οὐδ ἐξ ἐπακτοῦ τινὸς ἐχθρῶν πημονῆς,
φίλος δ ̓ ἀπόλλυσ ̓ οὐκ ἄκονθ ̓ ἑκουσίως.
οἴμοι τί λέξεις; ὡς μ' ἀπώλεσας, γύναι.
γυναῖκες οὐκ ἀνασχέτ ̓ οὐκ ἀνέξομαι.
ῥίψω μεθήσω σῶμ ̓, ἀπαλλαγήσομαι
βίου θανοῦσα· χαίρετ'. οὐκέτ ̓ εἴμ ̓ ἐγώ.
τὸ σωφρονεῖν ἐν πᾶσιν εἰδυῖ ̓ ὡς καλὸν
καὶ δόξαν ἐσθλὴν πανταχοῦ κομίζεται.
ὧν πάντες ἐσμὲν οἱ κατὰ χθόν ̓ ἔκγονοι.
στέργουσι δ ̓ αὐτὸν συμφοραῖς νικώμε

ναι.

ὦ δεινὰ λέξασ', οὐχὶ συγκλήσεις στόμα. καὶ πᾶν μεθήσεις ἀπρεπές ῥῆμ ̓ ἐκφέρειν. σιγήσατ ̓, ὦ γυναικᾶς, ἐξειργάσμεθα. ἐπίσχετ ̓ αὐδήν.

τίνα θροεῖς αὐδάν; τίνα βοᾷς λόγον;
ἔνεπε, τίς φοβεῖ, σε φάμα, γύναι, φρένας
ἐπίσσυτος.

οὐκ οἶδα πλὴν ἕν κατθανεῖν εἰ μὴ τάχει
τῶν νῦν παρόντων πημάτων ἄκος λάβω.
ὦ γαῖα μῆτερ ἡλίου τ ̓ ἀναπτυχαὶ
οίων λόγων ἄρρητον εἰσήκουσ ̓ ὄπα.
μὴ μὴ προσοίσῃς χεῖρα, μήδ ̓ ἅψῃ νεκροῦ.
ἀπέπτυσ ̓ οὐδεὶς ἀσεβής θεῷ φίλος.

ἀπέπτυσ', in a similar connexion.
σύγγνωθ ̓ ἁμαρτεῖν εἰκὸς ἄνθρωπον, τέκ-

νον.

ῥυτοῖς νασμοῖσιν.

διαφθορεῦ φιλίας.

πρόρριζον ἐκτρίψειεν οὐτάσας πυρί.
ἐρῶν καθ ̓ ὑμῶν Πατρὶ σὴν ἁμαρτίαν
ἀλλ ̓ ἐκποδὼν ἄπιθι καὶ σαυτοῦ πέρι
φρόντιζε· ταὐτοῦ δ ̓ αὐτὸς εὖ γε θήσεται.
πρῶτα κρεμαστοῖς ἐν βρόχοις ήρτημέ

vos.

* That this passage is taken from 1. 846, with the change of λεκτόν for ῥητὸν, and not from 1. 587, where λεκτὸν is spurious, is indicated by ἀλλ ̓ ἀπωλόμην.

b

ὄμνυμι τὸν σύμπαντα σαφῶς εἰδότα
μὴδ ̓ ἂν θελῆσαι, μήδ ̓ ἂν ἔννοιαν λαβεῖν
ἢ κατολοίμην ἀκλεὴς ἀνώνυμος.

ταῦτ οἶδα, νῦν γὰρ οὐ πέρα θέμις λέγειν.
ἄραρεν, ὡς ἔοικεν· ὦ τάλαιν ̓ ἐγώ.
ὡς οἶδα μὲν πόλλ', οἶδα δ ̓ οὐχ ὅπως
φράσω.

