Craufurd Tait Ramage.

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swords by his savage art.

Ben., Hipp., 625.

Hoc equidem reor
Vixisse ritu, prima quos mistos dels
Profudit eetas ; nollus his auri fait
Csecus cupido, nullus in campo sacer
Divisit agros arbiter popnlis lapis.

This, indeed, I think, that those men lived religiously, whom the first age produced
mingled with the gods ; they felt no blinded love of gold ; no sacred stone was re-
quired to mark the boundaries of private fields.

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Tacit. Ann., iii. 26.

Vetustissimi mortalium nulla adhuc mala libidine, sine probro, soelere, eoque sine
poena ant coercitationibus agebant. •

The most ancient of men, without, as yet, any evil passions, passed their lives with-
out reproach and crimes, and therefore without punishment or restraints.

Genesis ii. 18.

And the Lord God said, It is not good that the man should be
alone ; I will make him an help meet for him.

Tacit. Ann., iii. 84.

Foeminas esse maritis consortia rerum secundarum adversarumque.
Women were the natural partners of man's prosperity and adversity.

Genesis ii 19.

And out of the ground the Lord God formed every beast of
the field, and every fowl of the air ; and brought them unto Adam
to see what he would call them : and whatsoever Adam called
every living creature, that was the name thereof.

Plat., Cratyl, 15 or 397, c.

laws 6" tvia airrQv na\ inrb Oeurripas dvvdpeu* 1j r^s tOxv AvSpurrwr

But perhaps some of those names have been given by a power more
divine than that of man.

Genesis ii. 24.

Therefore shall a man leave his father and his mother, and
shall cleave unto his wife ; and they shall be one flesh.

Quint, Bed., 249.

Matrimoniis scitote contineri civitatem, his populos. his liberos, et successionem
patrimoniorum et gradum hereditatum, his securitatem domesticam. •

Enow that by the marriage tie the state is held together, nations, peoples, children,
and the succession to patrimonies, the steps of inheritance, and domestic security.

Genesis iii 1.

And he said unto the woman, Yea, hath God said, Ye shall
not eat of every tree of the garden ?

QuintiL, Dedcm., 14, 8.

Diliguntur immodice sola qua non liceat . . . Non nutrlt ardorem concupis-
cendi, ubi firui licet

Things, that are not allowed, are alone loved excessively. . . . When we can
enjoy a thing, the desire is not excited.

Genesis iii 5.
Ye shall be as. gods, knowing good and evil.

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Euripid., Hccub., 799.

02 6eo2 fUya vdboxxn x& Kelvtap KparQp
"N6fios''TS6fup y&p rod? Gcofl? iiyodfuOa,
KcU {wimcv (LSuca ical ofrat' wpurpAvoi.

The gods axe mighty, and strong the law which governs them ; for
by law we judge that there are gods, and we live having a knowledge of
good and evil.

Apollodor., L 9.

2aX/xwvei>s r$ Ait i£urowr6cu Oikiav fKeycv iavrbv etvai Ala.

Salmoneus, wishing to make himself equal with Jove, said that he was

Viig., JRn. Ti. £85.

Vldi et crudeles dantem Balmonea poena*,
Dam flammae Jovia et sonitus imitator OlympL

' I saw also Salmoneus suffering cruel punishments, because he imitated the light-
ning and thunder of Jove.

Genesis uL 6\

And when the woman saw that the tree was good for food,
and that it was pleasant to the eyes, and a tree to be desired to
make one wise, she took of the fruit thereof, and did eat

Horn., II. , ziv. 294.

'Oj d" tdey 9 &s pup (pets irvKwhs <f>p4vat &p4>€k6\v\J/€.
"When he saw her, suddenly love overshadowed his mind.
Epictet., Encheir., 34.

Eft? i)8ovrjs two* jxurraalar Tidpys, $Gkaff<re aeavrbv, ph <rwapvaff$jjs
for' airrip.

