Segst þú mæg se blinda pone blindan lædan? may the blind lead the blind?

Cwede ge hæbbe ge sufol? have ye mext ?

Uton (-an) with an infinitive, expresses a wish or intention; as,

Uton gan let us go.

The negative ne not stands (like L. non, ne, F. ne) before the verb; as,

Ne for-læt he eów he will not forsake you.

Two(') or more negatives are often used, ne being usually prefixed to each word capable of taking it; as, Ne wép þú ná weep not.

pá næs nán cræft þæt ic ne cúde then there was no art that I knew not.

Se-pe nis náđer ne geboren ne ge-sceapen fram nánum óđrum who is neither born nor created by any other.

Bútan but, only takes ne before it; as,

We nabbað búton(2) fíf hláfas we have but five loaves.

VII.-Syntax of Interjections.

Wa wo takes a dative; as,

Wá þám men!(?) wo to the man! where sý (beó) be, or býð shall be is understood.

(") The doctrine, therefore, that “ two negatives make an affirmative,” is as foreign to the true spirit of the English as it would be to that of the Greek language.

(*) Comp. F. nous n'avons que.

(*) L. væ homini! G. weh dem manne!

Wá is me()! wo is me!

On the other interjections, of which the following are the chief, nothing need be added:

lá! O, oh, lo!

ea-lá! oh, halloo, alas !

efne! behold!

wá-lá-wá (wei-lá-wei) well-a-way !

hwæt! lo! indeed!

Leóf(5) is used as an expletive; as,

Gea(6), leóf, ic hæbbe yea marry have I.

(*) Ούαι μοι ἐστι.

(*) Analogous to our P. and familiar use of the word dear (*) G. and D. ja.

CHAPTER VIII.

PROSE EXTRACTS.

N.B. Some words that have already occurred are not explained in the notes to this and the next chapter.

I.—S. Matthew, xii. 1—13.

The Gospels (1), and parts of the Old Testament, were rendered into A. S. by one or more ecclesiastics named Ælfríc, in the 9th or 10th century; the former from the Vulgate, the latter from some other early Latin translation. The sense therefore, differs now and then from that of the original, and of our authorised version.

1. Se Hælend (*) fór on reste-dæg (*) ofer æceras (*); sód-líce his leorning-cnihtas (5) hyngrede, and híg ongunnon (6) pluccian (7) pa ear and etan.

2. Sóđ-líce þá þa sundor-hálgan (8) þæt ge-sáwon, hí

(") The extracts from the Gospels are from Mr. Thorpe's edition, the only one founded on a collation of the best MSS.

(3) Hælend (II. 2.) Saviour, healer (G. Heiland), from hælan to heal: the Name Jesus is thus rendered throughout the A. S. Gospels.

(3) Day of rest, sabbath: rest II. 3; G. rast.

(*) Æcer (II. 2.) (corn) field; ȧypoç, L. ager, G. acker: hence acre.

($) Disciples: cniht (II. 2.) youth, servant; hence knight: G. knecht servant; comp. L. puer.

(*) On-ginnan (III. 1.) to be-gin.

(7) I. 1. to pluck; G. pflücken.

(*) Sundor-hálga (I. 2.) Pharisee, lit, separate saint.

cwadon to him: Nú þíne leorning-cnihtas dód pæet him a-lýfed (1) nis reste-dagum tó dónne.

3. And he cwæd to him: Ne rædde (2) ge hwæt Dauid dyde þá hine hyngrede, and pa pe mid him weron,

4. Hú he in-eóde on Godes hús, and æt pa offringhláfas (") pe næron him a-lýfede tó etanne, búton þám sacer lum (*) ánum ?

5. Odde ne rædde ge on pære æ, þæt pa sacerdas on reste-dagum on þám temple (5) ge-wemmad (6) þʊne reste-dæg, and synd búton leahtre (7) ?

6. Ic secge sóđ-líce eów þæt pes (8) is mærra (9) ponne pæet templ.

7. Gif ge súd-líce wiston hwat, is: Ic wille mildheortnesse and ná on-sægdnesse (1o), ne ge-niđrode ge næfre un-scyldige.

8. Sód-lice mannes sunu is eác reste-dages hláford (11).

9. Þá se Hælend panon fór, he com in-tó hcora gesomnunge (12):

10. pa was þær án man se hoefde for-scruncene (13)

(') A-lýfan (I. 2.) to allow; G. er-lauben. (2) Rúdan (I. 2.) to read. (3) Loaves of offering, show-bread; offring II. 3. hlaf II. 2.

(*) Sacerd (II. 2.) priest L. sacerdos.

(*) Ge-wemman (I. 2.) to pollute, profane.

(7) Leahter (II. 2 ) crime, sin

(9) Mære (I.) great, famous.

(*) Templ (III. 1.) temple.

(6) This man.

(10) On-sægdnes (II.3.) sacrifice; on-secgan to offer.

(") II. 2. lord; said to be from hláf bread, loaf, and ord beginning, origin; that is, giver of bread. (1) Assembly, synagogue ; G. ver-sammlung. (13) For-scrincan (III. 1.) to shrink up, wither away: mark the intensive force of for-.

hand. And híg ácsodon hine, pus cwedende: Is hit a-lýfed tó hælanne on reste-dagum? þæt híg wrégdon (') hine.

11. He sæde him sód-líce: Hwyle man is of eów, pe hæbbe án sceáp, and gif hit a-fyld reste-dagum on pyt (*), hú ne nimđ he þæt, and heft hit úp?

12. Witod-líce (3) micle má man is sceápe betera('); witod-líce hit is a-lýfed on reste-dagum wel tó dónne.

13. pá cwæd he tó þám men: A-þena (53) þíne hand. And he hí a-penede; and heó was hál ge-worden swá seó óder.

II.-S. Mark, vi. 32.

32. And on scip (6) stígende, híg fóron on-sundron on wéste (7) stówe (8).

33. And ge-sáwon híg farende, and híg ge-cneowor manega, and gangende of pám burgum (9), þider urnon and him be-foran comon.

34. And þá se Hælend panon eúde, he ge-seáh micele mænigeo, and he ge-miltsode him, for-pám-pe híg

(') Wrégan (I. 2.) to accuse, be-wray.

(*) II. 2. pit, hole; D. put, L. put-eus.

(3) Verily, truly, for, but, therefore; a common expletive: from witian (I. 1.) to decide. (*) Vulgate: "Quantò magis melior."

(*) A-penian (I. 1.) to stretch out.

(®) Comp. oraøn, G. schiff, D. schip; hence also skiff.

(7) Wéste (I.) waste, desert; G. wüst, D. woest.

(*) Hence stow in local names, and to stow, be-stow.

(*) Burh (p. 19-20), G. burg (wupyos) a (fortified) town, burgh.