1777. The charm of that repose and freedom from care supposed to be tasted in the seclusion of the country, appears in all ages to have led to the belief, that there is something more natural in fields and forests than in cities, though it be quite as necessary that man should have dwellings as that he should cultivate the ground. The paradox, however, is thus expressed by Varro: Divina natura dedit agros, ars humana ædificavit urbes. De Re Rust. iii. 1, which Cowper, unconsciously perhaps, has thus translated,

1778. Travellers find among the modern shepherds of the East much the same tastes and habits. “The hills,” observed Dr. Chandler, speaking of Lydia, “were enlivened by flocks of sheep and goats, and resounded with the rude music of the lyre and of the pipe; the former a stringed instrument resembling a guitar, and held much in the same manner, but usually played on with a bow.” Chandler, i. p. 85. Cf. Theocrit. Eidyll. i. 7. viii. 9.

1779. The same habits still prevail: “We could discern fires on Lesbos as before on several islands and capes, made chiefly by fishermen and shepherds, who live much abroad in the air, to burn the strong stalks of the Turkey wheat and the dry herbage on the mountains.” Chandler, i. 11. Cf. p. 320.

1780. Among other things we find them putting the strongest faith in dreams—at least we may suppose the fishermen in Theocritus, who lay so much stress on the visions of the night, to hold a creed pretty nearly akin to that of shepherds. Eidyll. 21. v. 29. sqq.

1781. The gods they principally worshiped were Pan, the Muses, and the Nymphs. To the Nymphs and Pan they sacrificed as to gods presiding over mountains, where they themselves usually wandered. Pan, moreover, was skilled in the pipe, the instrument of their race. The Muses they adored as the goddesses of poetry and music. Schol. Theoc. i. 6. In verse 12 of the same Eidyll. the Nymphs are spoken of where the office of the Muses is in contemplation, which may easily be explained. For the Muses are properly the Nymphs of those fountains which inspire poets with their lays. Cf. Voss. ad Virg. Eclog. iii. 84. By the Lydians the Muses were denominated Nymphs. Schol. Theoc. Eidyll. vii. 92. Cf. Eidyll. v. 140. Lyc. Cassand. 274. ibique Schol. et Potter. Kiessl. ad Theocrit.

1782. Lycoph. Cassand. 91, seq. in common with Homer and the other ancient poets, represent princes as shepherds. The guarding of flocks was then, in fact, a regal occupation. Didymos, ad Odyss. ν. 223, observes, that τὸ παλαιὸν καὶ οἱ τῶν βασιλέων παίδες πανάπαλοι (l. παναίπολοι) ἐκαλοῦντο, καὶ ἐποίμαινον. Meurs. ad Lycoph. p. 1181. Varr. De Re Rust. ii. 1.

1783. Il. ζ. 25. Odyss. ο. 385, seq.

1784. Il. δ. 106.

1785. Iliad. δ. 452, seq. ε. 137. θ, 555.

1786. The following picture by Milton almost seems to be designed to form a contrast to the above:

Iliad θ. 559, sqq. Here shepherd, observes the Scholiast, is used for herdsman. Ποιμήν εἶπεν ἀντὶ τοῦ βουκόλος διὰ νυκτὸς γὰρ αἱ βόες νέμονται, in loc. i. 238.

1787. On this passage Ἀρίσταρχος τὴν κατὰ φύσιν λαμπρὰν λέγει κἂν μὴ πλήθουσα ᾖ εἰ γὰρ πληροσέληνος ἦν, ἐκέκρυπτο ἄν μᾶλλον τὰ ἄστρα. Schol. Bekker. t. i. 238. Cf. Eustath. in Iliad. θ. t. i. p. 621.

