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esteem which, though personally unknown to him, I feel for his character. Differing from him decidedly, both on the point in question, and its correlative, infant Baptism, I trust that there are other points, of far more importance, in which we could cordially agree. At any rate, I can say, that even all the waters with which he has attempted to overwhelm your

Lexicographic labours, will not cool the ardour of my good wishes for his comfort and success in his ministerial and academic exertions. I ever am, my dear Sir,

Yours most truly, &c. EDINBURGH, 9th September, 1812.

P. S. I find I have omitted one observation, that ought to have been taken notice of in regard to the interpretation of Battibw; I shall venture therefore still to introduce it. Our Antipædobaptist friends, when they contend that, from the examples adduced by them, immersion is the only sense in which Bantiew, in its literal acceptation, was employed, do not seem aware that almost all of these examples imply, not a mere dipping, an immersion immediately followed by an emersion, but a continued and permanent immersion,

-a continuance under water. It is impossible then to apply this as the rule of operation in Christian Baptism, and even Antipædobaptists are compelled to deviate from the literal meaning: with what justice then can they blame others for a similar deviation, occasioned by regarding the intention and design more than the mode of performance.

An Extract from a COMMON PLACE Book, which

the Author of the foregoing Letter had just begun, and with which I have been favoured since this Work went to Press.


The following are examples, casually occurring, of the use and signification of Battw, from · Barker's Classical Recreations, and other books. Το βαψαι διηναι κεκληκεν ο ποιητης. Ρlutarch. Sympos.

o Problem. viii. 6. “ The Poet has called Baya dinyat, to moisten, or wet,” Barker, p. 256.

Και τας βαψας φαρμακα, Thom. Mag. ν. « And Barfai (or staining,) pazuara (dye stuffs,)” Barker,

p. 395.

Οποταν ασθενηση το φαρμακον ώ βαπτεται, υπολευκαινεται

ພໍ່ Tu mora. Achill. Tat. 1. ii. 89. “ when the dye with which it is stained decays, it generally turns whitish" Barker, p. 396.

Και φαρμακωνες τα βραφεια εκαλουντες και φαρμασσειν TO BATTEIV &$yero, Eustath. ad. Il. x. 1383. 1. 32. “ And paguaraves (dye shops) were called Bgapsia (dye shops), and paguaooer (to tincture deeply) was called BATTEIV (to dye),” Barker, p. 398.

Buoow, B=Bae poflevov, Hesychius; unde Buorivov, “ stained or dyed with purple,” Barker, p. 417.

Βυσσος, ειδος βοτανης εξ ου και τα απ' αυτης βαπτομενα iuaria Buooiva ASMOUTAI, “Bussos, a species of herb, from which also the garments dyed or stained with it are called byssina,” Barker, p. 418.


Τας τριχας, ω Νικυλλα, τινες βαπτειν σε λεγουσιν

“Ας συ μελαινοτατας εξ αγορας επριω. “ Some people, O Nicylla, say that you dye (or stain) your hair, which you bought completely black out of the market,” Epigram. Collect. Bentleii cum Callimacho. Lond. 1741. p. 139.

την κεφαλην βαπτεις γηρας δε σον ουπoτε βαψεις. “ You dye or colour your

head, but you

will never dye old age," so as to give it a youthful appearance, Epigram. Collect. Bentleii.

-ος ποτε πικρών Μουσαν εχιδναια πρωτος εβαψε χελω. “ Who formerly first stained, dyed, or imbued the Muse with viperish gall, Epigram. Collect. Bentleii,

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p. 156.

Eπει και τα ανθα ξηρα οντα, ει τις βλεποι αποβεβληκοτα την βαφην, Lucian Dial. Mort. Dial. 18. «Since also Howers, when withered, if one look at them after having lost their colour (or tincture), βαφην.

Βαπτεται γαρ υπο των φαντασιων η ψυχη, βαπτε ουν αυτην τη συνεχεια των τοιουτων φαντασιων, M. Antonin. v. ch. 16. “ The soul is imbued (dyed or tinged) by the thoughts (or imaginations.) Imbue (dye or tinge) therefore the soul with such thoughts as these,” &c.

