Lydum de Ostentis nuper monstravit, Georgii hujus Opera partim inedita vulgaturum se esse, vellem vir eruditissimus mox finem imponeret. Præterea ut quibus Georgii excerptum a vulgata lectione discedat, facilius innotescat, eam ipsam Georgii contextui exadversum opponendam jussi. Pag. 85-88. Haschel. Μέλλων γὰρ ἐσθίειν, καὶ ἀναστὰς εὔξασθαί ποτε περὶ τὴν ἐννάτην ώραν, ᾔσθετο ἑαυτὸν ἁρπαγέντα τῇ διανοίᾳ· καὶ, τὸ παράδοξον, ἑστὼς ἔβλεπεν ἑαυτὸν ὥσπερ ἔξωθεν ἑαυτοῦ γινόμενον, καὶ ὡς εἰς τὸν ἀέρα ὁδηγούμενον ὑπό τινων. εἶτα πικροὺς καὶ δεινούς τινας ἑστῶτας ἐν τῷ ἀέρι καὶ θέλοντας αὐτὸν κωλῦσαι· ὥστε μὴ διαβαίνειν. τῶν δὲ ὁδηγούντων ἀντιμαχομένων, ἀπῄτουν ἐκεῖνοι λόγον, εἰ μὴ ὑπεύθυνος αὐτοῖς εἴη. θελόντων τοίνυν συνάραι λόγον ἀπὸ τῆς γεννήσεως αὐτοῦ, ἐκώλυον οἱ τὸν ̓Αντώνιον ὁδηγοῦντες, λέγοντες ἐκείνοις τὰ μὲν ἀπὸ τῆς γεννήσεως αὐτοῦ ὁ κύριος ἀπήλειψεν· ἐξ οὗ δὲ γέγονε μοναχὸς καὶ ἐπηγγείλατο τῷ θεῷ, ἐξέστω λόγον ποιῆσαι, τότε κατηγορούντων καὶ μὴ ἐλεγχόντων, ἐλευθέρα γέγονεν αὐτῷ καὶ ἀκώλυτος ἡ ὁδός. καὶ εὐθὺς εἶδεν ἑαυτὸν ὥσπερ ἐρχόμενον καὶ πρὸς ἑαυτὸν ἑστῶτα, καὶ πάλιν ἦν ὅλως ̓Αντώνιος. τότε τοῦ μὲν φαγεῖν αὐτὸς ἐπιλαθόμενος, ἔμεινε τὸ λοιπὸν τῆς ἡμέρας, καὶ δι ̓ ὅλης νυκτὸς στενάζων καὶ εὐχόμενος. ἐθαύμαζε γὰρ βλέπων πρὸς πόσους ἡμῖν ἐστὶν ἡ πάλη· καὶ διὰ πόσων πόνων ἔχει τις διαβῆναι τὸν ἀέρα· καὶ ἐμνημόνευεν ὅτι τοῦτό ἐστιν, ὃ ἔλεγεν Georgius. Μέλλων γὰρ ἐσθίειν ἀναστὰς εἰς προσευχὴν περὶ ὥραν ἐννάτην, ᾔσθετο ἑαυτὸν ἁρπαγέντα τῇ δια νοίᾳ, καὶ παραδόξως ἑστὼς, ἔβλε πεν ἑαυτὸν ὥσπερ ἔξωθεν γενόμενον· καὶ ὡς εἰς τὸν ἀέρα ποδηγούμενον ὑπό τινων. εἶτα πικροὺς καὶ δεινοὺς ἑστῶτας ἰδὼν τινὰς ἐν τῷ ἀέρι, καὶ θέλοντας αὐτὸν κωλύειν. ὥστε μὴ διαβαίνειν. τῶν δὲ ὁδηγούντων διαμαχομένων, ἀπῄτουν ἐκεῖνοι λόγον· εἰ μὴ ὑπεύθυνος αὐτοῖς εἴη. βουλομένων δὲ αὐτοῖς συνάραι λόγον ἀπὸ τῆς γενέσεως αὐτοῦ, οὐ συνεχώρουν οἱ τὸν ̓Αντώνιον ὁδη γοῦντες, τὰ μὲν ἀπὸ τῆς γενέσεως λέγοντες ὁ κύριος ἀπήλειψεν· ἀφ' οὗ δὲ γέγονε μοναχὸς καὶ τῷ θεῷ συνέθετο, ποιῆσαι λόγον ἔξεστι, καὶ δὴ τότε κατηγορούντων καὶ αὐτοῦ μὴ ἐλεγχόντων, ἐλεύθερος" γέγονεν ἡ ὁδὸς αὐτοῦ καὶ ἀκώλυτος. καὶ παραυτίκα εἶδεν ἑαυτὸν ὥσπερ ἐςχόμενον εἰς ἑαυτόν. καὶ τοῦ μὲν