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On Synonimes.

gland, your stories of sorceries? Not the growing sect, but the growth of philosophy and medicine. No thanks to Atheists, but to the Royal Society and College of Physicians; to the Bayles and Newtons, the Sydenhams and Ratcliffs. When the people saw the diseases they had imputed to witchcraft quite cured by a course of physic, they too were cured of their former error. They learned truth by the event, not by a false position, à priori, that there was neither witch, devil, nor God. And then as to the frauds and impostures in this way, they have most of them been detected by the clergy, The two strongest books I have read on this subject, were both written by priests, the one by Dr. Bekker, in Holland, and the other by a Doctor of your own, whose name I've forgot, that was afterwards Archbishop of York."—Remarks, 8th ed. 1742, pp. 48, 49.

It is obvious how little to Dr. Bentley's purpose, or rather how directly opposed to his conclusion, was the case of Bekker, who for ceasing to be a priest, or authoritative supporter of an established dogma, had been persecuted by all the priests of a consistory, and saved from want only by the kind consideration of the civil magistrates.

Can any of your readers say who was the Doctor whose name the pretended Leipsic theologian did not choose to recollect, and who had been Archbishop of York before 1713-the date of the Remarks? During that year Dr. Sharp died, who had filled the See of York ever since 1692. He was an intimate friend of Tillotson, and might be more disposed to rational innovation than many of his contemporaries.

I

SIR,

R.

Nov. 2, 1816. WOULD fain draw the attention of your classic and learned readers to a subject of great logical importance. It has been long assumed as a kind of axiom by rhetoricians, that there are hardly two words in any language which have precisely the same idea; but with much deference to venerable opinions, I think the converse of the above position the true one, namely, that there is hardly any idea which may not in every language be expressed by several words, or different modes of speech. With the intention of invi

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ting some useful discussion on synonimes, I shall present you with a few quotations from Cicero. Let it not be supposed, however, that I wish to depreciate the merits of that great master of wisdom and rhetoric. Whoever does not admire, or rather adore every particle of his original, profound, eloquent, and truly classical compositions, is to be pitied for want of true taste, rather than convicted of bad judgment. Language has two offices-one to express meaning, another to produce harmony: the purposes of harmony require many insignificant particles, beautiful tautologies, and elegant expletives. My object is simply to point out a few of the beautiful tautologies or elegant expletives which abound in the incomparable compositions of the divine Tully. Such words as I consider tautological, I shall distinguish by italics; and let it be observed that though I am not satisfied with any thing I have yet seen on the doctrine of synouimes, and though I have thought a good deal on the subject, I am far from assuming any infallibility of opinion, or attempting to dogmatize, and ought to be considered (even if a heretic) as only provoking mild and fair discussion.

Sintque pares in amore et æquales.— amicitiarum sua cuique permanent stabilis et certa possessio.-Quin etiain necesse erit cupere et oplare ut quam sæpissime peccet amicus-necesse erit angi, dolere invidere.-Sunt firmi et stabiles et constantes eligendi-quis natura desiderat abundantiam et copiam-sic habendum est nullam in amicitiis pestem esse majorem quam adulationem, blanditium, assentationem.—Quibus nihil opis est in ipsis ad bene beateque vivendum, iis omnis gravis est ætas. Nec vero corpori soli subveniendum est sed menti atque animo multo magis:-huic divino muneri ac dono nihil esse tam inimicum quam voluptatem.-quin nihil sit animus admixtum nihil concretum nihil copulatum nihil coagmentatum nihil duplex. Quod cum ita sit, certe nec secerni nec dividi nec discerni nec distrahi potest.-Mens enim et ratio et consilium, in senibus.

The above are a few quotations selected without much searching; and your classic readers know that if all similar words were marked in italics, the compositions of Cicero would appear richly gemmed with elegant tau

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Narrative of a celebrated Auto de Fé in the City of Logrono.

tologies. Some of the above synonimes are merely different spellings, or forms of the same word: mens is a contraction of animens, the same as animus, anima, contraction of εuua, πνεύμων, &c. from πνέω, πνυηι, α softened form of Thew, flo, blow, which primarily signifies to move, whatever it be connected with; as air, water, &c. for fleo, fo, pluo, &c. are merely different spellings of the same word. Were it not that etymology is below the notice of an elegant rhetorician, we might wonder that Cicero "should have gravely inquired whether animus was anima or ignis, and then left the matter in solemn doubt, by declaring that he was not like some, "ashamed to confess wherein he was ignorant.

