[3] _‘Αμὑμονος_ translated in this place _inculpabilis,_ and made the epithet of Ægisthus, is from the true sense of the word, as it is here to be understood; which is quite contrary. As _ὰντίθεος_ is to be expounded in some place _Divinus,_ or _Deo similis,_ but in another (soon after) _contrarius Deo._ The person to whom the epithet is given giving reason to distinguish it. And so _ὀλοὁφρων,_ an epithet given to Atlas, instantly following, in one place signifies _mente perniciosus,_ in the next, _qui universa mente gerit._ [4] In this place is Atlas given the epithet _ὀλοὁφρων,_ which signifies _qui universa mente agitat,_ here given him for the power the stars have in all things. Yet this receives other interpretation in other places, as abovesaid. [5] _Δὐστηνος_ is here turned by others, _infelix,_ in the general collection; when it hath here a particular exposition, applied to express Ulysses’ desert errors, _‘παρἁ τὁ στἣναι, ut sit, qui vix locum invenire potest ubi consistat._ [6] This is thus translated, the rather to express and approve the allegory driven through the whole Odysseys. Deciphering the intangling of the wisest in his affections; and the torments that breed in every pious mind; to be thereby hindered to arrive so directly as he desires, at the proper and only true natural country of every worthy man, whose haven is heaven and the next life, to which, this life is but a sea in continual æsture and vexation. The words occasioning all this are _μαλακοἳς λὀλοις: μαλακὀς_ signifying, _qui languide, et animo remisso rem aliquam gerit;_ which being the effect of Calypso’s sweet words in Ulysses, is here applied passively to his own sufferance of their operation. [7] _῞Ερκος ὀδὀντων,_ viz. _vallum_ or _clanstrum dentium,_ which, for the better sound in our language, is here turned, Pale of Ivory. The teeth being that rampire, or pale, given us by nature in that part for restraint and compression of our speech, till the imagination, appetite, and soul (that ought to rule in their examination, before their delivery) have given worthy pass to them. The most grave and divine poet, teaching therein, that not so much for the necessary chewing of our sustenance our teeth are given us, as for their stay of our words, lest we utter them rashly. [8] _Τὀσος παîς, Tantus filius._ Pallas thus enforcing her question to stir up the son the more to the father’s worthiness. [9] _’Ερἰηρος ἀοιδὀς. Cantor, cujus tam apta est societas hominibus._