which was published in 1472, and which has been, unpardonably in his opinion, neglected by succeeding editors. The readings of this edition he compared with the Codex Parisiensis, and found nearly similar. The varia lectiones of the Paris manuscript were communicated to Bentley by Montfaucon. But Bentley, it seems, silentio sane quam pervicaci eas sprevit; noluit vir ille acutissimus nisi obsequentibus sibi, libris uti. This censure is much too harsh and indecorous. Bentley ought to have produced the readings, whether they tended to support or to invalidate his own criticism. But, in appreciating their value, we should have been inclined to prefer the judgment of Bentley to that of Stober. Mr. Burton will read with triumph the reasons which Stober assigns for Bentley's contemptuous treatment of the Paris manuscript, and the use which he professes to have made of it in his own edition.

"Negligendum putavit hunc codicem, cujus lucidissima scripturæ veritate ipsius in corrigendo temeritatem infractum iri pulchre intellexit. Nos equidem eo impensius gratulamur et libro Ms. et nobis. Illi quidem, quod ejus lectiones non tam male sunt habitæ ab Aristarcho Britanno, quemadmodum cæteris e libris excerptæ, cujus rei specimina passim leges in adnotatione nostra: nobis autem, quod prima hujus codicis collatione pensiculatius facta pristinum Manilio reddere splendorem, novum addere commentationi nostræ, potuimus."

In their inclination to vilify Bentley, the London and the Strasburgh editors appeared to be "Arcades ambo:" but in their talents for opposing him, Mr. Burton must yield the palm to Stober. The latter has so far given a proof of his condescension or his candor towards Bentley, as to reprint the same text in the same form. But in respect to the celebrated emendation in the fifth book, Stober partly condemns what Mr. Burton most vehemently and most justly applauds.

Sic etiam in magno quædam respondere mundo.-Manil. v. 735. Mr. Burton is so pleased with Bentley's conjecture of respublica, as to give it admission into his own immaculate text. "Omni laude (says he) prosequendus est Bentleius qui hunc versum ita legit.' Stober thinks and speaks in a very different strain. "Mire deformavit Bentleius." He laughs at Bentley's zeal to exclude respondere as a word of the third conjugation, and yet he acknowledges that Scaliger was unsuccessful in attempting to defend it by his quotations from Martial and Valer. Flaccus.-Let us hear what he would himself substitute.

"Nobis magis placet resplendere quod vel e vetusto cod. vel e conjectura dedit Reinesius. Et illud correptam admittit penultimam.

Cujus quidem rei causam dum mecum studiosius inquiro subvenit forte fortuna commodissima. Nostroque dignissima, observatio Senecæ, qui, Nat. Quæst. Lib. 2. Cap. 56. Etiamnum, ait, illo verbo (fulgere) utebantur antiqui, correpto, quo nos producta una syllaba, utimur. Dicimus enim ut splendere sic fulgere. At illis ad significandum hanc e nubibus subitæ lucis exceptionem (de fulgure loquitur) mos erat, media syllaba correpta, ut dicerent fulgere. Quid ergo vetat, quominus credamus et pro certo affirmemus. Nostrum ad instar antiquorum non magis ingenio poetico quam Mente Philosophica, eaque vel homine Christiano dignissima, scripsisse resplendere, ad significandum actus celeritatem, qua quidem natura, quæ Nostro Deus hos stellarum ordines in cœlo resplendere fecit."

We have transcribed so large a portion of this note because we were unwilling to strip it of any force which it may be thought to possess; because we conceive the confidence of its author to be insufficiently warranted by his reasoning; and because the admirers of Bentley will be strengthened in their conviction of his sagacity when they see the weakness of his opponent. We are at a loss to find either poetic beauty or philosophical wisdom in the meaning which Stober affixes to the passage: we think all analogical reasoning from the simple to the compound verb, precarious: we do not recollect the word resplendere in any Latin poet; we are confident that neither fulgere, nor splendere, nor stridere, nor effervere, nor any words of the same kind are to be found in the whole poem of Manilius:-Bentley's conjecture on the contrary recommends itself not only from the metre which is indisputable, but from the sense which is clear, apposite, and even beautiful.