When animus is employed like soul, (from halo) metaphorically to denote mind or the rational part, thing, act or whatever it should be called, I cannot distinguish any meaning in it different from ratio, which seems to me like rate, reck, reckon, reason, &c. nothing but rect or right, with what is called a substantive termination. Hence right reason or recta ratio is merely right rightness, or straight straightness (compounded of ex or est, and rect or right); and wrong reason is crooked right, that is a plain contradiction.

Perhaps some will think that we are stretching what has been called metaphysical etymology too far; but unless we rectify the instrument of logic, that is logos or language, our opinions will o on most subjects continue to be hot rational or right, but crooked or wrong. ETYMOLOGUS.

"A woman who had been an inhabitant of Zugarramurdi, went into France with her father, and was there persuaded by a witch (whose name the inquisitors could not discover) to accompany her to the Aquelane,⚫ where she was told she would enjoy herself wonderfully. She consented, went,-found the Devil presiding there, and on her knees renounced her God; but being required to renounce the Virgin also, she refused to proceed, though she did acknowledge the Devil as her lord and master. This excited the rage of her sisterwitches, who marked her out as the object of their constant persecution. She continued, however, eighteen months in communion with them, but constantly fancying the Devil could not be the God he pretended. Her uneasiness of mind increased daily, and when Lent arrived she determined to go to confession, but not to own her witchcraft-she attended mass, and to her astonishment found that she could neither see the holy wafer when it was offered to her, nor the host when it was elevated; nothing but a black cloud appeared be

This is the provincial name for the place where witches assemble to celebrate their mysteries.

+ He is thus described (tr. verbatim) in another part of the details of the auto, on the authority of the different witnesses. "He is seated on a throne, which somie

times appears of gold, and sometimes of
ebony. He has a gloomy, careless, ugly
He is quite black, and
countenance.
wears on his head a crown of thorns, three
of which are larger than the rest, viz.
one on each side, and one on his fore-
head, from whence a light proceeds

Narrative of a celebrated Auto de Fé, in brighter than that of the moon, but

the City of Logrono. [Continued from p. 577.] Tand discovered by the HE principal band of wizards zeal and diligence of our holy inquisitors, was one accustomed to meet for the celebration of their "infernal rites" at Zugarramurdi, a village in the valley of Bantan, at the foot of the Pyrenean mountains. Fifty or sixty persons composed this assembly, which was interrupted, and its members handed over to the " mercy" of our tribunal, in consequence of the following circumstances.

dimmer than that of the sun, with which he illumines the Aquelane. His eyes are large, round, widely opened, flaming and goat's, and his appearance is altogether frightful. His beard is shaped like a goat-like.

He has fingers all of equal length on his hands and feet, and his nails are sharp as the talons of a bird of prey. His fingers are crooked and his feet are

webbed like those of a goose. His voice

is fearful, discordant, like the braying of a mule, but not quite so loud. His pronunciation is bad, and he often speaks unintelligibly. His tone is gloomy and harsh, but full of dignity and arrogance He constantly looks in a melancholy humour, and seems unceasingly angry."

Narrative of a celebrated Autò de Fé in the City of Logrono.

fore her (and it is acknowledged by all that on becoming witches they cease to see the Holy Sacrament). Her mind was tortured by this circumstance, and she was at the very door of death, when she determined to confess every thing, and she sent for a Jearned priest, who, though he cheered and consoled her, refused to grant absolution without consulting the Bishop of Bayonne, but from this time forward she could see the consecrated bread, and she left the diabolical sect to which she had been attached.

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sitting in the kitchen, surrounded by her friends, whom she had collected together, anticipating this visit on account of its being the Aquelane night. The Devil and two or three others then hid themselves behind a bench, from whence they just shewed their head, and beckoned to the woman to come away with them. This was in vain, and they next lifted up their hands, and threatened her in every possible manner. She then called loudly on her friends for assistance, pointing to the place where the Devil was, but the Devil had blinded their eyes, and they could see nothing. She continued crying" leave me traitors, I have followed Satan too long already"-and then elevating her rosary," this will I follow, this will protect me." On hearing which the Devil and the witches fled with a great noise, and to revenge themselves they tore up all the cabbages in the garden, destroyed all the trees in the orchard, and then went to a mill, rented by a relation of Yurreteguia, where they were joined by a legion of demons, who lifted up the mill from the pillars on which it was built, and carried it through the air to the top of the mountain, where they all danced round it, laughing and singing: the most aged of the witches, being as active as the rest, shouted "girls here, though old women at home;" and afterwards they carried back the mill to its place, after breaking the machinery and hurling the mill-stone into the water.

