vita iucundius ipsa; Catull. 68, 106; Petron. 84, 1 (PLM. 4, 92); anth. Pal. suppl. 2, 432, 1; CIL. 10, 7570, 5; anthol. Lat. 474, I; CIL. 14, 3940 (carm. epigr. 1214, 6 B) non delecta magis qu[o mihi vita fuit]; Gualbert. act. 224 (M. 146, 898 B) fratrem qui te, ut suam diligit vitam; Ovid trist. 5, 14, 2 o mihi me coniunx carior; Plaut. Truc. 887 quem ego, ecastor, mage amo quam me; Ter. Adel. 39 quod sit carius quam ipse et sibi; Curt. 6, 4, 11 carior spiritu; anthol. Lat. 1, 669, 3 R. carior vita ipsa; Claud. 26, 308 (Jeep) hic carior omni luce gener; see Woelfflin, ALL. 6, 455 and 459; compare ANIMUS 1. VITIUM 2, p. 376. Compare Apost. 16, 49 тh Xápußdiv éxþvyàv τὴν Χάρυβδιν τῇ Σκύλλῃ περιέπεσον. VITIUM 3. Compare Liv. 22, 12 adfingens vicina virtutibus vitia; Sen. clem. 1, 3, I nam cum sint vitia quaedam virtutes imitantia; Ovid a. a. 2, 662 et lateat vitium proximitate boni; rem. am. 323 et mala sunt vicina bonis; see H. Koch II., p. 15. VITRUM 1. Compare Ovid met. 13, 795 lucidior glacie; Bonifat. Mogunt. ep. 4 (M. 89, 696 B) candidior crystallo. VIVERE 3. Othlo lib. prov. 12 (M. 146, 318 A) militia est vita hominis super terram; Ps.- Baeda lib. prov. (M. 90, 1101); cf. Ovid a. a. 2, 233 militiae species amor est; cf. am. 1, 9. VIVERE 5, p. 377. Pers. 4, 52 tecum habita, cited also by Petr. Bles. ep. 107 (M. 207, 331 C); Hor. sat. 2, 7, 112 adde quod idem non horam tecum esse potes; Gualbert. act. 267 (M. 146, 915 A) secumque, ut dicitur, vivere; Aristot. Eth. Nicom. 9, 4 συνδιάγειν ὁ τοιοῦτος ἑαυτῷ βούλεται. VIVERE 6, (compare DIES 8.) Mart. 1, 15, 12 sera nimis vita est crastina; vive hodie; inscrip. Hisp. 391 vivete victuri moneo mors omnibus instat. Gruter inscrip. 1, p. 609 (Orelli 4807) dum vivimus, vivamus; (Orelli 4806) vivere in dies et horas; Petr. Dam. ep. 2, 13, 76 (M. 144, 279) a quibus scilicet haec saepe dicuntur; vive dum vivis. VIVERE 7. Iuven. 8, 84 propter vitam vivendi perdere causas ; Plin. ep. 5, 5, 4 nam qui voluptatibus dediti quasi in diem vivunt, vivendi causas cotidie finiunt, cited by Ioh. Sar. ep. 207 (M. 199 232 A) and by Petr. Bles. ep. 85 (M. 207, 361 A); Iuven. 8, 84 by Ioh. Sar. Polycrat. 9, 8 (M. 199, 739 A); ep. 186 (196 D) qui ut qualitercumque vivant, vivendi . . . abiiciunt causas; compare Iul. Val. p. 169, 18 (Kübler) quibus tamen informamur ad bene vivendum ut vivendi omnino causas et remedia non perdamus. ... VIVERE 8. Vergil Aen. 3, 653 vixi, et quem dederat cursum Fortuna, peregi, became a semi-proverbial quotation; Sen. ep. 12, 9; d. 7, 19, 1; CIL. 11, 3752; 12, 287; 14, 316; compare Hor. c. 3, 29, 41 ille potens sui | laetusque deget, cui licet in diem | dixisse 'vixi'. VIVUS 6. Ovid trist. 5, 7, 17 verissima Martis imago; Claudian 26, 468 verus ductor adest et vivida Martis imago. VOLUPTAS. Plaut. Amphitr. 