οἶδ', οἶδα μὲν τάδ'· οἶδα δ ̓ οὐχ ὅπως
φράσω.
προσείπατ ̓ αὐτὸν καὶ προπέμψατε χθονός.
καὶ μὴν ὀπαδῶν τιν ̓ εἰσορᾶν δοκῶ
σπουδῇ σκυθρωπὸν ἐνθάδ ̓ ἐφορμημένον.
Πῆ πῆ μολὼν εὕροιμ ̓ ἂν Ἰησοῦ μήτερα
εἴπατέ μοι γυναῖκες, εἴπερ ἴστε, μοι
σημήνατ ̓· ἆρα τῶνδε δωμάτων ἔσω;
παῖς νῦν σὸς οὐκέτ ̓ ἔστιν, ὡς εἰπεῖν ἔπος.
δέδορκε μέντοι φῶς ἐπὶ σμικρᾶς ῥοπῆς.
τί ταῦτ ̓ ἀλύω; πειστέον τοῖς σοῖς λόγοις.
ἤτοι θανόντες ἢ φάος δεδορκότες.
οὗ πᾶσα μὲν χθὼν φθέγματος πληρουμένη
φρικῶδες ἀντεφθέγξατ', εἰσορῶσι δε
θέαμα κρεῖσσον ὀμμάτων ἐφαίνετο.
ἀτὰρ τοσοῦτον οὐ δυνήσομαί ποτε

τὸν σὸν πιθέσθαι παῖ δ ̓ ὅπως οὐκ ἐσθλὸς

ἦν,

οὐδ ̓ εἰ τὸ σύμπαν τῶν βροτῶν λέγει γένος
καὶ τὴν ὀρεινὴν γραμμάτων πλήσειέ τις
ὑλήν, ἐπεί μιν ἐσθλὸν ὄντ ̓ ἐπίσταμαι.
οὐ γὰρ τοσοῦτον σὺ δυνήσῃ πώποτε
οὐδ ̓ εἰ γένος πᾶν δαιμόνων σοι συνδράμῃ
καὶ γῆν ἅπασαν ῥημάτων πλήσει κακῶν.
πῶς δ ̓ οὖν κομίζειν, ἢ τί χρὴ δεδρακότας
τὸν νεκρὸν ἡμᾶς σῇ χαρίζεσθαι φρενί,
φρόντιζ ̓· ἐμοῖς δὲ χρωμένη βουλεύμασι
σιγῇ φερ'.

It will be seen from comparing the passages of Χριστός Πάσχων with the original passages in Euripides, that they are always copied word for word except where a change is necessary in the circumstances-in the case, e. g. of proper names, genders, &c.; and even in some places, where an alteration would have been a great improvement to the appropriateness of the transcription, no alteration has been made.

In the first passage, for example, it is plain that θεά, Κύπρις, οὐρανοῦ ἔσω, and the whole third line of the HIPPOLYTUS, could not be used of the Virgin Mary, and a change was necessary. In the second passage the speaker is talking of herself, and hence a change of person. The names of Zeus and other Grecian gods were of course inadmissible, and must necessarily be altered. In almost every case we can find a reason for the change. The least obvious case is in Χριστ. Πασχ. 857-861, which is made up

of Hippol. 1215-1217 and 907, 908. Apart from the genders, this passage has been altered in two places : in ll. 859, 860. In the latter line, edpakov was necessarily substituted for eπov of Euripides, because the speaker had not left him of whom he was talking. This is evident; but it is not so evident, at first sight, why Euripides' verse 1217,

κρείσσον θέαμα δεργμάτων ἐφαίνετο,

was changed to

θέαμα κρεῖσσον ὀμμάτων ἐφαίνετο.

The explanation, however, is not far to seek. The author probably first wrote the original line of Euripides, but when he had joined on the next two lines, with the necessary change of ἔδρακον, he found δεργμάτων, ἔδρακον, εἰσεδέρκετο, occurring in three successive lines; the tautology offended his ear, and he made the easy change of δεργμάτων to ὀμμάτων, which necessitated the transposition of кpeîorov and θέαμα.

This play has been employed in one case to correct 1. 903 (on which see note). But there are other places, also, in which it preserves the true reading. It will be seen from the preceding list that 1. 1091 has been reproduced in two places in Χριστ. Πασχ., in both cases with a reading different from that of In 11. 605, 606, we have

Our MSS.

ὦ δυστάλαινα τῶν ἐμῶν ἀλγημάτων

ὡς οἶδα μὲν πόλλ', οἶδα δ ̓ οὐχ ὅπως φράσω.

Now, if Tara had been the true reading in Euripides, it would certainly not have been altered here, inas