This woman afterwards returned to Zugarramurdi, and denounced the junta of witches which assembled there. Among these was Maria Yurretegnia (who afterwards became the principal evidence under our commission against the accused). She denied the charge at first with furious ravings, oaths and threats of vengeance; but the woman protesting that if publicly confronted with her she would prove her crimes, was led to her house and there convinced every one present of the truth of her accusations; for Yurreteguia fell down in an agony, making signs that something in her throat prevented her uttering the truth. On recovering, she heaved a deep sigh, and a pestiferous stench issued from her mouth. She then owned her guilt in its fullest extent, and that she had been a witch from her very childhood up. The Vicar of Zugarramurdi was sent for, to whom she confessed all she knew, prayed forgiveness for all the injuries done to her neighbours, and from this time she began to see the host which before she had never been able to distinguish.

The Devil feeling his critical situation, and the alarming evil which would result from this discovery, addressed the wizards at their next meeting, and it was determined to go to Yurreteguia's house and to bring her by force to the Aquelane. For this purpose they took the forms of divers animals, dogs, cats, pigs and goats, and hurried on (the Devil at their heady to her dwelling, having left the noviciates and inexpert young wizards behind them in the garden. The Devil then opened the doors and windows, and introduced all his followers. Their intended victim was

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The Devil endeavoured to corrupt Maria, and to weaken the force of this evidence, but she persevered, and was rewarded by the tenderness shewn her, in consequence of her disposition to communicate all she knew. When the other criminals were being exhibited, she was allowed to put off the garments of degradation, and to return home-a striking instance of mercy from her judges, and of recompence for the frankness and firmness of her confessions!"

The next paper will give the report of the inquisitors on the disco veries they made of the proceedings of the Devil at Zugarramurdi and other places.

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CLEANINGS; OR, SELECTIONS AND
REFLECTIONS MADE IN A COURSE
OF GENERAL READING.

No. CCLXXXI.
Mahomet Mortal.

On the death of Mahomet (Hegira 11, March 28, A.D. 632), a great confusion arose among his followers;

some of them deserting him, and many . believing he was not dead; among whom was Omar, who drew his sword and swore that if any durst say he was dead, he would cut him in pieces. But Abubeker coming in, and knowing the mistake, cry'd: "Do you worship Mahomet, or the God of Mahomet? If you worship the God of Mahomet, he is immortal and liveth for ever; but as to Mahomet, he is certainly dead." And then from several passages in the Alcoran, he proved that he must die as well as other men. And since that time, no one among the Mahometans ever expected that he should return to them here on earth, till the general 'resurrection of all mankind.

Life of Mahomet, pp. 76,77, prefixed to Four Treatises concerning the Doctrine, &c. of Mahometans.

London. 8vo. 1712.

No. CCLXXXII. Mahometan Assumption and Immaculate Conception.

Phatima, the favourite daughter of Mahomet, one of the only four women whom he allowed to be perfect, and whom he gave in marriage to his cousin Ali, is held in such veneration among the Mussulmans, that she is reckoned the most excellent woman of all ages; and the people of Com believe that God carried her into heaven, and that there is nothing in the temple where she was buried but a representation of her. They believe likewise that she is an immaculate and spotless virgin, notwithstanding she was the mother of several children. It is not therefore the Church of Rome alone that honours the assumption of virgins, and believes the immaculate conception and perpetual virginity of a mother.

The Same, p. 80.

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No. CCLXXXIII.
Mahometan Prayers.

The observance of prayers is much commended among the Mahometans, and the richer or greater any one is, the sooner he is reputed impious, pagan and infidel, if he neglect prayers once thrown out of their parishes by their public prayers in the temple; for they dervises or priests, if they go not to say "prayers are the pillar of religion, and whosoever forsakes the prayers, overthrows religion." A Turk counts it a great injury, and the greatest reproach upon him, if any one calls him a man without prayers, viz. who does not daily say his prayers. Moreover, the Turkish preachers have a satirical cant against those who don't pray daily, by which they contemn them and represent them as ridiculous. Bobovius on Turkish Liturgy, with Notes by Hyde.

or oftener. Men of lesser note are

No. CCLXXXIV. Composition of the Trinity. Mahomet made way amongst Jews and Christians by denouncing and opposing the corruption of the Trinity. He represents the Trinity as formed of God, Jesus Christ and the Virgin Mary. Had he, like John the Baptist's disciples mentioned by Luke in the Acts, not so much as heard whether there be any Holy Ghost? The idolatry of Christians towards a woman might be the reason of the ungallant spirit of Islamism.

