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πλουτον τον δια των καρπων και των μεταλλων αναλύοντας τον Πλουτωνα και ουτως εκλαμβανομενους αποδέχεται ο θειος Προκλος. This is also the reading of my Ms., but it is evidently erroneous. For in the same page, 1. 6, it is said, Οτι κακως τινας αναλύοντας το μεν του Πλουτωνος ονομα εις τον εκ της γης πλουτον δια τε τους καρπους και τα μεταλλα. According to Proclus, therefore, some badly analyse the name of Pluto into wealth, produced from the earth through fruits and metals. Hence in the above passage, for αποδεχεται ο θειος Προκλος, it is necessary to read ουχ αποδεχεται, κ. τ. λ. Ρ. 93. 1. 15. Οτι τα ερωτι των θεων και τα βουλευματι αυτων συντρέχει η αναγκη αυτων, προς ην ουδε θεος μαχεται. Here, for βουλευματι my Ms. has βουληματι, which is doubtless the true reading; and I am much surprised that the very learned Professor did not perceive the necessity of this emendation, because he observes in a Note on this passage :

« Locus similis est Procli in Τim. Ι. θεια αναγκη συντρέχει τη θεια βουλησει. Ρ. 97. J. 7 from the bottom, και γαρ τροφη το νοητον εστι, κατά το λογιον, ταις νοεραις διακοσμησεσι των θεων. On this passage the learned Professor observes : « Taylor binc sumsit in Collectione Oracul. Chaldaic. t. 17. p. 133. Class. Ephemeridis Valpyanæ : sed Codicum non videtur sequi diligenter. Contulit vir doctiss. opportune Hesych. in Noερον.The Oracle which the Professor bere alludes to, and which is to be found in my Collection of Chaldean oracles, in the Classical Journal, was not derived from these Scholia of Proclus, but from the Chaldean oracles first published by Patricius, and afterwards by Stanley and Joannes Clericus; and this oracle, according to them, is

Τροφη

δε

τω νοουντι το νοητον. What Proclus says has the same meaning ; but he does not quote the oracle literally. P. 101. Η δε φερεφαττα κατα μεν την . της γενεσεως επαφης τη δευτερα αρμοζει, κατα δε την σοφιαν και την γνωμην τη τριτη. This also is the reading of my Ms.; but it: appears to me that after τη δευτερα the word αρχη is wanting, and this αρχη is ψυχικη αρχη. In like manner, by τη τριτη the principle of virtue is implied. This is evident from what Proclus says of Kogn, in p. 100. 1. 14. Και κατα μεν την υπαρξιν την υπερανεχoυσαν των αλλων δυνάμεων του ζωογονου τουτου τριπλου διακοσμου, ιδρυται η της Εκατης αρχη, κατα δε την μεσην δυναμιν και γεννητικην των ολων η ψυχικη, κατα δε την νοεραν επιστροφης η της αρετης. Ρ. 103. 1. 8. Ρroclus, speaking of Apollo, says, Ρητεον ουν, οτι πασαι μεν αι του θεου τουτου ενεργειαι εν πασαις εισι ταις των αντων διακοσμησεσιν, ανωθεν αρχομεναι εως των τελευταιων, αλλαι δε

και τον

εν αλλαις δοκoυσι μαλλον ή ήττον επικρατειν' οιον η μεν ιατρικη του
θεου μαλλον εν τοις υπο σεληνην,
Ενθα κοτος τε φονος τε και αλλων εθνεα

κηρων
Αυχμηραι τε νοσοι και σηψεις, εργα τε ρευστα
On this passage the Professor remarks as follows: « Αp. Wer-
fer. ibid. p. 143. ab Ρητεον ad ρευστα. Versus esse putat Orphei:
non velim id negare. Forte tamen petita sunt ex Oraculo."
Both Werfer, however, and the learned Professor are mistaken
with respect to the source whence the verses were derived. For
they are neither Orphic, nor part of an oracle, but the author of
them is Empedocles, as is evident from Hierocles, in Aur.
Carm. p. 186. Cantab. 1709. For he there says: Κατεισι γαρ
και αποπιπτει της ευδαιμονος χωρας ο ανθρωπος, ως Εμπεδοκλης φησιν
ο Πυθαγορειος,

φυγας θεοθεν, και αλητης

Νεικεί μαινομενω πισυνός.
Aνεισι δε, και την αρχαιαν εξιν απολαμβανει, ει φυγοι τα περι γην,

ατερπεα χωρον, ως αυτος λεγει,
Ενθα φονος τε κοτος τε και αλλων ενθεα

κηρών. As the first of the above lines, therefore, is from Empedocles, there can be no doubt that the second also is from the same poet.

