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In this fourth essay, the object of the writer has been to show, that philosophical investigations terminate in the contemplation of the Deity; that philosophy is in fact natural religion, and must ever accord with true religion, whether natural or revealed. The indiscreet zeal of some Christians has led them to misrepresent the doctrines of philosophy, to assert that it is founded in error, and can lead to no useful conclusions; but the most enlightened Christians of all ages have held very different sentiments; and of this several proofs have been given, and many more might be adduced. An intelligent writer of the seventeenth century published a small work intitled Theologiæ Philosophia Ancillans ;” and the object of the author was to show, that philosophy naturally leads to the study and contemplation of Deity; and he takes pains to show, that what the philoşopher by reasoning knows to be true, he may also receive as an article of Christian faith. His words are :

His words are: “ Philosophus aliquis sciens

per

demonstrationem unum DEUM esse, omnium rerum principium et causam, potest ejusdem propositionis accipere fidem, manente priore cognitione : si videlicet e Pagano fiat Christianus : is ergo simul habebit fidem et scientiam, ejusque fides pro objecto habebit ; res evidenter scitas seu visas." This author, professor of moral philosophy in the university of St. Andrews, in the time of king James the First, appears to have entertained opinions concerning theology and philosophy at once just and liberal ; and had all Christian writers entertained sentiments like his, we should not at this time have witnessed a neglect and consequent decay of learning and true philosophy, which threatens the return of ages of darkness and deplorable ignorance. Religious animosities have, at several times, deeply injured the cause of learning; and even of late the labors of the truly-learned Jesuits have been undervalued, and too often interdicted, by those of the reformed religion. The buffoonery of Butler was directed against literature and philosophy, because Milton, and certain others, adherents of Cromwell and the commonwealth, were scholars and philosophers; and the profligacy and ignorance of the court of the restored monarch, to which this buffoonery was highly acceptable, contributed to make it fashionable throughout the kingdom to admire it. During the last two hundred years, many causes have co-operated to lead away the mind from the pursuit of true knowledge, and the recurrence to just principles and proper education of youth, will no doubt be attended with difficulty, as long as learning and science are not held to be riecessary to what is called success in life, and the patronage of government, without much regard to merit, is bestowed according to political influence. The honorary rewards bestowed in our universities, have no doubt great influence on the minds of some, who, like Tweddell, are nobly ambitious of literary acquirements and literary fame; but farther

a

inducements are yet wanting to the more effectual prosecution of the study of the language and philosophy of Greece. That this study richly rewards its cultivators is true, but the difficulties at first to be encountered deter many from entering upon it, and some progress, even considerable progress, must be made before its excellence is discerned. Our youth should have a competent acquaintance with the Greek language before they enter the university, and the course of study ought to be much longer than at present.-It is the language of science, and without a familiar acquaintance with it, we can never comprehend the philosophy, the study of which it is the object of these essays to recommend. By this pbilosophy, the object of which is the attainment of truth, we arrive at general principles, to which particulars are to be referred ; but the investigation of particulars is necessarily infinite; and it is only by accident that experiments appear to be now leading us back to the principles which have stood the test of ages, and of which we never ought to have lost sight. In order to acquire a just claim to the character of a learned man, long and laborious study is requisite; but the grandeur of the object, and inestimable value of the acquisition, ought to animate our efforts ; for here the words of Plato are truly applicable :

'Αλλα τούτων δή ένεκα χρή ων διεληλύθαμεν -πάντα ποιείν, ώστε 'Αρετής και φρονήσεως εν τω βίω μετασχεϊν καλόν γαρ το Αθλον, και η ελπίς μεγάλη.

MANUSCRIPTS,
BIBLICAL, CLASSICAL, AND BIBLICO-

ORIENTAL.
No. X. [Continued froin NO. XXXIII. p. 188.]

.

We have made arrangements for collecting an account of All manuscripts on the foregoing departments of Literature, which at present exist in the various PubLIC LIBRARIES in GREAT BRITAIN.

