κατὰ μὲν τὴν προτέραν σύνταξιν ἐκ συναμφοτέρου, λέγω τῆς ἐνεργείας τοῦ αὐλεῖν καὶ αὐτῶν τῶν αὐλῶν, ἐξ ἧς ἐστὶ τὸ αὐλῶ τοῖς θεαταῖς τῆς δὲ ἑτέρας συντάξεως, ὅτε τὸ αὐλεῖν σημαίνει τὴν εἴδησιν τῆς αὐλήσέως ἐξ ἧς γίνεται τὸ τοῖς αὐλοῖς αὐλεῖν ἐν ἴσῳ τῷ διὰ τῶν αὐλῶν τὰ τῆς τέχνης ἐπιδείκνυσθαι, καθάπερ ἡ διὰ τῶν ὀργάνων ἐναλλαγὴ γινομένη ἀποτελεῖ τὸ συρίζειν τοῖς αὐλοῖς ἢ αὐλεῖν τῇ σύριγγι. Τὸ τοιοῦτον ἔστιν ἐπινοῆσαι καὶ ἐπ ̓ ἄλλων ῥημάτων εἴ γε τὸ ἀκουεῖν ποτὲ μὲν σημαίνει αὐτὴν τὴν μετάληψιν τῆς ἀκοῆς, ὡς ἔχει ἐπὶ τῶν ἠχῶν καὶ βόμβων καὶ φωνῶν καὶ βροντῶν καὶ πασῶν τῶν οὐκ ἐγγραμμάτων, ἐξ οὗ καί φαμεν ὀξυηκόους τινὰς εἶναι· ἀλλ ̓ ἔστιν ὅπου τὸ συνιέναι τῶν ἠκουσμένων. τὸ γὰρ

Νέστορα δ' οὐκ ἔλαθεν ἰαχή,

οὐχ ἁπλοῦν τι σημαίνει, ὡς οὐκ ἔλαθεν αὐτὸν ἡ φωνή, ἀλλὰ τοιοῦτόν τι, μεταλαβὼν τῆς φωνῆς συνῆκε καὶ τὴν ἐν τοῖς πολέμοις πρᾶξιν.

Ὁμοίως δὲ καὶ ἐπὶ δοτικὴν φέρεται καὶ τὸ ὑπηρετῶ σοι, δουλεύω σοι, ἕπομαί σοι, ἀκολουθῶ σοι, ἥκω σοι· τῶν γὰρ ἐν αὐταῖς ἐγκειμένων ἐνεργειῶν εἰσὶ περιποιητικαί. τὸ γὰρ δουλεύειν πάσης ὑπηρεσίας ἐμπεριεκτικόν, ἧς τὰ εἴδη πάλιν ἐπιμεριζόμενα τῇ ἐνεργητικῇ διαθέσει τὴν αἰτιατικὴν ἀπαιτεῖ, τρίβω σε, λούω σε, νίπτω σε, κείρω, κοσμῶ, σμῶ, ἀναδῶ, ἐμπλέκω, λαμπρύνω, φαιδρύνω. Καὶ τὸ εἴκειν δὲ, πάσης ἀντιθέσεως ἐμπεριεκτικὸν ὂν, καὶ τὸ ὑποχωρεῖν πᾶσι τῷ αὐτῷ λόγῳ εἰς δοτικὴν κατήντησε.

