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    Notes and Queries, Number 193, July 9, 1853 A Medium of Inter-communication for Literary Men, Artists, Antiquaries, Genealogists, etc
    Notes and Queries, Number 193, July 9, 1853 A Medium of Inter-communication for Literary Men, Artists, Antiquaries, Genealogists, etc
    Notes and Queries, Number 193, July 9, 1853 A Medium of Inter-communication for Literary Men, Artists, Antiquaries, Genealogists, etc
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    Notes and Queries, Number 193, July 9, 1853 A Medium of Inter-communication for Literary Men, Artists, Antiquaries, Genealogists, etc

    By Various Various and George Bell

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    LanguageEnglish
    PublisherArchive Classics
    Release dateNov 27, 2013
    Notes and Queries, Number 193, July 9, 1853 A Medium of Inter-communication for Literary Men, Artists, Antiquaries, Genealogists, etc

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      Notes and Queries, Number 193, July 9, 1853 A Medium of Inter-communication for Literary Men, Artists, Antiquaries, Genealogists, etc - Various Various

      Project Gutenberg's Notes and Queries, Number 193, July 9, 1853, by Various

      This eBook is for the use of anyone anywhere at no cost and with

      almost no restrictions whatsoever. You may copy it, give it away or

      re-use it under the terms of the Project Gutenberg License included

      with this eBook or online at www.gutenberg.org

      Title: Notes and Queries, Number 193, July 9, 1853

      A Medium of Inter-communication for Literary Men, Artists,

      Antiquaries, Genealogists, etc

      Author: Various

      Editor: George Bell

      Release Date: April 2, 2009 [EBook #28475]

      Language: English

      *** START OF THIS PROJECT GUTENBERG EBOOK NOTES AND QUERIES ***

      Produced by Charlene Taylor, Jonathan Ingram, Keith Edkins

      and the Online Distributed Proofreading Team at

      http://www.pgdp.net (This file was produced from images

      generously made available by The Internet Library of Early

      Journals.)

      NOTES AND QUERIES:

      A MEDIUM OF INTER-COMMUNICATION FOR LITERARY MEN, ARTISTS, ANTIQUARIES, GENEALOGISTS, ETC.

      When found, make a note of.—Captain Cuttle.

      CONTENTS.

      Notes.

      THE EYE: ITS PRIMARY IDEA.

      I do not remember to have remarked that any writer notices how uniformly, in almost all languages, the same primary idea has been attached to the eye. This universal consent is the more remarkable, inasmuch as the connexion in question, though of course most appropriate and significant in itself, hardly seems to indicate the most prominent characteristic, or what we should deem to be par excellence the obvious qualities of the eye; in a word, we should scarcely expect a term derived from a physical attribute or property.

      The eye is suggestive of life, of divinity, of intellect, piercing acuteness (acies); and again, of truth, of joy, of love: but these seem to have been disregarded, as being mere indistinctive accidents, and the primary idea which, by the common consent of almost all nations, has been thought most properly to symbolise this organ is a spring—fons, πηγή.

      Thus, from עִין, manare, scatere, a word not in use, according to Fuerst, we have the Hebrew עַיִן, fons aquarum et lacrimarum, h. e. oculus. This word however, in its simple form, seems to have almost lost its primary signification, being used most generally in its secondary—oculus. (Old Testament Hebrew version, passim.) In the sense of fons, its derivative מַעְיָן is usually substituted.

      Precisely the same connexion of ideas is to be found in the Syriac, the Ethiopic, and the Arabic.

      Again, in the Greek we find the rarely-used word ὀπή, a fountain, or more properly the eye, whence it wells out,—the same form as ὀπή, oculus; ὢψ, ὄψις, ὄπτομαι. Thus, in St. James his Epistle, cap. iii. 11.: μήτι ἡ πηγὴ ἐκ τῆς αὐτῆς ὀπῆς βρύει τὸ γλυκὺ καὶ τὸ πικρόν.

      In the Welsh, likewise, a parallel case occurs: Llygad, an eye, signifies also the spring from which water flows, as in the same passage of St. James: a ydyw ffynnon o'r un llygad (from one spring or eye) yn rhoi dwfr melus a chwerw?

      On arriving at the Teutonic or old German tongue, we find the same connexion still existing: Avg, auga,—oculus; whence ougen ostendere—Gothis augo; and awe, auge, ave, campus

      ad amnem. (Vid. Schilteri, Thes., vol. iii. ad voc.) And here we cannot help noticing the similarity between these words and the Hebrew יְאֹר, which (as well as the Coptic iaro

      ) means primarily a river or stream from a spring; but, according to Professor Lee, is allied to אוֹר, light, the enlightenment of the mind, the opening of the eyes; and he adds, "the application of the term to water, as running, translucid, &c., is easy." Here, then, is a similar connexion of ideas with a change in the metaphor.

      In the dialects which descended from the Teutonic in the Saxon branch, the connexion between these two distinct objects is also singularly preserved. It is to be found in the Low German, the Friesic, and the Anglo-Saxon. In the latter we have eá, eah, eagor, a welling, flowing stream; eah, ægh, eage, an eye, which might be abundantly illustrated.

      We could hardly fail to find in Shakspeare some allusion to these connected images in the old tongue; no speck of beauty could exist and escape his ken. Thus:

      "In that respect, too, like a loving child,

      Shed yet some small drops from thy tender spring,

      Because kind Nature doth require it so."

      Tit. And., Act V. Sc. 3.

      "Back, foolish tears, back to your native spring;

      Your tributary drops belong to woe,

      Which you, mistaking, offer up for joy."

      Rom. and Jul., Act III. Sc. 2.

      Many of the phrases of the ancient tongues, in which the eye bears a part, have been handed down to us, and are still preserved in our own. My space, however, forbids me to do more than allude to them; but there is one very forcible expression in the Hebrew עַיִן בְּעַיִן, literally, eye in eye, which we render much less forcibly—face to face. The Welsh have preserved it exactly in their llygad yn llygad. Indeed, this is not the only instance in which they are proud of having handed down the Hebrew idiom in all its purity. Shakspeare twice uses the old phrase:

      "Since then my office hath so far prevailed,

      That face to face, and royal eye to eye,

      You have congreeted."—Hen. V., Act V. Sc. 2.

      And in Tro. and Cres., Act III. Sc. 3; but it appears now to be obsolete.

      Before concluding, I cannot help noticing, in connexion with this subject, the Old English term the apple of the eye. I am unable to trace it beyond the Anglo-Saxon. The Teutonic sehandes ougen, pupilla oculi, is totally distinct; seha being merely medius punctus oculi, whence sehan, videre. In the Semitic languages, as well as in the Greek and Latin, the origin of the term is the same, and gives no clue to the meaning of the Saxon term. Thus, in the Hebrew אִישׁוֹן, dim. of אִישׁ, homunculus, the small image of a person seen in the eye. In Arabic it is the

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