Compare also Arr. Anab. II 16 'the Athenians worship ròv Atos kaì Kópŋs... καὶ ὁ Ιακχος ὁ μυστικὸς τούτῳ τῷ Διονύσῳ, οὐχὶ τῷ Θηβαίῳ ἐπᾴδεται', and Clem. Αl. Protr. 16 μίγνυται δ' ὁ γεννήσας οὑτοσὶ Ζεὺς τῇ Φερεφάττῃ, τῇ ἰδίᾳ θυγατρί.....κύει καὶ ἡ Φερέφαττα παῖδα ταυρόμορφον, Orphic Hymn ΧΧΙΧ 6, Hyg. Fab. 155 and 167. This Dionysus is frequently identified with

Zagreus and Sabazius.

Nilo: see above on Hercules ẞ (41), Vulcanus B (55), Mercurius 8 (56). Herodotus makes Dionysus the same as Osiris (II 42, 48, 144), who is sometimes confounded with the Nile; cf. Plut. Is. et Os. § 35 p. 364.

Nysam interemisse: this is not stated elsewhere. Nysa or Nyssa is usually the birthplace of Dionysus; hence Heind. after Marsus reads condidisse for interemisse. There were many places of this name in different parts of the world each claiming some special connexion with the god, see Herodotus II 146 with the note in Rawlinson's ed. Diodorus (66-69) however reports on the authority of Dionysius the mythographer, that Linus, in the so-called Phrygian poem, represented Dionysus as the son of Ammon and Amalthea, entrusted by his father to the charge of Nysa, daughter of Aristaeus. Hyginus mentions Nysa among the Oceanids who had the charge of the infant Bacchus and were restored to youth by Medea at his request. If the reading is correct, the allusion may possibly be to the cutting up of the body before renovation as in the case of Pelias. Or Nysa, the nurse, may have been confounded with Semele, the mother (Lydus IV p. 94 makes Nysa the mother of the Indian Hercules), whose death may be said to have been caused by the son. Another explanation, suggested by Creuzer, is derived from Lydus' statement that νύσσα means ὁ καμπτὴρ καὶ περικύλισις τοῦ χρόνου : he connects this with the story (told by Diod. III 71 and at greater length by Nonnus XVIII 237 foll.) of the first exploit of Dionysus, in which he destroyed the monster Káμŋ, whilst on his journey to Nysa; and supposes this to mean the blotting out of the signs of the zodiac by the sun, as he passes through them. Perhaps however we should read Nysum; see below for his story. Human sacrifice was not unknown in the worship of Bacchus even as late as the time of Plutarch, as we see by his account of the sacrifice of a maiden at the yearly festival of the Agrionia held at Orchomenos (Qu. Graec. p. 299 F).

It is rather curious that the phrase dicitur interemisse is also used above of Mercurius and below of Minerva. If the original reading were Nysae d. interiisse, this might be explained by the importance attached to the death. of Dionysus (Osiris) in the later mysteries, cf. Clem. Protr. § 17, Lactant. I 22, Firmicus 6. Though we are not told in so many words that it was at Nysa he was murdered by the Titans, yet we may infer this from the fact that the murder was supposed to have taken place whilst he was still a child under the care of the Curetes.

Cabiro: corrected from Caprio to suit the parallels in Ampelius and Lydus. According to Mnaseas, a pupil of Eratosthenes, there were three

Cabiri, Axierus, Axiokersa and Axiokersus, corresponding to Demeter, Persephone and Hades (Aglaoph. p. 1221). The last is identified with Bacchus by Heraclitus ap. Clem. Al. Protr. p. 30 wuròs dè Aïdŋs kai Διόνυσος ὅτεῳ μαίνονται καὶ ληναίζουσι.

Asiae praefuisse: cf. Eur. Bacch. 13-17. The story of his conquest of India became very popular after the time of Alexander.

Sabazia: Demosthenes, in depicting the miserable bringing-up of his rival Aeschines, describes these rites of the Phrygian Sabazius or Zagreus, sometimes identified with Zeus, more often with Dionysus (Coron. p. 313), cf. Strabo x 471, Firmicus 11, and Aglaoph. p. 1046 foll., Diod. Iv 4 'some tell of a much earlier Dionysus (than the son of Semele), parì yàp ἐκ Διὸς καὶ Περσέφονης Διόνυσον γενέσθαι, τὸν ὑπό τινων Σαβάζιον ὀνομαζό

μενον.

