Torch xxiii, 232, 41. xxvi, 260, 184

Tortoise xxiii, 234, 44. 239, 51. xxv,
257, 159

Tragelephus xxv, 38, 114

Transmigration xxvi, 41, 170

182

Vine xxiv, 42, 68. xxv, 46, 126
Virginity xxvii, SO, 226

Vistnoo xxv, 42, 120. xxvii, 82, 228
Uriel xxiii, 48, 82

Triade xxiv, 35, 56. xxv, 246, 142. xxvii, Urotalt xxiii, 225, 30

75, 221. 78, 224

Triangle xxvii, 76, 222

Trinacria xxvii, 76, 222

Trimourti xxvii, 82, 228
Tripod xxvii, 77, 222
Triton xxv, 256, 158

Triumph xxvi, 37, 164

Tuscan order xxv, 255, 156

Tyndarus xxv, 37, 113. xxvi, 277, 206

Typhon xxiii, 6, 10. xxiv, 226, 105
Vase xxiv, 42, 68

Vulcan xxvi, 33, 161. 43, 172, 173

Vulture xxv, 45, 124

Water xxiii, 231, 41

Waves xxv, 256, 157

Weathercock xxiv, 226, 104

Week xxvi, 268, 194

Wheel xxiv, 217, 89, 90

Wings xxiii, 12, 24

Winnow xxvi, 37, 165. 45, 176
Wolf xxv, 45, 124

Worship, (principles of) xxiv, 45, 75

Veil xxiv, 215, 87. xxv, 39, 117. xxvi, Wreaths xxiii, 237, 49
270, 196

Venus xxiii, 8, 18. 234, 44. 235, 46.
xxiv, 42, 69. xxv, 39, 116. 41, 120.
♫xxvi, 43, 173. 271, 199. xxvii, 76, 221
Vesta xxiii, 232, 42

Victims, (human) xxv, 247, 143

Writings, (stages and modes of) xxiii, 6,

12

Year, (solar) xxvi, 268, 193
Zebub, (Baal) xxv, 45, 125
Zendavesta xxiv, 219, 93
ΖΕΥΣ xxiii, 2, 4. 227, 34

Victory xxv, 41, 119. xxvi, 40, 168. 49, Zodiac xxv, 242, 137.

Is the Nightingale the Herald of Day, as well as the
Messenger of Spring?

Sophocles illustrated; Sappho, Simonides, and Suidas corrected.

THAT the Nightingale is the Messenger of Spring, is a fact,
which may be considered as sufficiently proved by the testimony
of the Author of the Histoire des Oiseaux, who terms it "the
leader of the vernal chorus," by the authority of Homer Od. T.
518., and of Soph. El. 147.

ἀλλ ̓ ἐμέ γ' ἃ στονόεσσ' ἄραρεν φρένας,

ἃ Ιτυν, αἰὲν Ιτυν ὀλοφύρεται,

ὄρνις ἀτυζομένα, Διὸς ἄγγελος.

Veris

Hermann has here the following sensible Note :-
"Hæsitant Interprr. et Critici in vv., Aids äyyedos.
nunciam lusciniam ab Hom. et Sapphone dici, Schol. vetus ad-
notavit. Eoque sane etiam hic respicitur, nulla tamen veris men-
tione facta, quia notum est omnibus, quo tempore canat luscinia.
Quæ quum Aids ayyeλos dicitur, hoc quoque ex Hom. sermone
depromptum est, neque aliud quidquam significat, quam nunciam
ab Jove missam. Sic 11. B. 94. "Orra, Aids arɣeños, (Schol

