Navita, nudus humi jacet, infans, indigus omni
Vitali auxilio, quum primum in luminis oras
Nixibus ex alvo matris natura profudit:
Vagituque locum lugubri complet, ut æquum est,
Cui tantum in vita restet transire malorum.
At varie crescunt pecudes, armenta, feræque :
Nec crepitacillis opus est, nec cuiquam adhibenda est
Almæ nutricis blanda atque infracta loquela:
Nec varias quærunt vestes pro tempore cœli.
Denique non armis opus est, non monibus altis,
Qui sua tutentur, quando omnibus omnia large
Tellus ipsa parit, naturaque dædala rerum.

VIII.-Translate into Greek Prose.

Men fear death as children fear to go in the dark; and as that natural fear in children is increased with tales, so is the other. Certainly the contemplation of death, as the wages of sin and passage to another world, is holy and religious; but the fear of it, as a tribute due unto nature, is weak. Yet in religious meditations there is sometimes mixture of vanity and superstition. You shall read in some of the friars' books of mortification, that a man should think with himself what the pain is if he have but his finger's end pressed or tortured, and thereby imagine what the pains of death are when the whole body is corrupted and dissolved.

IX.-Translate into Latin Elegiacs.

So careful of the type?' but no.
From scarped cliff and quarried stone
She cries, 'A thousand types are gone:

I care for nothing, all shall go.

• Thou makest thine appeal to me:

I bring to life, I bring to death:
The spirit does but mean the breath:
I know no more.' And he, shall he,

Man, her last work, who seem'd so fair,
Such splendid purpose in his eyes,

Who roll'd the psalm to wintry skies,
Who built him fanes of fruitless prayer,

Who trusted God was love indeed
And love Creation's final law-

Tho' Nature, red in tooth and claw
With ravine, shriek'd against his creed-

Who loved, who suffer'd countless ills,
Who battled for the True, the Just,
Be blown about the desert dust,
Or seal'd within the iron hills?

PASSAGES-FOURTH WEEK.

I.-Translate into Latin Prose.

:

But before we pass on, let the reader with me make a pause and seriously consider this poor people's present condition, the more to be raised up to admiration of God's goodness towards them in their preservation for being now passed the vast ocean, and a sea of troubles before them in expectation, they had now no friends to welcome them, no inns to entertain or refresh them, no houses or much less towns to repair unto to seek for succour: and for the season, it was winter, and they that know the winters of the country, know them to be sharp and violent, subject to cruel and fierce storms, dangerous to travel to known places, much more to search unknown coasts. Besides, what could they see but a hideous and desolate wilderness, full of wild beasts and wild men ? and what multitudes of them there then were they knew not: for, which way soever they turned their eyes (save upward to Heaven), they could have but little solace or content in respect of any outward object; for summer being ended, all things

stand in appearance with a weather-beaten face, and the whole country, full of woods and thickets, represented a wild and savage hue: if they looked behind them, there was the mighty ocean which they had passed, and was now as a main bar or gulf to separate them from all the civil parts of the world.

II.-Collins' Elegy on the Death of Thomson (continued).—
Translate into Latin Verse.

But thou, lorn stream, whose sullen tide
No sedge-crowned sisters now attend,
Now waft me from the green hill-side,
Whose cold turf hides my buried friend.
And see the fairy valleys fade!

Dun night has veiled the solemn view!
Yet once again, dear parted shade,
Nature's meek child, again adieu !

III. Translate into English Prose.

ΤΡ. τί σεμνομυθεῖς; οὐ λόγων ευσχημόνων ήμασταν
δεῖ σ', ἀλλὰ τἀνδρός. ὡς τάχος διιστέον
τὸν εὐθὺν ἐξειπόντας ἀμφὶ σοῦ λόγον.
εἰ μὲν γὰρ ἦν σοι μὴ ἐπὶ συμφοραῖς βίος
τοιαῖσδε, σώφρων δ ̓ οὖσ ̓ ἐτύγχανες γυνὴ,
οὐκ ἄν ποτ ̓ εὐνῆς οὔνεχ ̓ ἡδονῆς τε σῆς
προσῆγον ἄν σε δεῦρο· νῦν δ' ἀγὼν μέγας
σῶσαι βίον σὸν, κοὐκ ἐπίφθονον τόδε.
ΦΑ. ὦ δεινὰ λέξασ', οὐχὶ συγκλήσεις στόμα,

καὶ μὴ μεθήσεις αὖθις αἰσχίστους λόγους ;
ΤΡ. αἴσχρ ̓, ἀλλ ̓ ἀμείνῳ τῶν καλῶν τάδ' ἐστί σοι.
κρεῖσσον δὲ τοὔργον, εἴπερ ἐκσώσει γέ σε,

ἢ τοὔνομ ̓ ᾧ σὺ κατθανεῖ γαυρουμένη.

