APPENDIX ΤΟ BOOK III. Eusebii Præparatio Evangelica. THE Preparatio and the Demonstratio Evangelica of Eusebius are, like the rest of his works, useful and valuable treatises, and deserve a better edition, especially the former, in which are preserved many curious fragments of ancient writers. It is, says Fabricius, collectio pulcherrima argumentorum, variorumque notatu dignissimorum monumentorum ac testimoniorum ex scriptoribus externis magnam partem hodie deperditis, qua animus lectores præparetur ad demonstrationes de veritate Evangeli Christi ex sacris literis tanto facilius imbibendas admittendasque. Mercury says; III. 41. Ὃς δ ̓ ἐξω, ὃν καλέεις, Ζηνὸς καὶ Μαιάδος εὺς, Ἑρμῆς προβέβηκα, λιπὼν ἀέραῖον ἀνακία. Mercurius, quem voce vocas, Maireque Jocisque Vigerus reads 'Eguñs ös- Perhaps : કે Observe, Observe, that in these oracles the gods themselves are supposed to speak. V. 7. An oracle of Apollo Didymaus begins thus: Αυλοὶ, και τυμπάνων πάτα[οι, καὶ θῆλυς ὅμιλος. Apollo stole this from the Hymn in Matrem Deorum which is called Homer's: Η κροτάλων, τυπάνων τ' ἰαχὴ, σύν τε τρόμος αὐλῶν "Evader. Cui crotalorum, tympanorumque sonus, simulque strepitus tibiarum Placuit. In the oracle we ought to read, not ruμmára with a vowel made short before μ7, but Tundrar, as in the Hymn to Cybele, TUTάvwv, 7' iax, with Barnes and others. So in the Atys of Catullus 8. T Niveis citata cepit manibus leve typanum, Typanum tubam Cybelles, tua, Mater, initia. Apollonius Arg. i. Ρόμβῳ καὶ ΤΥΠΑΝΩ Ῥείην Φρύδες ἱλάσκονται. The rule is this: When a vowel is made short before two consonants, those consonants must be such as can begin a syllable, as xu-xvot, &c. If any poets have violated this rule, of which there are some instances, it is a fault in them, and no examples can justify it. Onu xos, in the oracle, which Vigerus renders cœtus fœmineus, is grex semivirorum, the Galli, the castrated priests and servants of Cybele, who were vagabonds, thieves, beggars, and most infamous wretches. The The priests of Isis, gc. used to carry their deities about to ask alms; upon which Tertullian says very prettily, that the Christians could not afford to relieve begging men and begging gods too: Non enim suffici mus et hominibus, et Düs vestris mendicantibus opem ferre, Apol. 42. Van Dale would distinguish between the Galli and the priests of this goddess, and supposes the Galli to have been rascals of a lower rank. An oracle of Hecate: V. S. Ἠέριον μετὰ * φέγγος ἀπείριζον, ἀςεροπληθὲς, Πειθοῖ τ ̓ ἀῤῥήτων ἐπέων, οἷς δὴ φρένα τέρπει Aëriam lucem, et magni stellantia cœli Culmina, divinos linquo sanctosque penates, Perhaps it should be thus: Ἠέριον ΚΑΤΑ φέγγος ἀπείριον, ἀεροπληθές, "Αχραντον πολὺ δῶμα ΘΕΩΝ λίπον, ΗΔ ̓ ἐπιβαίνω Γαίης ζωοτρόφοιο, τεῇσ' υποθημοσύνησι, Πειθοῖ τ ̓ ἀῤῥήτων ἐπέων, οἷς δὴ φρέκα ΤΕΡΠΕΙΝ Vigerus corrects κατὰ and τέρπειν. The rest is mine, θεῶν for θεό, ήδ' for ή δ', εδάη novit for αδαπ. Vigerus conjectures ade placuit, which is wrong, and makes a barbarism in the construction. It should be translated : Quid si ya Péy-says a friend of mine. -queis -queis pectora Dicúm Mortalis mulcere potest. V. 23. Oenomaus complains that when he himself consulted Apollo on some very important affair, and desired his direction, he received this impertinent answer; 'Ex τανυςρόφοιο λάας σφενδόνης ἰεὶς ἀνὴρ, χῆνας ἐνάριζε βολαῖσιν ἀσπέτες, wambigue. Gryovaga lapides fundá excutiens, anseres ποιηβόρες. prudenter interfice immensos, herbivoros. There is no occasion to make Apollo talk more foolishly than he did; therefore we will try to mend his discourse a little. Vigerus, the editor of Eusebius, did not perceive that these were Trochaics, and that instead of Buxaior, consiliis, it should be Boxato, ictibus. Εκ τανυσρόφοιο λάας σφενδόνης ἰεὶς, ἀνὴρ, Χῆνας ἐνάριζε βολαῖσιν ἀσπέτας, ποιηβόρος. Erapie. For the sake of metre, we may read trapix, from ἐναρίζομαι, οι ἐνάρισον, from ἐναρίζω, or, which is better, rape, interficere, by way of ellipsis, with incipe, conure, or some such verb understood. By this most ridiculous oracle, Oenomaus was advised to go and kill geese, by flinging stones at them out a sling. By a certain anomaly and irregularity, the Greeks sometimes put the infinitive for the imperative. Alia est phrasis, apud Græcos usitatissima, cujus exemplum est apud Herodotum iv. c. 163. ubi infinitivus est loco imperativi : σὺ μέν τοι ήσυχος εἶναι κατελθῶν εἰς τὴν σεωῦτο, απ verbum, tu quidem quietus esse redux in patriam. Sic et apud Homerum, Il. i. 255. σὺ δὲ μεγαλήτορα θυμὸν Ἴσχειν ἐν σήθεσσι. Tu magnanimum animum habere in pectore. Vide et vers, 281. Non potest subaudiri de, oportet, quod alio Æä |