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tion we make every character feel and act as we imagine such a character would really act had he been so situated. We cannot tell, however, or even guess, how he would act but by our own feelings, nor will our own feelings instruct us, unless we place ourselves in his situation. It is obvious, then, that the more plastic and yielding our feelings are, the more liable are we also to be affected by every influence which is exercised over us, and the more do we identify ourselves with the interests and passions, the fears and hopes, the enjoyments and privations, of others. Hence we can more easily place ourselves in their situations and guess how they would feel and act in them.

It is this susceptibility of feeling that constitutes genius; for a man of obtuse feelings can never succeed in drawing characters, because in whatever situation you place him, his feelings scarely suffer a change, and what he cannot feel himself, he cannot imagine in others. There will, therefore, be as little variety in his characters as there is in his feelings, and a tame uniform sameness must necessarily characterise them all. It is different with the enraptured bard or the writer of exquisite feeling, who identifies himself with all the interests of humanity, who feels those very emotions and passions which he so ardently describes, whose bosom glows with that refined generosity, that tender sensibility, that heroic magnanimity which characterise his heroes, and who, in a word, finds nothing so exalted in the nature of man, nor conceives any thing so generous in the ardor of his affections, of which he does not believe himself capable. It is evident, however, that though he has this advantage over the writer of dull and obtuse feelings, he cannot still pretend to say how he would feel in the situations in which he places others, as he has not been actually in them himself, and therefore he who paints at a venture, and not from actual experience, can have no certainty of giving a faithful portrait of human nature. He may approach so near it, however, that it will be difficult to distinguish the copy from the original.

To this entire theory of perfection, it will be objected, that all animals, but man in particular, are not gifted with such qualities, instincts, and powers as are best fitted to attain the end for which they were created, or that if they

possess them, they possess others that are destructive of them; that the seeds of imperfection are thickly planted in the nature of man, that he has a continual propensity to

evil, that this propensity is eternally, though insensibly, seducing him from the proper end of his creation, and that consequently there can be no perfection in a being composed of such heterogeneous and discordant elements. A reply to this objection will form the subject of another article.

M. M. D.

OBSERVATIONES QUÆDAM AD N. T. A SCRIPTORIBUS ORIENTALIBUS.

No. II.-[Concluded from No. LIII. p. 161.] 8.-In loco Luc. i. 63, 64. ubi de Zacharia, postquam obmutuit, dicitur: και αιτήσας πινακίδιον έγραψε λέγων· 'Ιωάννης έστι tò óvoua aŭtoũ. recte quidem adnotarunt Kypkius, Kujnoelius aliique interpretes, vocabulum aéyou vertendum esse hunc in modum, et respondere fere Hebraico DNS, coll. locis Josephi Archæol. xi. 3, 4. xiii, 4. §. 1. Quum vero non desint interpretes qui hac phrasi offendantur, et vere locutum esse Zachariam. jam non amplius elinguem, haud supervacaneum erit adnotare, dicendi vocabulum apud Chaldæos Syrosque sexcenties de eo etiam, quod aliquis scribit, adhiberi. Dan, vii. 1, 2. de Daniele dicitur: posteu notavit somnium 128 gb w x7 et summam terborum dixit, i. e. narravit, scripto mandavit. Comm. 2. 73y 7287 58937 Erorsus est Daniel et dixit, i. e. scripsit. Apud Barhebræam, ubicunque de epistolis conscribendis et mittendis sermo, ita instituitur oratio. Pag. 816. lin. 4. 203 12010 inblouses scripsit epistolas ad Zangium, et dixit, i. e. hujus argumenti. Quæ enim aliquis scribit, ea simul dixisse videtur amico suo. Pag. 513. lin. 1. Opblo ora 14:13 miserunt scripta et dixerunt, i.e. in quibus hæc dixerunt, hujus argumenti. Cf. pag. 51. lin. 11. pag. 236. lin. 12, 13. Plenani habes dictionem in ipso codice sacro 2 Paralipom. ii. 10. 2nd3 0797772897 et Huramus locutus est (i. e. h. l. responsum dedit) scripto s. per literas.

9.Luc. ix. 51.xa auros 50 mgos Toy atrol oriente es 'leg00. Calang, (i. e. proposuit sibi Hierosolyma proficisci); et paulo post Hierosolyma proficiscendi consilium ceperat). Recte ad hunc locunı illustrandum notarunt interpretes (vid. Schleusnerum s.v.otga písw) formulam çompítw tò apównoy apud LXX interpretes respondere Hebraicæ 5 DD DD faciem ponere ad aliquid, i. e. aliquid faciendi consilium capere (Jeremi. xxi. 10. Ezech. vi. 2). Præterea autem observandum hancce phrasin Hebræam cum phrasi

' itinere usurpari (Jer, xlii. 15. 17. xliv. 12. 2 Reg. xii. 18. Dan. xi. 17. Gen. xxxi. 21. 2 Paralip. xx. 3. xxxii. 2. Dan. ix. 3), eandemque Syris et Arabibus quam familiarissimam esse, adeoque in lingua Persica et Turcica esse obviam. Syriace di

:

inprimis de proficiscendi consilio et de ipso دز در cognata D

.Barhebr

. Chron . pag . 187. lin . 4. pag . 244. lin هد أهم citur اور بدمه .4 .Barhebr

. pag . 339. lin . 7. 499. lin هر سنه .5

pag. 376, lin. 9. 576. lin. 5. 584. lin. 2. inf. v. c: pag. 201:

woice won loan sela; ou Hierosolyma versus directæ erant facies eorum, i.e. Hierosolyma tendebant. Arabes eodem sensu

dicunt dogs convertit se aliquo, i. e. profectus est, v. c. in Bohaeddini vit. Salad. pag. 12:

وكان قد عزم علي التوجه الي دمشق

et firmus mansit in consilio Damascum proficiscendi: Persæ

یوز طوطیت Turce ,روي آوردن et روي نهادن

ad inquisitionem ejus در طلبش روي بشهره نهاد : (

.ed

. naj

Ita enim in Humajun nameh (Gramm. Meninsk. pag. 190.