If thou4iast received the impression of any pleasure, guard thyself
against being carried away by it.

Genesis iii. 19.

In the sweat of thy face shalt thou eat bread, till thou return
unto the ground.

Sen., Ep. 9 22.

Non est vir fortis ac strenuus, qui laborem rugit.

i. The man is not of a firm and active character who avoids labour.

Sen., Ep. t 81.

Generosos animos labor nutrit

Labour affords food for noble spirits.

Tacit, Agr. t 88.

PatientiA ac labore opus.

There is need of patience and laborious exertion.

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Tacit., Germ., 46.

Ingemere agris, illaborare domibus, suas alienasque fortunas ape metuque versare.

To groan over the plough, to toil in the erection of houses, to subject their own
fortunes and those of others to the agitations of alternate hope and fear.

Genesis iv. 4.
And the Lord had respect unto Abel, and to his offering.

Terent, Adelph., iv. 5, 70.

Tu deos potius comprecare : nam tibi eos certo scio,
Quo vir melior multo es quam ego obtemperaturos magis.

Pray rather to the gods, for I assuredly know that they wfll attend to thee, as thou
art so much better than I am.

TibulL, El. t a 1, 13.

Casta placent superis.

Pure things are pleasing to the gods.
VaL Max., vii. 2, extr.

Socrates nihil ultra petendum a diis immortalibus arbitrabatur, quam ut bona
tribuerent, quia ii demum scirent quid unicuique esset utile.

Socrates thought that men ought to pray to the gods for nothing else than that
they should bestow on us what is good, for they certainly knew what was advantageous
for each.

Genesis iv. 5.

And Cain was very wroth, and his countenance fell

Plant, Asin., ii. 4, 88.

Lupus est homo homini, non homo, cum, quails sit, non novit

Man is a wolf to man, not a man, when he does not know what sort of character
he is.

Sen., Med., 948.

Ira pietatem fugat,
Iramque pietas.

Wrath drives away affection, and affection puts to flight wrath.

VaL Max., vii 8, 6, ext.

Procursus irae acerrimus esse solet.
The rush of wrath is wont to be very violent.
VaL Max., ix. 8.

Ira et odium in pectoribus humanis magnos fluctus excitant, procursu celerior ilia,
nocendi cupidine hoc pertinacius.

Wrath and hatred excite great storms in the human breast ; the former is more
speedy in its course, the latter more obstinate, from the desire of doing mischief.

Curt, viiL 1.

dausae sunt aures obstrepente ira.

The ears are closed when wrath thunders.

Genesis iv. 8.
. Cain rose up against Abel his brother, and slew him.

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Propert, EL t ii. 7, 81.

Nulla sunt inimicitiae nisi amoris acerb©.

There are no enmities except those of love that are bitter.

Valer. Flacc, Argonaut., 85.

Praesentes namque ante domos invisere castas
Saepius et sese mortal! ostendere coetu
Coelicolae, nondum spreta pietate, solebant —
Bed postqaam tellus scelere est imbata nefando,
Justitiamque omnes cupida de mente fugarunt,
Ferfudere mantis fraterno sanguine fratres.

For the heavenly deities used oftener in olden times to visit the houses of the
righteous, and to show themselves among mortals, as reverence of the gods had not
yet been banished. But after the earth was soaked with nefarious wickedness, and all
mankind had put to flight justice from the prevalence of avarice, brothers bedewed
their hands with the blood of their brothers.

Genesis vi 2.

The sons of God saw the daughters of men that they were
fair ; and they took them wives of all which they chose.

Euripid., Ale., 992.

Ka2 6ewv (TKbriOi tp$lvov<ri Tcuder kv $av&T<p.

The children of the gods by stealth, begotten of the daughters of men,
inherited the mortality of their mothers.

Genesis vi 3.
My spirit shall not always strive with man.

Hesiod, Works, 79.

