pursue the analogy by showing that the same worship was not only universally spread over the old world, but that it was even the religion of the new. I will add one observation. The ancients continually speak of Dionysus as an Indian deity; and in that country we find remains not only of the Eleusinian or Egyptian rites, but of the Priapeia and the worship of the phallus or lingam. In proof of this, I refer my readers to the descriptions of the caverns at Elephanta and Elora, in Maurice and other authors.

We know, from Bryant, that our great progenitor, as well as

præterea simulacra et idola.-The Arabic,

وجعر

&c. idolum quod ipse ado

rabat. The Hebrew should be translated, a graven image of Astarte. Conf. 2 Kings c. xxiii. vv. 5, 6. In Judg. c. vi. v. 25. we have, "and throw down the altar of Baal that thy father hath, and cut down the grove that is by it"--N

We find in the Syriac version הבעל אשר לאביך ואת האשרה אשר-עליו תכרת:

μ? Averte aram Baal

•009 .010\\1\0? 1;4m10.1001? apa idoli patris tui, Estheram illi superpositam excide. In the Arabic version it is, Asira idolo fœminino.—The Chaldee xx. In 1 Kings xviii. 19. "The prophets by of Baal, and the prophets of Astarte." The Greek translates by by тns aloxʊvns.—As, when we find mention made of Baal and the idols or images, we must understand the idols or images as referring to Astarte; so, when we find Astarte nyn or wn, coupled with other idols, we must understand the latter as referring to Baal. Thus, Isa. xxvii. 9. "The groves [leg. the images of Astarte] and the images [i. e. of Baal, &c.] shall not stand up :" ni o`¬wx ipp'-x5. Conf. 1 Sam. vii. 3. Deut. xii. 3. 2 Chron. xxxiii. 19. Isa. xvii. 8. Deut. xvi. 21. Exod. xxxiv. 14. In 2 Kings xvii. 10. "And they set them up images and groves, στηλας και αλση, in every high hill and under every green tree," according to the common version is nonsense: it should be understood as images [of Baal] and [images of] Astarte. Compare 1 Kings xiv. 23. Jer. xvii. 2. I do not know one passage in which the word occurs where it must not be understood of, and would not be better translated, Astarte. Conf. Deut. xvi. 21. 1 Kings xvi. 32, 33. 2 Kings xiii. 16. xvii. 16. xxiii. 4. 6. 2 Chron. xxxiii. 3. Judg. vi. 15. 2 Kings xiii. 4. 1 Kings xiv. 15. 2 Kings xviii. 4. xxiv. 14. 2 Chron. xxxiv. 3, 4. xiv. 3. xvii. 6. xix. 3. xxxi. 1. xxxiii. 19. Isa. xvii. 8. Micah v. 14. Judg. x. 6. 1 Kings xi. 5.—In 2 Kings xxiii. 7. these words occur :

In ויתץ את בתי הקדשים אשר בבית יהוה אשר הנשים ארגות שם כתים לאשרה

the English version: "And he brake down the houses of the Sodomites that were by the house of the Lord, where the women wove hangings for the grove." [or for Astarte.] For ¬¬, the Greek has тwv kadŋoμ, the Vulgate effœminatorum. The same word occurs in 1 Kings xv. 12. where the Vatican edition of the Septuagint translates it Teλeras, and the Complut. Teteλeσμevovs: conf. xxii. 46. and in Hos. iv. 14. the fem. noun is translated in the Complut. Vat. and Alexandr. by τετελεσμένων. Parkhurst says that it means a prostitute, male or female. Buxtorf observes on the word, "p m. meritorius, cinædus, qui se prostituit, et quasi consecrat libidini." It has probably a reference to the rites of Astarte, or Mylitta, [see Herodotus] of Venus, Persephone, and Cybele, or the Magna Mater; and these op were the Galli, concerning whom see Lucian, de Dea Syria.

It is remarkable that the same word is in use amongst the people of the Tonga islands, where lingha signifies pudendum virile. See the Vocabulary appended to Mariner's "Account."

