latet γιγγλιμὸς ὤτων Id patet ex Eunico apud Polluc. x. 10. Λαβοῦ σὺ τῶν ὤτων, φίλησον τὴν χύτραν: quem locum cum multis aliis citat Boissonad. ad Aristan. 1. 24. p. 552. των λαβομένη. Μιαίνεσθαι καὶ ἐκμιαίνεσθαι· τὸ ὀνειρώττειν Σοφοκλῆς. Μιαιφόνος" φονεύς· Atqui pertinet Σοφοκλῆς ad Μιαιφόνος: cf. Electr. 495. sed Aristophanicum est Μιαίνεσθαι : cf. Ran. 753. εκμιαίνομαι. Hinc emenda Catullianum Bibamus, mea Lesbia, atque amemus legendo et inquinemus. 1 Μισητή—μισηταὶ δὲ γυναῖκες ὀλίσβωσι χρήσονται. βοις χρήσωνται. Est particula tetrametr. Anapast. Lege ὀλίσ Νυνί μ' ἔπεισας, μᾶλλον νῦν λέγω. Ita Ms. Lege A. νυνί με ἔπεισας· Β. μᾶλλον οὖν λέγ' ἐῶ. Ubi λέγ' est λέγειν. Redde ἐῶ omitto. Vid. Cl. Jl. N. 52. p. 367. de ἐ sape depravato. Νοῦς οὐκ ἔνι Κενταύροις• At Hesych. Νοῦς οὐ παρὰ Κενταύροις. Inde corrigas Phot. Τῶν δυνατῶν τι κέλευε· Οὐ γὰρ νοῦς παρὰ Κενταύροισιν. Teleclidis esse fragmentum patet e Phot. Τάδ' οὐ παρὰ Κενταύροισι-Τηλεκλείδης τισι. Ubi latet in τισι fabulæ nomen, fortasse Τίσει, cujus argumentum poterat esse similis Cratini Νεμέσει. Verba ipsa sunt ex ore Peisandri, uti patet ex Hesychio. Illud τάδε viam ducit ad τάδε δράν, quæ verba Κενταύροισιν sequi debent. Ομοῦ· Δημοσθένης ἐν τῷ κατ ̓ ̓Αριστογείτονος φησιν, Ὁμοῦ δισμύ ριοι πάντες 'Αθηναῖοι, ἀντὶ τοῦ ἐγγύς· ἐστὶ δὲ τοῦτο πολὺ παρὰ ̓Αττικοῖς ὡς καὶ Μένανδρος· ἤδη γὰρ τοῦ τίκτειν ὁμοῦ: Ita Menandreum quoque Suidas citat: ubi Toup. versum supplet ex ingenio "Hồŋ γὰρ ἐστιν ἥδε τῷ τίκτειν ὁμοῦ. et sic R. P. in textu. Atqui Comici verba bene conservavit Schol. ad Apoll. Rhod. 11. 121. Ομοῦ δὲ τῷ τίκτειν παραγίγνεθ ̓ ἡ κόρη: quo respexit Dionys. Hal. A. R. 1. 29. p. 62. καὶ γὰρ ὁμοῦ τῷ τίκτειν τὴν κόρην εἶναι. Vid. Menandri Fragm. Inc. 225. Alterum vocis duo exemplum prabet Suid. e Menandreo Εστὶν δ' ὁμοῦ τὸ χρῆμα : quod Cler ricus, opinor, prætermisit. Πέμπειν· τὸ πομπεύειν· Μένανδρος Υποβολιμαίῳ ἢ ̓Αγροίκω Μικρὰ Παναθήναια ἐπεὶ δι' ἀγορᾶς πέμποντά σε, Μοσχίων, μήτηρ ἑώρα τῆς κόρης ἐφ ̓ ἅρματος. R. P. cum Bentleio ἐπειδὴ: malim, ἀγ' εἶπ', ού—ἅρματος ; Πηλέως μάχαιρα· παροιμία· ταύτην ἀναγράφει καὶ ̓Αριστοφάνης οὕτως μέγα φρονεῖ μᾶλλον ἢ Πηλεὺς ἐν τῇ μαχαίρῃ· ἐδόκει σωφροσύ νης γέρας Ηφαιστότευκτος ἣν εἰλήφει μάχαιραν ὁ Πηλεύς. Ita fere Suid. exceptis, ἐπὶ τῇ μαχαίρα ἢ ἐδόκει. At Hesych. Πηλέως μάχαιρα· παροιμία ἣν ἐκπλήρους ̓Αριστοφάνης ἀναγράφει