Uplv fxh> yap $(!>€Vkov i*l x^ovl <pvk' avdpdinrw
"N6<r<t>u> Arep tc /ca/cwv ical Arep xaXeroto irbvoto
l&ofotav t* apya\4<av, at r* avSp&ai yrjpas tdwicay.

For in former times the race of men lived on the earth, away from ills,
and without hard labour and painful diseases, which have brought death
on mortals.

Hesiod, Works, 99.

*fl* Si Oeol $&€<tkov, a/cySta Bvfibv ftxovres.

And as gods they were wont to live, having a life void of care.

Plat, PhUeb., c. 6 or 16 c.

Oi pkv Trakcuol Kpelrrwes ijpwv koX iyyvripw 8eQ>v oUovrres.

The men in olden times being better than we, and dwelling nearer to
the gods.

Cic, Leg., ii 11.

(Quoniam antiquitas proximo accedit ad deos) a diis quasi traditam religionem

Since the ancients approached nearest to the gods, that religion handed down as
It were to them by the gods is to be strictly observed.

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Cic, Tuac QucesL, 1 12.

Antiqnitas, quo propins aberat abortn et divinA progenie, hoc melius eafortasse, qnn
erant vera, cernebat.

Antiquity, the nearer it was to the race of the gods, so much the more clearly per-
haps did it discern those things which were true.

Ben., Ep. t zc.
( Anre® setatis homines) alti spiritos fueront, et, nt its dicam, a diis recentes.

The men of the golden age were of high spirit, and, so to say, freshly sprang from
the gods.

Genesis vi. 4.

There were giants in the earth in those days.

Hesiod, TTieog., 147.

"AXXot 9* ad Talrjs re iced OvpapoO iteytvovro
Tpeis watSes fieydXot iced o/i/Spi/uoi, o&k dvofieurrol,
JLbrros re Bpidpews re T&qs $' inrepfypava reVcra.
'Icrxbs 6* &tt\tjtos Kparep)) fieydXy irl ctdcu

Bat again from Earth and Heaven sprang other three sons, great and
mighty, whose names one dared scarcely mention, Cottos, Briareus, and
Gyas, children exceeding proud. Monstrous strength is powerful, joined
with vast size.

Genesis vi. 5.

And God saw that the wickedness of man was great in the
earth, and that every imagination of the thoughts of his heart was
only evil continually.

Sen,, Hippd., 540.

Rupere foedns impins Inert furor
Bt ira praeceps, quaeqne snecensas agit
Libido mentes ; venit imperii sitis
Omenta, factus praeda majori (est) minor ;
Pro Jure vires esse.

Peace was broken by madness for riches, by wrath which drives men headlong, and
by Inst which inflames the mind ; then comes a thirst for power only to be satiated by
blood, and the weak become prey to the strong ; might was right.

Genesis vi 14 ; vii 1.

Make thee an ark of gopher wood. . . . Come thou and all thy
house into the ark.

Horn., 7Z., xvi. 885.

*H/*ar' brwpurQ, &re Xa/fyoraror gee* fldwp
Ze£i, oVe drj j? fo8pe<r<ri Korectrdfievos X a ^ CT1 5 , '7>
Ot /3% elv dyopfi cr/coXiAs Kplvuxri $4/uffras t
'Ek to SIktjv ikdffwn, BeG>v 6ru> oifK dXtyovres.
Tw 94 re irdvTes fih xora/xoi irMfiwxn }>4ovt€S 9
HoWds 84 JtXtrOj roV diror/x^yovai x a pd8paL,
'Bf 6* d\a Topipvphjv /ieyd\a arevdxovai friovcai
*E£ bpiwv exc Kdp, fWffflei 84 re 4py' dvOpdfarw.

