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πλουτον τον δια των καρπων και των μεταλλων αναλύοντας τον Πλου τωνα και ουτως εκλαμβανομενους αποδέχεται ο θείος Προκλος. This is also the reading of my Ms., but it is evidently erroneous. For in the same page, l. 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 αποδέχεται ο θείος Προκλος, it is necessary to read ουχ αποδεχε ται, κ. τ. λ. Ρ. 93. 1. 15. Οτι τῳ ερωτι των θεων και τω βουλευ ματι αυτων συντρέχει η αναγκη αυτων, προς ην ουδε θεος μαχεται. Here, for βουλευματι my Ms. has βουλήματι, 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 Tim. I. θεια αναγκη συντρέχει τη θεία βουλήσει. Ρ. 97. 1. 7 from the bottom, και γαρ τροφη το νοητον εστι, κατα το λογιον, ταις νοεραις διακοσμήσεσι των θεων. On this passage the learned Professor observes: "Taylor hinc sumsit in Collectione Oracul. Chaldaic. t. 17. p. 133. Class. Ephemeridis Valpyanæ : sed Codicum non videtur sequi diligenter. Contulit vir doctiss. opportune Hesych. in Νοερον.” The oracle which the Professor here 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 τω νοούντι 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 γενέσεως επαφην τη δευτερα αρμόζει, κατα δε την σοφίαν και την γνώμην τῇ τρίτῃ. This also is the reading of my Ms.; but it ap pears to me that after ry deurepa the word app is wanting, and τη δευτερα αρχή this αρχή is ψυχική αρχή. In like manner, by τη τρίτῃ 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 υπερανεχουσαν των αλλων δυναμεων του ζωογόνου τουτου τριπλου διακοσ μου, ιδρυται η της Εκατης αρχή, κατα δε την μεσην δυναμιν και γεννητικην των ολων η ψυχική, κατα δε την νοεραν επιστροφην η της αρετης. Ρ. 103. 1. 3. Proclus, speaking of Apollo, says, Ρητεον ουν, οτι πασαι μεν αι του θεου τουτου ενεργειαι εν πασαις εισι ταις των αντων διακοσμήσεσιν, ανωθεν αρχόμεναι έως των τελευταίων, αλλαι δε

εν αλλαις δοκουσι μαλλον ή ήττον επικρατειν οιον η μεν ιατρικη του θεου μαλλον εν τοις υπο σεληνην,

Ενθα κοτος τε φονος τε και αλλων έθνεα κηρών

Αυχμηραι τε νοσοι και σηψεις, εργα τε ρευστα

On this passage the Professor remarks as follows: " Ap. Werfer. 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 αποπίπτει της ευδαιμονος χώρας ο άνθρωπος, ως Εμπεδοκλής φησιν ο Πυθαγόρειος,

φυγας θεόθεν, και αλητης

Νεικεϊ μαινομενῳ πίσυνος.

Ανεισι δε, και την αρχαίαν εξιν απολαμβάνει, ει φυγει τα περί γην, ατερπέα χωρον, ως αυτος λεγει,

και τον

Ενθα φονος τε κοτος τε και αλλων ενθεα κηρων.

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. 1. 21. Proclus, speaking of the power of Apollo in the heavens, says, η δε ιατρικη εν τω ουρανω εκει γαρ μαλιστα η εκφαντορική του θεου δυναμις διαλαμπει, τα νοητα αγαθα τους ανθρω ποις εκφαίνουσα. In this passage my Ms., for ιατρικη, has rightly μαντική, and ουρανιοις 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 ιατρικής αρξαμενος και δια της μαντικής και τοξικης διελθών 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, among 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 μόνον επι της ιατρικης οραν, αλλα και επι της μαντικης δεικνυσιν, οτι γενικως η καθαρτική του Απολλωνος δύναμις περιέχει τας δυο.

