hemlock which had been prepared was found in sufficient for all the condemned, and the jailer would not furnish more until he was paid for it, "Give the man his money," said Phocion to one of his friends, "since at Athens one cannot even die for nothing." He perished in B. c. 317, at the age of 85. In accordance with the law against traitors, his body was cast out on the confines of Attica and Megara (see Dict. of Ant. s. v. Prodosia), | and his friends were obliged to hire a man, who was in the habit of undertaking such services, to burn it. His bones were reverently gathered up and buried by a woman of Megara; and afterwards, when the people repented of their conduct, were brought back to Athens, and interred at the public expense. A brazen statue was then raised to his memory, Agnonides was condemned to death, and two more of his accusers, Epicurus and Demophilus, having fled from the city, were overtaken and slain by Phocus.

Phocion was twice married, and his second wife appears to have been as simple and frugal in her habits as himself; but he was less fortunate in his son Phocus, who, in spite of his father's lessons and example, was a thorough profligate. As for Phocion himself, our commendation of him must be almost wholly confined to his private qualities. He is said to have been the last eminent Athenian who united the two characters of general and statesman; but he does not appear to advantage in the latter capacity. Contrasting, it may be, the Platonic ideal of a commonwealth with the actual corruption of his countrymen, he neither retired, like his master, into his own thoughts, nor did he throw himself, with the noble energy of Demosthenes, into a practical struggle with the evil before him. His fellow-citizens may have been degenerate, but he made no effort to elevate them. He could do nothing better than despair and rail. We may therefore well believe that his patriotism was not very profound; we may be quite sure that it was not very wise. As a matter of fact, he mainly contributed to destroy the independence of Athens; and he serves to prove to us that private worth and purity, though essential conditions indeed of public virtue, are no infallible guarantee for it. (Plut. Phocion, Demosthenes, Reg. et Imp. Apoph.; C. Nep. Phocion; Diod. xvi. 42, 46, 74, xvii. 15, xviii. 64, &c.; Ael. V. H. i. 25, ii. 16, 43, iii. 17, 47, iv. 16, vii. 9, xi. 9, xii. 43, 49, xiii. 41, xiv. 10; Val. Max. iii. 8. Ext. 2, v. 3. Ext. 3; Ath. iv. p. 168, x. p. 419; Heyne, Opusc. iii. pp. 346—363; Droysen, Alex. Gesch. der Nachf. Alex.; Thirwall's Greece, vols. v. vi. vii.) [E. E.]

PHOCUS (@kos). 1. A son of Ornytion of Corinth, or according to others of Poseidon, is said to have been the leader of a colony from Corinth into the territory of Tithorea and Mount Parnassus, which derived from him the name of Phocis. (Paus. ii. 4. § 3, 29. § 2, x. 1. § 1.) He is said to have cured Antiope of her madness, and to have made her his wife (ix. 17. § 4).

2. A son of Aeacus by the Nereid Psamathe, and husband of Asteria or Asterodia, by whom he became the father of Panopeus and Crissus. (Hes. Theog. 1094; Pind. Nem. v. 23; Tzetz. ad Lyc. 53, 939; Schol. ad Eurip. Or. 33.) As Phocus surpassed his step-brothers Telamon and Peleus in warlike games and exercises, they being stirred up by their mother Endeis, resolved to destroy him, and Telamon, or, according to others, Peleus killed

him with a discus (some say with a spear during the chase). The brothers carefully concealed the deed, but it was nevertheless found out, and they were obliged to emigrate from Aegina. (Apollod. iii. 12. § 6; Paus. ii. 29. §7; Plut Parall. Min. 25.) Psamathe afterwards took vengeance for the murder of her son, by sending a wolf among the flocks of Peleus, but she was prevailed upon by Thetis to change the animal into a stone. (Tzetz. ad Lyc. 901; Anton. Lib. 38.) The tomb of Phocus was shown in Aegina. (Paus. ii. 29. § 7.) Phocus is said shortly before his death to have emigrated to Phocis, but to have soon returned to Aegina; but the country of Phocis, part of which was already called by his name, is said to have been extended by him. While in Phocis he concluded an intimate friendship with Iaseus, which was confirmed by the present of a seal-ring; and this scene was represented in the Lesche at Delphi. (Paus. ii. 29. § 2, &c., x. 1. § 1, 30. § 2.) Panopeus and Crissus, the sons of Phocus, are likewise said to have emigrated to Phocis (ii. 29. § 2). [L. S.]