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On an autumn day, when Jove pours down a violent storm of rain,
enraged at the wickedness of men, who pervert judgment in the court of
justice, caring nothing for divine vengeance ; all the rivers flow with
fury, the torrents scoop out many hollows and roar loudly towards the
purple sea downwards from the mountains, while the works of men are

Flat, Leg., iii. 1 or 497 A.

To xoXX&t dvdfHbrw <p$opas yeyovtoat jcarcucXwpots re teal yoVotf koX
AWots xoXXotr, to ols fipa.X& ti tGw dvOp&rw Xelireffdai ytoos.

$4pe 5iJ, vw/jffWfUP filav r(av ttoXKuv ra&rqv rh\v ry Karaickwrp/f irore

'Of ol rbre irepufrvyhvres r^v (pdopav *xe8bp Spetot rives op etep popeijs, to
KopiHpcus xov fffUKpd fdnrvpa rod rQp dp$p&rtap ytoovs b\a<Te<Tw<Tfxeva.

There have been frequent destructions of the human race by deluges,
diseases, and many other such things, in which a few of mankind was
left. Come, then, let us consider one of these destructions, namely, that
which took place by a deluge : that those who then escaped destruction
were all hill shepherds, saved on the tops of mountains, like some slight
fire-preserving embers of the human race.

Ovid., Met.,L2eQ.

Poena placet diversa, genus mortale sab nndis
Perdere, et ez omni nimbos dimittere coelo.

A different kind of punishment is fixed on, to destroy the human race by water, and
to send torrents of rain from every part of heaven.

Diodor. Sic, xv. 48.

Ol pjto <pv(riKol ireipQprat ras alrlas r&p rotovrup vad&v oIk els rb Belop
dva<f>4pea>, dXX' els Qvcucds ripas Kal KarQvayKafffie'vas irepurrdo-eis' ol 8*
etoefXas diatcei/xtvoi Tpbs rb dew, TiBopds rwas alrlas airodldowri rod
<Tv/j.pdvTos, ws dta 0eQp fiTJviv yeyeprffitorjs rijs <rv/j.<popas rots els rb Oeiov

Natural philosophers ascribe the causes of such events not to the
Divinity but to certain physical and necessary reasons, whereas those,
who regard the Divinity with piety and reverence, suggest some probable
reasons for what takes place, how the calamity arises from the anger of the
gods against the impious.

Lucian, Timon, c. 3 or p. 106.

"flare rrjXucw&ni to aicapet xp&vov pavayla tori rod AevKaKlotPOS iytoero,
ds inroPpvxltw airforw jraraoe&vjroran', pAyis to re Kipdrriop irepurtoOrjvai
irpooroKeTXap rQ> AvKupet, $<!nrvp6v ri rod ivdpuncbov cjripfuaros b\a<pv\drrov
els triyovty /cartas fxeltovos.

So that in a moment of time so many vessels perished under Deucalion,
that all being submerged, scarcely one little ark was saved, which got to
Mount Lycoreus, preserving a small remnant to rekindle the human race,
and send forth an offspring of greater wickedness.

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Genesis vi. 17.

And, behold, I, even I, do bring a flood of waters upon the
earth, to destroy all flesh, wherein is the breath of life, from under
heaven ; and every thing that is in the earth shall die.

Hor., Od, i. 2, 6.

Ssecnlum Pyrrhje, nova monstra questo,
Omne qnum Proteus pecus egit altos

Visere montes.
Piscium et sumina genus heesit ulmo,
Nota qua sedes fuerat Columbia
Et superjecto pavidte nat&runt

iEquore dam®.

The age of Pyrrha, complaining of wonders before unseen, when Proteus drove all
his flock to visit the lofty mountains, and the scaly brood hung on the topmost elm,
the well-known abode of the wood-pigeon, the timorous doe swam in the sea, which
inundated the earth.

Sen., NaL Qucest, iii. 27.

