wealth," for xpnμátov nópes, we very much doubt; and when we find the words Tov pov severally interpreted "the lictors," (in the plural,) we should have imagined, in any one less a scholar than Mr. Boyd, that he had been indebted for it to some Latin version. As, however, we have none at hand, we cannot say whether or not it is so rendered. Page 63 contains one of the earliest pieces of Jesuitical casuistry we wot of in a Greek Father. "Make your recantation in words alone, but in your heart retain what faith you please. Assuredly, God regards not words, but the real sentiments of the speaker. For thus it will be completely in your power, both to soften the judge and to propitiate God." * In the same page, " yawning earthquakes" can scarcely be the true sense of xapádρai Teρippyvuμévai; and for "he said," the original has ele To Te Kuple phua. For acknowledged," page 64, εἶπε Κυρίε ρήμα. Basil has the words of the Evangelist, ώμολόγησε καὶ ἐκ ηρνήσατο ; and in fact, though the sense is not garbled, exactitude, as far as may be, in idiom, and all that kind of justice quoad verba which a translator owes to his author-the living to the dead-has been neglected. In closing the martyrdom of Gordius, we cannot avoid begging our readers to compare the beautiful confession of Polycarp, as related by Eusebius (Hist. Eccles. iv. 15), with his. We will give one sentence, never to be forgotten. Εγκειμένω δὲ τῷ ἡγεμένε, καὶ λέγοντος· ἔμοσον καὶ ἀπολύσω σε. Λοιδόρησον τὸν Χριστὸν, ἔφη ὁ Πολύκαρπος· ὀγδοήκοντα καὶ ἕξ ἔτη δελέυω ἀυτῷ, καὶ ἐδέν με ἠδίκησε. Καὶ πῶς δύναμαι βλασφημῆσαι τὸν βασιλέα με, τὸν σώσαντά με ;—κ. τ. έ. Of the next translation, that of the Homily on Paradise, we are enabled to speak well, take it as a whole; and it is fairly rendered. We can hardly, however, perceive the reason why it is inserted in the collection; but this is a question which we should be obliged to ask on several extracts; and as we are not likely to find out, we let it pass. The following passage, in page 75, is very sweet cr Though lovely be the rose, and fragrant, yet when I gaze upon the flower, my heart is surcharged with sorrow; for I am reminded of my sin-of that transgression, through which the earth produceth thorns and briars." The description also of the serpent, in page 77, is very beautiful, so much so that we prefer giving it in the original: *The classical reader will call to mind the words of the Hippolytus, and the bantering of Aristophanes-ἡ γλῶσσ ̓ ἐμώμοχ, ἡ δεφρὴν ἀνώματος. See Eurip. Hippol. v. 608; Aristot. Rhet. lib. iii. c. xv. We must not omit to remark that the word lar sense. assembly. door is used in this homily in a particuamiss in p. 52-mãs Diácos, i. e. every “ ἐ φρικτὸς ὁ ὄφις τοτὲ, αλλὰ προσήνης καὶ ἤμερος, εχὶ φοβερὸν ἐπικυμάινων τῇ γῇ καὶ ἐφερπων, ἀλλ' ὑψηλὸς ἐπὶ πόδων βεβηκώς.". We need scarcely say that Milton must have had this in view. Besides this we have nothing more to add, save a misadvertence of Mr. Boyd's, in quoting from Basil, in his needless note, p. 80, ὧν for ἧς τέλος ὁ ἀφέδρων. We should not have noticed this had not Mr. Boyd been so particular in letting us know how much of the volume he corrected for the press. The Homily on the Catholic Faith is a falling off. It is not translated so well as the former ones, and there are more omissions without any notice being taken of it. In the first sentence μsμvñolaι does not mean to "discourse" continually of God; and, indeed, that sense is excluded by the latter member of the sentence. It appears to us that the words μeuvola and dieğiévai are μεμνήσθαι διεξιέναι opposed; and then Basil does not say it is impossible, (though it be so, but he says, λόγῳ δὲ διεξιέναι τὰ περὶ θεῷ τολμηρόν. In the next page we find the words, τῇ δὲ περὶ τὴν ευσέβειαν προθυμία, étégos étégų dievnVoxaμev, altogether omitted; and again, in p. 91, no notice is taken of ἐκ γὰρ πολυλογίας εκ ἐκφεύξεται ἡ ἁμαρτιά. In a note, p. 92, we have a reference again made to orthodox Dissenters, a term which we professed ourselves unable to understand. In the following page," the economy of redemption" is added, we suppose to complete or extend and enforce the sense, and then comes a most unscholar-like translation of λálopev av, Teiσάyoνres, one of the commonest Greek phrases. Mr. Boyd gives it thus," I should be adding," and then renders navíμev by" adhere" instead of "return."