ΦΑ. καὶ μή σε πρὸς θεῶν, εὖ λέγεις γὰρ, αἰσχρὰ δὲ,
πέρα προβῇς τῶνδ ̓· ὡς ὑπείργασμαι μὲν εὖ

ψυχὴν ἔρωτι, τᾆσχρὰ δ ̓ ἣν λέγῃς καλῶς,
ἐς τοῦθ ̓ ὃ φεύγω νῦν ἀναλωθήσομαι.

ΤΡ. εἴ τοι δοκεῖ σοι, χρῆν μὲν οὔ σ ̓ ἁμαρτάνειν·
εἰ δ ̓ οὖν, πιθοῦ μοι· δευτέρα γὰρ ἡ χάρις.
ἔστιν κατ' οἴκους φίλτρα μοι θελκτήρια
ἔρωτος, ἦλθε δ ̓ ἄρτι μοι γνώμης ἔσω,

ἅ σ ̓ οὔτ ̓ ἐπ ̓ αἰσχροῖς οὔτ ̓ ἐπὶ βλάβῃ φρενῶν
παύσει νόσου τῆσδ', ἣν σὺ μὴ γένῃ κακή.
δεῖ δ ̓ ἐξ ἐκείνου δή τι τοῦ ποθουμένου
σημεῖον, ἢ λόγον τιν ̓ ἢ πέπλων ἄπο
λαβεῖν, ξυνάψαι τ' ἐκ δυοῖν μίαν χάριν.

(4)

(Β)

IV.-Translate into English Prose.

(HOMER,* Iliad IV. From v. 104–126.).

Denique, uti possint sentire animalia quæque, Principiis si jam est sensus tribuendus eorum: Quid? genus humanum propriatim de quibus auctum est, Scilicet et risu tremulo concussa cachinnant, Et lachrymis spargunt rorantibus ora genasque, Multaque de rerum mixturâ dicere callent, Et sibi proporro quæ sint primordia quærunt. Quandoquidem totis mortalibus assimilata Ipsa quoque ex aliis debent constare elementis ; Inde alia ex aliis, nusquam consistere ut ausis. Quippe sequar, quodcumque loqui ridereque dices, Et sapere, ex aliis eadem hæc facientibus, ut sit. Quod si delira hæc furiosaque cernimus esse: Et ridere potest non ex ridentibus auctus, Et sapere, et doctis rationem reddere dictis, Non ex seminibus sapientibus atque disertis: Qui minus esse queant ea, quæ sentire videmus Seminibus permixta carentibus undique sensu ?

* From "Ως φάτ' κ.τ.λ. to ὅμιλον. As every student is sure to be provided with an Iliad, I have not copied the passage out in full, but a translation of it is given in the 'Key.'

V.-Divinity Questions.

1. What traces of a Creed, or Ritual, are there to be found in the New Testament ?

2. Can any evidence be produced from the New Testament to decide the language used by our Lord and his Apostles? Is the enquiry of any importance?

3. Quote some of the most striking proofs of eyewitness in the Gospel Narrative. What is the most natural explanation of the diversity of such accounts?

4. Show that the Apostolic Epistles presuppose the Gospel Narrative.

VI.—Translate into Latin Hendecasyllabics or Lyrics.

Think not of it, sweet one, so

Give it not a fear;

Sigh thou mayst and bid it go
Any-anywhere.

Do not look so sad, sweet one,
Sad and fadingly:

Shed one drop then-it is gone

Oh! 'twas born to die.

Still so pale? then, dearest, weep;

Weep, I'll count the tears,
And each one shall be a bliss
For thee in after years.

Brighter has it left thine eyes
Than a sunny rill;
And thy whispering melodies

Are tenderer still.

Yet-as all things mourn awhile

For fleeting blisses;

Let us too-but be our dirge

A dirge of kisses.