pared with plisima for plurima (Fest. p. 205), scripulum for scrupulum, &c. (see below, § 5). Salis is the original form of solis: comp. réλas, λios, Au-selius, &c. The Oscan and Etruscan usage of the auxiliary ta or tu "to cause" (above pp. 125, 129, 184), shows that Döderlein is right in reading ta=da instead of sta (Lat. Syn. u. Et. VI. 330). He quotes Hor. I. Ep. 16, 60: "da mihi fallere, da justo sanctumque videri," though he perceives that ta is connected with Ti0nu rather than with Siswu. Berber is another form of fervere. 4. Semuneis is semones, i. e. semihemones. Advocapit is a contraction for ad vos capite the e being omitted, as in duc, fac, fer, &c.—and it is probable that the phrase is equivalent to adhibete in auxilium, "call to your aid." § 3. Chants preserved by Cato. The other extant religious compositions, though few and scanty, contribute to the same conclusion-that the oldest Latin was not so unlike the language with which we are familiar as to defy interpretation. Two relics of the same kind as the last have been preserved by Cato (R. R. 160), who writes thus: "Luxum si quod est, hac cantione sanum fiet. Harundinem prende tibi viridem P. IV. aut v. longam. Mediam diffinde, et duo homines teneant ad coxendices. Incipe cantare in alio : S[anum] F[iet]. In mota et soluta (vulg. mota væta): daries dardaries astataries, dic sempiterno (vulg. dissunapiter or dic una pariter), usquedum coeant. . . . Ad luxum aut ad fracturam alliga, sanum fiet, et tamen quotidie cantato in alio: S. F. vel luxato vel hoc modo: havat, havat, havat: ista pista sista: domabo damnaustra et luxato." i. e. haveat, haveat, haveat: istam pestem sistam: domabo damna vestra et luxatum (see Grotefend, Rud. L. Umbr. IV. 13). With regard to the second excantatio, which is simple enough, it is only necessary to observe, that the final m is omitted both in the accusatives luxato, pista, &c. and in the future sista; and we are especially told that it was the custom with Cato the Censor to drop the m at the termination of the futures of verbs in -o and -io: thus he wrote dice, facie, for dicam, faciam (see Quinctil. Inst. Or. I. 7, § 23, and cf. IX. 4, § 39; Fest. p. 72. Müll.), recipie for recipiam (Fest. p. 286), attinge for attingam (id. p. 26), ostende for ostendam (id. p. 201), which are all quoted as common ex amples. He also omitted the -s of the nominative, as in præfamino for præfaminus (used for præfato: see R. R. 141: "Janum Jovemque vino præfamino, sic dicito." cf. 134; and see Fest. p. 87). The words daries, dar-dar-ies, as-ta-tar-ies, seem to be a jingling alliteration, the meaning of which must not be pressed too far; Pliny, at least (H. N. XVII. 28), does not think them worthy of serious attention; though Grotefend would compare them with dertier dierir in the spurious Umbrian inscription (see Leps. p. 52). § 4. Fragments of the Salian Hymns. The Salian songs, if any considerable fragments of them had come down to our times, would have furnished us with very interesting specimens of ancient Latinity. Unfortunately they are all lost, with the exception of a few lines and detached words; and with them we have been deprived of the learned commentaries of Elius Stilo, who was not, however, able to explain them throughout. Varro, VII. § 2: " Ælii, hominis in primo in litteris Latinis exercitati, interpretationem carminum Saliorum videbis et exili littera expeditam et præterita obscura multa1." Of the explanations of Ælius the following have been preserved. Festus, s. v. Manuos, p. 146: "Manuos in carminibus Saliaribus Elius Stilo [et