PHOCY'LIDES (Þwкvλidns), of Miletus, an Ionian poet, contemporary with Theognis, both having been born, according to Suidas (s. v.) in the 55th Olympiad, B. c. 560, which agrees with Eusebius, who places Phocylides at Ol. 60 (B. c. 540) as a contemporary of the lyric poet Simonides. According to Suidas, he wrote epic poems and elegies; among which were Пapaivéσeis or гvauai which were also called Kepáλara. This gnomic poetry shows the reason why Suidas calls him a philosopher. Most of the few fragments we possess are of this character; and they display that contempt for birth and station, and that love for substantial enjoyment, which always marked the Ionian character. One of his gnomic precepts, on the virtue of moderation, is quoted with praise by Aristotle (Polit. iv. 8):

Πολλὰ μέσοισιν ἄριστα· μέσος θέλω ἐν πόλει εἶναι. The didactic character of his poetry is shown by the frequent occurrence of verses beginning, Kal Tóde wкUλldew. These words no doubt formed the heading of each of those sections (kepáλara), in which, as we have seen from Suidas, the poems of Phocylides were arranged.

We possess only about eighteen short fragments of his poems, of which only two are in elegiac metre, and the rest in hexameters. The editions of them are too numerous to mention; the titles of these editions, and of the versions into Latin, German, French, Italian, English, and Spanish, fill seven columns of Hoffmann's Lexicon Bibliographicum (s.v.). They have, in fact, been included in all the chief collections of the lyric and gnomic poets, from that of Constantine Lascaris, Venet. 1494, 1495, 4to., down to those of Gaisford, Boissonade, Schneidewin, and Bergk. Some of these collections, however, contain a didactic poem, in 217 hexameters, entitled ποίημα νουθετικόν, which is undoubtedly a forgery, made since the Christian era; but the fact of the name of Phocylides being attached to such a composition is a proof of the estimation in which he was held as a didactic poet. So also, when Suidas states that some of his verses were stolen from the Sibylline Oracles, the meaning is either that some genuine verses of Phocylides had been preserved in that apocryphal collection, or that both the Oracles and the woínμa vovletukór

contained some of the same old verses, the true authorship of which was unknown. (Fabric. Bibl. Gracc. vol. ii. p. 720, &c.; Ulrici, Gesch. d. Hellen. Dichtk. vol. ii. pp. 452-454; Bode, Gesch. d. Lyr. Dicht. vol. i. pp. 243, &c.; Bernhardy, Gesch. d. Griech. Lit. vol. ii. PP. 358-361.) [P.S.] PHOEBA'DIUS, bishop of Agen, in Southwestern Gaul, about the middle of the fourth century, was an eager champion of orthodoxy, but at the council of Ariminum, in A. D. 359, was entrapped, along with Servatio, a Belgian bishop, by the artifices of the prefect Taurus, into signing an Arian confession of faith, which, upon discovering the fraud, he openly and indignantly abjured. He subsequently took an active part in the council of Valence, held in A. D. 374, and, as we learn from Jerome, lived to a great age.

One work unquestionably composed by Phoebadius has descended to us, entitled Contra Arianos Liber, a tract written about A. D. 358, in a clear, animated, and impressive style for the purpose of exposing the errors contained in a document well known in ecclesiastical history as the Second Sirmian Creed, that is, the Arian Confession of Faith, drawn up by Potamius and Hosius, and adopted by the third council of Sirmium, in 357, in which the word Consubstantial is altogether rejected, and it is maintained that the Father is greater than the Son, and that the Son had a beginning. This essay was discovered by Peter Pithou, and first published at Geneva in 1570, by Beza, in an octavo volume, containing also some pieces by Athanasius, Basil, and Cyril; it was subsequently printed by Pithou himself, in his Veterum aliquot Galliae Theologorum Scripta, 4to. 1586, and is contained in almost all the large collections of Fathers. It was edited in a separate form by Barth, 8vo. Francf. 1623, and appears under its best form in the Bibliotheca Patrum of Galland, vol. v. p. 250, fol. Venet. 1763.

