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part of Mount El-Bourz beyond Derbend, where they have villages, gardens, forests, and cultivated grounds; they are tall, with fair hair and fine eyes. Their only employment is the manufacturing of cuirasses and coats of mail; they are rich, generous, and hospitable towards strangers, especially those who know how to write, or are conversant with any branch of science. They pay no tribute to any person-a blessing for which they may thank the difficulty of access to their country. They do not profess any religion. When one of them dies, his limbs are separated, and stripped of the flesh, the bones are collected into a garment, on which is written the name of the deceased, that of his father, and the time of his birth and death. The friends hang up this garment with the bones in the deceased person's house, and then they give the flesh, if the dead person was a man, to the crows; if a woman, to the vultures. (p. 176.)

This article might be extended to a considerable length by extracts from other notes with which M. D'Obsson has illustrated various passages, translated in the body of his work, such as Note XXXVI, furnishing a very curious account of the European nations by Abou Souleiman Daoud, (generally surnamed Benaketi from his native place,) and the observations on Yadjoudje and Madjoudje, the Gog and Magog of Scripture, (Ezekiel, ch. xxxviii.-xxxix. and the Apocalypse of St. John, ch. xx.) and the wall erected for the defence of Caucasus against northern barbarians; but we must hasten to close this notice by mentioning some of the Eastern writers to whom M. D'Ohsson acknowleges his principal obligations. The first is Aboul-Hassan Ali, celebrated under the name of El-Massoudi, because he descended (in the eighth generation) from Massoud, a companion of the prophet Mohammed. Massoudi florished in the middle of the tenth century, when he composed his famous work the Mourudj uz Zeheb u Maadin-il-Djevheri or "Meadows of Gold and Mines of Jewels." He might be styled the Arabian Herodotus, for he travelled much by sea and land that he might examine various countries-Ethiopia, India, Persia, Armenia, Syria, and other regions of the Eastern world. Copies of his work are preserved in the public libraries both of Paris and of Leyden. M. D'Ohsson has made frequent reference to the Mesalik ve el Memalik of Ebn Haoucal, or, as we have most commonly seen the name (J) written, Ebu Haukal. This work was composed about the year 366 (or of our era 976-7). We next find the

Madjem al Boldan, the work of Shahab ud dín Abou Abd Allah Yacout, who died near Aleppo in 626 (1229). This is a geographical dictionary in Arabic. Another manuscript (of the Leyden Collection) is the Kitab Morassid el Ittila, also geographical. The Kitab Assar ul Bilad ve Akhbar ul Ybad, or "the Description of Countries and Traditions of Nations," by Zakaria Cazvini; this Arabic geographical Ms. also belongs to the Leyden Library. The Kharidet el Adjaieb or "Pearl of Wonders," composed by Ibn El Vardi, who died in the year of our era 1348; an Arabic work on geography and natural history. The Telkhiss ul Assar fi Adjaïeb ul Actar, or “Description of Terrestrial Wonders," by Abd-our-Rashid, surnamed Bacouy. The Nokhbet-ud-Dahr; the Tacuim-ul- Boldan ; the Naschak el Azher; the Djihan Numa (a Turkish_work); the celebrated Tarikh or Chronicle of Abou Djaafer Mohammed el Tabary; the Fotouh el Boldán of Balazori; the Turikh el Kamil; the Zubdet ul Fikret ; the Nokhbet utTavarikh, by Mohammed Efendi; the Tarikh Bedoui-el Khalicat, an Arabic Ms. belonging to the Upsal library; the Chronicle of Benaketi; the Tarikh Aaly Efendy, a Turkish Ms.; the celebrated Historical Persian work of Mirkhond; the Shah námeh, or "Poetical History of the Persian Kings," by Firdausi; and other valuable Mss.

