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that bird revive amidst the flames. Thus Hesiod, who lived about the time of Elijah, makes no allusion to the bird's reviving from its ashes. Herodotus, who probably had the old edition of the story from the Egyptians, is equally silent on this point.

Again I ask, why the Cabbalists make Phinehas the same with Henoch and Elijah. The Rabbins may answer, that it was on account of the words at Numbers 25. 13. I reply, cras credo, hodie nihil. It seems plain, that the Jews and Arabians had gotten possession of some tradition, which connected the fabulous phænix with the real individuals, Henoch and Elijah; and no doubt they fancied that the name of phænis was to be traced to 07129, Phinehas. This, therefore, seems to be the evident reason why liey fabled, that Phinelas was revived in the person of Elijah.

The Arabians likewise tell us, that Elijahı, who was the same with Henoch aud Phinebas, was also the same with Al-Choder (Sce Golius in voce mes). It is to be observed, that is, or mues, signifies a palm-tree.

This fabulous Al-Choder, who was also Henoch, Phinehas, and Elijah, flourished, it is said, in the time of another imaginary person, whose name was Aphridun (wgli sl). Now this last eine is clearly froin unicus fuit. The derivation is eviden!. There are four crements. The alif, the initial crement, is merely emphatic--the ya, which follows the second radical, seems to refer the word to the class of diminutives ---the wow supplies an alij. being motived by a dhamma ;—and the nun final is formative (uccording to rule) of a noun from a primitive triliteral verb. I mention wiese particulars to show, that there can be no doubt about the derivation. Now I say, that Aphridun signified nothing else than the phanix. Observe, that even at this day, when the story of the phanis is pretiy well forgotten, the Arabians still say JANI , i. e. “phænix of the age,” when they speak of an extraordinary person. (See Willmnet.)

Thus then according to the Arabian traditions, Henoch was the same with Elijah, and Elijah with Phinehas. But all these three were the same with Al-choder, (that is ó Duivis palma,) who fouriched in the time of Aphridun (that is é doivog «vis.)

Upon the whole it appears to me evident, that the celebrated

فرد

Sun, which abides not, and only concludes one period to coinmence another. The true history of Henoch, or Phenoch, might then suggest the fable of the Phænix, that bird, which, as a symbol of the Sun and of the year, periodically renovates its existence, and reproduces itself.

It may be asked, why the Egyptians chose a bird for the hieroglyphic, by which they expressed the soul reviewing its existence, and the Sun recommencing a year, or a cycle. The phenix resembled an eagle; and the eagle in moulting-in casting its old feathers, and in acquiring new ones, presents us with a lively image of renovation. Hence was the eagle feigned to renew its youth, nginys VID WinOn--renovabitur, ut aquila, juventus tua. llence during the ceremony of an apotheosis the Romans were wont to let Ay an eagle.

I shall now proceed briefly to show, that the oriental traditions support my argunient. That some of these traditions are absurd, and that all of them are false, I easily admit; but our business is with mythology and consequently with falsehoods.

Henoch is frequently called Edris by the Arabians. He is so called in the Koran (Surat 20). The cominentators say that he received that name on account of his learning. I wonder that the page of Golius should present us with another and most absurd association, which might have been avoided. Let us remember the fact, however, that Henoch is pretty generally known to the orientalists by the name of Edris.

But the Arabians also hold, that Edris, i. e. Henoch, was the sime with Elijah. (See Hottinger de Muhammedis Genealogia.)

Again the Arabians and the Jews had the tradition, that Phine: has, the son of Eleazer, revived in Elijah. (See Hottinger)

Thus the Jewish and Arabian traditions unite Henoch and Elijah, and Elijah and Phinebas. Now how came the Cabbalists 10 think of Phinehas ?

Henoch and Elijah are the only men that have lived on this earth, and that have escaped death. The Egyptians appear to have built the fable of the Phoenix on the true history of Henoch, whom they would call Phenoch; and when the translation of Elijah took place, bis disappearance in a fiery chariot probably induced the orientalists to consider him as the same with Henoch, and further to improve on their story of the Phævix, by making

that bird revive amidst the flames. Thus Hesiod, who lived about the time of Elijah, makes no allusion to the bird's reviving from its ashes. Herodotus, who probably had the old edition of the story from the Egyptians, is equally silent on this point.

