rature, who are able to separate the wheat. from the chaff; yet I cannot but deprecate their circulation in the hands of novices; for whom Buxtorf's Manual Hebrew Lexicon (sixth or seventh editions), and Stockius's Greek Lexicon, are much fitter and more commodious, as well as cheaper. I mention this with regret and reluctance, as a sacrifice on the altar of truth; confessing my own. obligations on many occasions, to the various crudition and ingenuity of the pious and learned Parkhurst.

O may the turf lie light upon his breast!

And it cannot, I hope, be considered, by. any of his numerous readers and admirers, or by the B. C. themselves, an insult to his memory, or disrespectful to them, to point out the faults and errors of writers and critics upon subjects of importance, whether they be living or dead; for, as Le Clerc, that learned and ingenious hypercritic, once apologized, on a similar occasion:

Nec nocet VERITAS Mortuis, et multum prodest vivis. EPIST. CRIT. p. 80.

Truth injures not the dead, and profits much the

Living."

5

PART

PART III.

IN this third part, still more than in the preceding, I have to deprecate the rooted prejudices, and settled opinions, of professed scholars and critics. In the two former parts, the argument was conducted on established principles of Oriental etymology, and universal grammar, and all the roots derived from the venerable Hebrew stock: But in exploring the mysterious significations of IAH and IAHOн, I have been compelled to take a wider range, and to traverse the novel, unbeaten, and bye-paths of Greek and Latin etymology also; hoping, by their joint association in this most abstruse inquiry, to throw some new lights on the obscurity of the subject, which has been hitherto involved in the mazes of Heathen mythology, and Rabbinical mysticism, or else misrepresented and distorted by the treacherous glare of modern metaphysics, which is not seldom atheism in disguise.

IV. M. & AUTOS, THE SAME: ¦ Kupios, THE LORD.

In Alberti's invaluable Variorum edition of Hesychius's Greek Lexicon, the second paragraph of the article 1a is thus explained: σε Ιά (δασυνόμενον το αλφα και οξυνόμενον) τον Θεον onuaivei, nat’Elpais. Iáh, (having the letter

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▲ aspirated and acutely accented) signifies “God, according to the Hebrews." And the preceding paragraph supplies its leading significations: 1. Mix, xas μoun, xai autη. 2. xxi Quin, xai Bon, &c. exemplified by the ancient mer: thus, Iliad iv. 437,

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The first class is scholiast on Ho

Ia yngus, is exγηρυς,

plained, μια και αυτη φωνή, "One and the same speech," or language; Iliad xiii. 354, Ia πάτρη, is explained, μονη-εκ τε αυτέ argos; and therefore should be rendered, "the same parentage.”

The second class of the significations of Ia, evidently corresponds to lax, which (under the article Iaxns) is rendered own, Ron, φωνης zayn, by Hesychius; according to its frequent use in Hesiod, and Homer, and in Euripides; but its radical part, Iax, is clearly the venerable name of the God of the He

brews,

brews, aspirated as it ought to be; and the sense of vociferation, shouting, or exclamation, attached to its derivatives, Iax-n and Iax-w, was evidently derived from the primitive Hebrew doxology, HALLELU-IAH, "Praise the Lord;" used also at the Oscophoria, or "Procession of Branches," by the primitive Athenians in the time of Theseus, according to Plutarch; "when at the

libations, the votaries exclaimed EXAU "I;" as they did also at the orgies of Bacchus, or "the Mystical Iacch-us," the most ancient name of this heathen god of revelry: whence the " Mystica vannus Iac

chi," recorded by Virgil, Georg. i. 166, and of which the best explanation is furnished by Matt. iii. 12, referring to, or citing Amos ix. 9, and Isa. v. 24, and xxi. 10.

The following curious account is furnished by Herodotus, b. viii. § 65, of an incident said to have happened during the Persian invasion of Greece by Xerxes, who destroyed all their temples. (See a remarkable oracle delivered on that occasion, Euseb. Prepar. E. B. B. p. 689.) "Dicæus, the son of "Theocydes, an Athenian exile, in great

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reputation with the Medes [or Persians], reported, that happening to be in the plain "of Thria, with Demaratus of Lacedemon, "after Attica had been abandoned by the “Athenians, and ravaged by the land forces “of Xerxes, he saw a great cloud of dust "rising from Eleusis, such as might be raised "by the marching of thirty thousand men; "and that while they were wondering thereat, "and not knowing who could have occa“sioned it, they heard on a sudden, a voice, “which seemed to him [that of] the mystical "Iacchus. He added, that Demaratus, not

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being initiated in the Eleusinian mysteries, "asked him the meaning of those words. Demaratus,' answered he, some great "and inevitable disaster threatens the king's army. Attica being now deserted, it plainly "is a divinity that has spoken, which, coming "from Eleusis, is hastening to the succour "of the Athenians and their allies. If it

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goes towards Peloponnesus, the king and "his land forces will run great risk; if it "takes the road to Salamis, where his ships are, the fleet of Xerxes will be in danger of destruction,

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"The