[74] Norway in 1848 and 1849. Longman and Co.
[75] La sua positura nel Mediterraneo la rende intermediara fra l'Africa e l'Europa; fra il porto di Marsiglia da una parte, quelli di Genova e Livorno dall'altra, e per conseguenza potrebbe proccaciarsi un conspicuo reddito dal cabottagio. Se si considera che la francia scarreggia di marina mercantile, relativemente alla sua potenza ed a suoi besogni, non sembrerà per certo un sogno l'asserire che la Sardegna si troverebbe a miglior portata di concorrere a soddisfare le sue bisogne di transporte, principalmente per le coste d'Africa, dove la colonia francese va prendendo sempre maggiore sviluppo, e prenunzia un avvenire fecondo. Si la città di Cagliari e le altre terre littorale possedessero una marina mercantile, quante fonti di richezza non troverebbe la Sardegna lungo le coste d'Italia, di Francia, di Spagna e d'Africa! Non si credono queste visioni o travidementi d'immaginazione; che anzi non temiamo d'affirmare ch'essa potrebbe divenire, un giorno, la piccola Inghilterra del Mediterraneo.—Memorie Politico-Economiche, p. 134.
[76] A passage in Aristotle's work “De Mirabilibus,” (chap. 104.) has been supposed to refer to the Nuraghe. The words are these:—“It is said that in the island of Sardinia are edifices of the ancients, erected after the Greek manner, and many other beautiful buildings and tholi (domes or cupolas) finished in excellent proportions.” Again, Diodorus Siculus informs us (l. iv. c. 29, 30) that “after Iolaus had settled his colony in Sardinia, he sent for Dædalus out of Sicily and employed him in building many and great works which remain to this day.” And in another place (l. v. c. 51) he reckons among these works “temples of the gods,” of which, he repeats, “the remains exist even in these times.” These passages, however, afford but slight grounds for considering that the Nuraghe were built by the Greeks, or even were temples of the gods. The term Θολούς, used by Aristotle, may indeed describe a round building roofed with a dome, but the Nuraghe cannot be considered as corresponding to the Grecian idea of buildings that are “beautiful”—“finished in excellent proportions”—or fitting temples for the gods. Pausanias denies that Dædalus was sent for out of Sicily by Iolaus, and makes it an anachronism. See Tyndale's Sardinia, vol. i. p. 116.
[77] Micah, iv. 8; and see 2 Kings, x. 12, xvii. 9, xviii. 8; and 2 Chron. xxvi. 10, &c.
[78] “Apenas se diferenciaba el Ara de la Tumba.
“La graderia (del monumento sepolcrale) se hallaba practicada en el costade occidental per donde se subia para orar, o para sacrificar.”—Dupaix, vol. v. p. 243. 261.
[79] We borrow this description from Mr. Tyndale's work, as well as the illustrations, not finding a sketch of a Sepoltura in our own portfolio.
[80] The learned Jesuit disconnects this migration from the expulsion of the Canaanitish tribes by the Israelites under Joshua, considering it to have occurred from one to two centuries before, when the giant tribes east of Jordan were subdued by the Moabites and Amorites, who succeeded to their possessions. Moses relates that “the Emims dwelt therein [that is, in Moab,] in times past, a people great, and many, and tall, as the Anakims; which also were accounted giants, as the Anakims; but the Moabites call them Emims.” Of Ammon, Moses says:—“That also was accounted a land of giants: giants dwelt therein in old time; and the Ammonites call them Zamzummims; a people great, and many, and tall, as the Anakims; but the Lord destroyed them before them; and they succeeded them, and dwelt in their stead even unto this day.”—Deut. ii. 10, 11, 20, 21.
Οὓς καλέουσι Γίγαντας ἐπώνυμον ἐν μακάροισι
Οὕνεκα γῆς ἐγενόντο καὶ αἵματος οὐρανίοιο Orpheus.