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1. Give the dates of the commencement and conclusion of the Peloponnesian War in years B.C. and in Olympiads.

2. State the causes, principal events, and consequences of this war. What part did Persia take in it? What was the greatest military and naval force employed in it, at oue time, by the Athenian State?

3. Where and what was the xáλλiotov πрoασteov mentioned in the beginning of this oration as a place of public burial? What sepulchres of eminent persons did it contain? In what instance was the custom of burying the slain in this place departed from, and why?

4. What is the character of the style of Thucydides? What is said of it by ancient authors? What Latin historian most resembles him in style? What expression has Thucydides made use of regarding the importance of his own work, and with what justice? Enumerate the principal Greek historians who preceded him.

5. What is the character of Pericles's eloquence? How is it described by Aristophanes? What line of policy was pursued by Pericles? What Statesman in the English history most resembles him?

6. (α) Σκοποῦντας μὴ λόγῳ μόνῳ τὴν ὠφέλειαν. Bekker in his edition reads wpintav. How are these two different forms of the word denominated by granimarians? Which is likely to be the true reading, and why?

(6) ̓Ανδρῶν γὰρ ἐπιφανῶν πᾶσα γῆ τάφος. How has this sentiment been imitated by a Latin poet?

7. (c) τὸ εὔδαιμον, τὸ ἐλεύθερον. What force has the neuter article with an adjective?

(d) äv♪pí ye ppóvna xvi. What force has ye in this passage?

8. (e) ὀλοφύρομαι μᾶλλον ἢ παραμυθήσομαι. Do you perceive any singularity in this expression? In what species of writers may the same particularly be observed?

9. (f) iníoтavras Tрapírtes. Quote a similar mode of construction from Virgil.

(8) παραβαλλομένοι—παρηβήκατε. What are the different significations of the preposition in these two compounds?

10. (ή) φθόνος γὰρ τοῖς ζῶσι. κ. τ. λ. Illustrate this passage from Horace. 11. (i) τῆς τε γὰρ ὑπαρχούσης, κ. τ. λ. How has Euripides flattered the Athenians in their pride of ancestry?

(k) μn xelgooι yevéola. Why is the dative case here used? What was the general condition of the female sex in ancient Greece? How did it What differ in the more civilized ages from that in the heroic times? effect had this condition upon the manners, morals, and literature of the Greeks?

12. (Ζ) Εἴρηται καὶ ἐμοὶ λόγῳ

ἄπιστ

Maтà Toν VÓμLOY. To what law does this refer? By whom was it introduced into the Athenian State?

Tà μèv―Tà dì,

thus used?

What is the peculiar signification of these particles

· τὸ ἀπὸ τοῦδε δημοσία. Supply the ellipses in this expression.

is

ἡ πόλις μέχρι τῆς ἥβης θρέψει. What was the mode of education here alluded to? and what privileges did the objects of it enjoy? What age implied by

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σripavov пporibusa. From what is the allusion here taken?

Toodi T. Why does the former of these words receive a double accentuation?

¿0λa Nittaι ágitñs. Illustrate this expression by a similar one from Demosthenes.

ἀπολοφυράμενοι. What is the derivation of this word? What were the principal funeral ceremonies observed by the Greeks?

1. Where was the birth-place of Aristotle? What remarkable benefit did he confer upon it? Where was he educated? Who was his principal instructor? Who his most celebrated pupil? Where did he teach? What was the name of his gymnasium, and the appellation of his sect? What was the distinction between his acroatic and eroteric philosophy? In what light did Aristotle seem to regard those works of the former kind which he published? Where did he die? and which of his pupils succeeded him in his school?

2. What was the fate of Aristotle's works? By whom were they brought to Rome, and who first performed the office of a skilful editor towards them? What influence have they had upon Philosophy in succeeding ages.

To be translated into ENGLISH PROSE.

