"Quam decuit placuitque die, crimenque fatebor Then follows a great deal of battle and negociation, with which we shall not trouble our readers, farther than to quote, from a simile, a curious variation of the famous old example of the bathos : ὀλίγον δὲ διὰ ξύλον ἄϊδ ̓ ἐρύκει. A deputation is sent from Carthage to Rome to sue for peace, and Asdrubal Hoedus, one of the number, (who seems, somehow or other, to be a great favorite with the poet) requests permission to survey the city, and to visit his captive countrymen. This incident is merely introduced to give the poet an opportunity of descanting on the interesting localities of Rome; as however the passage is long, and as the reader will find the same thing much better done in the eighth Æneid, we shall omit it. The interview with the captives has the air of being copied from a real scene. The concluding simile refers to the Romish exposition of Christ's descent into hell, and is another of the whimsical incongruities, which we have before noticed as common with our author's contemporaries. Scipio, after ratifying the treaty of peace, and other matters more indispensable than poetical, embarks, in Book ix. and last, for his native country. During the voyage, a long and not uninteresting dialogue takes place between Scipio and his friend and companion Ennius, of which the principal subjects are, the propriety of intermingling fiction with poetry, and the origin of the custom of crowning "mighty conquerors and poets sage" with laurel-in reference of course to the author's own coronation, which is with Petrarch what his consulship is with Cicero, an everlasting topic of allusion. The conversation concludes with a dream of Ennius, in which Petrarch and his poem are predicted in very express words. The action of the poem concludes with the triumph of Scipio, and the coronation of Ennius. The address to his work, with which Petrarch concludes, breathes so strongly of the poet's own mind and heart, that we cannot resist the temptation of adding it to our already numerous extracts. O mea non parvo mihi consummata labore Africa, dum crescis, dum te relegensque comensque Mulceo, magnanimum mors importuna Robertum Intempestive mundo subtraxit egenti; Et mihi prærepta penitus dulcedine vitæ, Hospes Pieridum nostro jam solus in ævo, Reddere promeritum studiis qui nosset honorem, Felices quos illa prius meliora tulerunt Tempora; nosque utinam! nequicquam vana precamur: Interea tamen hoc jubeo, per inertia transi Tunc juvenesce precor, cum jam lux alma poëtis OBSERVATIONS ON The SCHOLIA OF HERMEAS on the PHÆDRUS OF PLATO, published by FREDERICUS ASTIUS, Professor Landishutanus, Lipsia, 1810, 800. PART II. [Continued from No. LV. p. 83.] IN Ρ. 111. 1. 27. Hermeas, in commenting on what Plato says of the third species of mania, which is from the Muses, observes: τρίτην ταυτην την μουσικην μανίαν παραδίδωσιν, ητις τα των πολλων υμνούσα και αρετας και επιτηδευματα δια μέτρων εντείνασα, παιδεύει τον βιον. In this passage, for των πολλων it is necessary to read των παλαιων, as is evident from the words themselves of Plato, who, speaking of this musical mania, says, τρίτη δε απο Μουσων κατοχη τε και μανια, λαβουσα απαλήν και αβατον ψυχην, εγείρουσα και εκβακχευουσα, κατα τε ῳδας, και κατα την αλλην ποιησιν μυρια των παλαιων εργα κοσμούσα τους επιγιγνομενους παιδεύει. P. 113. 1. 23. επειδη γαρ περι της εις το νοητον καλλος αναγωγής ο λόγος, και αναγοντών και αναγομένων, ερωντων τε και ερωμένων, πληρούντων τε και πληρουμένων, και εισιν οι μεν αναγοντες και πληρούντες οι θεοι και πασαι αι ψυχαι, κ. τ. λ. Here, for πασαι αι ψυχαι, it is requisite to read πασαι αι θειαι ψυχαι, as is evident from what immediately follows. P. 114. 1, 30. Hermeas, in this place, in unfolding Plato's demonstration of the immortality of the soul, observes: Συνελόντι ουν φαναι, περί πάσης λογικής ψυχής ο λόγος, προανεφώνησε δε το συμπέρασμα, επειδη μελλει εκ των καθ' αυτα υπάρχοντων τη ψυχή και η αυτο, ποιεσθαι τας αποδείξεις. δια τουτο ουν προέθηκε το συμπέρασμα, ενδεικνυμενος, οτι εν αυτῳ τῳ οντι συνεσπειραμένως πε ριέχεται το διοτι. Here, for εν αυτῳ τῳ οντι, it is necessary to read εν αυτῳ τῳ οτι, as must be evident to every one who is conversant with the writings of Aristotle, in which the To OT and the TO SIOT perpetually occur, and which are no less frequently employed by Platonic writers. Almost immediately afterwards likewise, when Hermeas adds προ της ουν ανεπτυγμένης και διηρη μένης και ανηπλωμενης αποδείξεως το συνεσπειραμένον και ομου τῳ οντι το διοτι περιεχον προσέθηκε, it is necessary for τῳ οντι to read τῳ Ρ. 116. 1. 