true meaning of the famous inscription just spoken of, and of the derivation of the name of the Deity worshipped at that place.

It were easy to extend this article to a much greater length, by producing many other corresponding expressions; but I fear I have already trespassed too far. I cannot, however, refrain from summing up the whole argument drawn from this passage of St. John in favor of Christ's Divinity, with a remark, which, if well founded, will show with what singular propriety our Saviour assumed to himself, when on earth, that name, which had belonged to him from all eternity. For, if we receive the united testimonies of all commentators, ancient and modern,—as well of those who paraphrased the Scriptures of the Old Testament before the appearance of the Messiah in the flesh, as of those who have commented on them since his incarnation,—it was Christ himself who made to Moses this solemn declaration of Godhead. It was "the Angel of the Lord." It could not have been a created Angel: for he is expressly styled by the incommunicable name of Jehovah; he calls himself the God of Abraham, the God of Isaac, and the God of Jacob. Exod. iii. 4. 6. ; and in verse 15 he adds, "This is my name for ever,”—in the Hebrew, to eternity; "and this is my memorial unto all generations,"-in the Hebrew, to all succeeding generations. Nor was he God the Father, for he is "the Angel of the Lord"-Hamelek-Jehovah-the sent of the Lord. Witness his own assertions, as to his being sent of the Father-the Messenger of the Covenant. Mal. iii. 1. Who then is this, but Jesus the Christ; Εγώ είμι —Ὁ Ὢν ἐν τῷ κόλπῳ τοῦ Πατρός· Ὁ Ὢν ἐν τῷ οὐρανῷ· God over all, blessed for evermore ?

If I have not trespassed so far as to exclude these remarks from your Journal, I shall have great satisfaction in communicating, from time to time, critical notices of such passages as may occur to me in the study of the Holy Scriptures; which, though they may not carry with them the air of originality, or the advantages of fair and polished diction, will call forth, from among your readers, some abler head to correct them, if they be wrong; or, if they be right, some abler hand and pen, to adorn and to defend them,

ARCHON.

On the Platonic Use of xivduveúe, as explained by H. Stephens, Ruhnken, Valckenaer, and Le Clerc.

TO THE EDITOR OF THE CLASSICAL JOURNAL.

SOME time ago, a very sensible friend was mentioning to me what he thought a very rare use of the verb xivduvee in a passage of Herodotus, but I assured him that such a use of it was very common in Plato. Since that time, I have met with an excellent passage upon this use of it, in Le Clerc's Ars Critica, which, together with the remarks of Ruhnken, Valckenaer, and H. Stephens, I shall present to him through the medium of the Classical Journal.

Hatton, July 21, 1813.

E. H. BARKER.

"Kivouveú cum infinit. interdum verbo videor, interdum aliis modis redditur, remotis tamen ab illa prima significatione. --Plutarch. Sympos. 5. κινδυνεύουσι γὰρ οἱ ἅλες τῶν ἄλλων ὄψων ὄψον εἶναι καὶ ἥδυσμα: Budæus autem postquam dixit κινδυνεύω esse τὸ ἐγγίζω, et videor, affert ex Platone De Rep. L. vii. ai μèv Toivuv äλras ἀρεταὶ καλούμεναι ψυχῆς κινδυνεύουσιν ἐγγύς τι εἶναι τῶν τοῦ σώματος, non exponens videntur prope accedere ad etc. sed prope accedunt ut sint (vel esse videantur) eadem natura: Item, prope est ut sint. Nec tamen utitur hoc adverbio propter eyyùs, quum hæc Synesii καὶ κινδυνεύουσι πείθειν ἐνίους, interpretetur itidem jam prope in eo sunt, ut quosdam in opinionem adduxerint, itidemque hæc Greg. κινδυνεύει χαλεπώτερον εἶναι vertat, Prope est ut dicam difficilius esse, addens tamen et interpr. hanc, Atque haud scio an difficilius sit. Sed interdum adverbio ferme, aut fere hic utimur in expositione verbi, ut ap. Plat. in Hippia Minore, vũv dǹ 'Inπía xivduveúw μανθάνειν ὁ λέγεις, idem Budzus vertit Jam ferme O Hippia quod dicis intelligo : sic vero et in illo Synesii loco κινδυνεύουσι πείθειν reddi possit ferme in opinionem adducunt: item xivduvsúa impersonaliter pro eo quod est propemodum dixerim, vel fortasse: Plato de Rep. L. v. συχνῷ γὰρ ψεύδει καὶ τῇ ἀπάτῃ κινδυνεύει ἡμῖν δεήσειν χρῆσθαι τοὺς ἄρχοντας ἐπ ̓ ὠφελείᾳ τῶν ἀρχομένων, et in Philebo, p. 220. μνήμην ὅτι ποτέ ἐστι, πρότερον ἀναληπτέον, καὶ κινδυνεύει πάλιν ἔτι πρότερον αἴσθησιν μνήμης, et fortasse ante omnia sensus memoria assumendus, et constituendum quis sit memoriæ sensus. Bud. Sic lingua Gallica, Il y auroit danger que ce ne fût, interdum dicit