φαγεῖν ἐπελάθετο· ἔμεινε δὲ τὸ λοιπὸν τῆς ἡμέρας, καὶ ὅλης τῆς νυκτὸς εὐχόμενος καὶ στενάζων. ἐθαύμαζε γὰρ λογιζόμενος πρὸς ποίους ἐστὶν ἡ πάλη: καὶ διὰ πόσων πόνων ἔχει τις διαβῆναι τὸν ἀέρα, καὶ ἐμνημόνευσεν, ὅτι τοῦτό ἐστιν δ ἔλεγεν ὁ ἀπόστολος, κατὰ τὸν ἄρ χοντα τῆς ἐξουσίας τοῦ ἀέρος. ἐν : De communi adjectivi ἐλεύθερος usu ad Lycurgum p. 52 et 158. diximus. ὁ ἀπόστολος, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος. ἐν τούτῳ γὰρ ὁ ἐχθρὸς ἔχει τὴν ἐξουσίαν, ἐν τῷ μάχεσθαι καὶ πειράζειν διακωλύειν τοὺς διερχομένους. δι ̓ ὃ καὶ μάλιστα παρῄνει· ἀναλάβετε τὴν πανοπλίαν τοῦ θεοῦ. ἵνα μηδὲν ἔχων λέγειν περὶ ἡμῶν φαϋλον ὁ ἐχθρὸς, καταισχυνθῇ. Pag. 88. Haschel. Μετὰ ταῦτα γοῦν διαλέξεως αὐτ τῷ ποτε γενομένης πρός τινας συνελθόντας πρὸς αὐτὸν περὶ τῆς διαγωγῆς τῆς ψυχῆς, καὶ ποῖος μετὰ ταῦτα αὐτῇ τόπος ἔσται; τῇ ἑξῆς νυκτὶ καλεῖ τις ἄνωθεν αὐτὸν, λέγων· ̓Αντώνιε, ἀναστὰς ἔξελθε καὶ βλέπε. ἐξελθὼν τοίνυν (ᾔδει γὰρ τίσιν ὑπακούειν ὀφείλει) καὶ ἐθεώρησέ τινα μακρὸν ἀειδῆ καὶ φοβερὸν ἑστῶτα καὶ φθάνοντα μέχρι τῶν νεφελῶν, καὶ ἀναβαίνοντάς τινας ὥσπερ ἐπτερωμένους. κἀκεῖνον ἐκτείνοντα τὰς χεῖρας. καὶ τοὺς μὲν κωλυομένους παρ ̓ αὐτοῦ· τοὺς δὲ ὑπεριπταμένους, καὶ διελθόντας λοιπὸν, ἀμερίμνως ἀνάγεσθαι. ἐπὶ μὲν οὖν τοῖς τοιούτοις, ἔτριζε τοὺς ὀδόντας ὁ μακρὸς ἐκεῖνος· ἐπὶ δὲ τοῖς ἀποπίπτουσιν, ἔχαιρε. καὶ πρὸς Αντώνιον ἐγένετο φωνὴ, νόει τὸ βλεπόμενον. καὶ διανοιχθείσης αὐτοῦ τῆς διανοίας, ἐνενόει τῶν ψυχῶν εἶναι τὸν ἐχθρὸν τὸν φθονοῦντα τοῖς πιστοῖς· καὶ τοὺς μὲν ὑπευθύνους αὐτῷ, κρατοῦντα καὶ κωλύοντα διελθεῖν· τοὺς δὲ μὴ πεισθέντας αὐτῷ, μὴ δυνάμενον κρατεῖν ὡς ὑπερβαίνοντας. τούτῳ γὰρ ὁ ἐχθρὸς ἔχει τὴν ἐξου σίαν ἐν τῷ, μάχεσθαι καὶ πειρᾶσθαι διακωλύειν τοὺς διερχομένους. ὅθεν μάλιστα παρήνει λέγων· ἀναλά βετε τὴν πανοπλίαν τοῦ θεοῦ, ἵνα δυνηθῆτε ἀντιπαλεῖν ἢ ἀντιστῆναι ἐν τῇ ἡμέρᾳ τῇ πονηρᾷ. ὅπως μηδὲν ἔχων ὁ ἐχθρὸς λέγειν περὶ ἡμῶν φαῦλον καταισχυνθῇ. Georgius. Μετὰ δὲ ταῦτα διαλέξεως αυτ τῷ ποτε γενομένης πρός τινα περὶ τῆς διαγωγῆς τῆς ψυχῆς· καὶ ποῖος μετὰ τὴν ἐντεῦθεν ἀναχώρησιν ἔσται αὐτῇ τόπος; τῇ ἑξῆς νυκτὶ καλεῖ αὐτόν τις ἄνωθεν λέγων· ἔξελθε, ̓Αντώνιε, καὶ βλέπε. καὶ δὴ ἐξελθὼν καὶ ἀναβλέψας εἶδε