Noab, the regenerator, were characterised in the Egyptian theology under the hieroglyphical figure of a bull. Bryant has given us two prayers of the Parsees, taken from the Zendavesta, which may be compared with the foregoing observations. The first is the Néaesch de la Lune. “Je prie Ormusd, je prie Amschaspands,' je prie la Lune, qui garde la semence du Taureau je prie en regardant en haut, je prie en regardant en bas,-que la Lune me soit favorable, elle, qui conserve la semence du Taureau; qui a été créé unique, et dont sont venus des animaux de beaucoup d'espèces: je lui fais izeschné, et néaesch," &c."Lorsque la lumière de la Lune répand la chaleur, elle fait croitre les arbres de couleur d'or; elle multiplie la verdure sur la terre avec la nouvelle Lune, avec la pleine Lune viennent toutes les productions," &c. The other is A Prayer to the Sacred Bull;2 under the character of which we recognise the Egyptian deity, in his threefold reference to the first father of all, to the regenerative personage, and to the future saviour and author of regeneration. The bull is first addressed: "Adressez votre prière au Taureau excellent: adressez votre prière au Taureau pur : adressez votre prière à ces principes de tout bien: adressez votre prière à la pluie, source d'abondance: adressez votre prière au Taureau devenu pur, céleste, saint, qui n'as pas été engendré; qui est saint." Mention is next made of the evil principle, that had filled the world with desolation: "Lorsque Djé

1 Les sept premières Esprits célestes.

2 It is very remarkable that Bacchus or Dionysus amongst the Greeks was also represented as tauriform. The authorities on which this observation are grounded are thus given by the learned Bochart: (Chanaan, lib. i. c. 18. p. 479.) "Idem Bacchus in Euripide describitur тavpoμoppos, tauriformis. De eo enim sic Pentheus in Bacchis vers. 918.

Et paulo post:

Και ταυρος ἡμιν προσθεν ἡγεισθαι δοκεις
Et nos videris taurus antecedere.

Αλλ' η ποτ' ησθα θηρ ; τεταυρωσαι γαρ ουν
Tune fera factus? tauri enim speciem geris.

Ita apud Lycophronem :

Ταυρῳ κρυφαιας χέρνιβας καταρξεται·

Arcana Tauro is offeret libamina.

Tauro, id est Baccho, ut interpretatur Scholiastes, pag. 42. et 43. Et in Elide mulieres hunc hymnum Baccho accinebant : Ελθειν ἡρω Διονυσε ἁλιον ες ναον ἁγνον, συν Χαρίτεσσιν ες ναον, τῷ βοεφ ποδι θυων, αξιε ταυρε, αξιε ταυρε• Veni, heros Bacche, in sacrum fanum maritimum, cum Gratiis in templum bubulo pede ruens, digne taure, digne taure. Plutarch. in Hellen. q. 36." But I think that Bochart has not been very happy in his mode of explaining it. "Quia verus in Scriptura Deus sæpe vocatur _abbir voce homonyma quæ et potentem significat taurum. Frustra se fatigant Plutarchus et Isacius in Lycophronem ut hujus appellationis alias causas comminiscantur.”

