(5orncU Unittcrattg ffiibratg JIttfacti. S7nn fork FROM THE BENNO LOEWY LIBRARY COLLECTED BY BENNO LOEWY 1854-1919 BEQUEATHED TO CORNELL UNIVERSITY Cornell University Library BS391 .R16 Scripture parallels in ancient classics. olln 3 1924 029 269 656 The original of tliis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924029269656 BIBLE ECHOES IN ANCIENT CLASSICS SCRIPTURE PARALLELS IN ANCIENT CLASSICS OR BIBLE ECHOES CRAUFUED TAIT RAMAGE, LL.D. •I* author of ' nooks and by-ways of italy ; ' 'beautiful thoughts from latin authors;' 'beautiful thoughts from greek authors,' etc. ' Nevertheless God left not himself without witness.' Acts xiv. 17. EDINBURGH ADAM AND CHARLES BLACK 1878 PEEFACE. In ■bringing together the finer thoughts of Greek and Eoman authors, it was impossible not to be struck by their great likeness to what is found in the inspired writings of the Old and New Testament. Here and there in my Greek and Latin volumes, attention was drawn to this parallelism, but it was done ia too cursory a manner to carry out my views as fully as could have been wished. It has been, therefore, thought that it might not be without interest to enter more at length into the subject, and to illustrate the Sacred Writers by placing alongside of them the parallel thoughts which are to be foimd in profane authors. I am not aware that any complete work of this kind has ever appeared. Duport's work (1660) only refers to the Iliad and Odyssey, and Luxdorph's small essay (1790) only shows the similarity of some of the thoughts of Plato to those of the Bible. Schneider's work (1865) is a valu- able collection to illustrate the doctrines of the Christian religion, but to what extent he has succeeded must be left to learned theologians to determine. All these are only available to the learned, and are of a Limited nature. This work has a wider scope, and aims at bringing within reach of a large body of educated men, though their knowledge of the classical languages may be slight, the profound thoughts of the ancient poets and philosophers, that may be PREFACE. regarded as little else than echoes of the inspired writers. Some of these approach so closely to Christian truths that it is difficult to resist the belief that the Hebrew Scriptures must have been known to the educated Greeks and Eomans. The fathers of the Church in early times were inclined to believe that this was the case, and recom- mended the study of profane writers. Heathen philosophy, according to Clement, paved the way to what was com- pleted in Christ. We are told that Grod never left him- self without witness, and may we not include Socrates, Plato, Cicero, Seneca, and other philosophers among those witnesses of His truths, though their thoughts are not to be put on a level with His own revelations to man ? It has not been thought necessary to repeat the paral- lelisms which were noticed in my previous works, as it would have increased the size of this volume beyond what would have been desirable. Those who are interested in the subject will find additional materials in the works to which I have referred. It will be found wherever there happens to be a number of passages from different authors illustrative of a subject, that they are arranged chronologically ; and as there is a chronological list of Greek and Latin authors quoted iu BMe Echoes, the precise date of each can easily be discovered. Odober 1878. CHEONOLOGICAL INDEX OF AUTHOES QUOTED. Achilles Tatius, fl. probaHy about a.d. 180 ^lianus, fl. a.d. 120 .aischiiies, b. B.o. 889 ; i. e.o. 314 JSsohylus, b. e.o. 525 ; fl. b.o. 456 .aisopus, fl. B.C. 510 Alexis, fl. B.C. 356 Amelius, fl. a.d. 260 Ammianus Marcellinus, fl. a.d. 350 Ampbis, fl. about B.C. 332 Anacreon, fl. B.C. 559 Auaxandrides, fl. B.C. 376 Autiphaues, b. about B.C. 404 Aatonmus, b. a.d. 121 ; d. a.d. 180 ApoUodorus Gelous, fl. B.c. 320 ApollodoruSj fl. B.C. 290 Apollonius Rbodius, b. B.C. 235 Appianus, fl. a.d. 138 Aratus, fl. B.C. 270 Archiloahus, fl. B.C. 714 AieMppus, fl. B.C. 415 Arietarcbus, fl. B.C. 454 Aristoiiymus, fl. b.c. 420 Aristopbanes, b. B.C. 444 ; d. about B.C. 380 Aristoteles, b. e.c. 384 ; d. B.c. 322 Arrianus, fl. a.d. 130 Aatydamas, fl. B.C. 398 Attius, b. B.C. 170 Ausonius, b. a.d. 350'; d. a.d. 392 Axionicus, fi. b.o. 325 Bacchylides, fl. B.C. 470 Bias, fl. B.C. 650 Bion, fl. B.C. 280 C^SAE, b. B.C. 100 ; d. B.C. 44 Callimaohus, fl. B.C. 280 Cato Dionysius, fl. probably about a.d. 350 Catullus, b. B.C. 87 ; d. B.o. 47 Cebes, fl. b.c. 380 Celsus, fl. probably a.d. 5 CharondaS, fl. b.o. 500 Choerilus, fl. b.c. 500 Cicero, b. b.o. 106 ; d. e.c. 43 Claudianus, fl. a.d. 400 Cleanthes, fl. B.C. 300 Cornelius Callus, fl. a.d. 10 Crates, fl. B.C. 157 Curtius Quinctius, fl. a.d. 150 Demosthenes, b. e.c. 382 ; d. B.C. 322 Diodorus Siculus, fl. B.C. 8 Diogenes Laertius, fl. a.d. 100 Dion Cassius, b. about a.d. 155 Dionysius Halicamassius, fl. b.o. 20 Dionysius Tyrannus, fl. b.o. 400 Dipbilus, fl. B.C. 320 BNinus, b. B.C. 239 Bpicharmus, b. about B.C. 540 IJpiotetus, fl. A.D. 90 Euripides, b. b.o. 481 ; d. B.o. 406 Fbonto, fl. A.D. 143 Gaius, fl. about a.d. 170 Gellius, Anlus, fl. a.d. 150 Heliodokus, fl. about a.d. 380 Herodianns, fl. a.d. 238 Herodotus, b. B.C. 484 Hesiodus, fl. about B.C. 850 Hipparohus, fl. about B.C. 380 Hipparobus, fl. B.c. 320 Homerus, fl. probably about B.C. 1184 Horatius, b. B.C. 65 ISOCEATES, b. B.C. 436 ; d. B.C. 888 Isodorus, fl. A.D. 400 Josbphds, b. A.D. 37 viii CHRONOLOGICAL INDEX OF A UTHORS QUOTED. Justinian, 1). a.d. 483 ; d. a.d. 669 Justinus, fl. probalily a.d, 450 Juvenalis, fl. a.d. 90 Leonidas, fl. protiably B.C. 280 Livius, Ij. B.C. 59 ; d. a.d. 17 Longinus, b. about a.d. 213 ; d. a.d. 273 Lucanus, b. about a.d. 39 ; d. a.d. 65 Lucianus, b, about a,d. 120 Lucretius, b. B.C. 95 ; d. B.C. 52 Lycurgus, b. B.C. 396 Maorobius, fl. probably about a.d. 400 Mauilius, unltnown date Martialis, b. a.d. 43 ; d. a.d. 104 Maximus Tyiius,'fl. a.d. 140 Melauippldes, fl. B.C. 420 Menander, b. B.C. 342 ; d. B.C. 291 Mimnernus, fl. B.C. 634 Miuuoius rolls, fl. a.d. 230 Moschus, fl. B,o. 210 Musfeus, uulmown date NjEvina, fl. about B.C. 274 Nepos, Cornelius, fl. b.c. 40 Nioostratus, fl. B.C. 330 OppiAinjs, fl. about a.d. 180 Orpbeus, fl. possibly before B.C. 1200' Ovidius, b. B.C. 43 ; d. a.d. 17 Pantasis, fl. B.C. 480 Parmenides, fl. B.C. 603 Pateroulus, VeUeius, b. a.d. 19 Fausanias, fl. a.d. 174 Persius, b. b.o. 34 ; d. a.d. 62 Petronius Arbiter, fl. a.d. 50 Pbilemon, b. about B.C. 360 ; d. B.C. 262 PbUetserus, fl. about B.C. 342 Philetus, fl. B.C. BOO Pbilippudes, fl. b.o. 335 Philostratus, b. probably a.d, 172 Pbocion, b. B.C. 402 ; d. B.C. 317 Phocylides, b. b,o. 660 Pindirus, b. b.o. 522 ; d. B.o. 442. , Plato, b. B.C. 428 ; d. B.C. 347 Plautus, b. about B.C. 254 ; d. about B.c. 184 Plinius Major, b. about a.d. 60 ; d. about a.d. 79 Plinius Minor, fl. a.d. 61 Plutarohus, b, about a.d. 50 ; d. about A.D. 120 Polybiua, b. probably about B.C. 204 ; d. B.o. 122 Propertius, b, B.C. 51 ; d. B.C. 16 PubUua Syrus, fl. about B.o. 45 Pythagoras, b. b.c. 608 Qtjintiuanus, b. a.d. 40 ; d, about a.d. 118 Quintus Calaber, fl. about A.D, 380 SAiLUSTins, b. B.C. 86 ; d. about E.o. 34 Solerias, fl. probably about b.c. 260 Seneca, M. Annaeua, b. probably about B.C. 61 Seneca, L. Armseus, b. about a.d. 1 ; d. A.D. 66 Sillus Italious, b. about A.D. 26 Simonides, b, B.C. 556 Solon, b. about B.o. 638 Sopliocles, b. B.o. 484 ; d. b.o. 406 Sotion, fl. A.D. 33 Stobseus, fl. probably about a.d. 600 Suetonius, fl. a.'d. 100 Tacitus, b, about a.d. 59 ; d. about a.d. 120 Terentius, b. b.o. 196 ; d. b.o. 159 Thales, fl. about B.C. 670 Theocritus, fl. about e.o. 272 Theognis, fl. B.C. 648 Theophrastus, fl. B.C. 322 Tbuoydides, b. b.o. 470 ; d. B.C. 403 Tlbullus, b. about B.C. 69 ; d. about B.C. 18 Timocreon, fl. B.C. 18 Ulpian, fl. A.D. 222 Valerius Flaocus, fl. a.d. 60 Valerius Maximus, fl. a.d. 14 Vairo, b. b.c. 116 ; d. B.o. 28 Victor, fl. about A.D. 360 Virgilius, b. B.C. 70 ; d. B.o. 19 Xenophon, b. about B.C. 444; alive B.C. 357 BIBLE ECHOES. i. 1. In the beginning God created the heaven and the earth. Horn., B. xviii. 483. 'Bi' fiiv yatav ?t6u{', iv S' oiptaihv ip'Si OdXcurato', '^iXibv t' &KdfiavTa treX^yjjy re irX^Bovirav, 'Bj" Si Td relpea irAvra, t& t' oipavbs iffTeipAvorrat, He made the earth, the heaven, the sea, the never-tiring sun, the waxing moon, and all the stars with which the heaven is studded. This heautiful description of the heavens, as depicted on the shield of Achilles, is thought by Clement, Justin Martyr, and other Fathers of the Church, to be a shadowing forth by Homer of the Creation of the World by the Almighty. Aristot., De Mimdo, i. 6. 'ApxaCos iih oSk Tis X470S koI r&Tpi6s iari iraaai &p$pi!>TroK, (is ix 6eoD t&, iriina Kal Sii, Beov iiiMV irvviffTiiKev. There is a saying of old date, and handed down from their ancestors to all men, that aU things come from God, and through God to us. Cic, Nat. B., ii. 38. Quis hunc hominem dixerit, qui, cum certos cceli motfls, tarn ratos astrorum ordines tamque inter se omnia connexa et apta viderit, neget in his ullam inesse rationem, eaque casu fieri dioat, quae quanto consHio gerantur nuUo consilio adsequi possumus ? Could we say that he was a rational Tjeing, if we found a man who ascribed to chance, and not to an intelligent cause, the uniform motion of the heavens, the regular courses of the stars, and the just connection of all things, so wonderfully conducted, that our intellect cannot comprehend the way, in which it is brought about? Cic, Nat. D., ii. 2. Quid potest esse tam apertum tamque perspicuum, cum ctelum suspeximus coeles- tiaque contemplati sumus, quam esse aliquod numen prsestantissimse mentis, quo hseo regantur? What can be so plain and evident, when we raise our eyes to heaven and contem- plate the celestial bodies, as that there is some supreme, divine intelligence, by which all these things are directed? B BIBLE ECHOES. Virg., Mn., vi. 724. Principio ccelum ac terras, camposque liquentes, Lucentemque globum lunse, Titaniaque astra, Spiritus intus alit, totamque infusa per arttla Mens agitat molem, et magno se corpore miscet. In the first place it is the Divine Intelligence that supports the heaven, the earth, the liquid expanse of sea, the radiant orb of the moon, and the stars of giant size : it is this active principle that, penetrating, animates the whole universe, uniting and mingling with the mighty mass. Max. Tyr., Dissert. 41. '^pibiieBa rbv Aid, tIs t&v dyBpoirlvav iyaB&v irariip Kal xopijyis, rives &pX^K T^ves irTjycdj irbdev tpp/qd^vra ^ei. "^H ToiTtav [ikv wepl oWkv Set rbv Behv 4vo}(\eTr, aMavonhovs t^s xopij^far, Kal opQiiras r^v ahlav, Kal avviivras r^v TTTjyijv, Kal t6v iraripa Kal TroijjTijv eld&ras, Tbv oipavwv apfiotTT^jv, rbv ijMov Kal aiov t^s rOiv (LffTpuv irepi.^opas Kal div^aetos Kal xopeias Kal Spb/iov, ruv ibpwv raplav, rdv Trvevfidrtav oIkov6/j,ov, rbv Troc7]T7]V Ba'KdrTTjSf rbv Sijiuovpybv 7^s, rbv Trorafiwv X^PVy^^) "^^^ Kapirwv Tpo(j>ia, rbv ii^av yevvr]T^v. Let us ask Jove, wlio is the father and author of all that is good among men? what was the commencement, what the source, whence it came? Unless, indeed, we should not plague God about such trifles, especially as we perceive the mode in which things are arranged, and see with our eyes the cause, and the very fountainhead, when we know the father and artificer of all these, the being who governs the heaven, who guides the sun and moon, who directs the revolution, the whirling and course of the stars, who dispenses the seasons, who rules the winds, who forms the sea, who makes the world, who causes the rivers to flow, nourishes the fruits of the earth, the parent of all living creatures. Genesis i. 2. And the earth was without form, and void : and darkness was upon the face of the deep. Orph., Argcmmit., 413. npQra fiiv dpxalov xa^os ixeydK-l](j>aTov ^/jwov, "Os iirdfiiettl/e ^icreis, m t' oipavbs h iripas fjKBev, r^s t' eipvirripvov yiveaa/, w8p,ivas re flaXda-trijs. First a loud-sounding hymn in honour of ancient Chaos, how it changed outward forms, and how heaven came in the end, and the birth of broad- bosomed earth and the depths of the ocean. Hesiod, Theog., 116. "Htoi piv vpiSmiTTa Xdos yiver', air&p lireira TaV eipiarepvos. Then foremost sprang Chaos, and next broad-bosomed Earth. Euripid., Fr. Melanip., 6. OiK i/ibs & pSBos, dW lp.ris ptr/rpbt irdpa' Us Oipavbs re Void t' ^ ptop^ti) pla, GENESIS. 'Eirel 8' ^i)>plii,s /jsv ijfuv airoU {Beols) irpoaeoKOTa .... Byryrhv /ihiTOL aiirb etvai, eifOjX'U'iiiTaTov S' S,Wiiis Kal (rvveTdiraTop, Kal toO ^ekrlovos alffBavbixevov, I thought that it would be better taking some little clay to create animals and mould them, making their forms like to ourselves (the gods) .... that the being, however, should be mortal, most ingenious, and otherwise intelligent, and knowing what is best. Diog. Laert., vi. 2, 6, 51. Tois 6,yaBois Hvdpas €^eye 6euv elxSi/as ehai. He (Diogenes of Sinope) said that good men were images of the gods. Genesis ii 7. And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life ; and man became a living soul. BIBLE ECHOES. Hesiod, Works, 59. Tiarttp irdpHv re 8eQ>v tc "S^auTTov iKeXevffe irepi.KKvrbv Sm tcJx'O'to Vatav Odei eiapi, rbaaa Tep'^Qpat lioiKiX iyuieDiTi. t^etpipov irvelovTOS ikpatjv, Xei/tan 6^ KpdKov ijdiv. Thy altars bear various flowers in spring, such as the seasons produce, when the zephyr sends rain, and the pleasant crocus in winter. TibuU., i. 3, 47. Non acies, non ira fuit, non bella, nee enses Immiti ssevus duxerat arte faber. There were no armies, nor rage, nor wars, nor had the rough workman contrived swords by his savage art. Sen,, Si^., 525. Hoc equidem reor Vixisse ritu, prima quos mistos dels Profudit aetas ; nullus his auri fuit CEecus cupido, nullus in campo sacer Divisit agros arbiter populis lapis. This, indeed, I think, that those men lived religiously, whom the first age produced mingled with the gods ; they felt no blinded love of gold ; no sacred stone was re- quired to mark the boundaries of private fields. GENESIS. Tacit. Arm., iii. 26. Vetustissimi mortajium 1111II& adhuc malS, libidine, sine probro^.scelere, eoqne sine pGen& aut coereitationibus agebant. The most ancient of men, without, as yet, any evil passions, passed their lives with- out reproach and crimes, and therefore without punishment or restraints. Geiiesis ii. 18. And the Lord God said, It is not good that the man should be alone ; I will make him an help meet for him. Tacit. Atim., iii. 84. Fceminas esse maritis consortia rerum secundarum adversarumque. Women were the natural partners of man's prosperity and adversity. Genesis ii 19. And out of the ground the Lord God formed every beast of the field, and every fowl of the air ; and brought them unto Adam to see what he would call them : and whatsoever Adam called every living creature, that was the name thereof. Plat., Cratyl., 15 or 397, c. ^(7ws 5' Ivta aiirdv xal iirii Beuyripas Svvdfieus 1j t?s tZv Ai/Bpilnruv But perhaps some of those names have been given by a power more divine than that of man. Genesis ii. 24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife ; and they shall be one flesh. Quint., Ded., 249. Matrimoniis scitote oontineri civitatem, his populos, his liberos, et suecessionem patrimoniorum et gradum hereditatum, his securitatem domesticam. Know that by the marriage tie the state is held together, nations, peoples, children, and the succession to patrimonies, the steps of inheritance, and domestic security. Genesis iii. 1. And he said unto the woman. Yea, hath God said, Ye shall not eat of every tree of the garden ] Quintil., Dedam., 14, 8. Diliguntur immodice sola quae non liceat. . . . Non nutrit ardorem concupis- cendi, ubi frui licet. Things, that are not allowed, are alone loved excessively. . . . When we can enjoy a thing, the desire is not excited. ' iii. 5. Ye shall be as gods, knowing good and evil. BIBLE ECHOES. Euripid., Bemh., 799. 0£ Geoi fiiya (yBivovin xii Kelvuv Kparav Nijuos' ISbfUf yi,p rois Qeois iiyoi/ieSa, Koi fiS/iey ASiKa xal dUai' wpiiriiimi. The gods are mighty, and strong the law which governs them ; for by law we judge that there are gods, and we live having a knowledge of good and evil. Apollodor., i. 9. SaX/iUi/eis tQ Arf i^urovcBai 6^(j1V €ieyev iavrbv ctvai, Ala. Salmoneus, wishing to make himself equal with Jove, said that he was Jove. Virg., ^n. vi. 685. Vidi et crudeles dantem Salmonea pcenas, Dum flammas Jovls et sonitlls imitatur Olympl. ■ I saw also Salmoneus suffering cruel punishments, iMcause he imitated the light- ning and thunder of Jove. Genesis iii. 6. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat. Horn., H., xiv. 294. 'iis S' tSev, &s iMoi Ipias vvkiv&s (TKbrioi (pBLvovin iratBes iv 0av&T(f. The children of the gods hy stealth, begotten of the daughters of men, Inherited the mortality of their mothers. Genesis vi. 3. My spirit shall not always strive with man. Hesiod, Works, 79. liplv fi^v ykp ^theaKov ^Tri x^°^^ 0OX' avdptliTtav 1^6 va\avp, TiKva. 'IirXils S' dTrXijTos Kpwrep^ neydXij) 4tI etSei. But again from Earth and Heaven sprang other three sons, great and mighty, whose names one dared scarcely mention, Cottos, Briareus, and Gyas, children exceeding proud. Monstrous strength is powerful, joined with vast size. Genesis vi. 5. And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Sen., Hippol., S40. Eupere foedus impius lucri furor Et ira praeceps, quaeque succensas agit Jjibido mentes : venit imperii sitis Omenta, factus praeda majori (est) minor ; Pro jure vires esse. Peace was brolcen by madness for riches, by wrath which drives men headlong, and by lust which inilames the mind ; then comes a thirst for power only to be satiated by blood, and the weak become prey to the strong ; might was right. Genesis vi. 14 ; vii. 1. Make thee an ark of gopher wood. . . . Come thou and all thy house into the ark. Horn., n., xvi. 385. "HfrnT" 6Trtaptv. 12 BIBLE ECHOES. On an autumn day, when Jove pours down a violent storm of rain, enraged at the wickedness of men, who pervert judgment in the court of justice, caring nothing for divine vengeance ; all the rivers flow with fury, the torrents scoop out many hollows and roar loudly towards the purple sea downwards from the mountains, while the works of men are destroyed. Plat, iegr., iii. 1 or 497 A. Td TToXXis ivBpiiwuv ijiBophi yeyovivat KaTaK^ViX/iois re Kal v6(rots Kal SXXois TToXXois, iv ofs Ppaxi ti tSsv dvBpdiTwv \elirev (T^eSdi' 6petoi. rivet &v etej/ vofiei}s, iv Kopvipais TTOV ajUKph ^ilnrvpa toO tuv &vBpilnrwv 7&0US Siaaecruaiiha, There have been frequent destructions of the human race by deluges, diseases, and many other such things, in which a few of mankind was left. Come, then, let us consider one of these destructions, namely, that which took place by a deluge : that those who then escaped destruction were all hill shepherds, saved on the tops of mountains, like some slight fire-preserving embers of the human race. Ovid., Met., i. 260. Poena placet diversa, genns mortale sub nndis Ferdere, et ex omni nimbos dimittere coelo. A different Idnd of punishment is iixed on, to destroy the human race by water, and to send torrents of rain from every part of heaven. Diodor. Sic, xv. 48. 01 fji^v (pv(rLKol -ireipiavTai t&s alTtas t^v roiovrdjv iraBtav o^k els rb Beiov &va Ti Ki^dmov TrepicruBifvai vpoffTOKeiXav ™ Awojpet, j^iirvpSv tl toO d,vBpwTtlvov crwippMTOs Sia^v\dTTov els itnyov^v Kaxlas nel^ovos. So that in a moment of time so many vessels perished under Deucalion, that all being submerged, scarcely one little ark was saved, which got to Mount Lycoreus, preserving a small remnant to rekindle the human race, and send forth an offspring of greater wickedness. GENESIS. 13 Genesis vi. 17. And, behold, I, even' I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven ; and every thing that is in the earth shall die. Hor., Od., i. 2, 6. Seeculum Pyrrh», nova monstra questse, Omne quum Proteus pecus egit altos Visere montes. Piscium et suminfi, genus hsesit ulmo, Nota quae sedes fuerat colum'bis Et supeijecto pavidffi natdrunt ^quore damse. The age of Pyrrha, complaining of wonders before unseen, when Proteus drove all his flock to visit the lofty mountains, and the scaly brood hung on the topmost elm, the well-known abode of the wood-pigeon, the timorous doe swam in the sea, which inundated the earth. Sen,, Nat. QwBst, iii. 27. Sed monet me locus, ut qnaram, quum fatalis dies diluvii venerit, quemadmodum magna pars terramm nndis obmatur : utrum oceani viribus fiat, et externum in nos pelagus exsurgat : an crebri sine iutermissione imbres, et, elisA sestate, hiems pertinax immensam vim aquarum ruptis nnbibus deniat : an flumina -tellus largius fundat, aperiatque fontes novos : aut non sit una tanto malo causa, sed omnis ratio consentiat, et simul imbres cadant, flumina increscant, maria sedibus suis excita percurrant, et omnia uno agmine ad exitium humani generis incumbant. But this place moves me to ask, when the appointed time for the universal deluge shall come, how the greater part of the earth shall be covered with waters ; whether it shall be done by the power of the ocean, and the sea come rushing from a distance against ns ; whether violent rains shall fall without ceasing ; or whether the winter, having driven away the summer, the former shall brealc the clouds and pour down abundant watera ; or if the earth shall more largely extend aU her waters, and shall open new fountains, or whether there shall be divers concurrent causes to one so great a desolation, so that the rains shall fall in great abundance, the rivers shall exceed their bounds, the seas,*forsaking theii: ordinary limits, shall cover the earth, and all waters, gathered together, shall run into one mass with the view of extinguishing mankind. Genesis viiL 7, 8. And he sent forth a raven, which went forth to and fro. Also he sent forth a dove from him, to see if the waters were abated. Plutarch, De Solertid Animalium, p. 968 or c. 14. 01 /liv oSv /ivdoKoyoi, t$ AevKaMuvl ^airi vepiarcphv 4k ttjs \dpvaKos i,ipte/ji.4i>riv d'^Xu/jia yeviffSai xet/turos nkv elffia irdXtv elaSvoijAvqv eidtas 5^ d.TTOirrao'av, Mythologists say that a dove sent out hy Deucalion from the ark was a proof to him of continued storm, when it returned to him, and of the abatement of the deluge when it flew away. t viii. 21. And the Lord smelled a sweet savour ; and the Lord said in his heart, I will not again curse the ground any more for man's sake ; for the imagination of man's heart is evil from his youth : neither will I again smite any more every thing living, as I have done. 14 BIBLE ECHOES. Plat., Aldh., ii. 13 or 149 d. ^•qaX 7cfc/) Tois Tpffids iiravXai iroiov/ihovs "EpSeiv iOavdroun TeKijitrffas iKardfi^as' lijv Si Kvurav ix toS ireSlov Tois dvifiovs ipea> oipavbv e?