Jove et Luna: as Luna is identified with Proserpina, this would agree with the parentage of the 1st Dionysus. Herodotus gives Selene and Dionysus as the equivalents of Isis and Osiris (11 47). In Ampelius and Lydus Semele is made the mother of this 4th Dionysus: or should we read Σελήνη there ?

sacra Orphica: see Herod. II 86 тà 'Oppixà kaλeóμeva kaì Bakxiká, and the Dict. of Biog. under Orpheus.

confici: cf. Nepos Hann. 2 § 4 divina res dum conficiebatur.

Niso also Nyso, a masculine form of Nysa. His story is told by Hyg. Fab. 167 and 131, Commodianus Instruct. 1 12. Jupiter had given the infant Bacchus to Nisus to bring up; and Bacchus when starting on his Indian expedition entrusted Thebes to the care of his foster father. On his return Nisus refused to give up Thebes, whereupon Bacchus retook it by means of soldiers whom he introduced in female attire at the festival of the Trieterica.

Thyone connected with 0vw, Oviás, was the name of the deified Semele; hence her son is called Ovovevs.

Trieterides: a festival held at Thebes every 3rd winter in honour of the Χθόνιος Διόνυσος who then returned from his two years' sojourn in the realms below, cf. Orphic Hymn 52, Aen. IV 302 bacchatur; qualis commotis excita sacris Thyias, ubi audito stimulant Trieterica Baccho orgia, nocturnusque vocat clamore Cithaeron.

§ 59. Caelo et Die: like the 1st Mercurius. Plato calls her ȧμýrop Oúpavov Ovyárηp (Symp. II 180 D).

cujus Eli delubrum vidimus: the form Eli is confirmed by the best Ms in Fam. XIII 26 § 2 Eli negotiatus est, and by the acc. Elim Liv. XXVII 32 § 2. This temple is described by Paus. vI 25. It contained a chryselephantine statue of the goddess by Phidias, in which she was represented as resting one foot on a tortoise, a symbol of domesticity, according to Plut. Praecept. Conj. 32. Probably Cic. had visited Elis during his two years' stay in Greece; cf. 1 79, and below § 46, also Milo 80 quae ego vidi Athenis, quae aliis in urbibus Graeciae!

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spuma procreata: Hes. Theog. 196. No independent authority speaks of Mercury as father of Cupid.

Jove et Diona: Homer Il. v 312, 370.

Anteros: i.e. 'the response of love', also 'rivalry in love'; whence he is here and by Lydus made the son of Mars. Pausanias (130) mentions an altar to him at Athens, and at Elis (vi 23).

Syria Cyproque concepta: this agrees with Lydus TeráprηV TÊS Evpías Kai Kúpov, and Ampelius Cypri et Syriae filia, but it is a very strange expression. Conceptus is never used with the simple Ablative (like procreata above), nor of both parents; and moreover Syria and Cyprus are both feminine. If it were not for the parallel passages I should be disposed to read a Syria Cyproque accepta 'borrowed from Syria and Cyprus', cf. Herod. I 105 'The temple of Uranian Aphrodite at Ascalon is the most ancient of all the temples to this goddess; for the Cyprian temple, as the Cyprians themselves admit, was built in imitation of it; and that in Cythera was erected by the Phoenicians, who belong to this part of Syria'; Hes. Theog. 199 Κυπρογενέα δ ̓, ὅτι γέντο πολυκλύστῳ ἐνὶ Κύπρῳ. If the reading is right, it may have originated in a misunderstanding of the epithet Κυπρογένεια, just as Κορυφαγενής may have suggested a Coryphe as mother of Minerva.

Apollinis matrem: see above § 55. Ampelius and Firmicus 16 make Minerva daughter of Vulcan, perhaps from a misunderstanding of Plato Tim. 23 on the part of some earlier writer.

orta Nilo: cf. Plato Tim. 21 D (of Sais) beòs ápxnyós tis éσtiv, Aiγυπιστὶ μὲν τοὔνομα Νηΐθ, Ελληνιστὶ δέ, ὡς ὁ ἐκείνων λόγος, Αθηνᾶ, Herod. It 62 with Wilkinson's n., Plut. Is. Osir. 32, ib. 9, where she is identified with Isis and the famous inscription is given, ἐγώ εἰμι πᾶν τὸ γεγονὸς καὶ ἂν καὶ ἐσόμενον, καὶ τὸν ἐμὸν πέπλον οὐδείς πω θνητὸς ἀπεκάλυψεν. No independent authority makes her daughter of Nilus. Madv., followed by Mr Reid (Acad. 1 3 on the words a Socrate ortam), maintains that Cic. never uses the simple ablative after orior; the latter would therefore insert a before Nilo, if Nilus stands for the god (as undoubtedly it does), and not the river. As we have natus and procreatus, and (if the text is right) even conceptus used with the Abl. in this book, there seems no reason why Cic. should have objected to the same construction with ortus; and in point of fact we find it in Phil. II 118 quibus ortus sis, non quibuscum vivas considera.

