Imatges de pàgina
PDF
EPUB

Against the Lord, and against his anointed;

Against thine holy child Jesus, whom

thou hast anointed.

But here, the second term of the first line, Tov xo'sou autou, Iris anointed,' is clearly identical with the second term of the second line, by expias: and so, therefore, by undeniable consequence, the first term of the first line, TOU XUgiou, the Lord' must be identical with the first term of the second line, To άyon παιδα σου Ιησουν, ' thine holy child Jesus;" that is, the holy child Jesus of the Acts must be the same with the Jehovah of the second Psalm." pp. 134–137.

Even the order of the words in the original may thus be rendered a subject of profitable study: for that order was a matter of free choice in the unfettered poetry of the Hebrews, and much of their success depended upon the skilful management of it; a management desirable at all times, but not always attainable within the restricting shackles of metre. Therefore, as our author pointedly observes,

"Faults of this kind repeatedly occur; while, perhaps, in the whole range of Hebrew poetry, not one such instance can be found: such, on the one hand, are the advantages of an unfettered distribution of words; such, on the

other hand, is the rigid enthralment of metrical jurisprudence." p. 69.

The difficulty of rendering the sacred text into modern verse, and yet preserving the freedom and spirit of the original, will hereby become apparent. The English language, however, has in this respect a very surprising advantage; that in prose it is generally susceptible, with proper management, of the very order of the original; and in verse it has properties, which qualify it to exhibit the antithesis of a Hebrew stanza with vivacity and force. On this topic we would refer our readers to the paper of a correspondent in our volume for 1818, pp. 510-513.

But, whatever may be the difficulty or the facility of expressing the sense of Scripture in the idiom,

and especially in the metrical arwisdom of Providence is conspicurangement, of other languages, the ous in having directed the inspired volume to be written in a style and manner which are not peculiar to a single language, but may be exhibited faithfully in a translation.

"Classical poetry," says Mr. Jebb, "is the poetry of one language and of one people: the words are, I will not say chosen (though this be sometimes the case), but arranged, with a view, not primarily to the sense, but to the sound in literal translation, therefore, especially if the order of the original words be preserved, not only the melody is lost, but the sense is irreparably injured. Hebrew poetry, on the contrary, languages, and of all peoples: the colis universal poetry; the poetry of all location of the words, (whatever may have been the sound, for of this we are quite ignorant,) is primarily directed to secure the best possible announcement and discrimination of the sense." p. 20.

How much, in point of fact, do classical authors lose by their transfusion into a living language, when compared with the difference between the Hebrew and Greek Scriptures and the English! And, if our version were rendered still more closely; if it followed the original, not only word for word, but, as far as practicable, in the order of its sentences; the force and beauty of its diction would be still more adequately represented, and, what is yet more important, the course of its reasoning, and the connexion between its divided sentences, would often be more clearly conveyed. Much of the obscurity which hangs over certain parts of Saint Paul's argumentation might thus be dissipated, many a long parenthesis be found to be unnecessary, and light possibly break forth upon an intricate passage from unexpected quarters.

We conclude, therefore, with offering our best thanks to our author for the accession which he has made to the sacred literature of his country, and with expressing

our earnest hope, that he may himself be permitted to prosecute still further the researches to which he has invited others.

Mental Discipline; or Hints for the Cultivation of Intellectual Habits. By HENRY FOSTER BURDER, M. A. 8vo. pp. 94. London. 1821.

We know of scarcely any more valuable service which an author can render to the public, than rightly to direct the youthful mind in its inquiries after knowledge. It is knowledge which, more than any thing else except religion, elevates one individual in the scale of being above his fellow-men; and this is a truth so universally felt, that every one looks up to a person of knowledge with a kind of religious veneration; especially if the possessor of it have opened liberally to others the stores he has acquired.

But whilst all admire the acquisition in question, few know how to become masters of it. It is generally supposed, that knowledge must, almost of necessity, be attained by much reading; but if the study of books be not wisely conducted, it will only accumulate in the mind a rude indigested mass of matter, without ever advancing the student to true wisdom. The stores amassed by learning are but the materials of a good understanding. It is digesting what we read, and having a clear conception of it in the mind so as to be able to apply it to the various subjects which come before us, whether for the regulation of our principles or the illustration of our views, which can alone be properly termed knowledge. But such knowledge cannot be attained without study of a peculiar kind. There must be a well-ordered line of reading; a well-regulated habit of reflecting; a kind of treasure-house must be formed in the mind, in which our acquisitions may be disposed of in

an orderly manner, so as to be easily accessible on all occasions; in a word, there must be mental discipline, and this discipline must be in constant and laborious exercise. It is such a habit which more than any thing else enriches the mind. Talent can effect nothing, to any good purpose, without it; and though it will not altogether supply the want of natural talent, it will go farther towards such an effect than is generally imagined. We welcome, therefore, the tract before us, which, in an easy and popular way, points out the best method of cultivating this impor. tant habit. It does not profess to do any thing more than to give some "hints" for the attainment of this desirable object; being intended only for those who are en tering upon their academical stu dies, and not for persons who have already made any proficiency in science. And, in this view, we think it may be of considerable

use.