Καὶ τὰ ἐξ ἴσης διαθέσεως ἀναγόμενα, τουτέστι τὰ ἐν δυσὶ προσώποις τὴν αὐτὴν ἔχοντα ἐνέργειαν κατ ̓ ἀλλήλων, ἐν δοτικῇ καταγίνεται, ὡς ἔχει τὸ μάχομαί σοι, παλαίω σοι, γυμνάζομαί σοι, ἱππάξο μαι, ἀνθιστάνομαι, μονομαχῶ, παγκρατιάζω. Καὶ ὅτι μὲν ἔδει τὰ τοιαῦτα ἐπὶ πλαγίαν φέρεσθαι, παντὶ προῦπτον ἐγκειμένης διαβιβαστικής διαθέσεως ἐπὶ πρόσωπον ὑποκείμενον, ὡς κατ' ἀρχὰς εἴπομεν, δυνάμενον ὁμολογῆσαι τὴν εἰς αὐτὸ χωρήσασαν διάθεσιν· νοεἶται γοῦν ἐπὶ δύο ἐμψύχων τὸ παλαίειν, τὸ παγκρατιάζειν. ἀλλ ̓ οὖν γε ἡ μεγίστη ἐνέργεια ἀπαιτήσασα αἰτιατικὴν εἰς ἓν μόνον καταγίνεται τὸ διατίθεσθαι ἐξ εὐθείας, μὴ μὴν προσδιατιθέναι, ὡς ἔχει τὸ δέρω σε, τύπτω σε, παίω σε. ὁ γὰρ οὕτως ὁριζόμενος οὐχ ὁμολογεῖ τὸ

There is however in this instance a manifest departure from the genuine signification of the ablative, and indeed the language gained little or no advantage over the Greek by the introduction of this case. The grammarians are not agreed whether the ablative of the Latin language was an original case, or borrowed from the Greek. Varro and Diomedes (Putsch 277.) contend for its being an original case; but Priscian (Putsch 672 and 955.) is of opinion that it was formed from the ancient Greek genitive in θεν.

1 Between enoμaι in Greek and sequor in Latin, there is an extraordinary disagreement in syntax. It is to be remarked in explanation of this, that the Greek verb governed the accusative in the Doric or ancient dialect of the language from which the Latin was derived. Thus, γένος ὄλβος ἔσπετο. Pind. Ol. vi. This dialect appears not to have been formed on the same philosophic principles with the Ionic or old Attic, which under certain modifications became afterwards the standard of fashionable language throughout Greece.

ἀντιπαίεσθαι. οὐ δὴ οὖν τὰ προκείμενα ῥήματα τὸ τοιοῦτον ἐπηγγέλ λετο, καὶ σαφὲς ὅτι ἕνεκα τούτου οὐδὲ ἐπιδέξεται αἰτιατικήν. ἦν γὰρ ἐγκειμένη ἡ αὐτὴ διάθεσις ἐκ τοῦ ἑτέρου προσώπου τὸ ἀντιπαίεσθαι τὸν παγκρατιάζοντα. Τί οὖν εἰς δοτικὴν ἐχώρησεν; ὅτι καὶ ἡ γενικὴ ἐμερίζετο εἰς παθητικὴν διάθεσιν. ἀποστήσεται ἄρα ἀμφοτέρων τῶν πτώσεων ἡ τοιαύτη σύνταξις, καὶ οὐκ ἄλλην ἐπιδέξεται ἢ μόνην τὴν δοτικήν, ἐξ ἧς καὶ εὐεφίκτον τὸ ἀντιπεριποιούμενον τῶν διαθέσεων. ἔστι γοῦν μοναδικὴ μὲν διάθεσις ἡ γυμνάζω σέ, ἀντιπεριποιουμένη δὲ ἐκ τοῦ ἴσου ἡ γυμνάζομαι σοί. ἱππάζω σέ, ἐξ ἧς τὸ παθητικὸν ἱππάζομαι ὑπὸ σοῦ, καὶ πάλιν τὸ ἐξ ἴσου ἀναγόμενον ἱππάζομαι σοί. πλεῖστα καὶ εἰς τὸ τοιοῦτον ἔστι παραθέσθαι, ἅ περ παραπεμπτέον. Οὕτω δ' οἶμαι ἔχει καὶ τὸ πείθομαι ὑπὸ σοῦ, καὶ οὐκ ἄλλο τι σημαίνει τὸ πείθομαί σοι, ἢ τὴν ἐξ ἀλλήλων πρὸς ἀλλήλους γινομένην πεισμόνην.--De Constructione, lib. iii. § 32.

Banchory Ternan, May, 1827.