Sed monet me locus, ut qunram, quum fatalis dies diluvii venerit, quemadmodum
magna pars terrarum undis obruatur : utrum oceani viribus flat, et externum in nos
pelagus exsurgat : an crebri sine intermissione imbres, et, elisa sestate, hiems pertinax
immensam vim aquarum ruptis nubibus deruat : an flumina tellus largius fondat,
aperiatque fontes novos : aut non sit una tanto malo causa, sed omnia ratio consentiat,
et simul imbres cadant, flumina increscant, maria sedibus suis excita percurrant, et
omnia uno agmine ad exitium humani generis incumbant

But this place moves me to ask. when the appointed time for the universal deluge
shall come, how the greater part of the earth shall be covered with waters ; whether it
. shall be done by the power of the ocean, and the sea come rushing from a distance
against us ; whether violent rains shall fall without ceasing ; or whether the winter,
having driven away the summer, the former shall break the clouds and pour down
abundant waters ; or if the earth shall more largely extend all her waters, and shall
open new fountains, or whether there shall be divers concurrent causes to one so great
a desolation, so that the rains shall fall in great abundance, the rivers shall exceed their
bounds, the seas/forsaking their ordinary Emits, shall cover the earth, and all waters,
gathered together, shall run into one mass with the view of extinguishing mankind.

Genesis viiL 7, 8.

And he sent forth a raven, which went forth to and fro. Also
he sent forth a dove from him, to see if the waters were abated.

Plutarch, Be Sohrtid Animalium, p. 968 or c. 14.

01 i&v odp fiv0o\6yoi ry AevKaXlcwL <f>a<ri Trepurrepkv 4k rrjs \dpvaxos
&<l>i€fjLivrjy d^Xtjfia y€v4<r0at x ei /*&vos yJb eftrw ir&kw elffdvofjUyqv etidias 64

My thologists say that a dove sent out by Deucalion from the ark was
a proof to him of continued storm, when it returned to him, and of the
abatement of the deluge when it flew away.

Genesis viii 21.

And the Lord smelled a sweet savour ; and the Lord said in
his heart, I will not again curse the ground any more for man's
sake \ for the imagination of man's heart is evil from his youth :
neither will I again smite any more every thing living, as I have

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Plat., Alcib. t ii. 13 or 149 D.

#i/<rl ydp rods TpQas IhravXw iroiovpjhovs

"Epbeip ddcwdrowi reXriiffffas iKarbfifias'
TV & tcvi&av $k rod veblov robs dvlpovs <f>4p€w ovpavbv etcw
'Hdetav* rrjs 6* 00 rt 0eoi>s n&Kapas SarteaOou,
Oid' iBikeW fx&\a ydp <r<f>iv dTT'faOeTo'T.Xios Ipij
Kal nplafws ical Xaos iv/xfieXlu Upidfioio*
*0<rre ofiSev airrois fp trpotipyov 06ew re koX d&pa re\eu> ivim\v y Oeots
dirrixOrifiivois' oi> ydp, ot/icu, roiovrbv i<rri rb r&v OeQv f &are inrb b&ptav
frapdycffOat otov Kaicbv rowrfp.

For Homer says that the Trojans, when they were going to night-
quarters, gave to the immortal gods perfect hecatombs, and that the
winds carried the savour to heaven, sweet-smelling ; but the blessed gods
refused to taste it ; for they hated holy Ilium, Priam, and his subjects ; so
that it was vain for them to sacrifice or offer presents when they were
hated thus by the gods. For the Divinity, in my opinion, is not such as
can be gained by gifts, like a knavish usurer.

Genesis viil 22.

While the earth remaineth, seed-time and harvest, and cold
and heat, and summer and winter, and day and night, shall not

Ovid., Met., xv. 264.

Neaperit in tanto quidquam, mihi credite, mundo,
Bed variat faciemque novat.

Nor does anything perish in this great world, believe me, bat it varies and renews

Genesis xL 4.

And they said, Go to, let us build us a city, and a tower
whose top may reach unto heaven.

