1830.] On the Invention of Letters. the Pelasgi were termed divine, because, says Eustatius, they amongst all the Greeks were the only preservers of letters after the Flood, Sanchoniatho attributes the invention of letters to Thoth the grandson of Ham. "From Misor (Mizraim)" says he, "came Taautus, who found out the writing of the first letters; whom the Egyptians call Thoor, the Alexandrians Thoyth, and the Grecians Hermes." But Thoth died before Abraham entered into Canaan, and consequently Letters were before the time of Abraham. Thoth, however, was not the inventor of Letters; for I think it demonstrable that he received the elements of this knowledge from Noah. Even Sanchoniatho himself expressly asserts, that Thoth imitated the art of picture writing practised by Ouranus or Noah (unoάμers Toy Ougavor); 8 and delineated the sacred characters that formed the elements of this kind of writing. Thoth was an able rhetorician, and was surnamed by the Greeks Hermes, for his eminent logical skill. Hence he doubtless improved on the art which was thus communicated to him by Noah; for being of an active and enterprizing genius, he was indefatigable in the pursuit of knowledge; and the stores of learning and science, by deep and laborious research, were unfolded to his view. And this has rendered his name celebrated throughout all the world; for he was the most learned prince that flourished in Egypt for many ages.10 Grotius gives him the character of an eminent writer; and Plato testifies very strongly the multiplicity of his acquirements, by affirming that he taught not only Geometry, Astronomy, Architecture, and Music, but also Chemistry, Medicine, and the use of Hieroglyphics. He is said to have written his discoveries on fortytwo snλas, or pillars, and to have deposited them in caves near Diospolis. They were subsequently discovered and deciphered by Agathodæmon the second Mercury. Astronomical observations were found in Babylon by Alexander, as high as about twelve or fifteen years after the 7 Sanch. in Euseb. præp. evan. I. i. c. 10. 117 These observa general, dispersion.11 Noah founded the empire of China, and instructed his subjects in this useful art; and it is remarkable that the Chinese alphabet at this day, if an accumulation of eighty thousand characters may be dignified with that appellation, is, according to the best authorities, but a slight variation from the system of writing communicated to his immediate descendants by that patriarch.13 If these testimonies be admitted, it will appear that letters were practised by Noah after the flood; and we may very reasonably conjecture that he was not ignorant of them before that event, because he was six hundred years of age when he entered the ark; and there is no existing evidence to prove that he invented them afterwards. A learned modern author, Dr. Doig, is decisive on this point. He thinks the letters of the Hebrew alphabet, which he considers the same as the Chaldaic and the Syrian, were antediluvian. After observing that "there was certainly a tradition among the Jews that writing was an antediluvian invention," this writer adds, "there must have been a tradition to the same purpose among the Chaldeans, since the writers who have copied from Berosus, the celebrated Chaldean historian, speak of alphabetical writing as an art well known among the antediluvians. According to them, Oannes, the Chaldean legislator, gave his disciples an insight into letters and science. This person also wrote concerning the generation of mankind; of their different pursuits, civil polity, &c. Immediately before the deluge, say they, the god Cronus appeared to Sisuthrus or Xisuthrus, and commanded him to commit to writing the beginning, improvement, and conclusion of all things down to the present time, and to bury these accounts securely in the temple of the sun at Seppara. All these traditions be fabulous in the main; may 11 Porph. apud Simplic. in Aristot. de Cœlo, p. 123. 12 L. 35, c. 14. 13 Vide Warburton's Plate from Kircher's China Illustrate, in Div. Leg. b. 4, s. 4. 118 ་ On the Invention of Letters, but still they evince that such an opinion was current; and that though the use of letters was not indeed eternal, it was however prior to all the records of history; and of course, we think, an antediluvian discovery." Pliny 14 says, that letters were always found among the Assyrians; and Shuckford 15 affirms, that "letters were used in Assyria long before Abraham was born, and in Egypt much longer before Moses; and the ancient Hebrew and Assyrian letters were the same. The true reason why we meet with no supposed author of the Assyrian letters is I believe this. Antiquity is agreed that letters were not invented in Assyria. Mankind had lived above sixteen hundred years before the flood, and it is not probable they lived without the use of letters; for if they had, how should we have had the short annals which we have of the first world? If they had letters, it is likely that Noah was skilled in them, and taught them to his children." The knowledge of this art he probably received from Methusaleh the son of Enoch, to whom his father had