Of Mr. Burton's edition we have to add, that it may be useful to school-boys who wish to rove over a dark and visionary writer; or to naturalists who may here and there pick up some straggling facts relative to the astronomy of the ancients. But to that class of readers who are conversant in the refinements of taste, and in the researches of criticism, it will not supply any large share of instruction or amusement.

ITINERARY' OF

2

Achmed ben El Hassen, from Fas to Tafilell; with explanatory notes.

Praise be to God-there is neither power nor virtue but from God.4

5

ACHMED ben El Hassen el Metsyouwi, the humble slave of the Most High God, to whom God be propitious, performed this journey in the reign of the Prince of believers Muhamed, our Sultan, son of Abdallah, son of Ismaël, Shereef El Hassany, during the month of Jumad Attheny, i. e. the second Jumad in the year 1201. (Answering to the latter half of March 1787.)

1st Journey. We departed from the town of Fas, and, continuing our journey, we arrived at the station called Daroudabibagh, which belongs to our Sovereign above-mentioned: there we passed the bridge of Seboo, when, after passing through barren and stony places, we reached a country abounding in olive plantations, where we discovered the town of Safrou, rendered very agreeable by the gardens and fine vegetation of the

This Itinerary is in a collection of Mr. Paulus, intitled Memorabilien, in 8vo. Leipsic 1791. t. i. p. 47. Mr. Paulus translated it from the Arabic into Latin, and as he has not given the original, it is here translated from a French version of the Latin.

2 Ben El Hassen should be Bel Hassen, for the n in ben loses its sound when followed by the article el. This grammatical rule does not seem to be known by the Arabic scholars of Europe, or at least it is not observed by any of them.

3 The orthography, in the Latin and French translations, is Fez, Tafilet; but they are in the original Arabic Fas, Tafilelt. l

**

طافيلالت

4 It were useless to notice the little inaccuracy of the translation of such passages as the following (which do not interfere with the Itinerary), were they not calculated to confuse the Arabic student, who ought to be informed that such a translation as this, of the original Arabic, is incomplete; the Arabic words being.

و

لا حول و ۷ قوة الا بالله العلي العظيم لا حول الحمد لله وحده * و

which signifies, "Praise be to God alone; for there is neither virtue nor power but from God, the high, the eternal!"

s This Muhamed was the father of Soliman, the present Emperor of Marocco. He is called Emer el mumeneen, Prince of believers, in the original Arabic.

6 Kuntera Seboo in the original, which is the bridge over the beautiful river Seboo, not far from its source. This great river rises in the Atlas, passes Fas, and discharges itself in the Atlantic ocean, at Meheduma, south of the lake, and in Lat. N. 34°. 15. See the Map in Shabeeny's account of Timbuctoo, page 55.

adjacent country. The river Seboo also, which passes through the town, renders this place still more agreeable, turning numerous mills.

-

2nd Journey. We departed from this place and reached, by stony and rugged ways, a mountain, at the foot of which is a hill called Mouddou Fayraoun,' and a plain called Zogari Ahmar. Afterwards we arrived at a place called Scheb-Etsoubn, and, after passing near the river Waugiel, we entered the place named Aiyune-el-asna, where we passed the night. At this place is a plain abounding in grass, and of such a prolific vegetation, that it surpasses all description. We made but little way this day, although we travelled on from the dawn of day till noon.

3rd Journey. After having passed stony and barren mountains and crossed several streams, we reached a place called NehrMerdou, inhabited by a tribe of Berebbers called Ait Shagrushe; then descending the mountain of Tseniets-Elbaks, we reached the banks of the river Dgigou, near to which stands the castle of Tsagouts, inhabited by another tribe of Berebbers called Ait Djusie; here we passed the night.