635 voluptatem ut maeror comes sequatur; Fronto ep. 4, 9, p. 71, 19 (Nab.) est igitur vera Socrati opinio, doloribus ferme voluptatibus conexas esse; Symmach. ep. 4, 34, 2 legem natura dixit ut curae voluptatem sequantur. vox 1, p. 378. Hier. ad Augustin. ep. 165, 1 (M. 33, 719) viva, ut aiunt, voce; Braulio ep. 12 (M. 80, 659 B) nam habet nescio quid latentis energiae viva vox; Greg. pap. III. ep. 5 (M. 89, 583 A) viva voce; Aldh. ep. 4 (M. 89, 95); ep. 10 (99); ep. 12 (101); Alcuin ep. 18 (M. 100, 171); ep. 145 (388 A); Udalr. ep. 1 (M. 141, 1322); ep. 2 (1323); Petr. Dam. ep. 6, 13 (M. 144, 397); 6, 23 (408); 8, I (462) vivae conversationis; serm. 17, 85 (594) viva vox; Gualbert. act. 62 (M. 146, 788 D); Anselm. Cant. ep. 2, 18 (M. 159, 45 B); Theob. Stamp. ep. 2 (M. 163, 764 C); Thom. Cant. ep. 7 (M. 190, 447 C); ep. 30 (492 C); ep. 39 (500 B); ep. 41 (502 D); ep. 130 (604 C); amic. ad Thom. Cant. ep. 463 (1028 A); Foliot. ep. 185 (887 C); Wibald. Stab. ep. 3 (M. 189, 1129 D); Ioh. Sar. ep. 324 (M. 199, 375 D); Polycrat. 3, II (499 C); Phil. Harv. ep. 12 (M. 203, 97 D); Petr. Bles. ep. 132 (M. 207, 391 C); Adam. Pers. ep. 6 (M. 211, 599 and 600); compare Sisebut. ep. 1, 5 (M. 80, 366) vivida voce increpatus; Bonifat. Mogunt. ep. 30 (M. 89, 728) viva verba; Ennod. p. 412, 24 (H.) qui, ut aiunt, viva hominum testimonia non formidant; Symmach. ep. 5, 32, 1 iucunditatem vivi sermonis; Alcuin ep. 32 (p. 244 Dümmler) viva voce; ep. 39 (259); 90 (379); 133 (523); 150 (569); 196 (681). Vox 3. Petr. Bles. ep. 15 (M. 207, 54 C) scriptum est; vox populi, vox Dei. VULPES 1, p. 397. Ioh. Sar. ep. 193 (M. 199, 212 C) in pelle vulpeculae laborat improbitas; Hor. a. p. 437 is cited ep. 290 (334 B) and Polycrat. 6, 29 (634 D); compare Hier. in Rufin. 3, 7 (M. 23, 484 B) vulpecularum insidias Pacian. ep. 2 (M. 13, 1058 D) fraus enim quasi vulpeculae, vis autem leonis est; Ioh. Sar. ep. 202 (M. 199, 225 C) citing Ofellus: qui coarat vulpi sulcos variare necesse est. For Greek parallels see J. Koch, p. 17. VULPES 2, p. 379. Maxim. Taurin. homil. 87 (M. 57, 452) (haeretici) sunt enim sicut vulpes dolosi . . . omnis haereticus mutat verba, sed non mores; Ioh. Sar. ep. 202 (M. 199, 225 C) utique vetus proverbium est; vulpem posse mutare pilum, non animum; Polycrat. 3, 14 (510 C); cf. Hier. ep. 22, 16 nunc vero tantum veste mutata pristina non mutata ambitio. VULCANUS, Sonny, ALL. 8, 493. Cassiod. var. 5,1, 2 enses qui pulchritudine sui putentur esse Vulcani. VULTURIUS I, p. 379. Aemil. Scaur. in Q. Caep. (Meyer p. 240): nefarius vulturius, patriae parricida. Compare Ovid tr. 1, 6, 11 and C. H. Müller, p. 52. M. C. SUTPHEN.1 1Owing to the death of Dr. Sutphen, on Aug. 31, 1901, the last three numbers of this article did not receive the benefit of his own revising hand. See p. 392 of this Journal. NECROLOGY. MORRIS CRATER SUTPHEN. MAY 4, 1869-AUGUST 31, 1901. MORRIS CRATER SUTPHEN, son of Eleanor B. and the late Morris S. Sutphen, was born in the city of New York on the fourth of May, 1869. He received the degree of Bachelor of Arts from Princeton College in 1890 and in 1893, the degree of Master of Arts. After a course of special study in the classics, preceded by four years of service as teacher in the Morris Academy, at Morristown, New Jersey, and interrupted by two years of service as Instructor in Latin in Williams College, he received the degree of Doctor of Philosophy from the Johns Hopkins University in June, 1899, and was immediately appointed an Instructor in Latin in the same institution. On the evening of