Delia is being carefully watched and the door is locked to keep her in and her lover out . It is hardly reasonable to suppose that she has in these circumstances been left in possession of the key; it is presumably in the custody of the ianitor. According to Ovid, what girls in this situation did was to have a duplicate key fabricated for use when occasion offered. The Delphin Ed. note ‘Par. pro fixo habet fcdso’ may, of course, record (...) what is merely a correction. Falso may, on the other hand, have arisen from a gloss on a reading ficto in a manuscript prior to those extant, which could easily have degenerated to fixo. This reading would sufficiently improve the sense of the passage to merit consideration, for lines 17 ff., while couched in general terms, clearly refer to the situation in which Tibullus and Delia are placed and describe the kind of behaviour by which they are to merit Venus' aid. (shrink)

Odysseus' man, disguised as the captain of a merchant ship, is explaining to Neoptolemus how he chanced unexpectedly to meet Neoptolemus' sailors. Jebb's note, ‘the same land ; not, strictly, the same “spot” ’, and his rendering, ‘off the same coast’, somewhat contradict one another.

Panegyric IV , 24, 2: diducta acie inreuocabilem impetum hostis effundis, dein quos ludificandos receperas reductis agminibus includis. Acidalius' correction ludificando is accepted in both the Teubner editions. The addition of the s would, of course, be an easy error, and quite characteristic of the MSS, of these authors. But there is no need for the correction, in view of the frequency; in the Panegyrici Latini, of the Gerundive as a Future Participle Passive, an unquestionable example of which occurs, in (...) fact, in the last sentence of the chapter in question. ‘Quos ludificandos receperas’ means ‘whom you had admitted with the intention that they should be tricked,’ is equivalent in sense to ‘quos ludificaturus receperas.’ The Gerundive used as Future Participle Passive gives an appropriate picture of the purpose with which the manoeuvre described by receperas was carried out. (shrink)

Following the example of the late Professor R. S. Conway, who in the Transactions of the Cambridge Philological Society, vol. v, part i , discussed ‘The Use of the Singular Nos in Cicero's Letters’, I examined Catullus’ employment of the idiom in an article published in Mnemosyne, series iii, vol. vii, fasc. 2 , pp. 148–56. While the usage of Catullus exemplified various of Conway's indisputable types of the singular nos, such as the Plural of Authorship and the Plural of (...) Proprietorship, my observations did not confirm his main thesis of a ‘projective’ use, which L. C. Purser reviewing his rnonograph called ‘a Pluralis Dignitatis or Fiduciae, not to say Adrogantiae’, in direct contrast to the orthodox pluralis modestiae. I found that, where the use of nos related to a state of mind of the writer or speaker, not merely to circumstances of his environment, the usage in Catullus was either a pluralis modestiae or one of several derivative types. My examination of Virgil seems wholly to confirm the conclusions reached concerning Catullus, whose types of singular nos I classified as follows: the Plural of Proprietorship ; the Traveller's Plural ; the Local Plural ; the Plural of Authorship ; the Social and Domestic Plural ; the pluralis modestiae , pp. 87–9); the Plural of Pleading or Requesting; the Plural of Pathos or Self-pity. Of these , , , and are a product of circumstances of environment and relate to a group of which the speaker or writer is a member; , , , and express an attitude or state of mind. Virgil's examples of the usage fall into six of these categories, and being absent. For the purposes of the present study I shall, in order to indicate more clearly the connexion between and , and the subjective character of , number the six Virgilian categories as follows: the Plural of Proprietorship; the Social and Domestic Plural; the Plural of Authorship; the pluralis modestiae; the Plural of Pleading or Requesting; the Plural of Pathos, Self-pity, or Complaint. (shrink)

