qui subaudiri in ea phrasi solet, quia antecessit où, tu. Ne dixeris etiam subaudiendum piprnoo, memento; nam apud Hesiodum in hoc versu, ubi hæc ipsa est loquutio, verbum hoc intelligi nequit, Oper. et Dier. 616. Ωραίο. ἀπότε μεμνημένος εἶναι Memor esse arationis tempestivæ, nemo enim dixerit memento memor esse. Vide Vers. 623. et 641. Clericus Art. Crit. T. i. p. 252. But I believe that Le Clerc is a little mistaken, and that all these anomalies of the Greek language are elliptical forms of speech, and capable of being supplied one way or other; and in Hesiod, though you cannot say, remember to remember, μéμinco μeμrnuéros vai, yet you may say, take care to remember, φυλάτης μεμνημένος As we are upon the subject of oracles, I shall produce two from Socrates the historian, which want emendation. H. E. iii. 23. p. 204. 1. The Rhodians, being under some calamity, and consulting an oracle, received this answer: *Ατζιν ἱλάσκεσθαι, θεὸν μέγαν, ἁγνὸν ̓Αδωνιν, Εὔξιον, ὀλβιόδωρον, ἐϋπλόκαμον Διόνυσον. Attin Deum magnam placate, purum Adonim, Bone vite et felicitatis largitorem, pulchra coma præditum Bacchum. I wonder how Valesius could let such lines pass uncorrected. This Atys is so differently spelt and declined, that we cannot determine whether it should be "Alny, or "A7l, or 'Arliv, or "Alur, or "Arlur, or something else. We may read, "Αλην ΙΛΑΣΚΕΣΘΕ, θεὸν μέγαν, ἁγνὸν "Αδωνιν. 2. The Delphic oracle, in complaisance to Alexander the Great, made him a god. 3 Ζῆνὰ θεῶν ὕπαίον, καὶ ̓Αθηνῶν Τριτογένειαν Jovem Deum summum et Minervam Tritogeniam Worship, said the priestess, Jupiter, and his daughter Minerva, and his son Alexander. It should be, Ζίνα θεῶν ὕπαλον, και ̓Αθηνῶν Τριτογένειαν Τιμᾶτε, ΒΡΟΤΕΩ͵ Τ ̓ ἐν σώματι κρυπτὸν ἄνακία, Ὃν Ζεὺς ΑΡΡΗΤΟΙΣΙ γοναῖς ἔσπειρεν apparo is the emendation of Valesius. IX. In this book, Eusebius hath inserted several lines of a miserable Jewish bard, called Ezechiel Tragicus, which deserved not the honour of being transcribed. Clemens Alexandrinus hath also regaled his readers with some of them. Strom. i. p. 414. and Fabricius gives an account of this Ezechiel, Bibl. Gr. i. p. 679. His verses are very faulty, either though his own ignorance and stupidity, or from injuries done to him by the librarians. Many of the lines might easily be mended; but upon such an author the labour would be ill bestowed. In scowring an ass's head, says somebody, nothing is lost but soap and pains. But soap and pains are too good to be thrown away. Gentianus Hervetus thought him an elegant poet; De La Monnoye, a man of better taste, speaks of him with the contempt which he deserves, and supposes that he wrote in the first or second century. Huetius places 21 places him an hundred years at least before Christ. It is no great matter when he lived: but I should imagine him to be at least an hundred years older than Clemens Alexandrinus, who cites him, and who flourished towards the end of the second century. See Baillet Jug. des Savans, T. iv. p. X. 10. κατακλυσμοί τε, καὶ ἐκπυρώσεις, Προμηθεύς, Ἰω, Εὐρώπη, * Zzagloi, Kógns ȧprayǹdiluvia, incendia, Prometheus, Io, Europa, Proserpinæ raptus They are the words of Africanus, who is speaking of the Greek mythology. Eapro. Supplendum credo, vel idirlís, vel sçalıŵrai, vel aliquid simile. Omnino enim post Europam, de Cadmo, Cadmique militibus ex Draconis dentibus repente satis, locutus videtur. So Vigerus, who saw the meaning of the place, but was mistaken in thinking that it wanted eme dation; for the soldiers who sprang from the dragon's teeth, are called aloì by the Greeks, and