owraι auras, John ii. and many of the Jews came to Martha and Mary to comfort them.

Expressions of this sort, says H. Stephen, seem to have been contrived originally for philosophers and great men, whereby not only their person was marked, but also their disciples and their re tinue. Insomuch that it was a piece of Greek vanity, to render it afterwards common in discourse, in order to mention a person with great air and ostentation; in the same manner as the moderns use the words lordship, excellency, highness, reverence, eminence, majesty, holiness, &c. to express with a great mark of respect not the thing but the person.

The second signification is to denote at the same time, both the chief person, and his retinue or attendants; as oi wegi ròv Kūgov, for Cyrus and his soldiers: oi dupi ror 'Enixeçor, Epicurus and his sect.

To these we may subjoin a third, which is very natural, viz. to mark the retinue or attendants, and not the persons: rois app' avTor dogufogos, Euseb. to his guard.

It is in this last sense we must understand those phrases that have an ellipsis; as oi wɛgi rà iɛgà, sup. ärbgwñai, those that are employed in the sacrifices, viz. the priests.

VI. Difficulty concerning thefe Periphrafes.

These periphrases being liable to different interpretations, are frequently the occasion of ambiguity in discourse. Hence in Thucyd. i upi Пizardgor, by some is understood Pisander only, and by others, Pisander with his attendants. In Xenophon, oi api To Kugov by some is understood Cyrus only, and by others, Cyrus and his soldiers. In the Acts, chap. xii, oi wagi Пator, is by the ancient interpreter rendered Paulus & qui cum eo erant, Paul and those that were along with him; though, in St. John xi. he has translated πρὸς τὰς περὶ Μάρθαν καὶ Μαρίαν, ad Martham & Mariam.

Now when there is a noun joined with an article, or some participle, which has a relation to it, and which governs it in the genitive, it seemeth, says H. Stephen, that there is scarce any room to question its implying a multitude: οἱ περὶ ̓Αρκεσίλαον 'Axadnuxixo, Plut. we must not explain it, Arcesilaus the Academic, but Arcesilaus and his followers the Academics. Likewise in the life of Galba, πλεῖςοι τῶν περὶ Τιγέλλιον καὶ Νυμφίδιον ἐν τιμῆ γεγονόTwv, several friends of Tigellus and Nymphidius. And in the life of Demetrius, οἱ δὲ περὶ τὸν Φαληξέα, πάντες μὲν ᾤοντο δέχεσθαι τὸν κgαTevra, &c. that is to say, Phalereus and all his retinue, according to Budæus. Likewise in St. Basil, in his treatise on the true faith, συνιζῶσι δὲ τῦτο καὶ οἱ περὶ τὸν μακάριον Πέτρον καὶ Ἰωάννην μαθηταὶ T Kugie, that is to say, St. Peter, St. John, and other apostles of the Lord.

VII. Whether to remove the Ambiguity the Verb may be put in the Singular.

But it is proper to enquire, whether when we intend to mark the person only by this periphrasis, it be not allowed to put the verb in the singular.

Budæus, in his Commentaries, is of opinion that it may be put by a figure, viz. a syllepsis: which H. Stephen seems to favour, in his Thesaurus;, and Sylburgus confirms it, to remove, he says, all ambiguity. Gretser teaches the same; and Sursin in his grammar gives for instance these expressions, οἱ περὶ τὸν Παῦλον ἔλεγε, Paulus dixit, St. Paul has said.

