Athenæum judicat ὅτι τὸ ὑγιαίνειν πρῶτον ἄριστόν (summum bonum) ἐστι: cumque cæcitas hominem reddat miserrimum, Samonicus medicus c. 13. 1. ita canit, Summa boni est, alacres homini contingere visus : (2.) Substantia in vita humana longe utilissima, qua carere non possumus: hoc sensu Pindar. et Artaxerxes, Persarum rex, apud Ælian. Var. Hist. 1. 32. dixit aquam esse summum bonum, ägiotov To dwg: non minori jure Ovid. exclamavit summum bonum esse ignem : vulgo quoque hoc sensu non injuste statuitur pecuniam esse summum bonum ac nervum rerum gerendarum: Plinii 3 quoque judicio sal fuerit summum bonum, quippe adeo necessarium elementum, ut vita humana sine sale degere nequeat. 7. (3.) Res. ex cujus usu summa capitur voluptas: sic matronæ illius Ephesiæ apud Petron. summum bonum fuerat conjunx : Hadriani Imp. Antinous; Antonii Codri Urcei Bibliotheca.+ 8. (4.) Res, quæ est medium, per quod pervenitur ad summam felicitatem: hoc sensu Cynici, Stoici, atque Aristotelici statuerunt, virtutem esse summum bonum; C. Celsus, imo ipse Salomo, sapientiam; Plato 7 veritatem; Lactantius religionem; Walther. Biblia: referri huc potest mulierum summum bonum, pulchritudo; itemque Cleobuli 1° summum bonum, modus. 9. (5.) Qualitas" optima sive perfectio maxima, quæ et ipsa hominem reddit felicem: sic summum bonum intellectus est sapientia; summum bonum voluntatis est virtus; summum bonum corporis est sanitas et voluptas.13 10. (6.) Felicitatis 4 gradus supremus, sive ultimus ad quem tendit humana mens, quemque assecuta acquiescit : hoc sensu summum bonum Cic." et Augustin." vocant finem bonorum : is autem gradus est ille status mentis, quo et mali nihil habet, et omne bonum secure possidet, sive quando mens et nihil doloris, et plurimum gaudii percipit: duæ igitur sunt felicitatis illius partes, tranquillitas animi, et voluptas: illam Democritus, hanc Epicurus pugnabat esse 12 8 5 IL. 15. p. 694. vid. ibid. p. 702. 3 L. 31. c. 7. 9 2 Trist. 2. 267. Igne quid utilius? 4 Vid. Bayle Diction. v. Urceus. 5 Teste Augustino 1. 1. Solil. c. 12. Errat proinde Lactantius 1. 3. c. 8. n. 30. Nemo, inquiens, usque adhuc summum bonum dixit esse sapientiam. 6 Prov. 8. 11. 7 Cf. Augustinum L. 1. contra Acad. c. 2. et 3. 8 Summum hominis bonum est religio, inquit 1. 3. c. 10. n. 1. Eandem sententiam singulari dissertatione tuitus est D. Braunius: vid. Acta Erud. A. 1705. p. 53. 9 Offic. Bibl. p. 2. Biblia, inquit, noster amor, dulcissima Biblia dia, Biblia delicia lautitiæque mea: ipse Xtus Joann. v. 39. describit Biblia tanquam summum bonum. 10 Laert. I. 1. s. 93. Plaut. Pan. 1. 2. 29. Modus omnibus in rebus optimum est. " Qualitates expetendæ vocantur bona: sic alia dicuntur esse bona animi, alia corporis: recte quoque Cic. Fam. 2. 3. et 10. 4. bona in bona naturæ (e. g. ingenium) studii (e. g. eruditio) et fortunæ (e. g. nobilitas) dividit. 12 Sapientia nihil melius homini est a diis immortalibus datum, i. e. sapientia est summum bonum, inquit Cic. 1. de Amic. c. 6. 13 Aristippus voluptatem corporis statuens esse summum bonum, quatenus supposuit, animum cum corpore interire, non male philosophatus est, judice ipso Apostolo I. Corinth. 15. 32. 14 Unde quidam distinxere inter summum bonum, et summam felicitatem, Gassendus Instit. Phil. Mor. Philaret. Ethic. 1. 2. c. 1. §. 4. Buddæus, c. 4. §. 3. 15. L. 3. de Offic. c. 12. . 16 L. 8. de C. D. c. 3. 5 6 summum bonum. 11. (7.) Substantia rationalis, quae nos reddit felices: sic verum amicum esse summum bonum, indicat Plautus, Aristoteles,1 Cicero, Siracides: sic Deus est summum bonum, largiens quippe nobis vitam, sanitatem, sapientiam, virtutem, felicitatem æternam : Deus, inquit Augustin., est beatitudo, in quo, et a quo, et per quem beata sunt, quæ beata sunt, omnia. 12. Cæterum præcipuo jure summum bonum hoc est, finis bonorum, vocatur silvμía, sive voluptas animi, pariterque xerox, summum bonum, i. e. causa summæ felicitatis efficiens, appellatur Deus. 13. Opes, voluptates corporis, honoresque civiles esse summa bona, esse proram puppemque felicitatis, vulgo credimus omnes, verbo negamus omnes: e contrario Deum esse summum bonum, ore profitemur omnes, animo firmiter credit, persuasumque habet vix millesimus quisque adeo videmus meliora probamusque, deteriora sequimur. 