that they should form a permanent part of their empire, until the time from which Herodotus dates the Assyrian empire in Upper Asia? Likewise, do we certainly know the extent of territory intended by Herodotus by the expression Upper Asia, or whether he meant by it the whole or part of Upper Asia? Are we sure that he did not intend Media especially as the complement of Upper Asia?

If we now descend the stream of time from Abraham, it is a fair inquiry whether the Phenicians, the sons of Anak, were not, until the days of Joshua, a nation that claimed empire more than the Assyrians could do so? The Israelites likewise, and the Syrians remained undisturbed in their possessions to the west of the Euphrates till the days of Ahaz. See 1 Kings, iv. 21.

I must own, I cannot see the difficulty of which Sir W. Drummond complains in reconciling Ctesias and Herodotus; for M. Larcher seems to me to have removed the whole difficulty

I must add, that I felt much interested in Sir W. Drummond's identification of Nimrod and Amraphel. I have long suspected that one chief objection against the Hebrew chronology originated in magnifying the achievements of Nimrod; and by consequence, concluding that the Hebrew chronology did not allow time sufficient for the multiplication of the human race, in order to the achievement of such works as the tower of Babel. The authors of the Universal History appear to be right in maintaining that mankind, according to scripture, did not disperse till the confusion of tongues at Babel. Probably they raised a tower in the plain of Shinar as a land-mark, in order that they might find their way home, when they made their excursions in bunting.

I speak with diffidence on a subject to which I have attended only as a Tάpepyov; but I must add, that the impression which has been made on my mind in perusing all the systems of chronology, which oppose that of the Hebrew text, is that they are clogged with much greater difficulties than that of those who adhere to it. Difficulties there are in the Hebrew chronology; but in what question, concerning which we feel ever so decided and satisfied, are there not difficulties, however we may not perceive or acknowledge them? The preponderation of arguments causes the assent of the judicious in a degree corresponding to the preponderation; and he who waits for certainty till he assents,

Rusticus expectat dum defluat amnis.

Sir W. Drummond has much confirmed me in my conviction

that if the scriptures were more closely inspected, and profane historians classified like manuscripts under their prototypes, the subject would be much simplified, and some certain grounds taken possession of, which might command other posts, which in their turn might command others, till truth should be ascertained in relation to the leading and important questions in chronology.

I would only suggest one other source of information on this subject to those who believe that all scripture is given by inspiration of God; and this is, that the types in scripture may often be real histories. I propose then for consideration, by way of specimen, whether the eleventh chapter of the Apocalypse be not in type the chronology of Christ's ministry; and whether the 12th, 13th, and 14th chapters of the same book, be not the history in type of the family of Abraham sojourning in Egypt, and expelling the Canaanites, in ch. xii. and in ch. xiii. as opposed by the Assyrian empire; and in ch. xiv. as destroying that empire both in its Assyrian and Babylonian branches. If so, it is probable that 1260 years are there allotted to the duraration of the Assyrian empire from its first dawn to the commencement of its fall.'

Sir W. Drummond has likewise my thanks for proving that we have been too much disposed to underrate the wisdom of Egypt, as recorded in Scripture. We have indeed made great attainments in some subordinate branches of science; but nevertheless I much question whether we have not lost as much ground in those sciences which form the trunk and pillar of the most valuable knowlege both divine and human; but this enquiry I reserve for a future opportunity. I have only to repeat, that I shall feel obliged to your correspondents, if they think me mistaken in any of the positions proposed in this paper, to set me right, and likewise to contribute their efforts to the determining of the important question which I have proposed.

1. M. B.

' Irenæus observes on the thirteenth chapter of the Apocalypse, that the account there of the image and the number plainly refers to the image which Nebuchadnezzar set up. If we carefully analyze sacred prophecy, we shall find it to consist of homogeneous histories, concealing each other as the coats of an onion envelope and hide one another. If we trace for instance, the subject of the third chapter of Genesis, through the Bible, we shall prove the truth of Lord Bacon's maxim, that prophecies are repeatedly fulfilled in specimen, till they are completed in perfection. See Bp. Sherlock's masterly Lectures on Prophecy.

i.

NUGE.

No. XIII. [Continued from No. LXIV.]

collecting toys

And trifles for choice matters, worth a sponge;
As children gathering pebbles on the shore.

Paradise Regained, iv. 325.

A Correspondent in a former number discusses the question, whether in the passage of Claudian, de Cons. Prob. et Olyb. 16.

