P. 252 note t add—The emendation of Dobree, Adv. vol. I. p. 599. of ἐρασταὶ for ἱερεῖς is not needed, since it is proved that the leap from the Leucadian rock was originally a religious rite.
P. 384. note c add—The identification of Artemis with the moon is earlier than that of Apollo with the sun (B. II. ch. 5. § 5.) The former occurs not only in Æschyl. Xant. fr. 158. ed. Dindorf, but is also manifest in the worship of the Munychian and Brauronian Artemis. The name Αἰθοπία designates her shining countenance or orb; and a cake surrounded with lights, called for [pg 480] that reason ἀμφιφῶν or ἀμφιφῶς, was offered to the goddess on the 16th of Munychion, because the moon was full on that day. See Callim. fr. 417. ed. Bentl. Eratosth. ap. Steph. Byz. in Αἰθοπία, Hesych. in Αἰθιοπαῖδα, Apollod. fr. p. 402. Heyne.
P. 390. note r add—I cannot approve of Lobeck's emendation of Ἑρμῆς for Ἡρακλῆς in Etymol. Mag. et Gud. in κηρυκεῖον (Aglaoph. vol. II. p. 1166); since the mythical system there alluded to is very different from that of the ordinary Greek mythology.
P. 475. note o. In the passage of Constantinus, read καὶ τὴν Ὀρέστειαν δὲ. Ὀρέστεια is used by Appian, quoted in the following note.
Vol. II.
P. 5. notes col. 1. l. 8. after the parenthesis add: with Cimon (Plut. Cim. 14.)
P. 8. note p for Zeeob read Zenob.
P. 131. l. 15. It does not appear that the Spartan nomophylaces were guardians of written laws. The Athenian and Olympian nomophylaces were not obviously connected with the written legislation. By nomophylaces in Greece were generally understood guardians of manners. See p. 240. note s.
P. 132. l. 7. for nomophylaces read nomothetæ.
[Transcriber's Note: The following images are sections of the large map attached to the binding of the book. To allow it to be represented in this e-book, it has been divided into 16 sections. They are laid out in this manner:]