FOOTNOTES

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[1] DÖllinger Heid. u. Jud. v. 1. p. 254.

[2] See Heyne ad Il. i. 603; Terpstra, Antiquitas Homerica, i. 3. And so late as the Cambridge Essays 1856. p. 149.

[3] See ‘Homerus, pt. i.’ by Archdeacon Williams: ‘Primitive Tradition,’ 1843, by the same; Edinb. Rev. No. 155, art. Homerus, and the reference, p. 50, to Cesarotti’s Ragionamento Storico-Critico.

[4] Horsley’s Dissertation on the Prophecies of the Messiah dispersed among the heathen. See also Mr. Harvey’s Observations on the Gnostic System, pp. iii and seqq., prefixed to his S. IrenÆus, Cambridge, 1857. Williams’s Primitive Tradition, p. 9.

[5] See Genesis xviii. 1, 20. xx. 1. Heb. xi. 31.

[6] See NÄgelsbach, Homerische Theologie, i. 1. ii. 1. Also (if I understand it rightly), DÖllinger’s Heidenthum und Judenthum, ii. 1. §. 1. p. 54.

[7] Prideaux, i. 3. vol. i. p. 198.

[8] Heidenthum und Judenthum, b. ii. sect. 1, 2. pp. 54–81.

[9] Il. xxii. 247.

[10] Il. xx. 92.

[11] Il. xxi. 195–9. xx. 7.

[12] Heid. u. Jud. iv. 5. p. 202.

[13] Grote, Hist. Greece, vol. i. p. 467.

[14] Il. iii. 365, and xiii. 631–5.

[15] ?a? ??? ?????p?? ???a p??? ?e??te?a t?? f?s??, ???? t? fa?e??tat? ?e, ?? ?? ? ??s?? s???st??e?. Eth. Nicom. VI. vii. 4.

[16] 1 Cor. x. 20.

[17] De Civ. Dei, ii. 29.

[18] Il. xv. 80.

[19] Heb. xi. 1.

[20] Oxford Essays, 1856, p. 36.

[21] Il. v. 83. xvii. 591. xviii. 2, 4.

[22] Il. xvii. 426–40.

[23] Il. xvii. 424.

[24] Il. xviii. 222: more strictly, a voice of bronze.

[25] Il. xv. 328. xvii. 425, 565.

[26] Od. xx. 353.

[27] Il. xviii. 417. For the Shield, notice xviii. 539, 599–602. xix. 386.

[28] Od. viii. 556.

[29] Oxford Essays, 1856.

[30] Essays, p. 42.

[31] Ibid. p. 48.

[32] pp. 43, 47, 49, 55, 87.

[33] Bunsen’s ‘Egypt’s Place in Universal History,’ b. I. s. vi. A.

[34] See for example, in the Apocrypha, Esther xiii. 1–7.

[35] Horsley’s Dissertation, p. 69.

[36] St. Matt. xxii. 32.

[37] St. Jude, ver. 9, 11, 14.

[38] 2 Tim. iii. 8.

[39] Plin. H. N. xxx. 1. Euseb. PrÆp. Ev. ix. 8. Whitby, in loc.

[40] Milman’s Hist. of Christianity, vol. i. p. 72.

[41] Calmet’s Dict., art. Satan. 2 Pet. ii. 4. St. Jude, ver. 6.

[42] Proverbs i. 20–33.

[43] Proverbs iii. 19.

[44] See Proverbs viii. passim.

[45] Ecclus. i. 8–10. iv. 11–19, et alibi. See also Wisdom of Solomon, i. 6. vi. 12, and seqq. vii.-x. passim.

[46] SchÖttgen’s HorÆ HebraicÆ et TalmudicÆ, vol. ii. De MessiÂ, PrÆf. ss. 3.4.12. and B. I. c. iii. 2, 3.

[47] SchÖttgen PrÆf. 17. B. I. c. iii. 7, 8. and Rabbin. Lect. B. I. c. 5.

[48] SchÖttgen PrÆf. 12–15. B. I. and II. c. ii. c. iii. 6, 7. Rabb. Lect. I. c. vi.

[49] SchÖttgen, I. i. 1.

[50] SchÖttgen, I. i. 3.

[51] Ibid. I. i. 12, 18.

[52] Ibid. I. i. 2.

[53] Ib. I. i. 5, 9.

[54] Ib. I. i. 6.

[55] Ibid. II. Loc. Gen. xiii. xciv. et alibi, and I. iii. 10, 23.

[56] SchÖttgen, I. i. 30.

[57] Ibid. III. Thes. iii. 2.

[58] Ibid. III. Thes. ii.

[59] From the translation of the Sohar by Sommer, in SchÖttgen, III. iii.

[60] Matt. i. 23.

[61] See Hes. Theog. 886–900. Apollod. i. 3, 6.

[62] Hes. Theog. 924.

[63] Il. v. 880.

[64] MÜller’s Dorians, II. vi. 56.

[65] See the curious passage in the Œdipus Coloneus, 336–41.

[66] Il. xxii. 391.

[67] Il. xvi. 527–9.

[68] Il. ii. 594, and Od. viii. 63 and 480.

[69] Od. xxiv. 60.

[70] Il. i. 604.

[71] Il. ii. 485.

[72] Od. viii. 488.

[73] Od. xvii. 383.

[74] Od. xiv. 435, and xvi. 471.

[75] Il. xv. 309.

[76] Il. v. 745–8.

[77] Od. iii. 55–62. Vide Nitzsch in loc.

[78] See the accounts of the several deities, in Sect. iii.

[79] Il. i. 533. xv. 85.

[80] Il. xxiv. 100.

[81] Od. iii. 39.

[82] Hymn. ad Apoll. 2–4.

[83] Il. viii. 40. xxii. 183. and Il. xv. 221. xvi. 667.

[84] Il. xiv.

[85] Il. viii. 401–6 and 454–6.

[86] Il. viii. 30–40.

[87] Il. xxiv. 33.

[88] Ibid. 65.

[89] Il. v. 890.

[90] Od. xi. 307–20.

[91] Od. vii. 56, 60.

[92] Ov. Met. i. 151.

[93] Hor. Od. III. iv. 42–64.

[94] Il. viii. 362–9; and also Od. xi. 623–6.

[95] Id. vii. 20.

[96] Il. x. 515.

[97] Il. xv. 18.

[98] Il. i. 398–406.

[99] Il. v. 440.

[100] Il. xvi. 707.