ravage le monde, lorsque l'impur Aschmogh affoiblit l'homme, qui lui est dévoué, l'eau se répand en haut: elle coule en bas en abondance, cette eau se résout en mille, en dix mille pluies. Je vous le dis, ô pur Zoroastre, que l'envie, que la mort soit sur la terre l'eau frappe l'envie, qui est sur la terre: elle frappe la mort, qui est sur la terre. Que le Dew Djé se multiplie; si c'est au lever du soleil, qu'il désole le monde, la pluie remet tout dans l'ordre, lorsque le jour est pur.-Si c'est la nuit, que Djé désole le monde, la pluie rétablit tout au (gâh) Oschen. Elle tombe en abondance: alors l'eau se renouvelle; la terre se renouvelle; les arbres se renouvellent; la santé se renouvelle; ce qui donne la santé, se renouvelle." We are next told of the destruction of the evil principle, the serpent: "Lorsque l'eau se répand dans le fleuve Voorokesché, &c.—ce cruel Djé, maître de magie, s'elève avec empire; il veut exercer sa violence; mais la pluie éloigne Ascheré; éloigne Eghoüere, elle éloigne Eghranm, &c. elle éloigne l'envie, elle éloigne la mort; elle éloigne la Couleuvre; elle éloigne le mensonge; elle éloigne la méchanceté, la corruption, et l'impureté, qu'Ahriman a produites dans les corps des hommes." In another part of the Zendavesta mention is made of the serpent: "Ormusd, le juste juge, dit à Nérioseugh: après avoir fait ce lieu pur, dont l'éclat se montroit au loin, je marchois dans ma grandeur; alors la Couleuvre m'apperçut: alors cette Couleuvre, cette Ahriman, plein de mort, produisit abondamment contre moi, neuf, neuf fois neuf, neuf cens, neuf mille, quatre-vingt-dix mille envies." Bryant says, "It is to be observed also that there were two persons alluded to under the same character, called in the Zendavesta l'Homme Taureau; both of whom were looked on as the authors of the human race. It is probable that the like was intended in the Apis and Mneuis of Egypt; and that in these characteristics there was originally a twofold reference. By the former was perhaps signified our great progenitor, from whom all mankind has been derived by the other was denoted the patriarch in whom the world was renewed."

Novel as the foregoing theory may appear, I think few can, after a mature consideration, doubt its general truth. The mysteries were intended amongst the gentile nations to supply the place of the sacred histories amongst the Jews; but their intent was soon lost, as that also of the Jewish histories would doubtlessly have been, had it not been preserved by a particular providence. They were intended to record the history of the infant world, of the means by which mortality was introduced on the earth, and the promise of a future salvation from the con

sequences which followed. This history was represented equally in the recesses of Eleusis, in the Italic groves, and in the Egyptian temple, in the dark Mithratic cavern, and in the caves of India. From it originated, after its first import had been forgotten, the various deities of gentile worship, although their source have been so manifoldly obscured in their passage from one people to another. Greece was proverbially the mother of fable' in her theology every appellation, which various tribes of people had given to the same deity, has found a place as a separate divinity. Even the period of the introduction of their worship into Greece, and the history of its migrations, have become eras and circumstances of their personal history.

2

Philosophy originated from the same source; and hence it is with some justice that Clemens Alexandrinus tells us, that philosophy was to the Greeks what the law was to the chosen people. Platonism peculiarly was the learning of the Egyptian mystics. As a platonical allegory, I certainly admire Mr. Taylor's "Dissertation." I have only to add, what I think to be a most important confirmation of my whole theory, that the Hebrew Rabbi Maimonides, as well as Philo Judæus,4 have allegorised the history of the fall in a very similar manner.

3

T. W.

1 Μυθοτοκος Έλλας.

2 Die Hellenischen Geburtsjahre von Pan, Hercules, und Dionysos, seyen mithin für die Jahre der Einführung dieser Religionen nach Griechenland zu halten.-Creuzer, Symbol. und Mythol. der Alten Völker, iii. band, p. 142. On this subject, the seventeenth to the twenty-third chapter of the first book of the Saturnalia of Macrobius are worthy of particular attention.

3 משבא נחש על חוה הטיל בה זוה מאי רוצה לומר משה וטבע הכח המדמה בנפש .Postquam venit serpens, &c האדם הטיל בה זוהמא להמשך אחר תאות הגופניות ישר :

i. e. postquam congenita est phantasia animæ sensitivæ humanæ, projecit in eam sordes, ut sectetur appetitum rerum corporalium, &c. &c. R. Mose ben Majemon. More Neb. c. 29. Vide loc. See also Abarben. f. 5. 2.