In addition to the above, a Liber de Fide Orthodora and a Libellus Fulei, both found among the works of Gregory of Nazianzus (Orat. xlix. 4), the former among the works of Ambrose also (Append. vol. ii. p. 345, ed. Bened.) have, with considerable probability, been ascribed to Phoebadius. These, as well as the Liber contra Arianos, are included in the volume of Galland referred to above. See also his Prolegomena, cap. xv. p. xxiv. (Hieron. de Viris Ill. 108; Schönemann, Bibl. Patrum Lat. vol. i. cap. iii. § 11; Bähr, Geschicht. der Röm. Litterat. suppl. Band. 2te Abtheil. § 63.) [W.R.] PHOEBE (Poi6n). 1. A daughter of Uranus and Ge, became by Coeus the mother of Asteria and Leto. (Hes. Theog. 136, 404, &c.; Apollod. i. 1. § 3, 2. §2.) According to Aeschylus (Eum. 6) she was in possession of the Delphic oracle after Themis, and prior to Apollo.

2. A daughter of Tyndareos and Leda, and a sister of Clytemnestra. (Eurip. Iph. Aul. 50; Ov. Heroid. viii. 77.)

3. A nymph married to Danaus. (Apollod. ii. 1. § 5.)

4. A daughter of Leucippus, and sister of Hilaeira, a priestess of Athena, was carried off with her sister by the Dioscuri, and became by Polydeuces the mother of Mnesileos. (Apollod. iii. 10. $3; Paus. ii. 22. § 6; comp. DrosCURI.)

5. An Amazon who was slain by Heracles. (Diod. iv. 16.)

6. A surname of Artemis in her capacity as the

goddess of the moon (Luna), the moon being regarded as the female Phoebus or sun. (Virg. Georg. i. 431, Aen. x. 215; Ov. Heroid. xx. 229.) [L. S.]

PHOEBE, a freed woman of Julia, the daughter of Augustus, having been privy to the adulteries of her mistress, hung herself when the crimes of the latter were detected; whereupon Augustus declared that he would rather have been the father of Phoebe than of his own daughter. (Suet. Aug. 65; Dion Cass. lv. 10.)

PHOE BIDAS (Poibidas), a Lacedaemonian, who, in B. c. 382, at the breaking out of the Olynthian war, was appointed to the command of the troops destined to reinforce his brother Eudamidas, who had been sent against Olynthus. On his way Phoebidas halted at Thebes, and, with the aid of Leontiades and his party, treacherously made himself master of the Cadmeia. According to Diodorus he had received secret orders from the Spartan government to do so, if occasion should offer; while Xenophon merely tells us that, being a man of more gallantry than prudence, and loving a dashing action better than his life, he listened readily to the persuasions of Leontiades. Be that as it may, Agesilaus vindicated his proceedings, on the sole ground that they were expedient for the state, and the Spartans resolved to keep the advantage they had gained; but, as if they could thereby save their credit in Greece, they fined Phoebidas 100,000 drachmas, and sent Lysanoridas to supersede him in the command. When Agesilaus retired from Boeotia after his campaign there in B. C. 378, Phoebidas was left behind by him as harmost, at Thespiae, and annoyed the Thebans greatly by his continued invasions of their territory. To make reprisals, therefore, they marched with their whole army into the Thespian country, where, however, Phoebidas effectually checked their ravages with his light-armed troops, and at length forced them to a retreat, during which he pressed on their rear with good hopes of utterly routing them. But finding their progress stopped by a thick wood, they took heart of necessity and wheeled round on their pursuers, charging them with their cavalry, and putting them to flight. Phoebidas himself, with two or three others, kept his post, and was slain, fighting bravely. This is the account of Xenophon. Diodorus, on the other hand, tells us that he fell in a sally from Thespiae, which the Thebans had attacked. (Xen. Hell. v. 2. §§ 24, &c. 4. §§ 41-46; Diod. xv. 20, 33; Plut. Ages. 23, 24, Pelop. 5, 6, de Gen. Soc. 1; Polyb. iv. 27; Polyaen. ii. 5.) [E. E.]

PHOEBUS (pobos), i. e. the shining, pure or bright, occurs both as an epithet and a name of Apollo, in his capacity of god of the sun. (Hom. I. i. 43, 443; Virg. Aen. iii. 251; Horat. Carm. iii. 21, 24; Macrob. Sat. i. 17; comp. APOLLO, HELIOS.) Some ancients derived the name from Apollo's grandmother Phoebe. (Aeschyl. Eum. 8.) [L. S.]

