given above; as Plat. Phedr. p. 234 Β: τὴν αὑτῶν ἀρετὴν ἐπιδείξονται, “ they will exhibit their own excellence;” Demosth. 788, 17: τῆς ἑαυτοῦ πονηρίας ἐπίδειξιν ποιούμενος, “ making an exhibition of his own wickedness."

ἘΠΙΔΙΑΤΙΘΕΜΑΙ is used in the special sense “I make a deposit of a stake or pledge" as a guarantee for the performance of a certain engagement. Harpocr. s. v.: ἐπιδιατίθεσθαί ἐστι τὸ συνθήκας τινὰς ποιεῖσθαι κατατιθέμενός τι ῥητὸν ἀργύριον παρά τινι τῶν μεταξὺ γενομένων. Demosth. c. Apatur. 896, 22: ἐπιδιαθέμενος ἀργύριον ἐὰν μὴ ὀμόσῃ, “ having staked some money to be forfeited in case he should not take the oath;" Jul. Poll. Ix. 96 (of gamblers): μνᾶν αὐτῶν ἐπιδιατεθειμένων ἑκάστῳ κύβῳ.

ΕΠΙΣΚΗΠΤΟΜΑΙ, “I cause an indictment (ἐπίσκηψις), especially for false witness or murder,-" to be heard in court," is properly used in the middle, like γράφομαι, δικάζομαι, and other forensic terms; thus Æschines, c. Tim. 18, 27: ψευδομαρτυριών ἐπισκήψασθαι ; Plat. Euthyphr. 9 Α: ἐπισκήπτεσθαι φόνου τὸν υἱὸν τῷ πατέρι; Legg. ΧΙ. 937 Β: οὐδενὶ τῶν ψευδομαρτύρων ἐπεσκημμένος. But it may be used in the active without reference to an actual hearing in court, when we imply that the veracity of an individual is challenged, and that too in a passage where σκήπτομαι is used in the sense “I pretend or allege,” as in Plat. Theœtet. 145 c: ἀλλὰ μὴ ἀναδύου τὰ ὡμολογημένα σκηπτόμενος παίζοντα λέγειν τόνδε, ἵνα μὴ καὶ ἀναγκασθῇ μαρτυρεῖν· πάντως γὰρ οὐδεὶς ἐπισκήψει αὐτῇ, " but do not retract what you have promised, on the pretence that he spoke in jest, lest he should be compelled also to put in formal testimony: for assuredly no one will challenge his veracity.” In the passive ἐπισκήπτομαι may mean “I am solemnly charged,” i. e. with murder; as in Soph. Αntig. 1313: ὡς αἰτίαν ἔχων τῶνδε κἀκείνων ἐπεσκήπτου μόρων.

ΕΥΡΙΣΚΟΜΑΙ, “I procure or obtain for myself," bears a sense more nearly approaching that of the form ἐπ-αυρίσκομαι, “Ι derive advantage from,” ἀπαυράω, “I receive or get,” than its active εὑρίσκω, “ I find, discover, or invent.”

ΘΗΡΩΜΑΙ, as distinguished from θηρώ, means I pursue eagerly for myself," especially in a metaphorical sense, as in Soph. Αjax, 2: πεῖράν τιν' ἐχθρῶν ἁρπάσαι θηρώμενος, “ endeavouring to get some means of attacking your enemies." But Onpo bears

sometimes a scarcely distinguishable signification, and Onpáow, Onpáσoμai are equivalent forms of the future.

OTOMAI, "I sacrifice with a special object," e. g. to draw an inference from the appearance of the viscera; as Herod. 1x. 62: ἐγένετο θυομένοισι τὰ σφάγια χρηστά. Hence it means “I take the auspices," and may be followed by an infinitive, as Xen. Anab. ΙΙ. 2, § 3 : θυομένῳ ἰέναι ἐπὶ βασιλέα οὐκ ἐγένετο τὰ ἱερά, “ when he was consulting the auspices about going to the king, the sacrifices did not allow it."

KAAOTMAI, “I call a person to me," as Hom. Il. III. 161: Πρίαμος δ' Ελένην ἐκαλέσσατο φωνῇ. Also to " call down upon a person,” as Soph. d. C. 1385: ἀράς, ἅς σοι καλοῦμαι; cf. ἀρῶμαι, εὔχομαι, which are always in the middle form.

KAMNOMAI, "I labour for myself, I effect by my labours;" as Hom. Οd. IX. 130: οἵ κέ σφιν καὶ νῆσον ἐϋκτιμένην ἐκάμοντο, "who might make the island well-peopled."