τινὰ μακρὸν τῷ εἴδει φοβερὸν ἑστῶτα, ἀναβαίνοντας δέ τινας ὥσπερ ἐπτερωμένας ψυχάς κἀκεῖνον ἐκτεί νον [sic] τὰς χεῖρας, καὶ τοὺς μὲν κωλυομένους παρ' αὐτοῦ· τοὺς δὲ ὑπεριπταμένους, καὶ ἀμερίμνως λοιπὸν ἀναγομένους· καὶ ἐπὶ μὲν τοὺς τοιούτους ἔτρυζε καὶ ἔβρυχε τοὺς ὀδόντας ὁ μακρὸς ἐκεῖνος· ἐπὶ δὲ τοῖς ἀποπίπτουσιν ἔχαιρε καὶ ἐγένετο φωνὴ λέγουσα, νόει ἃ βλέψεις, ̓Αντώνιε, καὶ δὴ ἀνοιχθεί σης αὐτῷ τῆς διανοίας ἔγνω τῶν ψυχῶν εἶναι τὴν πάροδον· καὶ τὸν μέλανα καὶ μακρὸν τὸν ἐχθρὸν τοῦ γένους ἡμῶν διάβολον· καὶ τοὺς μὲν ὑπευθύνους αὐτῷ, κρατουμέ νους καὶ κωλυομένους διελθεῖν· τοὺς δὲ ἀνευθύνους μὴ δυνάμενον κατασχεῖν. 1 Voce ἀντιπαλεῖν, cui si ἀντιπαλαίειν malles restituere, vim faceres, Lexica augeri possunt. Pag. 104-105. Haschel. Εφθασε δὲ καὶ μέχρι βασιλέων ἡ περὶ ἀντωνίου φημή. ταῦτα γὰρ μαθόντες κωνσταντῖνος ὁ αὔγουστος, καὶ οἱ υἱοὶ αὐτοῦ κωνστάντιος καὶ κώνστας οἱ αὔγουστοι, ἔγραφον αὐτῷ ὡς πατρὶ καὶ ηὔχοντο λαμβάνειν ἀντίγραμμα παρ' αὐτοῦ. ἀλλ ̓ οὔτε τὰ γράμματα περὶ πολλοῦ τινὸς ἐποιεῖτο, οὔτε ἐπὶ ταῖς ἐπιστολαῖς ἐγεγήθει. ὁ αὐτὸς δὲ ἦν, οἷος καὶ πρὸ τοῦ γράφειν αὐτῷ βασιλέας· ὅτε δὲ ἐκομίζετο αὐτῷ τὰ γράμματα, ἐκάλει τοὺς μοναχοὺς, καὶ ἔλεγε, Μὴ θαυμάζετε, εἰ γράφει βασιλεὺς πρὸς ἡμᾶς, ἄνθρωπος γάρ ἐστιν· ἀλλὰ μᾶλλον ὅτι ὁ θεὸς τὸν νόμον ἀνθρώποις ἔγραψε, καὶ διὰ τοῦ ἰδίου υἱοῦ λελάληκεν ἡμῖν. ἐβούλετο οὖν μὴ δέχεσθαι τὰς ἐπιστολὰς, λέγων, οὐκ εἰδέναι πρὸς τὰ τοιαῦτα ἀντιγράφειν. προτραπείς δὲ παρὰ τῶν μοναχῶν, ὅτι χριστιανοί εἰσιν οἱ βασιλεῖς, καὶ ἵνα μὴ ὡς προῤῥιφέντες σκανδαλισθῶσιν· ἐπέτρεπεν ἀναγινώσκεσθαι. καὶ ἀντέγραφεν, ἀποδεχόμενος μὲν αὐτοὺς, ὅτι χειστὸν προσκυνοῦσιν, συνεβούλευε δὲ τὰ εἰς σωτηρίαν· καὶ μὴ μεγάλα ἡγεῖσθαι τὰ παρόντα, ἀλλὰ μᾶλλον μνημονεύειν τῆς μελλούσης κρίσεως, καὶ εἰδέναι ὅτι ὁ χριστὸς μόνος ἀληθὴς καὶ αἰώνιός ἐστὶ βασιλεύς. φιλανθρώπους τε εἶναι αὐτοὺς ἠξίου καὶ φροντίζειν τοῦ δικαίου καὶ τῶν πτωχῶν. Georgius. Εφθασε δὲ καὶ μέχρι βασιλέων ἡ ἐνάρετος πολιτεία ἀντωνίου. καὶ μαθόντες κωνσταντῖνος ὁ μέγας καὶ κωνστάντιος καὶ κώνστας οἱ αὔγουστοι, ἔγραφον αὐτῷ ὡς πα τρὶ καὶ ἠξίουν ἀντίγραφα παρ' αὐτοῦ δέξασθαι. ἀλλ ̓ οὔτε γράμματα δεχόμενος περὶ πολλοῦ τινὸς ἐπιστολαῖς ἐγενήθει [sic]· ὅτε γοῦν ἐκομίζετο αὐτῷ γράμματα, ἐκάλει τοὺς μοναχοὺς καὶ ἔλεγε, Μὴ θαυμάζετε, εἰ βασιλεὺς γράφει πρὸς ἡμᾶς, ἄνθρωπος γάρ ἐστι καὶ αὐτός· ἀλλὰ θαυμάζετε ὅτι ὁ θεὸς τὸν νόμον ἔγραψε καὶ διὰ τοῦ ἰδίου αὐτοῦ υἱοῦ ἐλάλησεν ἡμῖν. βουλομένου οὖν αὐτοῦ μὴ δέχεσθαι τὰς ἐπιστολὰς, ἐκωλύθησαν παρὰ τῶν μοναχῶν λεγόντων αὐτῷ, ὅτι χριστιανοί εἰσιν οἱ βασιλεῖς καὶ μὴ ὡς ἀποῤῥιφέντες σκανδαλισθῶσιν· ἐπέτρεπεν οὖν ἀναγινώσκεσ θαι τὰς ἐπιστολὰς καὶ ἀντέγραφεν, ἀποδεχόμενος αὐτοὺς, ὅτι τὸν χριστὸν προσκυνοῦσι, συνεβούλευε δὲ τὰ πρὸς σωτηρίαν· καὶ μὴ μεγάλα τὰ παρόντα ἡγεῖσθαι, ἀλλὰ μνη μονεύειν ἀεὶ τῆς μελλούσης κρίσ σεως καὶ ἀνταποδόσεως, καὶ εἰδέ ναι μόνον ἀληθινὸν θεὸν βασιλέα αἰώνιον. φιλανθρώπους τε εἶναι αὐτ τοὺς ἠξίου, καὶ τοῦ δικαίου φρον τίζειν καὶ τῶν πτωχῶν, ὡς μέλο λοντας περὶ τῆς ἀρχῆς αὐτῷ δοῦναι λόγων [sic] τῷ θεῷ παραινέσει τοῦ δικαίου. Jenæ, m. Aprili exeunte a. CIploCCCXXIV. 1 Librarius Jenensis adscripsit: “ Leg. ἐκωλύθη.” F. 0. No. II. [Continued from No. LX.] We have met with a little old pamphlet entitled Εγκώμιον τῆς ἐνδοξοτάτης Μεγάλης Βρεττανίας, καὶ πάντων τῶν κατοικούντων ἐν αὐτῇ, καὶ ἀμφοτέρων τῶν ἐκλαμπροτάτων Ακαδημιῶν, τῆς Κανταβριγίας καὶ Ὀξονίας Χριστοφόρου Αγγέλου Ἕλληνος, ἕνεκα ἀποδείξεως τῆς αὐτοῦ εὐχαριστείας πρὸς τοὺς φιλοστόργους καὶ φιλοξένους καὶ καλοκα γάθους εὐεργέτας αὐτοῦ. 1619. Printed at the Cambridge University Press. It is but a poor performance, as indeed the learned persons whose testimonia are prefixed to it seem to have been aware, from the laconic οὐκ ἀπαρέσκει μοί οἱ Ἰωάννης Ριχαρισὼν, and the limited commendation of Σ. Κολλίνος (Collins): τὸ περὶ τοῦ Βασιλέως τοῦ πάνυ κάλλιστα ἐμοὶ λεχθέντα φαίνεται, περὶ δὲ τῶν ἄλλων ἐπέχω· referring to a panegyric on the reigning monarch, James the First, τὸν κράτιστόν τε καὶ ἀνίκητον, καὶ γαληνότατον, καὶ πάνυ σοφώτατον, καὶ θεολογικώτατον, καὶ Ἑλληνικώτατον, καὶ φιλέλ ληνα, καὶ φιλόξενον, καὶ ἐλεήμονα βασιλέα ταύτης τῆς μεγάλης τε καὶ ἐκλαμπροτάτης Βρετταννίας, Φρανγγίας, Περινίας (Ireland), Παρθε νίας (Virginia), καὶ ἑτέρων νήσων. It is only curious as a panegyric on Great Britain written by a native Greek. Christopher Angel, according