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Ως οὖν μὴ μόνον κρίνοντες, ἀλλὰ καὶ θεωρούμενοι, οὕτω τὴν ψῆφον φέρετε, εἰς ἀπολογισμὸν τοῖς νῦν μὲν οὐ παροῦσι τῶν πολιτῶν, ἐπερησομένοις δὲ ὑμᾶς, τί ἐδικάζετε. εὖ γὰρ ἴστε, ὦ Αθηναῖοι, ὅτι τοιαύτη δόξει ἡ πόλις εἶναι, ὁποῖος τις ἂν ᾖ ὁ κηρυττόμενος. ἔστι δὲ ὄνειδος, μὴ τοῖς προγόνοις ὑμᾶς, ἀλλὰ τῇ τοῦ Δημοσθένους ἀνανδρίᾳ προσεικασθῆ ναι. Πῶς οὖν ἄν τις τὴν τοιαύτην αἰσχύνην ἐκφύγοι; ̓Εὰν τοὺς προκαταλαμβάνοντας τὰ κοινὰ καὶ φιλάνθρωπα τῶν ὀνομάτων, ἀπί στους ὄντας τοῖς ἤθεσι, φυλάξησθε. ἡ γὰρ εὔνοια, καὶ τὸ τῆς δημο κρατίας ὄνομα, κεῖται μὲν ἐν μέσῳ· · φθάνουσι δ ̓ ἐπ ̓ αὐτὰ καταφεύγοντες τῷ λόγῳ, ὡς ἐπὶ τὸ πολὺ, οἱ τοῖς ἔργοις πλεῖστον ἀπέχοντες. Οταν οὖν λάβητε ῥήτορα ξενικῶν στεφάνων καὶ κηρυγμάτων ἐν τοῖς Ελλησιν ἐπιθυμοῦντα, ἐπανάγειν αὐτὸν κελεύετε καὶ τῶν λόγων, ὥσπερ τὰς βεβαιώσεις τῶν κηρυγμάτων ὁ νόμος κελεύει ποιεῖσθαι, εἰς βίον ἀξιόχρεων, καὶ τρόπον σώφρονα· ὅτω δὲ ταῦτα μὴ μαρτυρεῖται, μὴ βεβαιοῦτε αὐτῷ τοὺς ἐπαίνους.

ADVERSARIA LITERARIA.

ΝΟ. XXXVI.

EPIGRAMMΑΤΑ, ΕΡΙΤΑΡΗΙΑ VARIORUM,
No. VII.

In Homerum.

Mortales, me etiam mortali semine cretum,
Et paria ausi estis credere fata mihi?
Ac non naturæ superatas carmine leges?
Versaque in humanas jura superna vices?
Non homines, non me Musæ peperere; sed a me
Principium Musæ patre tulere suum.

VOL. XXIX.

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NO. LVII. Ο

D. O. M. S.

LACT. LUCATIUS. CAUSIDICUS.
SPIRITUM. DEO.

PROLEM. NAturæ.
LABOREM. SORTI.
PROBITATEM. FAME.
NEFAS. EREBO.

OSSA. SEPULCRO.

SIBI. VIVENS. Ac. POSTERIS.
D.

In Voluptatem.

Socii voluptas quæ doloris est comes,
Non est voluptas cum dolore, sed dolor.

In Fortunam.

Nonnullis Fortuna parum dedit, et nimis ullis;
Visa tamen nullis illa dedisse satis.

Fatum.

Quod vitare nequis, tamen evitare laboras,
Orbis sum prisci, sumque catena novi.

M. S.

Pulvis et umbra sumus: pulvis nihil est nisi fumus. At nil est fumus, nos nihil ergo sumus.

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In Medicum senem.

summus

In medica vult jam sexagenarius arte
Ut sibi sit lusus, non medicina labor.
Sic tamen ut ludat, ne ægroti dicere possint:
"Mors erit id nobis, quod tibi lusus erit!"

Amans et amens.

Dicite, cur longa est amentis syllaba prima,
Insano contra cur in amante brevis ?
Hoc, credo: furor est amenti par et amanti ;
Sed furor est illi longus, huïc brevis est.