(rw 'HSetav ' TTfi 5' oH tl deois /j,dKapas Sar^eadai, Oid' iOiXeiV /idXa ydp i.v dTtiixStTolKios Ip'/} Ka2 Hpiafios Kal \al>s ivfifieXiia XLpLdp.oio' "fiffre 0^5^!' a{iToTs fjv Trpoiipyov ddetv re koX SCjpa reXelv fidrTjVf deals &Trr]x9riiJ,hois' oi yhp, ot/iai, Toiovrbv iuTi t4 rwv 6euv, fitrre inrh Silipwv Trapdyeudai olov xaxdv tokutt/iv. For Homer says that the Trojans, when they were going to night- quarters, gave to the immortal gods perfect hecatombs, and that the winds carried the savour to heaven, sweet-smelling ; but the blessed gods refused to taste it ; for they hated holy Ilium, Priam, and his subjects ; so that it was vain for them to sacrifice or offer presents when they were hated thus by the gods. Jor the Divinity, in my opinion, is not such as can be gained by gifts, like a knavish usurer. Genesis viiL 22. While the earth remaineth, seed-time and harvest, and cold and heat, and summer and winter, and day and night, shall not cease. Ovid., Met., xv. 254. Nee perit in tanto quidquara, milii credite, mundo, Sed vaiiat faoiemque novat. Nor does anything perish in this great world, believe me, hut it varies and renews itself. Genesis xL 4. And they said. Go to, let us buUd us a city, and a tower whose top may reach unto heaven. Horn., Odyss., xi. 315. "Occrap iw' OiXinirip p,ip,acrav 8kp,ev airhp iir' 'OaffTj n^Xioi' elvoiri^uXXov, ti>' oipavbs d/i^arbs etri. Ka£ yi5 Kev i^erkXeffffov, el ff/3i7S p£Tpov Xkovto' 'AXX' SXeffev AiJs ui6s, Sv ifiKop.oi rcKe ATjri, 'Afitporepoj, irplv fftjuuLV iirb Kpordtpoicnv tQi!r\ovs ^Avdrjffai TTVKdffat re yews eiavB^X Xdx^V* They began to place Ossa on Olympus, and the woody Pelion on Ossa, that they might climb to heaven ; and they would have succeeded if they had reached the age of manhood ; but the son of Jove destroyed them both before the down had blossomed on their temples and their beard had grown. Aristot., Be Mv/ndo, i>. 1. 'BireiSij yh.p oix o^'^'' ''^ ?" ''■'? "''i/""'' f's rbv oipdviav dipiKiaBai riirov, KoX T^v yliv iicKvtrbvra, rbv oipdviov iKeaiai X'^po" KaTovTeSot6koi t' ^aav irepiiiffia BijKvTbKM re. For of a truth all were mothers of live offspring, far beyond others, and aU of female offspring. GeTiesis xxxvii. 3. Now Israel loved Joseph more than all his children, because he was the son of his old age. Hom., II., ix. 438. K.al yue ^tXficr' Ciffel re warijp iv iraXSa (pCK^ar) MoDvoi' TrjKiyeTov. He loved me as a father loves an only.chUd bom to him in his old age. Genesis xxxvii. 11. His brethren envied Joseph. Tacit., Ann., xiii. 63. Invidi^ et formidine plerumque proMbentur conatCls honesti. Hononrable enterprises are freq^uently fiiistrated by envy and alarm. Genesis xxxvii. 33. And he knew it, and said, It is my son's coat ; an evil beast hath devoured him : Joseph is without doubt rent in pieces. c 1 8 BIBLE ECHOES. Apollon. Rhod., i. 1257. t>.axi>Jt>vi,f, STvyepbv toi &xo^ irAp-irpuTOi ivl^j/u. ■ 06 yd,p'T\as Kp'^vr/v di Kiiiv, (rSos oBtk iKdvef 'AXXd i XTi'CffTTJpes Mxpi/«l('a>'''e! &yov, "H Q^pss alvovrai' iyi) S' IdxoPTOs itKovpoves Svres dpxovprai, oStiH Kal ol yueXo- iroioJ oix ^/i^poves Syres rk KoXd, /liXi] TaOro iroiovffiv, dXV ireiSiv i/i^iiaiv els riiv ctp/iovlav Kal els rbv pvBjjJai, ;8aKXei5oi/(7i Kal KaTexi/i^POi, SxTirep al pdKXai ipirovrai ix rwv irorandv p,i\i Kal y£Ka KaTexi/J^evat. As the Corybantes dance, not heing in their sound senses, so too lyric poets, infniiated, pour forth their beautiful lyrical poems according to harmony and rhjrthm, becoming mad, and possessed by a god, as are the priestesses of Bacchus, who, inspired, draw from rivers honey and milk. Exodus iv. 12. Now therefore go, and I will be with thy mouth ; and teach thee what thou shalt say. Herod., L 86. T6 ToO JiSKiiivos, (hs ol elr/ ti\piov). BIBLE ECHOES. The saying of Solon, as if it had heen spoken by a god, that no living mortal is happy. Herod., ix. 91. Ef/JCT-o Aeuri/x'Si;s, efre kXhSAcos elveKev iB^uv irv0i Toiis vlovs, in 6e6s iikv ahlav (piu ^porocs, 'Orav KaKwaai, Su/jui TraiJ,TrfiSi]V 8i\ri. 'AX\' idv ns TTOiJ, iv oh ravra ri, ta/tjSeia he SiMKOvnV oi ykp airdxetpes oOre T(av d/yaBtav oUtg twv KaKuv ylvovTai rwv ffvvbvrwv aOroTs. dW iKdi7T0is Tota'^T'ijv ^vvoiav ip/TOtovciv, &(Fte 5t' dW^Xwy Tifuv iKdrepa vapaylveirBai ToiiTuni. I think that you are not unacquainted with the way in which the gods manage the affairs of men ; for the gods are not the authors of the good and evil that befalls men, but may put in each such thoughts, that each thing is brought to pass by their own conduct. Lycurg., Orat. adv. Leocrat, p. 159 ed. Steph. "Otov yhp dpyii Satp,bvmv ^\dirrri raii,, toOt' airb irpwTov i^atJMupetTai (ppevav rbv vovv rbv iffBXbr, els 8i T-ijx X^ 'p<^ rpiwei yviS>ii,-qv ' Iv' eldy /iifSiv Sk &,liapTdvet,. For when the wrath ef God brings injury upon a man, this very thing first deprives Mm of his senses, and turns him to a mistaken judgment, so that he does not perceive in what he is wrong. EXODUS. ' 21 Appian, Syr. de Antiocho rege, o. 28. 0eoO pXdiTTOVTOs ijSiii rois Xoyia/ioiis, Sirep Araji vpaaibvTWi druxw^TWi' God blinding his mind, as happens to all men when misfortunes are approaching. VeU. Pat., ii. 118. Quippe ita se res hatiet^ ut plerumque, cnjus fortimam mutaturas est deus, cousilia corrumpat. For it is so tiiat God generally mars the plans of the man, whose fortunes he is about to change. ExodMS xiv. 25. The Egyptians said, Let us flee from the face of Israel j for the Lord fighteth for them against the Egyptians. .fischyl., Sept. c.Theb., 592. Aewos is Beois ai^ei. He, who honours the gods, is difficult to be opposed. Exodus XV. 18. The Lord shall reign for ever and ever. Cic, Nat. D., i. 10. Nos deum, nisi sempitemum, inteUigere qni possumns? How can we possibly have a conception of a god who is not eternal? Manilius, Astr., i. 523. Dens est, qui non mutatur in aevo. God is a being, who is not changed to all eternity. Exodus xvii. 6. And thou shalt smite the rock, and there shall come water out of it, that the people may drink. Apollon. Ehod., iv. 1444. 'HSe Si ns irirfni TpiravlSos iyyiSi \tf/,vyis' T'ijc 8y' iTriippatrSeU, ij xal BeoD aixeirl^iri, Adf troSl ri^j/ev ivepBe' tA S &6p6ov i^Xvaev Sdup. Here there was a certain rock near the Tritonian lake ; having dis- covered this by accident or perhaps by the suggestion of God, he struck it below with his heel, and an abundant flow of water burst forth. ExodMS XX. 5, Visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me. BIBLE ECHOES. Theognis, Eleg., 205. 'AXV h iijkv airbs Inae KaKhv xpioi, oiSk ^CKounv 'Atijc i^owLaij) iraurlp iireKpinaaev. But one man in his own person is wont to pay a bitter debt, and does not bring ruin bereafter to his own dear children. Euripid., Hippol., 832. AIoi alai, /iiXea /liXca rdSe vdSti. Ilp6iT0iBev S4 iroBev &vaKofd!;^o/i,ai rixav Saiphiuni 'A-imKaKlauxi r&y irdpoiBiv twos. Alas ! alas ! wretched, wretched are these sufferings, but from some distant period or other I receive this misfortune of the gods, on account of the offences of some of the olden times. Euripid., Fr. InceH. T(i tcSk TeKovTWv Betr/dois AUa! yiypairrai, /ieyurrorliJiOV. For the reverence of parents is in the third law written in the ordi- nances of much venerated justice. Exodus xxi. 24. Eye for eye, tooth for tooth, hand for hand, foot for foot. 24 BIBLE ECHOES. -Siachyl., Agam., 1560. 'OveiSos ^Kei r6S' ivr' dvelSovs. Ai(7iiaxa S' Ian Kpivai. ^epei kpovT', iKTivei S' & Kalvuv. Ml/ivu Si /ilfivovTOS iv 6p6v(f Aibs TlaSeiV rbv Ip^avra. Angry word is given for angry word, and it is difficult to decide; him that plimdereth shall another plunder ; him that slayeth shall another slay ; and so long as God reigneth, he that doeth shall be done by. Euripid., Supp., 614. Al/fo SUav S' iKdXere xal (pivos ^6vov, KdKwv 5' 6,va^vx^^ Geol PpoToU ve/iov(riv, *ATrdvTbjy repfji.' #x^^^^s airoL Justice calls for justice, death for death ; but the gods, having them- selves the power to put a limit to aU things, give a respite from evils to mortals. Exodus xxi. 28. If an ox gore a man or a -woman, that they die : then the ox shall be surely stoned, and his flesh shall not be eaten ; but the owner of the ox shall be quit. Plat., Leg., ix. 12 or 873 B. ^'Edv 5' &pa inro^&yiov ti ^(aov 6XKo Tt, ^ope^crj rivd . . . iir€^lTW, Aop6s t' S,v iv XE'M'i'''' irpoixTerayiJ.kvov MeyeiK SUaioy K&yaBbv irapaaTArrpi. Wtosoever by violence transgresses the laws or thinks to command those in power cannot receive praise from me ; but he, appointed by the state, must be obeyed, even though his award may swerve from strictest justice, and this man, I am' sure, would rule well and would be willing to submit to others, remaining in the tempest of the battle a just and brave com- panion in arms. Plant., Stidh., i. 1, S9. Omnes sapientes Suum offlcium eecLUom est oolere et facere. All the wise ought to otserve and perfonn their duty. Flaut., Pseiid., iv. T, 3. Kihili est suum qui offioium facere est immemor. Nisi admonitus est. He is worth nought who forgets to do his duty unless he is reminded. Sen., Ep., 101. Quam bene vivas refert, non quam diu. The question is, how well thou livest, not how long. Leviticus xix. 11. Ye shall not steal, neither deal falsely, neither lie one to another. Euripid., Fr. Incert. (Stoicetis) Tit., 28, 12. 'Sivyyvilip.ov&s toi Tois Beois eXvai SoKecs, "Orac Tis SpKif ffdvarov iK^eiyeiv flAj "^H Sea-fibp, ^ ^iata iroKefiiajv /ca/cd, "H Toiffiv aidhiTauTi Koivtav^ ibjxav ; 'H T&pa SuTjT&v elalv davveriSyrepoi, Ei TAiriciKTJ irpbaBev iiyovvrai AUris. Dost thou think that the gods will forgive one who seeks to escape death, bonds, or the calamities of war by taking a false oath, or by abet- ting others in crime ? Nay, the gods were more foolish than mortal men, if they preferred expediency to what is right. 26 BIBLE ECHOES. Cic, OS; iii. 6. Detrahere alteri aliquid et hominera hominis incommodo suum augere coramodura magis est contra naturam quam mors, quam paupertas, quam dolor, quam cetera, quEe possunt aut oorpori accidere aut rebus extemis. To take away wrongfully anything from another, and for one man to advance his own interest by injuring another, is more contrary to nature than death, poverty, grief, and other things, which can befall our bodies or our outward circumstances. Leviticus xix. 12. And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God : I am the Lord. Sophoc, Fhiloc, 992. 6eoi)s irpoTelvuv Tois Seois tj/evSeis TiBr/s, Do not under false pretence take the gods' names in vain. Justin., xiv. 4, 10. Dii perjuriorum vindices. The gods, avengers of peijury. Leviticus xix. 17. Thou shalt not hate thy brother in thine heart : thou shalt in any wise rebuke thy neighbour. Diog. Laert., ii. 8, 9. M'f) fuffi^ffetv, /iS,Wov Si ncraSiSd^eiV. No one ought to be hated, but rather taught to act better. Leviticus xix. 18. Thou shalt not avenge, nor bear any grudge against the children of thy people ; but thou shalt love thy neighbour as thy- self : I am the Lord. Sen., Be Ird, i. 15. Nihil minus quam Irasci punientem decet. The man who is going to inflict a punishment ought to be anything except in a passion. I Leviticus xix. 32. Thou shalt rise up before the hoary head, and honour the face of the old man. Horn., n., xxiii. 788. 'ABdvaTM nimtri iraKaunipovs dvBptliirovs. The immortals honour the aged. LEVITICUS. 27 Herodot., ii. 80. 01 veiirepot airiuiv roiai. Tpetr^vripoun (rWTvyxdvovTes, flKowi ttjs 65o0 Koi ixTpiirovrai' Kal ivwOai. i^ ISpnis iiravuXTiaTai, If a young man meet his senior, he instantly turns aside to make way for him ; if a senior enter an apartment, the youth always rise from their seats. Lemtieus xxii. 31. Therefore shall ye keep my commandments, and do them : I am the Lord. Epictet., Emsheir., 31. T6 weWeffffai toU Seots Kal etxeiv irSjn rots yeuonh>ois Kal i,Ko\ovde1v iKbvTa iii inrb ttjs dptirnis yvii/i/iis ^TrtreXow/t&ois. To obey the gods, and to submit to them in everything that happens, and willingly to follow, as being accomplished by the wisest intelligence. Epictet, Dissert., iv. 12. 'Eyii S' ?x<* '■'''' f^ 5« i.piaKeov, rlvi iiroTerdxSai, rlvi irhBeaBaf tQ 6e$, Kal Tols /ier' iKeivov, I have one, whom I ought to please, to whom I ought to submit, whom I ought to obey — God, and those who are next to him. ZevUi&as xxiv. 17. And he that kiUeth any man shall surely be put to death. Plutarch., Jul. Goes., 69. '0 fUvTOi /xiyas airroO Sal/itov, $ irapi, rhv ploy i)(pii(iaTO, Kal reKevrliaavTOi iirrfKoKoiBriixe nfjuapbs toS ipbvov. The great God, who had conducted him through life, attended him after his death as his avenger. Leviticus xxv. 35, 36. And if thy brother be waxen poor . . . then thou shalt relieve him ; yea, though he be a stranger, or a sojourner . . . take thou no usury of him, or increase. Plat, Leg., v. 12 or 742 c. MijSi Savtl^eai ivl T&Kig, (is i^bv p/t) iiroSiS6vai ri irap&iray T(f iaveurpAvif liiyre t6kov p-iyre xeipiXaiov, Be it enacted not to lend money upon interest, since it wiU be allowed to the borrower to repay neither interest nor principal. 28 BIBLE ECHOES. Leviticus xxv. 43. Thou shalt not rule over him with rigour, but shalt fear thy God. Sen,, De Cl&mA%t.^ i. 21. Cum humilibus eo moderatius agendum est, quo miuoris eat afflixisse eos. As to men of low degree, we must deal with them the more moderately, as we shall get the less honour by afflicting them. Numbers xi. 20. Ye have despised the Lord which is among you, and have wept before him, saying, Why came we forth out of Egypt 1 Mschyl., Suppl, 732. 'Kplnxf roi KVplif T hi Tjn^pif Oeois drifuy tis ^por&v Siiaei SUtiv. In the time and day appointed, he that slighteth the gods shall pay the penalty. Nwmhers xi. 25. And when the spirit rested upon them, they prophesied. Amm. Marc, xzi. 1. Elementorum omnium spiritus particlpat nobiscum muuera divinandi et substan- tiales potestates velut ex perpetuis fontium venis vaticina mortaliteti suppeditant verba. The spirit which directs all the elementary principles of nature communicates to us the power of foreseeing the future, and the ruling powers supply man with prophetic words as from ever-bubbling springs of water. Nvmhers xii. 6. And he said, Hear now my words : If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream. Herod., iv. 67. Mdi/Ties Sk ^KvBiiiiv eM ttoXXo!, oJ p.avTeiovrat ^dpSoitri hetvgtn iroXXfffi. There are many prophets of the Scythians, who prophesy with wands of willows. Herod., vii. 15. Ei Sm 6e6s ian 6 iirmiixtrw Kai oi jrdvTUis iv ^SokJ iffn yevicrOac (TTparri- \aaliiv iTl T^iv 'EXXdSa, iTiirT'^erai. Kal i(xis, airbs 6 vous. Pythagoras took the unity of principles to be God and the good, which unity is the nature of the One — intelligence itself. Plutarch., De Placit. Philos., i. 7. HaKpdriis Kal U.XdTai' rb Iv iu>i'o4>vis KaX airoipvh, rb fiovaSiKbv, rb Svtus i,yaSbv ' NoCs oB>' 6 6e6s. Socrates and Plato considered God to be the One, sprung from himself alone just, the really good. Plutarch, De Exil, c. 5 or 601 b. BZs Sk ^aaCKeii Kal hpxoiv 8eSs. God the one king and ruler. Deuteronomy vi. 13. Thou Shalt fear the Lord thy God, and serve him, and shalt swear by his name. Cic, Og., i. 14. Dei nomine nullum vinculum ad adstringendam Mem majores nbstri arctius ess voluerunt. Out ancestors thought that theie was no tie to bind fidelity in men more strong than the name of God. Deuteronomy xvi. 6. But at the place which the Lord thy God shall choose to place his name in, there thou shalt sacrifice the passover. Plat., Leg., x. 16 or 909 D. 'IcpA /iijdi els h ISlais olxiais iKT'^trBw Bieiv 8' Srav iTrl vovv % rail, irpbs rh SrnxbffM Itw Biainv. Let no one practise sacred rites in a private dwelling ; but when it enters into the mind of any one to sacriice, let hJTn go to the public buildings. Mart., Ep., viii. 24, 4. Offendunt nunquam tura preoesque Jovem. FianMncense and prayers never offend Jove. DEUTERONOMY. 31 Beuteronomy xvi. 19. Thou shalt not wrest judgment ; thou shalt not respect persons, neither take a gift : for a gift doth blind the eyes of the wise, and pervert the words of the righteous. Plutarch., Demdr., 42. OiSiv oCtws tQ ^affCKei irpotXTJKOv, iSs t4 t^s Uxifi ^pyov. Nothing becomes a king so much as an upright administration of justice. Beuteronomy xviii. 15. I will raise them up a Prophet from among their brethren, like unto thee. Victor., i. 2. Exercitus sen forte seu divmitus restitit. The army resisted either by cliance or by the admonitioix of heaven. Victor., ii. epit. 13. Trajanus divinitus credebatur opportune datus. Trajan was believed to have been seasonably given by heaven. ' xxiii. 21. When thou shalt vow a vow unto the Lord thy God, thou shalt not slack to pay it : for the Lord thy God will surely requiie it of thee ; and it would be sin in thee. Plat, Bepubl., i. 5 or 333 o. Upbs Sii tout" ?7M7e tIOijiu- "r^" tCi' xPW^''"'' ktV'' ir\ete^9i% iijiKaai. dav&Tov SUriv. 32 BIBLE ECHOES. In one word, let not the disgrace and punisliment of the father follow upon any of the children, unless the father, grandfather, and great-grand- father in succession have paid the penalty of death. Deuteronomy xxv. 4. Thou shalt not muzzle the ox when he treadeth out the corn. CaUimach., Ad Cer., 21. Kal iv /Soas ^Ke irarrja'ai 'Axka TpiirriXe/ios ir/aBliv iSiddjKeTO rixvav. Now she was the first to introduce oxen to tread out the corn when Triptolemus was being taught a good art. Deuteronomy xxv. 5. If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger : her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of an husband's brother unto her. Plat, Leg., xi. 7 or 924 E. 'Eitv ijAj SiaBi/ievos dvyaripas Mx|;, tov [5f] &TroBavt)VToi d,Se\- Trdrap fj &K\ripos ofw/i'/iTpios ix^'^ ''^'' Btryaripa Kal rbv kKtjpov tov TeKevrij- ffavTQS. . . . iav 8^ rots olKeLois diropla ^vyyevuiv ^, fi^pi l^hf dSeX^oO vuSwv, tUxpi- 8k irdTTirov iralSav oitra^TOJS, tuv &Wiav TrdXiTUV Sittls, K\Tjpov6/ios yiyv^ffdiiJ TOV TeXevT'^a'avTOS Kal ttjs dvyaTpbs vvfitplos. If any one, dying intestate, leave daughters, let the brother of the dead on the father's or mother's side have the daughter and the allotment of the deceased . . . and if there be a want of kindred to families, as far as the sons of brothers and as far too as the children of grandfathers, whomsoever of the other citizens she chooses, let him be the heir of the deceased and the husband of his daughter. Deuteronomy xxx. 15, 16. See, I have set before thee this day life and good, and death and evil ; in that I command thee this day to love the Lord thy God. Horn., Od., iv. 353. Oi S' alel ^oSKovTO Beol litiw^ffffai iipeTiiiar. The everlasting gods wished that men should remember their com- mands. Plutarch., Demetr., 42. Ni/ios 8k vavTUv §aaCKhi Karh IllvSap6v eariv. Law is, according to Pindar, king over aU. JUDGES. 33 Deuteronomy xxxii. 35. To me belongeth vengeance and recompence. Euripid., Electr., 956. KaKoOpyos &v dviip Mij (TOi, rb tt/oQtox j3^/i' eSc Spii/njl /caXffls NtKOK SoKefrw tjjk AiKijx, Tr/nii' &» tAos TpaniiTJs HicijTai, /cal irepas K&l/.^'S plov. Let not an unrighteous man think, though he may have run his first course well, that he will outstrip justice ; let him wait till he have reached the life-goal. Judges viii. 18. Each one resembled the children of a king. Horn., II., iii. 170. K.a.\bv S' oStuj iyiiv oihra tSov itpBaKiwurai, OiS' oStoi yepaphv ' jSaffiA'^l' y&p &vSpl ioiKev. I never saw one so beautiful, nor of such stately bearing ; for he was like a royal personage. Aristot, PolU., iv. 4. Kal yb,p h> el (tari fi,(ye8os Suevejiovro rets dpxtksj il>a"'i'ep if AWiOTrte tpa ipevvf, (iifSlus airbs avel, God himself will in person easily make to appear, whatever he thinks necessary to he investigated. Sophoc, ArUig., 127. Zeis yi,p fieyiXri y\v laeaBai KaK&v l^pe 6 64os. The god showed by this earthquake at Delos the misfortunes that were to come upon men. 1 Samud XV. 29. And also the Strength of Israel will not lie nor repent : for he is not a man, that he should repent. Stobseus, Anthol., iii. 312. Hcfxra irpoject for whicli it is done. Epictet., Dissert., ii. 14. \(-fo\)in o! 0(X6(ro0oi, in iiadetv Set irpwrov toSto, Sm iarl ffeis, Kal TrpovoeT tQv SKwv koX oix iari Xadeiv airbv, oO fiSvov ttolovpto., dW o05^ diavooifievov i) ivdvuoinevov. Philosophers say that we must first learn this, that there is a God, and that he foreknows all things ; and that it is not possible to conceal from him, I do not say, our acts, but not even our thoughts and intentions. 1 Samhuel xvi. 23. That David took an harp, and played with his hand : so Saul was refreshed. Hom., n., ix. 187. TAk S' eSpoe piva repir6iicvov ^Spfuyyi \iyelTi, KaXJ SaiSaXiri, iwl S' ipryipeov ^vybv ^eV liir S.per' iiidpuy, irKKw 'JleTloivos S\4. An evil spirit turned her to harm, and ruined her. Callim., Fr., 91. Oi v&vTcs, dXX' o6s l(r)(ev irepos Salp,(av. Not all, but only those whom an evil spirit possessed. 1 Scmvuel xx. 3. There is but a step between me and death. Vicg., JEn., vi. 126. Facilis descensus Avemi, Noctes atque dies patet atri janua Ditis. The descent to the world below is easy ; the gate of gloomy Pluto lies open night and day. Diog. Laert., 287 Bion. EfeoXo* T^jy els fSov 6S6v KaTap,iovTas yowi dirUvai. The road to Hades is easy ; one goes to it with his eyes shut. SAMUEL. 39 1 Samuel xxvi 9. For who can stretch forth his hand against the Lord's anointed, and be guiltless ? Baet., Cces., 6. Est sanctitas Tegom, qui pltmmam inter homines pollent. There is a sacredness which hedges roond kings, who are the most powerful among men. Amm. Marc., xxii. 2. Frincipatom deferente nntn cmlestL The nod of heaven conferring the kingdom. 1 Sarnvsl XXX. 1, 2. They burnt the city ■with fire, and had taken the" women captives that were therein , , . and carried them away. Horn., n., ix. 589. THiiSi, Sit' i,i>0piiwoun wiKei twv IUttv dXiij;' 'AvSpas ijJh KTetpovat, ttSKiv 54 re vvp A/iaBinei, liKva si t" £\\o( Ayoviri j3a9i/fi6>'oi/! re yvvalKas. The ills which befall men whose city is taken J they slay the men, destroy the city with fire, while some carry off the children and deep- hosomed women. .Slschin. c, CtesCpk., 76, ed. Steph. TSofilffare opfv aKuTKOiihiriv rT)v irSKiv, TeyxM>v KaTaaKa(j>i,s, ifiTrprjireis oIkiwv, iyo/iivas yvyaiKas, xal iraiSas els SovXelav. Think that you see the city taken, the razing of the walls, the burning of the houses, women and children carried away into slavery. 2 Samuel L 20. Tell it not in Gath, publish it not in the streets of Askelon ; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumpL Theognis, Eleg., 1107. 'Q HOI iyi) dei\6s ! koX, Sii KordxapfM yhi exfipoU, Tois Si xov. It is honourable and glorious for a man to fight for his country, his children, and young wife. jEschyl., Sept. c. Theb., 1010. 'lepQv iraTpi^iav S' Strios &v nofufnjs &Tep tidv-qKev o^Trep rots viois BvijaKeai KoKbv. Being without blame in regard to the religious rites of his country, he has died, where it is honourable for the young to fall. Cic, Senea., 20. Pythagoras vetuit irgussu imperatoris, id est dei, praesidio et statione vitaedecedere. Pythagoras forbade us without the order of the commander, that is of God, to leave the fortress and post of life. Cio., Tuso. QucBst., i. 30. Tetat dominans ille in nobis deus injussn hinc nos sno demigrare. Cum vero causam justam deus ipse dederit, ua3 ille medius Mins vir sapiens latus ex his tenebris in lucem illam excesserit ; nee tamen iUa vincula careeris ruperit, leges enim vetant, sed tanquam a magistratu, aut ab aJiqu^ potestate legitime, sic a deo evocatus atque emissus exierit. That divine principle, that rules within us, forbids us to leave this world without the order of the divinity. But when God himself shall give us a just reason, surely the wise man will joyfully issue from this darkness into that light of heaven, nor yet will he have broken the bonds of prison, for heaven's laws forbid it, but summoned and sent forth by God, as by a magistrate or some legal authority, he will walk away. Hor., Od., ii. 2, 13. Dulce et decorum est pro patri^ mori. It is sweet and glorious to die for our countiy. SAMUEL. 41 2 Sam/uel xl 25. For the sword devoureth one as well as another. Clc, Ep. Fam.t vi 4. Cum omnis lielli mars commimis, et cum semper incerti exittis praeliorum sunt. Since the fortune of war is common to "both sides, and since the issue of battles is always imcertain. Hor., Sat., L 1, 8. Horse Momento cita mors venit, ant victoria l^eta. In the twinkling of an eye comes speedy death or joyous victory. 