Nevertheless, the only authority for all this is a passage of Herodotus, which having been given by Budæus, has afterwards been laid hold of by the rest, though it seems to be a very weak foun. dation. It is taken from the first book, chap. lxii, and is thus quoted by Budæus: καὶ οἱ ἀμφὶ Πεισίςρατον, ὡς ὁρμηθέντες ἐκ Μαβαθῶνος, ἦσαν ἐπὶ τὸ ἄςυ, ἐπὶ τωυτὸ συνιόντες, ἀπικνέεται ἐπὶ Παλληνίδος Αθηναίης ἱερὸν, καὶ ἀντία ἔθετο τὰ ὅπλα. But it is certain that some ancient editions, as that of Aldus, put άmiviera in the singular, and to in the plural. It is also observable, that the editions of Paul and H. Stephen have this very same reading, and that Sylburgus, in his notes which are at the end of this author, makes no sort of emendation. Moreover Valla has translated it in the plural, perrexerunt and posuerunt, wherein the French translators agree with him. Wherefore the passage may be rendered thus: but Pisistratus, and those that were with him, marching out of Marathon, advanced towards the town, and having drawn together, they took post at the temple of Minerva of Pallene, and put themselves in readiness for battle. True it is that H. Stephen, in revising the Latin translation of Valla, has restored pervenit, and ex adverso arma posuit. But having made no alteration in the Greek text, as he might have done, according to the ancient editions, he leaves this expression still 'more dubious, since he seems to have departed from what he quoted in his Thesaurus. I should therefore be glad to find some further authority to resolve this difficulty; especially as there seems very little foundation for putting the verb in the singular from this passage, because having the nouns and participles in the plural, ὁρμηθέντες and συνιόντες, it seems to determine absolutely a plural, according to what I have remarked above. And, indeed, how could they be otherwise than several, since he talks of people that were drawn together?

CHA P. XIII.

Of the Particle as, ut.

is derived from os, according to the etymologist. It is susceptible of so many different significations, in the various uses which it is applied to, that H. Stephen, in his Thesaurus, is of opinion that it may be taken sometimes for an adverb, sometimes for a conjunction, and sometimes for a preposition. Yet if we consider the matter with due attention, we shall find, that it is never any thing more than a particle of likeness and relation, in the same manner as the Latin ut.

is therefore taken for ut, sicut, velut, tanquam, quasi, pro, loco, as, in the same manner as, as if. Sometimes it receives an accent, s, and is rendered ita, sic; and then it is the same thing with Tùs for Tws, thus.

But when they say as sixdea, we must understand ïfesi, ut conjicere, sup. est, or licet. Likewise in Aristophanes, as y por done, as well as I can judge, according to my opinion.

It denotes also relation, when we say, μείζων ἢ ὡς κατ ̓ ἄνθρωπον, major quam pro humana natura, exceeding human nature; rúphos incïvos ŵs ogàs imé, Lucian, he is blind in comparison to me : ws wevrńnorra, about fifty. Likewise when we say, sidov, Hom. ut vidi, for postquam, as soon as I had seen.

Likewise when we say, is ráx15α, quam celerrime; ws ägısa, quam optime: where we must always understand a ve: b, as when Xenoph. says, πόλιν δὲ ποξευθεὶς ὡς ἐδύνατο τάχιςα, profectus quam celerrime, or quam celerrime potuit, being gone to the town with all imaginable expedition.

Nein, as I may say, ut ita dicam, or ferè dixerim, or ut dixerim.

'sun for un signifies ut ne, or simply ne; where we must understand ut. In the same manner as they say a pn, or simply n; where we must understand ix.

Os is also put for wore, ita, ut, adeo ut, insomuch that, for os, utinam, would to God, as ut in Latin.

It is put after other adverbs, in order to augment the signification: regus is xaigw, mirè admodum lætor, it is surprising how pleased I am. Just as Tully says, incredibile est quàm valde gaudeum. Ὑπερφυῶς ὡς βέλομαι, i ardenly desire. Θαυματῶς ὡς ἐλυπήθη, he is prodigiously sad. But properly this is, mirum, ut, or quomodo tristis est: and in the same manner the rest.

It likewise bears this siguification, when it is taken for quam by way of admiration: as ágyaλi-wçãyu' isìv! quam molesta res est, quam dura! O what a difficult thing it is!

Even when it is taken for quod, as ör, it is still in the signification of ut, as a particle of similitude; as he said it is no wonder, εἶπεν ὡς ἐδὲν θαυμαςόν έτι, that is to say, he has shewn how it is no wonder. I say that he has done this, Xeyw ws autòs Eoin, that is to say, how, or in what manner he has done it. It is sometimes joined even with ὅτι; as εἰπὼν τῷ φάρακι, ὡς ὅτι xvom un, telling him that if he made any difficulty to, &c.

