38. καὶ ἀνθύπατοί εἰσιν. Commentators here stumble at the use of the plural, since there could be but one proconsul. To remove this difficulty many expedients have been devised by Beza, Grotius, Biscoe, and others. The only probable one is, that the proconsul's legate may have been taken into the account. But it cannot be proved that such legates were ever called proconsuls, even by courtesy. Nor can we understand (with others) the proconsuls of other provinces then present at the games: still less proconsuls in succession. The simplest and most rational mode of accounting for the plural, is by supposing it to be a rhetorical hypallage, such as is frequently used by orators, both antient and modern. Indeed it is a popular idiom, the purport of which may be thus expressed: "It is for laws and proconsuls to decide such matters."* And so the passage is understood by Markland, Heinrichs, and Kuinoel. See the paraphrases of Pearce and Markland.

38. ἐγκαλείτωσαν ἀλλήλοις, " let them implead each other, go to law with each other, have a suit against each other." The word is explained by Etym. Mag. čykanow eioáyw, crimen intentare. It usually takes a genitive with περὶ or κατὰ. Examples of the dative, however, have been produced by Munthe from Diodor. Siculus. Xenoph. Cyr. 1, 26. has yiyVETOL παισὶ πρὸς ἀλλήλους ἐγκλήματα περὶ κλοπῆς• which is equivalent to έγκαλοῦσι ἀλλήλοις. See more on Herodian 1, 10, 5., and Stober on T. Mag. 262. The Commentators might also have added Thucyd. 4, 123. ἐνεκάλει τοῖς Αθηναίοις παραβαίνειν τὰς σπονδὰς. Pricæus aptly cites Hesiod : Διακρινώμεθα νεῖκος Ἰθείησι δίκαις, αἵ τ ̓ ἐκ Διός εἰσιν ἄρισται.

39. εἰ δὲ τι περὶ ἑτέρων ἐπιζητεῖτε. It is not very clear what is meant by érégwv, and Commentators are, as usual, not agreed. It should seem, from the

* So Isæus, p. 51, 3. ovσwv dikwν, "though there was a power of seeking justice.

context, to mean "matters of public concern," whether political, or religious, adverting to the worship of Diana in question, which was under the management of the city. See Grot. and Pearce.

The reading of some MSS. TepaιTéρw, is indeed very elegant, but unsuitably so for the occasion. It seems to have come from some learned polisher of the style of the New Testament, such as the one who has perpetually corrected the text of the Cod. Cant. Perhaps, too, he read, as did Theophylact, ei d' ěti, which may be confirmed by Thucyd. 3, 81. Kai Ti περαιτέρω, where I shall adduce numerous examples of that idiom.

39. ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται, “ it shall be decided in a legal assembly (which this is not)," such as is called the Kupía, from being regularly convoked and appointed. The expression occurs in Aristoph. Ach. 19. (cited by Wets.), where the Scholiast explains, ἐν ᾗ ἐκύρουν τὰ ψηφίσματα, εἰσι δὲ νόμιμοι ἐκκληGiai. So also Lucian. Deor. Concil. 14. ékkλyolas évνόμου ἀγομένης. And many of these privileges were allowed to the Grecian cities in the exercise of that qualified autovouía, which they still enjoyed under the Roman empire. The regular periods of assembly were three or four times a month; though there were extraordinary ones convoked for the despatch of any pressing business. (Grot. and Wets.) See Dorv. on Charit. p. 212. and Bp. Blomfield on Eschyl. Choeph. 479.

40. καὶ γὰρ κινδυνεύομεν. The γὰρ seems to have reference to a sentence omitted; q. d. "which this is not; for we are in danger," &c. The president, we may observe, uses the first for the second person, with a delicacy and propriety highly commendable.

Bishop Pearce makes a similar remark on the following words στάσεως and συστροφής. But his criticism seems not well founded. The latter is almost the only term which the president could have employed, to express the sense he intended; and as to the former, it is by no means a gentle appellation,

since it signifies insurrection, sedition, &c. The words which follow are exegetical, and confirmatory of the preceding, and plainly indicate what orάois, in the law acceptation, was, namely, an irregular assemblage of persons, in justification of which no good reason could be assigned. Such an one was regarded as a seditious concourse, and constituted a capital offence.

Zurpop signifies an assemblage, and is also used in a bad sense, to denote mob.* Neither the Philological illustrators, nor Schl. Lex. nor Steph. Thesaur. give any apt examples of this sense, except from Herodot. 7, 9. and Aristot. Polit. 5, 5. The following will therefore be acceptable: Dionys. Hal. 1, 358. ult. Sylb. συνόδος ἤδη κατὰ συστροφὰς ἐγίνοντο. & 428, 39. κατὰ συστροφὰς καὶ ἑταιρίας—συνιόντες. Joseph. p. 1204, 9. κατὰ συστροφὰς οἱ στρατιῶται διεhaλouv. Artemid. L. 2, 20. p. 174. Reif. κar' ayénas Kai σvσтρоpàs, &c. These authors seem to have had καὶ συστροφὰς, in view Thucyd. 2, 21. κατὰ ξυστάσεις γιγνομένοι where I shall indicate many other imitations of that passage.

oi

By aóyos is here meant a good and lawful cause; as in 1 Pet. 3, 9. For (as Grotius remarks) there were allowable causes of assemblage, as a sudden attack of the enemy, fire, inundation, or any thing else which suddenly endangered human life: otherwise it was illegal, and constituted a capital offence.t 41. ἀπέλυσε τήν ἐκκλησίαν. So Matth. 14, 15. ἀπό

*This word, of which the etymologists give no tolerable account, undoubtedly comes from the Latin moveo, the band the v being here, as often, interchanged. So mota multitudo, in Senec. Controv. 3, S.

+ Grotius and Kuinoel aptly cite the following passage of Seneca Controv. 3, 8. in which there is a similar use of concursus. Lex: qui cœtum et concursum fecerit, capitale sit.-Non quotiens convenerunt in aliquem locum plures, cætus et concursus est: sed quotiens convocati, quotiens parati quasi ad ducem suum concurrerunt. Non si una vicina coit, aut si transeuntium paucorum numerus affluxit; sed ubi totus, aut ex parte magnâ populus, ubi divisa est in partes civitas -Quid cœtu opus est? Sunt scriptæ ad vindictam injuriarum omnium leges. Mota semel multitudo modum non servat.

λυσον τοὺς ὄχλους. The Classical writers use either the simple λύω or διαλύω. This dismission was generally couched under some appropriate term; as in Thucyd. 2, 46. άTITE. Joseph. 68, 18. 231, 8. Dionys. Hal. 391, 45. and many other passages, which I adduce, on Thucyd. The Latin orators used ilicet.

END OF VOL. IV.

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