οὕτω μέγα φρονεῖ μᾶλλον ἢ ὁ Πηλευς τῇ μαχαίρα· ἐδόκει γὰρ σωφροσύνης εἰληφέναι. In Hesychio latent Conici verba, Glossam ita refingen do; Πηλέως μάχαιρα· παροιμία ἣν ἐκπληρώσας ̓Αριστοφάνης ἐν Γήρα φησι. Οὕτω μέγα φρονεῖ; Μᾶλλον ἢ Πηλεύς· Τιή; Μάχαιραν ἐδόκει σωφροσύνης εἰληφέναι. Ηφαιστότευκτον Τοῦ τὸ γέρας ; Γήρως ἄς ἦν.] Fuit sermo de Pericle; qui σώφρων erat et μάχαιραν gere bat inutilem, sicut Peleus senio confectus. Nunc tandem intelligitur Comici fabulæ argumentum. Hanc glossam Aristophani tribuit Dobræus. Sed fallitur Vir doctissimus: errat quoque Reisigius inde expiscatus supplementumn Aristoph. Nub. 1059. Πόσθιον· αἰδοῖον ἢ τὴν ̓Αφροδίτην. Lege Nὴ τὴν e Thesm. 154. Νὴ τὴν ̓Αφροδίτην ἡδύ γ ̓ ὄζει ποσθίου. Ραδαμάνθυος ὅρκος οἷς ἦν μέγιστος ὅρκος Ἐν παντὶ λόγῳ κύων, ἔπειτα χὴν, θεοὺς δ ̓ ἐσίγων. Κρατῖνος Χείρωσι. Ita versus distribui debent. Senarios voluit Porson, alios Gaisford. ad Hephaest. p. 17. Sunt lamb. Tetr. Cat. Obiter moneo, quod Κύων intelligitur Cleon, et χήν Λάμπων, uti patet e Schol. ad Αν. 521. Ράζειν καὶ ̔Ρύζειν· τὸ ὑλακτεῖν. "Ερμιππος Εὐρώπῃ· Ρυζον ἅπαν τας ἀπέδομαι τοὺς δακτύλους· ἀπὸ τούτου δὲ ἐπὶ τοὺς πικραινομένους καὶ σκαιολογοῦντας μετηνέχθη Κρατῖνος Δηλιάσιν, Ἵνα σιώπῃ τῆς τέχνης ῥάζωσι τὸν λοιπὸν χρόνον καί ἑξῆς ̓́Ερραζε πρὸς τὴν γῆν· ὁ δὲ σκαρίζει κατέπαρδε. Αt Suid. ῥύζων—καὶ πέπορδε. Porson 8 ἐσκάριζε κἀπέπαρδε: et Meinek. in Cur. Crit. p. 26. ἐσκάριζε post Pierson. ad Mor. p. 36. Mihi vero displicet ἅπαντας. Malim ἄπαστος. Cf. Pherecrat. apud Athen. vii. p. 316. ὅποταν δ ̓ ἤδη πεινῶσι σφόδρα-νύκτως περιτρώγειν αὑτῶν τοὺς δακτύλους. Mox plane meum ἐκ σιωπῆς tuetur Ed. Τ. 1084. Εκ τῆς σιωπῆς τῆσδ ̓ ἀναρρήξει κακά. Σιωκολλος νεοκορος Εὔπολις. Ita Ms. at R. P. Σιωκομος· νεώκορος. Ipse malim Σιώκορος. Ubi σιω est Laconice pro θεώ. Στρατοφάνη-Μένανδρος Σικυωνίω Στρατοφάνη λιτόν ποτ ̓ εἶχες χλαμύδιον καὶ πελα ἕνα. Ita Ms. at R. P. cum Τoupio ad Suid. V. Παῖδες legit παῖδ ̓ ἕνα. Mihi placet-Στρατοφάνη λιτόν ποτε Εἶχες χλαμύδιον· ἦν καλ Πελλήνι (i. e. καλὸν Πελλήνιον) De veste Pellenica vid. Τoup. ad Suid. Τ. πι. p. 586. Ταῦτα πράσσων φάσκ ̓ ἀνὴρ οὐδὲν ποίων· Κρατίνος "Ωραις. ἡ γὰρ παροιμία ἐπὶ τῶν μηδὲν ποιούντων. Fuit versus lamb. Octonar. —ταῦτα πράσσων Εφασκ ̓ ἀνὴρ οὐδὲν ποιῶν. Pericles innuitur, quem sugillat idem Comicus apud Plutarch. r. p. 160. πάλαι γὰρ αὐτὸ (scil. τὸ 'Ὠδεῖον) Λόγοισι, προάγει Περικλέης, ἔργοισι δ ̓ οὐδὲ κινεῖ. Τευτάζειν—Φρυνίχος δ ̓ ἐν Μύσταις Μάστιγα δ ̓ ἐν χερσὶν ἔχων τευτᾶσθαι. Ibi χειροῖν voluit Ruhnk. ad Tim. p. 182. probante R. P. ad Equit. 