1788. Iliad, μ. 451, seq.

1789. Iliad, ν. 491, sqq.

1790. Iliad. π. 354, sqq.

1791. Iliad. σ. 161, seq.

1792. Odyss. μ. 131. The duties of this servant are described by Varro, who likewise states the physical qualities required to be found in shepherds. Contra, pernoctare ad suum quemque gregem esse omnes sub uno magistro pecoris cum esse majorem natu potius quàm alios et peritiorem quàm reliquos, quod iis qui ætate, et scientia præstant animo æquiore reliquis parent. Ita tamen oportet ætate præstare ut ne propter senectutem minus sustinere possit labores. Neque enim senes, neque pueri callium difficultatem, ac montium arduitatem, atque asperitatem facile ferunt: quod patiendum illis qui greges sequuntur præsertim armenticios, ac caprinos quibus rupes ac silvæ ad pabulandi cordi. De Re Rust, ii. 10. Cf. Colum. ii. 1.

1793. Geop. xviii. 1. Yet we find mention in Demosthenes of a shepherd with a flock of fifty sheep under his care. In Everg. et Mnes. § 15.

1794. Leake, Travels in the Morea, vol. i. p. 17.

1795. Plat. de Rep. iv. t. vi. p. 204. Columella describes with poetical enthusiasm the character and qualities of the shepherd’s dog, which he refuses to class among dumb animals, its bark being, according to him, full of meaning: “Canis falso dicitur mutus custos nam quis hominum clarius, aut tanta vociferatione bestiam vel furem prædicat quam iste latratu? quis famulus amantior domini? quis fidelior comes? quis custos incorruptior? quis excubitor inveniri potest vigilantior? quis denique ultor aut vindex constantior? Quare vel in primis hoc animal mercari tuerique debet agricola, quod et villam et fructus familiamque, at pecora custodit.” De Re Rusticâ, 7. 12.

1796. Sch. Aristoph. Vesp. 897.

1797. Aristot. Hist. Animal. ix. 1.

1798. Luc. Bis Accus. § 11.

1799. Plat. Rep. iii. § 10. Stalb.

1800. Theocrit. i. 129. Plat. de Rep. t. vi. p. 132. Mosch. Eidyll. iii. 54.

1801. Athen. xiv. 22.

1802. Etym. Mag. 690. 11.

1803. “Sic et hodie audio Hibernos, qui pecuariam exercent, musicæ deditos, et triangulari cithara (quam vocamus harpe) plerumque se oblectare solere, unde aiunt insignia regni Hiberniæ fuisse olim et esse adhuc tale musicum instrumentum.” Desc. Græc. Ant. p. 61.

1804. Schol. Aristoph. Nub. 73. Cf. Vesp. 442. Küst.—Eq. 398. Bekk. Luc. Tim. § 8. We find mention also made of a cloak of wolfskin. Philostrat. Vit. Sophist. ii. 6.

1805. Suidas. v. διφθέρα. t. i. p. 757. e.

1806. Harless. ad Theocrit. v. 2.

1807. Cyclop. 79, seq.

1808. Lord Bacon considers the pastoral state preferable in some respects to the agricultural:—“The two simplest and most primitive trades of life; that of the shepherd (who by reason of his leisure, rests in a place, and living in view of heaven, is a lively image of a contemplative life) and that of the husbandman; where we see the favour of God went to the shepherd and not to the tiller of the ground.”—Advancement of Learning, p. 64. Shepherds made libations of milk to the Muses. Theocrit. i. 143, seq.

