_David's Mother_ (Vol. viii., p. 539.).--The following comment on this point is taken from vol. i. p. 203. of the Rev. Gilbert Burrington's _Arrangement of the Genealogies of the Old Testament and Apocrypha_, Lond. 1836, a learned and elaborate work: "In 2 Sam. xvii. 25., Abigail is said to be the daughter of Nahash, and sister to Zeruiah, Joab's mother; but in 1 Chron. ii. 16., both Zeruiah and Abigail are said to be the daughters of Jesse; we must conclude, therefore, with Cappell, either that the name [Hebrew: NCHSH], Nahash, in 2 Sam. xvii. 25., is a corruption of [Hebrew: YSHY], Jesse, which is the reading of the Aldine and Complutensian Editions, and of a considerable number of MSS. of the LXX in this place or that Jesse had two names, as Jonathan in his Targum on Ruth iv. 22. informs us; or that Nahash is not the name of the father, but of the mother of Abigail, as Tremellius and Junius imagine; or, lastly, with Grotius, we must be compelled to suppose that Abigail, mentioned as the sister of Zeruiah in 2 Sam., was a different person from Abigail the sister of Zeruiah, mentioned in 1 Chron., which appears most improbable." [Greek: Halieus]. Dublin. _Anagram_ (Vol. vii., p. 546.).--Some years since I purchased, at a book-stall in Cologne, a duodecimo (I think it was a copy of Milton's _Defensio_), on a fly-leaf of which was the date 1653, and in the neat Italian hand of the period the following anagram. The book had probably belonged to one of the English exiles who accompanied Charles II. in his banishment. I have never met with it in any collection of anagrams hitherto published. Perhaps some of your numerous readers may have been more fortunate, and can give some account of it. "Carolus Stuartus, Angliæ, Scotiæ, et Hiberniæ Rex, Aulâ, statû, regno exueris, ac hostili arte necaberis." JOHN O' THE FORD. Malta. _Passage in Sophocles_ (Vol. viii., pp. 73. 478. 631.).--Your correspondent M. is quite right in translating [Greek: prassein] _fares_, and referring it not to [Greek: Theos], but to the person whom the Deity has infatuated; and he is equally right in explaining [Greek: oligoston chronon] _for a very short time_. [Greek: Prassei], the old reading restored by Herman, is probably right; but it must still be referred to the same person: _Ille vero versatur_, &c. MR. BUCKTON explains [Greek: hôi], which is the relative to [Greek: noun], to signify _when_, and translates [Greek: bonleuetai] as if it were equivalent with [Greek: bouletai]. [Greek: Ton noun hôi bouleuetai] is _the mental power with which he_ ([Greek: ho blaphtheis], not [Greek: Theos]) _deliberates_. [Greek: Atê] is, as M. properly explains it, not _destruction_, but _infatuation, mental delusion; that judicial blindness which leads a man to his ruin_, not the ruin itself. It is a leading idea in the Homeric theology (_Il._ xix. 88., xxiv. 480., &c.).