But to proceed with our Author's Criticifins. Efchyl. Perf. v. 786-7-8. Ευ γαρ σαφως τοδ' ις' εμοι ξυνηλικες, "The learned Dawes, (fays he) in his Mifcellaneous Criticifms, p. 334, has vainly attempted to mend this paflage; for the place is quite well, and wants no phyfic. The reading he proposes is as follows: Εν γαρ σαφως του ις' έμοι ξυνηλικες, « Now as to this amendment, in the frf place απαντες joined to ξυνηλικες, is cold and languid, and hangs to it, dangling like an idle tail. In the next place, how could Darius fay ει κρατη ταδ' εσκομεν, had I had the empire ; for he certainly had it: without doubt he ought rather to have faid ει κρατη ταδ' ἐτ εσκομεν, had I yet had the empire. Laftly, obferve alfo how frigid, with all this parade, would this fpeech of Darius be, Had I been in the place of Xerxes, and then held the fceptre of this empire, ye fhould not have fuffered thefe evils from me." Thus far our Commentator on this emendation of Dawes. But notwithstanding all he has advanced against it, we believe the learned and judicious Reader will perceive, that it has much more force and propriety than the ufual text; that the phyfic has been very succefsfully administered, and that the tail hangs not ungracefully. We are much obliged to our learned Commentator, and fo is every Reader of Efchylus, for his explication and emendation of the following difficult paffage in Agamemnon, V. 104-113. Κυριος ειμι θροειν όδιον κρατος Αισιον ανδρών Verte, idoneus fum enarrare victoria omen fauftum in itinere oblatum viris principibus (adhuc enim divinitus infpirat fiduciam vaticinium) vaticinium) audiens quo facto avis impetuofa mittit robur cognatum achivorum, genuinum imperium (i. e. Agamemnonem et Menelaum) Gracia Pubem eadem cum ducibus fentientem, cum hafla pænarum exattore Trojanam ad terram. The Reader will perceive that it is not with this, as with moft difficult paffages of the antient Writers, upon which, if their Commentators do not pafs them over facro filentio, they generally heap one difficulty on another, and in the end, ex nibilo nibil fit. The following verfes, in the fame Agamemnon, have been still lefs underftood than thofe we have already quoted. The Interpreters and Commentators have concluded, all alike mistakenly, that the word spwv, in the laft line, referred to the omen of the eagle mentioned before, but without doubt it alludes to the well-known ftory, in Homer, of the sparrow and her young ones being eat up by the ferpent. (See the Iliad, b. v. v. 300-330.) Τόσσον περ ευφρων ο καλα Μομφα δε φασμάτα σφεθων. Thus our Author thinks it should be read, and thus trans→ lated: "Quanquam tantopere benevola fit pulchra illa Dea pullis nondum volare valentibus (aut, fi mavis*, pullis immaturis) omnium quæcunque fint matres (vel, omnium imbecillium) et omnium agreftium ferarum, Catulis mammas amantibus (id eft, teneris) jucunda horum quæ dixi præfagia ipfa oftendit, faufta illa quidem, fed culpanda oftenta pafferculorum." fo We never thought the following passage so exquifitely difficult as our Author has reprefented it to be; but, as it has not been generally underflood, we fhall quote his translation of it for the benefit of such of our Readers as may not have an opportunity to confult his book: on which account also we defire it may be obferved, that we make many other quotations. Πολλων πώλησμον δ' ειμαίων αν ευξαμην, Ψυχης κομιστρα της δε μηχανωμένης. Agam. v. 972-3-4. For this conftruction amen απεπτοισι fhould be for Inftead t Inftead of μηχανωμενης, Dr. Heath reads with Stanley μηχανωμενη, which, in our opinion, is right; as ψυχης mon probably refers to Agamemnon, and not to Clytemneftra. For ευξαμην he reads ηύξαμην, and tranflates the paflage thus : "Plura vero veftimenta conculcanda voviffem, fi reditus tuus prius domui tuæ in oraculis fuiffet denuntiatus, præmia ob animam hanc tuam fervatam rependere moliens." Verfes 1437-8-9, in Agamemnon, as they have hitherto ftood, have always to us been unintelligible. Some light has, however, been thrown upon them by the Translation and Emendations of our Author. Thus he reads and conftrues the paffage : Λιπος επ' ομματων Αιμαίος 8 πρέπει ατιετον" ότι σε χρη Φιλών Γερόμενων Τύμμα τύμματι τισαι. "Unctio fanguinea circum oculos non præbet fpeciem impunitatis; adhuc oportet te amicis orbatam plagam plaga rependere.' Choephora, v. 273. Απόχρημα τοισι ζημίαις ταυρούμενον, Τισειν μ' εχοντα πολλα δυστέρπη κακα «In vain (fays the Doltor) would you try to fcratch any proper fenfe out of this paffage as it ftands. Thus, I fuppofe, it should read: Αποχρών δε τασδε ζημίας, ταυρούμενος