2 Samuel xii. 23. But now he is dead, wherefore should I fast ? can I bring him back agaia 1 I shall go to him, but he shall not return to me. Horn., II., xxiv. 548. AUrhp iirel rot wrj/la t6S' ^ayoc Oipavluves, 'Avax^o, ftiiS' aXiatrrov ddipeo ahv /caret dvfjidv. 06 yap n wp^^eis iKax^/ievos vTos iijos, OiSi fiw ivariiaas, wply Kal xaxdv £XXa irdBi/crBa. But since the heavenly gods have brought this calamity upon thee, endure, nor lament without ceasing, for thou wilt effect nothing by grieving for thy noble son, nor wilt thou restore him to life, hut rather bring some other evil upon thee. iEschyL, Pers., 293. "Ofuos 8' ivdyKij mjiiovi,! /S/jorot! yS T'dTpipg. Tepwhv iKirXrjffai, piov. To end a joyous life in their paternal country. KINGS. 43 2 Samuel xxir. 15. So the Lord sent a pestilence upon Israel, from morning even to the time appointed, and there died of the people, from Dan even to Beersheba, seventy thousand men. Eesiod, Works, L 240. IIoXXaKt Kot (S/nrcura wSkis xaKoO daiSphs iirr/ipa. Often a whole state suffers ill on account of a bad man. Hor., Ep., i. 2, 14. Quicqnid deliiant reges, plectnntur Achivi The Greeks suffer for the follies of their princes. 1 Kings iii 9. Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad. Tacit., .47171., Iv. 38. Deos ipsos precor, at mihi ad finem nsqne vltae quietam et intelligentem hiunani dlviiilqiie iniis mentem dnint. 1 pray the gods themselves that they wonld grant to me, even to the end of my life, the blessing of an undisturhed and coUected mind, with a just sense of laws, hoth human and divine. 1 Kings v. 7. Blessed be the Lord this day, which hath given unto David a wise son over this great people. Euripid., Supp., 734. 'O ZcO, rt SiJTa Tois Ta\aiiriipovs jSporois ^poveiv 'Keyovai ; os o0r' i,ya66i. There is no one of men either rich or poor, either mean or nohle, without the aid of the gods. Find., PyO.., ii 163. *0s dylx" '■'"■^ f^ '■^ Kctvw, TAt' o8 S' irkpois IduKev yiya Kvdos. God, who upholds at one time this party, at another gives great glory to others. 1 Chronicles xxix. 15. For we are strangers before thee, and sojourners, as were all our fathers. CSe., Two. Qucest., i. 5. Supremns Ule dies non extinctionem, sed commntationem affert. That last day brings with It not a total extinction, but only a change. 46 BIBLE ECHOES. Sen., Suasor., vl. 33. Animus divinS, origine hanstnB, eui nee senectus ulla, nee mors, onerosi corporis vincalis exsolutus a4 sedes anas et cognata sidera recurret. The soul, derived from a divine source, without old age or death, freed from the bonds of its body, will return to its origintU. abode and cognate stars. Sen., Ep., 41. Animus magnna et sacer, et in hoc demissus ut propius divina n6sBemns, conversa- tur quidem nobiscum, sed hseret origini sme. Tlliue pendet, illuc spectat ac nititur ; nostris tanquam melior interest, ^ The soul, great and holy, and sent down that we might apprehend divine things more closely, holds converse indeed with us, but clings to its divine origin. Thence it depends, to heaven it loolis and strives to reach ; it is in us our better part. Epiotet., Encheir., ii. Ti iraiSlov dTreBavev ; iTreSiSij" ij yvvTi hridavev ; 6/treS69it' . • • bSoit Is your child dead ? It has heen restored. Is your wife dead ? She has been restored. . . . The giver has asked them back. 1 Chronicles xxix. 15. Our days on the earth are as a shadow, and there is none abiding. Sophoc, Fr. {Stobceiis, Tit., 98, 2). '0/)tS 7ct/) ijfias dvS^p ficras dWo wX^v EtSwV Siroi jrep ^dptev, ij Kbvtjyiiv aKiiv, For I see that we mortals are nothing else than a dream or empty shadow. Sophoc, Fr. (Stotmus, Tit., 98, 48). 'AvBparbs iari wyevfia Kal ffKii, /ibvov. Man is a mere breath and shadow, nothing more. .ffischyl., Fr. T4 ykp jS/jAteioc ffv'epix' i^t-fifiepa (ppovet Kal irLdrbv oiSkv fiSXKov, ij KairvoS trxui. The human race is only wise for a day, and has no more substance than the shadow of smoke. 2 Chronicles L 10. Give me now wisdom and knowledge, that I may go out and come in before this people. Cic, BTiet., i. 4. Ad rempublicam plurima commoda veniunt, si moderatrix omnium remm prsesto est sapientia. Many advantages accrue to the state, if wisdom, the director of all things, be at hand. NEHEMIAH. 47 2 Olvronicks xiii. 12. children of Israel, fight ye not against the Lord God of your fathers ; for ye shall not prosper. Horn., H., y. 606. E&cere, /tijSJ Beois nevemvi/i,ev tt puixeay6yTOS, ij ttioptos, if ^adiffavros dSoi, fjv oiiK efo rd daifwviov. He sits out of doors, clothed in sackcloth, or wrapped round with filthy rags : and often rolling naked in the mud, he gives utterance to some sin or faults, as for instance, eating or drinking something, or walking along some path, which the deity does not allow. Job L 21. Naked came I out of my mother's womb, and naked shall I return thither : the Lord gave, and the Lord hath taken away. Dionys. Cat. Infantem nudum cum te natura crearit, Faupertatis onus patienter ferre memento. Since nature brought you forth a naked infant, remember to bear with patience the burden of poverty. Epictet., Dissert., iv. 1. T£ oBc Oeofiaxii ; tI 8e\ ri fiii 6e\riTi ; ri, pA) SoBivra /tot i^ dwavros ?Xf '" ; dXXd jrfis ; 'ils SiSoraL Kal i(fi Saoii S^Sorai,' 'A\X' 6 Soi>s ckjmu- peiTM. Why then do I fight against God ? Why do I wish that which I ought not to wish ? Why do I will to have absolutely what is not given to me 1 But how ought we to wUl to have things ? As they are given, and as long as they are given. But he who has given takes away. Epictet., Encheir., ii. MijS^oT-e iirl /tijSe/'As elirrii, on iiruKeaa &vt6' dXX' Sn AiriSaKa. T6 iraiSlov 6.iri8avev ; direSiffij. 'H yvfii &vi8avev ; iireSSdi]. T4 X'^P^"" AtpripeBiiv ' oiKouf Kal toSto dTeSiBtj. 'AXXd KaKis 6 6,os. Tl Si trol /it^Xet, Sih rims iioipav ^ois, rairi^r Ix^t Z"!^' ayavdKTCi. Bear and be not annoyed at whatever fate thou hast ; whatever be the woes that mortals receive from God, submit to. .fflsehyl., Fr. Tncerf. 'AvSptav ydp i(rTiv ivSiKOJV re Kal ffoipwv, 'Ek Tois KaKoiffL /t^ Te$vfiu(rdaL deois. For the pious and wise ought not to be angry at God in adversity. so BIBLE ECHOES. Sophoc, TraA., 129. 'AXX' iirX wTjiia Kal xapk natrt kvkKovit', otov 'ApKTOv ^rpo^dSes K^XevdoL, Sorrow and joy return in a circle to all, like the revolving paths of the Bear. Euripid., Fr. Incert. "OffTis S' 6,v(iyKi[i ffvyKex^PV"^" PporSv, Xo^bs Trap' ^juv, Kal tA 8si' iirlararai. Whoever of mortals yields to necessity is wise in our eyes, and shows that he is acquainted with the ways of God. Euripid., Fr. Incert. Ta irpoaireabvTa S' 8s tis eO Taii TepiruX^F ir^prj/iev SXa iroSl ' aiv Si tis aid liiKpT) vappi^fipXijiKev iv(ppo(TipriffCV ivlr). But we, the race of wretched mortals, have never trodden upon joy with our whole foot ; but together with our joy some bitterness is always mingled. Sen., Thyest., 596. Nulla sors longa est, dolor ac voluptas Invicem oedunt : brevior voluptas. No fortune continues of long duration ; sorrow and pleasure follow in turn ; plea- sure is the shortest. Senec, De Provid., 1. Bonum virum ille parens magnificus, virtutum non lenis exactor, sicut severi parentes durius educat. Itaque quum videris bonos viros acceptosque Diis laborare, sudare, per arduum adscendere, cogita : bonum virum Deus in deliciis non habet, ex- peritur, indurat, sibi ilium prseparat. God, that magnificent parent, a severe exactor of virtues, bringeth up to hardness, as stem fathers do their children. Therefore, when thou shalt see good men, and such as are acceptable to the gods, work laboriously, sweat, and ascend lofty heights ; think on these things ; God does not bring up a good man in the'midst of luxuries, he proves him, he hardens him against afflictions, he prepares him for his own purposes. Senec, De Prmtd.^ 4. Hos itaque Deus, quos probat, quos amat, indurat, recognoscit, exercet : eos autem, quibus indulgere videtur, quibus parcere, molles Venturis mails servat. Those whom God approveth and loveth he hardeneth, recogniseth, and exerciseth ; but those whom he seemeth to favour and spare he reserveth by reason of their weak- ness for evils to come. Petron., Sat., 82. Apes ideo pungunt, quia, ubicumque dulce est, Ibi et^acidum invenies. Bees sting, because. Wherever there is sweet, there also thou wilt find bitter. JOB. SI Antouin, ii. 3. Tlphaean Si ri> AvayKaiov, Koi rlf &\' ct5 Krarat v4a, Ai)r6s re BvijaKei,. Koi rdS' ^x^ttyrat ^poTol Ws yijv (fiipovTes y^jv dvayKalois d' ^x^' 'Btov depl^eiv Siffre KdpTrtp.ov (yrdyyv, Kai Thv p^v eTvai, rbv bk ^ttij* rt TavTa Set liT^veLV &Tep bet Kark (pdaiv SieKTepaf ; Aeivbv yctp oib^v rwp dvayKaitap ^pOTOts. There is no one of mortals who is not in affliction ; he buries his children and again begets others ; men bearing dust to dust lament ; life must be reaped as the ripe ears of corn ; this one is alive, another is dead ; why grieve at that which must of necessity be ? for nothing that is of necessity ought to be grievous to mortals. Euripid., Iphig. in Aul., 161. OpriTup b' SK^ios els t{\os oibels OiS' eibaip,up' OtfTTw ykp ^os "ApKTOP 8', ^v Kol dfia^av iTrUXricnv KaXiovaiv, "Ht airov ffrp^tperai Koi r' ^Qplojva 5oKeiie(, Oil) S' dijUyuo/)6s iffn \oerpSiv 'QiKeavolo. He made the Pleiades, the Hyades, the power of Orion, and the Bear, which men call Charles's Wain, which turns round on the same spot and faces Orion, alone never bathing in the sea. Job ix. 25. Now my days are swifter than a post : they flee away, they see no good. S4 BIBLE ECHOES. TibuU., i. 8, 47. At tu, dum primi floret tibi temporis setas, Utere ; non tardo labitur Ula pede. But thou, enjoy the springtime of life, while it is in its freshness ; it glides on with no slow foot. Ovid., Art. Amor., iii. 62. Eunt anni more fluentis aquae, Nee, quae prseteriit, itei-um revocabitur unda, Nee quae prasteriit, hora redii'e potest. Tears roll on like the waters of a running stream, the water which has passed will never be able to be recalled, nor can the hour which has gone, ever be brought back. Job ix. 26. They are passed away as the swift ships : as the eagle that hasteth to the prey. Horn., Odyss., vii. 36. TiSc vhi ciKeiai iiael irrephv ■^k p6r]iia. Their ships are swift as winged bird or even thought. Hesiod, Asp. Her., 222. '0 5' &(TTe vdrjfia iroraro. He flew swift as thought. Theognis, 985. ATi/'a yap Smre vbrnxa irapipx^Tai i,y\abs ■^/Sij. For swiftly as thought passes brilliant youth. Glaudian., Rapt. Proserp., ii. 200. Quantum non jaculum Parthi, non impetus Austn, Non leve soUicitai mentis discurrit acumen. Swifter than the arrow of the Parthian, or the violent south wind, or the thought of the anxious mind. . Cic, Tusc. Qucest, i. 19. Nihil est animo velooius ; nulla est celeritas, quae possit com animi celeritate con- tendere. Nothing, is swifter than thought ; no swiftness is to be compared with the swiftness of thought. Job X. 21. Before I go whence I shall not return, even to the land of darkness, and the shadow of death. Philetas, Fr, (Stobsus, Tit., 118, 3). 'Arparbv els 'AtSeu 'Hvua-a, ri]v oihra tIs havrlov fiKBev SSiTrjs. I have gone the way to Hades, that bourne from which no traveller has ever returned. JOB. 55 Anacreon, Fr. (Stobseus, Tit., 118, 13). IloXtoi /liv iiiuy i}8ij K/>6Ta0o(, Kdpi) Si \evK6v' XapUais fjv Tis, Bs rb Oeiov elsTfyltaaTO, 'Qs Iffn Aatfiurv, &il>Blnp 6d'>Au>v piip, N6(fj T dKoitav koI ^\iirov Zi irav ISeiv Sw/iaerai' 'Ede Si aiv ciyy n /3oi;^6i5gs xaxiv. 56 BIBLE ECHOES. Tout' o^xl \f\auv Tois Oeois' rb ykp ij>povetv 'Bi* Seiov etraf — roiirSe ns \6yovs X^w;/ AiSayfidriav ijSurTov elaTjy/jaaTOf Naleiv S' laov' "OBev re Xapjrpbi IHXiou (TTr^pxei fiiSpos, "0 6' irypis els yr\v 6p^pos iKTropi^erat. ToioiiirSe irepiiaTiieev AvSpdvois (pb^ov XtoIxovs, KoKuJs re Tt^ "Kby^ KaT^KU^e Tbv Aal/iov', iyK&v h irpfirovTi X'^P^Vi Tiji' &voixiav re rdis X670ts Karia^effev. "Wise was the man who invented a Divinity, showing that there is a Power existing from eternity, hearing, seeing, taking heed to, and attending to everything, being of divine essence ; who will hear every word spoken by men, and will be able to see everything done : if thou imagine evil in silence that will not be concealed from God ; for thought in essence is itself divine ; some one giving forth these thoughts invented the most noble of lessons, enveloping the truth in false symbolism. He said that the gods dwell aloft, whence they could most easily terrify mortals, whence he knew that fears and hopes could be inspired in the wretched life of man — from the upper regions, where he beheld flashes of lightning and then fear- ful peals of thunder, and the fretted network of bright stars, the beautiful workmanship of Time, a wise Artificer ; whence the refulgent disk of the sun speeds his flight, by means of which the fertilising rain pours down. Such principles of fear he instilled in men, and moulded beautifully a god, glorifying him becomingly, and put down lawlessness by his wise maxims. Job xiii. 23. How many are mine iniquities and sins ? Euripid., Eippol., 610. 'Ap^aprecy elKbs dvOpixnrovs. It is to be expected that men should err. Stob., Serm., ii. 31. IIws irovTjpbv icTTLV dv9p(xJTrov tjiias rh aivokov ! How entirely wicked is the nature of man. Job xiv. 1. Man that is born of a woman is of few days, and full of trouble. JOB. 57 Solon, apvd Slobcewm, T., 98, 40. No mortal maa is happy, but all are wretched on whom the sim shines. Herodot., i. 32. Has iCTl dvBpdlTOS (TVp.'pOp'^. Eyery man is subject to misfortune. Bion., Idyl., v. 9. Ei 5e 0€ol KaT^(v M^ fioc, rb irp&Tov pfjij! ib,v Spifirj koXus, N(k3i' SoksItu Tip/ SIkiiv, trplv &r> ir Aas TpafifiTJs tiofrai Kal riXoi Kd/itpy jS/ou. Thou hast paid the penalty.! well, let no one, heing such an evil-doer as thou art, think, though he may have run over the first part of his life happily, that he will conquer the vengeance of God before he has reached beyond the line and has turned the goal of life. Euripid., Frag. {Stob.) AUa Toi dUa ippbvioi, 'AXX' 5yic(os ^TrtTretroOtr' "KXaeev, Srav §XV Tiv' & oi5 iraptj>vKT6v. What is destined is not to be avoided. Job xxiv. 21. He evil-entreateth the barren that beareth not, and doeth not good to the widow. CaUimach., Ad Dian,, 124. Sx^tXioi, oTs riv-i] xaX6Tr)» l/i/iii^eai dpy^v. KriJ^ecl acpiv \oifiiis Kwra^baKeTat, Ipya d^ irdxi'il' HeipoPTM Si yepovres i' vlAaw ' al Si yvr>aiKet "H /SXijvai BviidKovai \exatSes, ije tpvyovaiu IIktovui. Wretched are they on whom thou shalt lay thy heavy wrath ! murrain consumes tbeir cattle and hail their crops ; their old men mourn over sons, while their wives either die stricken in childbed or bear children in a foreign land. Job xxxi. 15. Did not he that made me in the womb make him ? and did not one fashion us in the womb ? JOB. 63 Epictet., ZJisseri., i. 13. Hois 081' Tis dcdffXITai tGk TOioiroiv ; 'AvSpdirodov, oiK i.vi^ rod i,Se\exoi)(r7;, ev6i/s Tijpavvov Kard^T^trets (reaurAi' ; oi fiefivqai^i ris el, Kal tIvuv d-pX^ts J firt o'i'77eyti)»', 6Vt d5e\0wv tpiaei, &Ti tov Aids d9ro76z'W^. How then shall a man bear with a man as this slave ? Slave thyself, wilt thou not bear with thy own brother who has Jove as his ancestor, and is like a son from the same seeds and of the same descent from above ? but if thou hast been raised to a higher place, wilt thou instantly make thyself a tyrant ? wUt thou not remember who thou art and whom thou rulest ? that they are kinsmen, that they are brethren by nature, and that they are the offspring of God. Job xxxii. 7. I said, Days should speak, and multitude of years should teach wisdom. Cic, Senect, 8. Adolescentes senum prseceptis gaudent, quibus ad virtutum studia ducuntur. The young delight in the precepts of the old, by which they are led to the pursuit of virtue. Plin. Min., viii. 23. Quotusquisque adolescentium nostrorum vel Eetati alterius vel auctoritati ut minor oedit? Statim sapiunt, statim sciunt omnia, neminem verentur, imitantur neminem atque ipsi sibi exempla sunt. Who of our young men will now deign to submit to the age or authority of another, as being inferior to him ? They thinlc themselves at once in full possession of all wisdom and knowledge ; and withont revering or imitating the vli-tues of any, imagine they are a sufficient example to themselves. Curt., yli. 8. Qui non reverentur homines, faUunt decs. Those, who do not respect men, deceive the gods. Job xxxiv. 11, 12. For the work of a man shall he render unto him, and cause every man to find according to his ways. Yea, surely God wiU not do wickedly, neither will the Almighty pervert judgment. Horn., n., m. sio. Zep Trdrep, 'lSr]6ev lieSiuiv, KiSum, fiiyurre, 'OiriroTepos rdSe Ipya ficr' &/i,(j>OTkpouri.i' iflij/cec, T6v Sbs i,iro(pBl/iei>op SSvai S/t/iov "A'lSos edroi. Father Jove, guardian of Ida, most glorious, most mighty, whichever of the two has been the cause of these deeds, grant that he be slain and descend to the mansions of Pluto. 64 BIBLE ECHOES. Job xxxvL 22. Behold, God exalteth by his power. Horn., n., xix. 258. "IffTia vvv Tieit irpuTa, $€wv Viraros Kal dpL $punro5, Kard, rhv IlXdruiva, yv/ivbs Kal &i>oir\os Kal iniwdSeTos Kal AffTpiOTOS inro Trjs iffeias inroKiXeiwrai. Man alone, according to Plato, is left by nature naked, unarmed, unshod, and without covering. Epictet., Dissert., i. 12, 26. OiK olffda, tjXIkov fiipos irpds rh SXa ; tovto 3^ /carA t6 fftofia,' djs Kard ye Thv \byov ovdi xe/jowy twv dewv, oCd^ fiiKp&repos' \6yov ydip ^yedos oit [li^Kei oiS' S^ei Kplverai, dXXa S(r/p,aaiv. Dost thou not know what a small part thou art in comparison with the whole universe ? I mean with regard to the body, for as to intelligence thou art not inferior to the gods, nor less ; for the size of intelligence is not measured by length nor yet by height, but by thoughts. Psalm ix. 1. I will praise thee, Lord, with my whole heart ; I wUl shew forth all thy marvellous works. Herodot, i. 71. 6(U M AvSois. I am thankful to the gods for not inspiring the Persians with the desire of invading Lydia. Herodot, viL 192. 01 Si, (is iiriBovTO, TloaeiSiavi 2(aTijpi ei^d/ievoi, Kal (TTrocSis irpox^avTes, r^v Taxl^TTjv iirlata iprdyovTO iiri ri ' KpTeplaiov. 68 BIBLE ECHOES. As soon as they received this intelligence, after paying their vows and offering libations to Neptune Servator, they hastily returned to Artemisium. Psalm X. 3. The wicked boasteth of his heart's desire. Cic, Ad. ii., mi Vhtt., ii. 47. In 8umin& nequltid noQ solum libido et voluptas vemm etiam ipsius nequitise fama delectat, ut multis in locis notas ac vestigia scelerum suorum relinqui velint. In extreme wickedness not only the sensual pleasure, but even tbe fame derived from the wickedness itself, delights in such a way that they wish the marks and traces of their crimes should be left in many places. Psalm X. 14. Thou beholdest mischief and spite to requite it with thy hand. Apollon. Ehod., 985. Albs, &s ^eLvoiS iK^riH re X"P' iircpltrxfi. Jove, who stretches his hand over guests and suppliants. Dionya. Perieg. To?s yhp dXtTpoh "Eilv aXl Kol yalvi KaK&. Q^KaTo fivpia daifiuv. For God has brought innumerable evils on sinners by sea and land. Psahn xL 5. The Lord trieth the righteous ; but the wicked, and him that loveth violence, his soul hateth. Sen., De Provid., iv. 7. Hos itaque Deus, quos probat, quos amat, indurat, recoguoscit, exercet ; eos autem quibus indulgere videtur, quibus parcere, moUes Venturis malis servat. . . Deus optimum quemque aut malS, valetudine aut aliis incommodis afficit. Therefore God hardens, examines, and exercises those whom he approves, whom he loves ; but those whom he seems to indulge, whom he seems to spare, he preserves for future evils. . God aflOicts all the best men either by bad health or by some other annoyances. Psalm xi. 6. Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest : this shall be the portion of their cup. JEsebyl., Choeph., 635. Qeoo'T'iy'^Ttfi 6' &x^^ 'BpoTwy drtfitaB^if otx^Tat. yhos. S^;8et -ylip oUtls rb 8viT(pi.\is 6eots. By reason of heaven-detested guilt the race of mortals perishes in infancy ; for no one honours those whom the gods love not. PSALMS. 69 . PsaVm xiii. 2. Having sorrow in my heart daily. ■fechyL, Fr. Inc., 3. T4 TOi KaKhv iroSuKcs Ipxcrai Ppcrois, Sorrow comes swift of foot to mortals. Psalm xiv. 1. The fool hath said in his heart. There is no God. They are corrupt J they have done abominable works; there is none that doeth good. -ffischyL, Pers., 497. GcoiSs 5^ ns Td Trplv void^iav oida/ioO t&t' eHx^o AiToiffi, ycuav oipavbv t€ irpoffKvj/uv. He, that aforetime had believed that there were no gods, then prayed, offering up sacrifice, adoring earth and heaven. Enripid., Fr. Phryg. 'Opa0^ 6(T0L vop.l^e'i^ oix etvai Qebv, Als i^afiaprdvovTes oiK eiyvtap.6v(as' "EcTTU' ydip, laTiV cl S4 ns irpiaffti KaXus Ka/c6s 7re0u/C(«JS, rhv yjpbvov KcpStuv^ia' X-pbycp yap odros Va-repop dthtrei dlKijv. Ye, who think that there is no God, are double-dyed in folly, for there is, there is a God ; but if a wicked man behave well, let him make good use of the time, for the sword of vengeance will at last sweep down upon him. Psalm XV. 1, 2. Lord, who shall abide in thy tabernacle. . . . He that speaketh the truth in his heart. Curt., viii. 5. Adnlatio perpetnmn malum regum, quorum opes ssepius assentatio qnam hostis evertit. Flattery is a never-ceasing misfortune of kings, whose power flattery far more often than an enemy overturns. Ajnm. Marc., xxil. 10. Gaudeham plane prse meque ferebam, si ab his laudarer, quos et vituperare posse adverterem, si quid factum sit secus aut dictum. I rejoiced beyond measure and congi'atulated myself, if I was praised by those who I perceived could also blame me, should anything wrong be done or said. 70 BIBLE ECHOES. Psalm, xvi. 1 1. In thy presence is fulness of joy ; at thy right hand there are pleasures for evermore. Luoret., li. 651. Neo tangitur iri . . . Divum natura. The nature of the gods is not affected by passion. Plutarch., Aristid., 6. T6 deiov, (J Tptcrl Soicet 8Laxl>ip€iv, &^0aptrict, koX Swdfiec, Kal &p€T^ ' Siv (yefivbrarov ij Aper^ Kal BeihraThv iffTC At' o Kal rpiiav bvTUv, & ireirbvdairLV ol iroWol irp6s rd detoy, f^Xou Kal (p6j3ov Koi rifiijs. ZtjXoOv p-lv aiirois Kal fiaKa- plfeiv ioUaffi, Karh tA &4'^apTov kal dtSiov. iKirX'/jTrecrBai Si Kal deSihai. Karb, rd Kipioii Kal Swarbv, dyair^v S^ Kal Tipi^v Kal ai^eaOaL /caret t^i/ SiKaiOffiviiv, The Deity himself ia distinguished by three things — immortality, power, and virtue ; and of these virtue is the most excellent and divine. . . . And, whereas, men entertain three different sentiments with respect to the gods, namely, admiration, fear, and esteem, it should seem that they admire and think them happyby reason of their freedom from death and corruption, that they fear and. dread them because of their power and sovereignty, and that they love, honour, and reverence them for their justice. Diog. Laert., vii. 1, 147. Qehv Si etvac ^wov dddvarov, \oyt,Khv, T^Xeiov fj voephv iv eiSaifiovt^, KaKOv TtavTlii iverlSeKTOV, irpovorinKdv Kbajiov re Kal tQ>v in K6vs. k&v pJ)) s TrXrip,p£\el Kal Kaxip iv oOk 6pdt336hr' 'Avirpeij/e piov, tot^ S! &vdpil>TUV Vvaiiai iroKKal Koi Svl)s) f) KuXuflg, ^aurf ^(caXei. "When a wise man is impeded at all, or hindered, lie blames himself. Psalm xxzii. 10. Many sorrows shall be to the wicked. Plutarch, Tim., 5. T6Te Si) iraPT&iran Tre/siXwiros yevi/jxnoi, Kal trwrapaxSeU ri/v Si&voiav, &piiil6ep&v eavrhv, dTr^effffai rpotprji. He then, becoming entirely a prey to sorrow and disturbed in his mind, attempted to put an end to his life by abstaining from, all manner of food. Glaudian, In Riijin., ii. 7. Neque enim patiuntur seeva quietem crimiDa, Monstrous crimes allow not a moment of peace. Psalm xxxiii. 