Jove: see above § 53. Arnobius, Firmicus and Clem. Al. make her daughter of Saturn and say that she first used armour.

Coryphe: cf. Harpocration s. v. ‘Iññía 'А0ŋvâ, ‘Mnaseas says that the equestrian Athena was daughter of Poseidon and Coryphe, the daughter of Oceanus, and that she was the inventress of chariots'. She was worshipped as 'Iía at Colonos. Virgil attributes the invention to her son, primus Erichthonius currus et quattuor ausus jungere equos (Geo. III 113). Clemens (in App.) says the Messenians called her Coryphasia dò tñs μn

Tpós. Ampelius makes her Solis filia. Firmicus 1.c. follows a different story, quarta Jovis Cretici regis fuit filia, quae occisum patri detulit Liberum. Pausanias (IV 36) mentions an 'Aŋvâ Kopvpaσía worshipped at the promontory Coryphasium near Pylos, and again (VIII 21) an 'Aŋvā Kopía worshipped in Arcadia. We find the latter epithet used of Artemis (Callim. Dian. 234), where Spanheim explains it to mean 'patroness of maidens'. Coryphe is no doubt a personification of the head of Zeus, cf. Pindar Ol. VII 65 Ηφαίστου τέχναισιν χαλκελάτῳ πελέκει πατέρος ̓Αθαναία κορυφὰν κατ ̓ ἄκραν ἀνορούσαισ ̓ ἀλάλαξεν, Lydus III 24 τὴν ̓Αθηνῶν εἰς τὴν ψυχὴν ἀνάγουσιν ὡς ἀθάνατον καὶ παῖδα τοῦ Διὸς ἐκ τῆς αὐτοῦ κορυφῆς ἤτοι ἐκ Tηs ȧKρÓτηTOS Tоû ovρavov katιovσav, Arnob. IV 16. See I 41 Diogenes n. On quadrigarum cf. Gell. XIX 8 § 3 C. Caesar in libris quos ad M. Ciceronem de analogia conscripsit, 'quadrigas', etiamsi currus unus, equorum junctorum agmen unum sit, plurativo semper numero dicendas putat.

Pallantis: cf. Firmicus 16 quinta Pallante patre et Titanide (al. Tritonide) matre orta est, quae patris appellata nomine Pallas est ab hominibus nuncupata. Haec parricidalis amentia furoris...patrem crudeli morte jugulavit...et exuviis corporis ejus ornata est; Tzetzes on Lyc. 355 (Pallas is so called either because she slew the giant Pallas in the battle between the gods and the giants), ἢ Πάλλαντα τὸν ἴδιον πατέρα, πτερωτὸν ὑπάρχοντα καὶ βιάζοντα...ἡ τὴν παρθενίαν τιμῶσα τοῦτον ἀνεῖλε, καὶ τὸ δέρμα αὐτοῦ ὡς αἰγίδα περιεβάλλετο καὶ τὰ πτερὰ τοῖς ποσὶ προσήρμοσεν, Clem. Αl. Protr. 28 ; Diodorus (III 69) speaks of the aegis as the skin of a monster slain by Athene in Lybia, cf. Eur. Ion 988. For identity of name in parent and child see above on Upis § 58.

pinnarum talaria: 'winged anklets'. Athene is identified with Nikŋ (Ion 1529), who is usually represented with wings, cf. Aesch. Eumen. 952 Παλλάδος ὑπὸ πτεροῖς ὄντας ἅζεται πατήρ with Paley's n., ib. 382 πτερῶν ἄτερ (πτέρωμ ̓ ἅπερ ?) ῥοιβδοῦσα κόλπον αἰγίδος. Talaria is used by itself of wings attached to the ankles, or of winged sandals, like those of Hermes, see fig. in Rich Comp.; Pallas is not represented with these in any work of art. The word is used metaphorically by Cic. Att. XIV 21 talaria videamus, 'let us think of flight'.