Αυλος γι φασκε, τη φίλη ψυκη ται Τισειν μ' εχονία πολλα δυστερπη κακα « Verte, oraculo vero denuntians hafce penas, ipfe quidem exafperatus dixit me eas anima propria luiturum, multa hæcce sustinentem injucunda mala.” The Emendation and Explication of the following paffage, in the Eumenides, deferve attention. v. 361-365. Σπευδόμεναι δ' αφελειν "In his Conftructionem non abfolvi, fed imperfectam et fufpenfam relinqui, nemo non videt. Expendat lector annon forfan ita fcripferit Poeta. Σπευδομέναι Σπευδόμεναι δ' αφιλειν Μηδ' εις αγκρισιν ελθειν. "Verte, Dii vero Jovem hifce curis levare ftudentes immunitatem ab omni alia jurisdictione meis precibus concefferunt, et ut rationem cuiquam reddere non tenerer." Would our limits allow us, we could with pleasure point out many more paffages in Æfchylus, which Dr. Heath has happily illuftrated. Without doubt his critical labours on the works of this Author are very valuable, and deferve the thanks of all the literary world, as Æfchylus is by far the moft difficult and abftrufe of the Greek Poets. But the Doctor will pardon us if we give it as our opinion that he has fometimes made too free with the text of his Author; though it must be owned he has in general only propofed alterations in fuch paffages as were otherwife hard to be understood. Thefe Emendations are much more excufable than fuch as are made merely for the fake of the metre, the rules of which are fo extremely vague and various, as they are laid down by the metrical Critics, that we will venture to fay any chapter in Robinson Crusoe might be reduced to meafure by them. This is not conjecture; the thing shall be proved. Enough for a fpecimen. For our ftrictures on Dr. Heath's Annotations on Sophocles and Euripides, we must refer the Reader to our next Review. La: A Difcourfe upon the Origin and Foundation of the Inequality among Mankind. By J. J. Rouffeau, Citizen of Geneva, 8vo. 5s. Dodfley. TH HE very favourable idea, which the English Reader must have formed of Mr. Rouffeau, from fuch of his Pieces as have already appeared in our language, will, no doubt, excite his curiofity to perufe this performance. The gratification of this curiofity feems, indeed, to be the most commendable motive for the prefent Publication; for, in justice to this elegant Writer, we muft obferve, that the Translation is by no means equal to the Original. It is now feveral years fince the Academy of Dijon propofed the following prize-queftion to the philofophical world; What is the Origin of the Inequality among Mankind? and whether fuch Inequality is authorized by the law of nature?" The difcourfe before us was defigned as an answer to this question, and was honourably diftinguished by obtaining the prize. How far it may be a fatisfactory folution, however, of the difficulties that occur in reflecting on the question, we do not take upon us fully to determine; contenting ourfelves with giving a fhort abstract of the Author's defign, and making a few animadverfions on the most remarkable paffages we meet with. Our Philofopher fets out with diftinguishing two fpecies of Inequality among Men. The one he calls a natural, or phyfical Inequality, confifting in the difference of age, health, bodily ftrength, and the qualities of the mind. The other he terms a moral, or political Inequality, depending on a kind of convention, and established, or at leaft authorized, by the common confent of mankind. This fpecies of Inequality confifts in the different privileges which fome men enjoy, to the prejudice of others, fuch as that of being richer, more honoured, more powerful, and even that of exacting obedience from them. "It were abfurd to afk, (fays he) what is the cause of natural Inequality, as the definition of the term anfwers the question: again, it would be still more abfurd to enquire, if there might not be some essential connec tion between the two fpecies of Inequality, as it would be afking, in other words, If those who command are neceffarily better than those who obey; and if ftrength of body, or of mind, wisdom or virtue, are always to be found in individuals, in the me proportion with power, or riches? A queftion fit perhaps to be difcuffed by flaves in the hearing of their mafters, but unbecoming free and reasonable beings in queft of truth." With our Author's leave, however, we cannot see the object of the latter enquiry in fo abfurd a light as he has placed it. It were abfurd, indeed, at this time of day, to draw the conclufion he exposes; but in a profeffed inveftigation of the Origin and Foundation of the Inequality in troduced |