823. immerito; nam scripsit Comicus μάστιγ ὦδ ̓ ἐν χερσὶν ἔχων τευτᾶσθαι. De ὧδε histrionico pauca dixi ad Æsch. Suppl. 485. hodie satis est allegare Eupolideum apud Phot. et Suid. "Ωδε—Οὐκ, ἢν φυλάττη γ ̓ ὧδ ̓ ἔχων τὴν ἀσπίδα. Τὴν χεῖρα προσφέροντα τὴν θεὸν καλεῖν. Βοηλάτης ἐκ κώμης ἅμα ξαν ἄγων καὶ ταύτης ἐμπεσούσης εἰς κοιλώδη φάραγγα δεὸν βοηθεῖν ἀργὸς ἵστατο τῷ Ηρακλεῖ προσευχόμενος· ἐκεῖνον γὰρ ἐκ πάντων τῶν θεῶν ἀσπαζόμενος ἐτίμα· ὁ δὲ θεὸς ἐπιστὰς εἶπε τῶν τροχῶν ἅπτου καὶ τοὺς βόας νύττε καὶ τότε τῷ θεῷ εὔχου ὅταν καὐτός τι ποιῇς· μὴ μέν τοι γε μάτην εὔχου. Hinc negotio nullo potest erui fabula Choliambica, quam Elegiacus reddidit Anenus. -- Βοηλάτης τις ἦγ ̓ ἅμαξαν ἐκ κώμης• τῆς δ' ἐμπεσούσης εἰς φάραγγα κοιλώδη, καὶ τοὺς βόας νύσσ”,” ὁ θεὸς εἶπεν ἐγγὺς στὰς, Inter hæc ἤγαλλ ̓ ἀεὶ τιμαῖσι amice conspirat cum Aristoph. Thesm. 129. αγαλλε Φοῖβον τιμᾷ: neque distat Pac. 400. θυσίαι σιν ἀγαλοῦμεν ἀεί. Μοχ ἐγγὺς στὰς nihil est nisi ἐπιστάς, Certe ἐγγὺς in tali re fuit usitatum. Postremo verba Αὐτός τι δρῶν plane tuetur versus similis apud Suid. Αὐτός τι νῦν δρῶν εἶτα τοὺς θεοὺς κάλει: quocum confer alterum e Mythis (Ν. 247.) apud Suid. Σὺν ̓Αθηνᾷ καὶ χεῖρας κίνει. Euripidis fuit versus Τὸν χεῖ ρα προσφέροντα χρῆν θεὸν καλεῖν citatus a Plutarcho in Lacon. Apophthegm. T. 11. p. Υποικουμεῖν λεληθός τι μῦσος· ὑποικουροῦν ἀντὶ τοῦ ὑποτρεφόμενον καὶ ἐνδομυχοῦν. Ηoc dicere vult Lexicographus ὑποικουρείν esse hic sensu passivo. Exstat certe compositum active in Thesm. 1168. Α νῦν ὑποικουρεῖτε, necnon simplex in Ach. 1060. οἰκουρῇ πέος. Et sane Comico eidem, ni fallor, pertinet hæc glossa. Nempe in Vesp. 463. legitur 'Aρα δῆτ ̓ οὐκ αὐτὰ δῆλα τοῖς πένησιν ἡ τύραννις ὡς λάθρα μ' ἐλάνθαν ̓ ὑπιοῦσα. Ibi Ms. Rav. ἐλάμβαν'. At scripsit Aristophanes T Αρα δῆτ ̓ οὐκ αὐτὰ δῆλα τοῖς πένησιν ἡ τύραννις ὡς ὑποικουρεῖ λε ληθότος τι μῖσος. Manifesto scriptura vulgata nihil aliud est quam e glossa. Neque hic locus est unicus, ubi verbum idem eædem fabu la restitui debet, ope gl. Photianæ Οἰκουρουμένης τῆς ἀσφαλῶς τηρουμένης· καὶ, Ὑποικουρουμένης ὑγρότητος, ἤτοι τῆς ἐνδομυχούσης καὶ ἔνδον κατεσπαρμένης. Verum hujusmodi supplementa