[12] Life of Anthony. Langhorne’s Plutarch, v. p. 182.
[13] It was probably by some such fanciful analogy that Cecrops obtained the name δίφυης, because he knew both Greek and Egyptian.
[14] See a long list of examples cited by Bayle, Dict. Histor. I. 943. The legislation on the subject, however, was not uniform; nor is it easy to reconcile some parts of it with each other, or to understand any general principles on which they can be founded.
[15] Pænulus, act v., sc. 1.
[16] With the exception of Tacitus, who claimed to be of the family of the great historian, and made a vigorous but unsuccessful effort for the revival of declining Latinity.
[17] See Milman’s Latin Christianity, I., 28-9.
[18] In some congregations, as early as the first and second century, there were official interpreters [Ἑρμηνεύται], whose duty it was to translate into the provincial tongues, what had been read in the church. They resembled the interpreters of the Jewish synagogue. See Neander’s Kirchen-Geschichte, I. 530.
[19] Stromata, I. 276 (Paris, 1641.)
[20] Opp. I. 326 (Paris, 1609.) Hom. in Laudem St. Basilii.
[21] See Bayle, Dict. Historique, I. 408. It is curious that the victorious Mussulmen at Jerusalem enacted the very opposite. No Christian was permitted to speak the sacred language of the Koran. See Milman’s “Latin Christianity,” II. 42, and again III. 225. It would be interesting to examine the history of enactments of this kind, and their effects upon the languages which they were intended to suppress,—the Norman efforts against English, those of the English against Celtic, Joseph II’s against Magyar, and others of the same kind.