Imatges de pÓgina
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ToXARIS. p. 552. [p. 90. E. ed. Salmur.] επειδάν δε παύσωνται δειπνούντες, αιτήσαντα φιάλην, επισπείσαι κατά της τραπέζης, και

μνηστεύεσθαι την παιδα, πολλά επαινούντα εαυτόν, ώς τις ή γένους, ή πλούτου, η δυνάμεως έχοι.---ώς τις pro όστις, quod habent alie eld., est ex

, , conjectura Gesneri. idem conjeceram ipse, et conjecture confirmande causa, que sequuntur exempla in schedis descripserarm, προς κυβερνήτην περί της νεώς τε και των ναυτών μη, τα όντα λέγοντι, όπως η αυτός ή τις των ξυνναυτών πράξεως έχει. Ρlato De Republica. p. 392. 1. 48. Εd. Βasil. Prim. είθ' ον οράτε εκ προαγωγής όνθ' υμίν φίλον, και όπως αν υμάς δύνασθαι νομίση, ούτω προς υμάς ευνοίας έχοντα, τούτον οίεσθε δεϊν ισχυρόν ποτ' εάσαι γενέσθαι; Demosth. κατά 'Αριστοκράτ. p. 678. 1. 21. παραλαμβάνων κάθιξε αυτούς κατά την αξίαν έκαστον, ως αν ύλης ή τέχνης έχη. Lucian. in Jove. Traged. p. 193. Ed. Salmur. ουκ εκ διανομής τινος ή τάξεως, αλλ' ώς έκαστος ετοιμότητος ή βουλήσεως έσχε, τών χωρίων καταλαμβανομένων. Ρlutarch. in Camillo, p. 264. Ed. H. Steph. ώς oύν έκαστος ποδών είχε και ρώμης, καταδραμόντες επί την θάλασσαν, και καταβαλόντες εαυτούς προσενέχοντο ταίς vaūor. Plutarch. in Mario, p. 780. Ed. H. Steph. vid. et Plutarch. in Sylla, p. 857. 1. 13. Ed. H. Steph. in Agesilao, p. 1104. 1. 18. in Bruto, p. 1815. I. 29.

ToXARIS. p. 559. [p. 100. D. ed. Salmur.] και o Ευβίοτος ου μετά πολύ και ούτος εισέπεσεν, άγων πανδημεί μεν τους Έλληνας, 'Αλανούς, δε, και Σαυρομάτας, επικλήτους εκάτερους δισμυρίους.

Malim και o Ευβίοτος ου μετά πολύ και ΑΥΤΟΣ εισέπεσεν.

ToXARIS. p. 565. [p. 107. E. ed. Salmur.] νύκτωρ δε καθευδόντων, έτυχον γάρ έν υπερώο τινι κατοικούντες, πυρκαϊά μεγάλη εξανίσταται, και πάντα περιεκλείετο, και περιείχεν η φλόξ απανταχόθεν την οικίαν.

Magis arrideret και πάντα περιεκαίετο, Εt omnia Παmmis involvebantur.

Non clausa fuisse omnia, ex egressu Abauchæ, uxorisque et liberorum, apparet.

ASINUs. p. 569. [112. A. ed. Salmur.] εγώ δε κόπτω προσελθών την θύραν. και μόλις μεν, και βραδέως, υπήκουσε δ' ούν ή γυνή είτα και προσήλθεν. εγώ μεν ηρόμην εί ένδον είη ο "Ιππαρχος.

Malim είτα και προήλθεν.

AsiNUs. p. 579. [121. Β. ed. Salmur.] και ήν πολλή μεν εν τούτω τρυφή» ώστε της εις την Λαρίσσων οδού παντάπασιν επιλελήσμην. και ποτε επί νούν μοι ήλθεν ες το μαθείν ών ένεκα ήλθον.-Interponendum puto μόλις: και ΜΟΛΙΣ πότε επί νούν μοι ήλθεν το μαθείν ών ένεκα ήλθον.

As1NUs. p. 579. [121. C. ed. Salmur.] δείξόν μοι μαγγανευούσαν ή μεταμορφουμένην την δέσποιναν πάλαι γάρ της παραδόξου ταυτής θέας επιθυμώ. μάλλον εί τι συ οίδας, αυτή μαγγανεύσον, ώστε φανήναι μοι άλλην έξ άλλης όψιν.

Male abest particula δε. μάλλον ΔΕ εί τι συ οίδας αυτή μαγγανεύ

σον.