4. For the word of the Lord is right; and all "his works are done in truth. Hom., II., i. .526. Oi) yci.p i/ibv TTaXaiaypeTov oiS' i,TraTrj\hv Oid' dT^eirriTOP, 6 n k£1i KetpoKf Karaveiffin. For my word is irrevocable, nor does it deceive, nor is it unaccom- plished, whatever I shaR assent to by a nod of my head- Horn., H., xxii. 254. 'AXX' dye Sevpo Seois iirLSiifieOa' toI ykp ipiaroi MdprvpoL ^aovTOi koX iirUrKoroL apfiovtdoip. But come, let us look to the gods, for they assuredly wiU be the best witnesses and guardians of our covenants. Psalm xxxiii. 8. Let all the earth fear the Lord : let all the inhabitants of the world stand in awe of him. Xenoph., Cyr., vi. 3. 6eoiis ye rois dci 6vTas Kal Trdrr' iipopHuTas Kal vivra SvyafUvovs ^ojSoii- lt£voi li-lyre daepis /ir/div, p,r)Si dvbaiov p.'ffTe ttoi^itt/tc /u-^re povKeir/re. Fearing the gods that ever exist, overlooking all things, all-powerfiil, neither do nor think anything impious nor unholy. PSALMS. 77 Plant, Paeud., i. 3, S6. Deos maxima sequum est metuere. It Is specially right to fear the gods. Psalm xxxiiL 9. For he spake, and it was done ; he commanded, and it stood fast. Cic, Nat. D., iii. 39. Nihil est quod deus eiBcere non possit, et quidem sine lahore uflo : ut enim hominum membra nulla contentione, mente ipsa, ac voluntate moventur: sic numine deorum omnia flngi, moveri, mutarique possunt. There is nothing which God cannot accomplish, and indeed without the least labour : and as our limbs are moved without any exertion at our will, so with like ease the will of the gods can create, move, and change all things. Psalm xxxiii. 11. The counsel of the Lord standeth for ever, the thoughts of his ieart to all generations. Apoll. Eh., ii. 154. Tdi tr&vTa Ai6s ^ovX^n rirvKro. All things were done by the wiU of Jove. Ovid., Met., viii. 619. Quicquid superi voluere, peractum est. Whatever the gods willed, was accomplished. Sen., Nat. Qucest, ii. 36. Sapientis quoque viri sententiam negatis posse mutari. Quanto magis del? quum sapiens, quid sit optimum in prsssentia, sciat, illlus diviuitati omne prsesens sit. Tou say that the opinion of the wise man cannot be changed. How much more the opinion of God ? While the wise know what is best for the present, everything is pre- sent to the divinity. Psalm xxxiiis 13. The Lord looketh from heaven ; he beholdeth all the sons of men. Sophoc, Electr., 173. Odpaec p.01, 6dpirci, riKVoV *Eti fjAyas oipavQi Zetfs, &s iop^ rrdvTa Kal Kpariva' '0 Tov ■inrepak'/TJ x^^ov viiiovaa MtJ^' oti ^dalpeis inrepdxdeo /A^r' iiriKdOov. ^p6vos ykp eiffiapiis 6e6s. Be of good courage, courage, my daughter ! There is still a mighty JoTe in heaven who beholds and governs all things ; to whom resigning thy flaming wrath, be neither too indignant with, nor too forgetful of, those whom thou hatest ; for time is a lenient god. 78 BIBLE ECHOES. Herodot., iii. 202. 'AXXi riSe 7^ 11,01, ioKa eS \iye(F0tos Seov. Nothing can happen against the will of God. Psalm xxxiii 16. There is no king saved by the multitude of an host : a mighty man is not delivered by much strength. Herodot., ix. 78. "Epyov IpyaaraL rot {nrepipvh inlyaBbi re Kal kAWos, Kal toi SeJs irapiSuKe pvtrdfievov tt]v 'BXXdSa kX^os Kcrad^aBat. pAyLffTov 'EXX^yw;/ twv Tjp^LS tdp,ep. Thou hast accomplished a mighty and extraordinary deed, and by saving Greece God has granted to thee to acquire the greatest glory among the Greeks that we have ever seen. Psalm xxxiv. 7. The angel of the Lord encampeth round about them that fear him, and delivereth them. Plat., Theag., c. 11 or 128 D. "EtTTt ydp Ti ffeig. fioipi^ irapeTrbp-evov ifiol Sk waLdbs &p^Ap,evov ZaLpJ>VLOv. ian Sk TOVTO uiv^, ^ orav yivryrai. del fWL ffij/iatvei 8 ftc puiWa Ttp&TTav TO^TOV dirorpoTTTiv. There is by divine fate a certain daemon that has attended me, begin- ning from childhood. This is a voice, which, when it comes, always signifies to me that I must leave off what I intend to do. Psalm xxxiv. 15. The eyes of the Lord are upon the righteous, and his ears are open unto their cry. .fflschyl., Ewm,., 911. Sr^pyu ykp, ivSpbs ^irvirolpsvos SUiiv, T6 Tiop SiKoicav tCovS Att^vBtjtov yhios. For after the manner of a gardener I cherish free from ill the race of just men here. PSALMS. 79 Fsahn xxxvii. 5. Commit thy way unto the Lord ; trust also in him, and he shall bring it to pass. Epictet., Encheir., 52. 'Ayov Si /i' 3 ZeO xal ai 7' ^ lieTrpa/ihr], "Ottoi ttoS' il/ify eljtii SiaTerayfj^vos' 'iis (tj/oiiai y' adiKcos. But keep these maxims always in readiness, Lead me, Zeus, and thou Necessity ! The way that I am bid by you to go, to follow I am ready. Epictet., Encheir., 17. "Sihv tout' iffH) Tb dod^y inroKplvaffdcu irp6(7Uirov /caXwj, iKX^^ajdai S' a^Tb, &Wov. For this is your duty, to act weU the part that is given to you ; but to select the part belongs to another. Psalm xxxvii. 7, 10, 35, 36. Eest in the Lord, and wait patiently for him : fret not thy- self because of him who prospereth in his way, because of the man who bringeth wicked devices to pass. For yet a little ■*'hile, and the wicked shall not be : yea, thou shalt diligently consider his place, and it shall not be. I have seen the wicked in great power, and spreading himself like a green bay-tree : Yet he passed away, and, lo, he was not ; yea, I sought him, but he could not be found. Hom., Od., xviii. 140. T^ fi'/i tIs TTore irdfiirav &v^p dde/iiffTLOs e^iy, 'AXX' Sye , m SiSoUv. Let no man ever yield to insolent pride, but with a quiet soul enjoy the bounty of the gods, whatever their gifts may be. Theognis, 197. XpTfip,aTa S'

Blvei re Kal Si,6XXvT(U. That which is divine is beautiful, wise, good, and everything of that kind. By these then the wings of the soul are chiefly nourished and increased, but by what is base and vUe and other similar contraries it falls to decay and perishes. Psalm xlvi. 10. Be stUl, and know that I am God. G 82 BIBLE ECHOES. Horn., Od., xviii. 141. T(^ /if^Tis troTk irdnirav dviip iSeidarios etrj, 'A\\' 8ye ffiy^ Supa SeQiv ^x"', S,tti SiZoiev. Let no one ever yield to wickedness, tut let him enjoy the hounty of the gods in silence, whatever may be their gifts. Psalm L 9, 10. I will take no bullock out of thy house, nor he-goats out of thy folds : For every beast of the forest is mine, and the cattle upon a thousand hills. Aiistot., Ethic., vii. 12. ArjKov (is oiSevbs 'irpo(T5e6fiei'os 6 Ge6s. It is evident that God rec[uires nothing at our hands. Plutarch, Comp. Aristid., cum Oat., 4. ^Atrpoirdeijs p.kv yhp aTrXtSs 6 debs, dvdptaTrlvTjs d' dperifs, p.a Kal Kard, Tijv ^vxiv. Purgations and purifications and lustrations, would not all these he able to do one thing, namely, to render man pure, both in body and soul ? Virg., Xn., vl. Idem ter socios purS ciroumtulit unda Spargens rore levi et ramo felicis olivse, Lustravitqne vires. Thrice did he walk round his companions with pure water, sprinlding them with the light spray and the branch of the fertile olive, and he purified the men. Tibul., i. 11. Ipseque ter circum lustravi sulfure puro. Carmine cum magico preecinuisset anus. And I myself went round with lustrations of pure sulphur, after the old woman had repeated her form of enchantment in magic verse. Ovid., Fast., ii. 35. Omne nefas, omnemque mail purgamina causam Credebant nostri tollere posse senes. Graecia principium moris fuit. lUa nocentes Impia lustratos ponere facta putat. Aotoriden Peleus, ipsum quoque Pelea Phoci Csede per Hsemonias solvit Acastus aquas. Amphiaraides Naupaotoo Acheloo, Solve nefas, dixit ; solvit et ille nefas. Our ancestors thought that lustrations could do away with every crime and every cause of evil. It was Greece that introduced this custom. She thinlts that the guilty, when cleansed by lustrations, got rid of every impious deed. By Peleus was Patroclns purified, and Peleus himself for fratricide by Acastus, by means of the Hsemonian waters. Alemeon cried to the sacred river Achelous : " cleanse me of my guilt," and he was forthwith purified from his crime. 84 BIBLE ECHOES. gen., Hvppol., ii. 716. Quis eluct me Tanais? aut quffi barbaris Mffiotis undis Pontico inoumbens mari? Non ipse toto magnus oceano frater Tantum expidrit sceleris. ■What river Don with its waters will wash me clean ! or will the Sea of Asoph with its barbarian waves adjacent to the Pontic Sea? Not even could the mighty Neptune with his " multitudinous waters " expiate so enormous a crime. Psahn li. 3. For I acknowledge my transgressions : and my sin is ever before me. Cic, Off., 1. 31. Suum quisque noscat ingeninm, acremque se et bonorum et vitiorum suorum judi- cem prsebeat. Every man ought to make himself acquainted with his own disposition, and thus become a strict j udge of his own good and bad qualities. Psalm li. 7. Purge me with hyssop, and I shall be clean : wash me, and I shall be whiter than snow. Horn., II., i. 312. Aaois S' 'ArpeiStis AiroKviMlvetTBai dvuyyev " OJ 5' aweXv/uilvoyTO Kal ei's Ska \i)/iar' ipaWov. The son of Atreus ordered the people to purify themselves ; they obeyed, and cast the offscourings into the sea. Hesiod, Wwlcs, 309. K&S Siva/uv 5' IpSetv Up' iBap&Touri Beoiaiv 'Ayvw^ Kal Ka$apuJS. As far as our means allow to offer sacrifices to the gods chastely and purely. Epictet., Eneheir., 31. Xir^vdetv d^ Kal dCeiv .... irpoiyijKei, KaBxtputi. It is becoming to present drink-offering and sacrifices .... purely. Psalm li. 10. Create in me a clean heart, God. Val. Max., vil. 2, 8, extr. Nee cogitata fallunt decs, ut non solum manfls sed etiam mentes puras habere vellemus, cum secretis cogitationibus nostris cceleste numen adesse credidissemus. Thoughts do not escape the notice of God, so that we ought to wish that we should have not only clean hands, bat pure minds, since we should believe the divinity on high is cognisant of our inmost thoughts. PSALMS. 85 Psalm Hi. 1. Why boastest thou thyself in mischief, mighty man J The goodness of God endureth continually. Cic, Nat. D., i. 44. Dil null^ re egentes hotDinlbns consulunt. The gods, who want nothing, are ever employed atout the good of man. Mart., viii. 78. Omnis hahet sua dona dies. Every day has its gifts. Psalm Iv. 21. The words of his mouth were smoother than butter, but war was in his heart : his words were softer than oil, yet were they drawn swords. Demosth., Pro. Cor., 329. Tl fie'cfov ^01 ns ftc elireiv ddlKri/na Kar dvdpis .^■/p-opos, et /ii] Tavri, Kal ^povei Kal X^et. What greater accusation could any one bring against an orator than that lie thinks one thing and speaks another ? Curt., viii. 5, 6. Pemiciosa adulatio, perpetuum malum regum, quorum opes saepius assentatio quam hostis evertit. Pestilent flattery, the never-ending evil of princes, whose power has been overturned oftener by fawning than by the enemy. Dionys. Gat, Noli homines blando nimium sermone probare : Fistula dulce canit, volucrem dum decipit auceps. Do not prove men by too fawning words : the pipe sings sweetly, while the fowler is charming the bird. Herodian, ii. 35. '0 Se/3^/)os Sia 7X167-0)5 wpoieTO, Stra /it) iipepev ijrl yviipiris. Severus spoke words with his tongue which he had not in his mind. Psalm lix. 8. But thou, Lord, shalt laugh at them : thou shalt have all the heathen in derision. .ffischyl., Eumen., 530. Ve\q, Si SaXf/Mv iir' &vSpl 8epn$, TAk oHirm' aixoOvr' ISiiv i.p.axi'Voi.s Aiais XeiraSvbv, oiS' iTepdiovr' &Kpa,V At' ai&vos S^, rbv icplv 6\^ov 'JEp/ian Trpoc^aKiiv Slxas, fiXer' dKXavaros, alaros. 86 BIBLE ECHOES. The deity laughs at the bold man, seeing him no longer full of insolence, but wrapped round by the chains of misery, which he cannot escape nor surmount ; while his former prosperity is dashed on the reef of Justice, where he perishes unpitied and alone. Pmlm, Ix. 12. Through God we shall do valiantly. Find., Ist%., iii. 6. ZeC, /teydXat d/jeTai 9vi\Toii Ittovtm Jupiter, it is from thee alone that high deeds of bravery attend upon mortals. Fsalm Ixxiii. 12, 13. Behold these are the ungodly, who prosper in the world ; they increase in riches. Verily I have cleansed my heart in vain, and washed my hands in innocency. Euripid., Fr. Scyr. {Stoboeus, Tit., 105, 16). 01 fih ydip ed irpdaaovffi, tois S^ ffv/upopal 2K\ripal vdpeunv, eiae^omiv eh Qeois Koi irdvT' ikpi^m K&vl tppovrlSoiy ^lov Alas ! how diversiiied are the fates of men ; for some fare sumptuously every day, while heavy misfortunes befall others, who worship the gods piously and ever lead an upright life, free from disgrace. Aristoph., Plut, 500. 'fls fikv yhp vDv Tj/uv 6 ^tos roh &vdptiyiroi^ bidKetrai Tfs hit oiix ^olt' eXvai fiaviav KaKodaifioviav r' ^rt fiaWov ; IloXXoi /ih ykp rdv 6.vdpij3irtijv 6vt€s irXovToDiri irovTjpoi, 'A8iK0}i airk ^\)\\E^6.fievoi' iroKKol 5' tvres irdvv xprjffTol 'n.p&TTOVin Kaicws, kclI ireivuaLVj pLeri. aov re t& irKelffTa ffiveiffiv. For, according to the life that we men now live, who would not think it to be madness or rather a demoniacal possession ? since many men, who are wicked, are rich, having heaped riches up unjustly, while many, who are good, are badly off and suffer hunger, living with you (Poverty) for most of their lives. Psalm Ixxiv. 16. The day is thine, the night also is thine : thou hast prepared the light and the sun. PSALMS. 87 Cic, De Harusp. Besp., 9. Hac un& sapienti&, quod deorum immortalium nnmine omnia regi gubemarique perspeximus, omnes gentes nationesque superaviraus. We have excelled all nations and people by our wisdom in this, that we have clearly perceived that all things are governed and directed by the authority of the immortal gods. Psalm Ixxiv. 22. Eemember, God, how the foolish man reproacheth thee daily. Horn., Od., i. 264. Oeoiis TCjuerifero al^v eifyras. He stood in awe of the ever-existing gods. Herodot., viii. 144. TlpSiTa ijhi Kol liiyurra, tc5» Seuiii rh AyiKfiaTa Kal ri olKi^fiara ifiire- wpriff/iipa re xal ffvyKCX'^'^l'^'"''' Tolffi iifi^as dvajKaius ?X" Tt)itiip4etv is ri, liiyurra fiSXKov ij irep o/ioKoyieiv T(f ravra ipyaaajnivif. The first and most powerful motive which would hinder us from joining the Persians against the Greeks are the shrines and temples of our deities consumed by fire and levelled with the ground ; these prompt us to the prosecution of a just revenge, and manifestly compel us to reject every idea of forming an alliance with him who perpetrated these impieties. Psalm Ixxxi. 1. Sing aloud unto God our strength : make a joyful noise unto the God of Jacob. Horn., n., i. 472. 02 S^ iravrifiipwi /ioXttjJ Sebv IXdffKOVTO, Kakby delBavres iraiiiova, Kovpoi 'Axaiffii' MATToyres eKdepyop " o Si <(>piva ripirer' &Koiui'. And the sons of the Greeks strove all day long to propitiate "the god, singing a beautiful hymn, delighting the far-shooter ; and he was delighted by hearing it. Plat., Euthyph., 19 or 15 A. Ti 5' ofei SXKo ij Tifii^ re Kal yipa Kal Sirep iyii &pTi 0i.eyov, xdpis. What else do you think that our gifts to the gods are but honour and reverence, and, as I just now mentioned, gratitude ? Psalm Ixxxiv. 4. Blessed are they that dwell in thy house. BIBLE ECHOES. Sophoc, Imi., i. 1. 'Ek A(6s KTrjTTOiS &pouvTat Micoc eiSalfioves 8\/3oi. Happiness is a fruit that springs only in the garden of God. Psalm Ixxxiv. 9. Behold, O God, our shield, and look upon the face of thine anointed. .ffisohyl., Agam., 924. Ibv KparoCvra /laXSaKus Qebs irpStTioBev eitfievus wpoffSipKerai, God from afar looks graciously on him that is mild in 'victory. Psalm Ixxxiv. 10. I had rather be a door-keeper in the house of my God, than to dwell in the tents of wickedness. Euripid., Ion., 131. "KXeivhs 5* 6 7r6yos fioi Oeottriv SoiiXav x^p' ^X^'-'^t Oi dvaroTs aW dBavarois' EO^dfioLS S^ Tricots fioxOeiv 0{/K airoKdfivta. It is a noble lahour to me to be the servant of the gods, not of mortals but of immortals ; I never grow weary of this noble toU. Fsahn IxxxY. 11. Truth shall spring out of the earth ; and righteousness shall look down from heaven. Sen., Be Clem., i. 7. Non alia facies est quieti moratique imperii quam sereni coeli et nitentis. The aspect of a quiet and well-arranged empire is not diiferent from that of a serene and bright heaven. Psalm Ixxxv. 12. Yea, the Lord shall give that which is good ; and our land shall yield her increase. Cic., Off., ii. 24. Nee enim uUa res vehementius rempublicam continet quam fides. For nothing holds the state more firmly together than public credit. PSALMS. 89 Sail., A3,. Cces., ep., 2. Omnia regna, item oivitates usque eo prosperiira imperium habuisse, dum apud eos vera consUia valuerunt. All kingdoms, also states, have continued to floui'ish so long as they were guided by prudent counsels. Psalm Ixxxix. 14. Justice and judgment are the habitation of thy throne : mercy and truth shall go before thy face. Euripid., Fr. Peliad., 3. KaKOts voaoxivTa a6yxvffiv ttoWtji' ^x^'- What God does is never unjust ; though thou seest a confused chaos of good and 111 In the affairs of mortals. Psalm xc. 4. For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night. Hipparch., Ap. Stob., p. 673. 'fis irpds rbv ^i/iiravra alSva i^eri^ovn, Ppaxirarov Ix""'''^^ 0^ dvOponroi As men have a very short period of life when we compare it with aU. time. Cic, Tmc. Qumt, i. 36. Confer nostram longissimara setatem cum «temitate, in eMem propemodura brevi- tate, qua illee bestiolse, reperiemur. Compare our longest life with eternity, and we shall be found in a manner as short- lived as these epliemeral insects. Plutarch, Consol. ad ApoUon., p. 117 E, et iii. c. T6 Si Tvo\i STiwhv6ev i) fUKpbv oidii/ Sia^4peiv Soicei t/jAs t6v &Treipov i,(j>opG>iTi.v alGiva' to, ykp x^'^'i Kal rh. fiipia, Kark ZifUiivldiiv Irrj, (TTi'yp,^ iarlv aipuTTOS, fuSKKov di p.oplov ^paxiraTov ffTiyfiTJs. If thou comparest a life with eternity, thou wilt find no difference between a long and a short space of time. For, according to Simonides, thousands and ten thousands of years are an invisible point, or rather the infinitesimal part of a poinf. Antonin., iv. 35. Hav ^0^/ie/)OC Kal rb fwrj/iovevov Kal rb laniiiovtioiixvov. Everything is only for a day, both that which remembers and that which is remembered. 90 BIBLE ECHOES. Psalm xc. 5, 6. In the morning they are like grass which groweth up. In the morning it flourisheth, and groweth up ; in the evening it is cut down, and withereth. Theognis, Meg., 1020. 'AXX' SKiyo'XpbvLov yiyverai Ibairep &vap "Hp?; Tifiiieffcfa' rb 3' oii\6fievov Kal &p,op(f>ov 'Avrix' Ott^p KetpaKijs yrjpas i}TrepKp4fiarai. Precious youth is short-lived, like a dream, and presently overhead hangs unhappy and unsightly old age. Euripid., Inws., Fr., 17, 5. "^H k{ikKos aijrbs Kapirlp^oi^ re yyj^ ipvTOiS QvrjT&v T€ 7epea* tols p.ii^ aH^erai jSioj, Tflp Si ipBlvei t4 K&Kffepll^eTM irdXu'. There is the same cycle to the fruits of the earth and the generation of men ; in the morning life continues to grow, in the evening we are cut down. Psalm xc. 7, 15. For we are consumed by thine anger, and by thy wrath are we troubled. Make us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evU. Liv., iii. 7. Inops senatus auxilii humani ad deos populum ac vota vertit. Jussi cum conju- gibus ac liberis supplicatura ire paceraque exposcere deum. Ad id, quod sua quemque mala cogebant, auctoritate public^ evocati omnia delubra implent. Stratse passim matres, crinibus templa verrentes, veniam irarum coelestium finemque pesti exposcunt. The senate, unable to discover a prospect of relief for the plague in any human means, directed the people to have recourse to vows and to the deities ; they were ordered to go, with their wives and children, to offer supplications and implore the favour of the gods ; and all being thus called out by public authority, to perform what each man was strongly urged to by his own private calamities, they quickly filled the places of worship. In eveiy temple the prostrate matrons, sweeping the ground with their hair, implored a remission of the displeasure of heaven and deliverance from the pestilence. Psalm xc. 9. We spend our years as a tale that is told. Hor., Od., i. 11, 7. Dum loquimur fugerit invida ^taa ; carpe diem, quam minimum credula postero. While we are yet talking, envious time will be gone ; seize the present moment, trusting as little as possible to the morrow. PSALMS. 91 Luoret. v. 1430. Ergo hominura genus incassum frustraque laborat Semper, et in cnris consumit inanibus sevum. Therefore the human race is always labouring without effect, and spends life in vain cares. Quint., KeeZam., 4, 9. Tota vita hominis unus est dies. The whole life of man is one day. Psalm xciv. 10. He that teacheth njan knowledge, shall he 'not know 1 Euiipid., Hipp., 110. So^oiripovs y&p del PporSiv elvai 6eoi5s. For the gods must needs be wiser than mortals. Plat., Hipp. Maj., c. ii. or 289 B. 'Aj>8piirr Toirwn liTropalvri, iir ip,ol iarai &^e\ri9rivai, dir' airoO. For whatever results from these ill-omened prognostications, it is in my power to derive benefit from them. Psalm xciv. 18. When I said, My foot slippeth; thy mercy, Lord, held me up. 92 BIBLE ECHOE^S. Euripid., Elict., 195. Offroi (TTOPaxiiis, 'AXV eixaiffi Beois tre^l- Zouir' ?Jeis eiafnepiav. WorsMp not the gods with groans but with prayers, and thou shalt ohtain a happy day. Psalm xcv. 7, 8'. To-day if ye will hear his voice, harden not your heart. Epietet., Eneheir., 10. 'Ei^' iK&arov t&v irpoffTnirTlivTOiv /li/iVTiJO ^inarpiipoiv kirl creavrbv ^ryreiv, riva Sivafxiv ^x^'S irphs tt]v xpriaiv airoO. On the occasion of every event remember to turn to thyself and inquire what power thou hast for turning it to use. Epietet., Eneheir., 50. Eis Toiov 0^ in XP^""" ^'a^^XXii rb run/ jSeXrfo'TUP A^covv aeavrbv. How long wilt thou then still defer thinking thyself worthy of the best things ? GeU., Nact. Ait., vii. 3. Samma professio stultitiae est non ire obviam soeleribus cogitatis, sed manere opperirique, ut, cum admissa et perpetrata fuerint, turn denique, uToi quee facta simt iufeota fieri non possum, puniantur. It is the height of folly not to resist the very thought of crimes, but to stay and wait, that when they have been brought about and committed, then at last they may be punished, after the acts done cannot be undone. Psalm xcv. 7, And we are the people of his pasture, and the sheep of his hand. Plat., Fhced., c. 6, or 62 B. 'AX\k rbSe y^ fioc SoKel eS XiyeffOai, rb Oeods etvai ^pwv Toiis iirtfJ.e\ov- pAvovs Kal ijp.as roi/s ApOpdjirovs '4v twv KTyjpATtav rots Qeocs elvat. This appears to me to be well said that the gods take care of us, and that we men are one of their possessions. Psalm xcvi. 8, 13. Give unto the Lord the glory due unto his name : bring an offering, and come into his courts. For he cometh to judge the earth. Horn., n., xxiv. 425. ''Q T^Kos, i? /»' &ya8bv xal ha.laip,a SUpa SiSoOvai 'ASavdrois. . . 1^ oi A.Ttep.rliaavTO Kal h 6avdToi6 irep a?crj;. PSALMS. 93 My child, it is surely good to bestow becoming gifts on the immortals ; . . . therefore they have remembered him even in the hour of his death. Psalm xcvi. 9. worship the Lord in the beauty of holiness ;. fear before him, all the earth. Plat, Leg., iv. c. 8 or 716 d. T$ /iix &ya6(f 6ieai koX TrpoaaiiCketv S% to7s 6eoU eixaU Kal AvaB'^/iacrt xal ^v/nrdffri Bepairdq. 