for which the rejoicing takes place; the figure is called an Oropism. Hipp. 1335.

81. The Greeks frequently use the aorist in a sense little differing from the present, as elmov, Med. 274. ÚTEITOV, Eur. Suppl. 1170. κατῴκτειρα, Iph. Α. 469. ᾤμωξα, Med. 787. άпéпτνσα, Hipp. 610. Hipp. 1403.

82. The present tenses, θιγγάνειν, ἐφυγγάνειν, φυγγάνειν, κιγχάνειν, λαγχάνειν, τυγχάνειν, δάκνειν (contracted from δαγκάνειν), λαμβάνειν, μανθάνειν, πυνθάνεσθαι, are derived from the aorists θιγείν, ἐρυγεῖν, φυγεῖν, κιχεῖν, λαχεῖν, τυχεῖν, δακεῖν, λαβεῖν, μαθεῖν, πυθέσ Oas, by the insertion of the letters v or μ. To these may be added ἀνθάνειν from δεῖν. Hipp. 1442.

83. Kai never forms a crasis with, nor suffers elision before, n. Hipp. 1445.

84. The Greeks had four forms of the future with a passive signification, (1) τιμήσομαι, (2) βεβλήσομαι, (3) βληθήσομαι, (4) añaλλaynσoμaι. The 4th form is not very frequent among the Tragic writers. To the 1st form the Attics seem to have been partial the following occur in the Greek tragedians: λéoμai, τιμήσομαι, στερήσομαι, κηρύξομαι, ἁλώσομαι, ἐάσομαι, μισήσομαι, στυγήσομαι, δηλώσομαι, βουλεύσομαι, ἐνέξομαι, ἄρξομαι, διδάξομαι, ETITάžoμaι, &c. Hipp. 1458.

85. ou dù xoλwbeis] Here evexa is understood. The cause of hatred is expressed by a genitive case without a preposition. See Orest. 741. Herc. F. 528. 1114. II. A. 429. II. 320. Þ. 457. Alcest. 5.

86. An accusative case is frequently placed in apposition with the meaning implied in the preceding sentence; as Orest. 1103. 'Ελένην κτάνωμεν, Μενέλεῳ λύπην πικράν. See Phœn. 351. Androm. 291. Herc. F. 59. 355. 427. Alcest. 7.

87. The preposition after verbs of motion to is frequently omitted. Alcest. 8.

88. After verbs of rescuing, prohibiting, and denying, the negative, though generally expressed, is sometimes omitted; as ὃν θανεῖν ἐῤῥυσάμην. Alcest. 11.

89. The plural Tipal is used in the sense of attributes, prerogatives. Alcest. 30.

90. The ancient Greek writers never joined the particle av to the indicative mood of either the present or perfect. Alcest. 48. 91. 'Iepòs in the sense of consecrated or sacred to, requires a genitive case. Alcest. 75.

92. In anapæstic verse the penult of μéλalpov is always short. Alcest. 77.

93. The interrogative rolev has the force of a negative. Alcest. 95.

94. In sentences where two nouns joined by a copulative are governed by the same preposition, the preposition is frequently found with the latter noun.

Μέλλων δὲ πέμπειν μ' Οἰδίπου κλεινὸς γόνος

Μαντεία σεμνὰ, Λοξίου τ ̓ ἐπ ̓ ἐσχάρας.

Phoen. 290. See also Heracl. 755. ŒE. Ř. 736. 761. Soph. Electr. 780. Sept. Theb. 1034.

95. The plural forms κοίρανοι, ἄνακτες, βασιλεῖς, τύραννοι, in the Tragic writers, frequently express only one king, or the retinue of one king. Alcest. 132.

96. There are many active verbs which have their futures of the middle, and no where of the active form, at least among the Attic writers : thus, ἀκούω, σιγῶ, σιωπῶ, ᾄδω, βοῶ, ἁμαρτάνω, θνήσκω, πίπτω, κλάω, πλέω, πνέω, have the futures ἀκούσομαι, σιγήσου μαι, σιωπήσομαι, ᾄσομαι, βοήσομαι, ἁμαρτήσομαι, θανοῦμαι, πεσοῦμαι, κλαύσομαι, πλεύσομαι, πνεύσομαι. Alcest. 158.

97. 03 never forms a crasis with oŬTOTε so as to make OUTOTE. Alcest. 199.

