straighter; or more upright. εὐμήκης ἐστὶ καὶ ὀρθὴ, καὶ μειδιᾷ πάνυ ἐπαγωγόν. Lucian. Dialog. Meretr. i. Here ὀρθὴ is plainly not tall; that quality being expressed by εὐμήκης. P. 215. (from the same book) ἐὰν δέ ποτε γένηταί τις ὑποψία σπάνεως ἀφ ̓ ὧν ἔσται ταῦτα, οὐ φόβος, μή σε ἀγάγω ἐπὶ τὸ πονοῦντα καὶ ταλαιπωροῦντα τῷ σώματι καὶ τῇ ψυχῇ ταῦτα πορίζεσθαι. σε οὐ φόβος (ἐστὶ,) μὴ ἀγάγω—nihil est quod metuas ne eo te deducam ubi laborando, et ærumnis tum animi tum corporis tolerandis hæc tibi compares." Dalz. The word ubi shows that Mr. Dalzel mistook the import of the original:—οὐ φόβος, &c. is, You need not fear that I shall oblige you to procure these enjoyments by labors and sufferings of body and mind. μὴ ἀγάγω σε ἐπὶ τὸ πορίζεσθαι ταῦ τα, Iest I lead you into the necessity of getting these things, &c. P. 216. (from the same book) οὐκ ἐξαπατήσω δέ σε προοιμί οις ἡδονῆς· ἀλλ ̓ ᾖπερ οἱ θεοὶ διέθεσαν, τὰ ὄντα διηγήσομαι μετ ̓ ἀληθείας. τῶν γὰρ ὄντων ἀγαθῶν καὶ καλῶν οὐδὲν ἄνευ πόνου καὶ ἐπιμελείας θεοὶ διδόασιν ἀνθρώποις. σε οἱ θεοὶ διέθεσαν, τὰ ὄντα διηγήσομαι μετ ̓ ἀληθείας] Ita omnes quas vidi editiones. Mihi distinguendum videbatur sic: ᾗπερ οἱ θεοὶ διέθεσαν τὰ ὄντα, διηγήσομαι μετ ̓ ἀληθείας. Hindenburg. Angl. I will give a true account in what way the gods ordain the things that are!" Dalz. Really, according to the punctuation of Hindenb., and the translation of Mr. Dalzel, the lady has enough upon her hands-enough to tire even Hercules: a true account of the manner in which the gods have ordained all the things that are, all things in the universe without exception. rà ὄντα, is nothing more than, the real state of the case;περ οἱ θεοὶ διέθεσαν, τὰ ὄντα διηγήσομαι μετ ̓ ἀληθείας, means, I will tell you truly, how the matter stands by the appointment and decree of the gods. Ρ. 216. ἀλλ ̓ εἴτε τοὺς θεοὺς ἵλεως εἶναί σοι βούλει, θεραπευτέον τοὺς θεούς. "-Ceterum locus hicce pulcherrimus lectorum etiam hebetissimis nequit quin se commendet." Dalz.-We may certainly conclude that it has pleased the Professor. P. 345. (from Alian) πλὴν οὐκ ἀπήντησε ταῦτα ταύτῃ ποθέν. I will here transcribe what I have already offered on this passage in a small volume of Emendations on Greek Authors, published in 1808 by Mr. Parker of Oxford. In Eliani historia de scelesto illo Macareo Mitylenensi sic legitur, Χρόνῳ δὲ ἀφικόμενος ὁ ξένος τὸ χρυσίον ἀπῄτει· ὁ δὲ εἰσα γαγὼν ἔνδον, ὡς ἀποδώσων, κατέσφαξε, καὶ τὸ χρυσίον ἀνώρυξεν, ἀντ ̓ αὐτοῦ δὲ τὸν ξένον κατέθηκε· καὶ ᾤετο, ὥσπερ τοὺς ἀνθρώπους, λανθά "Hac νειν οὕτω καὶ τὸν θεόν· πλὴν οὐκ ἀπήντησε ταῦτα ταύτῃ ποθέν. particula ποθὲν hoc loco fere expletiva est, ut ἄλλοθεν ποθὲν, elegantic potius quam necessitatis gratia." Upton. Particula ποθὲν jungitur illa quidem vocibus quibusdam motum a loco significantibus, ut ἄλλοθεν passim ; ut ἐνθένδε, Plato, Phædr. Εἰπέ μοι, ὦ Σώκρατες, οὐκ ΕΝΘΕΝΔΕ μέντοι