[101] Il. xxi. 435.

[102] Il. xv. 218–20.

[103] Od. v. 380–2.

[104] Il. ii. 371.

[105] iv. 288.

[106] vii. 132.

[107] Od. xxiv. 376.

[108] Il. xvi. 97.

[109] Od. iv. 341, and xvii. 132.

[110] Od. vii. 311.

[111] Od. xviii. 235.

[112] Il. ii. 546.

[113] Il. i. 22.

[114] Ibid. iv. 30.

[115] Od. xv. 252.

[116] Il. ii. 831, 859. and Od. ix. 508.

[117] Il. viii. 203.

[118] Il. ii. 575. xiii. 20. Od. v. 381. Strabo, p. 387.

[119] In accordance with the prevailing opinion, I take this to be the ÆgÆ of Ægialus, not of Euboea.

[120] Od. iii. 78–81. I may state, that were I not so fearful of offending on the side of license, I should be inclined to suspect the hand of the diaskeuast in this passage more than in almost any other of the Poems.

[121] Il. v. 105.

[122] Il. x. 278, 284, 462. Comp. 507.

[123] Il. xvii. 19.

[124] Il. iv. 119.

[125] Il. xvi. 514.

[126] Il. iv. 119.

[127] Il. ii. 371, et alibi.

[128] Od. iii. 51, 62.

[129] Od. v. 92–6.

[130] Il. xxiii. 207.

[131] Il. xxiv. 63.

[132] Od. iii. 435.

[133] Il. i. 40.

[134] Il. i. 93.

[135] Il. xxiv. 33. and Od. i. 60.

[136] Il. i. 472–4.

[137] Od. i. 22–5.

[138] Il. ii. 420.

[139] Od. iii. 143–6.

[140] Od. xiii. 167–83.

[141] Od. i. 102, 3.

[142] Il. xv. 150.

[143] Od. i. 97.

[144] Il. vii. 445.

[145] Od. xiii. 125–64.

[146] V. 352. ibid. 871.

[147] Il. xv. 113.

[148] Il. vi. 135–40.

[149] Od. xii. 377 and 387.

[150] Il. ii. 594–600. It is common to render p???? blind: but it would be strange that this should be meant, since blindness is associated in the case of Demodocus with conferring the gift of song, which here is taken away (Od. vii. 64). Apollodorus (i. 3. 3.) reports that the Muses had the power of blinding him by a previous agreement between him and them. The more natural construction of the passage seems to be such as I have ventured to point at in the text. For blindness did not maim Bards, who neither wrote nor read their compositions.

[151] Il. xxiv. 605–9.

[152] Od. iii. 135, 145.

[153] Il. xi. 45.

[154] Il. v. 735–42.

[155] Il. xxi. 401.

[156] Il. xv. 229.

[157] Od. xv. 526.

[158] She has also minor interpositions: see Od. xxii. 205, 256, 273, 297.

[159] Od. xx. 345–71.

[160] Il. x. 274. Minerva’s patronage of the heron was probably connected with her martial character: for it appears that in Sanscrit the word Scandha signifies both war and also the heron. (Welsford on the English Language, p 152.)

[161] Hom. Theol. iv. 16, p. 147.

[162] Il. xix. 404–7. See inf. Sect. iii. on Juno.

[163] Il. iii. 396.

[164] Il. v. 449.

[165] Od. iv. 796, 826.

[166] Il. xix. 351. Od. i. 320. et alibi.

[167] Il. vii. 59.

[168] Od. xiii. 429–38. xvi. 172, 455. xviii. 69, and xxii. 156–62; Od. xviii. 195. xxiv. 369.

[169] Od. ii. 420. xv. 292. v. 385.

[170] Od. xxiii. 243–6.

[171] Od. v. 108.

[172] Il. i. 479.

[173] Il. xii. 24, 32.

[174] Il. v. 7.

[175] Il. v. 445.

[176] Il. xv. 262.

[177] Il. vi. 205, 428. xxi. 484. Od. xi. 324. xv. 478.

[178] Od. xi. 198–203.

[179] Od. v. 127.

[180] Il. xxi. 318–21.

[181] Od. xi. 324.

[182] Cf. Il. xix. 59. Od. xviii. 201. xx. 61.

[183] Od. xv. 407–11.

[184] Il. xxiv. 753.

[185] Il. xxiv. 606. Laodamia is an exception: see Il. vi. 205.

[186] Od. xiii. 164.

[187] Il. xv. 262. xvi. 528–9.

[188] Od. xiii. 429. xvi. 172, 455.

[189] Od. xxiii. 156–63.

[190] NÄgelsbach, i. 25.

[191] Il. xxiv. 27–30.

[192] Hymn. ad Ven. 8, 16.

[193] Æsch. Suppl. 222.

[194] Epigr. x. 63.

[195] St. Matt. v. 8.

[196] Inf. Sect. iii.

[197] HÖck’s Creta, vol. ii.

[198] Il. ix. 564.

[199] Il. ii. 513; xvi. 184, and other cases.

[200] Il. xx. 234.

[201] Il. iv. 73.

[202] Od. ii. 117.

[203] Od. xiii. 299.

[204] Od. v. 7.

[205] Heb. i. 2.

[206] Il. xv. 463.

[207] Od. xxi. 364.

[208] Il. xvi. 715.

[209] Ibid. 845.

[210] Il. xix. 413.

[211] Il. xxii. 209–14.

[212] Il. x. 552–3. Comp. xi. 736.

[213] Cf. Il. x. 462.

[214] Od. xxiv. 518.

[215] Il. viii. 287.

[216] Od. xx. 42.

[217] Od. v. 23. xxiv. 479.

[218] Od. xvi. 256–61, 262–5.

[219] Od. xxiv. 472–86, 515–41.

[220] Od. xviii. 151–7.

[221] Od. xviii. 346.

[222] Exod. x. 20.

[223] Od. xxii. 236.

[224] Il. i. 69–72.

[225] Il. xv. 247.

[226] Od. vi. 163.

[227] Il. xix. 413.

[228] Od. xviii. 479.

[229] Od. xiii. 359.

[230] Il. xiv. 178.

[231] Il. ii. 426.

[232] MÜller’s Dorians, II. viii. 12.

[233] Il. iv. 327. xxiii. 678.

[234] Il. vii. 154.

[235] Il. v. 430. Compare xvii. 398. xiii. 127. Od. xiv. 216.

[236] Od. vi. 233. xxiii. 159.