Sparti by the Laẹ tins. See Hyginus, Fab. 178. and Munker, XI. 31. Eusebius, and the fathers in general, were of opi nion that Plato borrowed several things from Moseș and the prophets; but the proofs which they produce are usually by no means conclusive and satisfactory. He says here, Τῆς Ἑβραίων γραφῆς ἐφ' ἑκάσῳ δημιεργημάτων ἐπιφωνέσης, Καὶ εἶδεν ὁ Θεὸς, ὅτι καλὸν καὶ ἐπί τῇ πάντων συγκερα λαιώσει φασκέσης, Καὶ εἶδεν ὁ Θεὸς τὰ πάντα, καὶ ἰδὲ, καλὰ λίαν. Ακσε το Πλάτωνος λέγοντος, Ει μὲν δὴ καλός ἐσιν ὅδε ὁ κόσμος, ὅ, τε δημιυργὸς ἀγαθὸς, δῆλον ὡς πρὸς τὸ ἀἴδιον ἔβλεπε. Καὶ πάλιν, Ὁ μὲν γὰ κάλλισος τῶν γε[ονότων, ὁ δ ̓ ἄρισος τῶν αἰτίων. Quum tiam, ut quodque perfectum erat divinum opus, hane sacræ Literæ clausulam identidem adjecerint, Et vidit Deus quod bonum esset: itemque ut simul omnia comprehenderent, Et vidit Deus omnia, et ecce valde bona erant: Platonem audi sic loquentem, Atqui și bonus est hic Mundus, si bonus ejusdem Artifex, profecto speciem eternitatis imitari maluit, Atque iterum, Nam uti Mundus omnium que condita sunt optimus est, ita Deus Artificum omnium optimus, Surely a Pagan philosopher might say, that the world was Eusebius The fairest offspring of the fairest mind, without having seen the books of Moses. might have produced a passage more remarkable, and more to his purpose, from Plato's Timeus, p. 37. where it is said, that when God saw the world which he had made begin to live and move, he was greatly pleased. Ως δὲ κινηθέν τε αὐτὸ καὶ ζῶν ἐνενόησε τῶν ἀϊδίων θεῶν કે γε[ονὸς ἄγαλμα ὁ γεννήσας Παζής, ἠγάσθη τε καὶ εὐφρανθείς. Postquam igitur universi Pater atque progenitor opus illud a se creatum animadvertisset et moveri et vivum esse. Deorum immortalium, natum tamen atque creatum simulacrum, mirum in modum gavisus est atque oblectatus illo suo opere. To which we may add the fable of Jupiter, mentioned by some mythologist, that when he was born, he laughed for seven days together. Socrates, in the Phaedo, relates pubor xanor, an elegant history, concerning an earth altogether resplendent and beautiful, adorned with the brightest colours, whose rocks and solid parts were all precious stones, and exhibited σαρδιά τε καὶ ἰάσπιδας καὶ σμαράγδας Eusebius might also have compared this narrative with Isaiah liv.-I will lay thy stones with fair colours, and thy foundations with sapphires, and will make thy gates of carbuncles: &c. Ezekiel Ezekiel xxviii. In Eden the garden of God, every precious stone was thy covering, the sardius, topaz and diamond, the sapphire, the jasper, &c. Whence Tobit says, xiii. that Jerusalem should be built with sapphires, emeralds, precious stones, &c, and St John, Rev. xxi. saw her descend from heaven, thus adorned with every precious stone. And yet I would not venture to affirm that Plato was acquainted with the Scriptures, but leave it as a moot point. XV. 22. We have here a Dissertation of Plotinus, in which that philosopher proves very well that the soul is an immaterial, simple, indivisible substance. XV. 62. After an account of the various disagreeing opinions of the learned Pagans, Eusebius concludes with some lines of Timon Phliasius, who wrote satyrs called Silli, in which he ridiculed the vain and violent contentions of the philosophers. These poems were a species of the burlesque, and consisted of verses taken from Homer, and with small alterations, accommodated and applied to the subject. Τίς γὰρ τάσδ' ὅλοι ἔριδα ξυνέηκε μάχεσθαι ; Φοιτᾷ δὲ βροτολοιγός ̓́Ερις κενὸν λελακία, Ecquis eos diro pugne inflammavit amore? Concurrens linguæ fremitus: namque ille, silentum |