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3. Quod altero eft inferius, illud hoc existi matur minus. Præterea quod fub aliqua re positum premitur, omnem suam vim non poteft exercere, Hinc factum est, ut úžio apud Græs cos item ut fub apud Latinos minuat vim vocis adjunctæ, aut significet etiam aliquantam fimilitudinem.

4. Quod sub aliqua re eft positum, id latet, neque poteft cognosci. Hinc úno in Compofitis permultis fignificat occultum quiddam, et clam aliquid fieri.

5. Quod sub oculis, sub manibus est, id est ante nos. Hinc in nonnullis videtur accepiffe eandem vim ac mpo, et idem valere ac ante, pra.

6. Ut superius per metaphoram adhibetur ad significandum prius; ita inferius transfertur ad fignificandum pofterius. Unde in Compofitis quibusdam fignificat, aliquid alterum fequi.

7. Qui in alterius locum venit, hunc quasi sequitur et post eum venit. Quare quum ex n. 6. úno idem pofsit valere ac poft ; accepit etiam vim substituendi.

8. A rebus fuppofitis multa ita pendent, ut fine illis non poffint consistere'et permanere ; multa etiam sunt ejusmodi, ut fi quid supponatur. Hinc ut apud Latidos, sub, fic apud Græcos imo habet potestatem auxilii et cummodi.

9. Si ponas eum, qui aliquo tendit, quafi ascendere ; tum, fi revertatur, ad locum inferiorem ire fingitur. Hinc forte factum est, ut in nonnullis Compositis idem valeat ac retro.


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Quanquam in nonnullis etiam, qui recedit, inferior poteft exiftimari.

10. Quod sub re aliqua est, huic est propinquum. Præterea, quod n. 5. monuimus, úno idem valere potest ac w po. Hinc etiam prefentiam et propinquitatem notat, et in nonnullis idem valet ac ad.

11. Si quis opus aggrediatur, incipiat ; tum hoc sub oculos, fub manus ejus ante eum pervenit. Quæ causa videtur esse, cur úno in nonnullis fignificet initium. Initium quoque fignificáre poteft, quod incipientis minor fere vis eft.

2. HACHENBERG has illustrated each of the above expla. nations by Examples of Single Words. It were to be wished, that he had rather cited whole Sentences, and named their several Authors.







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ΦΥΝ δε ο Κυρος λεγομαι, και ειδος μεν καλος,

ψυχη δε φιλανθρωπος, και φιλομαθης, και φιλοτιμος, ώςε σας μεν πονος ανετλην, σας δε κινδυνος υπεμεινα και το επαινεομαι ένεκα.

2. Η μεν γαρ πλασος σολις αφους σαιδευω οπως τις εθελοιμι ο εαυτό σας, και και αυτος ο πρεσβυπρος όπως εθελω Διαγω, επιτατιω ωτG- μη κλεπω,

μη αρπαζω, μη βια ως οικια σαραμι, μη σαιω ος μη δικαιος, μη μοιχευω, μη απειθεω ° αρχων, και ο αλλος τοιαυτος ώσαωτως ην δε τις ουτος τις παραβαινω, ζημια αυτος επιθην. ο δε Περσικος νομος προλαβων, επιμελομαι όπως την αρχην μη τοιχης εσομαι πολιτης, ως, όσονηρος τις εργον η αμαρος εφιεμαι.

1 φιλανθρωπος fignifes literally, the friend of mankind; and thence denotes a person to be kind, gentle, courteous, and benevolent to all men. That temper which inclines men to be φιλανθρωποι, is truly characteritis of a generous and magnanimous foul.





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VYRUS is said to have been by nature

most beautiful in form, most humane in mind, most defirous of learning, most ambitious of honour, so as to have endured every kind of labour and undergone every kind of danger for the sake of being praised.

2. For most cities permitting every one to educate his own children as each may choose, and (permitting) those who are more advanced in years to live as they will, enjoin them not to steal, not to plunder, not to enter by violence into a house, not to strike any one whom it is not just (to strike:) not to commit adultery, not to disobey the magistrate, and other things of this nature: and if any one should transgress against any thing of these, they have appointed punishments for them. But the Persian laws having taken things higher, provide that their citizens shall not be at all such, as to desire any wicked or base action.

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