"6. ♫ Et; and: ex conjunct. 1, et ЛN nota accus. Vide

numb. 4.

אָרֶץ et in pausa אֶרֶץ articulo demonstr. et ה .Ex הָאָרֶץ .1 *

terra; c. gen. sæp. f. pl.

humilis, depressus fuit."

: the earth: ab 1, Arab. ',

The above extract may be considered as affording a fair specimen of the nature and execution of the whole work, in regard both to its excellencies and defects. Of its excellencies, not the least considerable is, the distinct manner in which each word is analyzed in its order, and in which the cognate Arabic root is given with the Hebrew. Hence we may learn the great necessity to a Biblical critic of being well skilled in the Oriental tongues, for in one verse, and that the very first, which contains but six words, there are four of them which can be explained properly only from the Arabic.

Thus the Noun, signifying commencement, beginning, first of all; and also the principal part, the sum, as it is used

the fear of Jehovah is the יראת יהוה ראשית דצת,7 .in Prov.i

principal part, or the sum of knowledge,-is derived from N which has no verbal meaning in Hebrew; but in Arabic signifies præfuit, he was head or chief, he ruled; in which sense the verb is used in Arabshah's Life of Timur. Vol, II. p. 722. b. 10; and thus we get at the original meaning of the root, which is no longer extant in Hebrew. In the same way, the

Gon אלהים אלוה or as it is more commonly spelt אלה word

can be explained properly only from the Arabic; in which we find ', and, with the definite article prefixed to it, ALLAH, THE ADORABLE, God; from verb & tremuit, stupuit, coluit, he dreaded, he adored: which, as is here shewn by our author, is a much more reasonable explanation of the word, than what is given in the Hebrew Dictionaries, where the only root that we find it referred to is the verb juravit, he sware. This is also the case in regard to the word ' heavens:

to be שאה and מים .5

“Schamaim,” says Walter Cross, "has many both false and foolish derivations:-1. Do there are waters from the celestial waters, v. 6. 2. D'DNU Sa maim, it sustains waters. 3. ' from the Prefix, because of waters. 4. DN fire and water. amazed because of water. But compositions among appellatives are contrary to the genius of this tongue. All the learned agree, that its root is in Arabic, DU or NDW to be high: hence height is the common epithet of Heaven, as lowness is of the earth, Exod. xx. 4. That

is in the Heaven above, or in the earth below, Job xi. 8. Prov. xxv. 3. Gen. xi. 4

The fourth example of this use of Arabic, is to be found in No. 7, the last word of the verse, viz. N earth. In Hebrew dictionaries, this word is commonly referred to the root to run, or to break, "a Terendo," says Buxtorf, "quod ab incolis suis terra. Teratur et calcetur, ut et Latinè a Terendo dictam volunt." This derivation is, no doubt, very plausible; but it is certainly much better to consider the Hebrew word as the same with the Arabic, which, as a verb, signifies humilis fuit, he was low, or depressed: and some expositors are of opinion, that the verb occurs in an active or Hiphil signification in the Hebrew of Jerem. xlix. 19, and 1. 44,

I will depress, or humble him from upon her. So, also, Psal.

Cush shall humble or submit her כוש תריץ ידיו-31 .lxviii

hands; and, by the usual change of into y, we find the same word in the Chaldee of Daniel ii. 39, signifying low or inferior.

In these instances we think the professor has been very fortunate in his explanations of Hebrew words, and in his derivations from the Arabic; but we are afraid that, in other cases, he has allowed his fondness for Arabic derivations to carry him too far. Of this, out of many examples, we may adduce the following:

"No. 52. ver. 9.] Congregabuntur: pro 3 plur. fut. 2 Sp. vide Gram. p. 112, lin. 15, Ed. II. p. 116, [de formatione conjugationis Niphal, vel. 2 Sp.] a prop. contorsit; to fold together: hinc 2. congregavit; to gather.

57. ver. 10.] Et collectio; and the gathering: ex præf. 1 et, et et mp confluentia, locus ad quem aquæ confluentes tenb dunt: amp collegit. vide num. 52.

"58. ' Maria, plur. a D m. mare; the sea: recta extendit.

a Dn

cubuit, et

"443. Cubans: præs. part. 1 Sp. a 7 quidem speciatim, complicatis pedibus pectori incubuit ovis; expectavit, captavit aliquem in bonam vel in malam partem; a cubando in malum transfertur, ut hic, (on madostium cubans est peccatum, hoc est, captat, expectat, observat, ad invadendum et opprimendum."

* Vide, A Specimen of the Taghmical Art, p. 7. By Walter Cross. A.M. London.

In the first of these examples, the word "p" notwithstanding the authority of the points, would be better rendered shall tend; and p, in the second example, should be rendered to the place of tending: as the idea of stretching or tending, notwithstanding the authority of the Arabic, seems to be the original meaning of the root; which is clearly shewn in the examples that are brought forward, under the word in Parkhurst's Hebrew Lexicon.

In regard to num. 58, we are of opinion that both it, and num. 18, DD waters, should be referred to root : which is evidently a correlative of Dor, Arab., tumultuatus fuit, to tumultuate, be turbulent as the sea or waters; and hence the Arabic noun aqua abundans puteus. No such Arabic root as recta extendit, which is here given by the Professor, is to be found either in Castel, Schindler, Golius, or Wilmet.

