Surviving Works, Vol. II

delivers the nocturnal Dionysus to Jupiter original: "c. 4.". As Medentius, Septidonium, Sabazius. Regarding Sabazius Bacchus see the Scholiast of Aristophanes on Sphinx p. 132 b. c. [v. 9.], Iusius on Ophis p. 583 a. p. 12 a. [v. 574 and 878.] and Spencer on Origen [Add Real-Enc. s. v. Sabazius and Salmas. Exerc. Plin. p. 834. b. G.]. — 18, 16. Amplio I enlarge. For Scaliger indeed sometimes confuses Naevius with Laevius. See Theod. Ryckius, Dissertation on the arrival of Aeneas in Italy. — 18, 19. Iao is called Jehovah also by Origen, Commentary on John, vol. II, p. 45. Add Scaliger at the end of On the Emendation of Time, and H. Sandford on The Descent of Christ to Hell, and Spencer on Origen against Celsus, book VI, p. 81. a. — 19, 16. The scholiasts of Thucydides on Book I, p. 36, and of Dio Chrysostom on Orat. VII [9], describe the heralds in almost the same way, except that they neglect the wings on both sides: these are added on an old bronze coin of Drusus, son of Tiberius, in Torrentius on Suetonius, Caligula, c. XIV, p. 290. — 20, 5. ventura trahuntur things to come are drawn, [in] editions of Virgil. — 21, 12 end. From Plutarch and Clement of Alexandria, see these things well explained by Alexander Donatus, book I, On the City of Rome. — 22, 1. Virtue is a goddess here too; Aristotle, Ethics II, 9. Nemesis is the mean between envy and malice, and it exists, for the one who is resentful feels pain at those who fare well unworthily, etc. — 22, 7. See more on this in Fed. Morell on the Orations of Dio of Prusa VI, p. 22. [Add Alexander, Physical Problems I, 134. And they say that Pan is Echo by myth. Others say that Pan loved her. Ptolemy, New History, book VII, in Westermann, Mythographers, p. 196, 24. For this reason Venus, feeling indignation, casts the love of Echo into Pan. Anonymous, on Incredible Things, book 11, p. 323 sq. Honoring the stratagem of Pan, we sing of Echo as a friend to Pan.] — 22, 8. Priapus also is the sun. See Scholiast on the Anthology p. 477. Priapian Apollo. Tzetzes on Lycophron p. 6. b. — 24, 11. Insanity is a vice of the mind. Why should we trifle?

Sat. II, 2, 6. I would prefer Maevia married to Gallus. — 5, 2. Thus also Velleius [II, 100, 3] correctly. See H. Norisius, Cenotaph of Pisa, day II, c. VIII, p. 182 sq.

Sat. III, 4, 2. By all means, the excellent passage of Asconius Pedianus on Cicero's Divination p. 4, ed. Hotomannus must be added [Pseudo-Asconius in Div. 1, 3: There are those who say that temples templa are sites attributed to individual gods, and shrines delubra are many buildings under one roof protected from flood rain. Others say shrines delubra are those temples in which there are basins labra for washing bodies in the manner of the Dodonaean Jupiter or Delphic Apollo, in whose shrines basins and tripods are seen. There are also those who think wooden shrines delubra are barked delibrata, that is, decorticated, placed as images of the gods in the manner of the ancients, but incorrectly.] — 19, 2. See ogranum. Pelusium of Columella [V, 10, 19, where Pelusiana is read] or Petisium of Pliny [XV, 14, s. 15.] is restored from there by Io. Bodaeus a Stapel on Theophrastus, History of Plants IV, c. 6. p. 399, and shortly after, instead of Tibur, he reads Tiburtium. See Horace, Sat. IV, 70. — 20, 1. Chacidia or Chalcitis is corrected from Columella by Io. Bodaeus a Stapel on Theophrastus IV, 6, p. 385. a. — 20, 4. In the cited places, the apple is the fruit, not any tree fruit as Macrobius wants. See Io. Bodaeus a Stapel on Theophrastus, History of Plants IV, 6, p. 383, b.

Sat. V, 16, 6. Measure is best in all things. This belongs to Hesiod, not Homer. [See Works and Days v. 312, where it reads: Observe measures, and timing is best in all things.] — 20, 8. *The Anthology II, 40, p. 239, brings this couplet, where see the scholium and Stephanus n. Gargara, where he says I lament because I am alone [which as he brought from the old Edition, Zeunius wrongly]. See there Berkel.] — 21, 12. At the scholium.