The author's object is to aid the cultivation of mental habits in persons preparing for the work of the sacred ministry; first, with a view to the acquisition of knowledge; and next, with a view to the communication of it.

Under the former head, his instructions are, for the most part, such as might naturally present themselves to every reflecting mind. But they are not the less useful on that account; because few persons, comparatively, will be sufficiently considerate and patient to lay down such a body of rules for themselves. The importance of duly estimating our own powers, of applying the mind with full vigour to the business in hand, of endeavouring to arrive at discriminating and accurate conceptions of every subject, and, by a constant habit of strict investigation, to qualify ourselves for the detection of sophistry, and the exercise of sound reasoning; to employ our own powers, rather than needlessly for the sake of ease,

to have recourse to the labours of others; to guard against any mental habit, of distraction, conceit, or indolence, which may obstruct our progress; and so to grasp every subject in our own understanding, as to be able, with correctness and ease, to impart our views of it to others; must be fixed as rules in the mind of every student. Indeed, no man can address himself with good effect to the cultivation of science, without the practical adoption of them. Still, to have them combined and concentrated as lessons of instruction in a plain and popular form, is certainly a useful acquisition.

[ocr errors]

We highly approve of the observations of the author in recommending to the student to attach importance to the prescribed branches of academical study, though they should not appear to him directly to bear upon his pursuits in future life.

"Let him not imagine," says Mr. Burder," that they are of slight importance, because he cannot discern any

direct connexion between them and the leading object of his professional career. Let him rather inquire into their tendency to subject his mind to a salutary discipline, and to form those habits of thought and study by which his future progress may be directed and facilitated. The student in theology, for example, may perhaps entertain doubts with regard to the utility of studies in mathematics, or in the philosophy of the human mind; yet it is not difficult to exbibit the direct and powerful tendency of these pursuits to generate habits of incalculable value to those who, in the discharge of their professional engagements, will find occasion for the exercise of accurate discrimination, and the power of conclusive reasoning."

Afterwards, in speaking of the attainment of clear and precise ideas on every subject, he has adduced an apposite quotation from Mr. Locke, which we consider as peculiarly worthy of attention.

themselves distinct; and some men give more clear light and knowledge by a bare, distinct stating of a question, than others by taking of it in gross, whole hours together. In this, they who so state a question, do no more but separate and disentangle the parts of it, one from another, and lay them, when so disentangled, in their due order. This often, without any more ado, resolves the doubt, and shews the mind where the truth lies."

This sentiment of Mr. Locke's reflects great light upon the subject of mental discipline, and shews the importance of those severer studies, which by some persons are not supposed to help forward materially, if at all, the great ends of the Christian ministry; for certainly there is no subject on which a person more needs clear conceptions, or on which a distinct statement of the question tends more forcibly to remove many of the difficulties with which it appears surrounded, than that of religion.

We fully concur with the author in his advice to the student to employ, and, as it were, to exhaust, the resources of his own mind, before he betakes himself to others for aid.

"The question perpetually arising in the mind of the student of remiss and indolent habits, is, How shall I facilitate my labour by obtaining assistance from others? The question equally familiar to the student athirst for knowledge, and willing to acquire it at the expense of strenuous exertion, is, How shall I accomplish my object with the least assistance from others? It is not difficult to predict what will be the tendency and result of either habit of

mind. By the one, the intellectual character is degraded and enfeebled;

by the other, it attains dignity and ele vation, energy, and self-command.”

We consider this "hint" peculiarly adapted to the service of "The greatest part of true know-young ministers, who are apt to ledge," says that author, "lies in a betake themselves to commentators distinct perception of things in or writers of sermons, in the first CHRIST. OBSERV. No. 240.

5 K

instance, instead of studying diligently the sense of Scripture, and striking out a line of discussion for themselves. This indolent habit destroys all originality of conception, and induces an obscurity over all their compositions. A man who wishes to be clear in his views and perspicuous in his expositions, must learn to think for himself.

Under the second head of his subject, the author adverts principally to the communication of knowledge, and urges on students the importance of continuing through life to prosecute with diligence their plans of mental improvement, in order to mature what they have acquired; because the great object of their ministry demands this at their hands, and because it is by continued and unwearied diligence alone that they can attain that amplitude of knowledge which can fit them for the profitable discharge of their sacred office. They must be bringing forth things "new as well as old; or else their regular hearers will feel but little interest in their ministrations. For this end Mr. Burder recommends a diligent study of the Scriptures in their original languages; of theology both polemical and practical; of ecclesiastical history; of general literature; and, in short, of what ever may subserve the great ends of the ministry by qualifying the mind for a more profitable exercise of its sacred functions.