Here, for γενικως, 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: Ενωτικός ουν υπαρ χων και ταυτῇ προς τους εγκοσμιους θεους αναλογον ταγαθῳ 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. 1. 5 from the bottom, Proclus, speaking of Latona, says, αλλα και ταις ψυχαίς την της αρετης τελεσιουργιαν ενδίδωσι, και την ελλαμψιν την αναγουσαν αυτας εις το νοερον του πατρος, των τε σκολίων ατραπών της ύλης αναρπαζουσα και της πολυπλοκου κακιας, και της εν τη γενέσει τραχύτητος, προς α μοι δοκουσι και οι θεολογοι λεγοντες Λητω προσείπειν αυτην, δια τε το λειον του ήθους πορίζειν ταις ψυχαίς και το της εκουσίου ζωης παρεκτικόν, και της θείας ραστωνης χορηγόν. In this passage, for λέγοντες, which my Ms. also has, I read βλεποντες, a word frequently used by Proclus when speaking of Plato, or the ancient theologists. P. 111. 1. 7 from the bottom. In this place Proclus, speaking of Diana, says : Και γαρ εκείνη το παρθενιον ου προΐησιν, ως φησι το λογιον· νοουσα δ' εκείνην υφιστησιν και την αρχι την αρετην, και εξῄρηται πασης κοινωνίας και συζεύξεως, και της κατα την γενεσιν προοδου. Here, for νοουσα, my Ms. has rightly μενουσα. For 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 εαυτῇ 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. 112. 1. 5 from the bottom, επει και την Αρτεμιν Εκατην Ορφευς κεκληκεν,

Η δ' αρα δι Εκατη παιδος μελη αυθι λιπούσα

Λητους ευπλοκαμοιο χορη προσεβήσατ' Ολυμπον.

These two Orphic lines are quoted by Gyraldus in Syntag. p. S60; but the first line is with him,

Η δ' αρα Εκατη παιδος μελη αυθι λυπουσα. P. 115. 1. 1 from the bottom: Γεννασθαι μεν ουν την πρωτίστην Αφρο διτην φασιν απο διττων αιτίων, του μεν ως δι ου, του δε τον μεν γαρ Κρονον αυτης, ως το δι ου τῃ προοδῳ συνεργειν, ως την γονιμον δυναμιν του πατρος καλουμενον, και εις τους νοερους διακοσμους

ως γεννητικού

εκδίδοντα, κ. τ. λ. Here, for καλουμενον, which my Ms. also has, Werfer substitutes from conjecture κληρούμενον, and the Professor says, "ad sensum bene." The true reading, however, is προκαλούμενον, 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. 1. 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 υπερκόσμιος εστιν, και αναγωγός επι το νοητον καλλος, και αχραντου ζωης χορηγος, και γενεσεως χωρίζει η δε διαιώνια επιτροπευει πασας τας εν τῷ ουρανιῳ κόσμῳ και γῇ συστοιχειας, κ. τ. λ. In a note on this passage, the Professor observes : “ Creuzer. legendum monet Διωναία.” 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 διαιώνια, as well as that of the Professor; but in the Notes to my Pausanias, published in 1794, I substituted. Διωναία 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 Τίμαιος το παν εκ νού και αναγκης, πειθομένης τῷ νῷ της αναγκης, και των ενύλων πάντων αιτίων υπεσταλμένων προς την βουλησιν του πατρος. In a Note on the word Timæus, in this passage, the Professor refers the reader to "Timæus de An. Mundi, l. 1.” But Proclus, in this extract, quotes the Tinæus 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 τουδε του κοσμου γενεσις εξ αναγκης τε και νου συστάσεως εγενηθη. νου δε αναγκης άρχοντος τῳ πείθειν αυτήν των γιγνομένων τα πλείστα επι το βελτιστον αγειν, κ. τ. λ. P. 119. 1. 10. Proclus, speaking of Minerva, says: διο και Νικη προσηγόρευεται και Υγιεια, τον μεν νουν κρατειν ποιούσα της ανάγκης, και το είδος της υλης, ολον δ' αει και τελειον και αγηρων και ανοσον διαφυλαττουσα το κον. οικειον ουν της θεου ταυτης και το αναγειν και μερίζειν, και δια της νοεράς χορείας συνάπτειν τοις θειοτε ροις, και ενιδρύειν και φρουρείν εν * * * * In this passage, for το κον, which is evidently defective, my Ms. has το κακον; but the true reading is undoubtedly τον κοσμον. For Proclus, in what he here says, alludes to the following words of Plato in the Timæus, respecting the fabrication of the world: δια δε την αιτίαν και τον λογισμον τον δε, εν ολον εξ απάντων τελεον και αγήρων και ανοσον αυ τον [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

what Plato previously says, instead of εν ολων εξ απαντων, 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 μepile, it is necessary either to add, or conceive to be implied, τα δευτερα. And after the words φρουρείν εν ****, my Ms. has aurois, 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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