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V. 163.] Quid pæna præsens conscius noctis pavor?

Benè. Nam nocte plerumque inquietati scelerum memoriâ. Tamen meo est, mentis pavor: non minùs rectè.

V. 237.] NUTR. Resistet ille, seque tractandum dabit?

Hæc cum sequentibus Nutrici tribuuntur. Nolim. Ego Phædram ea dicere velim, sed affirmantem, non rogantem. At huic versui personam Nutrici de

derim: NUTR. Tibi ponet odium.

V. 262.] Pro castitatis vindicem armemus manum.

Nec hoc placet in Nutrice. Da Phædræ: et obiter corrige, pro castitate. Mori enim illa præoptat, quàm pudorem violare. Quod tamen impedit Nutrix, quæ mihi jam dicat, NUTR. Sic te senectus nostra.

V. 277.] Iste lascivus puer, acrè nitens.

Malim, ac renidens. Fallaci quodam risu, Cupido. Statim, moderatur arcu: ex veteri.

V. 286.] Quæque ad occasus jacet ora seros.

Probè, nescio an verè. Liber arguit: Quæque ad Hesperias jacet ora metas. Nec moveor, quòd versus non ad Grammaticam legem. Permutat enim interdum pedes hic poeta; ut mox; Si quæ Parrhasia glacialis ursa. Ita enim liber. V. 305.] Perque fraternos, mala regna, fluctus.

Vetus; nova regna. Jovi nova; cui regnum cœli.

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Idem, quaque per ipsum Candida mundum. Interpolârunt ii, quibus mundum As pro cœlo dici, et novum erat.

V. 358.] Altrix profure, quid feras? Quonam in loco est? Actûs secundi hoc initium, sed planè mapahoyov. Quid enim roget Phædra de successu alloquii, cùm vix digressa ab eâ nutrix? Sed nec sequentia ad hanc mentem. Liquet mihi transpositum versiculum, et infra alibi inserendum: ac mirum ni illic, ubi Phædra ad adspectum Nutricis in hæc decorè erumpat: tum denique viso etiam Hippolyto, concidat. Suffici igitur censeam post v. 584. vide. Nec se quieti reddit.

V. 368.] Vetus,3 Nunc se.

V. 403.]

Dat quidem se quieti; sed illa non admittit.

NUTR. Depone questus, non levat miseros dolor,
Regina. Sævis ecquis est flammis modus?
Agreste placa virginis numen Deœ.

Ausim hæc trajicere: sic; NUTR. Regina sævis ecquis est flammis modus ?4 Sepone questus: non levat miseros dolor.

V. 444.] Mentem relaxa.

Attolle.

Agrestè placa virginis. Res suadet.

Moribus festis facem

Liber, noctibus festis. Quod valdè approbo; et scio hæc dici de nocturnis saeris Triviæ. Propertius:

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Diffundit undas.

Idem; Defundit; aptiùs.

V. 520.] si celer somnus premit

Secura duro membra versantem thoro.

Idem; certior somnus; et, versantur, thoro.

TMS. 2 MS. Par. 3 MSS. Ald. Par. Lugd. 4 MS. Par. Lugd.

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Crebraque turre cinxerant urbes lacus.

Lacus interpretantur Fossas, quibus urbes cinctæ. Cur librum non magis audiam,' latus scribentem? Urbes enim sibi latus cingunt et claudunt aggeribus murorum et turribus.

V. 592.] Cur dulce munus redditæ lucis fugis?
Aude, anime, tenta.

Personis hæc variari placeat: HIPPOL. Cur dulce m. r. l. fugis? PHÆ.
Aude anime.

V. 605.] Vos testor omnes cœlites hoc quod volo.

HIPP. Animusne cupiens aliquid effari nequit? Fallor, aut bonæ lectionis et sententiæ mihi liber auctor: 2Vos t. o. c. hoc quod volo Me nolle. HIPP. animusne cupiens aliquid effari nequit? Phædra aperire amorem cupiens, vim ejus primò aperit. Et, Dii mihi testes, inquit, cupere me quod non cupio, velle quod nolo. Sed adigit sævus et invictus ille Deus. Nimium sanè hæc bona. Sed versus, inquies, spernit. Jam antè monui, inseri interdum dimidiatos istos versiculos, sententiâ poscente, nec sine graviorum vatum exemplo. Quòd si concinnare tamen versus placet; deleam rò aliquid: et legam cupidus, non cupiens.

