us istud εκείνα, a Schutzio certe non intellectum; cujus tamen conjectura πάντα θῖν in linguam peccat: tu lege, quod scripsit Æschylus, πᾶν τὸ κῦμ ̓ ἐπέφλεγεν. ibi opportune citat Brunckius e Marone: Clamore incendunt cælum: et, Illam incendentem luctus; quibus ipse addo : Martemque accendere cantu. Necnon Hom. f. Ζ. 328. αυτή τε πτόλεμός τε ̓́Αστυ τάδ' αμφιδέδηε. V. 30. Vulgo πρῶτον: at πρωκτον tuetur v. sup. 236. ̓Ανίστασ ̓ ἵν ̓ ἀφεύσω σε ει 248. Οιμώξετ' ἆρ', εἴ τις τὸν ἐμὸν πρωκτὸν πλυνεῖ. V. 31. Vulgo κροκόεντ' : at metrum postulat κροκωτόν : cf. 253. κροκωτὸν ἐνδύου λαβών. V. 33. Post ἵερον exstant ἔνθα γυναῖκες e manu glossog phi. V. 36. Vulgo αμέγαρτον. Idem erratum sustulit Porsonus in Choeph. 643. legendo οὐ θεμίστως pro αθεμίστως. V. 38. Vulgo καί : dedi ἤ : vide paulo ante hic p. 235. V. 41. Ε δαιμονῶν αἰφλων νέκυσιν erui δαιμονᾷ με μελανόνεκυν ὡς. V. 42. Huc retuli verba, quæ servavit Suid. in Γουνάσομαι. λιτανεύσω, παρακαλέσω· οὐκ ἔτι γουνασομαι τὴν βάρβαρον οὐδ ̓ ἐπ ̓ ἐμαυτῷ κλαύσομαι. Hæc leviter mutata optime cum sermone Mnesilochi conveniunt. Et sane κλαύσομαι ἐπ ̓ ἐμαυτῷ vix distant locutioni Comicæ in v. sup. 952. Τοιαῦτα μέλειν θάμ' ἑαυτῷ : necnon in Eccl. 880. μινυρομένη τι πρὸς ἐμαυτῇ μέλος. Neque hic est unicus locus, qui suppleri potest e Lexico illo Aristophanico. Poteram equidem egregiam Bentleü conjecturam mirum in modum confirmare: sed mea omnia istiusmodi in aliud tempus reservo in præsenti illud unum noneo diu homines doctos e Suida supplevisse Nub. 970. et Thesm. 647. Inter hæc versuum et vocum sedes mutavi, tam sententiæ quam metri causa. Quomodo carminis membra vulgo disponantur, literæ appictæ indicant. Quod ad voces mutatas, in v. 4. dedi φιλόχωρον. Similiter dii appellantur φιλοπόλεις ab Æschylo S. c. Τ. 161. V. 6. Vulgo κόρην. At tautologa sunt παρθένον ἄζυγα κόρην. Hermannus de Metr. p. 232. κούρην : debuit κουράν : i. e. ad χόρου κουρῶν invocatur Pallas virgo. cf. Æschyl. Suppl. 156. ἀδμητος αϊμής, θεὰ (sic enim lege pro αδμήτας αδμήτα) φυσίος γενέσθω. et sic in Agam. 1977. μάντις μάντιν : et Eum. 997. φίλας φίλοι. et in Eurip. Iph. Α. 1315. emendavi ἐπὶ κούραν κούρα : vide Classical Journal, No. XVIII. p. 297. His adde Achill. Tat. v. 17. p. 454. ἐλεησόν με γυνή γυναῖκα, citatum a Lobeckio ad Ajac. 175. V. 7. Ρro δήμος reposui ἑσμός. Etenm exstat ἑσμὸς γυναικῶν in Lys. 953. Vid. et Vesp. 1107. Eadem vox a Stanleio restituitur Eschyl. Suppl. 231. et restitui debet carmini apud Athen. p. 253. D. vice Σεμνὸν ὅθι φαίνεθ ̓ οἱ φίλοι, legendo όθι φαίνεθ ̓ ἑσμὸς χοί φίλοι; certe ibi σεμνὸν est plane ineptum. V. ii. Vulgo αὐ θεμιτὸν εἰσορᾷν. at alibi θεμιτόν expulit θέμις. In Phan. 621. bene reposuit Grotius θέμις. V. 12. θεῶν vulgo hic adsutum ad v. 14, detrusi: et ex θεῶν ἵνα erui θεαὶ σύν. V. 20. ἱκετεύομεν delevi gl. scilicet verbi ἀντόμεσθα in strophico. V. 21. Vulgo φανῆθ' et στι γοῦσ ̓ accipitur pro στυγοῦσα : perperam. Hic omnes invocantur dex, Pallas, Pax, Ceres et Proserpina. In Pluto non nisi scena, quod aiunt, una exhibet melica: e quir bus fiunt 290. et sqq. στρ. ά. 296. et sqq. αντιστο. ά. 302. et sqq. στρ. β'. 309. et sqq. ἀντιστρ. β'. 316. et sqq. ἐπῳδός: sic dispone : ἀλλ' εἷα νῦν τῶν σκαμμάτων ἀπαλλαγέντες ἤδη ὑμεῖς ἐπ' ἄλλ ̓ εἶδος τρέπεσθ ̓· ἐγὼ δὲ ἰὼν λάθρα δὴ λαβών τιν ἄρτον καὶ κρέας μασώμενος, τολοιπὸν οὗ τῳ κόπῳ ξυνεῖναι. V. 2. Vulgo των ἤδη λάθρα: mox οὕτω τῷ κόπῳ. at Cario, cujus herus dives erat factus, non, ut ante, inediam erat passurus: verum, ut servus ædium opulentarum, ἄρτον et κρέας erat mandu caturus. Etona, Dabam Kalend. Jun. A. S. MDCCCXVI. G. B. BIBLICAL SYNONYMA. No. V. [Continued from No. XXIII. p. 73.] Exodus, xxviii. 9, 10, 30. Numb. xxvii. 21. And thou shalt put in the breast-plate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the Lord.And Joshua shall stand before Eleazar the priest, who shall ask counsel for him after the judgment of Urim before the Lord, &c.