a an inundation, repaired to a hill which was on the opposite shore. He wished to settle there; but Apollo dissuaded him from it, assuring him that whoever did so would be unfortunate. Dardanus therefore chose another hill, where he built a city, which he called Dardania. Having married Batia, the sister of Scamander: he had by her, Ilus and Erichthonius. Ilus died without children. Erichthonius had by Astyoche, daughter of Simois, Tros. Tros had by Callirrhoë, daughter of Scamander, Ilus and other children. Ilus being in Phrygia, the Oracle of Apollo, which he consulted, forbade him to inhabit the hill first mentioned, because it was consecrated to the goddess Até, and that the same reason had prevented Dardanus from settling on it. Ilus, however, having obtained the victory in wrestling in Phrygia, had for his prize fifty boys and fifty young girls, whom he took with him. The king' also gave him a cow of various colours, according to the oracle, which commanded him to build a city wherever she should stop. When she had arrived on the hill of Até, she lay down. Ilus therefore founded a city there, to which he gave the name of Ilion. Até was a goddess inimical to mankind. The word signifies, 'damnum,' 'noxa.' CXIX. Δύο παιδία . . . . ἔντομά σφεα ἐποίησε] Το sacrifice two children. This was, no doubt, to appease the winds. This kind of sacrifice was common in Greece, but odious in Egypt. • Sanguine placastis ventos et virgine cæsa. Sanguine quærendi reditus. . . . Plutarch quotes this passage in his Treatise on the Malignity of Herodotus, p. 857. Amyot, who had a very thorough knowledge of the Greek language, has made a singular mistake in this passage. He thus renders it: "For, Menelaus not being able to obtain favourable weather for setting sail, a most accursed and horrible expedient occurred to him, he took two little children of the country and castrated them; for which action, being hated by the Egyptians, he fled with his vessels to Libya." See Book VII. § CXCI. Τὸ ἐνθεῦτεν δὲ ὅκου ἐτράπετο] Τοwards which quarter he next went. It appears that he disembarked in Phoenicia, before he reached Greece. Menander of Pergamus speaks in his writings of the arrival of Paris in that country, which he fixes at the time when Hiram gave his daughter in marriage to Solomon. If this were so, we Schol. Lycophr. ad Cassandr. vers. 29, p. 6, col. 2, lin. 9. b Apollodor. lib. iii. cap. xi. § iii. p. 207. P. Virgil. Æneid. lib. ii. vers. 116. d Clem. Alexand. Stromat. lib. i. 386. lin. ult. et 387.; Tatian. Orat. ad Græc. § lviii. p. 128. : must refer the siege of Troy to a period 192 years subsequent to the epoch assigned by Eratosthenes and Apollodorus, whom Eusebius follows. But that writer is too recent, and his works being lost, we cannot attach any very great weight to them. See my Essay on Chronology, chap. XIV. CXXI. 'Pappiverov] Rhampsinitus. Diodorus Siculus calls him Remphis. He greatly injured his subjects by his avarice and his extortions. He amassed in gold and silver 400,000 talents; which at 5400 livres to the talent, as the learned Abbé St. Barthelemy values it, makes 2,160,000,000 livres, or 882,000,0001. sterling; an incredible sum. ... Πλοῦτον . . . ἀργύρου] Such vast wealth. I remark this expression only for the sake of showing how erroneous is the criticism of the Abbé Sevin, who would have us read, in the 23d Ode of Anacreon, ὁ πλοῦτος εἴγε Κροίσου, instead of ὁ πλοῦτος εἴγε χρυσοῦ, which is certainly the true reading. Τῶν ὕστερον ἐπιτραφέντων] Who succeeded him. I had at first translated, 'those to whom the government was afterwards confided.' This was certainly more literal. Τὴν ἀρχὴν is understood with ἐπιτρα pévrwr; but as that means nothing else than the kings who succeeded him, &c.' and as this latter expression reads better in French, I have thought proper to substitute it. See Book 1. § VII. note 4. с Tòv épya≥óμevov] The architect, &c. Pausanias relates a similar fable of Trophonius, whose cavern became afterwards so famous. Πρὸς τὸ ἄγγος προσῆλθε] Went straight to the vase. Translating thus, we must place the comma after idéws, or otherwise render that adverb by statim.' Ns de xakeπws éλaußávero] Fearing the effect of his menaces. have translated this rather freely. The Greek has, as he was harshly treated by him. As to the words ἡ μήτηρ τοῦ περιέοντος παιδὸς, 1 look on them, with Geinoz and Wesseling, as a mere gloss, and have therefore omitted them. Twv άokwv modewras] The neck. Utrium petriolos.' This term, which is here taken in its proper acceptation, must be understood figuratively in the oracle pronounced to Ægeus: Ασκού με τὸν προὔχοντα μὴ λῦσαι πόδα. 