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τῷ του ουρανου νωτῳ ; ου γαρ δη ανελθούσαι έχει αρχαι γεγόνασιν. But here for agxa it is manifest that it is necessary to read apya. For Hermeas in this place inquires why Plato says that souls, when they arrive at the summit of heaven, stand on its back? For when they are there they do not become indolent. And this is evident from what he immediately after adds, όσω γαρ ανιασι, τοσούτῳ ρωμαλεωτεραι και δραστήριοι γίνονται. Ρ. 140, 1. 28. Τα δε άλλως τε και περι αληθείας λεγοντα, πάνυ απορ ζήτως και θεολογικώς ειρηται την γαρ αληθειαν την των νυκτών πα σαν τάξιν φησι, και το πεδίον αλήθειας εξης εαν λέγη, ταυτας αινίττεται και ιδιως δε αλήθειαν οι θεολόγος έχει ιδρυουσιν. Ο γαρ τοι Ορφευς περι της Νυκτος λέγων, θεων γαρ έχει, φησι και

Μαντοσύνην δε οι δωκεν εχειν αψευδέα παντη.

The plain of Truth, says Hermeas, which is here celebrated by Plato, obscurely signifies that divine order which Orpheus and other theologists denominate Night. In this passage therefore, immediately after θέων γαρ έχει, it is necessary to add αληθειαν. For Night, according to Orpheus, contains the truth of the gods.

και

Again, p. 141, 1. 4. Hermeas on the words of Plato,n yap ἄχρώματος τε και ασχημάτιστος, observes, αχρώματος πως λέγει, άρα ως λεγομεν και την φύσιν αχρωματον και την ψυχην, και τι θαυ μαστον ἔστι τούτο; και τοι και εξαίρετον επι του υπερουράνιου τόπου, όπου γε και η φυσις και η ψυχη έχει αυτο. Here in the last part of this passage, και τοι τι εξαίρετον κ. τ. λ., for και τοι, it is necessary to read και τι, and to make the whole of this part interro gative, viz., και τι και εξαίρετον επί του υπερουράνιου τοπου, όπου γε η φύσις και η ψυχη εχει αυτο ; And then what Hermeas says, will be, in English, "What is the meaning of Plato when he says, that the supercelestial place is without color? Is it in the same way, as we assert of nature and soul, that they are color less? But if this be the case, what will there be peculiarly excellent in the supercelestial place, since the uncolored is possessed both by nature and soul?" That this is the true reading, will be at once evident, from considering that according to Plato, the supercelestial place indicates one of the highest orders of the gods. In the same page, 1. 17. Hermeas having observed that heaven is the first that is illuminated by the divine light of Phanes, adds that according to Orpheus Night is united to him; in confirmation of which he quotes the following Orphic lines :

Πρωτογονον γε μεν ουτίς εσέδρακεν οφθαλμοισιν,
Ει μη Νυξ ιερη μουνη" οι δ' άλλοι απαντες
Θαύμαζον καθορωντες εν αιθερι φεγγος αέλπτον
Τοιον απέστραπτε χροος αθανάτοιο Φάνητος.

On these lines the Professor observes, "Inter fragmenta Orphica leguntur hi_versus, sed pluribus in locis corrupti. Posteriorem versum Bentleius Epist. ad Jo. Millium p. 455. Opusc. philol. e Proclo sic exhibet:

Τοιον απεστιλβε χροος αθανατοιο Φανητος.”

This last line is in Proclus in Tim. lib. 11. p. 132. as follows: Το ον απεστιλβε χροος αθανατοιο Φανητος,