KOAAZOMAI, "I punish, correct, or discipline for my own purposes or interest," stands in marked contrast to the active Koλaw, which, though it generally has a future of the middle form, is used regularly to denote a chastisement by which the offender is corrected and made better, as distinguished from Tiμwрeîolai and δίκην λαμβάνειν, which refer to the vengeance and satisfaction of the injured party. (See Xen. Cyrop. 11. 2, § 7; Arist. Rhet. 1. 10, § 17; Wyttenbach, ad Select. Histor. p. 372). This use of the middle form is comparatively rare, because it is generally superseded by τiμwρоûμai, and the following are perhaps nearly all the passages in which it occurs; Thucyd. III. 40: Tаρà Tò eixos Kai τούσδε ξυμφόρως δεῖ κολάζεσθαι, where the turn of the sentence and the adverb uμpópos show that the Athenians are supposed to consult their interest in the punishment of the Mytilenæans; but lower down in the same chapter we find: κολάσατε ἀξίως τούτους καὶ τοῖς ἄλλοις ξυμμάχοις παράδειγμα σαφὲς καταστήσατε, because the chastisement of the Mytilenæans is in this case regarded rather as an exemplary castigation for the warning and benefit of the other allies. Id. vi. 78: τὴν τοῦ Συρακοσίου ἔχθραν κολάσασθαι, where there is an expression of vengeance for enmity. Aristoph. Vesp. 405: νῦν ἐκεῖνο, νῦν ἐκεῖνο τοὐξύθυμον ᾧ κολαζόμεσθα κέντρον ἐντές Tar' oğú, "now thrust out the sharp sting, that choleric weapon

with which we punish,” scil. those who offend us. Plato, Protag. 324: ἀποτροπῆς γοῦν ἕνεκα κολάζει· ταύτην οὖν τὴν δόξαν πάντες ἔχουσιν ὅσοιπερ τιμωροῦνται καὶ ἰδίᾳ καὶ δημοσίᾳ. τιμωροῦνται δὲ καὶ κολάζονται οἵ τε ἄλλοι ἄνθρωποι οὓς ἂν οἴωνται ἀδικεῖν καὶ οὐχ ἥκιστα ̓Αθηναῖοι. Here we have κολάζω and κολάζομαι in direct opposition, the former as denoting chastisement designed for the benefit of the offender, the latter as nearly synonymous with τιμωροῦμαι. Μuch the same is the meaning in Plat. Mener. 240 D: οἱ ἐν Μαραθῶνι ἐκολάσαντο τὴν ὑπερηφανίαν τῆς ̓Ασίας. Aristot. Hist. Anim. VI. 17, § 3: φασὶ δὲ καὶ τὴν τῆς τροφῆς δαψίλειαν πραοτέρους αὐτοὺς [ἐλέφαντας] παρέχειν· καὶ προσάγοντες δ ̓ αὐτοῖς ἑτέρους κολάζονται καὶ δουλοῦνται, where the other middle verb clearly indicates that the discipline and subjugation of the elephants are designed for the benefit of their owners.

ΚΟΜΙΖΟΜΑΙ, “I get in or get back for myself, I import or recover," differs from the active Koμíw only in the greater emphasis of the appropriative sense. Thus we have Thucyd. 1. 43: vûv παρ' ὑμῶν τὸ αὐτὸ ἀξιοῦμεν κομίζεσθαι, “ we now claim to receive the same return from you;” Id. III. 58: σώφρονα ἀντὶ αἰσχρᾶς κομίσασθαι χάριν, “to receive a modest instead of a disgraceful favour;” Id. I. 117: εἰσεκομίσαντο καὶ ἐξεκομίσαντο ἃ ἐβούλοντο, they conveyed in and out for themselves what they wanted." But Pind. Οl. XIII. 58: κομίζοντες Ελέναν (cf. Nem. VII. 28), of the Greeks who tried to get back Helen for Menelaus; Id. Pyth. III. 56: ἄνδρ ̓ ἐκ θανάτου κομίσαι ἤδη ἁλωκότα, of Asculapius restoring a man to life; Id. Pyth. IV. 106: ἀρχαίαν κομίζων πατρὸς ἐμοῦ τιμάν, because his father was still alive; Id. Ibid. 159: κέλε ται ἑὰν ψυχὰν κομίξαι Φρίξος, “Phrixus bids us bring back his exiled soul” (cf. Nem. VIII. 44; Æschylus, Agam. 938).

NEMOMAI, besides its appropriative meaning "I cultivate for myself, I get in the produce of land or some other object," as in Thucyd. Ι. 2, νεμόμενοι τὰ αὑτῶν ἕκαστοι ὅσον ἀποζῆν, bears the signification of mutuality (432, (cc)), “I divide with another," and this too in opposition to véμw, when the division is not made by the persons immediately interested in it. In Æschylus, Prom. 237: εὐθὺς δαίμοσιν νέμει γέρα ἄλλοισιν ἄλλα καὶ διεστοιχίζετο ἀρχήν, οἱ Jupiter ; so also in Demosth. pro Phorm. 946, fin.: εἰ δεήσει ἐξελόν τας ἀντιμοιρεὶ τὰ λοιπὰ νέμειν, of a distribution of property by executors; though we have immediately afterwards: καὶ νέμονται

τὴν ἄλλην οὐσίαν πλὴν ὧν ἐμεμίσθωτο ουτοσί, because the obligation to divide, under the will, stands in a certain opposition to the act of division, which the executors performed with the same amount of care and interest as if they had divided the property among themselves; so that the distinction, between véμw in the one case and véμopa in the other, is much the same as that between the active véμe and the middle dieσToxicero in the passage from Eschylus. Afterwards we have (947, 1. 13): èveíμato oûtos πpòs Tòv ådeλpóv, of one of the parties immediately interested.

