There is the same thought in Plato's Ion; and thence perhaps Clemens took it. Strom. i. p. 338. Στρεπί γ' γλῶσσα βροτῶν. πολέες δ ̓ ἔνα μῦθοι. Here is a dropped. Στρεπτὴ γ καὶ γλῶσσα βροτῶν. But in Homer, Il. Y. 248. it is; Στρεπτὴ δὲ γλῶσσ ̓ ἐςὶ βροτῶν. Ib. p. 360. Ὁ τὴν Τιτανομαχίαν γράψας. The anonymous writer of the Giants Wars, cited here by Clemens, says, that Chiron Εἴς τε δικαιοσύνην θνητῶν γένος ἤγαγε, δείξας Ορκον, καὶ θυσίας ἱλαράς, καὶ σχήματ ̓ Όλυμπο. Is primum universum genus ad justitiam duxit, indicatis jurisjurandi formulis, Deorum lætis sacrificiis, et cæli figuris. 'Oxúμ oxiμala, according to some, are the celestial gods; as Sir Is. Newton thinks, they are the Asterisms which Chiron delineated. Mr Wasse conjectured that it should be chμar' 'Oxiμ, the signs of heaven. Chiron brought the world to a sense of religion by teaching the obligation of an oath, the manner of sacrificing, and the signs of the divine will, or the threats and admonitions, the portents and prognostics of heaven. See the Misc. Observat. ii. p. 233. To the passages collected by Mr Wasse may be added these lines of Parmenides, as they stand in Clemens, Strom. v. p. 732. Εἴση δ ̓ αἰθερίαν τε φύσιν, τά τ' ἐν αἰθέρι πάντα Etheriamqué scies naturam, et in æthere cuncta Quæ res obscura est valde; unde et nata fuere. Ib. p. 399. Πολυϊδός τε ἐν "Αργει και εν Μεγάροις, ο μέμνηται ἡ τραγῳδία: Polyidus Argis et Megaris, cujus meminit Tragedia. Homer also mentions him, Il. N. 663. Strom. ii. p. 463. Some writer says in a comedy, Παιδισκάριόν με, φησιν, εὐτελὲς καταδεδήλωκεν. which Strom. iii. p. 508. It appears here that the Basilidians used the gospel of St Matthew, and St Paul's first Epistle to the Corinthians, but wrested and misrepresented them. Strom. iv. p. 574. Κακὸν ἦν ἦν τὸ παίδευμ ̓ εἰς εὐανδρίαν Ὁ πλᾶτος ἀνθρώποισιν, αἵ τ ̓ ἄγαν τρυφαί Homines misellos, nimiaque luxuries comes. From Euripides; but the first line is not a verse. Perhaps ; Or: Κακὸν μὲν ἦν τὸ παιδευμ' εις ευανδρίαν Κακὸν τὸ παίδευμ ̓ ἐσιν εἰς εὐανδρίαν. Ib. p. 600. Basilides says,—ό μοιχεῦσαι θέλων, μοιχός ἐτι καν το μοιχεῦσαι μὴ ἐπιτεύχη. He alludes most manifestly to Matt. v. 28. Read, - μὴ ἐπιτύχῃ. Ib. Ρ. 635. ἀεὶ τὸ βέλημα τὸ θεῖ σκοπῶν τῷ ὄντι, Οἷος πεπνυμένος, τοὶ δ ̓ ὡς σκιαὶ ἀΐσσεσιν. Every one hath seen that this is taken from Homer, and accommodated to the sentence with a small alteration : but it should not stand thus, like a verse, with a false quantity in it. It should be—ἀὶ τὸ βύλημα το Θεῖ σκοπῶν, τῷ ὄντι, οἷς πεπνυμένος. τοὶ δ ̓ ὡς σκιαὶ αΐσσεσιν, Homer Odyss. Κ. 494. says of Tiresias ; Τῷ καὶ τεθνεὶωτι νέον πόρε Περσεφόνεια, οἴῳ πεπνύσθαι τοὶ δὲ (κικὶ ἀΐσσεσιν. Κατὰ τὸν Εὐριπίδην, ὃς τάδε λεύσσων, Θεὸν ἐχὶ νοίας, μετεωρολόγων δ ̓ ἑκὼς ἔῤῥιψεν σκολιὰς ἀπάτας, ὧν ἀτειρὰ γλῶσσα εἰκοβολες περι τῶν ἀφανῶν, ἐδὲν γνώμης μετέχεσα. Ut ait Euripides, Qui haec videns Deum mente non cogitat, de