THE STUDY OF THE HEBREW LANGUAGE RECOMMENDED.

From Dr. Anselm Bayly's Hebrew Grammar, 1773. Extracted from the Dedication to Dr. Lowth, Bishop of London, p. iii.

"6 A FREE and liberal study of the Hebrew language, in which the first and leading revelation was made from God to man, seems to be the surest method of ascertaining the perfection of the sacred writings, and of throwing such new light upon them as may clear their sense from many ancient objections, and subject it less to

new ones.

"It may appear a new and inconceivable truth to some, though not to the author of the Prælectiones, that the Hebrew for its facility, expressiveness, the rules of syntax, and figures of speech, to say nothing of its important contents, would be the first language to be learned, were it possible to explain a language not understood otherwise than by one that is. This makes it necessary that every learner should begin, as well in grammar as in speech, with his native tongue; but then he might very usefully go from the Hebrew to the Latin and Greek, drinking at the fountain-head, and not wholly at the less pure streams.

"What hath hindered this natural and rational procedure, is the universality of the Latin, and the prevailing practice of writing grammars and lexicons in this language, which hath made it the Janua linguarum.

"The English and French especially require the knowlege of these languages, the study of which is notwithstanding too much neglected by both nations. The French, far from allowing Hebrew, Greek, and Latin to be the foundation of literature, scarcely admit them to have even a share in a liberal education; and we, as in other things, so in this, too closely follow their example, to the destruction of religion, erudition, merit, and houor.

"Our gold is changing apace into tinsel, and our silver into tin; insomuch that your Lordship cannot help foreseeing with deep concern, that, should the neglect of letters, the contempt of revelation, and the slight of the essence of religion, as well as of its form, continue to increase with the same degree in the next century as in the last and present, this nation will be but one remove from its original state of barbarism; which to escape there is no way so sure as by quitting the efficient cause of our degeneracy, infidelity, that root of evil, and once more, with the simplicity of our forefathers, returning to the word of God, that tree of wisdom and life.

"The first word of God comes to us through the Hebrew; in which language, your Lordship well knows, and I hope from this grammar it will appear to others, that every thing carries marks of priority and originality; and of course, that this language stands at the head of letters, for nature, elegance, stability, uniformity, and precision.

"The Hebrew is more natural and elegant than any other language, because more descriptive and figurative: it is more stable and uniform, because more radical; and it is more determinate and precise, because more ideal.

"Here, doubtless, your Lordship, with every other man of learning, will be ready to rise up in commendation of Greek and Latin; and I am no less ready to allow that their excellencies and beauties are striking and abundant.

"Your Lordship will permit me to observe upon one circumstance, that appears very singular and surprising, which is the preservation and existence of the Latin and Greek, as well as of the Hebrew, long time after the people who spoke them were extinct, and other contemporary languages changed and

gone.

"Reflecting upon this astonishing event, I pleased myself with the thought of having discovered the motive and reason of this preservation. It had been very early prophesied that Japhet should dwell in the tents of Shem, that is, the descendants of Japhet should conquer those of Shem; and afterwards it was more explicitly foretold who those descendants should be, namely, the Greeks and Romans; and the time when this event should happen. Accordingly the Greeks led the way by conquering Asia under Alexander; and the Romans followed in the conquest of them and of Judea, who literally dwelt in the tents of Shem, when they took Jerusalem

under Titus Vespasian, when also the prophecy was eminently fulfilled, by the gospel taking place of the law, with a sudden cessation of sacrifices over all the world. Hence the Greek first, and afterwards the Latin, became universal languages; the most learned and proper to have the honor of communicating to the world the revelation of God preserved so many ages in the original Hebrew ; from which the Septuagint and the Vulgate present us with two the earliest translations, and even to this day the most extensively understood.

"Thus Japhet's conquest over Shem extended even to his language, and unfortunately the writings of Japhet are read, studied, and admired more than those of Shem; and I sincerely wish the victory might turn about, yet not so as that the former should be totally neglected and destroyed, but only made tributary to the latter."