Horn., Odyss., xi. 315.

"0<r<rav iv* OtfXifynry fiip.a<rav 6'efxev avr&p hr 1 "Offo-y
U^Xiov elvoatyvXKov, U y ovpavbs dfifiwrbs clfy.
Kat v$ K€P iZerkXeffeav, el fiftys pJkrpov Ikovto'
'AXX' 6\€<T€v Aibs vlbs, bv jjdKOftos reice ArfT& 9
' Afufxyrepcj, vpiv atfxauf inrb KpordQourtp lotikovs
9 Av$7J<rcu irvK&aai re 7&vy evavdti X<£;pT?.

They began to place Ossa on Olympus, and the woody Pelion on Ossa,
that they might climb to heaven ; and they would have succeeded if they
had reached the age of manhood ; but the son of Jove destroyed them both
before the down had blossomed on their temples and their beard had grown.

Aristot, Be Mundo, c. 1.

'JSireto^ ydp oti% ottv re fp ry axfrjuari els rbv oi>p6an.ov dfiKfoOai rbvov,
K<d rV yrjv iKXnrbrra, rbv ovpdvLov iieeivov x&P ov Karowrevirat, KaBdirep ol
dvdrjrol irore iwevbow 'AXwddai.

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For as it was not possible with the body to reach heaven, and leaving
the earth to examine the celestial regions, as once upon a time the sense-
less Aloiadae thought

Hor., Od., i. 8, 88.

Caelum ipsum petimus stultitift.

We in our folly try to climb to heaven.

Ovid., Met., i. 151.

Neve foret tends secnrior arduus gather ;
Affectasse ferant regnum coeleste Gigantas,
Altaqne congestos struxisse ad sidera montes.
Turn pater omnipotens misso perfregit Olympom
Fulmine, et excussit subjecto Pelion Ossae.

And that the lofty aether might not he more safe than the earth, they say that the
giants aimed at reaching the rule over heaven, and piled mountain upon mountain
to the high stars. Then the omnipotent father, discharging his lightning, shattered
Olympus and shook Pelion from Ossa.

Genesis xiii 8.
Let there be no strife between me and thee.

PubL Syr., Smt., 840.

Iratus cum ad se venit, sibi irascitur.

When a passionate man returns to his senses, he is angry with himself.

PuhL Syr.

Iracundiam qui vincit, hostem superat maximum

He, who conquers his passion, overcomes his greatest enemy.

Tacit, Agr. 81.

Liberos cuique ac propinquos suos natura carissimos esse voluit.

Nature has willed that the children and relatives of each should be regarded as
most dear.

Dionys. Gat, ii 15.

Litis prseterita noli maledicta referre :

Post inimicitias iram meminisse malorum est

Do not refer to the ill language of past strife : when enmity is at an end, to re-
member angry wranglings is the act of the bad;

Genesis xix. 14, 15.

Up, get you out of this place ; for the Lord will destroy this
city. Arise, lest thou be consumed in the iniquity of the city.

Horn., Odyss., xx. 367.

"E£e«/bu 06pafe torel vokta Ktucbv tififjuv
'J&pX&fievw, t6 k€p otirts \nc€K<pfryoi ov& dXiatro,

I shall go forth, since I know that evil is coming upon you, from which
not one of you will be able to flee or escape.

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Pind., Pyth., iiL 64.

Kal y€tr6v(ap
IloW&i braOpov, dfxoi
A' bpeapcy.

Many of the neighbours suffered, and were cut off with her.

Genesis xxil 9, 10.

And they came to the place which God had told him of; and
Abraham built an altar there, and laid the wood in order, and
bound Isaac his son, and laid him on the altar upon the woodL

And Abraham stretched forth his hand, and took the knife to
slay his son.

Euripid., Iph. Aul, 783.

