^{page 394 note 1} ὑπ λαβρττου in this edition, but rightly translated ‘pro ista vestra delicatissima vita.’ —In case they have not been made, the following corrections are worth noting: p. 91 οὐ πντως (as suggested, or πνυ) for αντες and πεποινμνοι: p. 140 (the translation has ‘ famem vexatricem mortalium’).

^{page 394 note 2} Pythagoreans, later at any rate (Ath. 163 e, f), wore the rest of their hair long too: Stoics cut it close (Jahn, Persius p. 155, Orelli-Mewes on Hor. Ep. i: 18. 7). κομτης commonly implied κναιδος, which is the point of Caracalla's contemptuous observation on Philiscus with his effeminate mien and voice, (Philostr. Vit. Soph. ii. 30 p. 262 Dübner).

^{page 395 note 1} Wendland Quaestiones Musonianae (noticed by Prof. Mayor in Class. Rev. I p. 74).

^{page 395 note 2} Cf. Dio. Chrys. II p. 29 R. , which last seven words may very well be verse.

^{page 396 note 1} For instance in Aesch. Cho. 956 I see some editors content to acquiesce in κρατεῖται τ θεῖον. Surely a strange kind of , and a strange form of Te Deum! But it would also be a contradiction in terms. From Xenophanes downwards the very condition which defined and limited τ θεῖον was τ κρατεῖν:—would they not rather express their triumphant exultation by exclaiming ?