We likewise say, ús ie, quod utinam, which God grant. 'ns is also rendered by nam, enim, for; and sometimes by quandoquidem, since, whereas, forasmuch, s éxéri indéxerai, Thucyd. for exit yap, says the Scholi. for it is no longer possible. Os vūrys καί σε ἐλεῶ, τελέως ἤδη ἐκβηβακχευμένον, Lucian, for at present I pity you, after you have stormed as much as you pleased. But it seems we may take it in the same sense as Tully uses ut in his book de Oratore, ut non jam sine causa Demosthenes tribueret primas & secundas & tertias actioni, so that Demosthenes has reason to give the first, second, and third place to action.

ns, they say, is also put for the preposition gos, ad, and retains its accusative: sauro Baaiλia, Thucyd. towards the king himself: πολλῶν φυγόντων ὡς τὸν Πειραιά, Xenoph. several taking refuge in the port of Piraeum: oμe is Maxedoriar, Æsch. we go towards the Lacedæmonians, &c. But we ought rather to understand the preposition πρός, εἰς, or the like: οἴχεσθαι ὡς πρὸς τες, 10 30 as it were towards them and in like manner the rest.

CHAP. XIV.

Of the negative Particles.

TWO negatives generally make an affirmative in Latin, because they destroy one another : it is quite the reverse in the Greek, for here they enforce the negation. Μὴ δῆτα μηδεὶς ταῦθ' ὑμῶν , Dem. let none of you presume to approve of this by the least είξη: μὴ καθαρῶ γὰς καθαρᾶ ἐφάπιεσθαι, μὴ ἐ θημιτόν ἐςι, Plato, for it is impossible for an impure spirit to rise to the knowledge of a pure truth.

In some places several are put successively to strengthen the negative: οὐ δυνατὸν ἐδεπώποτε ἐδὲν τέτων πράττειν, Plato, there is no possibility of doing any of those things: οὐδέποτε ἐδὲν ὁ μὴ γένηται * Tüv deóvTwv, Dem. nothing that is necessary will ever be done: μηδὲ σὺ, μήτε χαλεπόν τε τῶν τοιέτων ἃ μήτε τα σώματος, μήτε τῇ τῆς ψυχῆς ἡμῶν φύσει προςήκει, νόμιζε εἶναι, μήτ' ἀγανακτεῖ τοῖς προςTelaxóo. Dion Cassius, do not imagine that what can neither touch your body, nor your soul, can be an evil: and be not disturbed at what has happened you.

Nevertheless we meet with exceptions to this rule; for in Latin two negatives have the force of denying, as we have made appear elsewhere; and on the contrary in Greek they sometimes affirm : οὐ δύναμαι μὴ μεμνῆσθαι αὐτῷ, Xenoph. non possim ejus non meminisse, I cannot help remembering him: τὸν Οδυσσέα μὴ ἐ μισεῖν x av Suvain, Lucian, I cannot help hating Ulysses: go to ¿xi táτwv Járegor imágx, Aristot. it must of necessity be one of

the two.

After these verbs of denying, or hindering, and forbidding, the negative particle seems superfluous ; as άπιςῷ μὴ δυνήσεσθαι, Dem. I am afraid I shall not be alle: οὐκ ἂν ἔξαρνος γένοιο μὴ ἐκ quòs vids siva, Lucian, you cannot deny but you are my child: un dixpbriga ixhues, Thucyd. he hinders it from corrupting. And Cicero has used ne in the same sense, potuit prohibere ne fieret, &c.

Sometimes there is an hyperbaton in the negation. For whereas in Latin the negative always destroys what follows it, as non dico, non simulo, I do not say, I do not dissemble, &c. on the contrary here it sometimes precedes the verb, and instead of destroying it, strengthens what follows it; as où onu, un cáoxw, dico non, I say no; un gostoteμai, simulo non, dissimulo, I pretend not to.