PHOEBUS, a freedman of the emperor Nero, treated Vespasian during the reign of the latter with marked insult, but received no further punishment than the same treatment on the accession of Vespasian to the throne. (Tac. Ann. xvi. 6 ; Dion Cass. Ixvi. 11; Suet. Vesp. 14.)

PHOENICIDES (Povikions), of Megara, a comic poet of the New Comedy, who must have flourished between Ol. 125 and 130, B. c. 280 and

260, as he ridiculed the league of Antigonus and Pyrrhus in one of his comedies (Hesych. s. v. dúva σаι σιшπâν). Meineke, therefore, fixes the time at which he exhibited comedy at Athens about Ol. 127, B. C. 272. The following titles of his dramas are preserved :—Αὐλητρίδες, Μισουμένη οι Μισούμevos, and Þúλapxos. (Meineke, Frag. Com. Graec. vol. i. pp. 481, 482, iv. pp. 509-512.) [P. S.] PHOENIX (Polvi). 1. According to Homer the father of Europa (Hom. Il. xiv. 321); but according to others he was a son of Agenor by Agriope or Telephassa, and therefore a brother of Europa. Being sent out by his father in search of his sister, who was carried off by Zeus, he went to Africa, and there gave his name to a people who were called after him Phoenices. (Apollod. iii. 1. § 1; Eustath. ad Dionys. Perieg. 905; Hygin. Fab. 178.) According to some traditions he became, by Perimede, the daughter of Oeneus, the father of Astypalaea and Europa (Paus. vii. 4. § 2), by Telephe the father of Peirus, Astypale, Europa, and Phoenice (Schol. ad Eurip. Phoen. 5), and by Alphesiboea, the father of Adonis. (Apollod. iii. 14. §4.)

2. A son of Amyntor by Cleobule or Hippodameia, was king of the Dolopes, and took part not only in the Calydonian hunt (Tzetz. ad Lycoph. 421; Eustath. ad Hom. p. 762; Hygin. Fub. 173; Ov. Met. viii. 307), but being a friend of Peleus, he accompanied Achilles on his expedition against Troy. (Hygin. Fab. 257; Ov. Heroid. iii. 27; Apollod. iii. 13. § 8.) His father Amyntor neglected his legitimate wife, and attached himself to a mistress, but the former desired her son to dishonour her rival. Phoenix yielded to the request of his mother, and Amyntor, who discovered it, cursed him, and prayed that he might never be blessed with any offspring. Phoenix now desired to quit his father's house, but his relations compelled him to remain. At last, however, he fled to Peleus, who received him kindly, made him the ruler of the country of the Dolopes, on the frontiers of Phthia, and entrusted to him his son Achilles, whom he was to educate. (Hom. Il. ix. 447, &c.) According to another tradition, Phoenix did not dishonour his father's mistress (Phthia or Clytia), but she merely accused him of having made improper overtures to her, in consequence of which his father put out his eyes. But Peleus took him to Cheiron, who restored to him his sight. (Apollod. iii. 13. § 8.) Phoenix moreover is said to have called the son of Achilles Neoptolemus, after Lycomedes had called him Pyrrhus. (Paus. x. 26, §1.) Neoptolemus was believed to have buried Phoenix at Eïon in Macedonia or at Trachis in Thessaly. (Tzetz. ad Lyc. 417; Strab. ix. p. 428.) It must further be observed, that Phoenix is one of the mythical beings to whom the ancients ascribed the invention of the alphabet. (Tzetz. Chil. xii. 68.)

