Obelisk xxiv, 224, 102. xxvii, 79, 225
Ocean xxvi, 264, 189

Odin xxvi, 42, 171. xxvii, 76, 221

Love xxiii, 12, 24. 227, 34. xxiv, 35, 56. Oil xxvi, 270, 197

ΛΥΚΕΙΟΣ xxiv, 225, 102. xxvi, 260, Ops xxiii, 230, 38

Polytheism xxiv, 35, 57

Pomegranate xxv, 256, 158. xxvii, 78, Sistrum xxv, 245, 141. xxvi, 48, 181

223

ΣΜΙΝΘΕΥΣ xxv, 47, 128

257, 159

Tragelephus xxv, 38, 114

Transmigration xxvi, 41, 170

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

182

Tortoise xxiii, 234, 44. 239, 51. xxv, Vine xxiv, 42, 68. xxv, 46, 126

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

Virginity xxvii, 80, 226

Vistnoo xxv, 42, 120. xxvii, 82, 228

Uriel xxiii, 48, 82

75, 221. 78, 224

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

Triangle xxvii, 76, 222

Vulture xxv, 45, 124

Vesta xxiii, 232, 42

Victims, (human) xxv, 247, 143

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
Wreaths xxiii, 237, 49

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 ̓ ὁ στονόεσσ ̓ ἄραρεν φρένας,
ἃ Ἴτυν, αἰὲν "Ιτυν ὀλοφύρεται,
ὄρνις ἀτυζομένα, Διὸς ἄγγελος.

Hermann has here the following sensible Note:

"Hæsitant Interprr. et Critici in vv., Διὸς ἄγγελος. Veris
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 Διὸς ἄγγελος dicitur, hoc quoque ex Hom. sermone
depromptum est, neque aliud quidquam significat, quam nunciam
ab Jove missam. Sic 11. B. 94. Ὅσσα, Διὸς ἄγγελος, (Schol.

Ven.: Πανομφαῖος γὰρ ὁ Ζεὺς λέγεται, ὅτι τὰ αὐτομάτως γινόμενα, εἰς αὐτὸν ἀναφέρεται· ἄγγελος δὲ, ἡ θεία κληδων, ἢ περὶ ἀπόπλου λέγειν ἔμελλε :) et Somnium, B. 26. Apud Eur. Ion. 158. Aquila Διὸς κήρυξ. Præcones ap. Hom. II. A. 334., quum Διὸς ἄγγελοι ἠδὲ καὶ ἀνδρῶν vocantur, præses 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 μιγεὶς 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 ̔Ἑρμοῦ εἰσὶν, ὄντος ἀγγέλου Διὸς, Schol. Ven. εἰσὶν, ὃς ἄγγελος Δ.

It may be remarked too that Διὸς 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. Τώ, κρατερώ θεράποντε Διὸς μεγάλοιο γενέσθην· τουτέστι βασιλεῖς Διογενεῖς καὶ Διοτρεφεῖς : 962, 37. Τὸ δὲ, Διὸς πάϊς εἴην, ἀφορμήν τινα εὔλογον 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 κατάγειν 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 ἐνδῦσα Διὸς, τεύχεσιν εἰς πόλεμον θωρήσσετο : 948, 49. Ελέγετο δέ φασι καὶ Διὸς βάλανος, τὸ Ποντικὸν κάρυον, ὃ καὶ ̔Ἡρακλεωτικὸν ἐκαλεῖτο. In the same way Θεὸς 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, 1. e. Μaximus, 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 Διὸς has even another signification: Eustath, 962, 63. ̓Ηχὴ δ ̓ ἀμφοτέρων, ἵκετο αἰθέρα καὶ Διὸς αὐγὰς, ὅ ἐστιν ἡλίου κατὰ τοὺς παλαιούς. Schol. Ven.: Ἐν 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: Ωσπερ 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,) particularly 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, and 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. Ita 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, "Όρνις ἀτυζομέν ̓ εἴαρος ἄγγελος. Quod e Schol. non mediocriter firmari potest: -Διὸς ἄγγελος, ὅτι τὸ ἔαρ σημαίνει. "Όμηρος (Od. Τ. 519.) Ως δ' ὅτε Πανδαρέου κούρη χλωρηΐς ἀηδὼν Καλὸν ἀείδησιν, ἔαρος νέον ἱσταμένοιο. -Σαπφώ· Ἦρος ἄγγελος, ἱμερόφωνος 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 ἔαρ σημαίνει. Ὅμηρος (Od. 1. c.) Ως δ' ὅτε Πανδαρέου κούρη χλωρηῒς ἀηδὼν 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. Ἢ ἄγγελον εἶπεν, οἷον τέρας, καὶ τὸ παρ ̓ αὐτοῦ (αὐτῆς Βr.) γιγνόμενον εἰς τεραστείαν (τερατείαν Βr.) τῆς φύσεως. Καὶ Σαπφώ· Ηρος ἄγγελος, ἱμερόφωνος ἀηδών. Alter Schol. : "Ήτοι 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. Η διὰ τὸ ἐν ἔαρι κατάρχεσθαι τῆς ᾠδῆς, ὅτε τὰ Διαίσια ἐγένετο, ἥτις ἐστὶν ἡ ἑορτὴ τοῦ Διός. Suid. : ̓Αηδὼν καὶ ἀηδοῦς· ὡς Σαπφὼ κατὰ Μιτυληναίους. - Καὶ αὖθις· ̓Αλλ ̓

A

A

"H. 1. proculdubio sic leg. et integritati suæ restituendus est: ̓Αηδὼν καὶ ἀηδὼ, ἀηδοῦς. Vocem enim ἀηδὼ, quæ in omnibus Edd. desideratur, ad