――――――――――――――“_laborat_ Lympha fugax trepidare.” _Od._, B. II. O. 3. L. 11. The rushing water _strives_ To force a swifter passage. And that, doubtless, is its meaning, when joined to _dolore_. What Mysis says, moreover, to Lesbia the midwife, in the first scene of the third act, is sufficient to justify this interpretation. NOTE 105. _Can I suffer, that she, who has been brought up in the paths of modesty and virtue, should be exposed to want, and, perhaps, even to dishonour?_ By the expression _sinam coactum egestate ingenium immutarier?_ _shall I suffer her innocence to be endangered by want?_ I am inclined to believe that Terence meant, the want of friends and protection, and not poverty, because we are told afterwards, (_Act_ IV.) that Glycera was possessed of the property of Chrysis, which we are to imagine, from what Crito says concerning it, to have been something considerable. I believe _egestate_ is often put for want of any kind. It may appear somewhat enigmatical, that Terence should speak of the liberal and virtuous education of Glycera, by such a person as Chrysis was said to have been; but it is a circumstance in no wise repugnant to the manners of the Greeks; as we see in the Eunuch in the instance of _Thais_ and _Pamphila_. NOTE 106. _I call upon you, then, by the pledge of this hand you now extend to me, and by the natural goodness of your disposition._ Quod ego te per hanc dextram oro, et _ingenium_ tuum. Some read _genium_, _by your genius_, or _by your good angel_, and quote the following passage from Horace in support of this reading: “Quod te per _genium_ dextramque, deosque penates Obsecro et obtestor.” _Epistles_, B. I. E. 7. L. 94. The difference, however, between the _genius_ and the _ingenium_, is not very material; as the _ingenium_ or disposition, was supposed by the ancients to be prompted by the _genius_, or tutelar spirit, who presided over and directed all the actions of mankind. Each person was thought to have a good and also an evil spirit, who never quitted its charge till death: the spirits attendant on the men were called by the Romans _genii_, and those belonging to the women were named _junones_. The Greeks considered these aërial beings as of a nature between that of gods and men: and that they communicated to the latter the will of the former by oracles, dreams, _&c._ Apuleius takes the genius to be the same as the lar and larva: but it is most probable, that the larvæ, lemures, and dæmones, were all used as names for what were termed the _evil genii_. NOTE 107. _Be to her a friend, a guardian, a parent._