Again I ask, why the Cabbalists make Phinehas the same with Henoch and Elijah. The Rabbins may answer, that it was on account of the words at Numbers. 25. 13. I reply, cras credo, hodie nihil. It seems plain, that the Jews and Arabians had gotten possession of some tradition, which connected the fabulous phanix with the real individuals, Henoch and Elijah; and no doubt they fancied that the name of phænis was to be traced to DIJ9, Phinehas. This, therefore, seems to be the evident reason why trey fabled, that Phinehas was revived in the person of Elijah.

The Arabians likewise tell us, that Elijalı, who was the same with Henoch aud Phinebas, was also the same with Al-Choder (Sce Golius in voce gues). It is to be observed, that was, or más, signifies a palm-tree.

This fabulous Al-Choder, who was also Henoch, Phinehas, and Elijah, flourished, it is said, in the time of another imaginary person, whose name was Aphridun (well). Now this last fine is clearly froin unicus fuit. The derivation is eviden!. There are four crements. The alif, the initial crement, is merely emphatic--the ya, which follows the second radical, seems to refer the word to the class of diminutives ---the waw supplies an alij, being motived by a dhamma ;--and the hun final is formative (according to rule) of a noun from a prinsitive triliteral verb. I mention diese particulars to show, that there can be no doubt about the derivation. Now I say, that Aphridun signified nothing else than the phenix. Observe, that even at this day, when the story of the phenix is pretty well forgotten, the Arabians still say JANI Ag, i. e.“ phænix of the age,” when they speak of au extraordinary person. (See Willmet.)

Thus then according to the Arabian traditions, Henoch was the same with Elijah, and Elijah with Phinehas. But all these three were the same with Al-choder, (that is ó Quivog palma,) whu Hourished in the time of Aphridun (that is é doivog avis.)

Upon the whole it appears to me evident, that the celebrateit

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fable of the phoenix has been built upon the fraditions, which the
Goim préserved and perverted of soine facts recorded in the Old
Testament. .
Sept. 1816.

W. DRUMMOND. P.S. I forgot in my remarks on the periods to observe, that if you multiply the 72 dodecans by 12, the number of the signs, you will have 864, and that if you multiply 864 by 30, the number of Tegrees in each sign, you will have the number of years contained in the great cycle, viz. 25920.

COLLATIO
CODICIS HARLEIANI 5674.

CUM ODYSSEA EDITIONIS ERNESTINÆ 1760.

No. vil.-(Continued from No. XXVIII. p. 333.)

ΟΔΥΣΣ. Ο.

74. εν πολλοίς ουκ εφέρετο και

έστιν καισιόδειος της φράσεως και χαρακτής. 3. υπομονήασα et

super a

ει δε δεχοίμεθα αυτόν, προ των προ εαυprius.

του δύο στίχων οφείλει γράφεσθαι: 10, τηλ’ et interpr. πόρρω.

78, οι ή ήθετούντο· συγκέχυται δε 12. φάγωσιν.

το δυϊκόν του αμφότερον : sed alter, 13. χρήματα.

κύδος και αγλαΐα έν εστί. διο και το 19. ώθετεί άριστοφάνης: ένιοι τους Γ' αμφότερον επήνεγκεν. χοθεύουσιν.

80. τραφθήναι text. et schol. sed 23. τεθνείοτος a m.

pr.
Postea

supra τρα in textιι scriptum ταςsuper εί additum et o in a muta. Mox απόπως το αν’ έλλάδα κοινήν γάρ tum.

την υπό αχιλλει έλλάδα καλεί όμηρος : 36. κυδνην ex emend. certe anti Pro κοινήν fortasse legendum μόqua. 27. omittit.

83. αμπέμψει ex emend. manus 31. 32. υποπτεύει διονύσιος. ejusdem. Schol. και ταύτα απρεπή 37. γρ. ότρυνε.

διδάσκεσθαι προς μενελάου τον τηλέμα39. ός θ'.