Libertarians such as J.R. Lucas have abandoned traditional Christian doctrines because they cannot reconcile them with the freedom of the will. Traditional Christian thinkers such as Augustine have repudiated libertarianism because they cannot reconcile it with the dogmas of the Faith. In Free Will and the Christian Faith, W.S. Anglin demonstrates that free will and traditional Christianity are ineed compatible. He examines, and solves, puzzles about the relationships between free will and omnipotence, omniscience, and God's goodness, using the idea of (...) free will to answer the question of why God allows evil, and presenting arguments that link free will to eternal life and to the nature of revelation. Topics covered include the meaning of life, the soul and Lesbegue measure, and strategies for discerning the voice of God. (shrink)

Modern knowledge of servo systems and computing machines makes it possible to specify a circuit that can and will induce the rules and winning moves in a game like chess when they are given only ostensibly, that is, by playing against opponents who quit when illegal or losing moves are made. Such circuits enjoy a value social in the sense that it is shared by the players.La connaissance moderne des servomécanismes et des machines à calculer permet de concevoir un circuit (...) qui pourra suivre des règles et décider les coups décisifs dans un jeu comme le jeu d'échecs tout au moins quand les coups sont joués de faÇon apparente, c'est-à-dire contre des adversaires qui abandonneront dans le cas de coups irréguliers ou de coups absurdes.De tels circuits possèdent une „valeur” sociale dans la mesure où elle est partagée par les autres joueurs.Moderne Kenntnissen im Gebiete von Folgegeraeten und Rechenmaschinen ermoeglichen es einen elektrischen Kreis aufzuwerfen, der die Regeln und gewinnbringende Zuege eines Spieles wie Schach induktiv erfassen kann und wird, wenn diese Regeln und Zuege nur ostensiv gegeben sind; d.h. indem mit Gegnern gespielt wird, die das Spiel einstellen sobald regelwidrige oder verlustbringende Zuege gemacht werden. Solche Kreise schaffen demnach einen Wert, der gesellschaftlich in dem Sinn ist, dass er auch von den Mitspielern geteilt wird. (shrink)

By arguing that his use of representations at the core of Durkheim's sociological thought, this book makes a unique contribution to Durkheimian studies which have recently been dominated by postivist and functionalist interpretaions, and reveals a thinker very much in tune with contemporary developments in philosophy, linguistics and sociology.

Since my article in C.Q. xli, pp. 86 ff., a further discussion of the problem has come to my notice. H. Jacobsohn, in an article entitled Σκνθικ in Zeitschr. f. vergleichende Sprachforschung, liv, pp. 254 ff., anticipates my point that the Greek ᾊξενƿς is borrowed not from Avestan but from some other Iranian language, probably Scythian. He also makes outan attractive case, based on the word παφδεισ¿ς, for considering the Iranian pronunciation at the period when the loan occurred to have (...) been αχšēna, with ē from original ai. It is unfortunate that he should have supported his case with the argument that a form αχšaina is too remote from Greek ξειν¿ς for the identification to have taken place: this insistence on complete homonymy in folk-etymology I have already criticized in discussing Moorhouse's article; and in any case it is by no means certain that ξεινႿς is the earliest form of the name in Greek. (shrink)

In an article on ‘The Name of the Euxine Pontus’ in C.Q.xxxiv , pp. 123 ff., A. C. Moorhouse rejects the suggestion made by M. Vasmer and supported by Boisacq that the original Greek title ξενος was a popular rendering of the Avestan adjective αχṦαệνα, ‘of dark colour’. Moorhouse raises the following objections to this theory: i. There is no direct evidence of the Avestan adjective ever being applied to the Black Sea. ii. In historical times ‘Avestan is a long (...) way from Greek’ and in prehistorical times it is doubtful whether the speakers of Avestan had any close connexion with the Black Sea. iii. Assuming πόντος to denote ‘way’, ‘the dark way’ would be a fantastic name for any sea. iv. The early Greek form is ξενος, and only metri gratia ξεινος, whereas if the word is a loan from αχṧαēνα we should expect the phonetically closer form ξενος. (shrink)