ASINUS. p. 580. [123. A. ed. Salmur.] είτα κιβώτιον αδρόν άνοιξάσα, πάνυ πολλάς έχον πυξίδας εν αυτώ, ένθεν αναιρείται, και προσφέρει μίαν,

Legendum tpopépet, quod legisse videtur Gesnerus cum reddiderit promit; nisi forte poopépet significat, Naribus admovet ; quo sensu mpoopépetal: potius dixisset Lucianus.

REMARKS ON
The Similarity of Worship, that prevailed in different

parts of the Pagan World.
PART V.-[Concluded from No. XXXII. p. 213.)

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But let us return from this digression :-Meyrick, as before instanced, conceives, that besides the great Huon, or Supreme Being, the Druids possessed some obscure ideas of a triple personality in God's essence, like the Indians and other pagans; and many critics have imagined such to have been the original allusion of the bardic Triads. But it is clear that although Hu himself was but a colonist, in process of time divine honors were ascribed to him. With the etymology of his name we shall not bewilder ourselves, as etymology has, in many instances, corrupted history; although it is worthy of remark, that the Arabic gas (as Chardin has well observed) is continually repeated by the sufis and derveeshes, to express the essential name of God : " Ils se prennent par la main, et tournent en branlant la tête, et criant de toute leur force, l'un à l'autre, Hou, Hou, c'est-à-dire, Dieu, ou l'Etre par soi. This same pronoun also occurs in an emphatic manner in the Hebrew Bible, and the Sanskrit writers likewise use the pronoun Sah, precisely according with the side of the Arabs, in this

According to Mr. Davies, the Celtic Hu signifies an overlooker.

Those, who have investigated the Gothic rites, have discerned a close similarity with several parts of the Celtic superstition, and it may be worth while to adduce Sir Wm. Jones's words concerning Odin : “ The Scythian or Hyperborean doctrines and mythology may also be traced in every part of these eastern regions ; nor can we doubt, that Wod or Oden, whose religion, as the Northern

I

sense.

We find Hava in Sanskrita, and 30TIT in Cophtic.

ود

historians admit, was introduced into Scandinavia by a foreign race, was the same with Buddh, whose rites were probably imported into India at the same time ; though received much later by the Chinese, who soften his name to Fo.” Paulus Diaconus, rerum Langobardic. Scriptor, remarks: “WODAN, (sane adjecta litera quidam Gwoden dixerunt,) ipse est, qui apud Romanos Mercurius dicitur, et ab universis Germaniæ gentibus ut Deus adoratur, qui non circa hæc tempora, sed longè anterius, nec in Germaniâ sed in Græciâ, fuisse perhibetur.” was the name of an Arabian idol, and Lord Valentia observed in Arabia specimens of architecture resembling the Gothic; whence he inferred, that “ the architecture we call Gothic existed in Arabia long before it was known in Europe.” And with respect to the quotation from Paulus Diaconus, we may instance, that Odin, or Woden, was likewise called Gotam, Godam, and Votam, by the ancient Germans; which is undeniably the Sanskrit Godama or Buddha. The coincidence between the opinions of these people is striking : the Hindoos are prohibited from the use of wine by their sacred books; and the Getæ were persuaded by Bærebistes (according to Strabo) to abstain from it, and to cut down their vines. Hu. and Odin: was one and the same character, worshipped under different titles by these idolaters ;-Hu was called Bûddwas, as appears from the Myvyrian archæology, and we have shown Odin to be, in like manner, resolved into this mythological personage; so that whoever. was the colonist celebrated under these names appears. to have introduced the rites of Buddha.

We may closely trace the deities of the Sanskrit school, in the names of the Druidical Gods :-thus, one of Godam's , names was Teithan,' which is well known to be Daitya, from whence Vishnu is called Daityārih : in one ode he is called by the name of the Indian Beli; in another he is styled Bädd or Buddwas. According to General Vallancey, Crishna is an Irish epithet of the sun :-in all these we may discover Bali,-Daitya or Aditya, Buddha, and Krishna. Add to these, he is denominated Prith; which is the Sanskrita of Prsthủ, already cited: but, as Prath, he is considered to be Rex Awyr, and Rheën Rym Awyr, King of the Air, Sovereign of the Power of the Air, probably analogous to Purūhūtăh, one of the names of Ivdra, the Indian god of the firmament; yet, independently of this, the identity is established, because Vishnu is Indra, and Prithu is a title of Visbnu. The Celtic Ner, evidently the Nereus of the Romans, is the Narayěna

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I Titan of the classics.

of the Puranas. General Vallancey adduces the following list of corresponding characters and names : Joun-dara

Indra. Mir-drui

Meru.
Saman-dru

Yama.
Soire, the rising sun, Ruan or
Aruna Aurora

Surya, preceded by Arun. Daghdaë, or Apollo, with a nunerous issue, gods and god-Daghdaë Rath, or Daghda of

, desses of arts and literature. S the burning chariot. Dearmad, or Dearmatu, a poeti

Dherma-Raja, or cal name of the

Dairmatu, called

sun, Reis Dermad or King Der

whose anniversary is called

the Feast of Fire. mad In addition to which he shows, that Ganēsa was a deity of the

pagan Irish.