4 Εστι δε ταύτα ου πλασματα μυθου, οἷς το ποιητικον και σοφιστικον χαιρει γενος, αλλα δειγματα τυπων, επ' αλληγορίαν καλουντων, κατα τας δι' απονοιων αποδόσεις επομενος δε τις εικοτι στοχασμῳ, φήσει προσηκοντως τον ειρημένον οφιν, ἡδονης είναι συμβολον, ότι πρωτον μεν απους εστι, πρηνης πεπτωκως επι γαστερα δευτερον δ', ότι γης βωλοις σιτιῳ χρηται τριτον δ', ότι τον ιον επιφέρεται τοις οδούσιν, τους δηχθεντας αναιρειν πεφυκεν. Philo Judæus, de Mundi Opif. p. 27. Και γαρ φρονιμώτατος εστιν ὁ οφις παντων θηριων των επι της γης, ών εποίησε Κύριος ὁ Θεος των γαρ παντων πανουργότατον εστιν ἡδονη· δια τι ; ότι παντα ἡδονης δουλα και δ Bios & Twv pavλwv deσtošetaι up' ñdovns. Id. de Allegor. lib. iii. p. 27. Vide Eundem de Agricult, p. 157.

288

THE PUPIL'S

METRICAL COMPANION TO HOMER;

CONTAINING

AN EXPLANATION OF THE PRINCIPLES OF
HOMER'S VERSIFICATION AND PROSODY;

AND A SOLUTION OF

ALL THE METRICAL DIFFICULTIES

OCCURRING IN

THE ILIAD AND ODYSSEY.

BY HENRY W. WILLIAMS,

AUTHOR OF "A CRITICAL INVESTIGATION OF THE VERSIFICATION
AND PROSODIAL USAGES OF THE ILIAD AND ODYSSEY," &c.

No. III. [Concluded from No. LXXIX.]

Book XII. M.

Vs. 46. The final diphthong of Tapßel cannot properly remain long before ovde, as in the common reading of this line; and we should therefore, most probably, insert ap' after the former word.

68. βουλετ ̓ ἀρηγειν. Elision of the diphthong αι.

100. Correct, as in preceding instances, μaxns év eidote.

107. σxnoeσlai àλλ. Synalœpha per crasin. So also in vs. 126.

130. Read as before βροτολοιγῳ ἀρ' ίσον.—144. Read γενετο β' ἰαχη.

205. Read απο β' έθεν.—229. For και οι substitute either και ῥ' οἱ or και ξοι.

236. βουλεων. Synæresis.—238. μετατρεπομαι, οὐδ'. Synalpha per crasin. 324. éσσeσbαι OUTE. Synalœpha per crasin.-350. Read Togwv eü eidws.

381.
1. μιν δεα. Synæresis.

382. Heyne gives here xeipero' aupotepns, which is contrary to the principle that the s in datives of the third declension cannot be arbitrarily double, but only reverberate in pronunciation when the syllable takes the metrical accent. The expression found in the editions of Clarke and Barnes, viz. Xelpeσiv àμpotens, is most undoubtedly the correct one.

424. αύτεων. Synæresis.450. ἀγκυλομητεω. Ibid.

Vs. 24. Xpvσenow. Synæresis.

Book XIII. N.

98. Instead of δη είδεται we must read either δητ' είδεται, οι δη ῥ' είδεται. The latter is perhaps the preferable emendation.

114. ueasy. Synæresis.-153. See on Il. A. 608.

163. Without doubt the particle §' should be inserted between aro and έo. 172. Read in this, as in former lines of the same kind, πρw y' èλbei.

259. In this verse, as well as in vs. 274. aur' is to be substituted for av.

275. This line presents us with a singular example of a diphthong shortened before a vowel in the middle of a word ; οἶδ' ἀρετην διος έσσι. Of the impropriety of this usage there can, we think, be no question; though great uncertainty exists and must exist as to the proper method of correcting the verse under consideration. We suspect,

Οἰδ ̓ ἀρετὴν ὡς ἀρ ̓ ἐσσι· τι σε χρη ταυτα λεγεσθαι. 283. γιγνετ ̓ ὀδοντων, Elision of the diphthong αι.