3. We must notice here the fabulous bird Phoenix, who, according to a belief which Herodotus (ii. 73) heard at Heliopolis in Egypt, visited that place once in every five hundred years, on his father's death, and buried him in the sanctuary of Helios. For this purpose Phoenix was believed to come from Arabia, and to make an egg of myrrh as large as possible; this egg he then hollowed out and put into it his father, closing it up carefully, and the egg was believed then to be of exactly the sume weight as before. This bird was represented

resembling an eagle, with feathers partly red and partly golden. (Comp. Achill. Tat. iii. 25.) Of this bird it is further related, that when his life drew to a close, he built a nest for himself in Arabia, to which he imparted the power of generation, so that after his death a new phoenix rose out of it. As soon as the latter was grown up, he, like his predecessor, proceeded to Heliopolis in Egypt, and burned and buried his father in the temple of Helios. (Tac. Ann. vi. 28.) According to a story which has gained more currency in modern times, Phoenix, when he arrived at a very old age (some say 500 and others 1461 years), committed himself to the flames. (Lucian, De Mort. Per. 27; Philostr. Vit. Apollon. iii. 49.) Others, again, state that only one Phoenix lived at a time, and that when he died a worm crept forth from his body, and was developed into a new Phoenix by the heat of the sun. His death, further, took place in Egypt after a life of 7006 years. (Tzetz. Chil. v. 397, &c.; Plin. H. N. x. 2; Ov. Met. xv. 392, &c.) Another modification of the same story relates, that when Phoenix arrived at the age of 500 years, he built for himself a funeral pile, consisting of spices, settled upon it, and died. Out of the decomposing body he then rose again, and having grown up, he wrapped the remains of his old body up in myrrh, carried them to Heliopolis, and burnt them there. (Pompon. Mela, iii. 8, in fin.; Stat. Silv. ii. 4. 36.) Similar stories of marvellous birds occur in many parts of the East, as in Persia, the legend of the bird Simorg, and in India of the bird Semendar. (Comp. Bochart, Hieroz. iii. p. 809.) [L. S.]

PHOENIX (Poîvi), historical. I. A Theban, who was one of the leaders in the insurrection against Alexander, on which account the king, when he appeared before the city, sent to demand his surrender, together with Prothytas. The Thebans treated the request with derision, and demanded in return that Alexander should give up to them Philotas and Antipater. (Plut. Alex. 11.)

2. A native of Tenedos, who held a high rank in the army of Eumenes, B. C. 321. In the great battle fought by the latter against Craterus and Neoptolemus, the command of the left wing, which was opposed to Craterus, was entrusted to Phoenix and Pharnabazus, and composed principally of Asiatic troops; Eumenes being apprehensive of opposing any Macedonians to a general so popular with his countrymen. As soon as they came in sight of the enemy the two commanders charged the army of Craterus, which was unable to withstand the shock, and the aged general himself perished in the confusion (Plut. Eum. 7). Shortly after we find Phoenix despatched by Eumenes with a select force against his revolted general Perdiccas, whom he surprised by a rapid night march, and took him prisoner almost without opposition (Diod. xviii. 40). After the fall of Eumenes Phoenix appears to have entered the service of Antigonus, but in B. c. 310 he was persuaded by Ptolemy (the nephew and general of the king of Asia), to whom he was attached by the closest friendship, to join the latter in his defection from Antigonus. Phoenix at this time held the important command of the Hellespontine Phrygia, on which account Antigonus hastened to send an army against him under the command of his younger son Philippus (Id. xx. 19). The result of the operations is not mentioned; but Phoenix seems to have been not

ciple of Plato, sent by the latter to the Eleans for the purpose of giving them some laws. (Plut. adv. Colot. p. 1126, c.)

On one occasion, when called on to submit to the evoúvn, he was condemned to pay a fine of 100 minae. Not being able to do so, he was made ǎTμos, and retired to Paeania. While here a request came from the Acarnanians that he might be sent out as commander to them. To this the Athenians consented, but Phormion urged that it was contrary to law to send out in that way a man who was under sentence of driuía. As the ostensible remission of the fine was not lawful, the device was resorted to (as in the case of Demosthenes, Plut. Dem. c. 27) of assigning to him some trifling public service (which in his case seems to have been a sacrifice to Dionysus), for which he was paid the amount of his fine. (Schol. ad Aristoph. Pac. 348; Paus. i. 23. § 10; Böckh, ap. Meineke, Fragm. Poet. Com. Ant. ii. i. p. 527). Phormion was no longer alive in B. c. 428, when the Acarnanians, out of respect to his memory, requested that his son Asopius might be sent to them as general. (Thucyd. iii. 7.) The tomb of Phormion was on the road leading to the Academy, near those of Pericles and Chabrias. (Paus. i. 29. $3.) He was a man of remarkably temperate habits, and a strict disciplinarian. (Aristoph. Equit. 560, Pax, 348, Lys. 804; Schol. ad Arist. Pac. 347; Suidas s. v. Popuíwvos σTi6ás; Athen. x. p. 419, a.)