pro Il pourroit bien être, vel Ce seroit peut-être." H. Stephani Thesaurus Linguæ Græcæ.

σε Κινδυνεύει, ἐγγίζει Phileb. p. 82. G. λόγον μέντοι τινὰ κινε δυνεύομεν οὐ πάνυ σμικρὸν ἐπεγείρειν, Lysid. p. 112. Β. κινδυνεύομεν ὄναρ πεπλουτηκέναι, Theat. p. 137. D. ἀλλὰ μέντοι ἀμφότερα γε κινδυνεύει ὁ λόγος οὐκ ἐάσειν, Georg. p. 298. D. ὥστε κινδυνεύεις οὐκ ἀληθῆ λέγειν, ubi vide Scholiasten: Basilius Scholiis ἀνεκδότοις in Gregorii Nazianz. Orat. xxxii. τὸ δὲ Κινδυνεύειν, ἐλέγχεσθαι καὶ δείκνυσθαι νῦν σημαίνει· Δημοσθένης κατὰ Μειδίου, ̓Αλλὰ κινδυνεύει τὸ λίαν εὐτυχὲς ἐνίοτε ἐπαχθεῖς ποιεῖν· καὶ ἐπ ̓ ἀγαθοῦ δὲ εἴληπται, ὡς Ερμογένης ἐν τῇ Τέχνῃ, Οὐ κατὰ δύναμιν τὴν ἐν δεινότητι· ἐκεῖ γάρ φησι κινδυνεύει τὰ πρῶτα φέρεσθαι, ἀντὶ τοῦ, προτετίμηται, προκέκριται : quæ descripta sunt ex Grammatico MS. de Syntaxi in Bibl. Sangerm. Tzetzes Scholiis MSS. in Hermogenem, τὸ Κινδυνεύει λέξις μὲν Πλατωνικὴ ὑπάρχει· τὸ δὲ ἀναγκαίως ἔχειν σημαίνειν ταύτην, νόει : recte Platonicam locutionem vocat, quæ tam crebra apud Platonem est, ut singulis paginis reperiatur: sed nec ipse, nec alii grammatici, locutionis rationem bene explicuerunt: optime Timæus yyle exponit. Nam ut Latini dicunt, periculum est ne hoc ita sit, pro parum abest, quin ita sit, sic etiam Græci κινδυνεύειν pro ἐγγίζειν. Luzacius noster bene comparabat Belgicum bukans ; nam κίνδυνος Belg. kans: vide Valck. ad Herodot. iv. 105. Timæi glossula etiam est apud Suid." D. Ruhnkenii In Timai Lexicon Vocum Platonicarum, Ed. 2a. Lug. Bat. 1789. p. 159.