In which line To ov is evidently erroneous, and therefore Bentley has substituted for it Tolov. But the true reading for To ox is, I conceive, that of Eschenbach in his Epigenes De Poësi Orphica p. 78., which he derived from a manuscript of the above work of Proclus, not having, as he informs us, the printed copy of it to consult; and this reading is, Τῳ μεν. In p. 141, 1.29. Hermeas speaking of the order of the Cyclops says, εν γαρ πρωτοις τουτοις το σχημα εκφαινεσθαι η θεολογια φησί, και πρωτας αρχας και αιτίας των πανταχού σχημάτων τουτους είναι τους θέους Κύκλωπας· διο και Τεκτονόχειρας αυτους η θεολογια φησιν αυτη γαρ τριας εστι τελεσιουργική των σχηματων. και εν Παρμενίδη δε, εαν λεγῇ ο Πλατων ευθυ και περιφερες, ταυτην την ταξιν αινιττεται. According to the Grecian theology, the order of the Cyclops consists of Brontes, Steropes, and Arges, and is therefore, as Hermeas says, triadic. And this order is occultly indicated by Plato in his Parmenides by the terms ευθυ, περιΦέρες, και μικτον; i. e. by the straight, the circular, and that which is mixed from both. Hence in the above passage, immediately after the words ευθυ και περιφερες, it is necessary to add και μικτον. In the last line of the same page Hermeas observes, ο δε Πλάτων, οπερ μεν ευρε καταφατικώς υπο του θεολογου ρηθεν, τουτο αυτος αποφατικώς προηνέγκατο. ο γαρ εκείνος νυκτα είπεν, ουτος τουτο αχρωματον ο δε εκείνος αποφατικώς αψευδεα

ειπων

Μαντοσύνην δε οι δωκεν έχειν αψευδεα παντων

τουτο ουτος καταφατικώς ειπε· περι ην το της αληθους επιστημης γενος, ουσία οντως ουσα τρια αποφατικα προενεγκάμενος τρια καταφα τικα παλιν επαγεί, από του οντος τρια προενεγκων. Hermeas is here speaking of that divine order which is called by the Chaldean theologists νοητος και νοερος, intelligible and at the same time intellectual, as being mingled from both, and which is unfolded by Plato in the Phædrus. Hermeas, therefore, in the above passage observes, that the part of this order which is celebrated by the theologist Orpheus affirmatively, is unfolded by Plato negatively; and that what the theologist speaks of negatively, is enunciated by Plato affirmatively. Hence, immediately after the words ο δε Πλάτων οπερ μεν ευρε

καταφατικώς υπο του θεολογου ρηθεν, τουτο αυτος αποφατικώς προη νέγκατο, it appears to me requisite to add, οπερ δε ευρε αποφατι πως τούτο αυτός καταφατικως αποφαίνει.

P. 143, 1. 4. το γαρ εν τη ψυχή τοις άκροις νοητοις εννοείσθαι δυναται. Here for τη ψυχῃ, it is necessary to read της ψυχης. For the meaning of Hermeas is, that the one of the soul which is a participation of the ro v the one itself, is capable of being united to the highest intelligibles. This is evident from what immediately follows : ει γαρ και ο ενεργεια νους ο υπερίδρυμένος αυτής αει θεαται τα οντα, αλλ' ουδεν τουτο προς την ημων ψυχην ημων γαρ εστι, όταν προς αυτον στραφωμεν· η δε υπαρξις της ψυχης, ο εστι το ἐν αυτής, κυρίως τοτε ενθουσία, οταν το της αληθειας ιδη πεδιον. The plain of Truth belongs to the highest order of intelligibles; and this is only to be seen according to Plato by the hyparxis, which is the summit, flower, and the one of the soul, energizing enthusiastically, or with a divinely-inspired energy. P. 143, l. 15. εκαστος δη τούτων τοις υπερ αυτον φως ελλαμπει, τουτεστι, αλήθειαν. Here for τοις υπερ αυτον, it is necessary to read τοις υπο αυτόν, as will be immediately evident from a perusal of the whole passage. And in the same page, l. 19. in the words ท δε παντων αρχη και τους νοητους θεους και παντα του απ' αυτών θείου πληρο φωτός, for απ' αυτων it is necessary to read απ' αυτού. For what Hermeas says is this, "that the principle of all things fills the intelligible gods, and all the natures that proceed from him, with divine light.” P. 144, 1. 17. η μεν γαρ εν ταις ιδεαις δικαιο συνη παντα νοερώς περιέχει, ει δε εν τοις θεοις, θείως. In this passage, for eι δε it is requisite to read η δε. P. 145, 1. 9. Αλλα το λεγόμενον τοιούτον εστιν πλείους εχουσι δυναμεις αι θειαι ψυχαι, τας μεν υπέρτερας, τας δε καταδεέστερας. Here, immediately after τας μεν υπερτέρας, it is necessary to add τας δε μεσαιτερας. This is evident from the remaining part of the sentence, viz. ταις μεν ουν πρωτίσταις των δυναμεων αει τοις πρωτιστοις των νοητων επιβαλ λουσι και των υπερουράνιῳ τόπῳ, ταις δε μεσαις τοις εντος ουρανου, ταις δε εσχαταις κατα το ψυχικόν μαλιστα ιδιωμα. Here Hermeas clearly says, that divine souls have middle, as well as first and last powers,

Τ.