We shall continue them till finished, when an IndEx will be given of the whole. We shall then collect an account of the Manuscripts in the Royal and IMPERIAL LIBRARIES on the Continent.

GREEK MSS.

PUBLIC LIBRARY OF THE UNIVERSITY OF CAMBRIDGE.

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*

V

ETUS et Novum Testamentum ¥. 2622. cum notis Manuscriptis.

Liber Job ¥. 816. cum variantibus Lectionibus Manuscriptis.

Novum Testamentum ¥. 2537, 2538. cum notis Manuscriptis Johannis Taylori.

Novum Testamentum 2423. Quatuor Evangelia et Actus Apostolorum * 553. 1673. * 2061. 2144. * 2512.

Quatuor Evangelia et Actus Apostolorum 2517. Codex quondam Theodori Bezæ.

Actus Apostolorum et Epistolæ Catholicæ Paulinæ 2068.
Epistolæ Paulinæ cum notis 1152.
Paraleipomenwn Lib. 11. * 1146. 1. 2.

Dd. viii. 23. Codex est Græcus in 4to. grandiori septingeno: rum et amplius annorum in membranis nitide scriptus, in usum Magnæ Ecclesiæ Constantinopolitanæ, in quo continetur Evayyeasov, sive, ut aliis magis placet, Euayyediorngrov.

Dd. viii. 49. Codex est Græcus Membranaceus in 4to. priori et mole et nitore inferior, ejusdem tamen fere ætatis, in quo similiter et continetur Ευαγγελιoν sive Ευαγγελιστηριον.

Ll. iv. 12. Codex est Græcus Chartaceus, varias dissertationes continens de Historia, Medicina, et Agricultura.

Notæ Manuscriptæ in Dionysium *. 2679. In Pollucis Onomasticon ¥. 2641. In Canonas Apostolicos ¥. 2659. In Plutarch. 4. 2676-2681. In Libros Juris Orientalis ¥. 2682. In Epictetum 2692. In Terentium 2701. Dialecti Græci 694, 32, 33. Etymologicum Græcum * 2051.

Dd. viii. 51. Codicellus Chartaceus in Folio, Callimachi Fragmenta, Viro doctissimo, Thoma Stanleio, Armigero, collecta et digesta, una cum notis eruditis in eundem poetam : liberaliter communicavit Edwardus Sherburn, eques auratus, Kal. Apr. MDCXCVIII.

Dd. ix. 13. Codex est Orientalis.

Dd. ix. 69. Codex est Græcus Chartaceus, in quo continentur Quatuor Evangelia. Præmittuntur Canones Eusebiani Scripti A. M. 6803, qui juxta computationem Ecclesiæ Anglicanæ respondet Anno Redemptionis humanæ 1297 : secundum vero computationem Ecclesiæ Constantinopolitanæ A. 1313.

Dd. Xs 46. Codex est Orientalis.

Dd. x. 5. 54. Codex est Græcus in vetusta manu scriptus membranaceus in 4to. sed axeparos xat pelougos.

OXFORD PRIZE POEMS;

FOR 1818.

TITUS HIEROSOLYMAM EXPUGNANS.

INCESTATA diu sacrorum sanguine Vatum, “ Teque tuosque, Salem, quoties, ni aversa fuisses, “ Fovissem gremio blandæ genetricis ad instar! “ Felix, nunc etiam felix, tua si bona noris " Dum licet At venit illa dies, quando aggere muros “ Obsidet miles, metuendisque obruet armis,

Exæquans una late loca vasta ruina:
“ Tanti erit oblatam toties renuisse Salutem!"

Denique fatali decurso tramite sæcli
Ecquis adest Cæli Vindex ? quis debitus Ultor?

Aspice, nigrescens Tempestas turbida ab oris
Ingruit Hesperiæ, et campos densa occupat umbra
Turmarum obductos nebula, nisi Martia raptim
Quà rutilat seges, atque arata luce coruscat.