[237] Il. xv. 412.

[238] Od. ii. 69.

[239] Od. iv. 750–3.

[240] The character of Apollo the Destroyer is well represented in a fragment of Archilochus:

??a? ?p?????, ?a? s? ?? t??? a?t????
p?a??e, ?a? sf?? ????’, ?spe? ????e??.
Archil. apud Macrob. Fragm. 79. Ed. Gaisford.

[241] Which however has the sanction of Euripides as well as Archilochus, (sup. p. 131 n.);

? ???s?fe???? ???’, ?? ’ ?p??esa?
??e? s’ ?p?????’ ?fa??? ???se? ??t??.
Eurip. Phaeth. ap. Macrob. Sat. i. 17.

[242] Dorians, II. vi. 6, 7.

[243] Strom. L. i. p. 349 B.

[244] See Bunsen’s ‘Egypt’s Place,’ I. vi. A. 7.

[245] See the observation of Neptune, Il. xv. 195–8.

[246] Die Realien in der Iliade und Odyssee von J. B. Friedreich. Erlangen, 1856. In three parts. See P. iii. §. 194. p. 635, and §. 198. p. 689. Mure observes on the sublimity of the Apollo of Homer: but his account of the deities of the poems is brief and rather slight. B. II. ch. xii. sect. 4.

[247] B. II. ch. ix. 2. and 9.

[248] Hor. Od. I. xii. 21.

[249] Ibid. 17. Compare the passages cited by NÄgelsbach, Hom. Theol. I. ii. 21. Hesiod Theog. 896. Callim. Lav. Pall. 132. Plutarch. Sympos. ii. p. 617. C. Pind. Fragm. xi. 9. and the Orphic Poet in DÜntzer, p. 9.

[250] Dorians, ii. ch. 9.

[251] See ‘Persephone’ in section iii.

[252] Il. v. 49–52.

[253] Od. xx. 61.

[254] Il. ix. 533–7.

[255] Il. v. 444–7.

[256] Herod, iv. 59.

[257] Welsford on the English Language, chap. iii. p. 78.

[258] Herod, i. 131.

[259] DÖllinger Heid. u. Jud. p. 71. Smith’s Dict. art. Leto.

[260] Il. xx. 40.

[261] Ibid. 72.

[262] Il. xx. 497–501.

[263] Il. xxiv. 608.

[264] I do not reckon the ???????a?, who appear to be purely poetical and figurative daughters of Juno, like the Muses of Jupiter; and as Terror is the son of Mars. Il. xi. 270. 1. ii. 491. xiii. 299.

[265] Hymn. ad Apoll. 62.

[266] Theogon. 918–21.

[267] Smith’s Dict., art. Leto.

[268] Il. xx. 72.

[269] Il. xxi. 496–504.

[270] Il. v. 445. et seqq.

[271] Gen. xi. 31. Acts vii. 2.

[272] Il. xxiii. 198–212.

[273] Il. xxiii. 198–212.

[274] Il. iii. 121.

[275] Il. xi. 27.

[276] Il. xi. 29.

[277] Od. xviii. 7.

[278] Æsch. Agam. 696–715.

[279] Il. ix. 499–514.

[280] Il. xix. 95 seqq.

[281] Tempest, I. 1.

[282] Il. x. 390.

[283] Il. xix. 91.

[284] Od. i. 7.

[285] Il. xiv. 203. viii. 478. where Iapetus is joined with ??????. Of him we have no other mention in Homer.

[286] Il. viii. 13–18.

[287] Il. xiv. 273, 278.

[288] Od. vii. 60.

[289] Od. xi. 305–20.

[290] Od. vii. 59.

[291] St. Pet. ii. 2. 4. 5.

[292] Arist. Eth. I. 10, 11.

[293] Il. viii. 16, 479.

[294] Od. xi. 391, 488.

[295] V. 569.

[296] Od. xi. 302–4.

[297] Il. xiv. 274, 9.

[298] Il. v. Od. xi. 313.

[299] Il. v. 897, 8. viii. 10–17. 401–6.

[300] Il. iii. 278. cf. xiv. 274, 9.

[301] Od. xxiv. 481. 525–41. 546.

[302] Il. v. 91. xix. 223. iv. 34. i. 353, 408.

[303] Hom. Theol. Abschn. ii.

[304] Il. xvii. 567.

[305] Il. xi. 544. viii. 133–6. xv. 463. xi. 181–94.

[306] Il. x. 5.

[307] Il. xiii. 242.

[308] Od. xii. 415–17. xxiv. 539.

[309] Il. xi. 27.

[310] Il. ix. 457.

[311] Il. i. 533.

[312] Il. i. 524–30. See however xix. 113.

[313] viii. 201.

[314] Il. i. 209–11.

[315] Il. i. 397–405.

[316] Il. xv. 49–52.

[317] Il. xv. 228.

[318] Il. v. 892.

[319] Il. xiii. 1–6.

[320] Il. xx. 23.

[321] Il. xvi. 431–61.

[322] Od. xii. 377.

[323] Il. v. 753.

[324] Il. v. 872.

[325] Il. xxi. 505.

[326] Il. ii. 2, 12–15. xiv. 294–6, et alibi.

[327] Od. xi. 580. Il. xxi. 498.

[328] Il. xxiv. 611.

[329] Il. xiv. xix. 97. xviii. 168.

[330] Il. xiii. 352, 6.

[331] Il. xiii. 1–7.

[332] Il. i. 611. xiv. 352.

[333] Od. i. 66.

[334] Il. xvi. 458.

[335] Welsford on the English Language, p. 165.

[336] Il. iv. 34–6.

[337] Il. xviii. 395–9.

[338] Hence the ?????e? are in conflict with her in Il. xix. 418. On this very curious subject see inf. sect. iv.

[339] Il. v. 392.

[340] Il. xv. 18–21.

[341] Il. xviii. 358, 9.

[342] Il. iv. 24.

[343] Od. iv. 513.

[344] Od. xii. 72.

[345] Vid. Il. iv. 94.

[346] Il. iv. 64.

[347] Il. xv. 85.

[348] Il. i. 55. Comp. viii. 218.

[349] Il. ii. 156. v. 711. viii. 331.

[350] Vid. supr. p. 66.

[351] Il. i. 195.

[352] Il. xv. 49–52.

[353] Il. v. 784–92.

[354] Il. xviii. 168.

[355] Ibid. 239.

[356] Il. viii. 193.

[357] Il. xix. 407.