P. 103. I. 21. Proclus, speaking of the power of Apollo in the heavens, says, η δε ιατρικη εν τω ουρανω εκει γαρ μαλιστα η εκφαντορικη του θεου δυναμις διαλαμπει, τα νοητα αγαθα τους ανθρωποις εκφαινουσα. In this passage my Ms., for ιατρικη, has rightly μαντικη, and ουρανιους for ανθρωποις. That μαντικη indeed is the true reading, is evident from this, that in 1. 6 of the same page, Proclus says that Socrates, απο της ιατρικης αρξαμενος και δια της μαντικης και τοξικης διελθων εις την μουσικην κατεληξεν. But Proclus had a little before observed that the medicinal power of Apollo is principally apparent in the sublunary region. And in what follows the above passage, he shows that the arrow-darting power of the god is displayed among the liberated gods ; but his harmonic power, anong the supermundane, or ruling gods. His prophetic power, therefore, is principally exerted in the heavens, in which Proclus adds, “ he unfolds into light intelligible good to celestial natures.” Ρ. 106, 1. 1. Οτι την καθαρσιν μη μονον επι της ιατρικης οραν, αλλα και επι της μαντικης δεικνυσιν, οτι γενικως η καθαρτικη του Απόλλωνος δυναμις περιεχει τας δυο.

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Here, for yevixws, which is also the reading of my Ms., it appears to me to be requisite to read ενικως, or rather ενιαιως, the latter of which words is very frequently used by Proclus. P. 107. 1. 6. Proclus, still speaking of Apollo, says: Ενωτικος ουν υπαρχων και ταυτη προς τους εγκοσμιους θεους αναλογον ταγαθω τεταμενος, κ. τ. λ. Here, for τεταμενος, my Ms. has rightly τεταγμενος. For Apollo, according to Plato, in the 6th book of his Republic, has an arrangement in the sensible, analogous to that of the good in the intelligible world. P. 109. I. 5 from the bottom, Proclus, speaking of Latona, says, αλλα και ταις ψυχαις την της αρετης τελεσιουργιαν ενδιδωσι, και την ελλαμψιν την αναγoυσαν αυτας εις το νοερον του πατρος, των τε σκολιων ατραπων της υλης αναρπαζουσα και της πολυπλοκου κακιας, και της εν τη γενέσει τραχύτητος, προς τα μοι δοκoυσι και οι θεολογοι λεγοντες Λητω προσειπειν αυτην, δια τε το λειον του ηθους ποριζειν ταις ψυχαις και το της εκουσιου ζωης παρεκτικον, και της θειας ραστωνης χορηγoν.

In this passage, for λεγοντες, which my Ms. also has, I read βλεποντες, a word fre . quently used by Proclus when speaking of Plato, or the ancient tlieologists. P. 111. 1. 7 from the bottom. In this place Proclus, speaking of Diana, says: Και γαρ εκεινη το παρθενιον ου προϊησιν, ως φησι το λογιον: νοουσα δ' εκεινην υφιστησιν και την αρχικην αρετήν, και εξηρηται πασης κοινωνιας και συζευξεως, και της κατα την γενεσιν προοδου. Here, for νοουσα, my Ms. has rightly μενουFor Proclus, in this passage, says,

" that Diana does not emit her virginal nature, but abiding in it, gives subsistence to ruling virtue, and is exempt from all communication and conjunction with a progression which subsists according to generation." And that this is the true reading, is evident from what Proclus immediately after adds: οθεν δε και η Κορη κατα μεν την Αρτεμιν την εν εαυτη και την Αθηναν, παρθενος λεγεται μενειν. i. e. “Whence also Core, according to the Diana and Minerva, which she contains in herself, is said to remain a virgin.” P. 119. Ι. 5 from the bottom, επει και την Αρτεμιν Εκατην Ορφευς κεκληκεν,

Ηδη
άρα

δι Εκατη παιδος μελη αυθι λιπουσα Λητους ευπλοκαμoιο κορη προσεβησατΟλυμπον. These two Orphic lines are quoted by Gyraldus in Syutag. p. 360; but the first line is with him,

Η δ' αρα Εκατη παιδος μελη αυθι λυπoυσα. P. 13. 1. 1 from the bottom: Γεννασθαι μεν ουν την πρωτιστην Αφροδιτην φασιν απο διττων αιτιων, του μεν ως δι ου, του δε ως γεννητικου τον μεν γαρ Κρονον αυτης, ως το δι ου τη προοδο συνεργειν, ως την γονιμον δυναμιν του πατρος καλουμενον, και εις τους νοερους διακοσμους

σα.