V. 619.] Muliebre non est, regna tutari patris. Germanum credo,3 tutari urbium: ut in libro.

V. 621.] Cives paterno fortis imperio rege:

Sinu recaptam supplicem ac servam rege.

Lege è scripto, ac servam tege. Præivit Regendi verbum : et jucunda paranomasia Tegendi subdit. Haud paulo aptiùs ad Phædræ mentem et votum.

V. 658.] Et genitor in te torvus, et torvæ tamen
Pars aliqua matris.

Credo veriùs, in te totus, fide libri.

V. 768.] Languescunt folio lilia pallido.

Insertâ voculâ vetus, ut lilia, rectè.

V. 783.] Lascivæ nemorum multivaga Dex,

Pares quas Dryadas montivagi petunt.

Dic verum. Hæc capis? Non puto. Liber meus, Panasque Driades montivagos. Emendo, Panas quæ Dryades montivagos. Mens et ordo verborum: Te, Hippolyte, lascivæ Deæ petent ob tuam hanc formam: illæ ipsæ Dryades, quæ Panas et Satyros solitæ furtim petere.

V. 823.] Deformis senii limina transeat.

Hoc sanè aptum, et, puto, verum. Quid scriptura tamen vetus vult, senii monstret imaginem?

V. 826.] In scelere quærit crine lacerato fidem."

Emendant, 7et scelere. Meo fuit, In scelera. Quod valdè probo. Etsi deletum id et repostum. En scela? quod ipsum haud spernam, detestandi et admirandi quâdam formâ.

V. 852.] Et limine in ipso vasta lamentatio.

E veteri, In limine ipsos mæsta. Optimè.

V. 974.] - - hominum nimiùm

1 MSS.

Securus, ades non solicitus

Prodesse bonis, nocuisse malis?

2 Ort. 3 MS. 4 ["Lege receptam."] MSS. Lugd. 7 MS.

MSS. Par.

Opinor scribendum, Securus audis. Cur tu, O! magne Deus, inquit, cùm cetera mundi cures et dirigas, culparis tamen et audis securus hominum? Nam vetus et solita hæc deblateratio in Deum.

V. 1022.] Latuere nube numen Epidauri Dei.

Hoc perplexum vetus evolvet, è quo scribe: Latuere rupes numen. Illæ rupes, inquit, quas Esculapius insidet, latuêre præ alto hoc fluctu; ab Euripide est, qui hâc ipsâ in re:

Ἔκρυπτε δ ̓ Ἰσθμὸν καὶ πέτραν ̓Ασκληπιού.

["Hippol. 1209."]

V. 1045.] Longum rubenti spargitur succo latus. Veteri, fucco: ego, fuco.

V. 1063.] Torvusque currus ante trepidantes stetit. Quis Torvus? Moles? Nam id præcessit. Orbili, tuam fidem. Noster, Torva que: ad Grammaticam, non ad versum. Lege, Torvumque.

V. 1128.] Admota ætheriis culmina sedibus
Duros excipiunt Notos.

Versum imple è libro: Euros excipiunt, excipiunt Notos.

J

V. 1176.] Animáque memet pariter et scelere exuam. Liber, Animaque me fœdam pariter. Quid hoc monstri? Eruo, et scio scriptum fuisse, Animaque Phædram pariter. Sanè hæc sui compellatio haud paulo validior ad affectum.

V: 1195.] Mucrone pectus impium justo patet.

Possit videri illi simile, Esuriente leone ex ore exsculpere prædam. Et quæ talia. Tamen vereor ut verius sit, justo pete.

V. 1271.] En! hæc suprema vota genitoris cape.
Vetus, Et hæc suprema dona. Verè.

V. 1275.] At vos per agros corporis partes vagas
Acquirite.

Idem, Inquirite. Aut hoc verum, aut magis Anquirite.
["Accedent proximè Lipsii animadversiones in THEBÁIDA.”]

BIBLICAL CRITICISM.

TO THE EDITOR OF THE CLASSICAL JOURNAL. SIR,

I SEND you these observations on Jeremiah xx. 7. in compliance with the invitation of your correspondent Jarchi. If they do not in some degree satisfy his mind on the passage, they may perhaps assist his further criticism on the verse. The seventh verse is as follows in our Bible: "O Lord, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevail d, I am in derision daily, every one mocketh me."

