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both of them, so far as they may tend to the improvement of the one, and the diminution of the other. Plutarch has written an essay on the benefits which a man may receive from his enemies, and among the good fruits of enmity, mentions this in particular, * that, by the reproaches which it casts upon us, we see the worst side of ourselves, and open our eyes to several blemishes and defects in our lives and conversations, which we should not have observed without the help of such ill-natured monitors.”

FRIDAY, October 30.

Into Latin Hexameters.

Αὐτὰρ ἐπεὶ Τιτῆνας ἀπ ̓ οὐρανοῦ ἐξέλασε Ζεὺς,
Οπλότατον τέκε παῖδα Τυφωέα Γαία πελώρη
Ταρτάρου ἐν φιλότητι διὰ χρυσέην Αφροδίτην.
Οὗ χεῖρες μὲν ἔασιν ἐπ ̓ ἰσχύι ἔργματ ἔχουσαι,
Καὶ πόδες ἀκάματοι κρατεροῦ θεοῦ· ἐκ δέ οἱ ὤμων
Ἦν ἑκατὸν κεφαλαὶ ὄφιος, δεινοῖο δράκοντος,
Γλώσσῃσι δνοφερῇσι λελειχμότες, ἐκ δέ οἱ ὄσσων
Θεσπεσίης κεφαλῇσιν ὑπ ̓ ὀφρύσι πῦρ ἀμάρυσσε
[Πασέων δ ̓ ἐκ κεφαλέων πῦρ καίετο δερκομένοιο,]
Φωναὶ δ ̓ ἐν πάσῃσιν ἔσαν δεινῆς κεφαλῇσι

Παντοίην ἔπ ̓ ἰεῖσαι, ἀθέσφατον. ἄλλοτε μὲν γὰρ
Φθέγγονθ' ὥστε θεοῖσι συνιέμεν, ἄλλοτε δ ̓ αὖτε
Ταύρου ἐριβρύχεω, μένος ἀσχέτου, ὄσσαν ἀγαύρου,
*Αλλοτε δ ̓ αὖτε λέοντος ἀναιδέα θυμὸν ἔχοντος,
Αλλοτε δ ̓ αὖ σκυλάκεσσιν ἐοικότα, θαύματ ̓ ἀκοῦσαι,
Αλλοτε δ ̓ αὖ ῥοίζεσχ', ὑπὸ δ' ἤχεεν οὔρεα μακρά.
Και νύ κεν ἔπλετο ἔργον ἀμήχανον ἤματι κείνῳ,
Καί κεν ὅγε θνητοῖσι καὶ ἀθανάτοισιν ἄναξεν,
Εἰ μὴ ἄρ ̓ ὀξὺ νόησε πατὴρ ἀνδρῶν τε θεών τε.
Σκληρὸν δ ̓ ἐβρόντησε καὶ ὄμβριμον, ἀμφὶ δὲ γαῖα
Σμερδαλέον κονάβησε καὶ οὐρανὸς εὐρὺς ὕπερθεν,
Πόντος τ' 'Ωκεανοῦ τε ῥοαὶ καὶ τάρταρα γαίης.
Ποσσὶ δ ̓ ὕπ ̓ ἀθανάτοισι μέγας πελεμίζετ' "Ολυμπος
Ορνυμένοιο ἄνακτος ὑπεστενάχιζε δὲ γαῖα.
Καῦμα δ ̓ ὑπ' ἀμφοτέρων κάτεχεν ἰοειδέα πόντον
Βροντῆς τε στεροπῆς τε, πυρός τ' ἀπὸ τοῖς πελώρου,
Πρηστήρων ἀνέμων τε κεραυνοῦ τε φλεγέθοντος.
Εζεε δὲ χθὼν πᾶσα καὶ οὐρανὸς ἠδὲ θάλασσα·
Θυε δ ̓ ἄρ ̓ ἀμφ' ἀκτὰς περί τ' ἀμφί τε κύματα μακρὰ
Ριπῇ ὑπ ̓ ἀθανάτων, ἔνοσις δ ̓ ἄσβεστος ορώρει·

Τρέσσ ̓ Αίδης, ἐνέροισι καταφθιμένοισιν ἀνάσσων,
Τιτηνές θ' ὑποταρτάριοι, Κρόνον ἀμφὶς ἐόντες,
Ασβέστου κελάδοιο καὶ αἰνῆς δηϊοτῆτος.