"

We are glad to find in this part of the work a suggestion respect ing the influence of devotional feelings on a due preparation of subjects for the pulpit: because we consider the former parts of the essay, though in other respects excellent, as somewhat defective in this particular. Useful rules are given for the acquisition of know

ledge; but no notice is taken of the influence of moral habits in: their connexion with theological at. tainments. The mental discipline recommended, is wholly intellec tual; whereas we think, and Mr. Burder will fully concur with us, that a moral discipline is not at all less necessary, especially for those whom the author has exclusively in view, namely, persons pre. paring for the Christian ministry. It is well known that many who have been diligent students of theology, have embraced the most pernicious and fatal heresies. And it is to the moral habits of their minds that these errors must be traced. A conceit of their own wisdom has beguiled many: a love of this present evil world has caused multitudes to rest in mere notions and speculations, instead of enforcing on their people the necessity of practical and experimen tal piety. An acrimonious spirit leads some away into the field of controversy, so that they can. scarcely think or speak of any thing but matters of doubtful disputation. Now these habits and dispositions are usually formed in early life; and students need to be put upon their guard against them; and a treatise on mental discipline from the pen of one so competent to the task as our author, should have had at least some portion of it consecrated to this most important object. Without great care and watchfulness, a student is very likely to be turned away from the simplicity that is in Christ; and, if he be, his usefulness in the ministry will be greatly impeded, if not wholly destroyed. We shall be glad, therefore, in a future edition of this work, to see the student more fully reminded, that "knowledge puffeth up, but charity edifieth.

LITERARY AND PHILOSOPHICAL INTELLIGENCE,

&c. &c.

GREAT BRITAIN. 'PREPARING for publication:-The Life of Dr. Bentley, by Professor Monk; The History of Tuscany, from the Ita. lian, by J. Browning ;-Sir R. K. Porter's Eastern Travels, Vol. II.;-Travels by W. J. Burchell;-The Travels of Du› cas in Italy, by C. Mills;—Memoirs of the Court of James the First, by Lucy Aikin;-Voyages to New South Wales and Van Dieman's Land, by Thomas Reid;-Memoirs of Self-educated Persons, by Dr. Watkins ;-Life of Mary Queen of Scots, by Miss Benger;-The Resurrection of Lazarus,from the French of Beausobre, by the Rev. H. Cotes.

In the press :-Hints for the right Improvement of the present Crisis, by the Rev. J. Jones;-Helps to Devotion, by Mrs. Davis;-Retrospection, a Poem, by A. Brooke;-Lectures in Botany, by A. T. Thompson;-The Widow's Tale, a Poem, by the Author of Ellen Fitzarthur;-A Common Place Book on a New Plan, by J. A. Sargant;-A His tory of Lady Jane Grey, by G. Howard. The Rev. T. H. Horne, A. M., has just published the supplemental volume to the first edition of his "Introduction to the Critical Study of the Holy Scriptures." It contains upwards of eight hundred octavo pages of very close and expensive printing, with six new plates and numerous fac-similes, &c.; among others, of the Codex Vaticanus, the Biblia Pauperum, the Codex Cottonianus, the Codex Montfortianus, the Lord's Prayer in Javanese, &c. The work is charged at the moderate price of 18s. It contains a very interesting "Summary of Biblical Geography and Antiquities," which may be bound by itself as a distinct volume. In addition to which, two hundred and fifty closely printed pages are devoted to accounts of manuscripts of the Bible; printed editions of the New Testament; a copious History of the Translations of the Scrip tures into the modern languages of Eu rope; Dissertations on Various Readings, Harmonies, and alleged Contradictions in Scriptures; a valuable paper on the Apocryphal New Testament; the con. troverted clause of 1 John v. 7, 8; Co. pions Tables of the Prophecies, &c. Mr. Horne has thus furnished the pur.

The

chasers of the first edition of his "Introduction," with as much of the new matter of the second (which is likewise just published) as could be conveniently presented in a separate form. second edition, however, contains nn. merous other additions of importance ; among which we observe a very satis factory refutation of the chief arguments urged in the late Deistical controversy. The work is published in four large volumes, containing nearly three thousand closely, but handsomely printed pages, with numerous plates, fac-similes, &c. Price 31. 3s.

[blocks in formation]

The celebrated alabaster Sarcopha gus, which lately arrived from Alexandria, is deposited in the British Museum. It is nine feet long, and about four feet high, apparently of a single piece, and of a very fine alabaster. It is shaped like a modern coffin, and is more than large enough to hold a mummy with all its envelopes. Its chief value consists in the numerous hieroglyphics which cover the sides, interior and exterior, from top to bot tom. The human figures, of which there are long processions, in various circumstances and attitudes, erect, linked together, towing galleys, bending, as if in worship, &c. are from an inch to an inch and a half high. Between these are compartments of symbols, the ibis, the lotus, &c. The serpent occurs fre quently, and in some instances with much exactness of detail.

The Maranta Arundinacea, or Indian Arrow-root,has begun to be cultivated in the island of Ceylon. The farina obtained by washing the bruised roots in water, had

« AnteriorContinua »