'Ev Képdeï TоLevμévovs] Considering it so much gained to themselves. The Greek implies, lucro apponentes,' as Horace expresses a Diodor. Sic. lib. i. § lxii. p. 71. sub finem. Mémoires de l'Acad. des Inscript. tom. iii. Hist. p. 124. c Pausan. Baotic. sive lib. ix. cap. xxxvii. p. 785. Euripid. Medea, vers. 680. himself, Ode Ix. Book 1. The Latin translation 'lucri facientes' is not accurate. Τὸν δὲ πεισθῆναί τε δὴ, καὶ καταμείναι] Doubtless he suffered himself to be persuaded. The particle S has been omitted in the Latin. translation. It is not however superfluous; it answers to the 'nimirum' or 'scilicet' of the Latins, and is used ironically, as in Terence : 'populus id curat scilicet.' Ευρῆσαι τὰς δεξιὰς παρηΐδας] In derision he shaved their right cheeks. Throughout the East, the most offensive insult that could be cast on a man was to cut off his beard. It was thus that Hanun, king of the Ammonites, treated David's messengers. To avenge this insult, that wise and valiant prince sent an army against Hanun. Joab, who commanded it, conquered him, and took possession of his capital. 'Eμol μèv où morá] Which I cannot believe. Herodotus, as is here seen, did not implicitly believe all that the priests told him. See § CXXII. and a hundred other passages in this work, which prove that our historian was not so credulous as he has sometimes been thought to be. Thy xeipa] The arm. The Greek word is often used to signify the arm and hand together. Palladius thus expresses himself in his Commentary on Hippocrates de Fracturis : Δεῖ δὲ εἰδέναι ὅτι τὰ τῆς χειρὸς μέρη τρία εἰσιν. ἂν τὸ μὲν ἓν καλεῖται ὦμος· τὸ δὲ ἄλλο, ἄκρα χείρ· τὸ δὲ μέσον, πήχυς. "It must be understood that the arm (xeip) is composed of three parts; one of which is called the shoulder (μos), the other, the hand (axрa xeip, verbatim, the extremity of the arm), that of the middle, the elbow (Txus)." Galen is still more precise. "There is," says he, "a certain analogy between the parts of the entire arm, rõs xe‹pòs öλns, and those of the scelos. The arm (ẞpaxiwv) answers in the xeip, to the thigh in the scelos, and the elbow to the tibia. The remaining part, the extremity of the arm, (akpa xeip, the hand,) has an analogy to the foot, and we have no particular word to express it. . . . . . It is therefore with reason that Hippocrates has said simply the foot, wous, without adding the epithet akpos, and that he has not simply said yelp, but has joined to it the epithet akpa," (the extremity of the arm, or the hand). d The same thing is clearly expressed in Demetrius Phalereus. “As the arm, xeip, is a certain whole, of which the different divisions, as the fingers and the elbow, are parts, each of these parts having a configuration peculiar to itself, and smaller parts belonging to it; so • Samuel 2d, chap. x. vers. 4. Palladius in lib. Hippocratis de Fracturis, p. 201, sect. vi. ex Edit. Foësi. Galen. in Hippocrat. de Fracturis, Vol. v. p. 542, lin. 22. Her. No. a The scelos, σKéλos, comprises the thigh, the leg, and the foot. Demet. Phaler, de Elocutione, p. 545, lin. 11, &c. VOL. I. 3 K also may any sentence, which comprises one great whole, include many parts, each of which may be complete in itself." Homer also very frequently uses this word in the same sense. • Νύξε δέ μιν κατὰ χεῖρα μέσην, ἀγκῶνος ἔνερθεν. 'He wounded him in the middle of the arm, below the elbow.' • Κατὰ δ' αἷμα νεοντάτου ἔῤῥες χειρός. 