communicated much of the information which he had collected by study and experience. And there is something in this statement beyond mere conjecture, for "in a fragment of Alexander Polyhistor, preserved by Scaliger, 16 there is mentioned the keeping of some records written before the flood.'7 St. Jude quotes the words of Enoch's prophecy, which it was contended in the early ages of Christianity were actually written in a book, admitted by that Apostle to be genuine. St. Augustine acknowledged that Enoch wrote a book of prophecy; and Tertullian contended that it ought to be received into the sacred canon. The book, however, was rejected as apocryphal. If Enoch were not acquainted with [Aug. the use of letters, we should be at a loss to account for the method he used to note down the results of his astronomical and arithmetical calculations; for without some kind of memoranda, his progress in those studies, abstruse as they must necessarily have been at that early period, would have been much retarded; and he accomplished in a very short antediluvian life more than any of his predecessors, or many of his successors, with all the superior advantages which they enjoyed.'s Thus in Jonathan's Targum on Genesis, we find Enoch termed "the Great Scribe." Eupolemus 19 says, that Enoch was instructed in all things by angels; letters of course included. Bar Hebræus affirms that Enoch was the first who invented books and different sorts of writing.20 "The Greek Christians, and all Arabian writers, according to Abulfaragius, supposed Enoch to be the first Egyptian Hermes; and Beidavi, a learned Arabian commentator on the Koran, cited by Hottinger, says, that he was the first calamographer, and profoundly versed in astronomy and arithmetic."21 I can scarcely however induce myself to believe that Enoch was acquainted with the characters of the Hebrew alphabet, which would attain to perfection by gradual improvements, down to the time of Moses, and night receive its last finish by the exertions of his superior learning and zeal. The peculiar kind of letter used by Enoch, is now unknown;22 yet we may conclude, from such testimony as these dark ages produce, that he did make use of letters or characters to perpetuate his scientific attainments, and that these characters were understood by Noah and his posterity after the flood; for the benefits of so happy an invention once enjoyed, would not long remain a secret in the bosom of Enoch, 15 Connect. b. 4. 17 Cumb. Sanch. 14 Literas semper arbitror Assyrias fuisse, vii. 56. 16 Euseb. Grec. p. 8. 18 I copy from Wait (Orient. Ant. p. 277) a curious passage from Ibn-nephi, not as possessing any authority, but to show that a confirmed idea must have existed in the East that Enoch was acquainted with the use of letters. "And God appointed him (Enoch) a prophet, and caused to descend to him thirty books; and he inherited the books of Seth, and the ark of Adam, and he lived by dint of his own labour, and was a tailor!" 19 Euseb. Præp. evan. 1. 9, c. 17. 20 Wait. Orient. Ant. p. 182, in notâ. 21 Maur. Hist. Hind. p. 439, with authorities. 22 Aben Washih, who wrote more than 1000 years ago, affirms that there were three antediluvian alphabets, which he gives at length; the Syrian alphabet, revealed by God to Adam; the Celestial alphabet, used by Seth; and the alphabet of Enoch, communicated by the angel Gabriel. "Who says the contrary,” adds this author, says falsehood." ereatures. Thus have I traced the knowledge of letters to Enoch, and there I terminate the inquiry, for I confess myself at a loss to prosecute the subject further. I have scarcely been able to gather a remote hint from sacred or profane history, which may sanction the hypothesis that letters were used before the time of Enoch, if we except the opinions of a few enthusiastic Jews, who, in their overweening zeal for antiquity, have roundly asserted that God revealed them to Adam. And even here it is probable that the use of speech or language has been confounded with the use of letters. Indeed this latter communication was not absolutely necessary. The knowledge which Adam received by direct inspiration, related to such matters as were immediately requisite to support his character as the supreme Lord over all created things. And this was not a confined species of information. But before the time of Enoch, no abstruse sciences were known in the world 23 which required the use of letters to perpetuate and transmit them to posterity. GEO. OLIVER, 23 Cain built a city (Gen. iv. 17) which would bring into operation the principles of Geometry and Architecture; but it is supposed, and with much justice (vide Cumb. Sanch.), that this city was constructed with the assistance of Tubal Cain and his brethren, the eighth in descent from Adam, who were contemporary with the sons of Enoch; and therefore the arts invented by him might be in requisition amongst the descendants of Cain, whilst they accumulated a mass of contiguous dwellings for social habitation and mutual defence. 