Page images
PDF
EPUB

619.) who is explaining the meaning of the Septuagintal word ἐξηλιάζειν : « Erat, inquit, necessarium, hostes universi mundi μετεωρίσαντας εἰς τοὐμφανὲς ἐπιδείξασθαι ἡλίῳ, καὶ οὐρανῷ, καὶ ἀερὶ, καὶ ὕδατι, καὶ γῆ, κολασθέντας — inde nova vox ἐξηλιάζειν.”

V.120. τὸν πᾶσι θεοῖς Δι ̓ ἀπεχθείας ἐλθόνθ ̓ ὁποσοι Τὴν Διὸς αὐλὴν εἰσοιχνεῦσιν. The Schol. B. says here-καλῶς δὲ εἶπε τὸ ὁπόσοι τὴν Διὸς αὐλὴν εἰσιχνεῦσιν, ὥσπερ εἰ ἔλεγεν ὁπόσοι Διὸς φίλοι, ἦταν γὰρ καὶ ἕτεροι, οἱ οὐ προσεῖχον Διο, τοιοῦτοι δὲ οἱ Τιτῶνες. The explanation of Valckenaer on Hippolytus, v. 66. seems to me to be more probable—παρθένων Αἳ μέγαν κατ' οὐρανὸν Ναίετ ̓ εὐπατέρειαν αὐλὰν Ζανὸς πολύχρυσον οἶκον : « Simul tamen ad avλar, Zavòs pertinere nomen fatendum est: Diis se dicit omnibus invisum AEs. Prom. v. 120. οπόσοι Τὴν Διὸς αὐλὴν εἰσοχνεῦσιν, illic intelligens magni tecta Tonantis Regalemque domum, in quam de rebus humanis Dii conveniebant cum Jove consultaturi: Jupiter in Platonis Critia Τ. 3. p. 121. C. ξυνήγειρε θεοὺς πάντας εἰς τὴν τιμιωτάτην αὐτῶν (f. αὑτοῦ) οἴκησιν, &c. Auctor Axiochi, p. 162. memorat τὴν ὑπόγειον οἴκησιν, ἐν ᾗ βασίλεια Πλούτωνος οὐχ ἥττω τῆς τοῦ Διὸς αὐλῆς, sed in isto loco Stobæi praebebat Codex MS. qui fuit Anton. Augustini, ut οἴκησιν) οὐχ ἧττον τῶν τοῦ Διός.” Thus Lucian says in Deor. Concil. c. 15. (quoted by Dr. Butler, in v. 3. p. 158.) ròv'Eguñv dè xngúξαντα ξυναγαγεῖν ἅπαντας, ὅσοι ἀξιοῦσι ξυντελεῖν εἰς τὸ συνέδριον.

V. 358. ἄχθος οὐκ εὐάγκαλον. Mr. Blomf. says, in his Gloss. p. 121. «*εὐάγκαλος,ulnis facile gestandum. εὐάγκαλον· εὐβάστακτον. Photius,Lex. MS. et Hesych. hunc locum respicientes.” “ εὐάγγαλον· εὐβάστακτον, εὐπροςαγγάλιστον. recte corrigunt viri docti εὐάγκαλον-εὐπροσαγκάλιστον. Porphyr: de Abstin. i. 45. p. 38. ubi φορτίον οὐκ εὐάγκαλον. respexit Æs. Prom. v. 350." Toup's Emendat. in Hesych. p. 279. vol. 3. Edition 1790. Toup in his 4th vol. p. 10. also cites Themistius, p. 157. as saying-οὐκ εὐαγκάλους μοι ἔτι τοὺς λόγους ποιεῖς.

V. 456. - οἱ πρῶτα μὲν, βλέποντες ἔβλεπον μάτην,

κλύοντες οὐκ ἤκουον.

6. Audiens non audit, videns non videt, proverbialis apud nos locutio est ; quin et Chiliastes in adagiorum censu reposuit, Audiens non audit. Hom. Il. φ. de Antilocho, ὡς οὐκ ἀΐοντι ἐοικώς, unde fuxit paramia. Dem. Orat. 1. contra Aristog. οἱ μὲν ὁρῶντες τὰ τῶν ἠτυχηκότων ἔργα, ὥσπερ τὰ τῆς παροιμίας, ὁρῶντας μὴ ὁρῶν, καὶ ἀκούοντας μὴ ἀκούειν. Æs. Prom. Vinct.— ; quanquam alio sensu hæc à Prometheo dicta sunt: contrarium huic est quod legimus in S. S. ἰδὼν εἶδον, videns vidi, aut videndo vidi, ab eo dictum qui aperte videt, nec se videre dissimulat: emphatica locutio est, et Hebraica vulgò creditur; sed falluntur qui purum putum esse Hebraismum censent, cùm eadem omninò phrasis apud Atticos etiam scriptores

