cannot discover the source, unless it be concealed in the line quoted from Virgil,

"Sacra Deosque dabo: socer arma Latinus habeto;"

which certainly is any thing but satisfactory. Hence, however, he conjectures that the Hamite name of Latium was Lat, and that of the inhabitants Latne, unde Latini.

Mr. Winning next treats of the Philistines, whose Tuscan name he supposes to have been Philistne, softened by the Latins into Philistini. Here he notices the fossa Philistina, in the neighbourhood of Venice; which, as we have shown, may, as to its name, be explained by the expeditions of the Phoenicians. As to the same fate being allotted to the Venetians as was allotted to the Philistines, we treat it as we would treat most rabbinisms. The remark on the blessings given to the three Abrahamic races is ingenious. That bestowed upon Isaac was fulfilled in the Jews; and Ishmael's share in the promise was accomplished in the marvellous power of the Saracens, or rather Mohammedans, who descended from him. But though the Edomites, the descendants of Esau, were at one period a powerful nation, they, as to multitude, could never be put in competition with the Arabians, or Ishmaelites; whereas, if we consider them as Romans, the uniformity and correspondence with the two other Abrahamic races are complete. Still, as we have before remarked, the proof is wanting.

Relying much too implicitly on the rabbinical interpretations of prophecy, Mr. Winning accepting it as a truth that Edom and Rome are identical, in the meaning of the inspired writers, enters largely on the prophetic destiny of the Tuscans. We have before reviewed a work on the mystery of Esau; and, as in that instance, shall abstain from following the writer through his discussion. It will be sufficient to observe, that because the Tuscans were addicted to numerical computations, and were famed for their "secles," (sæcula,) he infers, that St. John, in Rev. xiii. 18, referred to the descendants of the ancient Tuscans in the ἀριθμὸς ἀνθρώπου-χξς'. But for his chronological inquiry, and other points connected with this hypothesis, our readers must examine his book.

The author supposes the Sabines to have been Curete Pelasgians: Cures, the Sabine capital, their sun god Quirinus, and their own name Quirites, he accounts evidences of the fact. As the Courlanders of the present day, and the Prussian fishermen on the Curische Haf, call themselves by the original name Cures, he argues not incorrectly to a uniformity of worship once prevalent among these people; and the few particulars of their religion which are given, closely approximate to that of the ancient Persians. The commercial connexion between the Curete

to us.

merchants of Italy and Prussia and Courland, forms an interesting inquiry. According to Müller, the Tuscans, in their northern settlements on the Po, were engaged in a considerable land-trade with other countries, and the sacred way which tradition states to have been guaranteed by all the neighbouring tribes, as a safe medium of intercourse, is a trace of that commerce; but the most convincing proof of an open communication from Tuscan Upper Italy across the Alps into the North, is contained in the accounts of the traffic in amber, which the ancients have given Amber was used in Tuscan funerals, and is still found within the ancient Etruscan sepulchres. But amber, in the earliest statements, is always mentioned in connexion with a river Eridanus, and with some legend relating to the solar worship: this river must therefore have been in a country producing amber, and devoted to the solar rites. The observation which we have before extracted from the writer on the subject, will be justified as we proceed. It seems that Phoenician or Pelasgian merchants first introduced amber among the Greeks, who reported that it came from a river Eridanus. This river, in the first instance, the Greeks placed on the Adriatic coast, and were surprised not to find amber on the banks of the Po; but when they became better acquainted with Italy, they assigned to it remoter and more obscure regions; and Herodotus incredulously heard of an amber-producing Eridanus, which flowed into the Northern Sea among the Hyperboreans. All the Roman writers agree that amber was a natural production of the Northern Ocean, which was brought over land to Italy, and Pytheas affirmed, (according to Pliny, xxxvii. 2,) that it was collected by the Goths on a northern estuary, and sold to the nearest Teutons. Tacitus, too, has recorded, that it was collected by the Estii on the Baltic, and transmitted by land to Italy. That the Hyperboreans worshipped the sun, we are informed by several authors.

The fall of Phaethon into the Eridanus, the lamentation of the Heliades, the conversion of their tears to amber, are legends which could only have met in all their particulars on the southeastern angle of the Baltic, where Herodotus heard of an Eridanus, where amber from time immemorial abounded, where the sun was adored: there we still plentifully find it, there are the river Radaune, and Cures resident on the Curische Haf. Hence Mr. Winning infers, that the sacred way dedicated to Hercules led from Italy over the Alps, at least in one of its branches, to the south-eastern corner of the Baltic; and supposes that the old Prussians, under the name of Sabines, introduced some of their own superstitions, customs, and languages among the inhabitants of Rome. This idea he seeks to support by the coincidence between certain Roman and Sabine customs, and

their harmony with the remaining usages of the Lithuanian family.