to his own account given in another of his publications, was a native of Peloponnesus, who being persecuted by the rapacious Turkish governor of Athens, under a false charge of treason, found means to escape to England, where he was hospitably received, first at Cambridge, and afterwards at Oxford. The narrative of his sufferings from the Turks is interesting and rather curious, but perhaps too long for extracting. He wrote also an account of the Greek Church as it existed in his time, and a treatise on Antichrist. One quotation from his “ Encomium” will be sufficient. Αφθονοποικιλόμορφος λέγεται ἡ Βρεττανία), διὰ τὰ ὡραίστατα Παλάτια, καὶ ὑπέρλαμπρα φροντιστήρια (colleges), ὡς ἐνταῦθα (he writes in Cambridge) τὸ ἀστραπόμορφον, καὶ ὑπὲρ πᾶν κτίσμα ὡραί στατον καὶ πάνυ ποικιλόμορφον φροντίστηριον τῆς Παναγίας Τριάδος, ἐν τῇ περιφήμῳ ̓Ακαδημίᾳ τῆς Κανταβριγίας, ἐν ᾧ ἔγωγε γρηγορῶν νύκτωρ τε καὶ ὡσεὶ μέραι (sic) τριετής που τρόφιμος γεγονώς, διδασκόμε νος ὑπὸ τῶν πανευδαιμονεστάτων τε, καὶ ἀπὸ πάντων διαβεβοημένων διὰ τὸ πολυμαθὲς καὶ ἐνάρετον αὐτῶν, διδασκάλων μου. (ὡς καὶ ἐν τῇ πανευφήμῳ Ακαδημίᾳ τῆς Ὀξονίας ὀκτὼ ἔτη ἔχω διαπεράνας σπουδά Ζων κἀκεῖ σὺν ὁμοίοις ἀνδράσι τοῖς προλεχθεῖσι κατὰ πάντα τῇ ἀξίᾳ τε καὶ ἀρετῇ.) ἔτι δὲ καὶ διὰ τοὺς Ξειδωροὺς ποταμοὺς καὶ ἀφθονοπαρόχους, ἔτι δὲ καὶ διὰ τὰ ποικιλόμορφα πεδία τε καὶ κοιλάδας, καὶ νῆας, καὶ ἑτέρας παμπολλὰς ποικιλότητας, τούτου ἕνεκα καλείσθω ἡ Μεγάλη Βρεττανία αφθονοποικιλόμορφος. ἔτι καλείτω καὶ λιμὴν, καὶ σκέπος, καὶ παράκλησις τῶν τυραννουμένων Ἑλλήνων ὑπὸ τῶν ̓Αγαρηνῶν (the descendants of Hagar, or Ishmaelites, i. e. Mohammedans). We have selected the only tolerable passage in Angelus's encomium. The concluding compliment appears to have been not ill merited. M. ACCII PLAUTI COMEDIE, in usum elegantiorum hominum. Edidit FREDERICUS HEN RICUS BOTHE, Berolin. 