occurrat: Lucian. ὁ ̓Αττικώτατος in Dialogis, ἰδὼν εἶδον, ἀλλὰ τὸ πρᾶγμα τεράστιον, τὸν, αὐτὸν πῦρ καὶ ὕδωρ γίγνεσθαι.” J. Duporti In Theophr. Char. Prælectiones, p. 197. Giacomellius and Morell refer to Luke c. viii. 10. ἵνα βλέποντες μὴ βλέπωσι, to Isaiah, c. vi. 9. and to Matt. xiii. 13. 14. In Mangu's sublime Letter to King Louis, in the Travels of Rubriquis, occur these words: « Such, as have heard our command, and would not believe it, but would levy an army against us, they shall be as having eyes, and not seeing ; when they would grasp any thing, they shall be as without hand; when they would walk, they shall be as without feet."

V. 904, οἴστρου δ' ἄρδις. Mr. Β. says in his Gloss. p. 151. άρδις, aculeus. Hesych. ἄρδις· ἀκὶς, Αἰσχύλος Προμηθεῖ δεσμώτη: Etymol. Μ. p. 137. 49. ἄρδις, ἡ ἀκὴ τοῦ βέλους· Καλλίμαχος—ἀλλ ̓ ἀπὸ τόξου

αὐτὸς ὁ τοξευτὴς ἄρδιν ἔχων ἑτέραν.”

Thus Herod. in Book 1. c. 215. ὅσα μὲν γὰρ ἐς αἰχμὰς, καὶ ἄρδεις, καὶ σαγάρεις, χαλκῷ τὰ πάντα χρέωνται. These άρδεις here mean the points, or heads of their arrows, (and this is the proper meaning of the word); for Herodotus had just before said, καὶ ΤΟΞΟΤΑΙ τε καὶ αἰχμοφόροι, σαγάρεις νομίζοντες ἔχειν : the first corresponds with the ἄρδεις in the other passage, the αἰχμοφόροι with the αἰχμὰς, and the σαγάρεις with the σαγάρεις. Again in Book iv. c. 81. ἄρδιν ἕκαστον μιὴν ἀπὸ τοῦ ̓ΟΙΣΤΟΥ κομίσαι.

V. 972. οἱ προσκυνοῦντες τὴν ̓Αδράστειαν, σοφοί.

Mr. Parkhurst says in his Heb. and Eng. Lexicon, p. 119. 2d ed. 4to. "Hence perhaps was named the British Goddess of Vengeance, Andraste, or Adrastia, whom Queen Boadicea, according to Dio in Nerone, invoked before her engagement with the Romans: Αδράστια, η Νέμεσις, says Hesychius.”

66

σε

V.1041. γυναικομίμος ὑπτιάσμασιν χερῶν, “ ὑπτίασμα, sublatio,ab ύπτιος, supinus. Horat. Calo supinas si tuleris manus. cf. Virgil. En. 3. 176. 3. 205. auctor nescio quis apud Suid. v. ὕπτιος. Προσθυμίᾳ τῇ πάσῃ ἀναπετάσαντες τὰς πύλας, ἐδέξαντο ὑπτίαις χερσὶ τοὺς πολεμίους.” Blomf's. Gloss. p. 156. χεῖρας ἀνίσχειν Θεῷ, καὶ χεῖρας ὀρέγειν εἰς οὐρανὸν, phrases sunt synonymæ et parallelæ, quia sc. cœlum Dei habitaculum, idque naturæ lumine vel ethnicis notum : quibus proptereà solenne inter orandum manus et oculos ad cœlum attollere. Apoll. Argon. L. 1. πολλὰ μαλ' ἀθανάτοισιν ἐς αιθέρα χεῖρας ἄειρον Εὐχόμεναι. Aristot. de Calo, L. 1. c. 5. πάντες τὸν ἀνωτάτω τῷ θεῷ τόπον ἀποδιδόασι, καὶ βάρβαροι, καὶ Ἕλληνες, ὅσοι περ εἶναι νομίζουσι θεούς. Autor, lib. de Mundo, qui Aristotelis nomine circumfertur, συνεπι μαρτυρεῖ δὲ καὶ ὁ βίος ἅπας, τὴν ἄνω χώραν ἀποδοὺς Θεῷ· καὶ γὰρ πάντες οἱ ἄνθρωποι ανατείνομεν τὰς χεῖρας εἰς τὸν οὐρανὸν εὐχὰς ποιούμεναι ; Philopon.

