a covering on her head, because of the Angels. For they love not to behold anything that is uncomely and unbeseeming, but fly from it; and if we lose their company, the best members of our congregation are wanting.

"Thus you have heard what is the dignity and prerogative of God's House. Who now, that considers and believes this (and there was a time when it was believed), will not say with the Patriarch Jacob, when he saw the Angels ascending and descending at Bethel, Quam reverenda sunt hæc loca! • How reverend are these places! For every place, where the name of God is recorded, is Bethel, where the Angels of God are ascending and descending, that is, God in a special manner present and meeting with men. How reverent should our manner be at our coming into them?"--Joseph Mede's Works, p. 343.

From the subjoined passage it will be seen by the reader, that Valckenaer agrees with D. Heinsius and Joseph Mede as to the interpretation of the words, Διὰ τοὺς ̓Αγγέλους, but had not the same clear perception with the former as to the other words in the sentence.

Οφείλει ἡ γυνὴ ἐξουσίαν ἔχειν] Hæc non videntur commodum sensum admittere prout vulgantur scripta. Qui nihil in his LL. mutatum volunt, per ovoíav velamen intelligunt. Sed nemo hactenus docuit, quo pacto velamen dici possit ovola. Jac. itaque Gothofredus, Ictus, suspicabatur hic Lat. vocem latere Covßlav, exuviam. Sed nec Latini sic umquam velamen dixere. Magnifice quidem Virg. quam velut vestem serpens deponit exuvias vocavit. Sed quid illud ad Pauli vocem? Rejecit itaque recte conjecturam istam Salmas. Ep. de Coma p. 694. Hujus amicus et admirator, Alex. Morus, una litera rejecta scr. putabat ovola, ut mulier per appositionem dicatur potestas viri, quæ debuerit habere in capite, κάλυμμα nempe. Sed neque ἐξουσία usquam his in LL. sic adhibetur, neque altera phrasis istum sensum admittit. Nuperrime Criticus ingeniosissimus Jo. Toupius, Anglus, Emendationes egregias dedit in Suidam: in his P. I, p. 21 captavit occasionem hujus quoque loci corrigendi emendatione, ut ipse quidem ait, certissima. Corrigit ille eleganter sane, Οφείλει ἡ γυνὴ ἐξιοῦσα ἔχειν ἐπὶ τῆς κεφαλῆς, oportet mulierem, quum prodit in publicum, velato esse capite. Sed ista et. conjectura nihil minus est, quam certa. 1o. enim diversa sunt phrases κατὰ κεφαλῆς ἔχειν § 4. et hoc § ἐπὶ τῆς κεφαλῆς xe, nisi statuamus articulum hic temere adjectum. 2°. mirificum hoc esset uno loco rarioris verbi e participium a P. positum, qui ne semel quidem verbum illud usurpavit. Lucas

quidem in Actis adhibuit, sed, Judæis Alexandrinis insolitum, nusquam occurrit in Versione Gr. Foederis antiqui. 3°. 'Etoσa simpliciter ita positum, ut crederemus significare in publicum prodeuntem, exemplis debuerat e similibus Scriptoribus firmari. Sed ne unicum quidem protulit Toup. Quid itaque hoc de loco statuendum videbitur? Vix quidem quidquam relinqueretur nodosi, si cum Viro D.' statueremus voculam oux excidisse, et scripsisse Paulum, Διὰ τοῦτο οὐκ ὀφείλει ἡ γυνὴ ἐξουσίαν ἔχειν ἐπὶ Ts xepaλns. ut sensus sit plane diversus, Non debet uxor habere s. exercere in maritum potestatem, s. non debet uxor esse imperiosa. Dixerat enim P. § 3. virum esse caput uxoris Hic itaque per caput mulieris Virum intelligamus. Distant utique xeλ et ἡ κεφαλή. illud est caput proprie sic dictum, sed ἡ κεφαλὴ hac in orationis sede certum quoddam caput designat, atque adeo Virum, vel Maritum, Paulo supra sic dictum."-Valck. Scholl. in N. T. 2, 273.

While I consider the meaning of the passage in question to have been clearly ascertained by D. Heinsius wholly, and by J. Mede in part, without any alteration of the sacred text, I think it right to notice such opinions, as I may meet with, respecting it, and I shall therefore cite the following:

"Uxores Hebræis olim contectas foris ivisse, præter ceteros locus Num. 5, 18. indicat, dum adulterii suspecta coram Domino velato et postea detecto capite sistitur.-Similem in modum

"Hermannum significat Venema, cujus conjecturam hanc inter cæteras commemoravit Jo. H. Verschuir in Opusc. post. 398. Apparet illam egregie placuisse Valckenario: cui tamen aliquando subnata videtur fuisse suspicio, num forte scripserit P. Οφείλει ἡ γυνὴ καυσίαν ἔχειν ἐπὶ τῆς κεpans. Cæteris enim, quæ nunc edimus, hæc superscripserat V. 3. • Καυσία, Etym. Μs. ἐστὶ τὸ κάλυμμα κεφαλῆς. Memorat Eust. ad Il, B. p. 193, [17.] Od. A. p. 30, [50.] Adde Etym. M. edit. 487, 51.' Speciem haberet conjectura, si probari posset, vocem Kavría pro tegumento capitis, etiam a mulieribus usurpato, a Macedonibus transiisse ad Alexandrinos; ab his autem pervenisse ad Judæos. Verum deest auctoritas."