In Medicum.

Res misera médicus est, cuï nunquam bene est, Nisi male sit quam plurimis.

In Cicadam:

Cantando æstatem male cauta cicada peregi;
Hyberno patior sidere muta famem.

Sodalitium.

Causidici curru felices quatuor uno
Quoque die repetunt limina nota fori.
Quanta sodalitium præstabit commoda! cui non
Contigerint socii, cogitur ire pedes.

Pyrrha.

Orbis dimidium: totus cum conjuge; totum
Cum solo deinceps sola datura fui.
At vires auxere Dei. Namque omnia pontus
Abstulerat. Sic nunc omnia terra dabit.

66

Medela malis.

Eja agite, o cives !" medicastri exclamat agyrta ;
Eja agite! En, vestris certa medela malis!

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Sive dolor mentes, seu morbus torserit artus,

Hanc sequitur phialam non dubitanda quies."
Plebs ridet scurram; sed seria, vera loquentem :-
Mors sequitur; mortem non dubitanda quies.

Biblical Criticism.

HAVING lately read in the Classical Journal various discussions respecting an expression of St. Paul in his Epistles to the Corinthians, ch. xi. v. 10, I beg to offer the following as not an improbable explanation. A friend mentioned it to me, and some one acquainted with Oriental manners may afford it additional light.

Eastern kings, despots, and princes used to send messengers into distant provinces, cities, and towns, in order to select the most beautiful women for the gratification of their own inordinate passions: and I believe a similar practice prevails at the present day in some parts of Asia and European Turkey. Can any thing be more probable than that these messengers did not hesitat, in furtherance of their mission, to enter the churches and meetings of the persecuted Christians, and that therefore the apostle warned the woman to have power on her head, (or a covering, in sign that she was under the power of her husband), dia Tous ayyéλous, because of the messengers. I believe the marriage vow has been respected during the worst ages of Eastern despotism, at least to a certain extent; and that it has

always been more or less the custom of modest and particularly of married women in the East to cover the head, and conceal the face from observation. Amongst the Romans we know that the very act of marriage implied to cover the head, 'caput velare flammeo,' and that the veil was of a yellow color, to conceal the blushes of the bride.

The apostle may therefore have said, in compliance with the feelings and prejudices of the age: every woman praying or prophesying with her head uncovered dishonoreth her head; nay more, exposes herself to the risk of becoming an object of profane research or admiration; to obviate these dangers in a great degree, if she be not covered 'let her be shorn; operation which would deprive her of the natural attraction of her hair. Nothing can more strongly mark his disapprobation of a woman being uncovered, than this expression, for that is all one as if she were shaven,' which we are afterwards informed was shameful. G. C. F.

PSALM CXXXVII. Latine redd.
AD mostam Euphratis moesti consedimus oram ;
Et patriæ memores strinxit imago sinus.
Quæque dabant cœleste melos, dum fata sinebant,
Cessantes rami sustinuere lyras.

"Captivos versate modos, vestramque Camoenam,"
Dixit Idumæis turba ministra malis.

1

Quomodo felices conjungam voce canores,

Cum procul a Solyma dissita prata colam?
Nec mea (nativæ capiant si oblivia curæ)
Percurrat solitum dextera fausta melos;
Nec carmen facili labatur dulce palato,
Si cadat e memori corde Sionis amor.
"Diruite hostili Solymæos ariete muros !"
Sic jubet e moestis læta redire malis.
O Babylon! Babylon! fusis volventibus, ætas
Ducet ad æquatas funera certa vices.
Felix qui meritis pensabit mutua; qui te
Prosternet saxis, progeniemque tuam.

R. TREVELYAN.

Idem Grace redd.

ΑΜΦΙ δακρυτα ῥεεύρα καθεσδόμενοι Βαβυλωνος,
αχνυμένοι κρύφιον, τας πριν μναμηϊα χαρμας

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