From the Preface, page xvi.

"The truths which we should contend for, are, first and principally, the Hebrew language handed down to us, and preserved with wonderful purity and intelligibility through a series of above five thousand years, containing, happily for us, the faith once delivered to the saints; secondly, the Greek translation called the Septuagint, of great importance, notwithstanding it is not always exact; thirdly, the points, though neither coeval with the Hebrew, nor, according to the present system of the Masora, very ancient, nor essential to the formation of its grammar, nor absolutely necessary even to its pronunciation and signification, are yet very curious, and well calculated to preserve, without changing the letters of the text, a traditional and uniform pronunciation, and in general may be made useful for a ready but not infallible interpretation; lastly, grammars, which, though not perfect, are very useful; insomuch that, had no grammar been written, the Hebrew in many particulars, if not on the whole, must have been to us unintelligible, notwithstanding any help from the Septuagint.

66

Cappellus hath proved that the points were not added to the Hebrew text before the fifth century; and others, that the art of pointing did not arrive at its completion till the tenth or eleventli. Elias Levita gave up the antiquity of the points, and so doth every wise man of the present Jews, who only plead their necessity and usefulness for a uniformity of pronunciation, to enable the master and pupils to understand each other in the schools, and the people their priest in the synagogue: this plea is just and proper for them; but the case is widely different among Christians, who may be allowed to understand the Hebrew without any exactness in pronunciation.

"Thanks then and civility at least, though not implicit faith, are due to the Hellenistic Jews of Alexandria for the Greek translation; to the doctors of Tiberias for the points, except where they

pervert or embarrass the sense; and to the grammarians for rules: to Rabbi Juda Hiug the first, and to Buxtorf the last. `

"The grammarians in most esteem with the Jews are Rabbi David Kimchi and Elias Levita .... The additional and critical knowlege of Latin and Greek enabled Buxtorf to write upon grammar with more accuracy than either Kimchi or Levita. The Greek fathers, none of whom studied the Hebrew, except Origen of the third century, nor any of the Latin fathers, except Jerome of the fourth, contented themselves with the Septuagint, which they held in as great veneration as the Papists do the Vulgate, even to the prejudice of the original. Common sense, impatient under long imposition, began at the Reformation to appeal from translations and mere tradition, both Jewish and Papal, to the original Scriptures: hence a sudden and mighty stir about Hebrew, particularly in the sixteenth century, whence there arose a sharp controversy between Protestants and Papists. The two Buxtorfs writ warmly in defence of the points and Massoretic text: these were as warmly opposed by Cappellus, by Mascleff, by John Morin, also by our Walton. The Papists patronized Elias Levita's opinion, and put one part of the Protestants upon the labor of establishing the points with Buxtorf at their head, assisted by the Jews; the other denied the necessity of the points to fix the interpretation of the Scrip

tures.

"Father Simon acted as a moderator afterwards, but what his real opinion was is uncertain.

"Simon's materials, many of which are bad, and some unprofitable, lie in general so very undigested and shapeless, the references often wrong, that his account of manuscripts and translations is perhaps the only part of his writings to be depended upon.

"In this last century, the study of the Hebrew has been revived with more than ordinary vigor by John Hutchinson, who opposed the points, and stood up for the correctness of the Hebrew. Though it may be right to stand on our guard against things that wear the face of novelty, yet it is also right to try all things with dispassionate inquiry and sober judgment, in order to hold fast the truth, which hideth itself, and will not be found by writers under the influence of passion and literary pride, who descend to illiberal language, and fight with their pens, as it is said the Greek and Roman scribes did with the stylus.

"The points are certainly too multifarious, tedious, abstruse, and restrictive to a literal interpretation; doubtless they add, or rather create the difficulties and labor of learning Hebrew; for which reasons, the intelligent reader may rightly depend upon his own judgment and attention to the context in construing freely, in assigning the roots, and in tracing derivatives and significations; but then he ought not to be unthankful for their help, and despise them it is one thing to correct the mistakes or abuses of points,