φίλοις βέβηκεν, οὔτε πρὸς πόλιν πόλει. -- τὰ νῦν ξύμφωνα δεξιώματα ἐν δορὶ διασκεδῶσιν ἐκ σμικροῦ λόγου. Pers. Prolog. 10. Magister artis, ingenique largitor Theoc. Idyl. κα'. 1. ̔Α Πενία, Διόφαντε, μόνα τὰς τέχνας ἐγείρει, Prov. xvi. 24. Pleasant words are as an honey-comb, sweet to the soul. Hom. Il. α'. 249. τοῦ καὶ ἀπὸ γλώσσης μέλιτος γλυκίων ῥέεν αὐδή· Theoc. βουκολ. 26. ἐκ στόματος δὲ ἐῤῥεέ μοι φωνὰ γλυκερωτέρα ἢ μελικήρω Fletcher. Elder Brother. Act III. Sc. 5. One age go with us, and one hour of death Shall close our eyes, and one grave make us happy. Hom. Il. ψ'. 91. ὡς δὲ καὶ ὀστέα νῶῖν ὁμὴ σορὸς ἀμφικαλύπτοι, Liv. lib. i. p. 57. (ed. Elz.) Tanaquil ...... tuum est, inquit, Servi, si vir es, regnum. Erige te, Deosque duces sequere, qui clarum hoc fore caput divino quondam circumfuso1igni portenderunt. Nunc te illa cœlestis excitet flamma, nunc expergiscere vere. Si tua re subita consilia torpent, at tu mea sequere. ! Hominum quoque capita, vespertinis horis, magno præsagio circumfulgent. Plin. H. N. rr. 37. Shakspeare. Macbeth. Act 1. Sc. 5. Glamis thou art, and Cawdor-and shalt be That I may pour my spirits in thine ear, Eurip. Orest. 1507. (ed. Beck.) Φρ. προσκυνῶ σ', ἄναξ, νόμοισι βαρβάροισι προσπεσών Κρ. ἄνδρες χθονὸς τῆσδ ̓ ἐγγενεῖς οἰκήτορες, ὃν μήτ' ὀκνεῖτε μήτ' ἀφῆτ ̓ ἔπος κακόν· With these passages compare Shaksp. H. IV. P. ii. Act v. Sc. 4. Brothers, you mix your sadness with some fear This is the English, not the Turkish court Not Amurath an Amurath succeeds, But Harry, Harry. Καὶ ἡ ̓Αρετὴ εἶπεν·ὦ τλῆμον— ἥτις οὐδὲ τὴν τῶν ἡδέων ἐπιθυμίαν ἀναμένουσα, ἀλλὰ πρὶν ἐπιθυμῆσαι, πάντων ἐμπίπλασαι· πρὶν μὲν πεινῆν ἐσθιοῦσα, πρὶν δὲ διψῆν πίνουσα· So Sallust, speaking of the luxurious manners of the Romans in his time, says,— Non famem, aut sitim; neque frigus, neque lassitudinem opperiri, sed ea omnia luxuria antecapere. (Cat. 13.) Voltaire. L'Indiscret. Sc. 3. Déride un peu ce renfrogné minois. Horat. 1. xviii. 94. Deme supercilio nubem. Hom. II. 4. 105. Μάντι κακῶν, οὐ πώποτέ μοι τὸ κρήγυον εἶπας· 1 Kings, xxii. 8. There is yet one man, Micaiah the son of Imlah, by whom we may enquire of the Lord: but I hate him; for he doth not prophesy good concerning me, but evil. Sallust. Catil. 54. (of Cato.) esse, quam videri, bonus malebat. So Eschylus (of Amphiaraus) vii, ad Theb. 589. 1 Sam. ii. 8. He raiseth the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, &c. Ovid. Trist. 111. vii. 41. Nempe dat id, cuicunque libet Fortuna, rapitque- Shakspeare. Jul. Cæs. Act iii. See how the wounds do ope their ruby lips, Crashaw. Sospetto d'Herode, 1. O be a door Of language to my infant lips, ye best Of confessors! whose throats, answering his swords, THE ARITHMETIC OF THE HOLY SCRIPTURES. No. IV. [Continued from No. LIV. p. 257.] HAVING concluded the suggestions on Biblical numbers, the next subject is the consideration of MEASURES, on which a variety of particulars must naturally claim attention. The word measure is applied, in the Sacred Writings, to different and manifold objects, without, however, any material deviation from its original meaning. ,אנש מדה or איש A common Hebrew idiom is measure." As 1 Chron. xx. 6: "A man of DN, rendered by the LXX ávnρ úπeрμeɣéons. And Num. xiii. 32: lated procera statura, by Jerome. N, are trans The usual appropriation of the word is, to the taking dimensions of any thing: as Num. xxxv. 5. measure." “And ye shall It is employed to express the amount or period of human life. Ps. xxxix. 