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embrace the Philoxenian Gloss. to defend his position, I could soon convince him that paranymphus and pronuba are occasionally synonymous in their signification. As then, I hope that I have established the fact, that gouvorgia, and pronuba exactly correspond, it follows of course that Professor Monk seems to be mistaken in his interpretation of the words of Hesychius; for, to use my own words in p. 124. "As it was the office of the paranymphus, or wupayayos, to conduct the bridegroom to his house on the day of his nuptials (παράνυμφος· ὁ συναγάγων τῷ νυμφίῳ τὴν νύμφην, Eustath, ad Il. Z. p. 516. 1. 48., cited by L. Bos in his Grecian Antiquities), so it was the office of the pouvńorgia, or pronuba, to accompany the bride in the procession to the house of the bridegrooni: hence, then, Hesych. says, προμνήστρια ἡ συνιστῶσα ἀλλήλοις τοὺς γαμοῦντας, again προξενοῦσα νυμφίους, ή νύμφας : hence Donatus on En. v. 7. Et Bellona manet te pronuba (cited by Tiraquellus on Alexander's Geniales Dies) says, PRONUBAS dici quæ in obsequio nubentis sunt, quæ sc. nubentes domum mariti deducunt, et comitantur." The reviewer says that the word "gooτpia for pronuba metaphorically would be nonsense;" but in what does the nonsense consist of translating ἡ προμνήστρια κακῶν by pronuba malorum, the cause of misfortunes, the handmaid, the bridemaid, or the conductress to them? In the 325th page I have explained how the poet came to use the word metaphorically in this passage: it originated in the allusion, which the chorus had just been making to the marriage of Hercules and Iole, followed by the allusion to the fate of Semele, тàv vuμQevσaμévav, with which the chaunt concludes. As to the passage of Aristophanes, where, says the reviewer, "the word is used decidedly in the sense of matchmaker," I have observed that it " means, in my judgment, rather the instrument than the cause, if I may be allowed the expression, and does not seem to justify the Professor's translation of it by the phrase a match-maker, which interpretation is not, as the Professor supposes, the primary, or rather the sole, but at the most only the secondary meaning of it. I have also cited a passage of Philostratus, where the word occurs only apparently in this signification. Surely a poet might make a disappointed person curse the parson, who had bound the nuptial knot, and attribute the mischief to him, though he was only the instrument employed to execute the wishes of the parties.

p. 129, the verse

σεμνῶν ἐς ὄψιν, καὶ τέλη μυστηρίων,

Valckenaer translates ut Eleusinia viseret veneranda mysteria, hisque adeo visis perficeretur; oi peuvruévo namque non nisi post quinquennium in sacrarium interius admittebantur ad arcana spectanda, tum demum fiebant Tal, et réelo, and this interpretation Professor Monk's common sense admits: notwithstanding this, we are bound to

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bow to Mr. Barker's modest sagacity, who abashes and surprises us by avowing: "I must here enter my protest against this interpretation of Valckenaer, to which the Professor accedes, as it appears to me forced and unnatural: τέλη μυστηρίων is only the same pleonasm as ἁρμάτων xos in v. 1161, and saxy bgwv in v. 642., and one hundred other examples, to which I could appeal: " yet the scholiast on this passage, whom we should suspect of being a little better acquainted with Greek than Mr. Barker, does not, unluckily, see his hendiadys; for he expressly disjoins, and separately explains, each term (Sch. Ed. Mus. T. iv. p. 487.), ὄψιν δὲ λέγει τὴν ΘΕΑΝ, τέλη δὲ τὴν ΤΕΛΕΤΗΝ: indeed it should be a general rule not to have recourse to a pleonasm, but where the sense necessarily compels us: an amplification of sense is generally preferred by good taste.

The line, when it is translated, as it is understood by Valckenaer, by Professor Monk, and by the Reviewer, is literally thus, "To the sight and the perfections of the venerable mysteries." If the Professor, in the second edition of his Hippolytus, which he is now preparing, be disposed to retain his interpretation, I shall call upon him to produce as a guarantee for it, a passage, where the word Téλn signifies, as he makes it signify in this verse, the perfection, that is, the complete performance of every ceremony, through which the initiated person could pass. It is true, that the scholiast, viewing, as he did, the passage in the same light, interprets téλŋ by teλétny, and was compelled so to interpret it; but where do we find Tan used for TEλÉTηy? Is it not possible that the scholiasts should be mistaken, with all the advantages which they derive from their knowledge of the language? Is it not actually the case that they are frequently mistaken? Will the reviewer say that he is always disposed to float down the same stream with them? Have they not the same pretensions, as reviewers have, to infallibility? The writer of this article says, as we have seen, “We should suspect the scholiast of being a little better acquainted with Greek than Mr. Barker." He may certainly have been "better acquainted with Greek than I am," but still he may have had no better pretensions to sense than I have; for common sense is of no country, she wanders" a chartered libertine," free as the air, and pitches her tent, like the barbarian, wherever she can find a tractable soil, χρονίσασα δὲ ἐν τοῖς βίοις, νεοττοποιεῖται, κατὰ τοὺς σοφούς. Now, it so happens that in the interpretation of this verse of the Hippolytus, the question is not whether the scholiast or myself have the better. acquaintance with the language. It has nothing to do with a knowledge of the language; good sense is to determine the point. Here the reviewer and myself are at issue; for he asserts that "the common sense of Professor Monk admits his interpretation of the verse, which, as I have said above, is, when the words are literally translated, this: "To the sight, and the perfections of the venerable mysteries," which he explains this way, "That he might