Nec quisquam procerum tentet, licet ære vetusto
Floreat, et claro cingatur Roma senatu,

Se jactare parem

Floreat is to be referred to Roma, or to the quisquam procerum. The latter construction may be defended by the following passage from the same author, which, though not exactly parallel, contains the same species of inelegance.

Sentiet iratam procul ægida, sentiet ictum
Fulminis, et genitum divina sorte pigebit,
Optabitque mori:

so Ovid, Met. x. 371.

Et modo desperat, modo vult tentare; pudetque,
Et cupit; et quod agat non invenit.
Compare Addison, Πυγμαιογερανομαχία :

Jamque dies Pygmæo aderat, quo tempore cæsi
Poenituit fœtus, intactaque maluit ova:

unless indeed Addison mistook pænituit for a personal verb; which is not at all improbable, for Addison's Latinity, though easy and flowing to an exemplary degree, is far from being minutely correct, as this very passage evinces.'

Every one remembers the irrefragable argument by which Dr. Slop confounded my uncle Toby's scepticism relative to the seven sacraments: Are there not seven planets? seven days of the week? seven golden candlesticks?" Perhaps the Doctor had read a certain passage in Plutarch's dialogue Tepì To El, where one of the speakers endeavors to prove, by a similar ad

So also his versification:

Qua Solis tepet ortu, primitiisque diei.

atque immortalia dona capessunt. Vindex a tergo implacabile sævit.

duction of particulars, the peculiar mystery and importance attaching to the number five.

A writer in the seventeenth century speaks of "cawses (causeways) uncartable, and pavements unpracticable;" the Greek avaμážεUTos. Our language formerly approached nearer to the Greek in its power of compounding words than at present.

Taylor's Holy Dying, chap. v. sect. 8. "I remember my own and my friend's need," i. e. intimacy; a singular usage, after the Latin necessitudo. Another occurs in one of his sermons, Vol. v. p. 446, ed. Heber, "if naturalists say true, that nephews (nepotes) are very often liker to their grandfathers than to their fathers."

Cic. Tusc. Disp. 111. 11. Bifariam quatuor perturbatioues æqualiter distributæ sunt. Nam duo sunt ex opinione boni quarum altera voluptas gestiens, id est, præter modum elata lætitia opinione præsentis magni alicujus boni: altera cupiditas, &c. Ergo hæc duo genera, voluptas gestiens et libido, bonorum opinione turbantur. Turbare is here used as rάpažai. Soph. Antig. 805.

σὺ καὶ τόδε νεῖκος ἀνδρῶν
ξύναιμον ἔχεις ταράξας.

The following passages deserve to be noticed, as instances of

an uncommon construction.

Hic specus horrendum, sævi spiracula Ditis,

Monstratur.

(Some of the old editions have,

Virg. Æn. v11. 569.

Hic specus horrendum, et sævi spiracula Ditis
Monstrantur.)

ruptos obliqua per ungues
Porrigitur radix, longi firmamina trunci.

Ov. Met. x. 490.

perituros. Quod ut ita sit (nihil enim pugno), quid habet ista res aut lætabile aut gloriosum? Hence Bolingbroke, word for word: "The ancient and modern Epicureans provoke my indignation when they boast, as a mighty acquisition, their pretended certainty that the body and soul die together. If they had this certainty, could the discovery be so very comfortable?"

O virgo, nova mi facies inopinave surgit :
Omnia præcepi, atque animo mecum ante peregi.

III. Claudian. de Raptu Pros. 11. 198.
Torrentius amne

Hyberno, tortaque ruunt pernicius hasta :
Quantum non jaculum Parthi, non impetus Austri,
Non leve sollicitæ mentis discurrit acumen.

Thus a late poet illustrates the flight of an enchanted boat:
Revolt of Islam, XII.

like the arrowy cloud

Of tempest, or the winged thought of man,
That flieth forth and cannot make abode.

IV. Cic. Tusc. Disp. 111. 6. Nec absurde Crantor,-Minime, inquit, assentior his, qui istam nescio quam indolentiam maguo opere laudant: quæ nec potest esse, nec debet.—Nam istuc nihil dolere non sine magna mercede contingit, immanitatis in animo, stuporis in corpore. Thus Pope :

In lazy apathy let stoics boast

Their virtue fix'd: 'tis fix'd as in a frost;
Contracted all, retiring to the breast; &c.

V. Ov. Met. x11. 157.

Non illos citharæ, non illos carmina vocum,
Longave multifori delectat tibia buxi:

Sed noctem sermone trahunt; virtusque loquendi
Materia est.