It is certain, that the gift of prophesy, whether in pointing out the completion, at that time in progress, of many things which had been foretold, or in any other impulse of the Holy Spirit, was among the primitive Christians, imparted to women as well as to men: “ Καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγαoi naì ai Tépes úμäv." It therefore became equally necessary that women should be permitted to communicate that, of which each had an exclusive knowledge, to those who were assembled. But it was a strict rule in the republics of Greece, that women should be veiled when they were admitted into the public assemblies.

Now, it is clear, by the whole tenor of this chapter, that the women so gifted (or more probably some contentious persons on their behalf), had claimed the privilege of speaking, as the men did, uncovered. This, we may presume, gave great offence, both to the Hellenistic Christians, and to the converted, as well as the unconverted, Jews: who had been commanded, that, "The woman shall not wear that which pertaineth to a man: neither shall a man put on a woman's garment: for all who do so, are abomination unto God." Deut. XXII. 5. The heathen prophetesses, the Baccha and Pythæ, when they gave their oracles, and officiated in certain sacrifices, were uncovered: and in some of the idolatrous nations, the men sacrificed to Venus in the stole, σrów, of the woman; and the woman in the armor of men. This was abomination: to use the appropriate word in Scripture for idolatrous sacrifice. It was, therefore, the object of the Apostle to reconcile the peculiar situation of these Grecian women, with established usage and national manners.

In the republics of Greece, women were not admitted into the assemblies which met on public occasions, concerning the good of the commonwealth. It is, therefore, very probable, that the Greeks would feel a strong prejudice against women appearing uncovered in their religious assemblies. It is observ able, that their civil and religious associations had the same denomination. The meeting of the people on civil affairs, was called 'Exxλnoía: and the religious congregations of the first Christians took the same name which is still retained. Men were not suffered to speak in the assemblies under the age of 30, and women not at all. In Aristoph., a woman is ordered to sit down:

σε Σὺ μὲν βάδιζε καὶ κάθησ ̓· οὐδὲν γὰρ εἶ

Go you and sit down, for you are nobody.

Such was the difference which the Apostle wished to compromise.

The first nine verses are therefore forcibly addressed to the Corinthian women. He shows them, by arguments from analogy, as well as from nature, that the woman is subordinate to the man: and that it is scandalous for either to assume the dress and appearance of the other: for a man to be covered, or to have long hair; or for a woman to be uncovered or to be shorn. Then comes in the 10th verse this extraordinary double conclusion. Διὰ τοῦτο ὀφείλει ἡ γυνὴ ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς, διὰ τοὺς ἀγγέλους, For this cause ought the woman to have power on her head: because of the angels.

Mr. Lock professes that he does not understand the "Ad Toùs άyyéλous”—and I have not hitherto met with any satisfactory explanation of it-we are therefore still left to suspect either,

1st, That the word has not been thoroughly understood: or, 2dly, That it is an unwarrantable addition to the original

text.

1st, The use of the word "Ayyeλos is so confined and appropriate, through all the authorities up to that of Homer, that, I think, it can no more be liable to be mistaken, than the word messenger.

Χαίρετε, κήρυκες, Διὸς ἄγγελοι, ἠδὲ καὶ ἀνδρῶν.

If, therefore, the word was originally in the text, we seem to be still as ignorant of the meaning of it as Lock was.

2ndly, As to the unwarrantable addition of the words 4 Tous ayyeλous, there appear to me to be grounds for a reasonable suspicion, that these are not the words of St. Paul. First from the internal evidence of the fact. We are not prepared to adopt the conclusion, that woman ought to have power over her head, i. e. ought to be veiled, except from the elaborate argument which runs through the first nine verses: which, to the women of Corinth, would probably have been decisive. But how can we, or how did they, understand the superadded motive: "Because of the Angels"?-If we any where found that they did understand it, we must necessarily conclude that it is not now understood.

The conclusion produced by the previous argument, appears to be not only complete without the last three words, but he seems to have excluded any other ground for that conclusion. Notwithstanding which, another entirely distinct reason is proposed, without any introduction, and without even a copulative. Because of this, (his preceding argument) ought the woman to have power on her head.-Because of the angels.

Where shall we find any thing like this incongruity in the arguments and inferences of St. Paul? "He knew how to prosecute his purpose with strength of argument and close reasoning, without incoherent sallies, or the intermixture of things foreign to his business." (Essay to the Understanding of the Epistles, p. 8.)