1809. Even yet we find the shepherds of Greece retain some smack of classical learning: “After dinner I walked out with a shepherd’s boy to herbarise; my pastoral botanist surprised me not a little with his nomenclature; I traced the names of Dioscorides, and Theophrastus, corrupted, indeed, in some degree by pronunciation, and by the long series annorum, which had elapsed since the time of these philosophers, but many of them were unmutilated, and their virtues faithfully handed down in the oral traditions of the country. My shepherd boy returned to his fold not less satisfied with some paras that I had given him, than I was in finding in such a rustic a repository of ancient science.”—Sibth. in Walp. i. 66, seq. There is in Sir John Fortescue, De Laudibus Legum Angliæ, translated by Robert Mulcaster, in the reign of Queen Elizabeth, a passage describing the pastoral habits of our ancestors, and the intellectual superiority they engendered, which appears to me so excellent, that I cannot resist the temptation to introduce it here:—“England is so fertile and fruitefull, that comparing quantity to quantity it surmounteth all other landes in fruitefulnesse. Yea, it bringeth forth fruite of itselfe, scant provoked by mann’s industrie and labour. For there the landes, the fieldes, the groves, and the woodes, doe so aboundantlye springe, that the same untilled doe commonly yield to their owners more profite then tilled, though else they bee most fruitefull of corne and graine. There also are fieldes of pasture inclosed with hedges and ditches, with trees planted and growing uppon the same, which are a defence to their heardes of sheepe and cattell, against stormes and heate of the sunne; and the pastures are commonly watered, so that cattell shutte and closed therein have no neede of keeping neither by day, nor by night. For there bee no wolves, nor beares, nor lyons, wherefore their sheepe lye by night in the fields, unkept within their foldes wherewith their land is manured. By the meanes whereof, the men of that countrie are scant troubled with any painefull labour, wherefore they live more spiritually, as did the ancient fathers, which did rather choose to keepe and feede cattell, than to disturbe the quietnesse of the minde with care of husbandrie. And heereof it cometh, that menne of this countrie are more apte and fitte to discerne in doubtfull causes of great examination and triall, than are menne whollye given to moyling in the ground; in whom that rurall exercise engendereth rudeness of witte and minde.” chap. 29.

1810. The reader will in this place perhaps remember the dream of Rousseau, on the enjoyment which the possession of such a ring would have afforded him; when after pushing his speculations as far as they could go he determines that he was much better without it.—Rêveries du Promeneur Solitaire, iii. 137.

1811. Plat. Rep. ii. § 3. Cf. x. § 12. Stallb. Among the gods similar powers were attributed to the helmet of Hades. Thus, in Homer, Athena is concealed from Mars by the effect of this enchanted piece of armour.—Iliad, ε. 845. Apollod. ii. 4. 2.

1812. To the same class belongs that tradition of a brazen tablet thrown up by a fountain in Lycia foretelling the overthrow of the Persian monarchy by the Greeks.—Plut. Alexand. § 17.

1813. Cf. Varr. De Re Rust. ii. 10.

1814. Athen. xiii. 87.

1815. This was the κισσύβιον, a goblet or cup turned of ivy wood. It was usually rubbed with wax and polished, for the purpose of bringing out the beautiful carving which adorned it. Cf. Etym. Mag. 515. 33.

1816. Theocrit. i. 32, sqq.

1817. Though even here we detect the presence of hirelings; for Homer observes, that, among the Læstrigons, such shepherds as could do with little sleep received double wages. Odyss. κ. 84, seq.

1818. In fact black slaves, from Africa, were sometimes employed as shepherds, at least in Sicily. Theoc. i. 24.

1819. John, x. 11, sqq.

1820. Isaiah, xl. 11.

1821. It has been observed by Gibbon, who had diligently studied the pastoral nations of Asia in their general habits and characteristics, that ambition and the spirit of conquest are powerfully excited by the shepherd’s manner of life. “The thrones of Asia have been repeatedly overturned by the shepherds of the north, and their arms have spread terror and devastation over the most fertile and warlike countries of Europe. On this occasion, as well as on many others, the sober historian is forcibly awakened from a pleasing vision and is compelled with some reluctance to confess, that the pastoral manners which have been adorned with the fairest attributes of peace and innocence are much better adapted to the fierce and cruel habits of a military life.” Decline and Fall of the Roman Empire, iv. 348. Hippocrates in his brief but vigorous manner has presented us with a picture of the Scythian shepherd’s life in ancient times, (De Aër. et Loc. § 92, sqq.) and from modern travellers we find that it differed very little from that which they lead at the present day. See the travels of Rubriquis in Hakluyt, i. 101, sqq. See also the notes of Coray on Hippocrates, t. ii. 280, seq.

