With respect to the Delian Apollo, we must admit that in the Iliad the word Delos is never mentioned in connexion with Apollo; for which perhaps a good reason may be assigned. Where Apollo is addressed, it is in this appropriate language: Έναν οι Κλύθί μευ, Αργυρότοξ, ὃς Χρύσην ἀμφιβέβηκας, · Κίλλαν τε ζαθέην, Τενέδοιό τε ἶφι ανάσσεις. Π. Α. 37. This is all appropriate, because these Islands were properly under the empire of Priam, as Chryses the priest himself was; and the Islands lay off the Trojan coast, and the places, in which Apollo was there worshipped, were well known, we must suppose, to Chryses, his priest. None of these circumstances apply to the Apollo of Delos, an Island lying at a prodigious distance, among the Cyclades, subject to the Greeks, and lying off the Grecian coast. This locality constitutes a propriety. Jupiter is mentioned in connexion with Ida, but with Ida in Troy, not in Crete. Mr. Knight elsewhere observes, that there is, in the Iliad and Odyssey, no mention of any of the mystic Deities, nor of any of the rites with which they were worshipped; nor any trace of the symbolical style, nor of allegory or enigma, in the fables. By mystic Deities here Mr. Knight means more particularly Ceres and Bacchus, "who were the Deities in whose names, and under whose protection persons were more commonly initiated in this, the mystic or Orphic faith." He concludes" that the worship of Bacchus was introduced after the composition of these poems." Had Homer been writing any thing like a theogony, his omission of the names of Ceres and Bacchus would have been a defect, and we must have been surprised. Hesiod, >who professedly wrote one, takes in, of course, Ceres and Bacchus. But there was no occasion, perhaps, for Homer to introduce all the Divinities; nor, indeed, as they were so numerous, could he: as, therefore, amid such a number there was room for choice, Homer would of course take such as suited the occasion. It is true, neither the Dionysia nor the Eleusinia are mentioned in those poems, but in the hymn to Ceres, ascribed to Homer, the Orgia, and the circumstances attending them, are distinctly and somewhat largely noticed; and three lines are quoted from it by Pausanias! Δεῖξεν Τριπτολέμω τε, Διωκλεί τε πληξίτερ end of adole από Εὐμόλπου τε βίη, Κελεῷ θ ̓ ἡγήτορι λαών κατίσεις elenivis σὲ εἰς Δρησμοσύνην ἱερῶν, καὶ ἐπέφραδεν ὄργια πᾶσιν. ν. 479, 481, And Pausanias says that the more ancient of the Greeks most religiously observed these mysteries.-Oi yap aрxαιÓTEPOL TEλέτην τὴν Ἐλευσίνιαν ὁπόσα ἐς εὐσέβειαν ἥκει τοσούτω ήγον ἐντιμότεραν, ὅσῳ καὶ τοὺς θεοὺς ἐπίπροσθεν Ηρώων. Though, indeed, Mr. Knight himself well knew, and so states in his Inquiry, that the Eleusinian mysteries were appointed long before the time of Homer, as surely must have been the worship of Bacchus. In the fragments of the hymn to Bacchus, ascribed to Homer, the Aiovúria TpieTnpixà at least are distinctly noticed: Ως δὲ τὰ μὲν τρία σοι πάντως τριετήρισιν αἰεὶ 15 20 11 το is 28w Ji 704 2018 Ανθρωποι ῥέξουσι τεληέσσας ἑκατόμβας. Os of babasimi ei tI Though, indeed, it is not necessary to insist much on the point of antiquity, for as, according to Mr. Knight, these rites are not mentioned either in the Iliad or Odyssey, thes silence respecting them in the Iliad affords no argument ini favor of the superior antiquity of that poem. As to what Mre Knight says in his Prolegomena, that the author of the Iliads seems unacquainted with the Deum (Apollinem) oraculis χρείοντα, aut homines χρησομένους, though we do not meet with Delos in connexion with Apollo, or men consulting the Delian Apollo, yet we find oracular words, (if we use a proper expression,) oracular ideas, oracular men, and oracular Gods, Apollo, as well as Jupiter; and whatever might bel said on the antiquity of the oracle at Delos, its distance! did not allow the Greek to consult it in person, during the! time to which the Iliad is confined. But Calchas, (4.70) knew —τά τ' εόντα, τά τ' ἐσσόμενα, πρό τ ̓ ἐόντα, and it was, ἣν διὰ μαντοσύνην, τήν οἱ πόρε Φοίβος Απόλλων. We find Inquiry into the Symbolical Language, &c. p. 15. 