ПРOIEMAI, "I part with or spend my money," &c. (Thucyd. II. 43; Lys. 162, 35; Demosth. Dionysod. 1297, 14; Æsch. c. Ctesiph. 78), is so regularly used in this sense, that Demosthenes employs the periphrastic form of the pluperfect passive in the same signification without any accusative of the object, pro Phormione, p. 946, 8: εἵλετο μᾶλλον αὐτὸν τὸν Πασίωνα χρήστην ἔχειν τούτων τῶν χρημάτων ἢ τοὺς ἄλλους χρήστας οἷς προειμένος ἦν, “ he preferred to have Pasion himself as his debtor for these sums than the other debtors to whom he had lent them."

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ПIPOXIEMAI, "I admit to myself," not only bears the sense ΠΡΟΣΙΕΜΑΙ, "I approve," as in Plat. Phæd. p. 97 B: TOÛтOV Tòν тρóπоν оνdaμÑ πроσíεμаι, "I do not at all admit or approve of this method;" but is even used in the third person to signify "it approves itself to me," as in Aristoph. Equit. 359: тà μèv äλλa'μ'йpeσas λéywv, ἓν δ ̓ οὐ προσίεταί με, “ in the rest of what you said you pleased me, but one point does not approve itself to my judgment or taste."

ΣΠΕΝΔΟΜΑΙ,

ΣПIENAOMAI, "I pour forth libations with a special object," i. e. "I make a treaty.'

ПIPOΣТPEПOMAI, "I turn myself towards," has the special meaning “I go as a suppliant," especially for purification from homicide; whence the name pooтрóπaιos. Thus Esch. Eumen. 196: καὶ προστραπέσθαι τούσδ' ἐπέστελλον δόμους, “I bad him apply for purification at this temple." Whence it seems probable that προστετραμμένος πρὸς ἄλλοισιν οἴκοις (Eumen. 229), “ having applied for and received supplication at another temple," is the true reading instead of πроσтeтpipμévos (New Cratylus, § 218).

ПIРOΣTРIBOMAI, "I cause to be rubbed in" or "I rub in diligently," is applied idiomatically to express any act which

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produces an indelible or very lasting impression; thus we have Dem. c. Aristog. 1. p. 786, 5: σκοπῶν τίνι συμφορὰν ἡ βλασφημίαν ἢ κακόν τι προστριψάμενος ἀργύριον εἰσπράξεται, “ considering on whom he can inflict some prejudice or slander or mischief, and so extort money for himself;" Id. c. Androt. 617, 4: TλoÚTOV TIVA δόξαν προσετρίψατο τοῖς κεκτημένοις, " such things attach to their possessors an outward show of opulence;" Aristoph. Equit. 5: πληγὰς ἀεὶ προστρίβεται τοῖς οἰκέταις, “ he is always getting the servants a beating." It is used in this application as a passive verb; see Esch. Prom. 329.

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ΣTEAAOMAI means not only "I cause myself to go," "I prepare myself for a journey," as in Soph. Phil. 464: ñồn, tékvov, σTÉNEσ0€; "are ye going to start at once?" sometimes with the infinitive, as Herod. III. 124: ¿otéλλeto àπiévai, “he prepared himself to depart;" but also "I cause another to come," as in Soph. Cd. Tyr. 433: σχολῇ γ ̓ ἂν οἴκους τοὺς ἐμοὺς ἐστειλάμην, "I should hardly have sent for you to my house," in which sense we have the active, Soph. Antig. 165: vμâs čoteiλ ikéolai, "I summoned you to come here."

TIKTOMAI, “I produce from myself," is sometimes used to denote the mother, or the immediate source of production, as distinguished from TiTw, which denotes the exciting cause of birth; the most remarkable passage is that in Soph. Trach. 331: OV TÉKETO θάνατος, ἔτεκε δ ̓ αἰόλος δράκων, where both the nouns are masculine, and where it is only by a great refinement that we can understand how death was the mother, and the hydra the immediate agent, of the poison which destroyed Hercules. In the fragment of Æschylus, Danaides, 38, ὄμβρος ἀπ ̓ οὐρανοῦ πεσὼν ἔκυσε γαῖαν, ἡ δὲ τίκτεται βροτοῖς, κ. τ. λ., it is easy to see that the earth is represented as producing grass and corn from its own bosom. And in the Choëph. 419, тav тEкоμévwv refers to Clytæmnestra as distinguished from Agamemnon; and ó TEKOV is the father in Choëph. 690; Soph. Ed. Col. 1108; Eurip. Electr. 335. On the other hand TEKOûσa is the mother in Sept. c. Theb. 908; and TÍKT is constantly used of the mother, sometimes with ek TIVOS of the father.

ΤΙΝΟΜΑΙ ΟΙ ΤΙΝΥΜΑΙ, “I exact vengeance” (cf. τιμωρού μαι = τιμὴν ἀείρομαι), is the causative middle of τίω, " I pay."