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the reader should consult a most elaborate Essay, to which this very word gave occasion, composed by the learned Granville Penn, Esq., and published in the Oriental Collections, Vol. 1. (1797), under the title of "Conjectures on the Egyptian Original of the Word TP, and on its primitive Signification in Greece." The author proves, with considerable ingenuity, that I was an ordinary and colloquial term for the sun in Egyptian; that Lycophron industriously supplied his vocabulary, not only with obsolete Greek words, but some that were current in the languages of neighboring nations, particularly Egypt; thus he uses p for wine, Bápi for a ship, &c.; lastly, that from some circumstances in the history of Lycophron, it may be reasonably conjectured that he had been in Egypt. Mr. Penn demonstrates the easy transition of rig into Teppa; and adds, that "although the form of reppa may not be found, as Canterus says, in any other author, I am yet much disposed to suspect that the same identical Egyptian word, under another form, has existed in the Greek language from very early times."-(Or. Coll. vol. 1. p. 142.) This leads him into a disquisition on the word up, and thence on Pyramid, interesting in a high degree to every antiquary and philologer.

October 1818.

M. Y.

EGYPTIAN EMBALMERS.

HAVING for some years studied, with considerable attention, the antiquities of Egypt, endeavoring to illustrate them by a comparison of the classical accounts with the observations of modern travellers, I was much gratified when some numbers of this Journal offered to my perusal various communications bearing the name of Sir William Drummond, an author who always affords instruction and entertainment, and whose pages exhibit so many interesting proofs of erudition and ingenuity. I now more particularly allude to his Essay "On the Science of the Egyptians and Chaldeans," the fourth part of which has just appeared in the thirty-fifth number of this work. He there (p. 13) condemns Diodorus Siculus as one who "has most grossly misunderstood and misrepresented the mysterious mythology of the Egyptians," and who is not worthy of credit when he describes their manners and customs. "He tells us," says Sir William, "that the em

balmer who was employed to open the body of a person deceased, in order to take out the intestines, was obliged to fly for his life from the presence of the relations and attendants, who assailed him with stones as soon as the operation was over." "The practice of embalming," adds Sir William, "could hardly have been established for ages in a country where it was the custom to stone the embalmer." Nothwithstanding the evident justness of this reflection, we find that a similar inconsistency prevails among the present inhabitants of a place very distant from Egypt. A traveller who visited Persia about eighteen years ago, having noticed a town called Dires, in past ages of considerable extent and magnificence, but now fallen to decay, informs us, that—“ A few scattered hovels still insult its former splendor; and the people preserve the singular custom of not permitting a Moordu-Sho (a washer of dead bodies) either to inhabit or enter their village without being required. Whenever a person dies, they send to Kazroon for a Moordu-Sho; and the instant he has performed his duty, they drive him away with stones and sticks; conceiving, that if they hold any intercourse with him, they will soon, themselves, require his good offices." (See "A Tour to Sheeraz; by Edward Scott Waring, Esq.," p. 21, Lond. 1807.) A different reason, however, is assigned by Diodorus Siculus (lib. i.) for the persecution of that operator called Paraschistes, among the ancient Egyptians. 66 "They regard," says the historian, as worthy of hatred, whatsoever person wounds or offers any injury to a body of the same nature as his own :” ὑπολαμβάνουσι γὰρ μισητὸν εἶναι πάντα τὸν ὁμοφύλῳ σώματι βίαν προσφέροντα καὶ τραύματα ποιοῦντα, καὶ καθόλου τι κακὸν ἀπεργαζόμενον. I must also observe, that Diodorus marks a very strong distinction between this Παρασχίστης, the odious dissector, who actually cut the flesh with an Ethiopian stone, and the Tapixeuras, or embalmer, whose office was to anoint the body with oil of cedar, and to season it with precious spices of various kinds. "This person," says Diodorus, "they held in high honor and respect; for he was admitted to familiar intercourse with the priests, and might freely enter the temples as a man of sacred character.” Οἱ ταρίχευται δὲ καλούμενοι πάσης μὲν τιμῆς καὶ πολυωρίας, ἀξιοῦνται τοῖς δὲ ἱερεῦσι συνόντες καὶ τὰς εἰς ἵερον εἰσόδους ἀκολύτας ὡς ἱεροὶ ποιοῦνται. I do not venture to insinuate that the custom above-mentioned by Mr. Scott Waring may be a vestige of ancient embalming. We know, on the authority of Herodotus, Strabo, Cicero, Justin, Procopius, Agathias, and others, that the Persians in early ages most commonly exposed their dead, and did not inter the bones until they had been denuded of flesh by birds and beasts; and such is the practice of their descendants,