6e(ov KaXkiffTOV Kal dpiffTOV Kal Avvtri/iiiTaTov vpbs rbv eiSat/iova ^lov koX dij xal diatpepdyTUS irpivov. For a good man to sacriiice to and be conversant ever with the gods by prayers and offerings and every kind of attention, is a conduct the most beautiful and best, and the most conducive to a happy life, and, moreover, pre-eminently becoming. Psalw, xcvi. 13. For he cometh, for he cometh to judge the earth : he shall judge the world with righteousness, and the people with his truth. Hor., Od., iu. 1, S. Eegum timendorum in proprios greges, Beges in ipsos imperium est Jovis. Kings are shepherds of their people, but the power of Jove is over kings them- selves. Tacit,, Ann., xv. 24. Di quamvis potentium populormn arhitri. The gods are judges of nations, however powerful. Suet., Jul. Cos., 6. Deorum ipsi in potestate sunt leges. Kings themselves are in the power of the gods. Quint. Curt., iv. IS, 13. Profecto, si qua divinse opis augmia human^ mente conoipi possent, deos stare secum. Assuredly, if any anticipation'of divine aid could he conceived in the human mind, the gods are on his side. Psalm oii. 27. But thou art the same. Plat, Timcem, 5. T6 iv piv del, yheinv Si oiK ^X""- That which is ever-existent and has no generation. 94 BIBLE ECHOES. Psalm, ciii. 6. The Lord executeth righteousness and judgment for all that are oppressed. Sophoc, (Ed. Tyr., 549. Et Tot vofjU^€Ls &vSpa trvYY^^V KtiKdi Apwy odx ix^^^^t-v rijv diKTjVy oitK eS tppovecs. If thou imaginest, wlieii thou injurest thy neighbour, that punishment will not overtake thee, thou wilt find thy mistake. Sophoc, Fr. Incert. GeoO 5^ irKyjy'^v odx iirepTnjS^ ^poT6s. Man cannot escape the strokes of divine punishment. Euripid., Fr. Incert. Ti 74/) oiK dpS&s vpaaffbuev', dpBus Tots Trpoffffovaiv KaKbv ^X^e. If we commit any injustice, punishment comes upon us justly. Euripid., Fr. Incert. "Eff^', tbs ^otKec, ^ffTLV oix opihfxevov Tots ^WfflV T}fUV, oOd^ irp0(7S0KiijJJ.€V0V Aaif/.6i'iov, 4 fi^Xei rot toG ByijToO ^tov. There is a God, as it seems, near us, not seen hy us nor expected, who watches over the affairs of man. Euripid., Fr. Fhryx. "Otrrts 5^ 6vt}tQiv oUrai roitp' 7jfi4pav "KaKdv TL Trpdffffcijv roits Beoiis XeXij^^j^at AoKec irovTjph Kod Sokojp dX£(r/ceTat, "Or dv ffx^\v^ &yov(ra Tvyxdvei, ALktj, TL^a. 96 BIBLE ECHOES. It seems easy in very truth to say that there are gods. In the first place we have the earth and the sun and all the stars, and then the seasons so beautifully arranged and divided by years and months. Plat., PhiUb., c. 16 or 28 D. TASe tA KaXoi/ievov S\oi> vovv Kal (ppbviialv Tiya SaviiaaTTiv riiii. KaKdrepov fiXXo 6aKd(T(r'i]S "AvSpa ye avyxeSai, el Kal fioKa Kaprepbs elri. For I say that there is nothing worse than the sea to confound and weaken a man, even if he be very strong. Psalm cvii. 27, 28. They reel to and fro, and stagger like a drunken man, and are at their wit's end. Then they cry unto the Lord in their trouble, and he bringeth them out of their distresses. jEschyl., Choeph., 201. 'AXV elSiras jk^v toi>s Beois Ka\oi/ji.e6a, O'lotfftv h -xeiiiwin^ vavrlKtjjv SUtjv, ^Tpo^oOfieO^' e£,5^ XPV Tvxelv (rojTTjplas, XfiiKpou yhoiT hv <7ir^pfJ.aTos p.4yas irvdp.'^v. But we invoke the gods, who know in what a stormy sea of trouble we are tossed to and fro like sailors ; but if it be their will that we be saved, a great stock shall spring out of a tiny seed. Psalm ex. 1. The Lord said unto my Lord, Sit thou at my right hand. CaUimach., AdApoll., 28. Aivarai yd,p, irel Au Se^ihs ^arai. For Apollo is able, since he sits at Jove's right hand. PSALMS. 1)7 Psalm cxi. 2. The works of the Lord are great, sought out of all them that have pleasure therein. Cio., Tusc. Q^cest., v. 24. Quo gaudio affici necesse est sapientis nTiimniti, qanm sidera viderit innnmerabilia ccelo inlieeieiitia. With what joy mnst the mind of the wise man be affected when he beholds the innumerable stars bespangling the heavens. Psalm cxi. 10. The fear of the Lord is the beginning of wisdom. Plat., Ep., 8. 'AttA BeSai xp^ w&vra &pxJ>l>J^ov i,el \4yeu> re xal voeiv. It is right to speak and to think always beginning with, an invocation to the gods. Plin. Min., Paiiegyr,, i. 1. Bene ae sapienter majores instltuemnt ut rernm agendarum ita dieendi initlom a precationibus capere, quod nihil rite nihilque providenter homines sine deorum im- mortaUum ope, consilio, honore auspicarentur. Our ancestors determined weU and wisely that all our proceedings should be begun by prayers to the gods, because men could undertake nothing wisely and with prudence without the aid, the advice, and the worship of the immortal gods. Psalm exiv. 4. The mountains sMpped like rams, and the little hills like lambs. Virg., EcI.,'y. 62. Ipsi IsetitiS. voces ad sidera jactant Intonsi montes ; ipsse jam carmina rapes. Ipsa sonant arbusta : deus, deus ille, Menalca ! The very wooded mountains send forth shouts of joy to heaven ; the very locks and groves sing, " He is a god, a god, Menalcas." Psalm cxv. 3. But our God is in the heavens ; he hath done whatsoever he hath pleased. Soph., Meet., 175. 'EoTt /tiyai iv oipavf Zeis 3s i^opS, vAvra Kal Kparivei. There is a mighty Jove in heaven, who overlooks and governs all things. H 98 BIBLE ECHOES. Sen., i)e Pro»., ii, 4. Fatrium hat)et dens adyersos bonos Tiros animtun, et illos fortiter amat. God has a fatherly mind towards good men, and he loves them very much. Psalm cxvi. 10. I believed, therefore have I spoken. Puhl. Syr., SmX., 365. Licentlam des linguse, qnum verum petas. Give licence to thy tongue when thou seekest what is true. Isidorus Pelusiota, 1. ii. E'pist. xiv. Bi Btius elirelv, Si/us Kal d,\jievSav imkp d\riBelas &yarit6iieyov. If it be allowed to speak, it is allowed also not to lie when contending for the truth. Psalm cxvi. 15. Precious in the sight of the Lord is the death of hia saints. Herodot., i. 86. Ilp6s re Toirouri, SeUravra t%v rlaa>, Koi iiriKe^d/jtevov s oiS^v efij t&v h &i>9pilnroun apU dvBpiiirois QeoO. If God be on our side, there is nothing to be afraid of by man. Euripid., Fr. ErecMh. (Stdbceus, Tit., 54, 12). 'Os aiv 0eol''' ^^'^>' ^^ /'■'h P^f- Wise generals ought to see that heaven is on their side, and not fight against the wiU of the gods. Psalm crviii 15. The right hand of the Lord doeth valiantly. PSALMS. 99 Cic, BiiAa., i. 61. Stabit illud quidem, esse deos, et eonun providentiS mundum administrarl, eosdeia- qne consulere rebus buinanis, nee solum uniTersis, verom etiam singulis. This indeed will stand true, that there are gods, and by their foresight the world is managed, and these same beings attend to human affairs— not only those of all mankind, but also to those of each indiyidual. Pmlm cxviii 16. The right hand of the Lord is exalted; the right hand of the Lord doeth valiantly. Cic., lAg., 6. nt nemo mirari debeat, humana consUla dlvind necessitate esse superata. So that no one need wonder that the counsels of man were overruled by divine necessity. Psakn, cxix. 9. Wherewithal shall a young man cleanse his way 1 By taking heed thereto according to thy word. Zeno, Fr. {Stoiceus, Appendix, 42). ?X<" oOs ii,d\t» jToX^TOis eAffToffSffi SaliMves, BpTret KardpTifis (v/ji^opii, irpbs rdyadd. If God be on. your side, fortune glides downhill towards good. Psalm cxxvi. 5. They that sow in tears shall reap in joy. Horn., J7.,v. 484. /iaxpioev ye\d(rar)s xBhva. Siav, "S/ievos dfi-^a-eis, SKlyov irepl XEipAs Hpyap, 'AvtUl Sefffieiav KeKovi/jtivos, oi /idXd xiU'lpt^V Oio'eis S' in r&5' li\6(j>iKov Set etvai rbv iyaShv &vSpa, Kal (piX&TraTpiv, Kal irvHiuaeiv toIs 0f\ois Toii ix^po^h ""'^ (ruya7on-fv rods ^l\ovs. For it is heooming for a good man to be a lover of his friends and his country, to hate the enemy along with his friends, and to love their friends. Psalm cxxxix. 23, 24. Search me, God, and know my heart ; try me, and know my thoughts ; And see if there be any wicked way in me, and lead me in the way everlasting. Stobaeus, Fr. Tit, i. 48. Ei /SoiiXet &ya9hi etvai, jrpwTov irJorcwoy, Sn /taxis et. If thou wish to be good, first believe that thou art bad. Hor., Ep., i. 14, 13. In culpS. est animus qui se non effuglt ung[uam. In the mind alone the fault lies — ^the mind that can never fly from itself. Hor., Ep., i. i, 4. Quid nunc te dicam facere. An taciturn silvas inter reptare salubres, Curantem, qtiidquid dignum sapiente bonoque est ? What shall I say that thou art now doing : that thou art sauntering silently amidst the healthful woods, meditating on what is worthy of a wise and good man ? Hor., Ep., li. 2, 205. Non es avarus : abi. Quid? osetera jam simul isto Cum vitio fugere? caret tibl pectus inani Ambitione? caret mortis formidine et ira? Somnia, terrores magicos, miracula, sagas. Nocturnes lemures, portentaque Thessala rides ? Natales grate numeras ? ignoscis amicis ? Lenior et melior fis accedente senecta? Quid te exemtS, juvet splnis de pluribus un&? Thou art not avaricious : be it so, I acquit thee of the charge. Well then. Art thou equally clear of other vices? Art thou not ambitious? Art thou without the fear of death and without passion? Dost thou laugh at dreams, magic illusions, rbiracles, witches, nocturnal apparitions, and ThessaUan prodigies? Dost thou observe with pleasure the passing of thy years, forgiving to thy friends? Dost thou become gentler and more coindieous as old age approaches? Of what use is getting rid of one failing iu the midst of so many? PSALMS. los Sen., Ep., 28, 7. Quantum potes, te Ipse ooargue, inquire in te ; accusatoris primum partibus fungere, deinde judiois, novissime deprecatoris. As much as in thee lies, reprove thyself, inquire and search into thyself, play the part first of an accuser, then of a judge, and lastly of a suppliant. Psalm cxliv. 4. Man is like to vanity : Ms days are as a shadow that passeth away. SopKoc, Ino. Fr., xxyii. 3. i2 dPTfrbv &v5p(av Kal TaKaiirupov y^vos. i2s ovdip ifffikf, -jry^Tjif, aKuutrtv eUdres, Bdpos irepuTffbv 7^5 ivaarpta^UfiL^ot. wretched, truly wretched, race of men ; for what are we but shadows, a mere mass of clay, wayfarers on the earth ! SophocL, 4}<^t 126. '0/)£ y&p i}fw,s o6dh ivras SXKo ir\iiv E?SwV 8 alXirrov Pf Sia vAvTa $€(f reXitrai, xal iviivvrov oiSii). All things should be hoped for, since there is nothing that may not be hoped for : there is nothing which the power of God may not accomplish. Psal/m cxlvi 5, 6. Whose hope is in the Lord his God ; Which made heaven and earth, the sea, and all that therein is. PSALMS. 107 Soph., Fr. Incert. Efs Tois &\ri6elaura>, eTi i riyf adiia, v6ot Si ol i/iireir^KcurTai. He (Cupid), is naked so far as his body is concerned, but his mind is shrouded. Proverbs vi. 18. An heart that deviseth wicked imaginations. Cic, Pro M. Tutt. Fr., 61. Hsec tacita lex est humanitatis, nt ah homine consilii non fortunse poena repetatur. This is the tinspoken law of the hnman kind, that man is required to suffer for the intention, and not for the result. Sen., ConProv., v. 32. KoQ erentos imputari debet cujusque rei, sed consilium. It is not the event, hut the will that ought to be considered. Sen., Controv., iv. 7. Scelera quoque quamvls. extra exitom subsederunt, puniuntur. Wicked intentions, though they have been unsuccessful, are worthy of punishment. Quinta, Deo!., 281. Numquam mens exltu sestimanda est. The mind's intention is not to be weighed with the result. Proverbs vi. 23, Keproofs of instruction are the way of life. 112 BIBLE ECHOES. Aul. Gell., vii. 3. Adversse res edomant et docent, qnid opus sit facto ; secundsB res Isetiti^ transyer- sum trudere solent a recte consulendo atque intelligendo. Adversity subdues and teaches what ought to be done ; prosperity is wont to turn man away through joyousness from right thoughts and a wise understendlng. Proverhs vi. 35. He ■will not regard any ransom j neither ■will he rest content, though thou givest many gifts. Horn., B. ix. 379. 'Ex^/jA S4 /tot Tov Swpa, Hu Si /ur iv Kapbs oKrj7, Oid' et fioi deKdKii re Kal elxotrdKis rSaa Soirj "Oaaa ri ol vvv iarl, Kal et irofley SK\a -y^TOiTo, OiS' et /ioi rhffa Soli) Sera \j/diju>,86s re Ktvis re, OiSi Kev &s (n Bv/iiiv ifiiiv weUrei' 'Aya/ii/ivup. His gifts are hateful to me ; I regard him no better than a slave, not even if he ■were to give me ten or twenty times as many as he no'w offers, and if some ■were added from some other quarter, not even if he would give me as many as the sand of the sea or the grains of dust, would he thus gain over Agamemnon. Proverbs ■viiL 27. When he prepared the heavens, I ■was there : ■when he set a compass upon the face of the depth. ^sohyl., Ewm., 827. Kal /cXfSas otSa Sii/iaros /livri BeHv, 'Ev if Kepavvbs ianv ipayuriJiii>os, I alone of gods know the keys of the abodes in which the thunder is sealed up. Proverbs x. 1. A ■wise son maketh a glad father : but a foolish son is the hea'mess of his mother. Euripid., Supp., 1102. Harpl S' oiSh ijSiov TipovTi Bvyarpis' &paivwv Si piel^oves ^vxal, yXvKetai S' tiaaov is donreA/iaTa. Nothing is sweeter to an aged father than his daughter ; the spirit of a son is higher, but a daughter's love is his chiefest comfort. Sen., Ep., 94. Beverentia frenat animos ac vitia compescit. Respect to parents curbs the spirit and restrains vice. PROVERBS. 113 Proverbs x. 7. The memory of the just is blessed. Euripid., Fr. Tern., i. 3. 'kptr-i) ye, kKv BdvTi tis, oiiK i,vt)KKvTai, Z^ 3', oiKir' SvTO! (Tciyuoros" KUKolai Se 'Airavra ippovSa ffvvBavbvB' inrb xdovb^. A virtuous life even at death does not perish, but lives on, when the body moulders ; but when the wicked die, everything dies with them; and is buried in the earth. Enrip., Fr. ErecMh., 11. Z^x 0i!/u ii&Wov Tov /SX^Treic Tois ht] KoKGa. I maintain that those who have died honourably are alive, rather than that those live who lead a dishonoured life. Sen., DeBmef., iv. 30. Non sine latione sacra est magnarum virtutum memoria. It is not without reason tliat the remembrance of great virtues is sacred. Tacit. Awn., ii. 71. Non hoc prsecipuum amicorum. munus est, prosequi defunctum ignavo questu, sed quae voluerit meminisse, quse mandaverit exsequi. To show respect for the dead with idle waUings is not the principal oiBce of friends — ^it is to remember his dying wishes, to fulfil his last injunctions. Proverbs x. 9. He that walketh uprightly walketh sureJy. Hor., Od, iil. 3, 1. Justum et tenacem propositi virum, — Si fractus illabatur orbis, Irapavidum ferient ruinse. The just man, firm to his purpose, — even if the universe were to fall in pieces around, the ruins would sti^e him undismayed. QaintiL, Declam,, 294. Nihil est quod timeas, si irmocens es. Thou needest fear nothing, if thou art innocent. Proverbs x. 15. The destruction of the poor is their poverty. Theognis, Eleg., 173. "AvSp' iyaBiv irech? irivTav ddnvrjcL fioKurra Kal y-Zipas woXioO Kipve Kal ^TrtdXou, "Hi" Sii XP^ eiyovTa Kal is ^aBvKi)Tea trbvTov "Biirreiv Kal verpiuv, Kipve, Kar ijKi.pdTuv. Kol y&p Aviip irevlri SeSp/rniivos aire n elireiji OW Ip^at SivaTai, yXuxrcra Si ol SiSerai.. I 114 BIBLE ECHOES. Poverty most of all things depresses a noHe man, more even, Cyrnus, than hoary age and hot ague. It in truth he ought to flee, casting himself into tiie depths of the sea and down steep rooks. For every man subdued hy poverty can neither say nor do anything, but his tongue is tied. Amm, MarCj.xxix. 1. Angustiis paupertatis attriti : cujus metu vel in mare nos ire prSBoipites suadet Theognis, poeta vetus et prudens. Worn out with the distresses of the most miserable poverty : for fear of whicli that wise old poet Theognis advises a man to msh even into the sea. Proverbs x. 19. In the multitude of words there wanteth not sin : but he that refraineth his lips is wise. Find., Fyth., i. 157. Kaipbii el (pBiy^aio, iroWuv HeLpara cvvrcu'iiffais 'Ez* ^paxetf ix^liav ^ireraL Mw/tos &vBpiinrav. If thou speakest suitably, comprising in few words the sum of many things, less envy will follow from men. Find., Pyfh., ix. 134. BoiA 5' iv iMKpoun irmxlWeiv, dfcoA i.eis' 'A.yei t' iperhv oix alcx'-"" ^wSs- He is astonishing for his strength, and heautifnl to hehold ; he brings valour not inferior to his external appearance. Sclerias, Fr. Stoi. T., 2, 9. noXXo(v (TTop,6,ruv 'Ap6p.ov t' d^poffivas TA riXos S*i(rTi;x'a. Misery is the end of unbridled tongues and lawless folly. Proverbs xii. 21. But the wicked shall be filled with mischief. Herodot., Tii. 133. "0 Ti dk Tolai ' AJdrivaloiat ravra vov^aa-i. rois K'^pvKas cvviiveiKe 6,veS{\rirov yep^crdai, ovk ixa eXirai, irK^v &Ti ir^iiuy r/ X'^PV "oi il t6\is iSij'CihBiif dXXa rovTO oil Slit, Tairiiv ttiv ahlriv doic^u yeviaBau The city and country of the Athenians were afterwards laid waste ; but that they sufiered thus in consequence of their treatment of the ambas- sadors is more than I will assert ; indeed, I can by no means ascribe it to that cause. Herodot, viii. 109. T(i5e y^p oiic TifieU Karepyaadfieda, dXXi 0eoi re Kal ijpues, ol iipBimniaav AvSpa. iva, TTJs re 'Airlris Kal t^s Eipdmr]! jSao-iXcCirat i6vTa &v6'i)Tas tA airiov tou irapeivTOS /ca/coC' o! di When the prophets were asked respecting the cause of the present calamity, they replied, that it was because they had unjustly deprived Evenius of his sight. CEbs., B.C., ii. 12. Hostes inopinato malo turbati deorum iift perculsi. Tlie enemy, overwhelmed by sudden misfortune, were destroyed by the anger of the gods. Proverbs xiL 26. The righteous is more excellent than his neighbour. Aristot. Eth., iii. 3. Kar' 6Xii&€iav 6 6/ya6hs pJivos Ti.p/riTbs. In truth, the good man is alone worthy of honom. Sen , Ef., 90. Inter homines pro maximo est optimus. Among men the righteous is the mightiest. Proverbs xiii. 5. A righteous man hateth lying. Horn., Odyss., iii. 328. ^eOSos S' oiiK ipiw /juiXa yhp ireTvvjjJiios iarlv. He will not tell a lie, for he is of the test principles. Proverbs xiii. 24. He that spareth his rod hateth his son : but he that loveth him chasteneth him betimes. Petroh., Sat., iv. 1. Parentes objurgatione digni sunt, qui nolunt liberos sues severe lege proiicere. Parents are worthy of reproof, who are unwilling that their children should benefit by severe correction. Proverbs xiii. 25. The righteous eateth to the satisfying of his soul : but the belly of the wicked shall want. Oic, CaH., 19. Yitium ventris et gutturis non modo non minuit setas hominibus, sed etiam auget. Age does not only not diminish, but even increases, the vices of the belly and the throat. PROVERBS. 119 Proverbs xiv. 34. Bigliteousness exalteth a natioiL Cic, og., i. 25. Onmino qui Teipublicae praefaturi sunt, duo Platonis prsecepta teneant : tJnum, ut utilitatem civium sic tueantur, ut qusecunque agunt, ad earn referant, obliti commo- dorum suorum : alterum, ut totum corpus reipublicae curent : ne, dum partem aliquam tueutur, reliquas deserant. Above aH, let those who are to rule a state observe those two precepts of Plato : One, that they attend to the good of the citizens in such a way that all their acts refer to it, forgetful of their own interests : another, that they include the whole body of the state, lest, while they are attending to one portion, they should be neglecting the rest. Anun. Marc, xxv. 3. Justi esse finem imperil ohedlentium commodum et salutem. The advantage and safety of subjects I3 the end of a just government. Proverbs xv. 3. The eyes of tlie Lord are in every place, beholding the evil and the good. Horn., Odyss., iv. 468. 6eoi S4 re Trdxra taaffiv. The gods know all thinga. Horn., Odyss., viii. 280. 'HAios, 8s iriivT i(popg, Kal irdvT ivaKoiei. The sun, who sees and hears all things. Hesiod, Works, 267. TlAvra Idiiv Aibs 6ip6a\fws Kcd irdvTa vo^ffas. The eye of Jove that sees and understands all things. Plutarch., Marcell., 7. '0 Md/JKeXXos TTjois rbv oipavbv elirev. '0 fi£y£\a Kal i)yeii6viav Ipya Kal irpi^eis 7repi^\iirtiiv iv TroKiptois Kal fiix"^^ ^epirpie ZeO, /juiprdpoiuil dk /xeyaX-riTopa Bvpiiv "lo-Xe"' ^v (TTi]Seaai,' CKo(j>poaivi] yd,p dpielyav. PROVERBS. 123 Do ttou restrain thy haughty spirit in thy breast, for better far is gentle courtesy. Menand., Vr. In. Ei 7ip aifibSp' dXyeis, nr/Siv iipeSurnivos Upd^s vpoTreTuis, dpyijs yip &\oyl re rots KaKoti Oi5k iaro) oiShi Kpeuraov oUelov 5' cD ^taBi, nifr' ifii, M&p(TUji, 'Ey X'^/"'''' K/jfyjis, /i'^t' &v t6 ya toCtoi' di/dcris. But do not thou, good Morson, decide in my favour, nor, on the other hand, help this man as far as you are concerned. Proverbs xviiL 7. A fool's mouth is his destruction, and his lips are the snare of his soul. Incert., Apud Grot. 'H y\wtr(7a iroXXoJs els SKeSpov ^aycp^ The tongue has bronaght many to destruction. Proverbs xviiL 24 A man that hath friends must show himself friendly ; and there is a friend that sticketh closer than a brother. Cic, Ami(At., 6. Quid dulcius, qnam habere qui cum omnia audeas sic loqui ut tecum ! What is more delighttul than to have one with whom one may dare to converse as with oneself 1 Sen., De Tramq., 7. Nihil seque oblectaverit animum, quam amicitia Melis et dnlcis. There will be nothing so delightfiil as a farthful and pleasing friend. Proverbs xix. 8. He that getteth wisdom loveth his own soul. Amm. Marc, xiv. 11. Hominis salus beneficio nullo pensatur. The life*f a man cannot be put in the balance with any kind of services. PROVERBS. 125 Proverbs xix. 9. A false witness shall not be unpanislied ; and he that speaketh lies shall perish. Horn., Jl., iv. 235. Oi yip iirl rpevSitrai irar^p Zeis itraer' ipaybs. For Jove shall not assist the Uar. Euripid., Med., 1392. lis Si xXiei Kal ^eiyairdTov ^ What god or deily wiU hear thee, thou perjured man and traitor to the lights of hospitality - Xen., Anab., iiL 1, li. 'AyaroBh-ai 5' o2 Qeol eUriv, d aim Ji/un, iiis eUAsy tTOVToi, oirot pir yip airrois hriupKriuurL. The gods are the guardians of battles, who wiU he on our side, as is right, for our opponents have sworn falsely. Lncan., viL 349. Cansa jiibet melTor snperos sperare secnndos. Onr cause 1>emg the 1>etter one makes ns bope that the geds will be propitious. Proverbs xix. 17. He that hath pity npon the poor lendeth unto the Lord ; and that which he hath given will he pay him again. Sen., De Bene/., 1. 1. St magni animi et honi propriom. est non foietam beneficiomm seqni, sed ipsa. This is the part both of a great and good mind^ not to pursue the fruit of benefits, but benefits themselves. Proverbs xx 1. Wine is a mocker, strong drink is raging; and whosoever is deceived thereby is not wise. Pind., Nem., ix. 118. QapacCKia SI irapi, Ti-ptfT^pa (pwvh ylrerai. The voice becomes bold by the side of the wine-€up. Athenaeus, xi. 413 c. OTyos ivaye yipovra Kal oHk H^ovra xopeiJeu'. Wine compels the old man, even against his wUl, to dance. 126 BIBLE ECHOES. Ovid., Vast., v. 3, 10. Ebrius incinctis philyrA conviva capillis Saltat, et imprudens vertitur arte meri. The drunken guest, with his hair bound with the linden tree, dances, and, foolish, turns round under the influence of wine. Proverbs xxi 14. A gift in secret pacifieth anger, and a reward in the bosom strong wrath. Horn., II, ix. 119. 'AW iirel iMrdfirji' (ppeal '\evyaK4ri(n viB-fiiras, *A^ i60i(tj ap^o'ai. SSfievaL r' 6,TrepdffC diroiva. But since I have erred and followed my baneful passions, I wish again make him my friend, and to give immense gifts. Horn., II., ix. 522. Oiiroj Kal tCjv irpbffBev iTrev$6fi€$a K\^a dvSp&jf 'Hpiiux, Sre Kiv Tw' ^7rif(i0eXos xb\os Xkoi, AapriTol re ttAovto irap&fip'qTol t' iirhaffw. Thus we hear old heroes praised, that when a violent passion seized them, they were gained over by gifts and suppliant words. Plat., Mepuh., iii. 4 or 390 E. Aiopa deois ireideL, Sup* aldoiovs /SacrtX^as. Gifts persuade the gods and revered kings. Arrian, Exped. Alex., vii. 29. MSpii yhp iixovye SoksI Ida-Ls afiaprlas, 6p,o\oyeti> re kixapravbvTa, Kal brjkov etvai iir* aiiT^ fierayLPiba-KOVTa. For I think that the only remedy for sin is confession and acknowledg- ment of it, and an evident proof of penitence. Proverbs xxi. 25. The desire of the slothful kUleth him ; for his hands refuse to labour. Sen., Contr&v., i. 8. Interdum continuatus labor flrmiores facit : scepe quod corrohoraverat, desidla eon- sumpsit. At times continuous labour strengthens the body : sloth often wastes away what labour had made strong. Dionys. Cat. Plus vigila semper, nee somno deditus esto : Nam dlutuma quies vltiis allmenta minlstrat. Be always on the watch, and give not thyself up to sleep : for long rest furnishes food for vices. PROVERBS. 