Ζεὺς δ ̓, ἐπεὶ οὖν κόρθυνεν ἑὸν μένος, εἵλετο δ' ὅπλα,
Βροντήν τε στεροπήν τε καὶ αἰθαλόεντα κεραυνόν,
Πλῆξεν ἀπ' Ολύμποιο ἐπάλμενος· ἀμφὶ δὲ πάσας
Επρεσε θεσπεσίας κεφαλὰς δεινοῖο πελώρου.
Αὐτὰρ ἐπεὶ δή μιν δάμασε πληγῇσιν ἱμάσσας,
Ηριπε γειωθείς, στενάχιζε δὲ γαῖα πελώρη
Φλοξ δὲ κεραυνωθέντος ἀπέσσυτο τοῖο ἄνακτος
Οὔρεος ἐν βήσσῃσιν ἀϊδνῇς, παιπαλοέσσῃς,
Πληγέντος πολλὴ δὲ πελώρη καίετο γαῖα
Ατμῇ θεσπεσίῃ καὶ ἐτήκετο, κασσίτερος ὡς
Τέχνῃ, ὑπ ̓ αἰζηῶν ὑπό τ ̓ εὐτρήτου χοάνοιο
Θαλφθείς, ἠὲ σίδηρος, ὅπερ κρατερώτατός ἐστιν,
Οὔρεος ἐν βήσσῃσι δαμαζόμενος πυρὶ κηλέῳ
Τήκεται ἐν χθονὶ δίῃ ὑφ ̓ Ηφαίστου παλάμῃσιν.
Ὣς ἄρα τήκετο γαῖα σέλᾳ πυρὸς αἰθομένοιο.
Ρίψε δέ μιν θυμῷ ἀκαχὼν ἐς Τάρταρον εὐρύν.
Hesiod. Theogon.

MONDAY, November 2.

Into Latin Elegiacs.

With fatal certainty Thalestris knew
To send the arrow from the twanging yew:
And, great in arms, and foremost in the war,
Boadicea brandish'd high the British spear.
Could thirst of vengeance, and desire of fame
Excite the female breast with martial flame?
And shall not love's diviner power inspire
More hardy virtue, and more generous fire?

Near thee, mistrust not, constant I'll abide,
And fall or vanquish fighting by thy side.
Though my inferior strength may not allow,
That I should bear, or draw the warrior's bow ;
With ready hand I will the shaft supply
And joy to see thy victor arrows fly.

Touched in the battle by the hostile reed,

Shouldst thou (but Heav'n avert it), shouldst thou

bleed,

To stop the wounds my finest lawn I tear,

Wash them with tears, and wipe them with my hair.

Prior.

WEDNESDAY, November 4.

Into Latin Prose.