the present Gubrs and Parsis, the fire-worshippers of Persia and of India. Yet an antiquarian Orientalist of my acquaintance, who has himself visited those countries, entertains an opinion that among the ancient Persians, human bodies were occasionally embalmed; and on this subject he has collected from Eastern manuscripts, and other sources, many curious anecdotes, which, on a future occasion, he will offer to the public.

October, 1818.

P. D. V.

DE CARMINIBUS ARISTOPHANIS

COMMENTARIUS

AUCTORE G. B.

PARS VI. [Vid. No. XXXI. p. 43.]

IN Præfatione ad Horatium suum Bentleius (non sine dolore quodam, ut opinor) confessus est longe longeque difficilius esse hodie, quam in annis superioribus, emendationes conscribere. Hanc sententiam esse unice veram is quoque fatebitur, qui ad Aristophanis cantus accesserit perpoliendi causa. Quantillum etenim spicilegium sibi relictum esse queretur. Dialogis vero extra Choros messem quidem largam esse, in qua ingenium peracutum et assiduum laborem non sine laude integra exerceat, illi confidenter promitto. Specimen exiguum emendationum mearum dedi in Class. Journ. No. xxxI. p. 37. multo plenius alio tempore daturus. Sed opperiri in animo est, donec Reisigius, aliique e Germanis nova subsidia comparaverint e libris MSS. vel ingenio collecta. Et cum nihil restet, quod alii conferre possint, tunc meum erit Çüç άvéλTIσTO prætendere. Interim satius est Commentario finem imponere percurrendo tres fabulas, quarum cantus sunt facillime expediendi. In Pace exstat

114, 5. στρ.

116, 7. άντιστρ.
118 et sqq. éradós S

Inter hæc lege προλιπὼν ἔμ' : non ἐμὲ ob hiatum metrumque.

346 et sqq., Tp. Ita Hermann. de Metr. p. 362. ed. 1. 335 et sqq. ἀντιστρ.

459 et sqq. στρο 486 et sqq. ἀντιστρ.

512 et sqq. ἅγε νῦν ἄγε πᾶς·

Ita Hermann. de Metr. p. 290. ed. 1. lege in Lin 496. 469. "Αγε τοῦτο συνέλκετε καὶ σφῷ: et dele ὡς

μὴ νῦν ἀνῶμεν, ἀλλ ̓ ἔτ ̓ ἐντείνωμεν ἀνδρικώτερον. καὶ μὴν ὁμοῦ 'στιν ἤδη ἤδη ἔστι τοῦτ ̓ ἐκεῖνο. σά πω. legi poterat ἤκουσ ̓ ἔτι: quam de præteritis usurpatur.

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Vulgo ἐπεντείνωμεν. At sape ἔτι cum comparativis jungitur. Cf. Av. 370. Prom. 986. Pers. 438. Soph. Εl. 1189. Antig. 64. CΕd. Τ. 272. Eccl. 1078. Thesm. 467. κομψότερον ἔτι: unde in Αν. 195. Μὴ γὼ νόημα κομψότερον ἤκου at ἔτι in tali formula potius de futuris

στρ. ά.