The note of Valckenaer, to which Ruhnken refers, is as follows: « Κινδυνεύουσι δὲ οἱ ἄνθρωποι οὗτοι γόητες εἶναι Η. Stephani Vallam corrigentis versio recipi debuerat: verbum hoc usu, quem Portus adnotare neglexit, semel tantum occurrit apud Herod. κινδυνεύουσιν εἶναι notat esse videntur, sive sunt, et δοκοῦσιν εἶναι sæpius adhibetur pro εἰσί. Frequentavit illud inprimis Plato : Xenophon ̓Απομν. iv. p 465. 10. κινδυνεύει ἀναμφιλογώτατον ἀγαθὸν εἶναι τὸ εὐδαιμονεῖν, ν. 35. φροντίζω μὴ κράτιστον ᾖ μοι σιγᾶν· κινδυνεύω γὰρ ἁπλῶς οὐδὲν εἰδέναι : sic ille sæpius alibi loquitur, et in Epist. Socrat. xxii. Demosthenes I. c. Aristogit. p. 489. δυσκατά παυστόν τι κινδυνεύει πρᾶγμ ̓ εἶναι πονηρία : Platonis etiam imitatores Sophiste hunc flosculum scriptis sæpe suis interserunt: vide cl. Ruhnken. in Tim. Lex. p. 116., quique, alienis tamen intermixtis, apta quædam dedit cl. Wetsten. in S. Lucæ A. A. xix. 27."

Neither Ruhnken, nor Valckenaer seem to have noticed the following excellent note of Le Clerc: «Non procul ab iis verbis, quæ modo expendimus, Socrates, cum dixisset se ob sapientia human famam invidiosum factum fuisse, ait, τῷ ὄντι γὰρ κινδυνεύω ταύτην εἶναι σοφός; quæ loquutio frequens est apud Platonem, cum in hac Apologia, tum alibi passim: hæc autem loquutio nullo modo Latine exprimi potest: habet Ficinus nam hac revera sapiens esse videor, qui sensus non est quidem alienus ab h. 1, sed nullo

modo vim verbi xvduvsúw exprimit: norunt omnes eam vocem deduci ảnò toũ xivdúvou, a periculo, et significare plerumque periclitari, verum Latina voce hic uti non licet, quia periclitari Latine loquentes non dicunt, nisi de re, quæ infeliciter cadere potest; et cujus eventus non sine metu exspectatur, vox vero Græca adhibetur etiam, ubi nulla metuendi ratio est, ut in h. 1., et alibi sæpe, apud Platonem proxime accesseris ad vim hujus vocis, si verba allata Gallice interpreteris, car je cours risque d'être sage de cette manière: nam courir risque est quidem periclitari, sed dicitur etiam de rebus, quarum eventus timeri non potest: at infra xvduVeó de lite dicitur, quam judicio dirimi vereri poterant contendentes: exemplum antea protulimus, cui alterum dumtaxat addemus, ex ultimis Socratis verbis in Phædone, non procul a fine, ubi postquam dixisset se non posse adfirmare quasi compertum, fore ejusmodi felicitatem post mortem, qualem descripserat, ita porro infit, ὅτι μέν τοι ἢ ταῦτ ̓ ἐστὶν, ἢ ταῦτ ̓ ἄττα, περὶ τὰς ψυχὰς ἡμῶν, καὶ τὰς οἰκήσεις, ἐπείπερ ἀθάνατόν γὲ ἡ ψυχὴ φαίνεται οὖσα, τοῦτο καὶ πρέπειν ἐμοὶ δοκεῖ, ἄξιον κινδυνεῦσαι οἰομένῳ οὕτως ἔχειν καλὸς γὰρ • xivdovos: Gallice eleganter dixeris, il faut hazarder cette créance, c'est courir un risque, qui n'a rien que d'honnête." J. Clerici Ars critica, in qua ad Studia Linguarum Lat. Græc. et Hebr. Via munitur, Vol. i. p. 130. Lug. Bat. 1778,

TO THE EDITOR OF THE CLASSICAL JOURNAL.

I BEG leave to send you the enclosed excellent article De Summo Bono, written by a man of great learning, judgment, taste, and reading; I mean C. A. Heumannus, in a work entitled Pacile, sive Epistola Miscellanea ad literatissimos Evi nostri Viros, Tom. II. LIV. Hale, 1732. p. 616, 7, 8, 9, 10, 11, 12.

With great respect, your constant reader,

Φιλόσοφος.

I

DE SUMMO BONO.