[358] Il. ix. 254.

[359] Od. xx. 70–2.

[360] Il. x. 329.

[361] Il. xiii. 827.

[362] See Il. iii. 104.

[363] Il. xv. 174–217.

[364] Vid. Il. viii. 13.

[365] Il. xv. 220–35.

[366] Il. xxi. 468.

[367] Od. vi. 329.

[368] Od. xiii. 341.

[369] Il. xi. 728. Od. iii. 5.

[370] Od. xiii. 181.

[371] Od. ix. 526.

[372] Il. ii. 506.

[373] Il. viii. 203.

[374] Il. ix. 183.

[375] Il. xiii. 43, 216. xiv. 135. xi. 752. xx. 321–9.

[376] Il. xiii. 59.

[377] xiii. 562.

[378] Il. xx. 405.

[379] Od. iv. 506.

[380] Od. xiii. 152.

[381] Il. xxiii. 277.

[382] Ibid. 307.

[383] Od. viii. 344–59.

[384] Nitzsch in loc.

[385] Od. v. 335.

[386] Od. xv. 420.

[387] Il. xxiii. 277.

[388] Od. i. 22.

[389] Vid. sup. Sect. ii. p. 44.

[390] Od. ix. 275.

[391] Od. x. 120.

[392] Od. vii. 205.

[393] Od. vii. 60.

[394] Il. xiv. 274, 9.

[395] Od. xi. 505–20.

[396] Od. xii. 107.

[397] Od. xi. 302, 626. Il. viii. 366–9.

[398] Il. ix. 159.

[399] Inf. sect. iv.

[400] Il. ii. 696. xiv. 326.

[401] Od. v. 125.

[402] Diod. i. 13.

[403] Il. ii. 696.

[404] Il. vi. 21, xiv. 444, and xx. 384.

[405] Il. ix. 569.

[406] Od. x. 491.

[407] Od. xi. 226, 385, 639, 213, and x. 494.

[408] Il. x. 457, 569.

[409] Buttmann’s Lexil. p. 62. in voc. a????.

[410] Od. xi. 217.

[411] Il. xiv. 326.

[412] Od. x. 506 seqq. xi. 1 seqq. xii. 1 seqq.

[413] Od. x. 492–5.

[414] Od. xv. 409.

[415] Od. x. 135–9.

[416] Il. xxiii. 218–21.

[417] Il. iii. 278. ix. 454. 569. xiv. 271–4. xv. 36–40. xix. 258–60.

[418] Il. x. 329.

[419] Il. xvi. 856, 7, and xxii. 362, 3.

[420] Il. xvii. 210.

[421] Od. xiv. 216.

[422] Il. xviii. 516.

[423] xvii. 398.

[424] xx. 359.

[425] Il. v. 430.

[426] Il. v. 885–7.

[427] Il. xv. 110–42.

[428] Il. v. 766.

[429] Il. v. 508.

[430] Il. v. 385.

[431] Il. xiii. 521. xv. 110 et seqq.

[432] Il. v. 845.

[433] Il. v. 289.

[434] Od. viii. 310.

[435] v. 831, 97.

[436] Il. ii. 478, and viii. 349.

[437] Il. iv. 533.

[438] Tac. Germ. c. 38. Il. xx. 413.

[439] DÖllinger, Heid. u. Jud. p. 74.

[440] See sup. Ethnology, sect. iv.

[441] Il. xxiv. 111.

[442] Od. ix. 124.

[443] Od. viii. 161–4. and xv. 416.

[444] Od. xiv. 319.

[445] Il. xvi. 179–86.

[446] Od. viii. 334–42.

[447] Od. xiv. 435, and xix. 394–8.

[448] Od. xii. 389, 90.

[449] Od. x. 275–307.

[450] See ‘AchÆis, or Ethnology,’ sect. iv.

[451] Il. ii. 104. Od. xi. 626.

[452] Il. xxiv. 348. Od. x. 279.

[453] Il. ii. 104.

[454] Il. xxiv. 334.

[455] Il. xxiii. 199.

[456] Il. xviii. 165–8.

[457] Il. xxiii. 199.

[458] Od. i. 84.

[459] Od. i. 38.

[460] Od. xviii. 6.

[461] Il. v. 422 et alibi.

[462] Il. xxii. 470.

[463] Il. xxiv. 30.

[464] Il. ii. 820.

[465] Il. iii. 400.

[466] Il. iii. 418; also 395, where ?????, as most commonly in Homer, means to excite with fear.

[467] Il. v. 422–5.

[468] Il. iii. 402.

[469] Od. xvii. 37. xix. 54.

[470] Il. xxiv. 699. I think the case of Hermione (Od. iv. 14.) is an exception.

[471] Il. ix. 389.

[472] Od. xviii. 158–68.

[473] Od. xix. 67, 73.

[474] Il. xiv. 346–51.

[475] Il. v. 335, 348.

[476] Il. iii. 406.

[477] Sup. sect. ii. p. 146.

[478] Il. iii. 414–7.

[479] Il. iii. 396.

[480] Il. v. 311–18.

[481] Il. v. 355–64. 363.

[482] Theog. 188–98.

[483] Od. viii. 167–77.

[484] Od. xx. 66–75.

[485] Il. v. 131. cf. 330.

[486] Il. v. 818, 27.

[487] Il. v. 856.

[488] Il. v. 421–30.

[489] Il. xiv. 190–224.

[490] Æn. ii. 589–93.

[491] Od. viii. 311: and Il. xviii. 395.

[492] Thus, in Il. xviii. 206, it means that blaze without heat, as from shining armour, with which Minerva invested Achilles when he went forth unarmed. The name ?fa?st?? also stands alone for fire in Il. ii. 426.

[493] Il. xxi. 453.

[494] Il. vii. 467.

[495] Il. xviii. 402.

[496] Il. xiv. 168.

[497] Il. iii. 277.

[498] Il. xviii. 239.

[499] Od. viii. 270, 302.

[500] Il. xiv. 344.

[501] Od. xii. 374–88.

[502] Od. xii. 4.

[503] Od. xii. 345.

[504] Isaiah lx: compare Rev. xxi. 23.

[505] Ver. 57.

[506] Od. xi. 322–5.

[507] Il. iii. 445.

[508] Hymn. ad Bacch. v. 2.

[509] Od. xxiv. 74.

[510] Il. vi. 130–40.

[511] Il. vi. 132.

[512] Hes. Theog. 947.