98. In the choral odes the sigma is sometimes doubled; as, Med. 832. aquocaμévav, Eur. Suppl. 58. %roov, Pers. 559. βαρίδεσσι, Ο. R. 1100. ὀρεσσιβάτα, Trach. 636. μέσσαν, Aj. Fl. 185. τόσσον, 390. ὀλέσσας, Philoct. 1163. πέλασσον. Sophocles uses the form μéσoos twice in the Iambic senary; viz. Antig. 1223. 1236. Alcest. 234.

99. It is very doubtful whether the Attic writers ever used péla in the present tense. Alcest. 272.

100. Toλuav and the aorist Tλva signify, to endure, in spite of (1) danger, i. e. to have courage; (2) shame, i. e. to have the impudence; (3) pride, i. e. to deign, condescend, submit; (4) pain of mind, i. e. to prevail on oneself; (5) pity, i. e. to have the cruelty. Alcest. 285.

101. "Ode avp for yw, is a well-known formula. The feminine forme and yuv for yw, occurs also Agam. 1447.

and Trach. 305. Alcest. 341.

102. The Tragic writers were partial to the use of veocσoì for children. See Androm. 442. Iph. A. 1248. Heracl. 240. Herc. F. 224. 982. Alcest. 414.

103. 'ATTεÏv with an accusative signifies, to renounce; with a dative, to fail or faint. Alcest. 503.

104. With verbs of motion, the Greeks joined a future participle denoting the object. Alcest. 520.

105. The Tragic writers allowed the omission of the augment

in the choral odes.

Alcest. 599.

106. Alp is found both in the masculine and feminine gender. Alcest. 610.

107. The penult of p0ive and always short in the Attic writers.

pláva is long in Homer, but Alcest. 638.

108. The Tragic writers were partial to compounds, such as αἰδόφρων, ἀλκίφρων, σιδηρόφρων, &c. Alcest. 678.

109. Oeds is frequently said of the sun, and generally without the article. See Orest. 1023. Eur. Suppl. 208. Med. 353. Alcest. 738.

110. The chorus very rarely quits the stage after its first entrance till the conclusion of the tragedy. A few instances however occur where it does. Alcest. 762. Aj. Fl. 814. and Eumen. Alcest. 762.

111. The form olda, for the common oloda, is not very frequent. Alcest. 796.

112. 'Aλλà coũ Tò μǹ opáσai. This construction is expressive of indignation or admiration. See Nub. 818. Aves 5.

Ran. 741. Alcest. 848.

113. The following are instances of verbs transitive governing a genitive case, pépos TI being understood: Alc. 861. Hec. 614. Herod. iii, 11. Alcest. 861.

114. Twν iπò yaías, not yaïav: the accusative in such expressions is then only used, when some motion is denoted. Alcest. 921.

115. Several active verbs are used in a medial sense, the personal pronoun being understood; as pía, Cycl. 165. ×ρúπτоντα, Phœn. 1133, κρύπτουσιν, Soph. Εl. 826. πάλλων, Ε. R. 153. xaτÉσxov, E. R. 782. Alcest. 922.

116. The Greeks said νικαν μάχην, νικᾶν ἀγῶνα, νικᾶν ἄεθλον. Alcest. 1048.

117. El yap frequently occur in an optative signification; but in this usage there is a difference between the indicative and optative moods. Ei yàp eixov means, oh that I had! si yàp xo, oh that I may have! Alcest. 1091.

118. The quantity of the enclitic voy is sometimes long and sometimes short both in the Tragic and Comic writers. Alcest. 1096.

119. The iota at the end of the dative singular is sometimes, though seldom, elided by the Attic poets. Alcest. 1137.

120. The ancients were accustomed to attribute_heavy_reverses of fortune to the envy of the gods. See Pers. 367. Orest. 963. Eur. Suppl. 347. Iph. A. 1049. Alcest. 1154.

Herod. iii, 40.

To the Editor of the CLASSICAL JOURNAL.

SIR, I HAVE been considerably interested by the perusal of the following remarks on the Hebrew language, and the utility of studying it; and I think they will prove not unacceptable to many of the readers of your useful and valuable periodical. They form part of the Preface to "CRITICA SACRA. Observations on all the Radices or primitive Hebrew Words of the Old Testament, &c. By Edward Legh,' Master of Arts of both Universities, 1642." The preface is addressed to "All such as are desirous of Knowledge in the original Text of the Old Testament." Although it is often disfigured by the careless orthography of the times, I have not ventured to make any alterations; but have transcribed faithfully from the copy before me.