§ 60. Cupido: see § 59. By Alcaeus he is called son of Zephyrus and Iris (Plut. Amat. 20), by Simonides son of Ares and Aphrodite (Preller I 394). The son of Hermes and Aphr. is Hermaphroditus (Diod. Iv 6). intellegis resistendum esse: see II 70.

quorsum quicque pertineat: 'what is the reference, the meaning, of each'.

revertamur: i.e. to the follies of the Stoics, of which he began to speak in § 39, and to which he returns in § 43.

Be. (3). The sorites of Carneades shows that it is impossible to draw the line between what is divine and what is human or natural. S$ 43-52.

Ch. XVII. § 43. For the transposition see above on § 42 and § 53. deduxit oratio: see above § 5 ducet oratio.

I

meliora didicisse-capedunculis: 'I have learnt more as to the proper way of worshipping the Gods from Numa's flagons than from the arguments of the Stoics', i. e. 'I have been taught by those rude earthenware vessels, that the Gods are indifferent to wealth in their worshippers'. Jure pontificio Abl. of manner qualifying colendis: it embraces the whole law of religion, though it is sometimes used in a narrower sense, excluding the jus augurium, as in Cato 38. caped. an. λey. earthen jugs with one handle used in sacrifices; cf. passages cited on § 5, also Parad. 1 11 quid? a Numa Pompilio minusne gratas dis immortalibus capudines (so Mu.) ac fictiles urnulas fuisse quam felicatas (engraved with fern-leaves) Saliorum pateras arbitramur? Tertull. Apol. 25 etsi a Numa concepta est curiositas superstitiosa, nondum tamen aut simulacris aut templis res divina apud Romanos constabat; frugi religio...et vasa adhuc Samia; Tib. 1 1. 37 adsitis divi, nec vos e paupere mensa dona nec e puris spernite fictilibus. The forms capis, capedo, are also found, cf. Liv. x 7 § 10 cum capide et lituo, capite velato, victimam caedet.

[aureola: Cic. Acad. II 135, Salmas. on Trebell. Gallien. 5 § 6, Petron. 66. J. E. B. M.]

For

si di sunt isti-deae: as it makes better sense to take di as predicate I have inserted isti, which would be easily lost between the preceding and following sunt; or hi might have been lost before di, as it is in some мss below § 49 si sunt hi di, est certe Erechtheus. the use of the fallacy called 'sorites' in what follows, cf. Sext. Emp. IX 182 ἠρώτηνται δὲ καὶ ὑπὸ τοῦ Καρνεάδου καὶ σωρειτικώς τινες (λόγοι), οὓς ὁ γνώριμος αὐτοῦ Κλειτόμαχος ὡς σπουδαιοτάτους καὶ ἀνυτικωτάτους ἀνέγραψεν ἔχοντας τὸν τρόπον τοῦτον· εἰ Ζεὺς θεός ἐστι, καὶ ὁ Ποσειδῶν θεός ἐστι κ.τ.λ., Clem. Al. Protr. § 162, Lactant. I 16. It was a favourite weapon of Carneades against the Stoics, cf. Acad. II 92, 93 (where it is called lubricum sane et periculosum locum). Placet enim Chrysippo, cum gradatim interrogatur, verbi causa, tria pauca sint anne multa, aliquanto prius, quam ad multa perveniat, quiescere, id est, quod ab his dicitur novɣášew. Per me vel stertas licet, inquit Carneades, non modo quiescas. Hence Persius gives it the name of Chrysippus (VI 80), inventus, Chrysippe, tui finitor acervi.

Panisci: a diminutive like Ɛarvpíσkos, cf. Div. 1 23 fingebat Carneades in Chiorum lapidicinis saxo diffisso caput exstitisse Panisci; ib. II 48, Sueton. Tib. 43, Clem. Al. Protr. § 61 [Wilmanns' Inser. 149 4. J. E. B. M.]. We find Pan used in the plural as early as Plato Leg. VII 815, Aristoph. Eccles. 1069. The Stoics were inclined to identify Pan with the Mundane Spirit, see Cornut. c. 27.

si Nymphae sunt dedicata: most edd. put marks of interrogation after Satyri, igitur and the 2nd dedicata. I think the argument proceeds more naturally without them. 'If the Nymphs are deities, then so also are the Satyrs; but these are not deities; therefore neither are the