A£y' o1h>€it fkcupov dvTi8ov<rd /jlov fed
"Aprefiis &ru<re ft*, fy idw' iplbs var^p,
Aokuv is i)/JLcLs 6l-i> <pd<ryavov pakciv,
E/i t/jp8c 8* (pKur 1 aXav.

Say that the goddess Diana saved me, giving in exchange for me
(Iphigenia) a hind, which my father sacrificed, thinking that it was upon
me he laid the sharp sword, and she placed me to dwell in this land.

Genesis xxiii. 11.

Nay, my lord, hear me : The field give I thee, and the cave
that is therein, I give it thee.

Plat, Leg., xii. 9 or 998 d.

T&$ 8-/}kcls 5' efoai tup x^P^ bnrlxra pkv ipydfftfia firjSa/xov, p'/fre n ftiya
fjL'fyre ti fffwcpbv fJ-v9jfia, & te *1j * $ X&P* *(&* T0 ^ T ' °^ T ^ fdtvov <f>ti<ru> *x«, r ^
tQv rcreX€vri7i:6rciw <r<£ftara fidXurra dXviriJrwj rots £w<rL hexfifikvri Kpfarra,v t
ravra iicTXripovv.

Let the receptacles for the dead be in a spot that is altogether un-
cultivated, and let the monument be neither great nor small, but which,
as being useless, has a nature fitted for that alone ; receiving the bodies of
dead in the least painful manner to the living ; then fill up with earth.

Genesis xxix. 20.

And Jacob served seven years for Rachel ; and they seemed
unto him but a few days, for the love he had to her.

Sophocl., Ajax, 24.

Kdyd 'fleXojr^y ryS* inceltfyviv vbvtp.
I have willingly yoked myself to this work.

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Genaisxxx. 25.

. me away, that I may go unto mine own place, and to
my country.

Horn., 0d. t L 58.

'Il/ucrof kqX Ktmbv &wo$pfoKorra rofjaai
*Ht ycdijiy O99U& Ifulprrai.

But Ulysses, anxious to see the smoke of his fatherland rising, is willing
to die.

Euripid., Phcen., 409.

'H warpis Cn locice ^Xraror /9jporo?f.

Their own fatherland, it seems, is the dearest thing to men.

Qene$i* zzxL 38.

This twenty years have I been with thee ; thy ewes and thy
she goats have not cast their young, and the rams of thy flock
have I not eaten.

Theocrit, xxv. 124.

*H 7dp Axoffot
Zgiot6koi t fyra* vepubna Bt)\vt6kcu re.

For of a truth all were mothers of live offspring, far beyond others,
and all of female offspring.

Genesis zzzviL 3.

Now Israel loved Joseph more than all his children, because
he was the son of his old age.

Horn., IL 9 ix. 438.

KaJ fie ^Xrfc* Cxret re war^p tv xcuoa tfxXifcrfl
MoOro? rqXtyerov.

He loved me as a father loves an only child born to him in his old age.

Genesis xxxvu. 11.
His brethren envied Joseph.

Tacit, Ann., xiii. 63.

Invidift et formidine plerumque prohibentur conatus honesti.

Honourable enterprises are frequently frustrated t>y envy and alarm.

Genesis xxxvii. 33.

And he knew it, and said, It is my son's coat ; an evil beast
hath devoured him : Joseph is without doubt rent in pieces.


Digitized by CjOOQ IC


Apollon. Khod., i 1257.

Aat/toVte, arvycpSv roc &x°* r&prpums btyta.
00 yb,p*T\as Kp^vrfp M ki&v, <r6os adrts Udvet.'
'AXXd i Xri'uTTijpes ivixpl^avres dyowtv,
*H Or)p€s aborraf iy& o" Idxorros Akowo,

unhappy one, I am the very first to tell yon a sad sorrow. For
Hylas, going to the fountain, has not returned safe ; but pirates have seized
him and carried him off, or else wild beasts hare devoured him ; I heard
his screams.

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