127 Proverbs xxiiL 5. Wilt thou set thine eyes upon that which is not ? for riches certainly make themselves wings ; they fly away as an eagle toward heaven. Sophool., AM., vi. 1. T£s 5^ iroT^ 6\^oy ^ fi^yav Beirj ^porov "H iimpbv, ilToi /iTiSa^oO n/uiijsvoi' ; Ov y&,p wot' avTuv oid^v iv rairQ fi4yei. "Wlio, pray, should regard the weal or woe of man as big, little, or nothing at all ? for none of them ever remain the same. Euripid., Inc. Fr., 23. 'Opjs Tvpdmovs Sii, /laKpwv Tji^Tip.h'ovs 'Us fuicpa. Til, (T£KKovTa, xal fd' fip-ipa Tbv fi^v KaSeTXev i^pddev, rhv d' t;/}' &vta' 'TirdiTTepos 5' 6 JIXoutos' oTs yhp ^p ttot^, 'Ef iXirlSiav nTTTOvras {nrHovs dpQ. Thou seest what a small thing may trip up princes who have long grasped a crown ; one day throws down one and raises up another, but riches are more giddy ; for I see those who once enjoyed them fallen from their high estate. Proverbs xxv. 15. By long forbearing is a prince persuaded. Tacit, Agric., 42. Sciant, posse etiam sub malis principibns magnos viros esse, obseqniumque ao modestiam, si iudustria ac vigor assint, eo laudis excedere, quo plerique per abrupta, sed in nuUum Beipublicse usum, ambitiosa morte inclaruerunt. Let them Iniow that even under bad princes men may become great, and that humbleness and modesty, if united to industry and energy of character, may rise to a high point of public esteem, equal to that which many others, by dangerous paths, have reached without benefit to their country, by an ambitious death. Proverbs xxv. 21, 22. If thine enemy be hungry, give him bread to eat ; and if he be thirsty, give him water to drink : For thou shalt heap coals of fire upon his head, and the Lord shall reward thee. Val. Max., iv. 2, 4. Speciosius aliqoanto injurise beneflciis vinountur quam mutui odii pertinaci^ pen- santur. Injuries are overcome somewhat more nobly by kindnesses than they are requited by the obstinacy of mutual hatred. 128 BIBLE ECHOES. Proverbs xxvl 21. As coals are to burning coals, and 'wood to fire ; so is a con- tentious man to kindle strife. Horn., Odyas., ii. 85. 't^j/aybpi), nivos dtrxfre, vaiov hiTes Proud, insolent, what dost tliou say ? heaping reproaches upon us, and besprinkling us with thy foul tongue. Proverbs xxvL 27. Whoso diggeth a pit shall fall therein ; and he that roUeth a stone, it will return upon him. Hesiod, Works, 265. Of airifi Kaicli, reix^i Avijp SKXifi Ko/ci Tei!x<<"', 'H 5^ KaKii ^vKii rif Pov\ein KaKlaTrf. For himself a man works evil who works evil for another, and the evil counsel is worst to him who has devised it. Pausan., ii. 9, 5. Ilo/jeSiJXwira 61 T<£Se SjnbSiv is ri 'S(n6Sov aiv 6e^ ireiroojuhiov, rhv hr' &XKov ^ov\e6ovTa &8iKa is avrbv irpOnov rpiTreoy. I have shown these things incidentally, referring to the saying of Hesiod, suggested by God, that he who devises evil for another finds that it turns first against himself. Proverbs xxviL 1. Boast not thyself of to-morrow ; for thou tnowest not what a day may bring forth. Simonides, Fr. (Stohceus, Tit, 105, 9). "Avd-piOTTOs eS)v fi'fjTroTe tpi^trris &Ti ylyv-eroB, Mr/S' S.vSpa ISdv (dX/SioK) S(r(7ov xp^'">v 'laaerac ClKeia ydp, oi)5^ Tawirrep^ov p,vLas OijTOJS d jierdtrraffts.. Being a man, (Jo not say what will be to-morrow, nor, seeing a man happy, how long he will be so. For the vicissitudes of fortune are swift, more so than the rapid whirling fly. Sophool., Ajax, 1419. H TToXXoi ^poTots %(TTLv iSoOaiv TvSivai ■ irplv ISeti' 8' oiSeis /idPTiS Tuv p.s'KKivTtav S n irpi^ei. It is by sight that men know many things, for until to-morrow stands before their eyes no mortal seer knows what to-morrow wiU bring forth. PROVERBS. 129 Euripid., Orest, 979. But in the long lapse of time Ms share of sorrow cometh to every man ; for the life of man is full of uncertainty. Amm. Marc, xxri. 8. Qnivis 1>eatus versi rota fortonffi ante Tesperum potest esse miserrimus. Any happy man ty the mere tttm of the vrheel of fortune may l)e before evening most wretched. Hacroh., Sat, i. 7. Nescis quid vesper seros vehat. Thou knowest not what the late evening may bring forth. Proverbs xxvii. 4. Wrath is crael, and anger is outrageous. Epichann., Fr. OiSk e& oiSiv iiei' ipyfii Kwri, rplnroii povXeierai. No one roused by passion can deliberate as he ought. Euripid., Fr. j^ol. 'Opyy yhp 8tms eiSius xapfferat "KaKus reXeurp" ir^eicrTa yltp a^dWei ^poTois. "Whosoever goes headlong along the path, whither passion leads, comes to a bad end ; for it makes men greatly to err. Euripid., Med., 1079. "Offirep pjeyldTUv afrios KaKtiv jSporois. Anger, which is the cause of the greatest evils to men. Hor., Od,, iv. 1520. Non ira, quae proondit enses, £t miseras inimicat urhes. Anger, which sharpens swords and embroils wretched cities. Proverbs xxvii. 8. As a bird that wandereth from her nest; so is a man that wandereth from his place. Sen., Ep., 12. Non oonvaleacit planta, quse ssepe transfertur. A plant does not thrive that is often transplanted. Proverbs xxvii. 14. He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him. K 130 BIBLE ECHOES. Horn., II., X. 249. Mijr' dp /le /tiiV atvee n'fyre ti veUei. Neither praise me over much nor blame me. Theognis, M., 611. It is not difficult to blame our neighbour, nor yet to praise him. Demooritus, Fr. (Stohceus, Tit., 2, 37). 'Eo-ri l>q,5iov ixiv iiraivetv ft fi^ xpht '^"■^ tpiyeiv ' kK&Tepov Sh wovripov tivos ijBovs. It is easy to praise and- to blame what one ought not ; both belong to a bad character. Proverbs xxviL 17. Iron sharpeneth iron; so a man sharpeneth the countenance of his friend. Sen., Ep., 6, 4. Nulliua boni, sine socio, juounda possessio est. The possession of no good tiling is pleasant without a companion. Sen., Bp., 9, 14. Ut aliarum nohis rerum innata dulcedo est, sic amicitise. As the delight of other things is inborn in ns, so also of friendship. Proverbs xxvii 22. Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet wiU not his foolishness depart from him. Epictet., Dissert., ii. 15, 13. "iitrre /iot doKd, 6 irp&repov 'r}yp6ovv, vvv elShai, rl cirri rb iv ry awridelq, XeYi/neco^, Wapov oflre irelaai oire primal ian. Ml} /i04 7?i'0iT0 (pCKov ix^i-" ffoipbv p.tt3pbv' Avffp^raxet.pta'TbTepov oijSh iari. So that methinks that I now know that of which I was before ignorant, the meaning of the common proverb. That you can neither persuade nor break a fool. May it never be my fate to have a wise fool for my friend ; for nothing is more untraotable. Proverbs xxvii. 23. Be thou diligent to know the state of thy flocks, and look well to the herds. Hom., Odyss., xr. 88. Boi5\o/iat ijdrj veiffBai i^' ijfih-ep' ' oi yb.p ^Trurdev Odpov Idjv KaT^Xecirov iirl KTedTeatriy ifiotatv "H H /ioi iK fieydpav KeL/i.'/jKiov itr8\bv Skrirai. I wish now to return to my lands, for'I have left no guardian over my property, lest any of my possessions should be stolen from my house. PROVERBS. 131 Cic, Quint., 15. Proverbs xxviii. 1. The righteous are bold as a lion. Pecimiam si cuipiam fortmia ademit,.aut si alicujus eripuit injuria, tamen, dum ezistimatio est Integra, facile consolatui honestas egestetem. If fortune deprived any one of money, or if the injustice of another took it away, yet, provided his reputation is unsullied, honour easily makes amends for poverty. Proverbs xxviiL 10. He shall fall into his own pit. Tacit, Ann., iii. 57. IiIinsB quldem hostiles in ^sos vertehant. The tlireats against the enemy recoiled upon themselves. Proverbs xxviii. 13. He that covereth his sins shall not prosper. Sen., Bp., 28, 7. Qui peccare se nescit, corrigi non vult. Depreheudas te oportet, antequam emendes. He who does not know that he has offended, will not he corrected. Thou must find out thine own sin hefore thou amendest thyself. Sen., Ep., 28, 7. Initium est salutis notitia peccati. The knowledge of a man's fault is the heginning of his health. Sen., Ep., 6, 1. Hoc ipsum argumentum est in melius translati animi, quod vitia sua, quae adhuc ignorabat, videt. This is the proof of a mind that begins to be changed for the better, when it sees in itself those vices of which beforetimes it was ignorant. Proverbs xxx. 17. The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it. Tacit., Awn., xiv. 4. Ferendas parentium iracundias et placandum animum. The anger of parents must be borne, and their wrath must be soothed. Justin., XX. 4. Vera omamenta matronarum pudicitia, non vestis. The true adornment of wives is modesty, not dress. Amm. Marc, xiv. 1. Uxor lenitate femine^ ad veritatis humanitatisqne viam reducere utilla soadendo debet. The wife ought, by giving him useful advice with feminine gentleness, to lead her husband to the paths of truth and mercy. 132 BIBLE ECHOES. Proveris xxxi. 19. She layeth her hands to the spindle, and her hands hold the distaff. jEsohyl., Sept. c. Theb., 200. MAet ycLp ivSpl, fii) yxmi] ^ovKevirdi, Td^aiBep " Moy S' oSira n^ ^Xd^riv rlBei. What goes on without is man's concern, but do thou remaining within cause no mischief. Herodot., iv. 162. 01 i^iniiijie Supov & ^ii\6av HrpaKTov XP^"^"^ '^"■^ ijKaKi/niV lns. I am sensible of the instability of human affiiiis ; I am mindftil of the power of fortune, and 1 know that all our undertakings are subject to a thousand casualties, Eccledastes ii. 18, 19. Yea, I hated all my latour which I had taken under the sun ; because I should leave it unto the man that shall be after me. And who knoweth whether he shall be a wise man or a fool ? Euripid., Heracl, 329. OiSiv KaKlav rvyxdveis yeyiis irarphs Haipbui Iter' dWuv ' lya yi,p iv iroXXofs i /Saiis &purr' ftc, Kol /iiyas ipBoXB' inrb lUKporripwv, For the low joined to the great, and the great by means of his inferiors might best be supported. Aristot., PoUt., iii. 7. "Eo-rat y&p l/caiTTos /iip, xelpwv KpiTijs tCjii elS&ruiV diravTes 3i avveKObvres, For each individual will be a worse judge of these affairs than those who have given particular attention to them ; yet when they come together, they wiU know them better, or at least not worse. Ecdedastes v. 10. He that loveth silver shall not be satisfied with silver ; nor he that loveth abundance with increase. Cic, S&tiect., 13. Plato escam malorum roluptatem appellat, quod ea videlicet homines capiantur nt hamo pieces. Plato calls pleasure the tait of evil, for with it men are caught as a fish with a hook. SalL, Jug., 64. Animo cupienti nihil satis festinatnr. To the mind desirous of wealth nothing is speedy enough. Petron., Sat., c. 140. Nulli celerius homines incidere dehent in malam fortunam, quam qui alienum con- cupiscunt. No one falls more quickly into bad fortune, than he who covets the goods of others. Ecdedastes v. 12. The sleep of a, labouring man is sweet, whether he eat little or much. Stat., SiU, iv. 4, 33. Vires instigat alitqne Tempestiya qnles ; major post otia virtus. Best at a proper time stimulates and gives nooiishment to the strength of the body : after ease there is greater power infused. 136 BIBLE ECHOES. Eccledastes v. 16. And what profit hath he that hath laboured for the wind ? Find., Pyth., iii. 106. Xpii ret ioiKira irkp Aai/i6cbiv luuTTevifj^v Bvaraii (ppetrl. ' It is right to seek from the gods what is reasonable with human desires. Antonin., v. 17. TA t4 dSivaTo, SubKeiv, iiaviKbv, To pursue after the impossible is madness. Ecclesiastes v. 19. Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in. his labour ; this is the gift of God. Horn., Odyss., ix. 5. 06 y&p iyayi tI (pti/ii tAos xapi^ffrepoi' elvai "H St' iii^poffipri /iiv SxV Kara Sij/iov S,iTavTa, AaiTVfjMves 5' dvd, ddjfuir' ^KovA^tavrai. dotSoO °U.pievot i^drjs, irapi Si jrXijSuiri rpdwe^ai SItov Kal Kpeiwv, p^Ov 5' ix KpTiTTJpos li.ipia'a'Ciiv O&oxios opifi(n, Kal iyx^V Seir&eainv, Tout6 Ti juoi k6X\i.i!tov hi ^pealv etSerai etvai. I do not think that there is any kind of life more delightful than when joy pervades the whole people, and the guests in the houses listen to the song, sitting in order, while the tables groan under bread and meat, and the cupbearer, drawing wine from the goblet, bears it and pours it into cups : this, indeed, seems to me the height of joy. Ecclmastes vi. 2. A man to whom God hath given riches . . . yet giveth him not power to eat thereof Virg., ^n., xi. 794. Audlit, et voti Phoel)us succedere partem • Mente dedit ; partem volucres dispersit in auras. Phcebus heard and allowed one part of the desire to be gratified, part he scattered in thin air. Eccledastes vi. 10. That which hath been is named already, and it is known that it is man : neither may he contend with him that is mightier than he. ECCLESIASTES. 137 Hesiod, Works, 210. 'A^ptiiv 5' Ss k' i8^y vpis xpelaaovai avTi^epl^eiv. Senseless is he who shall wish to oppose those who are mightier. Pind., Nem., x. 135. XaXen'i S" ipis ivBpii- TTois o/uKeiv Kpetrabvuv. It is hard for mortal men to engage in strife with mightier heings. Euripid., Hec., 404. 2!i> S', & riXaiva, rois Kparovai p,ri fidxov- Fight not with the strong. Ecclesiastes viL 1. And the day of death than the day of one's birth. Herodot., i. 31. AiiSc^e {i> Toiroun 0cbs, iis S,/ji,eiyov etri ivSpiinrif reBrdnai /mXKov fj In the ease of these (Cleobas and Biton), God showed that it was better to die than to live. Herodot, vii 46. 'O /icv ffdvaros fioxStipijs ioicris t?s fiijs Karaipvyii alpeTOTdTrj rip ivBptlyirip yiyove, 6 Sk Bebs yXyKiv yeiiras rhv aXOiva. ^Bovepos iv airif eiplcrKerai iiiv. Death becomes the most delightful refuge of the unfortunate, and perhaps the invidiousness of the deity is most apparent by the very pleasures we are permitted to enjoy. Sen., Ep., 4, 3. NtiUl potest secora vita contmgere, qtii de prodacend^ tiimia cogitat, qui inter magna bona multos consiQes numerat. No man can eiy oy a peaceful and secure life, ■who labours too much to prolong it, and who esteems it a great benefit to see and observe the revolution of many yeats. Sen., De Consol. ad Marc, 21. Felicissimis optanda mors est. Death is to be wished for by the most fortunate. Ecclesiastes viL 9. Be not hasty in thy spirit to be angry ; for anger resteth in the bosom of fools. Aristot., Apud Stobaewm T., 20, 55. "Siffirep 6 Konvis hnSiKvav t&s S^ek, oAk if p\iireiv t4 Ket/ievov iv toTs iroalv, oilras 6 Bv//,bs iiraipd/ievos rif \aryur/jup iTruTKorei, Kcd t4 avp^nisbp^vov ^1 aiiTov &irovov oix &lr](ri tq Starolf vpixrKa^eiv. 138 BIBLE ECHOES. As smoke, smarting the eyes, does not allow tliem to see what is lying at the feet, so anger rising up obscures the judgment, and does not permit what is about to happen easily to reach the intellect. Eccledastes vii. 11. Wisdom is good with an inheritance. Callimach., Ad Jov., 94. A/Sou S' &peT'/iv t' &(pev6v re, OUt' ApeTTJs &Tep 5\j3os ^irlaraTai dvdpav d^^iv, OUt' dperi] &tp^voio' didov S' Aper'^v re Kal AX^ov, Grant excellence and wealth : neither without virtue can wealth give jsperi wealth. prosperity to men, nor virtue without wealth ; give, then, both virtue and alth ix. 2. All things come alike to all : there is one event to the right- eous, and to the wicked. Sen., Ep., 91, 16. iBquat omnes cinis : impares nascimur, pares morimur. Dust makes all equal : we are born unequal, we die equal. Diog. Laert., vi. 1, 4. 16t' l^ri Tois irdXecs aTr6X\viT$ai, Srav fir) Sivuvrai Tois (pai\ovs &ir6 tov airovSaXoiv BMKplvew. Antisthenes said that cities perished when they were unable to distinguish the good from the bad. EccUdastes ix. 10. Whatsoever thy hand findeth to do, do it with thy might. Euripid., j^ol. Fr., xvii. 1. "HLoxBetv dvdyKTj roi/s ^^oyras eirrvx^'^v. Those must work who wish to be iu good circumstances. Democritus, Stoh. T., 29, 67. T4 aiel /liXKeiv, iTe\4as iroief ris irp^^iat. To be always delaying leaves the work unaccomplished. Virg. jEn. ii. 61. Omnitus est labor impendendus. Labour is to be bestowed on aU things. Eccledastes ix. 11. I returned and saw under the sun that the race is not to the swift, nor the battle to the strong. ECCLESIASTES. 139 Horn., Od., viii 329. "S-ixiiia Toi PpaSi/s indiv. The slow in truth is able to overtake the swift. Pind., IsOvn., iv. 52. 'BiTTO' S' &oi' IxiaBai. The fortune of the warrior is unkaowu till the end comes. ■' ix. 15. Now there was found in it a poor ■wise man, and he by his wisdom delivered the city ; yet no man remembered that same poor man. Horn. Odyss., iv. 695. OiSi tIs iiXTL x&pii ii£Tlyiru!B' eiepyiiav. Nor is there any gratitude in after times for kindnesses that are past. Pind., Isth., vii. 23. 'AXXct iraXaii. yb,p eSSei X.dpis, i./wdix,oves Si /S/xrroI. But alas ! gratitude falls asleep, and men are forgetfuL Sophoc., Ajax, 1266. *e5' To5 0av6vTos (is Tox«■«. See to what gratitude comes ] Eccledastes x. i. If the spirit of the ruler rise up against thee, leave not thy place ; for yielding pacifieth great offences. Sen., De Ird, m. 26. Placidiores itaqtte invicem simus : mail inter malos -viTimiis. Una res nos faceie potest qnietos, mutuse facilitatis conventio. Let us then te forgiving to one another, for being of evil inclinations ourselves, we live in an evil world. One thing alone can enable us to live at peace, mutual forgive- ness. I40 BIBLE ECHOES. Hcclesiastes xi. 9. Walk in the ways of thine heart, and in the sight of thine eyes : but know thou, that for all these things God will bring thee into judgment. Euripid., Fr. Aug. ■^H ircuTLV &v$pdnroiffLV, oix ^luv jjivov, "E Kal idia^Bopov otxerai dvibv, iweKx^pTJaav T^ davarif. When, therefore, death comes upon man, the mortal part, as it seems, dies, but the immortal part departs safe and uncorrupted, having with- drawn itself from death. Epiotet., Dissert, iii. 13, 13. "AXXos irap^xet rpotphi, ijS luAci, fiXXos iuBr\Ta. . . . "Otoc 8^ pAi irapixv T&yayKoZa, rb kvaKKTtnKbv atnialvei TTpi Bipav ijvoi^e, Kal \^ei aoi, '^pxov. HoO; E/s oibkv deivbv dW SBev iyivov, els ret iplXa Kal (Tvyyevrj, ds rd CTOix^ia. SONG OF SOLOMON. 141 One person, whose business it is, supplies me with food, another with clothing. . . , And when he does not supply one with what is necessary for life, God gives the signal, opens the door, and says, " 60." Whither ? "To nothing dreadful, hut to the place whence thou earnest, to thy Mends and kinsmen, to- the elements." Mosohion, Fr. (Stohcem, Tit., 123). 'Bdo-aT* ijSri 717 Ka\vif>S^vai vexpois' "OBev d' iKCUTTOv els rb awfjC & irpis aWipa, Td (TO!iJ,a S els yijv. Otf n yd,p KCKTriiieda KATTEiTa Tiiv 6pi\j/aaay airb 6ei XiijSeo'. Allow the dead now to be covered up in the earth ; and to return thither, whence each element has come into the body, the spirit to heaven, the body to^'the earth, for we have not got it as a possession, but merely for our life to dwell in ; and then she that has fed us must receive it back. EcclesiaMes xiL 13. Fear God, and keep his commandments : for this is the whole duty of man. Horn., II., xxiv. 503. 'AXV alSelo 9eo6s, 'AxiXeC, aMv t" i\iri(Tov. Achilles, reverence the gods, and take pity on him. Theognis, ^?«9i., 1179. Kipve, Beois aJSoC Kal SelSiBr tovto y&p dvSpa. Wpyei p-id' kpdetv li-Z/Te \4yci.v dire/Sj). Cyrnus, reverence and fear the gods ; for this prevents man from either doing or saying unholy things. Epictet., Encheir., 31. T^s Trepl Toifs Beois eiae^elas Mi Sri t4 KvpuSiTarov iKeivb ianv, 6pBit,s fixoX^^e/s TTepl airav ^e«', '•'s SvTiiiv Kal imiKoivTuv rh 6\a koKus Kal SiKalas, Kal aavrby els tovto KaTareraxivai. rb iteWeuBai airots, Kal etKeiv TToa-t Tols yevopAvoLS, Kal dKoXovBeiv iKbvra, (Ss iirb rijs d/jfo-Tijs yvihiiris iwire- XovpAvois. Know that the true principle of reverence of the gods is that one should have true ideas respecting them, as that they exist and overrule all things rightly and justly, and that thou art appointed to obey them, and to yield to aU that is done, and to follow them willingly as accomplishing every- thing with the best foresight. Song of Solomon ii. 15. Take us the foxes, the little foxes, that spoil the vines : for our vines have tender grapes. 142 BIBLE ECHOES. Theocrit., Idyl., 48. 'A/4^1 S^ l>.ai Si' d,\<&ireKes, & jxhi i,v' tpxm *oiT^, (rivo/iha rhv Tpii^ifiov. And around him two foxes, one is roaming up and down tlie rows, spoiling tlie ripe grapes. Isadah i. 11, 16, 17. To what purpose is the multitude of your sacrifices unto me ? saith the Lord : I am fuU of the burnt-offerings of rams, and the fat of fed beasts ; and I delight not in the blood of bijlocks, or of lambs, or of he-goats. Wash you, make you clean ; put away the evU of your doings from before mine eyes : cease to do evU ; Learn to do well; seek judgment; relieve the oppressed; judge the fatherless ; plead for the widow. Plat., ii. Aldb., 13 or 149 b. Kal y&p fti* Savbv etri, el irphs ri, S&pa Kal rets Bvtrtas &iro^\ivovaa> ruidv ol 6eol, dXXci /jA) irpbs Trjv \j/vx^v, &" "s icnoi Kal Slxaios S>v Tvyxdvr/. ttoXXijj ye /iliXKov, oT/iOi, ^ Tpbs t&s iroXvTeXeis rairas TOfiirds re Kal Svfflas, &s oiSh KaXiei TToXXct pih els Beois, iroXXct 5' els AvOpilnrovs ■fiftapTTiKbras Kal l5ut)Tr]v Kal irhXiv ^eiv dp' ^KaffTov ^tos TeXelv' ol Si, dre oi SojpoSoKOi Byres, Kara- ^povovaw airdvTUV Toirav, Sis tjiriaiv o ffebs Kal BeSiv vpocjiiynis. .KivSvveiei 7oOv Kal irapb, 6eo?s Kal irap' &v8piS>iroi,s rots vovv ^x™"'' SiKaiOffiyii re Kal ippbvyjffis 5t,atj>ephvT03S TerifiTJcrdaL. For it would be a dreadful thing if the gods were to look to our gifts and sacrifices and not to the soul, to see if it were holy and just. Surely they look much more to this than to expensive processions and sacrifices, which there is nothing to prevent either individuals or states, who have sinned greatly against the gods and against men, from paying yearly. But they, for they despise gifts, refuse all such things, as says the god and the prophet of the gods. It seems, then, that justice and prudence are not far from being greatly honoured by the gods and by men too. Pers., ii. 69. Discite, pontifices, in sacro quid facit atiruin ? Nempe hoc quod Veneri donate a virgine puppsB. Say, ye priests, -vrhat avails gold in sacrifice? Just as much as the dolls which the maidens present to Venus. Isaiah ii. 4. And he shall judge among the nations, and shall rebuke many people. Herodot., ii. 20. TSi" lieyAXiiiv ASikiumtuv p,eya\at elal Kal al niiinpUu, iraph tuv 6eS>v. For great crimes great punishments are inflicted by God. ISAIAH. 143 Eurip., Troad., 613. Tct niv irvpyova' dvoi Td firiSiv 6vTa, to Se Sokovvt' air^X^aav. The gods exalt tower-like some things that were of no account, but destroy others that are in repute. Iswiah ii. 4 Nation shall not lift up sword against nation, neither shall they learn war any more. Baeohylides, Fr.,'ix. 'Bi/ Si fftSapoSiroKn irbpira^iv aWav i,pwxyai> IjtoI TriXovrai. In the iron-bound handles of the shields are webs of the spiders. Theocrit., xvi. 96. 