ΠΟΘΕΝ ἀπὸ τοῦ Ιλισσοῦ λέγεται ὁ Βορέας τὴν Ωρείθυιαν ἁρπάσαι ; ut πόῤῥωθεν, Lucianus in Jove Tragodo, Εν ἀκροβολισμοῖς ἔτι ἦσαν, ἀποσφενδονῶντες ἀλλήλοις, ΠΟΡΡΩΘΕΝ ΠΟΘΕΝ λοιδορούμενοι, ut ἐκεῖθεν, Idem in eodem, Εἰ δὲ Ζεὺς ὁ βροντῶν ἐστι, σὺ ἂν ἄμεινον εἰδεί ης, ΕΚΕΙΘΕΝ ΠΟΘΕΝ ἀπὸ τῶν θεῶν ἀφίγμενος,—sed nunquam fore ut ταύτῃ ποθὲν sic conjuncta reperiantur, mihi sat acceptum est. Legendum proculdubio, πλὴν οὐκ ἀπήντησε ταῦτα ταύτῃ. Πόθεν; Πόθεν hic significat, (per interrogationem,) οὐδαμῶς. γε Demosthenes in Timocratem, οἳ τούτῳ, παριόντες, αὐτίκα δὴ μάλα συναπολογήσονται. οὐ μὰ Δι' οὐ Τιμοκράτει χαρίσασθαι βουλόμενοι· ΠΟΘΕΝ; ἀλλ ̓ αὑτῷ συμφόρειν ἕκαστος ἡγούμενος τὸν νόμον. Demosthen. de Corona, ἀλλ' οὐκ ἔστι ταῦτα· ΠΟΘΕΝ; πολλοῦ γε καὶ δεῖ. Lucian. Pseudologista, Ταυτά σοι καὶ αὐτὸς ἀπειλῶ, οὐ μὰ τὸν Δία τῷ ̓Αρχιλόχῳ εἰκάζων ἐμαυτόν· ΠΟΘΕΝ; πολλοῦ καὶ δέω· σοὶ δὲ μυρία (forsan μυρίΩΝ) συνειδώς ἰάμβων ἄξια βεβιω μένα. Demosth. De male obita legatione, Οὐχ ὡς ὅδε Φω κέας ἀπώλεσεν ἂν καθ ̓ ἑαυτόν· ΠΟΘΕΝ; Idem in Timocratem. Οὐ προῖκα, ὦ Τιμόκρατες, (ΠΟΘΕΝ;) οὐδ ̓ ὀλίγου δὴ τοῦτον ἔθηκας τὸν νόμον. Plutarchus in vita Catonis Utic. Εξέπεμψας, εί πεν, ὦ Απολλωνίδη, τον Στατύλλιον, ἀπὸ τοῦ φρονήματος ἐκείνου και θελών; καὶ πέπλευκεν ὁ ἀνὴρ μηδὲ ἀσπασάμενος ἡμᾶς; ΠΟΘΕΝ; (εἶπεν ὁ ̓Απολλωνίδης.) καίτοι πολλὰ διελέχθημεν· ἀλλὰ ὑψηλός ἐστι καὶ ἄτρεπτος, καὶ μένειν φησὶ, καὶ πράττειν ὅ, τι ἂν σὺ πράττῃς. Diogenes Laertius. pag. 547. sect. 91. Κ ̓ οὐδὲν ἔλεξε· (ΠΟΘΕΝ;) βοῒ γὰρ λόγον οὐ πόρε φύτλη, Nam ita legit Henricus Stephanus. AN INQUIRY into the Symbolical Language of Ancient Art and Mythology. By R. P. KNIGHT. PART VII. [Continued from No. L. p. 259.] 161. THE dog represented Mercury as the keeper of the boundary between life and death, or the guardian of the passage from the upper to the lower hemisphere; to signify the former of which, the face of Anubis was gilded, and to signify the latter, black. In the Greek and Roman statues of him, the wings and petasus, or cap, which he occasionally wears upon his head, seem to indicate the same difference of character; 2 similar caps being frequently upon the heads of figures of Vulcan, who was the personification of terrestrial fire: 3 whence he was fabled to have been thrown from heaven into the volcanic island of Lemnos, and to have been saved by the sea; volcanos being supported by water. These caps, the form of which is derived from the egg, and which are worn by the Dioscuri, as before observed, surmounted with asterisks, signify the hemispheres of the earth; and it is possible that the asterisks may, in this case, mean the morning and evening stars; but whence the cap became a distinction of rank, as it was among the Scythians, or a symbol of freedom and emancipation, as it was among the Greeks and Romans, is not easily ascertained. 