1822. Theocritus describes Daphnis dying for love. Eidyll. i. 135.

1823. Hom. Hymn. ad Ven. 54, sqq.

1824. Compare Trollope, Notes on St. John, x. i.

1825. Aleuas, the Thessalian, is said to have been favoured with the visits of a very different mistress as he pastured his herds on Mount Ossa, near the Hæmonian spring; for a dragon of enormous size, becoming enamoured of his beauty and golden hair, frequently approached the shepherd with presents of game of her own catching. Having laid her gifts at his feet, she would kiss his locks and lick his face with her tongue, which, as the fountain was so near it, may be hoped was a work of supererogation. Ælian. De Nat. Animal. viii. 11.

1826. Hymn. ad Vener. 158, sqq.

1827. Dion Chrysostom. Orat. vii. t. i. p. 219, sqq. Phot. 166. a. 24.

1828. On this mountain and the mythological legends attached to it, see Virg. Æn. xi. 260, with the note of Servius. Ovid. Metamorph. xiv. 472. Cf. Propert. v. 115, sqq. Jacobs. Plin. iv. 21. An ancient scholiast, quoted by Morell, thus relates the revenge of Nauplios: Ναύπλιος τοῦ υἱέος δὴ τοῦ Παλαμήδους τοῦ φόνου ἀμυνόμενος τοὺς Ἕλλήνας τοῦ ἀνέμου αὐτοῖς ἐνστάντος· ἐπεὶ τοῦτον διὰ θαλάττης ἐγέλων. αὐτὸς οὗτος τὸν Καφηρέα καταλαβὼν εἶτα νυκτὸς πυρσεύων ἀπὸ τῶν ἐκεῖσε πετρωδῶν πάγων, ἠπάτα προσχεῖν, ὡς δή τινι εὐπροσόδῳ ἀκτῆ τοῖς ἀποτόμοις κρημνοῖς εἰς βάθος ἐῤῥιζωμένοις καὶ χοιράσι διειλημμένοις. καὶ οὕτως ἀπρόοπτως ἀπωλόντο. Schediasm. &c., in Dion. t. ii. p. 580, seq. Cf. Strab. viii. 6. t ii. p. 195. Apollodor. ii. i. 5. Orph. Argonaut. 204, sqq.

1829. On the purple fisheries of Eubœa, cf. Feder. Morell. Schediasm. &c., in Dion. ii. 576. Reiske. and Aristot. Hist. Animal. v. 15.

1830. A life equally simple is led by the Albanian shepherds of the present day. “They live on the mountains, in the vale or the plain, as the varying seasons require, under arbours, or sheds, covered with boughs, tending their flocks abroad, or milking the ewes and she-goats at the fold, and making cheese and butter to supply the city.” Chandler, ii. p. 135.

1831. Iliad. β. 541. δ. 464. The long hair of these ancient warriors is thus mentioned by the Homeric Scholiast: τὰ ὀπίσω μέρη τῆς κεφαλῆς κομῶντες ἀνδρείας χάριν. ἴδιον δὲ τοῦτο τῆς τῶν Εὐβοέων κουρᾶς, τὸ ὄπισθεν τὰς τρίχας βαθείας ἔχειν. t. i. p. 83. Bekker.

1832. Cf. Theoph. De Sign. Pluv. i. 22.

1833. Had Bernardin de St. Pierre read this when he wrote his Indian Cottage?

1834. An equal degree of contentment to that which in this recital we find exhibited by the Eubœan herdsmen, is still in our own times displayed by the rough peasants of the Lipari islands, in the midst of far greater privations:—“It is incredible at the same time how contented these islanders are amid all their poverty. Ulysses perhaps cherished not a greater love for his Ithaca than they bear to their Eolian rocks which, wretched as they may appear, they would not exchange for the Fortunate islands. Frequently have I entered their huts which seem like the nests of birds hung to the cliffs. They are framed of pieces of lava ill-joined together, equally destitute of ornament within and without, and scarcely admitting a feeble uncertain light, like some gloomy cavern.” Spallanzani, Travels in the Two Sicilies, iv. 147.