Δικαιοσυνη βεβαμμενον εις βαθος, M. Antonin. iii. 4. “ thoroughly imbued (tinged) with justice."

Oρα μη oπoκαισαρωθης μη βαφης, Μ. Αntonin. vi. 30. « Take care you do not fall into the manners of the Cæsars, lest you be polluted (stained, dyed)."

(, ) Note upon

this last. (Μη βαφης) Ne mergeris et obruaris. Xyl. immo ne

tingaris, ne inficiaris, ne mores aulici genuinum animi candorem obfuscent, -quod nos diceremus, that you be not stained, nam quod Græci furceiver et BATTEIV, nos dicimus,--to stain.” After several examples, the Note concludes ---Vult ergo xabagov usven diavoas, aut, ut mox, sese ipse explicat, apuv xal anegolov. Senec. Epist. 19. Elui difficile est, non enim inquinati sumus, sed infecti, i. e. ου μεμισμενοι αλλα βεβαμμενοι.

In Suidas de Hierocle is the following passage: εις δικαστηριον αχθεις εσυπτετο τας εξ ανθρωπων πληγας, Ρεομενος δε τω αιματι βαψας κοιλην την χειρα, προσραινει την diraorngrav. “Being carried before the tribunal, he was scourged by the executioners, (literally, he was struck the blows of the six men,) and, flowing with blood, having wetted the hollow of his hand, he sprinkles it on the judgment seat.” Banfas here, I think, cannot with any propriety mean having plunged or dipped," from the situation in which Hierocles was,—his body bloody with stripes, all that he could do was to catch some of the blood, as it ran down from his wounds,he catched it in the hollow of his hand, this is termed Banfall nosANU Thu xsiga, and it must be a strong perversion of the meaning I think to call this a dipping ng plunging.

This passage from Suidas is thus given by Dr. Clarke in his Note on Odyss. I'. 347. Els òrxaorýgiov αχθείς, ετύπτετο τας εξ ανθρώπων πληγάς δεόμενος δε τώ αϊματι βάψας κοιλήν την χείρα προσραίνει τον δικαστών, άμα λέγων,

Κύκλωψ, τή, πιοίνον, επεί φάγες ανδρόμεα κρέα. That Cowper understood Bátas here to signify the

scourged man letting the POURING blood FLOW DOWN into his hand, is evident from the account of it which he has given in Note 15. Odyssey IX. “ Hierocles being brought before the judge, he sentenced him to be beaten with rods; when, filling the hollon of his hand with the blood that streamed from him, he scattered it over the magistrate, saying,

Κύκλωψ, τη, πιοίνον, επεί φάγες ανδρόμεα κρέα.
« Lo, Cyclops ! this is wine. Take this and drink

After thy meal of man's flesh.” One of the most decisive examples of βάπτω in the sense of painting or laying on colours, occurs in Mevava δρου λείψανα, the Fragments of Menander, εκ της Οργής, β'. the second fragment of the comedy entitled Anger. It is the more valuable, as the word hobunu occurs in the same passage, so that the distinction between it and Bártw is most clearly marked.

Και τοι νέος ποτ' εγενόμην κάγώ, γύναι,
'Αλλ' ουκ έλούμην πεντάκις της ημέρας
Τότ’• αλλά νύν. ουδε χλανίδ' είχον· αλλά νύν.
Ουδε μύρον είχον· αλλά νύν. και BA'ΨΟΜΑΙ,
Και παρατιλούμαι, νή Δία, και γενήσομαι
Κτήσιππος, ουκ άνθρωπος, εν ολίγω χρόνων
Καθώς εκείνος κατέδoμαι και τους λίθους
“Απαξάπαντας, ου γαρ ούν την γην μόνην.


« And I also, woman, was once young: but I was not washed five times a day then; but now I shall : neither had I then a fine robe; but now I shall : neither had I ointment ; but now I shall : and I will PAINT my hair, and will pluck out hairs, and will become a Ctesippus, and not a man, in a little time;


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