5 8 1 Hic horrendum attollens canis cervices arduas, ille superum commeator et inferum nunc atra nunc aurea facie sublimis. Apul. Metam. lib. xi. 2 See small brass coins of Metapontum, silver tetradrachms of Enos, &c. 3 See coins of Lipari, Æsernia, &c.: also plate xlvii. of Vol. 1. 4 Iliad A. 593. and Z. 395. 5 Του που το ἡμιτονον και αστηρ ὑπερανω. Lucian. Dial. Deor. xxvi. 6 Πίλους τ' επιτιθεασιν αυτοις, και επι τουτοις αστερας, αινισσομενοι την ἡμισφαι ρεων κατασκευην. Sext. Empiric. xi. 37.; see also Achill. Tat. Isagog. p. 127 b. and 130 c. This cap was first given to Ulysses by Nicomachus, a painter of the age of Alexander the Great. Plin. xxxv. c. x. 7 Hapopino. Scythians of rank. Lucian. Scyth. 8 See Tib. Hemsterhuis. Not. in Lucian. Dialog. Deor. xxvi. VOL. XXVI. CI. JI. NO. LI. C I 162. The dog was the emblem of destruction as well as vigilance, and sacred to Mars as well as Mercury: whence the ancient northern deity, Gamr, the devourer or engulpher, was represented under the form of this animal; which sometimes appears in the same character on monuments of Grecian art.2 Both destruction and creation were, according to the religious philosophy of the ancients, merely dissolution and renovation; to which all sublunary bodies, even that of the Earth itself, were supposed to be periodically liable. Fire and water were held to be the great efficient principles of both; and as the spirit or vital principle of thought and mental perception was alone supposed to be immortal and unchanged, the complete dissolution of the body, which it animated, was conceived to be the only means of its complete emancipation. Hence the Greeks, and all the Scythic and Celtic nations, burned the bodies of their dead, as the Hindoos do at this day; whilst the Ægyptians, among whom fuel was extremely scarce, embalned them, in order that they might be preserved entire to the universal conflagration; till when the soul was supposed to migrate from one body to another. In this state those of the vulgar were deposited in subterraneous caverns, excavated with vast labor for the . 'Phurnut. de Nat. Deor. c. xxi. 2 See coins of Phocæa, &c. 3 Αφθαρτους δε λεγουσι οὗτοι και οι αλλοι (Κελται) τας ψυχας και τον κοσμον επι κρατήσειν δε ποτε και πυρ και ύδωρ. Strabo lib. iv. p. 197. See also Justin lib. ii. and Edda Myth. iv. and xlviii. Voluspa stroph. xlix. Vafthrud. xlvii. et seqq. The same opinion prevailed almost universally; see Plutarch. de Placit. Philos. lib. ii. c. xviii. Lucret. lib. v. ver. 92. Cic. de Nat. Deor. lib. ii. Bagrat Geeta Lect. ix. And Brucker Hist. Crit. Philos. vol. i. p. 11. lib. i. Some indeed supposed the world to be eternal in its present state. Diodor. Sic. lib. i. p. 10. Θεοπομπος δε φησι κατά τους μαγους, ανω μερος τρισχίλια έτη τον μεν κρατειν, τον δε κρατείσθαι των θεων, αλλα δε τρισχιλια μαχεσθαι και πολεμειν και αναλύειν τα του ἕτερου τον ἕτερον τελος δ' απολείπεσθαι (lege