1835. The absence of these tormentors of cattle was considered a matter of great importance by the ancients. Virgil, where he is giving directions respecting the best pastures suited to the youthful mothers of the herds, celebrates the exploits of the gadfly:

See the note of Philargyrius in loc. Aristot. Hist. Animal, iv. 4. v. 19.

1836. Plat. Opp. t. i. p. 9. To protect from pollution spots shaded by noble trees they were accustomed to consecrate them to some god, and to erect beneath the overhanging branches statues and altars. Id. ib. In Crete the fountains are often shaded still by majestic plane-trees. Pashley, ii. 31.

1837. Or even in the shed of a Turkish shepherd in Asia Minor. Dr. Chandler has a passage illustrative of the hospitality of pastoral tribes, which is at once so picturesque and concise that I am tempted to transcribe it: “About two in the morning our whole attention was fixed by the barking of dogs, which, as we advanced, became exceedingly furious. Deceived by the light of the moon we now fancied we could see a village, and were much mortified to find only a station of poor goatherds without even a shed, and nothing for our horses to eat. They were lying wrapped in their thick capotes or loose-coats by some glimmering embers, among the bushes in a dale under a spreading tree by the fold. They received us hospitably, heaping on fresh fuel and producing caimac or sour curds and coarse bread which they toasted for us on the coals. We made a scanty meal, sitting on the ground lighted by the fire and by the moon, after which sleep suddenly overpowered me. On waking I found my companions by my side, sharing in the comfortable cover of the Janizary’s cloak which he had carefully spread over us. I was now much struck with the wild appearance of the spot. The tree was hung with rustic utensils, the she-goats in a pen sneezed and bleated and rustled to and fro; the shrubs, by which our horses stood, were leafless, and the earth bare; a black cauldron with milk was simmering over the fire, and a figure more than gaunt or savage close by us was struggling on the ground with a kid whose ears he had slit, and was endeavouring to cauterise with a piece of red-hot iron.” Chandler, vol. i. 180, seq.

1838. History of the Caliph Vathek. p. 102.

1839. Cf. Philost. Icon. ii. 26, p. 851.

1840. The wild hog is still one of the most common animals in the forests of Greece and Asia Minor. Chandler, i. 77. Even wild bulls occasionally make their appearance in the latter country. 176.

1841. To this best and most economical food for hogs, Homer makes allusion where he introduces the goddess Circe attending to her sty, which she had filled with the transformed companions of Odysseus:

Ælian de Nat. Animal. v. 45, celebrates these Homeric dainties as the food of the hog to which he elsewhere adds the fruit of the ash. viii. 9.

1842. Cf. Theoph. Hist. Plant. ii. 2. 10. ii. 7. 7—iii. 6. 5—vi. 3. 11.

Tim. Lec. Platon. in voce with the note of Ruhnken.

1843. On the three kinds of medlars, Theoph. Hist. Plant. iii. 12. 5.

1844. Philost. Icon. i. 31, p. 809. ii. 26, p. 851.

1845. Robust persons, with loud voices, were ordinarily chosen for herdsmen, while goatherds were selected for their lightness and agility. Geop. ii. 1. Shepherds obtained among the Greeks the name of ποιμένες; while the keepers of other flocks and herds were termed αἰπόλοι. Schol. Theoc. i. 6.

1846. Onomast. i. 249.

1847. Arist. Hist. Anim. viii. 27. 3. Things manufactured from the hair of this animal were called κιλίκια. Etym. Mag. 513. 41.