The Mahometan notion of the Trinity may be attributed to ignorance or malice; yet one of the fathers, Cyril of Alexandria, had called the Mother of God, the Complement or Supplement of the Holy Trinity.

See Reflect. on Mahom. in the Four
Treatises, p. 174.

No. CCLXXXV.
Happy Apology for a Speech.
A Swedish gentleman was lately
present at the dinner of the Friends of
Foreigners in Distress, and a toast
being given complimentary to his
country, it was expected that he should
rise and address the company. He
arose after some hesitation and under
great embarrassment, from his not
thoroughly understanding the English
language, and not being in the habit
of public speaking, said, "I wish you
to consider me a foreigner in distress."

Observations on the intended Sacrifice of Isaac by Abraham.

No. CCLXXXVI.

Sir Robert Howard. Sir Robert Howard (says Toland, in his Life of Milton, Works, I. 43.), lately deceased, a gentleman of great generosity, a patron of letters and a hearty friend to the liberty of his country, being told that he was charged in a book with whipping the Protestant clergy on the back of the Heathen and Popish priests, he presently asked What they had to do there? He was a great admirer of Milton to his dying day, and being his particular acquaintance would tell any pleasant stories of him: as, that he himself having demanded of him once, What made him side with the Republicans? Milton answered, among other reasons, Because their's was the most frugal government;

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for that the trappings of a monarchy might set up an ordinary commonwealth.

The work of Sir Robert Howard's alluded to was The History of Religion. Written by a Person of Quality. 8vo. 1694. He thought and probably conversed with the early English Unitarians.

He was a great admirer of Archbishop Tillotson, and was accused, together with Tillotson, of Deism if not Atheism, by the accuser of the brethren, Lesley. There is a letter of his in reply, in a well-written and amusing book, called 4 Twofold Vindication of the late Archbishop of Canterbury and of the Author of the History of Religiou. 8vo. 1696. The writer of the second part of this work, a clergyman, was an Unitarian, though not a Socinian. See pp. 89, 101, 145.

BIBLICAL CRITICISM.

Nov. 1st, 1816. Observations on the intended Sacrifice of

As

Isaac by Abraham.

S Isaac was the child of the old age (för such we should call it) of Abraham and Sarah; as, in the event of his death, there was no human prospect of his place being supplied; and as it was expressly promised that in the patriarch's seed all the families of the earth were to be blessed, we may with ease conceive how particularly dear such a son would be to his parents. What then would be the trial of their faith, of the faith of the father especially, were they summoned to surrender such a gift! This test of confidence, of duty and submission, they actually underwent.

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"God," says the Apostle James (i. 13), is not tempted with evil; neither tempteth he any man." Yet, in the sacred history, we read (Gen. xxii. 1) God did tempt Abraham." For the removal of this seeming difficulty, I observe that the original expression, which our translators almost invariably render by the word tempt, does not always admit this sense. Sometimes, as in the clause now quoted from the book of Genesis, it means simply, to try, or make trial of, the faith and virtue of an individual; at other times, it has the signification commonly affixed to the verb tempt, and imports "to seduce into sin." Now as it cannot without injustice and in

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piety be affirmed of God that he seduces any being into wickedness, and as, so far, he tempteth no man," it is equally true that he sees fit to prove, by various tests, the integrity and devout confidence of his servants.

In this manner, to this extent, and no further, did he tempt Abraham, when he said, "Take now thy son, thine only son, Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt-offering, upon one of the mountains which I will tell thee of." Nor was the patriarch disobedient to the celestial voice, whether it spake to him in vision, or otherwise. "Abraham stretched forth his hand, and took the kuite, to slay his son." It was an eventful moment: with what contending emotions must his heart have struggled! But every painful feeling soon vanished before the joy and wonder of which he was conscious: for, at this critical period, the angel of the Lord called unto him out of heaven, and said, " Lay not thine hand upon the lad, &c." As the consequence, the blessings of which Abraham had more than once received assurances were again promised to him, in terms yet stronger than before: and this test of his obedience, while it answered the end of illustrating and heightening the

* Gen. xxii. 2. + Gen. xxii. 11—14.

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