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μόνη γὰρ ἡμᾶς ὠφελεῖς.
ἦσθα καὶ μέγιστον ἡμῖν
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ἀντιστρ. α'.

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σαι χίδρα σᾶ καὶ τέρενα.

καὶ τὰ νέα συκίδια

τἄλλα θ ̓, ὅσ ̓ ἄρ ̓ ἐστι, φύτα
προσγελάσε

ται συλλαβόντ ̓ ἄσμενα σε.

V. 6. Vulgo exstat post ἐτρίβομεν. v. 12. Malim ἀπὸ σοῦ. v. 14. Vul80 καὶ φίλα τοῖς ἀγροίκοισιν γὰρ ἦσθα: at e και γαρ ης erui κεχαρίσαι : cujus gl. est ἦσθα φίλα ν. 15. Ε καὶ σωτήρια effeci σᾶ καὶ τέρενα. Est σă pro σῶα. Eustath. Ιλ. Ν. p. 940. et Philemon Lex. V. Σῶος citant ex Aristophane 'Η μάζη γὰρ σᾶ καὶ τὰ κρέα χω κάραβος. V. 18. Vulgo ὅσα γ'. De ἄρ' ἐστι. vid. ad 'Thesm. in Class. Journ. Νο. xxvii. p. 234. v. 20. Vulgo σε λαβόντ ̓ ἄσμενα. Dedi συλλαβόντ'σε. In Eq. 1990. pro σὺ λάβης corrigit Bentl. συλλάβης. Sed in his mihi non usquequaque satisfacio.

775 et sqq, στρ. Ita in Kust.
797 et sqq. άντιστρ.
918, 9. Unum versum eficit Bentl.
ὑμῖν ̔Αθμονεὺς ἄξιος ἐγὼ Τρυγαίος.

939 et sqq.

856 et sqq., στο Ita in Schol. 909 etsqq. ἀντιστρ.

recte. lege tanen Πολλῶν γὰρ Brunckius quoque 'Αθμονεύς,

ΧΟ. ὡς πάνθ', ὅς ̓ ἂν θεὸς θέλῃ γε χ ̓ ἡ τύχη κατορθοῖ
ΤΡ, ὡς πάντα δηλ ̓ ἄρ ̓ ἐσθ'· ὁ γὰρ βωμὸς θύρησι καὶ δή.
ΧΟ. ἔπειγ ̓ ἐν ὅσῳ νῦν σοβαρὰ θεόθεν

μετάτροπος αὖρα κατέχει πολέμου·

νῦν γὰρ δαίμων φανερῶς ἄγαθ ̓ ἄματα θεὶς βάζει

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χώρει κατὰ πλοῦν· ἕτερον δ ̓ ἑτέρῳ τὰ θεῶν ἐπιπνεῖ.”