The wolf, called Hirpus by the Sabines, whence one of their tribes received the title of Hirpini, was esteemed sacred; thus a she-wolf is represented to have suckled Romulus and Remus, and the Romans anointed the bride's door-posts with wolf's fat. Malte Brun has also shown, that among the Lettons and Courlanders a wolf crossing a person's path is accounted a sign of good fortune. In the matrimonial ceremony, another agreement is found, which removes the difficulties with which, according to the common acceptation, the rape of the Sabine women is encumbered. The custom of carrying off the bride with an appearance of force from her father's house, and the procession of young men with drawn swords, giving the semblance of reality to the mimic assault, a custom still followed among the Courlanders, Lettons, and Lithuanians, and paralleled among other people, certainly relieves the history from the improbability of a new and raw colony daring the vengeful power of an established nation, and elevates it to a rank beyond the fabulous or poetical.

From hence Mr. Winning enters into a comparison of languages from the names which have been preserved to us, and occasionally collates them with the Sanscrit. There is one passage which we do not quite understand. After having derived Gaius and Gaia from the Sanscrit Go, because Hesychius and the author of the Etymologicon Magnum have explained Gaius Epyárns Bous, he says, "The word Gaius is evidently derived from the same source as the Sabine word Nero, a brave man ; which is cognate with the Sanscrit Narah and Zend Nairya.' If by source he means language, the sentence is intelligible; but if he means to imply that there is any connexion between the Sanscrit words Go and Narah, he errs. With respect to Zemiennick, the modern Persian suggests a far closer etymology than the ancient, in which zamin stands for the Zend zao, nik or nigo signifying good, in exact correspondence to the following eucharistical formulary.

We think that the analogies from the Sanscrit might have been more extended. At p. 256, Maya should have been placed for Maja, the latter being expressive of the German, not of the English pronunciation of the word. Pott, however, is wrong in comparing this term with the Manes. From the comparison of the language and religion of the Sabines and old Prussians, Mr. Winning cleverly refers the name of Quirinus to Kriwe, the title of the high-priest of the latter; and the name of Rome itself to that of Romowo, his residence. The voluntary death of the Kriwe on a funeral pile, may perhaps illustrate the disappearance of Romulus in a fiery chariot, and his subsequent manifestation

as Quirinus. The situation of Romowo is not exactly known; it however lay within the limits of the amber-country.

The inference from the preceding remarks is, that the Romans received most of their religious ideas from the old Prussians and Edomites. We have given our reasons why the Edomite communication should only be viewed in the light of a theory; and though the probability is stronger with respect to the old Prussians, we cannot impute to it a sufficient certainty to authorize us in any positive conclusions. The book is wound up by a useful disquisition on the Latin language.

We stated in the former part our opinion, that Mr. Winning had too much circumscribed the influence of the Sanscrit, which is more apparent, for example, in our own language, than lexicographers have generally supposed. It also exerts an influence over the Greek and Latin, which is at variance with the distinction which has been drawn in this work. It pervades nearly all, if not all, the European tongues; and gives primary senses in instances where both the Latin and the Greek fail us. The Greek writers mention a iɛpà diaλEKTòç to have been prevalent among the sacerdotal classes of various countries: and there is no surviving language which exhibits such claims to it as the Sanscrit. Whether it existed in its present artificial form

The following examples are hastily offered, without any attempt at classification.

pāra Hind. pāra (across, parkarna, to ferry over) ferry.

pit and pita (bile, met. anger, spite) Eng. spite.

alasi (idle)

lazy.

pitta

par (distant)

ruchh

far.

sweat, cf. sudor, rough.

is another question: if its polish be taken away, it and the Zend are one language. If there was a general sacerdotal language, it must in some degree have influenced the languages of the different countries, as this now influences the dialects in India; and, perhaps, the analogies which we here and there detect to it in the Coptic, are remains of that sacerdotal tongue. In this case, whether Vans Kennedy's full theory be right or wrong, it must have existed in Babylonia, which is sufficient for the practical part of his argument. It is certain that the names of Nabonassar and others of the Chaldee dynasty, will not receive an interpretation from the Hebrew: the Persian and Sclavonic

d'hum (smoke) d'humĭkā (a fog) qu. Eng. dim?*

d'hattūra (the thorn-apple)

A similar analogy we might pursue through many hundreds of words;

we will now give some examples from the Persian.

*In its compounds it means dim: thus, nab'hod'hūma, a cloud-literally, the smoke of the sky.