tempus aliud postulant. Υπηνέμια-Αριστοφάνης Δαιδάλῳ. Ενιότε πολλαὶ τῶν ἀλεκτρυό νων βίᾳ Υπηνέμια τίκτουσιν ὡὰ πολλάκις. R. P. ἓν ἴστε• At non ἐνιότε, verum πολλαὶ est mendosum. Lego 'Ενιότε πολιαὶ τῶν ἀλεκτρυόνων βίᾳ Τίκτουσιν. Β. αἷς γ ̓ ὑπηνέμι ̓ ὡὰ πολλάκις. Illud πολια aliquatenus convenit cum Popiano, There swims no goose so grey, but soon or late, 'Twill find some honest gander for its mate. Φάλαγξ· θηλυκῶς ὁ ἀράχνης. Πλάτων Ελλάδι· Εοίκασιν ἡμῖν οἱ νόμοι τούτοισι τοῖσι λεπτοῖσιν ἀραχνίοις ἃ τοῖσι τοίχοισιν ἡ φάλαγξ ὑφαίνει. Hic quoque R. P. senarios effecit. Melius ibi Tetrametros viderunt Meinek. Cur. Crit. p. 39. et Reisig. Conject. p. 116. et correxerunt εἴξασιν. Ipse lego Είξασιν ἡμῶν-λεπ τοῖς Εἶν ̓ ἀραχνίοις—τοίχοις— Infinitivi ai per crasin cum & conjungi solet. Vid. mea ad Esch. Eum. 939. Φιλοσοφεῖν· ἀντὶ τοῦ πονεῖσθαι· Φιλοσοφεῖ δὲ τοῦτο ὅπως καταπρά ξηται τὸν γάμον. Porson in senarios dispescuit, lectis τοῦθ ̓ et καταπράξεται. Est Trochaicus, modo legas Φιλοσοφεῖν δεῖ τοῦθ ̓ ὅπως παῖς καταπράξηται τον γάμον. Φιμοί- φιμὸς δέ ἐστιν ὁ καλούμενος κημὸς, εἰς ὃν ἐνεβάλλοντο. Δίφιλος δέ φησιν, Ελκ ̓ εἰς μέσον τὸν φιμὸν ὡς ἂν ἐμβάλῃ. Hoc intelligi nequit. Scripsit Comicus "Ελκεις μέσον μ', εἰς φιμὸν ὡς ἂν ἐμβάλῃς; ubi parodia est Euripidei Orest. 265. Μέσον με ὀχμάζεις, ὡς βάλῃς ἐς Τάρταρον. Cf. et Ach. 379. Εἰσελκύσας γάρ μ' εἰς τὸ βουλευτήριον: necnon, quod ad μέση, Eccl. 258. Ελκωσιμέση γὰρ οὐδέποτε ληφθήσομαι. G. B. ON THE PYRAMIDS OF EGYPT. My purpose in this disquisition is to prove that the Pyramids were not sepulchres, but CAVERN ORACLES dedicated to the mysteries of Sar-Apis, or the Lord Apis; and in order to simplify the discussion as much as possible, I shall confine myself chiefly to the pyramid of Cheops. Although the most common opinion is that these extraordinary buildings were intended for tombs, there are many other theories of their destination. One is that they were granaries of Joseph. This may be confuted by the smallness of the rooms and the time required in building. Another that they were observatories; ! Nicetas, Nonnus, Stephanus, &c. which is accusing the builders of great absurdity, as the neighbouring rocks called Gebal Mokattam were better calculated for that purpose without the prodigious labor and expence. The Arabians think that they were a refuge from the flood: but that opinion requires no answer. As sun-dials they would have failed. Shaw and Bryant believe them to be temples, and the Sarcophagus, a lustral tank. Pauw considers the great pyramid as the tomb of Osiris. But Strabo, Diodorus, Pococke, Norden, and indeed, the great majority, ancient and modern, believe that it was the tomb of Cheops. It is from this latter opinion that I humbly venture to dissent. It is necessary to grapple with it in order to establish mine; which is, that they were edifices built for the celebration of cavern mysteries, like the caves of Delphi, Trophonius and Mithra: and perhaps used occasionally for the preservation of national treasures and records: as was the case with the cella and sekoi, called in Scripture oracles, of many ancient temples. This theory, I believe, stands nearly single: its chief points of resemblance are with those of Bryant and Pauw. When we consider the splendid machinery of the Egyptians, their inclinations, their public shows, their judgment of the dead, their Theomania, if the term may be used, and all the sublime paraphernalia of that creed, from whence the visions of poetry derive their origin, it is hard to imagine, that they would seek to honor a monarch by sneaking his body, like that of a malefactor, through a variety of obscure and needlessly intricate passages. Yet this upon the supposition in question must have been done. And indeed there is a difficulty which meets us on the first step, though hitherto little regarded. The sarcophagus supposed to be the tomb of the buried monarch could not easily have been admitted through the common entrance passage; it could not have passed the end of the first gallery; nor could it have entered by the well. How then was the defunct to be buried? Would the friends of the deceased, with that peculiar affection for splendid inhumation, which was the passion of their country, conduct it in their arms to the central hall. Even this was impossible. Then the body must have been dragged (by cords perhaps) to its repository. Can this opinion be admitted in the teeth of Morat Alzeman. Ibn abd Alhokm, Murtad Ebn Gab Khondemir in Khelas: Alakhar. Yarikh al Thabari ascribe them to Gian ben Gian, a preadamite. 2 Ebn Abd Alhokm affirms this, and that the priestly archives were deposited within in chests of black marble. |