The suspicion of interpolation appears to be strengthened by certain passages in the LXX, in which the word Angels is improperly used, if we may trust the Hebrew commentators, and our own translation: which renders Deut. xxxii. 43. in these words; "Rejoice, O ye nations, with his people." But before these words, the LXX has the following: Εὐφράνθητε, οὐρανοὶ, ἅμα αὐτῷ καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ : Rejoice ye heavens together with him, and let all the Angels of God worship him.

These words, it is said, are not to be found in the original Hebrew, or in the ancient translations: and their introduction into the text of the LXX is the more inexplicable, if it be true, as is asserted of that translation, that it is divested of all Rabbinical tradition. But it seems to be still more extraordinary, that these words, apparently so objectionable, are adopted by St. Paul, in his epistle to the Hebrews themselves, (Heb. i. 6.) who would probably detect the unwarrantable addition made to their own book of Moses, and more especially, as, at the time when St. Paul wrote, the Jews were become extremely jealous and careful concerning the purity of the Mosaical text. And one of the objects of the Hellenistic Jews in the LXX translation, was said to be the preservation of the literal sense of the original.

Again, in Deut. xxxii. 8. we have these words: He set the bounds of the people, according to the number of the children of Israel. Instead of this, the LXX give the passage thus: "He appointed the bounds of the nations, according to the number of the Angels."

:

It is said that, "the antient Greek fathers, who followed this translation, were led into great difficulties and it grew a common opinion, that every nation was under the government of an Angel. (Bp. Patrick in loc.)

Bochart supposes that they had an imperfect copy before them, which omitted the three first letters of Israel, and they read it baneel, the children of God; now the Angels are sometimes called the sons of God; and the transcribers have in some places mistaken the Angels for the children of Israel. In Gen, vi. 2 and 4, we read the sons of God: the LXX have it, oi

ἄγγελοι τοῦ Θεοῦ-and this passage in their translation has also given occasion to many absurd fancies: as though the Angels of God assumed the corporeal nature of men, and intermarried with their daughters. Whereas, the interpretation given by the best authorities, is nothing more than, that men of a higher or better order took wives of a degraded character.

These are very extraordinary occurrences of the word ayyeλos; and more especially, that in which St. Paul has adopted the interpolation (if it be such) of the LXX-whether they have any bearing, and how they bear upon the text in question, must be determined by more competent interpreters.

It is observable that St. Paul sometimes quoted from the LXX.

Under these preliminaries, I doubt whether it be not less presumptuous to leave out the three extraordinary words, than to condemn the ȧyyéλous as a clerical error.

350

NOTICE OF

CANARES, a Poem in Modern Greek, by NICHOLAS MANIAKES, Student of Trin. Coll., Cambridge. To which is added, a Paan, or GREEK WAR SONG, translated from the English by the same author.

NOTWITHSTANDING the excesses by which the Greeks have in some instances stained the glory of their victories, and notwithstanding the perverse manner in which writers on both sides have attempted to identify the Greek cause with others of more questionable justice, and with which it has no natural connexion, it is difficult, we think, for a generous mind, not blinded by party, to withhold its sympathy from the struggle now carrying on between the people of Greece and their immemorial oppressors. That facts have been invented and distorted to serve a particular purpose, that gross misconceptions have prevailed on the subject, and extravagant hopes excited, we are not disposed to deny; but as little can we disguise from ourselves, that all the concessions, which can be fairly made to the opponents of the Greek cause, leave the justice of that cause untouched and unaffected. On questions of political expediency, or controversies respecting national rights, all are not qualified to form an opinion; but the spectacle of a great community, rising to free themselves from intolerable and otherwise irremediable injuries, is one which all can comprehend; it addresses itself to the heart, and requires no depth of political insight to render it intelligible, or to establish its claims to our good wishes. And the state of public feeling thus resulting, derives no small addition from the circumstance of those, in whose behalf it is excited, being a Christian people, and the descendants of the ancient Greeks. It is, therefore, without surprise, however worthy we may have deemed it for congratulation, that we have perceived the unanimity which seems to prevail among all parties on this interesting subject, and in which our own readers, above all others, may be expected to participate.

It will be supposed that the native muses of Greece have not been silent on this occasion. The poem before us is the work of Nicolas Maniakes, a native (we believe) of Ithaca, now a student at Trinity College, Cambridge. Its subject is the defeat and conflagration of the Turkish fleet in the bay of Tenedos, by Captain Canares and a force of Ipsariots; together with certain exploits of the Suliotes under Bozaris, which took