Surge, age, devotis habitas qui in sedibus, Hospes,
Nunc fuge— Nunc meritam propera prævertere cladem :
Et tu venturis Patriæ non debite Fatis,
Quisquis es, o Christi temerato numine tactas
Linque Domos, et te labentibus eripe Regnis !

Conscia (nonne vides ?) tantam Natura ruinam
Agnovit, versique dedit præsagia Fati:
Tempore non alio minitari visa sub auras
Arma, et flammigeri currus volitare, futurum
Miscentes Martem, et fatalia bella cientes:
Quin miro splendore ipsi rutilare cacumen
Delubro, circumque innoxia fulgura pasci :
Tum
magnam

audiri per sacra silentia vocem Excessisse Deum, et sedes odisse nefandas.

Sed tibi quid, Solyma, augurium ? Quæ vana precaris Non audituro fundens vota irrita Cælo, Ut tandem belli propius propiusque tumultum Accipis Italici—Jam despicis arce sub ipsa Victrices Aquilas, dominæque insignia Romæ? Illæ corripuere viam, et late omnia complent: Dum miles patriam recolens, et rura relicta (Quamvis illa quidem flavis uberrima campis)

Insuetas miratur opes, et munera Coeli
Oblata arripiens sacris spatiatur in agris :
Fatalemque parat non nullo numine pugnam.

Sublimis facies Urbi: munimine vasto
Præsidium, et triplicis firmant discrimina muri:
Prærupto hinc illinc scopulosus vertice collis
Invictum ostentans claustrum, et proclivia saxa,
Excipit amplexu curvo, atque immanis ad auras
Immensumque patens stat congesto augmine sæcli.

Ast molem exsuperaus tantam, majorque periclis,
Undique fervet atrox acies, si mænia possit
Circuitu ingenti, et producto obsidere vallo.

Intus cur cessat Mavors? Cur candida pugnam
Libertas, renuis ? domini ne impunè catenam,
Et cladem instantem patriæ patieris inultæ ?
Omine victa malo, tristique oppressa Veterno,
Pectora torpescunt: temerati conscia Juris
Rupta Fides sacrå trepidat formidine ad Aram,
Præsumitque metu pænas : Hos lurida Pestis,
Hos angit miseranda Fames: nec gratia forma
Vivida, nec fervens juvenili in Corpore sanguis
Profuit: intereunt pariter puerique puellæque,
Et flentes propera natorum morte parentes:
Atqui se teneris olim fors voverat annis
Plurimus ultorem patriæ; dextramque sacrarat
Fracturam Hesperias, dederint modò fata, catenas:
Incassum !-assuetas rodunt jejunia vires,
Religioque animos nigranti prægravat umbra.

Ipsa aded—nec vana fides—ipsa auxia Mater
Dum nati invigilat cunis, corpusve tenellum
Sustinet amplexu-taotum suadere furoris
Possit tetra Fames_artus proh! dente feroci
Cognatos vorat, et rabido bibit ore cruorem.

Nec minus interea gressus in limina Templi Morte vel extrema ducunt: hoc frigidus unum Spiritus, hoc unum languescens lingua vocare. Sive illinc stet certum animo sperare

salutem,
Seu dulce occurrat coram deponere vitas,
Numen ubi, dum tempus erat, melioribus annis,
Et fati arrisit Spes, Auguriumque prioris,

Nec deerant tamen, insano quos Gloria fastu,
Occasu in rerum tanto, suaderet honores
Vel tum præripere, et patriæ pereuntis habenas:
Inde graves causæ irarum, scelerumque Rapina
Contemtrix, versosque agitans Discòrdia cives :
Inde erat infandam Rabiem, cognataque Bella
Aspicere, et cæsum fraterno vulnere fratrem,

Et dirà infectos dominorum cæde Penates.
VOL. XVIII. Cl. JI. NO. XXXV.

*F

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