14. Deus est ens summe bonum summæque ac perfectissima felicitatis causa unica : ergo amandus est amore summi gradus, sive, ut Xtus ait, ἐξ ὅλης τῆς καρδίας, καὶ ἐξ ὅλης τῆς ψυχῆς, καὶ ἐξ ὅλης τῆς ἰσχύος, καὶ ἐξ ὅλης τῆς διανοίας. 15. Summa felicitate in hac vita non potimur, sed exantlatis demum hujus vitæ ærumnis: beati sumus in spe in altera autem vita Deus tanquam summum idemque æternum bonum nostrum nos perfundet voluptateque solidissima in perpetuumque duratura.” : ARABIAN ANECDOTE. AMONG Asiatics, as among the inhabitants of Europe, we find many popular opinions and superstitions, the origin of which it is, perhaps, impossible to ascertain. Thus the Arabs are persuaded that a screech-owl proceeds from the ashes of one who has perished by violent death, and never ceases to utter most doleful sounds, until the deceased person has been avenged; after which it disappears. The following anecdote, recorded by an Arabian historian, relates to this superstitious notion, and may be found in Monsieur de Sacy's account of a rare manuscript preserved in the royal library at Paris; (see Extraits et Notices des Manuscrits de la Bibliothèque du Roi, tcme II. p. 144, in the notice of the Kitab al Jeman (loss) by She-. habeddin Ahmed al Fassi.) Epicuri sententiam rectam ac plane Xtianam esse, contendit Erasmus singu. lari Dialogo. L. 8. c. 1. 4 L. de Amic. c. 6. ? Luc. X. 27. 8 Rom. VIII, 24. 2 Bacchid. 3. 2. 2. 5 C. vi. 14, 15. 3 Ethic. Nic. 6 Solil. 1. 1. c. 1. During the time that Hedjajc governed, (in the seventh century of the Christian Era) a woman most illustrious among the Arabs was Leila Alakhyalia. The people of her country, having suffered some op. pression, deputed this lady to lay their complaint before Hedjajc, and she waited on him accordingly; a visit by which that austere tyrant was much pleased and flattered. It happened that a young man, named Thouba ben Hemyar, the cousin and lover of Leila, had fal len a victim to his passion, and expired in the same manner as the celebrated Mejnoon died for the love of another Leila.' Hedjajc granted to his fair petitioner the object of her request, and then said, "I have been informed that when you passed near the tomb of Thouba, you turned aside, and that you have not paid to his memory the just tribute of gratitude-Noble souls are distinguished from vulgar by rendering to the dead, as to the living, whatever is their due.". "My Lord," replied Leila, " I have an excuse to offer for my conduct-I was accompanied by several women, and I feared that they would have accused my deceased lover of a falsehood, on account of the remarkable words which he spoke a little before his deathmy dear Leila,' said he, should ever wish to bestow peace on my ashes, when covered by earth and the sepulchral stone, I shall either repeat my vows for her with a transport of joy, or a screech-owl, flying from my grave towards her, shall utter cries and lamenta tions."" "I conjure you then," said Hedjajc to Leila, "by the respect which you entertain for your lover's memory, visit his tomb and wish him peace." She could not refuse; she hastened to the monument of Thouba: tears flowed from her eyes, whilst she pronounced with a faultering tone, "Peace to thee, dear lover." And scarcely had she spoken, when a screech-owl, issuing from the tomb, flew rapidly towards her, struck against her bosom, and Leila was no more.. • If NOTICE OF ANALECTA CRITICA IN ANTHOLOGIAM GRECAM CUM SUPPLEMENTO EPIGRAMMATUM MAXIMAM PARTEM IN◄. EDITORUM COLLEGIT Imm. G. Huschke, Jenæ et Lipsia, pp. 310. Octavo. 1800. THIS HIS excellent critical work is dedicated to Jacobs in the following words-Fr. Jacobs viro amicissimo, hunc Libellum consecravit Editor. 