66

To the geographical work of Ebn Haukal above mentioned M. D'Ohsson makes frequent reference, quoting an Arabic copy preserved in the library at Leyden; and English readers have long been acquainted with the name of that early traveller through the translation made by Sir William Ouseley from a Ms. intitled Mesalek el Memalek," which he published as the "Oriental Geography of Ebn Haukal." The Ms. used by Sir William not expressing any author's name, but agreing in title with the Leyden copy, he did not hesitate to describe it as the composition of Ebn Haukal, justifying himself by extracts from Abul Feda and other Eastern geographers. So satisfactory did his arguments appear to the Orientalists of Europe, that for many years this translation was received as he described it; even M. de Sacy, one of the most learned, accurate, and able critics now living, devoted to a notice of Sir William's translation above a hundred pages, in the "Magazin Encyclopédique," (tome vi.) and, notwithstanding some variations in certain passages, allows the identity:

"For," says he, "those points of difference are so inconsiderable, that we must acknowlege, in the 'Oriental Geography,' the work of Ebn Haukal, quoted by Abul'feda: 'Mais ces différences sont trop peu

considérables pour faire méconnoître, dans la Géographie Orientale,' l'ouvrage d'Ebn Haukal, cité par Aboul feda.'"

But an ingenious writer, M. Uylenbroek of Leyden, published in the year 1822 a Dissertation on Ebn Haukal, and conjectures that the Ms. translated by Sir W. Ouseley was not exactly the work of that Arabian traveller, but one which he closely followed in his geographical treatise, "sed talem quem Ibn Haukalus in suo scripto componendo maxime secutus sit;" and thus he accounts for the "nexum arctissimum inter Geographiam Orientalem et Ibn Haukalum ;" and for many passages expressed in almost the same words, "loca iisdem pæne verbis concepta." (pp. 9. 51. 73.) M. Uylenbroek is inclined to regard Ibn Khordadbeh, (who lived a short time before Ibn Haukal,) as the author of that work which Sir W. O. translated; or it may have been composed, he thinks, by Abou Ishak el Faresi; but whoever was the original author, it seems to M. Uylenbroek probable, that Ibn Haukal carried the book with him on his various peregrinations, and made such ample use of it as accounts for the conformity between his own work and that which he so frequently consulted: "Hoc, Ibn Haukalus dum ditionem Moslemiticam peragravit, secum tulit, quo tanquam duce uteretur," &c. (p. 61.) But for some other remarks on this subject, and a particular notice of M. Uylenbroek's "Specimen Geographico-Historicum," we shall refer our reader to No. LII. of this Journal, (p. 383.) and we close our remarks on M. D'Ohsson's work, by expressing our surprise that the ingenious author did not think it necessary to illustrate with a map the interesting geographical discussions which are scattered through his pages.

ARISTOTELES de Anima, de Sensu, de Memoria, de Somno, similique argumento. Er recensione IM. BEKKERI. Berlin, 1829.

Ir is understood that the learned Mr. Bekker is now printing, at the press of the University of Berlin, a complete edition of the works of Aristotle, to be contained in four quarto volumes. As the work proceeds through the press, some separate treatises are detached from the rest, and published in an octavo form. Of these, three have appeared-the Meteorologics, the History of

Animals, and the volume whose title is placed at the head of this article. On the latter we shall now offer a few remarks, chiefly in reference to some observations which appeared in a former number of this Journal, on the use of the particles av ei. (No. LXXVIII. p. 194 sq.) As the text is printed alone, without any various readings, our materials for criticism are of necessity very limited. We may, however, state generally that the text is greatly improved, both by the introduction of many new readings, and a better system of punctuation, and raises to a high pitch our expectations of the value of the complete edition.

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The text of the volume before us, as printed by Mr. Bekker, does not contain any instance of av ei before the subjunctive or the present tense of the indicative mood: but the editor admits them several times before an optative mood. In writing our former article, we had considered the possibility of this exception; but were deterred from allowing it by the circumstances, 1. that this collocation of the particles in question is, before any mood, contrary to analogy; 2. that there is no metrical instance of av si before the optative (see Part LXXVIII. p. 200. No. XX.); and that in some cases good manuscripts omit the former particle before the optative (ib. No. IX. p. 15.); while the proneness of the transcribers to insert av before si is proved by its use with the subjunctive mood and the present tense of the indicative, which Mr. Bekker apparently considers as incorrect. We could produce many additional passages, in Mr. Bekker's favor, both from Plato and Aristotle, which we have collected since the publication of our former article ; but as they are of precisely the same nature as those already set down, and are only formidable by their number, we shall not weary our readers by the renewal of so dry a grammatical dis

cussion.

De Anima, p. 2. 10. ὁμοίως δὲ κἂν εἴ τι κοινὸν ἄλλο κατηγοροῖτο.