[513] DÖllinger, Heid. u. Jud. p. 80.

[514] See the accounts of Pindar, Pausanias, and Apollodorus.

[515] NÄgelsbach, ii. 9.

[516] Il. xx. 4–9.

[517] Il. xx. 7.

[518] Il. xiv. 201.

[519] Il. xviii. 398.

[520] Il. xiv. 200. seqq. 245.

[521] Il. iii. 276–8. xix. 258–60.

[522] Il. xviii. 373.

[523] Il. xviii. 376.

[524] See sup. p. 156.

[525] Il. iv. 2. v. 721, 905. Od. xi. 603.

[526] Il. v. 899.

[527] Od. iv. 232.

[528] Od. xiii. 130.

[529] See sup. sect. iii. p. 215.

[530] Od. viii. 270, 302.

[531] Od. xii. 374–88.

[532] Hymn. v. 22.

[533] See sect. iii. pp. 269, and 223.

[534] Il. iv. 440.

[535] Il. xi. 3.

[536] Il. xx. 66.

[537] Il. xiii. 299.

[538] Il. xi. 74.

[539] Il. iv. 440.

[540] Il. v. 333, 592.

[541] Æsch. Ag. 480.

[542] Od. i. 71. xii. 132, 3.

[543] The subject has been treated with great ability by NÄgelsbach, Hom. Theol., Abschnitt iii.

[544] Il. xi. 192–4 and xviii. 455.

[545] Od. iv. 753.

[546] Il. xvi. 438.

[547] Il. xvi. 436.

[548] Il. xviii. 464.

[549] Il. xxiv. 49.

[550] Cf. Il. iii. 182, ?????e???.

[551] Od. xxii. 54.

[552] Il. xx. 30.

[553] Il. xxi. 517.

[554] Æsch. Ag. 993.

[555] Herod. i. 91.

[556] Enumerated in NÄgelsbach, iii. 7–9.

[557] Od. i. 20, 45, 77. xxiv. 479.

[558] Od. v. 445. 451.

[559] Il. xxi. 308.

[560] Il. xxiii. 144.

[561] Miscellaneous Sonnets, Part II. No. xxix.

[562] Ibid. Part I. No. xxxiii:

‘The world is too much with us.’

[563] Il. xx. 7–9.

[564] Smith’s Dict. art. HarpyiÆ. On the same subject, see NÄgelsbach Hom. Theol. ii. 12. Friedreich, Realien, p. 667. Crusius on Od. xx. 77; and Voss as there quoted, whose opinion is, I think, quite erroneous.

[565] Il. xvi. 150. xix. 400.

[566] Od. i. 241. xiv. 371.

[567] Friedreich, Realien, (p. 677.) §. 198.

[568] Ibid. (p. 220.) §. 61.

[569] Smith’s Dict. art. Eumenides.

[570] From da and p??ss?: Liddell and Scott: also Schol. H. in loc. Or, e????? ?pe?????sa, Schol. V. The meaning may be close-nearing, with formidable inward action.

[571] De PrÆcepto et Dispensatione, sect. 8.

[572] Od. xx. 70.

[573] Il. xix. 85, 6.

[574] Il. v. 832–4.

[575] Il. ix. 569–72.

[576] Il. xix. 87.

[577] Soph. Œd. Rex, 866.

[578] Il. ix. 598.

[579] Sup. sect. ii. p. 1179.

[580] Il. xx. 233.

[581] Od. xv. 250.

[582] Od. v. 120.

[583] Od. v. 333, 461.

[584] Od. xi. 601.

[585] I have alluded elsewhere (sect. ii. p. 169) to another possible explanation: two aspects of character may be exhibited in the two images.

[586] ad Odyss. xi. 601–4.

[587] Od. iv. 561.

[588] Od. viii. 467.

[589] Od. ix. 65.

[590] Od. xi. 26.

[591] Od. xi. 29.

[592] Od. xi. 153, 230.

[593] Od. ix. 115.

[594] Od. x. 105–15.

[595] Od. viii. 102. 246.

[596] Ibid. 378–88.

[597] Lit. Greece, vol. i. p. 510.

[598] Od. x. 2, 21, 11.

[599] NÄgelsbach, Hom. Theol. II. 12, holds the opposite opinion.

[600] Il. i. 606–8.

[601] Il. vii. 445.

[602] Il. xxiv. 33.

[603] Il. i. 571.

[604] Il. viii. 2. and xx. 4.

[605] Il. xx. 4.

[606] Od. ii. 69.

[607] Il. viii. 10.

[608] Il. xxiv. 111.

[609] Il. iv. 43.

[610] Il. xiv. 159–61.

[611] Il. xvi. 646–55.

[612] Od. iii. 69.

[613] Il. vi. 174.

[614] Od. v. 91–6.

[615] Od. v. 169, 70.

[616] Il. xix. 386.

[617] Il. xx. 105.

[618] Od. vii. 201–3.

[619] NÄgelsbach carries it even to this point. Hom. Theol. Abschn. II. 17.

[620] Il. viii. 39. xxi. 509.

[621] Il. v. 428.

[622] Ibid. 370.

[623] Il. xxi. 504.

[624] Il. i. 568.

[625] Il. viii. 457.

[626] Il. i. 501.

[627] Il. xxi. 499.

[628] Ibid. 468.

[629] Il. i. 573–6.

[630] Od. i. 22.

[631] Il. i. 423.

[632] Od. xi. 602.

[633] Il. xx. 234.

[634] Il. xxiv. 525.

[635] Pastor Fido.

[636] Il. ii. 514.

[637] Rom. i. 32.

[638] Od. v. 118–29.

[639] Il. i. 599.

[640] Il. ii. 270–7.

[641] Od. xvii. 465.

[642] Heyne on Il. i. 603.

[643] Il. x. 765. 6.

[644] Fragm. 50. ap. Plut. ii. 415 C.

[645] Od. v. 169, 70.

[646] Od. v. 213, 218.

[647] Il. v. 388.

[648] Il. v. 898.

[649] Od. x. 396, 490–5, 529.

[650] Od. xi. 7.

[651] Od. xii. 25, 37 et seqq.

[652] Od. iv. 475 and 561.

[653] Il. iii. 386.

[654] Il. xiii. 521.

[655] Il. xviii. 165–8.

[656] See sup. sect. iii. p. 201.

[657] Il. v. 331.

[658] Il. iii. 418–20.

[659] Il. xiv. 198, 9.