1. "To the Memory of JOHN BRACEBRIDGE LUDFORD, Esq. (eldest son of Samuel B. Ludford, Esq.) Bencher of the Inner Temple, born 18th May, 1707, died 16th Nov. 1775. And to the memory of JULIANA HIS WIFE, youngest and third surviving daughter of Sir Richard Newdigate, Bart. Died Jan. 19, 1780, aged 68. His abilities were great, both as a scholar and a lawyer; but, instead of following his profession of a Barrister, with the view of enriching himself, his be nevolence disposed him and his hereditary fortune enabled him, to employ his legal talents and acquirements for the benefit of his Friends, and in defending the cause of the Widow and Fatherless. In his capacity of Magistrate, and in the paternal, social, and all other relative duties of life, his worth Juliana, who survived him, was a most was pre-eminent, and deservedly appreciated. affectionate wife and mother, constant in her friendships, and a liberal benefactress to the poor and her dependents in general. They left four children. John, assumed the additional name of Newdigate, A. D. 1808. Juliana, a woman of distinguished accomplishments, died 1st May, 1811, aged 69. Frances died 31st March, 1821, aged 74. Millisent died 7th Feb. 1827, aged 74. These three sisters lived together for many years at Camp Hill in this neighbourhood, universally beloved and respected. Strictly observant of all religious and moral duties, they were estimable examples of piety, charity, and the most active benevolence." 2. "To the Memory of JOHN NewDigate LUDFORD, Esq. D. C. L. (only son of John Bracebridge Ludford, Esq.) Bencher of the Inner Temple, born 17th Aug. 1756, died 16th May, 1825. Also to the memory of ELIZABETH HIS WIFE, eldest daughter of John Boswell, Esq. of Witton Hall, born 5th Feb. 1756; who survived him only until 20th Jan. 1826. Surpassed by none in attachment to the Constitution of his Country in Church and State; he was scrupulously exact in the observance of all the ordinances of the established Religion, and evinced his Loyalty by raising the Nuneaton troop of Yeomanry Cavalry, in the critical year 1795, and by commanding it to the day of his death. He possessed an excellent understanding and a humane heart. At all times a most indulgent Landlord, his kindness was particularly shown to the Widows of his Tenants, whom he permitted to remain undisturbed on his estates. He was an active and conscientious Magistrate, a kind Father, and eminently sustained the character of an old English Gentleman, for integrity, hospitality, and charity. He was blessed, beyond the common lot of humanity, in his Wife, whose constant study for his happiness was combined with the most admirable qualifications; the acquirements of a Lady were hallowed by the piety and humility of a Christian. She was the best of Mothers, June 29. N perusing an historical work of some merit, (Belsham's History of Great Britain from the Peace of Amiens), I was painfully suprised to find the religious disturbances which took place in the South of France in 1815, not only exaggerated but greatly misrepresented. 'Mr. B. says, "The Protestants, known as the zealous friends of the Revolution, and much favoured under the late reign, were exposed to every species of vexation, not to say persecution."-vol. II. P. 143. "Thus was France left without defence (by disbanding the army), and great confusion ensued; particularly in those departments where the Protestants most abounded; and at Nismes a sauguinary scene took place, which revived the recollection of St. Bartholomew."-p. 180. Some partiality may be excused in an author whose prepossessions are not disguised; but truth can only be ascertained by hearing both sides. You doubtless remember, Mr. Urban, the - ferment which those troubles excited in England, and justly so, if the representations made of them were correct. As an instance of different opinion, it may be recollected, that the Rev. Sir H. W. Moncrieff advocated earnestly the cause of the Protestants, while his son-in-law Dr. Stoddart denied that they had suffered on account of their religion. I solicit the attention of every can. did reader to the following passage, taken from a zealous and uncompromising Protestant: "Les vicissitudes du Christianisme dans deux de ses grandes divisions, le Catholicisme et le Protestantisme, s'arrêtent, du moins en France, à l'époque où l'égalité civique fut proclamée dans ce pays. Le massacre des protestans de Nîsmes en 1815, ne peut être regardé comme l'effet d'une animosité religieuse. Les assassins ne furent guidés ni par des prêtres, ni par des prédicateurs; ils ne faisaient point partie d'une croisade; ce n'était pas des hérétiques [Aug. qu'ils voulaient frapper; le mot d'hérésie ne fut pas (une seule fois prononcé pendant les troubles sanglans du midi, dans lesquels il ne faut voir qu'une de ces réactions politiques dont les instigateurs restés dans l'ombre avaient peut-être plus d'un motif." -Meiners, Histoire de la Reformation, 1826, p. 184. I consider this writer the better authority in such a case, as he is by no means disposed to exculpate the Catholics on other occasions. Excepting a few inaccuracies, there is no history of the Reformation more worthy the perusal of literary men, as its effects on science and politics are ably traced out in this