Cæsar, of all men, knew best when to trust fortune: Sertorius never trusted her at all, nor marched a step along a path he had not explored. The best of Romans slew the one, the worst the other: the death of Cæsar was that which the wise and virtuous would most deprecate for themselves and their children; that of Sertorius what they would most desire. And since, Quintus, we have seen the ruin of our country, and her enemies are intent on ours, let us be grateful that the last years of life have neither been useless nor inglorious, and that it is likely to close, not under the condemnation of such citizens as Cato and Brutus, but as Lepidus and Antonius. It is with more sorrow than asperity that I reflect on Caius Cæsar. Had he been as prompt to succour his country as to enslave her, how great, how incomparably great were he. Then perhaps at this hour, O Quintus, and in this villa, we should have enjoyed his humorous and erudite discourse; for no man ever tempered so seriously and so justly the materials of conversation. How graceful was he, how unguarded; His whole character was uncovered, as we represent the bodies of heroes and of gods. Two years ago, at this very season, on the third of the Saturnalia, he came hither, spontaneously and unexpectedly, to dine with me; and although one of his attendants read to him as he desired, while he was bathing, the verses on him by Mamurra, he retained his usual good humour, and discoursed after dinner on many points of literature with admirable ease and judgment. Him I shall see again, and, while he acknowledges my justice, I shall acknowledge his virtues, and contemplate them unclouded. Let us pardon him, let us love him: with a weakness that injured his eloquence, and with a softness of soul that sapped the constitution of our state, he is no unworthy branch of that family, which will be remembered the longest among men.-W. S. Landor.

FRIDAY, November 6.

Into Latin Prose.

Εκείνοις μὲν οὖν οὕτω διακειμένοις ὁ βίος οἰκτρὸς

καὶ ὁ θάνατος εὐκτός· οὗτοι δὲ καὶ ζῶντες καὶ ἀποθανόντες ζηλωτοί, παιδευθέντες μὲν ἐν τοῖς τῶν προ γόνων ἀγαθοῖς, ἄνδρες δὲ γενόμενοι τήν τ ̓ ἐκείνων δόξαν διασώσαντες καὶ τὴν αὑτῶν ἀρετὴν ἐπιδείξαντες. πολλῶν μὲν γὰρ καὶ καλῶν αἴτιοι γεγένηνται τῇ ἑαυτῶν πατρίδι, ἐπηνώρθωσαν δὲ τὰ ὑφ ̓ ἑτέρων δυστυχηθέντα, πόῤῥω δ' ἀπὸ τῆς αὐτῶν τὸν πόλεμον κατέστησαν. ἐτελεύτησαν δὲ τὸν βιον, ὥσπερ χρὴ τοὺς ἀγαθοὺς ἀποθνήσκειν, τῇ μὲν πατρίδι τὰ τροφεῖα ἀποδόντες, τοῖς δὲ θρέψασι λύπας καταλιπόντες. ὥστε ἄξιον τοῖς ζῶσι τούτους ποθεῖν καὶ σφᾶς αὐτοὺς ὀλοφύρεσθαι καὶ τοὺς προσήκοντας αὐτῶν ἐλεεῖν τοῦ ἐπιλοίπου βίου. τίς γὰρ αὐτοῖς ἔτι ἡδονὴ καταλείπεται τοιούτων ἀνδρῶν θαπ τομένων, οἳ πάντα περὶ ἐλάττονος τῆς ἀρετῆς ἡγούμενοι αὑτοὺς μὲν ἀπεστέρησαν βίου, χήρας δὲ γυναῖκας ἐποί ησαν, ὀρφανοὺς δὲ τοὺς αὑτῶν παῖδας ἀπέλιπον, ἐρήμους δ ̓ ἀδελφοὺς καὶ πατέρας καὶ μητέρας κατέστησαν; Πολλῶν δὲ καὶ δεινῶν ὑπαρχόντων τοὺς μὲν παῖδας αὐτῶν ζηλῶ, ὅτι νεώτεροί εἰσιν ἢ ὥστε εἰδέναι οίων πατέρων ἐστέρηνται, ἐξ ὧν δ ̓ οὗτοι γεγόνασιν, οἰκτείρω, ὅτι πρεσβύτεροι ἢ ὥστε ἐπιλαθέσθαι τῆς δυστυχίας τῆς ἑαυτῶν. τί γὰρ ἂν τούτων ἀνιαρότερον γένοιτο, ἢ τεκεῖν μὲν καὶ θρέψαι καὶ θάψαι τοὺς αὑτῶν, ἐν δὲ τῷ γήρᾳ ἀδυνάτους μὲν εἶναι τῷ σώματι, πασῶν δ ̓ ἀπεστερημέ νους τῶν ἐλπίδων ἀφίλους καὶ ἀπόρους γεγονέναι, ὑπὸ δὲ τῶν αὐτῶν πρότερον ζηλοῦσθαι καὶ νῦν ἐλεεῖσθαι, ποθεινότερον δ' αὐτοῖς εἶναι τὸν θάνατον τοῦ βίου; ὅσῳ γὰρ ἄνδρες ἀμείνους ἦσαν, τοσούτῳ τοῖς καταλειπομένοις τὸ πένθος μείζον. πῶς δ ̓ αὐτοὺς χρὴ λῆξαι τῆς λύπης ; πότερον ἐν ταῖς τῆς πόλεως συμφοραῖς; ἀλλὰ τότε αὐτῶν εἰκὸς καὶ τοὺς ἄλλους μεμνῆσθαι. ἀλλ ̓ ἐν ταῖς εὐτυχίαις ταῖς κοιναῖς; ἀλλ ̓ ἱκανὸν λυπῆσαι, τῶν μὲν σφετέρων τέκνων τετελευτηκότων, τῶν δὲ ζώντων ἀπολαυόντων τῆς τούτων ἀρετῆς, ἀλλ ̓ ἐν τοῖς ἰδίοις κιν δύνοις, ὅταν ὁρῶσι τοὺς μὲν πρότερον ὄντας φίλους φεύγοντας τὴν αὐτῶν ἀπορίαν, τοὺς δ' ἐχθροὺς μέγα φρο νοῦντας ἐπὶ ταῖς δυστυχίαις ταῖς τούτων;-Funeral Oration of Lysias.