'Apdxvta S' els SirX dpaxvac Aexrd SioffT^cratiTo, ^oas S' In fiiid' Svofi' efij. Oh that spiders naiight distend fine webs in the arms, and not even the name of the battle-cry be heard any more ! Isaiah iii. 10. For they shall eat the fruit of their doings. Cio., Sen., 3. ExercitationeB virtutum in omni setate cultse, cum multum diuque vixeris, mirificos affenmt fmcttis. A life employed in the pursuit of virtues, when thou hast laboured much and long, brings forth most wonderful fruits. Cio., Sen., 18. Honeste acta superior setas fructlis capit auctoritatis extremes. The earlier part of life, which has been honourably spent, reaps the fruits of authority at its end. Isaiah V. 8. Woe unto them that join house to house, that lay field to field, tiU there be no place, that they may be placed alone in the midst of the earth ! Sophocl., CEd. Col, 1211. "Otms Tov irXiovoi /iipovs xpvt^i' '''o^ /ierplov irapels Zdeiv, ffKMoirivav (pvKaaauni 'Ei/ ^jUo2 /cardST/Xos Itrrat. . 'ETTei TToXXot p.kv al fiaKpal 'A/jiipcu KariSevTO M) Aiiras iyyvripw, ri Hpiropra S' oix &v idois iVou, 'Orav Tis is v'Khv T^cri ToO Bi\ovTOS' & S' iiriKovpos 144 BIBLE ECHOES. 'ItroriKecrTos, "Al'Sos Hre M.oip' ivvfihaios "AXupos Axopos d,vairiKKuvo% iaeltraro SA^vivos Spirij^, Ola S' S\ov ri iii\a$pov, iK&s, ^Kcts, Ss ; If thou art acting rigMy, why art thou afraid of liiose who shall blame you wrongly ? Isaiah liL 7. How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace. Tacit., Ann., xii. 19. Bellorum egregii fines, quotles ignoscendo transigitur. The noblest end to wars was when matters were settled by pardoning the con- quered. Val. Max.,lv. 2. Ofltensarom acerbitas deposita candidS relatione celebranda est. The bitterness of quarrels being laid aside is to be celebrated by a pleasing account of what took place. Isaiah Iv. 8, 9. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Plat, PTiced., 35 or 85 E. Ilepl tSiv Tmoiruv rb jikv ixa(j>U eiShai iv tQ vvv pip£vos ri ya^XXocra avu^iiaeaBai,, wpoe^iyei ™is ifc tov fgi* AjSipovi ; For who knows whether God, with fatherly foresight and care for man- kind, seeing what will happen, may not carry ofif some prematurely from life? Isaiah Ivii. 2. The righteous shall enter into peace : they shall rest in their beds, each one walking in his uprightness. Sen., Oct., 442. Jnstum esse facile est, cni voeat pectus meta. It is easy for a man to l)e just, whose 'breast is free from fear. Dionys. Cat. Cum recte vivas, ne cures verba malorum. ■When tliou livest uprightly, care not for the slanders of the wicked. Isaiah Ivii. 21. There is no peace, saith my God, to the wicked. Plat., De Leg., 5. ■ Ti/juapla vdcrris ASiKlas 6i,kS\ovSos. Punishment follows every wicked act. PuhL Syr., Smt., 119. Cave ne qnidquam incipias, quod pgeniteat postea. Beware of beginning anything of which you will repent afterwards. Sen., Ep., 105, 9. Nocens hahuit aliquando latendi fortunam, nunquam fiduciam. The guilty have sometimes the ehance of heiug concealed, never have any certainty. Amm. Marc, xxi. 6. Mementote, quod, si quid admisit hujusmodi, conscientise ipsins sententiS, puniatur, qnam latere non poterit. Remember that if a man has committed anything of the kind, he will he punished by the sentence of his own conscience, which he will not he able to escape. Isaiah Iviii. 7. Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him ; and that thou hide not thyself from thine own flesh ? 152 BIBLE ECHOES. Publ. Syr., Si%t., 60. Beneficium dando accepit, qui digno dedit. He who has given to the worthy has received a kindness while conferring it. Sen., Ejf., 81, 2. Nemo habet tarn certam in beneficiis manum, ut non ssepe faUatur. Nobody has so sure a hand in conferring benefits, bat that he is often deceived. Sen., Controv., i. 76. Iniquum est collapsis manum non porrigere : commune hoc jus generis humani est. It is wrong not to stretch ont the hand to assist the fallen : this is the common right of the human race. Bionys. Cat. Si potes ignotis etiam prodesse memento. Remember to do good even to strangely, if thou art able. Isaiah Ixiv. 6. We all do fade as a leaf. Mimnerm., Fr. (Stoimus Tit., 98, 13.) 'H/ieis S' oM re .()>iWa (j>iei iroXvdi'BeiJi.os fi/nj 'Eapos, St' at^' aiy^ aii^eTM ^eX(ou, Tots t/ceXot, TnJxwio^ iirl xp^vov dvOetTLV ^/3i;s Tepird/ieBa, irpbs Beav elS&res otfre KaKdv, Otfr' djyaQbv ' KTJpes 5^ TrapeffriiKturi fi4\aivaCf 'H fih ^x°^^^ T^Xos y/jpaos dpyaX^oVf H S' ^^pn] 6avdroio' jjivvvda Sk ylyveTdi. ij^Tjs KapTrds, Ba-ov t iirl yi^v Kldyarai ij^XLos. Airip iwiji' 5j) toCto riXos irapa^uci^eroi &pris, AOHKa Si] re6vdvcu ^^Xrioy, ij floras. HoXXh ydp iv 8vfUf KaKh ylyverai, &XX(yri t' oIkos TpvxovTai, ireviTjs 5* ^py' ddvvTjpd. ir^Xet. 'AXXos S' aS waldai' iviSeilerai, Sc re lidXurra 'I/ielpui' Kard, 7^5 ipx^rai els dtSriv, ""AXXos vovaov ^x" Ovfio(p66pov' oid^ rts iffTLv 'AvBpilnvwv, $ Zei5s p,^ Kaxd, jroXXa 6iS^. We, like leaves, wMch the many-flowering spring sends forth, when the bright rays of the sun begin to increase, rejoice In the short-lived flower of youth, knowing by the gods neither good nor evil. The twin Fates, stern deities, stand beside us, the one bringing the sad burden of old age, the other bringing death : nor does our me last longer than the quick-flitting rays of the sun. But when the rosy hour of youth has passed, nothing is more to be wished for than speedy death. The ills of life hover round us ; now loss of property with pinching poverty, again the desire of offspring, without which man descends to Hades, or disease seizes upon him : there is no man on whom God does not shower many ills. Isaiah Ixiv. 8. But now, Lord, thou art our father : we are the clay, and thou our potter ; and we aU are the work of thy hand. JEREMIAH. 153 Euripid., Tr. Alex. (Stohims) Tit., 86, 2. TLepurabiivBoi & Xbryoi, eiyiveiav el IBpireioD ei\oy^ Ipoial re Kal vo/idloun iirex^lptice KarayeX^v. . ; . oHkuv oMs iirri SXXov ye Sjj fj liai.vdp.evoi' &vdpa yiXura tA, Toiavra TlOeaBai. Tor my own part I am satisfied that Canibyses was in a great measure deprived of his reason : he would not otherwise have disturbed the sanctity of temples or of established customs. ... No one, therefore, but a madman, would treat such prejudices with contempt. Curt., vii. 6, 6. Cum diis pugnare sacrileges tantum. It is only the sacrilegious that fight with the gods. JEREMIAH. ISS Jeremiah xxiiL 23. Am I a God at hand, saith the Lord, and not a God afar ofi ? Sophod., Elect., 175. Zeis, 6s iop^ wdvra, Kal Kparivei. Mighty is God in heaven, who seeth all things and hath all things under his feet. Virg., Ed., iii. 60. JoTLS omnia plena. AH tilings are ftiil of Jove. Sen., De Ctmsol. ad 3elv., 8. Quisquis formator universi fuit, sive ille deus est potens omnium, sive incorporalia ratio ingentium operum artifex, sive divinus spiritus per omnia maxima minima aaquali intentione diflfiisus. Whosoever has created this universe, whether it he that Almighty God, or whether it he that incorporal reason, the worlanaster of great things, whether it he a divine spirit equally extended amidst aU great and small creatures. Jeremiah xxiiL 24. Do I not fill heaven and earth ? saith the Lord. Orpheus, Frag., 1. Ge6s if iratri wepivlfffferai. God goes through all. Plat., Oraiyl. 27 or 413 c. Noux iri^ra Koatieiv ri, irpdy/taTa Sici irdpTUv t8;'TO. It is God that puts in order all things, penetrating all. Diog. Laert., vii. 1, 148. Oialav 8eov 2iiivm> ^ijal rbv SKov niffiiov koX rby oipaxbv, Zeno says that the whole world and heaven form the substance of God. , xxxL 14. My people shall be satisfied with my goodness, sadth the Lord. Plat., lUpuU., vii. c. 3 or 517 b. 'Ex t4> yvaffT^ reKevraia ij toO iyaSoO ISia Kal ulr/ii opcurSai. In the subjects of human knowledge the idea of the good is the last object of vision and hard to he seen. iS6 BIBLE ECHOES. Clem. Alexandr., Protr., 47. 'S&yaObv ipoir^s fi' oUv iffnv ; S,Kove 5?}, Teraynivov, Slxaiov, oaiov, eiirepis, ^parovv iavToO, xp^ff'/'i"', KaXin, S^oc, AiffTTjpbv, aidiKotFTOv, aUl (rvfi^ipov, "A^OPoVf SKVTTOV, \v S' Ipy' iir' oipavlwi koX &vBptlnruv 6pfs, Aeupyd, Kq-dipxara, aol Si 6ripl8aiiBovai Si "Kaol. OiSi ywalKes TlKTov(nv " /j,ivii8ov6s dviiyX'^VTa rbv ^\iov dtpvw opujfiev 67)pia Kal K'/fTT) ttoXXcl fikv Kal fiXXa, ^j' 5^ pAytCTOv airdvTbJv' iirrjeL 5^ Kexv^^^y tai Tpb ttoXXou Tapdrrov ttiv BdXaTTap, robs iSbvrai iktfiaXvov, (i|eis 5^ vdvTai Siairep iTKSKowas Kal XevKois &iu^ bp^v Seivbv Tu>a. Justice, silent and unseen, beholdeth thee whilst thou sleepest, when thou goest on the way, and when thou sittest down. She is either along- side of thee or else behind thee. Night cannot conceal crimes that have been committed ; whatsoever thou shalt do, believe that there is One terrible that seeth it. Sophoc, (Ed. Col., 1536. Gcoi 7^/) e8 liiv, 6\j/h 8' elaopwa', irav Tct 6eV i^sls tis els rb //.cUvecBai rpair^. The gods deal with thee in the end full well, when thou, despising holy things, turnest thyself to folly. HabahkuJc i 13. Thou art of purer eyes than to behold evil, and canst not look on iniquity. Callim., Fr., 132. "OiTTts dXiT/jois Aiydl^eiv xaBapais oi Sivarai Xoyxd'ri'''. Who art of purer eyes than to look upon the wicked. Habalchuk ii. 3. Thougt it tarry, wait for it ; because it will surely come, it will not tarry, Val. Max., i. 11. Lento gradu ad vmdictam sul divina procedlt ira, tarditatemque supplicii gravitate compensat. Divine wrath proceedeth to vengeance with a slow step, and maketh up for its delay hy the severity of punishment. Habalchuk ii. 6, Woe to him that increaseth that which is not his ! how long ? and to him that ladeth himself with thick clay ! Cic, Off., iil. 8. Hino siose, htuo venena, hlno falsa testamenta nascnntur, hino furta, peoulatus, ex- pUationes direptionesque sociorum et civium, hino opum nimiamm potentise non ferendae. M 1 62 BIBLE ECHOES. Hence arise stilettos, hence poisonings, hence forgery of wills, hence thefts, em- bezzlements, plundering and robbery of allies and fellow-citizens, hence the insuffer- able oppressions of excessive opulence. Zechariah i. 6. Your fathers, where are they ? and the prophets, do they live for ever 1 Plant., Cure, l 3, 33. Nulli est homini perpetuum bonum. No blessing lasteth. for ever. Liv., XXX. 30, 21. Simul parta ac sperata decora unius horce fortuna evertere potest. The chance of a single hour may destroy at once both the honours which you have attained and those for which you hope. Liv., ill. 17. Quia quseque nox aut dies ferat, incertum esse ; puncto s»pe temporis maximarum rerum momenta verti. It is uncertain what a night or a day may bring forth ; often in a moment of time things of the highest importance are turned upside down. Sen., Ep., 101. Omnis dies, omnis hora, quam nihil simus, ostendit, et aliquo argumento recenti admonet fragilitatis oblitos. Every day, every hour showeth us of what little account we are, and by some new proof wameth us of our frailty. Veil. Pat., il. 75. Quis fortunse mutationes, quis dubios rerum humanarum caslis satis mirari potest ? Quis non diversa praesentibus contrariaque exspectatia aut speret aut timeat ? Who can sufl&ciently wonder at the chances of fortune, and the critical chances of buman things? Who Is there but must hope or fear the opposite to the present and the contrary to what la expected ? Zechm^ah i, 15. I was but a little displeased, and they helped forward the affliction. Horn,, Odyss., iv. 754. M.tjhk y^pOVTO, KOLKOV K€KaK(OfJI,4vOP. Add not to the grief of the man already afflicted. Sophoc, Ajax, 363. M'?/ KaKbv KaK^ 8i5oi>s "A/cos Tr\^ov rb ir7]fJt,a ttjs &t7js rlBet. Do not, by adding ill as a remedy to ill, increase the pain of the calamity. ZECHARIAH. 163 Euripid., Ak., 1047. M<) vouovvtI 11,01, vbaov UpoaB^s' flXts yiip av/i^op^ j8o/)i)co/iOi. Add not a sickness to me already sick ; for I am sufficiently borne down by misery. Zechariah ii. 5. For I, saith the Lord, will be unto her a wall of fire round about. Callimach., Ad Del, 23. ^e'lvai likv Tripyourt vepuTKeTieffO'a' ipv/ival ArjXos 6' 'At6\\iovi ■ tI 8c <7Ti§apiSiTepov Ipxos ; Telx^a iikv koX Xoes iirb piir^s Ke iriffoiev ^Tpvfioviov 'Bop4ao' debs 5' &el &(rTvtp^\tKTos. They are strong and safe with well-fenced towers, but Delos with Apollo. What is a more firm rampart ? Walls, indeed, and stones might fall under the violence of the Thracian north-wind, but the god is ever undisturbed. Zechariah vii. 9. Show mercy and compassions every man to his brother. Aristot., Folit, vii. 7. Oi KoKus S' Ix^t X^ew x"'^^'"'"^^ f^'''" ""/jAs toi>s dyvwras' irpbs oiBha yb,p deal xp'^ ToiavTov. It is not right to say that you should act harshly to strangers, for we ought to do so to no one. OvlcL, Art. Am., li. 11, 145. Dextera prsecipue capit indnlgentia mentea : Asperitas odium s^vaque -bella movent. Odimus accipitrem, qui semper vivit in armis, Efc pavidum solitos in pecus ire lup'os. Kind courtesy especially charmeth the mind : churlishness and bitter taunts excite hatred. We hate the hawk, who always liveth in warfare, and the wolves who are wont to rush on the startled flock. Nep., Thirasiib., 2. Cives oivibus paroere sequum est. It is right that citizens should spare citizens. Sen., Be Clem,, i. 5. Est dementia omnibus quidem hominibus secundum naturam, maxime tamen decora imperatoribus. Clemency is agreeable to aU men's nature, but especially it best befltteth princes. Hist. Aug., Siv. Awd., 24. Non est quidquam, quod imperatorem Bomanum melius commendet gentibus, quam dementia. 1 64 BIBLE ECHOES. There is nothing which recommendeth a Roman emperor more to foreign nations than clemency. Hist. Ai:^., Anton. Pius, 10. Antoninus Piua Scipionis sententiam frequentans dixit, malle se unum civem aervare quam mille hostes occidere. Antoninus Pius used frequently to repeat the saying of Scipio, that he would rather save one citizen than kill a thousand enemies. Zechariah xii. 10. I "will pour upon the house of David . . . the spirit of grace. Tacit., Ann., iii. 58. Princeps detim munere summus pontifex et summus hominum. By the goodness of the gods the chief of pontiffs was also the chief of men. Tacit., Grnn., 33. Bructeris excisis favore quodam erga nos deorum. The Bructeri having been extirpated by the favour of the gods towards the Romans. Amm. Marc, xxi. 13. Favore numinis summi prsesente, cujus pereimi suffragio damnantur ingrati. With the favour of the supreme deity, by whose everlasting sentence the ungrate- ful are condemned. Malachi iiL 6. For I am the Lord, I change not. iEschyl., Prom., 34. Albs ycip dva'wapaiT7)Toc fpphes. For the heart of Jove is difficult to be changed. Matthew i. 21-23. And she shall bring forth a son, and thou shalt call his name Jesus ; for he shall save his people from their sins. (Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which, being inter- preted, is God with us.) Virg., Eel., iv. 48. Adgredere, O magnos, aderit jam tempus, honores, Cara detim soboles, magnum Jovis increnientum I Adspice convexo nutantem pondere raundum, Terras, tractftsque maris, coelumque profundum ; Adspice, venturo Isetantur ut omnia sseclo. MATTHEW, 165 O Tjeloved offspring of the gods, great favoiirite of Jove, begin to enjoy thy mighty honours. Behold the ■world with its convex weight, leaping for joy, the earth and the wide expanse of sea, and the hollow concave of heaven. See how all things are rejoicing at the time which is at hand. Tacit., Sist,ii. 78. Post Huciani orationem caeteri audentius circumsistere, hortari, responsa vatum et siderum motils referre. After this animating speech of Mucianus, all pressed round him with greater confi- dence, exhorting him to undertake .the enterprise; they recalled to his memory the responses of the prophets and the movements of the stars. Tacit., Rist.^ v. 15. Pluribus persuasio inerat, antiquis sacerdotum Uteris contineri, eo ipso tempore fore, ut valesceret Oriens, profectique Judae^ remm potirentur, quae ambages Vespasi- anum ac Titum prsedixerat. Sed vulgus, more humause cupidinis, sibi tantam fatorum magnitudinem iaterpretati ne adversis quidem ad vera mutabantur. The majority were deeply persuaded that it was contained in the ancient writings of the priests that the East would renew its strength, and that they who should come out of Judsea would rule the world — mysterious words, which had foreshadowed Vespasian and Titus. But the Jewish people, according to the usual custom of mankind, interpreting this mighty destiny as referring to themselves, were not induced to give up their mistake even by aflaiction. Suet., Vt^.^ i. 4. Percrebruerat Oriente toto vetus et constans opinio, esse in fatis, ut eo tempore JudseS, profecti rerum potirentur. Id de Imperatore Romano, quantum postea eventu paruit, prsedictum, Judai ad se trahentes, rebellftruut. An old and widespread belief had pervaded the whole of the Bast that it was pre- ordained that at that time those who came out of Judsea should be the rulers of the world. This prediction, which referred to the Roman Emperor, as was proved by the event, tbe. Jews taking to themselves, broke out in rebellion. Joseph., B. Jud., yi. 5, 4. Td iirdpav a^roi)s fidKurra Trpbs rbv TrdXefiov, ^v XPW/^^^ 6.fJ.pijfi4vos ypd/zfiaffij uiv iirXavq^Tja-av Trepl ti)v KpltnV id'^Xov 5' &pa trepl tov Ov€iav Ai6s afirios aUris 6pvK' TfTivbs TTOv rbde a-ijpu. Ait KpovLdJVL pJXovTi AtSoToL /3afl"tX^es' 6 3* ^^oxos, bv Ke tpikdffTj, Vuvb^evov TairpuJTa. The auspicious eagle-bird of Jove with its voice thrice from aloft, above the clouds, screamed, which is doubtless a sign of Jove, " To Jove, son of Saturn, noble kings are a care, and especially he whomsoever he shall have kissed at his birth." MATTHEW. 167 Plutarch, Be Isid. et Osir., 0. 12 or 355 b. T^ /j.h wpdiTTi riv 'Oaipiv yev^irBcu, /col ijnav^v aihQ rexSivTi avveKveaeiv, tbs 'AHANTON KTflOS 'BIS *fiS HPOBSTIN. "Ewoj S* naAiiiXi;^ Tii-d X^ouirti' ^c 0i5|3ois iSpev6iievov 4k toO Upov tov Ai6s ^wcrjc dKoCirai, Sta/ce- \evop,iv7i» Aveiiretv /ieri /3o^s 8ti /i^os ^affiKeis eiepyiTijs 'Offipts Y^oye. _ Upon tlie first of these (days) they say Osiris was horn, and that a voice came into the world with him, saying, " The Lord of all things is now horn." There are others that aflBrm that one Pamyles, as he was fetching water at Thehes, heard a voice out of the temple of Jupiter, bidding him to publish with a, loud voice that Osiris the great and good was born. Matthew iv. 16. The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. Find., 01., X. 44. "ISe irarplSa iroKvKTiavov 'Tirb arepelf vvpl ttXoyoJs re criddpov hadiiv els ixerbv iras ^ourav edv ir6\iv. He saw that wealthy fatherland, his own city, destroyed by stubborn fire and blows of the sword, sitting down in the deep trench of calamity. Ovid., Trist., Iv. 2, 44. Bt duels invicti sub pede msesta sedet. And slie sits sorrowing at the foot of tlie unoonquered leader. Virg., ^rt., vi. 617. Sedet, Eetemumgue sedebit InfeUx Theseus. The unhappy man sits, and -will ait for ever. Matthew iv. 22. And they immediately left the ship and their father, and followed him. Epictet., Encheir., vii. "Eax Si 6 Kv^epv^Tr)! koX^itt;, rp^e iwl rb irXoiov, a^eh ixelva irdvTa, li7lSii> iiruTTpe(t)6i/£i>os. If the captain should call, run to the ship and leave all these things, paying no regard to them. Matthew v. 8. Blessed are the pure in heart : for they shall see God. Plat, Fhced., c. 28. '0 KCxaBap/jiims re Kal rereXeffixhot iKetcre d^uc^/tecos /terct Bewp oUi^aei. He that is made pure and perfect coming thither wiU dwell with the 1 68 BIBLE ECHOES. Matthew v. 12. Eejoice, and be exceeding glad ; for great is your reward in heaven : for so persecuted they the prophets. Liv., xxix. 17. Dant animimi ad loqueadum libere ultimEe miseriae. Extreme of misery gives courage to speak witli boldness. Matthew v. 17. I am not come to destroy the law. Cic., RepuM., i. 44. Nimia libertas ex populis et privatis in nimiam servitutem cadit. Excessive liberty in nations or private individuals passes into excessive slavery. Matthew v. 23, 24. Therefore, if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee ... go thy way ; first be reconciled to thy brother. Theobulus, Fr. apud Stohceum Tit., 5, 26. 'ASiKoi/ievos SiaXKdovs Si &iJ,ivov. Being injured become reconciled, fight for those insulted. Senec. De Mor. no., 49. Dissensio ab alio incipiat, a te autem reconciliatio. Let wrangling begin from another, but reconciliation from thee. Val. Max., ii. 1, 6. Quoties inter virum et uxorem aliquid jurgii intercesserat, in sacellum deae Viriplacse, quod est in palatio, veniebant, et ibi invicem locuti quie voluerant, contentioue ani- morum deposits Concordes revertebantur. When a quarrel arose between husband and wife, they went to the chapel of the goddess Viriplaca, which is in the palace, and there having talked the matter over with each other, laying aside their wrangling spirit, they returned home in peace. Matthew v. 27, 28. Ye have heard that it was said by them of old time. Thou shalt not commit adultery : But I say imto you, That whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. Alexis, Fr. Com. Gr., p. 766. *eC7' ijdovTJv (pipovcav ilffrepov §Kdpi]V. Fly pleasure, whicli at last brings evil. MATTHEW. 169 Cic, SenKt, 12. Voluptaa mentis (ut ita dieam), prsestringit ooulos, neo habet ullum cum vlrtute oommeroitun. Heasuie blinds, so to say, the eyes of the mind, and has nolfellowship with yirtae. Ovid., Amor., iii. 4, 5. TJt jam servftris bene corpus, adultera mens est : Nee custodiri, ni velit, ilia potest. Nee mentem servare potes, licet omnia claudas. Omnibus occlusis intus adulter erit. Though thou mayest keep the body 'pure, the mind is impure ; nor can it be guarded, unless it be willing of itself. Nor canst thou keep the mind, although thou shuttest all the inlets ; it wiU be impure within, when all is closed up. Sen,ec., De Ird, i. 3. Injuriam qui facturus est, jam facit. He who is about to do an injury is already doing it. Publ. Syr. Sent., 789. Voluptas impudicum, non corpus facit. Pleasure maketh the mind impure, not the body. Publ. Syr., Smt., 665. Quod facere turpe est, dicere ne honestum puta. What it is base to do, think it not honourable even to mention. Plutarcli, Pericles, c. 06 nivov lipr] HepiKX7Js t&s xei/jas Se? Ka6apd,s ^eiv riv (rrpaTTiyby, AXXot Kcd Tcks Sxpeis. Pericles said that a general ought not only to have his hands clean, but his eyes pure from lust. Epiotet, EncTwir., 33. 'Bttht^oX^s t}> eh alaxpoKir/lav irpoeXSeTv. It is a dangerous habit to approach obscene talk. Suet., Nero, 29. Pudioitiffi vltium plerosque dissimulare et callidis obtegere. Most men dissemble and cunningly cover lip their vices. iElian., Var. Hist., xit. 28. 06 yhp ixbvov 6 i,5uc^ airois Tois Satpovras, pa Beouyw Ei^aC/iriv, et Hs fioi oSiv (p^veie vieaBai.. 'AW Sre S'i) Sib, v/iaov tibv ijXv^a iratpovs, '^pdjfiTjv irdvTCffai Oeots ot "OXvp/irov ^ovtrtv. 174 BIBLE ECHOES. Then I withdrew to the island that I might uplift my prayer to the immortal gods, if any would disclose a safe course for our return. But when, pacing through the isle, I had separated from my companions, laving my hands where a shelter lay from piercing winds, I offered up my vows to all the gods in high Olympus. Pind., Olymp,, i. 115. IlaXias &\is oTos iv 6p re BcQiv re. Then the father of gods and men answered. Viig., ^n., i. 254. Olli su1}Tidens hominum sator atque deonim. The father of men and of gods smilmg upon her. Epictet., Dissert, i. 3, 1. W Tis Tip Sdyfian Toirij) avfiiraB^ffai kot' It^lav Sivairo, on yeybvaiiev inrb ToO $eoO irdyres irporiymixivwi, koI b 8ebs irariip ian tuv t' hiBpilnruv koX T&v BeSiv. If a man were able to agree with this doctrine as he ought, that we are all sprung from God in a particular way, and that God is the father both of men and of gods. Epictet., Dissert., i. 6, 40. '0 9e6s, 8 ^c dyaSov pa Solrjs \i(nv. Phcebus, thou healer, deliver us from evil. Matthew vi. 13. For tHne is the kingdom, and the power, and the glory, for ever. ArchUoch., JFr. "il ZcB, &vri}s ^o^Cov, oi Sijfios vapo^vv dels, ovK iKK\iioop^ TiBipieBa. For we thank the gods for those things in which we place our good. Epictet., Dissert., ii. 22. "Ottou ykp &v ^ rb iyi), Kal rb i/ibv, iKet apdyKi) ^4-ireiv rb t^ipoV el iv aapxl, iKei rb Kvpcevov er^at* el iv irpoaip^ffei, ^/cet eZpat* e^ ^v rots iKrbs, iKei. For where the I and the Mine are placed, thither of necessity must the animal incline ; if in the flesh, there is the power that rules ; if in the will, it is there ; and if it is in externals, it is there. Matthew vi. 22. If therefore thine eye be single, thy whole body shaU be full of light. Epicharm., Fr. KaBapbv liv rbv vovv 'ixxth fiTac tA ffuyiia KaSapbs et. If thou hast a pure mind, thy whole body shall be pure. Matthew vi. 24. Ye cannot serve God and mammon. MATTHEW. 