοι, προσδέκτεος ἂν εἴη, φιλοσοφίαν δέ τις ὡς ἀναγκαίαν ἀνάσχοιτο μὴ μίαν εἶναι, καὶ μὴ δὲ σύμφωνον αὐτὴν ἑαυτῇ μᾶλλον τῶν ὀργάνων. Hunc locum, qui criticos plurimum exercuit, ex sententia mea scriptum exhibebo: ΚΑΤΑ μὴν τὰς μὲν ἄλλας τέχνας, εἰ καὶ τί κατὰ ταύτας ἀσύμφωνον εἴη, καὶ παρέλθοι τις, συγγνώμης ἀξιώσας, ἐπεὶ μέσαι τε

δοκοῦσι, καὶ αἱ καταλήψεις αὐτῶν οὐκ εἰσὶν ἀμετάπτωτοι, προσδέκτεον ἂν εἴη. φιλοσοφίαν δὲ τίς ὡς ἀναγκαίαν ἀνάσχοιτο μὴ μίαν εἶναι, καὶ μηδὲ σύμφωνον αὐτὴν ἑαυτῇ μᾶλλον τῶν ΟΡΓΑΝΙΚΩΝ ; προσδέκτεον est ex conjectura Iensii. constructio, προσδέκτεον ἀν εἴη, εἰ καὶ τὶ κατὰ ταύτας ἀσύμφωνον εἴη, καὶ (εἰ) παρέλθοι τις συγγνώμης ἀξιώσας. μέσαι est, Usibus vitæ communibus subservientes. is avayкaíav, Quasi sit vitæ communi necessaria, ideoque indulgentiâ vel veniâ digna. ópyavikwv, Artibus mechanicis ; quæ instrumentis, ópyavois utuntur.

DE PARASITO. p. 860. [363. E. ed. Salmur.] 'Atoxins μévτoι & Σωκρατικὸς οὗτος, ὁ τοὺς μακροὺς καὶ ἀστείους διαλόγους γράψας, ἧκέ ποτε εἰς Σικελίαν κομίζων αὐτοὺς, ὅπως; εἰ δύναιτο, δι' αὐτῶν γνῶθηναι Διονυσίῳ τῷ τυράννῳ. Corrigendum, ὅπως, εἰ δύναιτο, δι' αὐτῶν ΓΝΩΣΘΕΙΗ Διονυσίῳ τῷ τυράννῳ. Reitzius operam hoc loco perdidit.

CAMBRIDGE PRIZE ESSAY

ON

THE UTILITY OF CLASSICAL LEARNING

IN SUBSERVIENCY TO

THEOLOGICAL STUDIES.

ARGUMENT.

ADVANTAGES arising from the connexion between different branches of knowledge-Importance of the study of Theology-Evils which result from entering on it with a mind entirely neglected, or partially cultivated-General effects of Classical Learning on the mind the best preparation for Theological Pursuits-Necessity of an acquaintance with the Greek language in the study of the Scriptures-Advantages which follow in this study from a critical knowledge of the Greek tongue, and an intimate acquaintance with Classical Philology-Confirmation of the Mosaic history from Grecian Mythology, and the opinions of Philosophers-The Greek and Roman historians useful, as they convey to us the history of the world, from the dispersion of mankind, to the introduction of Christianity-enable us to compare the Prophecies of Scripture with the event-confirm the history of the New Testament-afford interesting information with respect to the state of the world at our Saviour's birth-An acquaintance with ancient Philosophy (particularly the Platonic) useful from the connexion between it and Christianity in the first ages of the Church-proves the necessity of Revelation-Utility of an acquaintance with the Ethical writings of antiquity-Objections against the application of ancient Learning to Theology refuted by an historical view of their connexion-Recapitulation-Conclusion.

ESSAY, &c.

THE Connexion which exists between the different departments of science, by which they reflect light on each other, as it multiplies the sources of innocent enjoyment, and at the same time assists the useful labors of the learned, may justly be ranked among the benevolent appointments of Providence. Were the various branches of human knowledge entirely insulated, were it impossible to deviate from the line of study which leads to our particular profession, without materially impeding our progress, this single object would demand, in exclusion of every other, an undivided attention: our journey through the fair regions of science would be confined and irksome; and if we were sometimes tempted to leave the direct road, in order to take a nearer survey of the surrounding beauties, our curiosity might occasion a delay, which no exertion could retrieve. But the case is happily reversed; for if our literary employments are judiciously conducted, we may exercise and enlarge the faculties of the mind, by the acquisition of various information, which will, either directly or indirectly, contribute to our success in those studies to which we are more immediately devoted.

There is indeed no liberal profession in which the mind is competent to engage, before it has been enlarged, refined, and fitted for it by previous discipline. If this is essential in pursuits which are comparatively insignificant, it must be indispensably requisite that we should prepare ourselves, by a due cultivation of the intellectual faculties, for those inquiries which relate to the divine source from whence they are derived.

The greatest philosophers of antiquity considered the contemplation of the Supreme Being as the noblest employment of the human intellect. And yet they were directed only by the uncertain glimmerings of reason: we are guided by the sure light of divine revelation they could only infer his goodness towards man from the general laws by which he governs the material world; we view him in those mild and interesting relations to mankind, which he has made known in the benevolent scheme of Christianity. Nor is the study of theology confined to a mere speculative contemplation of the Deity. To examine with an unbiassed judgment the evidence for the divine origin of the Christian faith, to obtain a full acquaintance with its doctrines and precepts, and to furnish himself with all the means which may assist him in evincing their truth, and enforcing their superior excellencies,-these are the high duties of the theological student.

To the evils which arise from entering abruptly on these serious studies, without the necessary aids of human learning, experience VOL. XVIII. NO. XXXVI.

Cl. Jl.

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