1 The Loves of Leila and Mejnoon have been the theme of many Persian poets, and have furnished a subject for one of Mr. D'Israeli's beautiful romances. Proper Indices are subjoined. Huschke informs us in the preface that, after he had become acquainted with Brunck's Analecta, Bosch gave him a ready access to his library, so richly stored with works upon this subject, where he amused his leisure in collating some printed editions of epigrams with some MSS. of much value, in marking the various readings omitted by Brunck, and in making remarks for the illustration of the Florilegium Planudeum. Huschke adds: "Mutatis temporibus, mutata est consiliorum meorum ratio: neque de hac re postea cogitassem, nisi accessisset Apographi Gothani notitia, et egregia carminum ineditorum collectio, quam mecum communicavit Jacobsius, ita ut, dum ipse majori operi promovendo animum intenderet, equidem his reliquiis vel corrigendis, vel illustrandis aliquid curæ ac temporis impertirem, arbitrioque meo rem peragerem: data igitur edendi potestate, haud alienum me facturum existimavi, si eidem fasciculo ea etiam epigrammata insererem, quæ ab aliis vv. dd. post Brunck. in lucem sunt protracta, adjiceremque animadvv. crit. in Analecta Veterum Poetarum Græcorum." Huschke, after having observed that the attention of the learned is again drawn towards this department of Greek literature, and having complimented Jacobs in terms of appropriate praise, adds: “In eodem laudis curriculo versatur elegantissimo vir ingenio, Chardonla-Rochette, quem in eo esse audimus, ut Codicem Vaticanum, nunc Parisinum, a capite ad calcem descriptum, perpetuaque annotatione instructum edat: Neque vero me fugit doctissimum Boschium hoc imprimis agere, ut Schedulas Dorvillianas e tenebris, quibus diu oppressæ jacuerunt, in lucem protrahat, iisque ornet splendidæ, quam paravit, editionis Tomum quartum, cui inseret aliorum etiam, quas in bibliotheca jam repositas habet, notas MSS." We shall extract from this work of Huschke such notes, as relate to the Greek theatre. Ἔρως παροικεῖ, συνοικεῖ, βλάβη σύνοικος, αμηχανία συνοικεί. In the 2nd chapter, page 36, Huschke illustrates the Epigramma in Meleagri Tumulum, from which we shall cite only the following paragraph: "Ίμερος ; “ τί γάρ; νεκύεσσι πάροικος Anthol. Planud. III. Tit. xxv. Ep. 71. Anal. T. I. p. 38. Amor, in tumulo positus, hoc nomine dici potuit πάροικος νεκύεσσι Ιμερος ν. 3. quatenus cum mortuis quasi habitare videretur; sed respexit auctor Epigrammatis ad elegantem dictionem, qua amor omnino hominibus παροικεῖ, συνοικεῖ, Xenophon. Sympos. viii. 24. ὅ τε γὰρ οἶνος συνεπαίρει, καὶ ὁ ἀεὶ σύνοικος ἐμοὶ ἔρως κεντρίζει εἰς τὸν ἀντίπαλον ἔρωτα αὐτῷ παρ ῥησιάζεσθαι: Meleager Ep. LII. v. 7. καίτοι Καδμεῖον κράτος οἴσομεν, εἴ σε πάροικον ψυχῇ συζεύξω : Propert. II. El. XII. 17. Quid tibi jucundum siccis habitare medullis? hoc tamen universe de curis, animum angentibus, dici notum est: Clytemnestra apud Sophoc. Electr. 783. Ἐν ἡμέρᾳ γὰρ τῇδ ̓ ἀπήλλαγμαι φόβου πρὸς τῆσδ ̓ ἐκείνου θ'· ἥδε γὰρ μείζων βλάβη ξύνοικος ἦν μοι, τοὐμὸν ἐκπίνουσ' ἀεὶ ψυχῆς ἄκρατον αἷμα, quem locum ob oculos habuisse crediderim Theocritum Eid. II. 55. ubi iterum sermo est de Amore, αἱ αἱ, Ἔρως ανιαρὲ, τί μευ μέλαν ἐκ χροὸς αἷμα Ut contra Theocritum nemo melius expressit Horatio A. P. 474. ubi de poeta inepto, eodemque sua unice amante loquitur, qui Indoctum doctumque fugat recitator acerbus: Non missura cutem, nisi plena cruoris, hirudo." The student should not fail to notice the metaphorical application of the words σύνοικος, (as in Sophocles cited above, βλάβη σύνοικος) and συνοικεῖν, as in Euripides Hippol. v. 160. φιλεῖ δὲ τῷ δυστρόπῳ γυναικῶν ἁρμονία κακὰ δύσ τανος αμηχανία ξυνοικεῖν. Αποκλάειν, elugere, Eschylus corrected. « Αποκλάειν, sive ἀποκλαίειν interdum est elugere: Lucian. de Dea Syr. T. III. p. 454. ἐπεὰν δὲ ἀποτύψωνται τε, καὶ ἀποκλαύσωνται, πρῶτα μὲν καταγίζουσι τῷ ̓Αδώνιδι ὅκως εόντι νέκυϊ: cadem vis inest verbis ἀποκηδεύειν, ἀπαλγείν, aliis: vide Valck. ad Herodot. p. 122. 84. et p. 706. 51. : nostra emendationi favet etiam Aristophanes, Vesp. 564. οἱ μέν γ' ἀποκλάονται πενίαν αὐτῶν, καὶ προστιθέασι κακὰ πρὸς τοῖσίν γ ̓ οὖσιν, ἕως ἂν παρισώσῃ τοῖσιν ἐμοῖσιν : adde Euripidis fragm. ex Eneo ap. Stob. Tit. CXII. p. 583. Grot. p. 469. σχολὴ μὲν οὐχί. τῷ δὲ δυστυχοῦντί πως τερπνὸν τὸ λέξαι, καποκλαύσασθαι πάλιν : |
