Phero, to bear, to carry, 302 (eenenkan). | Saton (pl. sata), a measure = 7 English

Poteerion, a drinking-vessel, a cup, 266, | Sumphero, to hold together, to be of

Rheegnumi, to rend, to burst, 265, 289, Titheemi, to place, to set, 303.

APPENDIX C.

THE APPLICATION OF YAYIN' AND 'OINOS' TO THE UNFERMENTED JUICE OF THE GRAPE.

Those who are eager to array the Scriptures in opposition to the Temperance cause, either avowedly or tacitly reason thus:- "The juice of the grape when called wine was always fermented, and, being fermented, was always intoxicating." This can only mean that the Hebrew yayin and the Greek oinos were always used to designate the juice of the grape in a fermented state; and that being so, it was of necessity possessed of an alcoholic and intoxicating quality. But to sustain these assumptions it would be requisite for their authors to offer a body of evidence more voluminous than they have ever attempted to collect, and utterly beyond their power to adduce. They would need to make it probable (at least) that wherever these terms occur, in all ancient literature, a fermented and intoxicating substance is denoted; and no such probability could be established, even were the stupendous research demanded for the undertaking to be forthcoming. On the contrary, both members of the proposition can be disproved, and a single example in disproof would suffice to destroy the theory, which needs for its special purpose a rule without an exception.

I. Taking the second assumption first, it is demonstrable that even if all the ancient wines were fermented, they were not all intoxicating. To suppose that a fermented article must be intoxicating is an obvious fallacy, in sight of the familiar fact that though nearly all the bread we eat is fermented not a particle is inebriating, and that the greatest bread-eater is never known to be in the slightest degree drunk. The explanation is simple: the alcohol formed in the dough (by the action of the yeast on the sugar of the flour) is expelled in the baking; and when it is known that a large class of ancient wines were boiled and reduced to a jelly state, the conclusion in regard to their non-alcoholic state is clear to any but the most prejudiced mind. When it is also known that the custom of filtering away the gluten of grape-juice was common, in order to break its strength, and that wine was mixed with two, three, and even fourtimes its own bulk of water, the result of fermentation must have been to provide (as in ginger beer) a liquid practically unlike what is conceived of when mention is made of an 'intoxicating drink.' It is, therefore, a hasty and entirely erroneous conclusion, that even fermented grape-juice must have been consumed in the form of an alcoholic and inebriating fluid.

2. But it is no less rash and fallacious to maintain that the Hebrew yayin and oinos were employed to distinguish fermented grape-juice from the grape-juice in an unfermented state.

(1) This hypothesis is invested with much antecedent unlikelihood, from the absence of any corresponding term, either Hebrew or Greek, for unfermented grape-juice. The Hebrew, it is true, has ahsis, and the Greek gleukos ; but ahsis is first applied to the juice of pomegranates, and seems to be a poetical expression for the juice of fruit newly expressed, and doubtless unfermented, but not distinguished as such by the name bestowed on it. (See Prel. Dis., xxiii; Notes, 154, 228, 232; and Appendix B, 416.) Gleukos is properly an adjective signifying 'sweet, and oinos is always implied, so that gleukos is oinos in a certain condition,-one of

great sweetness, frequently but not necessarily free from fermentation. (See Prel. Dis., xxiii, xxxvi; Notes, 116, 312–314, 378; and Appendix B.)

(2) If appeal is made to etymology, the balance of evidence as to yayin strongly supports the view that that term was applied to grape-juice, without any reference, direct or indirect, to the process of fermentation. As to oinos-its derivation from vayin,—the most probable of all the conjectures on that head would disengage it in a similar manner from any necessary connection with the fermentative action and its results.

(3) When we inquire into the actual usage of these words we shall see how unfounded is the theory that limits the sense of both to the fermented juice of the grape.

(a) YAYIN.-Though yayin occurs 141 times in the Old Testament, the context, in a great majority of cases, does not furnish an indication as to its condition, whether fermented or otherwise. The first time the name occurs (Gen. ix. 21) it is applied to grape-juice which had fermented; but it is most probable that Noah was ignorant of the fact; and who supposes that whatever appellation he gave the expressed juice would have respect to its inebriating quality? In the case where Jacob brings wine to Isaac, the nature of the yayin is not hinted at, but the Jewish commentator refers to it as wine that had been ‘reserved in its grapes' since the Creation—a proof that he did not consider either yayin, or the Chaldee equivalent, khamar, limited to a fermented liquid. The same usage recurs in the Targum paraphrase of Cant. viii. 2, where the righteous are promised the blessing of 'drinking old wine stored up in its grapes' since the commencement of the Creation or present dispensation. Baal Hatturim refers to 'wine in the grapes' at Pentecost; and on Deut. xxii. 14, 'the pure blood of the grape,' the Targumists dwell on the quantity of red wine which should be drawn out from one grapecluster. In the prophecy of Jacob, Gen. xlix. II, we have