8vo. 4 vol. NEARLY four hundred years have passed since George Merula published, at Venice, the first edition of Plautus; and yet,-notwithstanding the labors of Camerarius, by far the greatest of Plautinian critics, of Lambinus, Gruter, and a host of the most illustrious classical names of the 16th and 17th centuries-we have yet to lament the necessity of submitting to read this author, in editions abounding in errors and faults innumerable, When we state that much of this almost incurable corruption of the text of Plautus is attributable to the anxiety with which the earlier editors pursued their favorite plan of bending his lines to their imaginary laws of metre, we believe we shall go far to account for the fact. Deserting the only legitimate method of emendation, namely, that obtained from the very partial use of conjecture, and the patient collation of good Mss., and the earliest editions, these scholars assumed the unmetrical form of a line, as a sure test of perversion and corruption, and hastened forthwith to remodel it, so as to suit the canons of their own metrical system. Had this practice been persevered in by the editors of the 17th century, who succeeded them, it is easy to see what would have been the fate of this poet. But Gronovius, about that period, and, more recently Ernesti, in language to which, for elegance of Latinity, we shall not easily find a parallel, raised the strongest objections to any critical system which would fetter the "numeri innumeri" of this matchless but careless poet with the trammels of strict poetic feet; and we believe this opinion was generally submitted to by the best scholars of this country, and of Germany and France. Yet much of the earlier corruptions of the metrical critics still adhered to the editions which these two scholars gave to the world; and it is to be feared that no other remedy will be found by succeeding editors, than to recur to Mss. and the editions which were immediately printed from them, with a determination not to be influenced by the text or dogmas of the editors of the 16th century, and to be directed in the emendation of passages, for which no assistance can be derived from Mss., by a sound discriminating judgment, and by the opinions of such men as Camerarius, Gronovius, and others, who, deeming sound an inferior object to sense, relying on good Mss., and deserting a system which substituted that which was considered best to that |