volume. Yours, &c. CYDWELI. Mr. URBAN, Retford, July 3. TURI URNING over the other day the leaves of that important and valuable depository of the public records of Great Britain, &c. called Rymer's Fædera, I found (in the underwritten words and language) an attestation by King Edward III. that a woman committed to prison for the murder of her husband, subsisted in the said prison forty days without eating or drinking, and his pardon granted to her in acknowledgement of the miracle. At present I shall forbear to make any observation on the superstitious credulity of a Monarch so renowned, and whose memory is so justly dear to the English nation, but shall be happy to learn from any of your correspondents whether there are any historical circumstances connected with a fact so exactly recorded, and so indisputable as the release of the murderer for the supposed miracle. Yours, &c. INVESTIGATOR. "A. D. 1357, 81 Edw. III. De sustinendo Vitam sine Potu et Cibo. Rex Omnibus, &c. salutem. Sciatis quòd cùm Cecilia (quae fuit uxor Johannis de RygeJohannis, viri sui, et de morte illa coway) nuper indictata de morte ipsius ram dilectis et fidelibus nostris, Henrico Grene et sociis suis Justiciariis nostris, ad goalam nostram Notynghamiæ deliberandam assignatis, allocata. "Pro eo quod se tenuit mutam ad pœnam suam extitit adjudicata, ut dicitur, in quâ sine Cibo et Potu, in artâ* Prisonâ, per Quadraginta Dies, vitam sustinuit viâ miraculi et quasi contra naturam humanam, sicut ex testimonio accepimus fide digno. Vide 6 Rymer's Fœdera, p. 13. 1830.] CLASSICAL LITERATURE.-On Macaronic Poetry. "Nos, eâ de causâ, pietate moti, ad laudem Dei et gloriosæ Virginis Mariæ Matris suæ, unde dictum miraculum processit, ut creditur, de gratiâ nostrâ speciali, pardonavimus eidem Cecilia executionem Judicii prædicti. "Volentes quod eadem Cecilia a Prisonâ 121 prædictâ deliberetur, et de corpore suo CLASSICAL LITERATURE. ON MACARONIC POETRY. compaginatum; grossum, rude, et rus ticanum. Ideo Macaronica nil nisi grossedinem, ruditatem, et Vocabulezzos, debet in se continere." The AYDN, amongst other playful Habullions of his fancy, has in- word Maccherone signifies a troduced into one of his symphonies a minuet and trio, which are first played in the regular way, and then repeated backwards. It is foreign to the purpose here to notice the different shapes in which verses were sometimes written, such as axes, altars, crosses, &c. I may just refer to the Virgilio-Centones, where the history of portions of the Old and New Testament are contained in a poem of considerable length, of which all the lines are taken from Virgil. There are also Homerici-Cen- Fortunati ambo, si mens non læva fuisset, Macaronic poetry requires somewhat more attention, as it appears to have been much in vogue in the 16th and 17th centuries. There are some poems in Baudius, with a mixture of the Greek and Latin languages; and as early as the 12th and 13th centuries quaint mixtures of English, Latin, and French, may be found in the monkish writers, but these cannot be included under the term Macaronic. So Walter Mapes, and Golias, whoever he was, although great manufacturers of burlesque Latin, cannot be classed with Macaronic writers. Ducange also mentions Epistola Farcitæ, composed in mixed Latin and Gallic idiom. Macaronic poetry is thus described by Folengi, one of the best writers of the class: "Ars ista poetica nuncupatur ars Macaronica, a Macaronibus derivata: qui Macarones sunt quoddam pulmentum, farina, caseo, butyro GENT. MAG. August, 1830. pudding-pated fellow. Dr. Geddes says, "It is the characteristic of a Macaronic poem to be written in Latin hexameters; but so as to admit occasionally vernacular words, either in their native form, or with a Latin inflexion. Other licenses, too, are allowed, in the measure of the lines, contrary to the strict rules of prosody.” By far the greater number of Macaronic poets have been continental writers; indeed, we have but two regular authors of that description, namely, Drummond of Hawthornden, who wrote Polemo-Middrina, and Dr. Geddes. The first writer in this style, of whom we have any account, was Typhis Odaxius Patavinus, or rather Tifi degli Odasj; who wrote about the end of the 15th century, "Carmen Macaronicum de patavinis quibusdam arte magica delusis," 4to, without place or date, catchwords, or signatures. Of this there were several editions, which are all equally rare. About the same time appeared" Macharronea varia, diversis linguis conscripta, præsertim Latinè, et caractere gothico impressa," small 8vo, without place or date. This rare volume, whose author, according to Brunet, was Georgio Aglione d'Asti, contains several small pieces, of which the first is, "Macharronea contra Macharroneam Bassani ad spectabilem D. Baltasarem Lupum astin. studentem Papie, &c." The remainder are principally farces in Lombard and Piedmontese verse. In the year 1516, were "Fructuofirst published at Paris, sissimi atque amenissimi Sermones," by Gabried Barlette, a Dominican friar. These are written in the lowest Macaronic style, one sentence often consisting of two or three languages, and mixing ludicrous with serious sub. |