26. και γαρ αλλως αλογον, απο του ετεροκινητου επι το ακίνητον παντη ελθειν, μη μεταξυ το αυτοκίνητον παραλαβοντα, ωσπερ αλογον, απο του γινομένου και πότε οντος επι το μη ον το υπερουσιον ελθείν, μη μεταξυ το ον παραλαβοντα αδηλον γαρ εσται, ποιον μη ον παραλαμβανομεν, πότερον το χειρον του γινομένου, ἢ το κρειττον του μεταξύ παραληφθεντος, όπερ εστι το αει ον. In the last line of this passage, between ή το κρειττον aud του μεταξύ, it is requisite to insert un. And then what Hermeas says will be in English as follows: "For otherwise it is absurd to proceed from that which is alter-motive, or is moved by some other thing than itself, to that which is perfectly immoveable, without assuming that which is intermediate, which is the self-motive nature [or the rational soul]; just as it would be irrational to proceed from that which is generated, [or which is becoming to be] and which only sometimes exists, to the non-being which is superessential [i. e. to the ineffable principle of things,] without assuming that which is intermediate, and which is truly-existing being. For it will be immanifest what kind of non-being we assume, whether that which is inferior to a generated nature, or that which is superior to it, unless that which is intermediate is assumed, and which is eternal being.” μη. Ρ. 118. 1. 18. from the bottom, το γαρ ετεροκινητον δηλον οτι ουκ εχει εξ εαυτου οικειαν κινησιν· διο και ετεροκίνητον λεγεται. εν χρονῳ ουν ταυτα αλλαχόθεν καταδεξαμενον, εν χρονῳ αυτην και αποβάλλει. Here, for ταυτα it is necessary to read ταυτην, as referring to κινησιν. Ρ. 121. και αυται μεν ουν, λεγω δε βουλήσεις και δόξας και τα τοιαυτα, εισιν αυτης [i. e. ψυχης] και ζωαι και κινήσεις, αλλ' ουκ αει αυται υπαρχουσιν αυτη, αλλα ποτε, οιον εξ αναδιπλωσεως. In this passage, for αναδιπλώσεως I read ανανεώσεως. For opinion and will are as it were renewed at times in the soul, but are not always present with it. Ρ. 123. ως γαρ εν εμψυχωμένῳ τῷ κοστ μῳ παν σωμα εν αυτῷ ον αψυχον πως εστιν, κ. τ. λ. Here, for αψυχον it is necessary to read εμψυχον: for every thing in the animated world, is in a certain respect animated. And that this is the meaning of Hermeas, is evident from what he immediately adds, ως και εν ημιν τα περιττώματα, εν οσω εν ημιν εστι μετέχει τινος ζωτικης θερμης ; “ just as the excrements that are in us, so far as they are in us, participate of a certain vital heat.” Ρ. 124. 1. 12. αλλ' επειδη αυτη η ακινησια ουσια της ψυχης, και ταυτα ον, αυτή αιτια εστι και του μη φθείρεσθαι την ψυχην, και του τα αλλα υπ' αυτής ζην και συνεχεσθαι. In this passage, for η ακινησια it is obviously necessary to read αυτοκινησια. For self-motion is the very essence of the soul, according to Plato, and is the principle from which in this dialogue, the Phaedrus, he demonstrates the immortality of the soul. Ρ. 124. 1. 21. μαλιστα δε θαυμασαι εχρην ενταυθα τον φιλοσοφον, οτι το ιδικωτατον και μας λιστα ίδιον της ψυχης κατεσκευασε, τα κοινα τα προς άλληλα αυτής παρεις. In this passage, for αλληλα it is necessary to read αλλα, and then what Hermeas says will be in English as follows: "It is here especially requisite to admire the philosopher (Plato) that he employs what is most special, and most eminently the peculiarity of the soul, omitting what it possesses in common with other things.” Ρ. 125. 1. 10. προσεχέστερον εστι το μεν αυτοκινητον τῳ ακινητων αει γαρ εαυτο βουλεται σώζειν το αυτοκινητον, ωσπερ αει εστι το αυτοκινηταν η πρώτη αρχη. Here, for το αυτοκινητον in the last line, it is obviously necessary to read το ακινητον. For the first principle is immoveable, and not self-motive. In the same page, 1. 25. Αλλα τινες ο τε ηνιοχος και οι δυο ιπποι; και πρωτον γε περι αυτών τουτο θεωρητεον, ποτερον κατα τας ουσίας αυτους δει πραττειν, ἢ κατα τας δυναμεις, ἢ κατα τας ενεργειας. In this passage, for πραττειν, it is necessary to read ταττειν. For Hermeas is here inquiring whether we ought to arrange the charioteer and horses of the soul, of which Plato now speaks, according to essences, or powers, or energies. P. 128. θεων μεν γαρ ιπποι τε και ηνιοχοι παντες αγαθοι· πασαι γαρ αυτων αγαθαι αι δυναμεις και εξ αγαθων ουσιων προβαλλόμεναι· το δε των άλλων φησι, μεμικται, αλλων λέγων το ημετερον. δια yap του αορίστου του αλλου ειωθε τα περι ημων δηλουν ουχ οτι δε τῳ καλῳ συμμιγης έστι η ουσία ημών. Here, for τῳ καλῳ, it is necessary to read τῳ κακῳ. And in what follows immediately after, viz. δια τουτο ειπε το μεμικται, άλλο τι ελαττον αγαθόν εστι, ωσπερ δη ορωμεν επι του φωτος το μεν γαρ εν των ηλιῳ φως αυτο φως είναι και καθαρον φως, το δε εν τω αερί του ηλιου φως ελαττον αν είποις φως, ουχ οτι τῳ εναντιω εστι συμμιγές, αλλ' οτι ουκ εστιν, οιον το εν ουρανῳ, ουδε πολλῳ πλεον, οιον το εν αυτῷ τῳ ηλιῳ το δε εν τη σκιά φως συμμιγες ηδη αν είποις και τῳ εναντιῳ. Here, for αλλο τι ελαττον αγαθόν εστι, it is obviously requisite to read αλλ' οτι ελαττον, κ. τ. λ. The whole passage therefore, the latter part of which is well worthy the notice of opticians, will be, thus amended, in English as follows: “ For all the horses |