substance. As kindred to this meaning, and closely united with it, the idea of dyeing, coloring, tinging, seems also to have been often associated with the original root, and to have passed into many of its derivates."*. "The two ideas of immersion and of dyeing or coloring lie at the basis of the words derived from BAII [bap], in most of their forms; although, in a few cases, usage has confined some particular words among these derivates solely to one class of meanings; for example, Bapeús, a dyer, Bapsior, a dyer's shop, fántos, immersion, submersion, washing, &c."†

The precise difference between the words Bánto [bapto] and Banilo [baptizo] is, that "while they both agree in one common and original meaning, namely, that of immersion or plunging," usage has employed Búлtw [baрto] to express the idea of dyeing, coloring, as well as the idea of dipping or plunging; while fartigo [baptizo] is not employed in the additional signification of dyeing or coloring.

It has sometimes been said, that ßantly differs from Búлto, in being a frequentative form of the latter, that is, in denoting repetition of the action which it indicates ; on the other hand, it would seem to have been once a "common criticism” that ẞantiço has a diminutive sense. Both of these opinions are justly regarded by the author of the article now under consideration as untenable.||

The two words fúлto and fantly are examined, as they are so intimately related in meaning. I proceed to mention the several meanings which Prof. Stuart ascribes to these two words, as used by ancient classical authors.

“What are the classical meanings of βάπτω and βαπτίζω ?”

* P. 291. † P. 292. ‡ P. 292. § Pp. 292, 293. || Pp. 294–297.

1. Both of these words "mean to dip, plunge, or immerge into any thing liquid. All lexicographers and critics of any note are agreed in this." *

This meaning is sustained by references to Homer, Pindar, Aristotle, Aristophanes, Heraclides Ponticus, Herodotus, Aratus, Xenophon, Plutarch, Lucian, Diodorus Siculus, Plato, Epictetus, Hippocrates, Strabo, Polybius, Josephus. From the numerous quotations furnished in the article, I present the following as specimens.

Homer, Od. I. 392, As when a smith dips or plunges (BúлTE) a hatchet or huge pole-ax into cold water, viz. to harden them."

"Pindar, Pyth. II. 139, describes the impotent malice of his enemies, by representing himself to be like the cork upon a net in the sea, which does not sink: As when a net is cast into the sea, the cork swims above, so am I UNPLUNGED (&ßάлτισтоs); on which the Greek scholiast, in commenting, says: "As the cork ou dúvɛi, does not sink, so I am áлtioоs, unplunged, not immersed. . . . The cork remains &ßάлtiσros, and swims on the surface of the sea, being of a nature which is aẞúntIOTOS; in like manner I am ¿ßάлтiστоs." In the beginning of this explanation, the scholiast says : "Like the cork of a net in the sea, où Banтloμαι, I am not plunged or sunk." The frequent repetition of the same words and sentiment, in this scholion, shows, in all probability, that it is compiled from different annotators upon the text. But the sense of Baлlw in all, is too clear to admit of any doubt." Herodotus, in Euterpe, speaking of an Egyptian who happens to touch a swine, says: Going to the river [Nile], he DIPS himself (ëßays éwütór) with his clothes."

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* P. 298.

"Plutarch, Parall. Graec. Rom. p. 545, speaking of the stratagem of a Roman general in order to secure victory, says: He set up a trophy, on which DIpping his hand into blood (εἰς τὸ αἷμα ... βαπτίσας), he wrote this inscription, etc. In Vol. VI. p. 633 (edit. Reiske), PLUNGE (Búлtiσor) yourself into the sea. Vol. X. p. 118, Then PLUNGING (Baлilor) himself into the lake Copais."

"Diodorus Siculus, edit. Heyne IV. p. 118, Whose ship being SUNK or MERGED (ẞαлTIσbelons). Some other editions read ßudioDelons, plunged into the deep, which is a good gloss."*

"2. The verb ẞúлтo means to plunge or thrust into any thing that is solid, but permeable; to plunge in so as to cover or enclose the thing plunged.”+

This meaning is sustained by references to Lycophron, Philippus, Dionysius of Halicarnassus, and Euripides. One example may serve as a specimen. Dionysius of Halicarnassus, Ant. Rom. V. 15. says; The one THRUST (Bayas) his spear between the other's ribs, who at the same instant [thrust his] into his belly."‡

"3. The verb fúnto only is employed, in order to convey the meaning, to dip out, to dip up, by plunging a vessel into a liquid and drawing it up."§

References are here made to Euripides, Theocritus, Hermolaus, Lycophron, Aristotle, Callimachus, Nicander.

