| << | Contents | >> |
Memoirs of Edessa and Other Ancient Syriac Documents
Show All Footnotes & Jump to 3501
[3491] Such appears to be the sense of this obscure passage. The literal rendering is, “We acknowledged of old that we received equal love and honour to the fullest extent from her multitude” (or, from her greatness); “but the time forbade our completing those things which were already accomplished in our mind.” What things he refers to (for his words seem to have a particular reference) is not clear. The word rendered “greatness,” or “multitude,” is in reality two words in pointedmss. Here it does not appear, except from the sense, which is intended.
[3492] Lit., “We are putting ourself to the proof to see how far we can stand in wisdom,” etc.
[3493] “This is a very hopeless passage.…Perhaps the codex has ***, ‘the kingdom of our ruin,’ i.e., the ruined country in which we used to dwell. For possibly it refers to what he has said before about the ruined greatness of his city, captured by the Romans. I suppose Mara was a Persian.”—Dr. Payne Smith.
[3494] Or, “the time.”
[3495] This piece has much in common with the Discourse to the Greeks (Λόγος πρὸς ῞Ελληνας), ascribed by many to Justin, which is contained in vol. i. pp. 271–272 of this series. Two things seem to be evident: (1) That neither of the two pieces is the original composition: for each contains something not found in the other; (2) That the original was in Greek: for the Syriac has in some instances evidently mistranslated the Greek.
[3496] The Greek ὑπομνήματα.
[3497] Lit., “and in the beginning of his words.”
[3498] Lit. “what is the newness and strangeness of it.”
[3499] The word also means “sin;” and this notion is the more prominent of the two in what follows.
[3500] It is difficult to assign any satisfactory meaning to the word ***, which appears, however, to be the reading of the ms., since Cureton endeavours to justify the rendering given. “Calamities,” a sense the word will also bear, seems no easier of explanation. If we could assume the meaning to be “nations” (nationes), a word similar in sound to that found in the text, explaining it of heathen peoples, Gentiles (comp. Tertullian, De Idol., 22, “per deos nationum”), this might seem to meet the difficulty. But there is no trace in this composition of a Latin influence: if a foreign word must be used, we should rather have expected the Greek ἔθνη.
[3501] Il., ii. 177 sq.
[3502] Lit., “they say.”
[3503] It has been proposed to substitute in the Greek copy λιπαροῦ, “dainty,” for λεπροῦ. But the Syriac confirms the ms. reading. The term is thought to be expressive of the contempt in which shepherds were held. See vol. i. p. 271, note 1.
[3504] In the Greek this is adduced as an evidence of his weakness: “because he was unable to stop his ears by his self-control (φρονήσει).”
[3505] ***, the reading of the text, which can only mean “fled,” is manifestly incorrect. The Aphel of this verb, ***, “caused to flee,” is suggested by Dr. Payne Smith, who also proposes ***, “exstirpavit.”
[3506] Or, “your heroes.”
[3507] This is not intended as a translation of ***, which is literally “conquered.” Dr. Payne Smith thinks it just possible that there was in the Greek some derivative of ὑπερβάλλω ="to surpass belief,” which the Syrian translator misunderstood.
[3508] This is conjectured to be the meaning of what would be literally rendered, “et id quod coactum est.”
[3509] Lit., “of how many censures is…full.”
[3510] Since he could change his form to suit his purpose.
[3511] That is, “the Daughter” (namely, of Demeter), the name under which Proserpine was worshipped in Attica.
Search Comments
This page has been visited 0061 times.
| << | Contents | >> |
10 per page