Sometimes the negative is at a greater distance from its verb; 25 οὗ τέ τιν ̓ ἐξοπίσω νεκρό χάζεσθα ἀνώγει, Hom. II. ρ. for ἀνώγει δὲ ἔτινα, he ordered that no one should abandon the dead body. Οὐ γὰρ ταῦτα ἀντ ̓ ἐκείνων γέγονεν ἐδὲ πολλῶ δεῖ, Dem. that is to say, οὐ γὰρ ἐδὲ, ταῦτα ἀντ ̓ ἐκείνων γέγονεν πολλῷ δεῖ, for this by no account was done instead of that, far from it. Φανήσεται γὰς ἐδὲ, πολλῷ δεῖ, τῆς γεννησομένης ἄξιον αἰσχύνης, Demosth. for οὐδὲ γὰς φανήσεται, πολλᾶ δεῖ, τῆς γεννησομένης ἄξιον αἰσχύνης, this will not appear equal to the shame that must ensue, far from it.

.

With verbs of fear, μn is rendered by the affirmation, the same as ne in Latin : δείδω μὴ δίηται, II. χ. metuo ne persequatur, I am afraid he will pursue. Φοβέμεθα μὴ ἀμφοτέρων ἡμαρτήκαμεν, Thucyd. metuimus ne ambobus frustrati simus, I am afraid we have missed them both. Εἰ μὴ φοβοίμην ὅπως μὴ ἐπ ̓ αὐτόν με τράποιτο, Xenoph. nisi vereor ne se adversus me ipsum converteret, were I not afraid that he would turn against myself.

But if another negative is added, then the sentence becomes negative, as ne non in Latin: δέδοικα μὴ ἐκ ἔχω τοσαύτην σοφίαν, Xenoph. metuo ne non habeam tantam sapientiam, I am afraid I shall not be so wise. Μὴ δείσητε ὡς ἐχ ἡδέως καθευδήσεται, Idem, non est quod metuatis ne non jucunde sitis dormituri, do not be afraid that you shall not sleep at your ease. See in the New method of the Latin tongue the remarks on vereor ut, vereor ne.

As in Latin non modo is sometimes taken for non modo non, in like manner in Greek οὐχ or μὴ with ὅτι or ὅπως, which must be determined by the sense: καὶ ὁ Γαεΐνιος ἐρωτηθεὶς τὸ αὐτὸ τῦτο, ἐχ ὅπως ἐκεῖνον ἐπήνεσεν, ἀλλὰ καὶ, &c. Dion. Cassius, and Galinius having been asked the same thing, not only did not commend Cicero, but even, &c. See in the Latin method the remarks on ellipsis, Numb.11.

Μήποτε.

Μήποτε is often taken for fortasse, perhaps, after the manner of haud scio an in Latin. Εἴ γε μὴν ἀποδημίᾳ προςέοικεν ὁ θάνατος, ἐδα ὕτως ἐςὶ κακὸν, μήποτε δὲ καὶ τεναντίον αγαθον· τὸ γὰρ μὴ δεδελῶσθαι σαρκὶ, καὶ τοῖς πάθεσι ταύτης, ὑφ ̓ ὧν κατασπώμενος ὁ νῆς τῆς θνητῆς ἀναπίμπλαται φλυαρίας, εὐδαιμόν τι καὶ μακάριον, Plut. for if death resembles a journey, it is not therefore an evil, but, on the contrary, perhaps it is a blessing: for to be freed from the servitude of the flesh, and the passions thereof, which only weigh down the soul, and fill it with trifling desires, is certainly a great felicity. Μήποτε ἄγαν εὔηθες *, Theophr. perhaps it would be a piece of folly. Μήποτε δὲ δεῖ γρά φειν, Athan. perhaps it is necessary to write. And in St. Paul, ἐν πραότητι παιδεύοντα τὰς αντιδιατιθεμένες· μήποτε δῷ αὐτοῖς ὁ Θεὸς μετά νοιαν εἰς ἐπίγνωσιν αληθείας, 2 Tim. ii. In meekness instructing those that oppose themselves: if God peradventure will give them repentance to the acknowledging of the truth.

Μήποτε admits of several other meanings, as in interrogations: ἀλλὰ μήποτε ἐ τέτο ἡ αἴτιον ; Theophr. but may not that perhaps be the cause ? In negations : μήποτε τοσέτον αμελήσαιμεν ἢ ἀρετῆς, ἢ τῶ φιλικά καθήκοντος, Gregor. absit ut eousque negligamus, let us not be so fur neglectful of the study of virtue, or of friendly du y.