[660] Il. ii. 478, 9.

[661] Od. v. 378.

[662] Friedreich, Realien 187. p. 599.

[663] Il. ii. 1–4, and i. 609–11.

[664] Il. v. 416, 900–4.

[665] Il. xxiv. 69.

[666] Od. v. 100–2.

[667] Il. xviii. 166–8.

[668] Il. x. 515.

[669] Il. v. 711, and xiv. 157.

[670] Il. xiii. 13.

[671] Il. i. 521–7.

[672] Od. v. 50–57.

[673] Il. xiii. 29.

[674] Il. v. 770.

[675] Il. xiii. 20.

[676] Il. viii. 41–6.

[677] Il. xiv. 226.

[678] Il. v. 864, 355–67.

[679] Il. xv. 79–84.

[680] Il. i. 44–8.

[681] Od. viii. 361–3.

[682] Il. i. 590–3.

[683] Il. i. 596–604.

[684] Il. xv. 87.

[685] Il. xxiii. 300.

[686] Il. xxi. 407. iv. 443. v. 744. ii. 448. v. 837.

[687] Il. v. 437. xvi. 774. xv. 361.

[688] Il. v. 860. xiv. 148.

[689] Od. viii. 310.

[690] Od. v. 212.

[691] Il. xiv. 158.

[692] Il. xxiv. 130.

[693] Il. iv. 49. xxiv. 70. xxii. 170.

[694] Od. xix. 395–8.

[695] Il. ix. Od. i. iv.

[696] Il. viii. 218. ix. 254.

[697] Il. v. 198.

[698] Il. xv. 246.

[699] Il. v. 128.

[700] Il. v. 183.

[701] Il. iii. 396.

[702] Ibid. 838.

[703] Mure, however, in his History of Greek Literature, refers the origin of the metaphor to the practice of representation by statues.

[704] Il. v. 777. xiv. 347.

[705] NÄgelsbach, i. 10. p. 25.

[706] Od. xvi. 196.

[707] Il. xvi. 459.

[708] Od. xii. 290.

[709] Il. xvii. 98–101.

[710] Od. iii. 26.

[711] Od. xix. 478.

[712] Il. v. 488.

[713] Od. xiii. 291.

[714] De Civ. Dei, iii. 2.

[715] 1 Kings xviii. 27.

[716] John ii. 24, 25.

[717] Il. xxiii. 194.

[718] Ibid. 144.

[719] Il. xxiv. 788–800.

[720] Od. xviii. 37.

[721] Od. x. 306.

[722] Od. iv. 379, 468.

[723] Ibid. 237.

[724] Od. xxiii. 11. This is fully set forth in NÄgelsbach, i. 33, p. 54 et seqq.

[725] Od. xiv. 348, 57.

[726] NÄgelsbach, Hom. Theol. on the case of Autolycus.

[727] DÖllinger, Heid. u. Jud. v. i. p. 255. Plato Legg. i. p. 636.

[728] Vid. Il. iv. 48. xxii. 170. xxiv. 69. and 33.

[729] Il. iv. 39. and seqq.

[730] Il. xxi. 461–7.

[731] Od. xxiv. 514.

[732] Od. i. 65.

[733] Od. v. 7. and seqq.

[734] Il. i. 218.

[735] Il. ix. 497.

[736] Od. xiv. 83.

[737] Od. xvi. 485.

[738] Il. xvi. 388. Od. xiv. 82. xx. 215. xxii. 39. ii. 66, 134. iii. 132.

[739] Od. xvii. 475.

[740] Il. xvi. 384–9.

[741] Od. xxiv. 479.

[742] Od. xxiii. 211.

[743] Il. vi. 200.

[744] Il. ix. 410–16.

[745] Herod. i. 32.

[746] Od. i. 32.

[747] Il. xxiv. 525.

[748] Od. i. 37–40.

[749] De Civ. Dei, iii. 3.

[750] Mure’s Lit. Greece, vol. i. on the character of Hector, Il. iii. 46–57.

[751] Il. ii. 355.

[752] Il. xvi. 387.

[753] Od. xvii. 382–7.

[754] Od. vi. 120. viii. 576. ix. 176. xiii. 202.

[755] Il. iv. 235.

[756] Il. xix. 264.

[757] Propertius, El. II. v. 27. Hor. Od. III. vi. 3, 4. Sat. II. ii. 103–5.

[758] Il. xx. 21.

[759] Il. xxiv. 66. xxii. 170.

[760] Nitzsch, Odyssee, Vol. III. p. xiv.

[761] De Aud. Poet. 20.

[762] Ibid. 23.

[763] Lucret. i. 57–62.

[764] Od. xi. 488.

[765] Il. xxiv. 525.

[766] Il. xvii. 446. Compare Od. xvii. 129, where ???d??te??? is substituted.

[767] Il. vi. 184.

[768] Od. v. 282.

[769] Od. i. 23.

[770] Mommsen, RÖmische Geschichte, vol. I. ch. ii.

[771] Herod. iv. 59.

[772] Wisdom xiii. 1–9.

[773] Eurip. Fr. i.

[774] Malcolm’s Hist. of Persia, vol. i.

[775] DÖllinger, Heid. u. Jud. b. vi. 130. p. 424.

[776] DÖllinger, ibid. 132.

[777] Od. xii. 352–65.

[778] Od. xii. 339–51.

[779] 394–6.

[780] 379–81.

[781] Od. xii. 377, 405, 415.

[782] Il. xix. 407.

[783] Scott’s Novels and Tales, 8vo Ed., x. 238.

[784] Il. ix. 312.

[785] Luke xvi. 1–9.

[786] Od. xv. 323.

[787] Grote’s Hist. of Greece, vol. ii. p. 88 n.

[788] Od. xix. 395.

[789] Od. xvii. 578.

[790] Il. iii. 179.

[791] Il. vi. 162.

[792] Il. viii. 360.

[793] Il. xi. 788.

[794] Il. ix. 341.

[795] Od. iii. 266.

[796] Od. xxii. 316.

[797] Od. ii. 67.

[798] Od. xiv. 284.

[799] Il. xxiv. 63.

[800] Od. iii. 52.

[801] Od. ii. 282.

[802] Od. iii. 132–6.

[803] Il. xiii. 6.

[804] Od. vi. 120.

[805] Od. iii. 272–5.

[806] Od. i. 65–7.

[807] Od. xiv. 420.

[808] Ibid.

[809] Od. xiv. 423.