εκδιδοντα, κ. τ. λ. Here, for καλουμενον, which my Ms. also has, Werfer substitutes from conjecture κληρουμενον, and the Professor says, " ad sensum bene." The true reading, however, is προκαλουμενον, a word much used by Proclus, and in this place peculiarly apposite. “ For Venus calls forth the prolific power of her father Saturn, and imparts it to the intellectual orders.” In p. 117. I. 3. Proclus, speaking of the supermundane Venus, the offspring of Heaven, and of the mundane, the offspring of Dione, says: Η μεν γαρ εκ του Ουρανου υπερκοσμιος εστιν, και αναγωγος επι το νοητον καλλος, και αχραντου ζωης χορηγος, και γενέσεως χωριζει» η δε διαιωνια επιτροπευει πασας τας εν τω ουρανιο κοσμο και γη συστοιχειας, κ. τ. λ. In a note on this passage, the Professor observes : « Creuzer. legendum monet Διωναια.” And this is doubtless the true reading: for Proclus, in the latter part of this extract, is speaking of the Venus who is the offspring of Dione. My Ms. has erroneously διαιωνια, as well as that of the Professor ; but in the Notes to my Pausanias, published in 1794, 1 substituted Διωναια for διαιωνια, in the translation which I have there given of all that is said by Proclus in this place concerning Venus. P. 118. 1. 4 from the bottom: μεμικται γαρ φησιν ο Τιμαίος το παν εκ νου και αναγκης, πειθομενης το να της αναγκης, και των ενυλων παντων αιτιων υπεσταλμενων προς την βουλησιν του πατρος. In a Note on the word Timeus, in this passage, the Professor refers the reader to “Timæus de An. Mundi, I. 1.” But Proclus, in this extract, quotes the Timæus of Plato, and not the book of Timæus, the Locrian de Anima Mundi. For the following are the words of Plato, to which Proclus alludes: μεμιγμενη γαρ ουν η τoυδε του κοσμου γενεσις εξ αναγκης τε και νου συστάσεως εγένηθη. νου δε αναγκης αρχοντος τω πειθειν αυτην των γιγνομενων τα πλειστα επι το βελτιστον αγειν, κ. τ. λ. Ρ. 19. 1. 10. Proclus, speaking of Minerva, says: διο και Νικη προσηγορευεται και Υγιεια, τον μεν νουν κρατειν ποιουσα της αναγκης, και το ειδος της υλης, ολον δ' αει και τελειον και αγορων και ανοσον διαφυλαττουσα το κον. οικειον ουν της θεου ταυτης και το αναγειν και μεριζειν, και δια της νοερας χορειας συνάπτειν τοις ρους, και ενιδρυειν και φρουρειν εν * * * *. In this passage, for το xov, which is evidently defective, my Ms. has to xaxov; but the true reading is undoubtedly τον κοσμον. For Proclus, in what Ibe here says, alludes to the following words of Plato in the Timæus, respecting the fabrication of the world: δια δε την αιτιαν και τον λογισμον τον δε, εν ολον εξ απαντων τελεον και αγήρων και ανοσον αυτον [i. e, τον κοσμον] εκτηνατο. In all the editions of Plato's works, however, there is a very erroneous omission in this passage. For from the text of Proclus (in Tim.), and also from

θειοτε

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Notice of Bagster's Scripture Harmony. 253 what Plato previously says, instead of ev O.W & amartwy, it is necessary to read εν ολον εξ ολων απαντων. .

And then the passage will be, in English: “ Through this cause, and from this reasoning process, he [i. e, the Demiurgus) fashioned the world one perfect whole, consisting of all wholes, exempt from age, and free from disease. In the latter part of the above passage also, after the word uep:ceiv, it is necessary either to add, or conceive to be implied, τα δευτερα. And after the words φρουρειν εν **** , my Ms. has autols, which renders the sense of the whole passage complete, and terminates the Scholia.

T.

NOTICE OF
BAGSTER'S SCRIPTURE HARMONY.

1823. 8vo. pp. 773.

The value of Concordances, of either kind, is universally acknowleged: of those to the language of Scripture, Cruden's is the foundation, and the most copious, and Bellamy's the most defective: of those to parallel passages there is none better than the one before us, which combines several important particulars.

1. The chronology of Scripture, in which Blaney is followed, his being deemed the best for general use.

2. The Various Readings, in which a judicious method is used; the words of the text are printed at length, and the Various Readings follow in a different type, so that the unlearned reader may satisfy himself as to the sense of difficult passages,

3. The References are selected from the most approved authors, (Canne, Brown, Scott, &c.) and amount to half a million : “ the verse of the chapter under illustration is first marked; then follow the parallel passages in the book itself in which the chapter stands; afterwards, the References are placed regularly in the order of the books of Scripture. Perhaps this comprehensive plan may occasionally admit the introduction of a text not strictly appropriate: but the intentions of authors are so varied in their choice of texts, that none should be rejected without first allowing it to dwell a moment on the mind, and per

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