Ven.: Πανομφαῖος γὰρ ὁ Ζεὺς λέγεται, ὅτι τὰ αὐτομάτως γινόμενα, εἰς αὐτὸν ἀναφέρεται· ἄγγελος δὲ, ἡ θεία κληδων, ἢ περὶ ἀπόπλου λέ γειν ἔμελλε:) et Somnium, Β. 26. Apud Eur. Ion. 158. Aquila Διὸς κήρυξ. Præcones ap. Ηom. Il. Α. 934., quum Διὸς ἄγγελοι ἠδὲ καὶ ἀνδρῶν vocantur, prases et rector concionum Juppiter respici videtur.” Pseudo-Did. : 'Ανθρώπων κήρυκες, ἄξιοι καὶ θεῶν (in Schol. Ven. desiderantur hæc verba,) ἄσυλον γὰρ καὶ θεῖον τὸ γένος τῶν κηρύκων. Ἑρμῆς γὰρ μιγείς Πανδρόσῳ, τῇ Κέκροπος θυγατρὶ, ἔσχεν υἱὸν παῖδα Schol. Ven.) ὀνόματι Κήρυκα, ἀφ ̓ οὗ τὸ τῶν κηρύκων γένος, ὡς ἱστορεῖ Πτολεμαῖος· ἢ ὅτι τὰς ἑορτὰς τῶν θεῶν (αὐτοῦ pro τ. θ. exhibet Schol. Ven. ἀγγέλλουσιν· ἢ ὅτι ἀπὸ Ερμοῦ εἰσὶν, ὄντος ἀγγέλου Διὸς, Schol. Ven. εἰσὶν, ὃς ἄγγελος 4. It may be remarked too that 4ids in such passages denotes excellence or sanctity. Eustath. 757, 52. Ιστέον δὲ ὡς, εἰ καὶ περὶ τοῦ ζωϊκοῦ ἐγκεφάλου ἐδηλώθη τὰ ῥηθέντα, ὅμως Διὸς ἐγκέφαλος ἦν κατὰ Παυσανίαν, κάλλιστόν τι βρῶμα· ὁποῖα ἴσως καὶ τὰ παρὰ τῷ Κωμικῷ εὖ ἠρτυμένα θρία τοῦ ἐγκεφάλου: 1681, 32. Τω, κρατερω θεράποντε Διὸς μεγάλοιο γενέσθην τουτέστι βασιλεῖς Διογενεῖς καὶ Διοτρεφείς : 962, 37. Τὸ δὲ, Διὸς πάϊς εἴην, ἀφορμήν τινα εύλογον ἔχει τὸ Διογενῆ βασιλικῶς εἶναι τὸν Εκτορα, εἰ καὶ μὴ πραγματικῶς, ὡς καὶ "Ηρας τεχθῆναι: 18, 30. Καὶ τοίνυν οἷς μὲν τὸ εὐγενὲς καὶ βασιλικὸν ἄκρως ἐπέπρεπεν, (οἱ παλαιοὶ) ἐκ Διὸς τούτους ἐποίουν κατά γειν τὸ γένος : 600, 3. Σημείωσαι δὲ ὅτι καὶ ὁ τοῦ Διὸς χιτῶν, ὡς οἷά τι τεῦχος, ἤτοι ὅπλον, ὑπόκειται εἶναι· διό φησιν, ἡ δὲ, χιτῶνα ἐνδύσα Διὸς, τεύχεσιν εἰς πόλεμον θωρήσσετο : 948, 49. Ελέγετο δέ φασι καὶ Διὸς βάλανος, τὸ Ποντικον κάρυον, ὃ καὶ ̔Ηρακλεωτικὸν ἐκαλεῖτο. In the same way sòs is used in the Old Testament to denote excellence, height, sanctity, etc. Ps. 35, 5. ὄρη Θεοῦ, 79, 11. τὰς κέδρους τοῦ Θεοῦ, Gen. 35, 5. φόβος Θεοῦ, h. e. Maximus, Pind. Ν. 9, 64. ἐν δαιμονίοισι φόβοις, Schol. μεγίστοις. These and many other passages are given in Biel's Thes., to which the reader, if he wishes for further information, can have recourse. But I find the word 4ids has even another signification: Eustath. 962, 63. ̓Ηχὴ δ' ἀμφοτέρων, ἵκετο αἰθέρα καὶ Διὸς αὐγὰς, ὅ ἐστιν ἡλίου κατὰ τοὺς παλαιούς. Schol. Ven. : Εν τάχει τὸ μέγεθος τῆς βοῆς ἐσήμαινεν εἰς ὅσον ἤρθη Διὸς γὰρ αὐγὰς λέγει τὸν οὐρανόν· τὸ δὲ μέγιστον ἔξαλμα οὐρανός ἐστι καὶ γῆ. The most probable interpretation is the one given by Hesychius: Διὸς αὐγάς τῆς ἡμέρας τὸ φῶς, τὸν αἰθέρα. Compare these other Glosses of Hesychius : Ὥσπερ ὁ ὀφθαλμὸς τοῦ Διός· ὡς ἀστραπή. ̓Ελασίβροντα· ἐλαυνόμενα ὡς αἱ βρονταὶ, ἐπεὶ δοκεῖ ὄχημα τοῦ Διὸς ἡ βροντὴ εἶναι. Now it is not improbable that Διὸς ἄγγελος as applied to the Nightingale by Sophocles may mean the Herald of Day, (and this is one of the interpretations given by his Scholiast and by Suidas,) parti