'The blood flowed from his arm, freshly wounded.' The proof that in this place xeip signifies the arm, is, that in verse 529 he had said, Μηριόνης . . . δουρὶ βραχίονα τύψεν, • Merion struck him with his spear in the arm.' When the same poet wishes to designate the hand, he often adds ἐπὶ καρπῷ. Οὔτασε χεῖρα ἐπὶ καρπῷ, vulneravit ei manum.' Iliad. lib. v. vers. 458. Nápкnoe xeip ènì kаρn, 'obtorpuit ei manus. Lib. viii. vers. 328. Ὠρχεῦντ ̓ ἀλλήλων ἐπὶ καρπῷ χεῖρας exovres, Saltabant alter alterius tenentes manus.' Lib. XVIII. vers. 594. All these passages have been ill translated by M. Bitaubé. с Nekρou rрoopárov] Newly dead. The grammarians pretend that πpóσparos is joined only with vexpòs, to signify a man newly dead. Phrynichus confesses that he long hesitated on this point; but that at length he found it employed with another substantive in the Andromeda of Sophocles : Ευρίσκετο δὲ Σοφοκλῆς ἐν τῇ ̓Ανδρομέδα τιθεὶς οὕτω. Μηδὲν φοβεῖσθαι προσφάτους ἐπιστολάς. 'Do not fear recent orders.' The Andromeda was a satirical piece. CXXII. Keïdɩ σvykvßeveiv tý Ahμnrp] At dice with Ceres. M. Szathmari explains this as alluding to the years of plenty and of scarcity, which happened during the reign of this king. See his dissertation on the Pharaohs, printed at Franeker. VALCKE NAER. d Ιρον Δήμητρος] The temple of Ceres. Of Δημήτηρ in the Greek. "The Egyptians considering the earth as the common receptacle of every thing that is born, give it the name of mother. The Greeks call it Demeter, a word nearly approaching to it, and which has been a little changed by lapse of time. They formerly called it Gemeter (mother earth): witness Orpheus, where we read, гn μýtnp távτwv AnμÝτne wλovrodóreipa, Mother Earth, Demeter, who givest us all sorts of riches." CXXIII. 's avoρáñоv ↓vxỳ áÐávaros] That the soul of man is im a Homeri Iliad. lib. xi. vers. 252. Id. ibid. lib. xiii. vers. 539. Phryn. Eclog. Dictionum Attic. p. 68. mortal. Herodotus does not say, that the Egyptians were the first who believed in the immortality of the soul; but that they were the first who maintained that the soul, being immortal, passed, after the dissolution of the body, into that of some other animal. I do not doubt that the Egyptians always believed in the immortality of the soul. It would be easy to prove that Noah believed it. The dogma was no doubt handed down to his posterity. Misraim, his grandson, peopled Egypt; and thus the immortality of the soul was always known in that country. Mr. Bruce therefore was wrong in affirming, that the scarabæus could not be an emblem of the resurrection or immortality of the soul," because, at the time when this emblem was invented, its immortality had not been an object of contemplation by mankind." If the scarabæus never has been the emblem of immortality in Egypt, it certainly is not for the reason adduced by Bruce. See - Horus Apollo, lib. 1. cap. x. x11; lib. II. cap. XLI. Almost all that this writer quotes from the ancients, is either falsely quoted or misunderstood. As to the dogma of the metempsychosis, Herodotus may be in the right. The tenet of immortality had gradually degenerated into that of the transmigration of the soul. The Indians claim this latter opinion as originating with them; and it is probable that Osiris or Sesostris, who conquered them, may have brought back the doctrine into Egypt. Much has been written on the subject, which still remains in the same obscurity, and is likely to remain so. The safer plan is to confess our ignorance. Τούτῳ τῷ λόγῳ εἰσὶ οἱ Ἑλλήνων ἐχρήσαντο] Some of the Greeks have adopted this opinion. The immortality of the soul had long before been known in Greece; the poems of Homer clearly assume it. But it is not to this doctrine that Herodotus here alludes; he rather speaks of those philosophers who adopted the doctrine of the metempsychosis. Pherecydes of Syros is the first, according to Cicero, who advocated that of immortality. "Pherecydes Syrius primus dixit animos esse hominum sempiternos." Tatian advances, on the contrary, that Pherecydes attacked the immortality of the soul, and that Aristotle inherited this opinion from him. The learned Wesseling has restored, with his usual ability, the text of Tatian, which had evidently been altered. Πυθαγόρας Εύφορβος γεγενῆσθαί φησιν, τοῦ Φερεκύδους δόγματος κληρονόμος ἐστί· ὁ δὲ ̓Αριστοτέλης τῆς ψυχῆς διαβάλλει τὴν ἀθανά Glav. 'Pythagoras says, that he was formerly an Euphorbian. He is the inheritor of the dogma of Pherecydes. As to Aristotle, he at a Travels to discover the source of the Nile, Book ii. chap. vi. p. 127. Cicer. Tuscul. Disput. lib. i. § xvi. Tatian. Orat. ad Græcos, § xli. pp. 88, 89. |