dwelt therein. The progress thence is easy, to the super-added and concluding distich, the consummation of the climax: HEAVEN; THE THRONE OF GOD; and HIM WHO SITTETH UPON IT: and thus, by " due steps,” we are ushered, as it were, into the presence-chamber of Omnipotence.

Two more examples of epanodos will close the present Section: examples which I have taken from that particular class, the members of which are clauses, sentences, or stanzas, rather than lines. In epanodoses of this description S. Paul abounds a hint which they may find their advantage in pursuing, who wish to analyze the composition, and the mode of reasoning, of that apostle. And here, I would beg leave to recommend to the student's attentive examination, the article CHIASMus, in the “ Index of technical terms” appended by Burk, to the third and best edition of Bengel's Gnomon. 1773.

γίνεσθε δε ποιηται λόγου·

και μη μόνον ακροαται, παραλογιζόμενοι * ἑαυτους :

ότι ει τις ακροατης λόγου εςι, και μη ποιητής,
όντος εοικεν ανδρι κατανοούντι το προσωπον της γενέσεως
αυτου εν εσοπτρω

κατενόησε γαρ ἑαυτον, και απεληλυθε,

και ευθεως επελάθετο όποιος ην :

ὁ δε παρακύψας εις νομον τέλειον τον της ελευθερίας, και παρα

μείνας,

δυτος, ουκ ακροατης επιλησμονης γενομενος, αλλα ποιητης έργου, όντος μακαριος εν τη ποιήσει άυτου εςαι.

* The Paronomasia here is striking; but inexpressible in our language: ακροαται λόγου - παραλογιζομενοι : perverting the word itself into a moral opiate.

But, be ye doers of the word ;

And not hearers only, deceiving yourselves :

For, if any one be a hearer of the word, and not a doer,
He is like a man beholding his natural face in a glass;
For he hath beheld himself, and hath gone away;
And hath instantly forgotten what manner of man he

was :

But he who looketh earnestly into the perfect law of liberty, and abideth,

This man, being no forgetful hearer, but a doer of the

work,

This man shall be happy in his deed.

S. James, i. 22-25.

The force of this epanodos is manifest: the profitable doers of the word, are placed first and last ; the fruitless hearers, are kept in the two central stations.

πωλήσατε τα ύπαρχοντα ύμων, και δοτε ελεημοσυνην·

ποιήσατε ἑαυτοις βαλαντια μη παλαιούμενα,

θησαυρον ανεκλειπτον εν τοις ουρανοις·

όπου κλεπτης ουκ εγγίζει,

ούτε της διαφθειρει :

όπου γαρ εςιν ὁ θησαυρος ύμων,

εκει και η καρδια ύμων εςαι.

και εαν έλθη εν τη δευτερα φυλακή,

και εαν εν τη τριτη φυλακη ελθη, και έυρη όυτω, μακαριοι εισιν οι δουλοι εκείνοι.

οτι ει ηδει ὁ οικοδεσποτης ποια ώρα ὁ κλεπτης ερχεται,

εγρηγόρησεν αν, και ουκ αν άφηκε διορυγηναι την οικιαν αυτου και ύμεις ουν γινεσθε έτοιμοι·

ότι ή ωρα ου δοκειτε, ὁ ύιος του ανθρώπου έρχεται.

Sell your goods, and give alms;

Make to yourselves purses which wax not old;

A treasure unfailing in the heavens;

Where no thief approacheth;

Neither moth corrupteth :

For where your treasure is,
There will your heart be also.

Let your loins stand girt about;

And your lamps burning;

And yourselves like men waiting for their lord,

When he shall return from the wedding;

That, when he cometh, and knocketh,

They may instantly open to him.

Happy servants those!

Whom their lord, when he cometh, shall find watching: Verily I say unto you, that he will gird himself;

And make them recline at table;

And will come forth and serve them:

And if he come in the second watch,

And if in the third watch he come, and find things so,
Happy are those servants!

That, if the master of the house had been aware at what

hour the thief would come,

He would have watched, and not have suffered his house to Be ye, therefore, also ready; [be broken through: For, at an hour when ye think not, the Son of Man cometh.

S. Luke, xii. 33-40.

The reason of this epanodos may be given in a few words: to dwell upon its beauties, might exhaust many pages; this latter exercise, then, I leave to the intelligent reader. The general character of the discourse which occupies this chapter, is grave, austere, and even awful; it would seem, therefore, that it best accorded with our Lord's design, in this branch of it, to make, and to leave, an alarming impression; to place first, and last, the terrific image of the thief; and, in the conclusion, to assimilate his own second coming, to the sudden incursion of that thief: while the cheerful images, of prompt alacrity, of the return from a wedding, and of the feast in which he will himself wait upon his faithful servants, are, by their central position, kept subordinate. This austerity, in this place, will be judged the more appropriate, when it is remembered, in what manner our Lord had been just interrupted by a covetous individual of the multitude: "Master,

speak to my brother, that he divide the inherit"ance with me." This individual was now present; and, doubtless, many more of a similar disposition.

On the first two lines of the second stanza, Euthymius has a pretty observation : δια μεν του κελευειν περιεζωσθαι, την πρακτικην αρετην ὑποτιθεται· δια δε του επιταττειν λυχνάπτειν, την θεωρητικην. ειωθασι γαρ και οι Egyaζομενοι τας οσφυας περιεζώσθαι, και οι νηφοντες, λυχνους καιειν, οι μεν, ἵνα ευςαλως πραττωσιν· ὁι δε, ἵνα θεωρουντες διαγωσι. Tom. iii. p. 467. By commanding them to be girt, he recommends operative virtue: by commanding them to keep their lamps burning, he

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"recommends contemplative virtue: for they who "are engaged in active business, usually have "their loins girt; and they who devote them"selves to studious watchfulness, have lamps burn

ing the former, that they may be unimpeded "in their labour; the latter, that they may perse"vere in contemplation." See also Theophylact, in loc. who enlarges on the same distinction.