MONDAY, November 9.

Into Greek Prose.

From something like instinct, we wish to close our

eyes upon the world in the places we love best, the child in his mother's bosom, the patriot in his country. When we are born we are the same as all others: at our decease we may induce our friends, and oblige our enemies to acknowledge that all others are not the same as we. It is folly to say Death levels the whole human race: for it is only when he hath stripped men of every thing external, that their deformities can be clearly discovered or their worth correctly ascertained. Gratitude is soon silent; a little while longer and ingratitude is exhausted or sleeps; lastly fly off the fumes of party-spirit, the hottest and most putrid ebullition of self-love. We then see before us, and contemplate calmly, the creator of our customs, the ruler of our passions, the arbiter of our pleasures, and, under the Gods, the disposer of our destiny. What, then, I pray thee, is there dead? Nothing more than that which we can handle, cast down, bury; and surely not he who is yet to progenerate a more numerous and far better race, than during the few years it was permitted us to converse with him.-W. S. Landor.

WEDNESDAY, November 11.

Into English Prose.

Accepi ab Aristocrito tres epistolas, quas ego lacrimis prope delevi. Conficior enim mærore, mea Terentia; nec meæ me miseriæ magis excruciant, quam tuæ vestræque. Ego autem hoc miserior sum, quam tu, quæ es miserrima, quod ipsa calamitas communis est utriusque nostrum, sed culpa mea propria est. Meum fuit officium, vel legatione vitare periculum, vel diligentia et copiis resistere, vel cadere fortiter. Hoc miserius, turpius, indignius nobis nihil fuit. Quare quum dolore conficior, tum etiam pudore. Pudet enim me, uxori meæ optimæ, suavissimis liberis, virtutem et diligentiam non præstitisse. Nam mihi ante oculos dies noctesque versatur squalor vester et mæror et infirmitas valetudinis tuæ; spes autem salutis pertenuis ostenditur. Inimici sunt multi, invidi pæne omnes. Ejicere nos magnum fuit, excludere facile est. Sed tamen quamdiu vos eritis in spe, non deficiam, ne omnia mea cecidisse videantur. Út tuto sim, quod laboras, id mihi nunc