يمم

Respecting num. 443, we have merely to observe, that we are surprised the learned Author should have given, and the Editor supported, on the authority even of Rosenmuller and Dathe, a version of the passage similar to the erroneous one that we have in the Common English translation; in which the words on Пл are rendered, sin lieth at the door: whereas ought evidently to be translated a sin-offering, sacrum piaculare, as our author himself has it in No. 442, which makes the whole passage much more intelligible.

We have to mention as the principal defect of this work, the great number of typographical errors, that are to be found in it. The book, in regard to general appearance, is extremely well got up; and the type, as well Oriental as Roman, does great credit to the Oriental Norwich Press: its inaccuracy, particularly as it is an elementary work, is therefore the more to be lamented. Were it necessary to quote examples of this, we could give them in abundance; but we shall content ourselves with referring to the following:-p. 27, 1. 10, 2TM pro

,49 ;מלשון pro מלשון and ; חבר מן הבר 1.2 note ,36 ; אבג ; פקדתם pro פקדתס,.in 2nd pers. pl. of V ,53 ;וגה pro ונה1.4

94, note l. 2, 77 pro 717; 95, note l. 2, nn pro пann; ibid. 1. 8, pro ; and, not to mention more, in note to No. 3, p. 151, already quoted by us, we have No2" y pro

which the Editor might have corrected from the בְּעָלָיו יוּמָת:

זן

text, Exod. xxi. 29; or from Professor Robertson's Grammar, p. 309, whence the latter part of the note is copied verbatim. There are frequent mistakes in the Arabic, of the initial forms

of the letters instead of the medial or final, and vice versa; which is the same sort of blunder as the putting of a final s in the middle of a word in Greek.

We hope these matters will be better attended to, and accuracy in Oriental printing much more encouraged ere long. Why should we not have an ELZEVIR, a RUDDIMAN, or a FOULIS, offering a guinea for an erratum in the typography of Oriental books, as well as of Greek and Latin?

We cannot conclude without_recommending the attentive study of Dr. Robertson's Clavis Pentateuchi, to all who wish to acquire a thorough knowledge of the HEBREW SCRIPTURES. They will find very few books better calculated than this, to assist them in the speedy attainment of their object.

The Life and Diary of Licut. Col. J. Blackader of the Cameronian Regiment, and Deputy Governor of Stirling Castles who served with distinguished Honour in the Wars under King William and the Duke of Marlborough, and afterwards in the Rebellion of 1715 in Scotland. By ANDREW CRICHTON, Author of the Memoirs of the Rev. J. Blackader. 18mo. 578pp. 7s. 6d. Baynes. 1824.

THE Editor states that "the principal materials from which the following life (Col. Blackader's) is compiled, are the diary and letters written by the Colonel himself during the campaigns in which he was engaged. These manuscripts, it would appear, were committed to the hands of his widow; after her death they were thrown aside as papers of no value, and lay neglected for many years." Passing through various hands, they at length got into those of Dr. Charles Stuart of Duncarn, who published all he could then collect. Mr. Chrichton having succeeded in procuring all the original manuscripts, "the former extracts have been revised and enlarged, various letters and select passages inserted, so as to render the LIFE as complete and interesting as the nature of the materials will admit...... The peculiar formation of the Cameronian regiment, the character of the religious sect from which it was originally composed, and the distinguished share they took in the memorable revolution, are dwelt upon at considerable length, not altogether from their connection with the Colonel's personal history, but because they throw light on the principles and conduct of the party with whom

he was associated in arms-a party which," according to the editor's opinion, "has been much traduced and misunderstood."

Above an hundred pages are taken up with this account, and that of the military operations during the war in Flanders, which ended with the peace of Ryswick; but it does not appear that any new light is thrown upon the principles and events of a day in which there was at least a large admixture of evil with all the good that can be recorded of them. The Diary commences in October 1700; the author introduces them thus:

"As the diary and letters are entirely personal, and relate almost exclusively to matters of private concern, the reader is not to expect from them much historical or extraneous remark....his object was to keep a spiritual register of his experiences."

The publisher mentions several of the Colonel's errors in sentiment, and misconceptions in regard to interpreting certain passages of Scripture; as if, in addition to their original and literal import, they had a secret and mysterious application to himself. These, however, and some other misapprehensions into which he has fallen, are the less to be wondered at, considering the prevailing religious sentiments of the times in which he was educated.

"Those," he says, "who may feel disposed to deride or reprimand, we would beg to keep in mind that the papers now laid before them were not intended for public inspection. They are the private registers of an individual, unfolding his mind without disguise or reserve, drawing aside the curtain, as it were, and disclosing the inmost recesses of his thoughts."

Why then, it may be asked, drag them forth to public view? This is surely one among many instances in the present day, of the mischievous practice of exposing private thoughts and correspondence to the public; and the injury here done to the individual is hardly to be compensated by any benefit which can arise to the cause of sober unobtrusive piety from the publication of such a diary as that of which the following is a specimen.

"Instead of a lively frame, I often feel a deadness and heaviness through unbelief. Though I am serious, I am not religious; though calm, not spiritual. Sensual appetites and vain imaginations usurp the place of heavenly affections. Corruptions which I thought subdued or extirpated, had only retreated into a corner of the heart, where they gather strength and sally forth anew; but through grace they shall be conquered. I see if I could rely more on Christ, there would be more contentment, more peace and tranquility of mind, even in outward troubles. On Sabbath I was checred and comforted by the joy which a sure interest in the Saviour gives: in the evening I had one of the sweetest visits, the most sensible communion with him, I think I ever