Ita

cularly as the Tragedian is an acknowledged imitator of Homer. But whether this interpretation be received, or the one proposed by Hermann, no sober critic will be disposed to dispute the authenticity of the words Διὸς ἄγγελος, especially as Sappho calls the same bird ἦρος ἄγγελος, aud Simonides thus characterises the swallow, and in another Fragment assigns to the Nightingale the epithet εἰαρινή. And yet we have one ingenious critic in our eye, who is still unwilling to admit their authenticity. If, however, any alteration is necessary, the one proposed by Jacobs Spec. Emendd. in Auctt. vett. tum Gr. tum Lat. p. 14. does the least possible violence to the text:-" Jovis nuncia vocabantur eæ aves, quarum e volatu auguria captari solebant. columba Dodonæa vaticinans, ap. Cic. de LL. 1. Nuncia fulva Jovis miranda visa figura. Cycnus in Eur. Ione 158. Ζηνὸς κῆρυξ. Luscinia vero, quantum ego scio, in reaugurali nullæ partes demandatæ erant. Hoc me adducit, ut Sophoclem scripsisse putem, "Ορνις ἀτυζομέν' εἴαρος ἄγγελος. Quod e Schol. non mediocriter Grmari potest:-Διὸς ἄγγελος, ὅτι τὸ ἔαρ σημαίνει. Όμηρος (Od. Τ. 519.) Ως δ' ὅτε Πανδαρέου κούρη χλωρηῒς ἀηδων Καλὸν ἀείδησιν, ἔαρος νέον ἱσταμένοιο.—Σαπφώ· Προς άγγελος, με ρόφωνος ἀηδών. Ita columba θέρεος καὶ χείματος ἄγγελοί εἰσιν, ut Myro ait in Anal. vett. Poëtt. p. 203. ; et sic illud Publii Syri, Avis exul hyemis, titulus tepidi temporis, de hirundine intelligendum est, quæ ver nunciat." But it should be recollected that, if the Tragedian had said εἴαρος ἄγγελος, the words would carry along with them their own explanation, and the Schol. would have had no occasion to illustrate them so fully.

The Scholia on the passage in Sophocles are these :-Διὸς δὲ ἄγγελος, ὅτι τὸ ἔας σημαίνει. Όμηρος (Od. 1. c.) Ως δ' ὅτε Πανδα ρέου κούρη χλωρηὶς ἀηδων Καλὸν ἀείδησιν, ἔαρος νέον ἱσταμένοιο. Η ὅτι τὴν ἡμέραν σημαίνει. Η ὅτι τὰ ἑαυτῆς ἀγγέλλει κακὰ, καὶ τὴν * παραθρυλλουμένην (περιθρ. Brunck.) ἀγγελίαν, καὶ τὸ πάθος. Η ἄγγελον εἶπεν, οἷον τέρας, καὶ τὸ παρ ̓ αὐτοῦ αὐτῆς Βr.) γιγνόμενον εἰς τεραστείαν (τερατείαν Br.) τῆς φύσεως. Καὶ Σαπφώ· Προς ἄγγελος, ἱμερόφωνος ἀηδών. Alter Schol. : "Ητοι σημαίνουσα τὸ ἔαρ, ὅπερ ἐστὶ τοῦ Διὸς, ἡ ἠχητικὴ, ἡ ἀτυζομένη, ἥτις ἀεὶ θρηνεῖ τὸν "Ιτυν. Triclin.: Διὸς ἄγγελος, ἤγουν ἡ ἀηδων, διὰ τὸ τὸν ἐπ' αὐτῇ γενόμενον ἔλεον τοῦ Διὸς πᾶσιν ὑποδεικνύειν ἢ μαρτυρεῖν αὐτὸν φιλάνθρωπον. Η ὅτι δι ̓ αὐτῆς ὁ Ζεὺς τὸ ἔας ἑρμηνεύει. Ἢ διὰ τὸ ἐν ἔαρι κατάρχεσθαι τῆς ᾠδῆς, ὅτε τὰ Διαίσια ἐγένετο, ἥτις ἐστὶν ἡ ἑορτὴ τοῦ Διός. Suid. : Αηδὼν καὶ ἀηδοῦς· ὡς Σαπφώ κατὰ Μιτυληναίους. Καὶ αὖθις· ̓Αλλ'

1 « H. 1. proculdubio sic leg. et integritati suæ restituendus est: Αηδών καὶ ἀηδώ, ἀηδοῦς. Vocem enim ἀηδώ, quæ in omnibus Edd. desideratur, ad

T.