Blackburn, Feb. 1828.

W. L. ALEXANDER.

"THERE are three tongues (saith Hugo de Sancto Victore) most famous in the world, the Latine, Greeke, and Hebrew, propter regnum, sapientiam, legem. The first, because of the monarchy of the Romans, who as they subjected the people which they did conquer to their lawes and customes, so did they force them to

1 Afterwards Sir E. Legh. He was a member of the Long Parliament. Besides the Critica Sacra, he was the author of "Annotations on all the Books of the N. T., philological and theological."-"Few men of his time," says Mr. Orme, (Biblioth. Biblica, p. 287.) "probably possessed a larger or more accurate acquaintance with the original languages of Scripture. As lexicons they (Critica Sacra) are imperfect; but they may be frequently consulted with advantage. Parkhurst refers to them with respect; and on the Continent they have been frequently reprinted." Mr. Orme always spells Sir Edward's surname with an i, Leigh; but it was written Legh by himself.

2 "Hieronymus trium linguarum Hebrææ, Græcæ, et Latinæ, suo tempore crat peritissimus. Rivetus in Gen. xi. Exercit. 66. Dr. Willet, in his dedicatory epistle to Christ's College, styles Dr. Clerk, Trium linguarum peritissimus, viz. in Latine, Greek, and Hebrew. Mercerus Atlas ille Hebra literatura. Mayerus in Philol. Sac. The ancient Hebrew, the copious Greek, the elegant Latine. See Causab. Exercit. 9. ad Annal. Eccl. Baron."

learne their language; the second, because in it the great philosophers and wise men of the world left the monuments of their wisedome and learning to posterity; the third, because in it God delivered his law and the interpretation of it by Moses and the Prophets to the people of Israel his chosen. These three languages (saith Weemes) were sanctified by Christ upon the crosse.' Latine is a common tongue, Greeke a copious tongue, but Hebrew the most ancient and holy tongue: for antiquity it is the tongue of Adam; for sanctity, the tongue of God. In this tongue God spake to the Prophets and Patriarks; in this tongue Angels spake to men; in this tongue the Prophets wrote the Old Testament; this tongue, as is thought, shall the Saints speak in heaven.

"How many proper names in the Scripture are derived from the Hebrew! And how significant are their etymologies! As Adam, Eve, Cain, Abel, Abraham, Isaac, Jacob, Joseph, Benjamin, Moses, Nabal: not to instance in the Hebrew words of the New Testament which Drusius and Pasor have fully explained. One Hebrew root hath sometimes contrary and usually various significations, which occasioneth the diversity and sometimes contrariety of versions. The same Hebrew word (71) signifieth both to blesse and curse; piety and impiety; pp to cast stones on

"Quæ tres linguæ vel hoc nomine Christianis omnibus deberent esse commendatæ, quod in cruce Domini nostri sint solæ omnium dedicatæ." Hebræa lingua vocatur sancta; Græci habebantur sapientissimi, Romani vero potentissimi; denotatur igitur hoc titulo tribus illis linguis conscripto, Christum esse sanctissimum, sapientissimum, ac potentissimum; eundemque non tantum Hebræorum sive Judæorum, sed etiam Græcorum et Romanorum, hoc est, gentium salvatorem esse. Gerhardus in Harm. Evang.

2 The radical meaning of Barac seems to be, to kneel or bend the knee. In this sense it is used occasionally in Scripture. Hence it came to signify both to blesse and curse, as it is generally on our bended knees that we either implore a blessing or imprecate a curse. Parkhurst denies that it ever has the meaning of to curse; but, though it must be confessed that his arguments are learned and ingenious, he appears to fail in establishing his point. The authority of the LXX. as to the meaning of a word is not of very great value; for their version seems to have been executed on the principle of the strictest literality, and of giving that meauing to a word which it commonly bore, without regard to the context, the nature of which often made another rendering necessary.

"It is well known to any one that ever perused the Septuagint, that they often translate word for word, though the phrase that results from it be against the genius of the Greek tongue. This has so filled the version with Hebraisms, that one may affirm Demosthenes himself could not have thoroughly understood it." Dr. Bentley, Diss, on Phalaris xiii. 297.