V. 1. Vulgo δῆλά γ ̓ ἐσθ' : dedi δῆλ ̓ ἄς: vid. paulo supra. V. 5. Vulgo εἰς ἀγαθὰ μεταβιβάζει. Iude erui θεὶς ἀγαθ ̓ ἄματα βάζει. Etenim & excidit or € : mox ἅματα est ἤματα dies: dein permutantur βιβάζει et βαδίζει in Av. 1680. Hic vero βάζει δαίμων dicitur ut καιρὸς καλεῖ in Phil. 466. ἀκμὴ καλεῖ in Hec. 1042. vocat Auster in altum apud Virgilium : neque distat Ach. 198. Αἱ σπονδαὶ —Ἐν τῷ στόματι λέγουσι “ βαῖν ὅποι θέλεις Καὶ μὴ ἐπιτήρει σίτι ̓ ἡμερῶν τριῶν.” Sic enim legi debet is locus. V. 6. Vulgo exstat post v. 2. χωρεῖ κατὰ νοῦν ἕτερον δ ̓ ἑτέρῳ τούτων κατὰ καιρόν. Αἱ κατὰ καιρὸν est gl. ριο κατὰ πλοῦν. Cf. Tro. 102. Πλεῖ κατὰ πορθμὸν Ιλ. Α. 483. ̔Η δ ̓ ἔθειν κατὰ κῦμα. Εq. 433. κατὰ κῦμ ̓ οὔριον Philoct. 1446. sic legendus Οδ' ἐπείγει γὰρ Καιρὸς καὶ πλοῦς κατὰ πρύμναν. Trach. 467. Ρείτω κατ ̓ οὗρον et 5. C. Th. 687. Ιτω κατ ̓ οὖρον. at in utroque loco lege κατὰ ῥοῦν. Μox τὰ θεῶν erui e τούτων. Idem erratum emendavi in Bacch. 323. Vid. Class. Journ. No. 1. p. 30. De τὰ θεῶν pro οἱ θεοί: vid. Blomfield. Pers. 1. Denique ἐπιπνεῖ dedi pro ἀπατᾷ. Cf. Hipp. 573. Δεινὰ γὰρ τὰ πάντ ̓ ἐπιπνεῖ. scil. Κύπρις. Euripidea ridet Comicus. Cf. Ipp. Α. 1325. Ζεὺς δ ̓ ἀλλάσσων αὔξαν ἄλλοις ἄλλων λαίφεσι. Sic enim emendavi ad Tro. 101.

950 et sqq.

οὐκοῦν ἁμιλλήσεσθον, ὡς
ὁ Χαίρις, ἣν ὑμᾶς ἴδῃ,
πρόσεισιν αὐλήσων ἄκλητ-
ος, κατα τοῦτ ̓ εὖ οἶδα, τῷ
φυσῶντι καὶ πονουμένῳ
προσδώσετ ̓, ἄντ ̓ ὄψου, τοδί.

At

V. 2. Ita Bentl. V. 6. Vulgo προσδώσετε δήπου. Istud δήπου est ineptum. Reposui ἄντ ̓ ὄψου, τοδί. Quo dicto Chorus pugnos in pugnam aptat. Cf. Pac. 122. ἑξετ ̓ ἐν ὥρᾳ Κολλύραν μεγά λην καὶ κόνδυλον ὄψον ἐπ ̓ αὐτῇ. Ubi Schol. citat τὸ λεγόμενον. Εἰ δ ̓ οἶνον αἰτεῖ κόνδυλον αὐτῷ δός. Suid. in Κόνδυλον habet Αριστοφανής *Ην ὁ παῖς οἶνον αἰτῇ κόνδυλον αὐτῷ δίδου. lege igitur. Εἰ δ ̓ οἶνον αἰτεῖ παῖς, δὸς αὐτῷ κόνδυλον: cui similem versum excitat Fl. Chr. ex Eustathio ̓Αρτὸν δὸς πτωχῷ καὶ κόνδυλον ὄψον ἐπ' αὐτῷ. Hinc corrige et intellige Vesp. 1546. ubi postquam Philoclem dixerat ̓Απολῶ γὰρ αὐτὸν, ἀμελίᾳ δοὺς κόνδυλον (sic enim legebat Schol. ut patet ex verbis ejus Δίδωμι αὐτῷ κόνδυλον καὶ ἀπολῶ αὐτὸν) mox subdit Nὴ Δ ̓ ὀψώνηκ' ἄρα : at dicere debuit ὄψον ἧκ' ἄρα : quo dicto, Carcini filium pugnis contundit. De ήκειν in hac re, Vid. Valck. ad Phoen. 196.

1023 et sqq.

σέ τοι θύρῃσιν χρὴ

μένοντα τὰς σχίζας

δευρὶ τιθέναι ταχέως νῦν

· τά τε πρόσφορ ̓ ἅπαντ ̓ ἐπὶ τούτοις.

Rav. μένοντά τοι νῦν σχ
Ipse νῦν trajeci in v. 9. et
τοι in τὰς mutavi.

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