ἐμέ γ' ἃ στονόεσσ ̓ ἄραρε φρένας, ἃ Ιτυν αἰὲν, Ιτυν γ' ὀλοφύρεται ὄρνις ἀτυζομένα Διὸς ἄγγελος.Διὸς δὲ ἄγγελος ἡ ἀηδων, ὅτι [adde, τὸ] ἔαρ σημαίνει, ἢ ὅτι τὴν ἡμέραν. Καὶ Ὅμηρος· Χλωρηὶς ἀηδών. Η ὅτι τὰ ἑαυτῆς ἀγγέλλει κακὰ, καὶ τὴν θρυλλουμένην ἀγγελίαν καὶ τὸ πάθος. Ἡ ἄγγελος, οἷον τέρας, τὸ παρ' αὐτῆς γινόμενον εἰς τερατείαν τῆς φύσεως. Καὶ Σαπφώ· * Ηρος άγγελος, ἡμερόφωνος ἀηδών. ̓Αηδὼν δὲ ἀηδόνος, συστέλλει. Εtym. Μ.: Χλωρὶς ἀηδών· ἀπὸ τοῦ χρώματος, ἢ διότι ἐν ἔαρι φαίνεται, ὅτε πάντα τὰ χλωρά. Οἱ δὲ, τὴν χλωροῖς ἡδομένην. Κρεῖττον δὲ τὸ πρῶτον τοιαύτην γὰρ τὴν πτέρωσιν ἔχει. Καὶ Σιμωνίδης· Εὖτ ̓ ἀηδόνες πολυκώτιλοι, χλωραύ χενες, Εαριναί. “ Fortasse scr. χλωρηῒ ex Od. Τ. (518.) Cum τὰ χλωρὰ repetendum e præced. φαίνεται, aut absque articulo leg. ὅτε π. χλ., subaudito verbo substantivo, Cum omnia sunt viridia.” Sylb. " Εtym. M. Ms. Dorv. Χλωρηίς—ἡ δὲ (pro οἱ δὲἄλλοι (pro κρεῖττον)—ἔχει. Σιμωνίδης.” Gaisford ad Simonid. Fr. 158. Pseudo-Did. ad Od. T. I. c. : Χλωρηΐς· ἤτοι ἐν χλωροῖς διατρίβουσα, ἢ ἅμα τοῖς χλωροῖς φαινομένη· ἔαρὸς γὰρ φαίνεται. Η διὰ τὸ χρῶμα, καὶ παρὰ Σιμωνίδην, (Ι. Σιμωνίδη) δὲ χλωραύχενες γονται αἱ ἀηδόνες. Eustath. 710. Bas.: Χλωρηῒς δὲ ἀηδων, ἢ ὡς ἐν χλωροῖς φασὶ διατρίβουσα, ἢ ὡς ἅμα τοῖς χλωροῖς φαινομένη. "Εαρος γὰρ φαίνεται. “Η διὰ τὸ χρῶμα. Διό φασι καὶ παρὰ Σιμωνίδη χλωραύχενες αἱ ἀηδόνες λέγονται.

λέ

"Er

Εtym. Μ. : Αηδόνα ᾠδὴν καὶ γλωσσίδα. Οἱ δὲ, χελιδόνα. rorem hic subesse, recte monet Verh. ad Anton. L. 11. Ρ. 80." Bekker. But I do not doubt the authenticity of the word χελι δόνα. Among the innumerable dialects of Greece, it is not impossible, or even improbable, that the word, used by one people to denote a Nightingale, might in the language of another signify a Swallow; and I leave the ingenuity of the reader to determine whether Sappho has so used the word in the Fragment, Ηρος ἄγγελ ̓, ἡμερόφων ̓ ἀηδοί. Certainly Simonides Schol. Aristoph. Av. 1410. has :

ap.

*Αγγελε κλυτὰ ἔαρος αδυόδμου, κυανέα χελιδοῖ. Publius Syrus also says of the Swallow, Avis exul hyemis, titulus tepidi temporis.

This Fragment of Sappho forms the 73d. in the collection of Dr. Blomfield (Mus. Crit. Cant. 1, 28.) and occurs in Volger's

sensum h. 1. supplendum necessariam esse manifesto patet. VV. κατὰ Μιτυληναίους esse nothas et παρεμβεβλημένας non dubito, quoniam a sensu h. l. omnino alienæ sunt.” Kust. The sense and the integrity of the passage will be sufficiently obvious, if you read it thus: 'Αηδὼν καὶ ἀηδὼ, ἀηδοῦς, κατὰ Μιτυληναίους, ὡς Σαπφώ : 1. e. in the verse, Ηρος ἄγγελ ̓, ἱμερόφων ἀηδοῖ.