^{page 52 note 1} Without this there is of course no point in the mention of the detail here. But Prof. Tucker, who re-writes it altogether—as If a scribe would write μελανθὲς ἡλιόκτυπον γένος by an ertor! —makes the very daring assertion that the Danaids are not black or even very swarthy. Why then does Pelasgus say they look like Libyans, and Egyptians, and Cyprians, and Amazons, and (Indian) Nomads near the Ethiopians?‘Egyptian’ was roverbialfor ‘black.’

^{page 53 note 2} Lucian iii. 175, the opposite of in Aesch. Ag. 641.

^{page 53 note 3} Quoted by Musgrave on Eur. Tro. I.c. But in the other passage he refers to, Stat. Theb. 1. 54 where Oedipus comes forth and calls on the infernal powers, inane solum means the empty sockets of his eyes (Gronovius), ὀρφανὰ ἕδη: 53 tune vacuos orbes…ostentat caelo manibusque cruentis pulsat inane solum.

^{page 53 note 4} So Medea calls upon the powers of Night in dura submisso poplite terra Or. Met. 7. 191. Mourners lay prone or sat and moped: Lobeck Aglaoph. 646 note 0, Aesch. Ag. 422 ἄλλιστ’ (?) ἀΦημένων, Homer δ 538, κ 497, π 145, O 106, Ω 208, Apoll. Rhod. i. 1286.

^{page 54 note 5} θυσίαν ἄπυρον παγκαρπείας in the Evocation, Enr. fr. 912: the sacrifice in Soph. fr. 366, in which there is a παγκάρπεια, should also be a Chthonic sacrifice; the play is Mάντεις ἢ Πολὸιδος.

^{page 54 note 6} See Mr. Frazer's description ii. p. 160: see also iii. p. 347.

^{page 54 note 7} To understand what is meant by this common metaphor in the case of mourning gestures, see the plate in Wilkinson's Ancient Egyptians vol. iii. facing p. 449 (ed. 1878): opposite p. 447 is a representation of a funeral passing over the Lake of the Dead.

^{page 54 note 8} I am not vouching for the readings.

^{page 55 note 9} It is strange to find that all the editors, and even Mr. Housman in his verse translation of the passage, take to refer to θεωρίδα.

^{page 55 note 10} Histoire de lα Divination i. p. 332.

^{page 55 note 11} So it must be in that remarkable fragment of Euripides (Clem. Al. p. 688), 912 Nauck.

^{page 55 note 12} Circe herself—what other is she but a Persian? Her dwelling is the distant East, and she is the daughter of the Sun and or .

^{page 55 note 13} This, of course, is unknown to the Zend-Avesta.

^{page 55 note 14} The infernal regions were made visible with their inhabitants; but whether you went down, or they came up, was not so clear: nam quamvis Thessala votes vim faciat fatis, dubium est, quod traxerit illuc, adspieiat Stygias, an quod descenderit, umbras Lucan 6. 681. In Homer's account Odysseus goes down, but the Shades are also spoken of as coming up. They are generally brought up by later writers.

^{page 56 note 15} Zend-Avesta, i. p. liv.

^{page 56 note 16} Ib. p. xc.

^{page 56 note 17} Ib. p. xxxiv.

^{page 56 note 18} In the natural meaning of the epithet would be ‘with two-fold fledge of oars,’ the double : I. T. 1314, Polyb. i. 46. 11, Plut. Ant. 63

^{page 56 note 19} Like the celebrated abracadabra (see Burmann Poet. Lot. Minor. ii p. 364 on Samonicus de medicina 944). In Lucian ill. 45 an Arabian charm is

^{page 57 note 20} The grammarians derived γόηζ from γόos: Suid. p. 1127 Bernhardy, . Eustath. 1147. 8 . Liddell and Scott say γόηζ, properly a wailer, howler, and so (from the howl in which spells were chanted, barbaricus Julatus Seneca) a wizard, sorcerer, enchanter.’ This however is only a plausible etymology; in sage γóηζs never means a wailer.

^{page 57 note 21} ἰέντος M, which has other cases of psilosis in the rics of this play, 540 ἀπαλαῖ, 579 αλι prima manu, 44 ἀγεμόνες, 679 ἀμὰρτια: cf. 661 ἰκου. This may be a correct tradition; for, as I have pointed out, the language is Ionicised in a conventional degree. If the Persians must speak Greek at all, they will speak the dialect of Asia.

^{page 57 note 22} Dindorf for βὰγνατα. Cf. Stat. Theb. 4. 504, Lucan. 6. 744, quoted presently.

^{page 57 note 23} No explanation is given in the earlier; in the later there is no alternative suggestion.

^{page 59 note 24} Since ῥαβδομαντεία appears not to be included by M. Bouché-Leclercq in La Divination, I give here collected references to it. The mentioned by Strabo 733(quoted above) is ‘the baresma (now called barsom), a bundle of sacred twigs which the priest holds in his hand while reciting the prayers … The Parsïs in India found it con-venient to replace them by brass wires, which, when once consecrated, can be used for an indefinite period.’ Darmesteter Zend-Avesta I. p. 22. For these and others see Phoenix Coloph. (Ath. 530 e), the rich schol. on Nicand. Ther. 613, Hdt. iv. 67, where Stein quotes Ammian. Marc. xxxi. 2. 24, Tac. Germ. 10. —But this was not to Mr. Frazer's purpose, for they were not used to beat the ground with.

^{page 59 note 25} MS. I adopt the corrections of Schoemann; but vaurl ought not to have been changed: it is from the children's point of view they are considering it.

^{page 60 note 26} Driven out, as it were as , excommunicate and banned, Lycophr. 436 (with Bachmanu's note): the crities miss the point. It seems probable that in Cho. 288 we should read : see Wecklein's textual note. Thus Christ droye out the moneyehangers from the Temple with a scourge (John 2. 15), as defilers and polluters of it.

^{page 60 note 27} So I punctuate; the usual punctuation is at βλάφειν, but surely the καταδέσεις defixiones bind the human victim. See for instance Legg. 933 A, D, Theocr. ii. 3, 10 sqq. For ἐπαγωγαί see Ruhnken Timaeus, p. 114 = 96.

^{page 60 note 28} The editors do not notice this. It stands for a little interval before the Chorus appear at the summons of Clytemneatra.