"He shall wash his garments in wine,

And (shall wash) his clothes in the blood of grapes";

where the genius of Hebrew poetry requires that 'wine' (yayin) in the first line shall be considered to answer in sense to 'blood of grapes' in the second line. In Deut. xxviii. 39, 'thou shalt plant vineyards, and dress (them), but the yayin thou shalt not drink, and shalt not gather,' the allusion to 'gathering' is most probably to yayin as wine in the grapes, and hence as used collectively for the grapes; and in Jer. xl. 10, 12, gathering yayin is, beyond all doubt, spoken of the grapes in which, as in natural bottles, the yayin is contained. In Isa. xvi. 10, 'the treaders shall tread (out) no wine in their presses'; and Jer. xlviii. 33, ‘I have caused wine to fail from the winepresses: none shall tread with shouting,' the only question in doubt can be whether the reference is to the grapes holding the wine, or to the wine as flowing from the grapes: no one can pretend that the term is applied to the fermented juice of the grape. In Psa. civ. 15, the yayin which makes glad the heart of man' is classed with products of the earth, to whose natural properties the Psalmist alludes as indicating the grace and power of the Creator. The connection of yayin with milk (Cant. v. I; Isa. lv. 1) brings before the mind a rural image of fresh-pressed juice drunk with fresh-drawn milk; and in Lam. ii. 12, the plaint of the children—' where is corn and wine?'—is most naturally construed as pointing to a famine of the fruits of the earth, including the fruit of the vine in its vintage state.

(b) OINOS.-As the Greek translations of the Hebrew Bible nearly uniformly render yayin by oinos, all the above considerations in favour of yayin as embracing

unfermented grape-juice apply also to oinos. In Deut. xxxii. 14, also, the Lxx. renders the pure (foaming) blood of the grape' by 'and the blood of the grape he drank-WINE.' The peculiar use of yayin for the grape, as containing vinejuice, is paralleled by the words of Nymphodorus, who speaks of Drimacus as 'taking wine from the fields.' (See p. 198 of the Notes.) Among other arguments against identifying oinos with fermented grape-juice (beyond those of its derivation from yayin, and the undoubted use of gleukos to signify unfermented wine), the following may be stated :—

(i.) The intimate relation between oinos and words used for describing the vine and its appurtenances. The most ancient name for 'vine' was oinee or oina; and long after ampelos had become the common name for vine, oina retained its place in poetry. Euripides has both oina (vine) and oinantha (vine-shoot or blossom). To this category belong oinopedee (vineyard), oinaron (vine-leaf), oinaris (vine-tendril or branch), oinophutos (planted with the vine), oinōtron (vine-prop), and many others. That there is a common etymological relation between these words and oin-os cannot be doubted; and the fact of that relation is subversive of the theory that oinos implies the idea of the 'fermenting' process,

(ii.) There are a great variety of passages in which wine is spoken of as produced within the grape and the cluster. Pindar describes wine as the child of the vine' (ampelou pais). Eschylus ('Agam.' 970) describes Zeus as bringing wine (oinon) 'from the green grape,' which F. A. Paley (in his admirable edition of that poet) notices as an allusion to the divine action in bringing the grape-juice to maturity at the vintage.

Euripides (Phoenix.' 230) refers to a particular vine which distilled 'daily nectar-a fruitful cluster'; and the learned editor illustrates this by the tradition that a cluster of this vine ripened every day, and supplied the daily libation of wine for Bacchus.

Anacreon (Ode 49) speaks of the oinos as 'offspring of the vine' (gonon ampelou), and as 'imprisoned (pepedeemenon) in fruit upon the branches'; and he sings (Ode 51) of the treaders 'letting loose the wine,'—where the poetical imagery refers not, as some one has said, to the grape-juice as only figuratively wine, but to literal wine, as first imprisoned, and then gaining its freedom;—else the whole beauty of the figure disappears.

Nonnos, in his 'Bacchanal Songs' refers (xii. 42) to the grape-bunch (botrus) as the wine-producer (oinotokon); and he describes the vineyard as flushing red with the wine to which it thus gives birth.

(iii.) The juice of the grape at the time of pressure is distinctly denominated oinos. Papias, a Christian bishop who lived at the close of the apostolic age, relates an extravagant current prediction of a time when the vine should grow to a wondrous size; and each grape should yield, when pressed, twenty-five measures of wine-OINON. (See Notes, p. 276.)

Proclus, the Platonist philosopher, who lived in the fifth century, and annotated the Works and Days' of Hesiod, has a note on line 611, the purport of which is to explain that after the grape-bunches have been exposed ten days to the sun, and then kept ten days in the shade, the third process was to tread them and squeeze out the WINE-kai triton outos epitoun ekthlibontes ton oinon.

A careful search through classical literature would, no doubt, bring to light numerous passages where oinos was applied to the juice of the grape before its fermentation was possible; but the foregoing remarks will be sufficient to indicate the fallacy of the contrary assumption. The extract from Proclus is in itself perfectly conclusive.

INDEX.

[The Roman numerals (i, ii, iii, etc.) refer to the paging down to the end of the
Preliminary Dissertation; the common numerals (1, 2, 3, etc.) refer to the
paging of the Notes and the rest of the work.]