* Page 94 contains also an essential omission with reference to the Holy Spirit, namely, ἡ ἀγαθότης, εὐθότης. aɣatóτns, nevtórns. In page 66, for "spreads abroad his graces,' the Greek is ενεργει χαρίσματα ιαμάτων, that is, “ graces” or gifts of healing." The last remark we have to make on this Homily is on the passage which follows, and we give it in Mr. Boyd's words, which are faithful enough. "John was unacquainted with the wisdom of the world; but in the power of the Spirit he uttered words which no wisdom of man can fathom." Democritus to the Reader, (old Burton, in his preface to the Anatomy of Melancholy,) shall express our thoughts for us on this head. "We have women politicians, children metaphysicians; every silly fellow can square a circle, make perpetual motions, find the philosopher's stone,† interpret Apocalypsis, make *There is in this page, by the way, an evident allusion to the flying fish. See the original Greek, p. 197. Unless some may think that ανανήξασθαι as opposed to από T Bute, simply implies from the depths to the surface. † Jackson often uses this selfsame expression, and with the same intent as Burton. We are an age of professors, but a self-styled one, as may be seen in the life of that excellent but eccentric man, Rowland Hill. new theoricks, a new system of the word, new logick, new philosophy."* What would Basil have thought of this? The passage which Mr. Boyd gives in a note from Basil's treatise, Пepi Te ȧyle Пlveúμatos, does not occur in the 28th chap. according to his reference, but in the middle of chap. 29. Ed. Bas. p. 277. We wish he had been more exact, and more communicative on these points. The only other extract from this treatise is in p. 218 of the translation,-of the original Greek, p. 262. And here we may observe, that the whole of the rest of the translations from Basil are decidedly inferior to those already examined. In fact they are bad, and, what is more, faithless, by reason of the many and great omissions. The one now before us has no less than three paragraphs omitted, and that in the space of less than three pages of the English version. For the translation itself, σTsp Ev vUxTì, is rendered "as when the earth is veiled in darkness," &à Thy ayvolav," promiscuously." The following διὰ τὴν ἄγνοιαν, passages, set over against each other, must speak for themselves: It is curious that in two lines of the original, in a note below, that want of exactness before alluded to is visible again; Xpor is not in the Greek. Such slips are hardly worth noticing, but the omissions and the additions in the work before us are so manifold that we are obliged to call the reader's attention to them. What Mr. Boyd remarks with respect to the text from Titus is perfectly correct, and the shifts of the Unitarians on this point, as on all others connected with their faith, are childish to a degree. "Their faith," says Gloster Ridley,t" disdains mysteries; nothing less than absurdities will satisfy them." As for their claims upon the Fathers, Burton has set that matter at rest *See vol. i. p. 61, of the reprint. We heartily wish some of the modern commentators on the Revelation would turn to the Preface of Townson's Practical Discourses, p. xix. and read and digest what is there written. Old Burton's remarks have a parallel in Bishop Gauden's Hieraspistes, p. 323. † See his " Eight Sermons on the Divinity and Operations of the Holy Ghost," p. 33. This work is beyond praise, and ought to be reprinted. I quote from the 8th ed. 1742. in his excellent work; the "Testimonies of the Ante-Nicene Fathers to the Divinity of Christ." Next comes an extract from the Homilies on giving thanks, and this is like the preceding one for want of accuracy and bad taste. We allude, in passing, to one passage, which a scholar should have rendered better-we mean "Let night afford thee fresh sources of adoration," p. 223. The Greek word for afford is poveiτw, and a scholar will easily understand what is meant by prayer, making God (humanly speaking) our pоevos. We cannot allude further to the omissions, but in p. 224, Basil is entirely indebted to Mr. Boyd for "When nobler themes should grace the preacher's tongue." A phraseology