Aurelius, v. Paul. p. 147] significare ait bonos: unde Inferi Di manes pro boni dicantur a suppliciter eos venerantibus propter metum mortis, ut immanes quoque pro valde [non bonis] dicuntur." Id. s. v. Molucrum, p. 141: "Molucrum non solum quo molæ vertuntur dicitur, id quod Græci uvλnкóρоv appellant, sed etiam tumor ventris, qui etiam virginibus incidere solet....Cloatius etiam [et Ælius] in libris sacrorum molucrum esse aiunt lignum quoddam quadratum ubi immolatur. Idem Ælius in explanatione carminum Saliarium eodem nomine appellari ait, quod sub mola supponatur. Aurelius Opilius appellat ubi molatur." Id. s. v. Pescia, p. 210: "Pescia in Saliari carmine Ælius Stilo dici ait capitia ex pellibus agninis facta, quod Græci pelles vocent πέσκη [πεσκέων, δερ 1 Horace, too, alludes to the difficulty of the Salian songs (II. Epist. 1. 86): Jam saliare Numæ carmen qui laudat, et illud, μáтwv, Hesych.] neutro genere pluraliter." Id. s. v. Salias virgines, p. 329: "Salias virgines Cincius ait esse conducticias, quæ ad Salios adhibeantur cum apicibus paludatas, quas Elius Stilo scripsit sacrificium facere in Regia cum pontifice paludatas cum apicibus in modum Saliorum." There are other references in Festus to the philological interpretations of Ælius; but as the Salian songs are not mentioned in them, we have no right to assume that this particular commentary is quoted: see Festus, s. v. Manias, p. 129; s. v. Monstrum, p. 138; s. v. Nebulo, p. 165; s. v. Naucum, p. 166; s. v. Nusciciosum, p. 173; s. v. Novalem agrum, p. 174; s. v. Ordinarium hominem, p. 185; s. v. Obstitum, p. 193 (cf. pp. 248, 249); s. v. Puticulos, p. 217; s. v. Portisculus, p. 234; s. v. Sonticum, p. 290; s. v. Subuculam, p. 309; s. v. Tongere, p. 356; s. v. Tamne (= eo usque), p. 359; s. v. Victimam, p. 371. The following are the remaining fragments of the Salian hymns. Varro, L. L. VII. § 26: "In multis verbis, in quo antiqui dicebant s, postea dictum R; ut in carmine Saliorum sunt hæc: COZEULODOIZESO [vel coreulodorieso]; OMINA [enim] VERO ad patula coemISSE [vel oremisse] JAMCUSIANES; DUO- This may be written as follows, in the Saturnian metre: 'Ad pátula' óse' mísse | Jáni cúriónes. Dùónus Cérus ésit, | dúnque Jánus vévet. i. e. choraulados sum (= esum); omina enimvero ad patulam aurem miserunt Jani curiones. Bonus Cerus (i. e. Cerus manus = creator bonus, Fest. p. 122) erit donec Janus vivet (vide Grotefend, Rud. L. Umbr. II. p. 16). With regard to the apparently Greek word choroaulados, it may be sufficient to quote an observation of Varges (Rhein. Mus. for 1835, p. 69), who, speaking of his derivation of ampirvo (see below) from aureipa, says: "Vix est quod moneam in Saliari carmine alia quoque vocabula inveniri, quæ originem Græcam manifesto præ se ferant, ut pescia, de quo vocabulo 'vide Fest. et Gutberl. [de Saliis], p. 146, et tripudium, quod propius esse Græcorum óda quam Latinorum pedem patet, et recte interpretatur Auson. Popma de Differ. Verbor. s. Saltare. Item cosauli, apud Varronem de L. L. vii. c. 3, Græcorum Xópavλo esse videntur, quod verbum Pollux servavit." In this word, as in curiones, I have ventured to insert the letter R (above, p. 82). Varro, L. L. VII. § 27: "Canite, pro quo in Saliari versu scriptum est cante, hoc versu: DIVUM ÉMPTA CANTE, DÍVUM | DÉO SÚPPLICÁNTE." i. e. Deorum impetu canite, deorum deum suppliciter canite. Cf. Macrob. Sat. i. 9: "Saliorum carminibus deorum deus canitur [Janus]." Festus, s. v. Mamuri Veturi, p. 131: "Probatum opus est maxime Mamuri Veturi, qui præmii loco petiit, ut suum nomen inter carmina Salii