sublimibus autem rebus disputationis procul tortuosas jacit fallacias, quas indomita temere jaculatur lingua de iis quæ non videntur, nullius certe particeps sententiæ. The Latin version is somewhat incomprehensible, and jargonic. Let us pass it by, and consider the Greek, which may be thus put in better order, with very small alterations; Κατὰ τὸν Εὐριπίδην, Ὃς τάδε λεύσσων θεὸν ἐχὶ νοεῖ, Μετεωρολόγων ἑκὼς ἔρριψεν Σκολιὰς ἀπάτας, ὧνπερ ἀπειρὴς Γλῶσσ ̓ εἰκοβολῷ περὶ τῶν ἀφανῶν, οὐδὲν γνώμης μετέχεσα. The meaning of the fragment is perhaps this ; Perversos errores, quorum garrula Lingua male judicat de rebus non visibilibus, In the third line you may read ὧν ἀτηρα, which is the editor's conjecture. Ib. p. 817. ὡς γάρ σε τό ἀπὸ τὸ ἡλίκ φως δι' θελᾶ (κεύες πλήρες ὕδατος βοδεύει ἡ τέχνη εἰς πᾶς—nam ut ars viam excogitat, qua lux que a sole procedit, per vas vitreum aqua plenum ignes cat. This was the burning glass of the ancients. See Pliny xxxvii. 2. and Aristophanes Nub. 764. Strom. vii. p. 841. (κύλα μὲν βροτοφθόρα Χαίρεις ὁρῶσ ̓ ἀπὸ νεκρῶν ἐρείπια. spolia gaudes cum vides Erepta casis, lacera, semidiruta. The second line is no verse. Perhaps, Χαίρεις ὁρῶσα, και νεκρῶν ἐρείπια. which also makes better sense. Tibi voluptati est vide re spolia sanguinea, et casorum cadavera. Page 198. of this vol. Εἷς ταῖς ἀληθείαισιν, I forgat to observe, that Bentley, in his epistle to Mill, corrects these verses ascribed to Sophocles, and rejects them as spurious. He says: EFFICIAM ut posthac hi versiculi sano saltem pede possint incedere. Sic igitur emendo : Ἐν ταῖς ἀληθείαισιν εἷς ἐσιν Θεὸς, Η χρυσή Quamobrem, quia nullus jam locus est censuræ nostræ in wonnor et xaxxiwr, alia efferam argumenta oportet, cur subdititii sint. Multis sane nominibus non placet illud xxepdeig. Nam quid, obsecro, facit wav in tragoedia diverbio? est enim ex dialecto Ionica. Neque vero Sex spondæus in sede quarta ferri potest contra morem consuetudinemque Tragicorum. Theo critus: σκλυκερδείᾳ. Καὶ φιλοκερδείη βεβλαμμένον ἄνδρα παρελθεῖν. Neque porro λuxepsei de avaritia possis accipere cum Οὐκ ἔα επέμεναι, πολυϊδρείησι νόοιο, Mihi quidem, salvo aliorum judicio nos multi mortales parum ornate dici videtur pro elegantia 'Ατικής μελέτης. Sed utcunque de ea re visum fuerit eruditis, rogatos eos velim, qui luculenter Græce sciunt, utrum xapdige A domesticus sit sincerusque sermo Græcus, an potius peregrinus et πο» κόμματος ? Nimirum suo se indicio prodit Judæus iste sorex. Neque enim Hellenismus est, verum Hebraismus purus putus ex S. S. tralatus atque expressus. Psalm, xciv. (et Epist. ad Hebreos) 'Αεὶ πλανῶνται τῇ καρδίᾳ· καὶ αὐτοὶ οὐκ ἔγνωσαν Esaias xxi. Ἡ καρδία μου πλανᾶται. Imo enimvero negamus ista Η Αριστικών ή λεοποίτων τύτοις, ab homie Græco, nedum a Sophocle, proficisci posse. Ter hoc in loco est ipsa statua, aurò rò iyxxx, gà đồng vì ápáð mat, ut apud Isocratem in fine Ecago |