5: "And the measure of my days." The word D, as in Lev. xix. 35, may be translated literatim et verbatim: and at the same time exhibit the Etymological origin of the English term, measure. The idea of capacious comprehension is sometimes, intimated. Is. xl. 12: whwab “And contained in a measure.” In the New Testament there are such applications of the word as the following: John iii. 34: Οὐ γὰρ ἐκ μέτρου δίδωσιν ὁ Beds To πVEUμa," For not by measure hath God given the spirit." Eph. iv. 13 : Εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ, “ Το the measure of the stature of the fulness of Christ." 66 The terms usually applied to this subject, by Biblical writers, are the following: or, which appears commonly to denote measure in length and breadth; but sometimes also in capacity. Hence podios, modius, Meтpov, and to mete, are obviously derived. to regulate, to rule, to regulate by measure. This word retains its primary meaning through all the 11 applications so instructively illustrated by Parkhurst. has the same signification, and seems to be the parent of the word TEX, art, rule. See Exod. v. 8. Ezek. xlv. 11. כל to contain, to hold as a measure: and this is its ordinary meaning also in the dialects of the Hebrew language. Mergov (in Syr. Uɔɔ) a measure, is the only Greek term expressive of this idea; and regards either longitudinal or capacious measures. But see Mintert's' Lexicon. The measures noticed in Scripture are of the two usual kinds : either of application or length, as ON, xs, a cubit; or of capacity, as DN, içi, an ephah. Whether there were any fixed standards for these ancient measures might admit of investigation, though the affirmative was maintained, and has been interestingly amplified, by the late Sir J. D. Michaelis. In the chef d'œuvre of that learned writer, it is stated, "The weights and measures were preserved in the tabernacle of testimony, in more ways than one, and partly in the view of every individual, for at least many hundred years. Some of them, it is true, might by use and time, suffer some change; but for that very reason, there were various standards, so that the error of any one could always be rectified by the others, and some of them were kept within the sanctuary itself, and were thus less liable to variation." Nor may it be proper to omit this additional and certainly very just observation :"The very specification of longitudinal measures, which we find so frequently repeated, answered one of the most important purposes of police to the Israelites, and as a master-piece of legislative wisdom in this respect, it merits our admiration." I. Of Length or Application. These measures owe their origin principally to certain members of the human body: (a very natural mode of measuring in primitive times) as it is reasonably supposed that the practice of counting by tens took its rise from the number of the human fingers and toes. "That there might be no deceit," it has been said, "the ground of these measures was the breadth of so many barley corns, middle-sized, laid by one another."3 But" the longitudinal measure was fixed for future ages in a great variety of ways. The measures of the court of the tabernacle and its hangings: Exod. xxvii. 8-19. of the curtains that covered the tabernacle: xxvi. 1-13: of the boards that framed it, which were made 'This intelligent Lexicographer remarks, that the LXX have used Meтpov for, as in Exod. xxvi. 2, 8; and in other places: for MD, as in Ezek. iv. 11, 16: for p, as in 2 Kings xxi. 13: for w, as in Ps. lxxx. 6: for ', as in Deut. xxv. 14: for ND, as in Gen. xviii. 6: for, as in 2 Chron. ii. 14. 2 "Commentaries on the Laws of Moses," iii. p. 385, 386. 3 See Godwyn's "Moses and Aaron," p. 259. |