I would premise, that Jeremiah had been prophesying the captivity of Judah for its sin. Pashur, the son of Imner, priest and

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chief governor in the house of the Lord, had put Jeremiah in ward for this his prophecy, urging, no doubt, that he was prophesying a falsity the next day the prophet is brought forth by Pashur, but changes not his prophecy. Pashur had, as it appears, prophesied prosperity to Judah, and had given out that Jeremiah was a false prophet, and was deceiving the people: on this account, the special prophecy in the 6th verse is delivered against Pashur.

V. 6. “And thou Pashur, and all that dwell in thine house, shall go into captivity: and thou shalt go to Babylon, and there thou shalt die, and shalt be buried there, thou and all thy friends to whom thou hast prophesied lies. Saying, 7. Jehovah, thou hast deceived me, and I deceive: thou strengthened me and thou prevailest: I am in derision daily, every one mocketh me. 8. But of my sufficiency I will speak-I will shout out violence, and I will cry out desolation. But the Lord of Jehovah was my reproach and derision daily: 9. and I said I will not make mention of it, nor speak any more in his name. But his word was in mine heart, as a burning fire shut up in my bones. Then I was weary with forbearing, and I could not hold. 10. For I heard the calumny of the many. Fear on every side. Report, say they, and we will prove him. All my familiars watched for my halting, saying, peradventure he may be deceived, and we shall prevail against him, and shall take our revenge of him. 11. But Jehovah was with me as a stout combatant: therefore my persecutors shall stumble." The 7th and 8th verses may be thus paraphrased.

Pashur says, that "thou, Jehovah, hast deceived me, and that I deceive. But on the contrary, thou hast strengthened me, and hast prevailed. Though I am in derision daily and every one mocketh me, as a deceitful prophet; yet while I am able, I will utter: I will shout out violence, and I will cry out desolation. But the word of Jehovah continuing to be my reproach and my daily derision, I said, pettishly, I will throw up my office, and will prophesy no more in his name. But his word being in my heart like a burning fire, I could not keep my purpose." Compare together the first part of the 7th v. and the last part of the 10th. See also the first book of Kings. c. XXII. v. 21. 22.

I have the honor to be, your's, &c.

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W. V.

Remarks on Mr. Bellamy, and the absolute Integrity of the Hebrew Text.

TO THE EDITOR OF THE CLASSICAL JOURNAL.

SIR, IT has often surprised me, that some critics of the present day, if we may judge from their silence, so willingly

admit, that the received text of the New Testament stands in need of revision, while they assert the absolute purity and integrity of the Old.

An unprejudiced observer might justly inquire, what peculiar circumstances have preserved the Jewish Scriptures, in preference to the Christian, from the ordinary casualties of copyists, and the corrosions of time. If the assumed fact be resolved into divine interposition, (and what but a continued series of miracles could effect it?) is it supposable, that the author of Revelation should exert his almighty power to defend the law of Moses and the writings of the prophets from every mistake; while the gospels and the epistles, that contained the life and doctrines of the Messiah, of whom Moses spake, and to whom the prophets gave witness, were left to the ravages of time, and the carelessness of transcribers, in common with the works of all other ancient writers? How happens it, then, that there are yet those amongst the learned, who perhaps will not object to an alteration in the Greek original of the one Testament, on the authority of versions and MSS. yet would show themselves indignant at even the supposition of a fault in the printed Hebrew copy of the more ancient part of the same volume? There are some circumstances that may in a measure account for, though they cannot justify, this want of consistency. The little attention, that till lately had been paid to the Hebrew, the corrupt Talmudical sources, from which the knowledge of the first Hebraists was derived: their want of acquaintance with MSS. which have since been collated, and this wonderful dogma of uniformity first propagated by the Talmudists, having been received with implicit faith by their disciples almost to our days, have contributed to keep men from a knowledge of the real state of the case. Whilst the almost universal study of the Greek, the earnest application of most learned men to the critical study of the New Testament, the frequent collation of MSS. the knowledge of the age of the received text, and the absence of foolish prejudices, learnt from Jewish fables, and zealously transmitted from age to age, have discovered to us the true state of the Greek text, and taught us to use the proper methods for ascertaining the words of Christ and his apostles. These remarks, Sir, were suggested by reading Mr. Bellamy's Critique on Dr. S. Clarke's "Hebrew Criticism." "Most sincerely I admire your correspondent's earnestness in the defence of divine truth, and while I am equally surprised with him that a clergyman should be inattentive to the cause, which his profession and principles teach him to defend, I hope that he will ever zealously and successfully oppose all such Christian, as well as Deistical, enemies of the religion of Jesus.

I am only sorry that his pages should have been stained with uncandid, and, I fear I may say, abusive treatment of Kennicott

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