words to which they could not assign a meaning. The present rectification is, however, sufficiently supported by Flandin's design. It is scarcely possible to be mistaken in the Persian individuality of the word, "outside, exterior," which in its multifarious combinations enters so largely into the homespeech of the land of which Persepolis was once the metropolis; and within whose local circuit, in secluded crypts and caverns, the present epigraphs have been so strangely preserved. The is a title of more doubtful allegiance; its value, in connexion with the frequent reiteration of one of its compound terms, within the limits of this brief record, should fully suffice to determine its second element, while the ever present of the contemporary Inscriptions in less adulterated Pehlvi, establishes à priori, a definite suggestion and understanding of the Eastern Pati (ufa:). A somewhat similar compound under our Western adaptation is well-known and uniformly identified with the Patriarchs of the Christian Church. I do not seek to decide upon either one or the other derivation. I have only to reconcile in this place the possible want of discrimination by either party of the true origin of such closely approximating sounds; but it is singular that Masaudi should have affirmed that the Christians derived all their clerical titles and designations from the Sabæans of Harran ),1 though he honestly retains the dubious rin, which alone creates any difficulty in the present الحرانيين) من 1 French edition, vol. i., p. 198. "Les Sabéens de Harran, qui ne sont que les disciples grossiers des Grecs, et la lie des philosophes anciens, ont établi dans leur temples une hiérarchie de prêtres qui correspond aux neuf sphères; le plus élevé porte le nom de Ras Koumra (chef des prêtres, 'XDI 7). Les chrétiens, qui leur ont succédé, ont conservé dans la hiérarchie ecclésiastique l'ordre institué par la secte sabéenne. . . la neuvième celle de mitran (bo), ce qui veut dire chef de la ville (métropolitain). Enfin au-dessus de tous ces grades est celui de batrik (), c'est-à-dire le père des pères (patriarche). Telle est l'opinion des chrétiens instruits relativement à cette hiérarche. Il est hors de doute que les chrétiens ont emprunté l'idée première de cette (الشماس) chemas (القسيس hierarchie aur Sabeens et que le kasis etc. sont dus à l'influence des Manichéens.-Masaudi, cap. viii. identification; while, on the other hand, Moses of Khorene specifically reproduces the Ptiachkh as simply "Prince" (i. 159).1 The opening terms of the Chaldæo-Pehlvi counterpart of this passage are obscure, the leading word inconveniently occurs at the cross junction of our plaster casts, and the British mason has studiously adjusted the edges for the sake of the frontage, but to the clear detriment of the impressed letters. Westergaard himself seems to have had some doubt about the state of the characters as they now stand on the surface of the rock, and is, moreover, rather vague in his attempted rectification of Mr. Norris's pentagraph. The succeeding 77,2 with so many analogies around it, would present no difficulties with an ascertained leader, whether substantive or adjective; but about the following 'DON there can be small matter of contest, as the separated sect declares itself outside, or as having abandoned the ancient rites; that is, as being "without the law," in the one case3-here it is more specific in claiming a special pre-eminence as chosen," ()special, select, most peculiar,* a selection 1 "Vagharchag institue, pour gouverner de la partie nord, cette grande et puissante race: le titre de la principauté est Ptiachkh (prince) des Coucaratzi.”– Mos. Khor. vol. i. p. 159; ii. 13, 169. Visconti, Iconographie Greque ii. 363. ONYX Gem in the Imp. Cabinet: Ousas, Prince d'Ibérie (des Iberes Carchédiens). "Le prince a des boucles d'oreilles à la maniere orientale, une longue chevelure artistement arrangé en nattes suivant l'usage des rois perses de la dynastie des Sassanides," etc. 2 This is possibly the Hebrew 7p, Chaldee 77, " to set in a row, order," and Syriac, “ordo, series,” “schola, liber,” etc. 31 Corinthians ix. 20: "And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; 21. To them that are without law, as without law (being not without law to God, but under the law to Christ), that I might gain them that are without law.” (Τοῖς ἀνόμοις ὡς ἄνομος, μὴ ὢν ἄνομος Θεῷ, ἀλλ ̓ ἔννομος Χριστῷ, ἵνα κερδήσω ἀνόμους). See also Romans ii. 14, 17; vi. 14; vii. 4, 6; x. 4; Galatians ii. 16, 19; iii. 10, 11, 12, 13, "Christ hath redeemed us from the curse of the law," 19, 23, 24; iv. 5; v. 18, etc. 4 Υμεῖς δὲ γένος ἐκλεκτὸν κ.τ.λ. 9 "But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people 10 which in time past the succeeding word indicates to have been directly from among the ranks of God's ancient people. אכין לן אופדשת מנו שיתי פנייסתר اهر لني فرمات منوچيتاي اولندلي C. Pehlvi.-Of a certainty, the Master, the divine Lord, etc., etc. One of the most curious instances of the mixture of tongues in the whole of the parallel inscriptions is contributed by the word, which is incontestably proved by its association with, in line 13, to stand for nothing but the conjunction. "and"; while its derivation is declared in the Sanskrit eva; the Hindustani, Bengália, etc. एव, is shown by its counterpart, certa cognitio), to be the Arabic inna, "certainly," with the prefixed J. The Firmáta, has already been met with repeatedly (p. 38, etc.), and its correspondent N, though looking so strange in its Semitic clothing, is equally attributable to Aryan ethnography, and accords with the Sanskrit Upadeshtri, "one who points out, who orders, or advises." 