χον το απαιτεϊν: Αliud schol. άρε45, νοθεύεται ως διαπεπλασμένος εξ πέμψει διά τού μ. έστι γας αποπέμημιστιχίου της και ελιάδος. [158.] ψει το τέλειον: 52. δουρικλυτός.

91. videtur Aristophanes spr62. έπος ηύδα suprascr.

rium censnisse. 63. omittit.

95. o'r éponymection isteriin. où gåe 73. έποτρύνει et κατερύκει, sed δηλοι & θεράποντος θανο και η αυτή utroque loco η Super ει.

οικία οικείν :

νην.

97. κείται.

240. πολλοίσι τ' ανάσσω. 101. όθι κ. κ.

241. υψηρεφής et 423. 431. 109. 153. έως primo scriptum, 242. supra μάντιον scriptum ως sed , insertum ab eadem manu in

φήμιον. i.e. ha voces eundem acrecens.

centum habent. Hinc nata est 119. δώρα και όσσ'.

varia lectio, a Clarkio memorata, 114. omittit.

φήμιον. 120. γρ. χειρί ενικώς. Et sic

244. αρίσταρχος δια του α' ζηνόtextus 124. 126. πολυκράτου et σ additum

δοτος δια του η: Infra 253. άμφιάm. antiqua.

enos et a super no 128. αρίσταρχος κείσθαι.

266. γρ. καταλέξω. 130. χερσί et supra γρ. χειρί.

272. τοι et suprascr, δή. 137. παρά δε (sic.)

274. αχαιών. 139. omittit.

276. γρ. κατά χρόνους. , 14!. ούτω δια του ο. [οινοχόει.]

283. τόν' et νηός.

284. έβήσετο.
14.4. και τότε.
145. 190. το ζεύγνυντ'.

296. τας Φηράς Φερας είπε δια το 146. έριδούπον text. et schol. et

μέτρον" γρ. και φεάς περί ώς φησί. 191. text.

φειας παρ τείχεσσιν ιαρδάνου αμφι 149. λείψαντε et suprascr. σπεί- ρέεθρα : [ΙΙ. Η. 135.]

299. Et pro bis, sed ex emend, σαντες.

300. κλισίης. 152. ούτως ειπείν ουκ ειπιτον:

303, τοις δ', 155. είως ένι τρ. vide ad 109.

304. ει μ' έτ', sed in marg. εί, 157. οδυσηι ενί et in marg. αττι

μιν. Μox φιλέει et οι super εδ. κον εστίν ως ήρωι λαομέδοντι πολίσσα

306. νύν εύρεωιε, et inter voces μες: [1. Η. 453.] 168, ή et ει adscriptum ; sed

suprascr. ri'. schol. το δεύτερον περισπαστέον ως

309. γρ. καί μ' ήγεμόνα. ερωτηματικόν: 172. ένιοι μυθήσομαι.

316." οττ' εθέλοιεν (sic). Schol. το 174. άρπαξεν ατιτελλομένην.

δε εθέλοιεν, ούτως αι αριστάρχου Φασί 173. κακόν.

τρισυλλέβως το έθέλω : [Voluit ότα'

εθέλοιεν. 184. σείον text, et schol.

320. έρύσσειε. 186. ές φηρας δ'. Schol. δια του

322. οπτησαί τε. η την πόλιν την λακωνικήν.

344. ών τιν' et ον super ών. 187. άρτιλόχοιο.

353. φθείσθαι. 197. ειμών.

370. έτι δευομαι. 200. μη μ' ο γέρων:

376. φάσθαι.

386. επέρασσαν. 209. δε habet pro τε et νύν omit

392. αρίσταρχος ακούειν ως εύδειν. tit.

394. όντινα. 213. ουδέ ε ex emend.

412. εβασίλευε. 213. έλασσε.

419. τις et suprascr. γρ. η. 227. και γραφή μετά αντί του ν. 421. x' text. ex emend. sed ita 228. άλλων.

plane schol. 231. vulgatam habet.

422. ήρώτα δι "πειτα.

431. όφρα άδη. et in marg. γρ. 239.

γρ.
όθι.

ope' sidns.

η

201. χρεώ.

937, δε prα τε,

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