2 Ενταῦθα καὶ Πήγασος ἐστιν Ελευθερεὺς ὃς Αθηναίοις θεὸν εἰσήγαγε. Pausanias, Attica, p. 2. edit. Xylandri. The Parian Chronicle places the introduction of Bacchus, under the reign of Erichthonius, 599 years before Homer :Πρῶτος ηὕλησε, καὶ ἄλλους νόμους Μήτρος, Διονύσου, Πάνος, καὶ τῶν ἐπιχωρίων Θεῶν, καὶ Ηρώων, ἔτη ΧΗΗΔΔΔΔΙΙ, βασιλεύοντος ̓Αθηνῶν Εριχθονίου. Maria G P. 10. Ed. Roberts. Edit. Ruhnkenii. Calchas to be not only an overporóλos, but a pávis, one divinely inspired by Apollo, and openly explaining his inspirations to the Grecians: Γκαν το Δαναοίσι θεοπροπίας ἀναφαίνεις. *In short Calchas gave to them what was tantamount to an oracle, and a real one, considering the place, the up Tou dedu, in language as oracular, as in the 9th book, where after the Greeks see the eagle, 900 πανομφαίῳ Ζην ῥέζεσκον ̓Αχαιοί.-Θ. 250. But indeed the Delian Apollo is, if we mistakes not, ex pressie addressed in Chryses' prayer: end of bedinas -2lD 316 Πολλὰ δ ̓ ἔπειτ ̓ ἀπάνευθε κιὸν ἠρᾶθ ̓ ὁ γεραιός, ήτοι γε οπές ̓Απόλλωνι ἄνακτι, τὸν ἠύκομος τέκε Λητώ. Α. 35. For it was at Delos, where Latona brought forth Apollo. It is intended to attempt a few more observations on this work at some future opportunity. In the mean time. preceding pages will not be understood to proceed from any thing like an attempt to oppose the theory of the ingenious and learned editor on the contrary we are strongly induced, by Mr. Knight's argument in general, to admit it. In a few particulars we may perhaps differ, though with diffidence, from a sense of the superior pene tration and judgment of Mr. Knight. zolo We shall only add, that if the learning manifested in the Prolegomena cannot fail to instruct the curious and cal reader, its composition must give him no less pleasure For, if in several particulars the ingenious editor appears to have, in point of argument, the advantage of learned German critic, whom he opposes, he is vastly superior in a clear, easy, and elegant Latin style. bat W LATIN POEM. In Ducis Burdigalensis ortum. DEBEMUR magnæ nos nostraque carmina matri, classize woad Atque omnes CAROLL transfixos vulnere Gallos, O utinam numen, lýra quo facunda poëtæ Exoritur tandem auspiciis felicibus infans; f Plaude tibi, alma parens; incede per ora virorum, Felix ante alias! Regalem incede per aulam Lætior; et CAROLI rediviva adolescat imago Illa tui, magni solatia magna doloris. Crescat et illa soror, quæ fausto prævia partu Matris inexpertos tibi casto in pectore sensus, Primitiasque novi dulces et pignus amoris Attulit, arridens sperato nuntia fratri, Ut roseo vultu, tenebris Aurora fugatis, Mane secuturum gaudet præcurrere Solem. Tu nato fruere, et nati complexa sororem, Inter utramque simul tenera oscula divide prolem. Altera mater adest, tecum quæ prima fidelis Gloria Burdigalæ, et plusquam virtute virili Foemina, Cæsareos agitat sub pectore sensus. Illa quidem a teneris nullorum ignara malorum, Orba, domoque carens, puerum quoque patre carentem. Borbonii hæredem solii, Regemque futurum, Materna certans tecum pietate, tuetur. Interea in templis solemnes pronus ad aras, Accipe quas memori grates tibi voce rependit 7 Tune humilem populum, sanctoque horrore paventem "O gens cara Deo! nescis tibi qualia servet 1 |