"4. The verb Búnτ only, (and its derivatives in point of form,) signifies to tinge, dye, or color." As in Homer, Aristophanes, Aristotle, Lucian, Herodotus, Plutarch, Diodorus Siculus, Marcus Antoninus, Plato, Helladius, Josephus.

"Aristophanes, Plut. Act. II. Sc. 5, Do not adorn yourself with garments of variegated appearance, COLORED

* Pp. 298-300. † P. 300.

P. 301. § P. 301. || P. 301.

(Вαлto adj.) at a great expense.-In Aves, p. 526, the poet speaks of oovis ßantós, a cOLORED bird. In Acharn. Act. I. Sc. I, he makes one of his bullies say: Lest I TINGE you with a Sardinian hue, σὲ βάψω βάμμα Σαρδινιακόν, i. e. beat you until you are all besmeared with blood; in other words, until you become of a red color."*

"5. The word fanto means to overwhelm, literally and figuratively in a variety of ways."+ As in Aristotle, Evenus, Heliodorus, Clemens Alexandrinus, Plato, Lucian, Josephus, Philo Judaeus, Diodorus Siculus, Justin Martyr, Plutarch, Chrysostom.

"Aristotle, de Mirabil. Ausc. speaks of a saying among the Phenicians, that there were certain places beyond the pillars of Hercules, which when it is ebb-tide, are not OVERFLOWED (un Вantlyεσdai), but at full-tide are overflowed (xatanλúgsσdαι); which word is here used, as an equivalent for βαπτίζεσθαι.”

"Plato, Conviv. p. 176, I myself am one of those who were DRENCHED or OVERWHELMED (ßeßantioμέvov) yesterday, viz. with wine. In another place: Having OVERWHELMED (Baлtloaσα) Alexander with much wine.”

"Diodorus Siculus, Tom. I. p. 107, Most of the land animals that are intercepted by the river [Nile], perish, being OVERWHELMED (Вαлloμeva); here used in the literal sense. Tom. VII. p. 191, The river, borne along by a more violent current, OVERWHELMED (ẞúntics) many; the literal signification. Tom. I. p. 129, And because they [the nobles] have a supply by these means [presents], they do not OVERWHELM their subjects with taxes. Figurative."

"6. Báлτ is also employed in the sense to smear, to bathe, by the application of liquid to the surface, etc."§

* P. 302.

† P. 303. + Pp. 303, 304. § P. 305.

References are here made to Sophocles, Eschylus, and Aristophanes. The mention of liquid being applied to the surface, which might seem to be a shade of difference from the preceding significations, is sufficiently explained by the examples adduced.

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Sophocles, Ajax v. 95, eßayas εv, thou hast well BATHEd or smeared thy sword with the Grecian army, viz. by plunging it into the Grecian soldiers."

"Eschylus, Prometh. v. 861, For the wife has deprived each husband of life, BATHING (Bayaσa) the sword by slaughter; where bathing the sword means, to make it reek with blood, by plunging it into human bodies."

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In the third example, Aristophanes represents "an old comic player of Athens as SMEARING himself (Banτbusvos) with frog-colored paints ;"* a poetic expression, doubtless, indicating profuseness, and to the reader who enters into the spirit of the writer, presenting the old comic player as thoroughly besmeared as if he had dipped himself into the coloring liquid.

As illustrating this sixth signification, there is an extract from Dionysius of Halicarnassus,† in which occurs a participle not of the word βάπτω, but of βαπτίζω. As it is not easy to abbreviate it, I will quote it verbatim. "Dionysius of Halicarnassus, Vit. Homeri, p. 297, cited by Gale, p. 123, comments on the expression of Homer in II. XVI. 333, where the poet represents Ajax as killing Cleobulus, and says: He struck him across the neck, with his heavy sword, and the whole sword became warm with blood. Upon this Dionysius remarks: That the sword was so bathed (ẞaлto devτos) with blood that it became heated by it. This is capable of being rendered, so dipped in blood; and so Gale renders it, p. 123. But