of life (Saw, v) was most naturally associated with the appearance of self-motion in fermentation or ebullition. (See page 27, note 4, on the words Syv and Séw.) Hence we cannot help thinking that there is some connexion between αιθήρ, αἴθω, and the verb αἴσθομαι, αἰσθάνομαι. On this matter, some of the old poets and materializing philosophers may have indulged in views similar to what are now held by not a few modern savans, respecting the influence of an aethereal magnetic or galvanic fluid in the production of motion, sensation, and even thought. Hence Aristophanes, in the Clouds, 570, styles the æther Biopéμμova : Αιθέρα σεμνότατον βιοθρέμμονα πάντων. The scholiast thinks that it is here used for ȧnp. The higher sense, however, best accords with the term oɛuvóTATOV and other expressions of this writer, who, when he chooses to lay aside his buffoonery, is the most philosophical of all the Grecian poets, although much inclined to a materializing pantheism. In another place, in the style of the Orphic hymn and Homer, he calls it the dwelling-place of Jove, Ομνυμι τοίνυν αιθέρ' οἴκησιν Διός. Thesmoph., 279. Αἰθήρ οι πῦρ, on the one hand, and γῆ on the other, be. ing the two extremes, are frequently spoken of together as the cogenerating causes, or male and female parents of all material existences. As in Æsch., Prom. Vinct., 88: "Ω δῖος αιθήρ παμμῆτόρ τε γῆ. So, also, in a fragment of Euripides, from the drama of Chrysippus, γαῖα μεγίστη καὶ Διὸς αιθήρ. On like grounds, in the dissolution and death of animate objects, this semi-materializing philosophy and poetry taught that the more refined or spiritual parts returned to the higher element from which they derived their origin, while the denser returned to the earth. The πνεῦμα (spiritus) ascended to its kindred alonp, the fluids and grosser matter sank into the bosom of their mother yaia, as in the line of Euripides which so strongly calls to mind Ecclesiastes, xii., 7: Ἐάσατ ̓ ἤδη γῇ καλυφθῆναι νεκρούς, ὅθεν δ ̓ ἕκαστον εἰς τὸ ζῆν ἀφίκετο ἐνταῦθ ̓ ἀπελθεῖν· ΠΝΕΥΜΑ μὲν πρὸς 'ΑΙΘΕΡΑ τὸ σῶμα δ' εἰς ΓΗΝ. Supplices, 533. Compare Orestes, 1085, and Helena, 1023: ὁ νοῦς τῶν κατθανόντων ζῇ μὲν οὔ, γνώμην δ' ἔχει Compare, also, the line of the fragment of the Hypsipyle from Stobæus, 108, in which we have the very language of the English Church burial service; earth to earth-dust to dust: ἄχθονται βροτοὶ εἰς γῆν φέροντες γῆν. In the case of the more gross and animal, it was supposed that the TVεvμa, being borne down by the attraction and weight of the earthy and sensual, and being unable to extricate itself from it, sank into still lower forms, until purified and set free by the penetrating and cleansing fires of Hades. See the Phædon, 81, D. We cannot conclude this long and yet, as we trust, not altogether irrelevant excursus, without giving an extract from a fragment of Euripides, in which there is most beautifully expressed this departure of the elements to their native homes, and which we cannot help thinking to be genuine, notwithstanding it is strongly controverted by Valckenaer: of life (Sáw, Syv) was most naturally associated with the appearance of self-motion in fermentation or ebullition. (See page 27, note 4, on the words Syv and Sew.) Hence we cannot help thinking that there is some connexion between αιθήρ, αἴθω, and the verb αἴσθομαι, αἰσθάνομαι. On this matter, some of the old poets and materializing philosophers may have indulged in views similar to what are now held by not a few modern savans, respecting the influence of an aethereal magnetic or galvanic fluid in the production of motion, sensation, and even thought. Hence Aristophanes, in the Clouds, 570, styles the æther Bloopéμuova: Αιθέρα σεμνότατον βιοθρέμμονα πάντων. The scholiast thinks that it is here used