The importance, which the Druids attached to bulls and oxen, forms another striking mark of coincidence. The Triads mention three mythological cows, and the Indian pages perpetually record the veneration paid to Surabhi and her descendants. Oxen were intimately connected with Hu in drawing the Avanc to land ; the

! first cow was similarly connected with Brahma, and Krishna, the most glorious of the divine Avatāras, associated for the most part with them and Gopalas. Osiris, Gubernator Mundi, was also represented by a bull; and although it may be objected, that on particular occasions the Druids appear to have sacrificed these animals, it should be recollected, that in India as well as in Persia the Go-médha was practised in the earlier times. Horses were immolated in honor of the sun, by the Persians and Indians, as well as by the Scythians and Germans. The Druidical mysteries bave been largely discussed by Mr. Davies, being nearly parallel to the rites of Bhawanee and Eleusis, and those celebrated by the ancient Germans, have been duly recorded by Tacitus. The Teutates of the Germans, according to the various modes of writing it in Cluverius, is clearly identified with Thoth, by many writers called Theuth : “ At, si quis hic tandem fuit, Deus Mercurius antiquis simul Ægyptiis, simulque Celtis Theuth appellatus, a quo originem se ducere, Celtæ nostri prædicârunt." Pelloutier observes from the Greek writers, that the Thracians worshipped the god Teut. In some copies of Tacitus, the name Tuisto is written Bisto : and Brotier remarks, “ Utrum ipse Teut aul i eutates, Gallorum Hispanorumque cultu et faina celeberrimus, i. e. Rex, Herosve Celto-Scytha, qui magnam Asiæ et Europæ partem armis

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occupaverit, hominumque mores formaverit, variis agitatur disputationibus." Jablonski has too ably discussed the mythological character of Thoth, to leave us in similar perplexity; and as that deep investigator of Egyptian antiquities has observed, the custom of commemorating particular events on columns and the like, at first gave to Thoth that consequence and fame, which were almost universally assigned to him. The first month of the Egyptian year was by those astronomical theologians denominated OWOTT. The Dis of the Druids seems to be the same personage ; and Capt. Wilford's remarks relative to the Dis of the classic school, may easily be applied to our subject. “ The titles of Dis or Ades appear to me to be derived from Adi or Adin, one of the names of Vishnu. When Cicero says,

"Terrena autem vis omnis atque natura, Diti Patri dedicata est, -that is to say, that nature and the powers and energy of the earth are under the directions of Dis,—this has no relation to the judge of departed souls, but solely belongs to Vishnu.” The names of Roman deities were, certainly, after the conquest of this island, affixed to their deities, without the destruction of their old appellatives: the rites of Bacchus were said to be celebrated here, and according to Strabo, those of Ceres and Proserpine were celebrated in a adjoining island,in the same manner as those of Samothrace. Maurice has rendered it probable, that the Linga-Puja was not unknown to the Druids ; and Pelloutier affirms, that both Celts and Scythians were chargeable with it. What these rites were, Herodotus must declare : Lucian and Diodorus Siculus are also sufficiently explicit. Mr. Maurice has shown the near correspondence between the Hhulee festival and our “ April fool,” and has cited the

ceremonies attendant on the jogi, or New-Year's day.

The Celtic Menw, answering to the Indian Menu_and the Ægyptian Mneues, requires a particular discussion. Diodorus Siculus remarks, και τούτων την Εύρεσιν οι μεν εις την "Ισιν αναφέρουσιν, οι δε εις τίνα των παλαιών βασίλεων του ονομαζόμενος ΜΗΝΑΝ. Menu' and Mneues, I consider to be one and the same person, although Diodorus likewise mentions the latter : reloas déco πρώτον εγγράπτοις νόμοις χρήσασθαι τα πληθή, και βιούν τον MNEYHN, άνδρα και τη ψυχή μέγαν και το βιο κοινότατον των μνημονευομένων,

In this account of MNEUES, we evidently trace the life of Menu, who was most probably the Minos of the Greeks. Herodotus, likewise, makes mention of him. Ælian records an

un

κ. τ. λ.

UÈHES in the Catalogue of Eratosthenes, didmos, lege alwrlos.

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