179 Epiotet., Dissert., iv. 10, 24. AXXd irpdiKa BB^eis t4 TijXiKavra \a^etv ; Kai irffis Sivaaai ; 'Epyov ipy^ oi Kowwvet. 06 Sipaaai Kal tA, iKrbs Ix^iv iinneXelas Tervxriicbra, Kai ri aavTOv ijye/iovtKiv. EZ S' ^KeTva 6i\eis, tovto &v\aKri(ri., Tbv S' airov tdiov ovSii> iirurrpiipeTai, Foolish is the man who has 'my mind in keeping, hut turns not his attention to his own. Euripid., Fr. Incert. ' AiravTes ifffi&v eis rb vovdeTetv aoipolf AiiTol 5' afiapTdvovTes oi ycvdjffKOfiey, "We are all wise in giving counsel to others, but we do not see our own faults. MATTHEW. i8i Fr., Incert. Auct. Ti /i^v iWirpwi', AvOpiawe ^aaKav&raTe, KuK^v d^vdepxeU, t6 S' tSiov wapa^iweis. man, such, is thy malice that tliou art sharp in seeing the evil conduct of others, hut passest over thine own. J!sopus, Fr. (Stobceus, Tit., 23, 6). Af(7(i)7ros ?0ij 7n}/30s UKaffTov iifuiv ^ipeiv, rijv fiiv l/iTrpocrBev, t^v Sk iiriaBev Kcd els fiiv t^v l/ivpoaBev, &iroTi6ivai ri t&v &\\tav afiapT^fifiara' els dk Ti]v hrLtT$ev, rd ^auTcSy, 5id oi5S^ Kadopufji^v aird.. .^op said that each of us carried bags, one in front, one behind ; into the one in front we put the faults of our neighbours, and into the one behind, our own, that we might not see them. Sosicrates, Apvd Stob. Tit., 23, 2. 'AyaBol di ri Kaicbv itr/iiv itp' iripav ideiv, Airol S' Srav iroiwtisv, oi yiviiaKoiisv. . "We are excellent at seeing the evil conduct of others, but when we ourselves act in the same way, we are blind to our acta. Hor., Sat., i. 3, 26. Cur in amicorum vitiis tarn cemis acutum, Qaam ant aquila aut serpens'Epidauilus ? At tibi contra Bvenit, inquirant vitia ut tua rursus et iJQi. Why art thou as sharp in seeing the feults of thy Mends as either the eagle- br Epidaurian serpent ? But thou forgettest that they too pry into thy faults. Matthew vii. 7. Seek, and ye shall find. Sophoc, CEd. Tyr., 110. TA 5J itfToipjevov 'KKunhv, iK(peiyei di Ti,/ji.e\oifj,evov. Seek, and ye shall find ; what is neglected escapes. Demosth., Orai. Ainat., 1412, 21, '^vOvfioi/ji^vov, Sn Sict piiv Apylas fcal paBv/ilas Kal rb, TavreXus iinirdXijs 3v(FXetpi yeviaBai, SiKaarki, oW irep &v airol tux"" d^iiOffijre. That you would be such judges to me as you would desire to obtain for yourselves. Sen., Ep., 94, 43. Ab alio ezpectes, alteri quod feceris. Expect from another what thou dost to another. Quintil., Inst. Or., xi. 1. 66. Nunquam deeet sic adversus alios agere, quomodo adversua nos agi ab hominibns conditionis ejusdem iniquo animo feramus. It doth not become us to act towards others, as we should be greatly annoyed if men of the same rank as ourselves should act towards us. Auson., Ej)hem., 63. Non faciam cuiquam, quse tempore eodem Nohm facta mihi. I win not do to any one what I should be unwilling at the same time to be done to myself. MATTHEW. 183 Matthew vii. 13. Enter ye in at the strait gate : for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat. Cebes, Tab. lin., 270 ed. Hemsterh. or c. 15. OiKovv Kal 06pav nvi, /uxphv, xal &S6v raia wpb t^s Bipas, ijns oi irdKd (5x^«Tai, &\\(l irdm Sklyoi wopciovrai, &<7irep Si' dpoSlas nvbs Kal rpax^tis Kal vrerpiiSovi eXvai SoKoiiffijs ; Seest tliou not a certain small door and a certain road in front of the door, which is not much crowded, where only a very few are passing along, as it seems to be precipitous, rough, and craggy ? Cebes, Tab. lin., 104 or c. 6. Iloi Si iirayoSffiv airois ; AZ /xiv els t6 aibieadai, ^(pij' al Si els rb i,Ttb\\viTBai. Where are they leading them ? These are led to be saved, said he ; and those to be destroyed. .fflUan., Var. Hist., iv. 17. UpoairaTTC Si 6 aiirbs Ilv0ay6pas .... firiSi ^aSl^eiv r&s \eu4>l>povs. Pythagoras ordered that we should not walk on the public roads. Matthew vii. 16, 17. Do men gather grapes of thorns, or figs of thistles 1 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. Find., Fyth., viii. 62. ^vf rb yevvaiov 'EiriTpiirei iK varipiiiv iraialv \7j11a. The generous spirit of their sires shines forth in the children. Euripid., Fr. Ale., 7, Bindorf. 'SJs SXifBis fjv &pa 'BtrSXffic iir' &vSpOiv iad'Kb, ylyveaBai -riKva, KaKav S' S/ioia ry voXKot, pdnxoi S4 re iravpoi. " For there are,'' say those who preside at the mysteries, "many wand- hearers, but few inspired." Matthew viii. 2. Lord, if thou wilt, thou canst make me clean. Epictet., Dissert., iii. 10. 'AXXct 6 Kba/ios iiiXKu avaTpiireffOai, aov d.roBavbvTos ; Ti otv KoXaKeieis . rhv larpiji ; ri Xi-yeis, 'Ei;/ ci 9Aj)S, Kipie, KokHs SJm. Is the world going to he destroyed when thou art dead ? Why, then, dost thou use flattering words to the physician ? Why dost thou say, ' ' If thou wiliest, master, I shall be well ? " Matthew viii. 12. But the children of the kingdom shall be cast ovA into outer darkness ; there shall be weeping and gnashing of teeth. Plutarch, Be SuperstU., a. 4 or 167 A. "ASov Tivh dmlyovTM iriXai, PaSeiai, xal Torafwl irvpbs 6/ioO koI CTvyhs diro^pOyes dvaireravvvvTaL, koX (XKbros itp'^Xdrrai iroKv^dvTaffTOVi e^5(iXwp rivQv xttXeTT&s /j.iv 6}p€cs, olKTpds dk ipdjvds iinipepdvTUv, SiKaffTal di Kal /coXo(rTai, Kal x^fJ'AtctTa Kal /J.vxol KaKwv /ivpiuv y^fiovres. The deep gates of Hades are opened, and at the same time rivers of fire and the off-streams of Styx are laid hare and darkness is spread around, filled with strange phantoms terrible to look at, and uttering piteous cries, judges and executioners, and abysses and recesses full of ten thousand woes. Plutarch, Quomodo Adolescens poetas audvre debeat, c. 2 or p. 17 c. Koi oilT€^Ofj.7]pos, o^T€ IlLvSapoSj oihe So0o/fX^s ireireiiTpAvot. raOra ^€iv ot/TUS lypa^av, '*Ev6ev rhv &Treipov ^peiyovrai ffKhrov "BXtixpol dvo^epas vvKrbs irorap.oi. And neither Homer, nor Pindar, nor Sophocles believed when they wrote, " Where the rivers of black night belch forth endless darkness." Plutarch, 0pp. Mar. p. 1130 D. Tfiy dpotriois Pf^iuKOTOiy Kal irapavb/j.oip odis ijTiv els ipe^bs n Kal ^dpaSpov {SiBoOaa rets ^vxds, ivSev rbv direipov ipeiyovrat, aKbrov fiXiixpol Sm' o5 iKeKS/iUTTO, &xeTO is rbv &ypbv diruiv. And he (Babylonian sorcerer) restored Midas, and then Midas, taking up the ted in which he had been carried, departed to his own country. Matthew ix. 13. But go ye and learn what that meaneth, I will have mercy, and not sacrifica Cic, Clmnt, 68. Pietate et religione et justis precibus deorum mentes, non contaminate superstitione Deque ad scelus perficiendum csesis liostiis possunt placari. The minds of tlie gods can only "be propitiated by piety, religion, and holy prayers, not by a polluted superstition, nor by victims slain to obtain their sanction for acts of wickedness. Matthew ix. 24. The maid is not dead, but sleepeth. Orpheus, Sym. to Sleep. AiiTOKaHyvriTos yap l^vs X^Sijs, Bavdrov re. For thou art twin brother of forgetfulness and death. Matthew x. 1. He gave them power ... to heal all manner of sickness, and aU manner of disease. Simonides, Fr., 73. Zeis iravTati airbs (pdp/MKa iioOvos ?x^'' God alone has remedies for all diseases. Philetas, Fr., 1, 'AXX' St M xpivos ^Brj, 8s iK AiJs &\yea iriiKTeLy "BXXoxe Koi irevBiuv ^dp/iaxa //.ouyos ^x^'- But when Time has come, which has the power to soften woes by the will of God, and alone has remedies for griefi Matthew x 11. Inquire who in it is worthy. Isocrat., Ad Demon. , c. 4. MriSha ^CKov wotoS, -irplv &v l^eroVgs tws k^x/"?''<" tois vparipoLS atih liSiv vbpua %aTis t^v dX'f]9eLay xp^^os. Time brings tbe tratb to light. Sen., De Ir&, ii. 22. Dandum semper tempus est ; veritatem enim dies aperit. We must always grant time : for time reveals the truth. Sen., Bp., 79, 14. ' Nulla virtus latet : et latuisse, non ipsius est damnum. Veniet qui conditam, et secull sui malignitate compressam, dies publicet. Faucis natus est, qui populxuu ^tatis suse cogltat. Multa annoi*am mlllia, multa populorum supervenient : ad ilia respice. Etiamsi omnibus tecum viventibus silentium liver indixerit ; venlent qui sine offensS,, sine gratia judicent. Si quod est pretium virtutis ex fama, nee hoc interit. Ad nos quidem nihil pertinebit posterorum sermo : tamen etiam non sentientes colet, ac frequentablt. No virtue lies concealed, nor is it any loss to it to have been hidden. The day will come which will bring it to light, though hidden and kept down by the world's malice. He is bom for the advantage of few men, who thiuketh only on the people of his own time. Many thousands of years and nations shall succeed us : look thou on them. Though envy hath enjoined silence on all those that live with thee, there shall others succeed, who shall judge without hatred or favour, and if virtue ought to receive any recompense by glory, she will not lose it. We will not underatand what posterity says of us, yet will they honour us and attend upon us, though we perceive it not. Matthew x 29. Are not two sparrows sold for a farthing ? ajid one of them shall not fall on the ground without your Father. Xen., Mem., i. 4. Si 51 6,iupoTipov T&v irXelffTov d^iai' rervxtKii!, oiic olei irov Beois iircfieKeiffdai ; Dost thou, who sharest both these excellent endowments, think that the gods take no thought for thee ? Plat, Leg., x. 10 or p. 900 c. 'A\X' oidh rax' &v Urws etr) xa\eirbp ivSel^acBai Tovrb ye, ^s ^iriyiteXeis criiiKpuv elirl Seal oix ^ttov i) t&v /ieyiSei dta^pSvTOv. But perhaps it would not be difficult to show this at least, that the gods are no less careful of small things than of those that are distinguished by their size. Matthew X. 30. But the very hairs of your head are all numbered. MATTHEW. 189 Nepos, Fragm. Niliil utiquG diis invitis fieri potest. Nothing assuredly can Ije done against the will of the gods. Nepos, Timol., c. 4. Nihil rerum humanarum'sine del Imniine geritur. Not one of the affairs of man is carried on without the authority of the gods. Epiotet., Dissert., iii. 24. Oi5S' &/ie\uiv ■ OS 7e oiSi rav iiiKporaTOiv nvtis dyiieXet • d\\& yvfivd^av, Kal imprvpi irpbs Tois dWovs x/j<6/icyos. Not because lie neglects me, for he does not neglect even the most insignificant things ; but he treats me thus in order to exercise me and make use of me as a witness to others. Matthew xi. 8. They that wear soft clothing are in king's houses. Lucian, Timon., c. 38. 'AvtI /laXaK^: x^a^uu'Sos ravTijv t^v Si0ipa,v i] Ti/uiiyrdTrj aoi wevla irepieT^BeiKev. Instead of soft clothing, Poverty, so dear to thee, has thrown round thee his leathern garment, Matthew xi. 17. We have piped unto you, and ye have not danced. iEsop., Fab., 39. 'Ore TivXovv, oiK dpxeurSe. "When I have piped, ye do not dance. Matthew xi. 18. They say, He hath a devil. Sophocl., Jjax, 243. KoKci Secceifwi' p^iui6', 4 Sat/iuav Koideis &vSpS>v iSLSa^ev. Speakiog bitter words and abusive, that a devQ, not mortal, had taught him. Matthew xi. 21. They would have repented long ago in sackcloth and ashes. Menander, Fr., 42. 'BTreira (raKKlov IXa^ov, els 0' 6S6v 'EKtiBuTap airol iirl Kbrrpov, Kal ri^v Qeiv 'E^eXdffacTO rifi raireivuffai, pbv re Kal eSfpopov. To bear a yoke,. light and easy to be borne. MATTHEW. 191 Hist. Aug., Anton. Diadwm., 2. Soio me Pii, me Marci, me Veri suscepiase nomen, quibus satiafaoere perdifflcile est. I know that I have taken upon myself the namea of Pius, of Maicos, of Vems, to which it is very dlfBcult to act up. Matthew xii. 8. The Son of man is Lord even of the sabbath day. Liv., V. 4. Nusquam nee opera sine emolumento, nee emolumentum ferme sine iiupens^ opera est. In no ease is lahour without gain, nor is gain generally procured without the expense of labour. VaL Max., viii. 8. Otic non evanescit virtus aed reereatur. Strenius quoque interdum appetendum est, ut tempestivA laboris intermissione ad laborandiim iiant vegetiores. Virtue doth not vanish, but is refreshed by ease. Even the active ought sometimes to desire it, that they may become more vigorous for labour by the seasonable inter- mission from toil. Val. Max., vii. 8, 2. Homlnem rerum natura continui laboris patlentem esse non sinlt. Nature doth not allow man to be able to endure constant labour. VaL Max., vii. 2, 11. Videte ne, dum et coelum custoditis, terram amittatis. Take care lest, while you are watching heaven, you lose the earth. Matthew xii. 25. Every kingdom divided against itself is brought to desolation ; and every city or house divided against itself shall not stand. Sen., Be Ird, li. 31, 7. Salva autem esse aocietas nisi amore et custodl^ partlum non potest. A society cannot be safe unless guarded by the affection and aid of all parties in the State. Matthew xii. 34. For out of the abundance of the heart the mouth speaketh. Euripid., ScKch., 369. M&pa y&p /lapos Xiya. For the fool speaks foolish things. Menand., Fr. Tncert. 'Avdp^s x«/""cT'i)p iK \6yov yvuplferai. The character of a man is known by his speech. Diog. Laert., ix. 7, 5 (Democritus). A.6rf OS Ipyov iTKlij. Conversation is the shadow of the character of a man. 192 BIBLE ECHOES. Dionys. Cat. Senno hominum mores et oelat et indicat idem. The conversation of men iDOtli coneealeth and also maketh known their character. Matthew xii. 35. A good man, out of the good treasure of the heart, bringeth forth good things: and an evil man, out of the evil treasure, bringeth forth evil things. Theognis, El., 409. Oihha B-qaavphv KaTa.6i\a^a,i, hSov Afielva AlSovs, fjv Ayaffots Avdpdcri, TLipve, Sldm. There is nothing more valuable to be laid up for children than a sense of shame, which thou also givest to good men. Cic, Rose. Atner., 51. Pudor omat setatem jnvenUem. Modesty setteth off youth. Amm. Marc, xxv. 4. TJt egreglus pictor vultum speciosum effingit, ita pudicitia Celsius consurgentem vitam exomat. As a iirst-rate painter portrayeth a handsome face, so modesty setteth off a life that continueth to rise higher and higher. Matthew xii. 39. An evil and adulterous generation seeketh after a sign ; and there shall no sign be given to it, but the sign of the prophet Jonas. Demosthen., De Falsd Legat. p. 428. Tdre fniv toIvvv oStu ffe/iviv f\v rb SlKatov Kal rb koKA^hv rois rh, Toiavra woiovvTas ^VTLfiov, &(Tre t^s aiTTJs ij^iovTO ffTdffeitis t6 re dpiffreiov r^s deov^ Kal al /CttTot TUiv rcfc TOLavra d^LKoivriav Tifi(aplat. Then, indeed, justice was so much respected and the guilty punished so severely, that the same spot was fixed upon for the statue in honour of the goddess, and for the punishment of those guilty of such enormities. Matthew xii. 43. The unclean spirit seeketh rest, and findeth none. Theocr., Id., ii. 38. 'HciSe tu0\6t7;to tojs p.il ^Xiirovffw. Plato said that the ignorant are sufferers by their ignorance, as the blind are by their want of sight. Matthew xv. 19. For out of the heart proceed evil thoughts. Liv., i. 58. Mentem peccare, non corpus, ut unde consilium afuerit, culpam abesse. The mind alone is capable of sinning, not the body, and where there is no such intention there can be no guilt. Juv. xiv. 226. Mentis causa mal^ tamen est et origo penes te. Tet the cause and origin of evil is in thine own heart. Dion. Prus., Or., 68. Kai Toc oix ^TTov b (l>b§Sv\ev$'^ffeTac. Let us, for the sake of our argument, contrast with him a just, simple, generous-hearted man, not wishing, according to ^schylus, to seem, but to be, good .... let him be divested of everything but justice .... not acting unjustly, let him be supposed to be doing the greatest injustice, that he may be tested for justice by not being moved by reproach and its consequences, but rather remaining unchangeable till death .... that thus circumstanced, the just man will be scoured, tortured, bound in chains, have his eyes burnt out, and, lastly, suffer all manner of evils and be crucified. Cic, De Bep., iii. 17. Proqne Mc opinione 'boiius iUe vir vexetur, rapiatur, mantis ei denique efferantur, effodiautur oculi, damnetur, Tinciatur, laratur, exterminetur, exeat, postremo jure etiam Optimo omnibus miserrimus esse videatur. 198 BIBLE ECHOES. For this "vn-ong opinion let us suppose that the good man is arrested and tormented, his hands cut off, his eyes pluclced out ; he is condemned, bound, burnt, exterminated, driven out as a beggar ; and to the end appears to all men to be most justly accounted the most wretched of aJl men. Matthew xvi. 26. What shall a man give in exchange for his soul 1 Plat, Leg., v. c. 1 or p. 728 A. Has yitp S t' iirl yijs Kal inrii 7^s x/'w'^s dper^s oiS/cdtrd^ios. For all the gold, both on the earth and under the earth, Is of no value in comparison with virtue. Plat., Phmd., c. 57 or p. 107 c. Birep T) ^vxh iSdvaros, iirifi,e\elas 5-i) delrai oix iirkp toO xP^''°^ Toirov //.6vov, iv & KoKovfiev t6 ^rjVf dXX' inrip toO itavrbs, Kal 6 kIvSvvos vvv 5^ koX 86^uev hv deivbs eti'at, eif res aiiTTJs djueX^Jcret. If the soul be immortal, our care of it is req^uired not only for the present time, which we call life, but for all time ; and the danger would now appear to be dreadful if one should neglect it. Plin. Min., v. 5. Qui voluptatibus dediti quasi in diem vivunt, Vivendi causas quotidie finiunt; qui vero posteros cogitant et memoriam sui operibus extendunt, Ms nulla mors non repentina est. Those, who are immersed in pleasure, live, as it were, only from day to day, and terminate each day the whole purpose of their existence ; but those who look forward to posterity and endeavour to transmit their names with honour to future generations by useful labours, to such death is always immature. Didor. Sic, xxxi., Fr. 'AXX' oiSkv oUtoi yXvKi tpalverai, ro!s i]TVX''l'il>l\ov. &p' oBk eiBis SiaKvriov ; i) oi iraaiv, 6XKa toU dvcdrots KarcL t^v /ioxB^P^a" ; iirav6p9(oini' S' ^xouiri /xaXXoc ^oriBTiriov eh rb ^das fi r^v oia-lav, &(riji ^iXnov Kal rijs ^i\las olKSidrepov. S6f«e 3' Stv Sia\v6/jt,eyos oidkv S,Toirov iroieiv oi ykp Tif ToiqiT(f bsy 6tl ffivrpotfios. If thy brother act unjustly, do not think of his injustice, but rather that he is thy brother, and that he was brought up with thee. Matthew xviii. 33. Shouldest not thou also have had compassion on thy fellow- servant, even as I had pity on thee ? MATTHEW. SophoCj Fr. 4 Thyest. "Evecm y&p Tis Kal Xbyomv ridov^, K'fiBTjv St' Sji voiQkti. tQv ivrtav KaK&v. For this is tlie greatest pleasure of conversation, tkat it causes forget- fulness of present eyils. Menand., Fr. "H5i5 ye iplKov X670S itTTl tois Xuttou/i^i'ois. The conversation of a friend is pleasant to the afflicted. Menand., Fr. MeyurTbii iariv &pa tois iirTaixbrn, T4 Trap6vTas iyyis Tois ij>Bri. 'Os 8^ Tr\T)(Tlov iyivero r^s 'Pii/iris, iraai re t] (riyKXr/Tos jSouX-f;, Kal TravSrifid Sam rijv "PiifiTiv KarifKOVV S.v$ponroi, jx^ Kara- (TxivTes aiiT&iv, dXX' Skuo-tos p^KToii Seff/ioU ivb "Eipivviav. The impure spirits are bound by the Furies in chains that cannot be broken. Matthew xxii. 13. There shall be weeping and gnashing of teeth. Virg., Mn., vi. 657. Hinc exaudiri gemittis, et sseva sonare Verbera : turn stridor ferri, tractseque catena. Hence were heai'd wailings, and cruel lashings resounded ; then the grating of iron and chains dragged along. Matthew xxii. 16. We know that thou art true. Theoerit., Idyl., ii. 154. TaOrd p,0L a ^elua iuiB-l]caro ' SffTi S' dXaS^s. The guest told me these things ; and it is true. Matthew xxiL 3740. Thou shalt love the Lord thy God with aU thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets. MATTHEW. 205 Euripid., Fr. {Stolceus, Tit., i. 8). Tpeis eiaai iperal, lis xri "' ^neiv, S) riKVov, GeoiJs re Tifidv, toijs re dp^^avras yoveis, Ndfiovs re KOivods "EXXdSos. There are three virtues which thou must practise, child — ^to honour the gods, thy parents who have brought thee up, and the common laws of Greece. Aristot. nth., ix. i. 'H vTep^oXi/i T^s (fiiXtas ry irpos ^aurAv ofiotovTai. The excess of friendship is like to that which we feel towards ourselves. Aristot, EtA., ix. 8. 'AXij^^s 5^ rb Trepl toO ffirovdaiov Kal rb tuv ^iKtav ^veKa ttoXXA irpdTTetv Kai TTJs TrarpiSos, k&v dirj iwepairoBv^iffKeiv. It is true also of the good man that he does many things for the sake of his friends and his country ; nay, even if he feel that he ought to die for them. Aristot., JEth., ix. 8. ''E-mn/uin yip tois eavToits puiXuTT' &yairCiCKai- Tovs d7ro/caX6C(7t. For men censure those who love themselves most, and, as if it were a matter of disgrace, call them selfish. Aristot., Mh., ix. 8. "OiTtp Sc ^eXHav ^, fmXXov Sii to koK&v, Kal ^iXov SvcKa' rb S' airoO TTaplTjaiv. • The tetter a man is the more his acts arise from honourahle motives and for his friend's sake : and he overlooks his own interest. Aristot., Efh., ix. 8. 01 fiiv oHv ek SveiSos Hyovres airb t^s '/'"XV^ toioCtois oilra (piXairois dyeidlt^erai. Those, therefore, who look on it as a reproach, call these bad men lovers of self, inasmuch as they give to themselves the greater share of money, honour, or bodily pleasures : for most men are grasping at such things, and hastening after them, as if they were best of all ; whence they are always contending for them. Those, therefore, who are desirous of such things, gratify their desires, in short their passions and the irrational part of their soul. Such, therefore, are justly reproached as selfish. Matthew xxiii. 3. AH therefore whatsoever they bid you observe, that observe and do ; but do not ye after their works : for they say, and do not. 2o6 BIBLE ECHOES. Kep., Thmsijb., 2. Tantum foi-tius l)oni pro libertate loquebarttur quara pugnabant. The good at that time spoke more boldly in defence of liberty than they fought. Nep., Fragm. Epist. ad Cic. Video magnam partem eorum, qui in sehol^ de pudore et continently prsecipiant argutissime, eosdem in omnium libidinum cupiditatibus vlvere. I observe a great proportion of those, who in the schools give most eloquent precepts respecting modest behaviour and temperance, live at the same time in the enjoyment of every kind of sensuality. Epiotet., Eiicheir., 46. Mr/SafiLov ffavrbv elTTjs 0iX6(ro0oc, fn]Si \d\ec rb iroXii ii> iduirais irepl Tuv BeiapTjfidrwVf AXXct irotec rb d^rd Ti^v SecapTjfj.dTuv. By no means call thyself a philosopher, and do not speak much among the unlearned about precepts, but practise that which arises from them. Matthew xxiii. 4. For they bind heavy burdens, and grievous to be borne, and lay them on men's shoulders ; but they themselves will not move them with one of their fingers. Theophr., Oharact., 30. T^i &Ko\oi6(ji iiei^ov (poprlov iirWeluai, fj Siuwrac tpipeiv. He lays on his attendant a burden heavier than it is possible to bear. Cic, Ccedl, 9. Nihil est minus ferendum ■ quam rationem ab altero vitae reposcere eum, qui non possit suse reddere. There is nothing less to be borne than that we should ask another to give an acaount of his life, when we cannot give an account of our own. Matthew xxiiL 6, 7. And love the uppermost rooms at feasts, and the chief seats in the synagogues, And greetings in the markets, and to be called of men, Eabbi, Eabbi. Epictet., Enchew., 25. IIjOoeTijon}^)) v xpv