— And thou shalt take two onyx stones, and grave on them the names of the children of Israel. The literal signification of these two words is light and perfection, or the shining and the perfect. Josephus and others inform us that they were the twelve precious stones on the breastplate of the high priest making known the will of God by casting an extraordinary lustre; hence the breast-plate was also called Essen, signifying an oracle: the Greeks also themselves called it the oracle, from a conviction of its oracular powers. The two sardonyxes upon the ephod at the shoulders, on which were engraved the names of the sons of Jacob, in Hebrew, six on each side of the stones, were equally gifted with oracular powers. The high priest alone consulted the Urim and Thummim. The above account is chiefly taken from Calmet and Josephus ;, and it appears by the following extracts from different authors, that stones nearly similar were used for similar purposes by nations amongst whom several Jewish customs were prevalent. Near the town of Cincinnati, on the banks of the Ohio, a few years ago was found a singular relic of antiquity, on the fall of a large portion of the banks of the river: it is a green stone, twelve inches in every diameter, divided into twelve sides, each side into twelve equal parts, and each part distinguished by characteristic engravings. What these engravings represented none of my informers could describe: some told me they were irregular etchings, of which nothing could be made, and others affected to see in them the most scientific design, embracing a mystery, the clue of which it was impossible to find. The fate of this beautiful object, so interesting to science and the history of former times, is not to be traced with the precision to be desired. It is said that a stranger, enamoured of its characters, procured and took it down the river, and it has since found its way to the federal city, and to the cabinet of arts in Philadelphia, Ashe's Travels in North America, Vol. 2. p. 202. As the prophets of the Hebrews had oracular answers, so the North American Magi, who are to invoke Yo, He, Wah, and mediate with the supreme holy fire that he may give rains, have a transparent stone of supposed great power, in assisting to bring down the rain when it is put in a bason of water, by a reputed divine virtue impressed on one of the NO. XXVIII. VOL. XIV. Q Cl. Jl. like sort in time of old which communicates it circularly. This stone would suffer a great decay, they assert, were it even seen by their own laity, but if by foreigners, it would be utterly despoiled of its divine communicative power. A Cherokee prophet had a carbuncle near as big as an egg, which they said he found where a great rattlesnake lay dead, and that it sparkled with such surprising lustre as to illuminate his dark winter house, like strong flashes of continued lightning, to the great terror of the weak, who durst not upon any account approach the dreadful fire-darting place for fear of sudden death. When he died, it was buried with him, according to custom, in the town house of Tymapse, under the great beloved cabin which stood in the westermost part of that old fabric, where they who will run the risk of searching may luckily find it; but if any of that family detected them in disturbing the bones of their deceased relation, they would resent it as the basest piece of hostility.-Adair, p. 86. Not long ago at a friendly feast, or feast of love, in Florida, during the time of a long continued drought, I earnestly importuned the old rain-maker for a sight of the pretended divine stone which he had assured me he possessed; but he would by no means grant my request. He told me as I was an infidel, literally, one who shakes hands with the accursed spirit," and did not believe in its being endued with a divine power, the sight of it could no ways benefit me, and as their old unerring tradition assured them it would suffer great damage in case of compliance, he hoped I would kindly acquiesce, especially as he imagined I believed that every nation of people had certain beloved things which might be easily spoiled by being polluted.