y Stanley. After caves, huts of beams, filled
in with turf-clods, were probably the first dwellings of
men. See Mallet's Northern Antiquities, p. 217, ed. Bohn.
This whole passage has been imitated by Moschion apud
Stob. Ecl. Phys. I. 11, while the early reformation of men
has ever been a favorite theme for poets. Cf. Eurip.
Suppl. 200 sqq.; Manilius I. 41, sqq.; and Bronkhus, on
Tibull. I. 3, 35.

[36] Cf. Apul de Deo Socr. Sec. II. ed. meae, "quos probe
callet, qui signorum ortus et obitus comprehendit,"
Catullus (in a poem imitated from Callimachus) carm. 67,
1. "Omnia qui magni dispexit lumina mundi, Qui stellarum
ortus comperit atque obitus." See on Agam. 7.

[37] On the following discoveries consult the learned and
entertaining notes of Stanley.

[38] [Greek: egagon philenious], i.e. [Greek: hoste
philenious einai].

[39] See the elaborate notes of Blomfield and Burges, from
whence all the other commentators have derived their
information. [Greek: Krasis] is what Scribonius Largus
calls "compositio." Cf. Rhodii Lexicon Scribon, p. 364-5;
Serenus Sammonicus "synthesis." The former writer observes
in his preface, p. 2, "est enim haec pars (compositio,
scilicet) medicinae ut maxime necessaria, ita certe
antiquissima, et ob hoc primum celebrata atque illustrata.
Siquidem verum est, antiquos herbis ac radicibus earum
corporis vitia curasse."

[40] Apul. de Deo Socr. Sec. 20, ed. meae, "ut videmus
plerisque usu venire, qui nimia ominum superstitione, non
suopte corde, sed alterius verbo, reguntur: et per
angiporta reptantes, consilia ex alienis vocibus
colligunt." Such was the voice that appeared to Socrates.
See Plato Theog. p. 11. A. Xenoph. Apol. 12; Proclus in
Alcib. Prim. 13, p. 41. Creuz. See also Stanley's note.

[41] On these augurial terms see Abresch.

[42] Although the Vatican mythologist above quoted
observes of Prometheus, "deprehendit praeterea rationem
fulminum, et hominibus indicavit--" I should nevertheless
follow Stanley and Blomfield, in understanding these words
to apply to the omens derived from the flame and smoke
ascending from the sacrifices.

[43] Cf. Herodot. I. 91, quoted by Blomfield: [Greek: ten
pepromenen moiren adynata esti apophygeein kai to theo].
On this Pythagorean notion of AEschylus see Stanley.

[44] Or, "in pleasure at the nuptials." See Linwood.
Burges: "for the one-ness of m