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Every Greek scholar knows the celebrated lapsus linguae committed by the tragic actor Hegelochus at the Great Dionysia of 408 B.C., when he faltered in his enunciation of line 279 of Euripides' Orestes and gave the impression to the mirthful audience of having said I am surprised, however, that the commentators on this line (and on Ar. Ran. 303, the most notable of the references in the comic poets to Hegelochus' lapse) have only partially explained the reason for its having seemed exceptonally funny.
Vollmer, modifying the transposition by Fr. Jacobs of 61–74 after 24, placed these lines after 23; this finally put paid to the reading exordiar astus, which the authority of the Aldine edition had imposed on the early editors, and consequently v. 24 could no longer be taken as concluding the sense of the preceding lines.
In the fourteenth letter to Lucilius, Seneca explains how to avoid physical danger and discomfort: the worst threats to the body come not from nature but from men in power; therefore safety lies in not giving offence. Ad philosophiam confugiendum est (11): the study of philosophy incurs neither envy nor contempt, provided that the philosopher pursues it peacefully and without ostentation.
It seems to be becoming a fable convenue that Propertius opened his most elaborate book with a poem of hopeless illogicality. Shackleton Bailey complains on 3. 1. 25, ‘nam quis perhaps = quisnam as in Virg. Georg. 4. 445; see on 3. 11. 27. Even so, the absence of logical sequence from the theme of 21–4 (pascitur in uiuis liuor, post fata quiescit) to that of 25–32 (uixere fortes ante Agamemnona) is noteworthy and characteristic… In 33 the poet becomes conscious of having lost his way and uses Homer as a bridge back to the earlier motif.’
The value and date of Vaticanus graecus 1339 (Bekker's P), which contains many of the works of Aristotle, have been much disputed. Here I want only to argue that at the beginning of the De Partibus Animalium, the first work it contains, it is closely related to Parisinus graecus 1853 (Bekker's E), the great tenth-century manuscript which is one of our major authorities for many of Aristotle's writings.
The text of Claudian has received little serious attention since the great edition of Theodor Birt in 1892 (MGH Auct. Ant. x). The Teubner edition of the following year is by a pupil of Birt, J. Koch, and, though it is a handy text with a useful preface, it cannot really be used independently of Birt. After that, apart from two not very substantial contributions by J. P. Postgate (C.Q. iv [1910], 257–62)