[810] Acts xvii. 27.

[811] NÄgelsbach Hom. Theol. vi. 15.

[812] Il. vi. 349–51.

[813] Il. ix. 459–61.

[814] Od. vi. 273–7.

[815] Il. v. 531. xv. 563.

[816] Il. vi. 112 et alibi.

[817] Od. iii. 96.

[818] Il. xxiv. 503.

[819] Ibid. 111.

[820] Il. i. 23. 377.

[821] Il. xxi. 74.

[822] Il. xxiv. 480.

[823] Friedreich, Realien, sect. 139.

[824] Il. ix. 632–6.

[825] Il. xxiv. 480–2.

[826] Il. xiii. 659–7. xv. 333–6.

[827] Od. xv. 220 et seqq.

[828] Od. xv. 260.

[829] Ibid. 285.

[830] Il. ii. 658–70.

[831] Il. xxiii. 86.

[832] Il. xix. 282–300.

[833] Il. xv. 429–40.

[834] Il. xvi. 571.

[835] Od. xiii. 256–75.

[836] Il. xviii. 479.

[837] Od. xxiii. 118–22.

[838] Il. xxii, 371.

[839] Od. i. 35–7. iv. 524–35. xi. 409–20.

[840] Od. xxi. 22–38. xi. 601–4.

[841] Thuc. i. 5.

[842] Od. iii. 72.

[843] It seems, however, possible that the sense of the ??at??taete?? sp??da? might be the same as that which we attach to a lease for nine hundred and ninety-nine years.

[844] Thuc. i. 5.

[845] Od. xxiii. 357.

[846] Od. ix. 59.

[847] Od. viii. 159–64.

[848] Od. xxiv. 111.

[849] Od. xiv. 262.

[850] Il. ii. 629.

[851] Od. iii. 139.

[852] Od. x. 552–60. xi. 61.

[853] Od. xxi. 293–304.

[854] Even Scott, one of the most refined, as well as greatest, among imaginative writers, once allows his hero to commit himself grossly in point of manners, under the influence of intoxication. It is in Rob Roy (chap. xii.), at Osbaldiston House.

[855] Il. ix. 69.

[856] Od. iii. 335.

[857] Hor. Ep. i. 19, 6.

[858] Il. iv. 411–18.

[859] Il. ix. 32–49.

[860] Il. xxiv. 212.

[861] Il. xxii. 345–8.

[862] Il. iv. 35.

[863] AchÆis or Ethnology, sect. x. p. 570.

[864] The awful ‘Ugolino’ of Dante ends with the line

Poscia piÙ che ’l dolor potÈ ’l digiuno.

I am free to own that I cannot dismiss from my mind the suspicion that what the poet means to convey to us in these darkly veiled expressions is the devouring of the wretched children by their parent. (Inferno, xxxiii. 75.)

[865] Od. xxiv. 526, 37.

[866] Il. iv. 350.

[867] Od. viii. 185, 162.

[868] Od. iii. 221.

[869] Il. v. 59.

[870] Il. xvi. 431, 59. Od. i. 68–71. Il. xv. 115; and Il. v. 311–17.

[871] Il. vi. 251.

[872] Il. xxiv. 212.

[873] Il. ii. 260.

[874] Od. ii. 48.

[875] Ibid. 50 and seqq.

[876] Od. xi. 494, 538.

[877] Od. xi. 198–203.

[878] Il. vii. 92–119.

[879] Il. x. 234–40.

[880] Od. viii. 585, xxiv. 434, and xvi. 97, 115–21.

[881] Il. ix. 461.

[882] Il. xiii. 695–7. ii. 658–70. xvi. 57.

[883] Il. xv. 419, 22; 525, 54.

[884] Il. vi. 215.

[885] Athen. b. xiii. c. xii. p. 56.

[886] DÖllinger, Heid. u. Jud. II. ii. 41. Plato Sympos. 8. (180 C.)

[887] Od. viii. 266–366.

[888] The translation in Pope’s Odyssey, which in the most material parts has a more highly charged colouring than the Greek original, here reverses the sense. Homer says Neptune did not laugh, ??d? ??se?d???a ????? ??e: Pope says, ‘even Neptune laughs aloud.’ Pope’s work is a great work: but it is not a good rendering, nor a bad rendering, of Homer: it is no rendering at all. Od. viii. 244.

[889] Od. viii. 347, 356.

[890] Od. viii. 361, 2.

[891] Il. xiv. 312–28. 346–53.

[892] Il. xxiv. 130.

[893] AthenÆus, b. xiii. c. 77–84.

[894] Rom. i. 24–7.

[895] Il. ii. 262. See also on this subject, Il. v. 429. vi. 357. Od. v. 149–59, 227.

[896] Il. vi. 161, 2.

[897] Od. xviii. 366–75.

[898] Od. xiii. 259–70.

[899] Od. viii. 5–11. xiv. 193–8.

[900] Il. xviii. 594–602.

[901] Il. ix. 578. xii. 313.

[902] Od. xxiii. 281–4.

[903] Od. xii. 327–51.

[904] On this and the kindred points, see inf. sect. ix.

[905] Iph. in Aul. 446.

[906] Aristot. Eth. IX. xi. 4.

[907] Od. ii. 276.

[908] Od. i. 36.

[909] Od. vi. 275–88.

[910] Il. xi. 296. xix. 29. ix. 141. vi. 191. Od. vii. 311. iv. 6.

[911] Il. ix. 394. Od. iv. 10.

[912] Il. xviii. 567, 593, and xxii. 126.

[913] Friedreich, Realien, §. 57. p. 200.

[914] Od. ii. 132.

[915] Od. viii. 329.

[916] Od. xi. 287. xiv. 210. Il. xiii. 363.

[917] Friedreich, Realien, c. III. ii. p. 204.

[918] Il. iii. 427. xxiv. 763.

[919] Il. iii. 140. Of Deiphobus, we are never told that he was Helen’s husband: and he could only for a very short time have had possession of her. The only trace of the connection is that, when Helen went down to the horse, Deiphobus followed her. Od. iv 276.

[920] Il. iii. 53.

[921] Il. iv. 169–75.

[922] Od. xxii. 38.

[923] Od. xvi. 75.

[924] Il. iv. 441.

[925] Od. x. 2.

[926] Od. x. 20.

[927] Od. x. 7.

[928] Od. vii. 65, 6.

[929] See AchÆis, sect. ix. Od. xi. 235–7.

[930] Il. iv. 121.