quite poetic! As concerns bad taste, we observe that pavov is rendered "azure vault," and the expressive words ἐκ τῶ μὴ ὄντος, εις τὸ ειναι παρήγαγε, are with difficulty recognized in this new dress," From the cheerless gloom of non-existence, he waked us into being." What follows is from the Exhortation to Baptism, and we should have passed it by but for half a page of imagery which is not to be found in Basil, at least consecutively with the context. We allude to p. 230, in which from" that country of the living" to "flourish through eternity," is an addition. See the Greek, p. 192. Really this is too bad. Two more extracts constitute the whole of what is given from Basil,-one from his Homily on Psalm xxxiii. the other from that on Psalm i. Why the latter is placed as it is we cannot divine, but there seems no reason why the 1st Psalm should not have had the preference. We however take them as they stand, and a few remarks will bring us to the end of our unwelcome and troublesome task. In p. 232 are the words "and millions are summoned to their trial." The original is,-napayéveσlaι dè μέλλομεν καθ ̓ ἕνα ἐις ἐξέτασιν τῶν βεβιωμένων ἡμῖν,—which we beg to say is far more elegant and expressive. In the next page there is no reason to translate oxwxnxwv serpents, as the " worm that dieth not," is more familiar to the reader of his Bible. In p. 236, (i. e. in the Homily on the 1st Psalm,) there is a miserable translation. We set the English and the Greek in juxtaposition. 'Every passion which reigns despotic it subdues. And how does it effect its purpose? It allures and fascinates the heart; it thrills it with a poetic ecstacy, of which the offspring is reflection sapient." « Όλως ἐξαιρει τὰ πάθη καθ ̓ ὅσον οἷόν τε, τὰ ποικίλως ταῖς ψυχᾶις ἓν τῷ βίῳ τῶν ἄνθρωπων ἐνδυναστέυοντα, καὶ τότο, μετά τινος ψυχαγωγίας ἐμμελῶς, καὶ ἡδονῆς, σώφρονα λόγισμον ἐμποιέσης.” Gk. p. 55. That we may enliven our thoughts a little, we shall conclude with two parallel passages on this paragraph-" So have I seen an experienced physician, who, giving to his patient an un palatable draught, anointed the cup with honey."-p. 237. The first is from Tasso,-the next from Lucretius. "Cosi a l'egro fanciul porgiamo aspersi Gerusalemme, lib. i. cant. iii. "Sed, veluti pueris absinthia tetra medentes Lib. i. 935. Thus then we have completed the reviewal of the translations from Basil; and, although the task has been an unwelcome one in some respects, we deemed it our duty to call the attention of our readers to the work. It is little of it that we have been able to dwell upon,-nevertheless that little contains two of Mr. Boyd's latest attempts, and these we have carefully and scrupulously examined. Of Chrysostom and Gregory we judge from what we have read,-" crimine ex uno disce omnes.' It is our decided opinion that Mr. Boyd has not fulfilled the duties of a translator,-we however thank him, as we stated at the commencement, for what he has done, and we hope some one will follow in his steps. There are many, very many, passages and treatises, which, translated, would be of infinite service to Biblical literature, and to the divinity student. But on this head none has spoken so eloquently or so efficiently as the Regius Professor in Oxford, and his two Volumes of Testimonies are published in such a shape as to be accessible to every reader. What Mr. Boyd has said on the subject of the Unitarians and the Romanists, he has said well, but not wisely, we thank him for his zeal, but still we think it lacks discretion. We will make two remarks, one for each, and then turn to the little more we have to say. As to the Romanists, let none think they are at rest, they must be ever casting up mire and dirt, their enmity is bitter, and open as well as concealed,-nevertheless, “It * * The following extract of a letter from one of the most valuable ministers in Manchester, will establish this statement. It is dated August 25th: "You would hear of the recent row created by the Roman Catholics: it was very serious, and the old Popish hatred was evinced as clearly as ever. My poor apparitor, a quiet and inoffensive man, was nearly killed; he had committed no other offence but that of being a Protestant. This was enough. They way-laid him and beat him with bludgeons |