de Creat. L. 19. διὸ καὶ τὰς χεῖρας εἰς αὐτὸν (sc. οὐρανὸν) εκτείνουσιν εὐχόμενοι· ποδηγετεῖ γὰρ τοῦτο τὰς παχυτέρας τῶν ψυχῶν διὰ τῆς εἰς τὸν οὐρανὸν τῶν ὄψεών τε καὶ ψυχῶν ἐκστάσεως, &c. Arrian. de Exped. Alex. L. 4. ἐπὶ τοῖς δὲ ἀνατεῖναι Δαρεῖον ἐς τὸν οὐρανὸν τὰς χεῖρας, καὶ εὔξασθαι ὧδε.” J. Duport's Hom. Gnomolog. p. 87-9. We are informed by Mr. Tennant, in his very amusing Indian Recreations (Vol. 1. p. 178.), that, in the work of Menu, every man is forbidden to strike his enemy, when he sues for life with closed palms. Hence arose the Latin expression dare manus alicui and pugnare ad digitum, on which the reader will find some observations in my Edition of Cicero de Senectute and de Amicitiâ, p. 66. Dr. Harwood says, in his New Introduction to the Study and Knowledge of the New Testament (Vol. 2. p. 300). "Another religious custom, that prevailed among the ancients, was in the act of prayer to elevate their hands towards heaven: many instances of this custom occur both in sacred, and in profane authors: this was the posture of the primitive Christians in prayer: they stood up, and, says Tertullian, directed their eyes towards heaven with expanded hands, illuc suspicientes Christiani manibus expansis, Apolog. c. 30. p. 30. Rigalt 1641.: so also witnesseth Clemens Alexandrinusπροσανατείνομεν τὴν κεφαλὴν καὶ τὰς χεῖρας εἰς οὐρανὸν αἵρομεν Strom. L. 2. p. 722. Ed. Paris, 1629.: thus likewise the Apostle, when exhorting Christians to let their devotions flow from a holy mind, breathing the kindest affection towards men, and reposing a firm fiducial confidence in God, describeth the gesture, that was then used in prayer, wherefore lift up holy hands, without wrath, or doubting : so also the Psalmist (141. 2.) Let my prayer be set before thee as incense, and the lifting up of my hands as the sweet evening sacrifice.'"

Trin. Coll. Cam. Nov. 20, 1811.

E. H. BARKER.

ETYMOLOGY.

SIR,

TO THE EDITOR OF THE CLASSICAL JOURNAL.

OBSERVING in the fifth Number of the Classical Journal a portion allotted to the peculiarities of the English Verb, it appeared to me by no means improbable that an attempt to explain the Etymology of the word "farther" would be acceptable, particularly so as I am inclined to believe that Dr. Johnson's interpretation of it has to many persons appeared

erroneous.

I shall subjoin the explanation as given by that great luminary of English Orthography; and shall conclude by annexing my reasons for disagreement. Under the word "FARTHER we find the following remark:

[ocr errors]

"This word is now generally considered as the comparative degree of far; but by no analogy can far make further or farthest; it is therefore probable, that the ancient orthography was near the true, and that we ought to write further and furthest, from forth, forther, forthest, Saxon: the o and u, by resemblance of sound, being first confounded in the speech, and afterwards in books."

Now, Sir, I totally disagree in this instance with the author of the English Dictionary, and found my reason for the use of the word farther on the Saxon language. Johnson has, in my opinion, fallen into a refinement very unusual with him. The Saxon word, from which FAR is evidently derived is, "FEOR" and this in the comparative is "feorre" according to the regular process, although in English we transform the re into er. Perhaps euphony has led us to say "FARTHER" instead of FARRER. I certainly was taught as a school-boy that " further" was derived from "forth," and indeed was even taught more. The vulgar say I go thus "fur" but no scholar would so far venture to commit himself.

In speaking of place literally, I would always say farther and indeed in the metaphorical sense I indifferently use both expres

sions and sometimes say further and at others farther; but I never can use further where farther will not do; though on the other hand I would say forther where I would not say further. Dr. Johnson adduces as an instance of forther that it was used by Sir Thomas More; but I am inclined to believe that he by no means accorded in the propriety of that word from his subsequent declaration that it should invariably be written "further" notwithstanding which dogmatical injunction I entertain some hopes that you will not be disinclined to hear farther from Your obedient humble Servant,

QUINTUS.

Thoughts on the Perusal of the Rev. F. WRANGHAM's Sermon "On the best Method of translating the Christian Scriptures into the Languages of India and the East."

THE Preacher might describe, in a preface, the great attention which has been paid to Indostan in the reign of the present Monarch; the new energy, and the singular spirit, exhibited in the intended evangelization of its native tribes;, the numerous books of a literary, commercial, antiquarian, theological, and miscellaneous nature, which relate to that distant depend- ̧ ency of our empire; books which have rendered the studious, and the inquisitive readers, familiar with Indian manners, dresses, tactics, architecture, ethics, theogony, their national laws, and their superstitious ceremonies.

Lest any hearer should continue unacquainted with these features of the Indian character, the preacher might paint, in the clearest colors, to any classical student, the wonderful resemblance in the circumstances, under which the gospel, in the first century, was translated into the classical or provincial tongues of the Roman and the Persic Empires; and those, under which it might be transfused into the Indian dialects.

« PreviousContinue »