2 "Erunt forsan, qui scire desiderent, quo sensu Noster ultima ceperit commatis 10 verba, sia roùs dyyéλous. In horum gratiam depromo, quæ inveni in Autographis:- Etiam Angelorum quæ hic fit mentio, vehementer centenos exercuit.-Credo Angelos, s. Spiritus bonos, intelligi, quos Fidelium cœtibus interesse antiquissima fuit Christianorum primo sæculo opinio. His, utpote administris, usum in Ecclesia administranda Deum, Viri et. crediderunt Apostolici, quod liquet ex ult. § Cap. I. Ep. ad Hebr. Ego, in tanta opinionum diversitate, quum sublato § 10 nihil ad sensum deesse videam, nondum muto sententiam, quam proponere ausus sum in Dissert. de Glossis N. T. p. 66., nimirum serioris esse ævi additamentum, quod acutissimos et. Interpretes in hunc usque diem frustra exer

cuerit."

Susanna xaтuxexaλuμuém, tecta, comparet coram Judicibus, quod tamen peplum lascivi detrahi jubent, ̓Εκέλευσαν ἀνακαλύφθῆναι αὐτήν· ἦν γὰρ κατακεκαλυμμένη. Ηuc pertinet illud, quod Apostolus 1 Cor. 11, 10. Tv Eovolav in capite femineo gestandam commendat. Est autem ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς nihil aliud quam Velamen capitis gestare, siquidem Apostolus opponit ἀκατακαλύπτῳ τῇ κεφαλῇ et ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς. Quapropter, missis aliorum opinionibus, Tv ovolav per velamen interpretor. Est enim in dicto Paulino perwupla rei signatæ, ovola, potestas, quam habet maritus in uxorem suam, ponitur pro signo, velamine, quod vetustissimis temporibus usitatum significavit, feminas sub fide et potestate maritorum esse. Nam cum Apostolus ex gente Hebræa esset oriundus, non potuit non respexisse ad Hebræorum 777 a 777, extendit, expandit, dominatus est, et sic ovoía eodem significatu, quo Hebræum, tam pro defensione quam potestate, accipi potest, licet Hottingerus Goodwinum Mos. et Aar. 6, 4, 19. p. 899. eo castiget. Sed egit de ovcía JCtus, Jac. Godofredi. Cf. Misna tit. Cethuboth c. 7. Gem. Babyl. ibid. fol. 72. a. Hieros, ad tit. Gittim c. 9. fol. 50. col. 4. Selden. Ux. Hebr. 3, 17. D. Geier. de Luct. Hebr. 2, 4."--M. S. Fr. Bucheri Antiquitates Hebr. et Gr. Selecta s. De Velatis Hebr. ac Gr. Feminis Budissæ 1717. 12°. p. 78.

"Caput feminæ in subjectionis et defensionis signum velabant, quod vel ipsa notio Toy, in lingua Arabica, debilis fuit, significantis, ac vis Tou 177 a 777, subjecit, dominatus est, (Ps. 144, 2. etc., vide Schindl. Lex. p. 1698.,) innuit, quamvis, expandendi notionem retinere posse, non dubitemus. Etenim illi, qui rem expandendo tuetur, et protectionem s. defensionem et potestatem s. dominium, utrumque, tribuimus, ut adeo mulier velaminis intuitu subjectionis pariter ac tutelæ memoriam habere possit. Quæ cum ita sint, Hottingerus frustra Goodwinum castigat, eo sc., quod 777 cum ovola facere idem, atque a 777, dominari, deflexum esse putet. Sic enim egregie explicatur phrasis, ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς, et vestium alas super sponsam expandendi antiquitas, de qua copiose jam est dictum. Nimirum mos fiebat 1. in signum, respectu mariti, potestatis, dominii, respectu autem feminæ, subjectionis, (en To TT, dominari; 2. in signum defensionis, dum uxoris causam maritus agere tenebatur, (en' Tò 777, expandere.) Prius illud Tossan. Num. 5, 18. pulcre explicat. Ea de re Apostolus 1 Cor. 11, 10. ovolav in capite femineo gestandam commendat, quæ verba ibidem D. Lutherus, nec male, transfert."---Idem ibid. p. 150. VOL. XXX. CI. JI. NO. LX.