4th Journey.-Departing from the Castle of Tsagouts we again passed over a country stony and barren, mountainous and full of precipices, and we arrived at El Kebure Etsuats, or the Tombs of Etsuats, so called because three and twenty men perished in the snow on mount Immou Djaniba. This mountain is very lofty, and much snow falls there. At the foot of this mountain are many towns; that which is called Kâsar-Etsiousi is surrounded with a river. We sojourned at this place, after having passed but a short distance this day.

5th Journey. We traversed the plain called Zerghou, where there is neither water, plant, nor animal. We afterwards saw, a little out of our way, a place called El Mewêlah, where there is a salt spring. In traversing the canton of Chaimasourray we discovered two ruined villages, called Didjaroutama, from whence we continued our course towards a high mountain called Sabetsbeni-Oubeid, stony, barren, and full of precipices, which, they say, forms the limits of the state of Marocco, and which extends to Tripoli. At the foot of this mountain runs the rapid and tremendous mountain-stream, the Muluwia, upon which are

This is most probably Medina Farawan in the original Arabic, i. e. the town of Pharoah. The least mistake in the letters might make the va

riation.

2 Where the French orthography of Arabic words does not suit the English pronunciation, we have altered the orthography to the English pronunciation: thus this word Aiyune, which signifies springs, is written in the Latin translation, Ouyoun.

barks carrying sails. On either bank are gardens and villages, called Uksabi Sherifa, (i. e. the Castles of Princes). After a difficult and laborious day's march, we sojourned at this place, and passed the night.

--

6th Journey. We continued our journey, and after having passed mount Ugres, we came to the place called SelamoumAleikume, and then to the river Serbouherb; travelled almost the whole of this day without finding water, after which, we found a little in one place only, called Ras-el-ma.' After reaching the village Nuzlet-Tirwan, we were obliged to pay the tribute which they require from all Caravans. All this country. forms a desert, without plants, stones, or animals. We did not proceed far this day.

7th Journey. After having passed mountains, and barren and stony valleys, we reached a group of villages, called Gers, inhabited by Berebers, of the tribe Ait-adough, so called from their depravity and hostility to travellers: these villages are scattered on each side of the river Ziz,3 which is the river of Tafilelt.

8th Journey.-Pursuing our journey through the plain, we reached a place called Eltching. Departing from this place travellers proceed, during the whole day, among mountains and stony valleys, and difficult passes. At length we came to a village called Zaabl, where the caravan was subjected to another contribution. After which, it arrived at the towns of Tsemrakest Ait Sotsman, Jafry and Ben lefuse, where there are gardens and palm trees. The passage of the caravan this day was laborious, not from the distance which we travelled, but from the difficult ways and steep declivities which we passed over.

9th Journey-We departed, and from this territory we entered the region called El Medghara, and immediately afterwards we reached the strong castles Es Soke, Kasser Jedide, and Kasser Muley Abdallah ben Aly. Here we discovered the finest palm trees in the world, and the finest roses. When the agriculturists of this country sow their seed, they steep the seed in pools similar to what are used for the making of salt; and, by the blessing of God, the seed thus sown produces abundantly.

i. e. The spring of water.

2 Ait Adough it should be, but it is in the Latin translation Aistadough, which is probably an error of the press.

3 The river is called Wed Ziz or Wed Fifelly, i. e. the river Ziz, or the river of Tafilelt. It is common for rivers in Africa to be called by different names. Thus the Neel El Abeed, or Neel Sudan, or Niger, has a dozen at least given to it by the various nations through whose territories it passes. 4 Es Soke Kasser Jedide, i. e. the market of the new Castle. Kasser Muley Abdallah hen Aly, the Castle of Muley Abdallah the son of Aly. 5 These are called El Word filelly, i. e. the Tafilelt rose, vide Sha