1848. Arist. Hist. Anim. viii. 27. 3. Speaking of the neighbourhood of Smyrna,—The “sheep,” observed Dr. Chandler, “have broad tails, hanging down like an apron, some weighing eight, ten, or more pounds. These are eaten as a dainty, and the fat, before they are full-grown, accounted as delicious as marrow.” Travels, i. 77. Of the broad-tailed sheep mentioned by the ancients the most remarkable were those of India, where, according to Ctesios, of veracious memory, both they and the goats were larger than asses:—τὰ πρόβατα τῶν Ἰνδῶν καὶ αἱ αἶγες μείζους ὄνων εἰσί, καὶ τίκτουσιν ἀνὰ τεσσάρων καὶ ἓξ ὡς ἐπὶ τὸ πολύ, ἔχουσι δὲ οὐρὰς μεγάλας · διὸ τῶν τοκάδων ἀποτέμνουσιν ἵνα δύνωνται ὀχεύεσθαι. Phot. Biblioth. Cod. 72. p. 46. b. Bekker. Ælian. de Nat. Animal, iv. 32, relates, without any symptoms of incredulity, precisely the same fact; and then adds a circumstance which may keep in countenance the Abyssinian story of Bruce respecting the carving of a rump-steak from a live cow,—for the Indians, observes Ælian, were in the habit of cutting open the tails of the rams, extracting all the fat, and then sowing them up again so dexterously that in a short time no trace of the incision remained visible.

1849. Herod. iii. 113. Ælian. Hist. Anim. x. 4.

1850. Bound together, probably, by wild succory or cneoron, as in modern times by the withe-wind. Theoph. Hist. Plant. vii. 11. 3. vi. 2. 2.

1851. Geop. xviii. 2.

1852. Plin. xxi. 7.

1853. Dioscor. iii. 32.

1854. Geop. xviii. 2.

1855. Aristoph. Eccles. 644. Geop. xviii. 2.4.

1856. Geop. xviii. 2. Apropos of Cytisus, it is observed by Æschylides, in Ælian. de Nat. Animal. xvi. 32, that the rustics of Cios, on account of the aridity of the island, possessed few flocks. Those they had, however, were fed entirely on the leaves of the cytisus, the fig-tree, and the olive, mingled occasionally with the straw and halm of vegetables. The lambs reared on this island were of singular beauty, and sold at a higher price than those of most other parts. In Lydia and Macedonia sheep were sometimes fattened upon fish, which must have given the mutton of those countries a somewhat unsavoury odour. Ælian. De Nat. Animal. xv. 5. Another favourite food of sheep was the leaves of the white nymphæa, the tender shoots of which were eaten by swine, while men themselves fed upon the fruit. Theoph. Hist. Plant. iv. 10. 7. Children, too, it is said, regarded as a delicacy the stalks of the phleos, the typha, and the butomos. The roots of this fruit were given as food to cattle. Id. ibid.

1857. Geop. xviii. 2.

1858. Cf. Athen, v. 60. Hom. Il. β. 305, sqq.

1859. Those of the neighbouring country of Bœotia are now, however, more highly valued. “Flocks of sheep whose fleeces were of a remarkable blackness were feeding on the plain; the breed was considerably superior in beauty and size to that of Attica.” Sibth. in Walp. i. 65. To dream of sheep of this colour was regarded by the ancients as unlucky. Artemid. Oneirocrit. ii. 12. p. 96. The finest black sheep in the ancient world were found in a district of Phrygia in the neighbourhood of the cities of Colossè and Laodicea, the wool of which not only exceeded that of Miletos in softness, but was of a glossy jet colour like that of the raven’s wing. Φέρει δ᾽ ὁ περὶ τὴν Λαοδίκειαν τόπος προβάτων ἀρετὰς, οὐκ εἰς μαλακότητας μόνον τῶν ἐρίων, ᾗ καὶ τῶν Μιλησίων διαφέρει, ἀλλὰ καὶ εὶς τὴν κοραξὴν χρόαν ὥστε καὶ προσοδεύονται χρόαν ὥστε καὶ προσοδεύονται λαμπρῶς ἀπ᾽ αὐτῶν· ὥσπερ καὶ οἱ Κολοσσηνοὶ ἀπὸ τοῦ ὁμωνύμου χρώματος πλησίον οἰκοῦντες. Strab. xii. 8. t. iii. p. 74. Plin. Nat. Hist. viii. 73. Cf. Chandler, Travels in Greece and Asia Minor, i. 262. The country round Abydos also was celebrated for its black flocks among which not a single white sheep was to be discovered. Ælian de Nat. Animal. 3. 32.