1. Si Romanus ille Stoicus, vel potius Socrates recte definit sapientiam, eam dicens esse scientiam boni et mali, fatendum nobis est, cognitionem summi boni esse summam sapientiam. 2. Merito igitur in investigando summo bono nullo non tempore versata est philo

Seneca, Epist. 71. p. 224.

sophorum industria; quos tamen in eo peccasse animadverto, quod de nomine pluribus notionibus subjecto disputantes non certam prius posuerunt definitionem, sed andabatarum ritu digoßaTorres altercati sunt. 3. Scilicet vox bonum est quáuvvos, itemque vox summum: ad hanc quod attinet, vel grammaticorum filii norunt, superlativo, quem vocant, gradu non semper describi gradum omnium supremum, sed sæpius signari qualemcunq. præstantiam: sic summam eruditionem sine contradictione tribueris Erasmo, Grotio, Morhofio, Casaubono, Conringio, Gassendo, Aristoteli, pluribus, quos moris est vocare summe eruditos, itemque viros summa eruditione, summo ingenio præditos: uti igitur hic non significatur eruditio omnibus numeris et partibus perfecta, cui nihil possit addi, sed eruditio insignis et excellens; sic et summum bonum vocare licet, quidquid excellens meritoque magni æstimandum bonum est: neque igitur inter se contradicunt, quorum unus sanitatem judicat esse summum bonum, alter eruditionem, tertius pacem, quartus tranquillitatem animi, quintus mentem recti consciam, sextus virtutem, alii aliud; sed omnes vere et loquuntur, et sentiunt: quis enim neget unumquodque horum esse summum, i. e. permagnum bonum? 4. Eadem est ratio vocabuli bonum: generatim quidem, ut recte Cic.2 judicat, bonum dicitur, quicquid est utile: cum vero, quod utilitatem nobis affert, modo sit substantia rationalis, modo substantia rationis, vel etiam sensus expers, modo actio aliqua, modo qualitas, hinc facile apparet homonymia: mirum igitur non est, tam diversas esse philo. sophorum de summo bono sententias: imo ne id quidem mirum est, quod plures interdum ab eodem philosopho propugnantur sententiæ, modo hoc, modo aliud bonum pro summo laudanti: ita Cicero de Fin. libro statuit virtutem esse summum bonum; in Lælio,3 amicitiam: Seneca, L. de Vita Beata, virtutem; alibi sapientiam: Lactant. modo sapientiam,5 modo religionem: Augustin, alibi vitam æternam,7 sive finalem beatitudinem alibi Deum. 5. Ut igitur clara versemur in luce, diversas exhibebo summi boni notiones, ut appareat, disputationem philosophorum de summo bono esse meram λoyouaxiav: sum. mum bonum itaque dicitur (1.) privatio maximorum malorum: sic cum bellum infinitas importet calamitates, hinc pax a Silio Italico vocatur optima rerum, i. e. summum bonum pari modo cum nihil 1o sit miserius quam animus hominis male conscius, tranquillitas conscientiæ Ambrosio" habetur pro summo bono: ita cum miserrimum sit gravissimo conflictari morbo corporisque doloribus affici, comicus quidam apud

6

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1 Huc haud dubie respexit Varro, scribens de summo bono non tam esse, quam esse posse, opiniones 288. teste Augustino L. XIX. de Civ. Dei c. 1.

2 iib. 3. de Offic. c. 8. Etiam Stoici dixerunt bonum et utile esse synonyma, teste Sexto Empir. L. 3. Hyp. Pyrrh. §. 169.

3 C. 5.

4 Ratio recta et consummata felicitatem hominis implevit, inquit Seneca, Epist. 76. p. 254.

5 L. 3. c. 8. n. 30.

6 L. 3. c. 10. n. 1.'

7 L. 19. de C. D. c. 4.

8 L. 1. Soliloq. c. 1. Tu, Deus, inquit, es summum bonum, quod nemo recte que sivit, et minime invenit.

9 Id jam vidit Angel. Decembrius Polit. lit. l. 1. c. 7. et Werenfelsius L. de Logom. Erud. c. 2. §. 6.

10 Plautus Mostell. 3. 1. 13.

11 L. 2. de Offic. c. 1.