απολείσθαι) τον άδην, και τους μεν ανθρω πούς ευδαιμονας εσεσθαι, μητε τροφής δεομένους, μητε σκιαν ποιούντας. Plutarch. de Is. et Osir. p. 370. Hence the period of 6,000 years so important in ecclesiastical history. Ισασι δε και Έλληνες κατακλυσμῳ η πυρί την γην κατα περίοδους καθαιρομενην. Origen. contra Cels. lib. iv. s. 20. Εσται γας εσται κείνος αιωνων χρόνος 4 Herodot. lib. ii. 123. T . Sophocl. in Grotii excerpt. p. 145. purpose; while their kings erected, for their own bodies, those vast pyramidal monuments, (the symbols of that fire to which they were consigned) whose excessive strength and solidity were well calculated to secure them as long as the earth, upon which they stood, should be able to support them. The great pyramid, the only one that has been opened, was closed up with such extreme care and ingenuity, that it required years of labor and enormous expense to gratify the curiosity or disappoint the avarice of the Mohammedan prince who first laid open the central chamber where the body lay. The rest are still impenetrable,. and will probably remain so, according to the intention of the builders, to the last syllable of recorded time. 163. The soul, that was to be finally emancipated by fire, was the divine emanation, the vital spark of heavenly flame, the principle of reason and perception, which was personified into the familiar dæmon or genius, supposed to have the direction of each individual, and to dispose him to good or evil, wisdom or folly, with all their respective consequences of prosperity or adversity. Hence proceeded the notion, that all human actions depended immediately upon the gods; which forms the fundamental principle of morality both in the elegant and finished compositions of the most ancient Greek poets,3 and in the rude Savary sur l'Egypte. 2 vous ag av Osos. Menand. apud Plutarch. Qu. Platon. Απαντι δαιμων ανδρι συμπαρίσταται, ευθυς γενόμενῳ μυσταγωγος του βιου αγαθος· κακον γαρ δαιμον' ου νομιστέον ειναι, τον βιον βλάπτοντα χρηστον παντα γαρ δει αγαθον είναι τον θεον. Menandr. Fragm. incerta. No. 205: Plutarch, according to his own system, gives two genii to each individual, and quotes the authority of Empedocles against this passage of Menander; which seems, however, to contain the most ancient and orthodox opinion. AUTH TOY auτng daiμor' avanaλovern. Sophocl. Trachin. 910. Est deus in nobis; agitante calescimus illo: Ovid. Fast. lib. vi. 5. Horat. lib. ii. ep. ii. 187. 3 Ουτι μοι αιτιη εσσι, θεοι νυ μοι αίτιοι εισιν says the polite old Priam to the blushing and beautiful Helen. Agamemnon ex-. cuses himself for having injured and insulted Achilles, by saying, -Εγω δ' ουκ αιτιος ειμι, αλλα Ζευς και Μοιρα, και ηεροφοι τις Εριννυς. Pindar continually inculcates this doctrine. Διος του νεος μεγας κυβερνα Δαιμον' ανδρών φίλων. Pyth. ε. v. 164. Ξενοφωντος ευθυνε Δαίμονος ουρον. Οlymp. ιγ. v. 38. |