1860. Varro. de Re Rust. ii. 2.

1861. Horace speaks of the “pellites oves Galesi.” Od. ii. 6. 10.

1862. Diog. Laert. vi. 41. The practice is noticed also by Pliny who says,—“Ovium summa genera duo, tectum et colonicum; illiud mollius, hoc in pascuo delicatius, quippe quum tectum rubis vescatur. Operimenta ei ex Arabicis præcipua.” Nat. Hist. viii. 72. Columella also mentions these coverings:—“Molle vero pecus, etiam velamen quo protegitur, amittit atque id non parvo sumptu reparatur.”reparatur.” vii. 3, seq.

1863. Var. Hist. xii. 56.

1864. De Cupiditate. § 7.

1865. Macrob. Sat. ii. 4.

1866. Tertull. in Apolog. ap. Menag. ad Laert. vi. 41. t. ii. p. 141. b. c.

1867. Geop. xviii. 2.

1868. Nor in Asia Minor is the shade of trees always deemed sufficient. “We came,” says Dr. Chandler, “to a shed formed with boughs round a tree, to shelter the flocks and herds from the sun at noon.” Travels, i. 25.

1869. Schol. Theoc. i. 21. Cf. Plat. Phædr. t. i. p. 9.

1870. I cannot resist the temptation to introduce in this place the picture in miniature of a Greek landscape from the picturesque and beautiful journal of Dr. Sibthorpe: “We dined under a rock, from whose side descended a purling spring among violets, primroses, and the starry hyacinth, mixed with black Silyrium and different coloured orches. The flowering ash hung from the sides of the mountain, under the shade of which bloomed saxifrages, and the snowy Isopyrum, with the Campanula Pyramidalis; this latter plant is now called χαρισονη; it yields abundance of a sweet milky fluid, and was said to promote a secretion of milk, a quality first attributed to it under the doctrine of signatures. Our guide made nose-gays of the fragrant leaves of the Fraxinella; the common nettle was not forgotten as a pot-herb, but the Imperatoria seemed to be the favourite salad. Among the shrubs I noticed our gooseberry-tree, and the Cellis Australis grew wild among the rocks.” Walp. Mem. i. 63.

1871. See Hesiod. Opp. et Dies, 582, sqq.

1872. To dream of this god was considered auspicious by shepherds. Artemid. Oneirocrit. ii. 42. p. 133.

1873. Schol. Theoc. i. 15. Cal. Hymn. in. Lav. Poll. 72. ibique interp. Nem. Eclog. iii. 3. Cf. Hom. Il. τ. 13. Od. ι. 9. The shepherd in the Anthology (Jacob. t. ii. no. 227. p. 694) is not so religious as Theocritus’ goatherd, for he boldly pipes in the morn and at noon χὡ ποιμὴν ἐν ὄρεσσι μεσαμβρινὸν ἀγχόθι παγᾶς συρίσδων. Kiessling. ad Theoc. i. 15.

1874. Nonn. xlviii. 258, sqq. Cf. Philost. Icon. ii. 11. et J. B. Carpzov. Disp. Phil. De Quiete Dei, p. 16, sqq.

1875. Geop. xviii. 4.

1876. Ferocia ejus cohibetur cornu juxta aurem terebrato. Plin. Nat. Hist. vii. 72. Cf. Geopon. viii. 5. To the same purpose writes also Columella:—Epicharmus Syracusanus qui pecudum medicinas diligentissime conscripsit affirmat pugnacem arietem mitigari terebra secundum auriculas foratis cornibus qua curvantur in flexu. Columell. vii. 3.

1877. It is observed by the ancients that long lank wool indicated strength in the sheep, curly wool the contrary. Geop. xviii. 1, seq.

1878. Geop. xviii. 8.

1879. Duerat quibusdam in locis vellendi mos. Plin. Nat. Hist, vii. 73. Veliæ unde essent plures accepi caussas inquies quod ibi pastores palatim ex ovibus ante tonsuram inventam vellere lanam sint soliti, ex quo vellera dicuntur. Varr. de Ling. Lat. iv. Cf. De Re Rust. ii. 11. Isidor. xix. 27.