for dýp. The higher sense, however, best accords with the term oɛμvóTaTOV and other expressions of this writer, who, when he chooses to lay aside his buffoonery, is the most philosophical of all the Grecian poets, although much inclined to a materializing pantheism. In another place, in the style of the Orphic hymn and Homer, he calls it the dwelling-place of Jove, Ομνυμι τοίνυν αἰθέρ' οἴκησιν Διός. Thesmoph., 279. Alonρ or Tuρ, on the one hand, and yn on the other, be. ing the two extremes, are frequently spoken of together as the cogenerating causes, or male and female parents of all material existences. As in Esch., Prom. Vinct., 88: *Ω δῖος αἰθήρ · παμμῆτόρ τε γῆ. So, also, in a fragment of Euripides, from the drama of Chrysippus, γαῖα μεγίστη καὶ Διὸς αἰθήρ. On like grounds, in the dissolution and death of animate objects, this semi-materializing philosophy and poetry taught that the more refined or spiritual parts returned to the higher element from which they derived their origin, while the denser returned to the earth. The πνεῦμα (spiritus) ascended to its kindred ai0np, the fluids and grosser matter sank into the bosom of their mother yała, as in the line of Euripides which so strongly calls to mind Ecclesiastes, xii., 7: Ἐάσατ ̓ ἤδη γῇ καλυφθῆναι νεκρούς, ὅθεν δ ̓ ἕκαστον εἰς τὸ ζῆν ἀφίκετο ἐνταῦθ ̓ ἀπελθεῖν· ΠΝΕΥΜΑ μὲν πρὸς 'ΑΙΘΕΡΑ Supplices, 533. Compare Orestes, 1085, and Helena, 1023: ὁ νοῦς τῶν κατθανόντων ζῇ μὲν οὔ, γνώμην δ' ἔχει Compare, also, the line of the fragment of the Hypsipyle from Stobæus, 108, in which we have the very language of the English Church burial service; earth to earth-dust to dust: ἄχθονται βροτοὶ εἰς γῆν φέροντες γῆν. In the case of the more gross and animal, it was supposed that the TVεvμa, being borne down by the attraction and weight of the earthy and sensual, and being unable to extricate itself from it, sank into still lower forms, until purified and set free by the penetrating and cleansing fires of Hades. See the Phædon, 81, D. We cannot conclude this long and yet, as we trust, not altogether irrelevant excursus, without giving an extract from a fragment of Euripides, in which there is most beautifully expressed this departure of the elements to their native homes, and which we cannot help thinking to be genuine, notwithstanding it is strongly controverted by Valckenaer: Χωρεῖ δ' ὀπίσω, τὰ μὲν ἐκ γαίας πόλον ἦλθε πάλιν· θνήσκει δ' οὐδὲν μορφὴν ἰδίαν ἀπέδειξεν. Valckenaer, Diatrib. in Eurip., Frag. XIII. Atheistical Doctrine of φύσις, τύχη, and τέχνη. PAGE 13, LINE 16. Φύσει πάντα εἶναι καὶ τύχη φασί· τέχνῃ δὲ οὐδὲν τούτων. “ They say that all these things are by nature and chance, but none of them by art.” That is, these first four states, namely, πῦρ, ἀήρ, &c., were the production of τύχη and φύσις, whatever meaning they might have attached to these terms: the second stage, which resulted in the larger compounded bodies (arising from the composition of these four elements, or from their mixed combinations, when considered as states or conditions of existence), was regarded as chiefly the work of τύχη. Τύχη δὲ φερόμενα τῇ τῆς δυνάμεως ἕκαστα ἑκάστων, ξυμπέπτωκεν ἁρμόττοντα οἰκείως πως, θερμὰ ψυχροῖς, ἢ ξηρὰ πρὸς ὑγρά, κ. τ. λ. In this department τύχη was the presiding power, although its influence was modified by those adaptations which belonged to φύσις, and to which reference is made in the above expression, ἁρμόττοντα οἰκείως πως; that is, although the original impulses and motions were the result of chance, a φύσις or natural necessity directed everything to its most fitting place, so that, after long wanderings in this wide domain of τύχη, a plenum at length found its rest in a vacuum, warm was neutralized by cold, convex adapted itself to concave, hard things found |