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visit the venerable mysteries, and, might thus, having seen them, be perfected:" the literal translation of the words, as I understand them, by the use of the figure, which rhetoricians call hendiadys, is this, "To the sight of the venerable mysteries : " I must confess that it lies beyond the limits of my common sense to see how "the common sense of Professor Monk" must necessarily “admit his interpretation," which surely neither the Professor, nor the reviewer, will contend to be so simple as mine; and mine, if it be more simple, comes only with the stronger recommendation to the notice of the reader, and will sufficiently vindicate the propriety of the language, which I used, and might probably use again, "I must here enter my protest against this interpretation of Valckenaer, to which the Professor accedes, as it seems to me forced and unnatural." Dr. Parr, "whom I should suspect of being better acquainted with Greek," and possessed of more sense and judgment than this reviewer, after he had seen my interpretation, says to me'in a letter, which is now lying before me, that " about the hendiadys there can be no doubt." The reviewer is pleased to lay down "a general rule not to have recourse to a pleonasm, but where the sense necessarily compels us; but, like other general rules, it admits of exceptions; for, surely, if, by "having recourse to a pleonasm,' we can arrive at a better sense, or a simpler interpretation, who would hesitate to recur to it? The reviewer closes this paragraph with these words, " An amplification of sense is generally preferred by good taste:" I must leave the meaning of them to other heads,

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"As by some powerless dream accurst,
"Emotions unintelligible burst."

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In the "Critical and Explanatory Notes on the Prometheus Desmotes of Eschylus, with Strictures on the Glossary and Notes to Mr. Blomfield's edition," we have pages wasted to inform us that camels bend the knee, and this is called illustration!!

I shall here cite the whole note to show to the reader how pages are wasted upon this subject, as he terms it.

ν. 32. οὐ κάμπτων γόνυ.

many

"Genu flectens, requiescens, metaphora ab iis sumpta, qui considentes genna flectunt." Gloss. p. 93. Philostratus says in his Life of Apollonius Tyan. p. 54. Ed. of Olearius, Καμήλοι δὲ ἐνίους ἦγον, αἷς χρώνται Ἰνδοὶ ἐς τὰ δρομικά· πορεύονται δὲ χίλια στάδια τῆς ἡμέρας, γόνυ οὐδαμῶς κάμψασαι. Olearius here presents us with this note: "Quod faciendum iis, ubi procumbere atque quiescere voluerint; ut adeo nil aliud sibi velit quam spatium istud sine requie uno cursu eos conficere: observandum autem in genere phrasin yóvu xáμfa pro requiescere usurpari: sic Æsch. •Prom. V. conjungit ista, v. 32. ὀρθοστάδην αύπνος, οὐ κάμπτων γόνυ: adde ibid, v. 395. sic et Apoll. Rhod, utitur Argon. 1. v. 1174. Philostr. Vitis Soph. I. 11. in Herode rava yóvu xuwu, alterque Philostr. in Imagin, 1. 11. in Antao de Hercule, οὐδὲ γόνυ κάμψας ἀποδύεται πρὸς τὸν ̓Ανταῖον.” Again in p. 357. “ ἐμοὶ δὲ ἀναπαύλης δεῖ, γόνυ οὔπω κάμψαντι ἐκ τοῦ ἄθλου, simili sensu phrasis occurrit de camelis passim apud nostrum, et alios scriptores optimos:" Again in p. 571. yóvu xáufwue, i. e. requiescemus: phrasis, uti videtur, Græcis recepta maxime,

Asiam, et partes Orientis inhabitantibus, a camelis aliisque id genus animantibus, genu inflexo ad quietem procumbentibus post iter, desumta: eadem in Vita Apollon. quoque passim occurrit." This note satisfactorily developes the origin of the phrase: thus Major Rooke says in his Travels to the Coast of Arabia Felix, p. 78. "The camels, eased of their burthens, placed themselves in circles round their food, couchant with their logs under them." Eschylus uses the word in its proper sense in v. 403.

τετρασκελὴς οἰωνός· ἄσμενος δέ τ ̓ ἄν

σταθμοῖς ἐν οἰκείοισι κάμψειεν γόνυ.