2 A

"Angelici hæretici temporibus Severi Imp. et Victoris 1 Rom. Pont. Angelici vocabantur, eo quod Angelos indebito honore et superstitioso cultu prosequerentur. Eorum scripta pro sua secta perierunt. Angeli ab Ethnicis Romanis et Græcis Genii et Damones appellabantur. Suntque nonnulli Critici inter Christianos adeo superstitiosi puræ, ut ajunt, Latinitatis sectatores, qui pro Angelo Genium scribere malunt, merito a Mureto notati. De Angelis bonis et malis, seu Dæmonibus, seu Geniis, ut ipsis placet, beneficis et maleficis, superioribus et inferioribus, plura Philosophi Platonici, qui etiam, ut Peripatetici, et multi ex Christianis Angelos, Intelligentias appellant. Videtur, ex antiquissima traditione, Angelos sive Genios -tutores et custodes hominum, belluarum, elementorum, astrorum, et plantarum Ethnicis notos fuisse. De Genio Socratis vide Apul., qui de Genio s. Damonio Socratis scripsit. Vide etiam Diog. L. in Socratis Vita, qui narrat ejus dictum de spiritu, quem habebat, quique ei futura prædicebat."-Matthæi Aimerichii Specimen veteris Romana Litteraturæ deperditæ vel adhuc latentis, Ferrariæ 1784. 4to. Vol. 1. p. 24.

Thetford, November,

1824.

É. H. BARKER.

REMARKS ON A PASSAGE OF
POLYÆNUS.

THAT any commentator has fully or satisfactorily explained a very curious passage which occurs in the fourth book of Polyænus's Stratagems (cap. iii. §. 32.), I have not hitherto been able to ascertain. It is true, such an explanation could scarcely be expected from a mere Hellenist; it must come from the pen of one who is at the same time an antiquary and an orientalist; and we may regret that the learned Hyde, Reland, or Jones, did not take into consideration this interesting passage, which informs us, that Alexander found in the palace of the Persian kings (probably the stupendous edifice at Persepolis), a brazen column, exhibiting among various laws and ordinances inscribed on it by command of Cyrus, the statement of those different articles, and the vast quantities or numbers of them, consumed every day at that illustrious monarch's dinner and supper. Of

fine wheaten flour (πúpaμηvæv åλsúρæv nabagwv), 400 artabæ; the artaba (agráßn) being a Persian, or Median, measure, equal to the Attic medimnus; of wheaten flour, fine in the second degree, 300 artaba; and of a third sort, 300; of barley flour (xgılaμnvæv ảλsúpwv), the finest sort, 200 artaba; of a second and third kind, 800 artabæ. After several other articles are enumerated, 400 male sheep (πρόβατα, οἱ ἄρσενες); 100 oxen (βόες ἑκατὸν); 30 horses (ἵπποι τριάκοντα); 400 fattened geese (χῆνες σιτευτοὶ τετραxócio); turtle-doves (τguyóves), 300; small birds of various kinds, 600; lambs (apves), 300; young geese (veoσool xn), 100; deer, 30 of milk, both sweet or fresh, and sour; of wine, oil, and honey, there appears to have been a most ample allowance, as of many other matters, besides barley for the cattle; 15,000 carts for wood, straw, &c. Alexander finding that the Macedonians, who had read this extraordinary statement, were inclined to approve of the luxury and profusion which it recorded, gave rders that the column should be removed, observing to some of his friends, how easily those who had indulged in such gluttonous banquets were overpowered in battle.

Of this anecdote, as related by Polyænus, many passages, here omitted, claim particular notice, and would furnish matter for curious examination. The Persian measure, called artaba, he has already explained as equivalent to the Attic medimnus; but of this, compared with our English measures, there are different estimates; some writers declaring it equal to six bushels, others to four pecks, &c. The Persian maris is described by Polyanus as equivalent to ten of the Attic chous (μάρις ἐστὶ δέκα XOEIS 'ATTIXOì): now some suppose the chous to contain three English quarts, others nearly four: however this may be, the maris seems a measure chiefly used for-liquids, such as milk, honey, wine, oil, vinegar, &c. Another Persian measure is the capetis, which, says our author, is equal to the Attic chanix, (ἡ δὲ καπετίς ἐστι χοίνιξ ̓Αττική). The chania has been differently estimated, at one English quart, and at one pint; and by this capetis Polyænus measures the Ethiopian cumin seed (Αιθιοπικοῦ κυμίνου); the seed of parsley (σελίνου σπέρματος), &c. It may readily be supposed that considerable quantities of vegetable productions would be employed in the culinary preparation of so much animal food, as this ancient bill of fare indicates; and we accordingly find, besides the cumin and parsley seed above mentioned, a very copious allowance of nasturtium and mustard seed; of garlick and onions; of the púλλov, olaqiov, anise, radishes, turnips, capers, almonds, saffron, and other