.): (vestis furto ablatæ) faciem versus urbem posuit, i. e, urbem

جست وجو ايجون شهرة متوجه : petit

, ubi interpres Turcicus in Locmani پوز طوتهن Pari nodo occurrit Turcicum .اولوب

fab. Leonis et Tauri, pag. 142. Gramm. Meuinsk. recent. (Vindob. 1756. 4):

اوکور بونی کور دکدن صکره اورادن نوهغه پوز طوتدي

postquam taurus hoc vidit, ad illius fugiendam faciem posuit,

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ܠܐ ܦܫܠܦܕ̈ܢܓܫܐܐܝܒܐܕܢܣܡܒܘܢ ܪܝܫܐܟܤܦܪܝܡܐ :oratione ad milites

i. e. se in fugam dedit. Eadem phrasis legitur in Chronico Peregrinorum, p. 7. 8. 11. ed. Const.

10.-Ιuc. ix. 58. ο δε υιός του ανθρώπου ουκ έχει που την κεφαλήν xaivn, i. e. non habet domicilium fixum sibique proprium. Eadeni phrasi Saladinus apud Barhebræum, pag. 406. utitur ir

: 3.3.3 info. non remanet Fruncis in ora maritimu, ubi caput reclinent, præter Tyrum, quam si ceperimus, desperandum est iis de exitu, et liberati sumus.

11.-Ad locum celeberrimum Joh. vi. 324-34. in quo Redemtor se ipsum pani cælesti, panique vitæ comparat, et ad formulam, qua idem in sacra crena instituenda usus est, in qua contra panis corporis Christi exhibet symbolum et imaginem, præter loca Siracidæ (xsiv. 19. 21) et Philonis a Wetstenio laudata, in quibus lex Mosaica cibus cælestis vocatur, conferri potest locus carminis Samaritani inediti, quod cum multis id genus

aliis in codice Harleiano, Musei Britannici Londinensis (cujus aliquam partem mox vulgaturi sumus) extat, et in celebranda lege Mosaica versatur. Comma carminis decimum quintum, cujus duo hemistichia-alphabeticum enim est carmen

a litera Samech ordinatur, ita habent:

סוברה לחיינן לוחי בריתה סוברה דלא בטלה לעלם עלמים

Alimentum vitæ nostræ
(sunt) tabulæ legis,
Alimentum nunquam deficiens,

in secula seculorum. Interpretatio Arabica e regione posita, in qua plerumque metaphoræ audaciores glossematibus satis dilutis cesserunt, ita sonat:

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äolo b. l. materiam potat. Eadem imagine, qua scriptores Apocryphi et poëta Samaritanus, quem his fere coævum censeo, de sapientia Dei

, quam in lege Mosaica conspicuam esse et in eam quasi descendisse censebant (Sic 1. c. conun. 23. Bar. 3. 37), Redemtor de se utitur, in quem verbuni s. sapientia Dei descenderat,

12.-Act. vi, 56. 'Ιδού θεωρώ τους ουρανούς ανεωγμένους, και τον υιόν του ανθρώπου εκ δεξιών εστωτα του Θεού. Εx hoc uno loco abunde patet, quam falsa sit eorum opinio, qui viày Tou &v@púrou vel hominem, universe, vel prophetam iudicare existimant, et unice veram esse eorum sententiam, qui Messiam h. I. Christum hoc attributo notari docuerunt. Admodum verisimilis est porro eorumdem sententia, Auxisse hoc Messiæ epitheton e loco Dan. vii. 13. Utrumque mirifice confirmatur locis quibusdam libri apocryphi, qui ab Henocho nomeu babet, et nuper a Ven. Laurence, Oxoniensi, ex Æthiopica lingua conversi publici juris factus est (The book of Enoch, the prophet, an apocryphal production supposed to have been lost for ages, but discovered at the close of the last century in Abyssinia ; now first translated from an Æthiopic Ms. in the Bodleian Library, by Rich. Laurence. Oxford, 1821). In hoc enim libro, quem exeunte Herodis Magui regno exaratum esse bene monstravit editor, et in quo Danielis liber sæpissime imitando expressus est, hæc Messia periphrasis baud raro ita occurrit, ut eandem et Judæis circa Christum natum familiarem, et e Danielis libro petitam esse facile sibi persuadeas. Vide cap. xlvi. 1-3. lxi. 10. 13. 17. Ixviii. 38. lxix. 1.

13.--Capillus de cupite decidens (Act. xxvii. 34.) de re admoduin vili et tenui non solum in V. T. per proverbium dicitur (2 Sam. xiv. 11. cf. Vorst. de Adag. N. T. c. 6) sed etiam apud Arabes. Apud Meidanium in. magna proverbiorum sylloge

raporusov böll vilior, quam capillus decidens.

اهون من الشعر : adhuc inedita hoc etiam legitur Tapop109

14.-Mirati sunt interpretes, cur idolum Baal Rom. xi, 4. et subinde apud LXX interpretes (Zeph. i. 4. Hos.ii. 8) cum articulo femineo (Báar) legatur, alibi cum masculo (Num. xxii, 41. 1 Sam. xvi, 31), variasque ejus rei causas excogitarunt, quaruin tamen nulla satisfacit. Vera causa ex nostra qualicunque opinione quærenda est in usu loquendi Rabbinorum et Arabum,

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