canerent." Id. s. v. Negumate, p. 168: "Negumate in carmina Cn. Marci vatis significat negate, cum ait: quàmvís movéntiúm [molimentum Herm. El. D. M. p. 614] du-ónum négumáte.” Id. s. v. Obstinet, p. 197: "Obstinet dicebant antiqui, quod nunc est ostendit; ut in veteribus carminibus: sèd jám se cœlo cédens [Aurora] óbstinét suum pátrem." Here it will be observed that se cœlo cedens = cœlo secedens, and that suum is a monosyllable (see Fest. p. 301). Id. s. v. Præceptat, p. 205: "Præceptat in Saliari carmine est sæpe præcipit. Pa pro patre, et po pro potissimum, positum est in Saliari carmine. Promenervat item pro monet. Prædopiont, præoptant, &c. Pilumno poplo in carmine Saliari, Romani, velut pilis assueti: vel quia præcipue pellant hostes." Id. s. v. Redantruare, p. 270: "Redantruare dicitur in Saliorum exsultationibus, quod cum præsul amptruavit, quod est motus edidit, ei referuntur invicem idem motus. Lucilius: Præsul ut amptruat inde; ita volgu' redamptruat ollim. Pacuvius: Promerenda gratia Simul cum videam Graios nihil mediocriter Redamptruare, opibusque summis persequi." According to Varges (Rhein. Mus. for 1835, pp. 62, sqq.) the fragment of Lucilius ought to be read thus: Præsul ut ampirvat, sic vulgu' redantruat inde. He derives ampirvo from the Greek aureipa, which, according to Hesychius (s. v. áváπeipa), was puluós Tis avλnтikós; for Dionysius tells us (Antiq. II. 70) that the Salii danced to the flute. The same name was given to the second part of the Pythian nome (Timosthenes, ap. Strab. IX. 3); and Argolus (Græv. Thesaur. IX. p. 342) explains the passage in Claudian (VI. Cons. Hon. 626-30) by a reference to the Pythian nome. Turnebus (Advers. XVII. 8, Vol. II. p. 145) connects am-pirvo with the French pirouetter; comp. the Oscan am-pert = per; above, Ch. V. § 4. Id. p. 290 (ex Suppl. Ursin.): "Sesopia in augurali et Saliari carmine appellantur, quæ alias esopia pro sedilibus dicere habemus nunc adhuc in consuetudine." Id. s. v. Sonivio, ibid.: "Sonivio significat in carmine [Saliari et a]ugurali sonanti.” So Id. p. 360: Tame in carmine positum est pro tam." also cume for cum, Terent. Scaur. p. 2661 P., who quotes from the Salian songs. § 5. Old Regal Laws. The fragments of the oldest Roman laws, though undoubtedly genuine in substance, must be considered as having undergone considerable alteration in the orthography at all events. They are precious memorials of primeval Latinity; but, like the Homeric poems, they not unfrequently exhibit the deformity of an ancient statue, which the false taste of a later age may have daubed over with a coat of coloured plaster. One of these fragments professes to be as old as the time of Romulus and Tatius. Festus, s. v. Plorare, p. 230: "Plorare, flere nunc significat, et cum præpositione implorare, i. e. invocare; sed apud antiquos plane inclamare. In regis Romuli et Tatii legibus: Si nurus... sacra divis parentum estod. In Servi Tulli hæc est: Si parentum puer verberit, ast olle plorasset, puer divis parentum sacer esto; i. e. inclamarit, dix[erit diem]." The restoration of the laws quoted in this passage may be given thus: (1) Sei nuros [parentem verbesit, ast ole plorasit], sacra diveis parentom estod. (2) Sei parentem puer verbesit, ast ole plorasit, puer diveis parentom sacer estod. In these fragments two forms deserve to be noticed. If verberit, as it is quoted in Festus, were a syncope for verberarit, the old form would be verberasit. It seems, however, that there was an older form of verbero, inflected according to the third conjugation, like carint (Plautus, Mostell. IV, 1, 1) and tem |