[931] Il. xi. 220–6.

[932] Od. xi. 271–80.

[933] Od. viii. 581–3.

[934] Realien, c. III. ii.

[935] Od. xxii. 37, ?ate????es?e ?a???.

[936] Il. ix. 449. Od. xiv. 203.

[937] Il. ii. 514, cf. xvi 184.

[938] Il. xvi. 175.

[939] Od. xi. 254.

[940] Il. ii. 658–60.

[941] AchÆis, or Ethnology, Sect. ix. p. 534.

[942] Il. v. 69–71. Od. xiv. 203.

[943] Il. i. 112.

[944] Athen. xiii. 3. ?t? ??da?? t?? ????d?? ????? ?p???se ?e?e??? s?????????? pa??a??da, p?s? d??? ???a??a?.

[945] Il. ix. 664.

[946] Ibid. 336.

[947] Damm, Liddell and Scott. In Od. iv. 623, Nitzsch considers that ?????? must mean wives of the da?t???e?. In Od. ix. 115, I find no reason for departing from the plain meaning of wives. It would be giving too much credit to the Cyclopes for civilization, were we to suppose that they recognised a distinction between wife and concubine.

[948] Il. ix. 340.

[949] Il. xix. 295–9.

[950] Il. ix. 395–7.

[951] Od. xiv. 199–204.

[952] The expression is pa??a??d? p??????a?.

[953] Il. ix. 447, and seqq.

[954] Od. i. 433.

[955] See Friedreich, Realien, c. ii. §. 56. pp. 196–200, where this subject is excellently treated.

[956] Od. vii. 298, 307.

[957] Il. ix. 341.

[958] Il. xxi. 40.

[959] Od. xv. 413.

[960] Od. vii. 8.

[961] Od. v. 215.

[962] Od. xxiii. 210.

[963] Od. vi. 180–5.

[964] Il. vi. 429, 30. Compare the following: Domino suo, imÒ Patri; conjugi suo, imÒ Fratri; ancilla sua, imÒ filia: ipsius uxor, imÒ soror; AbÆlardo, Heloissa. AbÆl. Opp.

[965] Il. vi. 450–7.

[966] Od. xi. 427.

[967] Od. xxii. 37.

[968] Od. iii. 266.

[969] Il. vi. 425.

[970] Il. vii. 468, 9.

[971] Od. xi. 254–7, 281–5.

[972] Od. iii. 263–8.

[973] Od. ii. 225–7.

[974] Od. xx. 129–33. comp. xix, 317. sqq.

[975] Od. xxii. 426, 7.

[976] Il. vi. 186.

[977] Eustath. in loc.

[978] Il. xx. 215–40.

[979] Od. x. 348–59.

[980] Od. xx. 105. Cf. xxii. 421.

[981] Od. xx. 122.

[982] Od. xxii. 425.

[983] Ibid. 149–56, 158.

[984] Od. xvi. 248, 53. xx. 160.

[985] Il. xviii. 567.

[986] Such seems to be the most probable meaning of Il. xxii. 126–8.

[987] Od. xvii. 299.

[988] Od. iv. 623.

[989] Od. vii. 172–6, et alibi.

[990] Od. iii. 464–8.

[991] Od. iv. 252.

[992] Od. x. 361.

[993] See Pope on Od. iii. 464–8.

[994] NÄgelsbach, Hom. Theol. v. 34.

[995] Eustath. in loc. 1477.

[996] Il. ii. 260–4.

[997] Od. vi. 126–8.

[998] Or ??a??a?, as in Od. x. 365.

[999] On Pope, Od. iii. 464–8.

[1000] Il. x. 572–7.

[1001] Od. i. 262.

[1002] Od. vi. 96; cf. 219, 20.

[1003] Il. x. 333. Cf. Od. xi. 427.

[1004] On Od. iii. 467.

[1005] The case of Achilles, who calls Briseis his wife, and who had no other, has been already discussed.

[1006] Hecuba, 817.

[1007] Ibid. 44. cf. ver. 358.

[1008] Ibid. 724.

[1009] AthenÆus xiii. 31. DÖllinger Heid. u. Jud. ix. 31.

[1010] Arist. Pol. I. ii. 4. DÖllinger ix. 25.

[1011] Aristot. Poet. c. 28.

[1012] Thuc. ii. 45.

[1013] Renan, Études d’Histoire Religieuse, p. 40.

[1014] To show with what jealousy believers in revelation may justly regard the mere literary handling of the Older Scriptures, I would refer to the remarkable work of M. Ernest Renan, ‘Études d’Histoire Religieuse.’ This eloquent and elastic writer treats the idea of a revealed religion as wholly inadmissible; highly extols the Bible as a literary treasure; but denies that the general reading of the Bible is a good, except in so far as il vaut beaucoup mieux voir le peuple lire la Bible que ne rien lire (pp. 75, 385).

[1015] In the Roman History of Mommsen is contained a masterly comparison between those two rival developments of human life, the collective and the individual, which are represented by Rome, and by later or historic Greece, respectively. (Mommsen RÖm. Gesch. I. 2. pp. 18–21.) Both of them are open to criticism. In the one we may notice and brand the characteristic of an iron repression, in the other that of a lawless freedom. But the age which ended with the war of Troy, and cast the reflection of its dying beams upon its noble but chequered epilogue in the Odyssey, appears to make no fundamental deviation from the mean of wisdom in either direction: on the whole, it united reverence with independence, the restraint of discipline with the expansion of freedom: and it stood alike removed, in the plenitude of its natural elasticity, from those extremes which in modern religion have, on the one side, absorbed the individual, and on the other (so to speak) excommunicated him by isolation.

[1016] Ezek. xx. 25.

[1017] I must frankly own that, for one, I can never read without pain the disparaging account of the Greek mind and its achievements which, in the Fourth Book of the Paradise Regained, so great a man as Milton has too boldly put into the mouth of our Blessed Lord. We there find our sympathies divided, in an indescribable and most unhappy manner, between the person of the All-wise, and the language and ideas, on the whole not less just, which are given to Satan. In particular, I lament the claim, really no better than a childish one, made on the part of the Jews, to be considered as the fountainhead of the Greek arts and letters, and the assumption for them of higher attainments in political science. This is a sacrifice of truth, reason, and history to prejudice, by which, as by all such proceedings, religion is sure to be in the end the loser.

[1018] 1 Cor. i. 27, 8.

                                                                                                                                                                                                                                                                                                           

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