The object of my note was not, as the reviewer says, to inform we that camels bend the knee;" it was to develope the origin of the phrase, yóv xáubai, in the sense of requiescere, which I hope that it successfully does, by proving that the metaphor is taken from "camels, which, when they are eased of their burthens, place themselves round their food, couchant with their legs under them." The utility and even importance of the note are obvious, when even Mr. Blomfield, to whom, as a scholar, I am always ready to do ample justice, and whose seeming mistakes I should always treat with respect, when I believe them to be erroneous, appears not to have known the real origin of the phrase; for he refers it to man; and I refer it to a quadruped: his words are, as we have seen, "Genu flectens, requiescens, metaphora ab iis sumpta, qui considentes genua flectunt."

In p. 156. he is in a state of confusion, in which we will be mischievous enough to involve our readers:

Τ. 94. διακναιόμενος τὸν μυριετῆ
χρόνον ἀθλεύσω.

" upía nil nisi moλà significat, metaphora e fluidis desumpta, a púpw, fluo: cf. Valcken. ad Phan. 1480. D. Heinsium in Lect. Theocrit. p. 347. Etymol. M. p. 595, 5." Gloss. p. 108. For my own part, I would go beyond the Greek language to seek for its etymology, rather than adopt such an improbable derivation of the word, of which the primary meaning is 10,000; and it is a remarkable fact, that the word murz, in Welsh, which was either derived from some language more ancient than the Greek, and the Welsh, or else itself the parent of the Greek term, signifies 10,000.

From this learned antiquarian note, we are led to indulge in a theory, that the lads of Merioneth might possibly be among the τηλεκλειτοι ἐπίσ xovgo of Priam, and that murz of them might have matched μúgio Myrmidones Dolopesve.

The Reviewer would, probably, have spared himself the labor of making this attempt at wit, if he had known the fact that the Welsh antiquaries have endeavoured to prove an affinity between the ancient Britons, and the Trojans, who are supposed to have arrived in this country under the conduct of Brutus, whence, as they imagine, Britain is to be derived, as I remember to have read in Hearne's Curious Discourses, to which, if the Reviewer happens to be in the University, he can conveniently refer, as the work is in the Library of Trinity College, from which I borrowed it. But, what is the state of confusion, in which I am, and “in which We will (f. 1. shall) be mischievous enough to involve

our Readers?" Why do I assert that it is absurd to derive μgiz from púgw, fluo? 1. Because Mr. Blomfield, and those critics, to whom he refers, take for granted, what I shall not be so ready to concede, that pigia signifies roλλd; for I will venture to lay down this general rule, that, where a noun, or adjective, has two different significations, the one implying an infinite number, the other implying a finite number, there can be no doubt that the word derived its signification of infinity from the finite sense: thus pigia signifies, according to its accent, either the definite number of 10,000, or any indefinite number, because we use the words ten thousand times, when we mean not the exact number, but any indefinite number. 2. Because, as it appears from this general rule, that the original meaning of μgia is 10,000, Mr. Blomfield, to defend his etymology, will have to prove that terms implying number in any known language are derived from terms implying fluidity. As far as my observation extends (and I have published A Chart of Ten Numerals in Two Hundred Tongues,' which was written by my very learned friend, the Rev. R. Patrick, Vicar of Sculcoates, Hull,) this is not the case. Thus the word caterva, upon the same principle, is occasionally used in an indefinite sense, though its proper signification is finite: Isidorus 9. 3. (quoted in Gesner's Thesaurus Lingua Latina) says Proprie Macedonum phalanx, Gallorum caterva, nostra legio dicitur: here we learn that caterva is a word of Gallic origin, and of a definite signification, and this is also "a remarkable fact," which I learnt from Owen's Welsh Grammar, p. 136. that the number one hundred thousand is in Welsh, in ancient numeration, catyrva. The reader may, if he pleases, consult the article On the comparative Affinity of the Welsh to the Latin, in the Appendix to the critical and explanatory Notes in my edition of Cicero's Two Tracts on Old Age and Friendship, p. xc.

"In p. 186. we are favored with the following elegant, and metrical quotation from Horace: perhaps Mr. Barker prefers citations from the Delphin Ordo,

Jam autem Scythæ laxo medițantur arcu.”

I do not happen to be possessed of a Delphin Horace, and, therefore, could not have inserted the autem from the Delphin ordo. Now it so happens that autem does not occur in the Delphin ordo, as I have just examined a Delphin, Horace. The line occurs in a quotation from Spanheim's Obss. in Callimachi Hymnos, My own edition, which is Ultrajecti 1697, actually contains the autem, as it is printed in my work, and I find that Ernesti in his Edition Lug. Bat. 1761. retains the error: now if the Reviewer be disposed to charge me with either ignorance, or carelessness, for

See Classical Journal, Nos. vii. and viii.

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