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Δια τούτο οφείλει η γυνή εξουσίαν έχειν επί της κεφαλής, δια τους

áyyéãous. 1 Corinth. c. XI. v. 10. SIR, IN

your 8th No. p. 273. I produced the opinion of Dr. Harwood upon this passage: he supposes that ayyénous means “ the spies, whom their Pagan adversaries sent to observe the Christians, and to detect and expose any faults and imprudences they might haply discover." M. Gottlieb Leberecht Spohn's Nov. Lex. Gr.-Lat. in N. T. contains the following interpretation : « Debet mulier calyptram habere super capite propter angelos : G. G. Zeltner. Diss. de Munimento Capitis foeminei contra angelos Altd. 1715.-cf. Psalm. 90, 6. xgaraiwice tñs xe Dañs, potestas capitis, est tegumentum. Dougtæus Anal. Sacr. V. T. Excursu 15.In the Poecile of Heumannus is a collection of the different interpretations of this passage, which Heumannus concludes with declaring his own opinion, that ayyé aus means spies,' as Dr. Harwood supposes. I must confess that the interpretation, which I am going to submit to the judg

· This article is printed in Mr. Barker's Classical Recreations, just published.

VOL. VI. No. XI.

ment of the learned reader, seems, at least to myself, to be more satisfactory than any, which I have yet seen;

ή γαρ έρωτα πολλάκις, ώ Πολύφαμε, τα μη καλά καλά πέφανται. I must first observe that I make no alteration whatever of the text; that I take αγγέλους (with Heumannus, and Dr. Harwood) in the sense of spies; that my interpretation is founded upon a well-known custom of the Roman, and perhaps the Grecian, women ; and that the writings of St. Paul abound with allusions to Roman customs. Andreas Cirino de Urbe Roma, c. 46., (a Tract inserted in the N. Thes. Antiq. Rom. congestus ab A. H. De Sallengré, Tom. 11. Hagæ-Com. 1718. p. 518.) saya, when he is treating upon the marriage of the Romans: « Plutarch. ένιοι δε λέγουσι και το την κόμην της γαμουμένης αιχμή διακρίνεσθαι δορατίου, σύμβολον είναι του μετα μάχης και πολεμικώς τον πρώτον γάμον γενέσθαι : Ovid. L. 2. Fast. ν. 559.

Nec tibi, qua cupidlæ matura videbere matri,

Comat virgineus hasta recurva comas : Festus Pompeius hanc celibarem hastam antiquos dixisse testatur: “ Celibari hasta caput nubentis comebatur, quæ in corpore gladiatoris stetisset abjecti occisique ; ut quemadmodum illa conjuncta fuerit cum corpore gladiatoris, sic ipsa cum viro sit : aliam rationem refert non scitu indignam : Vel quia matronæ Junonis Curitis in tutela sint, quæ ita appellabatur a ferenda hasta, quæ lingua Sabinorum Curis dicitur ; vel quod fortes viros genituras ominetur ; vel QUOD NUPTIALI JURE IMPERIO VIRI SUBJICITUR NUBENS, QUIA HASTA SUMMA ARMORUM ET IMPERII EST, quam ob causam viri

fortes ea donantur, et captivi sub eadem vencunt : alia effert Plutarch., quæ nuptiarum symbola tangunt et præcepta opportuna sponse et sponso; inquit enim in Quest. Rom. : Δια τί των γαμουμένων αιχμή δορατίου την κόμην διακρίνουσιν, άρα σύμβολόν έστι τούτο του βία και μετά πολέμου γαμηθήναι τάς πρώτας και η μανθάνουσιν, ανδράσι συνοικούσαι μαχίμοις και πολεμικούς, άθρυπτον και αθηλυν και αφελή πρoσίεσθαι καλλωπισμόν ; ώσπερ ο Λύκουργος από πρίονος και πελέκεως κελεύσας τα θυρώματα ταϊς οικίαις ποιείν και τας οροφας, άλλα δε μη χρήσθαι το παράπαν εργαλείω, πάσαν εξέβαλε περιεργίας και πολυτέλειαν· ή την διάστασιν αινίττεται το γινόμενον, ως μόνη σιδήρω του γάμου διακριθησομένου ; Sed cur nos aliena recensendo laboramus? Dabimus etiam ex nostro ingenii penu etiam nonnulla erudita et nova; hastæ cuspis Romanarum mulierum discriminabat comam, quia hasta Romuli primum florens cuspide fixa in terra germina protulit; florentis conjugii hieroglyphicum : præterea hasta diis olim dabatur, ut custodirent urbem ; sic mulieri, ut domui curam gereret decorisque viri casta servaret domum: item

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