-Adair, p. 88. The people of Manta in South America paid particular worship to a certain precious stone; an emerald it was, and reported to be as large as an ostrich's egg. This jewel was always shown publicly at their solemn feasts, and the Indians came from all parts to see and adore it, and make offerings of other emeralds to it; for this, the priests told them, was the most acceptable of all they could make, -Harris' Coll. Vol. 1. p. 786. Of these luminous precious stones associated with Deity, we find an instance in Lucian de dea Syria: he mentions as an extraordinary appendage to the statue of Juno, in the great temple of Hierapolis, a jewel in her head, which they called the lamp, from its lustre: by night, he adds, it shone with such a splendor, as to light the whole temple, though in the day time it was less bright and had the appearance of a pale fire. Exodus, xxviii. 33.-" And beneath upon the hem of the robe, thou shalt make pomegranates of blue, and of purple, of scarlet, round about the hem thereof, and belis of gold between them round about.— And it shall be upon Aaron to minister; and his sound shall be heard when he goeth in unto the holy place before the Lord, and when he cometh out that he die not." In the celebration of some of the most sacred rites of the Hindoos, one indispensable ceremony is the ringing of a small bell by the offici ating Bramin. One of the idols in the cave of Elephanta is represented with a bell in one of its hands: the women of the idol also, or dancing girls of the pagoda, have little golden bells fastened to their feet; the soft harmonious tinkling of which vibrates in unison with the exquisite melody of their voices. The bell, in fact, seems to have been of very ancient use in Asia. Calmet informs us that the ancient kings of Persia who united in their own persons the regal and sacerdotal office were accustomed to have the fringes of their robes adorned with pomegranates and golden bells; and that the Arabian princesses wear golden rings on their fingers, to which little bells are suspended, as well as in the flowing tresses of their hair, that their superior rank may be known, and they themselves in passing receive the homage due to their exalted station. Maurice's Ind. Antiq. V. 5. p. 529. Exodus, vi. 3.-" But by name Jehovah, was I not known to them." We do not know distinctly the manner wherein this proper and incommunicable name of God should be pronounced, which is written with Jod, He, Vau, He, and comes from the verb Haiah, he has been. It was an appellation of the Deity well known to the ancients, though pronounced differently. Sanconiathon' writes Jevo, others Jave, Jahoh, Jaou, Jaod. We may learn from the golden verse of Pythagoras, the respect due to this ineffable name in the solemn oath, “By him who has the four letters." By Josephus the Tetragrammaton is styled, τὰ ἱερὰ γράμματα, τὸ φρικτὸν ὄνομα θεοῦ: and Ficinus remarks that all the several nations of the world had a name for the supreme Deity consisting of four letters only. The Cabalists exceed all bounds in their romantic panegyrics upon its awful properties and wonderful perfections. At the pronunciation of this august name, they affirm all nature trembles; the angels feel the motion of the universe, and ask one another with astonishment, whence comes this concussion of the world. With respect to the mystical figure AUM, which three letters coalesce and form the Sanscreet word OM, and the Egyptian ON, we are told that the first letter stands for the Creator, the second for the Preserver, and the third for the Destroyer, and that the awful name formed by these letters is like the sacred appellative formed by those Jods, forbidden to be pronounced, but is meditated upon in sacred silence. Father Desiderati and Mr. Bayle inform us that the Thibetians pronounce in the most solemn manner, Om, ha, hum.3 Father Tachard speaks of a mystic word in use with the Siamese which they never utter but with the most profound respect, and the Chinese repeat Om-i-to-Fo with similar veneration. The North-American Indians call the supreme God Ishtohoollo, which in its true radical meaning imports, the great beloved holy cause. They have also another appellative which with them is the mysterious 1 Sanch. apud Euseb. Præp. Evang. 1. x. c. 9. 2 Ficinus argument. ad Platon. Cratyl. 3 Lettres Edif & cur. Voyage des pères Jésuites. 5 Du Halde, v. 3. p. 23. |