2 is of constant occurrence in منوچيتاي Divine " in منو The these Sassanian epigraphs, and needs no new elucidation. The I have, of necessity, a difficulty about, more especially as the synonym in the other text is even less positive. It might be suggested, with considerable reserve, that the former may possibly have been a compound of the Arabic 11, “primum,” with the Persian from J, "the heart," as in the modern term J, "merciful,” etc., but such an explanation is scarcely satisfactory; and a were not a people, but are now the people of God; which had not obtained mercy, but now have obtained mercy." Epistle of Peter, ii. 9, 10. 1 I myself at first read this word as Adin, but the foot-curve in the plastercasts is indeterminate, and I observe that both Norris and Westergaard reject the sign of the D altogether. 2 Er Upadeshta, “A Guru," "a spiritual guide," from +fEST. "to shew," with affix . A nearly similar sound is found in "to see." 66 a superior," from ,اولندري 66 as first in rank,"1 in parallelism with the conversion of " into the Sanskrit 8, "supreme," "2 however removed from the ordinary laws of interpretation, would, perhaps, better satisfy the requirements of the general context. בינת אוס מנן ירא חרוב הינת چيتي ... منو يدي نب هوي زك C. Pehlvi.-Created Jesus of divine aid, THE Lord, thou جيتي The eleventh line of the Chaldæo-Pehlvi legend commences with the repetition of the word ' already adverted to. In this instance the designation responds, in the order of sequence, to the of the conjoint Sassanian version. Immediately following the former of these words, in its own lapidary context, we find in clear and definitely-formed letters, and in full integrity and isolation, on the surface of the recent plaster casts of the still extant original, the three letters constituting the name of OUR SAVIOUR. Of these three literal signs, the two quasi vowels, or, properly, mere carrying consonants of the Semitic system, are entirely dependent upon the true vowel sounds appropriate to the written word; but in these periods of undeveloped grammar such subdued but highly important elements of speech were altogether unprovided with definite graphic exponents. Under such reservation as regards later and more elaborated schemes of orthography, many versions of the test letters DIN might be suggested, but the most simple and obvious of them would still revert to a very exact counterpart of the name of JESUS, whether out of its many declared varieties we select the Hebrew or the Greek series of definitions. Amid all the various adaptations of the old in whether JOSHUA, JESHua, JOSUE, JESU, or 'Inooûs, there is still the same basis in 1 The Armenian der, “Mouratzan-der" Seigneur des Mèdes.-Mos. Khor. i. 157. 2 From +,"who stays" (a title applied, in the Sanskrit system, to Brahma). Cf. προστάτης (προΐστημι). these Persepolitan forms of the early Phoenician for the reconstruction of the Ieusa, or some such close similitude to the real name, that should set at rest all question upon the mere orthographical issue.1 It will be seen that the name is altogether wanting in the Sassanian version, and it has even been the custom of ordinary as if no منويدي and جيتي copyists to close up the words letters had ever intervened between them. But Flandin's facsimile, which has evidently been traced with a scrupulous desire for accuracy, indicates the existence of a fissure or disintegration of the surface of the rock, just at this very point, and extending downwards through the succeeding lines, while the tracing equally indicates by the distance between the two words as nearly as possible the space required for the three missing letters. 51 The of, so to say, both epigraphs, seems clear enough, though it may be needful to explain the preference here assigned to the translation of "aid" over the more common rendering of "hand." Persian Dictionaries draw a very nice, but seemingly just discrimination, being the singular and plural forms of one and the same word: is essentially “a hand,” but in the sequent rationale of "power," the subordinate combinations extended over a very enlarged range of significations in the Hebrew the derivatives were comparatively restricted, but in the Arabic these divarications concentrated sooner or later, in the Persian vocabularies, into the plural in the leading sense of “aid, assistance, succour,” and in and in \=e8. 1 In the adapted alphabet of the Persian Jews, made use of in the Bible Society's New Testament, the name is written y. It is as well that all objections to the apparent absence of an initial or Yod in this unquestionably important name in the present text, should be answered in anticipation by a citation of the of line ten, where the expressed alif initial clearly defines a simple or a Jod of Hebrew Grammar. See also the prosthetic in On the other hand, there need be no reserve in admitting that, under the licence claimed above, the name may be converted into many other modified forms, but, notably into a sign," (or possibly yuz, or even "refuge"). However, it is the essentially Christian characteristics and general tenor of the document that chiefly recommends the reading advocated in the text. عوص لا عاد عون |