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Normally, if A knows B, B knows A, and ‘Lake Garda knows me’ is a poetic way of saying ‘I know Lake Garda’. The exchange of subject and object elevates diction and sentiment, but it can also help with the metre, especially where nouns such as gloria. and femina are concerned. Thus in 1.8. 46 the poet says ista meam norit gloria canitiem when in strict logic he should have said istam mea norit gloriam canities. Similarly here what he really wants to says is qua dum iter faciam feminam nullam norim. He must have been aware that the relationship is reciprocal, and something like oblitusque mearum, obliuiscendus et illis may well have been in his mind. But his main desire was to forget and not to know anything of women any more.
The twenty-seven fragments under this number ‘were assembled in the belief that they represented lyric verses in the Aeolic dialect and might contribute something to the text of Sappho or Alcaeus’ (Lobel). The only feature that is ‘unequivocally Aeolic’ is in fr. 2. 9 the letter following is, or possibly the division is not considered, no doubt rightly).
Is this indeed a text in the Aeolic dialect ? There is very little other indication: fr. 4. 3 in fr. 4. 5 would seem decisive if the reading were quite certain.
Justus of Tiberias played a part in the first Jewish revolt against the Romans. He was also the author of an historical work, or works, now lost. Various distinctions have been attributed to his writings; the loss of Jewish Antiquities comparable to those of Josephus, and of an account of the Jewish War far more reliable than Josephus', have at different times been regretted. Certainly, the writings would have been of great value to us, and it will be seen that it is not easy to make sense of the rather baffling evidence for their nature and contents. But perhaps it was not simply accident which preserved Josephus instead of Justus.
His translation is, ‘obviously because the violence of the disease is dispersed throughout the body and as it forces out breath stirs up foam…’ The difficulty is that nowhere else does ‘distracta’ mean ‘dispersed’. Moreover, in vv. 501 and 507, in the same sequence of argument, the meaning is clearly ‘torn apart’, as usual. One way of meeting this difficulty is to read ‘anima’ in 493, as proposed by Tohte. However, this gives the barely defensible ‘anima spumas’ and is unsatisfactory in another respect. Lines 499–501, in which ‘ut docui’ must refer back to 492–3, imply that the ‘animus’ as well as the ‘anima’ was mentioned there and that the effect of epilepsy is to upset the relation between the two.