Blue, in the early practice of the tinctorial art, appears to have been the most humble of the colours in use, and the least affected by any external influence; and, down to the present day, if certain tints of recent invention be excepted, the same character may be claimed for it. What then more natural, than that it should be taken as the type of immutability, or that every party, political or religious, should in turn assume it as the badge of honesty of purpose, and of firm adherence to their principles? F. S. Q. _Modum Promissionis_ (Vol. ii., pp. 279, 347, 468.).--This phrase is perhaps connected with the promissivus modus, _i.e._ tempus promissivum or futurum of Diomedes and other mediaeval grammarians. T. J. _Fronte capillata, &c._ (Vol. iii., pp. 8. 43.).--The representation of "Occasio," or "Opportunity," with hair in front, and bald behind, is far more ancient than the drama referred to by your correspondent G. A. S. In the _Anthologia_ (Brunck's edition, vol. ii. p. 49.) the following beautiful epigram is the 13th by Posidippus:-- [Greek: Eis Agalma tou Kairou.] [Greek: Tis, pothen ho plastes? Sikuonios. Ounoma de tis?] [Greek: Lusippos. Su de, tis? Kairos ho pandamator.] [Greek: Tipte d' ep' akra bebekas? Aei trochao. Ti de tarsous] [Greek: Possin echeis diphueis? Hiptam' hupenemios.] [Greek: Cheiri de dexiterei ti phereis xuron? Andrasi deigma] [Greek: Hos akmes pases oxuteros teletho.] [Greek: He de kome, ti kat' opsin? Hupantiasanti labesthai,] [Greek: Ne Dia. Taxopithen pros ti phalakra pelei?] [Greek: Ton gar hapax ptenoisi parathrexanta me possin] [Greek: Ou tis eu' himeiron draxetai exopithen.] [Greek: Tounech' ho technites se dieplasen? Heineken humeon,] [Greek: Xeine, kai en prothurois theke dikaskalien.] {93} The same epigram, with an inconsiderable alteration, is given in Bosch's _Anthologia Graeca_, vol. ii. p. 478., with a close Latin translation by Grotius. The following English version of the Greek is as nearly literal as the idioms of the two languages will allow. "Who is the sculptor, say, and whence? From Sicyon. What is he By name? Lysippus. Who art thou? I am Opportunity. "Why is thy step so high and light? I am running all the day. Why on each foot hast thou a wing? I fly with the winds away. "Why is a razor in thy hand? More keen my edge is set. Why hast thou hair upon thy brow? To seize me by, when met. "Why is thy head then bald behind? Because men wish in vain, When I have run past on winged feet To catch me e'er again. "Why did the artist form thee so? To place me in this hall, That I a lesson thus might give To thee, friend, and to all." Ausonius, in the fourteenth century of the Christian era, imitates this in his 12th epigram. Phaedrus (lib. v., fab. 8), in the Augustine age, speaks of the same representation as already sanctioned by antiquity:--