4

1740

SOME OBSERVATIONS

Caused by the recent introduction by Mr. Bullock into England of various rare and curious specimens of Mexican Antiquity; intended shortly to be submitted by him to the inspection of the public.

IT may truly be said of scientific inquiry, as of the politics of different periods, that to each particular age some prevailing taste may be allotted. The man of science feels that to him the consideration of what during past ages it has been the aim of human intelligence to know, is an inquiry no less interesting, than to the historian is the investigation of what the political temper of any given time has been: he, like the latter, can cast his eyes over distant ages, and can mark the different roads which human wit has variously pursued, sometimes proceeding along the straight road of investigation terminating at the temple of knowlege, at other times deviating into the by-paths of delusion leading to error; he will however have the satisfaction of perceiving that every succeeding century has become more enlightened than the foregoing, till time in its progress arriving at the present age, the sun of science with continually increasing light seems to beam on us; in fact at the present time, throughout Europe, with the exception of one or two countries, every branch of science seems to be particularly cultivated. Never did the stream of knowlege burst forth in a purer and more sparkling tide-one study does not now alone engross, as heretofore, its undue share of attention, but all may boast that por tion of esteem to which their respective merits and utility seve rally intitle them. It was the custom, at some former periods of time, to be very indifferent to investigations into the monuments of antiquity still existing of celebrated ancient nations: to this indifference may be imputed the loss of many such precious remains, the erroneous accounts in books respecting others, and the confused and wrong ideas formerly entertained generally on the subject of the antiquities of nations. Against the present time, however, this complaint cannot be urged. What limits seem to be set to learned research? The pyramids themselves, whose dusky shadows the Nile has so long beheld reflected on her waves, an individual now compels reluctantly to disclose the awful tombs in which the Pharaohs vainly expected to find repose! But lest Thebes should exult over Memphis,

her royal sepulcres have been equally violated; and over the ruins of that city,-the greatest and fairest which the sun shone on in its wide career, whose hundred brazen gates, from each of which could issue ten thousand chariots of war, sternly and gloriously dictated peace to nations,-over these splendid ruins the footstep of the traveller now wanders! Her prostrate porphyry pillars afford a seat to the weary pilgrim. From the banks of the Nile, which sadly contemplates the loss of former pride, still exhale the fresh breezes which once spread delicious fragrance through her artificial terraces; but those who breathed them, vital air nourishes no more.-But though her mortal population Thebes can no longer boast, her gods still have been faithful to her ruins; there in numbers they yet dwell, and undoubtedly on the stone tablets covered with hieroglyphics the religious rites sacred to them are yet recorded. Of all places of antiquarian research the ruins of Thebes seem most worthy to be explored; they deserve, and they have obtained the most curious attention. The antiquities of Egypt it must be admitted, if for a long space of time they have been unheeded, have of late years created their full share of interest: if any complaint on the subject of them can be alleged, it is that Egyptian antiquities seem too exclusively to have been the subjects of collection and research, whilst the antiquities of some other nations, as of China, of Assyria, and India, were no less worthy of attention, but have been much less successful in obtaining it. As for the antiquities of Egypt, what can exceed the respect with which, when discovered, the bust or statue of any Egyptian god is treated. The Ibis and the Crocodile, though lesser deities, are conducted from their mouldering retreats, whenever inquiry is blessed with such a discovery, with infinite veneration to national galleries and the museums of the learned. Isis propitiously smiles on her votaries, when she perceives her mutilated bust an object of regard; and Osiris might fain imagine his old worship about to be renewed!

The

complaint, however, that might fairly have been alleged, that the antiquities of Egypt were too exclusively the objects of attention, seems likely soon to lose all foundation; for being with justice advanced; already a certain direction has been given to the public taste towards the antiquities of other parts of the earth. The attention of celebrated men of learning in Paris has been of late much employed on the antiquities of Asia generally. These enlightened individuals are an honor to their country; and to men like them France owes, though envy and national jealousy may vainly deny it, and ignorantly dispute

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