{104} For αδέα Wordsworth and Hermann conjecture Ἄρεα. The sense would be that Eunica, who thinks herself another Cypris, or Aphrodite is, in turn, to be rejected by her Ares, her soldier-lover, as she has rejected the herdsman. {105} Reading επιμύσσησι. {106a} Reading τα φυκιοέντα τε λαίφη. {106b} κώπα. {106c} ουδος δ’ ουχι θύραν εΐχ’, and in the next line ά γαρ πενία σφας ετήρει. {106d} αυδάν. {107} Reading, with Fritzsche— αλλ’ όνος εν ράμνω, το τε λύχνιον εν πρυτανείω φαντι γαρ αγρυπνίαν τόδ’ εχειν The lines seem to contain two popular saws, of which it is difficult to guess the meaning. The first saw appears to express helplessness; the second, to hint that such comforts as lamps lit all night long exist in towns, but are out of the reach of poor fishermen. {108a} Reading ηρέμ’ ενυξα και νύξας εχάλαξα. Asphalion first hooked his fish, which ran gamely, and nearly doubled up the rod. Then the fish sulked, and the angler half despaired of landing him. To stir the sullen fish, he reminded him of his wound, probably, as we do now, by keeping a tight line, and tapping the butt of the rod. Then he slackened, giving the fish line in case of a sudden rush; but as there was no such rush, he took in line, or perhaps only showed his fish the butt (for it is not probable that Asphalion had a reel), and so landed him. The Mediterranean fishers generally toss the fish to land with no display of science, but Asphalion’s imaginary capture was a monster. {108b} It is difficult to understand this proceeding. Perhaps Asphalion had some small net fastened with strings to his boat, in which he towed fish to shore, that the contact with the water might keep them fresher than they were likely to be in the bottom of the coble. On the other hand, Asphalion was fishing from a rock. His dream may have been confused. {111} πυρεΐα appear to have been ‘fire sticks,’ by rubbing which together the heroes struck a light. {118} Or εγχεα λοΰσαι, ‘wash the spears,’ as in the Zulu idiom. {124} In line 57 for τηλε read Wordsworth’s conjecture τηδε = ενταΰθα. {127} Odyssey. xix. 36 seq. (Reading απερ not ατερ.) ‘Father, surely a great marvel is this that I behold with mine eyes meseems, at least, that the walls of the hall . . . are bright as it were with flaming fire’ . . . ‘Lo! this is the wont of the gods that hold Olympus.’ {128} ξηρον, _prae timore non lacrymantem_ (Paley). {129} Reading, after Fritzsche, ρωγάδος εκ πέτρας. We should have expected the accursed ashes (like those of Wyclif) to be thrown _into_ the river; cf. Virgil, Ecl. viii. 101, ‘Fer cineres, Amarylli, foras, rivoque fluenti transque caput lace nec respexeris.’ Virgil’s knowledge of these observances was not inferior to that of Theocritus. {130} Reading εστεμμένω. If εστεμμνον is read, the phrase will mean ‘pure brimming water.’ {135} Reading οσσον. {143} Reading αλλη, as in Wordsworth’s conjecture, instead of υλη. {144} Reading ποπανεύματα.