Read καὶ εἴ τι.

Ρ. 9. 14. ἔτι δ ̓ εἰ φύσει κινεῖται, κἂν βίᾳ κινηθείη· κἂν εἰ βίᾳ, καὶ φύσει.

Perhaps καὶ εἰ βίᾳ, κἂν φύσει.

Ρ. 12. 26. Καίτοι γε ἡ μὲν αρμονία λόγος τίς ἐστι τῶν μιχθέν των ἢ σύνθεσις. P. 141. 5. καίτοι γε κύρια ταῦθ ̓ ὁρῶμεν τοῦ ζῆν καὶ τελευτᾶν.

We believe that the instances in which the particle ye directly follows xaito are so rare, that it is safer with Elmsley ad Acharn. 617. to consider this collocation of the particles inad

missible. We would, therefore, expunge γε in both these passages. In Plato de Rep. i. p. 391 Ε. καίτοι γε ὀφειλόμενόν που τοῦτό ἐστιν ὃ παρακατέθετο, all the Mss. retain γε. In Herod. vii. 9. 5. Mr. Gaisford has edited καί τοί γε from one Ms. ; all the others omit γε. like καὶ μὴν — γε, is very commou.

The use of καίτοι

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γε,

Ρ. 14. 10. τὸ δὲ λέγειν ὀργίζεσθαι τὴν ψυχὴν ὅμοιον κἂν εἴ τις λέγοι τὴν ψυχὴν ὑφαίνειν ἡ οἰκοδομεῖν.

Read ὅμοιον καὶ εἴ τις λέγοι.

Ρ. 16. 27. τίθενται γὰρ γνωρίζειν τῷ ὁμοίῳ τὸ ὅμοιον, ὥσπερ ἂν εἰ τὴν ψυχὴν τὰ πράγματα τιθέντες.

Read ὥσπερ εἰ.

Ρ. 36. 12. δεῖ γὰρ φθάσαι τὴν κίνησιν τοῦ ῥαπίζοντος τὴν θρύψιν τοῦ ἀέρος, ὥσπερ ἂν εἰ σωρὸν ἢ ὁρμαθὸν ψάμμου τύπτοι τις φερόμενου ταχύ.

Read ὥσπερ εἰ, and compare p. 12. 18. παραπλήσιον δὲ λέγουσιν ὥσπερ εἴ τις φαίη τὴν τεκτονικὴν εἰς αὐλοὺς ἐνδύεσθαι.

Ρ. 39. 16. ἐν μὲν γὰρ ταῖς ἄλλαις λείπεται πολλῷ τῶν ζώων, κατὰ δὲ τὴν ἁφὴν πολλῶν τῶν ἄλλων διαφερόντως ἀκριβοῖ.

We conceive that in the above sentence Aristotle intended to express the following meaning. "Man has the senses of hearing, seeing, smelling, and tasting, inferior to many of the animals, but the sense of touch more accurate than any other animal." He evidently could not have meant to say that man had the four senses first named in less perfection than all animals; which would include fish, crustacea, polypi, &c. Indeed, he throws out a very ingenious idea with respect to those animals which have not the power of closing the eyes, and are devoid of eye-lids or analogous coverings, directly at variance with this supposition, viz. that their sight is as inferior to that of man, as the smell of man is to that of some animals ; for that with them all images conveyed to the sensorium by the sense of sight, cause either pleasure or pain; as is the case with the sense of smell in man; there being no odor which is indifferent to us, and does not cause either pleasure or disgust. would therefore read, ἐν μὲν γὰρ ταῖς ἄλλαις λείπεται πολλῶν τῶν ζώων, κατὰ δὲ τὴν ἁφὴν τῶν ἄλλων διαφερόντως ἀκριβοῖ; or perhaps Aristotle might have written πάντων τῶν ἄλλων.

We

Ρ. 41. 7. διὸ κἂν εἰ ἐν ὕδατι εἶμεν, αἰσθανοίμεθ ̓ ἂν ἐμβληθέντος τοῦ γλυκέος.

In this passage it is doubtful whether the construction is xav εἰ εἶμεν, οι κἂν αἰσθανοίμεθ ̓ ἂν εἰ εἶμεν. But we rather suspect that the construction is as in the following passage, in which case we would read καὶ εἰ.

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