Saturday, August 31, 1901, he was returning from a short trip with some friends when the small cat-boat, containing the party, struck Highlands bridge, which spans the Shrewsbury river near Oceanic, New Jersey, and was instantly capsized. The accident occurred only a short distance from the shore and Sutphen was a good swimmer, but after a brief interval he was seen to sink without a struggle. He was buried at Morristown, the home of his mother. Dr. Sutphen was a scholar of brilliant and rapid fulfilment as well as of rare promise. Upon his appointment he was at once associated in the advanced work and gave a course of lectures on a theme suggested by the subject of his dissertation, 'A Study of the Diction and Phraseology of L. Annaeus Seneca with special reference to the Sermo Cotidianus'-left in MS at the time of his death. Only the first number of his 'Further Contributions to a Collection of Latin Proverbs' could receive the benefit of his own final revision. An article on 'Magic in Theokritos and Vergil '— also left in MS-was his contribution to the 'Studies in Honor of Basil Lanneau Gildersleeve' (pp. 315-327). It seems fitting to bear witness here to his labor of love upon that volume, to the ardent enthusiasm, the tireless energy which, as secretary of the editorial committee, he devoted to its inception and furtherance. To the world at large, his early and tragic death must needs bring home the pathos of youth summoned to resign the fruition of its hopes and all its dreams of the future; to those friends who knew the strength and sweetness of his character, to the writer of these lines, with whom he was closely associated in work and in life, his loss comes as a lasting and personal bereavement. KIRBY FLOWER SMITH. II. THE TORCH-RACE. A COMMENTARY ON THE AGAMEMNON OF AISCHYLOS To-day athletic exercises are advocated for the most part for hygienic rather than for artistic, religious, or political reasons; that is, they are valued merely as a means for the promotion of health and the general development of the physique, in order that the growth of both mind and body may be symmetrical. The art of gymnastics as practiced among the ancient Greeks was in striking contrast with these our modern views and aims. For the object of Hellenic Gymnastics was partly purely artistic, and hence Gymnastic necessarily led to Agonistic; partly religious, and consequently the art was intimately connected with the Mythos and with popular beliefs and superstitions; partly political, and hence while it was for the present an index to the patriotic sentiments of the veoλaía and an evidence of noble and praiseworthy endeavor on their part, it also gave promise to the state of the future of a race of citizens distinguished for mental and physical power and moral force. Among the Hellenic contests or ayŵves, in which the right to participate was conditioned by a highly developed and almost perfect physique, must be reckoned the Lampas or Torch-race. But whereas the gymnic agon was professedly secular or political in its tendency, the Lampas, being so intimately connected with religious tradition and mythos, was 1 τοιοίδε τοί μοι λαμπαδηφόρων νόμοι |