2. A freedman of Pasion the banker. After the death of the latter he married his widow, and became guardian to his younger son Pasicles. It was not however till eleven years after the death of Pasion that he received the franchise of an Athenian citizen. (Dem. adv. Steph. p. 1126.) He was a ship-owner; and on one occasion, when the people of Byzantium had detained some of his ships, he sent Stephanus to complain of the wrong. (b. p. 1121.) Apollodorus, the eldest son of Pasion, brought an action against Phormion, who was defended by Demosthenes in the speech úrèp Populwvos. Subsequently Apollodorus brought the witnesses of Phormion to trial for perjury, when Demosthenes supported the other side, and composed for Apollodorus the speeches against Stephanus. [APOLLODORUS.] (Demosth. l. c.; Aesch. de fals. Leg. p. 50; Plut. Demosth. c. 15; Clinton, F. H. vol. ii. p. 358.)

3. SEX. CLODIUS PHORMIO, a money lender mentioned by Cicero (pro Caecina, 9. § 27), who does not speak of him in very flattering terms. [C. P. M.]

PHO'RMION (Popular), literary. 1. A dis

PHORMIS or PHORMUS (Póppus, Aristot. Pausan.; Pópuos, Athen. Suid.). Bentley is of opinion that the former is the correct mode of spelling (Dissert. upon Phalaris, vol. i. p. 252, ed. 1836). In Themistius he is called "Αμορφος. He came originally from Maenalus in Arcadia, and having removed to Sicily, became intimate with Gelon, whose children he educated. He distinguished himself as a soldier, both under Gelon and Hieron his brother, who succeeded, B. C. 478. In gratitude for his martial successes, he dedicated gifts to Zeus at Olympia, and to Apollo at Delphi. Pausanias (v. 27) gives a description of the former of these two horses and charioteers; and he describes a statue of Phormis engaged in fight, dedicated by Lycortas, a Syracusan. Though the matter has been called in question, there seems to be little or no doubt that this is the same person who is associated by Aristotle with Epicharmus, as one of the originators of comedy, or of a particular form of it. We have the names of eight comedies written by him, in Suidas (s. v.), who also states that he was the first to introduce actors with robes reaching to the ankles, and to ornament the stage with skins dyed purple-as drapery it may be presumed. From the titles of the plays, we may safely infer that he selected the same mythological subjects as Epicharmus. They are, 'Αδμητος, ̓Αλκίνους, ̓Αλκυόνες, Ιλίου Πόρθησις, Ιππος, Κηφεύς, οι Κεφάλαια, Περσεύς, Αταλάντη. (Aristot. Poëtic. c. 5; Paus., Suidas, ll. œ.; Athen. xiv. p. 652, a; Fabric. Bibl. Graec. vol. ii. p. 315.) [W. M. G.]

PHORO'NEUS (Popwveus), a son of Inachus and the Oceanid Melia or Archia, was a brother of Aegialeus and the ruler of Peloponnesus. He was married to the nymph Laodice, by whom he became the father of Niobe, Apis, and Car. (Hygin. Fab. 143; Schol. ad Eurip. Or. 920; Apollod. ii. 1. § 1; Paus. i. 39. § 4.) Pausanias (ii. 21. § 1) calls his wife Cerdo, and the Scholiast on Euripides calls his first wife Peitho, and her children Aegialeus and Apia, and the second Europa, who was the mother of Niobe. According to Hellanicus (ap. Eustath. ad Hom. p. 385) he had three sons, Pelasgus, Iasus, and Agenor, who, after their father's death, distributed the kingdom of Argos among themselves. Phoroneus is said to have been the first who offered sacrifices to Hera at Argos, and to have united the people, who until then had lived in scattered habitations, into a city which was called after him ἄστυ Φορωνικόν. Paus. ii. 15, in fin.; Hygin. Fab. 274.) He is further said to have discovered the use of fire (Paus. ii. 19. § 5); his tomb was shown at Argos, where funeral sacrifices were offered to him (ii. 20. § 3). The patronymic Phoroneides is sometimes used for Argives in general, but especially to designate Amphiaraus and Adrastus (Paus. vii. 17. § 3; Theocrit. xxv. 200.) [L. S.]